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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

all good Christian Apostolicall Ecclesiasticall companies of all sorts I doubt not but they will be found of the opposite side to you and so long we shall not be afraid to glory in it that there will be more for us then against us 2 Kin. 6. 16. 4. The Church I speake now of the true reformed Church of England as it hath stood ever since Queen Maries daies is like to have but an unhappy sonne in you who whilst as she thinkes and shall bee further cleared p. 16. you were in the right for the absolute decree p. 24. then you were vincibly knowing but since you are turned off to the conditionall or respective decree you are become invincibly ignorant Pray God send your mother more grave and staied sonnes Sect. 7. p. 8 9 10 11 HEV quantum mutatus ab illo Are you the man who all along the former Section were a puling Petitioner as it were sub forma pauperis praying for mercie moderation deprecating immoderate criticismes if thorough the unsteadinesse of your braine or the unhappinesse of your penne you should bee overtaken with any escapadoes crying all along as David gently gently with Absolom my sonne my sonne 2 Sam. 18. 5. And doe you so quicklie in this Section turne tyrant against the persons and say it be so unwarie lines of other men Men the Lord knowes and the Church knowes by farre your betters (z) Unto whom I may safely enough apply what Rom. B p. Abbot did once against one who upbraided others with their flight to G●neva Erant illi homines doctissimi quibus il le certe haud satis dignus qui Amanuensis esset Abbat contra Thom. de intercisgratiae with whom you are not like to compare in hast either for depth of theologicall learning holinesse of life or savourie name and fame in the Church Against these mens blessed workes and memories you rage and rampe it and make slaughters among them Nimrod or Nero-like and that more waies then one 1. By a palpable Jesuiticall calumnie whose maxime you follow in this calumniare fortiter aliquid adharebit I had almost said a loud lye which harsh phrase I am sure I may more truly use in this matter then you in the same crie out that some are p. 23. for Ligonem Ligonem that some as you here call them open or as there you stile them modestblasphemers do put you upon a necessitie of proving your principles to be true when as yet your conscience could tell you if you would but consult with it that all the adversaries that you have cited doe avowedlie upon all occasions denie God to be the author of sinne (a) And here againe it is not amisse for you to take out another Episcopal admonition once directed by the same hand to the fore mentioned author and exceedingly befitting you Abbot ad eundem Thomson p. 332. Nulla hic libertinorum pestis est sed pestilentissimus calumniator Thomsonus alias T. P. qui adversariis suis de illorum nomine invidiam facit quos libertinorum hostes profligatores fuisse novi● and so assert your first principle And that all the question indeed the onlie question betwixt you and your opposites is Whether it be possible for you to adhere to your second principle if you doe but resolve to stick to what you stickle for in your first and second mischievous papers 2. You represent them as a companie of Jude 16 murmurers or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 complainers of their hard fates according to what you quote out of Pro 19 3. when as it is famouslie knowne to all the ●hristian world that that charge belongs to none so properly as to your selfe and faction unto whom now you undertake to be a Ringleader and will needs appeare in the van of Who when you doe not or will not conceite aright of the counsels and decrees of God then you fret against the Almighty and cry out Fate Fate (b) You say with Faustus Rhegin Semipelagianorum Coryphaeus Intra gratiae vocabulum absconditur fatale venenum If praedestination be absolute Nemo vigilet nemo sej●ne● nemo libidini contradicat You slander the footsteps of the anointed and Julian-like throw up daies against Heaven as if with him you were resolved to breath out your last with a vicisti Galila● in your mouth see p. 24. the Lord be mercifull to you 3. Thorough the fine and thinne aulicall complementall lawne of your civility which with a gentle hand you would seem to lay upon no other then the ever blessed names of reverend Calvin and my never to be forgotten Dr Twisse you make your hypocrisie to be very conspicuous so have I knowne Joab and Judas to have given a kisse when they meant a stab as you with good words in your mouth mean to pierce thorough and thorough those mens workes and books which have been (c) Left any should think a whit the worse of Calvins institutions for your bespattering him and them I shall think it worth the while to transcribe what I finde in reverend R. B●lton quoted out of judicious Mr Hooker as you stile him p. 14. Instruct for afflicted consciences p. 25. For my owne part I thinke Calvin incomparably the wisest man that ever the French Church did enjoy since the houre it enjoied him In his praeface p. 3. Though thousands were debtors to him as touching divine knowledge yet he to none but only to God the author of that most blessed fountaine the booke of life and of the admirable dexterity of wit together with the helpes of other learning which were his guides Ibid. We should be injurious to vertue it selfe if we did derogate from them whom their industry hath made great Two things of principall moment there are which have deservedly procured him honour throughout