Selected quad for the lemma: doctrine_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	church_n	england_n	exposition_n	3,857	5	11.4869	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A78160	Prædestination, as before privately, so now at last openly defended against post-destination. In a correptorie correction, given in by way of answer to, a (so called) correct copy of some notes concerning Gods decrees, especially of reprobation; published the last summer, by Mr. T.P. in which correct copy of his, he left so much of pelagianisme, massilianisme, arminianisme uncorrected, as Scripture, antiquity, the Church of England, schoolmen, and all orthodox neotericks will exclaime against to his shame, as is manifestly evinced, / by William Barlee, rector of Brock-hole in Northamptonshire. To which are prefixed the epistles of Dr. Edward Reynolds, and Mr. Daniel Cawdrey.	Barlee, William.; Reynolds, Edward, 1599-1676.; Cawdrey, Daniel, 1588-1664.	1657 (1657)	Wing B819; Thomason E904_1; ESTC R19533	287,178	284

depths of Satan Rev 2. 24. great pity it is that by so fine and elegant a tongue it should have been communicated to any one Poysons sometimes go down glib ſ Ruffinus predecessor to Pelagius did propone his fi●st poison in a book composed by Sixtus a Pythagorean Philosopher under the name of Siatus a M●rtyr and Bishop of Rome vide Hieron Epist ad Ctesiph in c. 23. Hierem. l. 4. Comment Hoc enim saith my author Jansenius for it ideireo eum s●cisse existimandum est ut venenum aureo martyris poculo biberetur when presented in a golden cup and commended by noted Physitians 13. Which belonged only to the fire 1. Sure you may be thought to suspect your papers to be guilty of some heresie because you would thus with your owne secular arme have cast them into the fire 2. And yet in so doing you would neither have dealt worse with with them then they deserved K. James at the first sight of P. Bertii his book entituled Apostasia sanctorum professed that ob solum Titulum it was liber dignus igne 3. Nor worse then as the report goes your admired G. Vossius to whom you are much beholding did to a basket full of his writings for feare of the approaching Synod of Dort and that he might stand firm in his Praesidentship in Collegio Belgico D. D. ordinum Hollandiae It 's well for you that his Historia Pelagiana did escape his fierce fingers for else what would you have done for a Warehouse to fetch quotations out of 14. So much as a Massilian That sure you are as the minimum quod sic for the opinions of the Molinists It 's plaine that our own Brittish Divines in their suffrage given in at the Synod of Dort (t) Synod Dordrac p. 2. p. 256. in 410. Inter Massiliensium errores refertur quod n●gaverint dari cuiquam talem perseverantiam à qua non permittitur praevaricari Quem errorē refellit August de bono perseverant c. 6 relate it out of a letter of Hilaries to Austin that it was reckoned amongst the Massilian tenents that they did deny there was given unto any such a perseverance from which they were not permitted to prevaricate And 't is as plaine that you maintaine many to fall off and to praevaricate totally and finally from Grace even the grace of Regeneration and Justification p. 67. 15. A very orthodox Protestant of the Church of England So indeed you would be reputed to be yea even so very a genuine sonne to the Protestant Church of England as if for many miles about you our good mother had never such another And all this in despight of many Articles of the Church in King Edward the 6. his Reign Of the 17. Article in Queen Elizabeths Reigne Of the 9. Lambeth Articles towards the latter end of her Reigne Of the explanatorie Articles of the Church of Ireland in King James his Reigne Nor so much as to dare to mention the Confession of faith Catechismes c. of the late Westmonasterian Assembly though highly commended by the Reverend and incomparable Primate of Armagh For my own part I have in fidelity though with much weaknesse served my mother the Church of England now above these twentie yeares in the work of the Ministry and if I bee not able to prove that the Doctrines which I have taught all along contrary to what you deliver in this booke are most agreeable to her faith and that yours are as opposite to it as heaven and hell light and darknesse the Articke is from the Antarticke pole I shall be content to be cursed by my mother even with Anathema Maranatha But of this more if need bee when I shall come to what you say p. 16. Onlie let all the true Christian sonnes and daughters of the Church of England tell me what true sons to her at any time she hath found Arminian clericall ceremonialists to bee The rod and reproofe give wisedome but a child left to himselfe bringeth his mother to shame Prov. 29. 15 16. Managed discourse c. not from the hidden mysteries of Gods secret will but from the clearest expressions c This trim flim-flam will then Apologize for your methodus procedendi when as you shall have proved that Rom. 9. 11 13 16 18 21 22. Eph. 1. 4 11. Act. 15. Rom. 8. 25 29. 1 Tim. 2. 19. Rev. 13. 8. 20. 15. and other Scriptures more which do professedly handle the matter of Predestination and accquaint us with what God hath fully determined shall be and how he doth if I may so say make up his decree to be no part of his revealed will or word concerning his secret will conceived in himselfe (u) Of which will manifested in the word Dr Whitaker in his Cygnea Cantio writes excellently well conformable to Scriptures And Austin Rom. 11. O altitudo ultima illa Apostoli exclamatio hanc sententiam confirmat Neque enim tantae allitudinis est ut penetrari inequeat Deum od●sse homines propter peccatum etiam antequam nati sunt immò rationi convenientissimum est ut Deus serre nequeat quod est naturae suae contrarium Ibi demum infinitum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abyssus est divinae discreti●nis quando sine peccati ratione quidam reprobantur alii qui nihilo erant amore digniores ad vitam foecilitatem praedest●nantur I●iquum videtur ait Augustinus ut sine ullis bonorum malorumque operum meritis unum Deus diligat odiatque alterum Deus igitur hunc dil●git illumque odit sine meri●is ●llis operum aut b●norum aut malorum Hoc videri p●ssit al●cui iniquum sed est aequ●ssimum quia sic Deo visum est neque Augustinus affirmare veritus est eos Apostoli verbum evacuare qui judicium divinae discretionis ad opera reducunt praevisa aut praeterita c. or that those Scriptures are placed in Gods booke as a Doctor once openly did deliver it in my hearing in a sermon at Christs Church which had been better delive'rd extraaedem Christi as the forbidden tree was in the Garden of Eden not to be medled with or that as Adolphus Venator once had it The Apostle might have found him some other worke then to have wrote those Scriptures Till you shall have made some attempts towards the proving of some of these matters you must pardon us though we continue beleeving the forementioned Scriptures to be as true and cleare Scriptures for what we prove out of them for absolute praedestination as any promises commands threats c. frequently quoted by you do signifie what God likes or dislikes will reward or punish when believed done or left undone The former signifie whom why how he doth praedestinate the main things disputed The latter tell after what fashion and upon whom that praedestination is to be executed of whom there is no question or difficulty And would God

