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
gratiam
,
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
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
,
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
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
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
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.
[
*
](A78160-e10930-b)
*
There
he
jeers
me
with
my
very
great
leisure
.
then
thus
to
appear
upon
an
open
Theater
.
But
when
pious
,
prudent
,
and
by
me
studied
Rusticus
(
saith
he
)
es
corydon
,
nec
quicquam
curat
Alexis
.
But
when
by
some
,
even
of
Christs
friends
,
it
shall
bee
thought
that
he
hath
the
better
of
the
cause
,
because
he
of
a
long
time
hath
had
the
last
words
,
it
is
high
time
for
me
to
arowse
my selfe
,
and
to
cease
from
that
which
the
most
call
sloathfulnesse
,
whatever
I
may
call
it
L.
Capella
,
judged
it
unreasonable
,
T.
P.
is
not
ashamed
somewhere
in
his
Epistles
to
me
,
to
suggest
that
you
were
to
be
)
.
Would
to
God
you
could
have
stooped
so
low
,
as
to
have
been
so
,
or
at
least
to
have
appointed
those
three
most
Reverend
Praefacers
,
(
whom
I
have
,
as
was
most
fitting
,
set
in
the
forefront
,
seeing
they
have
been
pleased
like
themselves
,
doctorally
to
speak
to
the
maine
Questions
controverted
)
Dr
Reynolds
,
Mr
Thomas
Whitfield
,
Mr
D.
Cawdrey
,
to
have
been
so
,
my
adversary
would
have
felt
any
one
of
their
little
fingers
to
have
fallen
heavier
upon
his
cause
,
then
all
my
loynes
:
but
you
know
I
have
been
long
deeply
ingaged
to
you
for
your
pious
and
learned
society
,
and
for
your
constant
good
affections
not
so
much
to
my
cause
,
as
to
our
Lord
Christs
,
our
common
Lord
and
Master
.
To
such
friends
as
I
owe
much
,
so
I
would
gladly
out
of
my
poor
treasury
,
pay
out
by
publick
acknowledgement
,
some
mites
of
gratitude
;
the
rather
because
I
feare
before
this
now
begun
contention
in
our
parts
be
ended
,
you
with
your
more
robustious
armes
,
must
come
in
Ecclesiastically
to
decide
it
;
I
fear
me
,
pray
God
in
this
I
prove
a
false
Prophet
,
the
late
Correct
Copy
,
though
for
the
present
taken
up
,
and
examined
by
a
fratrum
minimus
of
your
order
,
yet
in
the
issue
,
as
most
probably
in
the
intention
of
our
Duellist
,
must
bee
taken
up
by
some
Majorite
of
your
company
,
before
hee
will
cease
from
displaying
his
banners
of
defiance
against
the
truth
and
grace
of
God
.
I
believe
every
body
will
think
I
should
length
,
lightnesse
,
or
pleasantnesse
,
and
for
the
tartnesse
of
my
stile
in
the
work
,
then
for
beseeching
you
to
patronize
it
.
For
the
two
latter
,
let
me
crave
leave
to
beginne
à
posteriori
,
I
list
to
say
little
,
because
most
,
even
of
you
may
judge
me
faulty
,
and
I
will
think
so
,
and
say
so
too
,
yea
,
and
most
willingly
come
to
an
open
penance
for
it
,
also
with
a
peccavi
fate
or
from
my
heart
and
mouth
,
veniam
peto
,
si
unquam
posthac
.
Defendam
ego
non
passiones
meas
,
sed
veritatem
Christi
,
if
any
of
your
society
shall
,
convince
mee
of
scurrility
in
the
former
,
or
Calumny
in
the
latter
;
else
I
must
humbly
crave
leave
to
think
,
that
if
the
conditions
of
my
adversary
were
but
as
to
all
matters
as
well
knowne
to
others
,
as
I
am
made
continually
to
know
them
,
feel
them
,
and
understand
them
,
I
should
have
enough
to
plead
an
excuse
for
that
which
otherwise
might
sound
ill
in
my
way
of
sometimes
play
fulnesse
,
and
anon
sharpnesse
with
him
:
Every
one
can
tell
how
to
tame
a
shrew
,
but
he
that
hath
her
.
As
for
the
length
,
I
can
safely
say
,
It
was
not
projected
by
me
at
the
first
;
and
now
I
perceive
how
much
it
is
beyond
my
first
designes
,
I
am
much
displeased
with
it
;
yet
I
must
crave
leave
to
say
in
my
owne
behalfe
,
that
whilst
,
1.
I
labour
to
draw
out
my
Adversary
out
of
his
ambiguous
lurking
holes
.
2.
whilst
I
study
to
avoid
obscurity
in
deep
matters
.
3.
whilst
I
state
questions
all
allong
left
unstated
,
after
a
carelesse
fashion
by
Mr
T.
P.
4.
Whilst
I
pull
away
ancient
Authors
from
him
.
5.
Vindicate
the
modernes
.
6.
My selfe
being
a
meer
pigmee
,
Zacchaeus-like
,
get
upon
the
shoulders
of
many
ancient
and
modern
tall
writers
.
7.
Whilst
I
am
somewhat
loath
to
leave
any
thing
which
hath
but
the
very
physiognomy
of
an
Argument
wholy
unanswered
8.
Whilst
I
study
to
prevent
the
adversaries
pelting
of
mee
with
oratoriall
Triobulary
Pamphlets
,
which
but
for
the
logs
which
I
throw
in
his
way
,
he
hath
a
geniús
to
doe
from
moneth
to
moneth
.
I
say
,
whilst
I
do
all
this
,
lo
,
before
I
am
aware
of
it
,
I
swell
into
a
kind
of
a
volume
,
which
to
some
I
doubt
not
,
will
neither
be
unprofitable
,
nor
unpleasant
towards
their
Anti-Pelagian
,
and
Anti-Arminian
studies
:
and
as
for
others
of
lesse
leisure
,
if
they
will
but
bee
pleased
seriously
to
per-use
my
answer
to
the
two
Portals
of
Mr
T.
P's
book
;
in
which
,
for
the
gratifying
of
some
,
I
was
purposely
the
longer
,
and
but
let
the
margin
alone
to
professed
Students
and
Divines
,
they
will
not
finde
the
worke
overbulky
,
and
yet
I
trust
have
enough
,
by
Gods
grace
,
to
settle
them
in
the
truth
,
and
to
take
off
the
edge
of
objections
.
To
conclude
;
the
work
,
such
as
it
is
,
is
now
T.
P.
who
as
yet
stands
ad
oppositum
,
will
take
upon
him
that
which
he
cals
,
p.
20.
the
drudgery
of
a
Reply
,
let
him
do
it
candidly
,
not
so
much
against
the
more
lighter
parts
of
my
book
,
wherein
after
some
worke
,
I
took
a
little
leave
to
play
;
as
against
that
,
wherein
every
judicious
person
will
say
the
strength
of
it
lies
:
If
he
doe
otherwise
,
he
shall
henceforth
sibi
&
Musis
canere
,
take
all
the
sport
to
himselfe
;
as
for
me
,
I
will
be
as
a
deafe
man
,
who
will
never
dance
at
any
such
musick
.
As
for
you
my
deare
and
Reverend
Brethren
,
as
I
have
had
,
so
I
humbly
begge
the
continuance
of
your
prayers
upon
my
Ministry
,
labours
,
person
,
for
the
afflicted
Church
and
people
of
God
amongst
us
,
that
it
may
at
length
enjoy
truth
,
peace
,
righteousnesse
,
in
a
setled
way
,
according
to
Christs
mind
,
that
we
may
all
speak
and
mind
those
things
,
whereby
both
we
,
and
those
who
heare
us
,
may
be
saved
.
In
Christ
I
continue
your
indebted
Brother
and
fellow-Labourer
,
William
Barlee
.
Brockhole
Febr.
6.
1655
/
6
A
Post-SCRIPT
to
be
subjoined
to
the
DEDICAT
.
Reverend
Brethren
,
FOure
full
moneths
after
the
winding
up
of
my
first
Dedicat.
to
you
,
and
the
dispatching
of
it
away
from
me
to
the
Printers
,
it
hath
been
my
happy
unhappinesse
to
light
upon
a
third
piece
of
Mr
T.
P's
,
which
he
seems
not
to
be
very
unwilling
in
his
Epist.
Dedicat.
we
should
call
his
monumentall
OBELISK
for
the
eternizing
of
his
memory
;
and
which
some
in
intuition
of
many
passages
in
it
,
might
think
reasonable
enough
,
to
call
the
REPROBATES
PLEA
for
sinning
,
drawn
up
by
his
faire
spoken
and
last
Advocate
;
rather
then
as
he
,
or
some
friend
for
him
,
doth
entitle
it
,
The
sinner
impleaded
in
his
owne
COVRT
.
In
this
tract
it
is
most
certeine
,
that
there
bee
many
bona
mixta
malis
,
and
almost
as
many
mala
mixta
bonis
;
as
if
hee
had
been
ambitious
to
make
it
knowne
to
the
world
,
that
where
he
doth
well
,
none
can
do
none
shall
or
will
do
worse
.
I
doubt
not
but
that
as
many
of
you
as
have
had
leisure
or
opportunity
to
peruse
it
in
any
or
all
the
obnoxious
passages
of
it
,
will
with
me
conclude
,
that
I
may
be
very
well
allowed
to
call
in
my
Apology
in
my
first
addresse
to
you
,
f●r
my
appearing
at
last
in
the
world
against
a
Minister
nunc
dierum
,
in
a
polemicall
way
,
for
my
not
intended
prolixity
for
the
Acrimony
of
my
stile
.
As
to
the
first
;
I
thinke
I
am
rather
now
bound
upon
the
bended
knees
of
my
soule
and
body
,
to
ask
God
,
and
you
his
Ministers
,
together
with
our
deare
Country
,
pardon
for
deferring
the
publication
of
my
writing
so
long
.
Had
that
been
forth
presently
after
it
was
in
September
last
finished
by
me
,
possibly
the
author
of
this
last
Pamphlet
,
might
have
thought
it
reasonable
to
have
abated
much
of
his
scornefull
insolency
in
many
things
which
he
hath
again
belched
out
now
this
third
time
against
Gods
absolute
Decrees
and
Counsels
,
from
p.
241.
usque
ad
250.
and
else
where
up
and
downe
.
The
best
is
,
(
and
it
s
that
wherein
I
am
bound
not
only
to
observe
,
but
even
to
adore
the
Divine
over-ruling
Providence
)
my
plea
for
my
otherwise
,
as
might
be
thought
,
unexcusable
prolixity
,
is
become
very
easie
,
and
it
is
this
:
That
my
one
book
gives
a
ful
answer
to
all
materiall
passages
of
no
lesse
then
three
of
my
Antagonists
,
viz.
To
his
first
Cryptick
one
,
which
as
yet
is
so
to
most
of
the
world
:
To
his
CORRECT
published
Copy
,
which
I
use
to
call
his
Daemon
Meridianum
:
And
now
to
his
third
piece
,
which
was
altogether
in
Cryptis
to
me
when
I
wrote
mine
.
If
this
by
any
rationall
body
,
can
be
proved
to
be
otherwise
,
I
shall
bee
content
to
bee
by
you
put
to
the
penance
of
writing
a
third
volume
for
answering
all
;
but
I
know
you
will
not
judge
it
needfull
.
As
for
the
third
thing
,
the
tartnesse
and
acrimony
of
my
stile
,
which
some
before
out
of
love
to
me
,
and
undeserved
respects
to
Mr
T.
P.
weresomewhat
stumbled
at
.
(
who
yet
from
many
acts
and
deed
publike
and
private
,
was
then
as
well
known
to
me
,
as
he
is
now
:
Sic
mihi
notus
Vlysses
)
I
do
now
feare
,
since
in
his
last
he
hath
to
the
open
view
of
the
world
so
fully
displaied
himselfe
in
his
unconscionable
,
wilfull
,
and
not
weak
or
childish
misrepresenting
of
the
opinions
of
his
adversaries
,
for
the
making
of
them
odious
,
so
as
a
Bellarmin
from
Rome
,
or
a
Stapleton
from
Doway
,
would
hardly
have
done
,
as
you
will
easilie
see
,
if
you
doe
but
peruse
what
he
,
like
another
slanderous
Dragon
,
Rev.
12.
15.
casts
out
of
his
mouth
,
p.
320
,
321
,
332
,
333
,
334.
368
,
circa
finem
,
383.
&
alibi
passim
.
I
say
I
do
now
feare
that
against
so
stomachfull
and
railing
an
Adversary
,
I
shall
rather
bee
judged
too
soft
and
playfull
,
rather
then
too
sharp
and
serious
against
one
who
in
many
things
behaves
himselfe
but
too
like
Elymas
,
in
drawing
away
the
Deputy
from
the
faith
,
and
may
seem
to
deserve
as
cutting
a
reproof
,
as
he
received
from
Paul
,
Acts
13.
10.
sed
reprimam
me
.
Oh
my
worthy
deare
brethren
,
what
now
remaines
,
but
that
we
should
be
,
First
,
deeply
humbled
before
the
Lord
,
and
if
it
were
possible
,
with
floods
of
teares
be
waile
it
,
that
from
among
our selves
,
and
our
own
sacred
order
,
there
is
one
arisen
furnished
with
the
greatest
advantages
of
wit
,
Art
,
Oratory
,
Applause
of
no
beggars
,
to
speake
such
perverse
things
,
to
draw
no
meane
Disciples
after
him
.
Secondly
,
That
with
all
possible
Alacrity
and
Vigour
,
wee
should
go
on
with
what
we
seem
some
way
to
be
beginning
,
to
unite
into
an
Ecclesiasticall
and
spirituall
association
,
that
to
use
Cyprians
phrase
,
we
may
Deificam
confaederare
disciplinam
,
that
by
word
,
tongue
and
penne
,
and
Christian
censures
,
we
may
what
lies
in
u●
,
suppresse
the
growing
up
of
such
errors
,
which
threat
our
Churches
with
as
much
mischiefe
,
as
ever
F.
Socinus
and
his
followers
brought
upon
the
Polonian
,
or
since
Arminius
and
Vorstius
brought
upon
the
Batavian
:
verbum
sapienti
sat
est
;
principiis
obsta
,
&c.
within
the
meer
orb
of
an
Ecclesiasticall
spheare
,
you
shall
finde
me
as
truly
yours
,
as
I
am
or
desire
to
be
my
own
,
Dum
meus
ipse
mihi
,
dum
spiritus
hos
regit
artus
.
W.
B.
Brockhole
,
June
30.
1656.
For
his
Reverend
and
worthy
Friend
,
Mr
William
Barlee
,
Minister
of
the
Word
at
Brockhole
in
Northamptonshire
.
SIR
,
I
Returne
you
many
thanks
,
for
communicating
unto
mee
,
your
elaborate
and
learned
answer
to
an
Anonymous
book
lately
published
concerning
Gods
decrees
,
reported
to
be
written
by
one
,
whom
,
for
his
polite
parts
of
wit
and
learning
,
I
have
,
and
do
respect
;
but
have
been
long
since
taught
a
very
good
rule
by
Aristotle
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Arist.
Ethic.
lib.
1.
cap.
4.
I
was
sorry
to
see
this
controversy
revived
amongst
us
,
which
caused
antiently
so
much
trouble
to
the
Church
of
God
,
and
in
our
memory
so
much
danger
and
distemper
to
the
Belgick
Nation
;
whereof
King
James
was
so
sensible
,
that
in
a
Letter
to
the
States
,
King
James
his
Declarat
.
against
Vorstius
in
his
works
in
Engl●sh
,
p.
350.
&
355.
he
calleth
Arminius
an
enemy
of
God
,
and
chargeth
Bertius
with
grossely
lying
against
the
Church
of
England
,
in
avowing
that
the
Heresies
contained
in
his
blasphemous
book
of
the
Apostacie
of
the
Saints
(
they
are
the
Kings
own
words
)
were
agreeable
with
the
Religion
and
profession
of
this
Church
.
And
he
did
solemnlie
desire
the
Embassadors
of
that
State
,
to
forewarn
them
from
him
,
to
beware
of
the
disciples
of
Arminius
,
of
whom
,
though
himselfe
lately
dead
,
he
had
left
too
many
behind
him
.
When
you
first
acquainted
me
with
your
purpose
to
answer
that
tract
(
which
was
before
I
had
seen
it
,
it
being
then
but
manuscript
,
and
had
onely
heard
from
you
the
drift
of
it
)
you
well
remember
what
my
judgement
was
,
that
in
polemicall
writings
,
it
was
best
to
forbeare
the
persons
of
men
,
and
to
hold
close
to
the
Argument
.
I
learned
it
of
Tertullian
,
a
grave
writer
,
Tertul.
advers.
Hermog.
c.
1.
viderit
persona
,
cum
doctrina
mihi
quaestio
est
.
And
it
was
the
speech
of
an
aged
holy
divine
of
this
Country
,
now
with
God
,
that
in
disputes
,
soft
words
and
hard
arguments
,
were
best
.
Yet
I
deny
not
but
the
case
may
so
be
,
that
in
writings
of
this
nature
,
there
may
be
a
necessitie
as
well
of
sharp
rebukes
,
as
of
strong
refutations
,
Tit.
1.
13.
And
truly
it
was
matter
of
much
trouble
to
me
,
to
finde
in
that
Treatise
,
a
distinction
of
Modest
Blasphemers
,
and
others
who
are
for
Ligonem
,
Ligonem
:
And
to
finde
so
eminent
servants
of
Christ
,
as
Calvin
,
Dr
Twisse
,
and
others
,
to
bee
ranged
under
one
of
those
members
,
as
men
that
tell
the
world
(
though
such
words
are
no
where
found
in
them
,
but
the
quite
contrary
)
that
the
evill
of
sinne
in
man
proceedeth
from
God
onely
as
the
author
,
and
from
man
onely
as
the
instrument
;
yea
,
to
be
worse
then
the
Manichees
and
Marcionites
of
old
,
as
to
this
particular
blasphemie
.
Vide
Aug.
cont
.
Julian
.
lib.
1.
cap.
2.
For
though
the
names
of
the
authors
are
not
,
as
is
said
,
in
civilitie
cited
,
yet
the
references
in
the
margin
of
the
book
(
which
surely
were
not
set
there
to
beare
no
signification
)
make
me
think
of
Tacitus
his
observation
Tacit.
Annal.
lib.
3.
verbis
ultim●is
.
touching
the
Effigies
of
Brutus
and
Cassius
in
the
funerall
of
Junia
,
praefulgebant
Brutus
&
Cassius
eo
ipso
quod
effigies
eorum
non
visebantur
.
It
had
been
much
to
be
wished
,
that
imputations
of
such
a
straine
,
had
been
left
by
men
professing
modestie
and
ingenuitie
,
unto
Bolsec
and
others
of
his
complexion
.
But
by
whomsoever
used
,
they
are
but
as
the
Confectioners
beating
of
his
spices
,
which
doth
not
at
all
hinder
,
but
strengthen
the
fragrancie
of
them
.
I
do
not
jurare
in
verba
,
either
of
Calvin
,
or
any
other
man
.
But
I
cannot
but
with
griefe
bee
sensible
of
so
high
a
charge
as
blasphemie
,
to
bee
laid
upon
persons
so
deeplie
acquainted
with
the
mind
of
God
in
his
word
,
as
they
were
.
The
vindicating
of
them
I
leave
to
you
▪
and
shall
onely
say
,
that
their
Lord
and
their
Brethren
before
them
,
have
met
with
the
same
measure
Mar.
2.
7.
Mat.
26
65.
Acts
6.
13.
And
that
there
have
been
men
of
great
learning
,
and
not
wholly
devoted
to
the
judgement
B.
Andrewes
opuscul
.
p.
115
of
Calvin
,
who
have
taught
even
dissenters
thus
to
speak
of
him
,
Calvino
,
illustri
viro
,
nec
unquam
sine
summi
honoris
praefatione
nominando
,
non
assentior
.
But
it
is
no
new
thing
to
draw
invidious
consequents
from
such
opinions
as
we
have
a
minde
to
render
odious
unto
the
world
.
A
fate
which
hath
ever
&
l.
3.
cap.
24
&
lib.
4.
cap.
3.
followed
these
controversies
from
the
beginning
of
them
.
Nine
or
ten
Pelagian
calumnies
,
Austin
,
that
renowned
Champion
of
grace
,
is
put
to
remove
in
his
second
and
third
books
,
contra
duas
Epistolas
Pelagianorum
.
In
the
Epistles
of
Prosper
and
Hilary
unto
him
,
we
finde
many
heavy
consequents
charged
by
the
Massilienses
,
upon
his
doctrine
,
de
vocatione
secundum
propositum
&
de
praedestionatione
,
that
it
giveth
occasion
of
sinning
,
makes
men
carelesse
of
standing
,
carelesse
after
lapses
,
of
rising
againe
,
taketh
away
all
industry
and
regard
of
vertue
,
induceth
a
fatall
necessitie
,
weakneth
vigour
of
preaching
,
is
contrary
to
the
edification
of
hearers
,
rendreth
fruitlesse
all
Christian
correption
,
and
driveth
men
unto
despaire
.
Yea
,
that
holy
man
,
or
Prosper
his
follower
,
(
for
the
worke
goes
under
both
In
respons.
ad
Articulos
si
bi
falso
impositos
in
edit
.
Basil
.
Prosper
ad
capitula
object
.
Vicentian
.
Histor.
Gotschalc
.
cap.
2
,
3.
Amica
Collatio
.
p.
294.
names
)
was
faine
to
conflict
with
these
very
objections
of
Gods
making
men
to
destroy
them
,
and
of
his
being
the
author
of
sinne
.
And
after
that
,
the
same
objections
were
made
against
the
same
doctrine
of
Austin
,
under
the
odious
name
of
Haeresis
praedestinatiana
,
as
the
renowned
Bp
Usher
,
and
learned
Camero
have
observed
.
And
the
same
wee
finde
revived
in
handling
the
same
controversies
in
our
daies
,
rendring
those
opinions
,
which
please
us
not
,
as
fore
impedidiments
unto
true
piety
,
by
the
Author
of
the
book
,
called
Gods
love
to
mankinde
,
and
others
.
From
which
charge
they
have
been
sufficiently
vindicated
,
Prosper
ad
capitul
.
Gallor
.
Histor.
Gotschalc
.
cap.
5.
as
of
old
by
Prosper
,
Aquitanicus
,
Rhemigius
,
Lugdunensis
,
and
others
,
so
of
late
by
those
learned
men
who
have
answered
the
forenamed
book
.
But
this
being
a
taking
medium
,
I
finde
used
also
by
the
Socinians
.
Jonas
Schlingius
hath
written
a
disputation
against
Meisner
a
Lutheran
divine
,
in
defence
of
Socinus
to
this
very
effect
.
But
how
ill
it
beseemeth
sonnes
of
the
reformed
Church
of
England
,
to
take
up
that
charge
[
*
](A78160-e13430-b)
*
Bolsec
.
in
vita
Calvini
.
cap.
23.
Bellarmin
,
de
Amiss
.
grat
.
&
statu
peccat
.
lib.
2.
cap.
4
,
5
,
6
Becan
,
opuscul
.
to.
1.
opusc
.
3.
&
11.
Kellisous
Survay
.
lib.
5.
cap.
1
,
2
,
3.
Fitz
Simon
Britannomach
.
lib.
1.
cap.
12.
Stapleton
.
de
justific
.
lib.
11.
Fevardent
.
dialog.
to.
2.
p.
155-195
.
Maldonat
.
in
Mat.
26.
14.
24.
Pineda
in
Job
1.
21.
Horontius
loc
catholic
.
lib.
3.
cap.
2
,
3
,
4.
Possevin
.
select
.
biblioth
.
l.
8.
cap.
32.
which
Bolsec
,
Bellarmine
,
Becanus
,
Kellison
,
Fitz
Simon
,
Stapleton
,
Fevardentius
,
and
others
of
that
party
,
have
unjustly
cast
upon
the
worthy
instruments
of
God
,
in
the
reformation
of
the
Church
,
and
which
have
been
so
expressely
disavowed
,
and
so
fully
wiped
off
by
a
whole
cloud
of
learned
Writers
,
(
some
Calvin
.
instit
.
lib.
1.
cap.
17
§.
3.
&
cap.
18.
Sect.
4
&
lib
2.
cap.
4.
Sect.
1
,
2.
in
Psal.
105.
25.
in
Hos.
13.
11.
&
cont.
Libertinos
.
cont
.
calumnias
adversus
doctrinam
ejus
de
occulta
Dei
providentia
.
opusc
.
p.
850.
870.
Epist.
ad
ministros
Helvetic
.
in
Dan.
4
,
35
Beza
abstertio
calumniarum
Tilmanni
Heshusii
calum
.
1.
opusc
,
part.
1
p.
313.
324.
&
contra
calumnias
Sebastiani
Cast●llionis
advers.
doctrinam
Calvini
.
p.
339.
424.
Muscul
.
loc.
com
.
de
lapsu
.
Hominis
.
Sect.
4
&
de
provident
.
p.
493.
496.
Pet.
Martyr
loc.
com
.
class
.
1
cap.
14.
Zanc.
de
nat.
Dei
,
lib.
3.
cap.
4
&
To.
4.
lib.
1.
cap.
3.
thesi
4.
Hyperii
opusc
.
to
2.
p.
143
Geo.
Sohnius
operum
to.
2.
p.
708
723.
744.
Fulk
and
Carthwright
ans.
to
the
Rhem.
Test
.
on
Mat.
6.
13.
Junius
operum
to.
1.
col.
1851.
1855.
Perkins
Treatise
of
praedestination
,
p.
613.
621.
and
on
the
Crecd
,
p
156
161.
Paraeus
in
Rom.
1.
dub
.
19.
&
Rom.
3.
dub.
4.
&
respons.
ad
.
Bellarminde
amiss
.
gra
.
&
statu
peccat
.
lib.
2.
cap.
4
8.
Chamier
controvers.
tom.
2.
l.
3.
cap.
1
,
2
,
9
,
10
,
11.
Bp
Morton
Apolog.
Cathol.
lib.
1.
cap.
25.
Whit●ker
contra
Duraeum
.
lib.
8.
Dr
Field
of
the
Church
,
lib.
3
cap.
23.
Bp
Abbot
R●formed
Cathol.
part
.
3.
p.
60.
90.
&
Antilog
.
advers.
Apolog.
Eudemon
Joannis
,
cap.
5.
Sect.
5.
Vrsin
.
Explicat
.
catechet
,
de
peccato
.
qu.
7.
Sect.
4.
de
provident
.
qu.
27.
Dr
John
Whites
way
,
digress
.
41.
Sect.
51.
Dr
Franc.
Whites
Orthodox
Faith
,
cap.
8.
Sect.
1.
p.
218.
230.
Dr
Crackenthorp
.
contra
Spalatens
.
cap.
36.
Ames
:
Bellarmin
,
enervat
.
tom.
4.
de
causae
peccati
.
Bp
Davenant's
answer
to
Hoord
.
p.
108.
146.
Dr
Twisse
vindic
.
grat
.
lib.
2.
digress
.
2
,
Walaeus
loc.
com
.
de
primo
peccato
&
de
actuali
Dei
provident
.
Dr
H.
Alting
.
loc.
com
.
part
.
2.
p.
421.
&
theol
.
problemat
.
part
.
1.
Problem
.
29
,
30.
&
exeges
.
confess
.
Augustan
.
art
:
19.
&
denique
theolog
.
elenctic
.
nova
,
p.
287
319.
Rivet
Catholic
Orthodox
.
Tract.
4.
qu
6
7.
Spanheim
dub
.
Evangel.
part
.
3.
dub
.
51.
Sect.
5.
Maccov
.
loc.
com
.
cap.
48.
Cloppenburg
.
loco
de
gubernatione
contingentium
.
Pelargus
compend
.
theolog
.
loc.
10.
qu.
10.
13.
&
loc.
de
peccato
.
11.
qu.
19.
few
of
whom
I
have
è
mea
tenui
supellectile
,
in
the
margin
pointed
unto
)
I
leave
unto
you
to
shew
.
Sure
we
are
,
that
upon
a
candid
examination
,
it
will
appeare
,
that
in
this
argument
,
Protestant
Divines
have
intended
no
more
then
[
*
](A78160-e14480-b)
*
V.
Aug.
Epist.
edit
.
Colon.
48.
p.
58.
9.
&
Epist
59.
p.
103.
D.
De
Gen.
ad
lit
.
lib.
11.
cap.
3.
12.
de
spirit
&
lit
.
cap.
31.
enchirid
.
cap.
11.
27.
95.
96
,
97
,
98
,
99
,
100
,
101
,
104.
octoginta
trium
quaestionum
,
qu.
27.
contra
Julian
.
Pelag.
lib.
5.
cap.
3
,
4.
de
grat
.
&
lib.
arbit.
cap.
20
,
21.
de
praedestinat
.
sanctorum
,
cap.
10.
16.
20.
Augustini
sententiae
pii
omnes
.
&
modesti
acquiescent
.
Calvin
.
Instit.
lib.
1.
cap.
18.
Sect.
3.
Modestis
ingeniis
semper
haec
Augustini
responsio
sufficit
ibid.
Sect.
4.
Vide
Chamier
.
to.
2.
lib.
3.
cap.
8.
Austin
before
them
did
say
,
whom
none
will
by
name
accuse
,
for
making
God
the
Author
of
sinne
,
though
some
as
Baronius
observeth
,
dum
in
nova●ores
(
so
he
calleth
our
divines
)
insurgunt
,
à
sancti
Augustini
sententia
de
praedestinatione
recedunt
.
Nor
have
they
intended
any
more
then
by
multitudes
of
For
my
part
I
thus
judge
,
That
if
men
would
candidly
carry
this
controversie
to
its
native
and
proper
issue
,
it
would
amount
to
this
.
1.
Whether
the
graces
of
faith
,
perseverance
,
and
the
glory
following
,
be
not
Gods
owne
?
2.
Whether
being
so
,
he
may
not
do
what
he
will
with
his
owne
?
3.
If
so
,
whether
he
might
not
,
ab
aeterno
,
absolutely
purpose
in
himselfe
,
on
whom
to
bestow
them
,
from
whom
to
with-hold
them
,
without
any
injury
unto
any
?
4.
Whether
it
imply
a
contradiction
,
for
God
by
his
power
so
to
determine
the
will
of
the
creature
,
hic
&
nunc
ad
unum
,
as
that
it
shall
retaine
its
own
nature
,
and
yet
shall
not
de
facto
,
fully
and
victoriouslie
resist
divine
grace
,
but
shall
invincibly
and
most
certainely
,
as
to
Gods
determination
,
and
yet
most
sweetly
and
willingly
,
as
to
its
owne
manner
of
working
,
make
choice
of
that
good
,
in
the
choice
whereof
,
it
is
demonstratively
convinced
,
that
its
felicity
doth
stand
?
If
this
imply
not
a
contradiction
,
(
as
I
beleeve
it
will
be
difficult
for
him
to
prove
,
who
shall
undertake
it
,
for
why
may
not
God
determine
the
will
,
as
easily
as
the
will
can
determine
it selfe
?
)
then
sure
I
am
,
that
that
omnipotency
which
could
say
,
let
there
be
light
,
and
there
was
light
,
can
say
,
let
there
be
a
will
unto
conversion
,
and
there
shall
bee
such
a
will
:
That
Omnipotency
which
could
give
a
creature
a
Being
out
of
nothing
,
can
by
an
invincible
perswasion
or
traction
(
the
radicall
indifferency
of
the
will
remaining
still
the
same
)
suspend
the
actuall
praevalent
reluctancy
thereof
,
and
worke
it
determinately
unto
such
an
action
,
as
is
rationally
most
convenient
and
behoovefull
for
a
rationall
appetite
,
as
the
will
is
,
viz.
to
choose
its
own
bl●ssedness
:
for
that
is
it
which
every
convert
in
his
effectuall
vocation
,
by
the
power
of
grace
really
doth
.
5.
Whether
the
Lord
hath
not
been
pleased
so
to
reveale
in
the
Scripture
the
doctrine
of
his
decrees
touching
his
purpose
,
of
glorifying
himselfe
in
a
way
of
mercy
and
justice
,
as
that
there
shall
be
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
the
creature
to
stop
at
,
and
to
adore
,
that
he
will
not
have
his
counsels
fathomable
by
the
shallow
line
of
humane
reason
,
but
when
he
doth
with
his
creature
,
as
the
Potter
with
his
clay
,
of
the
same
common
and
equall
lump
,
choose
one
part
unto
honour
,
and
leave
another
unto
dishonour
,
his
purpose
be
not
,
that
we
should
acknowledge
and
adore
his
Soveraignty
,
and
lay
our
hands
on
our
mouth
,
as
amazed
at
the
unsearchablenesse
of
his
judgements
?
Now
,
certainly
in
all
this
there
is
no
blasphemy
.
God
doth
permit
sinne
,
and
whatever
he
doth
,
he
doth
by
the
counsell
of
his
own
will
,
therefore
he
did
ab
aeterno
decree
to
permit
it
;
for
otherwise
he
could
by
confirming
grace
,
have
hindered
and
prevented
the
committing
of
it
,
as
well
in
all
Angels
,
as
in
some
,
as
well
in
Adam
,
as
in
Angels
,
and
that
without
any
violence
offered
to
their
nature
at
all
,
Gen.
20.
5.
Gen.
31.
7.
1
Cor.
10.
13.
neither
can
there
be
given
any
cause
out
of
God
himselfe
,
and
the
counsell
of
his
owne
will
,
leading
and
inducing
him
rather
to
permit
,
then
hinder
it
.
He
did
decree
to
permit
it
in
order
to
his
own
glory
,
which
is
the
supreme
end
,
and
therefore
by
him
absolutely
willed
,
because
the
being
thereof
by
his
unsearchable
wisdome
and
power
was
ordinable
thereunto
.
He
may
out
of
that
common
and
equall
masse
,
wherein
he
did
decree
to
permit
it
,
decree
in
some
in
whom
he
did
permit
it
,
to
pardon
it
,
and
on
them
to
shew
free
mercy
,
in
others
to
punish
it
,
and
in
them
to
shew
due
and
deserved
justice
,
the
one
having
nothing
to
boast
of
,
because
the
grace
which
saves
them
,
was
Gods
,
the
other
nothing
to
complaine
of
,
because
the
sinne
which
ruines
them
is
their
owne
.
He
may
by
this
huge
discrimination
of
persons
,
who
were
in
their
lump
and
mass
equall
,
and
in
themselves
indiscriminated
,
shew
the
absolute
soveraignty
which
he
hath
over
them
,
as
the
Potter
over
his
clay
.
He
may
by
his
most
sweet
,
and
yet
most
powerfull
efficacie
,
work
the
graces
of
faith
,
repentance
,
new
obedience
,
and
perseverance
in
the
wils
and
hearts
of
those
on
whom
he
will
shew
mercy
,
giving
them
efficaciously
,
both
to
will
and
to
doe
of
his
own
good
pleasure
,
and
leave
others
to
their
own
pride
and
stubburnness
,
his
grace
being
his
own
to
do
what
he
will
withall
.
And
I
say
once
againe
,
in
all
this
there
is
neither
modest
nor
immodest
blasphemy
.
1.
Gods
glory
is
dearer
to
him
then
all
the
things
in
the
world
besides
are
,
or
can
be
.
2.
Every
attribute
of
God
,
is
infinitely
and
absolutely
glorious
,
and
the
glory
of
every
one
of
them
,
infinitely
deare
unto
him
.
3.
Whatever
is
infinitely
and
absolutely
glorious
in
God
,
he
may
by
an
absolute
will
and
purpose
,
decree
to
shew
forth
the
glory
thereof
in
his
works
,
without
fetching
an
antecedent
Reason
ab
extra
,
from
without
himselfe
,
leading
and
inducing
him
to
make
such
a
decree
.
4.
The
subject
on
which
God
is
absolutely
pleased
to
manifest
the
glory
of
his
mercy
and
justice
as
to
mankinde
,
is
massa
perdita
.
5.
Out
of
this
mass
of
lost
or
lapsed
mankinde
,
he
hath
ex
mero
beneplacito
,
chosen
some
unto
glory
and
salvation
,
for
the
manifestation
of
his
free
and
undeserved
mercy
,
and
passed
by
others
leaving
them
under
deserved
wrath
,
for
the
manifestation
of
his
justice
.
6.
That
such
and
such
particular
persons
out
of
the
same
equally
corrupted
mass
are
chosen
,
and
others
are
rejected
,
belongeth
unto
the
deep
and
hidden
counsell
of
God
,
whose
judgements
are
unsearchable
,
and
his
waies
past
finding
out
,
to
whose
soveraignty
it
appertaineth
to
forme
out
of
the
same
lump
,
one
vessell
unto
honour
,
and
another
unto
dishonour
,
to
shew
mercy
on
whom
hee
will
shew
mercy
,
and
to
pass
by
whom
he
will
pass
by
.
7.
God
doth
so
absolutely
will
and
decree
ab
aeterno
,
the
manifestation
of
the
glory
of
his
attributes
in
his
works
,
as
that
withall
he
purposeth
that
the
temporary
execution
of
those
eternall
and
absolute
decrees
shall
finally
be
in
materia
apta
&
disposita
for
such
a
manifestation
.
8.
All
those
intermediate
dispositions
between
the
decree
and
the
execution
thereof
,
whereby
the
subject
is
fitted
for
such
manifestation
of
Gods
glory
,
if
they
be
gracious
,
they
are
by
Gods
eternall
will
,
decreed
to
be
wrought
,
and
accordingly
are
in
time
effectually
wrought
by
himselfe
and
his
grace
,
in
and
with
the
will
of
the
creature
.
If
they
be
evill
and
sinfull
,
they
are
in
his
eternall
purpose
permitted
to
bee
wrought
,
and
are
in
time
actually
wrought
by
the
deficient
and
corrupt
will
of
the
creature
,
and
being
so
wrought
,
are
powerfully
ordered
by
the
wise
and
holy
will
of
the
Creator
to
his
glory
.
1.
So
then
,
God
did
ab
aeterno
,
most
absolutely
wil
and
decree
his
owne
glory
,
as
the
supreme
end
of
all
,
consulting
therein
the
counsell
of
his
owne
will
,
and
not
the
wils
of
any
of
his
creatures
.
2.
In
order
unto
that
supreme
end
,
he
did
freely
elect
some
Angels
,
and
some
lapsed
men
unto
blessednesse
;
for
he
might
do
with
his
own
gifts
,
what
hee
would
himselfe
.
3.
In
order
to
the
same
supreme
end
,
he
did
leave
some
Angels
,
and
some
lapsed
men
to
themselves
,
to
their
own
mutability
and
corruption
,
not
being
a
debtor
unto
any
of
them
.
4.
But
he
did
not
ordaine
any
creature
to
absolute
damnation
but
to
damniaton
for
sin
;
into
which
they
fal
(
as
they
themselves
know
)
by
their
own
wils
&
whereof
they
are
themselves
the
alone
causes
and
authors
;
Gods
work
about
sinne
being
only
a
willing
permission
,
and
a
wise
,
powerfull
and
holy
Gubernation
,
but
no
actuall
efficiency
unto
the
formall
being
and
obliquity
thereof
.
I
am
sorry
I
am
led
on
by
mine
own
thoughts
thus
farre
into
your
proper
work
.
But
here
I
stop
.
I
was
glad
to
see
two
Orthodox
and
sound
Axioms
,
stand
before
the
book
of
your
Author
,
as
the
basis
of
his
superstructure
.
Two
men
of
quite
different
judgements
in
these
very
arguments
I
finde
to
have
done
so
Prosper
cont
Collat.
c.
14.
before
.
The
one
Cassianus
the
Collator
,
of
whom
Prosper
hath
these
words
,
Catholicarum
tibi
aurium
judicia
conciliare
voluisti
,
quibus
de
praemissae
professionis
fronte
securis
,
facile
sequentia
irreperent
,
si
prima
Liv.
decad.
3.
lib.
8.
placuissent
.
Which
words
of
his
,
bring
into
my
mind
a
saying
of
the
Historian
,
fraus
fidem
in
parvis
sibi
praestruit
,
Ang
,
de
grat
.
Chr●sti
,
cap.
39.
ut
cum
operae
pretium
sit
,
cum
magna
mercede
fallat
;
and
the
censure
of
Austin
upon
Pelagius
,
Gratiae
Vid.
Savilii
praefat.
ad
lectorem
&
Andr.
Rivet
.
Grotian
.
discuss
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Sect.
8.
Sect.
11.
&
Voss
.
Hist.
Pelag
lib.
1.
cap.
26.
vocabulo
frangit
invidiam
,
&
offensionem
declinat
.
The
other
,
the
famous
Arch-Bishop
Bradwardine
,
(
whom
learned
and
good
men
will
honour
,
notwithstanding
the
hard
censure
passed
by
Hugo
Grotius
upon
him
)
who
premiseth
two
Hypotheses
as
the
ground
of
that
profound
work
of
his
,
de
causa
Dei
.
I
will
have
so
faire
and
just
an
opinion
of
your
Author
,
as
to
beleeve
that
he
did
this
in
candor
and
integrity
,
following
therein
rather
the
learned
example
of
Bradwardin
,
then
(
if
Prospers
censure
may
be
taken
)
the
artifice
and
cunning
of
Cassianus
;
yet
because
this
is
a
course
,
which
may
by
the
credit
of
true
principles
,
draw
the
lesse
cautelous
and
circumspect
Readers
,
to
consent
to
deductions
not
naturally
consequent
upon
them
;
It
is
requisite
,
as
for
writers
,
as
Pliny
adviseth
,
saepius
respicere
titulum
so
for
Readers
to
follow
the
Apostles
counsell
,
to
prove
all
things
,
and
hold
fast
that
which
is
good
.
I
observe
in
your
author
,
much
credit
given
to
a
paper
published
under
the
name
of
Bp
Andrewes
.
If
controversies
were
to
borrow
their
credit
from
the
names
of
men
,
you
could
easily
oppose
the
great
Bp
of
Hippo
,
and
a
cloud
of
many
other
learned
men
,
unto
that
great
name
.
But
I
know
not
whether
the
ipse
dixit
of
an
Anonymous
publisher
,
bee
attestation
enough
to
prove
the
authenticalnesse
of
that
paper
.
Dr
Sanderson
,
a
learned
writer
,
who
once
drew
the
divers
opinions
touching
these
controversies
into
Tables
,
speaketh
of
Dr
Overals
judgement
,
but
maketh
no
mention
of
this
.
And
the
two
Prelates
,
unto
whom
the
publication
of
his
opuscula
,
was
by
speciall
order
referred
,
do
not
give
any
accompt
of
this
paper
to
the
world
,
but
(
that
which
seems
to
induce
the
contrary
)
they
diligently
satisfie
the
Reader
,
cur
haec
&
non
alia
(
speaking
of
the
things
by
them
published
)
sibi
ad
scribendum
delegerit
.
Therefore
it
is
probable
,
that
either
they
owned
not
this
as
his
,
or
willingly
suppressed
it
;
for
something
they
did
suppresse
,
as
they
intimate
in
these
words
,
illud
quidem
nobis
curae
fuit
,
ne
quicquam
prodiret
,
cujus
occasione
sancti
manes
queri
jure
possent
,
famae
suae
apud
posteros
male
consultum
à
nobis
esse
.
Therefore
till
I
come
to
have
a
better
assurance
of
it
,
then
the
testimony
of
the
two
letters
,
F.
G.
and
the
company
of
Fur
Praedestinatus
,
I
shall
take
the
liberty
of
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
this
particular
.
I
now
conclude
with
answering
your
desire
,
which
was
,
that
upon
reading
your
book
,
I
would
give
you
my
opinion
of
it
.
I
have
read
it
so
well
as
I
could
,
a
Copy
not
in
all
places
alike
plainly
transcribed
:
And
truly
,
so
far
as
my
weakness
is
able
to
judge
,
for
the
theological
&
argumentative
parts
of
it
,
it
is
so
solid
and
substantial
,
as
that
I
assure
my self
,
it
will
be
very
acceptable
to
many
learned
men
,
&
very
useful
to
the
Church
of
God
.
You
have
therein
given
a
good
account
to
the
world
,
that
you
did
converse
with
that
second
Bradwardine
,
Dr
Twisse
,
unto
very
good
purpose
.
I
heartily
with
that
there
may
be
no
further
reciprocation
of
the
law
of
contention
between
you
,
but
that
truth
may
so
prevaile
,
as
that
you
may
become
both
one
,
both
in
opinion
and
affection
.
It
will
be
a
happy
time
with
the
Church
of
God
,
when
swords
shall
be
beaten
into
plow-shares
,
and
spears
into
pruning
hooks
,
when
the
earth
shall
be
so
filled
with
the
knowledge
of
the
Lord
,
as
that
all
polemicall
writing
shall
be
out
of
date
;
when
the
Lord
shall
be
one
,
and
his
name
one
,
and
we
shall
all
serve
him
with
one
shoulder
:
Unto
this
let
all
our
writings
tend
,
for
this
let
all
our
prayers
contend
.
I
commend
your
person
and
labours
unto
Gods
blessing
,
and
remaine
Your
most
loving
Friend
,
and
fellow-Labourer
,
Ed.
Reynolds
.
For
the
Reverend
,
my
very
good
friend
,
Mr
William
Barlee
,
Preacher
of
the
word
at
Brockhole
Reverend
Sir
,
I
Return
you
many
thanks
,
that
you
were
pleased
to
gratifie
me
with
a
sight
of
,
and
liberty
to
peruse
,
your
elaborate
correction
of
a
Correct
(
so
called
)
and
Uncorrect
Copy
;
wherein
to
my
apprehension
,
you
have
done
your selfe
,
and
the
Truth
it selfe
,
much
right
,
1.
In
your
dextrous
discoveries
of
the
ambiguities
.
wherein
that
sort
of
men
doe
use
to
hide
themselves
,
and
their
poisonous
doctrine
.
2.
In
your
solid
rescuing
the
Augustinian
and
English
Church
,
from
his
interpolations
.
3.
In
battering
his
flourishing
but
weak
Arguments
,
borrowed
from
the
Pelagian
and
Arminian
Schools
:
And
lastly
,
in
a
right
stating
of
the
Questions
between
you
and
your
adversary
(
which
he
altogether
neglected
,
or
willingly
mistated
)
for
his
next
undertaking
;
which
if
he
doe
,
I
beleeve
he
will
discover
himselfe
far
worse
,
then
yet
he
appears
.
I
perceive
you
are
sometimes
pleasant
with
him
;
ridentem
dicere
verum
quid
vetat
?
and
sometimes
you
are
sharp
enough
,
but
you
could
hardly
otherwise
doe
the
Truth
and
Grace
of
God
right
,
seeing
nature
and
errour
ready
to
insult
and
tyrannize
over
them
.
And
he
hath
little
Grace
or
Truth
,
whose
heart
rises
not
with
indignation
against
the
oppugners
and
opressors
thereof
.
Go
on
,
Sir
,
to
improve
your
Learning
and
Parts
,
in
vindication
of
those
,
which
alone
can
make
you
free
.
You
shall
,
I
verily
perswade
my self
,
much
honor
God
,
his
Grace
,
his
Truth
,
the
true
Church
,
and
your selfe
.
Commending
you
and
your
labours
to
the
blessing
of
the
God
of
all
Grace
and
Truth
;
and
wishing
those
your
papers
and
paines
,
good
success
upon
the
hearts
of
all
those
that
love
the
Lord
Jesus
Christ
,
and
his
free
Grace
,
I
am
,
Sir
,
Your
Brother
and
Fellow-laborer
in
the
worke
of
the
Lord
,
Dan.
Cawdrey
.
Decemb.
8.
1655.
Some
generall
observations
upon
the
Vncorrect
Copy
.
SIR
,
THE
Authour
of
this
Copy
,
(
for
the
sight
whereof
I
thank
you
)
as
hee
discovers
himselfe
to
be
a
man
of
an
insolent
spirit
,
slighting
his
adversaries
,
under
the
notion
of
the
halfe
witted
rabble
of
absolute
praedestinarians
,
so
he
seems
to
be
some
Novitius
in
these
controversies
,
being
either
grosly
ignorant
of
the
answers
given
long
since
to
his
Arguments
,
or
scornfully
negligent
to
take
any
notice
of
them
.
The
mischiefe
which
these
notions
may
do
,
upon
weake
and
unstable
judgements
,
justly
cals
for
your
best
endeavours
to
antidote
and
prevent
it
.
For
as
they
say
,
poison
given
in
strongest
wines
,
is
most
deadly
;
so
is
error
tempered
or
administred
by
men
of
Parts
and
Wit
;
whereof
this
author
is
supposed
to
have
his
portion
.
Had
he
(
which
I
wish
)
but
as
much
grace
,
he
would
not
exercise
his
Parts
of
Nature
,
against
the
free
grace
of
God
.
To
speake
to
each
particular
,
is
your
undertaking
;
I
shall
onely
make
some
generall
Animadversions
,
and
leave
them
to
you
to
improve
them
,
to
the
best
advantage
of
the
truth
.
1.
Hee
takes
no
notice
of
the
usuall
distinction
,
betwixt
Gods
decree
,
and
the
execution
of
it
,
but
jumbles
these
both
together
.
It
is
granted
,
that
conditions
goe
before
the
execution
,
but
not
the
decree
.
Chusing
of
good
goes
before
salvation
,
but
not
before
the
decree
to
salvation
.
All
conditions
are
means
tending
to
an
end
,
and
appointed
for
the
sake
of
the
end
;
therefore
the
end
is
first
intended
and
appointed
:
so
farre
as
they
are
meanes
,
they
have
an
efficacy
in
producing
the
end
,
and
so
are
causes
of
it
.
Gods
decree
is
actus
ad
intra
,
ergo
,
eternall
,
ergo
,
hath
nothing
going
before
it
.
It
is
actus
independens
,
ergo
,
without
causes
or
conditions
.
All
those
whom
God
chooseth
to
salvation
,
he
brings
them
to
it
by
fit
meanes
,
as
primarily
,
by
making
them
of
an
unwilling
will
,
to
have
a
willing
will
,
and
therefore
willingly
to
chuse
good
,
and
refuse
the
contrary
.
Himselfe
grants
so
much
,
if
he
mean
clearly
and
candidly
,
when
he
saith
,
that
the
power
to
chuse
good
,
is
given
us
meerly
of
Gods
grace
.
But
I
doubt
that
here
,
latet
anguis
in
herba
,
that
by
this
power
,
he
means
not
any
new
created
habit
,
or
gracious
quality
,
which
God
infuseth
into
mans
soule
,
whereby
the
naturall
motion
of
mans
will
is
changed
,
though
the
l●berty
of
it
be
not
taken
away
;
but
onely
some
externum
auxilium
,
by
precepts
,
promises
,
threatnings
,
&c.
whereby
the
naturall
power
that
is
in
it
to
good
,
is
excited
and
stirred
up
.
His
similitude
of
the
bladders
plainly
intimate
so
much
;
which
can
yield
no
help
to
a
dead
man
,
but
to
one
that
hath
a
principle
within
to
set
them
on
worke
.
2.
Hee
takes
no
notice
of
that
usuall
distinction
,
of
voluntas
decreti
,
and
voluntas
praecepti
.
For
from
that
saying
,
that
God
wils
not
the
death
of
a
sinner
,
he
concludes
that
God
decrees
not
the
death
of
a
sinner
,
nor
the
salvation
of
a
beleever
but
conditionally
:
for
(
saith
he
)
Gods
will
and
decree
are
both
one
;
whereas
the
will
of
his
decree
,
and
the
will
of
his
praecept
,
are
really
distinct
,
for
1.
The
will
of
his
decree
cannot
be
resisted
,
who
hath
resisted
his
will
?
but
the
will
of
his
command
is
daily
resisted
by
wicked
men
.
2.
The
will
of
his
decree
is
eternall
,
(
being
actus
ad
intra
)
but
his
commands
are
given
forth
in
time
,
one
after
another
.
3.
The
will
of
his
decree
is
immutable
(
being
all
one
with
himselfe
)
the
will
of
his
command
is
mutable
,
as
in
Abrahams
case
.
4.
The
will
of
his
decree
,
is
alwaies
fulfilled
;
he
doth
what
soever
he
will
;
the
will
of
his
command
is
seldome
fulfilled
by
wicked
men
,
and
not
alwaies
by
good
men
.
5.
The
will
of
his
decree
,
is
within
himselfe
,
the
will
of
his
command
,
is
that
which
he
puts
forth
from
himselfe
,
and
therefore
as
much
differing
,
as
the
creature
and
the
Creator
.
3.
He
takes
no
notice
betwixt
an
absolute
,
and
a
conditionall
necessity
:
or
,
which
is
the
same
,
a
causall
and
consequentiall
necessity
.
The
first
of
these
arising
from
the
necessary
connexion
of
causes
,
and
their
effects
,
the
other
from
Gods
decree
:
Hence
he
infers
,
that
if
God
hath
decreed
,
a
man
should
do
good
,
then
he
doth
it
not
freely
,
but
forcedly
against
his
will
,
which
is
altogether
false
.
For
Gods
decree
doth
not
infringe
the
liberty
of
the
second
causes
,
but
rather
establish
it
.
1.
That
it
doth
not
infringe
it
,
appears
,
1.
Because
Christs
death
was
decreed
,
yet
hee
dyed
voluntarily
and
freely
,
otherwise
it
had
not
been
meritorious
.
2.
The
Angels
in
Heaven
obey
freely
and
voluntarily
,
yet
is
this
decreed
,
for
they
are
called
elect
Angels
.
3.
When
the
faithfull
beleeve
,
they
doe
it
freely
,
yet
they
are
elected
to
doe
this
.
2
Thes.
2.
18.
4.
If
all
our
free
actions
and
motions
are
not
determined
,
we
shall
exclude
God
from
a
great
part
of
that
his
providence
,
which
he
exerciseth
in
governing
the
world
.
2.
The
decrees
of
God
d
ee
stablish
the
liberty
of
the
creatures
,
because
he
hath
decreed
not
only
rem
ipsam
,
which
comes
to
passe
,
but
modum
rei
,
the
manner
of
them
.
Why
doe
some
things
come
to
passe
necessarily
,
but
because
God
hath
decreed
they
shall
come
to
passe
by
necessary
causes
?
Why
doe
other
things
come
to
passe
contingenuly
,
but
because
he
hath
decreed
they
shall
so
come
to
passe
,
by
contingent
causes
?
and
the
certainty
of
his
knowledge
,
doth
as
much
hinder
the
liberty
of
the
creature
,
as
the
certainety
of
his
decree
.
For
as
he
cannot
be
frustrated
in
his
purpose
and
decree
so
he
cannot
be
deceived
in
his
knowledge
;
therefore
what
he
knowes
,
must
necessarily
come
to
passe
by
this
consequentiall
necessity
:
yet
none
will
say
this
takes
away
the
liberty
of
the
creature
.
Had
this
Objector
been
pleased
to
take
notice
of
these
distinctions
,
and
throughly
digested
them
,
he
might
easily
have
seen
,
that
they
would
have
utterly
enervated
those
his
paralogismes
,
which
he
cals
demonstrations
,
and
holds
forth
with
such
confidence
.
He
grants
afterwards
,
that
God
foreknowes
all
things
,
and
that
his
certaine
foreknowledge
doth
not
hinder
the
liberty
of
mans
will
.
And
upon
the
same
ground
he
must
grant
it
of
his
decree
also
,
for
they
are
both
actus
ad
intra
,
of
which
the
rule
is
,
that
they
do
nihil
ponere
in
objecto
.
The
decree
of
God
being
an
act
within
himself
,
whiles
he
puts
it
forth
in
some
outward
act
,
tending
to
execution
,
works
nothing
upon
the
creature
.
Now
let
him
shew
if
he
can
,
in
what
outward
acts
upon
the
creature
,
tending
to
the
execution
of
his
decree
,
he
doth
any
way
necessitate
mans
will
.
For
outwardly
he
works
upon
him
onely
by
morall
suasion
,
and
inwardly
by
infusing
gracious
habits
,
which
sweetly
incline
,
and
dispose
him
freely
to
choose
what
is
good
,
in
good
actions
.
In
evill
actions
he
works
not
inwardly
at
all
,
by
infusion
of
any
ill
quality
,
or
principles
,
but
onely
by
leaving
him
to
the
liberty
and
free
motion
of
his
wicked
will
,
(
which
he
is
not
bound
to
restraine
)
and
outwardly
by
propounding
such
outward
objects
,
as
are
in
themselves
good
.
By
which
it
is
apparent
,
that
Gods
decree
doth
not
at
all
necessitate
mans
will
.
Yet
upon
this
false
foundation
,
that
the
will
is
necessitated
by
Gods
decree
,
he
goes
on
usque
ad
nauseam
,
to
inferre
most
absurdly
,
irrationally
,
and
contrary
to
all
Logicall
principles
,
that
if
the
end
be
certaine
,
the
meanes
are
needlesse
.
If
mans
salvation
be
certainely
determined
,
then
no
need
of
faith
,
and
repentance
,
obedience
and
the
like
:
then
all
praecepts
,
threatnings
,
&c.
are
to
no
purpose
:
Whereas
he
cannot
be
ignorant
,
that
media
sunt
propter
finem
,
and
that
finis
intentionis
est
causa
mediorum
,
and
media
sunt
causae
executionis
.
And
whereas
the
Apostle
useth
this
as
an
argument
,
to
make
us
carefull
,
to
be
sober
,
and
to
put
on
the
breast
plate
of
faith
and
love
,
and
the
helmet
of
hope
,
1
Thes.
5.
8.
(
is
parts
of
that
spirituall
armour
,
whereby
we
must
mainte●ne
the
spirituall
combat
)
because
God
hath
not
appoi●ted
us
unto
wrath
but
to
obtain
salvation
by
Jesus
Christ
,
ver.
9.
He
argues
the
quite
contrary
way
that
if
we
be
appointed
to
salvation
,
these
things
are
needlesse
.
And
whereas
the
Apostle
saith
,
that
we
are
chosen
to
alvation
,
through
the
sanctification
of
the
spirit
,
and
beliefe
of
the
truth
,
2
Thes.
2.
15.
and
so
makes
sanctification
and
faith
,
as
certeine
and
necessary
,
as
salvation
it selfe
,
we
being
chosen
to
both
,
by
one
act
of
Gods
decree
,
which
is
both
eternall
and
unchangeable
,
he
saith
no
:
if
wee
bee
chosen
to
salvation
by
any
unchangeable
decree
,
then
neither
sanctification
nor
faith
are
needfull
;
and
so
severs
the
end
and
meanes
,
which
God
hath
inseparably
joined
together
.
He
might
as
well
argue
;
that
because
God
had
determined
that
Hezekiah
should
live
fifteen
yeares
after
his
sicknesse
,
therefore
hee
need
no
longer
make
any
use
either
of
food
or
physick
:
yet
this
is
his
manner
of
arguing
all
along
his
discourse
.
4.
His
conditionall
decree
drawes
after
it
these
absurdities
.
1.
He
takes
away
all
difference
between
election
and
reprobation
betwixt
love
and
hatred
.
For
by
this
,
Esau
is
loved
,
as
well
as
Jacob
,
if
he
chuseth
good
;
and
Jacob
hated
as
well
as
Esau
,
if
hee
chuseth
evill
,
and
both
these
lef●
meerly
to
the
liberty
of
their
own
will
,
whereas
it
is
said
,
that
God
loved
Jacob
,
and
hated
Esau
,
before
they
had
done
good
or
evill
.
2.
He
makes
the
decree
of
God
to
be
uncerteine
,
because
it
hath
no
certaine
object
,
neither
salvation
nor
damnation
is
the
certeine
object
,
it
being
equ●lly
disposed
to
both
these
,
and
both
these
cannot
consist
together
,
being
contraries
.
3.
It
makes
Gods
decree
to
have
a
beginning
and
an
end
:
his
conditionall
decree
hath
an
end
,
and
his
absolute
decree
a
beginning
;
for
this
takes
no
place
,
till
the
other
bee
expired
.
M●n
is
not
absolutely
elected
,
till
the
condition
be
fulfill●d
,
●●l
he
hath
persevered
in
bel●eving
.
Obj.
God
foresees
from
all
eternity
,
who
will
do
thus
,
and
on
that
decr●es
.
Ans.
If
he
foresees
this
,
it
is
either
without
or
within
himselfe
;
he
cannot
foresee
it
without
himselfe
,
till
the
thing
have
a
being
,
non
entis
non
est
conside●a●io
.
If
he
foresee
it
within
himselfe
,
it
is
in
his
own
will
and
decree
(
which
is
the
onely
cause
of
futurition
)
which
they
denie
.
4.
It
maketh
its
to
chuse
God
before
he
chuseth
us
;
for
his
election
is
upon
the
foresight
of
chusing
of
good
;
contrary
to
that
which
is
said
we
love
him
,
because
he
loved
us
first
,
1
John
4.
19.
5.
He
makes
us
to
make
the
difference
betwixt
our selves
,
and
those
that
are
lost
:
for
upon
our
choosing
good
,
God
chuseth
us
,
and
so
puts
a
difference
,
contrary
to
that
,
who
made
thee
to
differ
?
1.
Cor.
4.
7.
6.
He
gives
us
a
better
part
in
our
conversion
,
than
God
;
for
hee
onely
gives
power
to
beleeve
,
wee
put
forth
this
power
into
act
;
and
actus
is
more
excellent
then
potentia
.
It
is
in
our
power
to
frustrate
what
God
doth
in
our
conversion
;
and
so
the
chiefe
honour
is
ours
.
It
makes
Gods
will
to
wait
upon
ours
,
in
all
things
tending
to
salvation
.
7
It
makes
the
d●fference
of
vessels
of
honour
and
dish
nour
,
to
arise
from
the
quality
of
the
matter
,
not
from
the
will
of
the
Potter
,
Rom.
9.
21.
cont.
Neither
can
hee
quit
himselfe
from
Pelagianisme
,
by
saying
,
that
the
Pelagians
held
,
that
there
was
a
power
in
mans
will
,
to
do
the
will
of
God
,
without
his
grace
:
for
the
latter
Pelagians
,
with
whom
Prosper
had
to
do
,
denyed
not
the
worke
of
grace
in
our
beleeving
,
but
held
that
this
grace
is
give
to
us
,
according
to
our
merit
.
Aug.
de
praedest
.
sanct.
l.
2.
And
how
does
this
differ
from
that
doctrine
which
teacheth
,
that
wee
are
chosen
to
salvation
,
from
the
foresight
of
the
right
use
of
our
free
wil●
,
in
chusing
that
which
is
good
,
and
refusing
the
contrary
;
and
makes
grace
only
an
help
in
doing
this
,
when
a
man
sets
it
on
worke
,
as
he
that
swims
doth
his
bladders
.
Yours
and
the
Truths
,
Thomas
Whitfield
.
Animadversions
upon
the
Title
Page
.
CORREct
.
]
As
yet
uncorrected
of
most
of
the
Pelagian
,
Semipelagian
and
Arminian
tenents
,
faulted
in
the
disowned
Copy
.
SOME
NOTES
.
]
A
just
voluminous
Tract
,
by
an
unusuall
Catachresis
,
stiled
,
some
notes
;
among
which
there
appears
scarce
any
of
any
good
note
.
CONCERNING
GODS
DECREES
.
]
More
truly
it
might
have
bin
said
against
Gods
Decrees
.
You
leave
to
God
all
along
many
commands
,
promises
,
threats
,
&c.
but
no
Decrees
,
save
what
are
dependent
on
,
and
subsequent
to
mans
wil.
The
worst
kind
of
Independency
,
is
this
.
REPROBATION
]
Rather
DAMNATION
as
you
should
have
said
,
most
solemnly
in
this
your
owned
,
and
in
your
other
disowned
Treatise
(
and
that
upon
designe
)
confounded
with
Praeterition
,
or
Negative
REPROBATION
,
for
the
private
use
of
a
friend
,
possibly
for
the
use
of
the
man
of
honour
and
integrity
in
your
Dedicat.
who
it
seems
stood
in
need
of
a
matter
of
600
Copies
,
which
within
lesse
then
two
months
were
almost
sold
in
this
very
Country
,
as
saith
W.
C.
Test
is
idoneus
.
CALUMNY
]
i.
e.
truth
;
for
no
other
matters
can
I
learne
you
yet
to
bee
slandered
with
.
When
writings
comming
from
your
faction
take
not
,
the
usuall
Apologie
of
old
,
received
from
your
dogmaticall
Sires
,
is
,
vel
inemendata
fuisse
surrepta
(
in
your
English
uncorrected
Copies
)
vel
omnino
de
Grat.
Christi
.
cap.
2.
&
sic
fermè
Armin.
ad
artic.
sibi
objectos
.
negant
sua
,
or
none
of
theirs
;
as
the
former
writing
in
my
hands
,
scil.
is
either
not
yours
,
or
was
not
fine
enough
to
be
owned
by
superlatively
fine
Mr
T.
P.
Out
of
a
Lettter
of
Dr
George
Kendall
,
directed
to
me
,
Aug.
30.
1655.
YOU
may
please
to
know
,
that
I
much
rejoice
to
heare
you
have
an
answer
ready
to
Mr
P's
Pamphlet
,
which
I
was
requested
by
a
most
Reverend
old
Bishop
,
to
take
into
consideration
,
and
bestow
some
correction
on
it
;
but
hearing
that
a
Minister
of
Northamptonshire
had
prevented
me
,
I
was
willing
to
save
my
paines
,
though
I
could
not
learne
who
the
Minister
was
.
The
Pamphlet
is
well
worded
,
but
slight
enough
I
wis
,
and
is
only
stuffed
out
with
passages
of
Calvin
,
and
others
,
which
I
have
construed
in
another
sense
,
in
my
answer
to
fur
praedestinatus
,
which
hath
laine
a
good
while
in
Dr
Owens
hand
,
&c.
Sir
,
I
wish
you
the
assistance
of
Gods
spirit
in
the
finishing
of
your
worke
.
Dr
Twisses
memory
will
be
beholding
to
you
.
Mr
P.
is
to
me
unknown
,
otherwise
then
by
his
book
,
of
which
I
was
full
,
as
soon
as
I
tasted
it
,
and
the
farther
I
went
on
,
the
more
I
disgusted
it
,
&c.
Answer
to
the
Dedicatory
Epistle
.
SIR
,
I
can
be
content
to
leave
you
in
your
proper
Element
of
Courting
your
Noble
patron
(
as
you
say
)
of
honour
and
integrity
,
of
erudition
too
,
above
his
fortune
or
blood
;
and
if
so
,
you
are
to
blame
in
concealing
his
name
,
and
not
saluting
of
him
with
a
Mace●as
Atavis
edite
Regibus
,
Or
a.
Tuque
ades
,
inceptumque
unâ
decurre
laborem
,
The
rather
because
you
put
an
ominous
taske
upon
him
of
defending
of
you
and
your
Arminianisme
,
which
by
a
great
Dr
of
it
,
even
when
it
was
more
courted
at
Court
,
was
thought
somewhat
dangerous
.
[
(a)
](A78160-e17360-b)
(a)
Dr
Iackson
in
his
Dedicat
.
Epistle
to
the
Earle
of
Pembroke
.
But
methinks
you
should
not
be
so
supercilious
,
as
in
your
Epistles
,
to
check
me
for
going
to
some
of
my
Sympresbyters
with
my
private
papers
drawn
up
against
yours
,
whilst
you
take
the
liberty
about
yours
to
consult
with
Lords
and
Ladies
:
But
possibly
it
becomes
you
as
well
as
it
did
Pelagius
and
Arminius
before
you
,
to
shun
Ecclesiasticall
Tribunals
,
and
fly
to
Secular
,
as
the
first
did
to
the
Lady
Demetrias
,
and
the
other
to
the
Lords
the
States
of
Holland
,
passing
by
all
Synods
and
Classes
,
&c.
2.
I
cannot
blame
you
to
provide
for
the
safety
of
your
person
,
and
the
vineyard
and
budget
you
talke
of
in
an
Epistle
you
wot
of
;
and
well
could
I
wish
all
safety
,
haile
and
happinesse
to
these
,
provided
the
licentiousness
of
the
age
did
not
make
it
so
safe
for
you
,
to
divend
your
poisonous
heterodoxall
grace-blasting
doctrines
:
A
liberty
which
now
adaies
you
have
in
common
,
and
of
course
with
some
Weavers
in
the
West
,
[
(b)
](A78160-e17520-b)
(b)
See
Mr
Whitefields
Refutation
of
loose
opinions
.
And
Mr
Wetherhall
his
discovery
of
false
,
betwixt
Bridge
and
Lincoln
.
and
Blacksmiths
[
(c)
](A78160-e17580-b)
(c)
See
Mr
Whitefields
Refutation
of
loose
opinions
.
And
Mr
Wetherhall
his
discovery
of
false
,
betwixt
Bridge
and
Lincoln
.
in
the
North.
Jam
est
is
ergo
Pares
.
3.
Next
to
the
continuall
feast
of
a
good
conscience
,
if
it
be
any
way
haveable
in
the
way
you
be
in
,
you
doe
well
not
to
be
indifferent
to
the
good
opinion
of
good
men
;
[
(d)
](A78160-e17670-b)
(d)
Sufficit
mibi
consci●ntia
mea
,
necessaria
est
aliis
fama
mea
.
Augustin
.
but
then
,
sithence
the
great
coil
which
hath
been
kept
against
Monopolies
of
all
sorts
,
you
doe
not
so
well
to
monopolize
in
your
first
and
second
papers
,
the
opinion
of
good
men
to
Cassandrians
(
p.
11.
of
the
first
papers
)
Lutherans
(
p.
16.
of
these
)
admirable
Grotians
,
whom
you
prefer
above
Austin
himselfe
,
in
the
matters
to
be
debated
(
p.
28.
)
altogether
excluding
those
good
men
,
Allobrogenses
,
by
most
called
Calvinists
,
Genevenses
,
in
England
Puritans
,
Presbyterians
,
or
any
such
like
goodish
things
;
these
as
you
know
,
I
cannot
,
since
your
Endoctrinating
of
me
by
your
private
Epistles
to
the
contrary
,
according
to
you
,
reckon
amongst
the
good
men
,
you
would
be
well
thought
of
.
Yea
,
all
these
kinds
of
good
men
of
the
first
or
second
Reformation
,
must
bee
ranked
amongst
modest
or
immodest
blasphemers
,
with
Manichees
,
Marcionites
,
Carpocratians
,
Turkes
,
in
that
4.