the world The one his exceeding paines in composing the institutions of Christian Religion The other his no lesse industrious travels for exposition of holy Scripture In which two things who ever they were that after him bestowed their labours he gained the advantage of prejudice against them if they gainsaied and of glory above them if they consented Ibid. p. 9. The more learned and holy any Divine is the more heartily he subscribes to Paulus Thureus his true censure of his institution Praeter Apostolicas post Christi tempora chartas Huic peperere libro saeculanulla parem No marvell then that a learned Bishop of London in Queen Elizabeths time began his speech thus against a lewd fellow which had railed against Calvin Quod dixisti in virum Dei Calvinum tuo sanguine non potes redimere c. I poor Presbyter durst not have let such words have fallen from my penne lest I should have been suspected by him as I perceive he is apt to do Epist 2. post publicat for a design of taking away his life or as he there of burning of him which was the judgement and

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. *

be pleased which I pray for in your behalfe to give you some of the Collyrium spoken of Rev. 3. you would quickly see this with me too 17. Of divers interpretations unto the Analogie of faith 1. Texts I find you p. 13 17 34 passim as it were to be casting in by dozens as if Baker-like you were bound to throw in so many fine Manchets into a Buttery hatch But when by Interterpretations you crumble them out either they fall into your own crude dictates or else they bee turned into sippets fit for none but Pelagian Massilian or Arminian Palats This if it hath been done knowingly by you upon reading of their writings your falshood and impudence is to be detested who protest against any the least inclinations unto Pelagianisme p. 55 56. But if ignorantly some may thinke the felicity of your symbolizing jumping wit with them to be much commendable who still without conferring notes with any of them do hit upon the same Texts Interpretations Illustrations c. As for me I must needs say that it is natural for you and every body else to be a Pelagian c. (x) That is an excellent observation of Jansen in his Aug lib. 7. Tom. 1. cap 4 That if Austin did not at first avoid Semipelagian tam proclive est corruptae naturae quae velut mortem ipsam horret omni fiducia libertatis f●nditùs exui in sententiam Semipelagianam labi tenu●ssimasque fibras illius erroris retinere then can no other look to bee free from it c. I cannot but give my vote for it that whensoever the harmony of the Confessions of their faith shall be brought together into some one Syntagma or Corps le Grand that your first and second Tome come to shut up the harmony as being most agreeable to the Analogie of their faith perfidiousnesse rather but to no other wholsome sound forme of Doctrine that I wot of as yet entertained by any Catholique Christian Reformed Protestant Church 2. In our Interpretations of Scripture I beleeve we are not so much to attend what is congruous to safety by which I doubt not but you and many wanton wits more (y) Castallio praefat ad suos Dialogos de praedestinatione electione libera voluntate vulgus merum nisi qui sunt à literatis corrupti melius sanius sentit quam quidam literati S●quuntur enim illiterati homines rationis sensuum judiciu● quod in his rebus integrum est quae sub rationem subque sensus cadunt a●que utinam hac in parte hominibus relinquer●tur naturae judicium understand nothing but securitie to your mother wit which you in your first Comment give me leave to be yet so foolish as not to understand you sine Commentario or the domestique Interpreter of your meaning call right reason as what is congruous to verity and the series of the Text and Context Bonus textuarius est bonus Theologus But this I am sure of is little heeded by you or any of your party who all along rob God of his soveraign determining power and leave him nothing but a Legislative and Judiciary power to give out sentence secundum allegata probata of the merits or demerits of men 18. Who am a babe and an Ideot c. I hungely feare not yet so much as a babe in grace unlesse it be such a one as you say p. 67. may fall from it and out-live their innocence I know you to be no babe in malice Malitia supplet aetatem Certeine it is you take your selfe to be wiser then Austin whose senior or manlike writings you confute ever and anon by his more infantile junior babe-like writings as to your shame shall be seen when we come to p. 44. of this your second scrible 2. As babe-like as you would be accounted to be in your very next words you like some Archi-Thalassus get to the rudder of Christs Ship and professe to be a steeres-man of it to keep it off from fatall shelves and to guide it thorow as anon after the dangerous Archi-Pelago Truly for this I would not blame you who by your place and office in Christs Ship are though not an Admirall yet to bee sure some what more in it then a common Sailer even a Pilot a Steers-man And heartily I can wish that you would not steer the ship you are one of the guides of per Archipelagum through the maine ocean unto Rome againe Unto this place do most of your doctrines direct us and it is true if the present Pope bee but of his last praedecessors mind you and your wares your doctrines I meane would be much more welcome there as the Bull of the H. Father Innocentius decimus published An. 1653. Contra Augustinum Cornelii Jansenii doth assure you then any of ours would do with the Grand Turke if according to your charitable