not for over-glutting my Reader that you are no better friend in the points under debate to the Articles of the Church of England then once your great but unsuccessfull friends Barnaveld your admirable Grotius were to the Articles of their Belgicke Confession who being the politique Leaders of their true followers the Remonstrant faction they put them fiercelie upon stickling for a Revision of their Confession and Catechisme c. (b) Vide praefationem ad Synod Dordrac I say I must needs beseech you how troublesome soever it might prove to you to crave your proofs of this your veneratiō of the doctrine of our own English mother Church Whether hope you to prove this as certaine it is you may easilie doe it the clean contrary way by your consent to the Articles of the Church published in King Edward the 6. daies An. 1551 2. Or by your Approbation of a writing in the fierie bloody daies of Queen Mary signed by the blessed Martyrs Bradford Cranmer Ridley and Latimer in opposition to one Henry Heart who with opinions the very same with yours now troubled the consciences of poor imprisoned Martyrs 3. Or not helping your selfe with any Francisco-Clarian gloss by giving the true sense of the 39. Articles published by the Convocation in 1562. Art 9 10 13. Art 17. c 4. Or by demonstrating of your allowance of the 9. Articles of Lambeth agreed on November 20. 1595 5. Your concurrence with the Articles of the Church of Ireland 1615. especially with their 11 12 13 14 15 16. Articles 6. Or by gliding along with the stream of the Authors of the greatest note and renowne in our Church opposing Barret and Baro and since with all the eminent Authors Bishops (c) Bp Carletons examination of the Appeale p. 8 9. When our Church was disquieted by Barret and Baro as now by T. P. the Bishops that then were in our Church examined the new Doctrine of these men and utterly disliked and rejected it And in the point of Predestination confirmed that which they understood to be the Doctrine of the Church of England against Barret Baro who oppugned that Doctrine This was fully declared by both the Archbishops Whitgift of Canterbury and Hutton of Yorke with the other Bishops and Learned men of both Provinces who repressed Barret and Baro refuted their Doctrine and justified the contrary as appeareth by that booke which bo●h the Archbishops then cōpiled Good Mr T. P. read on to the end of that Bishops Chapter upon my honest word it may b●e much for your edification and others in our Church appearing against the late Arminian Montacutian faction Truly Sir if your book can be by you maintained to agree with all these who certeinelie very well understood the doctrine of their owne Church and bore as great a reverence to it as your selfe or any of your party then eris tu mihi magnus Apollo I will lay downe the bucklers with a profession too that when the Commons assembled in Parliament Jan. 29 An. Dom 1628. entred this following Remonstrance into their journall booke they meant to testifie their agreement with you and your party We the Commons now in Parliament assembled doe claime professe and avow for true that sense of the Articles of Religion which were established by Parliament in the 13. yeare of the raigne of Queen Elizabeth which by the publique Acts of the Church of England and by the generall and current exposition of the Writers of our Church hath been delivered to us and doe reject the sense of the Jesuites and Arminians and all others wherein they differ from us But all this will bee done by you as soon as an Eagle will swim or a Dolphin flie Virg. A me leves ergo volitabunt in aethere Cervi Well may you be able to shew your front in the undertaking (d) Aug. centra Jul. lib. 1. Mirum si in facie homin●s tantum intervallum sit inter frontem linguam 〈◊〉 hac causâ s●●ns non compr●ma● lingua● but you will shew no force in the Conquest 3. I even skip for joy at your referring your Reader to the citations which follow your first inference Sect. 18. whereby you sufficientlie intimate that they are but brought in there as fresh Auxiliaries coming in towards another fierce Battalio which you wage with your once conquered enemie Sir N. N. in this Chapter from thence all along though you doe foulie asperse your reall enemies but the Churches and my reall friends I may safely conclude I may forbeare all over-anxious paines about those authors which the necessitie of the cause by me defended against you will not require however something may bee said to stop the mouth of your importunity You your selfe give me a supersedeas when here you tell me to what purpose you produce them from troubling of my selfe much about them who with them from my sould detest your hatred against Sir N. N. assertion but have no mind to bee imploied in the resolving of the Question An chimaera bombinans in vacuo comedat secundas intentiones To chap. 2. and especiallie to the front and reare of the chapt sect 14. and 20. p. 17. and 31. with chap. 3. sect 35. p. 46. YOU had so valiantlie with Scripture Reason and Authority beaten Sir N. N. out of the field for maintaining God to be the Author of sinne in your first chapt as that in this and up and downe in your third taking spirits to your selfe after your victorious atchievements you adventure against God against the Antients against Reason against Arminius against your very selfe to start up another proposition viz. That man himselfe is the sole ●fficient cause of his eternall punishment This it seems you resolve in the two next following Chapters to defend contraomnes gentes sive Ethnicas sive Christianas that by Scripture Reason Authority In this certainly Hortensius noster sufflaminandus est And ergò that your courage may bee a little cooled I crave leave before I cleare it that in this undertaking you fight against God good men and even your selfe 1. To ●u● up your memorie with the old observation that Qui bene distinguit bene docet Hee who distinguisheth well teacheth well which had you minded you would not all alongin these two Chapters have confounded the Efficient or as I may say the making cause of all punishment cujus vi res est with the meritorious or procuring cause ob quam res est of all punishment whether temporall or eternall The first is the Almightie himselfe for that must needs hold true Amos the 3. 6. shall there be evill in the City and the Lord hath not done it 2. The second is onelie the sinfull will of man and Devils for that in another Prophet will hold as firmelie Hos 13. 5. O Israel thou hast destroied thy selfe but in me is thy help 2. I beg leave to tell you that p 46. sect 35. even there

