the Saviour of all men 1 Tim. 4. 10. 2. By a Vniversall Distributive He tasted death for every man Heb. 2. 9. 3. By a Universall indefinite He is the Saviour of the world Joh. 4. 42. 4. By an Universall expresse He is the propitiation for the sins of the whole world an universall Subject Syncatagorematicall 1 Joh. 2. 2. 5. By Vniversals affirmative as in those now mentioned and many more 6. By Vniversals Negative He was not willing that any should perish 2 Pet. 3. 9. 7. By an Vniversall command to use the meanes of Salvation and that Universall as well to places as to persons Not to all men in some places nor to some men in all places but he commandeth all men every where to repent Act. 17. 30. 8. By a particular in the Negative and an universall in the affirmative in opposition to one another and joyned together by a Discretive not for our sins only but also for the sinnes of the whole world 1 Joh. 2. 2. From hence let us make these Observations 1. That an universall Creation is not asserted to us in Scripture by so great a variety of plaine expressions as an universal redemption is found to be 2. That they who teach that Christ intended to be the Saviour of a few only 2 only of the Elect 3 only of the lesser part of the world 4 only of them who are not of the world and 5 not of all men 6 not of every man 7 not of the world 8 not of the whole world do speak as much in contradiction to the word of God as the affirmation and negation of the very same Term wherein the Essence of contradiction is defined to consist 3. That to extricate themselves from the inevitable odium of such a Fact they fly for refuge to equall mischief's as the Emperour in Zosimus is reported to seek for cure from one wickednesse to another interpreting affirmatives by Negatives and Negatives by Affirmatives And then 4. The very plainest Texts of Scripture are made by them to be the hardest For such Texts sure must needs be haâ—dest whose sense is made to be contrary to the signification of the words whose proper end it should be not to conceale but expresse the meaning of the Speaker Now when God saith expressely as if he would make it impossible for any mortall to misconceive him that Christ is the Saviour the Propitiation the taster of Death not only for all men but for every man not only for the world but for the whole world and to prove he speaks of an * intention to save them all without exception if by the wickedness of their wills they do not frustrate his * Intenâ—ion as the greater part of men do by not accepting his offer and not performing the conditions on which his offer is made he professeth he is not willing that any should perish but on the contrary that all should come to repentance 2 Pet. 3. 9. what other man then Mr. B. could imagin the meaning of it to be that he is verily and indeed the Propitiatiâ—n and Saviour and taster of Death for a very small number for here and there one perhaps not the twentieth or fourtieth or hundredth part of the world and that he was very willing so as to Decree it from all Eâ—ernity and that by an absolute and necessitating Decree that almost all the world should perish and perfectly unwilling that the far greater part of mankind should come to Repentance so as to leave them in the state of a most desperate impossiiblity which cannot but be followed with unavoidable impenitence thus they châ—â—ge God Almighty with mental Reservations and tell the people he doth not speak as he means but that his meaning is contrary to what he speaks that when he saith he is willing that all should come to repentance it is no more then his revealed will or volunt as signi which is not properly call'd a will for it only signifieth what men ought to do by right whereas his secret will is â—roperly call'd a will and with that he decreed that very few should come to repentance And though Mr. B. is faine to say for want of better excuses that Dr. Twisse doth speak of those different wills as belonging to different Objects in his p. 67. yet I shall prove when I come thither that he could not but speak against his knowledge if he consulted the place as I have done a second time and if he did not his case is every whit as bad in that he spake as if he knew what he knew he did not know 5. If the Holy Ghost shall be affirmed not to intend what he speaketh in those plainest places of Scripture where he saith all men and every man the world and the whole world not only but also not willing that any but willing that all c. How are men taught to disbelieve him in all his other affirmations where his expressions are not so plaine how will they preach any man into any one duty or dehort him from any sin when they have once shew'd the way by certain tricks and distinctions to elude such Texts as are the plainest and do yet explaine each other the most that can be imagin'd how will they be able out of Scripture to prove their right to Tithes or to the Ministery the Sunday Sabbath Infant Baptism or indeed the Trinity of persons in the unity of the Godhead for all or any of which they cannot bring either so many or so direct or so univocall or so easy affirmations of Scripture as I or any man will urge for Universal Redemption 6. If any man will pretend to hold by Scripture that Christ died only for the Elect for which there is not a word in all the Scripture with how much a greater force of Reason will the Arian hold his heresie having the plain letter of the Text my Father is greater then I or the Romanist his Transubstantiation upon his better pretensions from This is my Body 7. When Christ is said to be the Saviour of the world and more emphatically the Lamb of God that taketh away the sins of the world it must be meant of the whole or of a part only If Mr. B. will say of the whole he grants the all that I desire If he saith a part only 1. He flatly contradicts the very words of the same Apostle 1 Joh. 2. 2. where to the world he addeth whole 2. He must grant it to signifie a major part both according to the maxime which is in every man's Logick and because it is ever so us'd in Scripture And then 3. he must confesse that the Reprobateâ— make up the major part and by consequence that Christ is the Saviour only of the Reprobates which abominable Absurdity he cannot possibly escape but by a full confession of Vniversall Râ—lemption 8. But he will possibly
grant my premisses and yet by the help of distinction hold fast his Conclusion For he may say Christ died for every man in the world and was the propitiation for the sinnes of the whole world Sufficienter but not intentionaliter Yet this is a Refuge which doth but lay him more open as I shall shew many wayes For since I am upon this subject I am willing to speak of it this once for all and it is the main hinge upon which all turns and doth depend First if that distinction hath sense in it the meaning of it must needs be this That Christ had merits sufficient to have ransom'd all and every man the least drop of his blood was more worth then a world but he did not intend to ransome all and every one he inâ—â— dâ—d all the benefit of his Death and Pâ—ssiâ—n to noâ—e but those few persons who were elected from all Eâ—eâ—nity out of Massa Corrupta and left the greater part of men who were eternally â—eâ—ected or passed by in that Masse to be utterly incapable of being saved by any part of his Merits Which is as much as to fay that he might have been their Saviour not that he is He might if he would because his merits were sufficient but he would not because he did not intend it and he could not intend it in the fulness of Time because he will'd the quite contrary before all Time Whereas the Texts which I alleaged do not speak in the Potential but Indicative Mood It is not said he might have been for his ability or sufficience but expresly that he is the propitiation for the sins of all the world Not aptitudinally but actually such Every Smatterer in Logick will be able to tell Mr. B. that from the act to the aptitude there may be very strong arguing but there