wish p. 35. they should in the next Reformation be shipt over for Turkey Sed naviges tu potius Anticyras My small vessell soundly dashed and many others much greater shipwrackt Beleeve it who list there is belike no safety but in a Semipelagian or Arminian Barque all the reformed who have followed Scripture Austin Calvin c. they all as lead are sunk into the Gulfe onely your late modest Jesuits your cooler Lutherans in that I am sure in this no Martin Lutherans as I shall shew elsewhere your polite and politick Grotians in these Controversies though no Cassandrians are the onely men who hold their head above water and are kept from sinking into the deep Whereas yet blessed be God in all ages the Pelagians Semipelagians of old (z) See this proved at large by Cornel. Iansen ●om 1. l. 6. c. 20 21 inde Arminians of late witnesse P. Bertius Tilenus Slatius Thomson and a number more of the Transmarines together with the profane spawne of the English Arminians from Montacutius to this day downe ward have shipwrackt more in few yeares upon the rocks of Atheisme (a) Vide D Nic. Vedelii Arcan A●minianismi superstition Socinianisme profanenesse then any of their opposites of any considerable note have done at any time And you my good brother consider with your selfe whether since your sailing off from us in the points of the Absolute Decree p. 24. and the Resistibility as you call it of grace you have not wel-nigh if not altogether made shipwrack of faith and a good conscience Nolo ego ulterius Camerinam hanc movere This sea will cast up nothing but mire and dirt those are most like to be not only dashed but drowned who for the liberty of their wills dispute against Gods praedestination (b) Aug. de bono perseverant c. 18. Hoc unum scio neminem contra istam praedestinationem quam secundum scripturam sanctam defendimus nisi errando disputare posse And if Abulensis may be believed no such way to a breake-neck in all Religion then to erre

blasphemers as you call them p. 23. Quis talia fando temperet à lacrymis 3. That they seldome enter upon the treating of these high arguments of reprobation desertion c. punishing of sinne with sinne or the like but with some profession of amazement at the height of these mysteries (i) Twisse lib. 2. prae 2. crim 4. edit 40. p. 341. Locum hunc de permissione cujus executionem sibi proponit Arminius fateor quod res est non semel à me tentatum gravibus subinde difficultatibus obsitum circum septum expertus sum adeo ut ad extremum vix ac ne vix quidem mihi per omnia satisfecerim c. Vide Calvin lib. 3. cap. 23 sect 5. and some fearfulness of their being enforced to expresse themselves in the language they cannot but doe 4. That when the wiser sort of them such as Calvin and Twisse in their expressions rise highest they seldome rise higher if so high as all sorts of parties have done when they have spoken to these arguments Witnesse Austin (k) August in lib. de predistinatione gratia c. 16. Si humanum genus quod creatum primitus constat ex nihilo non cum debita mortis peccati origine nasceretur tamen ex e●s creator omnipotens in aeternum nonnullos damnare vellet interitum quis omnipotenti creatori diceret quare fecisti sic qui enim cum non essent esse donarat quo sine non essent habuit potestatem c. the Pontificians (l) Similia citantur ex scholasticis Greg. Armin. in 1 sent dist 1. dub 1 Deum non injustum futurum si pro arbitrio absque peccati interventu B. Virginem addiceret aeternis suppliciis Gab. B●el in eadem distin Si justus aliquis sic immeritò esset condemnatus gratias Deo ageret quod esset objectum divinae justitiae Pet. Alliacens in 1. 4 12. artic 3. fol. 185. nullam injustitiam crudelitatem esse etiamsi aliquam creaturam Deus aeternitate puniret vel affligeret sine ullo peccato Occam in 4. 9 3. ad dub 2. Deum post opera dilectionis posse non dare vitam aeternam sine injuria Holcum de imput peccati ad 2. priuc artic 1. ad 12. Deum sicut posset infigere poenam sine merito poenae si vellet it a p●sse punire peccatum poena majore quam sibi condigna whether Jesuits (m) Medina in 1 2. 9. ●9 a. 2. confitetur Ocham Gabriel affirmare quod Deus in rigore in proprietate locutionis est causa peccati An expression I am sure you shall not finde in any Calvinist of note unlesse perchance in a book which the Assembly of Divines judged worthy of the fire unto which the Parliament did condemn it whom you would be ready enough to call a rabble of halfe witted Praedestinarians p. 10. first papers Catechismus Triden in explicat primi articuli symbol Bellarm. cap. 13. lib. 2. de peccato Deus dicitur per quendam tropum imperare atque excitare ad malum praesidet ipsis voluntatibus malis easque regit gubernat torquet flectit or Dominicans (n) Alvares disp sect 7. Deus aeterno suo decreto atque absoluta efficaci voluntate praedeterminavit omnes actus nostros ●n particu●ari ante corum praevisionem independenter ab omni scientiae media liberae creat●onis futurae ex Hypothesi Haec est sententia Thomae omnium Thomistarum Scoti Vegae sanctorum patrum De utrisque Jesuitis v●z Dominicanis notentur illa quae habet D. D. Twisse lib. 2. p. 1. crim 3. sect 1. p. 52. Negari non potest Aquinatem jamolim docuisse ipsum actum peccatiesse â Deo Idem docent hodiè Jesuitae ex quibus quam facile quaeso fuit viris istis indoctis quales erant Libertini colligere Deum auctorem fuisse omnium scelerum quae ab hominibus perpetrantur Addunt Dominicani Deum determinare voluntatem creaturae ad omne actumm suum etiam ad actum peccati Nunquam tam formaliter diserte sententiam suam expressisse hactenus reperti sunt Calviniani the very Batavian Remonstrants Belike Dr Twisse may not doe what every body else of all parties may doe 5. It is easie to be discerned why in these your last and in this respect your worst papers you have not perchance altered your minde but I am sure most odiouslie and enviouslie you have altered your method In your first you began with Election and so with an affirmation in these you begin with matters belonging to reprobation and damnation and so with a negation before you assert any thing A way most unscripturall Rom. 9. 