Fathers for their being no members of the Church of England and that because forsooth they have turned from the Rituals of our Mother Church and that just at such a time when as by men of renown when a storm was up they were justly thrown over-board as Commodities which ever since the Reformation were by some of her severer Sons (b) Travers Cart wright Brightman Parker Ames c. yea Fathers too (c) Bishop Elmar Bishop Cowper Arch-Bâ—shop Grindal Dr. Humphrey c. as I could show if need were accounted proprio nomine noxiae and by most of her wise and mildest ones were at best but reputed to be tolerabiles ineptias (d) All the men of Mr. Sprints Cassandrian way See his English Cassander Dr. Burges his Plea for Ceremonies c. tolerable fopperies to use Calvin's (e) Epistold quadam ad Ducem Sommer set Protect Regis Edvardi 6. f phrase about them Thirdly He huddles up a Company of Authorities p. 19. taken from the Catechism publick Liturgy and several Articles among the 39. Articles of the Church c. but he showeth not how they make for him but leaves it only for every man to collect it as he can and this he doth only upon the credit of one and but one Dr. Overall who before in the chief point upon which all turns hath been proved to make against him and of one Mr. Playfer his Analysis of the seventeenth Article and of an odd kind of writing which Chap. 3. 96 97. he calls an Hist. Narration of the judgment of the most learned and godly English Bishops holy Martyrs and others Unto all which it may serve turn in short to say first that the 4. Articles the 2d 7th 15th and 31. which he produceth for Universal Redemption speak nothing at all for it in the sense wherein he maintains it The phrase of Christs dying for all the sins of the whole world which is dropped once and but once Artic. 31. will never evince this as hath been shewed already f and shall be shewed more hereafter 2. The 10th Article which he quotes for the Liberty of the wills Co-operation with Grace he understanding it as we have heard out of him as he doth of the wills Co-operation with Grace before the Grace of Regeneration received it makes as much for him as that which is directly against him The Article saith We have no power to do good works pleasant and acceptable to God without the Grace of God preventing us that we may have a good will and working with us when N. 6. not before we have this good will The 16th Article being as it is plain made against the old Novatians or Catharists and the then Anabaptists who revived their errors which was that a Child of God after Grace received could not fall into any enormous sin it makes nothing at all for that final and totall Apostacy of Saints which he maintains (g) Phil. Chap. 4. p. 13. for the Article as it is for the falls of Saints so it pleads too in the next words for their rising again by the Grace of God we may rise again and amend our lives 2. If he would have a more elaborate and particular Answer to these trifling Objections he may do well to fetch it from Reverend Dr. Twisse in his Confutation of Dr. Jacksons vanities who there doth it profoundly and soundly as well as very merrily and facetiously (h) Discovery of Dr. Jacksons Vanities p. 507. per totum ferme Cap. 15. Horat. Omne pulit punctum qui miscuit utile dulci. 3. If Mr. Playfer by his accuraâ—e Analysis should attempt out of the 17th Article to extract Mr. T. Ps. conditional Election founded on praescience of faith and perseverance which by that Article are plain enough made gracious consequents and fruits of Election and not antecedent conditions to it I should dare and so will many more with me to call that his Analysis not an accurate Analysis or Resolution of the 17th Article but rather a professed Dialysis or dissolution and dissipation of that Article 4. As for the Historical Narration which he talks of 1. If my memory fail not many years agoe I remember to have read an Arminian piece under that Title But 2. By what Mr. T. P. relates out of him p. 97. about Pelagius his Opinion it seems to have been drawn up by some sorry Goose-quâ—l who was altogether a stranger to Pelagius his opinions which in the point of Vniversal Redemption was just the same with his own and of that of Mr. T. P's as hath already been proved in this Book and else-where (i) Corrept Correct p. 131. in margin ex Fausto Rhegin Lib. 1. de grat Lib. arbitrio 4. But once at last to put it past all doubt that he belongs to any Church rather then to the Church of England I shall once for all leave it to the free debates and Resolutions of all true hearted Protestants whether Fathers or Sons in the Church of England or of any other true Reformed Protestant Catholique in all Christendom in the â—ear of God to determine to what Church he belongs who first professeth to dislike the Doctrines of Martin Luther Zuinglius p. 19. p. 13. John Calvin c. when as no sort of Protestants oppose them all three and when as it is well known they were all three with great applause magnified by all the Arch Bishops which ever our English Church had (k) Vide Cranmeri Epistolas ad Calvin Edmundi Grindalliad Bezam Jac. Lectii dedicat operum Dist Sadeclis Archiepisc Whitegifto c. unless it were by the very last of all nay when for the very Doctrines which T. P. opposeth they gained a great Testimony from those without I mean from the better sort of the Church of Rome in the very Councel of Trent though these Doctrines of theirs were much opposed by the sordid flattering Claw backs of the Court of Rome (l) Histor Concil Trident. Lat. Edit Francofurt Anno 1621. agens de praedestinatione absolutâ ex sententia Zuinglianorum Prior certè sententia viz. in Praedestinatione Reprobatione nullas esse partes hominis sed solius divinae voluntatis magnum complexa Mysterium arcanum mentem hominis humiliabat atque hinc deformitatem peccati illinc gratiae Divinae excellentiam intuentem abjectâ protinus sui fiduciâ in Deò planè defigebat Altera vero magis plausibilis popularis speciosa augendo mentis humanae fastui accommodatior hocipso gratior erat fratribus artem potiuâ— praedicandi quam accuratam Theologiae professionem semper professis Aulicis N. 6. probabilior videbatur quippe consentanea rationibus politiciâ— habuit quoque Episcopos Bitoâ—â—inensem Salpensem satis acres propugnatores Ac profectò qui eam pâ—opugnabant quod rationibus merè humanis niterentur alià s plus poterant ubi vero ad Scripturae Testimonia ventum causâ facile cadebant