can be none at all from the Aptitude to the Act. And therefore Secondly if men may say with any truth That Christ is their Saviour whom he neither doth save nor doth intend to save and did eternally determine he would not have saveable and leaves them without the passive pâ—…er or bare Possibility of being saved yet might have saved them if he had pleased then by the very same reason in all respects a man may say with great Truth That God is the Creator of a thousand worlds besides this and adde the distinction not intentionally but sufficiently because he was able and might have done it if he had pleased Or that he was the Destroyer of this very world 5 or 6 years since because he had been sufficient to have destroyed it if he had not decreed it a longer time of Duration Or that every rich man who is worth more then he owes is truly a payer of all his Debts though he neither doth pay them nor doth intend it but doth intend the contrary because he hath wherewithall abundantly sufficient and might do it if he pleased and were so honestly minded Suppose that Mr. B. were such a mans Creditor who should refuse to pay the greater part of the Debt and yet affirme he paid it all sufficienter non Intentionaliter explaining himself that he was sufficient but never meant it would not Mr. B. call this a lye or a Jeere would he give him any thanks for such a payment how many myriads of Absurdities must inevitably follow if that may truly be said to be which either may be or might have been but never was nor ever will be But Thirdly the vulgar use of the word sufficiently is more unreasonable then so amongst the men of the absolute way For they inferr our Saviour to have been utterly unable and insufficient to have made himselfe a Ransome for all mankinde whilst they say as he was God he had determined the contrary before the Foundations of the Earth were laid For he was not able to resist himselfe or to reverse his irreversible Decree And his Decree of Reprobation say they was such Upon which it follows by their Doctrine that Christ was not sufficient to have saved all the world but only those that could be saved he could not possibly save them to whom he had denied a possibility and the very passive power of being saved From all this together it is as clear as noon-day that they who deny him to be the Saviour of all the world intentionally cannot say with any reason whilst they keep their old principles that he is so much as sufficiently the Saviour of them whom he eternally decreed he would not save but that he is sufficient to have been their Saviour if from all eternity he had been pleased But say they he was not pleased to be their Saviour yea he was pleased not to be so and sure he could not be their Saviour against his will and good pleasure And yet they say he saved all sufficienter who did nothing towards it nor ever had it in his Thoughts That is to say he is their Saviour because he was able and he is not because he would not doe what he was able So that as often as I meet with that distinction the only true sense of it seems to me to be this we know not well what to say but are resolved to hold our own We finde we are beaten but will not yield We want a good Cause but yet we have a good courage We think Christ died not for all the world but wee 'l say it with a reserve because 't is Scripture And therefore one of the abâ—est of Mr. B. his Party was so farr from affirming so absurd a Use of the word sufficient that he rather chose to fall into a contrary error and would have nothing sufficient which is not necessary or to speak his minde more properly which doth not necessitate Whatsoever saith he is produced hath had a sufficient cause to produce it And therefore also voluntary Actions are necessary Into such contrary Absurdities even witty men must needs fall who did at first set out from the very same Error When men are brought to their witts end and know not which way to goe and are asham'd to goe back the clearest Truths are sure to smart for 't Whatsoever they suffer in dispute they stomackfully resolve they will not be silenc't 4. They would make by this distinction a stranger kinde of Amphibologies in holy Scripture then those that were famous or infamous in the antient Oracles of the Heathen For in such sayings as those ibis red bis nunquam Romane peribis two contrary things are very equally signified But in the words of the Apostle there is the greatest simplicity that can be wish't He is the propitiation not for our sins only but also for the sins of the whole world 1 Joh. 2. 2. There can be no plainer speaking then by not only in one clause and but also in another Yet that distinction above mentioned would make an Amphibolia in those
THE Divine Philanthropie Defended Against the Declamatory Attempts of certain late-printed Papers Intitl'd A Correptory Correction IN Vindication of some Notes concerning Gods Decrees Especially of Reprobation By THOMAS PIERCE Rector of Brington in Northamptonshire Augustin l. 6. Hypognosticâ—n ad Calumn Pelag. p. 880. Non miramur Vos de Nobis id est Homines de Hominibus falsa posse confingere We doe not wonder that men are able to bear false-witness against their Neighbours LONDON Printed for Richard Royston at the Angel in Ivie-Lane 1657. To a Person of Honour and Integrity Sir YOur most obliging Resentment of the late un-Neighbourly usage which I have publickly received from that strange Person whom you mention so severely under the Title of Mr. Waspe is that for which I must thanke you but chide you too For what use do you make of your Philosophy and that Government of the Will which we are wont to talke of whilst you appear to be so deeply and oversensibly concern'd in any mans swaggering against the innocent and careless MOON The very worst that you can say of my Dear Antagonist whose pretious Soul I do protest is dearer to me then my Eyes is in effect and substance no more then this that he is vehemently Angry without a Cause and bitterly reproachful without a Reason and most Inventive of Accusations without the least Ground But what necessity could there be that you should express his misdemeanours by such an austere Hypotyposis as That He foames upon my Name and offers violence to my Closet and committed great lewdness with my bashful-reluctant-unwilling-Papers and that now in a Libel of above thirty sheets He even tears and scratches and incessantly biteth my Reputation might not this have been cloathed with cooler words if you had not been a little heated by his great Fire I for my part will not answer him according to his Folly And whilst in Revenge of my Doctrines That Sin is none of the Objects of God's Absolute Decrees but of his real Hatred and sincere Detestation that God decreed to punish no man without respect unto his Sins nor to save him any otherwise then as being in Christ that Christ is intentionally the Saviour of all and that none can continue to have an Interest in Christ without Obedience as well as Faith or without Repentance New Life and Perseverance unto the end I say whilst Mr. Barlee doth in Revenge of these Innocent Doctrines load my Person and my Papers with such unfriendly Appellations as unconscionable and Graceless Proud and Stomackful Insolent and Malepert Frontless and Impudent of an Adulterous Forehead and Atheistical Slanderous Dragon and Satanical Blasphemer raging against Heaven and belching out Blasphemies against the Scriptures Poisonous Triobolarie and Diabolical nay worse then Diabolical wittily wicked with an innumerable company of such like things I am content to expresse them after the manner of the Psalmist by saying that he hath opened his mouth wide against me and devised deceiptfull words against them that are quiet in the Land A false witness is risen up and rewarding me evil for Good hath laid to my charge things that I knew not And I pray Sir tell me why should you be so offended with his irreverence towards me who in his Doctrine of Decrees speakes much more hardly of his Creator If he hath