11 18. unscholasticall and illogicall a course taken up by none but by a company of wrangling sophisters who strive not for truth but for victory not so much for the credit of their own opinions as for the discrediting the opinions of their Antagonists It is easie to discerne throughout all your papers you are as fell and fierce upon this way and that for the very same reasons as ever the Batavian Remonstrants were in the Synod of Dort who rather then not to begin at the wrong end and not to reserve unto themselves a liberty perpetually to nibble at Calvin's Beza's and other reformers expressions shamefully deserted their owne cause and were his●ed out of the Synod together (o) See Synod Dodrac●n à Session 25. ad 63. inclusive like will to like you be birds of a feather 6. Whosoever they be that shall denie to use such expressions and interpretations or their like in sense as Calvin and Twisse have done they must as we shall see in the progresse 1. Denie most plaine and palpable scriptures 2. They must exclude God from the rectory of by farre the major part of the actions which are acted in the world they must turne him as wee shall see p. 14. into a meer speculator and denie his soveraignty and working providence Qui tollit providentiam tollit Deum And thus have I done with the first thing propounded I proceed to the second viz. To the wiping off of the aspersion of blasphemy from Mr Calvin and Dr Twisse good Lord what kinde of men when compared with this upstart Mr T. P. their faire names endeavoured to be dawbed on by the foule fingers of our Gentleman in the margent And now trulie having spoken so much to this in the first thing proposed I might wholly decline this second taske but that I greatly feare that few of your admirers who are flattered by you and for it flatter you againe either can or will so much as looke into the severall Sections in Calvin or Twisse unto which you direct them They like enough will take all upon your publique faith and from the shell of their words represented by you conclude without more adoe that the kernell of

referet de triumphatis prodigiosis quibusdam host bus chimericis quales for sitan ne Hercules quidem unquam aggressus est quales etiam unica tantum in terris regio suppeditat quae dici solet utopia quales denique parturit parit imaginatio● Interea for sitan his artibus hoc tandem lucrabitur ut non pauci talibus insidiis dolis capti ad injustā quā Bellarminus ingerere cupit suspicionem de nobis concipiendam eo facilius inducantur quasi nos minime puderet Deum peccati insimulare adeoque omnia flagitia Deo autore fieri palam profiteremur sed notētur imprimis sequētia ● D. T. P. nostro Sed non ipsi Pontificii Bellarmino modestiores quotquot non omnem excusserunt fronte pudorem haec nobis exprobare quae solet Bellarminus unquàm ausi fuerant Sed contra potius pronobis ab istis criminibus absolvendis pronuntiant Sic enim nos excusat Gabriel Vasquius quamvis ipse Jesuita in 1. disp 99. cap. 4. Caeterum observandum est non omnes haereticos nostri temporis docuisse Deum esse autorem peccati ut peccatum est sunt enim qui planè dicunt peccatum ut peccatum non esse in Deum ut in causam referendum sed tantum Deum esse causam operis peccati eo modo quo supra explicuimus ex mente ipsorum Ita docet Beza aphorismo illo 33. Calvin l. 3. Instit cap 23. sect 9. Zwinglius in Serm. de providentia cap. 6. Similia producit ex Suarefio c. Idem ergo de indiculo à T. P. exarato contra D. Calvinum Twissum possumus pronuntiare quod simili occasione protulit D. Prosper contra Augustini adversarios Prosper in Resp ad objectionem vicent contexunt qualibus possunt sententiis comprehendūt in aptissimarum quarundam blasphemiarum prodigiosa mendacia eaque ostendenda ingerenda multis publice privatimque circumserunt asserentes talia in nostro esse sensu qualia diabolico continentur Indiculo for my life I cannot light upon the faire L. Helena 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you talke of to me in the same letter unlesse as I thinke to you it be the slurring of all the faire names of all the men of renowne who have been active in the first or second reformation p. 35. And the enjoiment of this your Helena by you haud equidem invideo sed miror magis how have you dared so publickly to do it after such great protestations of affection both to the first latest reformers But of this verbum sapienti sat est verbum hand amplius addam p. 121. Falleris aeternam qui suspicis ebrius arcem Subruta succensis mox corruet ima tigillis Answer to sect 8. p. 11. c. usque ad finem capitis primi You have from hence to the end of the first Chapter an excellent cause to maintaine against Sir Nicolas nemo asserting God to bee the author of sinne and therefore I could heartily wish your arguments from Scripture reason and authority against him were somewhat stronger then they be However I will not shew you the flawes of them not only lest my book out-swel the printers minde to commit it to the presse but lest another day you should as well give it out against me as you have done against my