You
may
too
,
as
the
times
are
,
be
well
enough
allowed
to
betake
your selfe
to
your
crypts
,
to
bury
your selfe
amongst
your
books
.
Eas
tu
mi
frater
in
sellam
&
dic
miserere
.
I
my selfe
in
my
time
,
even
in
these
times
,
have
not
a
little
been
wonted
to
that
.
[
(e)
](A78160-e17940-b)
(e)
Ier.
9
1.
Montes
&
sylvae
mihi
tutiores
,
quam
concursus
hominum
.
Hilary
somewhere
to
that
purpose
.
But
would
to
God
you
were
not
so
much
in
your
Muses
,
for
poring
upon
or
believing
in
the
points
controverted
,
Molina
,
Bellarmine
,
Lessius
,
rather
then
Cornelius
Jansenius
,
for
Hugo
Grotius
the
admirable
man
with
you
,
and
who
indeed
to
you
is
in
all
things
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
rather
then
L.
J.
Bogerman
,
or
J.
Latius
,
for
the
Remonstrants
,
rather
then
the
Contra-Remonstrants
,
though
p.
4.
most
disingenuously
you
are
loath
to
own
either
of
them
;
you
then
would
not
have
put
me
to
a
hard
study
of
the
latter
,
in
opposition
to
the
former
,
whom
you
like
better
.
Similes
labra
lactuc
as
.
5.
But
though
with
some
grains
of
allowance
,
you
may
be
very
well
borne
with
in
the
former
,
yet
that
why
you
,
who
would
be
thought
to
be
so
much
against
all
wilfull
and
premeditated
lies
,
p.
1.
should
,
I
cannot
say
weakely
,
[
(f)
](A78160-e18100-b)
(f)
Under
my
hand
and
seale
,
Feb.
25.
1655.
he
had
this
.
Say
and
write
in
a
way
that
you
dare
to
own
,
&
as
just
occasion
shal
be
given
:
I
wil
not
be
afraid
nor
ashamed
,
to
give
you
and
the
Church
of
God
,
some
account
of
what
I
have
been
doing
against
a
trifling
pamphlet
,
savouring
of
your
Genius
,
and
said
and
believed
to
bee
yours
.
If
it
be
not
,
no
man
in
the
world
should
more
rejoice
then
my selfe
,
if
you
would
renounce
the
Pelagiana
&
Semipelagiana
dogmata
,
conteined
in
it
.
If
you
be
wronged
in
the
transcribing
,
you
will
exceedingly
gratify
me
,
and
right
your self
,
if
you
would
pleasure
mee
with
a
copy
which
you
will
avouch
,
Feb.
27.
in
answer
to
a
terrible
long-winded
pasquil
he
had
thus
much
more
from
me
.
You
may
then
know
how
much
I
understand
of
Pelagianisme
,
and
how
well
I
can
prove
you
to
be
one
,
when
your
insolency
shall
have
provoked
mee
to
make
more
publick
use
of
an
answer
to
your
pamphlet
,
then
in
all
likelihood
it
might
otherwise
have
been
put
unto
by
the
author
of
it
,
&c.
turne
what
you
had
under
my
hand
and
seale
,
in
Hypothesi
of
your
insolency
,
into
an
absolute
saying
,
that
I
intended
to
make
your
first
papers
publicke
(
p.
2.
Dedic
.
)
I
cannot
divine
;
unlesse
perhaps
your
mistaken
charity
take
all
my
wils
to
be
absolute
,
who
will
to
the
Almighty
himselfe
,
allow
no
other
then
an
Hypotheticall
one
;
or
that
,
having
fulfilled
the
condition
of
insolency
against
Gods
truth
,
as
well
as
my
ministry
,
flock
,
name
,
&c.
You
your selfe
,
did
even
thinke
it
fitting
,
that
my
otherwise
Hypotheticall
will
,
should
,
to
use
your
Nic.
Grevinchovius
his
phrase
,
transire
in
absolutam
:
Truly
else
,
had
you
been
but
as
wise
,
as
your
friendly
DANIEL
would
have
had
you
to
have
been
,
as
since
your
threatning
you
have
liv'd
long
unanswer'd
;
so
sure
as
for
me
you
might
have
staied
til
St
Neverstide
,
unto
which
there
is
a
long
day
.
2.
I
can
lesse
give
any
honest
reasons
(
though
some
others
I
think
I
can
give
)
why
you
should
so
peremptorilie
deny
the
former
papers
to
have
been
yours
,
which
I
must
thinke
,
say
,
and
write
to
be
yours
.
If
either
I
must
beleeve
your selfe
,
who
up
and
downe
oppose
this
your
correct
,
smooth
,
faire
Copie
,
to
your
other
uncorrect
one
.
An
uncorrect
one
of
yours
,
is
some
way
yours
,
though
a
thousand
times
over
you
should
repeat
that
of
the
Poets
unto
me
,
which
you
doe
in
your
Epist.
4.
Meus
est
quem
recit
as
O
fidentine
Libellus
Ast
male
dum
recitas
incipit
esse
tuus
.
Thus
I
must
thinke
,
untill
you
tell
me
by
whom
,
in
what
,
cur
quomodo
,
quando
,
you
have
been
wronged
.
2.
If
against
your
ipse
dixit
in
your
own
cause
,
I
may
but
be
allowed
to
give
credit
to
the
testimony
of
two
Reverend
Divines
,
who
have
professed
to
me
,
to
have
seen
one
,
and
one
to
have
transcribed
one
from
under
your
hand
,
which
is
as
like
to
that
first
one
which
fel
into
my
hand
,
as
face
answereth
to
face
,
ovum
ovo
non
similius
,
some
politick
omissions
only
excepted
.
3.
To
say
nothing
of
a
third
grave
antient
Reverend
Divine
,
from
whom
I
had
mine
,
who
hath
oftentimes
told
me
,
that
when
you
would
have
had
the
papers
out
of
his
hand
,
which
he
put
into
mine
,
you
did
not
deny
them
to
be
yours
,
nay
,
but
confessed
them
so
to
be
;
and
against
him
endeavoured
to
maintaine
the
Materia
substrata
conteined
in
them
.
Another
very
honest
man
,
who
by
the
Gentleman
you
mention
,
p.
4.
was
put
upon
the
transcribing
of
your
first
papers
,
upon
the
sight
of
your
hand
,
which
I
shewed
him
,
told
me
,
that
he
wondred
you
should
deny
the
first
papers
to
be
yours
,
or
against
him
(
who
had
an
extraordinary
care
in
transcribing
of
them
,
and
from
whose
copie
mine
came
under
the
hand
of
a
very
Reverend
and
Learned
Divine
)
give
out
that
in
transcription
you
had
been
wronged
.
4
The
consanguinity
of
matter
,
stile
,
very
words
,
sparkling
wit
,
when
compared
with
your
publick
owned
copy
,
proclaim
them
to
be
yours
,
though
now
you
call
your
child
bastard
,
and
force
it
after
a
sort
to
say
,
Est
mihi
namque
domi
durus
pater
,
&c.
5.
If
some
who
love
you
but
too
well
,
out
of
hopes
,
as
I
trust
,
of
gaining
you
and
your
trulie
gallant
parts
,
to
bee
servants
to
Gods
truth
and
grace
;
(
which
hopes
of
theirs
pray
God
they
may
never
give
up
the
Ghost
)
would
but
speake
what
they
know
in
these
matters
(
and
trulie
it
concernes
them
,
since
in
your
Epistles
,
as
well
as
in
your
publick
writing
,
you
accuse
them
of
ignorance
,
malice
,
forgery
,
&c.
)
I
should
not
need
to
cast
about
me
for
Topicall
arguments
,
to
prove
you
to
be
the
father
of
the
first
papers
,
what
they
can
produce
,
would
bee
as
demonstrative
as
any
in
Euclides
Elements
.
They
are
of
yeares
and
discretion
,
let
them
plead
for
themselves
upon
a
high
charge
;
and
let
this
what
I
have
here
said
,
serve
for
answer
to
what
you
have
p.
4.
and
else
where
.
As
to
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
Erysipelas
objected
to
me
,
I
confesse
I
was
never
halfe
so
good
as
your selfe
,
either
at
Copiam
or
Elegantiam
verborum
,
who
in
these
things
to
give
you
but
your
due
,
are
a
very
Magister
Artis
.
I
know
too
,
and
feele
full
well
,
that
the
parrhesia
which
I
use
in
speaking
,
when
as
neer
as
I
can
,
I
doe
but
call
things
by
their
proper
names
,
procures
me
small
favour
in
the
world
.
Obsequium
(
you
know
)
amicos
,
v●ritas
odium
parit
.
2.
But
in
the
termes
which
I
gave
you
,
I
reckon
it
to
have
been
foelix
infortunium
to
me
,
that
no
other
dropped
from
my
pen
,
then
were
usuall
to
Austin
against
Pelagius
,
and
to
learned
orthodox
King
James
against
Arminius
,
your
true
doctrinall
proparents
,
as
I
hope
my
book
will
evidence
:
And
I
trow
you
will
not
think
it
reasonable
to
provide
a
napkin
to
wipe
their
foule
mouths
.
3.
And
if
perchance
I
had
been
out
in
the
broadnesse
of
my
expressions
,
when
sub
sigillo
I
as
another
Cynthius
did
aurem
tibi
vellere
,
by
rounding
of
something
into
your
eare
,
of
which
you
might
have
made
good
use
;
yet
why
will
you
in
your
open
Correct
Copy
,
be
so
strangely
revenged
upon
me
,
as
to
proclaim
to
all
the
Christian
orthodox
world
wherever
your
book
shall
come
,
that
I
told
you
but
the
truth
,
and
quod
semper
licuit
,
did
but
mordaci
rodere
vero
.
4.
The
Erysipelas
,
as
I
understand
by
a
profounder
Physitian
then
your selfe
,
is
a
disease
rather
hot
then
hurtfull
,
and
is
sometimes
the
indicium
of
a
Recovery
from
some
great
sicknesse
,
possibly
from
a
dangerous
feaver
,
nay
phrensy
,
or
from
the
spirituall
Nitnia
,
which
you
my
charitable
physitian
,
thought
mee
your
poor
patient
to
be
sick
of
.
And
truly
but
for
your
quaking
T.
P.
after
another
guesse-fashion
then
now
I
shall
do
,
who
take
them
to
bee
the
true
initials
of
the
name
and
sirname
of
Mr
Quondam
grave
physitian
;
who
yet
methinks
when
in
Divinity
he
talkes
of
high
matters
,
doth
rather
talke
like
a
Drs
Pharmacopaeus
then
like
the
Dr
himselfe
.
7.
But
that
neither
the
old
or
young
Troian
,
whom
you
compare
to
Pausanias
or
Nicostratus
,
have
half
of
your
spite
,
against
any
thing
of
yours
,
which
you
have
manifested
against
Gods
truth
and
Gods
way
which
they
walke
in
,
you
might
have
had
such
a
retortion
from
them
,
as
you
would
have
been
loath
to
have
heard
of
;
but
because
they
owe
nothing
but
good
wil
to
your
person
,
in
hopes
of
amendment
for
after-times
,
they
will
spare
you
for
this
time
.
Sed
parcius
ista
viris
,
tamen
objicienda
memento
.
8.
If
by
what
followes
in
the
3.
and
4.
pages
of
this
Dedicat.
you
would
not
slilie
(
which
I
much
feare
,
who
have
some
more
then
ordinarie
reasons
to
bee
jealous
over
you
that
way
)
insinuate
first
,
that
simple
heresies
not
obstinatelie
maintained
in
matters
of
Religion
,
are
no
fruits
of
the
flesh
or
evill
works
,
whilst
you
say
,
that
God
will
render
to
every
man
according
to
his
works
,
not
according
to
his
opinions
;
but
that
as
your
Batavicke
brethren
,
the
Remonstrants
talk
,
that
they
are
pura
put
à
sincere
ones
,
before
in
the
very
fundamentals
of
the
Covenant
of
grace
,
you
make
them
so
much
as
orthodox
ones
.
3.
Or
that
you
and
the
pious
men
of
your
way
(
of
the
most
of
whom
to
be
sure
that
is
true
,
that
we
may
Illis
dare
eloquentiam
&
eruditionem
,
fidem
&
religionem
nunquam
coluerunt
)
because
you
are
great
admirers
and
followers
of
a
Practicall
Catechism
you
wot
of
,
published
the
sixth
time
,
are
the
only
none-suches
,
and
peerelesse
patterns
of
true
piety
,
with
whom
none
of
ours
recommended
to
the
world
for
piety
,
prudence
,
moderation
,
by
Mr
T.
Fuller
,
in
his
late
Abel
Redivivus
,
or
by
Mr
▪
William
Clarke
in
the
Lives
and
deaths
of
some
later
Divines
,
who
have
much
contended
against
your
way
,
and
yet
not
lost
the
practice
or
purity
of
religion
,
but
rather
exercised
both
in
so
doing
.
4.
Or
that
you
will
not
pin
upon
my
credulitie
that
the
presse
was
your
feare
,
rather
then
your
itch
,
which
I
know
and
can
prove
to
be
quite
contrary
;
I
say
were
it
not
feare
that
in
your
ambiguous
generall
expressions
,
you
would
intimate
all
these
things
,
I
could
have
been
willing
to
have
forborn
all
further
criticismes
upon
the
fair
text
of
your
Dedicat.
I
can
be
content
to
injoine
my selfe
silence
from
telling
any
Tales
out
of
your
pious
practical
School
,
and
I
shall
with
expedition
addresse
my selfe
to
a
more
down
right
schuffle
with
you
,
about
what
you
have
in
your
second
portall
or
Paraenesis
.
Nunquam
bella
piis
,
nunquam
certamina
desunt
,
Et
quocum
certet
mens
piasemper
habet
.
My
minde
much
misgives
me
,
or
upon
search
we
shall
finde
,
that
Gramine
sub
hoc
viridi
latet
anguis
.
Tit.
Paranesis
p.
1.
THE
necessity
which
you
suggest
of
publication
,
was
a
selfe-created
necessity
,
and
yet
I
am
sure
no
waies
opposite
to
your
Liberum
Arbitrium
,
or
free
will
.
Else
pray
good
Sir
,
what
made
you
as
it
were
per
saltum
,
to
flie
from
the
faire
hopes
which
your
first
alarming
Letter
put
me
into
,
of
having
(
to
use
your
owne
words
)
a
true
copy
,
and
such
a
one
,
as
you
would
owne
not
only
in
the
night
,
but
if
need
be
at
noon
too
:
Which
hopes
with
much
civility
and
respect
,
were
entertained
by
me
,
as
may
be
seen
p.
3
,
4.
in
marg.
Of
this
Answer
,
I
say
what
[
(g)
](A78160-e19360-b)
(g)
Hieronym
.
Epist.
ad
Ctesiphont
.
Ecclefiae
victoria
est
vos
apertè
dicere
quod
sentitis
.
Idem
,
semper
docent
&
semsemper
negant
.
Quicquid
vident
displicere
,
non
suum
,
sed
alienum
esse
contendunt
.
The
Carthag
.
fathers
complaine
to
Austin
,
that
,
etiamsi
Pelagius
Celestiusque
correcti
siut
vel
se
ista
numquam
sensisse
dicunt
,
&
quaecunque
scripta
contra
eos
prolata
fuerint
,
sua
esse
negabunt
,
n●c
est
quemad
modum
de
menda
cio
convin
cantur
.
you
,
as
the
poenitentiall
stoole
(
at
which
you
jeere
,
Epist.
2.
)
had
been
to
many
a
Northern
Scotick
wild
blade
;
for
as
some
diseases
do
better
when
they
break
out
,
then
when
they
are
kept
in
;
So
it
hath
been
more
beneficiall
to
the
Church
ever
,
for
Pelagiam
and
Arminian
errors
by
the
Authors
of
them
,
to
have
been
published
,
then
for
them
hatching
of
them
in
their
bosomes
,
to
communicate
them
only
to
their
confidentiaries
,
(
a
)
in
cryptis
.
§.
1.
Ibid.
I
Am
too
conscious
of
my
owne
frailties
,
which
are
great
and
many
,
then
for
to
cast
stones
at
you
for
not
being
infallible
.
[
(h)
](A78160-e19510-b)
(h)
Cic.
humanum
est
errare
,
labi
,
decipi
.
Homo
sum
,
humani
nihil
a
me
alienum
puta
.
Horat.
Quisque
suos
patitur
manes
,
optimus
ille
est
qui
minimis
urgetur
.
In
many
things
we
offend
all
,
Jam.
3.
2.
or
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
we
trip
all
.
And
had
all
your
Errata's
been
only
slight
ordinary
trippings
or
stumblings
,
or
but
which
used
to
be
said
of
Cyprians
errours
,
tantum
naevi
in
candido
pectore
,
I
trust
by
Gods
grace
,
I
should
either
not
at
all
have
taken
notice
of
them
,
or
at
most
only
have
proceeded
against
them
in
the
Spirit
of
meeknesse
.
But
many
of
your
faults
are
of
such
a
complexion
,
as
that
I
am
forced
to
come
against
you
with
the
rod
,
2
Cor.
Iniquity
is
bound
up
in
the
heart
,
even
of
your
Correct
Child
,
Copy
I
meane
,
and
the
rod
of
correction
must
drive
it
far
from
you
,
Prov.
1.
It
is
well
you
will
not
allow
that
Abaddon
or
Apollyon
,
or
accuser
of
the
brethren
to
bee
upon
the
bench
of
your
Censors
,
when
your
cause
comes
to
bee
tried
.
Yet
I
am
,
Sir
,
prettie
well
assured
,
that
neither
in
City
or
Countrey
,
you
shall
well
find
any
better
affected
to
your
cause
and
way
of
management
of
it
,
then
himselfe
.
He
likes
of
your
faire
beginnings
,
I
can
assure
you
;
Hoc
Ithacus
velit
&
magno
mercentur
Atridae
.
2.
I
cannot
well
phancie
how
you
should
expect
the
God
of
heaven
to
speak
for
you
,
whom
upon
supposition
of
an
absolute
decree
,
you
are
not
ashamed
,
horresco
scribens
,
p.
24
,
&c.
to
make
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
nay
,
to
be
worse
then
the
devill
himselfe
,
p.
41.
and
p.
13.
3.
Nor
can
I
well
tell
how
any
of
the
brethren
who
are
faithfull
,
chosen
and
true
,
Rev.
should
vote
on
your
side
;
whom
as
it
is
well
enough
known
,
you
seldome
use
to
name
,
but
in
the
Accusative
case
.
I
cannot
well
tell
who
you
would
have
to
be
your
Judges
,
or
allow
to
be
of
your
Jury
.
4.
As
for
the
cause
I
maintain
against
you
,
were
the
Ecclesiasticall
Lawes
and
Courts
as
they
have
been
,
ever
since
the
Reformation
of
the
Church
of
England
from
Popery
,
I
durst
commit
my selfe
to
be
tried
by
God
and
my
Countrey
.
Nay
,
yet
still
I
am
content
for
my
writings
of
all
sorts
,
which
upon
this
occasion
I
have
drawn
up
against
you
,
to
leave
my selfe
to
the
judiciall
ministeriall
censure
of
any
10.
noted
Senior
Sympresbyters
of
worth
,
for
learning
,
piety
,
constant
painfulness
in
the
worke
of
the
Ministrie
,
and
who
since
the
times
have
been
most
upon
their
Tropicks
,
have
been
least
Tropicall
.
These
of
all
others
I
think
fittest
to
determine
matters
betwixt
us
,
as
our
proper
Judges
;
if
at
the
time
of
triall
,
they
will
but
renounce
all
Francisco-Clarian
glosses
upon
the
39
Articles
of
the
Church
of
England
.
§.
2.
p.
1
,
2.
FIrst
,
But
that
possibly
you
may
think
it
a
huge
credit
for
to
be
publickly
pointed
at
,
as
the
Autesignanus
,
and
the
very
Captain
General
of
all
the
Arminian
route
(
a
thing
formerlie
only
known
to
some
of
your
neere
neighbours
)
most
wise
men
would
thinke
;
and
to
my
knowledge
,
some
who
love
you
very
well
do
thinke
,
that
by
thus
appearing
upon
a
publick
Theater
,
before
you
were
in
that
way
challenged
by
an
open
enemie
,
hath
been
so
farre
from
stanching
the
bleeding
of
your
name
,
as
that
it
hath
but
made
it
bleed
more
mortallie
and
dangerouslie
then
before
.
Such
a
wound
indeed
you
have
given
it
,
as
is
not
to
bee
healed
againe
but
by
a
Recanting
tongue
or
pen
of
yours
;
so
that
now
your
name
saith
to
you
,
Ovid.
Namque
ille
,
aut
nemo
,
vel
qui
mihi
vulnera
fecit
,
Solus
Achilleo
tollere
more
potest
.
2.
Unlesse
it
may
be
judged
fitting
,
that
(
whilst
you
and
your
partie
are
sharpening
your
tongues
and
pens
against
Gods
soveraigntie
,
grace
,
counsels
,
servants
)
the
Ministers
of
God
,
whom
the
Prophet
would
not
have
to
be
dumbe
dogs
,
should
be
meer
edentuli
;
there
is
a
necessitie
for
them
not
to
be
toothlesse
at
their
tongues
end
or
pens
end
,
and
yet
your
faction
will
not
have
reason
enough
to
give
out
,
that
they
do
valere
caninâ
eloquentiâ
.
It
is
within
their
commission
to
be
cutting
,
Tit.
1.
13.
3.
I
wish
not
only
that
you
were
for
a
retreat
,
but
also
for
a
serious
Retractation
,
that
now
would
to
you
be
most
honourable
,
even
as
Austin's
was
to
him
.
That
would
to
you
bee
quasi
tabula
post
naufragium
,
and
make
some
amends
,
and
possiblie
gain
you
some
thanks
from
the
Reformed
Church
of
England
,
yea
,
from
all
the
Protestant
Churches
in
Christendome
,
who
do
in
doctrinals
,
maintain
correspondence
with
her
.
You
ought
not
so
much
to
stand
upon
punctilio's
of
honour
,
unlesse
your
arguments
which
you
draw
forth
into
the
field
,
had
been
more
for
pugnam
,
and
lesse
for
pompam
,
and
not
long
since
,
been
beaten
before
you
brought
them
forth
.
4.
As
for
me
,
who
from
your
pasquilling
Epistles
,
have
a
little
more
reason
then
other
people
,
to
know
how
stiffe
you
are
in
the
instep
,
I
much
feare
,
that
notwithstanding
your
profession
of
a
kind
of
willingnesse
to
blot
out
your
writing
(
Oh
that
there
were
a
deleatur
for
the
whole
,
under
your
grave
venerable
hand
!
)
we
shall
rather
finde
you
as
peremptorie
,
as
he
who
cried
out
,
quod
scripsi
scripsi
,
sed
Deus
meliora
:
definam
ego
malè
ominari
.
5.
Your
defensive
buckler
(
as
you
call
it
)
I
am
sure
,
which
no
buckler
should
be
,
is
offensive
enough
,
when
you
make
it
to
fall
on
those
,
whom
your
first
papers
call
the
halfe
witted
rabble
of
absolute
praedestinarians
,
and
these
your
owned
polite
ones
,
absolute
reprobatarians
,
p.
13.
whom
you
deale
withall
,
as
the
persecutors
did
of
old
with
good
Christians
,
who
by
them
were
put
into
beares
skins
,
and
then
they
set
dogs
upon
them
;
so
you
transform
the
holiest
and
ablest
of
your
adversaries
,
into
modest
or
immodest
blasphemers
,
who
are
for
the
Ligonem
,
Ligonem
of
Gods
being
the
author
of
sin
,
and
then
you
set
the
bandogs
of
your
rhetorick
upon
them
.
But
how
sharp
soever
your
shield
,
I
trust
the
two
edged
sword
of
Gods
word
,
will
be
able
to
cut
it
all
in
pieces
,
Heb.
4.
12.
Sect.
3.
p.
2.
AS
for
your
private
conference
,
I
had
thought
that
you
had
not
been
at
all
for
private
divine
Conventicles
,
and
not
having
been
at
it
,
I
cannot
guesse
much
,
how
much
or
how
little
it
was
for
edification
:
but
since
the
breaking
of
it
up
,
from
the
report
which
here
you
make
of
it
,
and
I
have
otherwise
heard
of
it
,
me
thinks
I
may
gather
these
notes
.
1.
That
because
you
thought
your
first
draught
conteining
the
sum
of
your
conference
to
bee
so
inconsiderable
,
as
not
so
much
as
to
vouchsafe
it
a
reading
over
,
before
you
did
part
with
it
out
of
your
hands
.
You
have
made
it
impossible
for
your selfe
with
reason
,
to
make
such
invectives
as
every
where
you
do
against
the
Transcribers
of
your
scrible
;
for
how
can
you
now
tell
that
some
did
not
honestlie
write
according
to
what
they
found
you
to
have
written
before
them
,
without
any
of
the
least
adding
to
,
or
detracting
from
your
first
Copy
.
2.
It
is
somwhat
strange
,
that
you
who
are
a
publicke
Preacher
,
and
provided
of
a
publick
place
,
to
divulge
any
wholsome
sound
doctrine
in
which
it
cannot
be
gainsaid
(
and
what
have
you
to
do
with
any
other
?
)
should
yet
in
a
time
wherein
Liberty
enough
in
all
Conscience
is
given
and
taken
to
,
and
by
those
,
who
do
but
pretend
to
Liberty
of
Conscience
,
be
so
shie
to
owne
what
you
teach
,
should
in
meer
points
of
Religion
,
be
so
much
for
Conjurations
of
greatest
secrecie
(
p.
3.
)
for
whispers
and
murmurs
,
nay
for
a
readinesse
of
going
with
your
owne
hands
to
the
fire
with
your
papers
,
rather
then
to
the
Light
,
p.
4.
as
if
your
owne
conscience
did
tell
you
,
that
they
were
very
fit
to
be
burnt
for
hereticks
.
Aliquid
(
in
this
sure
)
latet
quod
non
patet
,
veritas
est
temporis
filia
,
&
dies
diem
docebit
[
*
](A78160-e20540-b)
*
See
how
like
the
Pelagians
you
are
in
this
,
apud
August
.
Epist.
104
&
105.
Sunt
qui
occultius
penetrant
domos
&
quod
in
aperto
jam
clamare
metuunt
,
in
secreto
seminare
non
quiescunt
,
&c.
.
3.
That
by
what
I
know
and
have
heard
,
and
could
tell
further
,
if
need
were
,
you
were
in
the
way
of
gaining
close
proselytes
to
you
,
not
so
happy
in
that
other
Gentleman
you
mention
,
as
you
were
in
tripping
up
of
the
heels
of
the
first
,
whom
you
felled
to
the
ground
,
as
the
report
goes
by
a
strange
long-winded
syllogisme
,
with
which
you
begin
your
first
papers
.
If
ever
you
get
beyond
sea
againe
,
you
must
not
cry
victoria
for
gaining
all
you
ever
conferred
with
,
unlesse
you
will
doe
it
with
as
little
veritie
,
as
Dr
Weston
at
St
Bishop
of
Calcedon
,
had
made
the
Earle
of
Warwicke
to
become
a
good
Romane
Catholicke
.
Sect.
4.
p.
3
,
4.
1.
IF
you
did
not
after
your
wonted
fashion
,
feed
us
with
empty
spoons
,
put
us
off
with
meer
words
,
and
bare
pretensions
of
your
inability
to
fathome
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
the
Apostle
,
or
the
Abysse
of
the
Psalmist
,
you
would
instit
.
lib.
3.
c.
23.
7.
not
p.
24.
so
tartly
and
sarcastically
have
gibed
at
Calvin
,
for
calling
the
decree
about
the
permission
of
Adams
fall
,
and
the
consequents
of
it
,
horribile
decretum
,
in
no
other
sense
as
its
evident
,
then
because
upon
the
consideration
of
it
,
it
did
affect
him
with
some
awfull
horrour
,
that
would
in
very
deed
have
well
becommed
you
,
were
your
head
of
a
thousand
times
deeper
reach
then
it
is
,
to
have
been
strucken
with
a
reverentiall
and
amazing
silencing
pause
,
at
the
mysterious
gulfe
of
divine
predestination
,
seeing
both
the
Apostle
,
and
the
Psalmist
,
and
all
humble
modest
Divines
with
them
,
and
Austin
[
(i)
](A78160-e20900-b)
(i)
August
.
ad
Laurent
,
c.
99.
ad
Rom.
9.
Hoc
loco
quidam
stulti
putant
apostolum
in
responsione
defecisse
,
&
inopiâ
reddendae
rationis
repressisse
contradictoris
audaciam
.
Sed
magnum
habet
pondus
quod
dictum
est
,
O
homo
tu
quis
es
?
Et
in
talibus
quaestionibus
ad
suae
capacitatis
considerationem
revocat
hominem
.
Verbo
quidem
brevi
,
sed
reipsâ
magna
est
reddita
ratio
.
Idem
eodem
lib.
cap.
98.
Nunquid
iniquitas
apud
Deum
?
absit
,
iniquum
enim
videtur
ut
sine
ullis
honorum
malorumve
operum
meritis
unum
Deus
diligat
,
oderitque
alterum
.
Qua
in
re
si
futura
opera
vel
bona
hujus
vel
mala
illius
,
quae
Deus
utique
presciebat
vellet
intelligi
,
nequaquam
diceret
,
non
ex
operibus
,
sed
diceret
ex
futuris
operibus
;
eoque
modo
istam
solveret
quaestionem
,
immo
nullam
quam
solvi
opus
est
faceret
quaestionem
.
willinglie
confesse
themselves
to
be
at
a
stand
about
the
severall
mysterious
waies
of
executing
those
decrees
,
which
the
ever
holie
wise
God
takes
,
in
the
course
of
his
providence
.
2.
But
he
that
runs
,
if
he
be
but
reading
of
your
book
in
his
hand
,
may
easilie
perceive
,
that
in
your
doctrines
about
this
matter
,
you
are
but
too
n●er
allied
to
that
proud
,
haughty
,
and
daring
generation
,
I
meane
now
of
the
Jesuits
,
Arminians
,
and
Socinians
,
who
think
it
high
scorn
,
that
any
thing
about
this
mysterie
,
should
baffle
or
give
check
to
that
which
they
take
to
bee
the
Lydius
Lapis
for
the
trying
of
all
doctrines
,
viz.
their
Recta
Ratio
.
And
pray
,
according
both
to
you
and
them
,
what
depth
according
to
meer
naturall
reason
,
is
there
in
it
,
for
to
allow
God
the
sole
assignment
of
the
conditions
upon
which
he
wil
Elect
and
Reprobate
?
2.
Or
for
to
maintain
that
it
was
fitting
for
him
to
make
finall
faith
or
infidelity
,
the
conditions
of
those
decrees
,
as
finall
legall
obedience
or
disobedience
;
and
yet
this
is
the
ne
plus
ultra
of
the
deepest
Bathos
of
your
predestination
,
by
which
have
you
not
turned
it
into
a
fordable
shallow
,
for
any
child
to
wade
through
?
3.
And
why
,
seeing
you
doe
in
these
trim
publick
papers
of
yours
,
give
out
faith
and
infidelity
to
be
the
causes
of
Election
and
Reprobation
,
p.
70.
doe
you
so
much
as
seem
to
denie
,
p.
56.
what
you
had
strenuouslie
asserted
in
your
uncorrected
Copy
,
p.
11.
that
when
two
are
equally
called
,
whereof
the
one
converts
himselfe
,
the
other
miscarries
,
it
is
not
God
but
man
that
puts
the
difference
?
[
(k)
](A78160-e21120-b)
(k)
August
.
in
Iohan.
6.
Quem
trahat
&
quem
non
trahat
,
quare
illum
trahat
,
&
illum
non
trahat
,
noli
velle
judicare
,
si
non
vis
errare
.
Can
you
assigne
a
cause
of
the
cause
of
Election
and
Reprobation
,
and
can
you
assigne
none
of
the
Effects
and
Consequents
of
the
one
and
the
other
?
In
your
divinity
belike
(
unlesse
it
be
where
in
Traditionals
you
doate
upon
the
authoritie
of
the
Mother
Church
;
for
then
ignorantia
est
mater
devotionis
,
and
your
Rationale
Ceremoniale
,
consuetudo
sine
veritate
,
est
vetust
as
erroris
,
Cypr.
)
You
never
think
,
that
nihil
scire
jucundissima
vita
est
,
you
be
the
happie
knowing
men
,
all
wisedome
must
dye
with
you
,
Job
12.
1.
Virg.
Foelix
,
qui
potuit
rerum
cognoscere
causas
.
Yet
remember
,
that
Plinius
for
pyring
to
neer
into
the
causes
of
the
Vesuvian
fires
,
was
consumed
by
the
flames
thereof
;
Scrutator
Majestatis
opprimetur
à
gloria
,
Aug.
4.
As
for
us
poor
orthodoxe
Ignaro's
,
wee
think
it
the
highest
perfection
of
our
sober
wisedome
,
not
to
be
wise
above
what
is
written
[
(l)
](A78160-e21290-b)
(l)
Aug.
de
correp.
&
grat
.
c.
8.
Quantum
itaque
nobis
sua
judicia
manifestare
dignatur
,
gratias
agamus
:
quantum
vero
abscondere
,
non
adversus
ejus
consilium
murmuremus
,
sed
hoc
quoque
nobis
saluberrimum
esse
credamus
.
&
so
we
give
no
other
causes
of
predestination
,
then
what
the
Scriptures
do
,
Mat.
11.
25
,
26.
Rom.
9.
11.
Eph.
1.
4
,
5.
and
we
judge
with
Austin
[
(m)
](A78160-e21370-b)
(m)
Jam
si
ad
illam
profunditatem
scrutandam
quisquam
nos
coarctet
:
Cur
illi
ita
suadeatur
ut
persuadeatur
,
illi
autem
ita
,
duo
solum
occurrunt
interim
,
quae
respondere
mihi
placeat
.
Oalti
tudo
divitiarum
!
&
nunquid
iniquitas
apud
Deum
?
Cui
responsio
ista
displicet
,
quaeret
doctiores
,
sed
caveat
ne
inveniat
praesumptiores
de
spirit
.
&
liter●
,
c.
34.
Idem
alibi
.
Cur
autem
illum
poti
us
liberet
aut
non
liberet
,
scrutetur
qui
potest
judiciorum
e●us
tam
magnum
profundum
,
verumtamen
caveat
praecipitium
.
Idem
de
verbis
Apostoli
.
Serm.
20.
O
altitudo
!
Petrus
negat
,
la●ro
credit
!
O
altitudo
!
Quaeris
rationem
,
ego
expavescam
altitudinem
:
Tu
ratio●inare
,
ego
mirer
,
tu
disputa
ego
credam
.
Altitudinem
video
,
ad
profunditatem
non
pervenio
.
Paulus
dicit
inscrutabilia
sunt
judicia
ejus
&
tu
scrutari
venisti
;
hic
dicit
,
investigabiles
sunt
viae
ejus
,
&
tu
investigare
venisti
.
Si
inscrutabilia
scrutari
,
&
investigabilia
vestigare
venisti
,
crede
jam
venisti
.
that
you
by
your
dar●ng
to
the
contrarie
,
have
not
avoided
a
precipice
,
but
split
your selfe
upon
it
;
you
have
not
run
from
the
wolfe
,
but
have
run
just
into
his
mouth
;
and
pray
God
that
ever
hereafter
in
our
Church
,
you
become
not
Lupus
in
fabula
for
it
.
1.
You
be
too
stately
an
Oratour
for
to
state
any
old
Questions
at
all
,
either
in
a
new
found
way
,
or
in
an
old
,
that
would
but
have
shackled
your
luxuriant
rhetorick
;
and
therefore
as
a
thing
much
beneath
you
(
Aquila
non
captat
muscas
)
you
whollie
leave
al
stating
of
Questions
to
your
lesse
elegant
,
and
more
rugged
neighbors
.
2.
But
if
it
be
as
you
say
,
that
you
do
not
novam
semitam
in
veteri
viâ
quaerere
,
state
an
old
Question
in
a
new
found
way
,
then
belike
we
may
take
it
for
granted
,
that
without
any
further
adoe
,
you
be
for
old
Arminianisme
,
scil.
a
thing
which
sure
concerned
Gods
Church
much
at
this
time
,
for
to
be
acquainted
with
,
under
your
own
hand
,
habemus
confitentem
reum
.
3.
Only
pretend
you
what
you
list
to
the
contrary
in
what
followes
next
.
1.
I
am
so
well
acquainted
with
the
altitude
of
your
spirit
,
&
my selfe
and
others
are
so
well
acquainted
with
your
Cassandro-Grotian
streine
,
wherein
as
you
are
,
so
you
affect
to
be
accounted
eminent
,
to
be
indeed
Dux
caput
ipse
gregis
,
as
that
I
doubt
not
but
you
aspire
to
a
Moderatorship
betwixt
the
contending
parties
which
you
mention
:
And
in
this
kind
some
others
might
,
have
expected
some
great
feats
of
pe●formance
from
you
.
2.
But
as
for
my selfe
,
I
find
you
so
whollie
wedded
to
the
latter
parties
against
the
former
,
as
that
I
find
you
to
have
the
hard
hap
of
most
modern
Reconciliators
,
[
(n)
](A78160-e21560-b)
(n)
So
Huge
Grotius
was
early
,
when
he
wrote
his
D●fensio
Pietatis
ordinum
Hollandiae
,
under
the
pretence
of
a
moderator
,
the
known
advocate
of
State
,
for
the
Arminians
and
Vorstians
.
Vide
I.
Bogermani
notas
.
His
Cassand●ian
vo●um
pro
pace
,
ended
,
as
is
plaine
by
his
last
book
,
viz.
his
Discussor
,
in
a
down
right
plea
for
Popery
,
vide
ipsum
,
pag.
penultima
&
ultima
.
Et
Andraei
Riveti
Dialysin
contra
discussorem
per
totum
.
The
designe
of
the
Cassandro
Germane
Interimists
,
ended
at
last
in
a
bold
ex●i●pation
of
Protestan
:
is●●e
,
to
the
uttermost
that
was
in
them
.
Ioh.
Sl●idan
,
An.
1549.
page
374
&
passim
.
The
Gallican
moderators
doe
but
bla●n●h
over
Arminianism
.
Vide
D.
D
Davenan●●i
append●cem
ad
●ractat
.
2.
de
reprobat
.
&
sat●sfact
.
Ch●isti
.
Sic
mu●●er
formosa
superne
D●sinit
in
piscem
.
who
in
words
fawn
sometimes
upon
two
different
parties
,
but
indeed
fall
most
fowlie
upon
,
and
doe
most
hostilely
pursue
that
which
they
are
most
resolved
to
hate
,
and
withall
their
might
to
beate
downe
.
I
should
therefore
have
been
extreamly
satisfied
,
if
in
this
your
Presse
Copy
,
you
had
not
openly
and
only
appeared
for
the
Remonstrants
opinions
against
those
of
the
Anti-Remonstrants
:
For
not
so
much
the
ancient
fathers
before
St
Austin
(
from
whom
as
I
hope
elsewhere
,
to
shew
,
Austin
differed
in
no
materiall
things
.
)
As
for
Austin
Junior
against
Austin
Senior
,
for
Austin
the
Presbyter
,
against
Austin
the
Bishop
;
when
as
yet
the
good
old
Bishop
did
cry
peccavi
,
and
did
some
kind
of
honest
penance
for
some
of
the
errata
calami
,
which
fel
from
him
by
over-lavish
expressions
,
in
the
commendation
of
Nature
and
free
will
in
his
younger
times
:
[
(o)
](A78160-e21810-b)
(o)
Aug.
De
perseverant
.
c.
3.
11
,
&
12.
In
prioribus
illis
scrip●●●
Augustinus
●o●
s●r
bend●
.
sed
sine
praejudicio
al●●rum
cau●a●um
quas
prud●ntes
p●ssunt
inv●stigare
,
de
quorum
vetu●late
frustra
ipsi
praescribitur
quia
Laicus
quaedam
Romae
Caep●●
,
&
●a
A●●rica
Presbyter
explicavit
,
quo
tempore
si
de
rebus
istis
dub●●av●●
,
n●mo
ut
op●nor
est
tam
in●ustus
atque
invidus
qui
cum
proficere
prohiberet
,
atque
in
hac
dubitatione
ipsi
remanendum
esse
judica●●●
.
Unto
which
emendations
of
his
,
the
African
,
Ephesin
,
Milevitan
,
Arausican
Councils
,
did
all
consent
;
for
not
so
much
the
Synod
of
Augusta
,
(
which
never
that
I
could
learn
,
or
I
think
you
will
ever
be
able
to
show
,
did
differ
from
that
of
Dort
,
in
the
matters
debated
and
determined
there
;
unlesse
perhaps
in
some
more
laxe
phrases
,
wherein
,
as
is
used
to
be
said
of
the
Fathers
,
that
ante
exortum
Pelagium
,
they
did
securius
loqui
,
so
those
might
speake
somewhat
more
broadlie
,
before
Pelagius
Junior
,
alias
your
beloved
Jac.
Arminius
appeared
upon
the
stage
)
as
in
a
down
right
way
against
the
Synod
of
Dort
,
and
so
by
an
inevitable
consequence
against
the
very
orthodox
Protestant
Church
of
England
(
whose
very
genuine
sonne
,
you
would
in
this
very
page
,
have
us
to
take
you
to
be
.
)
Know
you
not
,
that
by
the
then
Learned
Supreme
Politicall
Governour
of
the
Church
of
England
,
Brittish
Divines
were
sent
thither
with
Orders
from
him
,
to
suppresse
Armini●nisme
?
that
they
had
the
first
vote
and
suffrage
given
them
,
in
that
almost
oecumenicall
Protestant
Synod
(
Cui
nunquam
similem
vel
secundam
vidit
Protestantium
orbis
Christianus
.
)
Have
you
the
forehead
,
which
yet
I
know
to
be
sometimes
sufficiently
steeled
,
to
maintaine
,
that
your
opinions
do
not
diametrically
clash
with
the
determinations
of
that
Synod
,
and
our
owne
Divines
there
?
were
they
not
the
visible
lawful
Representers
of
our
Mother
English
Church
there
?
or
must
we
bee
so
wickedly
uncharitable
against
them
,
as
to
looke
upon
them
as
upon
so
many
Ignaroes
,
of
what
the
doctrine
of
their
own
Mother
Church
was
?
or
so
wretchedly
pharisaicall
,
as
that
when
a
motion
did
but
seem
to
be
made
somewhat
prejudiciall
,
to
the
Hierarchick
flaunt
of
the
English
Church
,
they
would
unanimously
enter
their
Joint
Attestation
against
it
;
and
vote
downe
,
concur
in
anathematizing
the
very
doctrine
of
our
Mother
,
the
Church
of
England
?
Pardon
me
,
Sir
,
for
not
beleeving
them
to
have
been
such
unnaturall
execrable
Chams
,
Gen.
9.
21.
I
am
cordially
troubled
,
for
to
heare
you
say
,
that
you
are
a
very
orthodox
Protestant
of
the
Church
of
England
,
whilst
you
doe
openly
appeare
for
Arminius
his
opinions
,
against
those
of
Mr
Perkins
:
for
Bellarmines
against
those
of
Twisse
:
for
a
forreiners
,
and
at
last
a
fugitive
Baro's
,
and
recanting
,
praevaricating
Barrets
opinions
,
against
those
of
learned
Whitakers
;
and
at
the
same
time
of
the
whole
Universities
of
Cambridge
,
as
well
as
of
Dr
Estius
,
Dr
Somes
,
Tindals
,
Chattertons
,
Willets
,
and
a
number
more
;
nay
,
against
those
of
both
the
then
Archbishops
,
John
Whitegift
Cantu●riensis
,
Matth.
Eborac
.
the
Compilers
of
the
9.
Lambeth
Articles
;
of
all
which
things
Ioh.
Vogerman
Nota
,
107.
&
107.
in
Grotium
.
I
rejoice
even
forreiners
with
much
content
and
honour
to
our
Church
,
to
have
taken
notice
,
and
grieve
to
see
you
to
be
so
great
a
stranger
in
your
own
Israel
,
as
not
to
have
seen
,
yea
,
to
oppose
,
Quis
talia
fando
,
&c.
For
my
owne
part
in
what
you
set
downe
here
,
I
cannot
tell
what
most
to
admire
,
whether
,
1.
In
so
great
a
Polititian
,
as
I
take
you
to
be
,
your
improvident
mentioning
of
Contra-Remonstrants
,
Dort
,
Whitaker
,
Perkins
,
&c.
towards
the
rowsing
up
of
my
memorie
,
and
that
of
other
mens
,
unto
the
consideration
of
the
grand
Heroes
of
the
Protestant
Church
,
opposed
by
you
,
you
discover
who
you
side
withall
somewhat
of
the
soonest
.
2.
Or
else
your
disingenuity
,
if
you
have
but
read
any
of
the
Remonstrants
writings
,
in
that
here
you
mention
them
so
slightingly
,
who
have
(
as
you
must
needs
think
,
if
you
have
but
seen
them
)
deserved
so
well
of
you
.
Ingenuum
est
agnoscere
per
quos
profeceris
.
3.
Or
else
whether
or
not
that
supercilious
scornfulnesse
,
upon
the
confidence
,
which
you
have
of
your
own
great
naturall
wit
,
in
adventuring
to
maintaine
Remonstrant
opinions
,
and
yet
not
vouchsafe
to
looke
so
much
as
upon
any
Remonstrant
author
.
But
perhaps
I
commit
an
errour
against
the
aptnesse
of
your
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
Euphues
of
the
pia
mater
of
your
braines
,
which
doth
Raccovian
Catechisme
.
4.
Or
if
not
at
any
of
these
,
yet
then
at
what
is
worse
.
(
pardon
sweet
Sir
,
a
bugs-word
from
me
)
Your
bold
impudence
in
making
a
shew
of
being
no
Arminian
Remonstrant
,
when
as
your
book
à
Capite
ad
Calcem
,
abounds
with
it
,
as
much
as
any
ulcerous
body
doth
with
botches
.
In
tanto
corpore
non
est
mica
salis
.
4.
Much
may
be
excused
,
from
such
prelates
as
Out
all
and
Davenant
,
&c.
]
1.
Diminutively
spoken
of
Praelates
,
by
such
an
admirer
of
Praelates
,
and
that
Qua
tales
,
as
your selfe
.
Is
excuse
instead
of
Lawrels
of
commendation
,
all
that
you
will
allow
them
,
especially
Davenant
,
for
their
great
pains
in
clearing
the
controverted
points
?
Perchance
it
's
as
much
as
they
doe
deserve
for
their
over-masculine
opposing
of
Arminianisme
,
and
so
of
your
great
Diana
.
2.
But
how
do
you
prove
,
that
either
of
these
Prelates
did
onlie
moderate
betwixt
the
contending
parties
,
the
Remonstrants
,
and
Contra-Remonstrants
,
and
their
Complices
;
and
that
they
did
not
both
adhere
to
the
latter
,
and
stoutlie
oppose
the
former
.
It
is
well
known
what
side
Doctor
Davenant
took
in
the
Synod
,
and
after
it
.
[
(p)
](A78160-e22640-b)
(p)
Bishop
Hall
and
B●shop
Davenant
,
in
their
Letters
annexed
to
B●shop
H●ls
Reconciler
,
p.
75.
84
,
85.
averre
,
that
the
Arminian
errors
cond●mned
at
Dort
,
are
cont●●ry
to
the
English
Church
.
Animadversions
ag●inst
Mr
H●rd
his
Gods
love
to
mankind
,
p.
10.
And
3.
As
for
Bishop
Outall
,
I
shall
in
as
fitting
a
place
,
tell
you
more
of
him
;
in
the
meane
while
content
your selfe
with
what
his
fellow
Bishop
Davenant
saith
of
him
,
that
he
did
,
together
with
the
Church
of
England
,
Conjoine
the
particular
absolute
decree
of
God
,
not
depending
upon
the
praeicience
of
humane
faith
or
will
,
but
upon
the
purpose
of
Gods
will
and
grace
towards
those
whom
God
in
Christ
hath
chosen
to
deliver
,
with
the
generall
and
conditionarie
will
,
or
generall
promise
;
which
every
body
now
may
know
,
is
none
of
the
way
which
you
take
.
5.
Amongst
the
Clergy
and
amongst
the
Laity
]
[
(q)
](A78160-e22750-b)
(q)
This
contemning
of
the
Clergy
too
yo●
have
learned
from
Pelagius
,
or
at
least
tooke
out
the
lesson
without
booke
.
Aug.
l.
2.
cont.
Iul.
c.
ver.
Quos
,
inquit
,
(
Clericos
)
urbana
exagitatos
dica●itate
,
vel
potius
vanitate
contemnis
,
quia
non
possunt
secun
dum
Categories
Aristotelis
de
dogmatibusjudicare
,
quasi
tu
qui
maximè
qu●reris
examen
vobis
&
Ep
scopate
judicium
denegari
,
peripateticorum
possis
invenire
concilium
;
ubi
de
subjecto
&
de
his
quae
sunt
in
subjecto
contra
originale
peccatum
,
dialectica
sententia
proseratur
.
Aug.
l.
2.
operis
imperfecti
:
hoc
dixerim
ut
ostenderem
quam
sis
acutus
,
qui
me
obtusiore
dicis
esse
pistillo
.
Indeed
,
if
our
Countrie
as
to
the
clerical
or
ministeriall
part
of
it
,
did
yet
abound
with
such
Ministers
,
as
were
only
fit
to
supplere
locum
idiotae
,
with
such
poor
rats
,
such
lasie
Hierarchick
,
non
residentiall
,
non
preaching
Lubbers
,
as
it
hath
,
by
the
report
of
honest
knowing
people
,
abounded
with
in
former
times
,
you
might
speake
thus
(
after
your
wonted
manner
)
scornfully
and
diminutively
of
your
neighbour
Clergy
men
.
2.
You
sure
take
your selfe
,
as
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
be
one
of
those
hundreds
fit
to
speake
of
these
mysteries
,
when
at
Daintrey
,
you
came
out
with
that
which
you
have
,
p.
26.
about
Gods
preparing
torments
for
the
Devill
and
his
Angels
,
but
not
for
any
wicked
men
.
And
when
at
Northampton
(
contrary
to
your
promise
as
some
say
)
you
vented
that
goodly
argument
,
which
you
set
downe
,
p.
72.
about
the
universalitie
of
Christs
death
.
2.
For
my
part
I
dare
not
be
so
uncharitable
,
but
to
assure
my selfe
and
others
,
that
not
one
of
the
hundred
of
your
despised
Presbyterian
brethren
,
but
would
have
handled
those
matters
,
even
ex
tempore
,
better
,
i.
e.
more
solidlie
and
orthodoxlie
,
then
you
the
trim
finicall
bean-cleric
.
of
the
Countrie
,
did
after
all
your
artificiall
preparations
.
3.
As
you
,
and
your
Pelagian
and
Arminian
faction
,
by
debasing
of
them
,
handle
these
mysteries
,
who
make
election
to
be
nothing
else
,
p.
2.
but
a
consequent
reward
upon
persevering
in
the
faith
,
and
well
doing
,
and
reprobation
to
be
nothing
else
,
save
a
punishment
to
the
contrarie
.
Either
every
Preacher
is
fit
to
divulge
these
,
not
operta
,
but
aperta
,
or
he
is
fit
to
be
no
preacher
at
all
.
4.
Not
one
in
a
thousand
of
the
scorned
Laity
(
if
but
competentlie
instructed
and
catechised
)
but
would
even
instruct
and
teach
you
,
(
otherwise
a
Great
Rabbi
in
our
Israel
)
that
vocation
,
faith
,
repentance
,
and
all
graces
,
are
subsequent
genuine
fruits
of
election
,
and
not
antecedents
to
it
,
as
you
speake
of
them
,
even
when
you
strive
in
your
owne
defence
,
to
speak
best
of
them
,
p.
56
,
68
,
69.
something
else
therefore
,
besides
what
you
doe
in
the
next
lines
so
demurely
pretend
to
,
which
though
I
can
tell
what
it
was
,
yet
for
to
spare
you
,
I
wil
not
at
this
time
blab
out
,
was
the
cause
of
that
silence
,
and
afterwards
secrecie
which
you
talk
of
in
the
way
of
venting
of
your
notions
:
Which
now
they
be
out
,
are
not
vera
,
but
placentia
,
writ
just
as
heedid
qui
Terent.
Hoc
.
sibi
negotî
credidit
solum
dari
Populo
ut
placerent
quas
fecisset
fabulas
.
6.
Forced
to
be
more
publick
]
viz.
By
the
fierce
impetus
of
your
own
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
by
no
other
force
that
I
wot
of
,
whose
preparations
to
the
presse
,
had
you
not
appeared
in
it
,
I
am
much
assured
,
would
have
been
none
at
all
,
and
that
for
reasons
wherein
I
can
satisfie
my selfe
,
are
like
to
be
slow
enough
.
7.
One
of
the
falsest
]
A
thing
which
you
by
what
you
confesse
,
of
not
so
much
as
reading
over
your
owne
first
Copy
,
have
(
as
has
been
shewed
)
made
impossible
for
you
to
prove
.
And
I
am
well
assured
it
is
but
the
second
,
taken
from
your
owne
first
,
I
say
not
best
;
for
neither
of
them
are
so
much
as
good
.
8.
Great
leisure
]
In
your
second
Epistle
to
me
,
you
seem
to
call
it
Lasinesse
,
whilst
you
tell
me
of
taking
lesse
paines
with
a
lesser
,
then
with
a
greater
Congregation
;
though
I
blesse
God
for
it
,
and
pray
let
me
crave
leave
to
speake
it
without
boasting
;
I
do
by
one
halfe
take
with
those
few
who
are
under
me
,
more
paines
,
then
you
your selfe
do
with
your
more
numerous
flock
.
And
I
am
some
what
confident
through
Christ
who
strengtheneth
mee
,
that
my
Sermons
bee
more
wholsome
,
though
not
so
handsome
as
yours
.
But
well
it
is
for
me
,
that
this
lasinesse
,
which
I
think
in
me
was
ever
like
unto
Dr
Jacksons
vigorous
rest
,
is
,
you
your selfe
being
judge
,
turned
into
great
leisure
.
I
like
it
the
better
,
because
I
am
sure
you
are
none
of
the
procurers
or
promoters
of
it
.
Deus
,
Deus
,
nobis
haec
otia
fecit
;
and
for
that
as
God
will
have
it
at
this
time
to
be
,
it
may
be
of
some
use
unto
the
Church
of
God
,
for
me
at
some
leisure
to
observe
your
Snake-like
motions
,
and
to
return
some
answers
,
to
your
mischievous
poysonous
papers
.
9.
Not
from
any
ambition
to
be
followed
]
1.
Beleeve
that
whoso
wil
&
can
,
that
knowes
you
.
For
my
own
part
I
cofess
my
faith
as
to
this
point
,
to
be
at
a
loss
.
2.
But
good
worthy
Gentlemen
of
our
Country
,
for
whom
the
snare
in
these
papers
is
laid
,
let
me
crave
the
boldnesse
to
beseech
you
to
take
for
once
,
this
Gentleman
on
his
word
,
satisfie
his
desire
,
and
do
not
you
follow
him
.
Not
only
I
,
who
am
unknown
to
the
most
of
you
,
and
who
were
I
better
known
to
you
,
might
not
seem
to
deserve
to
be
heeded
by
you
;
but
all
those
Reverend
Bishops
and
Doctors
,
who
have
been
already
mentioned
,
and
those
who
may
yet
farther
bee
mentioned
,
together
with
your
own
sacred
mother
the
Church
of
England
,
cry
and
call
with
loud
voice
to
you
,
not
to
follow
him
,
because
he
leads
you
amisse
;
and
who
with
himselfe
may
bring
you
(
which
God
avert
)
into
bogs
and
praecipices
.
10.
Humble
desire
to
be
rightly
understood
]
1.
The
English
world
was
never
so
full
of
pride
,
as
since
it
hath
abounded
with
proud
actions
,
and
humble
phrases
.
But
the
best
is
,
I
have
at
last
brought
my selfe
to
it
,
to
understand
these
expressions
,
when
they
came
from
meer
Complements
the
clean
contrary
way
.
2.
It
is
little
for
your
credit
,
or
the
Churches
ease
,
that
now
at
last
shee
understands
,
and
that
under
the
hand
of
T.
P.
that
he
is
guilty
of
Pelagianisme
and
Arminianisme
,
though
hee
have
the
audacity
to
denie
both
:
Yet
vox
populi
,
vox
Dei
,
do
you
what
you
can
to
the
contrary
,
you
will
henceforward
be
reputed
to
be
,
what
reallie
you
are
.
Conveniunt
rebus
nomina
saepe
suis
.
11.
An
Apology
and
an
Appeale
]
1.
Apologies
should
be
modest
,
&
be
made
use
of
only
for
wiping
off
dirt
from
our selves
,
but
not
for
the
flinging
of
dirt
in
the
faces
of
all
we
meet
with
,
as
this
of
yours
doth
,
as
often
as
in
your
way
,
you
meet
with
any
Reformers
you
like
not
of
,
or
even
with
the
whole
Nation
of
Reformers
,
in
the
first
Reformation
.
2.
Yours
begins
with
Calumnies
,
that
men
in
the
world
of
no
small
name
,
do
make
God
the
author
of
sinne
,
p
8.
Goes
on
with
Jirkes
and
squibs
,
and
ends
with
Complements
.
In
hac
Apologia
multum
inest
turpitudinis
.
3.
An
appeale
[
(r)
](A78160-e23730-b)
(r)
Either
for
you
we
must
erect
a
Court
of
Cassandro-Grotians
,
or
you
had
need
as
Pelagius
of
old
,
to
appeal
to
an
Auditorium
Philosophicum
.
Aug.
lib.
6.
contra
Iul.
c.
20.
Ad
hoc
redacta
est
haere
sis
vestra
,
ut
gemant
sectatores
vestri
,
non
inveniri
dialecticos
judices
in
Ecclesia
,
de
scholis
Peripateticorum
,
sive
Stoicorum
,
à
quibus
possitis
absolvi
.
to
those
you
scorn
to
be
censured
by
,
as
I
am
confident
you
would
bee
by
all
the
present
Clergy
of
the
Countrie
,
clerically
to
be
convened
about
the
matter
,
or
by
all
the
Christian
orthodox
Laity
in
these
parts
.
12.
Such
a
secret
might
bee
communicated
to
one
]
If
it
had
been
any
part
of
the
mystery
of
Godlinesse
,
spoken
of
,
1
Tim.
3.
16.
you
had
leave
enough
from
God
and
the
Church
,
to
have
communicated
it
to
many
;
but
since
the
secret
is
now
come
forth
,
and
appeares
to
belong
to
the
depths
of
Satan
,
Rev
2.
24.
great
pity
it
is
,
that
by
so
fine
and
elegant
a
tongue
,
it
should
have
been
communicated
to
any
one
.
Poysons
sometimes
go
down
glib
[
s
](A78160-e23880-b)
s
Ruffinus
predecessor
to
Pelagius
did
propone
his
fi●st
poison
in
a
book
,
composed
by
Sixtus
a
Pythagorean
Philosopher
,
under
the
name
of
Siatus
a
M●rtyr
,
and
Bishop
of
Rome
,
vide
Hieron
Epist.
ad
Ctesiph
&
in
c.
23.
Hierem.
l.
4.
Comment.
Hoc
enim
(
saith
my
author
Jansenius
for
it
)
ideireo
eum
s●cisse
existimandum
est
,
ut
venenum
aureo
martyris
poculo
biberetur
.
when
presented
in
a
golden
cup
,
and
commended
by
noted
Physitians
.
13.
Which
belonged
only
to
the
fire
]
1.
Sure
you
may
be
thought
to
suspect
your
papers
to
be
guilty
of
some
heresie
,
because
you
would
thus
with
your
owne
secular
arme
,
have
cast
them
into
the
fire
.
2.
And
yet
in
so
doing
,
you
would
neither
have
dealt
worse
with
with
them
,
then
they
deserved
.
(
K.
James
at
the
first
sight
of
P.
Bertii
his
book
,
entituled
Apostasia
sanctorum
,
professed
that
ob
solum
Titulum
,
it
was
liber
dignus
igne
)
3.
Nor
worse
then
,
as
the
report
goes
,
your
admired
G.
Vossius
,
to
whom
you
are
much
beholding
,
did
to
a
basket
full
of
his
writings
,
for
feare
of
the
approaching
Synod
of
Dort
,
and
that
he
might
stand
firm
in
his
Praesidentship
in
Collegio
Belgico
D.
D.
ordinum
Hollandiae
.
It
's
well
for
you
,
that
his
Historia
Pelagiana
,
did
escape
his
fierce
fingers
;
for
else
what
would
you
have
done
for
a
Warehouse
to
fetch
quotations
out
of
?
14.
So
much
as
a
Massilian
]
That
sure
you
are
,
as
the
minimum
quod
sic
,
for
the
opinions
of
the
Molinists
.
It
's
plaine
,
that
our
own
Brittish
Divines
in
their
suffrage
given
in
at
the
Synod
of
Dort
[
(t)
](A78160-e24150-b)
(t)
Synod
Dordrac
.
p.
2.
p.
256.
in
410.
Inter
Massiliensium
errores
,
refertur
quod
n●gaverint
dari
cuiquam
talem
perseverantiam
,
à
qua
non
permittitur
praevaricari
.
Quem
errorē
refellit
,
August
.
de
bono
perseverant
.
c.
6
relate
it
out
of
a
letter
of
Hilaries
to
Austin
,
that
it
was
reckoned
amongst
the
Massilian
tenents
,
that
they
did
deny
there
was
given
unto
any
such
a
perseverance
,
from
which
they
were
not
permitted
to
prevaricate
.
And
't
is
as
plaine
,
that
you
maintaine
many
to
fall
off
,
and
to
praevaricate
totally
and
finally
from
Grace
,
even
the
grace
of
Regeneration
and
Justification
.
p.
67.
15.
A
very
orthodox
Protestant
of
the
Church
of
England
]
So
indeed
you
would
be
reputed
to
be
,
yea
,
even
so
very
a
genuine
sonne
to
the
Protestant
Church
of
England
,
as
if
for
many
miles
about
you
,
our
good
mother
had
never
such
another
.
And
all
this
in
despight
of
many
Articles
of
the
Church
in
King
Edward
the
6.
his
Reign
.
Of
the
17.
Article
in
Queen
Elizabeths
Reigne
.
Of
the
9.
Lambeth
Articles
towards
the
latter
end
of
her
Reigne
.
Of
the
explanatorie
Articles
of
the
Church
of
Ireland
,
in
King
James
his
Reigne
.
Nor
so
much
as
to
dare
to
mention
the
Confession
of
faith
,
Catechismes
,
&c.
of
the
late
Westmonasterian
Assembly
,
though
highly
commended
by
the
Reverend
and
incomparable
Primate
of
Armagh
.
For
my
own
part
,
I
have
in
fidelity
,
though
with
much
weaknesse
served
my
mother
the
Church
of
England
,
now
above
these
twentie
yeares
,
in
the
work
of
the
Ministry
,
and
if
I
bee
not
able
to
prove
,
that
the
Doctrines
which
I
have
taught
all
along
,
contrary
to
what
you
deliver
in
this
booke
,
are
most
agreeable
to
her
faith
,
and
that
yours
are
as
opposite
to
it
,
as
heaven
and
hell
,
light
and
darknesse
,
the
Articke
is
from
the
Antarticke
pole
,
I
shall
be
content
to
be
cursed
by
my
mother
,
even
with
Anathema
Maranatha
.
But
of
this
more
,
if
need
bee
,
when
I
shall
come
to
what
you
say
,
p.
16.
Onlie
let
all
the
true
Christian
sonnes
and
daughters
of
the
Church
of
England
,
tell
me
what
true
sons
to
her
at
any
time
she
hath
found
Arminian
clericall
ceremonialists
to
bee
?
The
rod
and
reproofe
give
wisedome
:
but
a
child
left
to
himselfe
,
bringeth
his
mother
to
shame
,
Prov.
29.
15
,
16.
Managed
discourse
,
&c.
not
from
the
hidden
mysteries
of
Gods
secret
will
,
but
from
the
clearest
expressions
,
&c
]
This
trim
flim-flam
will
then
Apologize
for
your
methodus
procedendi
,
when
as
you
shall
have
proved
,
that
Rom.
9.
11
,
13
,
16
,
18
,
21
,
22.
Eph.
1.
4
,
11.
Act.
15.
Rom.
8.
25
,
29.
1
Tim.
2.
19.
Rev.
13.
8.
20.
15.
and
other
Scriptures
more
,
which
do
professedly
handle
the
matter
of
Predestination
,
and
accquaint
us
with
what
God
hath
fully
determined
shall
be
,
and
how
he
doth
(
if
I
may
so
say
)
make
up
his
decree
,
to
be
no
part
of
his
revealed
will
or
word
,
concerning
his
secret
will
conceived
in
himselfe
,
[
(u)
](A78160-e24620-b)
(u)
Of
which
will
manifested
in
the
word
,
Dr
Whitaker
in
his
Cygnea
Cantio
,
writes
excellently
well
,
conformable
to
Scriptures
.
And
Austin
,
Rom.
11.
O
altitudo
!
ultima
illa
Apostoli
exclamatio
,
hanc
sententiam
confirmat
.
Neque
enim
tantae
allitudinis
est
ut
penetrari
inequeat
,
Deum
od●sse
homines
propter
peccatum
,
etiam
antequam
nati
sunt
,
immò
rationi
convenientissimum
est
,
ut
Deus
serre
nequeat
,
quod
est
naturae
suae
contrarium
.
Ibi
demum
infinitum
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
Abyssus
est
divinae
discreti●nis
,
quando
sine
peccati
ratione
quidam
reprobantur
,
&
alii
qui
nihilo
erant
amore
digniores
ad
vitam
&
foecilitatem
praedest●nantur
.
I●iquum
videtur
(
ait
Augustinus
)
ut
sine
ullis
bonorum
malorumque
operum
meritis
unum
Deus
diligat
,
odiatque
alterum
.
Deus
igitur
hunc
dil●git
,
illumque
odit
sine
meri●is
●llis
operum
aut
b●norum
aut
malorum
.
Hoc
videri
p●ssit
al●cui
iniquum
,
sed
est
aequ●ssimum
,
quia
sic
Deo
visum
est
,
neque
Augustinus
affirmare
veritus
est
,
eos
Apostoli
verbum
evacuare
qui
judicium
divinae
discretionis
ad
opera
reducunt
praevisa
aut
praeterita
,
&c.
or
that
those
Scriptures
are
placed
in
Gods
booke
,
(
as
a
Doctor
once
openly
did
deliver
it
in
my
hearing
,
in
a
sermon
at
Christs
Church
,
(
which
had
been
better
delive'rd
extraaedem
Christi
)
as
the
forbidden
tree
was
in
the
Garden
of
Eden
,
not
to
be
medled
with
,
or
that
as
Adolphus
Venator
once
had
it
;
The
Apostle
might
have
found
him
some
other
worke
,
then
to
have
wrote
those
Scriptures
.
Till
you
shall
have
made
some
attempts
towards
the
proving
of
some
of
these
matters
,
you
must
pardon
us
,
though
we
continue
beleeving
the
forementioned
Scriptures
,
to
be
as
true
and
cleare
Scriptures
for
what
we
prove
out
of
them
for
absolute
praedestination
,
as
any
promises
,
commands
,
threats
,
&c.
frequently
quoted
by
you
,
do
signifie
what
God
likes
or
dislikes
,
will
reward
or
punish
,
when
believed
,
done
,
or
left
undone
.
The
former
signifie
,
whom
,
why
,
how
he
doth
praedestinate
(
the
main
things
disputed
.
)
The
latter
,
tell
after
what
fashion
,
and
upon
whom
that
praedestination
is
to
be
executed
,
of
whom
there
is
no
question
or
difficulty
.
And
would
God
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)
](A78160-e25020-b)
(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)
](A78160-e25210-b)
(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)
](A78160-e25720-b)
(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)
](A78160-e25830-b)
(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)
](A78160-e25920-b)
(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
in
the
great
mysteries
of
praedestination
.
[
(c)
](A78160-e25970-b)
(c)
Tostat
.
in
G●nes
.
c.
19.
In
nulla
ma●●ria
periculo
sius
erratur
quàm
in
hac
de
praedestinatione
,
Eligerem
enim
magis
contra
totius
si
dei
v●r●tatem
perversè
sentire
,
&
in
hac
non
●rrare
,
quàm
in
omnibus
recte
judicando
in
hac
sola
de●●are
.
〈◊〉
.
in
Thom.
p.
1
q.
22
〈…〉
●●●●ster
,
non
evidentia
veritatis
inspecta
,
sed
altitudine
inaccessibili
veritatis
occultae
.
&
hoc
ingeniolo
meo
satis
rationabile
videtur
.
Minus
de
Deo
sensit
,
qui
hoc
tantum
de
illo
credit
,
quod
suo
ingenio
metiri
potest
.
Similiter
idem
in
Rom.
9.
Quum
objicies
conjunge
haec
vera
simul
,
viz.
infallibilitatem
decreti
&
liberum
arbitrium
;
respondebo
me
scire
,
quod
verum
vero
non
est
contrarium
,
sed
nescire
haec
jungere
,
sicut
nescio
alia
mysteria
fidei
quae
credo
.
Haec
ignorantia
quietat
intellectum
meum
.
19.
Hovered
a
long
time
betwixt
the
absolutenesse
of
a
decree
,
and
the
liberty
of
a
will
,
&c
]
But
1.
How
could
you
be
said
to
hover
all
that
while
that
you
were
,
as
you
say
,
p.
24.
for
the
absolute
decree
,
till
Calvins
expression
about
it
,
frighted
you
into
your
wits
,
p.
24.
were
you
then
when
you
stood
,
as
well
as
since
you
have
tumbled
,
a
man
unstable
in
all
your
waies
?
2.
If
your
great
wit
would
not
serve
you
to
reconcile
the
absolutenesse
of
Gods
decree
with
the
liberty
of
mans
wil
;
yet
1.
Why
would
you
not
thinke
them
reconcileable
by
some
other
,
better
seen
in
these
secrets
then
your selfe
.