God that of his comparative and absolute wil p. 51 52. of his inviting revenging wil of God of his mercy of his justice ibid. you shal not apply them to the mould and making of Gods decrees as they are in themselves but to the execution of them in time which you ought to yield to who have unwarily I wish but cordially confessed that in Gods will simply there is neither prius nor posterius p. 51. And then as to all what you have Sect. 40 41. excepting alwaies that which you put into a parenthesis p. 53. about the dependency or independency of Gods will which we must ever mainteine to be independent wee shall bee marvellous like to accord with you Article 4. You shall for the future next to the holy blessed unerring book of God in the Quinque-Articularian Controversy and what depends upon it study the best and most choice orthodox authors such as of old hath been Austin Prosper Fulgentius Hilary Historia Gottes c. and of late that you may know that we are not so Presbyterian as in every thing to crosse the Episcopall humour Matthew Hutton Archiepiscop Eborac Jacob. Armachanus Rob. Abbot Satisburiens Jos Exon. John Dav. Sarisburiens Georg. Cicistrens and a number more Article 5. You shall not for after times with Tilenus be such an Antizelote as hee was in his Paraenesis ad Scoto● disciplinae Genevensis zelotas to Presbyterian discipline as out of hatred to it to abhor all the doctrines which are delivered by the men of that way and order and so in opposition to them turne Arminian and Thompsonian and then yet call your selfe in despite of all the orthodox Fathers and Articles of the Church of England a very orthodox Protestant of the Church of England p. 4. For indeed now if you have such tricks with you you will not only deserve to be disciplined as somewhere Hieron professeth of himselfe that he was by the Lady M. in a vision Quod potius Ciceronianus quàm Christianus esset and as you might bee for your Boethian rather then Christian Philosophy But you will give cause to your Mother the Church of England to looke upon you as a son that causeth shame to desire your room rather then your company and to tell you that at Rome as appeares by the Bull of Innocent the tenth you and your doctrines shall be more welcome then they can be to England whiles the Articles of the Church are in any credit with the sons of the Church 3. As to the third thing promised viz. the clearing of the passage quoted p. 50. out of Mr Calvins 4. Section of the 23. chap. of the 3. book of Institutions hee shall not need to be reverenced any thing the lesse or suspected any thing the more for what he saith there if that may be but considered what hath been said often in his behalfe already upon occasion of such like passages in answer to p 9 10. But you lessen your own reverence and give reason enough to Protestants for to the marking you atro carbone with the black coale of their censures for your so frequent branding of Calvin whose spots whereover they doe appear in his writings were but like those of Cyprians Naevi in candido pectore whereas yours doe but appear to be like those which are not the spots of Gods children Deut. 32. 5. you doe but in your censures resemble him in the Poet too much who did passe by the Crowes and shoot at the Pigeons 〈…〉 Praeteriens Corvos vexat Censura Columbas But what must Mr Calvin bee suspected for for mainteining that God did praedestinate Adam and in him all men to the cause of their damnation sinne But first that which is in the objection which was made against Calvins Doctrine which he had delivered in his former third Chapter is it also in Calvins Resolution Doth hee consent to the whole of that objection (k) Doth hee not deny it with a non protinus sequitur Deum huic obirectationi sub jacere Doth he joine his fateor I confesse to the all of it as it lies or doth he onely say which unanimously enough School-men (l) Ca●thus in 4. q. 1. dist 46. Causa naturae proprietatum ●jus est divina voluntas vel eligentis vel reprobant●s ideo totus ordo j●st●tiae or●ginaliter ad div●nam voluntatem reduci●ur dist 41. D●●o quo● Deus ord●navit A. ad essectum praedestinationis non B c. had said before him that Gods will was the only prime soveraigne cause why Adam and in him all men were at first left to their owne free sinfull wils from falling into which God might have preserved them if hee had been so pleased as well as he did uphold Adam any one hour before his fall or doth the Angels unto this day 2. You misrerresent Calvin most shamefully contrary to his clear Doctrine in the foregoing Section (m) What Ruiz de vo● d●sp 39. S. 3. saies Aliq●i modi in voluntate non reducuntur in Deum tanquam in co●s●m pras●rtim quando culpabilis est nodus se habendi vid. disp 6. n. 12. when as you would have him teach that God doth as much praedestinate men to the misety of sinne as to the misery of punishment which followed upon it that very thing which he had confuted Section 3. just before the objection which you would have him in the whole to consent to 3. You fear not or be not ashamed to add to his answer when you say that by the expresse will of God c. The word expresse is an expresse forgery fingis non leg is you foist it in but read it not in Calvins text and it so sounds as if by an expresse warrant or approbation from Gods will Adam had fallen into sinne whereas Calvins decidisse filios Adam Dei voluntate signifies in him at the utmost but an efficacious permissive will which differs much from his will of approbation or his effective will as we have heard long since 4. You will take no notice either of what Calvin disputes against the Sorbonists who were for Gods absolute power and will devoid of all reason known to himselfe (n) lib. 3. c. 23. s 2. Commentum non ing●rimus absolutae potentiae quod sicut profanum est it a meritò detestabile nobis esse d●bet Non singimus Deum exlegem qui sibi ipsi lex est c. Section 2. nor of what he doth in this very fourth Section as well as Section 2. before and Section 4. immediately behind produce for Gods unaccountablenesse for any of his decrees or doings to any of the children of men And yet these Reasons to the Apostle to Austin and others as Calvin shewes you before and behinde the place which you quote out of him were judged very weightie But about these and other such Cavils of yours against Calvin I hope ere long you will bee soundlie

synodi convocatione liceat expediat introducere sive in iis stabilire probare ●ut ferre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in pastoribus doctoribus qui populum juventutem pro virili seducunt orthodoxiam palam impugnant plerique etiam blasphemant de graviorum insuper errorum occultatione apud quàm plurimos sunt suspecti nec cessabunt nisi obstante lege novis discipulis sententiam suam ad ministerium posteritatis transmittere Sed M. D. T. P. nec in ventilatione vel in decisione hujus quaestionis ero tibi ulterior h●c qu●dem vice molestus But because for the present I know no regular Ecclesiast●call Authority before whom I list to debate or determine this Question Nay though I thinke both you and I be certeine that you did but jeere when you talkt of Ministers authority to make you pardonably erroneous I will wholly wave this debate and speak but very few words more to you of my own viz. That because I know how much you do reverence Episcopall authority and how highly you pretend to be an obedient sonne of the Church of England p. 4. I shall beseech you and if it please you upon your bended knees to hearken and say Amen to a most pious learned Fatherly Episcopall and as it were Canonicall admonition of the Right Reverend Father in God George once Lord Bishop of Chichester directed to Mr M●ntague then but a Presbyter and now as fit for Mr T. P. For the speeding of which to the good of your soul and the edification of the Church of England I will but cry grace grace to the fatherly counsell given you (q) Minte● in melius mutare non levitas est sed ●irtus Amb●os in Psal 119. and so I conclude my whole book with an Amen fiat è Musaeo Brocholensi Sept. 26. 