thoâ—e his labouâ—s tending to those Subjects which hath been usefull and acceptable to them the whole reformed Church are concerned in it I find him still punctually observing his former expression viz. rejecting all the doctrines of Geneva in which besides the latitude there is this ambiguity whether it be meant according to Calvin or Beza for both were of Geneva between whom in some of these points there was the like difference as between Mr. Perkins and Bishop Abbot with us viz. in the Superlapsarian opinion with Beza was for but Calvin held it otherwise It had been better to haâ—e named the particuâ—ers than thus to cloud them in the Generalls The only point which he names here is That the Primat embraced the doctrine of universall redemption and saith in that he doth as good as say all He doth not assert it from his own knowledge but saith he hath it from many most unquestionable persons which had it poured into their ears by the Primates own mouth If it were in a Sermon of his at a Church in London the last he preached in that City and many months before his death which I am enformed by others is the sense of it I was present at it and with me there was no new thing observed to have been uttered by him differing from what his judgment was many years agone since I had the happinesse to be known unto him It may be some of these persons produced for witnesses being strangers to him and taking him to be of the other extremity might apprehend it as a retractation but they were much mistaken in it If they heard him affirming That by the death of Christ all men receive this benefit that they are savabiles or put into a capacity and possibility of saâ—vation That termes of peace are procured for all mankind That all mens sins are become pardonable mercy attainable in which state those of the Angeâ—icall nature which fell are not That there is some distinction to be made between his satisfaction rightly understood and his intercession according to that of our Saviour I pray for these I pray not for the world c. It is possible for ought I know some such expressions might be his then But that by this Universall Redemption should be understood such an Universall grace that the same measure of it without any distinction should equally and alike be conferred and applyed to Judas which was to Peter and that the only difference was the free-will of Peter in accepting without any further cause of thanks to God for his grace in inclining him accordingly c. This I suppose will not be attested to have been professed by him either in this or any other Sermon or private conference with him And in this present inlargement I would not be understood to interpose my self in the controversie or to affix thus much upon Mr. Piercyes Judgment but only to averre that the Primate at his last in this particular differed not from what he had declared formerly That which he saith is the summe of what he had sayed viz. That the reverend Primate did conforme his judgment to all the fathers of the Church for the first four Centuries after Christ This he might averre without any relation to these poynts in controversie it being the terme or thereabouts which he accepts of in his answer to the Jesuit Malones Challenge in the justifying or condemning those twelve points of controversie between us and the Church of Rome of which one concerning Freewill is of this fraeternity What the Primates judgment was of that is sufficiently declared there and he continued in the same without any change the last time I saw him by the discourse I had then with him of it and St. Augustine unlesse we be over strict may be admitted within that compasse being accounted by the Primate at the time when he was consecrated a Bishop to be but in Anno 410. as Prosper reckons his death but in 433. being then of age 76. Before whose time these poynts were never discussed by the Fathers at large singly nor determined by them joyntly in any Councill which Pelagius gave the first occasion of and t is known that the doctrine of St. Augustine against him is inclined unto and defended by the Primate in his workes And to say no more the Articles of Religion Agreed upon by the Arch-Bishops Bisheps and the rest of the Clergy of Ireland in the Convocation holden at Dublin Anno 1615. which fully determine and declare all those poynts accordingly he had then the honour to be appoynted by the Synode as a principall person to draw them up Now the last time that I saw him which was after that pretended Testimony of the witnesses of his change either in publique or private he did fully confirme and commend that to me to be heeded and observed by me as the summary of his judgment in those and other subjects of which I have said somewhat more elsewhere That of Mr. Piercyes drawing in more to bear him company viz. King James Bishop Andrews