2.
Or
why
would
you
not
with
Cardinall
Cajetan
[
(d)
](A78160-e26150-b)
(d)
See
the
like
testimony
about
Ph.
Melancton
,
producedby
Walaeus
de
provid
.
div
.
cap
3.
p.
84
Edit.
in
410.
be
so
modest
as
to
acquiesce
in
your
ignorance
without
disputing
against
God
?
3.
Why
were
you
not
so
pious
and
so
provident
;
even
for
the
safety
of
your
own
soul
[
(e)
](A78160-e26210-b)
(e)
Aug.
Tutiores
vivimus
,
si
totum
Deo
damus
:
Non
autem
nos
illi
ex
parte
committimus
.
Idem
lib.
de
perseverant
.
sanctorum
,
cap.
11.
sanc
cum
Apostolus
dicat
,
ideo
ex
fide
ut
secundum
gratiam
firma
sit
prom
ssio
:
Miror
homines
infirmitati
suae
se
malle
committere
quam
firmitati
promissimis
Dei
▪
sed
in●●r●a
est
mihi
,
inquit
,
de
me
volun
as
Dei
.
Quid
ergo
?
Tua
nè
tibi
voluntas
de
te
ipso
c●rta
est
n●c
times
?
Qui
videtur
stare
,
videat
ne
cadat
.
Cum
igitur
utraqve
incenta
sit
,
cur
non
homo
firmiori
,
quam
infirmiori
fidem
suam
charitatemque
commi●ti●
?
that
when
as
to
you
there
seemed
to
be
a
necessity
,
that
either
Gods
absolutenesse
,
or
your
freedome
and
absolutenesse
;
should
be
aloft
,
to
sit
downe
your selfe
by
the
losse
,
then
that
Gods
power
,
grace
,
decrees
,
should
bee
losers
?
Have
you
not
heard
of
a
good
proverb
among
the
Jewes
,
that
praestat
demere
de
profano
&
addere
ad
sacrum
,
quam
è
contra
?
and
will
you
hating
sacriledge
,
not
think
your
own
will
and
freedome
to
bee
a
profane
thing
in
comparison
to
Gods
will
?
The
Lord
deliver
you
from
your
miserable
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
(f)
](A78160-e26320-b)
(f)
This
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
yours
,
makes
you
so
like
the
Massillians
,
though
you
would
not
be
thought
any
,
of
whom
Prosper
.
thus
Epist.
ad
Ruffin
de
lib.
arbitr.
Ab
hac
autem
confessione
gratiae
Dei
ideo
quidam
resil●●nt
,
ut
cum
eam
talem
confessi
fuerint
,
qualis
divino
cloqui●
praedicatur
,
&
qualis
opere
potestatis
suae
agnoscitur
,
etiam
hoc
necesse
habeant
confiteri
,
quod
ex
omni
numero
hominum
per
saecula
cunctanatorum
certus
apud
Deum
definitusque
sit
numerus
praedestinati
in
vitam
aeler●am
populi
,
&
secundum
propositum
Dei
vocantis
El●cti
.
Quod
quidem
tam
impium
est
negare
,
quam
ipsi
gratiae
contr●ire
.
love
God
more
,
and
your selfe
lesse
.
22.
Walking
upon
a
rope
]
I
perceive
you
bee
excellently
good
at
turning
from
what
you
were
but
just
now
,
and
will
become
presently
again
a
Sayler
;
you
are
here
a
funambulo
,
a
rope
dancer
:
And
perchance
in
all
the
feats
of
activity
which
you
shew
upon
your
cord
,
you
little
thinke
that
you
do
but
continue
walking
upon
Semi-pelagian
or
Massililian
[
(g)
](A78160-e26470-b)
(g)
It
will
be
w●rth
the
while
for
those
who
have
skill
and
leisure
to
see
how
these
Massilian
cable●●opes
,
are
drawn
out
at
Length
by
Cornelius
Jansenius
,
whom
as
to
the
matter
,
no
man
can
commend
enough
for
his
incomparable
paines
;
his
words
are
most
remarkeable
.
Aug.
Tom.
1.
lib.
8
cap.
1.
Massilienses
tanquam
Catholicae
fidei
sectatores
Christum
naturae
perditae
salvatorem
omnibus
modis
sibi
retinendum
esse
duxerunt
,
●u●ndamque●gratiam
ejus
,
ut
quemadmodum
Augustinus
dicit
,
nobiseum
pro
Catholica
side
perniciem
Pelagiani
erroris
impugnarent
,
lib.
de
praedestinatione
.
Sect.
cap.
14.
Sed
cum
istud
praedestinationis
&
electionis
propositum
,
quo
quidam
,
pro
solo
Dei
beneplacito
,
nulla
prorsus
habita
consideratione
voluntatis
,
à
perditionis
massa
quam
peccatum
f●cerat
,
aliis
in
eadem
causa
praetermissis
,
discerni
debere
dicebantur
,
&
consequenter
omnes
voluntatis
actus
,
quibus
ex
illa
massa
perditionis
eripiuntur
,
à
prima
credendi
voluntate
usque
ad
ipsam
Gloriae
coronam
accipere
,
durissimum
ipsis
esse
ac
desperationis
causa
videretur
,
adeoque
Catholicae
veritati
&
antiquiori
patrum
sensui
repugnare
,
aliam
viam
salva
Dei
gratia
&
praedestinatione
sibi
aperiendam
esse
duxerunt
,
qua
mitigata
illa
divini
propositi
fatalitate
,
unusquisque
si
vellet
,
per
gratiam
ab
illa
perditione
posset
liberari
.
Itaque
scalas
quasdam
sibi
machinati
sunt
,
(
let
Mr
T.
P.
conceive
these
ladders
to
have
been
made
of
the
rope
he
speakes
of
)
quibus
à
naturae
bonitate
,
quae
non
prorsus
peccato
deleta
fuerat
,
tanquam
prima
&
initiali
quadam
gratia
ad
salva●ricem
Christi
gratiam
,
quis
quis
vellet
sine
ullo
Pelagii
errore
vel
gratuitae
gratiae
laesione
conscenderet
.
Thus
Mr
T.
P.
may
perceive
he
is
not
the
only
funambulo
.
Sic
scilicet
itur
ad
Astra
,
alias
ad
inferos
.
cords
,
they
,
as
their
genuine
successors
the
Jesuites
,
the
Arminians
,
and
your selfe
,
in
the
lucky
device
(
as
you
all
think
)
of
scientia
media
are
still
devising
new
Chimaerical
shifts
,
&
that
under
pretēdency
of
reconciling
Gods
infallible
decrees
,
and
mans
most
fallible
free
will
;
but
which
really
set
up
the
rotten
dagon
,
and
proud
Idoll
of
mans
will
,
against
the
certein
,
never
missing
determinations
of
God
,
which
are
as
the
brazen
mountaines
,
spoken
of
Lev.
6.
1.
which
are
never
moved
.
I
should
not
wonder
though
the
cords
of
your
will
,
and
those
too
of
Antecedent
and
Consequent
,
and
a
number
more
reckoned
up
.
27.
by
which
you
would
(
if
it
were
in
you
)
limit
and
bind
the
Almighty
,
breake
all
together
with
your selfe
,
and
give
you
a
desperate
fall
;
but
as
for
the
counsell
of
God
,
that
shall
stand
,
Prov.
19.
21.
In
the
Lord
is
no
mutability
or
shadow
of
turning
.
23.
Bold
as
the
Pelagians
]
This
Epithete
of
boldnesse
,
you
put
twice
upon
the
Pelagians
,
once
in
your
former
papers
,
and
now
here
;
and
I
thinke
de
industriâ
,
as
a
select
terme
pickt
out
by
you
;
for
that
possibly
in
your
more
polite
Massilian
,
Semipelagian
,
and
politicke
judgement
,
you
take
them
living
among
Christians
,
as
they
did
,
to
have
been
too
bold
and
too
daring
,
when
sub
Christiano
nomine
(
to
use
Tertullians
[
(h)
](A78160-e26910-b)
(h)
Vide
J.
Lai
.
ex
August-Epist.
106.
Damnatus
exis
.
set
,
nisi
objecta
sibi
contra
gratiam
Dei
dicta
,
quae
obscurare
non
potuit
,
ipse
damnasset
.
Praeter
enim
illa
quae
quomodo
potuit
,
ausus
est
qualicunque
ratione
defendere
,
objecta
quaedam
sun
quae
nisi
remota
omni
Tergiversatione
anathematizesset
,
ipse
anathematizatus
esset
.
2.
You
do
not
any where
call
their
errors
haereticall
,
unlesse
perhaps
,
p
55
,
56.
in
a
mollified
sense
,
(
es
tu
inter
Pelagianos
molliores
)
whereas
you
can
finde
in
your
heart
to
stigmatize
the
doctrine
of
speciall
redemption
with
pestilent
haeresie
.
It
is
most
likely
you
think
Pelagians
to
have
been
more
bold
then
false
or
untrue
in
their
sayings
;
but
their
enemies
to
have
been
both
bold
,
yea
,
bloody
and
false
too
.
3.
When
the
Pelagians
were
most
bold
,
(
as
they
were
in
their
first
edition
,
before
they
met
with
opposition
from
their
Catholicke
adversaries
)
they
were
hardly
more
bold
and
adventurous
then
your selfe
were
in
your
first
papers
,
where
you
tell
us
,
p.
1.
that
that
is
a
praeposterous
saying
,
that
God
does
not
elect
us
,
because
we
choose
the
good
,
but
we
choose
the
good
because
he
elects
us
.
That
p.
14.
when
two
are
equally
called
,
whereof
the
one
converts
himselfe
,
the
other
miscarries
,
't
is
not
God
but
man
that
puts
the
difference
[
(i)
](A78160-e27010-b)
(i)
August
.
Epist.
106.
Quis
te
ab
illa
perditionis
massa
discernit
?
Vnde
Apostolus
interrogat
dicēs
,
Quis
enim
,
te
discernit
?
Vbi
si
dixerit
homo
,
fides
mea
,
voluntas
mea
,
bonum
opus
meum
:
Respōdetur
ei
,
quid
enim
habes
quod
non
accepisti
?
si
autem
&
accepisti
,
quid
gloriaris
quod
non
acceper
is
?
&c.
nay
,
then
you
are
in
this
very
Correct
Copy
of
yours
,
wherein
you
would
faine
have
us
beleeve
,
that
you
are
multum
mutatus
,
from
what
you
were
in
your
first
Vncorrected
Copy
:
witnesse
for
this
what
you
have
up
and
downe
,
chap.
●
.
and
what
you
set
downe
expresly
,
chap.
4.
p.
70.
That
because
such
man
as
are
in
Christ
by
faith
,
are
better
then
such
as
are
out
of
Christ
by
infidelity
,
therefore
those
are
taken
,
and
these
are
left
.
An
assertion
as
diametrically
Antiapostolicall
,
as
any
can
be
,
Rom.
9.
11.
and
(
as
shall
be
shewed
in
its
proper
place
)
as
purely
Pelagian
,
as
ever
bold
Pelagius
uttered
any
.
Sic
conveniunt
ultima
primis
.
31.
Nor
so
bloody
as
the
Manichees
]
1.
We
need
not
be
[
(k)
](A78160-e27160-b)
(k)
August
.
lib.
ad
Bonifac.
cap.
18.
Hominem
Dei
opus
defendimus
:
nec
ex
illius
potentia
vel
in
malum
vel
in
bonum
invi●um
aliquem
cogi
.
Prosper
.
ad
Ruffin
.
Adjiciunt
etiam
(
accusatores
Augustini
)
duas
illum
humani
generis
massas
&
duas
cred●
velle
naturas
,
ut
scilicet
tantae
pietatis
v●o
Paganorum
&
Manichaeorum
adscribatur
imp●tas
.
Et
in
Epistola
ad
August
.
Massilienses
;
dieunt
,
sub
hoc
praedestinationis
nomine
fatalem
quandam
induci
nec●ssi●a●em
,
aut
diversarum
naturarum
dici
dominum
conditorem
,
si
nemo
al●ud
possi●
esse
quam
factus
s●i
.
troubled
at
the
objection
of
Manichaeisme
,
it
having
been
so
protrite
a
stallion
,
or
thred-bare
objection
of
the
Pelagians
against
the
Catholickes
:
and
for
that
many
hundred
yeares
ago
it
was
,
upon
the
like
pretences
objected
by
the
Papists
,
to
our
old
suffering
and
late
bleeding
brethren
,
the
Waldenses
[
(l)
](A78160-e27260-b)
(l)
Philip.
Morne's
mystery
of
iniquity
,
progression
.
49.
&
48.
p.
355
,
331.
edit.
Anglic.
ad
A.
p
63.
&
64.
vide
Aug.
lib.
1.
cont.
Jul.
c.
1.
lib.
2
de
nupt.
c.
3.
&
29.
&
alibi
saepissimè
apud
August
.
lib
1.
operis
imperfecti
.
Haec
semper
fuit
maximum
inter
Manichaeos
(
seu
Catholicos
)
Catholicosque
(
id
est
Pelagianos
)
discrimen
,
&
limes
quidam
latissimus
,
quo
à
se
mutuo
piorum
&
impiorum
dogmata
separantur
,
imo
magna
moles
,
quasi
coeli
â
terra
profunditate
disjungens
,
quod
nos
omne
peccatum
voluntati
malae
,
illi
vero
malo
eorum
naturae
(
tribuunt
)
qui
cum
diversos
errores
,
sed
veluti
de
capite
sontis
istius
effluentes
consequenter
ad
sacrilegia
flagitia
perveniunt
.
2.
But
da
Quintiliane
colorem
for
any
such
objection
,
for
do
any
of
ours
maintain
,
that
there
be
two
paramount
uncontroleable
,
unsubordinate
principles
;
wherof
the
one
is
principium
boni
,
the
other
principium
mali
?
Or
do
we
maintain
that
the
only
true
&
good
God
,
the
author
of
every
good
gift
,
James
1.
17.
is
at
all
proprij
nominis
author
,
of
that
which
is
sinfully
evill
,
as
such
?
This
latter
though
you
be
so
impudent
,
as
every
where
to
object
,
or
to
take
for
granted
that
your
adversaries
hold
,
you
shall
never
be
able
any
more
to
prove
against
them
,
then
I
shall
be
able
to
evince
against
you
(
who
was
never
so
mad
as
to
make
any
shew
of
attempting
it
)
that
you
are
a
wity
Epist.
or
a
bare
Epist
,
&c.
25.
Robbing
God
of
his
efficiency
in
any
one
act
,
which
is
naturally
good
]
1.
But
what
if
you
do
not
rob
God
as
he
is
the
author
of
nature
&
of
all
naturall
good
actions
,
if
you
doe
rob
him
of
all
first
efficiency
,
and
of
every
thing
which
in
propriety
of
speech
,
may
be
call'd
efficiency
,
about
the
great
workes
of
grace
and
conversion
(
as
hath
been
and
[
(m)
](A78160-e27520-b)
(m)
Praedestination
defended
against
Postdestination
,
by
W.
B.
against
T.
P.
M.
S.
shall
be
abundantly
proved
)
are
you
for
that
any
thing
the
smaller
thiefe
,
and
not
for
that
very
reason
so
much
the
more
sacrilegious
?
Rom.
2.
22.
Thou
who
abhorrest
Idols
,
committest
thou
sacriledge
?
2.
If
your
time
were
but
come
for
the
venting
of
all
your
Pelagian
and
Arminian
secrets
(
you
being
a
close
Votary
to
them
,
though
yet
loath
openly
to
owne
your
best
friends
)
you
would
be
found
to
rob
the
God
of
nature
,
as
well
as
the
God
of
all
grace
,
by
maintaining
in
the
point
of
Gods
providence
,
that
God
hath
no
influx
upon
any
voluntary
act
of
the
creature
,
any
otherwise
then
per
modum
concursus
in
suppositum
,
not
per
modum
operationis
in
voluntatem
[
(n)
](A78160-e27620-b)
(n)
Dr
Twisse
against
Mr
Hoard
,
p.
25
,
26.
Arminius
will
have
Gods
concourse
to
an
evill
act
,
to
be
every
way
as
much
as
his
concourse
to
a
good
,
and
that
he
concurs
to
the
working
of
a
good
act
,
no
more
then
to
the
working
of
an
evill
act
,
which
we
utterly
deny
,
&c.
Arminians
hold
,
that
God
works
in
man
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
velle
,
modo
velit
as
absurd
an
assertion
,
as
ever
any
man
breathed
.
Dr
Twisse
,
lib.
2.
pr.
1.
p.
142.
Edit
in
4●0
.
Col.
2.
but
veritas
est
temporis
filia
,
time
will
unmaske
what
you
hold
in
these
points
.
26.
Aspersing
his
holinesse
in
any
one
act
,
which
is
morally
evill
]
1.
This
,
though
you
have
malice
enough
to
charge
your
adversaries
with
the
holding
of
(
si
accusasse
suffecerit
:
quis
erit
innocens
?
)
Yet
they
will
cleare
themselves
to
hold
more
then
your selfe
,
that
God
is
no
author
of
sinne
,
Psal.
5.
4.
Hab.
1.
13.
nor
can
be
;
for
that
if
(
I
may
so
speake
)
the
very
free
will
,
which
you
do
all
along
place
as
to
the
very
Essence
and
being
of
it
,
and
so
as
it
is
a
creature
of
Gods
making
,
in
a
Cylindricall
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
turne-pin
indifferency
,
not
only
ad
contradictoria
sed
&
ad
contraria
[
(o)
](A78160-e27870-b)
(o)
Vide
D.
Anton.
Walae
.
cont
.
Corvin
.
c.
6.
Si
liberum
arbitrium
primi
hominis
consistebat
in
illo
aequilibrio
affect
us
&
inclinationis
ad
malum
&
bonum
,
tum
sanè
homo
ante
lapsum
,
non
tantum
Dei
imaginem
,
sed
quod
impium
auditu
est
,
etiam
sa●anae
imaginem
retul●t
;
Cum
Christus
concupiscentias
ad
malum
,
satanae
concupiscentias
vocet
,
Joh.
8.
44.
Aug.
in
Adamo
voluntas
cupiditatem
,
non
voluntatem
cupiditas
,
duxit
Contra
est
in
lapsis
hominibus
.
of
good
as
well
as
evill
,
and
evill
as
well
as
good
,
p.
64.
I
say
how
you
will
cleare
your selfe
from
aspersing
God
with
the
unholinesse
of
all
morall
actions
,
flowing
from
your
fountain
of
free
will
,
so
according
to
you
,
made
by
himselfe
,
I
thinke
as
great
a
Master
in
our
Israel
as
you
be
,
you
will
never
be
able
to
explaine
:
Turpe
est
doctori
dum
culpa
redarguit
ipsum
.
Dum
vitant
stulti
vitia
,
in
contraria
currunt
.
Others
unhappily
kept
and
fed
in
a
place
where
superstition
and
profanenesse
makes
matches
.
Vota
loquor
,
And
the
people
who
are
caused
to
err
by
your
means
.
27.
Rock
of
presumption
]
1.
This
indeed
with
some
colour
might
bee
objected
against
our
doctrine
,
if
what
you
and
your
Complices
,
would
faine
make
the
world
beleeve
we
hold
,
you
could
prove
,
viz.
that
we
teach
men
about
Election
to
divide
the
decree
about
the
end
,
the
salvation
of
mens
soules
,
from
the
decree
of
the
means
,
as
if
these
were
like
German's
lips
,
which
are
said
to
have
been
nine
miles
asunder
.
These
decrees
,
which
though
we
are
forced
because
of
our
weake
apprehensions
,
to
distinguish
,
not
to
distract
,
yet
we
all
agree
,
to
make
up
in
the
Almighty
,
who
is
purus
putus
actus
,
but
only
one
single
decree
of
praedestination
.
[
(p)
](A78160-e28150-b)
(p)
And
all
the
Reformed
Churches
assert
the
same
,
which
those
Divines
have
in
the
Synod
of
Dort
,
p.
3.
p.
44.
Adeo
ut
hoc
unico
decreto
,
quod
à
justificatione
distinguunt
,
sentiant
Deum
singularibus
illis
personis
,
non
tantum
gloriam
,
sed
etiam
gratiam
suam
,
per
quam
certo
&
efficaciter
ad
gloriam
perducantur
,
destinasse
ac
praeparasse
:
seu
eos
non
tantum
ad
finem
,
qui
est
vita
aeterna
,
sed
simid
etiam
ad
omnia
media
ad
hunc
finem
consequendum
necessaria
,
destinasse
,
eaque
suo
tempore
certo
atque
efficaciter
iis
administrare
.
Ac
proinde
destinationem
ad
gratiam
aequè
late
se
extendere
,
at
que
destinationem
ad
gloriam
&
vice
versa
.
Or
that
wee
doe
maintaine
;
that
though
men
of
yeares
should
never
believe
at
all
,
repent
at
all
,
be
converted
at
all
,
bee
holy
at
all
,
that
their
absolute
praedestination
,
without
any
of
these
,
would
bring
them
to
Heaven
,
contrary
to
2
Thess.
2.
13.
Things
which
methinks
the
very
Devill
himselfe
might
even
blush
to
object
against
our
tenents
.
The
most
that
we
teach
men
to
presume
upon
,
is
,
and
this
is
pia
praesumptio
,
[
(q)
](A78160-e28200-b)
(q)
August
lib.
2.
cont.
Jul.
cap.
8.
prorsus
quantum
sancti
de
misericordia
Dei
tantum
vos
de
vestra
quae
nulla
est
virtute
praesumitis
.
that
the
same
God
,
who
by
his
grace
of
election
and
vocation
,
according
to
purpose
,
Rom.
8.
28.
1
Tim.
9.
was
the
author
of
their
faith
and
salvation
,
will
by
vertue
of
that
very
same
election
,
in
the
use
of
the
very
same
meanes
,
by
which
he
did
at
first
regenerate
them
unto
newnesse
of
life
,
be
also
the
finisher
of
their
faith
and
salvation
,
Heb.
12.
2.
1
Pet.
1.
5.
that
for
this
they
may
presume
upon
the
unvariablenesse
of
Gods
decrees
,
2
Tim.
2.
19.
the
faithfulnesse
of
his
promises
,
1
Thes.
5.
24.
2
Cor.
7.
1.
the
strength
of
his
manutenency
,
the
never
failing
successefulnesse
of
Christs
meritorious
intercession
,
Joh.
11.
42.
2.
But
you
indeed
and
your
party
,
are
the
praesumptuous
teachers
,
whilst
you
cry
up
I
cannot
tell
what
occult
quality
in
mens
free
will
(
the
very
same
thing
which
Austin
,
as
hee
confesseth
of
himselfe
,
when
he
spake
as
a
child
;
for
afterwards
he
did
most
solemnly
retract
it
,
cals
occultissimū
meritum
)
[
(r)
](A78160-e28390-b)
(r)
For
when
Aug.
lib.
83.
Quaest.
968.
upon
Rom.
9
18.
he
had
affirmed
much
the
same
which
you
quote
out
of
him
,
p.
71.
Velut
de
occultissimis
meritis
,
&c.
praecedit
ergo
aliquid
in
peccatoribus
quo
quamvis
nondum
sint
just●fi●ati
,
digni
eff●●iantur
justificatione
,
&c.
He
doth
most
solemnly
retract
all
such
sayings
,
and
gives
his
reason
from
1.
Cor.
4.
7.
de
praedest
.
sanct.
lib.
1.
cap.
3.
Quo
praecipuè
testimonio
etiam
convictus
sum
,
cum
similiter
errarem
,
putans
fidem
quâ
in
Deum
creditur
non
esse
donum
Dei
,
sed
à
nobis
esse
in
nobis
,
&c.
&
lib.
retractat
.
cap.
60.
qualifying
you
not
only
for
your
temporall
vocation
,
but
even
for
your
eternall
election
,
p.
69.
upon
which
broken
reed
you
teach
men
to
leane
,
that
they
might
be
called
,
nay
chosen
.
So
farre
you
teach
men
to
presume
upon
their
own
wils
,
as
that
for
Grace
and
glory
,
they
are
more
beholding
to
them
then
to
Gods
[
(s)
](A78160-e28520-b)
(s)
August
.
de
pec
.
merit
.
&
remis
.
lib.
2.
cap.
18.
Si
nobis
l●b●ra
quaedam
voluntas
ex
Deo
est
,
quae
adhuc
potest
esse
vel
bona
vel
mala
;
bona
vero
voluntas
ex
nobis
sit
,
melius
est
id
quod
à
nobis
,
quam
quod
ab
illo
quod
non
nisi
absurd
ssime
dici
potest
.
.
High
presumption
this
sure
!
But
3.
You
must
still
be
allowed
to
Pelagianize
[
(t)
](A78160-e28560-b)
(t)
Prosper
ad
August
.
Hoc
propositū
vocationis
&
lapsus
curam
risuigendi
adimere
&
sanctis
occasionē
teporis
afferre
.
Causam
addunt
eo
quod
utraque
parte
superfluus
laber
sit
,
si
neque
rejectus
ulla
industria
possit
in-●●are
,
neque
electus
nullâ
negtigentia
possit
excidere
.
Quoque
enim
modo
se
egerint
,
non
posse
aliud
erga
eos
quam
Deus
definivit
accidere
,
&
sub
incerta
spe
cursum
non
posse
esse
constantem
.
Cum
si
aliud
habeat
pnaedestinantis
electio
,
cassa
fit
annitentis
intentio
.
Removeri
itaque
industriam
tollique
virtutes
si
Dei
constitu●io
humanas
praeveniat
voluntates
.
even
whilst
you
declaime
against
it
,
as
Arminius
is
said
to
have
done
in
his
declamation
against
Pelagianisme
,
and
Semipelagianisme
.
28.
Gulph
of
despaire
]
1.
Into
this
indeed
would
our
doctrine
sinke
men
,
if
wee
did
teach
,
that
though
men
did
knock
never
so
hard
,
Heaven
gates
should
never
be
opened
unto
them
,
Mat.
7.
though
they
did
seek
never
so
much
and
so
well
,
they
should
never
find
,
though
they
did
believe
and
repent
,
&c.
never
so
soundly
,
yet
for
want
of
praedestination
,
they
could
never
be
saved
.
This
you
'll
prove
against
us
ad
calendas
graecas
.
2.
But
you
sure
,
p.
67.
drive
some
babes
of
grace
to
despaire
,
whilst
you
tell
us
,
that
they
may
out-live
their
innocence
,
so
as
to
be
transformed
into
vessels
of
wrath
.
The
precious
gold
of
your
sanctuary
may
become
drosse
,
or
reprobate
silver
,
Lam.
Their
hopes
of
glory
may
make
them
ashamed
,
and
like
that
of
the
hypocrites
Job
20.
5.
last
for
a
moment
,
and
then
give
up
the
ghost
.
They
may
,
to
use
the
words
of
that
eminent
and
sweet
Dr
[
(u)
](A78160-e28760-b)
(u)
D●
Reynolds
in
his
late
Sermon
before
the
Lord
Mayor
,
p.
21.
be
as
Adams
forbidden
fruit
,
seconded
by
a
flaming
sword
;
as
B●lshazars
dainties
with
an
hand-writing
against
the
wall
;
in
the
midst
of
all
such
joy
,
the
heart
is
sorrowfull
,
and
the
end
of
that
mirth
is
heavinesse
,
Prov.
14.
12.
Like
a
flame
of
stubble
,
or
a
flash
of
gunpowder
,
claro
strepitu
,
largo
fulgore
,
cito
incremento
:
sed
enim
materia
levi
,
●●duco
incendio
,
nullis
reliquiis
.
A
sodaine
and
flaming
blaze
which
endeth
in
smoak
and
stink
.
Like
the
Roman
Saturnalia
,
wherein
the
servants
feasted
for
two
or
three
daies
,
and
then
returned
to
their
low
condition
againe
.
Desperate
doctrine
this
,
unless
with
J.
G.
any
man
be
so
farre
inchanted
,
as
to
beleeve
the
doctrine
of
the
Saints
apostacy
,
to
be
more
comfortable
,
then
that
of
the
Saints
perseverance
.
Miserable
mercilesse
comforters
are
you
all
,
Job
.
3.
But
you
must
be
allowed
in
words
to
renounce
Pelagianisme
,
yet
still
reason
so
against
us
,
as
if
you
were
spit
out
of
their
mouths
[
(x)
](A78160-e28890-b)
(x)
Against
all
such
kind
of
Massilian
and
Pelagian
quarrellings
,
taken
either
from
their
common
Topicks
of
despaire
or
praesumption
,
See
Austins
solid
answer
,
lib.
2.
de
bo●o
persev
.
cap
15.
Sed
aiunt
,
ut
scrib●tis
,
n●minem
posse
correptionis
stimulis
excuari
.
Si
dicatur
in
conventu
Ecclesiae
audientibus
multis
,
ita
se
habet
de
praedestinatione
definita
sententia
Dei
,
ut
alii
ex
v●bis
de
infidelitate
,
accepta
obediendi
voluntate
v●neritis
ad
fidem
,
&c.
Ista
cum
dicunt
,
it
a
nos
à
confitenda
Dei
gratia
,
id
est
quae
non
secundum
merita
nosira
datur
,
sed
secundum
cam
prae●estinationem
sanctorū
,
non
debent
deterrere
:
sicut
non
deterremu●à
confitenda
praescientia
Dei
,
si
quis
de
illa
populo
sic
loquatur
,
ut
dicat
,
five
nunc
rectè
vivatis
,
five
non
rectè
,
tales
critis
,
quales
vos
Deus
futuros
esse
praescivit
,
vel
boni
si
bonos
,
vel
mali
si
mal●s
,
&c.
.
29.
Nature
of
Gods
will
]
Which
you
do
altogether
nullifie
,
whilst
you
allow
him
none
of
a
decree
properly
so
called
,
but
only
of
an
externall
promise
or
statute
,
or
if
you
doe
,
it
is
only
consequent
to
mans
will
,
not
antecedent
to
it
;
for
to
this
upshot
comes
your
distinction
of
voluntas
antecedens
and
consequens
.
30.
Condition
of
mine
owne
]
Which
would
to
God
you
did
know
,
ever
since
the
fall
,
to
bee
lost
not
indeed
as
to
its
essence
and
nature
,
but
as
to
its
integrity
and
goodness
,
[
(y)
](A78160-e28990-b)
(y)
Alicubi
Aug.
Libertas
arbitrii
vulnerata
est
,
prostrata
est
,
imo
perdita
est
:
but
your
opinio●
about
the
condition
of
your
wil
,
is
just
that
of
the
Massilians
.
Aust
Epist.
Quidam
vero
horum
in
tantum
à
Pelagianis
semitis
non
declinant
ut
cùm
ad
confitendam
eam
Christi
gratiam
,
quae
omnia
praeveniat
humana
merita
,
cogantur
,
&c.
ad
conditionem
hanc
velint
uniuscujusque
pertinere
▪
&c
&
quantum
quisque
ad
malum
,
tantum
habet
facultatis
ad
bonum
,
parique
momento
animum
se
vel
ad
vitia
vel
ad
virtutes
movere
.
as
that
now
it
is
only
evill
,
and
that
continually
desperately
evill
,
Jer.
17.
9.
were
you
convinced
of
this
,
you
would
be
as
much
afraid
to
name
your
free
will
,
as
once
Austin
was
,
yea
as
Melancthon
,
[
(z)
](A78160-e29060-b)
(z)
Apolog.
D.
Morto
.
c.
69.
p.
266.
Edit.
in
80.
Aug.
Serm.
12.
de
verbis
Apost.
Ad
hoc
idonea
est
volūtas
tua
,
quae
vocatur
libera
,
&
male
agendo
sit
damnabilis
ancilla
you
would
talke
less
of
your
humility
,
but
be
more
really
so
,
Gal.
6.
3.
31.
Confidence
]
Oh
that
upon
good
grounds
,
you
were
more
in
God
,
and
less
in
your selfe
,
then
would
your
anger
expressed
in
your
first
papers
,
cease
against
your
adversaries
,
for
maintaining
that
in
the
matters
of
salvation
,
man
is
not
at
all
to
glory
in
himselfe
,
but
in
God
[
(a)
](A78160-e29180-b)
(a)
Aug.
Epist.
106.
p.
549.
Aug.
de
grat
.
&
l.
arbitr.
c.
9.
Quando
subetur
,
ut
operentur
,
liberum
eorum
convenitur
arbitrium
,
sed
ideo
cum
timore
&
tremore
,
ne
sibi
tribuendo
quod
bene
operantur
,
de
bonis
,
tanquam
suis
,
extollantur
operibus
.
Idem
de
corrept.
grat
.
c.
9.
Innullo
gloriantes
,
quia
nostrum
nihil
:
ut
qui
gloriatur
in
Domino
glorietur
;
idem
de
praedest
.
ex
Cyprian
.
lib.
1.
c.
3.
only
,
you
would
not
be
as
another
Pyrgo-Polinices
,
crying
out
,
Quis
me
audacior
homo
,
quis
me
confidentior
?
32.
Humility
]
For
my
part
how
much
soever
you
may
have
of
it
in
your
person
,
(
pray
God
it
may
be
more
)
I
am
sure
I
can
finde
little
or
none
of
it
in
your
doctrine
;
which
storme
as
much
as
you
will
at
mee
for
saying
so
,
I
can
,
shall
,
and
have
proved
to
be
stuffed
full
of
Pelagianisme
,
and
Semipelagianisme
,
those
mountanous
and
proud
errors
[
(b)
](A78160-e29300-b)
(b)
The
late
Belgick
Annotations
on
Rev.
8
8.
maintaine
Pelagianisme
to
be
the
mountain
burning
with
fire
,
there
spoken
of
,
because
that
it
makes
the
proud
will
of
man
to
be
mountainously
high
and
lofty
.
Hinc
Aug.
lib.
3.
ad
Bonifa
.
c.
3.
Impudentiam
Pelagianorum
&
insanam
superbiam
vocat
,
&
superbissimam
vanitatem
lib.
4.
c.
7.
Hinc
Hieronym
.
Epist
ad
Ctesiph
.
Tu
per
superbiā
ad
astra
sustolleris
.
Et
rursum
:
tu
ipse
l.
1.
Dial.
ad
Pelag.
Tu
ipse
qui
catoniana
nobis
inflaris
superbia
,
&
Milonis
humeris
intumescis
.
Prosper
Epist.
ad
Demetriad
.
p.
866.
Quibus
non
potuit
diabolus
persuadere
vitiorum
amorem
,
immisit
laudis
cupiditatem
,
ut
inde
novissima
instrueretur
tentatio
,
unde
nocuit
prima
deceptio
.
Nimirum
Pelagius
haud
secus
atque
Adam
atque
diabolus
,
p.
866.
&
875.
Non
dignabatur
dives
esse
nisi
propriis
:
tanquam
hoc
haberetsimile
Deo
,
ut
bonorum
suorum
ipse
sibi
sit
sons
,
ipse
sibi
sit
copia
.
Quae
superbia
,
inquit
,
omni
peccato
nocentior
,
omni
herene
et
elationis
insanior
.
hatched
by
one
,
who
of
old
was
stiled
the
proud
devils
primogenitus
,
as
like
the
father
as
he
could
look
,
and
who
in
his
words
,
doctrine
,
and
deeds
,
was
the
very
emblem
and
paradeigma
of
pride
,
from
all
which
the
Lord
deliver
Mr
T.
P.
33.
Unworthy
for
him
to
own
]
With
all
the
speed
that
may
be
,
renounce
your
doctrines
divulged
in
these
papers
,
for
most
of
them
are
unworthy
for
him
to
own
,
because
they
will
be
found
too
light
in
the
ballance
of
his
sanctuary
.
34.
Gods
peculiar
]
Be
then
content
to
be
elected
and
determined
by
Grace
,
and
not
to
be
an
electer
and
determiner
of
it
,
as
you
attempt
to
be
,
p.
70.
Be
a
servant
that
you
may
not
be
sacrilegious
.
35.
Settle
my
judgement
upon
these
two
grounds
]
We
I
am
sure
shall
not
wish
for
some
Sampson
to
overturn
these
your
two
pillars
,
but
we
shall
rather
wish
that
you
had
been
like
some
Hiram
,
to
have
fastned
these
in
the
Temple
of
God
,
as
Jachin
and
Boaz
were
by
him
in
the
Temple
of
Solomon
,
and
then
they
would
have
been
to
me
as
Hercules
Columns
,
beyond
which
I
would
never
have
attempted
to
haue
stirred
;
but
because
you
,
as
well
as
Dr
Jackson
before
you
,
who
had
delivered
himself
in
much
the
like
words
,
do
give
us
great
reason
to
suspect
,
that
you
meane
nothing
so
well
as
you
speak
,
and
that
you
stand
not
at
all
upon
the
Terra
firma
,
which
you
would
seem
to
lay
down
,
I
must
crave
leave
in
reference
to
these
your
principles
as
you
call
them
,
p.
7.
and
as
they
are
set
down
by
you
,
to
tell
you
,
1.
That
I
&
many
more
with
me
,
cannot
tel
to
what
purpose
you
should
thus
set
them
downe
in
the
forefront
,
unlesse
it
were
standerously
,
to
insinuate
that
any
had
blamed
you
for
being
the
patron
of
these
opinions
,
and
that
some
ill
neighbours
of
yours
did
maintain
the
contrary
;
or
else
at
least
(
as
doubtlesse
you
doe
)
craftily
under
the
shield
and
shelter
of
these
truths
,
as
they
are
usually
understood
,
when
they
are
delivered
by
men
of
known
orthodoxy
,
to
take
an
occasion
to
vent
your
mishapen
conceits
,
which
are
contrary
to
them
.
You
play
the
Graecian
under
a
Trojan
harnesse
;
your
voice
in
these
your
propositions
,
is
Jacobs
voice
,
but
your
hand
elsewhere
,
is
Esaus
hand
.
Tuta
frequensque
via
est
sub
amici
fallere
nomen
.
2.
None
of
our
adversaries
,
the
Remonstrants
,
untill
they
grew
shameless
[
(c)
](A78160-e29810-b)
(c)
See
this
acknowledgement
in
Collat.
Hagiensi
.
and
excusserant
omnem
de
fronte
ruborem
[
(d)
](A78160-e29840-b)
(d)
For
then
though
the
orthodox
in
reference
to
the
first
proposition
,
say
as
wel
as
you
,
with
A.
Rivet
.
Dissput
.
secunda
,
Thes.
13.
Absit
,
ut
Deum
vocemus
in
societatem
cum
diabolo
,
&
peccatum
imputemus
decretoriae
ipsius
voluntati
,
vel
dicamus
Deum
provocasse
diabolum
ad
seducendum
primum
hominem
aut
in
terna
impulsione
cum
ad
consentiendum
permovisse
;
yet
with
the
same
author
they
must
add
,
that
al
those
things
,
imponuntur
nobis
à
Pelagianis
,
&
semipel●gianis
novis
.
did
ever
so
much
as
accuse
us
,
for
denying
either
of
them
:
And
therefore
sure
you
forge
your selfe
enemies
,
but
find
none
.
3.
The
holding
of
these
propositions
as
they
lie
in
the
Letter
,
will
never
be
able
to
cleare
you
,
or
any
body
else
,
from
Pelagianizing
,
Semi-pelagianizing
,
and
Arminianizing
,
unless
you
give
in
up
and
down
such
expositions
of
these
Theses
,
as
shall
make
it
clearer
to
every
one
,
that
your
heart
and
your
penne
go
together
,
and
that
they
do
not
proceed
ex
labiis
dolosis
.
It
is
well
known
what
goodly
words
to
this
purpose
,
we
have
had
from
all
those
three
sorts
of
grace-blasting
enemies
[
(e)
](A78160-e29890-b)
(e)
Of
Pelagius
.
Sic
Augustin
.
lib.
1.
contra
Julian
.
Nisi
in
eorum
co●spectu
(
viz.
patrum
Diaspolitanorum
)
audituque
damnasset
eos
,
quod
precatum
Adae
ipsum
solum
laeserit
&
non
genu●
humanum
,
&
quod
i●fantes
nuper
na●●
,
in
eo
statu
sint
quo
s●●t
Adam
ante
peccatum
,
nullo
modo
inde
nisi
damnatus
exisset
.
Idem
Pelag.
as
to
your
second
proposit
.
Apud
August
.
c.
35.
Legant
inquit
illam
Epistolam
quam
ad
sanctum
virum
Paulinum
Episcopum
antè
duodecim
fermè
annos
scripsimus
,
quae
trecentis
fortè
versibus
nihil
aliud
quam
Dei
gratiam
,
&
auxilium
confitetur
.
2.
The
Massilians
or
Semipelagians
,
were
more
plaine
in
both
.
Prosper
Epist.
ad
Augustin
.
Haec
ipsorum
definitio
ac
professio
est
,
omnem
quidem
hominem
Adam
peccante
peccasse
.
Et
expressius
:
sub
quo
(
peccato
originali
)
omnes
homines
similiter
in
primi
hominis
damnatione
nascuntur
.
Iidem
fatente
Hilario
in
Epist.
ad
Augustin
.
Nec
inde
quemquam
proprio
arbitrio
liberari
posse
consentiunt
,
sed
id
conveniens
asserunt
veritati
,
vel
congruum
praedicationi
,
ut
cum
prostratis
,
&
nunquam
suis
viribus
surrectur
is
annuntiatur
.
Idem
Hilarius
,
caeterum
ad
nullum
opus
vel
incipiendum
,
nedum
perficiendū
quemquam
sibi
sufficere
posse
consentiunt
;
&
multo
inferius
;
bominari
se
&
damnare
testantur
,
siquis
quicquam
virium
in
aliquo
remansisse
,
quo
ad
sanitatem
progredi
possit
,
existimet
.
Imo
ipse
Augustin
,
de
ill
is
lib.
de
hono
perseverant
.
cap.
16.
A
Pelagianorum
porrò
haeretica
perversitate
tantum
isti
remoti
sunt
,
ut
fateantur
quod
eorum
praeveniat
voluntatem
quibus
datur
haec
gratia
.
3.
As
for
the
Arminians
,
every
one
who
hath
but
read
their
third
and
fourth
Articles
of
their
Remonstrance
,
will
not
make
any
the
least
scruple
of
this
.
.
Nor
do
I
now
repent
my self
,
though
once
I
did
very
largely
elsewhere
,
to
have
cleared
this
.
See
my
praedestination
defended
against
postdestination
.
4.
You
wil
never
be
able
to
cleare
your selfe
,
contrary
to
your
first
proposition
,
from
mainteining
God
to
bee
the
author
of
sinne
,
so
long
as
you
place
the
essence
of
mans
free
will
,
both
before
the
fall
and
after
it
,
in
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
importing
not
only
a
possibility
in
Adam
to
fall
,
but
an
inclination
to
evill
,
and
so
to
fall
,
)
unto
good
or
evil
as
you
do
,
p.
57
[
(f)
](A78160-e30100-b)
(f)
That
of
A.
Rivets
will
prove
most
unavoidably
true
.
Disp.
secunda
Thes
2.
Qui
affirmant
inclinationem
ad
peccandum
etiam
ante
lapsum
,
in
Deum
naturae
authorem
consiciunt
omnem
peccati
culpam
,
cum
inclmatio
talis
vitiosa
non
esse
non
potuerit
,
quae
tamen
fuerit
à
Deo
necesse
est
,
si
detur
ante
lapsum
:
Imo
consequetur
,
hominem
fuisse
miserum
,
priusquam
in
peccatum
laberetur
:
&
Deum
ab
initio
non
creasse
hominem
rectum
,
qui
sine
curvitate
non
esset
.
.
5.
Both
these
propositions
comming
from
so
crafty
and
versatile
a
head
as
yours
is
,
may
very
well
without
any
breach
of
charity
,
be
suspected
to
be
stuffed
with
the
usuall
Pelagian
captions
and
aequivocations
,
with
which
that
mystick
[
(g)
](A78160-e30150-b)
(g)
Of
whom
S.
Hieronym
.
complained
of
old
.
Epist.
ad
Ctesiph
.
solam
hanc
hae
resinesse
,
quae
publicè
loqui
erubesceret
quod
secretò
tra●red
non
timeret
.
Id.
Ib.
generation
have
ever
been
bold
to
abuse
the
world
.
Ex.
Gr.
In
reference
to
your
first
:
As
among
the
Romanists
there
is
said
to
have
been
a
Bonaventura
,
in
quo
Adamus
non
videretur
peccasse
,
in
whom
Adam
the
protoplast
you
speak
of
,
may
seeme
not
to
have
sinned
,
so
what
if
in
your
own
deluded
imagination
at
least
you
should
ever
have
been
without
sinne
,
or
at
last
by
your
pious
labours
,
have
arrived
to
a
sinnelesse
condition
here
on
earth
;
in
what
sense
then
can
you
maintaine
Adam
to
have
been
the
promoter
of
your
guilt
,
which
either
at
first
was
none
at
all
,
or
is
long
since
ceased
in
you
?
For
my
owne
part
,
I
know
him
to
be
a
foole
which
beleeveth
every
thing
,
Prov.
14.
15.
yet
perchance
I
should
be
stupid
,
if
I
should
absolutely
disbelieve
what
at
first
,
was
by
a
Reverend
Minister
told
me
alone
,
and
afterwards
by
the
same
man
,
delivered
before
many
more
Ministers
in
my
hearing
,
and
as
heard
by
him
from
your
owne
mouth
,
viz.
that
you
beleeve
no
sinne
to
be
in
you
,
that
you
were
above
sinne
,
that
by
your
own
power
you
could
abstaine
from
all
sinne
.
This
testimony
I
wrote
,
as
the
testator
of
it
did
dictate
it
to
me
.
And
how
much
less
saith
he
openly
,
p.
56
who
professeth
never
to
have
lain
under
the
least
temptation
to
any
degree
of
Pelagianisme
;
which
all
men
know
all
our
sinfull
natures
to
bee
most
inclinable
to
.
2.
I
might
seem
by
your
terrible
threats
,
of
I
cannot
tell
what
statute
against
Libellers
to
[
*
](A78160-e30300-b)
*
Epist.
prima
post
Edit.
2.
have
been
frighted
out
of
my
wits
,
to
use
your
own
phrase
,
p.
24.
or
at
least
to
have
been
braved
by
you
,
if
I
should
I
say
not
with
you
,
(
for
I
am
sure
you
cannot
beleeve
it
,
by
what
was
this
very
day
assured
to
me
,
by
an
unquestionable
witness
,
who
wrote
out
your
first
papers
out
of
your
owne
first
Copy
)
but
if
I
should
not
beleeve
the
first
papers
to
have
been
a
true
transcript
of
yours
,
and
in
them
I
am
certeine
you
say
,
1.
p.
8
,
9.
that
Adams
sinne
was
none
of
our
own
,
contrary
to
the
Apostle
,
Rom.
5.
12.
In
opposition
to
that
,
you
say
that
God
had
distinctly
and
largely
said
,
that
no
man
shall
die
for
the
sinne
of
another
,
but
every
one
for
his
owne
sinne
.
2.
That
Adams
sinne
,
which
all
along
you
confound
in
that
writing
with
originall
sinne
,
and
say
,
is
none
of
our
owne
,
never
alone
damned
any
,
for
p.
8.
none
in
the
world
dying
infants
,
are
damned
.
And
in
this
case
I
think
that
of
Dr
Twiss
is
very
considerable
,
p.
39.
against
Mr
Hoard
.
If
none
are
lost
,
but
all
are
saved
,
is
it
not
a
pretty
guilt
of
eternall
death
,
for
which
not
any
suffers
?
And
you
may
guess
by
this
,
whether
this
Authors
pretence
of
naturall
corruption
(
of
which
our
Mr
T.
P.
p.
9.
speaks
in
his
first
papers
)
bee
not
only
from
the
teeth
outward
.
3.
That
infants
notwithstanding
originall
sinne
,
are
harmlesse
,
p.
9.
which
in
this
your
Correct
Copy
,
you
stile
babes
of
grace
,
p.
67.
and
for
that
you
had
said
in
your
uncorrected
Copy
,
that
they
have
all
universal
grace
,
p.
9.
because
all
men
in
the
world
were
once
infants
.
4.
That
the
harmelesse
infant
,
as
every
man
hath
a
free
will
,
cannot
continue
so
,
when
hee
comes
to
use
his
will
without
his
will
;
nor
can
he
cease
to
be
so
,
viz.
harmelesse
without
his
will
.
Now
I
cannot
tell
whether
you
may
not
think
,
that
since
you
came
ex
Ephebis
,
you
have
not
used
your
will
so
well
as
not
to
have
sinned
,
which
if
so
,
then
you
are
free
from
the
guilt
of
the
protoplasts
sinne
,
which
you
mention
,
and
from
the
filth
of
it
too
,
which
I
thinke
is
not
for
nothing
omitted
by
you
,
but
for
reasons
which
I
have
elsewhere
opened
in
my
praedestinat
.
defence
.
2.
In
this
your
owned
writing
,
though
p.
67.
you
had
just
occasion
enough
to
have
mentioned
originall
sin
,
yet
you
wave
it
,
and
I
thinke
candidly
and
ingenuouslie
,
because
you
thought
it
not
reasonable
to
own
that
in
a
publick
Edition
,
which
was
contrarie
to
your
bosome
opinion
,
among
your
bosome
friends
,
sufficientlie
intimated
to
them
,
in
your
first
most
genuine
papers
,
however
upon
politick
reasons
disowned
now
by
you
,
whilst
you
act
your
part
upon
a
publick
stage
.
In
these
respects
I
think
we
may
,
but
too
justlie
,
applie
to
you
,
what
of
old
was
by
Austin
applied
to
your
dogmaticall
praedecessors
,
the
Pelagians
,
lib.
2.
contra
Julian
,
cap.
8.
Initio
dolus
abundat
in
ore
vestro
,
sive
peccatores
vos
esse
dicatis
,
&
justos
credi
velitis
,
five
profiteamini
perfectionem
justitiae
quam
profecto
in
vobis
non
esse
sentitis
.
Et
expressius
acriusque
paulo
post
.
Ubi
enim
virtus
est
&
tanta
jactantia
est
,
hypocrisis
est
:
&
ubi
hypocrisis
utique
dolus
.
Prorsus
quantum
sancti
de
misericordia
,
tantum
vos
de
vestra
,
quae
nulla
est
virtute
praesumitis
.
3.
It
would
be
worth
the
while
for
you
to
bee
our
Oedipus
in
unfolding
to
us
,
whether
you
thinke
the
Protoplast
to
have
been
the
promoter
of
our
guilt
,
so
far
,
as
by
vertue
of
it
,
to
make
us
liable
to
death
in
the
full
latitude
of
it
,
Rom.
6.
23.
or
only
so
far
,
as
to
bind
us
over
unto
a
necessitie
of
temporall
death
,
conformable
to
the
notions
of
the
Pelagians
,
Socinians
and
Arminians
.
4.
As
to
your
second
principle
,
it
is
to
me
(
and
many
others
with
whom
I
have
conferred
about
it
)
unexplicable
in
what
sense
you
say
that
all
the
good
which
you
doe
,
comes
from
speciall
grace
and
favour
,
unless
perhaps
appretiativè
and
comparativè
.
You
put
that
stile
upon
something
,
which
you
for
declining
of
envy
[
(h)
](A78160-e30730-b)
(h)
August
.
cont
.
Jul.
vocabulo
gratiae
frangens
invidiam
.
call
grace
,
when
it
is
compared
by
you
with
that
which
is
and
is
called
pure
nature
;
as
we
say
a
Bristol
Diamond
is
a
rare
jewell
,
when
compared
with
a
trifling
glasse
;
for
else
it
is
not
evident
from
both
your
writings
[
(i)
](A78160-e30790-b)
(i)
See
of
the
first
at
large
praedestinat
.
defence
.
1.
That
you
neither
doe
,
nor
can
maintaine
,
any
speciall
grace
,
as
derived
unto
you
by
any
speciall
,
certeine
,
absolute
,
gracious
decree
of
your
heavenlie
father
,
as
2
Tim.
2.
9.
Against
this
you
doe
dispute
strenuouslie
all
along
,
and
especially
,
p.
70.
2.
Nor
any
speciall
grace
,
as
particularlie
and
specially
procured
for
you
by
Christs
blood
,
more
then
for
all
the
world
besides
;
for
this
you
count
,
p.
38.
a
pernicious
heresie
[
(k)
](A78160-e30820-b)
(k)
Just
as
Faustus
Rhegin
.
Coryphaeus
S●mipelagianorum
,
lib.
1.
de
grat
.
&
lib.
arbitr.
c.
17.
Ille
vere
impius
est
,
qui
eam
(
viz.
gratiam
)
no●
omnibus
ingeri
,
non
omnibus
testatur
impendi
.
Omnibus
eam
off●rt
atque
ingerit
ad
salutem
omnium
cond●●or
&
redempior
:
ad
haec
illi
longe
à
pictatis
tramite
rec●dentes
,
(
viz.
Catholici
)
respondere
praesumunt
;
non
eam
salva
or
omnibus
d●dit
,
quia
nec
pro
omnibus
mortuus
est
.
.
3.
No
speciall
grace
,
as
by
which
any
speciall
habits
of
grace
,
viz
of
conversion
,
regeneration
,
sanctification
,
&c.
are
infused
into
your
soule
,
as
any
abiding
seed
of
grace
,
or
life
of
God
;
for
in
both
your
papers
you
are
highly
silent
as
to
these
matters
,
though
ad
phalerandum
populum
,
p.
56.
you
make
some
slight
mention
of
grace
infused
by
God
,
by
which
(
as
we
shall
see
when
wee
come
to
it
,
if
then
and
there
I
can
but
have
leisure
for
doing
it
)
you
cannot
understand
any
habituall
grace
,
but
only
some
light
internall
Coruscations
or
Irradiations
of
it
.
4.
No
reall
efficient
,
insuperable
,
and
in
that
sense
irresistible
grace
,
but
only
of
some
externall
,
morall
,
not
physicall
worke
of
grace
,
p.
57.
but
only
,
p
62.
strongly
and
effectually
(
as
you
talke
incongruouslie
enough
to
your
own
principles
,
p.
62.
)
inclining
the
will
,
and
that
only
for
a
spurt
or
a
season
,
at
such
criticall
opportunities
,
and
by
such
congruous
meanes
,
as
by
which
the
will
doth
very
certeinlie
and
undoubtedlie
assent
.
5.
No
speciall
antecedent
,
determining
,
absolute
,
unconditionate
grace
,
in
the
susception
of
which
your
will
is
meerely
passive
,
but
a
meere
conditionall
,
consequent
grace
,
which
finds
your
will
so
busie
and
active
,
as
to
be
not
only
pragmaticall
in
your
temporall
vocation
,
(
but
lo
what
an
active
thing
T
P's
will
is
)
but
even
in
your
very
election
.
1.
Papers
,
p.
11.
2
p.
69.
[
(l)
](A78160-e31030-b)
(l)
J●st
like
the
Massili●ns
in
Epist.
ad
Augustin
.
Tales
a●unt
perdi
(
inquit
Prosper
)
talesque
salvari
,
quales
futuros
illos
in
annis
majoribus
,
si
ad
activam
ser●a
rentur
aetatem
,
scientia
divina
praeviderit
.
6.
No
speciall
,
abiding
,
lasting
,
continued
grace
,
according
to
that
,
Joh.
13.
1.
having
loved
his
own
which
were
in
the
world
,
he
loved
them
u●to
the
end
,
but
as
it
may
fall
out
,
a
grace
which
may
turne
into
hatred
,
for
as
we
have
had
it
already
,
your
babes
of
grace
,
p.
67.
many
of
them
out-live
their
innocency
,
and
fall
from
grace
.
A
goodly
speciall
grace
this
sure
,
which
hath
all
these
mischievous
qualifications
;
I
am
sure
all
the
orthodoxe
in
all
ages
,
have
mainteined
the
contrary
,
and
upon
the
matter
called
grace
,
especiall
grace
in
the
same
sence
,
that
the
Wetteravicks
do
in
these
their
ingenious
verses
[
(m)
](A78160-e31150-b)
(m)
Synod
Dordrac
,
4to
,
prae
.
2.
p.
Gratia
sola
Dei
certos
elegit
ab
aevo
,
Dat
certis
Christum
gratia
sola
Dei
,
Gratia
sola
Dei
fidei
dat
munera
cèrtis
,
Certos
stare
facit
gratia
sola
Dei
:
Gratia
sola
Dei
cum
nobis
omnia
donet
,
Omnia
nostraregat
gloria
sola
Dei
.
Chap.
1.
Sect.
5.
p.
7.
HAD
I
not
been
deterred
by
what
I
have
met
with
in
your
praevaricating
portals
,
the
fulgid
illustrious
starre
of
B.
Fulgentius
shining
in
the
margent
of
this
Section
,
would
have
put
me
in
some
hopes
that
you
had
been
resolving
in
this
Correct
Copy
of
yours
,
to
have
made
a
recantation
of
what
you
did
solemnly
and
openly
once
deliver
at
Dayntrie
,
and
which
you
set
downe
out
of
Origen
,
p.
26.
and
before
that
time
had
cast
upon
your
first
papers
,
and
tanquam
re
bene
gestâ
doe
much
more
oratorially
prosecute
now
through
almost
your
whole
chap.
2.
A
thing
which
that
very
Fulgentius
quoted
by
you
,
makes
his
very
businesse
to
confute
;
anon
after
the
recitall
of
the
words
which
you
mention
,
where
he
largely
proves
,
that
though
God
do
not
praedestinate
men
to
sinne
,
yet
he
doth
to
their
punishment
for
sinne
,
of
which
hee
denies
not
,
but
asserts
God
to
bee
the
author
[
(n)
](A78160-e31380-b)
(n)
Fulgent
.
lib.
1.
ad
Monim
.
P●aed●st●natos
affi●mat
Augustinus
,
non
ad
delictum
sed
ad
supplicium
;
neque
ad
malum
quod
injustè
admittunt
,
sed
ad
cruciatum
,
quem
justissimè
patientur
;
&
ad
tormentum
quod
illis
propria
iniquitas
malè
parit
,
&
aequitas
divina
bene
retribuit
;
nec
ad
mortem
animae
primam
;
sed
ad
mortem
secundam
quam
necesse
est
patiantur
,
&c.
.
So
albeit
the
Church
will
ever
looke
upon
Fulgentius
,
as
upon
a
fixed
prosperous
Starre
in
the
Firmament
of
it
,
yet
you
are
like
to
bee
looked
on
as
some
of
the
Planets
spoken
of
,
Jude
13.
if
you
repent
not
the
sooner
,
the
rather
,
because
though
you
would
make
us
believe
,
that
you
have
taken
a
great
deale
of
care
,
even
your
best
care
,
as
you
say
(
sed
quid
dignum
tanto
tulit
hic
promissor
hiatu
?
)
that
your
conclusions
might
not
differ
from
your
true
premises
:
Yet
any
of
those
who
have
but
in
the
least
measure
their
senses
exercised
,
to
discerne
betwixt
things
that
differ
,
Heb.
5.
14.
will
easily
perceive
,
that
1.
You
have
a
great
deale
of
care
of
pouring
out
a
world
of
humane
rhetoricke
,
in
the
very
words
which
mans
wisedome
teacheth
,
1
Cor.
2.
13.
but
none
at
all
of
any
spirituall
logicke
,
for
you
no
where
exercise
any
thing
of
that
art
,
unlesse
it
were
in
drawing
up
a
crackt
syllogisme
of
foure
termes
,
as
we
shall
see
when
wee
come
to
p.
19.
and
then
pinning
it
upon
the
Apostle
,
that
mighty
spirituall
Logician
.
2.
Any
body
that
is
but
furnished
with
halfe
a
good
eye
,
may
easilie
discerne
,
that
though
with
you
in
these
,
as
well
as
in
your
former
papers
,
p.
2.
tria
sunt
omnia
,
three
are
all
with
you
,
Scripture
,
Tradition
,
Right
reason
(
as
you
and
the
Socinians
have
learned
to
stile
,
carnall
mens
fond
way
of
reasoning
about
the
deep
matters
of
God
:
)
Yet
you
frequently
relinquish
the
two
former
,
as
shall
be
shewed
,
for
the
courting
of
the
latter
,
which
as
some
of
your
faction
give
out
,
it
is
even
since
the
fall
most
incorrupt
,
and
the
most
fitting
about
matters
of
praedestination
,
praescience
,
free
will
,
&c.
to
be
appealed
unto
,
against
the
judgement
of
the
whole
ancient
and
moderne
Church
[
(o)
](A78160-e31640-b)
(o)
The
words
of
Schast
.
Castallio
,
(
the
fi●st
corrupter
,
as
upon
good
ground
is
believed
,
even
of
●ac
.
Arminius
himselfe
)
are
very
remarkable
,
in
the
praef.
ad
D●alog●s
de
praedestinat
.
Illud
adjiciunt
fidem
veram
(
●b
hoc
fides
vera
,
I●
distinguished
from
the
m●tters
following
)
de
qua
h●c
loquimur
v●lgo
igno●am
esse
:
s●d
de
tribus
primis
videlic●t
praed●stinat●on●
,
electione
,
&
libera
voluntate
vulgus
hominum
(
nisi
qui
sunt
à
literatis
corrupti
)
melius
&
sanius
sentit
quam
quidam
literati
.
(
And
who
these
quidam
are
,
viz.
the
ancient
Church
and
the
moderne
Church
since
Austin
,
Castellio's
praefacer
ingeniously
tels
us
)
Sequuntur
enim
illiterati
homines
rationis
&
sensuum
judicium
,
quod
in
his
rebus
integrum
est
,
quae
sub
rationem
subque
sensus
cadunt
:
atque
utinam
hac
in
p●rte
relinqueretur
hominibus
natura
judicium
,
nos
non
laboraremus
.
Sed
quia
multum
labor
ant
li●●rati
ut
persuadeant
hominibus
ea
non
esse
,
quae
sentiuntur
,
hoc
est
ut
hominibus
oculos
effodiant
,
nos
laboremus
in
hoc
errore
r●fellendo
.
.
Some
wittily
unreasonable
,
as
you
are
pleased
to
stile
those
,
whom
elsewhere
you
call
the
rabble
of
halfe
witted
praedestinarians
,
first
papers
,
page
11
▪
are
not
like
to
complie
with
you
in
this
;
for
that
with
the
Prophet
,
they
will
bee
more
ready
to
say
,
that
such
logicians
are
fooles
,
and
such
spirituall
,
rather
carnall
men
(
jangling
about
spirituall
matters
)
are
mad
men
,
Hos.
9.
7.
Let
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
your
reasonings
,
be
more
subject
unto
the
Scripture
,
or
else
the
shallow
judgement
you
talke
of
,
p.
5.
which
there
you
complementally
say
,
(
and
would
have
us
crie
up
to
the
height
,
because
you
the
owner
of
it
,
decrie
it
so
low
)
is
the
deepest
which
you
have
,
will
be
none
at
all
;
yea
,
worse
then
none
,
Mat.
6.
23.
And
if
the
light
which
is
in
thee
,
be
darknesse
,
how
great
is
that
darknesse
?
§.
6.
p.
7
,
8.
YOU
be
terrible
long
before
you
can
get
into
your
Dialecticall
trappings
or
geers
[
(p)
](A78160-e31860-b)
(p)
Jul.
Se●lig
.
Exer.
307.
Sect.
20.
Rationibus
agendum
est
viro
veritatis
studioso
,
n●n
.
Tullianis
Platonisque
pigmentis
.
Declimationes
enim
ambitiosorum
,
opera
etiosorum
sibi
sunt
:
naturae
divinita●isque
negot●is
impedito
animo
,
stud●ndum
est
brevitoti
:
quae
res
aequ●t
verbi●
.
Marlor
.
comm●n
.
in
prior
Analyt
.
cap.
8.
vocabula
artis
religiosissime
observanda
sunt
,
ut
semper
eodem
modo
explicentur
,
ut
in
omnibus
propriis
vocabulis
artium
fieri
debet
:
Varietas
enim
obscuram
his
facit
disputationem
.
.
A
body
would
have
thought
that
we
had
had
enough
and
enough
of
oratoriall
praefaces
faces
and
out
▪
faces
,
yet
we
must
be
cloied
with
at
least
a
Section
and
halfe
more
of
the
like
stuffe
:
In
this
(
that
I
may
give
in
short
the
summe
of
the
whole
)
we
are
served
in
first
with
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
to
use
your
own
phrase
,
p.
12
)
against
your
not
onely
seeming
,
but
your
reall
contradictions
;
for
indeed
in
this
your
booke
,
though
you
be
not
at
all
for
Classes
,
you
be
much
for
clashing
,
your
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
liberi
arbitrii
,
in
which
you
mainteine
the
creature
indifferently
as
to
good
or
evill
,
to
have
been
created
,
p.
64.
agrees
not
with
your
first
pretended
principle
,
p.
6.
of
Gods
not
being
the
author
of
sinne
.
Your
concession
in
the
beginning
of
chap.
3.
that
every
reprobate
is
predetermined
to
eternall
punishment
,
is
directlie
at
daggers
drawing
with
your
almost
whole
chap.
2.
where
you
strenuouslie
dispute
,
that
God
determines
none
to
punishment
.
The
posterior
part
of
your
chap.
the
4.
from
p.
56.
to
the
end
,
fights
directlie
with
the
anterior
part
of
it
,
as
to
with
your
second
principle
:
Mulier
formosa
superne
Desinit
in
piscem
;
&
sic
in
caeteris
,
as
wee
shall
see
in
the
progresse
;
and
therefore
wise
man
as
you
be
(
and
indeed
ever
,
full
of
courtesie
,
full
of
craft
)
you
do
prudentlie
provide
some
kinde
of
salves
,
for
these
kinde
of
sores
;
but
truly
none
of
them
will
procure
any
healing
for
you
,
not
onely
is
it
because
your
unmercifulnesse
in
your
dealings
with
the
names
and
writings
of
others
,
as
we
shall
see
,
p.
8.
may
be
like
enough
to
procure
some
harsh
usage
of
you
from
others
;
He
that
will
shew
no
mercie
to
others
,
hath
small
reason
to
look
for
it
from
others
,
Jam.
2.
13.
He
shal
have
judgement
without
mercy
,
who
shewes
no
mercy
.
2.
But
for
that
secondly
,
the
ingredients
,
alias
the
reasons
which
you
put
into
your
salve
,
are
not
contrary
to
your
sores
,
when
as
yet
such
a
Medicaster
,
as
you
would
be
accounted
in
all
your
private
Epistles
to
me
,
know's
well
enough
,
that
contraria
contrariis
tantum
curantur
.
1.
Not
that
of
Austins
;
you
know
that
aliquando
bonus
Tomi
primi
.
dormitat
Homerus
.
Well
might
Augustine
in
such
mightie
and
various
volumes
as
he
wrote
against
the
contrarie
haeresies
of
the
Manichees
and
the
Pelagians
,
and
that
many
yeares
one
after
another
,
and
when
to
,
that
(
especially
of
the
Pelagians
)
did
like
the
moon
in
Helvidius
his
late
Seleno-graphia
appeare
in
divers
shapes
;
sometimes
as
hath
been
shewed
,
in
a
meere
Ethnick
shape
,
sometimes
in
a
Semy-ethnicke
,
sometimes
in
a
Judaicke
,
sometimes
in
an
halfe
Christian
shape
.
I
say
Augustine
upon
these
occasions
might
seem
now
and
then
to
enterfere
with
himselfe
,
and
yet
bee
no
excuse
to
your
contradictions
,
which
doe
abound
in
two
such
whisting
pamphlets
as
your
printed
and
unprinted
ones
are
;
wherein
(
I
speak
now
as
to
that
which
appeares
upon
the
stage
)
so
carefull
a
man
as
your selfe
,
used
your
best
care
to
be
a
guide
in
your
conveyance
,
p.
7.
2.
Lest
that
of
Bucers
,
though
you
say
it
was
the
more
remarkeable
because
it
was
Bucers
;
indeed
it
would
have
been
more
remarkeable
then
any
thing
the
fingers
in
your
margent
,
p.
9.
point
at
,
if
Bucer
who
is
a
knowne
man
against
your
opinions
(
q
)
and
for
the
reformation
which
you
dislike
,
p.
[
(r)
](A78160-e32390-b)
(r)
Vti
enim
Hieron
.
ad
Rufinum
.
Antequam
daemonium
Nicidianum
Arrius
nasceretur
vel
simpliciter
erraverunt
patres
,
vel
aliosensu
scripserint
,
vel
à
librariis
imperitis
eorum
paulatim
scripta
corrupta
sunt
.
Innocenter
quaedam
,
&
minus
caut
è
locuti
sunt
.
So
it
is
as
old
&
true
an
observation
,
antequam
exoriretur
Pelagius
,
s●curiusloqu●ban
tur
patres
,
who
yet
are
reconciled
to
those
who
came
after
even
by
a
Bel
larmine
de
grat
.
&
lib.
arbit.
1.
c.
14.
.
and
such
Neotericks
as
Melancthon
and
Calvin
,
who
may
seeme
to
differ
,
when
as
really
they
doe
not
as
shall
be
shewn
in
due
place
.
3.
Well
you
might
hope
,
that
that
man
of
Moderation
,
Cassander
(
as
you
call
him
,
papers
1.
p.
10.
)
whom
you
so
great
a
Cassandrite
,
do
so
highly
magnifie
,
for
reasons
of
which
I
have
elsewhere
of
my
first
papers
given
an
account
,
who
yet
will
not
serve
your
turne
one
whit
,
as
to
the
matters
now
in
debate
,
wherein
it
is
most
plaine
,
hee
is
as
deadly
an
enemy
to
you
,
as
any
that
you
can
have
[
(s)
](A78160-e32510-b)
(s)
See
his
Epistle
ad
Johan.
a
Bauchtim
.
.
And
then
least
of
all
will
that
which
you
quote
out
of
Dr
Twisse
,
be
any
way
subservient
to
you
,
who
by
what
you
say
out
of
him
here
,
doth
neither
contradict
,
nor
so
much
as
seem
to
contradict
what
he
delivers
elsewhere
;
for
do
not
the
words
which
you
rehearse
out
of
him
,
relate
to
the
decree
,
not
of
preterition
,
but
of
damnation
,
not
to
the
moulding
and
making
of
it
in
the
intention
,
but
to
the
temporall
execution
of
it
?
and
doth
Dr
Twisse
any
where
else
denie
these
latter
to
have
been
without
the
consideration
of
sinne
,
and
not
rather
for
the
consideration
of
sin
[
(t)
](A78160-e32580-b)
(t)
A
thousand
places
out
of
his
Latine
and
English
books
might
be
produced
for
this
.
