whereby he owns Mr. Calvin in the worst of those things I cited from him and gives me reason to believe that he never read the Bookes of Grotius but takes up his anger upon trust as he hath done the materials which fill his volume § 67. He next resolves to spend some pages in another way of Impertinence and Tergiversation It seemes not caring what course he takes whereby to patch up a little volumn and yet to stave off his Readers from what he took upon him to prove to wit that sin hath no positive being His little project is briefly this first to say how much he hath read in Dr. Taylor and Dr. Hammond and secondly to adde upon that occasion so dexterous he is at the contriving of a transition that if Presbytery be a crime he must needs say he hath learnt it from Episcopal men p. 23. c. will you know his Reasons The first is this The Primate and Dr. Holland were of opinion that a Presbyter and a Bp. differ in degree only not in order But neither doth he attempt a proof that this could make him a Presbyterian Or that the Primate and the Dr. did ever think any such thing much less that they said it either in earnest or in â—est I am sure the L. Primate thought our Presbyters unexcusable for taking upon them the Bishops office to ordain But he had mercy for the French Protestants because he thought it necesâ—ity not choice which kept them from Episcopal order see the Letter of Peter du Moulin the son sent to a Scotchman of the Covenant who proves his Father to be clearly for the order of Bishops Chamier affirmes them to be of right elected Princes Their Church would have Bps. but are not suffâ—red The second reason is that Bp. Andrews ordained a Scotchman Bishop never made Priest but by Presbyters which he would not have done had ordination by Presbyters been unto him a Nullity p. 23.24 But 1. he brings not any proof that there was ever any such fact 2. From Fact to Right no good Argument can be drawn 3. Bp. Andrewâ— might be ignorant that the Scotchman had received any such mock-Ordination 4. Or he might think the man had invincible Necessity to help excuse him which yet I take to be most improbable much lesse that he could fancy the common Rule had place here Quod fieri non debet factum valet And therefore 5 my chiefest answer to it is this that the story proves nothing supposing truth to have been in it but what is against Mr. Hickmans interest for it only proves that such a man who had been sinfully dub'd into a Titular Priesthâ—od and was therefore no real Priest in the opinion of Bp. Andrews might yet per saltum be made a Bishop Because in his being made a Bp. he is ipso facto made a Priest And so t is granted as well of Timothy and Titus and the rest in their time that they were consecrated Bishops without the receiving of previous orders Others having first been Dâ—aconâ— were immediately assumed into the order of Bishops So Linus who was St. Pauls Deacon as Anacletus and Clemens who were St Peters succeeded both those Apostles in the Bishoprick of Rome Having thus satisfied Mr. H as to the case of his Scotchâ—an ordained per saltum by Bp. Andrews I shall tell him that there are Diverse who having been dub'd by Presbyterians for without an abusive way of speaking they durst not say they had been ordained were so sensible of the crimes of Schisme and sacrilege in the thing that they made their Recantations to several Bishops within my knowledge and solemnly renounced such Ordinations and after that have been ordained by the Bishops themselves I am unwilling to name the men that I may not occasion their persecution But Bishop Morton is out of their Reach and so I am free to make it known what he hath done in this kinde The reader may judge by this Tast whether Episcopal men could ever teach Mr. H. his Presbyterianisme 68. He produceth a passage from one of the first Printed Sermons of the learned and Reverend Dr. SANDERSON concerning Gods concurrence with subordinate Agents p. 29. which he hoped some shallow Readers would think conducing to his end of making the people to believe that God himself is the Cause of the wickedest actions in the world because the wickedest actions have not onely a reall but a positive being But besides that that passage of Gods concurrence to the sustentation of the Creature is nothing at all in it self to Mr. Hickmans purpose I have the leave and consent of that most learned and pious person to communicate as much of his Letters to me on this occasion as I conceive may tend to his vindication and with all to the advantage of peace and truth Doctor Sanderson's Letters c. 1. As to the passage in the fifth Sermon ad Populum p. 278 9. the Doctor saith That as he did as well at the time when that Sermon was preached as at all other times before and since utterly detest so the thing principally intended and purposely insisted upon in that whole passage was to root out of mens minds the seeds of that horrid Blasphemous opinion that God was the Author or efficient cause of sin 2. He saith That the occasion which led him to that discourse being the handling of that 1 Tim. iv 4. Every Creature of God is good the Iâ—ference thence was naturall and obvious That therefore whatsoever was evil couâ—d be no creature of God was none of his making nor could he in any tolerable sense be said to be the Author or cause thereof 3. He saith That if in the Explication or prosecution of that Inference he should perhaps have let fall some such improper incommodious or ambiguous phrase or expression as a caviller might wrest to a worse construction then was meant a thing not alwayes to be avoyded in popular discourses especially where the matter treaâ—ed of is of greaâ— nicety or of a mixt consideration between Metaphysical and Moral it had yet been the part of an ingenuous Reader to have made the main scope of the discourse the measure whereby to interpret such phrases and expressions rather then by a malign interpretation to extract such a sence out of the words as it is certain the Author unless he would contradict himself could not mean 4. He saith That upon as district a review of every period and clause in that whole passage as seemed requisite for his concernment in the present debate he hath not observed any phrase or expression which is not consonant to his main scope therein or whereof Master Hickman without injury and violence to his true meaning could serve himself in any of those three points wherein as far as he can judge having never seen Mr. Hickmans Book he conceiveth the difference betwixt Master Pierce and his adversaries to lye viz. 1. Gods
were as really Idolaters as the same Arminius and his Followers are very well known to be Presbyterians As Presbyterians they might be such if we believe Bp. Andrews and Dr Iackson but as Anti-Calvinians they could not be so And as little force hath that Homily to prove that Arch-Bishop Lâ—ud was no obedient son of the Church of Enland unlesse because he was a Father in that he put Mr. Sherfield to so much cost and a disgraceful acknowledgement of â—is fault and caused him to be bound to his good Behaviour ibid For Sherfields fault was no lesse then a publick Riot even breaking of Church-windows in a private Caprice such as in which if he had pleased he might have broken the Bishops head too To disallow of pictures is one thing and to break them is quite another It was decreed at Frankford by no less then 300 Bishops at once that images are neither to be broken nor worshipt And Dr. Hammond himself who is least liable to the suspicion of shewing any favour to what is Popish saith in his Treatise concerning heresie that we indeed in this matter approve of the Doctrine of the Frankford decrees as that is summed up in * those few words It is so generally known that the Iâ—onomachi were Hereticks who fell to work in the dayes of old almost 1000. years agoe as Mr. Sherfield hath lately don That I thought Mr. Hickman might at least have heard of it And pity it is that any Christian should so farr imitate and gratifie both the Mahumetans and the Iews I have taken some care to inform my self rightly of Sherfield's business and of the windows at Sarum of which he would needs be a Reformer And by the favour of a Friend having no