Melancthon in their châ—nges also for the better as he is pleased to determine doth not concern me to take notice of only if he have found it under their hands as their last will and Testament in their workes he shall but Charitably erre to use his own words if he shouâ—d be mistaken but no such matter appears here is to the Primate In a word I cannot but professe my restect to Mr. Pierce both for his own worth as the great esteem which in this postscript morethen in his former book he â—ath expressed of this Eminent Primate can easily believe he would account it a reputation to his opinion that his might patronize it by the great esteem had of him in all parts of the reformed Church both for his learning and piety and I have so much Charity as to believe that this error is more to be imputed to his informers then himself and if I were known to him I would advise him not to infist any farther in it it being by these several circumstances so improbable but according to his own ingenuous offer to make an ample satisfaction and what he hath so highly extolled in the Primate to have been his glory and honour in preferring truth before error in that his suppoâ—ed imaginary retractation I may without offence return the application to himself which with all prudent men will be much more his own commendation and though according to his profession he be innocent as to any voluntary injury thinking he did God and him good service yet it being a wrong in it self will deserve some Apology And indeed it will be hard for any prudent impartiall man to believe that what the Primate upon mature deliberation and long study for so many years had professed in the Pulpit and at the presse he should be so soon shaken in mind as without any convincing force of argument from any other
Prefacers the third upon the Neighbouring Lecturers of Northampton and Daventry his fourth upon the Eminentesâ— Chaâ—iots and Horsemen of Reformed Israel whether forraigne or domestique such as Calvin Rivet Walaeus Vedelius Amyraldus Bishop Usher Hall Davenant King James The fifth Upon whole Synods of them at Dort or Westminister in a word upon allmost all the Protestant Name and Glory § 2. And yet which a man would exceedingly stand amazed at who is not acquainted with him though he intended to make most cruell sport he makes his first entrance upon his Theater in his Grave Philosophicall Socratick Grown (a) Epist Deditate pag. 4. and there reads Lectures of Morality nay of Christianity as if he intended to be a Mirror of Patience Moderation Mercy forgetfulnesse of all wrongs forgivenesse charity c. insomuch as he is not afraid to bestow some Correptory Correction upon his Cryptick Patron The Person of honour and integrity for sharpening of his pen a little against me the only deadly publique foe which he hath alive (b) Philanthrop As he saith pag. 4. I think truly he doth this most justly be cause he would forestall him in his own proper work or be jealous of him that he was not like to Correct me more sharply yet more elegantly then himself Thus frequent it is for men to flatter before they stabb Tuta frequensque via est sub amici fallere nomen § 3. But the Jeast in all this is just so soon as he had ended his grave Talke before he had quite layd his assumed Gown or Vizard aside he closeth up his Oversevere Oration with a most facetious stinging Peroration about four-footed Graecians hung upon a beame (a) Dedicat. Epist pag. 9. and thus he ends his first Act and Scene Horat. Spectatum admissi risum teneatis Amici Mulier formosa superné Desinit in piscem § 4. However put he himself into what poisture he pleaseth for the abusing of far better men then himself it is most fitting that he should not scape without some serious Check which I had thought distinctly to have given him according to the several Rancks and Orders mentioned by me p. 10. but for Brevities sake which I shall extreamely affect in all the ensuing work I give it him thus more immethodically according as I find abuses against my self or other dispersed up and down throughout his Satyricall Volume First Epist Dedic l. 7. § 5. Mr. Wasp I possible may Deserve that name habet musca splenem because I have adventured to deale with one of the three Great Master Wasps of this Nation who I from my Soul do beseech God that they may not prove I will not say more stinging then Wasps but than the sharpest hornets that ever were against that very Church which bred them and brought them forth and which they pretend to be of whilst they undermine the soundest doctrines that ever were taught in it We had need to be warned against them Deventum est ad Triarios 2. Epist Dedicat. p. 6. l. 1. 2. That I am in a State of damdation that I am meerly allied to the Jesuites and Socinians Answ first Neither in p. 43. or in p. 174. of my Correptory Correction is there any such Phrase to be found as that of the State of Damnation pag. 43. I say but Hypothetically you are like to be looked on as some of the Planets spoken of Judâ— v. 13. if you repent not the sooner c. And p. 174. I do expresse not my opinion of him but my feares and that upon a very solemn occasion which I would beseeâ—h the Reader comparing of us both there to look after whilest I say I much fear that no man could write thus but one well nigh in the same Condition with Simon Magus Let him give me leave to be jealous over him with a Godly jealously Secondly I charge him not with Jesuitism but in points Controverted viz. of Predetermination Free-will c. My words are p. 15. in your Doctrines about this matter now I was never able to find but that since Judicious pious Reverend Mr. Perkins was by his