1655. The Admonition is extant in Bp Carletons Examination c. p. 44 45. c. IF Saint Peter was called in consideration and respect of these things then was that grace of his calling given in consideration and respect of these things and so gratia datur secundum merita whether wee translate according to merits or in respect and consideration of merits all is one I stand not upon any curiosity of words there is no difference in the matter it followes necessarily that this man teacheth that doctrine for which Pelagius was condemned for an Heretick let him shift this as he can Here the Author of the Appeal may consider what wrong hee hath done to the Church of England in obtruding for doctrines of our Church the old rotten heresie of Pelagius and let him also consider who doth now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trouble and betray the Church of England We teach with the Scriptures and with the most orthodox ancient Church That St Peter was praedestinated and called unto faith obedience and repentance This man runneth with the Arminians into the depth of Pelagius his poisoned doctrine And was it not likely that he should run this way who being a private man without authority taketh upon him to impose doctrines upon our Church to change those that are received and in place thereof to revive the Pelagian errors to beare men in hand that these are the Doctrines of our Church to scorn men that have been reverenced for their learning and will be reverenced in the ages following such as Arch-Bishop Whitgift Arch-Bishop Hutton Dr Reynolds Dr Whitaker and the other Bishops and learned men that joined with them whom this man sometimes accounted Calvinists and Puritans sometimes they were reputed learned as if himselfe had that in truth which they did but seem to have who being a Priest of the Church of England accuseth Bishops his superiours to be Puritans as all must be to him who yield not to his foolish and erroneous doctrines who in this exasperating humour careth not and professeth that he careth not what any think that pleaseth not this his humour who with such height of disdaine slighteth the diligence and industry of his brethren gathered at the Synod of Dort Yet they who were imploied in that service were authorized by his Majesties Commission directed by his instructions and when they returned rendring an account to his Majesty of their imployment were most graciously approved by his Majesty onely they cannot get the approbation of this Gentleman It were good for him to consider these Aug. Epist 105. O humana non justitia sed nomine justitiae planè superbia quid te disponis extollere exasperating humours they proceed from pride (r) For to you as to him r●s sordida est trita ac vulgari vi● vivere Sen. Epist 112. Nihil juvat obvium You do sapere absque commentario in your Epistles Here is neither humility nor charity to be found and therefore not the spirit of God And what good can he do in Gods Church that commeth in pride and a spirit exasperating without charity and humility Sir I write not this in choler nor in malice to your person (ſ) Aug. lib. de oper monachorum cap. 13. in cognitione cavendus est err●r in actione nequitia Errat autem quisqu●s putat verita●em se posse cogn●scere dum adhuc nequitid vivat This would be wel considered by your selte your Lic●feldian Amanuen●●s and some of that party quos dicere nolo but I have told you plainly the censures of those men with whom I have spoken in this matter both of the higher sort in the Church who are your Fathers and of the inferiour rank who are your brethren I omit the censure of the Laity I speake of them that are able to judge of your spirit and because they have observed these things in you I thought the best service I could do you was to let you know these things that you may amend them It were good and necessary for you to understand how you have been fetched over by those cosening companions the Arminians who have plunged you with themselves into the depths of Pelagius Their end in devising that respective decree is that praedestination should not bee ruled by Gods will and eternall purpose but by mans free will And this is the end which you must embrace unlesse God turne your heart and warn you to avoid those dangerous and pernicious doctrines wherein you draw the yoake with Pelagius God make you to see your errour and to make some satisfaction to the Church of England whom you have so much wronged FINIS The Author to the attentive Reader Good Reader MY occasions no way suffering me at London to attend the presse you cannot greatly wonder at the multiplication of Erra●a's The truth is my hand at best being but a scrawling one mislead some of my transcribers to mistake both my words and the sence of them when as yet they neither in margin or text left me space enough fairly to amend their escapes which occasioned difficulty to the overseers of the Press For

PRAEDESTINATION As before privately so now at last openly defended against Post-DESTINATION In a Correptorie Correction Given in by way of answer to A so called CORRECT COPY of some notes concerning GODS DECREES Especially of REPROBATION Published the last summer by Mr T. P In which CORRECT COPY of his he left so much of Pelagianisme Massilianisme Arminianisme uncorrected as Scripture Antiquity the Church of England Schoolmen and all orthodox Neotericks will exclaime against to his shame as is manifestly evinced By William Barlee Rector of Brock-hole in Northampton shire To which are prefixed the Epistles of Dr Edward Reynolds and Mr Daniel Cawdrey Augustin Epist 107. ad Vital Carthaginens Quomodo dicuntur negare liberum arbitrium voluntatis qui confitentu● omnem hominem quisquis suo corde credit in Deum non nisi sua libera credere voluntate cum potius illi oppugnant arbitrium liberum qui oppugnant Dei gratiā qua verè ad bona eligenda agend● fit lib●ru● London Printed by W. H. for George Sawbridge and are to be sold at the sign of the Bible on Ludgate Hill neer Fleet Bridge 16●● To the very Reverend and his most worthy Sym-presbyters the Ministers of Christ ordinarily meeting at the Lectures in Northampton and Dayntrey particularly to those Seniors amongst them who having long since subscribed to the nine and thirty Articles of the Church of England do yet firmly adhere to the dogmaticall part of them Brethren WHEN I could any waies impetrate Section 1. from my selfe some leisure from other studies not having any great affinity with these which I now offer to you and to which of late years I have been much addicted since some heterodox disowned and at last owned papers of Mr T. P's have in a clandestine and in an open way fluttered about our Country I think it not fit to tel you with what expedition chearfulnesse I did draw up an answer to them satisfactory to my selfe and to some others much better able to judge betwixt things that differ Yet now that I am forced to entertaine sad and serious thoughts of publishing my conceptions my witnesse is on high that I am not able to expresse to you how various and great the anxieties of my tumultuating spirits are and that not only for those more personall reasons long since and of late given in to my Antagonist for which I am sure he owes me thanks not scornes the only returnes which yet I have had from him Ingratum si quando dixeris omnia dixeris but much more for those of a higher altitude and contemplation Alas for my deare mother the Church of God amongst us after so many worse then Scyllan or Marian civill uncivill contests which lately yea still do abound in her sacred and spirituall republicke is it not high time for her to take her Supersedeas from contention and to use the Historians phrase quasi aegrae sauciaeque requiescere quomodocūque B. Florm lib. 3. cap. 23. ne