Let
that
remarkeable
one
serve
,
p.
8.
answer
to
Mr
Hoard
,
wherein
consists
this
harshnes
(
viz.
of
Gods
decrees
)
in
intention
,
depending
meerely
on
Gods
will
.
Is
it
in
this
that
nothing
is
the
cause
of
Gods
decree
?
and
will
nothing
temper
the
harshnesse
of
it
,
unlesse
a
thing
temporall
as
sin
,
be
made
the
cause
of
God's
will
which
is
eternal
,
and
even
God
himselfe
?
But
let
us
deale
plainly
,
and
tell
me
in
truth
,
whether
the
harshnesle
doth
not
consist
in
this
,
that
the
meere
pleasure
of
Gods
will
,
seems
to
be
made
the
cause
not
of
Gods
decree
onely
,
but
of
damnation
also
,
as
if
God
did
damn
men
not
for
sinne
,
but
of
his
meer
pleasure
?
And
this
I
confesse
is
wondrous
harsh
,
&
yet
no
more
harsh
then
it
is
untrue
;
though
in
this
jugling
world
,
things
are
so
carried
by
some
,
who
wil
both
shuffle
and
cut
,
and
deale
themselves
,
as
if
we
made
God
of
meer
pleasure
to
damn
men
,
and
not
for
sin
,
which
is
a
thing
u●terly
impossible
,
damnation
being
such
a
notion
,
as
hath
essentiall
reference
to
sinne
.
But
if
God
damn
no
man
but
for
sin
,
&
decreed
to
damn
no
man
but
for
sin
,
what
if
the
meer
pleasure
of
God
be
cause
of
this
decree
,
what
harshnesse
is
this
?
?
either
then
you
doe
,
which
I
am
sure
is
common
enough
with
you
,
abuse
the
admirers
of
Dr
Twisse
,
or
else
they
admired
what
they
understood
not
,
I
suppose
they
may
be
of
yeares
to
answer
for
themselves
.
2.
In
the
next
place
you
serve
us
in
with
a
promise
of
a
recantation
,
in
case
the
unhappinesse
of
your
pen
,
or
the
unsteadinesse
of
your
braine
,
hath
let
fall
any
thing
contrary
to
the
two
principles
just
now
laid
downe
.
O
how
well
I
should
like
you
,
if
you
would
but
keep
touch
,
stare
promissis
!
that
your
recantation
,
either
Sermon
or
Epistle
,
would
be
ready
,
both
ad
clerum
&
ad
populum
,
so
soon
as
either
my selfe
,
or
some
you
would
like
better
of
,
shall
have
proved
,
that
of
ten
parts
of
your
booke
,
nine
at
least
must
be
revoked
,
if
you
will
allow
nothing
to
stand
in
it
,
that
is
contrary
to
the
true
scripturall
,
catholike
,
orthodox
sense
of
your
second
principle
laid
down
,
p
6.
How
quickly
should
we
like
brethren
and
neighbours
shake
hands
,
rather
then
in
a
way
of
writing
against
each
other
,
be
like
Ishmael
,
Gen.
16.
12.
Amon
it
a
faxit
Deus
,
that
wee
may
agree
,
and
both
in
the
principles
you
speake
of
,
p
6.
3.
Your
third
is
a
franke
offer
to
be
restored
in
the
spirit
of
meeknesse
,
if
you
should
be
overtaken
in
a
fault
,
Gal.
6.
1.
A
gallant
resolution
if
it
were
but
seriouslie
in
you
.
Errare
possum
,
Hareticus
esse
nolo
,
was
an
excellent
saying
;
but
trulie
you
have
given
small
cause
to
your
fellow
brethren
Presbyters
in
these
parts
,
to
believe
you
to
be
in
good
earnest
.
Did
you
ever
impart
your
doctrinall
scruples
first
of
all
to
the
most
pious
and
learned
of
them
,
before
you
vented
them
among
(
to
say
no
worse
of
them
)
unwary
and
weake
Gentlemen
,
when
you
had
made
a
promise
,
as
I
am
informed
,
to
some
of
your
best
friends
in
the
Ministrie
about
us
,
that
you
would
in
Pulpit
at
Lectures
,
vent
nothing
but
what
was
agreeable
to
their
knowne
tenents
?
Did
you
keep
your
promises
any
better
with
them
at
Northampton
or
Daintrey
,
then
Jac.
Arminius
did
his
first
at
Amsterdam
,
with
the
Consistory
there
,
or
afterwards
with
the
Curatores
Academiae
Leidensis
[
(u)
](A78160-e32840-b)
(u)
G.
Van
Roggen
,
lib.
Belgic
.
praefat.
ad
Syn.
Dordracenam
.
?
Are
you
ready
to
referre
matters
in
debate
betwixt
us
,
to
the
ministeriall
decision
of
any
ten
of
the
gravest
incumbents
,
known
,
antient
,
staied
,
protestant
,
preaching
Presbyters
of
our
Country
,
who
have
least
been
upon
their
tropicks
,
in
these
tropicall
times
,
if
so
,
and
that
they
will
vote
for
your
opinions
against
mine
,
I
'll
promise
for
ever
hereafter
,
as
to
all
writing
against
you
,
to
become
a
Siliturnian
,
nay
to
cry
peccavi
.
Pray
De
Siliturnis
,
vide
Fred.
Wend.
praefat.
ad
Loc.
Commun
.
you
,
let
it
be
tried
who
is
most
ready
to
be
reclaimed
by
the
Spirit
of
meeknesse
.
4.
You
conclude
your
Section
with
excuses
for
your
dissenting
from
your
want
of
infallibility
,
apprehension
,
company
of
thousands
of
thousands
,
your
invincible
ignorance
,
&c.
Unto
all
which
in
few
words
,
1.
You
know
none
of
your
brethren
Ministers
,
who
doe
maintaine
,
that
either
conjunctim
or
divisim
,
they
be
infallible
,
they
leave
that
to
the
papall
Church
,
unto
which
you
approach
much
nearer
,
when
p.
10.
of
your
first
papers
,
you
cry
up
Cassander
so
highly
for
moderation
,
and
are
not
ashamed
to
cry
up
Hoffmisterus
for
a
choice
Protestant
,
who
was
a
knowne
Papist
[
(x)
](A78160-e33000-b)
(x)
Vide
A.
Rivet
.
Dialys
cont
.
discurs
.
H.
Grotii
.
,
yet
they
may
infalliblie
tell
you
,
that
it
hath
been
a
proud
and
malapert
error
in
you
,
to
slight
their
judgements
,
piety
,
and
learning
,
so
much
as
you
have
done
,
who
every
where
disswade
whom
you
can
from
comming
into
their
combinations
,
and
yet
without
arrogance
,
they
think
they
may
tell
you
,
you
might
from
some
of
them
have
learned
to
have
mended
your
positive
,
polemical
,
and
practick
Divinity
too
,
had
you
not
scorned
to
have
been
more
conversant
with
them
.
2.
Your
apprehension
is
well
known
not
to
be
stupid
,
but
your
malice
to
be
very
great
against
those
you
like
not
;
and
that
occasions
but
too
much
your
stupefaction
,
none
you
know
,
is
so
blinde
,
as
those
who
will
not
see
[
(y)
](A78160-e33090-b)
(y)
Periit
omne
judicium
cum
res
transit
in
affectum
.
.
3.
The
thousands
of
thousands
you
speake
of
of
your
side
,
is
feared
to
bee
no
other
then
the
croud
of
carnall
Idiots
,
mentioned
lately
out
of
Castalio
,
or
those
thousands
of
thousands
,
who
either
wittinglie
or
unwittinglie
,
suffer
themselves
to
be
befool'd
by
the
polite
and
politicke
sons
of
the
Devill
,
the
Jesuites
and
their
followers
,
or
indeed
the
Devill
and
his
angels
,
who
truly
make
a
great
,
but
not
a
creditable
company
,
from
all
whom
good
Lord
deliver
me
and
you
.
As
for
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)
](A78160-e33310-b)
(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)
](A78160-e33430-b)
(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)
](A78160-e33550-b)
(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)
](A78160-e33700-b)
(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
practice
of
Mr
Calvin
.
And
that
I
may
not
be
wanting
neither
to
my
own
old
friend
,
and
fathers
friend
,
I
think
I
may
subjoine
the
testimony
which
famous
and
learned
Dr
Rivet
gives
of
his
writings
,
unto
which
I
doubt
not
,
but
most
ingenious
Protestants
will
subscribe
.
Praef
ad
Dr
Twissum
,
cont
.
Armin.
&
Corvin
.
De
auctore
,
ejus
methodo
scholasticâ
,
disputandi
formâ
,
acumine
,
&
accuratione
,
judicium
lectoribus
relinquo
,
quibus
praeiverunt
doctissimi
ex
toto
orbe
Christiano
viri
,
etiam
ex
iis
qui
in
contraria
sunt
parte
fatentes
,
nihil
accuratius
,
nihil
exactius
&
plenius
in
hoc
argumento
hactenus
proditum
fuisse
.
Hoc
saltem
(
idem
ibid
,
)
omnibus
piis
placere
debit
,
quod
usque
&
ubique
in
bonam
causam
fuerit
intentus
,
camque
si
quisquam
aliu●
ab
absurdis
objectis
,
&
adversariorum
calumniis
ita
vindicavit
,
ut
ex
illius
labore
habeant
non
docti
tantum
sed
etiam
minus
exercitati
quo
se
possint
extricare
laqueis
adversantium
:
and
will
bee
valued
by
learned
and
good
men
in
the
Church
,
when
the
memory
of
yours
shall
rot
,
and
serve
for
nothing
but
wast
paper
among
those
,
who
doe
vendere
thus
&
odores
.
Alas
for
your
civilitie
,
you
doe
not
so
much
as
name
those
men
,
who
yet
blush
not
to
be
named
;
for
they
were
men
of
renowne
in
the
congregation
,
very
Masters
of
the
Assembly
,
and
whom
up
and
downe
this
your
last
Pamphlet
,
you
do
whip
and
strip
,
and
whom
you
doe
as
good
as
name
to
any
attentive
reader
when
you
doe
very
particularly
quote
them
presentlie
,
as
to
booke
,
Section
,
page
,
and
almost
line
;
whom
to
name
by
their
proper
and
well
sounding
names
,
you
were
inhibited
not
by
your
courtesie
and
civility
to
them
,
but
by
some
inward
secret
feare
and
shame
,
openlie
to
fling
dirt
in
the
faces
of
those
,
whose
labours
God
hath
honoured
,
and
I
doubt
not
,
will
honour
as
long
as
Sun
and
Moon
shall
endure
in
the
firmament
,
whom
(
I
speak
now
chiefly
of
the
latter
Dr
Twisse
)
I
and
others
have
seene
and
heard
,
to
have
acted
more
,
written
more
,
preached
more
,
praied
more
,
against
sinne
in
some
few
weeks
,
then
I
feare
you
will
doe
in
all
your
daies
.
The
naming
therefore
of
him
,
and
his
like
,
as
those
who
have
told
the
world
out
of
the
Pulpit
,
and
from
the
Presse
,
that
God
is
the
onely
author
of
sinne
,
and
man
onely
the
instrument
:
Things
which
slanderous
Arminians
have
endeavoured
in
terminis
,
to
fasten
upon
the
writings
of
P●scator
,
Maccovius
,
Ricardus
Acronius
,
&c.
But
I
never
met
with
any
before
your
impudent
selfe
,
to
bee
so
fool-hardie
,
as
to
fix
upon
Dr
Twisse
his
writings
;
I
say
the
naming
of
him
,
and
their
writings
for
this
,
would
have
onely
purchased
a
blacke
brand
,
a
marke
of
infamy
for
your
slurring
those
most
noble
workes
,
which
you
will
never
bee
able
to
imitate
,
and
care
not
to
understand
,
but
only
now
and
then
by
the
by
looke
into
,
as
spiders
sucke
flowers
for
to
gather
poison
out
of
them
,
and
not
as
profitable
B●es
,
to
gather
honie
from
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
4.
You
draw
up
a
malitious
scattered
inventory
or
Catalogue
of
broken
expressions
,
gathered
here
and
there
out
of
their
writings
,
without
any
due
regard
to
the
scope
of
the
words
,
or
the
authors
explained
meanings
;
upon
which
because
you
doe
lay
the
stresse
of
all
your
invectives
against
them
and
others
,
to
make
them
and
their
doctrines
a
gratefull
sacrifice
,
to
men
of
weake
heads
,
and
carnall
minds
;
I
must
needs
crave
some
patience
from
that
very
reader
you
appeale
to
,
that
as
he
hath
any
candor
,
conscience
,
piety
,
and
true
christianity
left
him
,
he
would
be
pleased
favorably
to
heed
me
whilst
I
deliver
in
,
1.
Some
generall
observations
relating
to
your
behaviour
,
in
this
Section
,
and
elsewhere
up
and
downe
.
2.
Whilst
I
cleare
all
or
the
most
signall
obnoxious
passages
fingered
out
for
such
by
your
notes
in
the
margent
,
from
the
horrid
crime
of
blasphemy
laid
to
their
charge
.
3.
Whilst
I
in
a
word
or
two
affix
something
to
the
oratoriall
peroration
annexed
to
this
Section
.
1.
For
my
part
I
am
clearly
defeated
by
you
of
my
expectation
:
You
did
promise
(
Epist.
3.
)
before
you
were
of
any
publicke
note
(
so
as
that
with
the
finger
you
could
be
pointed
at
for
some
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
that
I
should
receive
a
copy
of
your
Creed
in
the
particulars
which
I
did
intimate
,
and
the
very
worst
of
what
you
writ
in
your
former
trifling
papers
from
such
a
Copy
as
you
would
own
very
shortly
from
the
Presse
;
but
in
this
I
am
sure
,
I
and
others
are
made
rather
to
heare
what
Calvins
,
Dr
Twisse
,
and
others
men
Creed
is
,
in
your
distempered
head
taken
to
be
,
then
what
is
your
own
Creed
;
your
Creed
it
seems
consists
rather
of
Negatives
then
Affirmatives
;
would
it
not
have
concerned
you
,
and
that
in
the
first
place
,
if
you
would
have
kept
your
word
with
me
positively
and
dogmatically
,
to
have
delivered
,
in
what
your
own
opinion
concerning
Gods
voluntary
,
unconstreined
,
and
in
that
sense
efficacious
premission
of
sin
had
bin
rather
then
what
you
think
others
to
hold
about
it
?
Facilius
est
destruere
aliena
quam
astruere
sua
:
You
are
not
then
the
most
valiantest
man
which
I
have
met
with
2.
This
bespattering
of
others
names
,
to
which
you
do
,
most
solemnly
addict
your selfe
in
this
Section
[
(d)
](A78160-e34340-b)
(d)
Just
as
Massilian
Gennadius
had
before
bespattered
Austins
writings
.
Vid.
His●
.
concil
.
Triden
.
edit
.
lat.
in
4to
.
Augu.
peccatum
non
effug●sse
,
ac
dum
errorem
illius
sermone
multo
contractum
,
l●ctâ
hostium
exaggeratum
,
nec
dum
Haeresis
dedisse
quaestionem
periculo
haeresis
Augustinum
non
cartre
manifestè
significat
.
,
is
contrary
to
that
reverence
which
in
the
very
entrance
into
your
work
,
p
1.
you
say
you
beare
to
that
punctuall
Register
within
you
so
as
not
to
affront
it
with
a
wilful
&
premeditated
lie
so
as
to
unsheath
your
pen
to
wound
the
reputation
of
any
man
living
,
unles
perchāce
of
the
same
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
mentioned
in
your
Dedicat.
which
cannot
be
,
unlesse
you
thinke
the
reputation
of
no
man
living
concerned
to
uphold
the
reputation
of
those
,
who
being
dead
,
yet
speake
in
their
workes
;
and
I
hope
yet
live
in
the
hearts
of
most
Christianly
disposed
people
.
Must
you
revere
not
to
wound
the
reputation
of
any
living
man
,
who
hath
power
at
his
tongues
end
or
pens
end
,
to
answer
for
himselfe
?
And
must
you
in
your
profession
,
be
understood
to
have
at
all
none
to
those
living-dead
men
,
who
yet
live
with
God
,
and
live
in
the
Church
,
but
must
de
futuro
answer
for
themselves
by
other
mens
tongues
and
pens
,
or
else
their
names
as
well
as
their
bodies
,
must
lie
under
the
clods
and
dust
of
infamy
,
which
you
cast
upon
them
?
3.
Suppose
many
unjustifiable
phrases
had
dropped
either
from
Mr
Calvins
,
or
Dr
Twisses
praeproperous
pens
,
whilst
they
open
the
obstrule
point
of
Gods
efficacious
permission
of
sin
;
yet
how
much
the
nearer
would
that
have
been
towards
the
determining
the
dispute
,
which
your
conscience
cannot
but
tell
you
,
was
raised
(
as
is
plaine
by
your
first
and
most
genuine
papers
)
betwixt
you
and
the
Gentleman
spoken
of
,
p.
2.
about
absolute
election
and
praedestination
;
might
not
predestination
bee
absolute
,
though
Calvin
and
Twisse
should
foulely
have
been
mistaken
in
some
of
the
expressions
,
which
out
of
them
,
p.
9
,
10.
you
make
a
representation
of
?
2.
Or
how
much
the
nearer
should
we
have
been
for
the
Copy
of
your
owne
,
expected
and
promised
Creed
in
these
matters
?
For
truly
,
if
what
you
have
(
p.
14
)
about
an
equitable
sense
,
be
all
that
you
hold
about
Gods
providence
in
the
ordering
of
sinne
,
it
will
be
easier
before
the
Christian
world
to
convince
you
of
Atheisme
,
which
takes
away
the
very
subject
of
a
Deity
,
then
to
convince
Calvin
and
Twisse
of
blasphemy
,
for
maintaining
the
true
God
to
bee
the
author
of
sinne
.
4.
Had
you
had
but
t●●
least
dram
of
that
moderation
,
which
you
doe
so
highly
every
where
pretend
to
,
would
you
not
have
conformed
your selfe
to
the
very
first
element
and
rudiment
of
all
moderation
&
pacification
?
viz.
[
(e)
](A78160-e34580-b)
(e)
See
J.
Duraeus
,
Daven
.
Morton
.
&c.
de
pacif
.
Evan.
Reade
Calvins
full
discourse
against
the
Libertins
,
especially
consult
him
in
his
Epist.
ad
Rhotomagenses
,
ad
versus
Fransiscanum
illum
Libertina
illius
pestilentiae
propugnatorem
.
Vid.
vindic
.
Gra.
&
providd●vin
.
D.
D●is
Twisse
praecipue
per
c.
5.
l.
11.
p
5.
p.
53.
&
inde
in
4to
.
In
this
cause
you
might
well
have
said
of
Calvin
,
of
Ph.
Melanc
.
of
Luther
,
sciebam
horridius
scripturum
Lutherum
quam
senti●
.
That
that
only
must
be
taken
to
be
the
expresse
positive
opinion
of
any
which
he
holds
forth
every
where
to
be
so
in
the
most
significant
terms
he
can
expresse
himself
in
,
when
he
makes
it
his
business
to
declare
himself
,
and
not
that
which
either
a
malitious
adversary
lying
upon
the
catch
,
wil
adventure
to
prove
to
follow
from
his
words
and
expressions
of
his
opinion
,
nay
,
nor
which
a
loving
adversary
doth
know
and
can
prove
very
well
to
follow
from
his
opinion
:
Every
man
must
be
allowed
to
be
the
best
interpreter
of
his
owne
minde
.
Direct
positions
must
be
produced
to
prove
what
other
mens
judgements
are
in
any
matter
:
Consequences
may
onely
be
produced
to
shew
men
the
absurdities
of
their
assertions
:
And
if
this
be
true
,
as
it
is
most
true
,
are
you
so
great
a
stranger
in
Israel
,
as
not
to
know
that
the
men
you
speak
of
,
and
all
of
their
way
,
doe
a
thousand
times
over
,
up
and
downe
in
their
workes
,
denie
God
to
be
the
author
of
sinne
,
whilst
they
repeat
it
at
every
turne
,
that
sinne
hath
no
efficient
cause
[
(f)
](A78160-e34750-b)
(f)
How
often
have
you
this
repeated
by
Dr
Twiss
,
as
if
decies
repetita
placeret
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Aug.
de
civitate
Dei
l.
11.
?
And
must
a
few
broken
abrupt
expressions
,
by
a
man
full
of
gall
and
spleen
against
them
and
their
way
,
torne
off
from
the
scope
and
series
of
their
discourse
,
be
produced
against
their
avowed
,
full
and
open
declarations
every
where
to
the
contrary
?
If
you
allow
of
the
measuring
out
of
such
mea●ures
unto
others
,
then
whensoever
[
*
](A78160-e34810-b)
*
Vid.
Jo.
Videl
.
arcana
Arminian
.
Vedelius
and
others
shall
have
proved
,
that
most
of
the
Arminian
,
and
so
most
of
your
opinions
,
have
an
unhappy
tendency
,
first
to
a
fine
spun
,
and
then
to
a
grosse
Atheisme
;
we
may
(
according
to
the
method
of
your
proceedings
used
here
)
charge
you
with
the
greater
and
lesser
Atheismes
,
and
say
not
only
that
your
opinions
tend
to
it
,
but
that
you
are
absolutely
for
Atheisme
major
and
minor
[
(g)
](A78160-e34890-b)
(g)
And
at
this
rate
of
proceeding
it
will
be
easie
to
abuse
any
party
,
Dr
Twisse
had
it
well
against
Bellarmine
whom
you
imitate
in
these
slanders
,
l.
2.
crim
.
3.
sect.
1.
p.
52.
Cum
nobis
probe
constitit
quâ
conscientiâ
versatus
fue●i●
in
superioribus
consequentiis
informandis
jux●a
veritatem
ipsam
praesentem
tuam
ratiocinationem
in
hunc
modum
procedere
aequum
est
,
quandoquidem
ita
blasphemum
,
&
Christianis
auribus
intollerandum
videtur
,
ut
sane
videri
debet
,
Deum
&
peccati
esse
auctorem
&
solum
ipsum
vere
peccare
,
atque
istas
blasphemias
ex
adversariorum
dogmatis
consequi
per
qualescu●que
consequ●ntias
.
sed
praeter
omnem
ver
ecundiam
confictas
demonstravi
,
quippe
qui
perinde
potuissem
easdem
blasphemias
partim
ipsis
Jesuiti
nostris
,
vel
maxime
Dominicanis
per
consequen●ias
nihilo
minus
legitimas
exprobare
,
&c.
.
2.
When
you
had
met
with
any
harsh
sounding
expressions
in
any
who
(
before
your
eyes
were
open
)
had
been
graced
with
being
parents
in
Christ
to
many
a
Christian
soule
,
would
it
not
have
concerned
you
not
Cham-like
as
you
doe
,
to
uncover
your
fathers
nakednesse
,
but
rather
dutifully
to
have
gone
back
into
their
writings
,
and
out
of
them
to
have
taken
the
mantles
of
their
owne
interpretations
,
and
have
thrown
upon
it
;
[
(h)
](A78160-e34980-b)
(h)
Synod
Dordrac
.
session
.
132.
Examinata
fuit
concepta
rejectionis
calumniarum
formula
qui
addendam
quoque
existimabant
non
nulli
rejectionum
duriorum
quarundam
&
in
commodarum
loqutionum
,
quae
in
non
nullis
reformatorum
doctorū
scriptis
reperirentur
,
quae
infirmioribus
offensionem
,
adversariis
calumniandi
ansam
praeberent
.
Quem
in
finem
rationes
quaedam
in
utramque
partem
à
Theolog
is
magnae
Britanniae
Hassiacis
&
Bremensibus
,
aliisque
propositae
sunt
.
Quibus
utrinque
diligenter
expensis
,
visum
fuit
potioribus
suffragiis
rejectionem
incommodarum
locutionum
esse
omittendam
:
ne
calumniari
possent
adversarii
,
etiam
doctrinam
orthodoxam
quam
professi
essent
illi
qui
in
ejus
explicatione
ejusmodi
phrasibus
durius
,
aut
imprudentius
usi
videntur
,
pariter
damnari
;
cum
praesertim
manifestum
esset
non
nullos
ex
iis
loquendi
modos
esse
,
quibus
ipse
spiritus
sanctus
usus
esset
,
nonnullos
quoque
quos
sano
sensu
ipsi
Remonstrantes
admisissent
:
longè
autem
plurimos
,
qui
dextrè
,
ac
commodè
,
modo
charitas
adhiberetur
,
explicari
possent
.
as
well
then
you
would
have
found
,
first
,
That
you
might
have
taken
Ex.
gr
.
these
,
Isa.
6.
9.
Isa.
29.
11.
Marke
13.
14.
Marke
4.
12.
Luke
8.
10.
Acts
28.
28.
Rom.
11.
8.
Jer.
20.
7.
2
Sam.
●4
.
1.
compared
with
1
Chron.
21.
1.
Ezek.
14.
1
,
2
,
3
,
4.
1
King
.
22.
22.
Acts
2.
23.
Rom.
9.
18.
2
Thes.
2.
11
,
12.
1
Pet.
2.
8.
Jude
4.
Rev.
17.
17.
and
God
knowes
how
many
scriptures
more
,
and
tragically
have
cried
out
against
them
,
that
they
make
God
the
author
of
sin
,
that
they
made
Gods
hand
weary
,
your
heart
tremble
,
both
your
eares
tingle
,
(
p.
11
)
For
pray
if
we
be
allowed
to
shape
our
interpretations
any
thing
congruouslie
to
the
words
,
and
what
they
must
signifie
,
doe
they
fall
any
thing
short
?
nay
,
doe
they
not
goe
beyond
the
highest
expressions
of
your
bold
or
moderate
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)
](A78160-e35280-b)
(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)
](A78160-e35420-b)
(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)
](A78160-e35460-b)
(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)
](A78160-e35630-b)
(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)
](A78160-e35740-b)
(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)
](A78160-e36050-b)
(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
their
meaning
,
is
just
that
which
you
would
faine
perswade
the
world
,
that
it
is
:
pomum
erit
quicquid
in
vasinium
conjeceris
.
I
must
therefore
goe
on
to
say
something
to
this
Libell
or
Decacorde
of
slanders
;
(
for
no
better
can
I
take
them
to
be
,
whilst
by
the
wresting
of
their
true
words
,
you
wring
out
a
meaning
never
dreamt
of
,
nay
opposed
by
them
,
as
Doeg
against
David
,
Psal.
120.
3.
and
the
false
witnesses
against
Christ
.
)
And
here
for
the
first
(
as
well
as
the
second
)
quoted
out
of
Calvins
Institutions
,
lib.
3.
cap.
23.
Sect.
6.
It
is
somewhat
that
by
your
reverend
marginall
fingers
,
they
be
not
marked
out
as
grand
delinquents
;
it
seems
to
you
they
be
modest
blasphemies
,
p.
23.
and
then
indeed
will
the
assertion
which
you
have
in
the
five
first
lines
of
your
p.
9.
be
blasphemie
,
when
as
that
you
shall
have
confuted
the
former
part
of
it
,
by
Eph.
6.
11.
Isa
,
46.
10.
and
divers
other
places
;
and
the
latter
part
of
it
by
Rom.
9.
11.
or
from
Pro.
16.
4.
the
very
place
produced
by
Calvin
for
the
proofe
of
it
,
and
that
just
before
the
words
which
you
carp
at
,
which
therefore
you
prudentlie
decline
to
quote
,
as
you
doe
all
along
all
the
proofes
,
brought
by
the
authors
,
abused
by
you
for
the
confirmation
of
their
positions
.
2.
When
contrary
to
all
Scripture
,
Eph.
1.
4.
and
antiquitie
[
(p)
](A78160-e36440-b)
(p)
Prosper
Epi.
ad
Ruffin
.
Ab
hac
confessione
gratiae
Dei
ideo
quidam
resistunt
,
ne
cum
cam
talem
confessi
fuerunt
,
qualis
divino
eloquio
praedicitur
,
&
qualis
opere
suae
potrstatis
agnoscitur
,
etiam
hoc
necesse
habeant
confiteri
,
quod
ex
omni
numero
hominum
per
saecula
cuncta
natorum
,
certus
apud
deum
definitusque
sit
numerus
praedestinati
in
vitam
aeternam
populi
,
&
secundum
propositum
Dei
vocantis
electi
,
quod
quidem
tàm
impium
est
negare
,
quam
ipsi
gratiae
contra-ire
;
&
rursum
lib.
de
vocatione
gentium
,
in
qua
electione
quicquid
hominum
in
Christo
praecegnitum
non
est
,
nulla
eidem
ratione
sociabitur
,
omnes
enim
qui
in
Dei
regnum
de
c●j●●sl●bet
temporis
vocatione
v●nturi
sunt
,
in
ista
quae
saeculae
cuncta
praecessit
adoptione
signati
sunt
.
Cui
accedat
Fulgentius
adversus
semipelag
,
hujus
praedestinationis
ita
manet
aeterna
sirmitas
&
firma
aeternitas
,
non
solum
in
dispositione
operum
,
sed
etiam
in
numero
personarum
,
ut
nec
de
illius
numeri
plenitudine
quispiam
salutis
aeternae
gratiam
perdat
,
nec
extra
illius
numeri
quantitatem
ad
donum
salutis
aeternae
perventat
.
Deo
enim
,
qui
scit
omnia
antequam
fiant
,
sic
non
est
incertus
praedestinatorum
numerus
,
sicut
dispositorum
operum
dubius
apud
cum
non
invenitur
effectus
.
you
shall
have
proved
Gods
decrees
to
be
temporall
and
not
●ternall
.
That
any
thing
fals
out
in
time
,
not
decreed
by
God
before
all
time
,
a
thing
denied
you
even
by
a
very
brother
of
yours
in
divers
of
your
wild
opinions
,
J.
Goodw.
see
Redemption
redeemed
.
3.
When
you
shall
have
put
it
past
all
question
,
that
there
be
no
personall
absolute
decrees
of
election
and
reprohation
,
a
thing
denied
you
by
Jac.
Arminius
in
his
fourth
decree
[
(q)
](A78160-e36540-b)
(q)
Armin.
in
declar
.
sentent
.
Where
it
is
remarkable
,
that
he
cals
his
the
three
first
decrees
praecise
and
absolute
,
and
of
the
fourth
he
saith
,
that
by
it
decrevit
singulares
&
certas
quasdam
personas
salvare
&
damn●re
,
and
all
these
ibid.
he
grants
to
be
eternall
.
And
the
Remonstrants
in
the
Hague-conference
,
we
find
quarrelling
with
their
adversaries
for
saying
,
that
they
hold
Gods
decrees
not
to
bee
personall
,
Colla.
Hag.
p.
or
to
be
conditionall
.
And
in
their
second
Remonst.
p.
7.
An.
1617.
p.
2.
they
appeal
to
the
16.
Article
of
the
Belgicke
confession
,
where
there
is
expresse
mention
of
eternal
election
and
reprobation
and
by
his
disciples
after
him
in
the
Hague-conference
.
4.
When
as
it
shall
be
unlawfull
for
Calvin
to
use
much
the
same
expressions
,
which
the
very
Pontifician
Tridentines
are
forced
to
take
up
,
when
they
speak
of
the
decrees
of
God
[
(r)
](A78160-e36620-b)
(r)
Catechismus
Tridentinus
in
exposit.
primi
articuli
symboli
.
Non
solum
Deus
universa
quae
sunt
,
providentia
sua
tuetur
&
administrat
,
verumetiam
quae
moventur
&
agunt
aliquid
,
intima
virtute
ad
motum
&
actionem
ita
impellit
:
ut
quamvis
secundarum
causarum
efficientiam
non
impediat
,
praeveniat
tamen
,
cum
ejus
occullissima
vis
ad
singula
pertineat
.
And
I
hope
all
this
is
somewhat
more
then
prescience
,
even
as
much
as
an
expresse
order
and
decree
.
.
2.
Nor
is
your
second
volley
of
shot
discharged
against
Calvin
out
of
his
institutions
,
l.
3.
c.
24.
like
to
wound
him
,
untill
you
shall
,
Sir
,
have
overthrown
those
Scriptures
,
which
in
that
very
place
,
viz.
Exod.
4.
21.
Eph.
2.
3.
and
2.
12.
Jer.
1.
10.
Isa
6.
9.
John
12.
39.
Mat.
13.
11.
are
brought
for
the
backing
of
it
.
3.
Untill
you
shall
have
cleared
it
,
that
Calvin
understands
not
that
assertion
of
Gods
judiciall
proceeding
against
unbeleeving
obstinate
sinners
,
unto
whom
the
word
is
and
will
be
a
killing
letter
,
a
savour
of
death
to
death
,
and
so
shall
have
confuted
his
words
by
his
meaning
given
of
them
,
in
the
upshot
of
the
Section
;
what
say
you
(
saith
he
)
meanes
God
to
teach
them
,
by
whom
hee
cares
not
to
bee
understood
?
Consider
whence
the
fault
is
,
and
thou
wilt
cease
to
aske
:
for
whatsoever
obscurity
bee
in
the
word
,
there
is
alwaies
light
enough
in
it
for
the
convincing
of
wicked
mens
consciences
.
4.
Untill
your
demonstrations
shall
have
made
it
past
all
question
,
that
God
never
punisheth
sinne
with
sinne
,
contrary
to
Rom.
1.
20.
2
Thes.
2.
12
,
13.
and
so
among
others
the
wilfull
contempt
of
the
word
by
giving
men
up
to
their
scornfull
dispositions
,
Hos.
4.
13.
Acts.
13.
41.
Rev.
22.
11.
they
that
will
be
filthy
,
&c.
5.
When
as
you
shall
have
made
it
evident
,
that
whilst
in
anger
you
did
let
flie
against
Calvin
,
you
have
not
hit
Austin
[
(s)
](A78160-e36890-b)
(s)
Austin
de
bono
perseveran
.
lib.
2.
cap.
14.
In
eadem
perditionis
massa
relicti
sunt
etiam
Judaei
,
qui
non
potuerunt
credere
factis
in
conspectu
suo
tam
magnis
clasque
virtutibus
.
Cur
enim
non
potuerunt
credere
,
non
tacuit
Evangelium
dicens
,
Joh.
12.
Cum
autem
tanta
signa
fecisse●
coràm
eis
non
crediderunt
in
eum
,
ut
Sermo
Isaiae
Prophetae
impleretur
quem
dixit
,
Isa.
53.
Domine
quis
credidit
auditui
nostro
,
&
brachium
Domini
cui
revelatum
est
?
&
ideo
non
poterant
credere
,
quia
iterum
dixit
Isaias
,
Is
.
6.
Excaecavit
oculos
eorum
,
&
induravit
cor
illorum
,
nè
videant
oculis
nec
intelligant
corde
,
&
convertantur
,
&
sanem
illos
.
Paulò
post
,
vobis
inquit
,
Mat.
13.
datum
est
nosse
mysterium
regni
coelorum
,
illis
autem
non
est
datum
.
Quorum
alterum
ad
misericordiam
,
alterum
ad
judicium
pertinet
:
&
circa
finem
ejusmodi
capitis
,
exhortamur
ergò
atque
praedicamus
,
sed
qui
habent
aures
audiendi
obedienter
nos
audiunt
:
audientes
videlicet
corporis
sensu
non
audiunt
cordis
assensu
,
&c.
.
Thus
ever
are
you
besides
the
marke
,
p.
15.
and
misse
of
your
aim
.
3.
Much
less
is
your
third
like
to
pierce
any
thing
deep
,
though
pointed
out
to
the
slaughter
,
by
your
digit
in
the
margent
,
you
speak
by
your
fingers
,
Prov.
6.
13.
and
yet
say
nothing
from
cap.
18.
sect.
4.
for
your
what
truth
more
protrite
,
and
more
readilie
of
old
received
in
the
Christian
Church
,
[
(t)
](A78160-e37020-b)
(t)
Austin
lib.
2.
de
gratia
&
lib.
arbitrii
,
cap.
20.
probatur
Deum
uti
cordibus
then
that
God
doth
often
most
justly
stir
up
wicked
men
to
acts
as
acts
,
which
yet
to
the
actors
are
and
will
be
unjust
:
God
is
no
more
blameable
in
so
doing
,
then
you
are
when
you
set
spurs
to
a
dull
jade
,
or
then
the
pure
Sunne
when
it
draws
out
noisom
evapours
out
of
a
nasty
impure
dunghil
;
the
very
simile
used
by
Calvin
(
and
over-lookt
by
you
)
for
the
illustrating
of
this
matter
.
2.
And
how
irrefragablie
doth
Calvin
in
the
very
Section
,
under
your
evill
finger
,
and
once
under
your
evil
eye
,
by
variety
of
scripture
,
and
Scripture-cases
,
prove
this
,
as
from
2
Sam.
16.
22.
2
Sam.
16.
10.
1
Kin.
12.
20.
Hos.
8.
4.
Hos.
13.
11.
1
King
.
12.
2
King
.
10.
7.
But
these
forsooth
,
p.
11.
are
too
literally
expounded
by
Calvin
[
(u)
](A78160-e37180-b)
(u)
etiam
malorum
ad
laudem
atque
adjumentum
bonorum
.
Sic
usus
est
Juda
tradente
Christum
,
sic
usus
est
Judaeis
cruci
figentibus
Christum
,
&
quanta
inde
bona
praestitit
populis
credituris
,
qui
&
diabolo
utitur
pessimo
,
sed
optimè
ad
exercendam
&
probandam
fidem
bonorum
,
non
sibi
qui
omnia
scit
antequam
fiant
,
sed
nobis
quibus
erat
necessarium
,
ut
eo
modo
ageretur
nobiscum
:
plura
in
hujus
rei
probationem
vide
passim
per
totum
illud
caput
:
and
as
literally
by
Sr
Austin
,
throughout
cap.
20.
and
21.
lib
de
gratia
&
libero
arbitrio
,
who
drawes
up
the
conclusion
of
those
chapters
,
thus
:
His
&
talibus
testimoniis
divinorum
eloquiorum
,
quae
omnia
commemorare
nimis
longum
est
,
satis
quantum
existimo
manifestatur
,
operum
Dei
cordibus
hominum
ad
inclinandas
corum
voluntates
quocunque
voluerit
,
sive
ad
mala
pro
meritis
corum
,
judicio
utique
suo
aliquando
aperto
,
aliquando
occulto
,
semper
autem
justo
.
.
4.
As
for
the
fourth
quoted
by
you
out
of
cap.
11.
17.
sect.
12.
which
yet
I
cannot
finde
there
,
something
to
that
purpose
I
find
quoted
by
one
who
cals
himselfe
the
praedestinated
thiefe
[
(x)
](A78160-e37270-b)
(x)
Fur
praedest
.
p.
27.
Impii
occulta
Dei
manu
&
vi
sive
potentiâ
,
tanquàm
laqueo
latente
nescientes
diriguntur
ad
scopum
ipsis
ignotum
,
&c.
(
p.
110.
)
Austin
Enchirid.
ad
Laurent
.
Omnis
natura
etiam
si
vitiosa
est
,
in
quantum
natura
est
,
bona
est
,
in
quantum
vitiosa
est
,
mala
est
,
mala
omninò
fine
bonis
&
nisi
in
bonis
esse
non
possunt
,
quamvis
bona
sine
malis
esse
possint
.
a
book
I
doubt
you
as
much
or
more
delight
in
,
because
it
makes
you
more
sport
,
then
that
which
you
commend
of
Bp
Wintons
,
p.
11.
unto
which
I
suppose
you
found
it
annexed
,
and
which
is
under
your
second
digit
,
it
makes
something
a
higher
sound
,
but
no
harsher
sense
in
any
Christian
eare
or
heart
,
if
so
be
the
more
rough
phrase
of
a
command
(
as
it
may
seem
to
bee
to
dainty
eares
)
bee
but
dexterouslie
expounded
,
as
it
is
by
Calvin
,
lib.
1.
Institut.
cap.
18.
sect.
1.
and
cap.
17.
[
(y)
](A78160-e37380-b)
(y)
Austin
lib.
de
gra
.
&
l.
arbitr.
cap.
20.
Dum
disserit
de
exemplo
Shimei
unctum
Dei
improbe
male
dicentis
sis
inquit
.
Quo
modo
dixerit
Dominus
huic
homini
maledicere
David
,
quis
sapiens
&
intelliget
?
non
enim
jubendo
dixerit
,
ubi
obedientia
laudaretur
:
sed
quod
ejus
voluntatem
proprio
vit●o
suo
malam
in
hoc
peccatum
judicio
suo
justo
&
occul●o
inclinavit
,
ideò
dictum
est
dixit
ei
Dominus
.
Nam
si
jubenti
obtemperasset
Deo
,
●audandus
potius
quam
puniendus
esset
,
sicut
ex
hoc
peccato
postea
novimus
esse
punitū
,
nec
causa
tacita
est
,
cur
ei
Dominus
isto
modo
dixerat
maledicere
David
,
hoc
est
cor
ejus
malum
miserit
vel
dimiserit
,
ut
videat
inquit
Dominus
humilitatem
meam
,
&
retribuat
mihi
bona
pro
maledicto
ejus
in
die
isto
.
Austin
and
others
,
not
of
a
command
given
out
by
God
,
for
any
man
to
yield
obedience
to
,
which
would
be
contrary
to
Deut.
29.
29.
but
of
that
occult
law
of
Gods
stupendious
workings
,
even
whilst
men
sinne
,
which
God
hath
appointed
to
be
the
law
of
his
providence
,
and
so
of
his
out-goings
,
but
not
of
our
conversation
,
Isa.
8.
20
2.
And
truly
,
woe
,
woe
,
would
it
be
to
all
Christians
,
if
the
Devill
and
all
his
Angels
,
together
with
all
his
agents
,
which
are
acted
by
him
,
even
when
they
are
committing
the
worst
feats
of
their
wicked
activity
,
were
not
ruled
and
over-ruled
;
and
in
this
sense
,
as
it
were
,
in
a
compulsorie
bridle
,
like
the
Devill
in
a
chain
,
Jude
6.
Rev.
20.
2.
So
that
when
as
they
do
cast
up
the
mire
and
the
dirt
of
their
outragious
sins
,
Isa.
57.
20.
—
God
all
this
while
should
not
order
them
,
as
well
as
he
doth
the
wild
ocean
,
when
he
saith
,
Job
.
38.
11.
Hitherto
shalt
thou
come
,
but
no
farther
;
and
here
shall
thy
proud
waves
be
staied
.
Deus
est
author
nullorum
,
sed
ordinator
&
rector
omnium
peccatorum
,
rector
omnium
peccatorum
&
peccantium
[
(z)
](A78160-e37540-b)
(z)
Of
whose
actings
that
of
Austines
is
most
true
,
l.
de
gra
.
&
lib.
arbit.
cap.
21.
Nunquid
sine
sua
voluntate
venerunt
,
aut
sic
venerunt
sua
voluntate
,
ut
mendaciter
scriptum
sit
,
quod
Dominus
ad
hoc
faciendum
eorum
spiritum
suscitavit
;
immo
utrumque
verum
est
,
quia
&
sua
voluntate
venerunt
,
&
tamen
spiritum
eorum
Dominus
suscitavit
.
Agit
enim
Omnipotens
in
cordibus
hominum
etiam
motum
voluntatis
eorum
,
ut
per
eos
agat
quod
per
eos
agere
ipse
voluerit
,
qui
omnino
injustè
aliquid
velle
non
novi●
.
Idem
.
lib.
5.
cap.
3.
adversus
Julian
.
Pelagian
.
Haec
Deus
miris
&
ineffabilibus
modis
,
qui
novit
justa
judicia
sua
non
solum
in
corporibus
hominum
,
sed
in
ipsis
cordibus
operari
,
qui
non
facit
voluntates
malas
,
sed
utitur
eis
ut
v●luerit
,
cum
aliquid
iniquè
velle
non
possit
,
&
cap.
12.
Quis
non
ista
judicia
contremiscat
,
quibus
agit
Deus
in
cordibus
ma●orum
hominum
quicquid
vult
,
reddens
tamen
eis
secundum
merita
eorum
.
.
5.
Your
fifth
place
quoted
out
of
him
,
from
which
yet
you
keep
your
threatning
finger
,
or
marginall
fist
,
lib.
1.
cap.
17.
sect.
5.
is
like
unto
the
former
,
and
therefore
may
be
served
with
the
answer
which
was
given
in
to
the
last
.
And
trulie
it
may
as
trulie
be
charged
with
blasphemie
by
you
,
as
David
for
calling
wicked
men
Gods
sword
,
Psal.
17.
13.
or
Isaiah
,
for
calling
Ashur
the
rod
of
Gods
anger
[
(a)
](A78160-e37690-b)
(a)
B.
Fulgent
.
l.
1.
ad
Anoni●●ū
,
Licet
Deus
author
non
sit
malarum
cogitationū
,
ordinator
tamen
est
malarum
●oluntatum
.
and
the
staffe
of
his
indignation
,
Isa.
10.
5.
Item
,
for
stiling
Nebuchadnezzar
,
Jer.
50.
23.
the
hammer
of
the
whole
earth
,
the
fierce
nation
stirred
up
by
God
himselfe
,
to
breake
downe
the
whole
earth
;
confute
the
Prophets
,
(
turn
Helvidianus
,
p.
17.
if
you
dare
)
when
they
tell
us
Isa.
7.
18.
of
hissing
for
the
flies
,
of
lifting
up
an
ensigne
to
the
nations
,
Isa.
5.
26.
to
fall
upon
Israels
spoile
,
the
very
workes
of
God
,
Isa.
42.
24.
or
prove
that
men
when
they
are
so
stirred
up
,
doe
not
wickedlie
sinne
for
the
most
part
,
or
else
when
in
Calvin
,
or
such
like
honest
men
,
you
meet
with
such
kind
of
passages
,
keep
off
your
censorious
fingers
from
them
,
6.
Though
you
were
got
off
from
Calvin
,
by
your
second
assault
made
towards
the
foot
of
page
9.
upon
Dr
Twisse
,
yet
that
same
wicked
Calvin
sticks
so
much
in
your
stomack
indigestible
,
as
that
twice
more
you
disgorge
your selfe
upon
him
,
p.
10.
out
of
l.
1.
c.
18.
5.
from
which
place
,
or
any
others
of
the
like
stamp
,
you
will
only
be
able
to
prove
that
he
opposeth
such
an
idle
speculative
permission
,
as
you
,
and
the
worst
of
your
associats
plead
for
,
p.
14.
(
about
which
I
hope
we
shall
ere
long
come
to
some
sober
reckoning
together
)
a
permission
which
makes
evill
things
to
fall
out
,
though
not
without
his
praescience
,
yet
against
his
determination
,
&
all
kind
of
will
,
viz.
such
as
whereby
they
be
suffered
to
fal
out
by
the
sinful
wil
of
the
wicked
.
It
is
plain
(
though
a
man
should
run
,
yet
he
might
read
it
)
and
therefore
turn
to
your
book
,
and
the
section
of
Calvins
againe
,
that
he
pleads
not
for
Gods
agency
in
sinne
,
as
it
is
sinne
,
[
(b)
](A78160-e38000-b)
(b)
Calvin
in
these
and
such
like
places
,
will
bee
understood
as
he
explains
himselfe
,
l.
2.
Institut.
c.
4.
sect.
2.
Proprie
agere
dicitur
Satan
in
reprobis
in
quibus
regnum
suum
,
hoc
est
,
nequitiae
exercet
,
dicitur
&
Deus
suo
modo
agere
,
quod
Satan
ipse
(
instrumentum
cum
sit
irae
ejus
)
pro
ejus
nutu
ac
imperio
hùc
atque
illùc
se
inflectit
ad
exequenda
ejus
judicia
justa
.
Omitto
hic
universalem
Dei
motionem
,
undè
creaturae
omnes
ut
sustinentur
,
ita
efficaciā
quidvis
agendi
ducunt
.
De
illa
speciali
actione
tantum
loquor
quae
in
unoquoque
facinore
apparet
.
Idem
ergò
facinus
Deo
,
Satanae
,
homini
assignari
videmus
non
esse
absurdum
:
sed
varietas
in
fine
&
modo
facit
ut
illic
inculpata
Dei
justitia
reluceat
,
Satana
hominisque
nequitia
cum
suo
opprobrio
se
prodat
.
which
he
stoutlie
every
where
opposeth
.
But
for
1.
Gods
soveraigne
judiciary
ordering
and
ruling
of
sinne
,
and
over
it
,
according
to
his
aeternall
wise
counsels
.
2.
And
so
much
the
very
instance
of
a
Judge
in
his
words
produced
by
you
,
do
evidence
,
that
God
is
the
author
of
the
punishing
of
a
sinfull
Ahab
,
by
his
i.
e.
Ahabs
sinne
,
but
that
he
,
i.
e.
God
,
is
no
author
of
his
sinne
.
2.
You
fall
fiercelie
upon
him
,
with
a
passage
which
you
quote
out
of
his
book
,
de
providen
.
c.
5.
and
6.
&
sic
citatur
,
lib.
2.
de
provid
.
part.
11.
p.
36.
And
this
againe
you
note
with
your
severe
malignant
finger
;
and
because
in
it
you
shew
as
much
vi●ulencie
and
spleen
against
Calvin
,
as
his
enemies
who
had
quoted
it
against
him
before
you
,
I
think
it
deserves
that
zealous
answer
which
Calvin
upon
the
place
makes
to
it
,
and
which
for
the
beliefe
of
the
English
reader
,
I
translate
thus
.
[
(c)
](A78160-e38150-b)
(c)
Calvin
de
occulta
D●i
provident
.
p
736.
In
quinto
a●ticulo
,
non
sine
providentia
Dei
quam
oppugnas
factum
est
,
ut
locum
notares
,
ill●c
videbunt
lectores
,
quae
soleant
adversarii
o●j●cere
contra
meam
doctrinam
,
me
v●lut
in
●orum
persona
recitare
.
Tu
mutilum
illud
dictum
arripiens
,
nonne
dignus
es
in
cujus
faciem
omnes
conspuant
?
In
sexto
tamet
si
locum
non
designas
,
longius
prosilit
tua
impudentia
.
Egone
,
qui
tàm
reverenter
ubique
praedico
,
quoties
peccati
fit
mentio
,
procul
removendum
esse
Dei
nomen
,
usquam
d●xerim
maleficia
non
tantum
eo
volente
,
sed
etiam
authore
perpetrari
?
certè
ut
quidvis
contra
tam
pr●digiosā
blasphemiam
dicatur
,
libenter
patiar
,
modo
ne
immerito
immisceatur
nomen
meum
.
Quantum
ad
stultos
fallendos
proficias
nescio
,
sed
non
timeo
,
si
quis
figmenta
tua
cum
scriptis
meis
conferre
volet
,
ne
tua
improbitas
te
execrabilem
,
ut
dignus
es
reddat
.
Whensoever
therefore
henceforward
Mr
T.
P.
or
any
of
his
associats
,
shall
charge
Calvin
,
or
any
holding
with
him
,
to
maintain
God
to
be
the
author
of
sin
,
we
may
with
confidence
enough
,
appeale
to
all
ingenious
readers
,
as
he
did
of
old
.
Varius
Scuronensis
,
M.
Aemiliū
Scaurum
,
regia
merce
decorruptum
,
imperium
prodidisse
ait
.
M.
Aemilius
Scaurus
huic
se
affinem
esse
●ulpae
negat
,
viri
creditis
?
[
In
the
5
Article
it
fell
out
not
without
Gods
providence
,
which
you
oppose
,
that
you
did
note
the
places
,
there
the
readers
will
see
,
that
what
things
the
adversaries
doe
use
to
object
against
my
doctrine
,
are
recited
by
me
as
in
their
person
.
Thou
snatching
that
mutilated
saying
,
art
thou
not
worthy
in
whose
face
all
should
spit
?
In
the
6.
though
thou
dost
not
marke
out
the
place
,
yet
thy
impudence
leaps
out
further
.
Do
I
,
who
reverently
every
where
preach
,
whersoever
there
is
any
mention
of
sinne
,
that
then
Gods
name
must
be
moved
far
from
it
;
I
say
,
that
I
should
have
said
any
where
,
that
wicked
actions
are
not
only
committed
,
he
willing
,
but
he
also
being
the
author
of
them
,
certeinlie
I
can
willinglie
suffer
that
any
thing
should
bee
said
against
so
prodigious
a
blasphemie
,
provided
that
my
name
be
not
undeservedlie
intermingled
.
How
much
you
may
prevaile
in
deceiving
of
fooles
,
I
know
not
,
but
I
do
not
fear
,
but
if
any
will
compare
your
forgeries
with
my
writings
,
that
your
wickednesse
will
render
you
,
as
you
do
deserve
,
to
be
execrable
.
]
Read
on
good
Sir
,
for
your
learning
,
and
the
shewing
in
what
sense
,
that
some
phrases
stumbled
at
by
you
,
are
understood
by
him
.
7.
Now
I
am
come
to
answer
for
what
you
quote
out
of
my
reverend
and
worthie
friend
,
Dr
Twiss
,
by
which
Paul
(
let
me
so
speake
now
)
I
had
once
the
happinesse
to
be
beloved
as
another
Timothy
;
Oh
how
do
I
bewaile
it
that
he
is
not
alive
to
answer
for
himselfe
;
verily
,
I
thinke
that
his
very
grave
,
sterne
,
scholasticall
look
,
would
have
frighted
such
a
finicall
rhetorician
as
your selfe
,
out
of
that
parcell
of
little
wit
,
p.
24.
which
is
left
you
,
out
of
that
shallow
judgement
,
which
yet
is
the
deepest
that
you
have
,
p.
5.
and
of
which
I
am
sure
you
are
sufficiently
proud
.
You
the
very
great
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
formidable
Zan
zummim
(
as
you
take
it
)
inter
fraterculos
classiarios
Rusticanos
,
would
for
feare
have
betaken
your selfe
to
your
heels
,
I
feare
mee
and
have
been
in
Dr
Lopes
his
condition
,
by
reason
of
breaking
,
you
would
have
purified
your selfe
.
For
my
part
I
am
glad
you
have
,
as
they
did
deserve
,
joined
Calvin
and
Twisse
together
,
as
a
nobile
par
fratrum
,
the
rather
because
the
lesse
will
need
to
bee
said
for
Twisse
,
so
much
having
been
said
for
Calvin
,
upon
the
like
light
suggestions
,
and
wild
inferences
of
yours
;
and
for
that
to
Dr
Twisse
,
having
been
as
a
very
Eagle
for
the
sublimity
of
school
Divinity
,
and
yet
for
elegancy
well
stiled
[
(d)
](A78160-e38410-b)
(d)
Sam.
Rutherford
in
his
Exercitationibus
Apologet.
pro
div
.
grat
.
by
a
learned
Scot
,
flos
ingeniorum
scholasticorum
,
and
for
perspicuity
(
if
a
man
may
so
speake
,
for
take
this
cum
grano
salis
)
as
another
Bonaventure
,
in
quo
non
videretur
Adamus
peccasse
,
certe
non
multum
delirasse
.
I
question
not
but
that
I
shal
prevaile
with
all
ingenious
Scholars
,
to
turne
to
the
passages
which
you
do
so
point
at
with
your
marginall
fingers
,
to
turne
them
by
perverting
his
words
,
out
of
the
way
of
his
candid
orthodox
meaning
.
Yet
let
me
subjoine
some
few
words
for
my
old
friend
,
and
fathers
friend
,
the
remembrance
of
whom
shall
bee
precious
to
me
Dum
meus
ipse
mihi
,
dum
spiritus
hos
regit
artus
.
And
first
for
what
you
have
out
of
him
,
lib.
1.
part.
1.
digress
.
10.
cap.
1.
sect.
4.
p.
125.
I
will
only
first
,
beseech
the
Reader
,
to
heare
how
he
explains
himselfe
,
both
in
the
place
alledged
by
you
,
and
cap.
3.
in
princip
.
for
(
saith
he
)
speaking
of
the
internall
decree
,
or
will
of
God
;
The
mind
of
his
manifesting
justice
,
seems
not
to
proceed
from
justice
:
For
as
it
is
not
from
omnipotency
that
he
would
have
a
monument
of
his
omnipotency
,
so
it
is
neither
of
justice
that
he
would
afford
a
document
of
his
justice
,
and
chap.
3.
p.
127.
As
for
reprobation
,
the
last
act
of
it
remains
to
be
considered
,
and
the
will
or
intention
of
condemning
for
sinne
:
Condemnation
it selfe
for
sinne
,
is
an
act
of
Gods
avenging
justice
,
and
it
doth
presuppose
sinne
;
but
the
will
of
condemning
,
or
the
decree
by
which
a
man
is
destined
to
condemnation
for
sinne
,
seems
not
to
be
(
he
speaks
you
heare
modestly
,
yet
not
fit
to
be
called
,
p.
23.
a
modest
blasphemer
)
an
act
of
justice
,
and
without
any
obscuri●ie
,
it
may
be
demonstrated
,
that
it
cannot
presuppose
sinne
.
How
he
proves
this
,
consult
further
on
the
very
place
anon
after
that
which
is
under
your
digit
,
and
is
the
worse
for
your
thumbing
of
it
,
as
also
in
his
answer
to
Mr
Hoard
,
presently
upon
the
stating
of
the
question
:
How
gallantly
he
illustrates
this
,
see
in
his
answer
to
D.
H.
statim
à
principio
.
Confute
him
if
you
can
;
It
is
enough
for
his
discharge
,
that
he
maintains
,
1.
No
internall
or
exernall
act
of
Gods
soveraignty
to
be
against
his
justice
.
2.
Are
you
so
intoxicated
in
your
passions
against
Dr
Twisse
,
(
a
man
I
am
confident
who
never
wronged
you
in
thought
,
word
or
deed
)
as
not
to
see
that
Gods
internall
and
eternall
decrees
(
if
you
grant
but
any
such
,
which
I
am
sure
Arminius
and
the
Arminians
did
,
but
what
you
do
,
I
am
by
your
discourses
much
to
seek
)
cannot
,
to
speak
properly
,
bee
acts
of
justice
;
(
yet
they
are
not
against
justice
.
)
Acts
of
justice
are
ad
alterum
,
and
presuppose
an
object
actuall
and
not
potentiall
only
;
predestinatio
nihil
ponit
in
objecto
,
nec
egreditur
extra
se
[
(e)
](A78160-e38760-b)
(e)
See
bef
.
re
p.
108
de
Collat.
Hag.
passi
.
Dr
Twisse
lib.
digr.
6.
5.
4
c.
3.
p.
96.
Nihil
vulgatius
in
scholis
quam
praedistinationem
&
reprobationem
nihil
pon●re
in
praedestinato
&
reprabato
quod
&
evidens
ratio
confirmat
:
sunt
enim
actus
Dei
immanentes
non
transeun
tes
,
omnis
autèm
paena
est
actionis
transeuntis
in
creaturam
effectus
,
&c.
.
2.
As
for
the
second
place
quoted
against
him
,
in
your
line
ult.
p.
9.
out
of
sect.
12.
p.
140
about
the
distinction
of
voluntas
signi
,
&
bene
placiti
,
which
you
nibble
at
here
,
p.
12
and
in
divers
other
places
.
1.
That
I
shall
else
where
shew
,
that
you
by
denying
of
it
,
rob
God
of
all
soveraignty
and
deity
,
and
make
him
to
be
a
meer
legislator
to
appoint
what
should
bee
as
to
duty
or
to
give
out
orders
,
not
to
determine
what
shall
be
,
as
to
particular
events
.
2.
It
had
been
more
valiant
for
you
,
to
have
confuted
the
instance
,
which
Dr
Twisse
brings
from
Gods
willing
or
commanding
,
not
willing
or
not
determining
the
offering
up
of
Isaae
,
Gen.
22.
then
vainely
to
cavill
at
the
distinction
,
which
that
is
brought
to
prove
.
3.
Dr
Twisse
in
the
very
place
hath
taught
mee
and
you
,
if
you
have
but
a
minde
to
learne
with
me
,
(
as
you
say
you
have
,
p.
8.
if
you
may
but
bee
taught
in
the
spirit
of
meeknesse
)
that
these
two
wils
are
not
contradictorie
,
as
being
not
ad
idem
,
nor
secundum
idem
,
as
belonging
to
different
objects
and
different
waies
of
working
,
hee
thus
concludes
the
Section
,
(
somewhat
otherwise
then
you
translate
him
,
who
foist
in
severall
words
of
your
owne
,
to
make
him
the
more
odious
.
)
Nor
yet
is
there
any
contradiction
betwixt
these
two
divine
wils
;
for
voluntas
signi
,
or
the
signe
of
Gods
will
,
is
improperlie
called
will
,
for
it
only
signifies
what
men
ought
to
do
,
or
what
will
please
God
,
if
it
be
done
.
But
voluntas
beneplaciti
,
or
the
will
of
liking
,
is
properly
and
simplie
his
will
,
whereby
namely
he
hath
decreed
what
shall
be
,
either
God
effecting
it
,
or
God
permitting
it
.
3.
As
for
the
last
and
largest
passage
quoted
out
of
l.
2.
part.
1.
p.
142
,
143
,
147
,
148.
which
containes
a
most
elaborate
,
succinct
,
learned
,
and
usefull
discourse
;
out
of
which
certaine
scraps
and
bits
of
his
words
,
are
incoherentlie
hudled
together
;
I
must
needs
beseech
the
Reader
,
who
can
,
so
far
to
gratifie
me
and
himselfe
,
as
to
turne
to
the
places
quoted
,
and
then
I
doubt
not
,
but
perceiving
how
egregiously
that
indefatigably
painfull
Dr
is
abused
by
mis-representing
his
sense
,
they
will
of
their
owne
accord
,
bee
ready
a
second
time
,
to
read
over
that
tart
lecture
of
Calvins
to
Mr
T.
P.
for
abusing
so
gallant
a
man
as
Dr
Twisse
:
In
the
interim
let
it
bee
remembred
,
that
when
the
Dr
saith
,
that
Gods
will
is
no
lesse
efficacious
in
the
permission
of
evill
,
then
,
&c.
That
the
same
Dr
finds
a
wide
difference
betwixt
Gods
efficient
will
,
and
his
efficacious
will
.
The
first
relates
to
what
God
will
doe
himselfe
,
the
latter
,
to
what
shall
be
done
by
the
sinnefull
will
of
others
,
lib.
1.
sect.
10.
p.
140.
the
place
quoted
by
T.
P.
but
just
now
.
We
grant
saith
he
,
there
[
*
](A78160-e39100-b)
*
Dr
Twisse
disputes
against
Jac.
Armin.
his
text
.
speaking
of
the
latter
,
even
that
will
to
be
efficacious
,
but
the
last
consequence
,
if
by
an
efficacious
will
,
ergò
by
an
efficient
,
we
totally
denye
as
in
consequent
;
and
then
succeed
the
words
mentioned
by
you
,
p.
10.
line
21.
&
inde
.
In
both
Gods
will
is
efficacious
,
but
in
the
one
it
is
only
permissive
,
but
in
the
other
effective
.
2.
As
for
the
prostitution
unto
sinne
required
,
which
you
speake
of
,
doubtlesse
he
speaks
of
some
judiciary
acts
of
God
upon
impenitent
sinners
,
as
the
Prophet
Hosea
3.
13
,
14.
when
your
daughters
,
&c.
the
Apostle
2
Thes.
2.
3.
You
may
as
well
denie
God
to
put
forth
any
providence
in
governing
of
the
world
,
as
deny
God
to
administer
occasions
of
sinning
unto
wicked
men
[
(f)
](A78160-e39220-b)
(f)
Bee
content
for
once
,
to
learne
something
that
is
good
from
your
beloved
Jac.
Armin.
Disput.
9.
de
●ffic
.
prob
.
Dei
in
mullo
,
Thes.
20.
propter
incitamentorum
&
occasionum
oblationem
,
directionem
&
determinationem
Dei
,
permissioni
peccati
additam
,
dicitur
Deus
,
quae
ab
hominibus
malis
&
Satana
perpetrantur
,
mala
ipsa
facere
,
quod
probat
ex
Gen.
45.
8.
&
37
25.
28.
&
4●
.
12.
12.
&
41.
19.
Job
1.
&
2.
2
Sam.
12.
13.
12.
2
Sa
15
&
16.
Sic
Deus
fecisse
dicitur
,
quod
Absolon
fecit
:
quia
potissimae
partes
,
in
actionibus
isti
apotelesmati
producendo
adhibitis
,
Dei
fuerunt
.
Accedit
huc
,
quod
cum
sapientia
Dei
norit
,
si
per
talem
incitamentorum
,
&
occasionū
oblationem
,
directionem
&
determinationem
,
rem
totam
administret
,
certo
&
infallibiliter
●xisturum
,
quod
à
creatura
sine
scelere
perpetrari
nequit
;
&
cum
voluntas
ipsius
decernat
administrationem
istam
,
liquidius
patet
cur
Deo
factum
hujusmodi
tribuatur
.
Fidei
humanae
potest
subesse
falsum
.
,
and
that
those
occasions
(
not
Gods
sinning
in
offering
them
,
accursed
be
such
a
blasphemy
)
do
really
affect
the
imaginations
,
according
to
all
those
degrees
,
whether
that
of
profit
or
pleasure
represented
in
them
.
See
this
largely
proved
by
our
good
and
great
Doctor
,
past
all
feare
of
being
confuted
,
in
his
answer
to
Mr
Hoard
,
p.
26.
&
inde
.
And
thus
I
hope
I
have
in
reference
to
the
second
thing
proposed
,
set
Mr
Calvin
and
Dr
Twisse
,
and
all
that
hold
with
them
,
into
their
proper
honourable
stations
of
sound
and
able
Divines
againe
,
by
wiping
off
the
aspersion
of
modest
or
immodest
blasphemy
from
their
names
.
But
I
shall
bee
forced
to
leave
Mr
T.
P.
amongst
the
accusers
of
the
brethren
,
and
of
his
owne
mothers
sons
,
Psa.
50.
20.
were
he
at
least
but
a
genuine
son
,
a
member
of
any
true
Protestant
Church
.
In
this
I
have
been
the
longer
,
not
only
to
testifie
my
respects
to
two
such
great
luminaries
of
the
Church
,
but
because
by
so
doing
,
I
have
quite
overturned
one
great
rotten
pillar
,
upon
which
all
this
book
doth
rest
,
which
now
as
we
shall
see
more
briefly
in
what
followes
,
will
bee
Psal.
62
3.
as
a
bowing
wall
,
and
a
tottering
fence
.
And
now
thirdly
,
in
reference
to
the
third
thing
proposed
for
the
finishing
of
this
Section
,
I
have
but
a
few
words
to
say
to
your
quaking
,
trembling
,
oratoriall
peroration
,
with
which
you
wind
up
this
Section
.
1.
I
must
professe
it
to
be
some
part
of
my
faith
(
pray
God
I
may
be
out
in
it
)
to
believe
that
you
will
rather
turn
Quaker
,
and
with
them
get
into
your
trembling
and
shivering
fits
,
when
you
are
big
with
no
spirit
of
prophecy
,
then
you
will
not
upon
any
or
no
occasion
given
,
take
liberty
by
abusing
such
as
Mr
Calvin
and
Dr
Twisse
,
make
the
hearts
of
Gods
people
sad
,
whom
hee
hath
not
made
sad
,
Ezek.
13.
22.
make
their
very
eares
to
tingle
,
and
hearts
to
tremble
.
2.
Now
I
can
upon
certaine
knowledge
,
tell
how
little
conscience
you
have
used
in
reading
or
representing
authors
;
I
may
justly
feare
you
do
rather
act
the
Tragaedian
part
of
a
Stage-plaier
,
for
the
making
your
adversaries
odious
,
then
that
you
greatly
feare
even
reall
blasphemies
;
if
you
did
so
,
you
would
not
upon
suppositiō
of
the
absolutenes
of
Gods
decrees
(
which
cannot
possibly
be
otherwise
,
unless
as
I
have
elsewhere
shewed
,
we
resolve
to
be
madly
Atheistical
)
to
call
in
Poets
,
p.
13.
if
not
Devils
,
p.
24.
to
help
you
to
blaspheme
.
3.
But
though
,
since
Mountebanck
like
,
you
have
thrust
your selfe
upon
a
stage
,
and
finde
it
necessary
for
the
carrying
on
of
your
designe
,
to
have
in
readinesse
the
very
pages
and
lines
of
those
severall
authors
whom
you
designe
,
(
if
you
can
do
it
)
shall
be
offered
up
as
victimes
to
the
popular
Jury
of
ignavo's
,
or
ill
affected
persons
:
And
that
rather
then
this
shall
not
be
done
,
you
will
rif●le
the
well
furnisht
Cabinet
of
the
Batavian
Remonstrant
writings
,
[
(g)
](A78160-e39690-b)
(g)
Scripta
Synodalia
Remonstrantium
.
Fur
praedestinatus
,
tied
to
the
taile
of
the
book
quoted
by
Mr
T.
P.
as
to
Andrewes
his
book
or
not
sticke
to
be
beholding
to
very
thieves
,
viz.
such
roguish
pamphlets
,
as
fur
praedestinatus
,
and
others
are
,
rather
then
you
will
want
materials
for
invectives
against
Calvin
,
Beza
,
Twisse
,
&c.
Yet
pray
,
Sir
,
why
should
you
expresse
your
sense
of
indignation
,
against
,
as
you
say
,
too
litterall
expositions
of
some
Texts
of
scripture
,
of
those
(
vid.
)
or
the
like
enumerated
by
me
,
p.
103
?
Know
you
not
that
bonus
textuarius
est
bonus
Theologus
?
and
that
sensus
scripturae
est
[
(h)
](A78160-e39810-b)
(h)
Vide
Dr
Ames
.
in
Psalm
.
secundum
.
tantum
unicus
,
isque
grammaticus
,
where
the
letter
is
not
plainly
metaphoricall
,
typicall
,
or
contrary
to
other
more
plain
places
,
and
the
cleare
analogy
of
faith
?