great Mr. Jacobus Arminius (a) Arminius contra Perkins p. 109. Edâ—tan 8 Ludum Batav 1612. Jesuitarum in Theologicis hisâ—e Controversiis judicium Dominicanorum judicio praefereudum esse clamat Grevin chovius c. Soilicet nemirum credibile est Jesuitarum â—dia in Protestantes multó quà m caeterorum Pontificiorum temperatiora esse fide Grâ—vinchovii DT wisse Liâ— 2. vindic p. 20. Col. 1. provoked to answer Jesuite Bellarmines Criminations against the Orthodox as maintaining God to be the Author of Sin but that all his followers out of him and other Jesuites have been most forward to make use of their objections against us Secondly Nay he himself must needs confesse this if knowing but what his own tenents are he would but resolve us out of his 4th Chap. p. 34. (a) Correp Correct Chap. 4. p. 34. whether in the matters Controverted betwixt us he hold not more with the Jesuites of the Church of Rome then with the Dominicans c. in the same Church Thirdly To my best remembrance in all my book I do not charge him with directly assertive but only with Consequentiall Constructive Socinianisme (b) Corrept Correct p. 85. 178. 157. but how much farther I might without Calumny have promoted this accusation I will leave to the intelligent Reader to Judge if I had pressed what he delivers in his uncorrect Copy about the very Trinity and which I am confident enough no body durst have pinned upon him had he not given it under his own hand p. 2. that unto the Authority of the Fathers we owe the Canon of the Scriptures and our beleif of three Subsistences in one Subctance and to the same sense though not in the same words in his Philanthrophy (a) Philanth p. 104. Chap. 3. Ibid Chap. p. 88. how will be able to prove the Trinity of the persons in the unity of the Godhead when he saith that those who have overthrowne the Authority of Tradition and of the Universall Church which those have never done whom he would accuse of it are utterly unqualified to prove the Baptism of Infants the Sunday Sabbath the very Canon of Scripture the Apostolicalnesse of the Creed or their Pretensions to the Ministry Fourthly possibly since his taking into his bosome the Viperous Socinian Books of S. Castalio and S. Episcopius (b) Philanth Chap. 3. p. 148. Chap. 4. 14. I may have a much fitter opportunity to shew how justly he may be suspected of Socinianism Thirdly Ibid. l. 6. 7. 8. 9. 10. 11. 12. making me lyable not only to sequestration but death it self for you know that Servetus was burnt at Geneva for lesse then being a Socinian and what would be done to the Papist that should hold a Parsonage here in England Answ Because here he chargeth deep Si accusâ—sse suffecerit
these Tropicall times and that must needs be before Sequestrations were in practise which in the way which I am not so well satisfied with hath only been in practise during these Tropicall times Chap. 3. p. 24. That I did not dare to mention the Confession of faith Catechisms c. of the late Westmonasteriall assembly p. 24. Here the Corrept Corrector gives us a specimen of his Logick Because I did not name his Authors I did not dare to name them p. 32. How should it lye in my way to name Confessions or Catechisms which I never saw and seldome heard of c. Answer First How long will the Beauclerick of the Country when his eye is on my book resolve not so much as to read true English ut clericus Is it not plain by the Text and Context Antecedent and Consequent that I speak not those words of him but of my self who having mentioned many other things against him known by him to be Authentick in the Church of England I subjoyne these words not so much as to dare to mention c. because I would not presse him with things which he was most likely to refuse to have his Doctrines of the Church of England tried by Secondly I thank him for granting those Westmonasteriall Authors to make for me I hope I shall not be ashamed of them nor a shame to them pray God he never affect worse books Thirdly From my soul I am sory he should so undervalue the most excellent Labours of the most Learned and Pious Assembly as not in such a disputing age as this is to vouchsafe so much as an eye to look on or an open eare to hearken out what they had concluded in their pithy decisions of most of the Controversies agitated in our times Who so blind as those who will not see or so deaf as those who will not hear Fourthly What a youthfull leight trick is it in so Juvenall a Divine so scornfully to speak of the pains of so many of his Seniors in Comparison to the meanest of whom he is in Theology but a meer dwarf and then by head and eares bring in a saying of Dr. Cheynells as if the Dr. had been minded to jeere both himself and the Assembly he was of Chap. 3. 74. That in my p. 35. I have a Charitable wish that the Absolute Reprobatarians should be shipt over for Turky p. 23. Answ First It is plaine in my p. 27. I do rather allude to his words than quoted them directly Secondly what he did not then so fully expresse he hath in effect done more fully in this his Philanthr Chap. 4. 10. where he saith of Presbyterians who most if not all in his opinion are absolute Reprobatarians that they might do well to live in a wildernesse and that place I judge might prove worse to them were he but to assigne it to them than shipping for Turky Chap. 3. 101. Heare o Heaven and give eare ô Earth Every measure of Gods grace which is not irrestible is called goodly by a gibe and is said by a blasphemy to have Mischievous qualifications p. 42. in margin Ibid. So in this 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 sinfull power and with such kind of stuffe he runns on from p. 101. to p. 103. Answ He having words and wit at will it is easie for him upon every sligâ—t occasion to be an Hyper-Tragedian But first what the least appearance is there of Dr. TWisse Against Mr. Hoard p. 242. 