acquaintance there my self I have an accompt from such a person as cannot easily be deceived in that particular and cannot possibly design to deceive another The truth of the Story is briefly this § 30. In a Parochial Church of that City there was painted in a window the history of the Creation And in each dayes work there was added the figure of an old man The glass might be of the colours mentioned by Master Hickman from Mr. Prin. the proportions were small and so obscurely described that very difficult it was to discern the History Few did ever observe or appear to take any notice of it so farr it was from giving scandal to weaker persons Many old Bibles have the like in the two first chapters of Genesis Nay the like may be seen in an Impression at Geneva let Mr. Hickman mark that It was a calumny rais'd against the excellent Archbishop that he justified the picturing of God the Father by that of the Ancient of dayes in Daniel which Mr. Hickman perhaps invented and pretends no more for it then a simple Hearsay when he onely chastized the presumption of Sherfield not knowing what mischiefs to Church and State such publick riots might one day end in if private persons of their own heads might be suffer'd to Reform in such a manner 'T is true the vision in Daniel might be described agreeably to Daniels Narrative that is by the shape of an old man What is presented to the mind and ear by words and letters may also by pictures be represented to the eye But to picture an old man in the History of the Creation wherein there is not the least mention of any such thing is to falsifie the History And I profess for my part to abhorr it as much as Mr. Sherfield can be imagined to have done Yet would I not take his riotous course whereby to testifie my resentment but humbly complain to just Authority and so amend one fault without the making of another Concerning the wisdome and Piety of Archbishop Land I cannot better convince a Hickman then by the words of Bishop White who if a Bishop at least can be is thought a very good man by the Presbyterians This Bishop speaking of a great scandal withdrawing many from conformity Your Grace saith he in your Metropolitical visitation hath begun a good work in taking this into your religious consideration and you have endeavoured a Reformation God Almighty vouchsafe to give a blessing and good success to your pious intention and that by your Graces Authority this scandall before mentioned may be removed out of the Church § 31. After one or two more of his empty hearsayes of Bishop Lindsey and his Chaplain too contemptible to be nam'd he inveigh's against them who do not think the Pope Antichrist p. 11. how ill soever they think and say of him besides That some indeed of our Church have thought and taught him to be Antichrist is very certain But it does not thence follow that 't is the Doctrine of the Church They that Attribute it rather to Simon Magus and the Gnosticks have no less then S. Iohn for their Authority Saint Iohn saying plainly that Antichrist when he was writing was already in the world 1 Joh. 4.3 which compare with what is said 1 Joh. 2.18 and 22. What is said in the Act for the subsidy of the Clergy as I have not convenience to examine so should I be sorry to find it in contradiction to Saint Iohn And if the matter were to be carried by the votes of men who are greatly learned I know not what can be greater then Hugo Grotius and Dr. Hammond § 32. What he add's against Dr. Taylor pag. 12. Dr. Taylor alone is concerned in unless he thinks that That Doctor is the whole Church of England Let it suffice Master Hickman that the Doctrine of originall sin in the ninth Article of our Church is without any scruple assented too not onely by my self who have given a publick proof of it but by every other man of my particular acquaintance What he saith of the Religion which was sealed by the blood of our English Martyrs ib. should suffice to conjure up the very blood of his Feet into his forehead The best of our Martyrs having been Bishops and such as partly composed or partly admired our English Liturgie and such as taught the very Doctrines which now are nicknam'd Arminian and such as never would put asunder what the Holy Ghost hath joyned in the very same Text 1 Pet. 2.17 Fear God Honour the King And I will hold Mr. Hickman so wise for once as to think a word sufficient for him But when he adds that his Religion hath been defended or fought for by the swords of soldiers ibid. I shall tell him too in one word more That those are very unfit weapons for the defending of a Religion where God himself allows nothing but Prayers and Tears to guard it with The Church of England teacheth none to call their strength the law of Iustice or to fight for Religion with breach of Loyalty We leave such practice to three sorts of men the Turkish Popish and Presbyterian Our English Martyrs were
none of that number § 33. Christian Reader I am now arriv'd at that part of Mr. Hickmans Preface p. 13. wherein Doctor Heylin hath ex professo taken him up See his Certamen Epistolare part 2. pag. 150. § 26. from which place forwards he hath so fully and effectually performed his enterprize as to have given a supersedeas to what I had otherwise detain'd thee with and am in some measure prepar'd for in my Adversaria And therefore partly not to wearie thee with that enormity of Length into which I foresee I shall infallibly grow if I pursue a Fugitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I have hitherto done and partly not to do what is done already and by one of the exactest Historicall hands and especially because I am no way concern'd in a very great part of the tedious Preface as well as because that I alone am left to speak to the remaining parts of the Book it self I shall resolve to say no more then thou dost probably expect and hast reserved a patience for But if I here and there add what is not observed at least not said by Dr Heylin I hope the fault will be such as will deserve its own pardon § 34. If that were true which he saith of Tyndal c. p. 13. yet besides the five things which are returned by Dr. Heylin p 152 153. I can requite him with Bishop Tunstal in King Henry the eight's dayes and Bishop Hooper a little after who both abhorr'd that Doctrine which Frith and Tyndal are urged for and wrote against it to better purpose then these were able to write for it The seventeenth Article which he urgeth p. 15. is proved two wayes to make apparently for us 1. By the phrase of God's choosing in Christ. 2. By the care which is injoyned that we receive God's promises as they be generally set forth to us in holy Scripture which why did Master Hickman so very fraudently conceal in his recital but because his heart told him 't was quite against the whole Frame of Calvinistical Decrees See Dr. Hammond's Fundamentals p. 146. § 35. 'T is very remarkable p. 16. that he pretends the Common Prayer and Homilies are for his turn but is not able to cite a word And Dr. Heylin makes it appear as Bishop Overal long ago that all is destructive to his pretensions What a rare Argument hath he urged p. 18 From Doctor Nowel being Prolocutor in Queen Elizabeth's time He concludes the Articles of the Church to be Calvinistical And then to manifest how ignorant he is in these points he cites a passage from Nowels Catechism which he hopes is for his interest though it is as visibly against it as can be wish'd For whereas it is said They that be stedfast and constant in this Faith were chosen and appointed and as we term it predestinated to this so great felicity p. 19. It is inferred unavoidably That God did choose or predestinate to life eternal the stedfast stable and constant in the Faith Which is as much as Arminius did ever desire to have granted whereby to prove the Decree to have been respective to wit respective of that stedfastness and constancy in the Faith which imports perseverance unto the end without which it is confessed God chooseth none It being impossible for God even because he is perfect to predestinate or choose a person so qualified as is expressed by Doctor Nowell with out respect to the qualification So that Nowell was an Aâ—minian or Arminius a kind of Nowellist no