But
belike
when
all
your
Socinio-Grotio-Percian
glosses
and
Annotations
shall
be
compiled
together
,
and
be
published
,
for
the
clearing
of
the
forequoted
places
and
the
putting
of
milkie
,
mild
Socino-Arminian
glosses
upon
them
;
the
plumbeus
cerebrofities
of
the
now
Protestant
reformed
world
,
will
be
better
indoctrinated
,
and
recede
further
from
the
words
of
those
Scriptures
,
but
approach
nearer
to
the
genuine
sense
of
them
.
Credat
Judaeus
Apella
,
non
ego
.
And
thus
have
I
done
with
this
your
seventh
Section
,
and
I
might
say
too
,
with
all
this
your
first
Chapter
,
wherein
I
have
and
shal
at
every
turn
be
forced
to
meet
and
scuffle
with
the
Don
Quixot
you
mention
,
Epist.
2.
ante
publicam
edit
.
and
of
which
you
may
read
in
my
last
abused
friend
,
Dr
Twisse
,
upon
the
very
like
occasion
writing
against
Jesuit
Bellarmine
[
(i)
](A78160-e39940-b)
(i)
Dr
Twisse
lib
2.
div
.
gr.
2.
cap.
5.
p.
53.
quasi
vero
operosa
demonstratione
opus
esset
ad
illud
confirmandum
de
quo
né
libertini
quidem
dubitant
,
nempe
in
hac
palestra
dominab●tur
Bellarmin
(
una
cum
socio
suo
T.
P.
)
&
egregiam
laudem
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
quam
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
haud
amplius
addam
,
(
p.
121.
)
Falleris
aeternam
qui
suspicis
ebrius
arcem
Subruta
succensis
mox
corruet
ima
tigillis
.
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)
](A78160-e40580-b)
(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)
](A78160-e40630-b)
(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
Question
,
that
by
many
furlongs
,
you
never
came
neer
the
question
debated
between
you
and
them
.
I
may
therefore
bee
allowed
to
afford
you
some
orthodoxy
(
who
have
elsewhere
but
little
of
it
)
in
your
flourishing
fears
against
Sir
N.
N.
and
shall
not
find
my selfe
necessitated
any
further
to
quarrell
at
the
text
of
your
8
,
9
,
10
,
11
,
12.
Sections
,
then
I
can
discerne
a
quarrelsome
Spirit
working
in
you
,
against
the
sound
tenents
of
the
Christian
orthodox
party
of
the
first
or
second
reformers
,
whom
you
like
not
as
appears
,
p.
35.
and
therfore
in
reference
to
your
Sect.
8.
p.
11.
give
me
leave
to
say
,
1.
That
I
like
your
text
better
as
it
lies
in
your
letter
,
then
I
like
your
marginall
glosse
,
either
out
of
your
admirable
Grotius
as
you
call
him
,
Epist.
2.
about
the
commending
of
whom
,
and
your
designe
in
it
,
you
will
give
us
a
more
fitting
opportunity
to
speak
else
where
,
in
answer
to
p.
28.
of
yours
,
or
your
Saint-like
Andrewes
,
of
which
something
too
must
be
said
,
because
of
of
the
epithite
imposed
upon
him
by
you
,
p.
47.
The
former
speaks
indeed
,
as
to
the
forepart
of
his
saying
,
conformable
to
the
most
usuall
phrasiologie
of
the
scripture
and
the
antients
,
[
(l)
](A78160-e40810-b)
(l)
August
.
Enchirid.
In
sua
quae
falli
mutarique
non
potest
praescientia
,
opera
futura
suà
disponere
,
illud
omninò
nec
aliud
quicquam
est
praedesti
.
nare
.
which
say
not
much
or
often
,
that
God
doth
praedestinate
men
unto
sinne
;
the
phrase
of
praedestination
mostly
both
in
scriptures
and
the
fathers
,
denotes
only
such
things
as
God
will
effect
and
doe
,
and
that
in
reference
to
mans
eternall
condition
,
and
not
such
things
as
God
determines
to
permit
:
But
for
the
other
part
of
his
saying
,
that
God
doth
not
praedestinate
or
praedetermine
men
unto
punishments
,
is
both
contrary
to
manifest
Scripture
,
Rom.
9.
12.
Jude
4.
&c
and
to
pious
antiquitie
[
(m)
](A78160-e40910-b)
(m)
Augustin
.
ad
Dulcitium
,
Epist.
61.
Deus
occulta
satis
dispositione
,
sed
tantum
justâ
,
nonnullos
corū
poenis
praedestinavit
extremis
&c.
&
Tract
48.
in
Joh.
Quomodo
dixit
vos
non
est
is
ex
ovibus
meis
?
Quiae
videbat
eos
ad
sempiternum
interitum
praedestinatos
,
Tract
.
107
filius
perditionis
dictus
est
traditor
.
and
the
later
Hist.
Go●teshalci
.
Edit.
à
D
Vsserio
,
p.
128.
praedestinatio
semper
in
bonis
,
●emper
in
operibus
suis
,
&c.
Sic
Synod
.
Valentina
.
ib.
p.
180.
Valentine
Councill
,
who
understood
the
opinions
of
the
antients
in
this
matter
,
as
well
as
the
admirable
Grotius
;
they
sticke
not
to
affirme
,
that
God
did
praedestinate
wicked
men
to
punishments
for
their
sinnes
.
2.
Your
second
Saint-like
Andrewes
is
out
,
when
hee
will
needs
have
Rom.
11.
33.
only
applicable
to
praedestion
or
election
,
when
as
by
the
series
of
the
discourse
,
unto
which
the
words
are
a
conclusory
Epiphonema
they
are
as
well
applicable
to
reprobation
as
to
election
,
if
not
more
,
as
appeares
by
ver.
32.
to
reprobation
then
to
election
.
2.
None
of
your
opposites
quoted
by
you
,
had
used
the
phrase
of
praedestinating
unto
sinne
,
nay
,
in
the
sense
of
the
Arausican
Councill
quoted
by
you
,
p.
16.
condemn
it
,
and
therefore
you
might
here
very
well
have
forborne
your
verball
criticismes
.
3.
Your
conclusion
here
,
God
is
no
where
said
to
praedestine
to
sinne
,
ergò
,
he
doth
only
in
your
speculative
aequitable
sense
,
p.
14
,
15.
permit
sinne
,
and
not
voluntarily
decree
,
that
it
shall
fall
out
,
and
that
he
will
have
the
ordering
of
it
,
is
as
valid
a
conclusion
,
and
yet
thus
you
must
draw
your
ergò
,
if
you
will
conclude
any
thing
against
Calvin
or
Twisse
,
as
that
Baculus
stat
in
angulo
,
ergo
Sacerdotes
non
debent
nubere
,
and
look
you
to
that
formidable
ergò
,
who
are
said
to
be
against
all
second
marriages
of
ministers
,
sect.
12.
p.
12
,
13.
I
might
as
quickly
glide
off
from
your
sect.
9
p.
12.
and
turne
it
off
as
I
did
the
former
,
as
being
nihil
ad
Rombum
,
because
your
premises
and
conclusions
,
notwithstanding
your
best
care
promised
,
p.
7.
that
they
should
be
fast
twisted
together
,
hang
together
like
ropes
of
sand
,
and
if
I
may
use
your
hated
Calvins
phrase
,
are
desultationes
à
gallo
ad
Asinum
[
(n)
](A78160-e41280-b)
(n)
Calvinus
contra
Libertinos
.
.
If
I
may
but
suspect
,
that
you
intended
a
dispute
against
forsooth
your
blasphemous
catalogue
,
set
downe
,
p.
10
,
11.
Meus
est
quem
recitas
,
(
you
know
,
Epist.
3.
)
ô
Fidentine
libellus
;
Ast
male
dum
recitas
incipit
esse
tuus
,
for
there
against
Calvin
and
Twisse
.
God
every
where
professeth
that
he
wils
not
sinne
,
commands
it
not
,
approves
it
not
,
punisheth
it
,
expostulates
against
it
,
&c.
ergò
he
doth
not
so
much
as
determine
or
will
,
that
sinne
should
by
his
permission
fall
out
by
the
voluntary
wilfull
wils
of
wicked
men
,
is
a
conclusion
which
makes
me
cry
out
,
utinam
me
nemore
Pelei
.
2.
I
have
elsewhere
answered
to
the
scriptures
which
you
produce
here
out
of
Psal.
81.
13.
Isa.
5.
3
,
4.
Ezek.
18.
2.
29.
when
as
you
brought
them
forth
in
your
first
papers
,
more
stronglie
for
the
carrying
on
the
designe
,
which
there
you
were
upon
,
and
yet
so
mistooke
the
Texts
,
and
expounded
them
worse
,
then
either
a
Jewish
Rabbi
Kimchi
on
Isa.
5.
or
the
Batavian
Remonstrants
in
their
Synodick
writings
,
I
list
not
(
as
much
leisure
as
you
may
take
me
to
have
)
eandem
serram
reciprocare
.
Those
writings
may
in
due
time
see
the
light
,
if
it
shall
be
judged
sitting
.
3.
From
your
19.
line
of
p.
12.
almost
to
the
end
of
your
10.
sect.
p.
13.
you
set
upon
such
a
desperate
way
of
railing
,
ranting
,
nay
,
of
diabolicall
blaspheming
of
the
footsteps
of
the
anointed
,
I
mean
of
the
counsels
and
unknowne
footsteps
,
Rom.
11.
13.
Psal.
77.
19.
of
the
high
almightie
holy
one
(
upon
a
wilfull
mistake
and
misrepresentation
of
your
adversaries
tenents
about
them
)
as
that
you
seeme
to
me
,
to
have
taken
up
a
resolution
,
to
blaspheme
downe
all
the
rail●ng
Rabshaka's
,
who
some
say
was
an
Apostate
from
the
true
religion
[
(o)
](A78160-e41550-b)
(o)
R.
D.
Kimchi
in
Isaiah
.
;
and
you
confesse
you
were
once
in
Calvins
way
,
p.
24.
and
so
in
some
sense
you
be
an
Apostate
,
optimi
vini
pessimum
acetum
,
none
likely
such
stomackfull
opposers
of
Gods
truth
,
as
those
who
have
forsaken
the
way
of
his
righteous
word
and
commandements
.
All
the
scoffing
,
Atheisticall
Lucians
,
the
wanton
Satyrists
,
the
furious
Bolsers
,
the
wild
Rogu●sh
praedestinated
thiefe
[
(p)
](A78160-e41660-b)
(p)
Fur
praedestinationi●
,
s●●
23.
B●nae●fiae
voluntates
De●
in
cereb●o
meo
perpetuo
moluerunt
,
son●n●que
veluti
mola
asinaria
.
&c.
or
any
whosoever
at
any
time
,
may
,
as
it
were
for
a
fee
[
(q)
](A78160-e41690-b)
(q)
As
one
said
well
,
in
the
Synod
of
Dort
upon
the
like
occasion
,
that
the
Remonstrants
did
behave
them●e●ves
tanquam
conductitii
R●proborum
patroni
,
so
doth
T.
P.
a
new
advocate
to
those
kinde
of
Clients
.
have
set
their
tongues
to
lale
in
the
behalfe
of
the
Devill
,
and
the
reprobates
,
for
the
prompting
them
with
arguments
(
as
if
of
their
owne
accord
they
could
not
finde
them
fast
enough
)
to
dispute
against
his
just
,
but
unconceivable
Soveraigntie
;
unto
all
which
diabolicall
rhetorick
,
I
might
justlie
answer
(
and
the
Apostle
and
other
holy
and
wise
men
would
beare
me
out
in
it
)
with
silence
[
(r)
](A78160-e41740-b)
(r)
Aug.
Enchirid.
ad
Laurent
.
cap.
99.
Hoc
autem
qui
eo
modo
audit
ut
dicat
,
quid
adhuc
conqueritur
?
Nam
voluntati
ejus
quis
resistit
,
tanquam
propterea
malus
non
videatur
esse
culpandus
,
quia
Deus
cujus
vult
miscretur
,
&
quem
vult
obdurat
.
Absit
ut
pudeat
nos
respondere
quod
respondisse
videmus
Apostolum
.
O
homo
tu
quis
es
qui
responde
as
Deo
?
Nunquid
dicit
figmentum
&c.
Hoc
enim
loco
quidam
stulti
putant
Apostolum
in
responsione
defecisse
&
inopia
reddendae
rationis
repressisse
contradictoris
audaciam
,
sed
magnam
habet
rationem
quod
dictum
est
,
O
homo
tu
quis
es
?
&
in
talibus
quaestionibus
ad
suae
capacitatis
considerationem
revocat
hominem
,
verbo
quidem
brevi
.
sed
reipsa
magna
est
redditio
rationis
.
Si
autem
non
capit
haec
,
quis
est
qui
respondeat
Deo
?
Si
autem
capit
magis
,
non
inveniet
quod
respondeat
or
at
least
with
O
homo
quis
tu●es
qui
responde
as
Deo
?
which
of
all
other
answers
would
be
the
solidest
&
the
fittest
[
(s)
](A78160-e41790-b)
(s)
G.
Voctius
in
respons
.
Belgica
contra
Tilem
.
Ames
praefat.
ad
rescript
.
scholast.
Si
cum
Diabolo
mihi
Altereandum
esse●
(
non
auderem
ego
non
ausus
est
Michael
Archangelus
ille
Jud.
9.
)
in
istoc
g●nere
par
pari
reponere
:
Divino
praesertim
nomini
;
tam
soedos
titulos
,
imaginesve
sub
quocunque
praetex●u
,
vel
verbis
,
obducere
,
&
applicare
.
Spiritum
&
reverentiam
Jehovae
non
sapiunt
,
non
o●ent
haec
●um
prophana
,
quae
ne
nominari
quidem
inter
nos
dibent
,
sicut
decet
sanctos
:
Judicis
illius
referre
videntur
mores
,
qui
Deum
non
timebat
,
nec
hominem
reverebatur
,
Luke
18.
2.
And
thus
according
to
this
staring
hairebraine
Divinity
of
yours
,
the
rule
of
a
mans
acting
must
be
given
him
after
the
act
is
done
,
and
not
before
he
is
to
goe
about
it
.
scrutator
majestatis
opprimetur
à
gloria
.
Snailes
(
unto
which
one
well
compares
these
foule
blasphemous
slimie
injections
)
are
better
trampled
upon
,
then
leisurelie
drawne
out
of
their
impure
nastie
cottages
,
which
they
carrie
upon
their
backes
:
Yet
lest
you
,
and
the
infernall
black
guard
at
your
heeles
,
should
vapour
as
if
you
had
champion
Goliath-like
routed
all
the
host
of
reformed
Israel
,
by
your
invincible
arguments
I
thinke
it
not
amisse
to
return
some
Answer
,
howbeit
a●
brieflie
as
possiblie
,
I
can
;
And
that
for
fear
of
defiling
my selfe
with
the
pollutions
of
your
execrable
lines
;
he
that
toucheth
pitch
;
you
know
cannot
but
be
somewhat
bepitched
;
and
ergò
,
1.
Though
you
seeme
to
have
a
marvellous
good
minde
to
denie
that
God
hath
a
secret
wil
,
as
wel
as
a
revealed
wil
,
and
therefore
here
and
elsewhere
,
p.
24.
and
p.
33.
are
still
nibling
,
Serpent
like
,
Gen.
3.
15.
at
the
heels
of
that
received
distinction
,
of
voluntas
signi
,
and
voluntas
beneplaciti
;
or
,
as
it
is
by
others
expressed
,
voluntas
praecepti
,
&
decreti
;
yet
whensoever
you
shall
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
down-right
denie
this
distinction
,
as
it
is
by
orthodox
divines
used
and
applied
,
I
hope
as
I
have
done
in
answer
to
your
first
papers
;
so
shall
I
elsewhere
,
more
in
answer
to
these
,
prove
you
must
fall
upon
grosse
and
flat
Atheisme
.
But
of
this
when
we
come
to
examine
your
p.
24.
2.
When
,
where
,
or
how
will
you
,
or
any
of
your
broken
faction
,
prove
that
the
two
wils
,
you
mention
,
of
secret
or
revealed
will
,
are
not
only
divers
and
distinct
from
each
other
,
but
contrary
to
each
other
about
the
same
acts
.
Whereas
the
object
of
the
revealed
wil
(
for
example
)
is
,
that
this
or
that
shall
be
the
dutie
of
the
creature
to
do
,
or
to
leave
undone
by
sin
,
the
object
of
the
secret
wil
,
that
this
or
that
shal
come
to
pass
.
What
shew
of
contradiction
is
here
betwixt
those
two
wils
?
Are
the
objects
of
the
one
or
the
other
the
same
?
or
is
the
manner
of
Gods
acting
toward
the
fulfilling
of
what
he
commands
to
be
done
,
by
his
grace
,
giving
to
will
and
to
do
,
and
that
meerly
according
to
his
good
pleasure
,
Phil.
2.
12.
the
same
with
his
manner
of
working
in
those
who
keep
not
his
commandments
,
&
by
him
are
left
to
walk
,
not
in
his
,
but
their
own
waies
?
For
shame
cease
to
wrangle
rather
then
reason
after
this
order
.
3.
But
then
how
much
less
will
you
be
able
to
prove
that
monstrous
&
hideous
assertion
of
yours
,
that
the
positive
will
of
God
,
viz.
that
which
is
so
(
for
of
that
is
the
dispute
)
in
Gods
counsell
and
mind
,
ought
to
bee
done
,
viz.
by
way
of
dutie
by
the
creature
?
for
so
you
must
understand
it
,
or
else
you
object
nothing
.
A
thing
both
1.
Unlawfull
for
any
creature
to
do
,
Deut.
29.
29.
Isa.
8.
20.
2.
And
an
impossible
thing
for
him
to
know
,
but
by
the
event
,
and
that
is
after
it
is
done
:
For
no
other
way
can
he
know
what
Gods
secret
will
is
concerning
future
events
,
unless
by
an
immediate
revelation
given
him
before
hand
,
or
a
spirit
of
prophecy
,
which
I
suppose
you
will
grant
me
,
reprobates
have
not
,
though
you
will
here
needs
suppose
that
reprobates
doe
certainely
know
themselves
to
be
so
;
and
that
they
are
so
well
acquainted
with
Gods
secret
will
,
and
so
obedient
to
it
,
as
that
they
know
,
and
doe
the
evils
which
they
must
doe
.
Well
may
enraged
Massilians
of
old
[
(t)
](A78160-e42070-b)
(t)
Faustus
lib.
2.
cap.
6.
sub
pietatis
fronte
Gentilitatis
fatum
,
&
inter
gratiae
vocabulum
absconditum
eri●
fatale
decretum
.
and
a
wicked
,
roguish
,
wild
fur
praedestinatus
,
condemned
to
the
Gallowes
,
as
is
said
,
reason
of
late
[
(u)
](A78160-e42120-b)
(u)
Fur
praedestinatus
,
p.
24.
Tutissimum
arbitratus
sum
semper
efficacem
Dei
voluntatem
sequi
,
ne
frustraneum
laborem
capesserem
.
.
But
it
becomes
not
him
to
reason
so
,
who
pretends
to
have
out-witted
all
the
rabble
of
half-witted
praedestinarians
,
page
10.
of
your
first
papers
;
and
by
the
consideration
of
Calvins
Decretum
horribile
,
p.
24.
to
be
frighted
into
his
once
lost
wits
againe
.
A
frightfull
wit
of
your
owne
you
have
.
4.
As
for
the
Atheologicall
sport
you
make
,
and
others
use
to
make
with
the
distinction
of
Gods
antecedent
and
consequent
will
;
to
that
I
have
spoken
somewhat
largely
elsewhere
in
my
first
papers
,
and
may
perchance
add
somewhat
more
,
if
need
shall
bee
,
when
I
come
to
your
p.
27.
where
wee
are
troubled
with
it
againe
,
and
me
thinkes
you
should
not
so
unhandsomely
have
forced
it
in
,
in
this
place
,
unlesse
you
had
been
disposed
to
have
cuffed
your
owne
objection
,
about
contrariant
wils
,
which
will
be
found
no
where
to
bee
so
,
but
in
your
distinction
of
Antecedent
and
Consequent
will
.
We
know
and
teach
Jam.
1.
17.
That
in
God
there
is
no
variablenesse
or
shadow
of
changing
.
5.
What
therefore
is
now
become
of
your
objecting
,
either
in
your
first
scrible
,
or
your
last
Gnosticisme
,
Marcionisme
,
Manichaisme
,
or
elsewhere
of
Stoicisme
,
and
Turcisme
,
p.
55.
unto
the
reformed
.
(
O
how
you
love
them
!
)
when
as
your
owne
reasonings
here
,
and
elsewhere
,
are
just
the
cavellings
of
your
owne
objected
Marcionites
mentioned
by
your
owne
Tertullian
against
the
Catholiques
,
and
are
nothing
else
but
the
expuitions
of
the
Semi-pelagian
Massilians
[
(x)
](A78160-e42310-b)
(x)
Canes
ait
Tertullianus
adversus
Marcionem
,
lib.
2.
cap.
5.
quos
foras
Apostolus
expellit
,
latrantes
Deum
veritatis
,
haec
sunt
argumentationum
●ssa
,
quae
obroditis
,
si
Deus
bonus
&
praescius
futuri
,
(
And
as
well
may
we
say
,
as
we
shall
heare
anon
out
of
Austin
,
praedeterminans
futurum
)
&
avertendi
mali
potens
,
cur
hominem
&
quidem
imaginem
&
similitudinem
suam
&c.
Passus
est
labi
de
obse
quio
legis
in
mortem
,
circumventum
a
Diabolo
?
Si
enim
bonus
qui
evenire
tale
quid
nollet
,
&
potens
qui
depellere
valeret
,
nullo
mode
evenisset
,
quod
sub
his
tribus
conditionibus
divinae
majestatis
evenire
non
posset
.
Quod
si
evenit
,
absolutum
est
è
contrario
Deum
neque
bonum
credendum
,
neque
praescium
,
neque
potentem
(
J.
)
Vinc.
Object.
4.
apud
Prosp.
Quod
major
pars
generis
humani
ad
hoc
cretur
à
Deo
,
ut
non
Dei
,
sed
Diaboli
faciat
voluntatem
.
Object
.
5.
Quod
peccatorum
nostrorum
autor
sit
Deus
,
eo
quod
malam
faciat
voluntatem
hominum
;
plasmet
substantiam
quae
naturali
motu
non
possit
nisi
peccare
.
Object
.
6.
Quod
Deus
tale
in
hominibus
plasm●t
arbitrium
quale
est
Daemonum
,
quod
proprio
motu
nihil
aliud
possit
vel
velit
nisi
peccare
.
cap.
14.
Qui
Evangelicae
praedicationi
non
credunt
,
ex
Dei
praedestinatione
non
credunt
,
&
quod
ita
Deus
definierit
,
ut
quicunque
non
credunt
ex
ipsius
constitutione
non
credunt
.
against
Austin
and
his
party
,
which
once
more
you
take
up
,
to
spit
them
out
upon
the
Protestants
?
But
I
pray
you
,
before
you
object
,
as
you
doe
,
p.
12
,
13.
absolute
Reprobatarianisme
to
any
,
have
you
so
much
as
any
where
attempted
to
state
in
what
sence
your
Adversaries
whom
you
oppose
,
p.
9
,
10.
maintaine
absolute
Reprobation
?
As
I
blesse
God
I
have
taken
some
honest
paines
about
stating
the
Question
about
absolute
Election
,
in
my
first
papers
,
by
which
this
other
about
reprobation
,
will
bee
the
more
easily
determined
,
and
which
Dr
Rivet
,
according
to
the
mind
of
the
most
,
doth
very
pithily
and
succinctly
set
downe
[
(y)
](A78160-e42500-b)
(y)
In
disputationibus
13.
It
's
a
sawcy
way
of
reasoning
,
(
yet
none
of
Tertullians
,
as
is
plaine
by
that
of
your
owne
in
the
margent
,
Quis
iste
Deus
tam
bonus
ut
ab
illo
malus
fiat
?
)
to
tattle
what
is
better
or
worse
for
God
to
have
done
,
when
once
it
shall
from
Scripture
be
made
evident
what
God
wil●
,
as
it
is
plaine
enough
that
God
wils
that
sin
should
fall
out
.
.
2.
Is
not
this
a
French
tricke
of
yours
,
learned
perchance
from
your
French
Massilian
Monsieurs
,
who
in
like
sort
upbraided
the
Catholiques
with
an
heresie
of
their
owne
forging
,
which
they
called
absolute
praedestinarianisme
:
As
may
bee
seen
in
Histor.
Gotteshalci
.
3.
Why
sticke
you
not
to
the
first
fine
epithite
given
to
your
adversaries
,
whom
you
call
the
halfe-witted
rabble
of
absolute
praedestinarians
,
p.
10.
of
your
first
papers
?
4.
Your
odious
reasoning
out
of
Tertullian
à
minore
ad
majus
,
that
it
had
been
better
and
more
reasonable
,
&c.
Will
,
1.
Bee
of
some
force
against
us
,
when
you
shall
have
proved
,
that
Gods
voluntary
decree
of
permitting
sinne
to
be
done
,
which
is
terminus
diminuens
,
makes
him
to
be
the
principle
or
author
of
evill
;
which
because
that
he
doth
not
wil
to
doe
or
effect
it
,
but
only
determine
that
sinne
shall
be
done
,
[
(z)
](A78160-e42600-b)
(z)
Non
facere
,
sed
in
bonum
finem
ut
fiat
permittere
.
Quo
sensu
secundum
Augustin
.
&
veritatem
ipsam
,
bonum
est
malum
esse
.
Magna
opera
Dei
&
exquisita
in
omnes
voluntates
ejus
,
ut
miro
,
&
ineffabili
modo
non
fiat
praeter
ejus
voluntatem
,
quod
etiam
fit
contra
ejus
voluntatem
,
quia
non
fi●ret
si
non
sineret
:
nec
utique
nolens
sinit
,
sed
volens
,
nec
sineret
bonus
fieri
malè
,
nisi
omnipotens
etiam
de
malo
facere
posset
bene
.
not
as
a
duty
,
but
as
a
fact
that
shall
fall
out
by
the
sinfull
will
of
the
creature
,
which
makes
only
the
sinning
creature
the
sole
efficient
cause
of
his
sinne
(
if
there
can
bee
an
efficient
of
that
,
whose
very
being
is
consisting
in
a
deficiency
)
makes
God
only
to
bee
the
cause
of
its
permission
and
regulation
.
5.
Of
Gods
decreeing
of
punishments
without
all
respect
to
sinne
,
and
of
his
necessitating
of
his
creature
to
sinne
,
termes
of
your
owne
coining
,
which
you
would
make
the
world
believe
,
you
tooke
for
the
owned
currant
coine
of
your
Adversaries
;
we
shall
be
forced
to
speake
to
this
often
enough
in
the
sequel
,
ad
Sect.
10.
p.
13.
For
all
the
leisure
which
you
conceive
me
to
abound
with
,
p.
4.
I
am
sure
I
am
not
at
leisure
in
reference
to
James
1.
13
,
14.
fully
to
open
in
what
sence
God
may
some
way
be
said
to
tempt
unto
sin
,
and
yet
not
be
the
author
of
sin
:
He
that
hath
a
minde
to
see
that
fully
and
satisfactorilie
done
,
let
him
consult
with
Dr
Twisse
against
Mr
Hoard
,
from
p.
17.
usque
ad
28.
[
(a)
](A78160-e42740-b)
(a)
S●c
interpreters
reconciling
those
two
places
2
Sam
24.
1.
1
Chron.
21.
2.
In
transcurs●
,
I
can
run
and
yet
read
,
that
you
have
a
months
mind
,
that
Calvin
and
Twisse
should
be
jumbled
together
with
the
modern
Ranters
;
but
sooner
will
you
and
the
moderne
Jesuites
agree
,
&
in
unâ
sede
morari
.
3
▪
I
cannot
conceive
to
what
purpose
you
quote
,
1
Cor.
10.
3.
Is
that
promise
made
at
randome
to
every
man
,
or
to
the
elect
and
beleevers
onely
?
but
I
forget
,
that
according
to
your
first
and
second
papers
,
all
are
or
may
be
elect
?
My
wonderment
is
,
if
this
may
passe
for
truth
,
why
any
are
damned
,
or
bee
overcome
by
temptations
.
4.
I
cannot
finde
,
but
your
wicked
wanton
reasonings
out
of
Terence
in
Eunuch
.
and
upon
that
account
too
,
of
what
you
have
out
of
Cornel.
Agrip.
makes
full
out
as
much
against
the
praescience
of
evill
,
before
it
fall
out
,
as
against
the
praedetermination
of
it
;
and
Austin
hath
been
full
out
as
stupid
as
my selfe
in
thinking
so
[
(b)
](A78160-e42890-b)
(b)
Augustin
.
l.
2.
de
persev
.
sanctor
:
cap
15.
Ayunt●
viz.
Semipelag●ani
)
neminem
posse
correptionis
stimulis
excitari
,
si
dicatur
in
con
ventu
Ecclesiae
,
&c.
Ita
se
habet
de
praedestinatione
,
d●finita
sententià
voluntatis
Dei
,
&c.
ista
dum
dicunt
it●
nos
à
confitenda
Dei
gratia
,
id
est
,
quae
non
secundum
merita
nostra
dat●r
,
&
à
confitenda
secundum
eam
praedestinationèm
sanctorum
,
deterrere
non
debent
.
Sicut
non
deterremur
à
cōfitenda
praescientia
Dei
.
S●
quis
de
illo
populo
sit
loquatur
,
ut
di●at
,
sive
nunc
rectè
vivatis
,
sive
non
rectè
,
tales
vos
eritis
postea
,
quales
vos
Deus
futuros
esse
praescivit
,
vel
boni
si
bonos
,
vel
mali
si
malos
.
A
notable
place
confuting
many
of
your
perverse
wranglings
,
unlesse
you
have
a
minde
transilire
in
Castalii
,
&
Socini
Castra
.
.
5.
Whilst
per
charientismum
(
as
your
word
is
Epist
▪
1.
before
publicat
.
)
you
say
you
dare
not
say
,
and
yet
you
doe
say
by
the
m●uth
of
a
wanton
whisling
Yonker
,
whom
you
bring
upon
the
stage
,
Quid
si
haec
voluit
Deus
?
You
give
me
just
occasion
to
say
,
that
I
have
reason
to
believe
your
mind
to
be
worse
in
the
objection
,
then
the
very
minde
of
that
lewd
Atheisticke
lad
,
whose
spokesman
you
will
needs
be
.
It
is
a
thousand
to
one
,
but
that
Ethnick
lad
,
for
the
excusing
of
himselfe
in
his
frolicks
(
as
he
cals
them
)
conceived
that
he
might
apologize
for
himselfe
and
his
debaucheries
,
from
the
examples
of
such
gods
,
whom
he
was
bid
to
worship
,
and
who
yet
willed
to
approve
of
the
worst
of
sinners
,
by
their
owne
acting
of
them
:
Witnesse
Jupiter
,
Mars
,
Vulcan
,
&c.
of
whom
your
owne
good
author
,
Terence
,
explaining
himselfe
,
hath
it
thus
,
it
's
no
matter
for
Englishing
such
passages
;
if
any
reverence
of
divine
Majestie
were
left
in
you
,
you
would
tremble
to
make
such
parallels
,
Terent
▪
in
Eunuch
.
Dum
apparatur
virgo
,
in
conclavi
sedet
suspectans
tabulam
pictam
,
ubi
inerat
pictura
haec
,
Jovem
quo
pacto
Danaem
misisse
quondam
aiunt
in
gremium
imbrem
aureum
:
egomet
quoque
id
spectare
caepi
,
&
quia
consimilem
luserat
jam
olim
ille
lusum
,
impendio
magis
animus
gaudebat
mihi
,
Deum
se
in
hominem
convertisse
,
atque
per
alienas
tegulas
venisse
clanculum
per
impluvium
,
fucum
factum
mulieri
.
At
quem
Deum
?
qui
templa
caelisumma
sonitu
concutit
.
Ego
homuncio
hoc
non
facerem
?
Ego
illud
verò
ita
feci
ac
lubens
.
Hactenus
verba
illius
in
Eunucho
.
2.
Will
not
the
workings
of
the
very
consciences
of
such
sons
of
Belial
,
Rom.
2.
15.
whom
you
abett
in
their
sportings
against
Gods
councels
and
decrees
,
tell
them
one
day
that
you
are
to
be
abhorred
for
putting
such
Sophismes
and
Paralogismes
into
their
heads
,
whereas
their
hearts
tell
them
,
that
notwithstanding
all
that
Divines
have
delivered
about
Gods
praedetermining
of
sinne
,
they
were
free
and
unconstreined
enough
in
committing
of
it
,
and
in
running
out
to
those
excesses
of
riot
?
1
Pet.
4.
4.
Et
tamen
illa
libertas
non
tam
erat
libertas
,
quam
contumacia
dicenda
.
So
Austin
.
Did
not
those
very
heathens
,
who
acknowledged
fate
in
a
higher
degree
then
ever
Christians
have
,
or
need
to
doe
[
(c)
](A78160-e43090-b)
(c)
Prosp.
ad
objection●
primam
Gallorum
.
Praed●stinationem
Dei
nullus
Cathol●cus
negat
:
●atalem
au●em
necessita●em
multi
etiam
non
Christiani
resutant
,
proinde
qui
praedestinationis
nomine
fatum
praedicat
,
tam
non
est
probandu●
,
quam
qui
fati
nomine
veritatem
praedestinationis
infamat
:
viderit
noster
,
T.
P.
,
yet
from
the
convictions
of
their
owne
consciences
,
blame
themselves
for
their
sins
.
Witnesse
for
this
Queen
Jocastas
in
Sen●ca
,
who
anon
after
she
had
complained
of
her
hard
fates
,
yet
withall
professeth
,
that
if
God
the
Creator
of
all
,
should
make
his
wrath
breake
forth
against
her
,
and
strike
her
with
a
thunder-bolt
from
heaven
,
yet
this
were
no
sufficient
punishment
for
her
sinnes
.
Non
si
ipse
mundum
concitans
divûm
sator
Corusca
Saeva
tela
jaculetur
manu
,
Unquam
rependam
sceleribus
poenas
pares
.
6.
Did
not
Austin
long
agoe
against
his
way
,
meet
with
such
blasphemous
,
scurrilous
waies
of
reasoning
,
and
reject
them
with
highest
indignation
and
scorn
[
(d)
](A78160-e43190-b)
(d)
In
Psalm
.
31.
he
blames
those
,
who
,
when
they
are
found
in
their
sinnes
,
say
fatum
mihi
fecit
,
stellae
malae
fec●ru●
,
but
saith
hee
▪
Quid
est
fatum
,
quae
●u●
st●llae
?
Certè
istae
quas●
Caelo
conspicimus
,
&
qui
eas
f●cit
?
Deus
:
qu●s
ea●
o●
dinavit
?
Deus
:
erg●
vid●s
quod
volui●ti
dicere
,
De●●
fecit
ut
p●ccarem
Mars
sec●●
homicidam
;
Venus
adui●trum
.
.
7.
What
more
mysterious
piece
of
iniquity
was
there
ever
committed
in
the
world
?
or
can
there
possibly
be
committed
,
then
the
killing
of
him
who
is
,
and
is
truly
called
,
the
Lord
of
glory
?
1
Cor.
2.
8.
and
yet
saith
not
the
Scripture
expresly
,
Acts
2.
23.
that
though
he
was
crucified
by
wicked
hands
,
yet
he
was
delivered
up
,
by
the
determinate
counsell
and
foreknowledge
of
God
?
Acts
4.
27.
Herod
and
Pontius
Pilate
▪
with
the
Gentiles
and
people
of
Israel
,
were
gathered
together
,
for
to
doe
whatsoever
thy
hand
and
thy
counsell
determined
before
to
be
done
[
(e)
](A78160-e43310-b)
(e)
August
Epist.
48.
ad
Vincent
.
&
de
grat
.
&
l●b
.
arbitr.
ad
Valent.
cap.
20.
Quum
pater
tradider●t
filium
,
&
Christus
Corpus
suum
&
●●das
Dominum
,
cur
in
hac
tradi●●one
Deus
est
justus
,
&
ho●o
reus
,
●●isi●n
re
una
quam
fecerunt
,
causae
non
una
est
●b
quam
fecerunt
.
But
perchance
by
the
helpe
of
some
,
not
too
litterall
exposition
,
of
which
,
p.
11.
you
will
make
a
shift
to
get
off
something
more
handsomely
then
ever
Arminius
did
,
who
is
forced
to
grant
,
that
Gods
counsell
,
not
withstanding
,
it
might
so
have
fallen
out
,
as
that
Pontius
Pilate
and
the
Jewes
,
should
never
have
crucified
Christ
[
(f)
](A78160-e43410-b)
(f)
●ac
,
Armin.
Respons.
ad
Artic.
31.
Nego
ossa
Christi
resp●ct●●
decreti
d●v●●
con●ring
▪
non
potuisse
,
&c.
.
4.
As
concerning
the
discomposednesse
of
your
mind
,
and
your
fearfulnesse
to
have
so
much
as
repeated
these
bold
expressions
,
but
to
good
purpose
;
I
shall
then
have
cause
to
beleeve
you
,
(
Siquidem
novi
ego
Simonem
&
Simon
me
)
when
as
that
good
purpose
of
yours
shal
not
appeare
to
bee
the
defaming
of
those
mens
names
and
writings
,
who
will
live
in
the
hearts
of
all
Gods
people
,
when
the
memory
of
all
your
wicked
cavillings
and
scriblings
against
them
shall
rot
,
and
your
name
be
written
in
the
dust
.
2.
When
as
you
shall
have
proved
your selfe
to
be
a
more
dutifull
sonne
to
your
mother
the
Church
of
England
(
whom
Spaniell
like
you
fawne
upon
for
your
owne
ends
,
and
so
farre
as
serves
,
your
own
turne
)
even
whilst
you
oppose
the
Articles
of
her
faith
,
as
we
have
seen
,
and
shall
see
,
p.
16.
then
contrary
to
her
advise
in
her
17.
Article
,
to
put
curious
and
carnall
persons
,
(
such
as
are
sure
the
wantons
you
conjured
up
to
reason
against
praedestination
,
p.
13.
)
upon
the
continual
having
before
their
eies
,
the
sentence
of
Gods
predestination
,
whereby
the
Devil
doth
thrust
them
into
desperation
,
or
into
wretchlessnesse
of
unclean
living
,
no
lesse
perilous
then
desperation
.
Sect.
11
,
12.
p.
14
,
15.
FRom
Scripture
,
which
had
as
well
left
you
,
as
you
it
,
whilst
you
were
slandering
of
your
graver
brethren
,
and
upon
that
occasion
launching
out
into
depthes
to
high
for
you
,
and
lashing
of
truths
which
you
did
not
,
or
would
not
understand
,
you
come
to
reason
(
or
as
I
who
endeavour
after
my
plaine
and
blunt
fashion
,
to
call
things
by
their
proper
names
[
(g)
](A78160-e43560-b)
(g)
Scapham
Scapham
,
&
ficum
ficum
appellare
.
to
Treason
)
against
the
Majesty
and
Soveraignty
of
the
Almighty
,
and
his
holy
workings
,
not
of
sinne
(
to
hell
let
that
blasphemie
goe
,
from
whence
it
came
)
but
in
,
about
,
and
over
it
,
sinne
(
as
used
to
be
said
of
old
)
habitat
in
alieno
fundo
,
is
(
if
you
will
give
me
leave
so
to
translate
it
)
a
very
bad
tenant
to
a
good
Landlord
.
In
the
two
next
Sections
,
viz.
11
,
12.
you
doe
onely
three
things
,
which
any
way
concern
me
to
take
notice
of
.
1.
You
do
set
downe
and
explaine
,
that
monstrous
opinion
,
which
you
have
about
Gods
providence
in
the
evill
of
the
creatures
sinne
.
2.
You
bring
in
,
as
to
your
purpose
,
an
impertinent
observation
out
of
Mr
Hooker
.
3.
You
are
for
some
pretended
concurrence
with
Beza
,
a
man
otherwise
as
little
liked
by
you
,
as
his
colleague
,
Mr
Calvin
.
About
the
first
which
you
adventure
to
set
downe
,
p.
14.
in
these
words
.
You
hope
to
make
it
appeare
,
that
God
almighty
is
so
farre
from
being
accessory
to
sinne
,
and
doth
so
many
things
to
hinder
it
,
that
hee
doth
not
permit
it
but
in
an
equitable
sence
.
And
then
further
to
explaine
and
amplifie
in
these
,
p.
15
,
so
farre
from
that
,
that
God
Almighty
doth
not
permit
sinne
,
as
permission
signifies
connivence
or
consent
;
but
he
permits
it
,
as
it
signifies
not
to
hinder
it
by
maine
force
.
And
p.
15
,
16.
[
In
like
manner
all
that
is
done
by
God
Almighty
by
way
of
permission
,
is
his
suffering
us
to
live
and
have
that
nature
of
the
will
,
with
which
he
made
us
.
This
is
all
that
I
am
able
to
apprehend
or
pronounce
,
that
God
permits
our
sinnes
in
this
sence
only
,
and
that
he
disposes
and
orders
them
to
the
best
advantage
.
]
Now
about
this
full
and
equitable
declaration
of
yours
,
give
me
leave
that
I
may
a
little
keep
touch
in
my
promise
made
with
you
.
1.
Note
somethings
more
generally
.
2.
Then
something
more
particularly
.
For
the
first
,
Though
elsewhere
up
and
downe
in
your
booke
,
because
of
your
amphibolicall
double
dealing
,
I
find
you
to
bee
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
kinde
of
two
souled
man
,
your
meaning
useth
to
be
somewhat
like
the
Masse
,
Mysterious
;
yet
in
what
you
let
fall
here
,
you
are
apertus
homo
,
doe
openly
unbosome
your selfe
.
2.
That
in
what
you
say
about
your
aequitable
sence
,
you
doe
verbatim
transcribe
out
of
your
first
papers
,
both
as
to
your
Position
,
and
your
subjoined
illustration
,
p.
15.
If
I
see
a
man
stealing
,
and
say
nothing
to
him
,
&c.
A
shrewd
Topicall
Argument
to
me
tantamount
almost
to
a
Demonstration
,
that
the
first
papers
were
before
your
eye
,
as
well
as
in
your
memorie
,
whilst
you
wrote
these
second
,
and
yet
p.
2
&
3.
you
will
at
no
hand
be
known
of
any
such
matter
.
3.
That
you
will
never
bee
perswaded
to
forbeare
an
odious
representing
of
your
reall
adversaries
opinions
,
(
for
by
what
law
am
I
bound
to
take
notice
of
any
of
your
chimaericall
ones
?
)
as
if
they
made
God
accessary
to
sinne
,
p.
14
▪
or
a
conniver
at
it
,
or
consenter
to
it
,
p.
15.
in
the
usuall
acceptance
of
those
phrases
(
and
you
know
,
loquendum
cum
vulgo
)
as
such
expressions
implie
,
a
love-liking
or
approbation
of
the
things
permitted
[
(h)
](A78160-e43900-b)
(h)
Qui
silet
consentire
videtur
.
.
Here
as
much
as
you
,
I
am
sure
more
cordially
then
you
,
they
say
,
Psal.
5.
4.
Thou
art
not
a
God
that
hast
pleasure
in
w●ckednesse
,
neither
shall
evill
dwell
with
thee
.
Hab.
1.
13.
Thou
art
of
purer
eyes
then
to
behold
evill
and
canst
not
looke
on
iniquity
.
They
conclude
as
willingly
as
you
,
p.
14.
though
not
so
thrasonically
against
Sir
N.
N.
whom
you
soundlie
cuffe
[
(i)
](A78160-e43960-b)
(i)
In
your
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Andabatarum
pugna
,
you
talk
of
,
Epist.
3
ante
2
publicat
.
Dan.
9.
7.
O
Lord
righteousness
belongeth
unto
thee
,
&c.
All
that
they
say
is
,
that
God
doth
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
volens
nolens
,
but
willinglie
decree
that
sin
shall
be
permitted
to
fall
out
,
and
in
that
sense
be
acted
by
the
wicked
wils
of
men
,
for
the
advancement
of
the
glory
of
his
justice
,
Pro.
●6
▪
4.
Rom.
9.
22
,
23.
2.
As
for
any
more
particular
confutation
of
your
first
dear
,
&
cleare
,
Article
of
your
unchristian
Creed
,
which
we
had
from
you
,
since
we
have
had
the
unhappinesse
to
see
this
your
last
Pamphlet
,
amongst
understanding
Christians
,
recitasse
,
refutasse
est
.
I
have
somewhat
largely
done
it
elsewhere
,
in
my
first
answer
to
your
first
scribble
,
by
Scripture
,
Fathers
,
Reasons
,
and
even
Batavian
Remonstrants
.
Here
let
it
therefore
suffice
you
and
the
Reader
,
to
receive
summa
capitula
rerum
,
that
if
this
be
your
All
that
you
allow
to
God's
efficacious
providence
in
evil
(
I
wil
now
use
no
other
then
Jac.
Arminius
his
phrase
[
(k)
](A78160-e44170-b)
(k)
Jac.
Armin.
Disp.
pub.
9.
de
justitia
&
●fficaci
provivid●ntiá
Dei
in
malo
.
.
Then
1.
You
will
limit
the
Almighty
in
these
matters
to
the
same
boundaries
which
he
hath
set
to
the
children
of
men
,
so
that
if
they
can
,
they
must
to
their
ultimum
posse
,
hinder
sinne
,
or
they
be
gui●tie
.
Qui
non
prohibet
cum
potest
jubet
.
A
thing
most
monstrouslie
erroneous
as
applied
to
God
,
as
[
(l)
](A78160-e44230-b)
(l)
Aug.
lib.
5.
adversus
Jul.
Pelag
Nos
cert●
eos
in
quos
nobu
potestas
est
,
●i
an●e
oculos
nostros
perpetrare
sce●era
permittamus
,
rei
cum
ipsis
erimus
;
Quàm
verò
innumerabilia
ille
permittit
fieri
●nte
ocu●os
suos
,
quae
utique
sivoluisset
,
nulla
ratione
permitteret
,
&
tamen
justus
&
bonus
est
.
Austin
,
reason
and
experience
shew
.
2.
You
take
the
Almighty
off
from
all
kind
of
praedetermination
and
ruling
of
perchance
more
then
the
thousandth
part
of
the
actions
which
are
done
in
the
world
,
which
,
the
whole
world
lying
in
sin
(
1
John
5.
19.
)
are
rather
evill
then
good
.
You
allow
him
onely
an
after
game
,
when
cursed
men
have
plaied
out
their
play
to
make
the
best
(
you
force
me
now
so
to
speak
)
of
a
bad
b●rgaine
;
for
say
you
hee
disposes
and
and
orders
them
to
the
best
advantage
(
viz.
)
when
they
are
done
,
as
is
plaine
according
to
you
,
not
before
they
bee
done
:
And
then
welfare
Castalianisme
[
(m)
](A78160-e44350-b)
(m)
Vide
Felic●s
Turpionis
praef.
in
Dialog
.
Sebast
.
Castellionis
,
p.
12.
edit
▪
in
120.
Aresdorfi●i
,
An.
1578.
and
Socinianisme
.
3.
Then
clearelie
(
which
you
say
you
will
not
doe
p.
5.
)
●ourob
God
of
his
efficiency
in
many
acts
which
are
naturally
good
.
For
then
,
1.
God
in
whom
we
live
and
move
and
have
our
beeing
(
Acts
17.
)
who
give
us
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
not
the
sole
supreme
cause
of
any
of
these
things
,
if
once
by
the
fault
of
the
creature
per
accidens
,
sinne
do
but
cleave
to
them
.
2.
God
may
not
nor
doth
at
any
time
punish
sinne
with
sinne
,
contrary
to
Rom.
1.
24.
1.
Thes.
2.
9
,
10.
or
doe
any
of
those
many
things
,
which
even
by
Arminius
,
[
(n)
](A78160-e44500-b)
(n)
Arminius
and
others
,
I
have
elsewhere
transcribed
at
large
,
looke
after
them
,
Armin.
Disp.
9.
pub
.
Tilenus
in
no
lesse
then
8
positions
in
Collat.
cum
camerone
.
The
Remonstrants
in
script
is
Synodal●bus
,
who
as
they
do
all
confute
the
aequitable
sense
,
so
let
Austin
shut
up
the
reare
in
proving
Gods
punishing
sinne
with
sinne
,
and
pleading
for
other
acts
of
Gods
providence
about
sin
,
lib.
5
▪
contra
Julian
.
Pelag.
cap.
3.
Per
totum
fer
mè
caput
.
Nec
tacetur
de
coecitate
Israel
.
Quar●
?
donec
plenitudo
gentium
,
inquit
Rom.
11.
intraret
,
nisi
sortiter
istam
poenam
negabis
esse
,
quam
si
lucis
internae
amator
▪
esses
,
non
solum
aliquam
,
sed
valde
magnam
poenam
esse
clamares
.
A●
ista
caecitas
suit
judae
is
grande
incredulitatis
malum
,
&
grandis
causa
peccati
,
ut
occiderent
Christum
.
Jam
istam
caecitat●m
,
si
poena
fuisse
negaveris
,
simil●m
te
perpeti
etiam
non
confitens
indica●is
.
Similia
habe●us
passim
al●bi
.
Tilenus
and
others
,
are
granted
for
the
avoiding
of
Atheisme
in
the
deniall
of
Gods
soveraign
providence
to
belong
to
him
.
4.
You
would
make
us
beleeve
that
God
hath
no
other
waies
of
with-holding
us
from
sinne
,
but
by
destroying
us
,
robbing
us
of
our
free
will
,
turning
us
into
stocks
,
uncreating
his
creature
:
Which
if
so
,
pray
what
becommeth
1.
Of
al
Gods
diverting
waies
,
by
common
and
speciall
providence
?
2.
Of
all
his
restraining
waies
by
Lawes
,
inward
feares
?
&c.
his
waies
of
conviction
by
common
graces
?
Heb.
6.
Besides
,
what
is
done
by
arts
and
civilities
,
didicisse
fideliter
artes
?
&c.
4.
What
of
his
converting
waies
of
the
worst
of
sinners
,
when
ex
nolentibus
,
he
makes
them
volen●es
?
5.
Of
his
preservatives
of
the
good
Angels
,
who
per
magis
auxilium
,
by
the
super-addition
of
greater
grace
preserved
in
their
first
station
,
which
surely
if
it
had
pleased
God
,
he
could
have
given
unto
man
also
for
the
preventing
of
his
fall
?
6.
Of
his
timelie
taking
men
out
of
the
world
,
or
translating
them
to
glory
,
lest
as
the
antients
were
used
to
say
our
of
Ecclesiastic
.
Malitia
mutaret
in●ellctum
ejus
?
If
any
of
these
waies
of
hindering
sin
,
tend
to
the
destruction
of
free
will
,
I
beseech
God
demolish
that
Idoll
as
much
in
me
,
as
ever
Moses
did
the
Golden
Calfe
,
when
he
beat
it
to
powder
,
Exod.
32.
20.
2.
As
for
what
you
in
the
second
place
quote
out
of
Mr
Hooker
,
I
am
sure
enough
of
it
,
were
it
not
that
you
were
a
Platonick
lover
(
you
see
I
borrow
a
fine
phrase
from
you
,
p.
24.
(
rather
of
his
Ecclesiasticall
policy
,
then
of
his
Divinitie
,
you
would
not
have
made
him
your
spokesman
,
who
saith
nothing
to
God's
meere
speculative
permission
of
evill
.
I
think
you
would
rather
have
snibbed
him
for
his
so
profuse
commendation
of
Calvin
,
as
you
know
we
have
had
out
of
him
.
2.
All
that
he
saith
,
hath
been
most
readilie
consented
unto
by
men
,
because
in
another
Classe
of
Church-policie
,
lesse
liked
by
you
[
(o)
](A78160-e44860-b)
(o)
Let
one
,
who
hath
been
long
an
Advocate
fo●
Protestants
,
speake
in
his
w●y
for
the
rest
,
D●
Ames
.
Rescript
.
schol.
ad
Grevinch●
.
cap.
3.
D●●o
igitur
quod
&
antea
dixi
,
recte
à
scholasticis
haec
ita
exponi
,
ut
non
sit
assignanda
causa
divinae
voluntatis
ex
parte
actus
volend●
,
quamvis
potest
●ssignari
ratio
ex
parte
vol●torum
in
quantum
scilicet
Deus
vult
esse
aliquid
propter
aliud
,
Th.
1.
q
23.
a.
5.
Quo
sensu
rectè
etiam
dicunt
,
Deus
vult
hoc
esse
propter
hoc
,
sed
non
propter
hoc
vult
hoc
.
q.
19.
a.
15.
illud
ordinationem
unius
rei
ut
causae
ad
aliam
affectam
notat
,
hoc
verò
motum
ipsius
voluntatis
divinae
ab
externo
medio
,
quod
jure
dixi
indignum
Deo
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
For
what
saith
he
in
effect
but
this
?
1.
That
though
considering
all
inferiour
causes
and
things
,
as
they
stand
in
subordination
to
God
,
his
absolute
will
is
the
cause
of
them
;
yet
as
they
stand
in
relation
to
each
other
,
so
they
have
many
other
causes
and
lawes
besides
God's
absolute
will
.
In
a
word
,
God's
absolute
will
is
the
sole
cause
of
the
making
of
his
decrees
;
(
and
it
is
Atheisticall
to
say
otherwise
,
even
Arminius
himselfe
being
judge
[
(p)
](A78160-e44990-b)
(p)
Armin.
Disp.
publ
.
4.
Thes.
51.
Non
movetur
a
causâ
externâ
ut
velit
,
non
ab
●fficiente
alio
,
non
a
fine
,
qui
extra
ipsum
sit
,
ne
ab
objecto
quidem
quod
non
sit
ipse
Etrectè
Augustinus
(
apud
Lombard
.
l.
1.
d
45.
)
Qui
causam
quaerit
voluntatis
divinae
,
aliquid
majus
●â
quaerit
,
cum
nihil
eâ
majus
sit
.
Et
si
habeat
causam
voluntas
,
est
aliquid
quod
antecedit
voluntatem
Dei
,
quod
ne●as
est
credere
.
but
there
be
many
causes
besides
of
the
execution
of
his
decrees
.
If
to
this
true
and
undeniable
assertion
,
you
would
but
take
in
what
all
your
adversaries
will
as
willingly
yield
unto
you
;
that
God
in
his
absolute
decrees
,
the
results
of
his
will
and
wisedome
and
praescience
,
doth
not
only
determine
all
things
and
actions
,
but
their
severall
modalities
too
,
as
to
the
manner
of
their
being
,
whether
as
necessary
,
contingent
or
voluntary
,
(
and
so
that
his
decrees
are
the
supreme
cause
not
onely
of
all
necessitie
,
but
of
all
contingencie
and
voluntarinesse
too
(q)
.
I
know
,
you
ad
object
.
ad
art.
4.
de
provident
.
In
hoc
est
immutabilitas
&
certus
divinae
providentiae
ordo
,
quod
●a
quae
ab
ipso
providentur
cuncta
eveniunt
eo
modo
quo
ipse
providet
,
sive
necessario
sive
contingenter
.
out
of
your
Jac.
Arm●n
.
would
not
keep
such
a
pudder
as
you
doe
,
about
necessity
and
freedome
,
as
if
it
were
impossible
they
should
proceed
out
of
the
womb
of
one
and
the
same
decree
,
caderent
omnes
de
crinibus
hydrae
,
but
of
this
when
I
come
to
your
,
p.
47
,
48.
3.
As
for
what
you
say
,
p.
14.
that
no
other
reason
is
knowne
to
us
of
Gods
works
,
besides
his
absolute
will
,
and
that
hee
workes
all
things
according
to
the
counsell
of
his
will
.
1.
The
latter
part
of
this
saying
is
most
true
,
and
strenuouslie
pleaded
for
by
your
enemies
,
especiallie
by
Calvin
[
(r)
](A78160-e45220-b)
(r)
Vide
Calvinum
fusè
l.
de
praedestin
.
p.
700.
&
728.
who
was
not
so
mad
,
as
all
along
you
would
have
the
Christian
world
beleeve
hee
was
,
as
to
hold
that
Gods
wils
and
decrees
were
absolute
from
all
true
and
right
reason
known
to
God
,
though
from
all
known
to
us
,
or
any
other
creatures
beyond
what
he
is
pleased
to
reveale
unto
us
about
them
.
2.
The
former
part
of
your
saying
too
,
that
no
other
is
knowne
to
us
,
is
a
most
rare
and
precious
truth
.
But
as
falling
from
your
pen
,
I
may
well
say
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
For
it
doth
directlie
overthrow
all
that
you
have
in
all
your
foure
following
Chapters
,
about
the
conditions
(
you
might
as
well
say
causes
)
of
Reprobation
,
chap.
2.
and
of
election
,
vocation
,
&c.
Unto
which
purpose
I
trust
we
shall
make
some
good
use
of
your
owne
concession
here
.
4.
That
of
yours
too
is
reallie
true
,
that
if
he
be
pleased
to
set
himselfe
a
law
or
rule
,
not
to
reprobate
any
,
but
upon
praescience
of
sin
,
that
this
can
be
no
prejudice
to
the
perfection
of
his
being
.
But
1.
If
he
no where
saith
so
,
but
the
contrarie
rather
,
Mal.
1.
2.
Rom.
9.
11.
or
if
by
Reprobation
,
you
doe
as
you
should
understand
the
meere
denyall
of
,
or
not
electing
to
grace
or
glory
;
you
must
not
be
so
bold
,
as
to
say
that
he
hath
made
such
a
law
[
(s)
](A78160-e45420-b)
(s)
Aug.
compescat
se
humana
temeritas
,
&
id
quod
est
non
quaerat
,
ne
id
quod
est
non
inveniat
.
and
so
give
(
O
horrid
!
)
your
Maker
the
lye
,
because
you
phancie
such
a
law
would
have
been
most
conformable
to
his
goodnesse
,
from
what
you
imagine
fit
,
to
what
ab
aeterno
was
concluded
by
God
.
I
am
sure
non
valet
consequentia
,
2.
Nor
is
it
probable
.
possible
,
or
by
rationall
men
Imaginable
,
that
what
no
under-soveraignes
will
doe
here
on
earth
(
so
farre
as
it
is
in
their
power
to
prevent
it
)
the
God
of
Heaven
should
condescend
to
doe
,
viz.
to
bee
on●●●
a
meere
Legislator
of
conditionall
decrees
,
lawes
,
and
statutes
,
but
no
absolute
Determiner
in
a
soveraigne
way
,
and
yet
without
sinne
,
which
it
is
impossible
for
him
to
be
capable
of
,
of
the
severall
acts
of
obedience
or
disobedience
in
relation
to
them
.
God
belike
did
decree
what
should
bee
de
jure
,
but
not
at
all
determine
what
should
fall
out
de
facto
,
a
vastum
&
non
Christianum
postulatum
this
sure
.
3.
As
for
your
seeming
concourse
and
compliance
with
most
reverend
Beza
,
and
for
what
you
have
any
where
else
up
and
down
your
15.
p.
take
all
in
short
thus
.
1.
Had
your
agreement
with
him
,
not
onelie
in
that
orthodoxe
saying
which
you
quote
out
of
him
,
but
also
in
other
substantiall
matters
of
your
Creed
been
more
and
more
cordiall
,
you
would
by
much
have
been
the
better
man
,
more
usefull
to
the
Church
,
and
your
name
would
sound
better
in
all
Christian
Reformed
Churches
.
2.
You
are
of
the
youngest
,
to
say
as
once
Bellarmine
of
Calvin
,
utinam
Calvinus
sic
semper
errasset
,
as
you
wish
of
Beza
,
that
he
had
never
spoke
otherwise
,
unlesse
you
had
invincible
arguments
to
prove
,
that
very
often
hee
hath
spoken
otherwise
and
worse
.
But
perchance
you
have
out
of
him
too
,
as
well
as
out
of
his
honoured
Collegue
Mr
Calvin
,
many
frightfull
sayings
quoted
to
the
very
page
and
line
11.
of
which
you
may
one
day
in
your
terrible
contentions
,
make
as
good
use
as
you
have
done
of
the
former
,
out
of
Calvin
and
Twisse
,
against
your
dreadfull
enemie
,
Sir
N.
N.
3.
If
Beza
(
unto
whom
you
may
as
well
add
the
Synod
of
Dort
[
(t)
](A78160-e45770-b)
(t)
All
these
doe
but
upon
the
matter
,
say
what
the
Synod
of
Dort
in
their
Judic
.
c●rca
3.
&
4.
Artic
Can.
16.
S●cuti
per
lapsum
homo
●on
d●s●t
esse
homo
,
intellectu
&
voluntate
praeditus
,
nec
peccatum
quod
universum
genus
humanum
pervasi●
,
naturam
generis
humani
●ustulit
,
sed
depravav●●
.
&
spiritualiter
occidit
,
ita
etiam
haec
d●vina
regenerationis
gratia
,
non
agit
in
homin●bus
tanquam
truncis
&
s●ipitibus
,
nec
voluntatem
ejusque
pro●rie●ates
tollit
,
aut
invitum
violentex
cogit
,
sed
spirituali●er
vivificat
,
sanat
,
corrigit
,
suaviter
●imu●
ac
poten●er
sl●ctit
:
ut
ubi
antea
plene
●ominabatur
carnis
rebellio
&
resistentia
,
nunc
regnare
incipiat
prompia
ac
sincera
spiritus
obedientia
;
in
quo
vera
&
spiritualis
nostra
vo●untatis
instauratio
&
libertas
consistit
.
And
thus
before
spake
our
Articles
,
Edw.
6.
Art.
10.
Gall●c
.
Art.
1623
Chap
3.
22.
Irish
of
the
yeare
1615.
Art
28.
the
Gallican
Articles
,
the
English
and
Irish
Articles
,
besides
many
more
of
the
rest
of
Reformed
Churches
)
were
for
no
compulsion
of
the
will
,
no
turning
it
into
a
wooden
Engine
,
&c.
then
you
deale
most
unworthily
with
Beza
elsewhere
,
and
with
your
neighbouring
Sympresbyters
,
who
neither
have
,
or
are
knowne
to
have
any
other
opinions
about
these
matters
,
then
Beza
had
,
when
you
compare
them
to
Marcionites
,
Stoicks
,
Manichees
,
Turkes
,
&c.
p
55.
4.
In
what
sense
you
,
first
,
Hold
praedestination
to
be
in
Christ
,
I
shall
speake
when
I
come
to
your
p.
56.
2.
And
how
impossible
it
is
for
you
in
any
true
Christian
sense
,
to
maintain
what
here
you
say
&
approve
of
,
that
in
our
conversion
,
God
of
willing
makes
us
willing
,
I
shall
then
&
there
(
God
whling
)
make
plain
too
.
You
must
find
a
deleatur
for
the
greatest
part
of
your
fourth
and
fifth
Chapters
,
or
betake
your selfe
to
some
Pelagian
or
Neophotinian
glosses
,
in
the
expounding
of
these
phrases
[
(u)
](A78160-e45980-b)
(u)
Viz.
Some
such
trim
one
as
Pelagius
was
wont
to
give
when
he
was
hard
put
to
it
.
Aug.
lib.
1.
de
grat
.
Christi
contra
Pelag.
c.
7.
a.
41.
Quam
gratiam
nos
non
ut
tu
putas
,
in
lege
tantum
modo
,
sed
&
in
Dei
esse
adjutorio
confitemur
.
Adjuvat
enim
nos
Deus
per
doctrinam
&
Revelationem
suam
,
dum
cord●s
nostri
oculos
aperit
,
dum
nobis
ne
proesentibus
occupemur
futura
demonstrat
,
dum
Diaboli
pandit
insidias
,
dum
nos
mult●formi
&
ineffab●li
dono
gratiae
coelestis
illuminat
.
Qui
haec
dicit
(
and
happily
T.
P.
will
hardly
say
so
much
)
gratiam
tibi
videtur
negare
.
An
&
liberum
hominis
arbitrium
&
Dei
gratiam
confitetur
?
.
3.
Though
the
meanes
in
order
to
Reprobation
(
you
speak
most
absurdlie
,
Condemnation
you
should
say
;
for
Reprobation
is
an
eternall
immanent
act
of
God
,
and
to
speake
properlie
,
hath
no
means
in
order
to
it
)
are
none
but
evill
,
as
wicked
men
choose
and
picke
them
out
,
who
are
said
to
love
death
,
Prov.
8.
36.
yet
in
the
Almightie
,
the
voluntary
permission
of
those
meanes
to
fall
out
,
is
not
evill
,
unlesse
you
will
say
it
is
evill
in
God
to
give
men
up
to
strong
delusions
,
2
Thes.
2.
11
,
12.
that
they
should
beleeve
a
lye
,
that
they
all
might
be
damned
,
who
beleeved
not
the
truth
,
but
had
pleasure
in
unrighteousness
.
Ad
Sect.
13.
p.
16.
Answer
to
S.
13.
p.
16.
AFter
a
mighty
conquest
obtain'd
against
your
frightful
chimaericall
adversary
,
the
often
mentioned
Sir
Nicolas
Nemo
,
by
Scripture
&
Reason
;
for
not
so
much
as
the
very
Libertines
(
against
whom
your
rea●l
adversary
,
Mr
Calvin
,
with
much
gallant
theologicall
animosity
,
made
up
himselfe
in
severall
books
,
for
maintaining
as
they
did
,
sinne
to
consist
in
a
meer
negation
,
not
(
as
indeed
it
doth
)
in
a
privation
,
and
so
to
have
neither
(
as
is
impossible
)
an
efficient
,
but
not
so
much
as
a
deficient
cause
,
the
defic●ent
wicked
will
of
man
)
did
offer
to
maintaine
God
to
bee
the
Author
of
sinne
,
but
that
Sir
N.
N.
was
the
doer
of
all
,
you
fling
your
last
killing
stones
at
him
,
from
the
authorities
of
Christians
,
of
Jewes
,
and
Gentiles
:
Oh
triumphant
Mr
T.
P.
the
mighty
conquerour
!
But
not
to
detract
any
thing
from
your
valiant
atchievements
against
your
phantasticke
adversary
,
give
a
poor
suppliant
leave
to
aske
so
great
a
conquerour
,
1.
What
reason
you
had
to
expresse
so
much
reverence
to
the
Augustan
Confession
,
when
as
one
of
the
chiefe
compilers
of
it
,
Ph.
Melancthon
,
of
whom
you
and
your
partie
use
to
boast
much
,
when
you
have
small
reason
for
it
,
as
we
shall
see
when
we
come
to
your
,
p.
29.
acknowledged
the
imperfection
of
it
?
[
(x)
](A78160-e46420-b)
(x)
See
Contra
Remonstrantia
secunda
Lugduni
Batavorum
,
1617.
p.
20.
&c.
Et
denuo
multa
huc
ref●rentia
lectu
dignissi●a
,
&
ad
modum
rara
quae
hic
i●serta
fuissent
ni
marginis
angustia
prohibuisset
a.
p.
69.
ad
71.
All
the
Latter
Lutherans
,
and
you
with
them
,
have
reason
to
follow
tha●
good
counsell
which
Reverend
Bp
Morton
gives
them
.
Sentent
.
D.
Morton
de
pace
Evangelica
;
eos
eba●xè
●r●
precorque
(
inquit
ille
)
primum
ut
in
hac
causâ
●n
gratiam
redire
v●lint
cum
suo
Luthero
,
qui
(
prout
decuit
filium
gratiae
)
gratiam
D●●
omnimodo
gratuitam
esse
semper
arcte
ten●bat
,
accuratéque
d●fendebat
D●inde
ne
patiantur
se
ab
ipsis
Papistis
etiam
Jesuit●cae
sectae
doctoribus
primarii
▪
Bellarmino
,
Toleto
,
Sua●zio
,
Salme
rono
,
Maldonat●
,
in
gratiae
d●vinae
patrocinio
&
propugnatione
superari
,
à
quibus
doctrina
d●
praedestinatione
ex
praevisione
fidei
aut
ope●ū
tanquam
purus
putus
Pel●
gianismus
explosa
est
:
post●emò
non
ultima
prudentiae
laus
est
ex
hoste
utilitatem
capere
.
Prodiit
duobus
abhinc
annis
Liber
Guil.
de
Gibiensse
Ordinis
Oratorii
Presb.
&
doct.
Sorb●nici
hodierno
Papae
Vrbano
dicatus
:
in
quo
inseruntur
verba
Clementis
octavi
de
aux
iliu
gratiae
Summa
est
,
●otam
cam
doctrinam
ad
no●mam
doct●inae
sancti
Augustini
de
gratiâ
astringi
debere
,
eundem
Augustinum
ducem
agnoscendum
esse
atque
sequendum
.
when
as
not
only
,
the
foure
Imperiall
Cities
of
Argentorat
,
Constance
,
Memming
,
and
Lindow
,
but
the
Protestant
party
in
the
Kingdome
of
Bohemia
,
Moravia
,
the
Marquesdome
of
Baden
,
the
Earledome
of
Emden
,
and
East
Friezland
,
did
doe
the
like
,
and
did
declare
their
minde
in
the
Controversall
points
,
to
bee
just
the
same
with
that
of
the
Contra-Remonstrants
in
Belgia
,
with
whom
did
joine
the
Churches
of
the
principalitie
of
Bipont
,
the
Lantgrave
of
Hassia
,
of
the
Republique
of
Bremen
,
and
of
the
Electorate
of
Brandeburg
,
and
especiallie
the
Churches
under
Fredericus
Pius
,
who
in
the
publike
Imperiall
Diet
,
held
at
Augusta
in
the
yeare
1566.
did
declare
that
he
did
indeed
continue
in
the
faith
of
the
Augustane
confession
,
but
as
a
fuller
and
exacter
explanation
of
it
,
did
add
the
Catechisme
of
Heidelberg
.
3.
When
as
the
Protestant
Churches
of
Palatinate
,
in
the
Newstad
Admonition
(
p
18.
)
did
complaine
that
it
was
plaine
by
the
Historie
of
the
Augustane
Confession
,
and
by
many
of
Luther
and
Melancthon's
Epistles
,
that
there
were
many
Articles
which
should
have
been
expressed
in
that
confession
,
but
were
omitted
,
because
they
were
accounted
odious
by
some
,
and
might
have
cast
in
some
impediment
to
the
whole
businesse
of
Religion
,
amongst
which
yet
verily
there
bee
some
,
concerning
which
,
it
were
necessary
to
have
the
Churches
Declaration
,
as
(
viz.