betters that you have not the better of the cause whilst against Sir N. N. you plead God not to be the author of sinne I 'll therefore rather take you off from your dispute with a plaudit and with an egregiè Dom. magister haec tibi sufficiunt Egregia tibi laus spolia ampla debentur By my consent because omnia leviae tendunt sursum for your great conquests obteined against that formidable Knight by Scripture reason and authority So soon as ever a new Capitol shall be erected to Jupiter Hammon you shall enter the citadel tanquàm victor ovans with the acclamations of the people following you veni vidi vici But yet I must needs say that Calvin and Twisse and their copartners who maintaine God to will sinne in no other sense then that of Austins (k) Augustin ad Laurent cap. 95. Non fit aliquid nisi Omnipotens fieri velit vel sinendo ut fiat vel ipse faciendo Nec dubitandum est Deum facere benè etiam sinendo fieri quaecunque fiunt malè that nothing fals out but what God wils shall be either by his reall effecting of it or his voluntary permission of it for his own glory who maintaine this determining of sinne just after the rate that my most reverend friend (l) Dr Ames unto whose memory I owe much Thus then hee in his disceptat scholast cum Grevencho● edit in 4 to p. 50 51. opponis obsoletum de peccati praescientia praedeterminatione Cui ego respondebo parcius multo in scripturis declaratum esse quid Deus de malo quam quid de bono apud se decrevit satis igitur esse si de bonis nobis constet licet malorum origo intellectum nostrum fugiat deinde non est eadem ratio futurorū bonorum malorum bona enim sunt ex virtute positiva quae semper cum sui● effectis ab efficaci Dei voluntate fluit sed mala ex defectu sunt oriunda atque adeo qua talia non pendent ab efficaci aliquo decreto quicquid habet entis positivi ab efficaci decreto pendet quicquid purae negationis ex ejusdem decreti negatione sequitur quicquid verò privationis pravitatis in sese continet peccatoribus ipsis debetur in Solidum Dico igitur ipsa peccata cognosci in decreto Dei absolute definiente illud quod iis inest boni ipsius mali permissionem Ipsum etiam peccatum quamvis non quà peccatum a Deo praefinitur in ipsa etiam praefinitione certò videtur aliquo modo dici potest decreti illius consequens effectus autem nullo modo Vult Deus actus bonos quà actus quà bonos malos quà actus non quà malos Sic Augustinus hanc objectionem solvere solebat semper Saepius etiam à Pelagianis eadem occinebatur ipsi cantilena ut videre est contra Julian 3. 9. 5. 2 de lib. arbitr lib. 2. 19 20. most pithilie and yet fully exprest their sense whose words I do the rather give in the margent because that book is not easily to be had or in many scholars hands I say I must needs believe that they and such as they take themselves to be nothing concern'd in any of the Scriptures reasons or authorities which you bring against them and were they alive I doubt not but they would denie that which you say p. 15. that you shot somewhat further then you aimed which certainlie was but to calumniate them and to asperse their writings though they would be agreed upon the

Hoard p 56. where hee quotes a saying out of Isidore de viris illustribus Would you but compare Vossii Hist Pelag. with the collections of Reverend Jac. Armach in his primord Eccles Britan or with those of that stupendious Jansen in his August or of L●tii comm●n●●● l. 2. de P●l●g c. you would be lesse enamoured with Vossius or with your admirable Grotius among Catholiques 4. He hath utterlie spoiled your market whilst from him you learned it and I wish hee had never taught you a worse lesson to apply the distincton of voluntas antecedens consequens not to actum volendi in Deo but to res volitas p. 51. which application alone overthrowes all what you say about Gods conditionall or respective decrees and declares that with your Scriptures Reasons and Fathers you still fight against Sir N. N. or your selfe but against no other wise body 5. You have not yet perswaded me that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas without any other necessitie save what you have created of bespattering of Mr Calvin Twisse c. you have made your former lesse than three sheets of paper to swell up into eleven almost in this your Correct Copy yet have not retracted any one errour but rather committed more 2. As for what need to bee said to the particular Authors brought in your Muster-role from p. 25. to 32. besides what hath been said alreadie give me leave to vent my selfe in some few generall propositions And here first Because I affect to bee somewhat Classicall I shall tanke all the Authors quoted by you into three Clastes 1. Of the Ancients before any Pelagian questions were started up 2. If you will but give me leave to coine a word the Augustinian Classis during Pelagius his time or anon after 3. The Modern Classis either of Pontificians or of Protestants forraine or of our own Church I say first in generall in reference to Position 1. all those unlesse it were Origen p. 26. I finde they speak nothing if they be candidlie interpreted which makes for Gods equall universall love to all mankinde the onely end for which you bring them or else they are brought in for no end and are disquieted in vain 2. More particularly all those of the first Position 2. Classis whether Greek or Latine which you bring might all very well have been spared 1. because they cannot bee presumed to bee fit determiners of those controverses which did arise in the Church after they were dead and gone (a) You have surely heard that Ante exortum Pelagium