vulnera curatione ipsa rescinderentur Knowes not all the Reformed Christian world by this time to the griefe and sorrow of it that we are long since grown sick of our remedies as of our diseases Lord Christ is Nec morbe● nec remedia f●rre possunt Tacit. this a time when pens hands tongues to speak of no sharper things now are up and busie not only against Ministers but contra Presbyterium ipsum the very ordained ministery of Christ it selfe lately blessed be God vindicated by your selves for Ministers one against another as it were in a hostile way to be breaking their speares and launces and to stand Tela pares acies pila minantia pilis See the preface to the reader p. 55. of Jus divinum Ministerii Evangelici with Mr T. Bal's Pasterum propugnaculu● as if the Devill in this last of ages had not conjured up enemies enough to destroy them all and that by their own divisions Hitherto I thank my God for it both in forreine parts and in my sweeter home as to all my Protestant Brethren in the Ministry in whom there hath but appeared the least glimpse of true piety what is observed to have been the happinesse of Myconius hath T. Fuller Abel Redivivus in the life of Myconius p. 139. been mine we together cucurrimus certavimus laboravimus pugnavimus vicimus viximus semper convinctissime c. with all such even when in all things conscience would not suffer me to colere unitatem opinionis I did colere unitatem ordinis and so did mainteine the union of the spirit in the bond of peace This faelicity my as he cals himselfe Protestant p. 4. * Antagonist should not have envied me by Bullinger upon occasion of Bolsec his disquieting the Church of Geneva by his opposing the doctrine of Calvin touching election returned this answer that he which did teach that Gods eternall election did depend on foreseen faith did maliciously abuse the doctrine of the Church of Tigurum interrupting my peace Can there be at this time a day after that so many invincible Heroes have subdued all Pelagian and Arminian monsters who heretofore have corrupted Gods truth and disquieted his Church any great use or honor if that were any way to be heeded by modest Divines in open field to appear against slain and conquered enemies Who so great a stranger in the Israel of our God amongst us but knowes that more famous Writers have anticipated all that can be said according to Scripture Right reason antiquity upon these arguments then ever wrote the History of the Marathonian fight and yet G. I. Vossius tels me in his observations upon I. Sleidan p. 17. de quatuor summis Imperiis pugnam Marathoniam ferè à trecentis historicis esse descriptam And truly to say nothing of others I must confesse I know little use of and lesse honour in writing more upon these arguments till the adversaries bring new ones for the supporting of their gracelesse cause which have not long since been confuted if I may so speake by those Herculesses or Sampsons in Divinity Austin Bradwardin and out of them Dr Twisse For my part upon these and other grounds I could most willingly have given my adversary leave to have reviewed his arguments and have compared them with the answers of most renowned authors and so to have allowed See T. Fullers Abel Redivivus p. 336. him yet longer space to have come to his Retractations the second or the third time for he hath been at them severall times already p. 24. and to keep touch with us in what he puts us in hopes of p. 72. that how dogmatically soever he may seem to have spoken in many places of his discourse that hee will submit to those of deeper and profounder reach and my selfe could have rejoiced to have betaken my selfe to the wonted crypts of my silence though I were to be jeered for it by him p. 4. *

very genuine sonne you would in this very page have us to take you to be Know you not that by the then Learned Supreme Politicall Governour of the Church of England Brittish Divines were sent thither with Orders from him to suppresse Armini●nisme that they had the first vote and suffrage given them in that almost oecumenicall Protestant Synod Cui nunquam similem vel secundam vidit Protestantium orbis Christianus Have you the forehead which yet I know to be sometimes sufficiently steeled to maintaine that your opinions do not diametrically clash with the determinations of that Synod and our owne Divines there were they not the visible lawful Representers of our Mother English Church there or must we bee so wickedly uncharitable against them as to looke upon them as upon so many Ignaroes of what the doctrine of their own Mother Church was or so wretchedly pharisaicall as that when a motion did but seem to be made somewhat prejudiciall to the Hierarchick flaunt of the English Church they would unanimously enter their Joint Attestation against it and See the Joint Attestation published by them Anno 1646. that yet those very venerable Fathers of our Church would vote downe concur in anathematizing the very doctrine of our Mother the Church of England Pardon me Sir for not beleeving them to have been such unnaturall execrable Chams Gen. 9. 21. I am cordially troubled for to heare you say that you are a very orthodox Protestant of the Church of England whilst you doe openly appeare for Arminius his opinions against those of Mr Perkins for Bellarmines against those of Twisse for a forreiners and at last a fugitive Baro's and recanting praevaricating Barrets opinions against those of learned Whitakers and at the same time of the whole Universities of Cambridge as well as of Dr Estius Dr Somes Tindals Chattertons Willets and a number more nay against those of both the then Archbishops John Whitegift Cantu●riensis Matth. Eborac the Compilers of the 9. Lambeth Articles of all which things Vide A. Thysi qui horum opera latinè transtulit edidit Amstelodami 1613. Ioh. Vogerman Nota 107. 107. in Grotium I rejoice even forreiners with much content and honour to our Church to have taken notice and grieve to see you to be so great a stranger in your own Israel as not to have seen yea to oppose Quis talia fando c. For my owne part in what you set downe here I cannot tell what most to admire whether 1. In so great a Polititian as I take you to be your improvident mentioning of Contra-Remonstrants Dort Whitaker Perkins c. towards the rowsing up of my memorie and that of other mens unto the consideration of the grand Heroes of the Protestant Church opposed by you you discover who you side withall somewhat of the soonest 2. Or else your disingenuity if you have but read any of the Remonstrants writings in that here you mention them so slightingly who have as you must needs think if you have but seen them deserved so well of you Ingenuum est agnoscere per quos profeceris 3. Or else whether or not that supercilious scornfulnesse upon the confidence which you have of your own great naturall wit in adventuring to maintaine Remonstrant opinions and yet not vouchsafe to looke so much as upon any Remonstrant author But perhaps I commit an errour against the aptnesse of your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Euphues of the pia mater of your braines which doth Bishop Carleton against Montague teach you Arminianisme without book as fast as once Bishop Montague learned it and as fast as Bidle of late learned Arrianisme without a Raccovian Catechisme 4. Or if not at any of these yet then at what is worse pardon sweet Sir a bugs-word from me Your bold impudence in making a shew of being no Arminian Remonstrant when as your book à Capite ad Calcem abounds with it as much as any ulcerous body doth with botches In tanto corpore non est mica salis 4. Much may be excused from such prelates as Out all and Davenant c. 1. Diminutively spoken of Praelates by such an admirer of Praelates and that Qua tales as your selfe Is excuse instead of Lawrels of commendation all that you will allow them especially Davenant for their great pains in clearing the controverted points Perchance it 's as much as they doe deserve for their over-masculine opposing of Arminianisme and so of your great Diana 2. But how do you prove that either of these Prelates did onlie moderate betwixt the contending parties the Remonstrants and Contra-Remonstrants and their Complices and that they did not both adhere to the latter and stoutlie oppose the former It is well known what side Doctor Davenant took in the Synod and after it (p) Bishop Hall and B●shop Davenant in their Letters annexed to B●shop H●ls Reconciler p. 75. 