)
of
Providence
,
of
Freewill
,
of
the
Politique
Domination
of
Bishops
,
with
the
causes
of
Divine
election
,
&c.
And
from
thence
it
is
evident
that
the
perfection
of
the
Augustane
Confession
,
was
not
so
great
as
some
Divines
tooke
it
to
be
,
and
that
therefore
the
Church
would
be
ill
provided
for
,
if
shee
were
alone
to
depend
upon
it
,
as
the
sole
Rule
of
all
Ecclesiasticall
Doctrine
.
4.
Though
your
very
good
friends
(
whom
yet
disingenuously
enough
,
p.
4.
you
have
no
minde
to
owne
)
the
Low-Country
Remonstrants
,
when
they
were
picking
out
of
that
Confession
as
much
for
themselves
,
as
possibly
they
could
gather
;
yet
poor
men
,
they
bring
in
but
this
sorrie
crop
as
making
for
them
,
that
the
Augustane
Confession
did
not
forsooth
in
this
matter
,
teach
the
Contra-Remonstrants
opinion
[
(y)
](A78160-e46860-b)
(y)
Remonstr.
secunda
Lug.
Bat.
p
17.
Quae
(
viz
Augusta●a
Confessio
)
in
hac
materiâ
Contra
Remonstrātium
confessi●nem
non
docer
.
.
And
sure
enough
it
is
that
it
taught
not
the
Remonstrants
.
5.
That
when
as
your selfe
in
your
first
papers
,
p.
9
,
10.
upon
another
occasion
had
commended
the
Ratisbone
Synod
,
and
the
Augustane
Confession
,
and
yet
as
I
have
there
largely
shewed
,
are
forced
to
recede
from
them
both
.
See
my
first
Answer
,
p.
4.
But
as
Mr
Hoard
,
Mr
Mason
▪
[
(z)
](A78160-e46950-b)
(z)
See
Dr
Twisse
against
them
.
p.
87.
and
give
reverend
Bp
D●venant
,
in
his
Animadversions
p.
61.
leave
,
gravely
to
read
you
a
Ca●o●icall
checke
for
this
.
If
you
embrace
the
Lutherans
opinion
,
and
bring
within
the
compasse
of
the
P●aedest●nary
Pestilence
,
the
Doctrine
of
praedestination
,
which
they
disallow
,
you
mani●estly
brand
the
Church
of
England
with
this
note
of
infamy
,
and
might
as
well
charge
us
with
the
Sacramentary
P●stilence
,
for
denying
their
faigned
Consubstantiation
,
as
with
the
praed●stinary
pest●lence
,
for
denying
thei●
conditionall
praedestination
up●n
foresight
of
mens
beliefe
in
Christ
.
and
all
of
the
English
Arminian
faction
before
you
,
had
against
all
good
Conscience
and
Reason
,
asserted
much
like
the
same
with
you
,
that
the
39
Articles
of
the
English
Church
,
have
the
greatest
regard
and
conformity
to
that
Confession
,
which
is
so
untrue
,
as
that
(
blessed
be
God
)
the
Articles
of
our
Church
fill
up
the
vacuities
of
that
Confession
,
in
the
matters
complained
of
by
the
Palatines
,
and
were
drawne
up
(
as
saith
Bp
Carleton
)
against
Mont.
[
(a)
](A78160-e47150-b)
(a)
Ex●minat
.
of
appeale
,
ch.
2.
à
principio
.
by
men
adhering
in
those
matters
,
more
to
the
principles
of
the
first
Lutherans
,
then
to
the
principles
of
the
latter
:
So
you
in
a
speciall
manner
out
of
love
to
the
Masse
of
Ceremonies
,
left
in
the
Lutheran
Churches
(
and
alas
as
you
cry
out
now
with
much
adoe
,
cast
out
of
our
Mother
English
Church
!
)
thought
it
reasonable
out
of
love
to
that
Ceremonious
litter
,
rather
then
out
of
any
reall
compliance
with
the
doctrines
of
the
first
and
best
Lutheran
Reformers
,
to
expresse
your
reverentiall
consent
to
the
Augustane
Confession
.
2.
As
for
the
greater
reverence
which
I
am
sure
you
owe
,
and
here
expresse
to
beare
to
our
owne
39.
Articles
of
the
Protestant
Reformed
Church
of
England
,
I
were
easily
able
to
prove
it
(
were
it
not
for
over-glutting
my
Reader
)
that
you
are
no
better
friend
in
the
points
under
debate
,
to
the
Articles
of
the
Church
of
England
,
then
once
your
great
but
unsuccessfull
friends
,
Barnaveld
,
your
admirable
Grotius
were
to
the
Articles
of
their
Belgicke
Confession
,
who
being
the
politique
Leaders
of
their
true
followers
,
the
Remonstrant
faction
,
they
put
them
fiercelie
upon
stickling
for
a
Revision
of
their
Confession
and
Catechisme
,
&c.
[
(b)
](A78160-e47340-b)
(b)
Vide
praefationem
ad
Synod
.
Dordrac
.
I
say
I
must
needs
beseech
you
,
how
troublesome
soever
it
might
prove
to
you
,
to
crave
your
proofs
of
this
your
veneratiō
of
the
doctrine
of
our
own
English
mother
Church
.
Whether
hope
you
to
prove
this
(
as
certaine
it
is
you
may
easilie
doe
it
the
clean
contrary
way
)
by
your
consent
to
the
Articles
of
the
Church
,
published
in
King
Edward
the
6.
daies
,
An.
1551
?
2.
Or
by
your
Approbation
of
a
writing
in
the
fierie
bloody
daies
of
Queen
Mary
,
signed
by
the
blessed
Martyrs
,
Bradford
,
Cranmer
,
Ridley
,
and
Latimer
,
in
opposition
to
one
Henry
Heart
,
who
with
opinions
,
the
very
same
with
yours
now
,
troubled
the
consciences
of
poor
imprisoned
Martyrs
?
3.
Or
not
helping
your selfe
with
any
Francisco-Clarian
gloss
,
by
giving
the
true
sense
of
the
39.
Articles
,
published
by
the
Convocation
in
1562.
Art
9
,
10
,
13.
Art.
17.
&
c
?
4.
Or
by
demonstrating
of
your
allowance
of
the
9.
Articles
of
Lambeth
,
agreed
on
,
November
20.
1595
?
5.
Your
concurrence
with
the
Articles
of
the
Church
of
Ireland
,
1615.
especially
with
their
11
,
12
,
13
,
14
,
15
,
16.
Articles
?
6.
Or
by
gliding
along
with
the
stream
of
the
Authors
of
the
greatest
note
and
renowne
in
our
Church
,
opposing
Barret
and
Baro
,
and
since
with
all
the
eminent
Authors
,
Bishops
,
[
(c)
](A78160-e47500-b)
(c)
Bp
Carletons
examination
of
the
Appeale
,
p.
8
,
9.
When
our
Church
was
disquieted
by
Barret
and
Baro
(
as
now
by
T.
P.
)
the
Bishops
that
then
were
in
our
Church
,
examined
the
new
Doctrine
of
these
men
,
and
utterly
disliked
and
rejected
it
.
And
in
the
point
of
Predestination
confirmed
that
which
they
understood
to
be
the
Doctrine
of
the
Church
of
England
against
Barret
&
Baro
,
who
oppugned
that
Doctrine
.
This
was
fully
declared
by
both
the
Archbishops
,
Whitgift
of
Canterbury
,
and
Hutton
of
Yorke
,
with
the
other
Bishops
and
Learned
men
of
both
Provinces
,
who
repressed
Barret
and
Baro
,
refuted
their
Doctrine
,
and
justified
the
contrary
,
as
appeareth
by
that
booke
,
which
bo●h
the
Archbishops
then
cōpiled
.
Good
Mr
T.
P.
read
on
to
the
end
of
that
Bishops
Chapter
,
upon
my
honest
word
it
may
b●e
much
for
your
edification
;
and
others
,
in
our
Church
,
appearing
against
the
late
Arminian
Montacutian
faction
?
Truly
,
Sir
,
if
your
book
can
be
by
you
maintained
to
agree
with
all
these
,
(
who
certeinelie
very
well
understood
the
doctrine
of
their
owne
Church
,
and
bore
as
great
a
reverence
to
it
,
as
your selfe
,
or
any
of
your
party
)
then
eris
tu
mihi
magnus
Apollo
,
I
will
lay
downe
the
bucklers
,
with
a
profession
too
,
that
when
the
Commons
assembled
in
Parliament
,
Jan.
29
,
An.
Dom
1628.
entred
this
following
Remonstrance
into
their
journall
booke
,
they
meant
to
testifie
their
agreement
with
you
and
your
party
.
We
the
Commons
now
in
Parliament
assembled
,
doe
claime
,
professe
,
and
avow
for
true
,
that
sense
of
the
Articles
of
Religion
(
which
were
established
by
Parliament
,
in
the
13.
yeare
of
the
raigne
of
Queen
Elizabeth
)
which
by
the
publique
Acts
of
the
Church
of
England
,
and
by
the
generall
and
current
exposition
of
the
Writers
of
our
Church
,
hath
been
delivered
to
us
,
and
doe
reject
the
sense
of
the
Jesuites
,
and
Arminians
,
and
all
others
wherein
they
differ
from
us
.
But
all
this
will
bee
done
by
you
,
as
soon
as
an
Eagle
will
swim
,
or
a
Dolphin
flie
.
Virg.
A
me
leves
ergo
volitabunt
in
aethere
Cervi
.
Well
may
you
be
able
to
shew
your
front
in
the
undertaking
[
(d)
](A78160-e47770-b)
(d)
Aug.
centra
Jul.
lib.
1.
Mirum
si
in
facie
homin●s
tantum
intervallum
sit
inter
frontem
&
linguam
,
〈◊〉
hac
causâ
s●●ns
non
compr●ma●
lingua●
▪
,
but
you
will
shew
no
force
in
the
Conquest
.
3.
I
even
skip
for
joy
,
at
your
referring
your
Reader
to
the
citations
which
follow
your
first
inference
,
Sect.
18.
whereby
you
sufficientlie
intimate
,
that
they
are
but
brought
in
there
as
fresh
Auxiliaries
,
coming
in
towards
another
fierce
Battalio
,
which
you
wage
with
your
once
conquered
enemie
,
Sir
,
N.
N.
in
this
Chapter
,
from
thence
all
along
(
though
you
doe
foulie
asperse
your
reall
enemies
,
but
the
Churches
,
and
my
reall
friends
)
I
may
safely
conclude
,
I
may
forbeare
all
over-anxious
paines
about
those
authors
,
which
the
necessitie
of
the
cause
by
me
defended
against
you
,
will
not
require
,
however
something
may
bee
said
to
stop
the
mouth
of
your
importunity
:
You
your selfe
give
me
a
supersedeas
(
when
here
you
tell
me
to
what
purpose
you
produce
them
)
from
troubling
of
my selfe
much
about
them
,
who
with
them
from
my
sould
,
detest
your
hatred
against
Sir
N.
N.
assertion
,
but
have
no
mind
to
bee
imploied
in
the
resolving
of
the
Question
,
An
chimaera
bombinans
in
vacuo
comedat
secundas
intentiones
?
To
chap.
2.
and
especiallie
to
the
front
and
reare
of
the
chapt
.
sect.
14.
and
20.
p.
17.
and
31.
with
chap.
3.
sect.
35.
p.
46.
YOU
had
so
valiantlie
with
Scripture
,
Reason
and
Authority
,
beaten
Sir
N.
N.
out
of
the
field
,
for
maintaining
God
to
be
the
Author
of
sinne
,
in
your
first
chapt
.
as
that
in
this
and
up
and
downe
in
your
third
,
taking
spirits
to
your selfe
,
after
your
victorious
atchievements
,
you
adventure
against
God
,
against
the
Antients
,
against
Reason
,
against
Arminius
,
against
your
very
selfe
,
to
start
up
another
proposition
,
viz.
That
man
himselfe
is
the
sole
●fficient
cause
of
his
eternall
punishment
.
This
it
seems
you
resolve
in
the
two
next
following
Chapters
,
to
defend
contraomnes
gentes
sive
Ethnicas
sive
Christianas
,
&
that
by
Scripture
,
Reason
,
&
Authority
.
In
this
,
certainly
Hortensius
noster
sufflaminandus
est
.
And
ergò
that
your
courage
may
bee
a
little
cooled
,
I
crave
leave
before
I
cleare
it
,
that
in
this
undertaking
you
fight
against
God
,
good
men
,
and
even
your selfe
.
1.
To
●u●
up
your
memorie
with
the
old
observation
,
that
Qui
bene
distinguit
bene
docet
,
Hee
who
distinguisheth
well
,
teacheth
well
,
which
had
you
minded
,
you
would
not
all
alongin
these
two
Chapters
,
have
confounded
the
Efficient
,
or
as
I
may
say
,
the
making
cause
of
all
punishment
,
cujus
vi
res
est
,
with
the
meritorious
or
procuring
cause
,
ob
quam
res
est
,
of
all
punishment
,
whether
temporall
or
eternall
,
The
first
is
the
Almightie
himselfe
;
for
that
must
needs
hold
true
,
Amos
the
3.
6.
shall
there
be
evill
in
the
City
and
the
Lord
hath
not
done
it
?
2.
The
second
is
onelie
the
sinfull
will
of
man
and
Devils
;
for
that
in
another
Prophet
will
hold
as
firmelie
,
Hos.
13.
5.
O
Israel
,
thou
hast
destroied
thy selfe
,
but
in
me
is
thy
help
.
2.
I
beg
leave
to
tell
you
,
that
p
46.
sect.
35.
even
there
where
you
are
giving
in
the
Summa
totalis
of
al
your
conquests
,
obtained
in
these
two
Chapters
,
your
gallant
spirit
seems
to
sinke
into
your
heels
;
for
whereas
you
begin
with
saying
,
p.
17.
sect.
14.
that
man
himselfe
is
the
sole
efficieut
cause
of
eternall
punishment
,
you
onely
conclude
,
sect.
35.
p.
46.
Conclus
.
2.
That
sin
is
properly
the
cause
of
its
punishment
,
which
may
full
out
as
well
bee
understood
of
a
meritorious
or
procuring
cause
,
as
a
properlie
efficient
or
working
cause
.
2.
Nay
you
your selfe
in
your
next
Conclus
.
3.
Ibid.
doe
seem
to
allow
a
man
leave
so
to
interpret
it
,
when
you
say
,
p.
46.
that
man
is
the
procurer
of
his
owne
misery
,
which
if
so
,
are
you
not
then
againe
at
cuffes
with
your
Chimaericall
Sir
N.
N.
And
doe
not
you
who
complaine
,
sect
16.
p.
20.
of
odd
fashions
and
modes
of
speech
,
speake
out
of
all
fashion
your selfe
,
whilst
you
interpret
an
efficient
cause
,
by
a
procuring
or
meritorious
cause
?
3.
Are
you
any
thing
mindfull
(
O
my
good
friend
,
and
Mr
T.
P.
)
of
putting
(
according
to
your
promise
,
p.
7.
sect.
5.
)
your
care
,
your
very
best
care
to
it
,
of
connecting
your
praemises
and
conclusions
aright
together
?
For
surelie
(
to
use
a
phrase
of
some
of
your
very
doctrinall
friends
)
non
sapiunt
haec
demorsus
augues
.
1.
God
all
along
throughout
chap.
1.
hath
been
proved
not
to
bee
the
Author
of
sinne
,
ergò
,
it
may
be
concluded
all
along
in
this
2
and
3
Chapters
,
that
he
is
not
,
or
cannot
be
the
author
and
determiner
of
punishments
for
sins
.
Or
2.
p.
46.
Man
is
the
procurer
of
his
owne
misery
,
(
viz.
)
in
time
,
for
miserable
he
could
not
be
,
nor
procure
miserie
before
all
time
.
Non
ens
nullas
habet
affectiones
veloperationes
.
Ergò
,
2.
Reprobation
(
an
internall
,
eternall
,
immanent
act
in
God
,
if
you
do
but
allow
of
any
aeternall
Reprobation
,
and
if
not
,
speake
out
,
Loquere
ut
intelligamus
)
is
a
conditionall
thing
before
all
time
.
Take
you
(
who
begin
this
Chapter
something
Mathematicallie
,
p.
17.
)
these
Ergo's
to
bee
as
firme
as
any
Mathematicall
demonstrations
in
Euclide
;
surely
if
his
bee
no
more
conclusive
,
scholars
will
never
give
him
leave
with
one
for
joy
to
cry
out
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
with
another
to
boast
,
Da
ubi
constem
&
terram
movebo
[
(e)
](A78160-e48510-b)
(e)
Rami
praef.
in
scholas
Mathemat
.
.
These
observations
will
be
of
use
to
us
,
to
save
us
a
great
deale
of
paines
throughout
the
Chapters
,
and
therefore
here
I
thought
fit
to
premise
them
.
And
now
I
come
as
brieflie
as
may
be
to
cleare
it
,
that
your
assertion
as
it
lies
in
the
head
and
taile
of
your
second
Chapter
,
p.
17.
and
31.
and
as
all
along
it
seems
to
be
explained
by
you
,
fights
against
God
,
Scripture
,
&c.
1.
Against
God
.
1.
You
having
dared
by
the
by
,
and
that
by
vertue
of
that
meere
speculative
providence
,
the
all
which
your
equitable
sense
,
p.
14
,
15.
will
allow
to
God
about
the
evill
of
sin
,
to
deprive
God
of
his
soveraigntie
,
you
doe
here
like
some
Orlando
Furioso
deprive
him
of
his
judiciary
or
justitiary
power
too
.
For
if
hee
bee
not
so
much
as
the
efficient
cause
of
mans
eternall
punishment
,
which
he
justlie
determines
to
inflict
upon
reprobate
sinners
,
how
doth
he
judge
the
world
in
righteousnesse
?
Rom.
3.
6.
shall
not
the
judge
of
all
the
world
doe
right
?
Gen.
18.
25.
Quae
(
to
assert
)
non
sani
esse
hominis
,
non
sanus
juret
Orestes
.
2.
Why
may
you
not
as
well
say
,
that
God
is
not
the
author
of
any
temporall
punishments
,
of
famine
,
pestilence
,
or
the
sword
,
or
wild
beasts
,
&c.
as
say
,
that
Tophet
or
hell
torments
are
not
prepared
by
him
,
or
wrought
by
him
?
Isa.
30.
33.
Rom.
1.
18.
and
2.
5.
6.
9.
Is
he
author
of
the
smaller
punishments
,
and
not
of
the
greater
?
2.
Upon
Scripture-grounds
it
fals
out
most
irrationall
.
1.
To
make
reprobated
,
condemned
creatures
not
onelie
meritors
of
their
hell
and
unexpressible
torments
,
but
makers
,
creators
,
efficients
of
them
also
:
If
so
,
sure
their
very
Hell
if
of
their
owne
making
,
would
be
cool
enough
,
nothing
so
hot
as
Popish
purgatory
,
which
some
say
,
doth
onely
in
duration
differ
from
hell
torments
.
But
we
know
otherwise
,
Rom.
2.
9.
2
Thes.
1.
9.
2.
Do
the
Judges
of
the
earth
or
parents
in
the
world
leave
it
to
malefactors
or
to
their
children
,
so
much
as
to
chuse
,
and
then
less
to
be
the
efficients
of
their
gibbets
,
racks
,
rods
?
&c.
and
must
man
now
be
the
sole
efficient
cause
of
his
eternall
punishment
?
This
(
to
speak
with
an
Anticalvinisticall
friend
of
yours
,
upon
that
score
,
deare
to
you
,
with
whom
you
jumpe
much
in
your
railing
rhetoricke
,
p.
12
,
13
,
24.
)
is
absurdorum
absurdissimum
.
[
(f)
](A78160-e48930-b)
(f)
Albertus
Graveru●
libro
cui
Titulus
,
Calvino
.
Turcismus
.
3.
This
is
as
much
against
all
Authority
,
both
,
1.
[
(g)
](A78160-e48970-b)
(g)
See
this
Answer
before
,
in
answer
to
your
Sect.
8.
and
(
if
you
can
get
him
)
reverend
Mat.
Eborac
.
de
electione
&
reprob
.
Histor
Gott●shal
.
edit
.
Vsserian
.
passim
.
B.
Fulgen.
ad
Monim
.
lib.
1.
After
that
hee
had
paraphrased
upon
that
place
which
you
abuse
(
p.
21.
)
out
of
Wisd.
Quod
ante
Gehennam
mali
pereunt
,
non
est
divini
operis
;
sed
humani
,
qood
autem
in
Gehennâ
perituri
sunt
hoc
facit
Dei
aequita●
,
cu●
nulla
placet
peccantis
iniquitas
.
Non
ergo
praedest●n●●●
sunt
mali
ad
hoc
,
〈…〉
operantur
,
à
〈…〉
sua
abstract●
&
〈◊〉
sed
ad
hoc
,
qu●d
j●s●e
●●●untur
inviti
.
That
of
the
Ancients
,
as
we
have
seen
before
from
Austin
,
the
Valentinian
Councill
;
unto
which
,
if
need
were
,
might
be
joined
multitudes
of
sayings
out
of
Fulgentius
,
Prosper
,
and
others
,
all
conjunctim
&
divisim
,
agreeing
God
to
bee
the
efficient
of
no
mans
sinne
,
but
of
every
mans
punishment
for
sinne
,
whether
temporall
or
eternall
.
2.
So
also
even
of
the
latter
,
of
your
very
Arminius
,
and
his
good
followers
,
who
as
I
remember
somewhere
,
is
so
franke
in
the
maintaining
God
to
bee
the
author
or
the
efficient
of
all
punishment
,
even
then
when
as
he
punisheth
sinne
with
sinne
,
as
that
(
which
I
know
you
yet
wonder
at
)
his
good
friend
and
yours
,
Dr
Twisse
,
is
forced
somewhat
to
checke
him
for
his
too
free
offerings
.
4.
Nay
,
in
this
,
you
who
should
best
understand
your selfe
(
and
want
not
for
high
conceits
of
your
owne
quick
apprehension
)
doe
not
once
or
twice
,
but
very
often
,
in
this
and
the
next
Chapter
contradict
your self
,
&
your
own
proposition
,
set
down
by
you
,
p.
17.
1.
Whilst
in
Terminis
you
divers
times
say
,
that
God
inflicts
eternal
punishment
,
p.
21.
Is
he
who
hath
the
supreme
power
of
life
and
death
,
in
the
inflicting
of
that
punishment
,
deputy
to
any
?
Apage
blasphemiā
?
Doth
he
inflict
that
punishment
,
of
which
some
bodie
else
was
the
maker
,
and
he
onely
the
executioner
?
2.
Whilst
by
your
distinction
of
antecedent
and
consequent
will
,
(
for
which
you
quote
Chrysostome
,
Theodoret
,
and
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)
](A78160-e49440-b)
(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)
](A78160-e49590-b)
(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)
](A78160-e49750-b)
(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)
](A78160-e50120-b)
(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)
](A78160-e50230-b)
(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)
](A78160-e50580-b)
(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)
](A78160-e50820-b)
(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)
](A78160-e50980-b)
(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)
](A78160-e51130-b)
(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
vobis
&
pro
multis
effunditur
in
remissionem
peccatorum
,
&c.
Quae
porrò
confirmantur
ex
Luc.
22.
20.
1
Tim.
2.
6.
Heb.
9.
28.
Rom.
5.
18
,
19.
from
Mat.
20.
28.
&
26.
28.
Heb.
9.
28.
Rom.
5.
18.
with
19.
From
Rom.
2.
4
,
5.
produced
p.
18.
you
can
infer
nothing
,
but
that
the
works
of
Gods
common
goodnesse
and
long-suffering
,
have
in
their
nature
a
tendency
to
provoke
men
to
repentance
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
that
God
will
take
it
well
,
if
they
bee
made
use
of
to
this
end
.
But
they
say
not
,
that
God
hath
peremptorily
decreed
,
that
all
men
shall
make
use
of
them
to
that
end
.
You
know
,
alius
est
finis
operis
,
alius
operantis
.
Here
to
help
you
out
,
if
you
will
make
some
kinde
of
use
of
the
Antecedent
and
consequent
will
,
which
you
talke
of
often
,
neither
will
I
hinder
nor
force
wiser
men
then
I
[
(s)
](A78160-e51280-b)
(s)
A.
Rivet
.
disp.
7.
de
grat
.
universali
,
Thes.
26.
Nec
tamen
distinctionem
illam
rejicimus
,
si
verè
explicetur
,
vel
ut
Deus
dicatur
id
velle
voluntate
antecedente
,
quod
apparet
per
se
bonum
&
expetendum
secundum
suam
naruram
absolutè
consideratam
;
consequente
autem
,
quod
non
per
se
,
&
secundum
suam
naturam
tantum
,
sed
&
secundum
omnes
adjunctas
circumstantias
,
objectum
bonum
&
expe●endum
appareat
,
atque
ita
omnibus
consideratis
simpli
citer
&
proprie
in
divinam
voluntatem
cadit
;
vel
ut
dicatur
voluntas
Dei
antecedens
,
ordinatio
causae
ad
effectum
aliquem
,
licet
effectus
,
seu
finis
non
sequatur
;
consequens
autem
,
cum
non
solum
Deus
vult
,
id
est
,
ordinat
&
probat
talia
media
ad
finem
consequendum
,
sed
ea
etiam
vult
efficere
.
.
It
is
prettie
,
that
in
the
drawing
up
of
these
first
testimonies
,
by
which
you
thinke
to
have
proved
Gods
equall
and
universall
love
to
all
men
,
you
someway
slurre
and
disparage
your
owne
evidences
;
and
yet
in
the
gathering
of
them
together
,
though
you
used
no
concordance
,
yet
that
eloquent
learned
man
,
Vossius
(
a
man
not
very
stable
in
the
Arminian
faith
,
as
I
shall
shew
when
I
come
to
your
p.
25.
)
who
26.
yeares
agoe
,
tied
my
eares
to
his
most
fluent
oratoriall
tongue
,
was
your
concordance
,
or
as
you
say
,
Expositor
,
from
the
authoritie
of
the
Ancients
;
but
where
I
cannot
tell
;
sure
I
am
,
not
as
your
margent
directs
,
(
whether
by
your
owne
,
or
Printers
mistake
,
I
will
not
dispute
)
lib.
6.
Thes.
2.
where
I
finde
no
such
matter
;
but
in
lib.
6.
Thes.
10.
I
find
he
starts
up
a
Thesis
out
of
Austin
,
about
absolute
praedestination
,
and
preferring
one
by
his
grace
,
above
another
,
which
quite
undoes
all
your
chapt
.
5.
[
(t)
](A78160-e51440-b)
(t)
Vossius
lib.
6.
thes.
10.
Caeterùm
Augustinus
ut
fortins
premeret
Pelagium
,
communi
patrum
,
&
à
se
jam
Episcopo
defensae
sententiae
,
appendicem
hanc
annexuit
,
quod
gratia
uni
prae
alio
offeratur
,
inque
uno
magis
quam
alio
efficax
sit
,
id
ab
absoluto
Dei
decreto
provenire
.
Hoc
enim
,
cum
deficere
non
possit
,
eos
omnes
ac
solos
salvari
,
quibus
Deus
gratiam
conversionis
&
perseverantiam
,
absolutâ
salvandi
voluntate
destinavit
.
By
1
Tim.
4.
10.
2
Cor.
5.
14.
Rom.
11.
32.
2
Pet.
2.
1.
you
seeme
to
be
upon
confuting
of
the
haeresie
(
as
you
are
pleased
to
call
it
,
p.
38.
)
of
Christs
dying
onely
for
the
elect
;
yet
you
never
declare
,
whether
you
beleeve
that
Christ
dyed
equally
for
the
elect
and
reprobate
;
nor
doe
you
any
where
enucleate
what
kind
of
benefits
Christ
by
his
death
,
hath
procured
for
reprobates
,
as
well
as
for
the
elect
;
(
and
yet
you
should
know
,
that
the
hinge
of
the
controversie
turnes
upon
these
matters
)
nor
can
you
without
monstrous
wronging
your
owne
conscience
,
and
abominable
slandring
of
your
brethren
,
put
Helvidianisme
upon
them
,
as
p.
19.
for
giving
the
lie
to
the
very
words
of
the
Text
,
as
you
have
a
good
mind
to
asperse
them
with
;
who
honest
men
and
true
as
they
be
,
would
only
have
you
and
others
,
interpret
them
aright
,
and
not
play
with
the
word
(
All
)
where
ever
you
meet
with
it
in
Scripture
;
as
hee
did
,
who
as
some
where
I
long
since
read
of
,
standing
on
the
port
,
booked
down
in
his
Table
book
,
all
the
ships
as
his
,
though
not
one
of
them
belonged
to
him
.
Your
first
out
of
1
Tim.
4.
10.
(
in
which
note
,
that
there
is
not
one
word
of
Christs
death
)
belongs
not
to
you
,
1.
Unlesse
you
can
prove
,
that
the
former
part
of
your
text
,
which
hath
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
it
,
will
not
,
as
well
as
the
Greek
verb
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Septuagint
,
or
the
verb
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Hebrew
,
be
understood
as
it
is
,
Psal.
56.
6.
of
a
common
providentiall
salvation
,
by
vertue
of
Christs
meer
divine
power
,
as
God
,
blessed
for
ever
.
In
which
sence
,
if
you
please
,
you
may
be
allowed
to
call
him
a
generall
Saviour
,
even
of
those
who
are
unbeleevers
;
and
for
this
you
may
cite
Heb.
1.
3.
and
many
more
places
,
rather
than
of
a
mediatory
salvation
,
as
a
daies-man
or
propitiator
Job
9.
33.
procured
onely
for
the
elect
,
and
his
mysticall
bodie
,
Acts
20.
28.
2.
Unlesse
you
can
evince
,
contrary
to
the
streine
of
other
places
,
Gal.
6.
10.
Phil.
4.
11.
1
Tim.
5.
17.
and
4.
13.
that
the
Adverb
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
latter
part
of
the
Text
,
implies
not
such
a
distribution
,
as
carries
away
all
that
,
which
is
,
proprii
nominis
salvation
,
purchased
by
Christ
to
another
sort
of
people
,
even
beleevers
,
when
as
those
mentioned
before
,
are
to
content
themselves
with
a
common
temporall
salvation
,
common
both
to
men
and
beasts
,
the
evill
and
the
good
,
Psal.
36.
6
,
7.
Mat.
5.
45.
3.
Untill
you
shall
have
taken
into
your
Creed
,
with
your
Copartners
the
Remonstrants
[
(u)
](A78160-e51820-b)
(u)
Corvin
.
cont
.
Molin
.
c.
27
pronuntiat
ad
sect
.
4.
Se
omninò
credere
futurum
fuisse
ut
finis
mortis
Christi
constaret
,
etiamsi
nemo
cred
.
disset
Exam.
censur
.
p.
59.
objecerant
Professores
Letdenses
,
si
hoc
tantum
meritus
●st
Christus
tum
nobis
non
est
meritus
fid●m
nec
regenerationem
;
respondent
Remonstrantes
,
sanè
ita
●st
;
nihil
ineptius
nihil
vanius
est
quam
hoc
Christi
merito
tribuere
:
Sin
,
dicatur
meritus
nobis
fidem
&
regenerationem
,
tum
fides
condi●io
esse
non
poterat
,
quam
à
peccatoribus
Deus
,
sub
comminatione
mortis
aeternae
exigeret
;
imò
tum
patet
ex
vi
meriti
istius
obligatus
fuisse
dicatur
necesse
ad
conferendum
nobis
fidem
.
and
have
proved
it
too
,
That
it
was
no
part
of
Christs
purchase
by
dying
,
for
to
procure
as
well
for
his
people
,
faith
and
repentance
from
dead
workes
,
by
which
they
are
made
good
or
gracious
,
Tit.
2.
13.
as
to
procure
a
place
for
them
in
heaven
,
when
they
shall
cease
to
bee
obstinate
unbeleevers
,
or
upon
condition
they
will
repent
&
beleeve
,
as
you
have
it
,
p.
18
and
so
consequentlie
that
it
did
wholly
depend
upon
mans
beleeving
or
unbeleeving
,
his
will
to
the
one
,
or
the
other
,
whether
Christ
should
not
be
an
head
without
a
body
,
a
King
without
subjects
,
a
Shepherd
without
sheep
,
&c.
[
(x)
](A78160-e51970-b)
(x)
Episcop.
censur
.
censurae
:
Neque
vero
necesse
esse
credit
(
ut
ipse
loquitur
)
ad
hoc
ut
Christus
Rex
sit
,
&
caput
maneat
in
terris
,
Ecclesiam
al●quam
veram
semper
esse
,
cum
regnum
Christi
,
non
subditorum
voluntate
,
sed
regnantis
potestate
definiri
debeat
;
&
ea
Ecclesia
quae
necessitate
quadam
,
ecclesia
est
Christi
,
spiritualis
ecclesia
esse
nequeat
,
quippe
quam
obedientia
sola
,
quae
liberrima
esse
debeat
,
constitu●re
potest
.
,
For
the
by-blow
which
p.
19.
you
give
unto
Dr
Twisse
,
(
a
man
whose
writings
you
onely
peep
into
)
[
(y)
](A78160-e51990-b)
(y)
And
so
deal
with
his
writings
,
as
some
did
with
Austins
,
against
whom
Jansenius
inveighs
in
suo
Augustino
,
Tom.
2.
l.
1.
That
they
behave
themselves
as
Hares
insulting
over
a
dead
lion
.
Cujus
libros
nec
cum
illa
sedulitat●
qua
oportebat
,
scire
studuerunt
,
nec
ullo
modo
corum
fundamenta
penetrarunt
.
as
it
is
plaine
,
for
to
cavill
at
,
and
to
snatch
if
it
were
possible
,
at
some
advantageous
passages
,
who
had
that
Samson
been
alive
,
would
more
easilie
have
broken
the
strongest
Cables
of
your
Arguments
,
than
ever
Samson
did
breake
the
green
wit
hs
;
it
hits
him
not
at
all
,
for
that
1.
He
doth
not
contradict
(
as
is
plaine
by
the
following
words
)
[
(z)
](A78160-e52090-b)
(z)
Vid●
R●spons
ad
Armin.
praesat
.
16.
col
.
a.
that
which
he
had
said
about
the
difficultie
of
answering
the
arguments
proposed
by
you
,
p.
19.
l.
1.
but
he
saith
,
that
the
argument
proposed
by
him
,
according
to
such
Arminian
principles
as
we
also
doe
in
part
admit
of
,
is
easilie
answered
.
2.
Because
it
would
have
been
most
improper
for
him
,
in
an
answer
to
a
Praeface
of
Bertius
,
to
have
there
forestalled
himselfe
,
in
what
often
in
the
bodie
of
the
booke
,
he
makes
his
worke
,
as
hee
doth
in
all
his
writings
,
unto
which
yet
,
never
so
much
as
an
essay
hath
been
made
,
having
so
much
as
the
face
of
a
solid
answer
,
returned
by
any
of
the
great
valiant
Herculean
Leaders
of
your
noble
faction
.
3.
He
was
not
such
an
Ignaro
,
as
not
to
have
knowne
,
who
as
he
tels
you
,
in
the
very
place
which
you
quote
(
after
a
misshapen
fashion
,
as
you
doe
almost
every
thing
,
which
you
bring
out
of
him
and
others
)
before
even
Arminius
was
heard
of
,
had
heard
that
Argument
usually
brought
and
answered
in
the
Schools
;
and
who
knew
well
enough
,
that
the
first
thing
that
every
sinner
,
to
whom
the
Gospell
is
preached
,
is
bound
to
beleeve
,
is
not
that
Christ
died
for
him
in
particular
,
but
that
there
is
salvation
in
no
other
,
Acts
4.
12.
and
that
Christ
is
the
true
Messias
,
the
sonne
of
the
ever
living
God
.
He
as
well
as
any
body
else
[
(a)
](A78160-e52200-b)
(a)
Vide
Collat.
Hag.
edit.
Brand.
p.
153.
could
have
told
how
to
have
retorted
that
Argument
upon
the
adversaries
;
but
you
must
have
leave
to
have
a
pluck
at
dead
mens
beards
[
(b)
](A78160-e52220-b)
(b)
Dr
Twisse
his
Apology
might
all
along
bee
the
same
with
Austins
against
Julian
,
the
Pelag.
l.
4
cap.
8.
Tu
autem
vir
honestus
&
verax
,
abstulisti
verba
quae
dixi
,
&
dixisti
quod
ipse
finxisti
,
redde
verba
mea
,
&
vanescet
calumnia
●ua
,
&c.
.
Your
second
Text
,
2
Cor.
5.
14.
from
whence
you
draw
up
your
formidable
Argument
,
(
the
onely
one
in
all
your
booke
,
unlesse
perchance
that
of
p.
69.
may
be
thought
to
be
such
another
)
and
which
whether
you
have
borrowed
from
the
Coryphaeus
,
the
great
leader
of
the
Semipelagians
[
(c)
](A78160-e52310-b)
(c)
Faustus
Regius
l.
1.
de
gra
.
&
lib.
a
▪
b.
c.
16.
or
from
your
much
honoured
D.
H.
or
from
the
great
Universalist
,
Huberus
[
(d)
](A78160-e52360-b)
(d)
Hub.
Thes.
48.
Snecanus
de
praed.
p.
486.
492.
494.
c●●ante
D.
Willet
,
de
grat
.
univers.
p.
136.
Ambros
.
de
vocat
.
Gent.
l.
1.
c.
3.
populus
Dei
,
suam
habet
plenitudinem
&
in
electis
&
praescitis
sua
quaedam
censetur
universitas
&c.
August
.
cont
.
Jul.
lib.
6.
cap.
12.
Dictum
est
omnes
justificari
per
Christum
,
non
quia
omnes
justificantur
in
Christo
,
sed
qui
justificantur
,
non
aliter
justificantur
,
quam
in
Christo
.
Sicut
dicimus
omnes
homines
intrare
in
domum
per
unam
januam
,
quia
non
intrant
nisi
per
ipsam
,
vid.
Aug.
de
Nat
,
&
grat
.
c.
40.
I
will
not
stand
to
discusse
.
But
1.
Sure
enough
I
am
,
that
it
is
a
crackt
syllogisme
of
foure
termes
,
and
therefore
will
not
passe
in
any
Logicall
,
or
Theologicall
Schoole
.
For
the
major
of
that
hypotheticall
syllogisme
,
both
in
the
sacred
canonicall
text
,
(
and
in
your
Apocryphall
too
)
must
,
as
it
is
plain
,
for
these
words
,
one
dyed
for
all
,
bee
understood
of
an
(
all
)
of
a
certaine
kind
,
as
is
frequent
in
Scripture
and
antiquity
,
Gen.
7.
14.
Joel
2.
29.
Mat.
4.
23
,
24.
and
bee
expounded
by
the
(
All
)
in
the
words
following
:
who
are
dead
,
not
in
trespasses
and
sinnes
,
but
unto
sin
:
who
henceforth
live
not
to
themselves
,
but
unto
him
,
which
dyed
for
them
and
rose
againe
;
of
such
,
who
ver.
14.
are
constrained
by
the
love
of
Christ
.
The
place
is
well
parallel'd
with
Rom.
6.
6.
Heb.
9.
28.
And
if
you
otherwise
understand
the
terme
(
all
)
in
your
minor
,
you
must
take
the
impuritie
of
Helvidius
to
your selfe
;
or
not
allow
the
Apostle
to
bee
his
owne
interpreter
,
in
ver.
14
,
15.
utrum
mavis
accipe
.
3.
Nor
will
the
sound
of
the
word
(
all
)
doe
you
any
more
pleasure
,
which
you
think
rings
well
in
your
eares
,
Rom.
11.
30
,
31
,
32.
which
1.
If
either
the
Apostle
interpreting
of
this
place
,
Gal.
3.
23.
onely
of
beleevers
,
or
of
such
Jewes
and
Gentiles
,
who
in
after
times
should
through
mercy
,
and
mercy
onely
obteine
salvation
;
just
so
as
the
beleeving
Jewes
and
Gentiles
,
who
by
grace
were
in
part
possessed
of
it
already
,
ver.
30.
Eph.
2.
Or
if
Austin
[
(e)
](A78160-e52700-b)
(e)
In
Rom
:
11.
32.
de
Civ
.
Dei
,
lib.
21.
c.
18.
&
24.
Intelligitur
,
de
Judaeis
&
Gentib
.
praedestinatis
:
Conclusit
Deus
omnes
in
infidelitate
,
ut
omnibus
misereatur
;
non
deo
dictum
est
,
qued
neminem
sit
damnaturus
,
sed
superius
apparet
unde
sit
dictum
.
Nam
quum
de
Judae
is
postea
credituris
,
Apostolus
loqueretur
ad
Gentes
,
ad
quas
utique
jam
credentes
,
conscribebat
epistolas
,
sicut●n
.
vos
(
inquit
)
non
credidistis
Deo
,
nunc
autem
misericordiam
consecuti
estis
,
in
illorum
incredulitate
;
sic
&
hi
,
non
crediderunt
in
vestra
misericordia
,
ut
&
ipsi
.
misericordiam
consequantur
.
Deinde
subjecit
,
unde
isti
sibi
errando
blandiuntur
,
atque
ait
,
conclusit
Deus
omnes
in
infidelitate
,
&c.
Quos
omnes
,
nisi
de
quibus
loquebatur
,
tanquam
dicens
,
&
vos
&
illos
?
Deus
ergo
&
Gentiles
,
&
Judaeos
quos
praescivit
,
&
praedestinavit
conformes
fieri
imaginis
filii
sui
,
omnes
in
infidelitate
conclusit
,
&c.
omnium
miseretur
vasorum
,
misericordiae
:
Quid
est
on
nium
?
&
eorum
scil.
quos
ex
gentibus
,
&
corum
quos
ex
Judaeis
praedestinavit
,
vocavit
,
glorificavit
,
non
omnium
hominum
,
sed
istorum
omnium
,
&c.
on
the
place
,
as
well
as
upon
such
others
,
may
but
passe
with
you
,
for
a
fit
Commentator
of
this
text
;
if
this
(
I
say
)
can
be
but
gained
from
you
,
a
man
may
peremptorilie
conclude
against
you
,
that
it
is
no
absurdity
to
say
,
that
none
but
the
elect
and
beleevers
were
so
,
that
is
,
with
that
intention
concluded
under
unbeliefe
,
as
to
obtaine
mercy
,
as
the
beleeving
Jewes
and
Gentiles
had
.
These
latter
,
as
well
as
the
former
,
in
Gods
owne
time
,
should
find
,
that
the
gifts
and
calling
of
God
,
of
which
the
Apostle
there
speakes
,
were
without
repentance
,
ver.
29.
Neither
4.
will
2
Pet.
2.
1.
produced
by
you
,
p.
18.
afford
you
one
crumbe
of
comfort
,
unlesse
you
can
prove
,
that
according
to
an
usuall
way
of
speaking
,
those
may
not
be
said
to
be
bought
by
the
Lord
,
who
were
so
sacramento
tenus
,
as
Austin
[
(f)
](A78160-e52790-b)
(f)
In
Psal.
47.
p●pulus
Dei
censentur
,
qui
sacramenta
ejus
portant
&c.
Joh.
6.
66.
multi
discipulorum
abierunt
ret●ò
,
&c.
Nunquid
non
&
isti
discipuli
appellati
sunt
,
loquente
Evangelio
,
&
tamen
non
●rant
veri
discipuli
,
secundum
id
quod
ait
,
si
manseritis
in
verbo
meo
,
veri
discipuli
mei
estis
.
who
had
once
professed
and
did
themselves
beleeve
that
of
themselves
,
that
they
were
such
,
and
according
to
the
judgement
of
the
Churches
charitie
,
were
taken
for
such
,
whilst
they
did
militate
under
Christs
standard
.
I
will
not
at
this
time
trouble
my selfe
at
all
,
with
what
you
assert
about
the
absolutenesse
of
Gods
decrees
,
the
sufficiency
of
Christs
merits
,
&c.
because
I
shall
have
a
more
opportune
place
for
the
first
,
when
I
come
to
your
3.
Chapter
,
and
for
the
2.
when
to
p.
25.
But
because
,
as
the
fashion
of
you
and
all
your
complices
(
pray
owne
your
owne
phrase
,
Epist.
ult.
)
is
,
under
very
sawcie
and
course
phrases
,
of
Christs
begrudging
the
extent
of
his
death
,
to
the
major
part
,
but
of
one
world
,
p.
20.
Thus
odiously
representing
it
as
a
doctrine
illiberall
to
the
merits
of
Christ
,
when
as
we
should
wonder
,
that
Christ
would
die
so
much
as
for
any
,
rather
then
grumble
that
he
did
not
die
for
all
.
All
those
he
died
for
,
were
his
enemies
,
and
uncomfortable
to
Christian
soules
;
it
is
not
amisse
against
the
second
time
of
the
drudgery
you
speake
of
,
p.
20.
to
request
that
you
would
resolve
us
,
how
much
more
honourable
to
Christ
,
or
comfortable
to
true
Christians
,
these
following
known
propositions
of
the
Arminians
are
[
(g)
](A78160-e52890-b)
(g)
These
or
the
like
sayings
in
words
or
sense
,
are
so
frequent
in
the
writings
of
all
sorts
of
Arminians
,
as
that
I
will
not
abuse
my
owne
,
or
readers
leasure
,
by
transcribing
them
.
.
1.
That
Christ
by
his
death
hath
not
purchased
actuall
salvation
for
any
,
but
a
possibilitie
of
salvation
for
all
.
2.
That
he
did
rather
redeem
the
Father
,
that
it
might
be
possible
for
him
to
shew
mercie
,
without
violation
to
his
justice
,
then
that
actually
he
intended
the
redemption
of
all
or
any
.
3.
That
hee
hath
merited
by
his
death
,
as
much
for
Cain
,
Judas
,
and
all
the
damned
in
hell
,
as
for
Paul
,
Peter
,
the
Virgin
Mary
,
or
any
glorified
Saints
.
4.
That
Christs
death
notwithstanding
the
conditions
of
the
old
covenant
of
workes
,
might
have
been
put
upon
us
.
5.
That
Christ
never
merited
faith
or
repentance
for
us
,
for
the
fulfilling
of
the
conditions
of
the
new
covenant
.
6.
That
wee
are
not
justified
by
faith
alone
in
his
death
,
but
by
Gods
accepting
of
I
cannot
tell
what
,
Evangelicall
righteousnesse
of
faith
,
wrought
by
our selves
,
in
stead
of
legall
perfect
righteousnesse
[
(h)
](A78160-e52930-b)
(h)
Yea
Arminii
his
liberi
orphani
novem
,
assert
it
to
have
been
the
opinion
of
their
father
,
Epist
,
quadam
dedicat
that
we
are
justified
by
workes
,
as
well
as
by
faith
.
.
7.
That
it
is
disputable
,
whether
any
of
the
Fathers
were
saved
by
the
death
of
Christ
?
8.
And
that
it
is
past
all
dispute
,
that
the
Infants
of
Christians
,
dying
in
infancie
,
are
not
at
all
saved
by
the
vertue
of
Christs
merits
:
for
they
have
not
any
sin
of
their
own
to
damn
them
;
originall
sinne
never
damned
any
.
So
your
first
papers
,
&c.
I
pray
God
send
you
and
me
other
comforts
,
against
the
time
that
we
shall
most
stand
in
need
of
them
.
As
for
what
you
quote
,
p.
20.
out
of
your
Saint-like
Dr
Andrewes
,
(
as
you
stile
him
,
p.
47.
where
you
may
look
to
heare
more
from
me
about
him
)
when
you
shall
have
proved
him
to
have
been
as
very
a
Saint
,
as
every
body
knowes
hee
was
a
learned
Dr
,
I
shall
then
bee
more
troubled
that
I
find
him
so
much
an
Arminian
.
I
am
not
scared
at
what
he
dictates
,
rather
then
proves
,
in
your
margin
;
for
that
hee
saith
nothing
but
what
Faustus
the
Father
of
the
Semipelagians
did
[
(i)
](A78160-e53030-b)
(i)
Faust
.
lib
3.
de
grat
.
&
lib.
arbit.
c.
7.
Quis
tam
im
.
memor
salutis
suae
sit
,
qui
attrahentis
misericordiam
negare
praesumat
:
Sed
ille
verè
impius
est
,
qui
eam
non
omnibus
ingeri
,
non
omnibus
testatur
impendi
,
&c.
,
and
what
hath
been
answered
a
thousand
times
,
or
been
warilie
expounded
.
And
if
any
such
expression
did
unwarily
fall
from
Bernard
,
in
a
Sermon
,
knowing
what
a
declining
age
he
lived
in
,
we
may
well
say
,
Bernardus
non
vidit
omnia
;
but
wonder
hee
spake
so
well
elsewhere
,
[
(k)
](A78160-e53100-b)
(k)
Bern.
de
lib.
arbit
.
&
gratia
.
Quid
agit
liberum
arbitrium
?
Salvatur
.
Opus
hoc
sine
duobus
effici
non
potest
,
uno
à
quo
sit
,
altero
in
quo
sit
.
Deus
author
est
salatis
,
liberum
arbitrium
tantum
est
ejus
capax
.
p.
20.
by
which
hee
hath
made
amends
,
for
any
thing
he
may
have
let
fall
amiss
here
.
In
Poperie
it
used
to
be
said
,
Si
sint
sancti
,
orent
pro
nobis
;
si
doctores
,
respondeant
ad
argumenta
.
As
for
the
Apologie
which
you
make
for
the
less
convincing
nature
of
evidences
brought
by
you
,
for
the
present
,
I
much
wonder
,
that
having
perfected
even
this
your
perfect
Copie
,
at
least
a
full
halfe
yeare
before
the
printing
of
it
(
which
I
know
by
one
,
in
whose
hand
it
was
,
so
long
before
)
I
much
muse
that
so
neat
a
disputant
,
as
you
pretend
to
be
in
this
your
Meridian
,
(
a
phrase
of
your
owne
in
an
Epistle
to
me
)
Correct
,
polite
Copie
,
should
not
have
amended
all
imperfections
,
and
in
stead
of
Topicks
,
have
given
us
demonstrations
.
As
for
your
threatnings
of
making
all
sure
,
against
all
common
shifts
and
subterfuges
,
I
wonder
not
much
at
them
,
when
I
consider
the
altitude
of
your
spirit
;
Aquila
non
captat
muscas
.
You
put
us
in
feare
,
that
you
will
kill
all
in
your
next
.
For
my
part
,
I
am
not
yet
turn'd
Quaker
,
as
over
much
affrighted
at
what
you
denounce
;
yet
I
can
assure
you
,
if
you
doe
not
at
your
second
comming
forth
,
argue
much
more
stronglie
against
the
common
shifts
,
&c.
alias
,
against
the
true
common
sound
faith
once
delivered
to
the
Saints
,
then
as
yet
you
have
done
,
or
than
your
often
beaten
Associates
have
done
before
you
,
I
will
here
once
for
all
,
give
it
under
my
hand
,
that
you
shall
have
leave
to
reckon
me
free
among
the
dead
,
you
shall
glorie
if
you
will
,
in
the
head
of
your
partie
,
that
you
have
quite
rowted
me
,
and
that
I
will
appeare
no
more
in
the
field
.
The
counsell
which
in
scorne
you
give
me
,
of
slighting
your
papers
whether
Correct
or
Uncorrect
(
in
an
Epistle
)
shall
be
in
good
earnest
followed
by
me
:
I
shall
once
againe
retire
to
my
beloved
rest
,
(
leisure
you
call
it
.
p.
4.
laziness
you
could
have
been
content
to
have
call'd
it
)
However
I
am
somewhat
to
seeke
,
how
this
holding
up
a
threatning
fist
for
a
second
blow
,
consists
with-that
modestie
you
pretend
to
all
along
,
and
the
protestation
which
you
make
to
the
man
of
Honour
and
Integrity
,
in
the
winding
up
of
your
Dedicatorie
,
That
the
temptation
must
be
greater
,
and
the
necessitie
more
urgent
,
then
I
hope
it
will
bee
,
if
you
draw
at
either
end
of
the
saw
of
strife
.
Totus
orbis
exercet
Historiam
.
And
I
know
you
are
as
good
an
actor
,
as
ever
Sosia
in
Plautus
.
I
cannot
expect
you
should
agree
with
me
,
who
agree
not
much
with
your selfe
:
Onely
before
you
appeare
upon
the
stage
againe
,
let
me
beseech
you
to
remember
that
,
which
once
you
had
in
the
close
of
a
letter
from
me
out
of
Cyprian
,
pingues
hostias
litat
Diabolo
,
qui
contristat
Ecclesiam
.
Wound
not
the
Church
more
by
your
second
,
then
you
have
by
your
first
writing
;
studie
to
make
up
,
not
to
make
sores
.
Sect.
16.
p.
20
,
21.
I
Find
nothing
in
all
this
Section
,
unto
which
you
have
not
had
enough
,
and
enough
alreadie
,
by
way
of
Reply
,
if
but
enough
may
serve
your
turne
.
1.
You
have
a
complaint
of
Modes
and
Fashions
of
speech
,
and
yet
yours
all
along
is
in
the
Al●a
mode
de
Pelagian
,
Massilian
,
Arminian
,
&c.
Indeed
modo
quo
prius
,
with
the
not
over
old
Montacutian
,
late
the
Francisco-Clarian
frye
.
2.
You
are
constant
in
nothing
,
but
in
the
confounding
the
meritorious
cause
with
that
,
which
you
truely
call
,
p.
21.
f.
the
energeticall
efficient
cause
;
as
appeares
by
your
quoting
Hos.
13.
6.
with
Jam.
1.
15.
3.
You
are
very
daring
,
in
charging
that
with
blasphemie
,
which
must
needs
be
a
very
truth
,
that
,
Rom.
6.
23.
death
,
so
farre
forth
as
under
the
notion
of
punishment
,
there
is
any
thing
in
that
privation
positive
,
is
from
God
,
as
the
author
of
it
.
In
that
sense
did
not
he
threaten
it
before
it
was
?
Gen.
2.
17.
Did
he
not
bring
it
in
,
when
his
threatning
was
not
dreaded
?
Rom.
5.
12.
Are
not
from
him
the
issues
of
death
?
Psal.
68.
20.
4.
You
would
faine
prove
an
Apocryphall
opinion
,
by
an
Apocryphall
text
,
out
of
Wisdome
1.
13.
&c.
(
as
Joh.
Scot
,
cap.
17.
had
done
before
you
,
Hist.
Gottesch
.
)
which
yet
,
good
thing
as
it
is
,
will
bee
understood
of
no
other
then
a
meritorious
cause
:
And
this
you
have
been
told
alreadie
by
Fulg
,
ad
Monim
.
quoted
before
.
I
have
no
more
therefore
to
say
to
it
,
save
that
you
leave
me
in
my
muses
,
why
you
should
so
solemnlie
,
in
the
front
in
your
Epist.
Dedicat.
in
the
corps
le
grand
,
as
here
towards
the
reare
,
p.
64.
quote
Apocrypha
,
especiallie
if
these
passages
should
be
found
transcribed
out
of
Cardinall
Bellarmine
.
It
may
bee
towards
my
resolution
,
you
would
have
me
read
over
the
Motto
about
the
tie
of
the
Knights
of
the
Garter
,
Honi
soit
qui
male
pensê
;
Adde
this
also
,
that
when
at
any
time
the
Fathers
say
,
that
God
made
not
death
or
hell
,
or
the
like
[
(l)
](A78160-e53590-b)
(l)
August
l.
de
Gestis
Pelag.
cap.
3.
,
they
meane
it
in
opposition
to
Pelagius
,
who
mainteined
that
Adam
was
made
mortall
,
whether
hee
sinned
or
not
,
he
should
have
died
.
Hence
the
Carthaginian
Councill
,
pronounced
an
Placeat
omnib
.
Episcop.
&c.
Anathema
on
such
as
said
,
Adam
was
created
mortall
;
that
is
,
not
by
the
merit
of
sinne
,
but
necessitie
of
nature
.
Otherwise
(
as
was
said
above
)
it
were
strange
,
that
he
to
whom
belong
the
issues
of
death
,
who
threatens
it
,
inflicts
it
,
should
not
be
the
author
of
it
,
so
farre
forth
,
as
there
is
any
thing
paenall
in
it
.
Sect.
17.
p.
21
,
22
,
&c.
I
Might
also
as
quicklie
,
for
my
owne
,
Christians
,
and
the
Printers
ease
,
(
now
I
have
in
my
poore
measure
,
rescued
the
sacred
Scriptures
from
their
ravishments
)
bowle
off
from
this
17.
Section
of
yours
,
wherein
you
turne
to
Reason
.
I
could
never
yet
find
any
of
the
carnall
reasonings
of
Pelagians
and
Arminians
,
beare
waight
in
the
scales
of
the
Sanctuary
,
and
therefore
I
might
justly
neglect
them
,
how
much
soever
they
call
for
a
Philosophicall
[
(m)
](A78160-e53780-b)
(m)
Austin
.
de
quant
.
Animae
.
cap.
7.
Authoritati
credere
magnum
compendium
est
,
&
nullus
labor
.
Nam
imperitiores
si
ratione
velint
verum
comprehendere
,
similitudinib
.
rationum
facillimè
decipiuntur
,
&c.
rather
then
a
Theologicall
School
,
to
have
them
tried
in
.
But
that
I
may
not
altogether
let
you
alone
in
your
stumblings
,
in
the
forepart
of
your
Section
,
or
in
the
wicked
railings
(
I
speak
diminutively
of
what
you
have
,
p.
24.
)
in
the
posterne
of
it
,
I
must
crave
leave
,
1.
To
put
in
a
few
Theses
,
which
will
overthrow
the
Dagon
of
this
Section
,
and
undoe
many
,
most
parts
of
your
book
besides
.
2.
To
affix
very
briefly
a
few
Animadversions
to
the
very
text
of
this
Section
.
For
the
Theses
.
If
you
were
not
ignorant
of
them
,
you
continue
to
be
hatefullie
malitious
;
if
you
were
(
which
is
hardlie
possible
,
considering
how
often
you
quote
Calvin
and
Twisse
)
you
were
shamefullie
to
blame
in
these
Arguments
,
to
set
your
pen
,
either
to
an
Uncorrect
or
Correct
Copie
.
The
Theses
are
these
.
1.
That
all
sublapsarians
,
as
well
as
supralapsarians
(
may
I
crave
leave
without
offence
to
either
partie
,
to
use
these
distinguishing
titles
,
who
am
a
good
friend
to
both
,
[
(n)
](A78160-e53890-b)
(n)
Dr
Twisse
vindic
.
lib.
3.
digress
1.
They
all
meet
in
this
.
Quod
homines
à
Deo
in
praedestinatione
considerantur
tanquam
pares
,
ante
praedestinationem
horum
,
&
reprobationem
aliorum
.
which
my
adversarie
is
not
,
when
p.
2.
of
first
papers
,
hee
takes
up
the
bucklers
against
both
)
are
agreed
,
that
there
is
no
absolute
predetermination
of
sinnes
permission
,
going
before
that
which
they
use
scholasticallie
to
call
visionem
simplicis
intelligentiae
,
or
of
the
possibilitie
of
sinnes
falling
out
.
2.
That
all
sublapsarians
(
amongst
whom
Calvin
[
*
](A78160-e53980-b)
*
See
the
testimony
presently
cited
out
of
him
.
must
ever
be
ranked
as
none
of
the
meanest
)
premise
the
consideration
of
originall
sinne
,
indeed
of
that
onely
before
the
Act
of
praeterition
or
negative
reprobation
;
And
that
both
these
,
and
the
supralapsarians
with
them
,
premise
the
consideration
of
all
actuall
sinnes
,
to
the
decree
of
positive
reprobation
;
usually
called
damnation
.
3.
Indeed
they
are
neither
of
them
so
simple
as
to
apprehend
these
objective
considerations
,
to
be
at
all
any
causes
of
Gods
decree
[
(o)
](A78160-e54040-b)
(o)
D.
Rivet
.
disput.
3
Thes.
14.
Non
solum
quaestio
haec
(
de
objecto
praedestinationis
)
abstrusa
est
,
ac
in
penitiori
Dei
sanctuarii
adyto
condita
,
sed
quia
otiosa
curiositas
alenda
non
est
,
cujus
illa
nimis
alta
speculatio
alumna
est
,
&
nutrix
:
He
addes
the
other
part
.
Quod
ex
damnata
Adae
sobole
,
Deus
quos
visum
est
elegit
,
quos
v●●t
reprobat
;
quae
sicuit
ad
fidem
exercendam
longè
aptior
est
,
ita
majore
cum
fructu
tractatur
.
In
hac
igitur
doctrina
,
quae
humanae
naturae
corruptionem
&
reatum
in
se
continet
;
libentiùs
insistit
,
quia
non
solum
adpietatem
propius
conducit
,
sed
magis
etiam
,
videtur
Theologica
:
He
had
said
a
little
before
:
Paulum
docuisse
Deum
ex
perdita
massa
,
eligere
&
reprobare
quos
ipsi
visum
est
.
as
that
in
him
is
an
internall
,
eternall
act
,
though
they
be
the
proper
causes
of
his
temporall
transient
acts
,
and
of
the
execution
of
those
decrees
.
They
be
loath
to
incurre
that
censure
of
madnesse
from
Aquinas
,
(
as
above
)
or
so
much
as
to
receive
a
gentle
checke
from
your selfe
,
when
as
p.
51.
you
acknowledge
that
these
kinde
of
considerations
must
onely
be
ascribed
to
Gods
will
,
secundum
res
volitas
,
not
according
to
the
act
of
Gods
will
,
considered
in
its
simplicitie
.
A
better
speech
then
which
,
you
never
uttered
any
in
all
your
booke
,
and
which
rightly
understood
and
applied
,
overthrowes
all
that
you
say
against
absolute
praedestination
.
4.
That
all
these
considerations
of
sub
or
supra
,
are
onely
some
honest
,
ingenious
,
necessary
devices
,
which
some
therefore
well
call
,
ingenii
nostri
figmenta
,
for
the
helping
of
us
poor
creatures
,
crasie
mortals
,
(
who
cannot
approach
to
that
light
which
inhabiteth
eternitie
)
to
understand
some
little
something
of
all
that
which
Scripture
reveales
concerning
Gods
decrees
,
but
that
God
ab
aeterno
decreeing
,
did
both
will
and
foresee
all
things
,
unico
intuitu
,
unico
actu
.
All
things
are
,
as
I
may
say
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
very
twinkling
of
an
eie
,
open
and
naked
before
him
,
Heb.
4.
13.
What
we
distinguish
by
our
signa
rationis
,
and
moments
of
time
,
hee
wils
and
foresees
all
at
once
,
end
and
meanes
together
.
It
is
therefore
extreme
childish
to
wrangle
overmuch
with
one
another
,
about
the
different
conceits
,
which
all
we
crazie
people
may
have
,
about
the
meer
ordering
or
marshalling
of
Gods
decrees
,
according
to
first
,
or
second
;
when
as
the
very
purblind
Jewish
Rabbines
can
assent
to
it
,
that
in
God
there
is
neither
first
nor
last
.
An
unworthy
thing
then
it
is
,
for
any
praetending
to
Divinitie
,
fowly
to
be
spatter
one
another
about
meere
methodicall
mistakes
.
(
which
I
am
perswaded
the
very
Angels
in
Heaven
are
not
exactlie
acquainted
with
)
Oh
what
horrid
uncharitablenesse
must
it
argue
(
in
you
)
upon
a
meer
dislike
of
Calvins
ordering
of
Gods
decrees
,
to
fling
and
flounce
,
and
to
poure
out
damnable
blasphemies
,
and
then
when
you
have
done
,
to
say
,
p.
24.
that
you
doe
it
for
edification
?
5.
That
when
upon
the
consideration
of
Gods
beeing
a
free
and
judicious
agent
,
it
is
by
all
Christian
mortals
agreed
,
nemine
contradicente
,
(
unlesse
perhaps
by
one
giddie
headed
Nich.
Grevinchovius
)
[
(p)
](A78160-e54340-b)
(p)
Who
yet
could
say
,
cont
.
Ames
.
p.
113.
Gradus
hosce
,
seu
momenta
varia
quae
fingi
solent
,
in
decretis
Det
,
infirmitatem
nostram
posse
sub●●vare
,
sed
in
ipso
Deo
,
unum
&
idem
esse
.
Yet
alibi
contra
,
Nego
simpliciter
decretum
hoc
,
esse
decretum
finis
,
&
medioorum
;
medium
cum
fine
in
ipso
decreto
quod
ais
conjungi
,
nemo
sanus
dabit
.
that
in
Gods
one
decree
,
we
must
needs
distinguish
betwixt
the
decree
of
the
end
,
and
the
decree
of
the
meanes
;
and
that
we
must
needs
place
the
decree
of
the
end
,
in
so
wise
an
agent
as
God
is
,
before
the
decree
of
the
means
,
according
to
that
well
grounded
Rule
,
dictated
by
nature
it selfe
;
that
,
Quod
prius
est
in
intentione
,
ultimum
est
in
executione
;
that
is
last
executed
,
which
is
first
intended
;
it
must
needs
follow
,
for
all
your
jerking
toyish
gybes
,
p.
2●
,
23.
that
of
punishment
(
for
example
)
be
last
executed
after
sinne
,
as
all
the
world
knowes
it
is
;
and
if
that
may
be
looked
upon
in
any
consideration
,
as
an
end
intended
by
God
,
as
Prov.
16.
4.
seemes
to
make
for
it
,
then
as
to
our
manner
of
apprehending
things
,
it
must
needs
be
most
evident
,
that
punishment
must
be
decreed
before
the
permission
of
sinne
;
or
else
sinne
in
execution
must
be
punished
eternally
,
before
it
bee
permitted
or
acted
;
which
if
you
cannot
like
of
,
you
will
easilie
perceive
to
whom
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Divinity
,
(
with
which
,
p.
23.
you
make
your selfe
so
merty
)
will
of
right
belong
.
6.
But
seeing
the
supreme
ultimate
or
sole
end
of
God
,
(
as
Calvin
and
all
the
orthodox
agree
[
(q)
](A78160-e54470-b)
(q)
Calvin
.
de
praedest
.
p.
728.
&c.
was
not
,
is
not
,
nor
ever
will
be
,
the
meer
destruction
or
tormenting
of
his
creature
,
animi
gratia
,
as
Nero
set
Rome
on
fire
,
or
as
you
against
your
conscience
,
would
have
us
to
hold
,
for
recreation
to
cut
up
animals
alive
,
like
the
Spanish
Prince
:
(
most
odious
and
for
ever
to
be
Ananathematiz'd
comparisons
)
but
the
just
tormenting
of
him
,
for
the
just
manifestation
of
the
glory
of
his
justice
,
Rom.
9.
22.
2
Thes.
1.
6.
after
much
long-suffering
and
patience
.
Dr
Twisse
[
(r)
](A78160-e54580-b)
(r)
Epist.
dedic
.
ad
Reg.
Bohem
.
Ego
verò
sic
instituo
,
Deum
neminem
destinasse
ad
damnationem
nisi
propter
peccatum
.
Nec
ullo
vel
naturae
momento
priorem
esse
judico
destinationem
ad
damnationem
,
quam
sit
consideratio
peccati
,
secundum
quam
fiat
ista
praedestinatio
,
&c.
hath
nobly
and
irrefragablie
,
strongly
proved
an
hundred
times
over
in
all
his
writings
,
That
because
mans
destruction
and
torment
is
not
an
end
of
it selfe
intended
,
but
onely
a
means
tending
to
a
further
end
,
and
not
willed
for
its
owne
sake
,
but
propter
aliud
,
and
that
in
Gods
decrees
,
all
meanes
are
to
be
coordinated
,
not
subordinated
▪
none
are
before
or
after
another
in
divine
consideration
,
as
not
in
order
of
nature
or
time
to
him
,
he
makes
it
evident
,
that
your
suggestion
,
That
God
intended
the
eternall
destruction
and
miserie
of
his
so
noble
and
excellent
a
creature
,
before
hee
intended
to
permit
his
sinne
,
the
onely
true
meritorious
cause
of
all
his
miserie
,
is
so
farre
from
being
true
,
that
never
any
rationall
creature
,
noble
or
ignoble
,
did
ever
in
time
,
suffer
so
much
,
as
to
the
cutting
of
his
finger
,
but
for
his
sinne
.
Nor
did
God
ever
entertaine
any
thoughts
that
he
should
suffer
for
any
thing
else
.
2.
By
what
hath
been
said
,
I
trust
you
will
say
your selfe
(
I
am
pretty
confident
that
every
honest
body
,
will
say
,
not
wilfully
prepossessed
and
blinded
by
the
dust
of
your
flaunting
rhetoricke
)
that
I
have
an
easie
taske
in
the
second
thing
proposed
,
viz.
Animadversions
upon
the
text
of
this
Section
:
Take
therefore
brieflie
this
.
1.
That
you
are
at
your
hot
fierce
scuffle
with
your
old
over
vanquished
Adversarie
,
Sir
N.
N.
whilst
you
doe
so
tediouslie
plead
for
that
,
which
no
honest
body
will
deny
you
,
viz.
That
God
did
not
make
hell
,
p.
24
by
an
absolute
purpose
,
meerely
because
hee
would
that
some
should
suffer
it
,
and
not
in
a
previous
intuition
of
their
sinne
.
But
there-hence
it
followes
not
,
that
sinne
is
the
cause
of
Gods
decree
,
but
onely
of
the
execution
of
it
.
Belike
you
will
not
beleeve
that
you
have
killed
your
Adversary
,
till
with
the
coward
in
Sir
Philip
Sydneys
Arcadia
,
you
look
upon
him
twenty
times
dead
at
your
feet
.
Can
you
beleeve
that
what
you
say
in
this
,
either
1.
Makes
for
Gods
not
being
the
author
,
and
that
ab
aterno
too
,
as
to
intention
of
mans
eternall
punishment
for
sinne
,
the
thing
offered
to
proofe
,
p.
17.
Sect.
14
?
2.
Or
to
what
you
fell
upon
afterwards
,
Gods
equall
love
to
mankind
,
or
Christs
equall
redemption
of
al
mankind
,
Sect.
15.
2.