been so unhappy as to abuse himself and me but most himself because me the first should only serve to exercise your pity and the second only your pardon For in this we should follow the example of David who however impatient of a prophane Goliath that offer'd indignities to his God and affronts to his Religion yet he slighted the railings of cursing Shimei because they reach't no farther then to his Person I confesse it is my duty when I finde a slander cast upon the will of our God whom we have the honour and the happinesse to serve and worship to be affected as David was and as you your self now are with equall resentment and Indignation But Sir you know who tell 's us that Testinesse is an unmanlike and childish vice They are feeble and sick bodies which groan and complain upon every touch Though we cannot say with Seneca or with Maximus Tyrius that a wise man and vertuous cannot be injur'd yet we may venture to say with Soâ—rates that such a man cannot be hurt Indeed a judgement that is blinded with Pett and Passion is not wont to distinguish betwixt Injury and Harm Because anger as well as Fear betrayeth the succours which Reason offereth But that that there is a distinction appears by this that God himself may be injur'd who yet we know can take no harme He hath communicable Attributes as well as Attributes incommunicable not only Impassivenesse but patience too And if we will but stirre up the gift of God which is in us we are able to be patient though not impassive Why should you or I be troubled at those extravagant inventions and bitter speeches which are only cast at me but do not hitt of what concernment is it to me that an Enemy is sick with the overflowing of the Gall so long as I God be thanked injoy my health if he * wearieth himself to commit iniquity the more is his misery and my compassion My compassion I say of him who hath done me the wrong and not of my self who have reciev'd no harm by his injustice For though he aimes at my head he strikes nothing but my Helmet That he hath provok't me above expression as you rightly phrase it inferr's nothing on my part but an occasion to forgive him And the excesse of his injustice doth but adde to the Lustre of my forgivenesse Mine indeed is the injury but his the mischief Besides we may learn so much Christianity among the Stoicks as not to make our selves unhappy by our not being Masters of an other mans Tongue If a man in Musick shall call Nete Hypate or discoursing of Geometrie shall say the Lines are not equall which are drawn to the Circumference from the very same Center will a Mathematician be therefore Angry why then should you or I because my Neighbour mistakes my name I am not sure the lesse Orthodox for being called a Pelagian a Socinian a Jesuite or a Ranter any more then the Apostles were the lesse sober because they were said to be full of new wine and not only said but supposed to be drunk St. Paul was not the worse for being said to be a Murderer nor yet the better for being said to be a God I am no more a Heretick for being said by Mr. Barlee to lay a snare for the worthy Gentlemen of the Country whereby to bring them into Boggs and praecipices then God himself is a Seducer for being said by Mr. Barlee to tempt men unto sin who instead of excusing doth commend the
did he not if Mr. B. say not he must deny the words of our blessed Saviour Mat. 23. 14. and if he say yes he must first confesse 't was in respect of his hainous fratricide that he was decreed unto the greater damnation and not only in intuition of Originall sinne Or secondly else he must say to wind himself out of that that God finding Cain in Massâ Corruptâ or Adams loynes decreed him simply to damnation and not to the degree of it untill his murder was committed Or else thirdly he must say to wind himself out of both that Cain's damnation was not the greater for his murder and by consequence that God rewards not according to works which absurdity also did follow upon the first part of the Dilemma Let him chuse which he will if the first he is my Convert and must publish his Recantation if the second he is literally for post-destination and so his whole Book is against himself or else his Title is in opposition to his Book If the third He is a downright enemy to the cleerest passages of Scripture and then he is not a chosen vessell as he pretend's p. 10. But by the word post-destination he doth evidently bewray a third sort of weaknesse for here he gives us a specimen what kind of stuff we must look for from such a Writer when the deniall and refutation of irrespective Decrees especially of Reprobation which was the chief subject of my Book is by him disguised upon the front of his Book into this so ugly and odious shape without the least shadow of reason for it He know's that I as much as any do assert eternall predestination only I prove it against him to be respective of finall impenitence in all that shall be damned respective of Faith and Repentance and perseverance to the end in all of ripe age who shall be saved and for such as die infants before they can actually believe or repent God's eternall predestination or purpose of electing them unto blisse was also respective of their being in Christ they having committed no actuall sins whereby to forfeit their interest in the propitiation for the sins of the whole world as well for original as actual sins and for all sins of all men as well actual as original as to the grief of Mr. B. the Church of England hath taught us out of the Scriptures I say to his grief because he is such a Zelot for the damnation of Infants as to be angry with me for being their Advocate which I shall ever be so much the rather because being harmelesse they never hurt me and being speechlesse they cannot rail at me and being senselesse of my love they cannot thank me But to proceed § 3. Mr. B. accuseth me in his Title page of Pelagianism Massilianism and Arminianisme he cunningly guess'd by the difficulty of getting his Book to be printed for he confe'st to very many that it must cost him a round sum of money that most of his Passengers rather then Readers would probably look upon his Title page and would probably look no farther and at least a few of his own principles might believe him upon his word But what he affirmeth nakedly in his Title he as nakedly affirmeth throughout his Book where he is not able to name one period in any one paragraph in all my Book which looks any more like Pelagian then what hath been written even by those who have made it their businesse to confute the heresie of Pelagius was St. Paul a Pelagian for having exhorted his Philippians to work out their own salvation Phil. 2. 12. or forbidding Timothy to stir up the gift of God which was in him 2 Tim. 1. 6. was it not God who said to a wicked rebellious Israel wherefore turn your selves and live Ezek. 18. 32. where do I say more or where so much unlesse I speak the words of Scripture and though it might be sufficient to deny his aspersions with the same ease that he affirm's them yet that he may cease from such calumny's from this day forward or at least that he may choose them with more advice I will antidote his Reader with these few things 1. That against the two former Pelagianisme and Massilianisme I have spoken so fully and expresly in the laying down of my opinion p. 55 56 57. c. that Mr. B. might as well have call'd me any thing a Presbyterian or a Quaker an Anabaptist or a Witch as either a whole or a half Pelagian if every one is a Pelagian who believes with Pelagius in any one thing all Christendom is Pelagian and even Mr. B. in more instances then I can be How much more a Pelagian was * Dr. Twisse who said expressely that many do abstain from fornication theft and murder without Grace 2. As he hath no where produced any one passage out of my Notes which hath any the least sound of Pelagianisme in it â—o he hath diverse out of Austin who confuted Pelagius which he professeth to be Pelagian He saith it was a Pelagian maxime that all sin is voluntary which the Pelagians snatch't out of Austins own mouth He tel's us farther that Austin spake some things which he knock't in the head with his own Maxims and some things which were even literally Pelagian and that the Pelagians or Massilians twitted him with it He tel's us farther there was a time when Austin knew not that faith was the gift of God nor was it before but even after his conversion farther yet d he doth for want of skill and caution call S. Austin himself by the name of Pelagius for he saith I spake that out of Pelagius his mouth which I cited meerly from St. Austin ad Simplician 1. 