84 85. averre that the Arminian errors cond●mned at Dort are cont●●ry to the English Church Animadversions ag●inst Mr H●rd his Gods love to mankind p. 10. And 3. As for Bishop Outall I shall in as fitting a place tell you more of him in the meane while content your selfe with what his fellow Bishop Davenant saith of him that he did together with the Church of England Conjoine the particular absolute decree of God not depending upon the praeicience of humane faith or will but upon the purpose of Gods will and grace towards those whom God in Christ hath chosen to deliver with the generall and conditionarie will or generall promise which every body now may know is none of the way which you take 5. Amongst the Clergy and amongst the Laity (q) This contemning of the Clergy too yo● have learned from Pelagius or at least tooke out the lesson without booke Aug. l. 2. cont Iul. c. ver Quos inquit Clericos urbana exagitatos dica●itate vel potius vanitate contemnis quia non possunt secun dum Categories Aristotelis de dogmatibusjudicare quasi tu qui maximè qu●reris examen vobis Ep scopate judicium denegari peripateticorum possis invenire concilium ubi de subjecto de his quae sunt in subjecto contra originale peccatum dialectica sententia proseratur Aug. l. 2. operis imperfecti hoc dixerim ut ostenderem quam sis acutus qui me obtusiore dicis esse pistillo Indeed if our Countrie as to the clerical or ministeriall part of it did yet abound with such Ministers as were only fit to supplere locum idiotae with such poor rats such lasie Hierarchick non residentiall non preaching Lubbers as it hath by the report of honest knowing people abounded with in former times you might speake thus after your wonted manner scornfully and diminutively of your neighbour Clergy men 2. You sure take your selfe as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be one of those hundreds fit to speake of these mysteries when at Daintrey

whom your rea●l adversary Mr Calvin with much gallant theologicall animosity made up himselfe in severall books for maintaining as they did sinne to consist in a meer negation not as indeed it doth in a privation and so to have neither as is impossible an efficient but not so much as a deficient cause the defic●ent wicked will of man did offer to maintaine God to bee the Author of sinne but that Sir N. N. was the doer of all you fling your last killing stones at him from the authorities of Christians of Jewes and Gentiles Oh triumphant Mr T. P. the mighty conquerour But not to detract any thing from your valiant atchievements against your phantasticke adversary give a poor suppliant leave to aske so great a conquerour 1. What reason you had to expresse so much reverence to the Augustan Confession when as one of the chiefe compilers of it Ph. Melancthon of whom you and your partie use to boast much when you have small reason for it as we shall see when we come to your p. 29. acknowledged the imperfection of it (x) See Contra Remonstrantia secunda Lugduni Batavorum 1617. p. 20. c. Et denuo multa huc ref●rentia lectu dignissi●a ad modum rara quae hic i●serta fuissent ni marginis angustia prohibuisset a. p. 69. ad 71. All the Latter Lutherans and you with them have reason to follow tha● good counsell which Reverend Bp Morton gives them Sentent D. Morton de pace Evangelica eos eba●xè ●r● precorque inquit ille primum ut in hac causâ ●n gratiam redire v●lint cum suo Luthero qui prout decuit filium gratiae gratiam D●● omnimodo gratuitam esse semper arcte ten●bat accuratéque d●fendebat D●inde ne patiantur se ab ipsis Papistis etiam Jesuit●cae sectae doctoribus primarii Bellarmino Toleto Sua●zio Salme rono Maldonat● in gratiae d●vinae patrocinio propugnatione superari à quibus doctrina d● praedestinatione ex praevisione fidei aut ope●ū tanquam purus putus Pel● gianismus explosa est post●emò non ultima prudentiae laus est ex hoste utilitatem capere Prodiit duobus abhinc annis Liber Guil. de Gibiensse Ordinis Oratorii Presb. doct Sorb●nici hodierno Papae Vrbano dicatus in quo inseruntur verba Clementis octavi de aux iliu gratiae Summa est ●otam cam doctrinam ad no●mam doct●inae sancti Augustini de gratiâ astringi debere eundem Augustinum ducem agnoscendum esse atque sequendum when as not only the foure Imperiall Cities of Argentorat Constance Memming and Lindow but the Protestant party in the Kingdome of Bohemia Moravia the Marquesdome of Baden the Earledome of Emden and East Friezland did doe the like and did declare their minde in the Controversall points to bee just the same with that of the Contra-Remonstrants in Belgia with whom did joine the Churches of the principalitie of Bipont the Lantgrave of Hassia of the Republique of Bremen and of the Electorate of Brandeburg and especiallie the Churches under Fredericus Pius who in the publike Imperiall Diet held at Augusta in the yeare 1566. did declare that he did indeed continue in the faith of the Augustane confession but as a fuller and exacter explanation of it did add the Catechisme of Heidelberg 3. When as the Protestant Churches of Palatinate in the Newstad Admonition p 18. did complaine that it was plaine by the Historie of the Augustane Confession and by many of Luther and Melancthon's Epistles that there were many Articles which should have been expressed in that confession but were omitted because they were accounted odious by some and might have cast in some impediment to the whole businesse of Religion amongst which yet verily there bee some concerning which it were necessary to have the Churches Declaration as viz. of Providence of Freewill of the Politique Domination of Bishops with the causes of Divine election c. And from thence it is evident that the perfection of the Augustane Confession was not so great as some Divines tooke it to be and that therefore the Church would be ill provided for if shee were alone to depend upon it as the sole Rule of all Ecclesiasticall Doctrine 4. Though your very good friends whom yet disingenuously enough p. 4. you have no minde to owne the Low-Country Remonstrants when they were picking out of that Confession as much for themselves as possibly they could gather yet poor men they bring in but this sorrie crop as making for them that the Augustane Confession did not forsooth in this matter teach the Contra-Remonstrants opinion (y) Remonstr secunda Lug. Bat. p 17. Quae viz Augusta●a Confessio in hac materiâ Contra Remonstrātium confessi●nem non docer And sure enough it is that it taught not the