243. my blaspheming any measure of Gods grace whilst as it is plaine if any body list but to turn to p. 41. of Corrept Corrector I do put oppose his Idol phancy of grace which as I shall shew elsewhere when all comes to all is nothing else but pure nature nay nature impure by Arminian Orators decked with the Titulary Robes of grace of speciall grace for the declining of Envy This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this vizard of grace so called may well be Gibed at and yet grace be untouched (a) Vidè fuse C. Jansen Tom. 3. Chap. aliâ—i ubi probat omnes ferme Scholasticos veteres ex Augustino docuisse potestatem peccandi nec esse Libertatem vel partem Libertatis Imo. Tom. 3. Chap. 2. Strennè ex Augustino probat hanc sententiam esse nidum erroris Pelagiani Cujus erat haec constantissima definitio Libertatis ut patet ex Augustin Lib. 1. operis imperfecti Libertas arbitrii in admitendi peccati abstinendi â peccato possibitate Consistit Pelagius in fidei sui Libello ex propria ejus sequentium sententia Nos dicimus hominem semper peccare non peccare posse ut semper nos Liberi Confiteamur esse aribitrii Dr. Twisse as I have heard him speake it a 100. times over was wont to say that as the Jews did set a Crown of Thornes upon Christs sacred head so the Arminians put a Crown of Scornes upon his Grace by calling that so which is not worthy to be called so * He saith well qui Gratiam negat prout in verbo Dei patefacta est is mihi videtur dicendus esse Gratiam Dei denegare nec astruere gratiam Dei dicendus est qui non mihi fictitiam commentitiam de cerebro suo natam depraedicat Lib. 1. Vind. p. 298. Secondly I look when by this Author not only Learned Gratious Pemble whom I had quoted in the Marg. of p. 217. quoted by him shall be put into his Catalogue of modest and immodest blasphemers but when he will put in St. Austin also for as audacious expressions on this very occasion (a) See p. preced Thirdly I hope elsewhere to prove (b) viz. against what he Chap. 4. p. 24. that if God was willing and that by a will of approbation and affection before the Fall that man should have a power to sin the same thing which elsewhere he calls an inclination to sin it is unavoydable but that he must make God to be the Author of sin To grant Adam a meer Creature to have had a Possibility to sin is one thing to grant him a power faculty or inclination to sin is quite another thing Thus do unadvised persons often fall into those very snares which they would seem most to shun Chap. 3. p. 71. Bishop Hall commended Origen for a good Interpreter as Mr. B. confesseth in his p. 123. Answ Notoriously false for in that very place I say the quite contrary when I sayd that Bishop Hall sayd of Origen wittily when he would needs understand that place Math. 19. 12. about Castration literally desinebat esse Vir sed non malus interpres he ceased viz. by Castrating of himself to be a man but he ceased not to be a bad Interpreter Is this in Mr. P.
decreed to reprobate the greatest part of Mankind 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 Answ 1. If this Authour after the Arminian fashion would not constantly confound the Decree of Preterition or negative Reprobation which in God is an Act of his absolute Soveraign will with the Decree of positive Condemnation which is an Act of his judicial power and vindicative justice neither Sublapsarians nor Supralapsarians would contradict him in saying that God Reprobates no man nor adjudgeth no man of years to Hell for meere original sin 2. A very great part of my Corrept Correct in answer to this Dechachorde of Arguments evâ—n from p. 136. to 182. unto which as yet there hath appeared no answer spending it self in confutation of all that which he produceth for the proving of his opinion in the sense wherein he takes it it might seem very superfluous labour in me to oppose any thing more against this over-confident assertion set down there But because he establisheth this as a main Column or Jacin upon which this his 2d work is to rest and that he is not afraid to quote his Mother the Church of England for it as well as Monsieur Moulin of France it may not be amisse to all that I have said before to add these few things by way of answer to both those particulars And first to the first of the Church of England Answ 1. The opinion here set down and as he sets it down may possibly have been the opinion of the late Court or Consistory of England for Consistories we had as well as they at Geneva though of another make but it was never the judgement of our Mother the Church of England in any of her Authorized Articles If we may judge of her opinion either 1. By her awful and I believe studied silence in the seventeenth Article about Predestination where was the proper place for her to have â—poke her mind out 2. If from what she saith there about Predâ—stination or Election we may by just proportion or Analogy guess what her meaning must needs be about the contrary Decree of Reprobation viz. that as the former is the everlasting purpose of God to prepare Grace and Glory for his People whom he hath chosen in Christ out of Mankind so the opposite Decree of Reprobation is nothing else but a Decree of denying those saving Graces prepared for the Elect unto those who are left in the state of Curse and Damnation And if so as is most likely our good Mothers opinion is directly opposite to that of Mr. T. P. and his late Arminian broken Consistory of England 3. Or if the best of the most venerable Fathers in the Church who before our Authour was born and who did a thousand times better understand what the Doctrine of their Mother-Church was then our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when compared to them may be heard speak for our common Mother they will give in their verdict against him I have formerly named many of them to him and might name many more viz. Corrept Correct p. 194. Matthew Eborac Jacob Armach John Whitegift Cantuar Robert Abbots Jos Exon Tho. Dunelm c. but for the present let it suffice to set down the judgement of them all from under the hand of that most judicious Divine Dr. Davenant late Bishop of Salisbury who hath wrote a whoâ—e Book against this opinion in which he speaks thus Dav. Animadvers p. 6 7. 