securius loquebantur patres August de praedest sanct c. 14. cont Jul. l. 1. c. 2. Disputantes in Catholica Ecclesia non se aliter inrelligi arbitrabantur tali quaestione nullus pulsabatur c. 2. We cannot but allow such especially in Sermons Epistles popular Catechismes discourses against known hereticks of another straine then the Pelagians a greater neglect of their stile and phrase then it were any way fit should be yielded them when known hereticks risen watch the advantages of all unwary expressions 3. Most of the Graecians especiallie those who came from the Philosophick schools to bee Doctors in the Christian brought so much of their Philosophy with them into the Church as that Divinitie was farre the worse for them (b) Corn. Jan. in Aug. ● 2. proem Inter graecos c. Theologicae doctrinae princeps olim Origenes post illum Chrysostomus fuit unde sua derivarunt Theodoretus Oecumenius Theophylactus ac Damascenus sed ita c. 4. Yet none of them all was such an Erra pater in Divinitie as Origen who abounds almost with as many errors as lines and who as our reverend Bishop Hall said of him wittilie desinebat esse vir for he would need understand that place Mat. 19. 12. about castration literallie sed non malus interpres This very man who also hath learnedly been proved many yeares before Pelagius was born to have laid the grossest foundations of Pelagianisme (c) Jansen August Tom. ult p. 1136. Origenes in Epistolam ad Rom. in libris p●riarch errorem d● praedestinatione secundum praescientiam omnesque caeteros Pelagianorum Massiliensium tanta copiâ accuratione praecudit ut post Pelagii aetatem vixisse videatur vid. lib. 6. c. 13 14 15 c. He I say and he alone is brought by you contrary to scripture Rom. 9. 22. Jude 4. and some of that very antiquitie appearing in your Catalogue as any body may see who will but overlook it for to father a notion for you which also you had the boldnesse to communicate to your auditors in a Lecture at Daintrey viz. That God made hell onely for wicked Devils but not for wicked men full out as bad as Devils 5. Not only learned orthodox Protestants (d) See at large for this Dr Whitaker de peccato origin l. 2. c. 2. D. Morton Apolog. 1. part p. 267. Bogerman cont Annotat H. Grotii but even the learneder sort of Papists (e) Cont. Discuss H. Grotii have warned us against the overlavish expressions of Theophylact Euthimius Chrysost Oecumenius Macarius c. which yet are in very great state produced by you as in this your list so up and down your booke without taking notice of any such Advisoes given in But it will not be amisse to remember that abundans cautela non nocet 6. Most if not all these Authors were before ever Vossius booked them downe collected to his hand by your admirable H. Grotius in his ordinum Hollandiae c. Westfrisiae pietas who also had borrowed them out of severall parts of Bellarmines writings (f) Bogerm ubi supra parte secunda and that same unconquerable Grotius of yours hath from Joh. Bogermans received a particular answer to most of them where you shall doe well to fetch yours also 7. Damascene though of much later standing than the former of the first Classis yet he as a Graecian may be ranked among them as living in the Graecian Churches nothing neer so much pestered with Pelagianisme as the Latine As for the distinction of Gods Antecedent and Consequent will alledged by you and others sometimes out of him and out of Chrysost as indeed as yet sub judice lis est who was the father of that invention I have already in this writing of mine shewed that possibly there may bee some good use of it if wise men may but have the management of it and I have elsewhere in my first writing made it evident that ever since the first minting of it it hath been a very apple of contention in the Church especially among the Schoolmen none of all which if we may beleeve a great Schoolman Dr Twisse one only excepted (g) That is Gregor Ariminens D. Twisse vindic l. 2. digr 8. p. 455. Sciendum quod quaecunque Deus vult nobis aut

can thinke any other prayers would be well pleasing to God then such as are agreeable to his word then such as are put up in faith by the spirit c. If you think otherwise you will as soon prove it from their writings as Dr Jackson shall from any true Philosophie prove his vigorous rest or Dr Hammond the great that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or superstition in scripture is taken in a good sense 3. Whether if according to our principles any individuall person here in this life could be certaine that hee were an absolute reprobate by Gods praedeterminati●n or according to you absolutely foreknowne by God to be a reprobate unlesse you maintein Gods p●aescience to be as well conditionall as his praedetermination he were bound to say the Lords praier or no I will not dispute but I may say that Austin some where hath it that if the Church were but as certaine who are reprobate as it is certeine that Judas is gone to his owne place Act. tam pro illis non oraret quam non pro Juda vel damnat is ipsis 4. You tell me newes that when reprobates say their Pater noster they pray vehemently I would hope that those whom you do commend unto me for the power of Godlinesse without any affected forme say their Pater noster (u) I believe indeed in them it i● a formless thing even rudis indigestaque moles Jam 5. 16. after another guess-fashion Sure I know that true vehemency or zeale of spirit is a fruit of faith and of the Spirit and so not belonging to reprobates Tit. 1. 1. 