matter which and Master Hickman understands not what 't is really to be either Hâ— could not else so often write after the manner that he doth either quite beside or against his purpose § 36. To his Question pag. 19. how came the Church of England to dispose of her places of greatest influence and Trust to such as were of a contrary perswasion if she consented to the opinions commonly call'd Arminian Doctor Heylin's answer is most sufficient p. 170. c. But yet I add five things 1. Our Church in all things was not one way or other there lyes a fallacie in Arminian which we disown and so she was not in particular for irrespective decrees 2. The Church taken collectively as when we say the Church of England or used to signifie the Doctrine never disposed of preferments But they were ever disposed of to the better or to the worse as men corrupted with interest and evil principles have been more or less prevalent with those in power as of late the Independents dispos'd of all from the Presbyterians witness the Deanarie of Christ-Church from which Doctor Reynolds was ejected and the Conscience-stretcher of England if the song speaks truly preferr'd before him And yet whilst I am writing 't is vice versâ a like case Qui color albus erat c. does it follow they were both in the right by turnes no the wisest men say they were both Vsurpâ—rs 3. They could not be Arminians who lived before Arminius was alive 4. If Calvins Doctrine was that of our National Church whilest his Followers prevailed in point of Number and for that very reason as Mr. H. now argues then the contrary to that was her Doctrine too when the Nick-named Arminians did as much prevail by his own confession p. 4. The absurdity of which will make Mr. H. renounce his Logick 5. Since he boasts of his number I shall probably name ten of worth and eminence on this side for every single man of Note which he names on that not that I favour such wayes of arguing but meerly because I would convince him by that which he chooseth to make his own I shall publish if it be needflul an ample Catalogue of the Orthodox on whom such places have been conferred in the Church of England as will be granted to have been ever of greatest influence and trust But I abstain whilest it is needlesse out of that reverence which I beare unto peace and prudence § 37. If Arch-Bishop Bancroft had hated that which is called Arminianisme as the shadow of Death which Mr. H pretends p. 20. he would not have shewed such a hatred to Mr. Calvin and his Followers Nor would he have published the confessions both of Coppinger and Wigginton touching their publishing their Pamphlet of Predestination to prepare the way to their intended murder and Rebellion even by laying the blame of their leud attempts upon the absolute decree of the Almighty which is inferred by that desperate Doctrine to give a fatal necessity to all events and I therefore call it a desperate Doctrine because it was called so expressly by Bp. Bancroft himself in the famous Conference at Hampton Court § 38. Whilst he saith that in Cambridge there was one Dr. Overall who was suspected a little to Arminianize ibid. He is unhappy in 2. respects For 1. If he means one as opposed to more and not by
though guilty still § 47. That some of our Divines did change their judgement notwithstanding their employment at the Synod of Dort will not I think be denyed by any who hath not the forehead of a Hickman For Mr. HALES his conversion is known to most as Tilenus his to all and Dr. GOAD'S to very many That Bp. DAVENANT was at last for Vniversal Redemption I have long since proved and more then once what hath been said by Bp. Hall against the tenent of absolute or irrespective reprobation I have elsewhere at large informed my Readers That Dr. WARD and Bp. DAVENANT were of opinion that all Infants by Baptisme are freed from the guilt of Original sin and in a state of Salvation implying some to fall totally and finally too because there are some who die Impenitents being men notwithstanding being Infants they were Baptized Mr Gataker hath assured us by divulging of their Epistles If I would passe over to France I could tell him of Famous Moulin who had an interest in the Synod although not there and yet was exactly an Arminian as to the point of Reprobation and accused as such by Dr Twisse so was Camero Amyrald Testard and Dâ—ille as well accused by Spanhemius as by other followers of Calvin for passing over to the Arminians in the point of General Redemption but to speak of such as these is to pay Mr. H. in more then full measure § 48. To Mr. H.'s two Questions proposed in one breath what thinks Mr. P. of the Vniversity of Oxon did not she know the Opinions of the Church of England p. 46. I briefly answer First that whilest she had the privilege of injoying a Real Vniversity which she injoyed until the year 1648. I think as well of the Vniversity as when she burnt the Book and condemned the Doctrine of the great Calvinist Paraeus who sowed those Presbyterian seeds of the late prosperous Rebellion of which such fellows as our Compiler enjoy the harvest To the 2. I answer by way of Interrogation Did not the Church of England so much as know her own minde when she commanded Erasmus his learned Paraphrase to be had in such honour throughout the Nation as to any Piece of Calvin was never given how came the prayers of Erasmus to have a place in our publick Liturgy from King Henry the 8. dayes unto these our own if all our Church was fermented with Calvins Leven The Vniversity of Oxford knew well her Doctrins especially then when she was most of all knowing which was in the time of the late Arch-Bishop in the vilifying of whom Mr Hickman hath shamed his own dear Faction For whilst he calls him an evil instrument p. 48. he makes himself an example of Puritanical Petulancy and passion whereby the men of his Faction will grow more vile And whilest he saith they were never well till they had spewed out his Grace as an evil instrument ibid. he implyes his Faction was deadly Drunk so indeed were the Jews when they were sick of Christ and thought they could not recover till they had spewed him out of the earth But as Titus Vespasian came about 40. years after and cured those Jews of all Diseases so if our Pharisees will be patient but half that time they may perhaps meet with that thâ—t will stop their spewing § 49 Now I come to the objection which Mr. H. confesseth doth lye against him the Church of England is for Vniversal Redemption The Calvinists that are Anti-Arminian are against it p. 48 49. To which he answers two wayes First by a confession that King Iames gave it in charge to the Divines sent to Dort Not to deny that Christ died for all and that this was affirmed by Bp. Vshâ—r for so he calls the late Primate who also said That he gave in his own judgement to Dr. Davenant for universal Redemption and accordingly it was one of Bp. Davenants conclusions that the death or Passion of Christ as the Vniversal cause of mans salvation doth so far appease and reconcile God the Father to Mankinde by the very fact of his Oblation that he is truely now said to be ready to receive every man into Favour as soon as he will believe in Christ notwithstanding the aforesaid death of Christ restoreth no man no man at least who is come to ripenesse into a state of actual favour Reconciliation or salvation untill he actually believes No man saith the Bishop no not any of the elect before he is qualified by faith meaning that faith which worketh by love an Universal obedience to the commandments of Christ. But by the offering of himself upon the Crosse the Bp. saith that he made God appeased and reconciled observe the word not onely to the Elect but indefinitely to all Man-kinde and that as an Vniversal cause not onely of salvability but saith the Bp. of salvation Arminius never said more no nor ever so much for ought I am able to remember Nor was ever so much said by the Church of England as that Christ reconciled his Father to Man-kinde ipso facto by the oblation of himself ut Vniversalis causa Salutis Humanae as the Vniversal cause of mankind's salvation but I suppose by Salvation he only meant Salvability or no more by cause then meritorious And