Remonstrants 5. That whē as your selfe in your first papers p. 9 10. upon another occasion had commended the Ratisbone Synod and the Augustane Confession and yet as I have there largely shewed are forced to recede from them both See my first Answer p. 4. But as Mr Hoard Mr Mason (z) See Dr Twisse against them p. 87. and give reverend Bp D●venant in his Animadversions p. 61. leave gravely to read you a Ca●o●icall checke for this If you embrace the Lutherans opinion and bring within the compasse of the P●aedest●nary Pestilence the Doctrine of praedestination which they disallow you mani●estly brand the Church of England with this note of infamy and might as well charge us with the Sacramentary P●stilence for denying their faigned Consubstantiation as with the praed●stinary pest●lence for denying thei● conditionall praedestination up●n foresight of mens beliefe in Christ and all of the English Arminian faction before you had against all good Conscience and Reason asserted much like the same with you that the 39 Articles of the English Church have the greatest regard and conformity to that Confession which is so untrue as that blessed be God the Articles of our Church fill up the vacuities of that Confession in the matters complained of by the Palatines and were drawne up as saith Bp Carleton against Mont. (a) Ex●minat of appeale ch 2. à principio by men adhering in those matters more to the principles of the first Lutherans then to the principles of the latter So you in a speciall manner out of love to the Masse of Ceremonies left in the Lutheran Churches and alas as you cry out now with much adoe cast out of our Mother English Church thought it reasonable out of love to that Ceremonious litter rather then out of any reall compliance with the doctrines of the first and best Lutheran Reformers to expresse your reverentiall consent to the Augustane Confession 2. As for the greater reverence which I am sure you owe and here expresse to beare to our owne 39. Articles of the Protestant Reformed Church of England I were easily able to prove it were it

weary of delivering in the old and sound answers often given to them Yet 4. Seeing it must needs be to stop the mouth of your importunity take for answer a little to each scripture 1. That out of Ezek. 33. 11. with 18. 32. should not have been produced by you who oftentimes grant that God by his consequent will wils the eternall punishment of sinners who stand it out against his antecedent will as you call it 2. You ought not so lightlie to preferre the vulgar Translation of the Romish Church before our better English translation of our owne mother Church when as the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as indifferent for being translated by pleasure as by will 2. For that in the place Ezek. 18. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is farre better translated by non cupio then by nolo by I have no pleasure then by I will not For that in the words and the like is too in those of Ezek. 33. 11. there seems to bee a manifest comparison non tam quam God professing that he doth more delight in the conversion of a sinner Luke 15. 7. then in the destruction of an impenitent 3. It appeares by the series and scope of both texts that the utmost that will be wrung out of them is but what the Belgicke Annotations have excellentlie well upon Ezek. 33. 11. have I any pleasure as you doe thinke and complaine that I am inamoured with your death though you should repent your selves of your wickednesse As if it were all one with me whether you did repent or no whatsoever you doe whither well or ill you must however be dispatched as ungodly murmurers and hypocrites use to speake (o) And as those who devised the heresie of the praedestinatians as they cal it and charged it upon Austins followers Genebrard in Chronico sub loc mihi inquit ille dicebant quod nec pie viventibus prosit bonorum operum labor Si à Deo ad mortem praedestinati fuerint nec impiis obsit quod improbe vivant si à Deo praedestinati fuerint ad vitam Quae assertio bonos à bonis avocabat malos ad mala provocabat Compare above Chap. 18. 23. with the Annotation This true explication of these places you belike will not downe with for if you did what would become of those impious invectives which you put p. 12 13. into the mouth of such kind of clients of yours or of that worse then diabolicall wittilie wicked comparison p. 24. of Gods platonick loving of so excellent a creatures everlasting miserie of his being an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. worse then the very Devill himselfe avaunt avaunt depart from me O thou satanicall blasphemer qui diabolum ipsum blasphemando superas Mat. 16. 23. thou art an offence unto me for thou savourest not the things that be of God but those that be of men 2. Nor makes any thing for the proving that God loves all men alike to salvation 2 Pet. 3. 9. for that sure is the businesse which now you are upon or else neither can I nor you neither tell what you are about when as it is plaine 1. By the very words of the place that that speaks of beleevers of pure minds ver 1. of the beloved and elect of God ver 8. God is long suffering to such to usward 2. And if God did alike will the repentance of all if that doe but hold true that Psal 135. Quicquid voluit fecit surely he would give them all repentance unto life Acts 11. 1. 3. Though the Pelagians Massilians and Arminians swagger a great deale more with 1 Tim. 2. 4 6. urged by you as well as by them for the former purpose yet it doth you no service at all for that the letter it selfe saith no more but that God will have all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee saved salvos fieri which implies the duty which in the use of meanes God would have them to bee imploied about and which when effected hee is well pleased with (p) Mat. 10. and Mar. 15. in sacris literis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est aeternam salutem consequi not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvos facere which implies what hee will effect and doe 2. By the scope of the Apostle and his owne explication ver 1. the words are most pertinently expounded of some of all sorts of men whether Rulers or Subjects the rather for that wee know that wee are not without some kinde of limitation alwaies to pray for all 2 Tim. 4. 14. Gal. 5. 12. Rev. 6. 10. 1 John 5. 16 3. Your Fryar-like put-off of this latter exposition though true enough and antient enough (q) Qui omnes homines vult salvos fieri c. non quod nullus hominum esset quem salvum èsse nollet sed ut omnes homines omne genus humanum intelligamus per quascunque differentias distributum Reges privatos nobiles ignobiles c. Aug. Enchirid. ad Laurent c. 3. I am very apt to beleeve you are the more tickled with for that it is so opposite to that odious opinion of your adversarie Calvin which is as you say in your first papers but which as I am sure you will never prove that all the Caesars are in hell 4. If it had pleased you and the Comicall Fryer together you might as well have concluded with Chrysost That few Kings goe to Heaven because in all there be but few and of those but few that know what belongs to their place or discharge a good conscience in it Insomuch that the same Chrysost used to say That all the Kings which are saved may bee written within the compasse of a ring But this is harsh doctrine for Aulicall eares that of the Fryer you speake of will go down much better 5. You know as appeares by your p. 28. that of old there were no lesse then foure Expositions of this place none of all which fits you but that which though Austin seems disputandi causa to be for yet concludes against before hee leaves it 6. As for the emphasis which you and others would put upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 6. let no lesse then an Archbishop some hundred years agoe for by them more then by any you love to have your mouth stopped take off the edge by the true exposition which he makes of it (r) Hist Gotteschal Vsseri p. 89. Quod autem Dominum nostrum etiam pro impiis in sua impietate perituris mortuum uno similiter Apostoli testimonio confirmare videtur quo ait qui dedit semet-ipsū redemptionem pro omnibus profectò non recoluit nec diligenter cōsideravit ita haec Apostoli verba esse accipienda ut consonent Domini verbis quibus se in Evangelio ad boc venisse dicit ut animam suam daret redemptionem pro multis Et de pretio sui sanguinis similiter ait Qui pro