If
you
wil
needs
have
it
granted
you
,
which
you
plead
for
next
,
(
as
I
see
no
great
absurditie
in
it
,
why
it
should
not
be
yielded
you
)
that
sinne
and
punishment
are
relata
secundum
esse
,
&
simul
natura
;
I
cannot
conceive
how
this
makes
for
you
,
but
rather
against
you
:
For
if
Relata
qua
talia
,
are
simul
natura
,
then
sinne
and
punishment
,
according
to
what
I
have
pleaded
for
,
at
least
in
Gods
decree
,
are
not
one
after
another
,
but
rather
together
.
But
I
would
not
wish
you
hence
to
infer
,
as
you
seem
to
doe
,
(
your
discourse
here
and
every
where
else
seems
to
have
a
wishlie
look
that
way
)
1.
That
God
did
not
at
all
from
eternity
,
for
sin
intend
to
damn
any
men
,
but
took
up
that
resolution
in
time
,
when
men
have
actually
merited
it
by
their
sinnes
.
2.
Or
to
think
that
Gods
intention
to
kill
men
for
sinne
,
before
they
were
born
,
makes
him
(
a
man
might
tremble
againe
,
to
write
it
over
)
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
p.
24
▪
to
slay
men
before
they
were
borne
;
when
as
you
should
know
,
that
praedestinatio
ab
aeterno
non
egreditur
extra
se
,
and
so
is
no
more
a
reall
punishment
,
then
Gods
resolving
to
create
us
rich
and
noble
,
makes
us
actually
so
.
And
this
Dr
Twisse
,
if
you
bee
but
willing
to
learne
any
thing
from
him
,
will
fully
instruct
you
in
[
(s)
](A78160-e54780-b)
(s)
Vindic.
l.
1.
c.
3.
in
4●0
col
.
1.
Nil
Vulgatius
in
scholis
quam
praedestinationem
&
reprobationem
,
nihil
ponere
in
praedistinato
,
&c.
Quod
&
evidens
ratio
confirmat
:
Sunt
enim
actus
Dei
immanentes
,
non
transcuntes
:
omnis
autem
poena
est
actionis
transeuntis
in
creaturam
effectus
.
.
3.
Or
to
beleeve
that
you
had
just
cause
in
both
your
margins
,
p.
22
,
23.
to
bring
Calvin
againe
to
your
whipping
post
,
(
nay
,
upon
that
occasion
,
p.
24.
to
breake
out
(
as
you
wretchedly
speake
,
for
edification
sake
)
into
horrid
blasphemies
against
the
Almighty
himselfe
)
for
saying
nothing
,
but
what
first
,
he
proves
by
Scripture
,
reason
,
and
authority
,
out
of
Austin
,
which
you
doe
not
so
much
as
offer
to
put
away
;
for
saying
nothing
but
what
multitudes
of
Schoolmen
,
some
hundred
of
yeares
before
Calvin
was
born
,
had
said
,
with
a
most
unanimous
consent
,
[
(t)
](A78160-e54900-b)
(t)
Scot.
l.
1.
dist.
41.
&
l.
3.
dist.
19.
Suarez
in
3.
disp.
5.
p.
103.
Probabiliorem
existimo
communem
sententiam
Theologorum
,
asserentium
electionem
hominum
praedestinatorum
,
antecessisse
permissionem
originalis
peccati
.
Contra-Remonstr
.
secunda
p.
90.
Agnoscimus
&
docemus
Deum
non
decrevisse
quenquam
damnare
,
nisi
●ustissime
propter
sua
ipsius
peccata
:
atque
hoc
respectu
decretum
hoc
non
posse
it
a
absolutum
vocari
,
ut
Deus
sine
ullo
peccatorum
respectu
decreverit
quenquam
damnare
,
&c.
viz.
Scotus
with
the
whole
Army
of
Scotists
,
and
which
all
the
supralapsarians
in
the
Church
of
Rome
doe
say
,
which
Suarez
himselfe
being
witnesse
,
are
by
farre
the
greater
number
.
Yea
,
for
saying
nothing
but
what
Bellarmine
himselfe
is
forced
to
beare
him
witnesse
,
hee
hath
Austin
for
:
Nay
,
for
saying
nothing
,
but
what
(
as
we
shal
have
occasion
against
your
3.
Chapter
to
prove
)
must
be
granted
,
if
we
have
no
mind
to
turn
Atheists
.
As
for
what
you
have
out
of
him
concerning
the
horribile
decretum
,
p.
24.
which
as
you
say
did
fright
you
into
your
wits
,
and
upon
that
occasion
belch
out
of
your
mouth
slanders
against
heaven
,
oftentimes
confuted
,
as
fast
and
as
full
,
as
the
Apocalypticall
Red
Dragon
,
Rev.
12.
against
the
woman
to
drowne
her
.
1.
That
is
by
Calvin
upon
the
place
,
understood
no
otherwise
,
then
as
that
decree
is
of
such
a
nature
,
as
that
it
cannot
but
incutere
ho●ror●m
,
as
it
did
make
the
Apostle
cry
out
,
O
the
depth
,
Rom.
11.
33.
Not
that
it
is
to
bee
abominated
,
as
you
doe
now
;
for
which
,
the
Lord
,
if
it
be
his
blessed
pleasure
,
give
you
repentance
.
2.
Your
former
little
wit
(
now
much
better
as
you
think
,
since
you
have
left
Calvins
horribile
decretum
)
is
neither
much
for
the
prior
or
posterior
part
of
it
,
to
be
heeded
,
unlesse
you
had
grace
to
make
better
use
of
it
,
than
here
you
doe
;
who
use
it
in
this
place
,
just
so
as
that
Wilding
in
Prov.
26.
18.
who
easts
firebrands
,
arrowes
,
and
death
,
and
saith
,
am
I
not
in
sport
?
Belike
this
way
you
will
have
it
verified
of
you
,
that
nullum
magnum
Ingenium
est
sine
mixtura
dementiae
.
3.
The
true
and
just
cause
(
give
me
leave
to
speake
plainlie
what
I
think
,
In
repub
.
libera
,
liberas
oportet
habere
linguas
)
is
not
so
much
your
amazement
at
any
thing
Calvin
delivers
,
about
the
absolute
decree
,
as
the
extreme
pride
of
your
own
heart
,
and
the
deep
love
you
are
fallen
into
,
with
your
over-gallant
parts
.
(
which
I
beseech
God
,
they
may
not
doe
your
pretious
soule
as
deadly
a
displeasure
,
as
ever
Absolons
brave
haire
did
to
his
body
)
What
of
old
made
many
a
man
a
Massilian
[
(u)
](A78160-e55250-b)
(u)
Prosp.
Epist.
ad
Ruffin
.
Ab
hac
confessione
Gratiae
Dei
,
ideo
quidam
resiliunt
ne
cum
eam
talem
confessi
fuerint
,
qualis
divino
eloquio
praed●catur
,
&
qualis
opere
suae
potestalis
agnoscitur
,
etiam
hoc
necesse
habeant
confiteri
,
quod
ex
omni
numero
hominum
per
saecula
cuncta
natorum
,
certus
apud
Deum
,
definitusque
numerus
sit
,
praedestinati
in
vitam
aeternam
populi
,
secundum
propositum
Dei
vocantis
,
electi
.
Quod
quidem
tam
impium
est
negare
,
quam
ipsi
gratiae
contraire
.
hath
made
you
an
Arminian
:
Good
brother
returne
,
returne
,
whilst
there
is
or
may
be
any
hopes
of
you
.
As
for
your
girding
at
the
excuses
,
which
you
say
,
though
falsely
,
wee
make
to
excuse
God
.
1.
We
were
never
so
wicked
as
to
attempt
that
;
we
praise
God
we
need
not
doe
it
,
who
know
him
to
be
holinesse
it selfe
,
holy
,
harmless
,
separate
from
sinne
and
sinners
,
Heb.
7.
26.
Jer.
12.
1.
Hab.
1.
13.
even
when
he
willingly
permits
them
.
Only
we
are
forced
often
to
stop
such
wranglers
mouths
,
as
yours
are
here
,
when
they
be
wide
open
against
truth
,
which
they
do
not
or
will
not
understand
.
2.
If
you
will
needs
have
it
so
now
,
we
excuse
God
no
otherwise
,
by
the
distinction
you
so
scornfully
jeer
at
,
then
Jac.
Armin
.
himselfe
,
your
great
Master
had
taught
Dr
Twisse
,
as
may
be
seen
in
that
very
place
[
(x)
](A78160-e55350-b)
(x)
Textus
Arminii
citatus
●à
D.
Twisse
,
sect.
13.
Tertia
distinctio
qua
Deus
dicitur
velle
peccatum
,
non
qua
peccatum
est
,
sed
qua
est
medium
illustrandae
gloriae
ipsiu●
&c.
Caeterum
ut
istam
distinctionem
rectè
usurpemus
,
ut
aliquis
sanè
aliquis
est
usus
;
dicendum
est
,
Deum
permittere
peccatum
,
non
qua
tale
,
sed
ea
de
causa
quia
novit
&
potest
illud
facere
medium
.
Imo
potiùs
uti
tanquam
medio
ad
gloriam
suam
illustrandam
:
Ita
ut
peccati
ratio
qua
tale
objiciatur
permissioni
Dei
;
causante
interim
permissionem
ipsam
,
tum
consideratione
,
quod
istud
peccatum
medium
esse
potest
gloriae
divinae
illustrandae
,
tum
ordinatione
ut
peccatum
permissum
medium
sit
,
reipsa
,
illustrandae
gloriae
ejusdem
.
,
for
the
repeating
of
which
,
you
so
fiercely
oppose
him
.
I
say
,
notwithstanding
those
salt
stinging
jeeres
,
and
the
hast
you
pretend
to
be
in
,
to
gain
some
refreshment
from
your
next
18.
Section
;
You
will
find
one
day
,
that
it
would
have
been
much
better
,
that
leaving
your
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
Homer
,
you
had
orderlie
put
your
bridle
upon
your
horse
,
and
with
it
rid
upon
a
slow
pace
,
ad
Garamantas
usque
&
Indos
,
then
thus
to
play
the
Lucian
,
and
elsewhere
the
Carpocratian
,
p.
42.
against
Heaven
;
lest
(
which
God
avert
)
you
with
Achi●ophel
,
one
day
saddle
your
Asse
,
and
speed
no
better
then
he
did
.
If
you
judge
me
now
(
as
once
you
did
,
Epist.
2.
upon
a
slight
occasion
)
to
be
in
a
high
phrensie
,
you
must
pardon
me
:
Your
rage
against
Heaven
,
hath
put
me
out
of
all
patience
with
you
.
Severum
medicum
intemperans
aeger
facit
:
And
now
it
is
fallen
to
my
turne
,
at
least
to
endeavour
to
be
your
Physitian
,
who
have
been
long
a
physicking
of
me
to
no
purpose
.
§.
18.
from
p.
24
,
to
32.
AND
now
we
are
come
to
this
Section
,
I
am
glad
I
shall
have
some
refreshment
as
well
as
your self
,
p.
24.
Eja
age
,
tripudiemus
:
Arcum
non
semper
tendit
Apollo
.
You
have
gladded
me
much
by
what
you
have
told
me
you
aimed
at
,
in
the
drawing
up
of
this
Catalogue
,
p.
16.
sect.
13.
what
p.
17.
sect.
14.
you
tell
me
,
they
must
say
for
you
,
viz.
as
to
the
first
,
That
God
is
not
the
author
of
sinne
,
let
that
same
wicked
Sir
N.
N.
errant
villaine
as
he
is
,
looke
to
that
:
As
to
the
second
,
That
God
is
not
the
efficient
cause
of
eternall
punishment
,
most
of
them
will
be
testes
muti
,
as
to
that
,
and
those
who
speake
any
thing
,
speake
the
quite
contrary
way
;
as
Basil
,
p.
26.
Chrysost.
ibid.
Damascen
.
p.
27.
Oh
how
much
more
propitious
is
this
list
to
me
,
then
that
of
your
7.
Section
?
p.
10
,
11.
But
lest
you
should
vapour
among
your
associates
,
that
I
bring
in
a
nihil
dicit
,
to
what
they
seem
to
speake
,
for
Gods
aequall
love
to
all
mankind
;
Christs
as
aequally
diffusive
Redemption
,
your
much
beloved
Helena
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
in
one
of
your
Epistles
)
you
doe
still
so
valiantlie
appeare
for
,
I
must
say
something
.
1.
To
the
Praeface
prefixed
to
the
second
Catalogue
,
or
Jurie
(
if
you
will
)
impannelled
for
your
selfe
,
as
your
first
was
,
p.
10
,
11.
drawne
up
in
terrorem
Calvinistarum
.
2.
Something
in
generall
,
and
but
in
generall
I
have
to
say
to
the
Authors
you
would
have
to
bring
in
verdict
for
you
,
For
the
first
,
I
hope
before
I
have
done
with
you
,
if
there
bee
any
front
left
in
you
to
blush
,
to
make
you
change
colour
,
for
abusing
of
Austins
almost
sacred
name
,
as
if
he
had
any
thing
to
say
on
your
side
,
who
doth
so
perfectlie
appeare
against
you
every
where
:
Yet
if
hee
and
all
the
Greeke
and
Latine
Fathers
to
boot
,
before
Pelagius
,
or
upon
Pelagius
his
first
appearing
to
the
world
,
in
a
meer
Ethnick
garbe
[
(y)
](A78160-e55690-b)
(y)
Vid.
Cornel.
Jansen
.
Augustinum
tom.
1.
l.
5.
c.
1.
p.
130.
Hunc
statum
haeresis
ista
,
in
ipsis
suis
habuit
incunabulis
,
quando
primò
à
Pelagio
proferri
&
praedicari
caepit
.
Tunc●n
puram
putamque
naturam
,
sicut
à
Deo
conditur
,
&
ex
utero
matris
prodit
,
nullo
externo
sive
scientiae
,
sive
potentiae
praesidio
,
sed
solo
liberae
voluntatis
arbitrio
,
&
naturali
illa
possibilitate
ad
omnia
omnino
quae
ad
bonam
beatamque
vitam
magna
facilitate
consequendam
pertinent
,
abundè
sufficere
docuerint
.
,
as
a
denier
of
all
Grace
,
and
a
meer
champion
of
Nature
,
should
seem
some
way
to
plead
for
you
,
(
when
as
a
diminutive
grace
mainteined
by
them
,
was
enough
to
overthrow
the
first
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
wherein
Pelagianisme
appeared
)
it
would
bee
very
little
for
your
credit
,
onely
thus
farre
to
concurre
with
the
former
Fathe●s
,
or
St
Austin
himselfe
,
and
then
afterwards
to
leave
Austin
,
when
the
necessitie
of
the
cause
against
Pelagius
,
drew
him
out
to
a
more
ample
declaration
and
vindication
of
grace
.
This
will
at
least
argue
,
(
which
yet
you
denie
,
p.
4.
)
that
you
stick
in
Massilianisme
;
that
you
are
willing
to
begin
,
but
not
to
end
with
St
Austin
.
2.
You
here
and
every
where
confounding
the
decree
of
Reprobation
negative
,
with
that
of
positive
condemnation
,
I
know
not
one
,
either
of
the
antient
,
or
moderne
orthodoxe
Writers
,
who
will
not
readilie
yield
,
That
God
did
not
absolutely
decree
the
reprobation
(
positive
)
of
any
creature
,
but
upon
praescience
and
supposition
of
wilfull
rebellion
and
impenitence
.
You
must
still
be
allowed
to
skirmish
with
your
implacable
enemie
,
Sir
N.
N.
You
have
small
reason
to
be
over-confident
of
your
great
Collector
,
Vossius
.
1.
For
that
before
the
Synod
of
Dort
,
he
was
knowne
meerly
to
be
of
the
Arminian
party
,
for
which
too
,
he
was
put
by
his
Regency
of
the
Belgick
Colledge
in
Leyden
,
and
therefore
is
at
best
but
testis
ex
sin●
.
2.
For
that
he
was
not
over-stedfast
in
his
faith
,
who
upon
all
occasions
of
turnings
,
discovered
much
levitie
,
and
by
facing
about
,
recovered
some
kinde
of
station
among
the
orthodoxe
at
Leyden
,
as
Historiarum
professor
there
.
3.
He
may
well
be
suspected
,
not
to
deale
so
candidly
in
other
matters
,
as
were
to
be
wished
,
when
as
he
is
not
afraid
against
the
credit
of
all
the
orthodoxe
,
to
ranke
Faustus
Rheginensis
,
and
Lucidus
the
Pelagian
,
who
were
the
known
Leaders
of
Pelagians
and
Semipelagians
[
(z)
](A78160-e55970-b)
(z)
See
Dr
Twisse
against
Mr
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
[
(a)
](A78160-e56290-b)
(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)
](A78160-e56350-b)
(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)
](A78160-e56510-b)
(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)
](A78160-e56600-b)
(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)
](A78160-e56670-b)
(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)
](A78160-e56770-b)
(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)
](A78160-e56900-b)
(g)
That
is
Gregor.
Ariminens
.
D.
Twisse
vindic
.
l.
2.
digr.
8.
p.
455.
Sciendum
quod
quaecunque
Deus
vult
nobis
,
aut
facit
in
nobis
,
vel
habent
in
nobis
causam
meritoriam
,
&
talia
dicit
Damasc
.
Deum
velle
consequenter
,
sicut
poenam
quamlibet
,
quam
propterea
vul●
nobis
,
quia
peccamus
;
ita
quod
peccatum
est
causa
meritoria
poenae
quam
nobis
infligit
.
Aut
non
habent
in
nobis
talem
causam
meritoriam
,
saltem
primam
,
sed
ex
sua
gratia
,
&
sua
voluntate
,
illa
nobis
concedit
,
&
talia
sunt
omnia
bona
quae
habemus
;
&
hoc
dicit
ip
sum
Deum
velle
nobis
voluntate
antecedente
,
quoniam
nulla
in
nobis
causa
antecedit
,
nec
propter
aliud
in
nobis
,
vel
ex
nobis
vult
prim●
aliqua
bona
nob
is
,
sed
ex
sua
bonitate
primo
;
unde
&
merita
nostra
dona
sunt
ejus
,
ut
August
.
13.
de
Trin.
Non
ergo
talis-voluntas
consequitur
causaliter
vel
meritoriè
aliquid
in
nobis
;
&
ideo
non
excausa
nostra
,
sicut
voluntas
punitionis
,
sed
ex
seipso
,
Et
ideo
vocat
illam
consequentem
,
hanc
antecedentem
;
&
hanc
manifestè
patet
,
intuenti
diligenter
,
esse
intentionem
ejus
,
&c.
had
ever
the
happinesse
to
explaine
it
any
thing
handsomely
.
3.
Damascene
the
great
pretended
Author
of
it
,
1.
Seems
not
to
be
constant
to
himselfe
;
for
here
as
you
quote
him
,
p.
27.
out
of
lib.
2.
c.
29.
orthod.
fidei
,
whilst
he
distinguisheth
in
God
,
his
antecedent
from
his
consequent
will
,
hee
must
needs
(
at
least
as
the
words
sound
)
ascribe
deliberation
properly
so
called
,
in
counsell
and
mutations
,
of
counsell
also
to
God
,
which
else
where
he
doth
deny
;
for
saith
he
,
ib.
c.
22.
29.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
To
advise
,
or
to
take
counsell
,
is
an
argument
of
ignorance
.
2.
In
this
his
device
,
he
seems
but
to
jump
with
much
such
another
,
as
before
him
was
taken
up
by
the
Massilians
for
the
same
end
and
purpose
[
(h)
](A78160-e57070-b)
(h)
Quia
non
omnes
salvos
fieri
certum
est
,
hinc
illud
propositum
generale
,
non
absolutum
,
sed
ineffieax
&
quasi
conditionatum
statuunt
,
viz.
Si
homines
ipsi
velint
,
&
consentiant
.
Dilucidis
verbis
eorum
sensum
Prosp.
ad
Aug.
promit
.
Itaque
quantum
ad
Deum
pertinet
omnib
.
paratam
vitam
aeternam
,
quantum
autem
ad
arbitrii
libertatem
,
ab
his
eam
apprehendi
,
qui
Deo
sponte
crediderunt
,
&
quxilium
gratiae
merito
credulitatis
acceperint
.
And
this
to
be
your
meaning
,
the
same
with
theirs
and
their
Leaders
,
Faust
.
Rheg
.
l.
1.
de
grat
.
&
lib.
arb.
is
plaine
throughout
your
book
,
but
especially
by
what
you
have
out
of
Dr
Andrews
p.
20.
and
out
of
Hilar.
p.
260.
and
Anselme
,
p.
27.
And
yet
you
would
make
us
beleeve
you
are
much
for
Prosper
.
.
4.
The
Arminians
,
(
and
yet
it
seems
to
be
most
proper
Lettice
for
their
lips
,
the
very
Helena
they
are
enamoured
withall
)
could
never
yet
,
by
it
commend
or
divend
any
of
their
Arminian
wares
,
any
thing
the
better
,
for
that
at
no
hand
they
agree
in
opening
the
mysticall
meaning
of
it
.
And
you
amongst
all
the
rest
of
that
generation
,
are
the
most
unhappy
in
the
management
of
it
,
for
that
you
are
,
not
only
as
your
great
Vossius
,
and
your
domestique
Dr
Jackson
(
to
whom
you
are
much
beholden
for
abusing
the
world
with
your
two
first
principles
,
p.
6.
which
you
took
from
him
,
and
which
you
understand
full
out
as
equivocally
as
he
)
driven
to
confesse
,
p.
51.
that
you
understand
this
distinction
not
in
respect
of
Gods
will
simply
,
in
which
there
can
be
neither
prius
nor
posterius
,
but
in
respect
of
the
things
which
are
the
objects
of
his
will
,
but
also
because
,
p.
40.
you
doe
,
it
seems
,
even
in
proprietie
of
speech
,
ascribe
such
velleities
,
would
bees
,
yea
,
such
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
the
Almighty
,
as
is
most
contrary
to
his
nature
.
In
the
first
way
of
explaining
the
distinction
,
you
are
unhappy
,
however
it
be
foelix
infortunium
to
the
Church
,
in
that
with
your
own
hands
,
you
overthrow
most
part
of
your
book
;
to
be
sure
all
your
third
Chapter
,
as
I
shall
shew
when
I
come
to
it
.
In
the
latter
,
if
you
doe
but
stand
to
it
,
you
will
become
Atheisticall
[
(m)
](A78160-e57280-b)
(m)
And
say
with
Vorstiu●
de
Deo
,
p.
195.
Non
satis
circumspectè
loquuntur
,
qui
Deum
ut
essentia
,
sic
voluntate
prorsus
immutabilem
esse
affirmant
.
Voluntas
Dei
ad
extra
,
non
minus
in
Deo
,
quam
in
Angelis
&
hominib
.
ad
opposita
vertibilis
.
Id
p.
371.
Nihil
absurdi
inde
sequitur
,
quod
Deus
in
tempore
quaedam
praecise
velle
,
vel
nolle
dicatur
,
quae
fortasse
non
antea
ita
praecise
voluit
vel
noluit
,
p.
486.
poenitentia
Deo
rectè
convenit
,
quatenus
ipse
opera
sua
propter
supervenientem
aliquam
causam
,
insperatam
verè
improbat
,
deseri●
,
aut
mutat
.
.
And
this
for
the
Authors
of
the
first
Classis
.
2.
As
for
the
Authors
of
the
second
Classis
,
Austin
and
his
genuine
followers
,
I
make
not
the
least
doubt
of
it
,
but
you
would
as
gladly
have
them
all
unclassed
,
as
you
could
wish
that
Calvin
and
Beza
,
had
never
at
Geneva
,
appeared
for
Classes
&
Synodi
;
a
thing
which
I
am
sure
you
are
as
angry
at
,
as
the
fellow
that
wrote
the
Clerico-classicum
of
late
.
And
this
I
gather
,
1.
In
that
in
the
matters
debated
,
bordering
upon
Pelagianisme
,
(
against
which
,
if
in
any
thing
he
was
his
crafts-master
)
you
would
have
Austin
turn'd
off
from
the
Bench
of
your
Jury
,
p.
28.
and
that
upon
some
shadow
of
reason
,
which
one
,
and
but
one
Grotius
delivers
in
,
in
a
book
of
his
,
wherein
(
beyond
Cassander
)
the
Text
which
he
was
to
defend
,
he
carrries
on
his
cruell
Popish
designe
against
all
Protestants
,
[
(n)
](A78160-e57460-b)
(n)
Riv.
Dyalis
.
in
Discuss
,
Grot●i
,
p.
595
&c.
The
discussor
being
the
last
book
that
ever
Grotius
wrote
.
Grotium
nobis
benè
volu
isse
,
nec
suisse
quantum
potu●t
,
in
nostrus
,
persecutionum
incentorem
&
incendiarium
,
nemo
credet
sanus
;
qui
postrema
ejus
scripta
legerit
,
in
qu
bus
,
omnibus
pacem
offert
,
ut
nobis
solis
bellum
indicatur
,
&c.
And
what
the
goodly
designe
was
,
which
Grotius
before
his
death
travelled
with
,
he
thus
tels
us
himselfe
,
in
the
last
leafe
save
one
of
that
his
last
book
,
p.
255.
as
if
hee
were
making
of
his
last
Will
and
Testament
.
Restitutionem
christianorum
in
unum
idemque
corpus
,
semper
optatum
à
Grotio
sciunt
,
qui
ipsum
nôrunt
.
Existimavit
autem
aliquando
incipi
posse
à
protestantium
inter
se
conjunctione
.
Postea
vidit
id
plane
fieri
nequire
,
quia
praeterquam
Calvinistarum
ingenia
fermè
omnium
,
ab
omni
pace
sunt
alienissima
,
Protestantes
nullo
inter
se
communi
Ecclesiastico
Regimine
sociantur
.
Quae
causa
est
,
cur
partes
aliae
,
&
aliae
sint
exsurrecturae
.
Quare
nunc
planè
ita
sentit
Grotius
,
&
multi
cum
eo
,
non
posse
protestantes
inter
se
jungi
,
nisi
simul
jungantur
cum
iis
,
qui
sedi
Romanae
(
N.
B.
)
cohaerent
,
sine
qua
nullum
sperari
potest
,
in
Ecclesia
commune
Regimen
.
but
especially
against
all
Calvinists
;
and
wherein
,
as
to
Pelagianisme
,
hee
outstrides
the
most
of
the
very
Jesuites
in
his
compliance
with
it
.
Questionlesse
it
is
monstrous
,
that
any
man
pretending
to
learning
(
upon
the
bare
authority
of
such
a
prodigiouslie
Erastio-Arminio-Socino-Pontificio-politick
head-piece
,
as
those
who
know
him
at
all
in
his
writings
,
and
in
his
designs
,
know
him
to
be
)
should
contrary
to
the
judgement
of
all
Catholick
Doctors
,
who
were
his
contemporals
,
of
whole
Councils
,
who
did
transcribe
his
writings
,
verbatim
,
and
turne
them
into
Church-Canons
[
(o)
](A78160-e57590-b)
(o)
As
it
is
famously
known
,
of
the
Ephesine
,
Carthaginian
,
Milevitan
,
Arausican
,
yea
,
Roman
Councils
.
Vid.
Jansenium
,
Aug.
cap.
14
,
15
,
16.
And
in
slighting
Austin
,
you
comply
with
Gennad
.
Hist.
Concil.
Trident.
who
used
to
say
of
him
,
what
Solomon
hath
of
bablers
,
Pro.
10.
19.
Hist.
Gotesch
.
p.
20.
Nay
with
far
worse
men
,
not
onely
all
the
old
Massilians
,
but
with
the
worst
of
Jesuites
,
Molina
,
●essius
,
Vasquez
,
&c.
vid.
Jans
.
Aug.
T.
2.
lib.
proem
.
c.
16.
,
of
severall
Roman
Pontifes
,
(
who
upon
another
score
,
were
desperately
angry
with
him
,
as
with
all
the
African
Fathers
)
be
so
far
infatuated
,
as
upon
any
reason
,
to
believe
him
to
be
an
unfit
judge
,
who
was
the
fittest
(
so
far
forth
as
any
man
may
be
looked
upon
,
as
a
fit
ministeriall
judge
of
controversies
)
to
judge
of
any
question
bordering
on
Pelagianisme
,
as
sure
the
question
is
,
Whether
God
antecedently
love
all
alike
?
whether
Christ
died
for
all
alike
?
If
one
reason
from
Grotius
,
can
weigh
downe
so
much
reason
from
his
and
your
betters
,
I
know
you
care
not
for
Austin
,
save
that
you
must
scaenae
inservire
.
2.
I
collect
this
from
the
supercilious
pif
,
which
you
somewhere
make
at
the
modern
orthodox
,
having
only
one
Austin
alone
,
by
whom
they
would
be
tried
,
p.
31.
which
were
it
so
,
(
as
it
is
most
false
)
yet
1.
It
were
much
more
rationall
,
next
to
Scripture
,
to
stick
to
one
Austin
,
who
for
twenty
yeares
together
[
(p)
](A78160-e57750-b)
(p)
Prosp.
lib.
cont
.
Collat.
Viginti
amplius
annis
,
contra
inimicos
gratiae
Dei
,
Catholica
acies
,
hujus
viri
ductu
,
pugnat
&
vincit
.
De
quo
idem
suaviter
carmine
de
ingratis
sic
canit
.
Nam
quocunque
gradum
convertit
calidus
hostis
,
quaque
per
ambages
anceps
iter
egit
opertus
;
hujus
ab
occursu
est
praeventus
&c
most
studied
these
controversies
,
and
successefully
contended
about
them
,
as
Graces
Champion
,
against
Pelagian
nature
,
and
Massilian
diminutive
grace
,
then
to
heed
others
,
who
perchance
never
studied
these
matters
so
many
houres
,
as
he
did
years
.
2.
That
one
Austin
to
the
worlds
end
,
will
by
all
the
learned
gracious
world
of
Christians
,
be
thought
to
weigh
down
a
thousand
such
as
Molina
,
Lessius
,
&c.
or
Arminius
his
second
H.
Grotius
,
with
myriads
of
such
as
Episcopius
,
Tilenus
,
Corvinus
,
Bertius
,
Grevinchovius
;
yea
,
even
though
T.
P.
should
bring
up
the
reare
[
(q)
](A78160-e57870-b)
(q)
D.
Ward
Conc.
ad
Cler.
degra
.
discrimine
ad
finem
.
Illud
etiam
verè
adj●cere
possum
plus
uni
Augustino
tam
veterano
,
&
in
ista
causa
versatissimo
tribuendum
,
quam
centum
Grotiis
,
Corvinis
,
Vorstiis
,
Bertiis
,
&
id
genus
recentiorib
.
dogmatistis
.
Accedit
&
illud
coronidis
loco
,
Augustino
semper
adhaesisse
hac
ex
parte
,
ecclesiam
universalem
,
ab
ejus
temporibus
,
Ecclesiam
item
Anglicanam
,
ab
initio
Reformationis
,
&
celeberrimam
hanc
nostram
Academiam
,
&c.
.
3.
This
is
easily
concluded
,
from
your
intolerable
abusing
of
Austin
,
when
you
quote
him
,
as
if
you
did
almost
as
much
hate
him
,
as
Calvin
and
Beza
,
Dr
Twisse
and
the
rest
of
the
first
or
second
Reformation
,
p.
52.
witnesse
for
a
tast
(
for
fowler
matters
we
shall
have
,
when
we
be
arrived
to
your
p.
44.
)
that
in
this
place
,
p.
28.
what
you
quote
out
of
his
lib.
de
sp.
&
litera
ad
Marcell
.
cap.
33.
you
produce
somthing
from
his
dispute
,
where
he
ventilates
matters
pro
&
con
,
against
his
expresse
conclusion
and
determination
of
the
question
[
(r)
](A78160-e58000-b)
(r)
The
question
proposed
to
Austin
,
you
rightly
propose
as
he
doth
,
in
the
beginning
of
cap.
33.
but
before
the
resolution
which
Austin
stands
to
,
comes
in
,
which
is
not
till
cap.
34.
you
snatch
something
for
you
from
his
dispute
,
which
is
continued
throughout
the
whole
c.
33.
and
not
ended
in
the
beginning
of
the
34.
chap.
as
is
plaine
by
these
words
,
Haec
disputatio
,
si
quaestioni
illi
solvenaae
sufficiat
,
sufficiat
;
but
then
fals
to
dispute
againe
,
and
concludes
quite
contrary
to
what
you
represent
,
thus
:
Attendat
&
videat
,
non
ideo
tantum
,
istam
voluntatem
divino
muneri
tribuendam
,
quia
ex
libero
arbitrio
est
,
quod
nobis
naturaliter
concreatum
est
,
verum-etiam
,
quod
visionum
suasionib
.
agit
Deus
ut
velimus
,
&
ut
credamus
:
And
then
comming
to
the
criticall
point
;
Si
ad
illam
profunditatem
scrutandam
,
quisaquam
nos
coercet
,
cur
illi
ita
suadetur
,
ut
persuadeatur
,
&c.
He
shuts
up
all
with
an
,
O
altitudo
divitiarum
,
&c.
and
a
check
to
such
as
Mr
T.
P.
Cui
responsio
isia
displicet
,
quaerat
doctiores
,
sed
caveat
,
ne
inveniat
presumptiores
.
,
both
in
that
place
,
and
in
other
writings
of
his
.
It
had
therefore
been
honester
and
safer
for
you
with
Arminius
,
to
have
cryed
out
,
non
stamus
Augustino
;
or
with
your
Oracle
H.
Grotius
,
out
of
the
very
book
which
you
cite
,
to
say
,
multa
retractavit
Augustinus
,
sed
in
pejus
.
And
dealing
thus
with
the
Master
,
we
need
not
wonder
if
you
use
his
scholer
Prosper
no
better
,
in
what
by
pieces
snatched
from
severall
parts
of
his
works
,
you
huddle
altogether
,
p.
29.
Indeed
I
see
nothing
but
what
with
a
prosperous
glosse
of
Prospers
owne
making
,
in
severall
other
parts
of
his
writings
,
will
downe
with
me
very
well
;
so
that
I
shall
not
need
to
flie
to
that
,
aliquando
bonus
dormitat
Homerus
,
that
Prosper
might
Massilianize
a
little
,
as
being
tired
with
the
perpetuall
calumnies
of
Massilians
and
Semipelagians
[
(s)
](A78160-e58230-b)
(s)
Yet
so
Bogerm
.
a
man
who
deserves
no
small
commendation
out
of
Paraeus
disp.
de
lib
arb.
p.
253.
Apparet
(
inquit
)
de
Mossiliensium
faecibus
eum
(
Prosperum
)
aliquid
hausisse
,
&
p.
scq
.
Inter
defersores
liberi
arbitrii
,
&
praedicatores
gratiae
,
mediatorem
se
profitetur
,
in
quaestione
quomodo
Deus
velit
omnes
homines
salvari
.
And
yet
he
concludes
against
T.
P.
that
he
doth
not
,
illicò
facere
cum
parte
altera
,
&c.
Nec
decet
frustulis
hinc
inde
corrasis
,
sententiam
authoris
,
aliàs
publicè
notam
elevare
,
quemadmodum
hodiè
scriptis
non
tantum
veterum
,
sed
&
recentiorum
,
Calvini
,
Musculi
,
&c.
in
rem
suam
abuti
solent
Novatores
;
quibus
interim
in
votis
est
,
ut
sententia
Prosperi
,
Calvini
,
&c.
Passim
quam
ut
impiam
&
blasphemam
,
traducunt
,
evertatur
,
&
exterminetur
.
.
Yet
I
have
reason
enough
to
suspect
,
that
you
value
not
Prospers
judgement
,
more
then
Austins
,
and
make
not
here
so
faire
a
representation
of
it
,
as
you
might
do
,
as
shall
be
somewhat
more
cleared
in
my
next
position
.
3.
As
for
the
Authors
of
the
third
or
lowest
Classis
,
we
should
be
agreed
in
it
,
that
they
are
no
farther
to
be
valued
,
than
as
they
agree
with
Scripture
,
pure
antiquity
,
and
the
harmony
of
the
Protestant
Confessions
.
(
as
indeed
,
no
meer
humane
authorities
,
are
to
be
set
up
higher
,
Isa.
8.
20.
)
You
quote
but
one
Anselme
,
p.
27.
who
yet
,
1.
Saith
nothing
of
Gods
intention
equally
to
save
all
,
but
rather
the
contrary
,
in
the
very
words
cited
by
you
:
His
words
must
needs
be
understood
de
voluntate
signi
,
of
what
his
dispensations
import
,
and
not
de
voluntate
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
what
he
hath
decreed
to
bring
to
passe
.
2.
It
is
famously
knowne
,
that
Anselme
,
as
wel
as
a
number
of
Pontificians
more
,
are
against
you
,
in
the
matter
of
praedestination
[
(t)
](A78160-e58430-b)
(t)
Anselm
.
de
Concord
.
cap.
2.
Necesse
est
fieri
quae
praesciuntur
,
&
quae
praedestinantur
.
,
and
also
in
their
magnifying
of
the
distinction
of
the
sufficiency
of
Christs
death
in
reference
to
Reprobates
[
(u)
](A78160-e58470-b)
(u)
Ansel
.
in
Elucidario
,
Innocent
3.
l.
2.
de
officio
missae
,
c.
4.
sanguis
Christi
pro
solis
praedestinatis
effusus
est
,
quantum
ad
efficientiam
;
sed
procunctis
hominibus
quantum
●d
sufficientiam
.
Sic.
Th.
Aquin.
super
Rev.
5.
De
passione
loqui
est
dupliciter
,
aut
secundum
sufficientiam
,
&
sic
passio
redemit
omnes
;
omnibus
n.
redimendis
&
salvandis
sufficiens
est
,
etiamsi
plures
essent
mundi
,
ut
dicit
Anselm
.
lib.
2.
Cur
Deus
homo
,
cap.
14.
Aut
secundum
efficientiam
,
&
sic
non
omnes
redempti
sunt
,
per
passionem
:
Sic
Stapulens
.
ad
Rom.
5.
Tapper
Artic.
6.
Sonnius
lib.
3.
Relig.
Christianae
.
cap.
19.
and
of
the
efficiency
of
it
onely
to
the
Elect.
The
Protestants
you
call
on
your
side
,
1.
Phil.
Melancth
.
p.
29.
but
quote
nothing
out
of
him
advantageous
to
you
;
if
by
reprobation
,
hee
meane
but
positive
reprobation
or
damnation
;
the
meritorious
cause
whereof
,
no
man
denies
to
bee
sinne
.
Melancthon
was
a
man
,
who
because
he
ever
had
a
name
in
the
Church
,
and
that
deservedly
,
for
depth
of
learning
,
for
calmnesse
,
prudence
,
and
moderation
,
your
vapouring
party
use
much
to
glory
in
,
upon
a
pretence
that
he
is
one
of
theirs
;
when
as
the
contrary
is
most
evident
.
1.
From
his
intin
acie
,
which
to
the
last
he
maintained
with
Calvin
;
who
also
dedicated
his
booke
against
Pighius
(
such
another
wrangler
as
your selfe
)
unto
him
,
as
to
a
Patron
and
chief
Vindex
of
the
doctrine
conteined
therein
.
2.
From
a
testimonie
under
Melancthons
own
hand
,
and
that
towards
the
time
of
his
death
,
Anno
1543.
that
hee
simpliciora
,
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&
usui
accommodatiora
.
3.
Indeed
his
scholer
Christoph.
Pezelius
[
(x)
](A78160-e58810-b)
(x)
See
Pezelius
,
&
Joh.
Bogerm
.
contra
Grotium
,
a.
p.
160.
ad
179.
and
concludes
with
a
strong
syllogisme
,
p.
179.
thus
.
Qui
sententiam
Lutheri
&
Calvini
in
quibusdam
scriptis
●radidit
plenè
&
aperte
à
priori
,
in
nonnullis
prolixe
cam
inculcat
à
posteriori
;
is
,
&c.
who
was
to
Melancthon
,
what
Timothy
to
Paul
,
or
Prosper
to
Austin
,
hath
so
abundantly
made
it
evident
,
that
there
was
no
other
difference
betwixt
their
doctrine
of
praedestination
,
save
in
the
manner
of
delivering
;
Melancth.
beginning
à
posteriori
,
from
vocation
wrought
in
the
heart
,
&c.
Calvin
speaking
of
it
often
à
priori
,
as
conceived
in
the
bosome
of
the
Almighty
;
as
that
to
all
the
Arminian
party
,
who
boast
of
Melancthon
,
hee
hath
left
nothing
but
falsehood
joined
with
impudence
,
as
often
as
they
make
him
of
their
partie
.
2.
Next
you
produce
P.
Moulin
,
a
man
in
all
the
five
Articles
controverted
,
in
that
very
Anatome
by
you
cited
,
against
you
,
and
your
great
Dr
Arminius
,
that
a
man
would
wonder
what
was
become
of
your
forehead
,
when
you
call
for
help
from
him
.
For
what
though
in
some
one
odd
notion
of
yours
,
about
the
object
of
reprobation
,
he
may
seem
to
be
yours
,
should
that
embolden
you
to
produce
him
as
if
hee
were
compleatly
yours
?
If
you
had
the
spirit
of
valour
in
you
,
you
should
take
up
the
bucklers
for
him
against
Dr
Twisse
,
who
hath
made
it
evident
in
the
point
you
quote
him
for
,
that
Non
tenetur
Magister
sententiarum
in
hoc
Articulo
.
3.
The
last
man
you
quote
for
you
,
with
a
superlative
encomium
given
him
,
p.
29
&c.
is
our
own
Dr
Overall
.
(
though
some
[
(y)
](A78160-e59090-b)
(y)
As
they
who
subjoin'd
it
to
his
dissert.
de
praedest
.
&
repr
.
ascribe
that
treatise
to
Dr
Davenant
)
As
for
him
,
1.
If
hee
will
in
the
laxe
generall
phra●es
,
bee
no
otherwise
understood
,
then
as
Dr
Davenant
expounds
them
,
of
a
sufficiency
in
the
death
of
Christ
for
all
,
together
with
an
intention
,
that
Christs
death
should
be
a
generall
remedy
,
not
actuallie
to
bee
applied
to
all
,
but
applicable
to
all
upon
condition
of
faith
and
repentance
[
(z)
](A78160-e59140-b)
(z)
Though
reverend
B●sh●p
Davenant
in
his
dissert.
seem
to
g●e
a
way
by
himselfe
,
yet
the
summe
of
all
hee
would
have
,
himself
being
judge
,
p.
23.
is
but
this
,
Non
est
al●enum
à
divina
sapientia
,
statuere
&
ordinare
media
ad
finem
aliquem
appl●cabil●a
,
licet
intelligat
,
interveniente
aliquo
obstac●lo
,
quod
ipse
removere
non
d●crevit
,
ipsam
application●m
fieri
impediendam
.
Huc
of
ferri
potest
illud
Aquinatis
de
vest
.
disp.
de
praed●st
.
ubi
discrimen
ponit
,
inter
providentiam
communit●r
sumptam
&
praedestinationem
,
quae
est
specialis
pars
providentiae
:
providentia
(
inquit
)
ordinem
&
finem
respicit
tantum
,
praed●stinatio
respicit
exitum
vel
eventum
ordinis
Quae
per
providentiam
illam
communiorem
ad
si
nem
ordinantur
non
semper
finem
consequuntur
;
at
quae
per
praedestinationem
singularem
ordinantur
,
semper
consequuntur
,
&c.
.
When
I
shall
understand
this
to
be
all
which
you
plead
for
in
this
point
,
I
shall
be
willing
that
whatsoever
difference
about
this
may
remaine
betwixt
us
,
may
be
determined
in
a
coole
conference
.
2.
I
doubt
not
but
therefore
Dr
Overall
is
so
high
in
your
favour
,
not
so
much
because
he
symbolizeth
with
you
in
opinion
,
as
because
you
are
tickled
at
the
very
heart
,
that
he
as
well
as
you
,
plaies
upon
Calvin
,
as
elsewhere
he
doth
traduce
the
Puritans
also
(
who
have
been
cleared
of
the
crimes
,
by
as
wise
,
learned
,
and
more
moderate
a
[
*
](A78160-e59210-b)
*
Bishop
Vsher
in
his
Sermon
before
the
Commons
1620.
Bishop
Carleton
against
Montague
,
quo
supra
,
&c.
Bishop
then
himselfe
)
for
heterodoxie
about
praedestination
;
yet
what
both
you
and
he
bring
out
of
Calvin
,
doth
you
not
the
least
service
.
For
1.
If
in
both
places
Calvin
,
as
he
doth
understand
the
(
all
)
for
all
of
a
certaine
sort
,
viz.
for
all
so
belonging
to
Christ
mysticall
,
their
spirituall
head
,
as
all
without
exception
do
belong
to
Adam
their
naturall
head
:
Calvin
upon
the
place
hath
it
wel
,
waving
the
very
question
,
which
you
would
have
him
determine
for
you
,
De
nihilo
agitaretur
illa
quaestio
,
quia
non
disputat
Apostolus
quàm
paucis
,
vel
quàm
multis
prosit
mors
Christi
,
sed
intelligit
simpliciter
,
aliis
,
non
sibi
mortuum
esse
.
2.
What
though
he
say
and
truly
,
that
men
are
hindered
from
being
saved
by
their
own
incredulity
,
doth
he
any
where
say
,
1.
That
God
by
the
virtue
of
the
death
of
Christ
,
hath
resolved
to
take
away
that
incredulitie
from
every
body
?
2.
Or
doth
he
say
any
where
,
that
God
intended
Christs
death
should
save
all
,
whether
they
did
beleeve
or
not
?
But
you
cannot
forbeare
lashing
of
Calvin
,
no
otherwise
then
as
if
you
were
afraid
that
his
severe
ghost
,
per
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
might
arise
one
day
in
England
,
to
scourge
you
soundly
with
some
Presbyterian
rods
,
for
your
Interimisticall-Cassandrio-Arminio-Grotian
designes
:
But
feare
not
my
good
brother
,
old
Cynick
Calvin
is
dead
,
and
some
Erastian
Polititians
of
the
times
,
wil
it
seems
,
have
a
pious
care
of
you
,
that
you
shall
never
smart
under
any
such
discipline
.
Oh
happy
time
for
Mr
T.
P
!
Though
none
were
so
full
of
Helvidianisme
,
(
as
you
have
a
mind
to
upbraid
some
,
p.
19.
)
as
to
deny
any
generall
words
of
the
Scripture
,
which
they
would
have
rightlie
interpreted
,
not
expunged
;
yet
it
is
most
plaine
,
that
the
Church
in
all
ages
,
hath
been
for
speciall
Redemption
,
against
generall
Redemption
of
all
at
randome
.
And
this
appeares
,
1.
By
the
four
severall
interpretations
of
1
Tim.
2.
4.
which
your selfe
acknowledge
;
all
which
carried
it
off
from
the
generall
Redemption
,
which
you
mainteine
of
all
,
both
Elect
and
Reprobate
[
(a)
](A78160-e59490-b)
(a)
H●st
,
Gotesch
.
p●ssim
.
.
2.
By
the
frequent
objections
of
the
Pelagians
,
and
Semipelagians
,
where
with
they
upbraided
the
Catholiques
[
(b)
](A78160-e59520-b)
(b)
Faust
.
l.
1.
de
gra
&
l.
arb.
Dominium
Nostrum
Jesum
a●unt
humanam
carnem
,
non
pro
omnium
salute
sumpsisse
,
nec
pro
omn●bus
mort●um
esse
.
Hoc
omnimodis
Ca●hol●ca
detestatur
Eccl●si●
.
H●l●r
.
Epist.
ad
Augustinum
.
Inde
est
,
quod
●lius
sententiae
expositionem
,
inquiunt
M●ssilienses
,
non
cam
quae
arte
deprompta
●st
,
suspiciant
,
id
est
,
ut
non
nisi
omnes
homines
salvos
fieri
vult
,
&
non
eos
tantum
,
qui
ad
sanctorum
numerum
pertin●bant
,
sed
omnes
omni●ò
,
ut
nullus
habeatur
exceptus
.
,
for
denying
that
universalitie
of
Redemption
,
which
they
,
and
they
onely
did
mainteine
.
3.
By
the
expresse
,
full
,
and
distinct
confessions
of
the
first
Primitive
Churches
,
delivered
by
the
Church
of
Smyrna
[
(c)
](A78160-e59580-b)
(c)
Euseb.
lib.
4
,
cap.
15.
in
Epist.
de
Polycarpo
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
.
Which
tels
us
,
that
Christ
did
suffer
for
the
world
of
those
who
are
to
be
saved
,
conformable
to
the
expression
,
Rev.
21.
24.
delivered
in
by
Ambrose
[
(d)
](A78160-e59650-b)
(d)
Ambr.
de
vocat
Gent.
l.
2.
c.
3.
In
●lectis
&
praescitis
&
ab
omni
generalitate
discretis
,
specialis
quaedam
censetur
universitas
,
ut
de
toto
mundo
,
totus
mūdus
liberatus
●st
,
&
de
omnib
.
hominib
.
omnes
homines
videantur
redempti
.
In
eundem
sensum
,
quem
postea
expressit
Augustin
.
in
Joh.
15.
mundus
redemptionis
,
unus
,
ex
perditionis
al●ero
electus
,
qui
&
Epist.
102.
asserit
non
pe●●isse
u●um
ex
illis
,
pro
quibus
Christus
mortuus
est
.
,
who
tels
us
,
that
out
of
the
whole
world
,
the
whole
world
was
delivered
;
and
out
of
all
men
,
all
men
,
viz.
all
the
speciall
universalitie
,
who
were
elected
and
foreknowne
,
and
dissevered
from
all
generality
.
4.
As
for
the
second
Primitive
Churches
though
you
,
and
your
Grotius
,
p.
28.
thinke
none
so
unfit
to
speak
as
Austin
;
yet
I
hope
every
body
else
will
think
none
so
fit
to
be
heard
as
he
(
ut
supra
)
.
And
both
he
and
the
Valentinian
Councill
after
him
,
speak
out
as
distinctly
,
what
the
judgement
of
the
Church
was
in
this
point
,
as
if
you
were
to
have
it
from
Geneva
or
Dort
.
Nor
should
any
be
so
foolishlie
suspitious
,
as
to
surmise
,
that
Austin
brought
a
new
opinion
into
the
Church
,
the
contrarie
whereunto
,
he
himselfe
from
all
sorts
of
Authors
,
proves
at
large
against
the
quarrelsome
Pelagiant
,
whilst
he
doth
demonstrativelie
ad
oculum
cleare
it
[
(e)
](A78160-e59820-b)
(e)
August
.
l.
1.
c.
2.
con●ra
Julian
.
&
Respons.
ad
Artic
sibi
impos
.
art.
1.
Quod
ad
magnitudinem
&
potentiam
pr●tii
,
&
quod
ad
unam
pertinet
causam
generis
humani
,
sanguis
Chr●●●
.
redemptio
est
totius
mundi
.
sed
qui
hoc
saeculum
sine
side
Christ●
,
&
sine
r●genera
tionis
sacramento
p●rt●anseunt
,
redemptionis
alien●
sunt
.
Cum
itoque
,
per
unam
omnium
naturam
,
omnium
causam
à
Domino
nost●o
in
veritate
susceptam
,
●edempti
omnes
rectè
dicantur
,
non
tamen
omnes
captivitat●
sunt
eruti
,
redemptionis
proprietas
,
haud
dubium
,
penes
illos
est
,
de
quibus
princeps
bujus
mundi
,
missus
est
foràs
,
&
j
am
non
vasa
Dia
boli
,
sed
membra
sunt
Christi
:
Cujus
mors
non
impensa
est
humano
generi
,
ut
ad
redemptionem
ejus
,
etiam
qui
regenerandi
non
erant
,
pertinerent
:
Sed
ita
qa●d
per
unicum
exemplum
gestum
est
pro
universis
,
per
singulare
sacramentum
celebra●●tur
in
singulis
.
Poculum
quippe
immortalitatis
,
quod
consectum
est
de
infirmitate
nostra
,
&
virtute
divina
,
habet
quidem
in
se
,
ut
omnibus
profit
,
sed
si
non
bibitur
,
non
proficit
.
,
that
in
the
foundation
of
all
hee
wrote
about
Redemption
,
or
efficacious
grace
,
hee
was
one
with
all
the
Greek
and
Latine
Fathers
,
and
his
truth
in
this
,
is
witnessed
,
even
by
a
Bellarmine
.
And
in
truth
,
it
is
monstrous
to
conceive
Austins
opinions
to
have
been
so
new
,
as
the
Pelagians
and
Massilians
of
old
,
and
our
Arminian
Neopelagians
would
have
a
foolish
credulous
world
,
now
to
beleeve
:
For
it
can
hardlie
sinke
into
any
sound
mans
head
,
that
all
the
Affrican
and
Westerne
Churches
and
Councils
,
should
bee
so
fondlie
enamoured
with
one
Austin
of
Hippo
,
as
to
adhaere
to
him
novellizing
,
and
to
turne
his
writings
into
Canons
,
against
their
Catholique
received
tene●s
.
And
then
much
lesse
is
it
credible
,
that
the
Church
of
Rome
,
who
in
her
Pontifes
,
begun
to
take
unreasonable
state
upon
her
,
and
held
Austin
and
the
Africans
under
an
excommunication
[
(f)
](A78160-e59990-b)
(f)
Phil.
Morn
.
myst
.
iniqu
.
progr.
9.
&c.
upon
another
account
,
who
watched
for
advantage
of
Appeales
;
and
upon
that
score
,
was
long
before
shee
assented
to
the
condemnation
of
Pelagius
and
his
followers
;
I
say
it
is
no
way
credible
,
that
the
Roman
Church
,
should
against
her
owne
interest
,
have
suffered
her selfe
to
bee
swaied
by
poor
African
Austin
.
5.
All
this
is
most
evident
from
the
black
brand
of
infamy
,
wherewith
Austin
stigmatizeth
the
Pelagians
,
for
mainteining
,
as
now
the
Arminians
doe
,
That
men
are
redeemed
,
but
not
delivered
from
the
power
of
the
Devill
[
(g)
](A78160-e60060-b)
(g)
Aust.
lib
3.
cont
.
Julian
.
cap.
3.
redimuntur
,
sed
non
liberantur
,
lavantur
,
sed
non
abluuntur
;
Haec
sunt
sententiarum
portenta
vestrarum
.
Haec
paradoxa
Pelagianorum
Haereticorum
&c.
Caeterum
rogo
te
,
quomodo
potest
intelligi
ista
redemptio
,
nisi
à
malo
redimente
illo
,
qui
redimit
Israel
ab
omnib
.
iniquitatibus
suis
:
Vbi
enim
redemptio
sonat
,
intelligitur
&
pretium
;
&
quod
est
hoc
,
nisi
pretiosus
sanguis
agni
imm●culati
Jesu
Christi
?
De
hoc
autem
pretio
quare
sit
fusum
respondeat
ipseredemptor
,
ipse
mercator
,
Hic
est
(
inquit
)
sanguis
meus
qui
pro
multis
effunditur
.
in
remissionem
peccatorum
.
Pergite
adhuc
,
pergite
,
&
sicut
dicitis
,
in
sacramento
salvatoris
baptizantur
,
sed
non
salvantur
,
redimuntur
,
sed
non
liber
antur
,
&c.
Mirasunt
quae
dicitis
;
nova
,
falsa
sunt
quae
dicitis
;
mira
stupemus
,
nova
cavemus
,
falsa
convincimus
.
.
These
opinions
he
cals
portentous
,
new
,
Pelagian
,
Haereticall
paradoxes
,
more
wonderfull
than
those
of
the
Stoicall
Philosophers
:
And
though
it
be
true
(
as
the
late
Bishop
of
Salisbury
hath
learnedly
observed
)
that
that
place
in
the
letter
,
speakes
onely
of
children
;
yet
who
sees
not
,
that
by
just
analogie
,
it
may
bee
extended
to
others
?
And
elsewhere
the
Church
is
as
peremptorie
in
censuring
those
,
who
mainteined
,
that
Christ
died
as
well
,
and
as
much
for
unbeleeving
impenitents
,
as
for
beleeving
penitents
[
(h)
](A78160-e60120-b)
(h)
Concil.
Valent.
celebratum
Anno
855.
cap.
4.
Quidam
sunt
,
qui
sanguinem
Christi
,
etiam
pro
illis
impiis
,
qui
à
mundi
exordio
,
usque
ad
passionem
Domini
,
in
sua
impietate
,
&
aeterna
damnatione
puniti
sunt
,
effusum
definiunt
,
contra
illud
Propheticum
,
ero
mors
tua
,
O
mors
,
&c.
Illud
nobis
simpliciter
&
fideliter
tenendum
,
ac
docendum
placet
,
juxta
Apostolicam
&
evangelicam
veritatem
,
quod
pro
illis
,
hoc
datum
pretium
teneamus
,
de
quibus
ipse
Dominus
noster
dicit
:
Sicut
Moses
exaltavit
in
deserto
,
&c.
&
Apostolus
,
Christus
semel
oblatus
est
,
ad
multorum
exhaurienda
peccata
.
Add
to
this
the
sharp
censure
of
the
Church
of
Lyons
,
at
large
set
downe
in
Hist.
Ga●teshalci
,
p.
79
,
8●
,
81.
.
By
all
that
hath
been
said
,
I
doubt
not
,
but
every
ingenuous
Reader
will
easilie
grant
me
,
that
you
have
small
reason
to
brag
of
your
Gettings
,
either
in
your
Latine
,
p.
29.
or
your
English
Summarie
,
p.
31.
That
you
are
most
ridiculous
,
in
making
so
much
of
your
notion
out
of
Origen
,
p.
26.
about
everlasting
fire
not
being
prepared
for
wicked
men
,
but
for
the
Devill
and
his
Angels
,
as
to
repeat
it
againe
,
p.
29.
I
confesse
somewhat
faintlie
,
whilst
now
,
as
it
were
upon
second
thoughts
,
you
shuffle
in
the
terme
(
especially
)
and
not
by
a
peremptory
irrespective
decree
:
But
still
by
your
eagernesse
to
defend
Origen
,
you
1.
Leave
some
kind
of
suspicion
behind
you
,
as
if
in
processe
of
time
,
you
would
goe
on
with
him
,
to
mainteine
redemption
from
hell
it selfe
,
yea
,
salvation
of
Devils
.
2.
You
quite
forget
your
owne
reasoning
,
p.
21.
where
against
Gods
being
the
author
of
mans
death
,
you
say
,
if
death
be
that
monster
,
of
which
sinne
is
the
dam
that
brings
it
forth
,
how
foul
a
thing
must
be
the
Sire
?
And
can
there
be
any
greater
blasphemy
,
then
to
bring
Gods
providence
into
the
pedegree
of
death
?
And
is
it
lesse
blasphemous
to
make
God
the
author
of
preparing
eternal
torments
,
for
those
who
were
once
the
Lords
more
noble
creatures
,
Angels
,
though
now
Devils
,
then
to
prepare
the
like
torments
for
as
great
,
if
not
greater
sinners
,
wicked
men
,
and
that
for
the
punishment
of
their
sinnes
?
But
I
will
leave
you
at
your
leasure
to
unriddle
this
,
and
take
my
leave
of
you
at
this
time
,
from
this
your
second
Chapter
.
I
will
presume
,
my
Reader
will
much
thank
me
,
if
I
shall
affect
more
brevity
in
the
Replies
which
I
make
upon
the
three
following
Chapters
;
which
therefore
I
will
most
solemnly
promise
him
to
doe
,
and
for
that
purpose
resolve
to
give
in
mostly
my
marginall
quotations
in
more
short
references
,
and
not
at
large
,
as
hitherto
I
have
done
.
I
will
in
the
beginning
of
each
Chapter
,
deliver
in
such
generals
,
as
shall
quite
overthrow
all
his
wild
Asiatick
discourses
,
in
the
severall
Sections
,
and
then
content
my selfe
with
some
briefe
Strictura's
upon
his
niblings
at
sound
doctrine
;
and
give
him
leave
to
please
himselfe
and
foolish
people
,
with
his
gawdy
rhetoricke
.
I
may
the
rather
take
this
course
,
for
that
,
what
followes
,
hath
been
much
confuted
in
what
hath
been
said
;
his
whole
design
opened
;
and
because
with
not
many
materiall
variations
,
unlesse
in
what
he
hath
out
of
Roetius
,
and
in
his
distinctions
,
about
necessity
and
contingency
.
I
find
that
from
this
chap.
3.
p.
32.
even
unto
the
very
end
,
his
booke
is
almost
verbatim
the
same
,
with
his
first
renounced
papers
;
unto
which
I
hope
every
body
will
say
,
I
have
answered
enough
,
if
not
too
much
.
These
papers
may
one
day
see
the
light
,
if
the
Church
be
any
way
pleased
with
any
of
my
poore
endeavours
,
in
the
defence
of
her
truth
and
grace
.
Chap.
3.
from
p.
32.
to
54.
SIR
,
THE
method
of
your
proceedings
in
these
three
Chapters
,
seems
to
me
somewhat
mysticall
;
In
the
first
you
plead
strangely
against
Sir
N.
N.
(
whom
because
,
as
you
would
have
us
beleeve
,
p.
10
,
11.
your
affrighted
fancy
mistakes
to
be
a
Calvinist
,
you
lay
the
harder
at
)
That
God
is
not
the
author
of
sinne
.
In
the
second
and
this
third
,
That
he
is
not
so
much
as
the
author
of
punishment
,
whether
temporall
or
eternall
;
and
yet
(
whether
soberly
or
no
,
as
you
talke
of
Calvin
,
p.
30.
I
know
not
,
but
surely
enough
)
you
begin
this
Chapter
,
p.
32.
with
a
palpable
contradiction
to
your selfe
,
when
you
say
,
That
every
reprobate
is
praedetermined
to
eternall
punishment
,
sure
then
,
God
is
the
author
or
efficient
cause
of
that
punishment
;
unlesse
he
be
not
the
author
of
all
that
he
determines
to
doe
or
inflicts
;
the
conditionality
or
absolutenesse
of
it
,
alters
not
the
case
.
It
had
been
somewhat
hard
for
me
to
have
divined
,
what
you
aimed
at
in
these
eccentrick
Chapters
and
Sections
,
unlesse
you
had
indoctrinated
my
plumbeous
cerebrofity
,
by
a
kind
dilucidary
,
which
you
set
downe
,
p.
46.
●in
foure
severall
propositions
;
whereof
the
first
is
,
without
more
ado
,
allowed
you
;
and
if
you
please
,
you
may
understand
it
of
the
sole
efficient
,
or
rather
deficient
cause
.
The
2.
and
3.
are
easily
granted
you
,
if
by
cause
you
will
but
understand
the
sole
meritorious
cause
,
not
the
sole
efficient
cause
;
nay
,
that
you
may
perceive
how
kind
hearted
I
am
,
now
I
am
on
the
giving
hand
,
I
will
grant
you
the
fourth
also
,
which
is
the
great
thing
you
doe
strenuouslie
fight
for
,
tanquam
pro
aris
&
focis
:
Provided
alwaies
,
that
1.
By
reprobation
,
you
understand
(
as
no
where
you
seeme
to
doe
otherwise
)
positive
poenall
reprobation
,
or
praedamnation
;
which
none
of
your
fiercest
adversaries
maintaine
to
be
decreed
or
inflicted
but
for
sinne
[
(i)
](A78160-e60560-b)
(i)
So
Dr
Twisse
often
,
Calvin
in
2
Thes.
2.
Reprobi
suo
delicto
morti
devoti
sunt
,
non
pereunt
,
nisi
qui
digni
sunt
.
Zanc.
de
nat.
Dei
.
l.
5.
p.
712.
peccatum
non
est
causa
rejectionis
,
sed
est
causa
damnationis
.
.
2.
That
by
condition
,
you
doe
not
understand
the
condition
of
Gods
eternall
,
internall
,
immanent
act
of
willing
,
but
of
the
thing
willed
,
or
the
damnation
to
bee
inflicted
[
(k)
](A78160-e60640-b)
(k)
D
▪
Riv.
de
reprob
.
12.
Decrevit
eos
quos
reprobavit
,
propter
peccatum
damnare
;
neque
tamen
propterea
sequitur
,
peccatum
esse
causam
decreti
,
quam●is
est
causa
rei
decretae
:
quia
potuisset
Deus
,
etiam
considerato
peccati
merito
,
homines
illos
revocare
ad
meliorem
viam
,
quod
aliis
accidit
,
qui
non
minus
in
se
habebāt
causam
damnationis
.
Sed
tamen
non
decrevit
Deus
absolutè
eis
infligere
poenam
,
sine
conditione
peccati
,
et
si
conditione
posita
,
potuisset
non
infligore
.
.
3.
That
by
condition
you
doe
not
understand
such
a
causall
condition
,
as
was
in
no
sort
arbitrary
unto
God
,
to
have
taken
,
or
not
have
taken
the
advantage
of
;
for
if
so
,
we
must
all
have
been
damned
;
for
God
saw
sin
enough
in
all
.
And
now
we
seem
to
have
made
up
the
composition
you
put
in
for
,
p.
47.
I
might
allow
my selfe
an
holy
day
with
my
Mr
T.
P's
good
leave
,
as
finding
little
worke
for
mee
to
doe
about
this
Chapter
:
But
that
you
may
know
,
how
much
better
I
like
to
keep
at
my
worke
,
then
to
play
,
I
will
adventure
to
doe
two
things
.
1.
Without
all
craft
and
deceit
,
(
as
much
of
it
lurks
in
generals
)
to
put
in
some
generals
,
which
to
any
intelligent
attentive
Reader
,
shall
quite
overthrow
all
or
most
of
the
particulars
of
this
Chapter
,
untill
,
p.
47.
2
Out
of
my
free
heartednesse
towards
you
,
I
shall
affixe
some
Animadversions
to
your
text
,
where
you
are
jeering
,
railing
at
,
or
nibling
at
doctrine
,
that
cannot
,
must
not
be
gainsaid
.
In
reference
to
the
first
,
I
have
(
as
briefly
as
the
matter
will
beare
)
these
foure
things
to
say
.
1.
In
what
sense
our
Divines
say
or
say
not
,
that
Gods
decree
of
election
or
reprobation
is
absolute
.
2.
That
in
the
sense
to
be
opened
,
that
of
irrefragable
Archbishop
Bradwardine
,
must
needs
be
true
,
that
all
Gods
decrees
or
wils
are
absolute
.
3.
That
reverend
Mr
T.
P.
in
this
very
Chapter
,
saith
as
much
in
effect
.
4.
I
shall
shew
what
be
Mr
T.
P's
chiefe
mistakes
and
grand
sophismes
,
throughout
the
body
of
this
Chapter
.
As
to
the
first
,
I
might
justly
referre
to
the
very
first
thing
,
which
I
have
done
in
my
first
papers
,
wherein
I
have
at
large
handled
this
,
the
rather
,
because
I
may
hope
,
that
that
which
relates
to
the
stating
of
the
questions
belonging
to
these
3
,
4
,
5.
Chapters
,
may
come
to
light
not
long
after
this
.
Yet
lest
any
disaster
should
fall
out
,
take
the
very
abstract
of
all
,
thus
.
1.
As
for
the
termes
,
absolute
,
necessary
,
irrespective
,
fatall
,
irresistible
,
&c.
they
are
not
chosen
by
us
[
(l)
](A78160-e60840-b)
(l)
Bp
Carletons
Exam.
p.
14.
Wee
use
not
these
termes
;
we
reject
them
,
we
need
them
not
,
we
have
enough
in
Scripture
to
maintaine
this
doctrine
.
,
who
have
others
more
scripturall
(
as
these
are
not
)
to
expresse
our
meaning
,
about
Gods
decrees
;
but
rather
imposed
upon
us
by
our
adversaries
;
who
also
in
that
imposition
,
usually
understand
them
not
in
that
sense
,
which
wee
sometimes
have
when
wee
are
forced
to
make
use
of
some
of
them
;
but
in
the
sense
they
are
pleased
to
give
them
,
for
the
making
of
us
and
our
doctrine
odious
.
But
as
for
the
termes
of
irrespective
,
conditionall
,
incomplete
,
indefinite
,
not
peremptorie
,
they
are
termes
of
our
adversaries
owne
coining
,
though
farre
lesse
scripturall
than
most
of
the
former
,
and
therefore
ought
not
by
them
to
bee
disowned
.
When
we
say
then
(
e.
gr.
)
at
any
time
,
That
Gods
decree
is
absolute
,
we
meane
not
that
it
is
,
1.
Irrationall
,
that
were
an
abhorred
blasphemy
against
the
God
of
all
reason
:
As
he
can
doe
no
unrighteous
thing
,
so
,
nor
irrationall
;
how
little
soever
men
or
Angels
may
be
able
to
give
a
reason
of
that
justice
[
(m)
](A78160-e60920-b)
(m)
See
Calvin
at
large
before
,
citing
Scripture
,
&
Austin
for
his
de
praedest.
700.
&
728.
voluntati
ejus
quis
resistit
,
nunquid
responsum
est
ab
Apostolo
,
O
homo
,
falsum
est
quod
dixisti
.
Non
;
sed
responsum
est
,
O
homo
,
quis
tu
es
,
qui
responsas
Deo
?
.
2.
Or
that
it
is
devoid
of
,
and
hath
no
respect
to
an
efficient
,
materiall
,
formall
,
or
finall
cause
,
ab
interno
movens
,
moving
from
within
;
though
we
denie
all
cause
moving
from
without
,
causam
procatarcticam
,
and
all
distinctive
conditions
formall
,
in
or
from
an
externall
object
[
(n)
](A78160-e61000-b)
(n)
Riv.
disp.
5
Thes.
3
&
4
D
▪
Dav.
in
prolegom
.
de
Rep.
moving
from
without
.
It
will
be
an
aeternall
truth
,
that
praedestinatio
non
egreditur
extra
se
.
3.
Or
that
it
is
without
all
science
or
praescience
of
what
shall
be
,
or
shall
not
be
future
,
as
to
different
conditions
and
qualifications
in
the
object
,
(
this
were
horribile
dictu
,
to
throw
dust
in
the
Almighties
eies
[
(o)
](A78160-e61090-b)
(o)
V●de
Walaeum
cap.
3.
de
provid
.
cont
.
Corvin
.
p.
71.