2. and though he tell 's me I doe it simply and am a Simplician in doing it and delights so much in this Quibble as to repeate it extreamly often yet when I shall have taught him this new lesson that St. Astin was a Bishop when he writ to Simplician which cannot therefore be one of his babelike writings as Mr. B. cal's them in his abuse of that Father he will discerne his little jests are quite and clean spoil'd Lastly he saith that St. Austin as a child doth call the quality of the free will occultissimum meritum and that he often beshrew'd himself But 3. Mr. B. himself is the Pelagian rather then Austin or my self for these four Reasons First he denieth universal redemption which was a consectary if not a part of the heresy of Pelagius which he was fain to recant in the Councel of Palestine Pelagius denied original sin And so doth Mr. B. by the unavoidable consequence of his Doctrine that Christ died only for the Elect. For Christ died for all that were dead in Adam as I proved in my Notes p. 19. and Mr. B. confesseth by not disproving it
for Heterodox at least if not for Hereticall with Mr. Barlee Such places of Scripture as are plaine and easie as plain and as easie as the wit of man can imagine Mr. Barlee will needs interpret in some figurative sense that so he may drag them to vote on his side But such other places of Scripture as are obscure or doubtful or notoriously known to be spoken by an Hebraisme he will needs understand in a literal sense and all in homage to his Caprices concerning God's Agency and efficaciousnesse in sin It may be of good use to the unlearned sort of Readers to give them an example in either case When God sweareth he hath no pleasure in the death of the wicked nor is willing that any should perish but that all should come to repentance and will have all men to be saved and tasted death for every man and is the propitiation not for our sins only but also for the sins of the whole world and commandeth all men every where to repent I say that these words ought to be simply understood after their native signification without any mental Reservations or other tricks whatsoever So as my sense is plainly this That God sincerely doth desire the health and welfare of all mankind I mean their Obedience Repentance Renovation of life perseverance in well doing in this present world and Glorification in the world to come that he hateth nothing which he hath made nothing but sin which he hath not made that when he command's he is sincerely willing to be obeyed and therefore giveth a passive power to receive his grace and by that an active power to performe such obedience as he will mercifully accept But he forceth no man compelleth no man necessitateth no man by Grace irresistible to be eternally happy do what he can to the contrary any more then he forceth or necessitateth any man by any irrespective unconditional Decree to be eternally miserable do what he can to be otherwise So that such as are not saved cannot say they are not saved for want of means and possibility for want of a Ransom or a Saviour or for want of God's willingnesse that they should be saved but for want of their willingnesse to do their duties the conditions of the Covenant upon the performance or non-performance of which Salvation either may or may not be had But Mr. B. on the contrary derides my simplicity in the literal acception of such plain Texts He hath either a Synecdoche for the word All to make it signifie no more then some and those not the greater but by very much the lesser part of mankind Or else he hath a distinction of sufficienter non intentionalâ—ter Christ saith he was sufficient to have been a ransom for all the world but 't was a thing he never meant or intended Or else he hath the common abuse of voluntas signi Beneplaciti that is the revealed will of God which they say is not properly his will but only a token what ought to be aone and the secret will of God which they will have to be properly his will as that by which he decreeth a thing shall actually be done In so much that although he professeth in his word He is not willing that any should perish but very willing that all should come to repentance yet he is secretly willing that the far greater part of men should perish and secretly unwilling that all should come to to repentance He having absolutely decreed say they to leave the major part of man kind without the very possibility of Repentance or Salvation and determin'd their Reprobation without respect unto their sins So when he is said to command all men every where to repent it is not meant say they as if he intended they should repent indeed for he had absolutely decreed the Impossibility of their Repentance as say the men of Mr. Barlee's temper but only to shew what ought to be done if the doing of it were possible So again when God revealeth his great unwillingness that men should sin they say it is but a signe that men ought not to sin whereas his secret will is which alone is properly his will saith Dr. Twisse that men shall sin of necessity do what they can to the contrary Which is as much as to say that voluntas signi is but signum voluntatis non voluntas ex parte rei nay worse That voluntas signi is but the will of not willing what he willeth and of willing what he willeth not with his secret will Or which by way of refuge they are fain to say that what we call the will of God revealed to us in his word we do but call so It being not properly his will or the revelation of his will but many times contrary to his secret or real will and so rather the concealing then the revealing of his will or only a making shew as if he were willing when his secret will proves that he is very far from it And this may suffice for the first example of the first case wherein I am for a literal and Mr. B. only for a figurative Interpretation of Scripture But 2. there is a time too when I am for a figurative and he is only for a literal sense E. G. When God is said in Scripture to command Shimei to curse David to prophane his Sanctuary to give the wives of David unto Absolon to pollute men in their own guifts and the like I say that such words must be expounded by an Hebraisme whereby many verbs which are active in sound are only permissive in signification And herein I agree as well with Melancthon as with Grotius and all other the most learned Interpreters of Scripture and with the judgment of common sense So as my apprehension of such Texts is plainly this That God did permit or that he did patiently suffer or that he did not hinder those wicked acts viz. the cursing of David the profanation of his temple the pollution of his people and Absalons violation of his Fathers wives Nor do I say that thus it may be but thus it must For nothing can actively pollute but what is unclean in it selfe as nothing properly can moisten but what is wet Now God we know is the spirit of holiness and purity who hateth sin with a real not with a counterfeit hatred as Melancthon speaks And cannot decree what he hateth because he cannot be willing of that of which he is unwilling It would imply a contradiction and therefore the Seigneur du Plessis however of Calvins judgment in other points had more Grace and more Wit then not to acknowledge the necessity of the Rule above-mentioned in the exposition of such Texts as do seem to some men to imply the Divine will to be efficacious of sin But Mr. B.