then indeed he doth no more then Arminianize with the Church of England as Mr. Hickman is wont to phrase it It being the Doctrine of our Church that Christ by his own oblation of himself once offered made a full perfect and sufficient sacrifice oblation and satisfaction for the sins of the whole world And again more fully that the offering of Christ once made is that perfect râ—demption propitiation and satisfaction for all the sins of the whole world both Original and Actual So exactly opposite to the Calvinists is the Church of England in her belief This doth prompt me to tell the Reader if he knows it not or hath forgot it that at a conference held about the Books of Bp. Montague One of the Lords made it his motion that the Doctrine of the Dort Synod as to the points we speak of might be received into the Articles of the Church of England But this was opposed by Bp. White and even for this very reason because our Church in her publick Catechisme doth teach her children to believe what is denyed by the Synod of Dort Christ died for us and for all mankinde Why Bp. Chappel before Bp. did refuse an excellent place in Ireland because he would not subscribe to Dam man alluding merrily to Damman who had the office of Scribe in the Synod of Dort And how at last he became one of the Bishops of that Church by the advantage of that Canon procured by the power of Archbishop Land in Intuition of Bishop Chappel That a man was qualified for preferment in the Church of Ireland without subscribing the Irish if he would but
to stretch out his hand to cut which act so far forth onely considered and no farther doubtless is no sin for then every stretching out of the arm to cut any thing should be a sin according to the old Logical axiome Quicquid convenit quatenus ipsum convenit omni But the applying of such an act to an undue object referring it to an undue end performing it in an undue manner or with undue circumstances by any of which obliquities it becometh a sin proceedeth wholly and solely from the corrupt will of the inferiour agent and not at all from God which as it layeth the whole guilt of the sin or moral act upon the actor so it clearly acquitteth God such his concurrence to the natural act or motion of his creature as aforesaid notwithstanding from the least degree of any agency or efficiency therein 8. He saith That what he hath here declared concerning these two last points as it is axactly agreeable to what his judgement then was when the two Sermons wherein the passages quoted by Mr. Hickman are found were preached so it is his present opinion still which he hath therefore somewhat the longer insisted upon not onely for that it seemeth to be the consentient tenet of the best School-men grounded upon discourse of reason and the Authority of St. Augustin and other of the antient Fathers and no way in his apprehension derogatory to the holiness goodness wisdom or majesty of God But also because the due consideration of it might prove if it were by some able hand distinctly clearly and intelligibly set down a probable expedient toward the reconciling of some differences among Divines held at a greater distance then perhaps they needed to have been for want of a right understanding between the dissenting parties For the Doctor professeth himself and he well hopeth he is in most things not much further from the truth for so doing as on the one side extreamly jealous of extreme opinions till they have undergone a severe trial so on the other side very inclinable to embrace middle and reconciling opinions where there appeareth not pregnant evidence of reason to the contrary 9. Lastly to conclude this whole businesse so far as he apprehendeth himself concerned he saith he is not unwilling the world should know that having from his younger years as his Genius led him addicted himself mostly to the study of the moral and practical part of Divinity but especially having for fear of approaching too neare to the Ark of Gods secret counsels kept a loof off from medling more then needs must with those more nice and intricate disputes concerning Gods eternal decrees the cooperation of Gods free Grace and mans free-will c. He contented himself for sundry years to follow on as most others did by a kinde of implicit credulity in the Sublapsarian way as the then most troden path until having a just occasion A.D. 1628. to make a little farther inquiry after the truth in those questions upon due search he saw a necessity of receding from that way in some things a more particular account whereof is given in a narrative lately printed with his consent which if well considered ought he thinketh in reason and charity to excuse him from the necessity of justifying every syllable or phrase that might slip from his tongue or pen in any thing by him spoken or written before that year and whilest he was very little or rather nothing at all versed in the study of those Questions Now since I have proved undeniably that the question was from the beginning betwixt my adversaries and me whether any kinde of sins plainly meaning whole sins not the formal part of sin which cannot possibly be the sin of which it is but the formal part have a positive being And since it is said by Dr. SANDERSON that the positive acts above mentioned murdering and ravishing of men women are so in the concrete horrid sins nay in the plainest tearmes to be imagined that a sin of commission doth consist of two things an act and an obliquity and since it is said by Mr Hickman that it belongs to the universality of the first cause to produce not onely every positive but every real being and not onely so but also the positive modifications of beings p. 95. It is apparent that Doctor SANDERSON is as much for my cause and as much a-against Mr. Hickmans as either my heart can wish or my cause require For though he conceiveth that the act may be considered without considering the object about which it is conversant in which case it cannot possibly be considered as a sin yet he declares that the Act of sin cannot possibly exist without the obliquity any more then the obliquity without the Act. And farther yet he doth affirm towards the end of his sixt paragraph both that the vitiated Act is the very sin and that the sin which is the vitiated act is not only a real but a positive entity I have published this happy concurrence with me not onely in his sense but according to his desire in his own manner of expression § 69. I now go on to discover his wilfull Calumny not so much against me as against Bp. HALL Bp. MORTON and Bp. BROWNRIG whom though he knew to be Bishops of the Church of England yet he reckons them them with the men of the Kirk or Consistory or their Adherents here in England whom I had charged with swearing the Scottish Covenant and making God the Author of sin who had done dishonours unto the Protestant name p. 31 32. For if the Reader will consult my Auâ—ocatacrisis chap. 2. p. 61 62. he will see I onely spake against the Papists and Presbyterians in words at length and by name and that upon no lesser motive or provocation then their making God the Author of sin So that now Mr. Hickman must either prove that those excellent Prelates were Presbyterians or Papists or such at least of their adherents as have been known to make God the Author of sin Or if he cannot prove this as I know he cannot he must make some amends for so foul a slander § 70. The request he puts up to the Episcopal Divines who close with such as he is in the present contest p. 31. renders him yet more criminall in two respects First because there are none of the Episcopal Divines who ever closed with the Hickmanians in saying that sin if it is positive is either God's creature or God himself or that our English Presbyterians have any power to make Priests For this and that he must confess is the present subject of our contest Next because he calls their Brethren Arminian Ardelio's by whom they must expect to be last devoured By which he would intimate to his Readers if I am able to understand him That we design the Doctrines they call Arminian as the condition of our Brethrens Communion with us which as it hath ever been