your demonstration here p. 47. and every where else the motives to the execution of a decree of God which is according to his decree and the motives to the decree it selfe as it is actus imman●ns in Deo even whilst you your selfe are forced to confesse p. 51. that there is neither prius nor posterius in Gods simple act of willing 3. If much more fitly you would have called p. 33. no● Gods promises and threats the copies adn transcripts of his eternall and impervestigable decrees which cannot be so but in part but rather have much more called Gods works done in time so which are much more fitly and fully by divines called specula praedestinationis (q) Vide Theologos Embdanos Nassovicos in Synod Dord●ac cirta primum articulum do praedestinatione and that you would but have granted what even Mr. J. Goodwin doth confess that nothing fals out in time but what God hath decreed before all time viz. either to do or voluntarilie and not against his will to suffer to be done you would not then throughout your book have been so much mis-lead your selfe or have been an ignis fatuus to all your Readers For then ex gr from Gods permitting and ordering Adams first fall in time you would have concluded that God did decree to permit his fall before the praevision of it 2. From Gods effectuall calling of some onelie in time according to purpose Rom. 8. 28. not a whit better yea oftentimes worse then those who are not vouchsafed such a call you would have concluded with the Apostle Rom. 9. 11. that God decrees to give grace to whom he will and whom he will he hardens Rom. 9. 18. 3. That because Christ doth not in time promiscuouslie save al ergo God did not decree that he should promiscuouslie dye for all 4. That because many who doe enjoy the same externall yea the same internall common means of grace do yet not attaine to the same speciall graces of faith repentance c. that God did decree therefore otherwise to work upon these latter by some what a more efficacious work then he puts forth towards the former 5. That because the faith of the elect of God is upheld Tit. 1. 1. by the mighty power of God unto salvation 1 Pet. 1. 5. when as the temporarie faith of others is not that therefore the faith of the former is of another kind then the faith of the latter and that all those who have true justifying faith shall by vertue of Gods decree persevere to the end But if this had been done by you what use would there have been of your Uncorrect or even your Correct Copie §. 36. p. 47. WE have words againe and nothing but words as if you would have me say of you as the fellow said of his Nightingale vox es praeterea nihil 1. You put us in hopes after all your quarrellings and wranglings of a composition and reconcilement with you about swallowing the word necessity whereas I suppose were the Church in statu quo prius it would expect a recantation and abjuration from you before it would admit you to composition you were to satisfie for wongs done to your mother and choice sonnes nay Reverend Fathers in Christ before it would so much as treat with you upon Articles of composition 2. You needed not at all to have stumbled at the word necessity applied to Gods decrees unlesse you had been 1. disposed to quarrell with Scripture expressions Mat. 187. 1 Cor. 11. 19. 2. With the expressions of witnesses of all sorts (r) Among whom such or the like expressions are frequent Nemo potest corrigere quem Deus despexerit Ruiz de scient disp 66. Sect 1. p. 634. Cogenti cupiditati bona voluntate resistere non potest Idem de perfect Just resp 5. de Pharaone obtemperare Deo non potuit Ratio est quia infallibilitas actus est aliqua impotentia omittendi infallibilitas omittendi est aliqua impotentia operandi tal●m actum De scient Dei disp S. 6. 3. If you had not been set upon confounding necessity with necessitation n●cessitatem infallibilitatis with necessitatem coactionis 4. If without infringment of mans liberty you would have but allowed that to the praevious determination of Gods will in determining mans free will which all allow to man himselfe he but a meer creature spoiles not his owne libertie by determining it to one Quicquid est vel agit necessario est vel agit quando est vel agit And yet if God do so by his decree he overturns mans liberty forsooth 3. You give us little hopes that you will keep your composition Articles when you have made them because throughout all your Boethian discourse Sect. 39. from p. 48. to the end of the Chapter and especiallie in your instance about necessarily going to London p 62. (ſ) Where you renounce the received distinction of a necessity of coaction and infallibility and if you allow of neither what shall we get by the widenesse of your swallow in taking down the word necessity or what third one will you devise The same may be said to what you have ad Nauseam p. 60 61 ● you breake all againe and are faedifragus But I should remember that p. 7. and 8. you put in earlie cautions for contradictions 2. You discover your intolerable partialitie in degrading and what lies in your power unsainting Dr Whitaker a knowne Regius Dr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before Mr T. P. could either pipe or peep or be known by the letters T. P. whilst hee must onely bee stiled Mr Whitaker and Dr Andrewes loaden with the epithites of Learned Reverend Saintlike when as it is well known to the Christian Church that Dr Whit. was before Dr Andr. in time not a whit behind him in solid learning and in all probabilitie farre before him in sanctity Had not Dr Andrewes in some other of his writings discovered more of learning or sanctitie then in that which you doe now the second time so highly commend and every where so much follow but especially p. 56. where you order Gods decrees by the Andraean order p. 70. where you affirme as it were out of Pelagius his mouth as well as his That there must be a difference before there can be an election and confirme this by a place out of Augustine ad Simplic produced as simplie by him as by you had he not I say got himself a better fame in the Church by some writings of good note especiallie that of his Catechisticall doctrine written by him when as most think that knew him he was as much if not more a Saint then when B. of Winchest Yet I would not have any mistake me as if 1. Either I took it for granted that that whiffling writing fathered upon him by F. G. was truly his any more then Fur Praedest at the taile of it was a genuine sonne of