mans sin is the cause of his Reprobation And Mr. B. will have Melancthon to be one of his party p. 129. yea in effect he saith the same p. 113. where he quotes Austin against himself and Rivet nothing to his purpose Now I hope the Cause is before the effect and therefore sin before punishment Though Mr. B. elsewhere p. 115. affirms God to have decreed punishment first and that men should sin afterwards His word is permission of sin But he means an efficacious permission as hath been shewed by which God determines that sin shall be done p. 79. of which hereafter 4. I produced the Authority of no less then foure Fathers which Mr. B. wittily conceals 5. I spake more warily then Origen did by adding those words in their primary designe c. which either Mr. B. did know or he did not If he did why did he not honestly alleage my own words if he did not why would he accuse me without a knowledg that I was guilty what Texts of Scripture might not Helvidius have accused either of Non-sense Blasphemy or Falsehood if he would have added or altered or have taken away from Gods words as the Declamator hath done to mine And 6. Let it be considered that when our Saviours words were directed to men and to men accursed on the left hand he did not say prepared for you but prepared for the Divel and his Angels Our blessed Saviour had reason for what he spake and I can give many Reasons if this were a place convenient for it 7. There is another deceipt very signal in my Declamators ordering of this matter For he knew very well and doth confess in his p. 133. that in the twenty ninth page of my Notes he should have said the 31. I do use the word especially thus Everlasting fire was prepared especially not for men but for the Divel and his Angels Nor for them by a peremptory irrespective Decree but in praescience and respect of their pride and Apostacy And he putting his trust in the idle credulity of his Reader makes bold to add that by my eagerness to defend Origen I leave some kinde of suspicion behinde me as if in process of time I would goe on with him to maintain Redemption from Hell it selfe yea salvation of Divels p. 133. Here he proves what before he professed that he is a very jealous man For 1. in all my Notes I doe not plead for Origen at all much less with eagerness Though Bishop Hall commended Origen for a good Interpreter As Mr. B. confesseth in his p. 123. 2. All the Auditors of my Parish and some of his are my witnesses that I have made it my solemn business to confute that Error to which he would have me be thought inclinable 3. I sufficiently shew my aversion to that Error in the 143 page of my late Printed Book which the Reader will now think that some enemies as well as friends did perswade me to publish and so the Declamator is every whit as unhappy in his Dexterities as he is able to make himself much more unhappy then I can wish him For if he were lesse liable I might be able to dispatch him with greater brevity § 13. His 13th That he doth by one half with those few under him take more paines then I do with my more numerous Flock p. 21 22. though this is no more pertinent to the Decrees of God Almighty then other parcels of his volumes yet because he doth indeavour to depredicate his diligence by preaching down mine in hope that some will look upon me as one of the lazie Hierarchick non-residentiall non-preaching Lubbers whom he so railes at p. 20. I will discover how unlucky he is in this too For first it is not a very commendable thing that he is faine to commend himself Nor will his Reader think it any excellent sign that he is fain himself to commend his own Preaching For so he liberally does p. 22. And withall crave's leave to magnifie himself and his Sermons without boasting p. 21 22. Nor can I guesse at the reason why he takes an occasion to tell the world that he hath very few Hearers of all his good Preaching as if it were a fine thing to be insufferable in a Pulpit and to Preach men out of their patience But if he is in good earnest so much more painful and more wholesome in his Preaching then I am why do the chiefest and most intelligent of his Parishioners take the pains to go from him no lesse then two miles as well in the winter as in the Summer but that he said was my insolency against his Ministry and Flock If he is not already I do wish with all my heart he were as much beyond me in every thing that is good as he can imagin or desire upon condition I might not be worse then I am I would be glad if every Creature might be abundantly better And it had been for my ease if others had thought as well of Mr. B. as he doth of himself For then I had not been call'd by ill Names nor been put to this drudgery of cleansing my self from his aspersions 2. Though a Pastors pains should not be measur'd by his Preaching there being many other duties incumbent on him yet he knows I am a weekly Preacher And if he is more I cannot think the better of him or that he takes the more but perhaps the lesse paines For many have found it by experience excepting the labour of lipps and lungs a much easier thing to preach twice every week in one manner then once a fortnight in an other 3. Must all those Glories and Ornaments those venerable supports of our English Church the very latchets of whose shooes we weekly Preachers are hardly worthy to untie be either hinted or held forth to be lazie Lubbers because their lips do not labour twice a week in a Pulpit let those Learned Industrious and righteous men not to be nam'd or thought on without a preface of highest Reverence and Honour be once restored to those places from which they were thrown by none other then Presbyterians and they will preach more in one day then any Correptory Corrector can do in twenty years And whil'st they are not preaching they are doing things of greater moment § 14. His 14. That I did not dare to mention the confession of faith Catechismes c. of the late Westmonasteriall Assembly p. 24. Here the Correptory Corrector gives us a Specimen of his Logick Because I did not name his Authors he inferrs I did not dare to mame them By his own way of reasoning how many thousand Books are there which he did not dare to name 2. How should it lie in my way to name Confessions of Faith or Catechismes which I never saw and seldome heard of I suppose the Assembly had more wit then to think they could make a better Creed then
Ages from that time unto this For no doubt the Apostles made known their mindes to those that lived with them would not injoyne what they themselves had never practised we should therefore in matters Ecclesiasticall be guided and directed very much by the Annalls and Actions of the Church and those beleevers that succeeded in the Apostles Roomes of which Ignatius was one and bequeathed their practice unto succeeding generations This indeed seemeth to me one of the very best arguments in all that Book And I wish it were considered in all Cases as well as in hat wherein 't is urged For the Ecclesiastical Levellers were in all probability the true Parents of all the Levellers in the Civil State And if this Argument is valid for the Patronage of the Pulpit which is so different now in all kinds from what it was in the Primitive Church how much more for those things which Mr. B. hath resisted with so much vâ—hemence 6. It is a very great Ignorance or a strange wilfulness of Deceipt by which Mr. B. doth call a small number of men who I may say are but of yesterday not only the whole Church but the whole both Antient and Modern Church For the one thing that he referrs to is Castellio's Preface And there 't is certain that the vnlgus are they who beleeve what is plain by common sense And that the quidam literati are some of his Time Mr. Calvâ—n and the like who persecuted him for his opinions For it follows because some learned men do much labour to perswade the people that such things are not as are evidently seen that is that that they may pull out the