far from us we most joyfully communicating with all the Fathers and sons of the Church of England how much soever in some points they may differ from us so of all men living Mr. Hickman's party should least accuse us whilst themselves are as guilty as we are Innocent in this respect For they are known to be the men who fasten the character of sanctified to their opinions and have made them the test by which they admit or reject their Betters to any places of trust in the English Church Witness all the partialities and inquisitions of the Triers Whereas the men whom they call Arminians have never required any more then the subscription of the Articles which are called by Mr. Rogers our English Creed And which as they have not in particular defined all that is debated on either side so they do not like the late Triers â—iâ—t and winnow such persons as come before them But together with truth do provide for unity and peace too In a word Our Prelates and Prelatists how much soever Anti Calvinian do not cast out of their communion any Calvinist that desires it upon the account of his being a Calvinist But the Calvinists in Holland are very well known to have made a schism plainly dividing from the Remonstrants and setting up schismatical Congregations Now to communicate with such is a different thing from our receiving to our communion such as differ in those points Concerning that Schism Master HALES his LETTERS have told us somewhat And his Treatise of that sin hath told us more And more then that I could give account of if this were a season for such prolixity § 71. He next proceeds to tell the world without any colour of Coherence or the least Formula Introducendi That he hath spent more Time in reading Authors pro and con about these points then ever he intended to dâ— â— 32. And reason good For he confesseth his gross Ignorance and Insufficiency after all the reading of which he tells us 'T is strange he should meddle in the Doctrine of Gods Decrees and the manner of the Spirits working Grace in the hearts of the Elect since in the midst of all his medling he professeth them to be matters so very mysterious and his understanding to be so dark that he can scarce hope ever in the world to be freed from all scruples about them p. 33. It seems he is not over-confident that the Decrees of Election and Reprobation are Absolute or that Grace in the Elect is irresistibly wrought for all his railing at the Arminians and his partiall adhering to the Calvinians Let him talk what he will of his holding this or that Tenet and let him render what reasons he thinkâ— most specious we will believe his own confession that he is Sceptical and Scrupulous and finds his understanding too dark to reach them § 72. Again he confesseth his inward conviction of his own insufficiency to do the work of a Divine whilst he saith of those Articles of the Christian faith The Trinity of the persons and the hypostatical union of the two Natures that he never thought himself able to vindicate those Mysteries from all the subtil Arguments and Niceties of unbelieving Sophisters ibid. 'T would be a sad time for Christianity if it had no better champions and propugnators then UNBELIEVERS are able to baffle and put to silence and so to shame Yet this is the man who by a schismaticall ordination takes upon him to be a Preacher nay a Pastor of Christ's flock even denying our very Bishops to be of an order higher then he much less such Priests as the Bishops have lawfully ordained who yet confesseth he is not able to defend the Flock from Wolves or Foxes no not the Articles of our Creed from the attempts of unbelievers § 73. Nor may we think his two confessions are the effects of modesty or meekness For to secure himself from that suspicion He first premiseth his opinion of the former points That the greatest Scholars will never be able fully to satisfie their own or other mens reasons about them p. 52. Hence it appears that Mr. Hickman may verily think himself one of the greatest Scholars in the world I do not say that he does notwithstanding the confession which he hath made of his Disability Nay it is probable that he does too because he inferrs with a monstrous arrogance the greatest Scholars are not able from the sensible Non-ability which he discovereth in himself As if Mr. Hickman's understanding were the measure of what may be understood by the learnedest of mortals on this side heaven If he is not past cure and will but seek for a Remedie let him read the Full Accordance betwixt Dr. Sanderson and Dr. Hammond wherein he will find how those Doctors have fully satisfied themselves And then he may learn from common fame that they have fully satisfied others also § 74. There is nothing worth notice in his next two Stories besides his form of bringing them in For having told us that he hopes by the free Grace of God to be acquiâ—ted at the last day he immediately adds to introduce a new Section That to this end he will relate two Historicall passages p. 34. And then to lengthen his Rope of Sand he adds a saying of Doctor Sanderson concerning Antichrist Another of King Iames against the Arminiars in the Low-countries for they were all Presbyterians and displeasing unto the King Another of Viscount Falkland against some Bishops without a Name and my Lord of Strafford A fourth of Bishop Carleton against the Puritanes as Disquieters of the Church about their conceived Discipline These are called by Master Hickman The honest Puritanes p. 41. as if he consented to the Distinction which had been made by King Iames betwixt the Puritane Knaves and the Knaves Puritanes If there were any such Idle-sots as were seen to stagger in the streets they were as loathsome in my opinion though not so dangerous to the publick as that first sort of Puritanes of which I spake And yet that Puritane is a sot too who being dry in respect of wine is Drunk with sacriledge Which as it minds me to referr him to what I have said on this subject to Mr. Baxter so it affords me a fit Transition to the following subject of his Digression For § 75. So far is this Rhapsodist from thinking it needfull to repent of his crying sin or else from thinking that Restitution is any necessary part of a true Repentance that he adds Railing to his Robbery and slander to his Railing and Treason too unto his slander Which I shall shew in that Order in which I find them committed and brought to light too First whereas I had complained and Dr. Reynolds is my witnesse I did it justly in so much that himself hath joyned with me in the complaint that I suffered the loss of my best
way of contempt as some have taken it then he must know that Dr. Richardson was one of the Divinity Professors in Cambridge a very eminent Anti-Calvinist and commonly called by those men the â—at Arminian For he lay very heavy on all such men as Calvinized in Disputation Dr. Sibbs in particular was so baffled by him that he thereupon preached on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Clergy 2. So far was Dr. Overal from being coldly or but a little what Mr. H. calls Arminian that it is hard to name any more averse to the Calvinists in point of Doctrine as well as Discipline For not to speak of his Exposition of the Genuine minde of the Church of England in the 5. Controverted points which is as crosse to the Calvinists as can be wisht his large Epistle to Hugo Grotius doth so inveigh against the Tenent of unconditionate Decrees as well of saving as damning men that he reckons it one of those opinions which is by no means to be endured in the Church of God as not consisting with the Goodnesse and love of God to mankinde with the nature of man and with the nature of humane Actions with the revealed word of God both in the law and in the Gospel in a word t is an opinion as the Dr. goes on which doth not onely lead men to carnal security and despaire and carries along with it many other the like absurdities But it affixeth or forceth on God himself either counterfeiting and lying or malice and iniquity or crâ—elty and injustice such an Anti-Calvinian was the most learned Dr. Overal with whom our late Primate of Armagh did most happily profess his full concurrence § 39. But I am challenged to name any one Doctor of the chaire who was placed in