55. c. The wisdom of our Church of England in the 17th Article layeth down the Doctrine of Predestination and doth not so much as in one word meddle with the point of Reprobation leaving men to conceive that the one is the bare negation or denial of that special favour and benefit which is freely intended and mercifully bestowed in the other Would to God the Children of this Church let Mr. T. P. if he be but a Member of the Church of England heed this had imitated the wisdom of their Mother and had not taken a quite contrary course balking the Doctrine of Predestination and breaking in abruptly upon the Doctrine of Reprobation 2. And truly it will not sink into my head how the Church of England who for matters purely Doctrinal may ever since her first Reformation compare with if not out â—y any Christian Protestant Church in the World should light upon such an opinion as is 1. Most Antiscriptural Rom. 9. 11. 18. 20. 21. turning as I have shewed else-where Corrept Correct p. 28. the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Abysse into a most easie fordable shallow 2. It is both indeed and in Termâ—nis Pelagian and Semi-Pelagian who founded the decrees both of Election and Reprobation upon good or bad works (b) Aug. de praedestinat Sanct. L. 1. c. 18 Praescâ—â—bat ergo aâ—â— Pâ—lagius qui futuri essent sancti et idâ—o eos ante mundi constitutionem in ipsa sua prae scientia â—â— Ã tales futuros esse praescivit elegit Prosper in Epist ad Aug. Pene omnium par invenitur una sententia quae propositum praedestinaâ—ionem Dei secundum praescientiam receperunt 3. It is most Illogical and absurd 1. It is against Mr. T. P's own Logick when he saith Philanth Chap. 3. p. 64. that he had never so little Logick as to say that any thing in man which is the Object could be the cause of Gods decree and yet here he makes God himself in Reprobation egredi extra se to fetch from mans Original and Actual sins which were foreseen to fall out in time the Cause and as he holds it the very meritorious Cause for such is that which he pleads for all along Philanthr Chap. 3. p. 66 67. p. 111 112 113. inducing the Almighty to take up his decree of Reprobation or eternal praeterition 2. Acâ—ording to this Divinity permission of sin for which men are damned exâ—aecation and obduration and final perseverance in sin are not according to the common Tenent both of Pontifician (c) Penottus saith the learned Bishop of Salisbury would fainâ— dâ—ny negative Reprobation yet is driveâ— to confesse Lâ—b 7. cap. 17. that Doctors commuiteâ— admittunt reprobationem negativam docâ—nâ—que communiter obâ—uâ—atâ—onem sâ—u â—â—rmisionem manendi in peccato usque ad mortem â—ffectum essâ— hâ—â—us Râ—pâ—â—baâ—â—onis And the definition from Tho Aquinas by none contradicted evinceth as much Est autem Reprobatio decâ—etum permiâ—endi peccatum damnationem inferendi pro peccato Suarez de Auxiliis c. 2. c. 5. p. 17â— Si â—ermo sit de non electione verum est causam illius esse solam Dei voluntatem nulla expectaâ—a causâ exparte hominis and Protenant Divines to be lookâ—d upon as conâ—equent results of Reprobation I do not say they be proper Effects or Fruits
of it but as Antecedent Causes and procurers of that Decree 3ly If sin original or actual foreseen be the cause of the decree of Reprobation for the only question is about the Aeternall immanent act of God Reprobating then because God could not but from all Aeternity foresee that if the elect did but live to yeares they would be guilty of Originall and actual sin and Ergo according to him all men should have been Reprobated for there is not a man that lâ—ves and sins not 1 King 8. 46. Out of an unclean who can give that which is cleane Iob. 14. 4. 4ly Without any the least reason assigned for it God Reprobares Angels one way and men another way for there is nothing so plain as that the foresight of the Angels Originall or actuall sins did not praecede their Reprobation But the Scripture speaks alike of both Jude 4 6. 5ly It is a doctrine Loathsome to the wiser and best sort of Divines in the very Church of Rome as Mr. Perkins hath proved at large out of many School Doctors (d) Citante D. Twisse Lib. 2. p. 18. 19. in quarto Greg. Armini Petrus de Alliaco Marsilius Franciscus Major Bannes Ferrarensis And instead of all take this argument unto which more might be added (e) Out of Bonaventure in parteprima distinct 41. quastione 1. Omne meritum antecedit illud cujus est meritum sed Praedestinatio Repâ—obatio praecedunt nostrum esse Ergo non cadunt sub nostâ—o merito Item omne meritum aliquomodo est causa ejus quod meretur sed prâ—destinatio Reprobatio sunt aeterna merita vero sunt temporalia Ergo temporale est causa Deâ—reti quod est imposâ—ibile and observeable it is that even of late Iunsenius hath wrote no lesse then two whole books against it (f) viz. Lib. 9. 