peoples Eyes we also will labour in the refelling of this error And for the ingenuous confession of Castellio's Prefacer that by those certain learned men is meant the Antient and Modern Church since Austin as Mr. B. prodigiously affirmeth on the contrary Felix Turpio that Praefacer speaketh only of a few and even of those very times and of them he speaks very sharply as those that dâ—spised all the rest of the Antients and only followed one Austin at least perswaded themselves that they followed him and that before they were aware they obtruded so absur'd yea so impious and detestable an opinion as that by which they made God to be by necessary consequence the first Author of sin an egregious dissembler a lyar and unâ—ust and by which all piety is plucked up by the root for a special Fundamental of our Salvation That many of the first Reformers did endeavour the prevention of so great a mischief amongst whom then living he only reckons the foure chiefest viz. Erasmus against Luther his servum Arbitrium Theodorus Bibliander against Peter Martyr and Philip Melancthon who at first followed Luther but after acknowledged his Error and maintained the contrary with perseverance unto the end and Sebastiâ—nus Castellio This is the summe of what is said by that ingenious Prefacer in that place so destructiuely contrary to Mr. B his Party and opinions and to the invention lying before us under examination that I cannot but make him this Dilemma Either he understand's the Latine Tongue or he doth not If he doth he must confesse he is a wilfull Impostor and did put his trust in the Readers ignorance or want of leisure to examine the Truth of his Citations And if he doth not understand Latine which will be the best of his plea I will leave it to be conjectured in how many respects he is to be blamed 7. If by the whole Antient and Modern Church he means the 8. or 9. men whom he injoynes me to study next to the holy Book of God p. 194. whom he groundlessely beleeves to be exactly for his turn granting him his supposition his profound meaning will be this That they do make up the whole Church of God who are precisely of his Opinion and they are all of his opinion who think precisely as He doth § 28. His 28th That my concession in the beginning of Chap. 3. that every Reprobate is praedetermin'd to eternall punishment is directly at daggars drawing with my almost whole Chap. 2. where I strenuously dispute that God determins none to punishment p. 45. 1. What Text is there in the Scripture which may not be made by Mr. B. his arts to be at daggers drawing with some other Texts had he been so upright as to have named the next words not by Gods irrespective but conditional Decree he had had no place for this invention Suppose a man say that God is a God of purity in one place of his Discourse and in another that God is not the God of uncleannesse would it not be thought a dishonest part in an Opponent to say he speaks contradictions God is a God God is not a God concealing the two terms which alone did make the two contrary Praedications I have but put his Case into other colours that the plainest Reader may see how odious ' t is I never said in my life that God determins none to punishment there making a period as Mr. B doth but God determins none to punishment without respect or consideration of their Transgressions He doth determine respectively but irrespectively he doth not So that in case I had spoken any such words in my second Chap. Mr. B. had committed a great trespasse But 2. In all that Chapter there are not any such words that I can find nor in any part of my Book nor in any Book I ever saw as Mr. B. hath set them down My Thesis there is no worse then wat is asserted by our Divines who were at Dort viz. That the Cause of Damnation is not on Gods part but that man himself is the sole cause of his eternall punishment p. 20. and what is this to the denial of Gods eternall determination that he would punish this or that man according to his wayes and according to the fruit of his doings Jer. 17. 10. it was only used as a Topick whereby to prove that God's eternall determination to punish sinner's was not made without regard or respect unto their sins But Mr. B. doth not understand how the meritorious cause of punishment can be also the efficient p. 95. I am not to be reviled for another mans want of understanding but I will endeavour to give it light And first I will tell him that his Definition of Causa efficiciens cujus vi res fit is not adaequate to the thing defined and only shews he will be tampering in matters to which in all likelyhood and appearance he was never train'd up Before he adventured to deny what I affirm'd concerning the efficient cause of punishment he should have look't round about him and have studied the Subject of which he spake He should have considered within himself that Causa efficiens in generall is Causa quae extrinsecè producit aliud cujus ipsa non
not able to finde out The Second thing is That he acknowledgeth the exactnesse of my Citations which were almost to the line p. 52. and yet calls them slanders p. 63. which two pages being compared do prove this great sin to have been committed upon Designe And 4 to conceal it the better from vulgar Readers he sought to wear out their patience with 58. pages before he had the courage to set about that Decachord And 5. When at last he comes thither he seems to hope that his Reader may be at some losse by forsaking the order which I had used For after my fift instance he puts my ninth thence leaps back unto the eighth Thence he goes backward and skipping nimbly over the seventh he sets down the sixth thence he goes forward to the seventh and jumping over the eighth and ninth he pitcheth his feet upon the tenth Now upon what Grounds of policy he should thus strangely pervert my order unlesse to trouble his Readers and make it painful for them to compare his book with mine or in favour to Dr. Twisse whom he calls his friend and his Fathers friend and of whom he had the happinesse to be beloved as an other Timothy I am not able to divine But for the ease of my Reader I will follow mine own order in the ninth and tenth pages of my Notes with which the Reader is well acquainted and quote the page of Mr. B. where each of those places is spoken to § 33. The first of those horrible affirmations he seeks to justifie and not excuse confitentem habemus reum viz. that all things without exception of any the least or the greatest wickednesse do happen or fall out by Gods Decree And fain he would wrest some Texts to authorize the guilt of this assertion but they are easily vindicated from that unclean and vile use to which he puts them Eph. 6. 11. is sure misprinted as I in charity beleeve and should have been Eph. 1. 11. God worketh all things according to the purpose of his will or after the counsel of his own will he doth not say all wicked things but all things there spoken of viz. the giving of Christ the preaching of the gospel receiving the Gentiles into the Church or all things which he works not the lewdnesse of men which he worketh not This doth not so much as intimate that God câ—ncurs to the most devillish and impure acts as Dr. Twisse Teacheth Or that nothing falls out in time though never so filthy or unjust but what was decreed before all time as Mr. B. 2. Isa 46. 10. my Counsel shall stand and I will do all my pleasure He doth not say he hath decreed all things whatsoever men or Devils do but that he effecteth all things which he decrees which needs must be good if he decrees it But Mr. B. saith plainly that God wils and decrees and determines that sin shal be done and by consequence that he effects it and that according to the Text. 3. Rom. 9. 