Oxford and not a Calvinist ibid. And I am ready to name one who was instar omnium equal to all that went before if not superiour in all respects even the eminently moderate and most learned Dr. Sanderson who though he was not before the time of the late Arch-Bishop yet he is more to be considered then all that were because for many years together he had ever acquiesced in the sublapsarian way and yet upon great and mature deliberation having all his 5. schemes in his eyes at once and comparing them duely with one another He soon discerned a Necessity of quitting the sublapsarian way in which till then he did acquiesce as well as the supralapsarian which he could never fancy so that the whole of Mr. Calvin as a sub and supralapsarian for he is both by fits as Dr. Sanderson observes and Dr. Twisse confesseth was rejected by him when he was ripest and most impartial which though I knew a good while since by a letter received from himself that I might not doubt of my intelligence yet had I not spoken of it here how much soever for the honour and interest of my cause had not his change been made publick by his consent § 40. He saith As many as trod the Arminian path were wont to be suppressed and censured so soon as they began to discover themselves p. 21. First if this were true it were a very impertinent and pitiful way of arguing For we know there was a time when the Eastern Churches were overspread with the prosperous heresie of the Arrians as the Western were in great measure with that other Heresie of the Donatists whilest the Orthodox were suppressed by those and these And what objection can it be to the Spouse of Christ or her children that in adherence to his Gospel they have borne his Cross too But 2. It is false which he so confidently affirmeth and that without exception too For did not Mr. Harsenet Discover himself at Pauls Crosse as may appeare by his Printed Sermon after which he was preferred from one Dignity to another first to the Mastership of Pembrook-Hall and after that to the Arch-Bishoprick of York Let Mr. H. reflect upon what I told him § 36. and retract the rashnesse of his expression Sect. 41 Of Mr. Barret and Mr. Simpson I shall the rather speak in particular because Dr. Heylin does refer them to his General Answer p 175. And 1. I observe in Mr. Hickman that he does not name Mr. Barrets Doctrines for which the censure was passed on him perhaps he was ashamed to name them For if they were such as Mr. Simpsons that the commission of a great sin doth extinguish Grace for a time T is plain the Censurers themselves were much more worthy of publick Censure For when our Article saith expressly that the childe of God may fall away by what sin may he fall if not by a great one But of this I have spoken in My whole third Chapter to Mr. Baxter And then for what he spake of Rom. 7. It must be meant in all reason of committing great sins too in consent with that which he spake before and so they came not home to the businesse who understood it onely of a regenerate man according to St. Austin in his Retractations For there that Father is of opinion that St. Paul in that Chap. did not speak of great sins but onely sins of infirmity which that it really was an error and a gross error too and what betraied that Father to it Mr. Hickman may see though he look no further then Dr. Hammonds Review of his Annotations especially p. 131. compared with p. 127. where he saith what doth carry sufficient evidence of its truth in the fore-head of it that this indeed is all the difference to be assigned betwixt a regenerate and an unregenerate man that in the one the Spirit in the other the Flesh is victorious that is the will of the one is led by the spirit and the will of the other by carnal Dictates Sect. 42. Now concerning the Recantation supposed to be made by Mr. Barret besides what is said by Dr. Heylin to shew its improbability and the Letter by him produced to Dr. Goad I have another letter of Barrets copied out from his own hand and directed to Mr. Chatterton the Master at that time of Emanuel College wherein he saith expressly that he would not perform the Retractation required of him And he gives such reasons as are too long to be here inserted which I therefore deferr till some other season when I may fitly publish that with some other things not hitherto extant I have also been inform'd of some ejected Masters of Colleges that having diligently sought they could not find any such thing So that for ought I yet see that Recantation is but a Fable Nor can I wonder at such inventions of a Puritan faction when I consider their Forgeries concerning Hampton-â—ourt Conference 'till Doctor Barlow had put them to shame and silence § 43. To his following Impertinencies I shall speak very briâ—fly because they are extremely such p. 23. c. 1. As Bishop Montague's Adversaries did
indeed object against him his Dissent from the Doctrine of the Church of England so to their shame if they had any he freed himself from that charge Master Pâ—m's Report to the House of Commons is no proof at all that he was censur'd by the Parliament And the Order of that House in the behalf of the Articles was not hurtfull to him who oppos'd them not but understood them better and declar'd as much for them as the Commoners could doe § 44. To Mr. Hickmans rare Question p. 28. How comes it to pass that those who now follow Arminius did heretofore follow Mr. Calvin I thank him for the occasion to make this Answer That the older men grâ—w they grow the wiser and more impartial To what end do men study both men and books but to discover the mistakes of their giddy youth Is it not fit that the aged Bishop of Winchester should understand things better then young Mr. Andrews But he was a Bishop and one who lived at such a Time when it was safe to leave Calvin as King Iames his Great Master had also done And therefore to satisfie Mr. Hickman Let the Question be put of Dr. Sanderson whose change of judgement was never publish'd untill the last and worst times whilst yet the Followers of Calvin had power to persecute their opponents why did he follow the way of Calvin in point of Doctrine I mean his sublapsarian way before he considered and compar'd it with other wayes and at last forsook it after such consideration The very Question suggests the Answer which in all reason is to be made And may suffice for a general answer to the farr greatest part of Mr. Hickman's long Preface Observe Good Reader the most Ingenuous Confession of that so eminently learned and holy man Giving himself to the study of practicall Divinity he saith he took up most other things upon trust And this he did so much the rather because Calvin at that time was not so wholesomely suspected as blessed be God he since hath been But to express it in the words of the Judicious Doctor Sanderson The honour of Calvin's name gave Reputation to his very errours And if so great a Scholar as he did take up opinions upon trust and was carried down the stream of the common errours his weaker brethren could not choose but be swept away with so strong a Torrent § 45. But they were farr from being such whose Questions in the Act Mr. Hickman reciteth from Mr. Prin as he hath done the greatest part of his tedious Preface For Doctor Iackson might well acknowledge all lost in Adam when he supposed a Recovery of all in Christ. And here it is observable that Mr. Hickman hath not stoln fairly For Mr. Prin expressed very honestly what his jugling Transcriber thought it his Interest to conceal It was the very first of the Doctors three Questions An Peccatum originale contineat in se aliquid positivi And this was held in the affirmative The other Act-questions were Doctor Frewin's the now-Right Honourable and Right Reverend Father in God the Bishop of Coventry and Litchfield whom I am never able to name without a preface of honour and veneration Who if he did once Calvinizare as Bishop Andrews and King Iames before the times of their conversion let it suffice that his latter judgement is much preferrable to his former It is no more to the disparagement of Doctor Goad and Master Hales and Daniel â—ilenus the Synodist at Dort and Doctor Potter and Doctor Godwin and Melanchthon himself