10. Tom. 3. And hath the Church of England for such a doctrine as this is a wider swallow then that of the Chuch of Rome 1. And let this serve for Answer to what he saith about the Church of England 2. As for the next thing which he hath about Mr. Moulin of France first he might have rested satisfied with what I told him about this Corrept correct p. 129. 130. 3ly I much wonder at it how so great a Presbyterian and Anti-Arminian as for the main Mr. P. Moulin was known to be should be so high in Mr. T. P's favour I perceive when it may serve his turne a man of the consistory shall be looked upon as a good Church-man with him 3ly If he be so much taken with Mr. Moulin his discourses about Reprobation why is he not as much taken with his Anti-Arminian discourses in the point of Election Loves he rather to patronize Reprobate then Elect persons 4ly Why doth not he or his party answer Dr. Twisse his answer to Mr. Moulins arguments about Reprobation before he commend his performances so high 5ly Out of the mouth of a Clown he studies to pose me with a very long-tailed question which takes up the better part of two pages p. 5. 6. and yet he is upon it again p. 66. taken from Gods Eternal omniscience praescience oâ—â—n potence c unto which becausâ— I have already shewed that the Question lies not upon me to answer let him content himself with this brief resolution Answ 1. He showes himself to be guilty of a fowle Antiscriptural (a) Rom. 5. 12. and Pelagian (b) Valensis part a. q. 105. memb 1. p. 296. secundum Augustinum concedimus quod non punitur parvulus pro culpa patris sed pro culpa sua propriè loquendo Non enim dicit Apostolus quod solum Adam peccavit sed dicit quod omnes peccaverunt in Adam Erat enim in Adamo non solum voluntas unius singularis personae sed voluntas universalis naturae Adamo cadente ò justitia oâ—iginali â—â—â—idit etiam quaelibet voluntas posterorum Ca et enim voluntas cujuslibet illa recti tudine quam habuissâ—t si Adam stetisset Vide in eandem sententiam ipsum Maldâ—rum in gra 2. qu. 8â— art 1. pag. 260. error when he saith That mans original sin was actually committed by none but Adam and Eve before Reprobates were born which if so I think he cannot tell that original sin should be at all our own if in no sense it have been committed by any other persons then Adam and Eve The ground of his error is because all along he takes original sin to be nothing else but the Imputation of Adams first transgression and never considers it either as our act in Adams loines so as Levi is said to pay Tithes in Abrahams Loins Heb. 7. 9. or as it is a propagation of personal filth from thence cleaving to our natures Job 14. 4. Psal 51. 5. Heb. 2. But as for the thing it self wherein he would charge us with the denying Gods omniscience and praevision for a while at least let him know first that neither Supra lapsarians nor Sublapsarians as he calls them do question but that God did from all eternity know and fore-know and that unico intuitu by one individual act all his own works and all mens works too Act. 15. 18. without all moments and if I may so say jumps of succession from one to another from the first to the second c. 2ly But as for us poor crazie mortals if we have no mind to continue in puris tenebris ignorantiae to be wholly left in the Clowds of darkness we for the helping of our Childish Intellects must needs distinguish of all things so known by God and we must needs think of some order amongst that infinite number of things which all are at once the objects of Gods Omniscience and Praescience 3ly The best distinction which we can possibly light upon is whereby we distinguish all things eternally fore-known either as merely possible to be or as such things as shall have an actual being or futurition and then next whereby we distinguish moral good things from moral bad and evill things 4. We say in Congruity hereunto that all things merely possible to be are foreknown by the Lords Omniscience of his own Omn potence if he would be pleased to set it on work and Scientia simplicis Intelligentia thus the Lord knows thousands of things more then ever shall have any actuall being which he knows can have no being beyond a mere possible one unless he determine them to be But as for the things which the Lord knowes and foreknows will have a certain futurition he foreknows them all by vertue of his own will and Counsel whereby from all eternity he Scientia visionis determines their futurition and without which he could not know that they should certainly be unless we should be so frantick and so wicked as to maintain that Creatures from all eternity before their being were foreseen to determine both what their beings would
â—o I commend you and your labours to Gods bâ—essing and direction and rest Your very assured friend N. Bernard Graies Inn March 11. 