11. is onely spoken of Gods electing the Jews the seed of Jacob to be his elect and peculiar people whom as to temporal Blessings and the revealing his will and sending them Christ to be born of that seed he was pleased to prefer before the posterity of Esau but not devoting Esaus person or all the persons of his posterity unto eternal condemnation and that without consideration of the least or greatest sin committed by them 4. Pro. 16. 4. doth onely speak of Gods making or decreeing the wicked to punishment not the Creature to wickednesse And so the Gnosticks or Nicholâ—itans or modern Ranters never made a more irrational or a more guilty use of any Text then our Correptorie Corrector hath made of these Which being thus cleared in the fewest words I can invent there is no need that I affirm all decrees to be temporal for some being absolute and all those that are conditional being founded in his eternal prescience may I hope be allowed to be eternal and of Arminius I have spoken already § 31. and the words of the Trent Catechisme I am not concern'd in They onely shew an agreement in some things betwixt the Papists and Presbyterians and much good doo 't him with that advantage § 34. The second saying out of Calvin he seeks to excuse by other Texts And that for want of this knowledge or consideration that those Texts are onely spoken of the effect or event of Gods either speaking or giving light when they are followed by deafnesse or excâ—cation Whereas the words of Mr. Calvin do speak of the end and intention as appears by his following words as if the deafening and blinding and infatnating of some were the final Cause of Gods dispensing both voice and light and good instruction And this Mr. B. doth seem to acknowledge when speaking a little after of obstinate sinners he saith the word is and will be a killing letter unto them But that doth onely prove killing to be through their obstinacy a sad effect and not at all the designe or intent of Gods preaching Now if Mr. B. is so thick of understanding as not to discern the wide difference betwixt the end intended and the effect accomplish't bâ—t not intended and oft times accomplish't by the Creature in a direct opposition to Gods desire and intention as when God is willing that all should come to Repentance but many resist aâ—d reject the counsel of God against themselves I say if Mr. B. is not able to distinguish any better of things that differ he should not meddle with such edg'd Tooles as the sword of the spirit which is the word of God with which how many have killed their own souls for want of e knowledge tâ— use it well it will be easie to conjecture from this common observation that there never was yet any Abettor of sin or Error though never so foolish or impure who hath not pretended to as much Scripture and with every whit as much confidence as our Correptory Corrector is found to doe How very hastily Mr. B. hath urged the letter of those Texts against the sense will farther appear from those words which here he citeth from Mr. Calvin as the sum and upshot of all that Section viz. that God cares not to be understood by wicked men Upon which I ask doth not God desire they should repent and live is there not joying in heaven at the conversion of g such and came not Christ into the world to call such to Repentance and is not all this a â—aring to be understood by them had he spoken onely of the obstinate who have filled up their measure such as Pharaâ—h after the sixth Judgement there might have been Truth in it But there is no Truth in it at all when spoken of all wicked men not arrived at that pitch or even of Pharaâ—â— himself from the time of his Birth or
during the space of his former judgements For God doth seriously desire the Repentance of a sinner so long as he offers him the means of which he never deprives him totally untill he finally gives him ever in his state of Impenitence and obduration For if any thing in God whether absolute Decree or unwillingness to be understood when he commands and exhorts and intreats men to repent could be the Cause of mans Impenitence he could then be the cause and so the Author of the greatest sin that can be nam'd or thought on 3. As for Gods punishing sin with sin Rom. 1. 24. 2. Thes 2. 11. that is onely by giving them up to their scornful dispositions as Mr. B. himself doth here expresse it by withdrawing his Grace which they abused by forsaking them as desertors and depriving them of their Candlestick and permitting them to be cheated by meer Magicians and Impostors not by directing his voice to them and by giving them light and by offering them instruction and by using Remedies on purpose to make his Patients incurable Besides I would know how the punishing sin with sin can have any place in the decreeing of Adams fall who had one sin to begin with and did not fall before he fell Or what place can it have in the sins of such as are not arrived to those scornful Dispositions which yet by their Doctrine are decreed by God as well as others As for Hos 4. 13. Act. 13. 41. Rev. 22. 11. they onely signifie the just Desertions of God Almighty and the sins of the deserted which would be consequent thereunto Those words of God Therefore your Daughters shall commit whoredome and your spouses shall commit adultery Hos 4. 13. are onely spoken by the way of prophecy or prediction what would be the effect of their Idolatries in the former part of the same verse not by way of decree or purpose that he would almightily necessitate those foul commissions but by way of threat and menace that he would permit them to be committed neither hindring them by violence nor by the assistances of Grace But what is this to Gods giving light that men may be the blinder for it 4. The place of Austin and his non potuerunt credere is very easily answered by having recourse unto the place from whence he fetch 't it Iohn 12. 39. Where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie that it was impossible to believe but according to the Hebrew phrase Gen. 19. 22. that they did not believe So the phrase is used Mark 6. 5. and Luke 16. 2. and Iohn 5. 19. Where Isidore the Pelusiot expoundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Son can do nothing of himself that is he doth not And that the word is so used Iohn 12. 39 they could not believe is plain from that which next follâ—ws because that Esaias said again For that Prophets prediction was not the cause of their unbelief any more then the Almanack is the cause of the Eclipse which it presâ—geth but only a signe or an argument or an infallible token of its event And until Mr. B. can learn the difference betwixt a prediction and a cause or betwixt a consequence and an effect or betwixt the certainty of Gods foreknowledge and the necessitation of his Decree I know not how I shall cure him of this Disease of making God to be the Cause of all the wickednesse in the world by wresting the Scriptures to feed his sicknesse I shall only tell him that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is not alwayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoting the end or final cause of the thing spoken of but often referreth to the meer consequent or event As when S. Paul saith the law entred that the offense might abound Rom. 5. 20. he cannot possibly mean that the abounding of the offense or increase of wickednesse was the very end or final cause for which the Law was intended by God Almighty far be it from us to speak or think so wickedly but that it was the event or consequent of Gods giving the Law as that by which it received its aggravation For sin is not imputed where there is no Law But I must hasten to other stages of my journey § 35. The third Assertion of Mr. Calvin that men do sin by Gods Impulse which is least excusable or rather most unexcusable Mr. B. huddles up in fewer lines then the rest as if his stomack did not serve him to stay long upon that which the more he stirr'd the more he saw it would stink His first way of defence is nothing else but a presumption a sturdy begging of the Question He asks What truth was more protrite and more readily of old received in the Church then that God doth justly stir up wicked men to acts as acts which yet to the Actors are and will be unjust Where First he calumniates the Ancient Church without any other pretense then meerly to relieve himself in his present exigence and distresse 2. Of all ancient Writers he only urgeth one Austin who also fails him in his designe as I shall presently make it appear 3. He avows it to be a part of his particular Creed That God doth stir up wicked men to unjust Acts as Acts which he explaines and illustrates by setting spurs to a dull Jade p. 61. lin 2. 