and the late Primate that as soon as they saw they forsook their errours then it could be to Saint Paul that though as long as in comparison he was a child he spake as a child understood as a child and thought as a child yet when he grew to a perfect man he put away childish things And hence Mr. Hickman may take the reason why I parted with those opinions I first embraced which now he reproacheth me withall p. 29. though more to my honour then he imagin'd But he must know that by the first of the three last Questions An praedestinatio ad salutem sit propter praevisam fidem he seems to be ignorant of the difference betwixt the foresight of Faith and Faith foreseen as betwixt ex and propter a condition and a cause secundum praescientiam Fidei propter fidem praescitam And so he is like the vain Ianglers of whom Saint Paul speaks to Timothy that they desired to be Teachers understanding neither what they said nor whereof they affirmed § 46. Of Lambeth Articles that they were caused to be suppress'd by Queen Elizabeth See Doctor Heylin his Examen Historicum p. 164. That King Iames before he dyed was an Anti-Calvinist appears by the Conference at Hampton Court and by his great approbation of all that was preached by Bishop Andrews which was as opposite to Calvin as light to darkness and by his high esteem of Bâ—shop OVERALL who was wont to call the Calvinists The Zenonian Sect and by his singular favour to Bishop Montague whom he imployed in composing his Apparatus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and whose Appeal he adorned with his Royal Patronage and Protection which yet he could not have done if he had not been that which they call Arminian That Bishop Montague was incouraged by the special Direction of King IAMES to Dedicate that Book to his Royal self is most apparent to every man who wilâ— but read his own words in his Dedication If any Reader can yet be ignorant of King Iames his deliverance from that captivity into which he had been lâ—dd by his first and worst Teachers let him peruse that Epistle with which the learned Tilenus Senior did dedicate his Book to that learned King even his Book of Animadversions upon the Synod of Dorts Canon There the Reader will be inform'd how Tilenus his Paraenesis had pleas'd that King who gave a proof of his special liking by his speciall command to have it Printed How a little after that the King invited him by a Letter to come over into England and here to try the effects of his Royall Favour How his Majestie took care that care might be taken by other men Not to blaspheme with the Puritanes in making God the Author of sin How he assented to Tilenus whilst he inveighed against the Error of irrespective decrees especially that of Reprobation A more impious errour then which he said a Synod of Divels was not able to invent Thence he styled it the Horrendum illud Calvini decretum and professed to see nothing throughout the whole Calvinian Scheme which did not either flow out of Zeno's porch or from the Tables of the Destinies or from the stinking Mephitis of the Manichees By all which it is apparent that Mr. Hickman is unexcusable as far as his 38. page where he grows less guilty
either from God or God himself and primarily none from men or divels The infirmities of the first * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athan. contra Gentes mihi p. 6. c. * Look bâ—ck on ch 5. â— 5. num 7. Of the second By which he is proved out of his mouth to be the worst of Blasphemers p. 171. Of the third Wherein he makes God the Fountain of the Essence of sin Mr. Barlow in his exercit 2. de naturâ mâ—li p. 45.72 Aquinas 1.2 q. 79. Art 1. ad 3. Of the fourth Wherein he ascribeth unto God what God ascribeth unto the Divel 1 Ioh. 3.8 His third Argument artificial * Look back on c. 3. S. 2. â— 3 4 5 7 The positive importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not considered by Master Barlow Exâ—r 2. pag. 39 51.65 Qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ☞ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicit qui scortationem qui furâ—tum dicit duo semper dicit materiale formale Alsted Lex Theol c. 8. p. 233. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicta ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut observat Alst ex Fran. Iuâ—io Vocabulum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quo hic utitur Johannes significat quicquid fit contra legem Hemm de viâ vitae p. 554. * D. H. Ham. in Fundamen c. 16. p. 183. †See the positive instances of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.29.30 31. â— The like Importance of peccatum proved by reason and experience Peccare significat Actionem tantùm non etiam omissionem Alsted ubi Supra * Omne peccatum DUO connotat Dr. Twisse Vin. Gra. l. 2. parâ— 1. p. 155. Matthaeus vero Marcus monstrant quod materia Peccati in Sp. Sanctum sit contemptus Christi Evangelii Hemming ubi supra p. 554 His 4th or last Argument †p. 88. Bellè dicunt Scholastici in omni Peccato considerari terminum à quo â—d quem Omne namque peccatum est defectio à Creatore ad Creaturam Alsâ—ed lex Theol. c. 8. p. 232. A short account of those shifâ—s which pretend to be Answers to some few Arguments †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch 3. p. 156. Mic. 6.16 Gal. 5.19 Col. 1.21 Eph. 5 11. Heb 9.14 1 Iohn 3.8 Rev. 9.20 Of sins being called the works of the Devil His Concessions and contradictions about the habit of Drunkennesse * Autocatacâ— ch â— p. 161. p. 94. His Concessions and contradictions about the pâ—sitive filth of sin Ezek. 23.13 Ier. 13.23 * Isa. 5.18 †Mat. 11.41 * Mat 25.30 His concession tergiversation concerning blasphemy and Atheism c. Hiâ— râ—markable forgerie of an Argument in his Adversaries name His stupendious impertinence and supposal of Grace in Hell or some privation besides All. 2 Sam. 13 14. Act. 7.51 Rom. 1.30 Matth. 10.15 Luk. 10.14 24. Of sins working Concupiscence Mr. Hickmans Answer absurd in 8. respects Of the efficient cause of sin Mr. H.'s conviction confession in despite of his whole Enterprise Of sins being nothing if no effect Mr. Hâ—ckmans vain attempt to prove knavery to be nothing * 2. Cor. 8.12 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod Prov. 30 2â— * Satis perspicuè intelligent nequaquam Stoicas opiniones in Ecclesiam invehendas esse Zenonis servus dicebat se injustâ— plecti quia fato coactus esset peccare Melanchâ—hon in loc com pag 54 The cause of punishment Mr. H. denial of any positive damnation unless he thinks it no punishment to be damn'd * ☞ See D SANDERSONS 4. Reasons for his rejecting the way of Doct. Twisse in Doctor Hammond's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 12 13. * p. 108. Mr. H. his flattery and condemnation of himself His willful falshood His self-contradiction and confession of having written against his conscience Dr. Hammond vindicated from Mr. H. his several Falsifications His confounding the things which he once distinguisht The sâ—d effects of the Calvinian Scheme Mr. Hâ—'s saâ—ciness and irreverence to Dr. Ham added to all his wilful forgâ—â—ies His scurrilous usage of Dr. Taylor and its occasion Original sin The Dissâ—â—isfaction of Episcopal Divines Dr. Taylor 's errour on the right hand extremely better then the heresie of Presbyteriâ—ns on the left M. H.'s preferring Calvin to the 4. Evanâ—elists * See the Quinquarâ—icularian History part 3. c. 16 p. 2. The way to stoâ— a papist's mouth Mr. H.'s sense of his sâ—urrility with his desire never to mend His new sense of his carnality And malignlty to the Episcopal Government * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Iren. l. 1. c. 8. p. 68. The first page of his Preface proves all that follows to be but the fruits of his revenge * Pref. p. 6. †Book p 1. * See Epist. before Hist. Quiâ—quar p. 6. His frivolous exception to Heathen learning * See my reasons for the use I make of thâ— Heathens in my sinner impleaded par 1. ch 1. Sect. 5. See Bp. Andrewes his dâ—fence of using the Heathens in our writings in his Sermon of Imaginations p. 31. * Note Reader that Menanderâ— Comoedie is of Thais the famous Harlot out of which St. Paul haâ—h cited that saying to the Corinthians See Grot vot pro Pa. p. 116. * Justin. Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex edit Sylburg 1593. p. 7. ad p. 29. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. sâ—rom 7. p. 669. B. The Heathenish Nature of his own †See it prefixed to his Hist. Quinquar A. 3. * Polyb. l. 4. p. 285. A new Discovery of his stealth With their Aggravation Nulla fides pietasque viris qui Castra sequunâ—ur Lucan * Note the Rule in the civil Law that he who steales or purloynes another mans writings or bonds or the like is liable to an action of theft c. Digest 47.2.27 32. cited by Dr. Zouch in his Câ—ses of civil law p. 95. His mistake of Iustice for Drollerie The Calvinian Tenet renders all study uselesse * Note that that Sermon was long since Printed before reprinted in the Remaines of Mr. HALES The Kings declaration forbidding its being preached No good Arguing from evil custome The Lord Falklands judgment against Calvins Mr Hickmans inhumane and slanderous insinuation How much woâ—se in himself then in any other Therefore thou art inexcusable O man for wherein thou judgest another thou condemnest thy self for thou that judgest dost the same things Rom. 2.1 It s odiousness shâ—wn by a parallel case His profession of cordial friendship with its effect His sacrilegiâ—us Eulogie bestowed on them of his way The Doctrine of the Church of England vindicated with Bp Laud and Bp. Montague Of Mr. H.'s Impertinence implying Presbyterians to be Idolaters The Arch-Bishop cleared as to what he did against Sherfield See Dr. Ham. of Heresie p. 126. An Impartiall narrative of the case Bishop White in his Epistle Ded. before his Treatise of the Sabbath p. 22 23. The Doctrine of S. Iohn concerning Aâ—tichrist Original sin assented
to as taught in the Article of our Church Loyalty a part of our Religion An accompt to the Reader of the Method observed in all that follows Bp. Tunstal and Bp. Hooper out-weigh Tyndal c. The seventeenth Article two wayes for us So the Liturgie and Homilies and Nowells Catechism which Mr. H. produceth against himself It was not â—he Church of England that put the Calvinists into preferments Arch-Bp Bancroft an Anti-Calvinist Bancrofâ—s Dang Pos. l. 4. ch 10. p 161 162. Dr. RICHARDSON Dr OVERAL both publick Professors and most severe to the Calvinian Doctrins * Sententiae quae exalterâ parte sic aftrâ—unt Decretum Dei absolutum gratiamque efficacem ut tollant voluntatem salutis conditionatam gratiam sufficientem nullo modo in Ecclesiâ Dei â—â—rendae sunt aut tolerandae ut quae pugnent cum bonitate Dei Philanthropiâ cum naturâ hominis aut modo actionis humanae cum verbo revelato tâ—m in lege quà m in Evangelio Deoque aut simulationem mendacium aut malitiam Iniquitatem aut crudelitatem InjustitiaÌ„ affingant Hominibusque aut securitatem carnalem aut desperationem adferant multaque similia Absurda inconvenientia secum attrahant IO. OVERALLVS ad Hug. Gro. Maii. 16 1613. p. 279 280. Dr. SANDERSON no less since his change of Judgement * See Dr. Sandersons letter accorded with by Dr. Hammond p. 10. 11. Persecution is not a mark of Error in those that suffer it Mr Simpson cleared from his Censors as to Falling from Grace and Rom. 7. Barrets Recanting an arrant fable * Hist. Quinquar p. 3. ch 19. p. 72.73 Bp. MONTAGVE'S vindication Mr. Hickman's confession That men follow Câ—lvin in their younger and Arminius in their riper years The causes of it given by Dr. SANDERSON * See Inquifitio Anglicana and other accounts given of the Trieâ—s at Westminster †See Doctor Hammond's Pacifick Discourse of Gods Grace and decrees p. 10. * ibid p. 9. Of Doctor IACKSON'S Act Questions and Doctor Frewein's 1 Cor. 13.11 1 Tim. 1.6 7. Of K. IAMES and Bp. Montague King Iames his conversion from the Calvinian errors * Vid. Epist. Ded. praefix Noâ—is seu Animadvers Danielis Tileâ—i in Canon Syn. Dord * Sâ— coacto immundorum spirituum concilio eorum princeps Diabolus à paredris suis Angelis sive singulatim sive per satyram rogatis sententiis quonam commento odium hominum adversus Deum vehementius incendi atque intendi queat c. A change of judgement in some Divines who were seâ—â— to Dort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch 3. p. 103.104 Div. pur Def. ch 4 p. â—29 Mr. H.'s sense of the Vniversity and his unpardonable scurrility to the late Arch-Bp * ☞ Nâ—te the breeding of a lay-preacher ordained at Braâ—kly towards the Primate of all England whom Chamier allows to have been a prince Vniversal Redemption held as well by K. Iames the late Primate of Armagh and Bp. Davenant as by Arminius * Mors sive Passio Christi ut universalis causa salutis humanae Deum patrem ipso facto oblationis eatenus reddit pacatum Reconciliatum Humano Generi ut verè nunâ— dicatur paratus quemvis hominem recipere in gratiam simul ac in Châ—istum crediderit Neminem tamen saltem ex adultis praedicta Christi mors in statum gratiae actualis Reconciliationis sive salutis antequam credat These the words of Bp Davenant by Mr. H.'s confession praef p. 50. * In the COMMVNION BOOK after the act of Consecratâ—on †In the 31. ARTICLE of the 39. See Mr. Clerk's Martyrologie part 2. in the life of Dr. Preston p. 129. to p. 134. for a partiall accompt of the dispute between Dr. Preston Dr. White Mr. Montague Mr. H. grants the whole cause but does noâ— know it His opposiâ—ion to the Assembly-men's confession of FAITH Mr. H. proved to grant the whole cause at which he rails and so to be a Calvinisticall Arminian * See Doctor SANDERSON'S two Reasons why his soul so much abhorr'd and why he was forced to forsake the Sublapsarians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 14 15. * In the Appendâ—x to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confiâ—med by the confâ—ssions of Du Moulin Paraus and Dr. Reynolds * Act. Synod Dâ—rdr part sess 143. p. 339 †Ib. p. 340. * Vin. Gra. lib. 1. part 1. sect 4. Digr 6. cap. 1 pag 92. who yet confesseth as much as makes himself Arminian too lib. 1. pâ—rt 1. pag. 77. See Pâ—ilan cap. 3. pag. 124. * Vin. Gra. lib. 1. part 1. sect 4. Digr 6. cap. 1 pag 92. who yet confesseth as much as makes himself Arminian too lib. 1. pâ—rt 1. pag. 77. See Pâ—ilan cap. 3. pag. 124. Confirmed fuâ—ther by Dr. Twisse †Paraeus in Explic. Dubior c. 9 ad Rom. p. 880. * Ib. 82. col 2. †Ib. p. 887. Col. 1. * In proof to the corrept cor And by the Synod of Dort †Statutum est pro accuratissimo eo judicio consensu in Doctrinâ gratias esse agendas Sess. 144. pag. 348. * See Divine Philanthropie defended ch 3 p. 124 125. His scurrilous usage of D. Heyâ—in shews the length of his own â—aâ—s His concluding Question childishly fallacious His self-condemnation and contradiction * See his Preface to his Tract of Iustification Pref. p. 1 The Calvinists draw their own consequences from their tenet of Decrees 2 Chron. 32.17 How Mr. H. is their accuser And how is own how an Hobbist and an Arminian How in striving to clear he condemns himself confesseth his m king God to be the Author of sin His own thick darkness touching the darkness in the creation How he makes the most reall things enâ—ia rationis How he obâ—rudes a new Article of Faith And makes it a point of omnipotence to be able to do evil * Compâ—re his words p. 11. with corr copy p. 1. Hâ— proves his own sins to be positive entities by ascribing his rage â—o his sâ—briety * 1 Tim. 6.4 2 Pet. 2.11 1 Pet. 3.9 His slanderous charge against Mr. Tho. BARâ—LOW of â— in Oxford His foul defamation of Dr. REYNOLDS His self-contradâ—ction and blind zeal as to Dr. Martin The nullity of a Priesthood sinfully given by Presbyterians The recantations of â—ome who were so ordained Mr. H 's Disappointment by Dr. SANDERSONS change of judgement ☞ Note that this Section shews his meaning in the seventh ☜ * Note that the Concrete or vitiated Act is here denominated the sin And the sin said to be a compound consisting of two parts act and obliquity not separately but joyntly Note the distinction of Melâ—nchâ—hon The will doth act Deo sustentante non adjuvante God sustaining the faculâ—y but not assisting the choice * Note his exposition of the word affording by not withholding and the word general added to influx and the locomotivâ— faculty which is common to us with Beasts as distinguished from the will which is