1656. A Second Letter written unto me by the said Doctor Bernard in answer to a part of â—ostscript at the conclusâ—on of a book â—f Mr. Pierce viz. a Correct Copy of some noâ—es of Gods decrees c. Wherein the former erroneous report raised upon the late Arch-Bishop of Armagh being more laâ—gely affirmed is here more fully cleared and vindicated SIR I have lately received from you another book of Mr. Pierces which I saw not before viz. A Correct Copy of some notes of Gods decrees c. In the postscript of which I find a larâ—er confirmation of what had been affirmed by him in relation to the late Arch-Bishop of Armagh and Primate of Ireland which at your deâ—â—re I cannot reâ—use to return you my sense of alâ—o The Authour is a Stranger to me but appears to be a man of very exceâ—â—ent pâ—rts and abilities and I am sorry he hath been moved to employ them in this particular in a continued confident declaring the change of opinion in so Learned and pious a Prelate as himself worthily styles him to whom for ought I know he was a stranger and adding that what he hath before affirmed to be upon a just ground and mature deliberation and yet I find no other foundation upon which this is built than the report of others The frequent experimentall failing of which when it comes to the proof hath wrought it out of reputation with prudent men to depend upon That which I find in the conclusion of his Poâ—tscript I must begin with wherein he doth deâ—ermine viz. That whosoever shall appear to hold the Negative that my Lord primate of Armagh did not declare his rejection of these opinions which I resist and which himself formerly embraced will wrong the memorie of the Bishop As I do not according to his caveat take upon me to prove a Negative so I do not understand the ground of this definitive Sentence upon whomsoever shall adhere to it I am sure his meaning is not because he doth resist them and lesse shew is there becauâ—e the primate had formerly embraced them for a changeablenesse in doctrin carries in it self a shew of dishonor that with him there should be yea and nay surely there must be somewhat of grosse corruption or dangerous consequence formerly taught and professed by this good Primate that should incurre this censure upon any person that doth not believe he did retract and reject them before his death viz. that he shall wrong his memory And it is too early a conclusive while they are yet in dispute between you and the matter not heard on the Primates side Which I expected not from a person so ingenuous as I read Mr. Peirce to be And howsoever the whole implyes that the Primate had wronged himself if not his hearers and readers in preaching and writeing of untruths so long but much more if he had dyed without retracting them and that the injury done to him is already decreed to lye upon that person that shall affirme otherwise of him in either yet this must not deterre or discourage me in this service of his vindication leaving it to the judgment of others which may be thought lesse injurious the averring his constancy or inconstancy in matters of such weight and moment I shall be contented he do enjoy his opinion if he will not censure me for not forsaking my own viz. that I think I should wrong him and my self at least do neither right if I should silently let this belief of him passe without putting it to a stand by producing those probabilities which have prevailed with me to the contrary That which Mr. Pierce professeth viz. that he publisht it to the Immortall honour of that great Prelate doth not well suit with the expressions in the next breath calling it an error which had possest him and intimating it to be a retractation of his aberrations or a poenitency of his sins which he having no sense of or not expressing it till then be must have contracted a great guilt all his life both in preaching and writing to the subversion possibly of many This if he had found himself guilty of a verbal retractation would not have sufficed but he should have given satisfaction also by his pen. His judgment having been by that transmitted beyond the seas which one Sermon in a Church in London or opening his mind to a few in private could not have expiated neither would so good a man as he have losted in it but with St. Augustine humbly have revoked his error in that way also but I believe none of those pretended witnesses of his change will say that he gave them that promise or that they did so much as request it of him though they had time enough to have wrote unto him if omitted in the conference And certainely Mr. Pierce to uâ—e his own expression had in singlenesse of affection done â—im more right and honour iâ— he had left him wholly to his workes which do sufficiently testify of him rather than thus to bâ—ing him upon the Stage after his death and give sentence on him only upon hearsay There being no necessity in this dispute to have so much as named him Neither can I think thoâ—e any Cordiall friends of the Bishops as he styles them who have been the occasion of putting him upon it And I do remember that the last time he was in London he did expresse a suspition of some that came to visit him that they would by wresting his words make some such use of them as now appears who proposed discourses of the like subjects to him whereupon he did to us confirme at full that which had been his judgment of them formerly For that of Mr. Piercys offer of proof by some learned and grave Divines who had conference with the Bishop and will as he saith be glad to attest the same under their hands As I know not what cause there should be of gladnesse or forwardnesse in this Testimony So when they shall meet with contrary attestations by the like of their own profession it makes me sad to foresee what a fire this may possibly kindle among us to the rejoycing of those of the Church of Rome which I have no mind to burn my fingers in only I stick firmely to my perswasion in my former Letter confirmed there by several probable Testimonies that there was no such change as is pretended in him neer his death And if this of Mr. Piercyes affirmation should proove to be the raising of a false report which he ingenuously confesseth to be so great an evil and doth so hate and condemne whether through ignorance or credulity this must be of the first magnitude when it hath for its object so eminent and pious a person whose praise being throughout the Churches and in speciall for