5. How falsely and wickedly soever you object the Devils Pater noster whereby a man is bound to pray for his owne damnation I am sure that Austin of old against the Pelagians who denied the speciall grace of God by which it is given the elect to doe and to will according to Gods own will and pleasure tels them that they doe but flout God in their praiers when they pray to God to bestow that upon them which is in their own power to bestow upon themselves (x) Augustinum de natura grat cap. 18. Quid stultius quam orare ut facias quod in potestate habeas Idem ad Vitalem Epist 17. 107. P●orsus non oramus Deum sed orare nos fingimus si nos ipsos non illum credimus facere quod oramus Rursus Labia dolosa si in hominum quibuscunque sermo●ibus sunt saltem in orationibus non sunt Absit ut quod facere Deum rogamus oribus vocibus nostris eum facere negamus cordibus nostris quod est gravius ad al vs etiam decipiendos non laceamus disputationibus nostris dum volumus apud homines defendere liberum arbitrium apud Deum perdamus orationis auxilium And the like may be said of your praiers though as one of your first Uncorrected Copies tels me you say them in a Chappell p. 11. And I doubt not but you judge too the prayers to be the holier for the Chappels sake or else you hold not with your St Andrewes commended for such by your p. 41. (y) A man so deeply in love with templ●ry Relative holinesse of materiall Churches even in the d●ies of the Gospell as that Reverend Mr Meed told me above 20. yeares since that the sight of the Chappels of Bp Andrewes ●nd his devotion about them put him first upon the study of the holinesse of Churches which afterwards little to the cred●t of his other opinions he wrote so much for for there is nothing so manifest as that by what you there say p. 11. about mans concurrence in his first conversion for about that you should know that the dispute lies betwixt you and your adversaries the Anti-arminians and by the bright simile by which in this Correct Copy taken from the e●elid p. 63. where with you illustrate your assertion that you must hold that it is more from man then God that any is illuminated or converted this then forceth me to conclude with that excellent Poet Buchanan Psal 36. 1. Vt extra flammis mille sacrificiis cremes Oscula des saxis ingemicesque pr●ces Arasque donis largus aceumules tuis Non facies tamen ut te rear esse pium As for what you close up this wordy Section withall that Prosper in behalfe of himselfe and Master cals the sequels of that opinion which hee disowns most sottish blasphemies and not onely prodigious but divelish lies you have very finely passed a censure upon most of your Pamphlet to be sure upon all the ugly sequels which you would fasten upon Calvins doctrine or those who follow him For he and they do as strenuously as ever Austin or Prosper disallow all such sequels as you would fasten upon them any way to follow from absolute praedestination as they state it in their owne writings and not as you to make them odious have all along represented them in this your Pamphlet wherein you deale as disingenuouslie with them as the worst of Papists your good friends in the doctrines vented in this your book did with John Huss at Constance when they set upon him an hatfull of painted Devils to signifie how diabolicall his opinions were For although in the diabolicall Index which you draw up p. 11. there be some of their words snatched from their meaning as the Massilian Vincentius did snatch many from the very text of Austin as is most plaine Your Index may justly be stiled the Devils Inventory Qui colit Deos ille facit Meus est quem recitas O fidentine libellus Ast male dum recitas incipit esse tuus They no more maintain God to be author of sinne nor to damn men without any intuition of sin as you lay to their charge most petulantlie and slanderouslie then Austin did the most of things objected by Vincentius Sect. 32. p. 43 44. c. IF that be true which you say that these latter citations are but to the same purpose with your former for the proofe of that second inference which is p. 46. That sinne is properly the cause of its punishment or as You have it p. 32. That every reprobate is praedeterminated to eternall punishment not by Gods irrespective but cond●tionall decree If you will cast upon this latter some graines of salt I think I have sufficiently cleared it that you will bring them in to no purpose unlesse it were to flourish with them against Sir N. N. whom you prosecute with a Vatinian or Anticalvinisticall hatred But 2. Because at first dash of this Section where you say you will first marke that this first hath never a second to be his second set down the confession of Mr Calvin you would faine make the world beleeve that Mr Calvin who as I (z) Calv. de Aetern praedest Si ex Augustino integrum volumen contexere libeat lectoribus ostendere promptum esset