3. which is as much as to say that as we put spurs to a dull Jade to make him goe faster so God doth stir up wicked men or dull sinners such as are but slow at sinning of themselves to wicked acts that they may sin so much the faster or with more mettle and become as it were Galloppers in the Carrier of sinning as if of themselves they were not infinitely too fleet but rather needed stirring up It will avail him nothing to say that this excitation is to wicked acts as acts because it is as impossible to separate the wickednesse of the wicked act from the act which is wicked as the roundnesse of the Globe from the Globe which is round What would be thought of that Man that should distinguish Davids lying with Bathshebah from his Adultery or his Adultery from his Sin or that should stir up his Neighbour to some wicked act as Iezabel did her Husband Ahab and then plead in his excuse that he stirr'd him up only to the wicked act as an act but not as a wicked act If a sin is the lesse sin by being committed with a distinction not Reduplicativè as sin but under some other notion then the Adulterer will quickly plead that David lay with Bathshebah under the notion of a woman only and not under the notion of another man's wife or only as a meanes of procreation and not as an Injury to poor Vriah And Eve might have pleaded by Mr. B's Logiâ—k that she did eat of the Apple as it was
Scripture is there any such thing No 't was He in the Comaedian who spake just like it III. 1. 2. 3. 1. 2. 3. IV. h Correp Cor. p. 79. â—is words are â—od doth deâ—…min that sin shall be done k Yet here he contradicts his honest Piscaâ—or flatlyâ—…it â—…it in illis â—…tem Deus â—iscat â—…p â—d Dupâ—… Vâ—râ—â— part 1. 〈◊〉 25. l Correp cor p. 80. m See his p. 54. 69. 117 118. and how freely he there besâ—ows Atheism on all Dissenters VI. * See the Forgery taken from his 10th page Sect. 6. n Non miramur Vos de nâ—bis id est homines de hominibus falsae posse conâ—ingere câ—m videamus Vos â—ic 〈◊〉 Diabolo esse Fasâ—inatos Augustin Hypognost lib. 6. Sub initium mihi p. 880. Calvin Inst l. 3. c. 23. Sect. 9. p. 325. Piscat in Praeâ—at Disput de Praedest p. 8. Herm Rennech in Aur â—â—lut Cat p. 32. Rippert Six Horn-Defens Necess p. 755. Of the Batavian Remonstrants 1. Of the Batavian Remonstrants 2. * Note here the impotent ill will of Mr. B. p. 24. where he would seem to discover to my disadvantage what I had told him in print p. 25. as I thought to my advantage 4. 5. * Note that in his p. 158. he flings upon me the Thievery of the Fox and filtching matters against Calvin Though he cannot but know that I cite him to the page which others do not and to the page of mine own Editions and almost to the very line as himself confesseth in his p. 52. Of Fur Praedestinatus ☜ 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. * Piscator contra Taufr p. 47. Beza contra Castel Art de Nat. veri falsi Dei p. 417 Piscator Notis ad Am. Col. Vorst p. 157. Nota. 6. 8. Resp ad Dupl Vorst part 1. p. 220. Martyr in Jud. 3. v. 9 p. 49. viginti tales †In his p. 114. he saith I pour out damnable Blasphemies That I play the Lucian Carpocratian in his p. 119. Of Dr. Jackson 1. 2. 3. Of Castellio 1. 2. 3. a Heb. 10. 34. b Ch. 11. 23. c Correp Cor. p. 179. Of a book intitled Artificial Handsomeness ☞ 2. d 2 Tim. 3. 5. e Mat. 7. 15. f Mat. 23. 14. g Ver. 25. h Ver. 28. k Ver. 27. 3. 4. ☞ Of Gods Decrees 1. * Note that he professeth himself a good friend both to the Sub and to the Supralapsarians as hath been shewed 2. a Psal 95. 11. a Psal 95. 11. 3. 1. 2. 3. 4. 5. 6. b Matth. 25. 28 29. 4. Of Preterition Damnation or Reprobation Negative and Positive 1. 2. †Quos praeterit reprobat nec aliâ causa nist quod ab baereditate quaÌ„ filiis suis praedestinat illos vult excludere Calvin Inst l. 3. c. 23. Sect. 1. fol. 322 * Corrept Cor. p. 121. ☜ ☜ 3. 4. b Male vos parietum Amor cepit malè Ecclesiam Dâ—i in Tectis aedificijsque veneramini male sub his pacis Nomen ingeritis Montes mihi sylvae lacus Carceres voragines sunt tutiores In his enim Propheâ—ae aut manentes 〈◊〉 detrusi Dei spiritu prophetabant Hilarius contra Arianos Auxentium in fine Basil Edit p. 216. Of Orthodox Assemblies Of Aust King Iames 1. a a Corrept Cor. p. 102. ‖ Id. p. 55. 2. 3. Of Erysipelas 1. 2. 3. 4. 5. a Erysipelas est duplex unum quod simplex Eris Celso appellatur solo rubore ardore nullâ exulceratione molestum alterum quod eidem sacer ignis nuncupatur atque exulceratum Erysipelas Simplicis Erysipelatis origo est è fervente tenuique sanguine qui biliosus appellatur exulcerati verò ex eo cui bilis supervacaneae ejusque incalescentis nonnihil sit admistum Fernel l. 7. c. 4. ‖ Quando suppuratur apparet non fuisse verum legitimum quia genitum est ab aliquo crasso humore cum bile mixto undesequitur corrosio partiuÌ„ quae cuti proximè subsunt quapropter tale Erysipelas pejus etiam habetur eo quod exquisituÌ„ appellatur Frambes in l. 7. CanonicuÌ„ ConsultationuÌ„ Med. p 497. †Id autem quod Erysipelas vâ—cari dixi non solum vulneri supervenire sed sine hoc quoque oriri consuevit atque periculum majus affert utique si circa cervicem aut caput constitit Celsus lib. 5. cap. 26. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hippocrates Aphor. 20. Sect. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. Aph. 25. Sect. 6. Of syncere being better then Orthodox ‖ Rom. 26. 1. †Matth. 2. 16. 2. Correp Cor. p. 22. To be practical Christians 〈◊〉 ill thing Of Fundamentals in Religion * Sentent Davenaâ—… p. 10. 11. 1. ‖ Mat. 15. 11. †Vers 19. 2. * Correp Cor. p. 23. †John 3. 21. Meekness professedly put off by Mr. B. ‖ Prov. 15. 32. 1. 2. 3. Railing not warranted by Scripture Of our Divines at the Syof Dort and of the Synod it self †Sentent D. Davenantij edit Cantab. p. 10. 11. Bishop Davenant * P. 27. Edit Lond. A. D. 1641. Edit Latin Cantab p 20. a Id. ibid. p. 46. b Exhortat to broth Comm c 11. p. 150. * Select Thoughts one Centurie Med 34. p. 102 103. 104. seqq Bishop Hall ‖ Argumenta omnia erant ferrea syllogismi numellae ac compedes Praetor majorem Propositionem Lictor Minorem conclusionem faciebat Carcer Episcop in Vedel Rhap c. 11. p. 216. †Dr. Hall D. Davenant D. Carleton Doctor Ward a Confer Artic 31. Eccl. Belg. in Act Synod part 1. p. 362. cum Artic 36. Eccl. Anglic. Item Thes 6 8 c. Genev. in Synod Dordr part 2. p. 132. 133. cum Artic 2. 7. 15. 31. Eccl. Anglic b Confer Thes 3. sent Theol Mag Brit in Act. Synod de Artic. 2. in part 2. p. 100 101 cum Thes 6. 8. sent Genev ibid 132 133 5. Of the Grace of Perseverance 1. 2. 3. * Corrected Copy of Notes p. 66. a Cum dicunt sancti ne nos inducas in tentationem sed libera nos à malo quid aliud quam ut in sanctitate perseverent precantur Aug. de bono Persev c. 6. 1. 2. 3. 4. 5. Of Lambeth Articles 1. 2. 1. 2. 3. 4. 5. Vniversal Redemption asserted by the Church of England Predestination Respective confessed unwillingly by Mr. B. Of Gods Soveraignty and justice 1. 2. * Rev. 20. 12. Rom. 2. 6. Of Gods being the Author of sin according to Mr B. his reason to the contrary The distinction of Efficient and Deficient Cause was before considered Chap. 3. Sect. 28. 1. 2. 3. 4. 5. a Correp Cor. p. 73. b Id. p. 78. ‖ Id. p. 79. Of Free-will ‖ Correp Cor. p. 28. * Si liberum arbitrium primi hominis consistebat in illo aequilibrio affectus inclinationis ad malum bonum tum sane homo ante lapsum non tantum Dei Imaginem sed quod