Damascene p. 26 27 69 you grant often p 20. That God will have every man perish that is impenitent and will he not doe that of which he is the willer and determiner You then crosse your selfe who divers times grant God to bee the doer of all that which he wils and determines to bee done h 3. Whilst you doe most noblie grant p. 23. that unto God Rom. 12. 19. belongeth vengeance and he repaies it gives it wages which as you say sinners have dearlie earned and doth he pay this out of a treasury of his owne making or filling or out of that which was made to his hand All these Escapadoes of yours I can according to your request be content to put up and ascribe p. 8. to the unhappinesse of your pen or the unsteadinesse of your braine Siquidem nemo sapit omnibus horis alwaies provided you will not thinke it necessarie for me to bee long in the confutation of what you produce from the beginning to the end of the Chapter towards the support of that wild Thesis of yours set up in the front of it p. 17. 2. And if the reader will be but of the same opinion and faith with you as truelie he may well be for why should I bee largely elaborate in the beating down of that which fals by its owne absurditie so soon as ever it is mentioned which the very author and father of it ownes and disownes saies and unsaies As Saturne of old begetting and then devouring of his owne children (i) Vide L. Vivem Aug. de civitate Dei I trust then both parties will bee agreed that I may without any prejudice to my cause quicklie skip over the rest of the Ecstatick extravagant lines leaves which follow in this Chapter The thing in it to be defended was p. 17. that man himselfe is the sole efficient cause of his eternall punishment but for al his complaining upon another occasion indeed on no occasion of skipping from the first Question to the second p. 66. instead of fighting for that he doth so flie and that praeter casam too or to use his owne phrase he shoots p. 15. so farre beyond what he aims at that hee loseth his marke quite and starts up I cannot tell how many impertinent questions besides about Gods universall will to save all p. 17. Christs universall will to dye for all p. 18 19. Gods not intending to damn any or actually damning any but for sinne a thing readilie granted him by the crabbedest among all the rabble of halfe-witted praedestinarians as he cals them 1. Papers p. 10. (k) See Dr Twisse's Answer to Mr Hoard p. 8 centies alibi per vindicias gratiae c. I for my part love not like not Sectari cor vos testâ lutoque to follow my gentleman Starter to the utmost bounds of all his roving and wandering vagaries Yet lest he should give out that I have handsomely swallowed all which he brings in though praeter propositum in this Chapter take all in short thus to the severall Sections of the Chapter as they follow in order Respons ad Sect. 1. p. 17. from p. 17. to 32. and so to the end of the Chapter 1. It is plaine that Sect 1. p. 17. your Greek Ammonius in Joh. 8. neither our English Hooker 1. 5. Sect. 72. speake any thing for your purpose for whosoever casts but any carefull eies upon their words in your margent will quickly see that they will be understood of what men by their ill manners procure for themselves as so a fools back cals for stripes (l) Magister Sentent lib. 3. dist 4. Dicuntur filii Gehennae non ex illa nati sed in illam praeparati and not of what they are the efficient of by the workemanship of their owne hands 2. You speake first impertinently when you say that the devill onely incites proposeth objects and perswades unto sinne for now the question is not what he doth about sinne but what kinde of actour he is in the punishment of sinne 2. You speak falsely when in reference to punishment you denie the Devill to bee an efficient when both his will and hand is in it as an instrument under God in inflicting of punishment Heb. 2. 14. Instrumentall causes as is knowne use to be reckoned among secondarie efficient causes §. 15. p. 17 18 19. THE Scriptures belike out of Ezek. 33. 11. Ezek. 18. 32. 2 Pet. 3. 9. 1 Tim. 2. 4. 1 2 6. Rom. 2. 4 5. 1. Tim. 4. 10. 2 Cor. 6. 14. 2 Pet. 2. 1. did meet-your pen so quicklie perchance came so fast tumbling in to you if I may so speake as that you hardly considered whence they came or what you would have them to speake for you I must therefore needs say that they say not one word for you that God is not or may not be the sole efficient cause of eternall punishment if by them as you should doe you doe understand a sole supreme soveraigne cause according to whose determination and arbitriment that punishment is inflicted for will it follow even amongst men The judge likes not simplie that men should perish a father takes no delight to whip a child Ergo The Judge is not the efficient cause of the hanging of a malefactor or the father is not the efficient of the childs whipping To small purpose therefore did these Scriptures so quicklie meet your pen and make their appearance before you 2. If you would rifle your Concordance and memorie never so much you nor any of your Semi-pelagian or Arminian fraternity are able to bring in stronger for the proving of Gods universall saving love Christs universall redemption of all mankinde for which they seeme to say something but indeed say nothing and that hath so oftentimes been cleared by an innumerable company of valiant champions of Jesus Christ against Pelagians (m) Pel. g Vult inquit omnes ad agnitionem veritatis venire sic citato C. Jansenio in suo Aug. lib. 19. cap. 15. Tom. secundum Agust cont Julianum c. 8. Prosp Carmin de ingratis c. 8. Cum sine delectu seu lex seu gratia Christi omnem hominem servare velit Dominique vocantis sic sit propositum ut nullus non possit ad illud libertate proprioque vigore venire sitque salus dignis salvari ex fonte volendi Massilians (n) Massilians Prosper in Epistola ad Augustin Deus vult omnes homines salvos fieri c. Quantum ad Deum pertinet omnibus paratam vitam aeternam And thus hee explaines their meaning Carmin de ingratis ut cunctos vocet ille ●uidem invitetque nec ullum praeteriens studeat communem offe●re salutem omnibus totum peccato absolvere mundum Arminians and also somewhat by my selfe in answer to your first writing for most of them use to bee their great fortresses and bulwarks as that I am even almost ashamed as well as

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