Licet
verum
sit
quod
decretum
ejus
antecedat
scientiam
visionis
;
quia
alioqui
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
aut
temeraria
existentia
induceretur
;
tamen
&
boc
verum
est
,
scientiam
&
sapientiam
Dei
hic
esse
divinae
voluntatis
quasi
norma
,
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
,
)
though
we
say
not
,
dare
not
say
,
cannot
prove
it
when
we
have
said
it
,
that
God
doth
from
aeternity
discerne
this
or
that
upon
the
praescience
of
,
or
for
the
sake
of
those
different
qualifications
.
4.
Lesse
,
by
an
absolute
decree
,
doe
we
understand
(
as
Mr
T.
P.
and
all
the
Jesuiticall
,
Anticalvinisticall
,
&c.
associates
with
him
,
would
faine
make
the
world
beleeve
,
that
we
hold
)
such
a
decree
,
which
for
salvation
or
damnation
,
was
intended
to
be
executed
,
without
all
consideration
of
the
different
wils
and
behaviours
of
men
[
(p)
](A78160-e61200-b)
(p)
That
would
bee
decretum
horribile
indeed
,
even
a
very
cyclopick
one
;
monstrum
horrendum
,
&c.
Vide
Apol.
Remonstr.
,
so
as
that
,
though
men
had
beleeved
or
repented
never
so
much
from
their
whole
heart
,
yet
by
vertue
of
an
absolute
decree
,
they
should
bee
designed
to
eternall
torments
,
and
dragged
to
them
;
and
others
againe
(
whom
Episcopius
,
in
scorn
,
speaking
of
the
Elect
,
cals
albae
gallinae
filios
)
by
vertue
of
their
election
,
should
bee
as
certaine
for
heaven
,
whatever
their
lives
and
faiths
had
been
;
As
that
fur
praedestinatus
(
a
booke
which
extremely
all
the
Batavian
and
English
Arminian
partie
,
are
taken
with
,
nota
loquor
)
would
have
the
world
beleeve
,
that
upon
our
principles
,
he
was
after
his
horrid
debaucheries
,
and
his
impenitence
in
them
all
[
(q)
](A78160-e61300-b)
(q)
See
fur
praedest
.
ad
finem
,
when
he
comes
to
his
Te
Deum
,
p.
64
,
65
,
&c.
where
hee
doth
most
wickedly
misrepresent
and
misapply
some
undeniable
truths
.
These
wild
phancies
are
no
other
then
the
slanderous
expuitions
of
malicious
inveterate
enemies
of
us
and
the
Church
;
for
the
venting
of
which
pray
God
forgive
them
,
and
make
the
Church
as
really
to
shunne
them
,
as
the
woman
upon
Eagles
wings
,
did
flye
from
the
red
Dragon
,
when
hee
cast
a
flood
of
water
after
her
,
&c.
Rev.
12.
15.
All
that
we
meane
,
when
we
say
that
Gods
decrees
are
absolute
,
is
,
that
,
1.
They
be
soveraigne
,
free
,
unforced
,
Eph.
1.
11.
not
dependent
,
praedestinatio
non
est
in
potestate
praedestinati
,
sed
praedestinantis
[
(r)
](A78160-e61370-b)
(r)
Anselm
.
Si
vis
omnium
,
quae
fecit
Christus
&
passus
est
,
scire
necessitatem
;
scito
,
quia
ipse
voluit
.
.
2.
Eternall
,
not
temporall
.
3.
Unchangeable
,
not
alterable
.
4.
Infallible
,
certaine
,
by
vertue
of
Gods
counsell
(
not
doubtfull
)
and
in
this
sense
necessarie
.
5.
Definite
and
personall
:
not
generall
and
indefinite
,
relating
rather
to
generall
conditions
,
then
having
respect
to
particular
persons
,
or
events
.
6.
Praeconstituent
,
and
in
time
effecting
every
thing
any
way
conducing
to
salvation
,
in
the
way
of
causes
,
meanes
,
qualifications
,
&c.
So
that
every
thing
which
is
accompanying
salvation
,
is
a
proper
fruit
of
the
decree
of
election
;
onely
permissive
,
and
governing
of
every
sinfull
thing
,
which
tends
to
the
chambers
of
death
[
(s)
](A78160-e61420-b)
(s)
In
malis
est
antecessio
ordinis
,
non
causalitatis
.
,
which
are
not
fruits
of
reprobation
,
but
meerly
consequents
;
yet
all
punishments
,
whether
temporall
or
eternall
,
are
prepared
by
God
.
In
a
word
(
for
many
more
things
might
be
profitably
added
)
even
whatsoever
this
Author
,
and
the
lesse
profligate
sort
of
Batavian
Remonstrants
would
seem
to
ascribe
to
praescience
,
wee
doe
as
much
ascribe
to
praedetermination
,
the
ground
of
al
that
which
they
cal
scientiam
visionis
:
And
by
so
doing
,
we
do
as
little
introduce
Manichism
,
Stojcism
,
&c.
as
themselves
[
(t)
](A78160-e61500-b)
(t)
See
Dr
Davenants
Animadversions
,
p
36
,
37.
.
Now
2.
That
all
decrees
in
God
,
properly
so
called
,
in
the
sense
declared
,
must
needs
be
absolute
,
I
prove
especially
,
1.
By
Bradwardines
Argument
,
as
Dr
Twisse
relates
it
[
(u)
](A78160-e61540-b)
(u)
Dr
Twisse
,
Synod
of
Dort
,
and
Arles
,
p.
68.
,
unto
which
he
subjoines
another
of
his
owne
.
2.
By
the
direct
tendency
,
which
the
contrary
opinion
hath
to
Atheisme
it selfe
,
and
that
the
grossest
also
.
For
the
first
,
He
first
proves
out
of
Bradwardine
,
that
if
we
yield
not
to
the
absolutenesse
of
Gods
decree
,
we
must
like
wicked
men
,
ambulare
in
circulo
,
walke
the
rounds
till
our
heads
runne
round
.
His
argument
is
thus
:
If
there
be
any
conditionall
will
in
God
,
(
I
meane
this
quoad
actum
volentis
,
or
decernentis
)
the
condition
of
that
will
of
God
,
is
either
willed
by
God
,
or
not
:
If
not
willed
by
him
,
then
that
must
bee
acknowledged
to
come
to
passe
in
the
world
,
without
the
will
of
God
,
which
hee
holds
to
be
a
great
absurdity
:
But
if
that
condition
be
also
in
some
sort
willed
by
God
,
then
either
absolutely
or
conditionally
:
If
absolutely
,
then
also
the
thing
conditionated
,
shall
be
absolutely
willed
by
God
.
But
if
it
be
said
,
that
the
condition
spoken
of
,
is
willed
conditionally
,
then
a
way
is
open
to
a
progresse
in
infinitum
,
which
all
disclaime
;
for
it
would
make
us
all
runne
round
,
runne
round
,
In
montibus
inquit
,
erant
,
&
erant
in
montibus
illis
.
That
which
hee
subjoines
of
his
owne
,
is
no
lesse
strong
,
and
therefore
he
hath
challenged
all
the
Arminians
in
the
world
to
answer
it
,
many
yeares
agoe
,
yet
no
Reply
is
made
.
That
Achillean
Argument
of
his
in
the
same
place
,
he
sets
down
thus
.
If
any
will
of
God
be
not
absolute
,
but
conditionall
,
then
surely
the
decrees
of
damnation
and
salvation
are
conditionall
,
even
to
the
very
Acts
of
Gods
decrees
:
But
(
saith
he
)
I
will
evidently
demonstrate
,
that
in
Christian
reason
,
this
cannot
be
:
For
if
any
thing
be
a
condition
of
the
decree
of
salvation
,
then
either
by
the
necessity
of
Nature
,
or
by
the
constitution
of
God
;
Not
by
the
necessitie
of
Nature
,
as
is
evident
of
it selfe
,
and
all
confesse
;
but
neither
by
the
constitution
of
God
;
for
then
God
did
constitute
,
that
is
,
ordeine
,
that
upon
the
position
of
such
a
condition
,
to
wit
,
faith
,
&c.
he
would
ordeine
man
to
salvation
.
Marke
,
I
pray
,
the
notorious
absurdity
hereof
,
God
did
ordeine
,
that
he
would
ordeine
,
or
God
did
decree
,
that
he
would
decree
;
where
the
eternall
acts
of
Gods
decree
and
ordination
,
is
made
the
object
of
his
decree
or
ordination
;
whereas
it
is
well
knowne
,
that
the
objects
of
Gods
decrees
are
onely
things
temporall
,
and
not
eternall
.
Thus
farre
he
,
whom
we
may
stile
our
English
Austin
,
or
our
Bradwardinus
redivivus
;
who
,
as
I
have
heard
him
say
often
,
when
hee
was
but
a
young
scholler
in
New
Colledge
,
transcribed
all
Bradwardine
with
his
owne
hand
.
A
man
more
fit
to
be
heard
in
these
matters
,
then
Grotius
the
Great
.
2.
As
for
the
direct
tendency
of
the
contrary
opinion
about
the
respectivenesse
and
conditionality
of
Gods
decrees
,
to
grosse
Atheism
;
to
say
nothing
of
the
great
[
(x)
](A78160-e61670-b)
(x)
In
his
Arcan
.
Arminianism
.
lib.
2.
in
octa
.
&
eorum
defensio
in
410.
undertakings
of
D.
Nich.
Vedelius
,
(
a
man
,
as
I
am
well
assured
,
my
good
friend
Mr
T.
P.
can
no
way
brook
,
as
little
I
think
as
he
can
answer
him
)
I
prove
by
these
following
arguments
,
which
I
shall
presently
set
down
,
Dr
Twisse
had
some
reason
to
ask
[
(y)
](A78160-e61740-b)
(y)
Against
Mr
Mason
,
p.
37.
why
it
should
not
be
possible
for
an
Infidell
to
turn
Manichee
,
and
an
Arminian
to
turne
Atheist
,
if
he
be
not
one
already
.
And
possibly
,
that
author
of
whom
the
same
Doctor
speaks
,
and
who
in
his
time
,
was
a
knowne
oracle
to
all
the
English
Arminian
party
,
had
some
sense
of
this
,
who
because
(
as
the
late
B.
of
Salisbury
observed
against
Vorstius
[
(z)
](A78160-e61790-b)
(z)
Animadvers
.
p.
520.
he
was
loath
to
admit
of
such
a
praedestination
as
agreeth
with
Gods
nature
,
hee
shaped
out
a
nature
for
God
,
sutable
to
that
praedestination
which
he
dreamed
of
,
when
hee
was
not
ashamed
to
protest
,
That
he
thought
it
lesse
dishonourable
to
the
blessed
Trinity
,
to
say
with
the
Atheist
,
there
is
no
God
,
then
to
feign
such
a
God
,
as
the
decree
maintained
by
the
Contra-Remonstrants
maketh
him
to
be
.
Now
the
chiefe
Arguments
to
prove
the
tendency
of
the
respective
conditionall
decree
to
Atheisme
,
are
these
which
I
shall
now
give
in
short
,
but
which
I
shall
,
God
giving
me
life
,
health
,
and
opportunity
,
bee
willing
to
draw
out
more
largely
,
whensoever
I
shall
be
called
forth
thereunto
,
or
dared
out
by
any
of
the
great
Grandees
of
the
contrary
faction
.
1.
Respectiveness
in
Gods
decrees
ab
aeterno
,
as
to
the
internall
act
of
willing
in
himself
,
introduceth
a
chiefe
cause
before
the
chiefe
and
first
cause
;
and
by
this
meanes
nullifieth
a
Deity
,
as
even
Arminius
himselfe
confesseth
[
(a)
](A78160-e61870-b)
(a)
Armin.
disput.
de
Deo
Thes
.
51.
Austin
de
Genes.
contra
Manich.
l.
1.
c.
2.
voluntas
Dei
,
omnium
quae
sunt
,
ipsa
est
causa
:
Sin
.
habet
causam
voluntas
Dei
,
est
aliquid
.
quod
antecedit
voluntasem
Dei
,
quod
nefas
est
credere
.
Vide
Walaeum
contra
Corvin
.
cap.
3.
de
provid
.
p.
98
,
99.
.
And
truly
what
more
essentiall
to
God
,
as
such
,
then
to
be
the
first
and
chiefe
of
all
things
,
which
are
or
shall
be
?
This
once
denied
,
overturnes
all
Deitie
,
and
so
I
think
introduceth
a
worse
mischiefe
then
the
most
hurtfull
evill
,
which
even
the
praedominancie
of
splendida
bilis
in
Mr
T.
P.
durst
object
against
us
,
when
p.
55.
he
chargeth
us
with
Manichisme
,
which
as
cursed
as
it
is
,
is
some
what
better
then
Atheisme
,
by
how
much
better
it
is
to
have
one
God
too
much
,
then
none
at
all
.
2.
It
introduceth
a
most
fatall
fatality
,
worse
then
any
of
the
Stoicks
feigning
,
with
which
also
,
in
the
same
place
hee
doth
upbraid
us
,
viz.
such
a
fate
as
doth
not
onely
bind
the
creatures
,
according
to
the
decree
and
appointment
of
the
great
God
,
but
which
doth
bind
the
supremum
numen
it selfe
,
according
to
the
vertible
cylindricall
will
of
a
vaine
creature
,
turning
upon
his
tropicks
,
contrary
to
the
will
and
determination
of
God
.
3.
It
introduceth
an
eternall
futurtion
of
all
contingent
voluntary
things
before
any
decree
,
either
of
God
,
or
of
man
,
hath
passed
upon
them
.
No
decree
of
God
,
say
our
great
patrons
every
where
,
hath
passed
upon
them
;
for
that
would
bring
in
praedetermination
,
before
praescience
,
a
thing
which
to
their
soule
,
is
more
hatefull
,
then
the
lame
and
the
blind
were
to
Davids
,
2
Sam.
5.
6.
No
decree
of
man
could
,
who
certainly
ab
aeterno
,
could
not
determine
himselfe
,
this
or
the
other
way
;
Non
ens
non
habet
affectiones
.
4.
It
divorceth
,
yea
,
nullifieth
aeternall
praescience
in
God
,
and
it
was
Austins
saying
many
hundred
yeares
agoe
,
Qui
tollit
praescientiam
,
tollit
Deum
.
It
divorceth
praescience
from
praedetermination
;
for
according
to
our
Mr
T.
P.
and
the
rest
of
the
upholders
of
the
respective
decree
,
all
future
contingent
things
are
only
foreknowne
,
but
not
determined
;
See
Mr
T.
P.
throughout
all
his
Boethian
discourse
,
à.
p.
48.
to
the
end
of
the
Chapter
.
And
thus
we
have
an
absolute
praescience
,
&
but
a
conditionall
praedetermination
;
so
that
whereas
in
men
,
it
is
yet
an
undetermined
question
in
the
schools
[
(b)
](A78160-e62210-b)
(b)
Dr
Riv.
Synops
purior
.
Theolog.
&
disp.
de
lib.
arb.
cap.
8.
Thes.
5.
,
whether
mans
rationall
judgement
,
and
his
rationall
will
,
make
two
distinct
faculties
really
,
rather
then
notionally
onely
,
distinct
;
in
God
,
praescience
and
praedetermination
,
must
be
both
in
nature
,
and
in
time
distinct
;
nay
it
nullifieth
all
eternall
praescience
;
for
never
yet
have
the
Arminians
,
though
provoked
by
their
adversaries
to
doe
it
a
thousand
times
,
been
able
or
willing
to
shew
,
how
all
meer
contingent
things
,
(
as
for
example
)
in
themselves
,
as
the
foreseen
faith
of
Paul
[
(c)
](A78160-e62310-b)
(c)
Austin
.
de
bon.
perseverant
.
Haec
dona
Dei
quae
dantur
electis
,
secundum
Dei
propositum
,
quibus
datum
est
,
&
incipere
credere
,
&
in
fide
usque
ad
vitae
hujus
terminum
perseverare
,
sicut
tanta
rationum
atque
authoritatum
contestatione
probavimus
;
haec
inquam
,
Dei
dona
,
si
nulla
est
praedestinatio
quam
defendimus
,
non
praesciuntur
à
Deo
,
praesciuntur
autem
.
Haec
est
igitur
praedestinatio
quam
defendimus
.
Vnde
aliquando
eadem
praedestinatio
significatur
etiam
nomine
praescientiae
.
,
and
the
infidelity
of
Judas
,
should
from
eternity
passe
from
the
condition
of
meer
possibility
or
contingency
,
into
a
condition
to
be
certainly
foreseen
as
future
,
before
all
divine
praedetermination
.
He
that
among
the
Arminians
can
unriddle
this
,
erit
mihi
magnus
Apollo
;
which
because
the
wisest
of
them
could
never
doe
,
therefore
Episcopius
leaves
it
questionable
,
whether
there
be
any
such
matter
[
(d)
](A78160-e62360-b)
(d)
Episcop.
Thes.
privat
.
,
and
the
rest
,
though
otherwise
vocall
enough
,
are
Mutes
about
it
,
throughout
their
Synodalia
Scripta
.
5.
It
is
most
praejudiciall
to
Gods
wisdome
and
power
,
as
well
as
to
divers
other
attributes
,
which
I
will
not
now
mention
.
1.
To
his
wisdome
;
God
and
Nature
we
use
to
say
,
make
nothing
in
vaine
;
But
according
to
the
opinion
(
if
a
man
may
so
speak
in
imitation
of
our
Mr
T.
P.
p.
13.
)
of
the
conditionall
praedestinarians
and
reprobatarians
,
God
hath
made
all
rationall
creatures
,
men
&
Angels
,
in
vain
,
contrary
to
Prov.
16.
14.
before
hee
could
foretell
,
or
had
determined
their
temporall
or
eternall
conditions
,
what
should
become
of
them
,
for
good
or
evill
.
2.
To
his
power
,
in
bringing
to
passe
whatsoever
he
will
,
in
heaven
,
or
in
earth
,
Psal.
135.
6.
[
(e)
](A78160-e62440-b)
(e)
Aust.
Enchirid.
cap.
90.
Nisi
hoc
credamus
,
periclitatur
ipsum
confessionis
initium
,
quia
in
Deum
patrem
omnipotentem
credere
confitemur
,
neque
enim
ob
aliud
veraciter
omnipotens
diceretur
,
nisi
quia
quicquid
vult
,
potest
,
nec
voluntate
cujusquam
creaturae
voluntatis
omnipotentis
impeditur
effectus
.
What
man
is
there
,
who
if
it
lay
in
his
power
,
would
not
make
all
his
purposes
absolute
?
and
shall
not
this
be
in
the
power
of
God
,
yea
effected
by
him
?
6.
According
to
this
Divinity
,
we
are
not
to
pray
,
Mat.
6.
Thy
will
be
done
on
earth
,
as
it
is
in
heaven
,
but
contrà
,
Thy
will
be
done
in
heaven
,
as
men
shall
conclude
upon
it
on
earth
.
7.
It
introduceth
a
number
of
uncerteine
velleities
,
and
wouldbees
,
in
the
Almighty
,
in
propriety
of
speech
,
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
which
belike
our
Mr
T.
P.
p.
40.
is
not
affraid
to
ascribe
to
him
,
though
his
Arminius
[
(f)
](A78160-e62560-b)
(f)
Armin.
disput.
4.
de
Deo
.
thinke
,
and
that
truly
,
that
it
is
most
unbecomming
the
divine
Majesty
.
By
these
,
and
I
cannot
tell
how
many
myriads
more
of
absurdities
,
it
is
easie
to
see
,
whither
conditionall
decrees
would
carry
us
,
even
to
put
it
into
our
creed
,
Deum
non
curare
mortalia
quenquam
.
3.
(
For
that
was
the
third
thing
proposed
by
me
)
Reverend
Mr
T.
P.
himselfe
,
our
ipse
dixit
himselfe
,
(
for
I
am
sure
we
have
in
this
Pamphlet
,
a
world
of
dictates
,
rather
then
Arguments
from
him
)
is
forced
to
yield
to
the
substance
of
all
that
hath
been
said
,
for
the
absolutenesse
of
Gods
decrees
,
in
the
sense
declared
,
when
he
tels
us
,
p.
51.
That
the
distinction
of
voluntas
antecedens
&
consequens
,
(
and
he
explaines
the
Antecedent
will
of
God
,
by
conditionall
upon
the
place
)
is
not
made
in
respect
of
Gods
will
simply
(
in
which
there
cannot
be
either
prius
or
posterius
)
but
in
respect
of
the
things
which
are
the
objects
of
his
will
.
And
good
Sir
,
ought
you
not
to
have
knowne
,
that
all
the
dispute
betwixt
you
and
your
adversaries
,
is
about
the
internall
simple
act
of
Gods
will
,
and
not
about
the
externall
object
,
or
thing
willed
by
him
?
Doe
you
not
then
perceive
,
as
yet
,
how
handsomely
and
soberly
by
this
concession
,
you
doe
quite
and
clean
overthrow
all
that
you
labour
to
build
up
,
throughout
your
whole
book
,
and
especially
this
Chapter
?
Truly
as
the
wisest
are
observed
,
not
to
be
wise
at
all
times
,
nemo
sapit
omnibus
horis
:
So
neither
are
the
wildest
alwaies
out
,
they
have
their
dilucida
intervalla
;
est
&
olitor
aliquando
opportuna
loquutus
.
In
the
odnesse
of
the
looke
and
meane
of
your
booke
(
to
phrasifie
a
little
with
you
)
you
are
all
for
the
conditionality
of
Gods
decrees
,
and
staringly
against
all
absolutenesse
;
but
here
all
upon
a
sodaine
in
this
your
saying
,
you
are
as
much
for
an
absolute
decree
,
as
any
of
your
Calvinisticall
Adversaries
would
have
you
.
You
belike
are
one
of
the
modern
Polititians
,
you
doe
loqui
cum
vulgo
,
but
sentire
cum
sapientibus
.
If
so
,
Sir
,
let
wise
men
have
more
of
your
meaning
and
fools
more
of
your
gaping
.
But
if
yet
you
doe
not
understand
,
how
fairely
by
this
grant
,
you
have
broken
the
back
of
your
finically
fine
Corrected
Copy
,
learn
it
from
Doctor
Twisse
,
for
once
,
whom
you
have
so
often
wrested
and
abused
;
who
though
hee
never
thought
of
you
when
he
wrote
it
,
yet
now
speaks
very
pertinently
to
you
thus
[
(g)
](A78160-e62880-b)
(g)
Dr
Twisse
against
Mr
Hoard
,
p.
49.
.
I
would
not
have
any
think
,
that
I
reject
any
of
those
ancient
Fathers
,
that
seem
to
bee
most
opposite
to
Austins
opinion
,
in
the
point
of
praedestination
.
I
think
they
may
be
fairely
and
scholastically
reconciled
,
without
acknowledging
of
so
much
difference
betwixt
them
,
as
Vossias
maketh
,
and
tha●
by
such
an
interpretation
,
as
sometimes
is
admitted
by
Vossius
himselfe
of
his
owne
phrase
,
of
his
owne
distinction
,
though
hee
dreams
not
of
the
applicable
nature
of
the
same
to
the
will
of
God
,
in
praedestination
[
(h)
](A78160-e62970-b)
(h)
Hist.
Pelag.
lib.
7.
.
His
distinction
is
,
of
voluntas
Dei
antecedens
&
consequens
,
and
this
he
makes
aequivalent
to
that
other
distinction
of
the
will
of
God
,
absolute
and
conditionall
.
Now
this
conditionall
will
of
God
,
he
interprets
,
not
quoad
actum
volentis
,
but
quoad
res
volitas
.
Like
as
Dr
Jackson
professeth
in
expresse
termes
,
that
the
former
distinction
of
voluntas
antecedens
&
consequens
,
is
to
be
interpreted
,
namely
,
quoad
res
volitas
,
and
not
quoad
actum
volentis
.
Now
according
to
this
construction
,
there
is
no
difference
between
them
and
Austin
,
nor
the
least
impediment
to
the
making
of
the
will
of
God
,
both
in
praedestination
and
reprobation
,
to
be
most
absolute
.
For
though
sinne
be
acknowledged
to
be
the
cause
of
the
will
of
God
in
reprobation
,
quoad
res
volitas
,
in
respect
of
the
punishment
willed
thereby
,
this
hinders
not
the
absolutenesse
of
reprobation
,
quoad
actum
reprobantis
.
And
unlesse
we
understand
the
Fathers
thus
,
we
must
necessarily
charge
them
with
such
an
opinion
,
whereof
Aquinas
[
(i)
](A78160-e63140-b)
(i)
Aquinas
affirmat
,
nem
nem
esse
,
tam
insanae
mentis
,
ut
diceret
,
merita
esse
causas
praedestinationis
,
ex
parte
actus
praedestinantis
,
lib.
1.
q.
23.
a.
5.
is
bold
to
profess
,
that
never
any
man
was
so
mad
as
to
affirme
;
to
wit
,
That
any
merits
should
bee
the
cause
of
praedestination
,
quoad
actum
praedestinantis
.
And
why
so
?
because
praedestination
is
the
act
of
Gods
will
,
and
there
can
be
no
cause
of
Gods
will
,
quoad
actum
volentis
.
Now
,
who
seeth
not
,
that
by
the
same
reason
,
there
can
be
no
cause
of
divine
reprobation
,
quoad
actum
reprobantis
;
for
even
reprobation
is
the
act
of
Gods
will
,
as
well
as
praedestination
;
and
every
way
it
must
be
as
mad
a
thing
to
devise
a
cause
of
reprobation
,
quod
actum
reprobantis
.
Thus
farre
that
learned
Dr
,
all
which
if
it
be
true
,
quite
overthrowes
your
book
;
and
if
not
,
pray
confute
it
,
and
your
own
grant
too
.
4.
As
for
the
grand
sophisms
,
and
numerous
mistakes
,
they
be
especially
these
,
relating
to
this
Chapter
,
as
to
what
for
arguments
sake
,
must
be
reduced
to
it
,
out
of
others
.
1.
Wee
have
a
parcell
of
wild
consequences
,
so
extremely
remote
from
the
premises
,
as
if
at
the
same
time
you
had
sent
a
bill
of
divorce
to
Calvinisme
,
p.
24
,
and
48.
You
had
with
it
also
manumitted
all
naturall
and
artificiall
Logick
,
ex
.
gr
.
p.
33.
God
hath
a
true
will
,
which
is
usually
called
voluntas
signi
,
a
commanding
,
threatning
,
promising
wil
;
ergo
,
That
is
all
the
will
he
hath
;
he
hath
no
other
above
it
or
besides
it
;
for
no
body
mainteins
he
hath
any
contrary
to
it
.
2.
Upon
the
perpetuall
confusion
of
election
and
salvation
,
as
if
they
were
one
and
the
same
,
throughout
Chapter
3.
and
5.
Salvation
is
actually
bestowed
upon
none
(
viz.
of
yeares
,
for
other
wise
it
is
false
)
but
upon
faith
and
repentance
,
and
perseverance
in
it
.
p.
69.
None
were
elected
to
them
,
but
upon
foresight
of
them
:
they
be
the
conditions
of
election
,
as
well
as
of
salvation
.
3.
Upon
a
like
mistake
,
that
there
is
the
same
reason
for
the
making
of
Gods
decree
,
that
there
is
in
the
intended
execution
thereof
,
p.
39.
[
(k)
](A78160-e63300-b)
(k)
The
falshood
whereof
Doctor
Ames
Rescrip
.
scholast.
ad
.
N.
Grevinch
cap.
5.
and
Doctor
Twiss
also
,
have
confuted
by
many
instances
.
In
his
answer
to
Mr
Hoard
,
p.
●89
.
The
decree
of
shewing
mercy
in
pardoning
of
sin
doth
no
more
pre●uppose
sinne
,
then
the
decree
of
shewing
the
power
of
balm
,
in
curing
a
green
wound
,
doth
presuppose
the
wound
:
or
the
decree
of
shewing
the
power
of
a
cordiall
against
poison
,
doth
presuppose
the
poisoning
of
a
mans
body
;
or
the
decree
of
advancing
a
subject
by
way
of
reward
,
doth
presuppose
his
service
;
or
the
decree
of
a
patron
to
preferre
his
son
to
a
benefice
,
doth
presuppose
his
fitnesse
for
it
;
or
the
decree
of
Solomon
to
bring
Shimei
his
gray
haires
to
the
grave
in
blood
,
did
presuppose
the
offence
for
which
this
was
brought
to
passe
;
but
rather
from
these
decrees
and
intentions
,
each
author
in
his
kind
,
proceedeth
to
bring
to
passe
every
thing
that
is
required
to
the
accomplishment
of
the
end
which
he
intends
,
&c.
You
conclude
with
a
sure
,
but
not
surely
;
that
which
is
the
reason
of
their
condemnation
,
was
the
condition
upon
which
they
were
determined
to
be
damned
.
If
you
dispute
concerning
the
cause
of
Gods
internall
will
,
quoad
actum
volentis
,
as
you
must
,
or
else
you
pinch
no
body
with
it
,
but
Sir
N.
N.
4.
Promises
of
rewards
,
threatnings
of
punishment
;
some
covenants
evangelicall
,
are
proposed
and
published
with
conditions
;
p.
33.
A
blessing
if
yee
obey
,
and
a
curse
if
yee
obey
not
,
&c.
ergo
,
God
takes
up
his
eternall
decrees
concerning
events
and
persons
,
upon
the
same
conditions
.
And
in
this
latter
way
of
arguing
,
you
do
so
please
your selfe
,
(
as
your
brother
Arminian
Mr
Hoard
,
had
done
before
you
)
as
that
from
p.
33.
to
36.
you
make
4.
or
5.
Arguments
of
one
,
(
and
that
a
very
lame
and
inconsequent
one
)
as
if
the
punishments
,
rewards
,
promises
,
threats
,
exhortations
,
&c.
would
afford
you
different
mediums
,
for
different
arguments
.
Just
as
we
might
conceive
,
that
that
Herauld
,
who
by
command
of
his
Master
,
in
opposition
to
the
long
catalogue
of
Kingdomes
,
enumerated
in
the
title
of
the
King
of
Spaine
,
cryed
out
,
The
King
of
France
,
the
King
of
France
,
had
reckoned
up
severall
Kingdomes
belonging
to
the
King
of
France
.
How
well
you
may
be
satisfied
with
such
sequels
,
I
cannot
tel
,
but
most
acquainted
with
the
waies
of
arguing
,
wil
feare
,
that
neither
Scripture
,
nor
your
best
care
(
which
you
promised
to
use
,
p.
7.
)
were
your
best
guides
in
the
conveyance
of
them
.
2.
As
for
pure
Theologicall
Sphalmata
,
I
cannot
tell
how
many
they
be
;
but
I
am
sure
,
these
be
some
of
the
chiefe
of
them
.
1.
Though
I
cannot
tell
in
what
good
fit
upon
him
(
sure
hee
was
in
some
good
mood
when
he
did
it
)
he
grants
,
that
there
can
be
no
prius
nor
posterius
,
and
so
no
conditionality
in
Gods
will
simply
,
p.
51.
Yet
he
doth
all
along
throughout
the
Chapter
,
most
simply
shall
I
say
,
nay
,
most
confidently
plead
for
a
conditionall
decree
,
and
for
a
conditionall
decree
onely
of
election
and
reprobation
.
Whereas
the
very
Remonstrants
were
once
angry
with
their
adversaries
,
laying
it
to
their
charge
,
that
they
did
in
Terminis
maintaine
,
Gods
decrees
to
bee
conditionall
[
*
](A78160-e63600-b)
*
Collat.
Hag.
in
Statu
.
controv
.
ad
cap.
1.
p.
124.
Nos
nusquam
diximus
electionem
esse
conditionalem
.
.
It
s
a
wanton
creature
which
overturnes
the
vessell
,
into
which
it
had
poured
forth
good
milk
.
2.
He
overturns
all
Gods
decrees
properly
so
called
,
and
instead
thereof
,
p.
33
,
34.
&c.
substitutes
meer
mandates
,
promises
,
exhortations
,
statutes
about
personall
qualifications
,
&c.
These
with
him
and
all
his
party
,
are
the
decrees
of
praedestination
.
As
if
when
Princes
put
forth
Proclamations
,
Statutes
,
Orders
,
&c.
for
ship-mony
,
taxes
,
excise
,
&c.
they
did
praedestinate
us
to
the
paiment
of
them
.
3.
Clearly
instead
of
a
scripturall
praedestination
going
before
a
praedetermination
of
mans
will
,
he
introduceth
a
post-destination
of
Gods
will
,
as
his
owne
phrase
is
,
p.
53.
dependent
upon
mans
will
.
And
here
indeed
we
find
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
hee
talkes
of
,
p.
23.
of
putting
the
child
before
the
parent
,
&c.
There
we
have
the
hypallage
of
the
horse
upon
the
bridle
.
4.
As
pleasing
a
man
,
as
hee
would
bee
thought
to
be
,
yet
in
this
Chapter
,
and
throughout
all
the
forefront
of
his
book
,
contrary
to
the
more
rationall
and
Theologicall
way
which
hee
had
taken
in
his
first
papers
,
he
loves
to
be
dealing
chiefly
,
in
the
more
harsh
and
lesse
explicable
or
comfortable
point
of
reprobation
,
than
in
that
more
comfortable
,
and
in
the
Scriptures
oftner
mentioned
point
of
election
[
(l)
](A78160-e63780-b)
(l)
Ames
Rescript
.
ad
Grevinch
.
cap.
5.
he
hath
his
answer
.
Calumniandi
animum
ab
iis
prodi
,
qui
ab
electione
ad
reprobationem
,
à
gratia
ad
peccatum
,
i●
disputationibus
hisce
tam
avidè
solent
,
&
praecipitanter
ferri
.
2.
Vt
sui
dogmatis
consectariis
omnibus
urgeantur
ipsi
,
non
iniquum
esse
;
quippe
qui
consilii
divini
,
totiusque
decreti
quod
electionem
attingit
,
rationem
se
reddere
posse
dicunt
:
à
nobis
verò
non
aequè
requiri
posse
,
ut
consequentias
omnes
calumniosè
colligatas
cuique
praestemus
,
qui
mysteriū
hoc
,
mortalem
omnem
superare
mentem
u●
credimus
,
sic
&
ubique
docemus
.
3.
Non
eam
esse
reprobationis
rationem
,
quae
est
electionis
,
id
est
,
ut
scitissimè
dixit
Augustinus
,
nec
ita
reprobationem
esse
causam
mali
,
ut
praedestinatio
,
est
causa
boni
:
Nec
obdurationem
ita
facere
hominem
malum
,
ut
misericordia
facit
bonum
.
4.
Hanc
eandem
dicam
,
&
Augustino
Pelagianos
&
Apostolo
Paulo
veritatis
hujus
hostes
impegisse
,
quam
ipsi
cum
papistis
,
nobis
nunc
impingunt
.
;
For
which
I
can
assigne
no
other
good
reason
,
but
that
having
taken
in
a
liberall
Dosis
of
Arminian
Divinity
,
he
thought
it
as
requisite
for
the
making
of
his
adversaries
odious
,
to
adhaere
as
well
to
their
method
,
as
to
their
matter
.
5.
Yea
,
as
little
compliance
as
hee
would
seem
to
have
with
his
good
friends
,
the
Arminians
,
p.
4
and
5.
hee
doth
in
this
Chapter
all
along
,
out-stride
them
.
They
at
least
at
first
(
as
may
bee
seen
in
stating
the
Question
in
the
Hague-Conference
)
would
be
thought
onely
to
presuppose
faiths
praevision
before
election
unto
life
;
whereas
our
Mr
T.
P.
most
valiantly
presupposeth
not
onely
faith
,
but
all
sorts
of
good
workes
and
perseverance
in
them
to
the
last
gaspe
before
election
,
p.
36.
as
the
performance
of
faith
and
obedience
,
is
that
important
condition
,
without
which
,
as
the
former
will
not
be
had
,
so
the
latter
,
viz.
reprobation
or
damnation
,
be
avoided
,
so
p.
69.
6.
In
the
way
of
objections
against
orthodox
protestant
doctrines
,
wee
have
nothing
,
but
what
many
hundred
yeares
agoe
,
was
against
Austin
and
his
followers
,
spit
out
of
Pelagian
and
Massilian
mouths
;
we
have
nothing
but
their
old
crambe
,
as
I
had
thought
at
large
in
the
particulars
,
to
have
represented
in
my
margin
,
but
shall
be
forced
to
doe
it
in
short
references
.
All
those
foure
things
which
I
promised
,
being
now
fully
dispatched
,
I
scarce
know
any
child
but
might
runne
and
read
,
and
then
censure
all
which
you
have
in
your
severall
sections
,
untill
p.
47.
where
you
put
in
for
some
Articles
of
composition
.
But
because
all
are
not
of
a
like
quicknesse
,
for
the
use
of
very
babes
in
Christ
,
I
will
,
as
I
promised
above
,
in
the
second
place
,
affix
some
few
short
animadversions
to
the
words
of
your
text
,
where
any
the
least
need
shal
seem
to
require
.
And
here
the
most
that
will
need
to
be
said
,
will
be
to
your
22.
Section
,
p.
33
,
34.
where
first
you
seem
to
have
a
months
mind
to
maintaine
,
that
God
hath
no
other
then
a
revealed
will
,
that
is
,
such
a
one
as
is
made
known
by
commandements
,
promises
,
threats
,
exhortations
;
for
you
say
,
that
we
must
guesse
at
his
secret
will
,
by
what
we
know
of
his
revealed
will
;
and
yet
more
plainly
,
We
must
only
judge
of
his
aeternall
and
impervestigable
decrees
,
by
what
we
find
in
his
word
,
concerning
his
promises
and
his
threats
;
all
which
is
nothing
but
a
remonstranticall
petitio
principii
:
For
the
question
betwixt
you
and
your
adversaries
,
is
not
,
whether
yea
or
no
,
God
hath
made
such
decrees
,
as
you
represent
;
viz.
That
every
beleeving
soule
shall
be
saved
,
and
every
finall
impenitent
one
be
damned
;
but
whether
these
bee
all
the
decrees
which
God
hath
made
,
or
whether
to
speak
properly
,
this
be
any
decree
of
praedestination
at
all
,
wherein
no
body
is
either
praedestinated
or
reprobated
[
(m)
](A78160-e64080-b)
(m)
See
what
Dr
Davenant
hath
in
his
animadv
.
even
out
of
your
much
valued
Dr
Overall
,
p.
10.
and
256.
?
2.
It
doth
seem
to
hold
forth
,
that
you
be
as
well
able
from
Scripture
to
open
to
us
what
be
the
conditions
,
upon
which
God
doth
elect
or
reprobate
,
as
you
can
shew
the
conditions
upon
which
God
either
saves
or
damns
men
[
(n)
](A78160-e64110-b)
(n)
Ibid.
p.
6.
Hee
should
have
shew'd
us
,
with
whom
God
conditioned
,
upon
what
terms
,
and
where
the
conditions
stand
upon
record
:
and
p.
38.
conditionall
decrees
of
salvation
and
damnation
have
been
published
in
the
Gospell
,
and
are
acknowledged
by
all
Divines
,
but
conditionall
decrees
of
eternall
praedestination
and
praeterition
,
are
not
found
in
Scripture
,
nor
allowed
of
by
the
Church
of
England
.
Every
man
knowes
where
to
finde
these
conditional
decrees
.
If
any
man
beleeve
and
repent
hee
shall
be
saved
,
&
contra
,
but
it
will
bee
hard
for
any
Remonstrant
to
shew
those
other
,
If
any
man
beleeve
he
shall
bee
praedestinated
;
if
not
,
hee
shall
be
reprobated
.
:
And
this
you
will
doe
when
the
Greek
Calends
come
in
.
3.
You
would
insinuate
,
that
you
and
your
complices
(
your
own
phrase
to
me
in
an
Epist.
)
are
the
only
meeke
,
modest
,
lamb-like
people
,
who
confesse
,
that
you
were
not
of
Gods
counsell
,
and
therefore
dare
not
forsooth
prie
into
the
secrets
of
Gods
counsell
;
but
that
your
adversaries
are
as
bold
as
ever
Pliny
was
,
when
hee
would
bee
peering
into
Mount
Vesuvius
;
whereas
it
is
all
the
Christian
world
over
,
most
famously
knowne
,
that
one
of
the
grand
questions
betwixt
you
and
your
adversaries
,
upon
the
hinge
of
which
all
the
rest
doe
turne
,
is
,
Whether
there
can
be
any
reason
by
men
assigned
,
why
God
would
praedestinate
some
men
to
life
,
and
leave
others
?
which
you
adversaries
hold
in
the
negative
,
but
you
in
the
affirmative
.
Foelix
qui
potuit
rerum
cognoscere
causas
:
Onely
the
mischiefe
is
,
you
put
non
causam
pro
causa
.
it
is
as
famously
knowne
by
this
time
,
as
your
worke
is
any
where
famous
or
infamous
,
that
upon
a
praesumption
which
particular
persons
may
have
,
that
they
be
absolutely
reprobated
,
you
would
according
to
our
principles
,
have
them
conclude
,
p.
41.
That
it
is
a
reprobates
duty
to
be
damned
;
that
it
is
a
duty
in
the
greatest
part
of
men
,
to
go
industriously
to
hell
:
That
when
a
reprobate
saies
his
Pater-noster
,
hee
vehemently
praies
for
his
owne
damnation
.
In
none
of
all
which
grand
mysteries
of
iniquity
,
doe
any
Calvinists
that
I
know
,
understand
themselves
from
any
principles
of
their
Creed
to
be
instructed
in
,
any
more
then
those
ignorant
Papists
understand
their
Creed
,
who
,
as
Dr
White
tels
me
(
o
)
in
some
parts
of
Lancashire
,
Creezum
tuum
patrem
onitentem
,
creatorem
,
ejus
amicum
chrixus
fixus
poncho
pilati
;
and
besides
,
for
vitam
aeternam
,
Amen
,
say
,
Bitehum
&
turnehum
againe
.
But
you
belike
,
quick
witted
man
,
as
you
be
,
understand
better
what
followes
from
Calvinisticall
principles
,
then
the
most
quicksented
men
among
themselves
;
Laurea
tu
dignus
!
But
if
it
may
bee
possible
for
the
rectifying
of
your selfe
,
at
least
for
the
antidoting
of
docible
Readers
,
it
will
not
be
amisse
in
few
words
,
to
shew
,
1.
What
we
meane
by
asecret
will
.
2.
In
what
sense
we
call
it
secret
.
3.
That
God
hath
such
a
one
.
4.
That
it
is
no
way
clashing
with
his
revealed
will
.
For
the
first
,
by
a
secret
will
,
we
understand
nothing
but
the
will
of
Gods
counsels
,
concerning
persons
,
and
the
event
of
all
things
from
all
aeternity
,
knowne
perfectly
onely
to
himselfe
,
and
so
locked
up
in
scrinio
pectoris
omnipotentis
,
Eph.
1.
9.
2.
We
call
this
will
secret
,
not
as
if
at
all
,
neither
in
his
word
or
works
,
he
had
made
so
much
as
in
generall
,
any
discovery
that
he
hath
such
a
will
;
for
that
were
contrary
to
many
places
of
Scripture
,
Deut.
29.
29.
Psal.
135.
6.
Prov.
16.
4.
Isa.
46.
10.
Rom.
9.
11.
Acts
15.
and
Acts
21.
14.
2
Tim.
2.
19.
but
because
hee
hath
only
revealed
it
in
generall
,
and
not
in
particular
;
what
it
is
before
it
is
acted
,
in
reference
to
Titius
or
Sempronius
,
&c.
2.
Because
he
no where
gives
any
mortals
[
(o)
](A78160-e64530-b)
(o)
Prosp.
l.
1.
de
vocat
.
Gent.
Latet
discretionis
istius
ratio
,
sed
non
latet
ipsa
discretio
.
Upon
this
score
,
th●t
the
doctrine
of
praedestination
was
altogether
secret
,
as
the
Massilians
supposed
,
they
would
have
it
wholly
rejected
,
as
Mr
T.
P.
doth
.
Idem
Prosp.
in
Epist.
ad
August
.
Eò
postremò
pervicacia
tota
discendit
,
ut
fidem
nostram
aedificationi
audientium
contrariam
esse
definiant
,
ac
si
etiam
vera
sit
,
tacendam
;
quia
&
perniciosè
non
recipienda
traduntur
,
ut
&
nullo
periculo
quae
intelligi
nequeant
,
reticcantur
.
any
particular
account
,
why
and
upon
what
reasons
he
would
take
up
such
a
will
,
otherwise
then
that
by
so
doing
,
he
would
glorifie
himself
in
time
,
Pro.
16.
4.
Rom.
9.
22.
3.
That
God
hath
such
a
will
some
way
distinct
,
and
above
that
of
his
praecepts
,
which
is
usually
called
voluntas
signi
,
is
most
cleare
,
1.
From
many
Scriptures
oftentimes
quoted
already
;
unto
which
we
may
add
,
Psal.
115.
3.
Mat.
26.
42.
Rom.
9.
19.
Eph.
1.
11
,
&c.
2.
From
multitudes
of
Prophesies
of
all
sorts
,
concerning
things
divine
and
humane
,
in
their
owne
nature
meerly
contingent
and
free
,
foretold
many
hundreds
of
years
before
they
came
to
passe
,
and
therefore
were
not
onely
foreseen
,
but
praedetermined
,
before
all
humane
praevision
,
and
praedeterminations
:
For
surely
,
hee
that
shall
say
,
that
these
things
were
not
absolutely
willed
by
God
(
in
the
sense
often
explained
)
but
with
Dr
Jackson
,
shall
acknowledge
no
decree
of
God
,
concerning
humane
actions
,
good
or
bad
,
no
not
of
those
which
God
promised
to
effect
,
concerning
his
mercy
in
Christ
and
Christians
,
or
concerning
his
judgements
to
be
effected
by
the
wicked
,
but
onely
disjunctivè
▪
that
is
,
by
his
owne
instances
,
Part.
2.
Sect.
2.
cap.
17
,
&c.
Aut
erit
,
aut
non
erit
,
either
it
shall
raine
all
day
to
morrow
,
or
be
faire
all
day
,
(
in
which
example
of
a
false
disjunction
,
he
may
seem
to
teach
,
that
Gods
decrees
may
also
be
false
[
(p)
](A78160-e64740-b)
(p)
See
Praef.
of
Dr
Ames
,
(
for
that
to
be
his
,
I
know
from
his
owne
mouth
,
before
Dr
Twisse
his
booke
,
called
the
discove●y
of
Dr
Jacksons
vanities
.
.
)
The
sunne
will
either
shine
or
not
shine
this
day
at
twelve
of
the
clock
:
I
say
,
he
that
shall
say
so
,
had
need
,
not
onely
(
as
Dr
Jackson
hath
the
phrase
,
Epist.
Dedic
.
to
the
Earle
of
Pemb.
)
be
in
an
errour
or
ignorant
;
but
I
dare
say
,
he
had
need
to
turne
Atheist
,
and
beleeve
the
Scripture
no
more
,
then
he
would
the
Sibylline
Oracles
,
Aio
te
Aeacide
,
Romanos
vincere
posse
,
&c.
3
:
From
the
dayly
and
hourely
events
,
which
fall
out
,
many
whereof
are
far
enough
from
being
agreeable
to
Gods
commands
.
4.
That
this
no
way
clasheth
with
Gods
revealed
or
praeceptive
will
(
so
as
to
make
two
really
contrary
wils
in
God
,
though
they
may
seem
so
to
us
)
hath
been
in
part
shewed
before
,
unto
which
I
referre
;
and
doe
but
add
that
knowne
Maxime
,
that
subordinata
non
pugnant
,
that
pars
non
opponitur
toti
.
That
part
of
Gods
will
which
is
manifested
in
his
praecepts
,
threats
,
promises
,
exhortations
,
&c.
is
not
contradictory
to
the
other
part
of
his
will
of
decrees
,
or
secret
will
;
neither
as
it
relates
to
the
elect
or
reprobate
:
Not
,
to
be
sure
,
as
it
relates
to
the
elect
,
for
so
Gods
voluntas
signi
,
is
also
voluntas
beneplaciti
;
God
not
onely
thereby
declaring
what
is
the
duty
of
the
elect
to
performe
,
if
they
will
be
saved
,
but
what
he
,
who
makes
them
his
workemanship
,
created
unto
all
manner
of
good
works
,
Eph.
2.
10.
intends
first
or
last
to
worke
in
them
:
so
that
in
reference
to
them
,
there
is
neither
contradiction
,
nor
so
much
as
a
shew
of
it
,
betwixt
these
two
wils
:
nor
are
they
contradictory
,
in
reference
to
the
reprobates
;
for
they
onely
in
the
letter
of
them
,
and
divulgation
of
them
,
declare
what
is
every
bodies
duty
to
performe
;
what
is
in
it selfe
,
holy
,
just
and
good
,
Phil.
4.
8.
&
è
contra
,
and
so
pleasing
or
displeasing
unto
God
,
what
,
when
performed
or
neglected
,
hee
will
reward
or
punish
,
which
certainely
hee
wils
,
and
shall
bee
;
and
therefore
,
that
which
saith
nothing
of
Gods
secret
will
(
otherwise
then
what
by
just
consequence
is
inferred
from
other
places
,
and
relates
to
the
elect
,
as
I
said
just
now
)
that
can
contradict
nothing
of
Gods
secret
will
:
Qui
nihil
dicit
,
nihil
opponit
.
If
about
this
reconciliation
of
the
secret
and
revealed
will
of
God
,
you
would
be
pleased
to
consult
learned
Zanchius
[
(q)
](A78160-e65010-b)
(q)
Zanch.
de
Natur.
Dei
,
l.
3.
cap.
4
&
10.
Voluntas
arcana
&
revelata
,
non
duae
sunt
voluntates
,
neque
unquam
contrariae
,
sed
una
eademque
,
semperque
secum
consentiens
Dei
voluntas
.
Voluntas
enim
revelata
,
cum
impletur
(
quod
cer●è
tandem
efficitur
in
omnibus
electis
)
eadem
si
,
necesse
est
cum
arcana
;
quia
ea
tantum
fiunt
,
quae
dominus
vult
,
arc●na
voluntate
sieri
,
Lege
autem
sua
,
Deus
non
solum
docet
nos
electos
quid
nostri
sit
officii
,
&
illud
,
ut
praestemus
mandat
,
sed
etiam
significat
&
revelat
quid
omninò
decreverit
,
&
simpliciter
atque
absolutè
velit
à
nobis
fieri
;
imò
potiùs
quid
ipse
velit
in
nobis
operari
.
Quum
vero
non
impletur
,
totum
hoc
non
est
illa
Dei
voluntas
,
quae
propriè
voluntas
appellatur
.
Vt
in
Abrahami
&
Pharaonis
exemplis
manifestum
est
:
&
est
tamen
mandatum
declarans
quid
Deus
probat
,
or
peruse
the
5.
Chapter
of
succinct
and
acute
Amesius
,
in
his
scholasticall
Rescript
.
sent
to
Nich.
Grevinch
.
I
dare
promise
you
,
if
you
mind
it
but
attentively
,
it
will
by
Gods
blessing
,
doe
you
much
more
good
,
then
not
onely
the
5.
book
,
with
which
you
swagger
so
much
,
p.
48.
&c.
of
your
much
commended
Boethius
,
but
than
indeed
all
his
5.
de
consolatione
Philosophiae
;
in
all
which
I
can
hardly
pick
up
five
crumbs
of
true
Christian
Comfort
.
These
things
thus
premised
,
which
are
of
use
against
the
whole
Chapter
,
I
can
bee
content
you
rhetoricate
it
,
along
from
p.
33.
to
the
beginning
of
p.
35.
to
as
small
purpose
,
as
to
any
advantage
to
your
cause
,
as
if
with
some
Sir
Don
Quixot
,
(
mentioned
Epist.
2.
)
you
were
strenuously
beating
the
air
,
about
some
fair
chimaericall
Lady
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
you
would
have
,
or
die
for
her
:
Onely
in
your
winding
out
of
this
Sect
,
p.
35.
you
seem
afresh
to
set
up
another
ranting
note
against
the
Calvinists
,
when
you
say
,
That
no
man
is
infinitely
punisht
for
an
unavoidable
necessity
,
but
for
not
doing
his
duty
,
&c.
As
if
any
orthodoxe
body
had
ever
said
or
wrote
otherwise
.
I
am
sure
,
those
whom
you
will
account
to
be
fierce
Calvinists
,
the
Contra
Remonstrants
in
the
Hague-conference
,
do
as
peremptorily
affirme
this
,
as
your selfe
[
(r)
](A78160-e65200-b)
(r)
So
Calvin
himselfe
,
de
occult
.
Dei
provid
.
Resp.
ad
1.
Totum
illud
,
de
nudo
puroque
Dei
arb●trio
,
ex
malitiae
●fficina
productum
est
.
Sic
cont.
Remonst.
passim
per
totum
Colloq.
.
Good
Sir
,
what
wrong
hath
that
same
sawcy
fellow
,
Sir
N.
N.
done
you
,
that
if
my
life
lay
on
it
,
I
cannot
get
you
to
forbeare
quarrelling
with
him
?
Could
I
but
guesse
what
hurt
hee
had
done
to
my
good
Mr
T.
P.
I
would
joine
my
forces
with
yours
,
and
labour
to
be
as
certeinly
the
death
of
him
,
as
that
same
King
in
our
English
story
,
who
with
his
Ponyard
,
swore
he
would
stab
all
the
Frenchmen
.
Impossibility
(
say
you
)
is
not
a
sinne
,
and
therefore
no
man
is
punished
,
&c.
True
,
where
the
thing
commanded
,
is
,
and
was
ever
impossible
[
(s)
](A78160-e65290-b)
(s)
August
.
l.
3.
de
lib.
arb.
cap.
16.
Ex
●o
quod
non
accepit
(
Adam
)
nullus
reus
est
;
ex
eo
verò
quod
non
facit
quod
debet
,
justè
reus
est
:
Debet
autem
,
si
accepit
voluntatem
liberam
,
&
sufficientissimam
facultatem
.
,
and
where
the
impossibility
is
absolute
,
as
in
a
brute
or
a
stone
,
to
beleeve
and
repent
;
not
where
men
since
the
fall
,
and
by
their
voluntary
fall
,
have
made
it
impossible
to
themselves
[
(t)
](A78160-e65360-b)
(t)
Aquin.
p.
1.
q.
23
▪
art.
3.
Cum
dicitur
quod
repro●atus
non
potest
gratiam
adipisci
,
non
est
hoc
intelligendum
secundum
imp●ssi●ilitatem
absolutam
,
sed
conditionatam
,
quae
non
toll
it
libertatem
.
,
for
else
,
1.
Naturall
men
,
who
live
and
dye
in
the
state
of
nature
,
should
not
sinne
in
violating
the
covenant
of
works
,
under
which
they
are
,
nor
be
justly
damned
for
it
,
because
it
is
impossible
for
them
to
keep
that
covenant
.
2.
It
would
bee
no
sinne
in
the
obdurate
to
continue
impenitent
,
though
Arminius
himselfe
▪
Disp.
publ
.
say
as
well
as
the
Scripture
,
that
it
is
impossible
for
such
to
repent
,
Heb.
6.
4.
3.
It
would
be
no
sinne
in
the
regenerate
children
of
God
,
not
to
love
God
with
all
their
heart
,
power
,
strength
,
&c.
because
in
statu
viatorum
,
it
is
impossible
for
them
to
doe
so
.
2
▪
This
objection
of
Impossibility
comes
out
of
the
Pelagian
school
,
among
whom
for
the
destroying
of
originall
sinne
,
there
was
none
so
great
a
maxime
,
as
one
which
they
snatched
out
of
Austin
[
(u)
](A78160-e65510-b)
(u)
Julian
apud
August
.
l.
●
.
oper.
imperf.
cont
.
Julian
.
Nihil
esse
peccati
in
homine
,
si
nihi●
est
propriae
voluntatis
,
vel
assentionis
,
hoc
mi●i
hominum
genus
,
quod
vel
leviter
sapit
,
sine
dubitatione
consentit
.
Idem
.
ibid.
Nec
semper
fuit
maximum
inter
Manichaeos
catholicosque
discrimen
,
&
limes
quidem
latissimus
,
quo
à
se
mutuò
pi●rum
,
&
impiorum
dogmata
separantur
:
●mò
magna
moles
,
●uasi
c●li
&
terrae
pro●unditate
disjungens
.
q●od
nos
omne
peccatum
voluntati
,
illi
verò
malae
●orum
▪
naturae
tribuunt
Qui
cum
diversos
s●qu●ntur
errores
,
sed
veluti
de
capite
fon●is
istius
eff●uentes
,
consequenter
,
ad
sacrilegia
●lagi●iaque
perveniunt
.
Aug.
lib.
de
vera
Relig.
usque
adeo
peccatum
est
voluntarium
malum
,
ut
nullo
modo
sit
peccatum
,
si
non
sit
voluntarium
.
,
That
all
sinne
is
voluntary
:
With
whom
,
how
much
our
good
friend
Mr
T.
P.
(
a
great
hater
of
Pelagianisme
,
as
he
saith
)
▪
in
making
the
same
use
of
it
,
concurs
,
I
have
shewed
elsewhere
(
in
first
papers
)
and
possibly
may
againe
,
when
I
come
to
p.
65
▪
It
was
the
cruelty
of
Adonibezek
to
cut
off
mens
thumbs
,
&c.
a
greater
in
Pharoah
,
to
require
bricks
,
and
deny
straw
.
1.
This
would
pinch
hard
,
if
you
could
prove
,
God
did
forcibly
bind
mens
hands
from
working
,
and
then
require
worke
;
that
men
were
very
willing
to
perform
the
uttermost
of
that
little
which
they
can
doe
,
since
the
fall
,
but
God
would
not
suffer
them
:
that
he
requires
any
thing
from
them
,
more
then
what
once
they
were
able
to
performe
,
Eccl.
7.
29.
and
ceaseth
not
yet
to
be
due
:
that
his
fatall
decree
of
reprobation
(
as
you
use
to
stile
it
)
deprives
them
of
any
naturall
or
morall
powers
to
worke
,
which
are
left
in
them
since
the
fall
[
(x)
](A78160-e65650-b)
(x)
Prosp.
ad
object
.
resp
.
15.
Nemini
D●us
correctionis
adimit
viam
,
n●●
quēquam
boni
possibilitate
dispoliat
.
Non
est
autem
co●sequens
,
sicut
putant
,
qui
talia
objiciunt
,
Deus
quibus
poenitentiam
non
dederit
,
res●piscentiam
ab●●ulerit
;
&
quos
non
levaverit
,
alliserit
.
Cum
●liud
●it
insontem
in
crimen
egisse
,
quod
alien●
est
à
Deo
,
aliud
criminoso
veniam
non
dedisse
,
quod
de
peccatoris
est
merito
:
&
August
.
Deo
reprobante
non
irrogatur
aliquid
quo
homo
●it
deterior
,
sed
tantum
non
irrogatur
quo
fiat
melior
.
2.
You
should
rather
say
,
that
men
by
sinning
cut
off
their
owne
thumbs
,
and
scatter
their
owne
straw
,
make
away
all
their
own
powers
,
like
wicked
prodigals
,
and
that
therefore
they
are
justly
punished
for
not
working
,
though
they
have
disinabled
themselves
from
doing
any
thing
that
is
savingly
good
.
3.
How
many
painted
words
,
and
pargited
speeches
soever
you
give
us
,
p.
56.
(
as
you
are
excellently
good
at
laying
on
paint
upon
rotten
posts
,
witnesse
the
Praefacers
paint
,
in
the
Dialogue
betwixt
the
two
Ladies
,
mentioned
before
,
)
by
which
you
would
engender
in
us
a
conceit
,
that
you
much
under
value
the
power
of
nature
,
and
magnify
the
power
of
Christs
speciall
grace
;
yet
by
what
you
say
here
and
elsewhere
its
plain
,
that
you
feed
us
there
,
upon
designe
,
with
empty
spoones
,
whereas
your
bosome
opinion
is
clearly
,
That
a
meer
naturall
man
without
the
speciall
grace
of
Christ
,
hath
a
morall
possibility
in
him
to
be
without
sinne
;
yea
,
to
fulfill
all
the
law
of
God
,
by
which
he
may
avoid
all
punishment
:
For
else
if
man
have
not
this
power
,
God
is
as
cruell
as
Adonibezek
,
as
Pharoah
,
if
he
require
any
worke
at
his
hands
.
And
if
this
be
not
Pelagianisme
,
nothing
ever
was
.
4.
You
doe
not
or
will
not
see
,
that
all
these
objections
,
of
injustice
,
cru●lty
,
&c.
which
you
do
so
much
joy
to
cast
up
,
fall
as
foule
upon
divine
praes●tence
,
as
divine
praedeterminati●n
;
as
even
a
Jesuiticall
Molina
is
forced
in
effect
to
grant
[
(y)
](A78160-e65770-b)
(y)
B.
Davenants
Animad.
p.
386.
cites
his
words
,
de
conc
.
p.
368.
Punctum
ve●ò
praedestinationis
,
&
abys●us
inscrut●bilis
d●vini
con●i●ii
,
in
eo
sunt
posita
,
quod
cum
Deus
infinitas
alias
providendi
non
praed●stinatis
ration●s
nov●rit
,
qu●bus
pro
●adem
ipsorum
libertate
,
in
vitam
d●v●niss●nt
aeternam
,
fui●●entque
proinde
pr●d●stinati
:
●●emque
infinitas
alias
noverit
rat●●nes
providendi
praed●stinatis
,
quibus
sua
libertate
bea●i
udinem
amitterent
,
fu●ssentque
reprobi
,
pro
sua
tantum
libertate
▪
&
n●●
pro
qualitate
usus
liberi
arbitr●
praevisi
,
ne
ut
conditione
quidem
sin●
qua
non
,
●um
providendi
modum
▪
utrisque
elegeri●
,
p●r
qu●m
p●aevidit
ill●
sin
vitam
●●●nam
,
pro
s●●
libertate
〈◊〉
perve●●u●●
▪
.
But
we
goe
on
with
what
you
say
more
:
An
opinion
,
brought
among
other
merchandize
out
of
Turkie
into
Christendome
,
and
would
be
rooted
out
in
the
next
reformation
.
1.
I
am
not
so
well
skilled
in
Turcisme
,
(
as
never
having
read
the
Turkish
Alcoran
)
as
exactly
to
know
what
their
opinion
is
concerning
absolute
praedestination
;
but
I
am
so
competently
versed
in
Popery
,
and
so
well
acquainted
with
your
affections
,
both
to
first
and
second
Reformation
,
p.
5.
who
will
never
like
of
any
but
a
Cassandrian
,
Interimisticall
,
Grotian
Reformation
,
as
that
you
will
(
as
I
have
told
you
heretofore
)
sooner
put
in
for
Rome
,
than
we
for
Constantinople
,
or
you
for
Geneva
;
there
,
as
neither
in
other
Protestant
well
reformed
Coasts
,
your
wa●es
of
conditionall
election
and
reprobation
,
are
not
like
to
goe
off
at
all
;
though
they
will
at
Rome
,
where
they
will
be
good
chaffer
,
as
Pope
Innocent
the
tenth
,
and
last
Pope
save
one
,
assures
you
in
his
Bull
published
,
1653.
against
Jansenius
.
2.
My
wonder
is
,
that
living
in
a
climate
as
you
doe
,
where
you
know
there
hath
no
small
stirre
been
made
of
late
abou●
Reformation
;
and
whereas
you
know
,
the
very
life
,
breath
,
and
being
of
all
your
liberty
,
must
come
under
God
,
from
those
who
are
deeply
enough
engaged
to
defend
Christs
Religion
,
and
the
Religion
of
their
own
Country
,
which
in
the
point
controverted
(
as
hath
been
proved
)
is
d●ametrically
opposite
to
yours
,
you
should
dare
to
be
so
bold
,
as
to
object
Turcisme
to
it
.
But
this
objection
of
Turcisme
is
but
a
stale
one
of
the
Batavian
Remonstrants
[
(z)
](A78160-e66030-b)
(z)
Vide
cont.
Remonst.
2.
p.
57
Remonstrantes
existimârunt
se
populum
&
membra
Ecclesiarum
à
nob●
ave●
suros
,
&
ad
suas
partes
pertracturos
esse
,
si
doctrinam
nostram
odiosè
proponerent
:
esse
illam
horrendam
,
blasphemam
,
Stoicam
,
Manichaeam
.
&
Turcicam
,
&c.
nos
docere
Deum
esse
authorem
peccati
,
&c.
.
From
Sect.
23.
p.
35.
to
Sect.
32.
p.
43.
BY
the
Independency
,
or
incoherence
of
your
Ergo's
upon
your
premises
,
you
seem
to
me
to
be
an
huge
Independent
.
Your
Deca●chorde
of
Arguments
drawn
out
at
length
,
and
not
in
figures
,
hangs
all
upon
the
cord
which
I
have
broken
before
,
viz.
That
there
is
the
same
reason
for
the
conceiving
of
a
decree
,
that
there
is
for
the
executing
of
it
,
which
is
never
true
in
Gods
decrees
,
and
not
very
often
true
so
much
as
in
mans
.
2.
And
then
by
your
so
frequent
repeating
of
one
and
the
same
argument
,
taken
from
punishments
,
commands
,
&c.
as
if
appearing
in
severall
shapes
,
it
were
divers
;
and
by
frequent
rowling
over
,
it
did
multiply
:
You
▪
to
me
look
like
some
Pharisaicall
Battalogi●t
;
who
because
he
hath
many
the
same
words
,
concludes
,
he
doth
as
often
vary
his
matter
,
as
he
doth
his
expressions
.
There
will
then
be
a
necessity
,
to
give
in
a
more
particular
and
elaborate
answer
,
to
what
you
h●ddle
together
here
in
these
severall
Sections
;
when
you
shall
have
proved
.
1.
That
you
have
not
mistaken
your selfe
,
in
stating
of
the
question
about
absolute
election
and
reprobation
,
and
so
shoot
all
your
Arguments
at
Rovers
.
2.
That
what
you
bring
hath
not
abundantly
been
answered
already
.
3.
That
you
,
who
no
more
then
your
Master
D.
H.
will
be
counted
a
Socinian
,
(
Epist.
ult.
)
have
many
answers
in
readinesse
against
Socinians
,
objecting
most
of
the
same
,
to
be
sure
,
very
like
arguments
against
eternall
praescience
[
(a)
](A78160-e66210-b)
(a)
Vid.
Socini
praelect.
c.
8
,
9
,
10
,
&c.
&
Castal
.
Dialog.
,
which
you
would
make
us
beleeve
,
p.
48.
&c.
You
yet
hold
,
which
here
you
bring
forth
against
eternall
and
absolute
praedestination
.
Yet
lest
you
should
crow
and
strut
like
a
Peacock
,
that
I
decline
to
answer
you
,
because
it
is
not
possible
to
be
done
,
let
me
in
few
words
say
something
to
what
you
bring
.
And
here
to
that
,
Sect.
23.
from
punishment
,
which
you
repeat
againe
,
Sect.
26.
Reas.
4.
For
what
are
greater
degrees
of
damnation
,
but
punishments
?
And
againe
,
Reas.
5.
From
death
,
which
what
is
it
but
a
punishment
,
whereby
men
are
deprived
of
life
?
Sect.
27.
p.
38.
Reas.
10.
From
hell
,
Sect.
31.
unto
which
Dives
,
p.
41.
was
sent
,
which
what
was
it
but
a
place
of
torment
,
or
punishment
?
Unto
all
which
I
shall
not
need
to
say
any
more
(
if
I
doe
it
will
be
a
worke
of
supererogation
,
and
I
ought
to
merit
something
by
it
at
your
hands
,
)
then
than
first
,
You
ought
to
bee
punished
(
though
I
confesse
,
not
burnt
)
as
you
are
angry
Servetus
was
,
(
as
you
say
by
Mr
Calvin
.
Epist.
ult.
)
for
repeating
one
argument
so
often
,
which
I
have
answered
already
,
against
what
you
have
,
p.
24.
and
will
not
punish
my selfe
or
the
Reader
,
with
repeating
of
it
.
2.
That
you
will
never
prove
out
of
Calvin
,
or
any
good
author
,
that
God
ever
doth
,
or
intended
to
punish
any
one
with
temporall
,
and
then
lesse
with
eternall
death
,
but
for
sinne
.
To
what
you
have
about
the
Bear
,
the
Peacocke
,
the
Fox
,
and
the
Tower
of
Siloam
[
(b)
](A78160-e66370-b)
(b)
It
s
grounded
upon
the
most
unscholasticall
mistake
,
That
all
praedetermination
of
the
first
cause
,
takes
away
all
causality
in
the
second
;
whereas
è
contra
;
Rectius
Cumel
,
quiae
Deus
concurrit
cum
causis
secundis
juxta
naturam
&
exigentiam
ipsarum
,
et
si
concurs●
praevio
,
ideo
dici
solet
influxum
causae
primae
modificari
in
secunda
,
&
ex
secunda
,
Et
Gregor.
de
Valent
.
Quia
Deus
concurrit
cum
causa
secunda
,
sic
aut
sic
disposita
,
ideo
libertas
per
hunc
concursum
non
tollitur
;
modo
addatur
(
ut
probè
mo●●t
.
D
Walaeus
)
in
actionib
.
bonis
,
hanc
dispositionem
non
esse
à
voluntate
,
sed
à
gratia
praeveniente
,
aut
auxilio
speciali
.
.
1.
I
have
answered
largely
elsewhere
,
by
way
of
returne
to
your
first
papers
,
where
you
have
verbatim
,
the
very
same
words
,
as
here
,
p.
35.
And
truly
mee
thinks
in
your
first
papers
,
I
had
all
along
to
deale
with
the
Peacocke
,
Beare
,
&c.
or
the
strongest
arguments
which
you
have
to
produce
for
your
cause
;
and
in
these
your
second
,
I
have
onely
to
deale
with
the
faire
plumes
of
the
Peacock
,
and
the
long
taile
of
the
Fox
,
and
sometimes
with
the
raging
of
the
Beare
,
in
his
cruelty
against
Mr
Calvin
.
2.
You
will
then
prove
these
instances
,
to
have
been
pertinently
produced
by
you
,
when
you
shall
from
any
of
our
principles
,
as
understood
and
explained
by
us
,
have
cleared
it
,
1.
That
the
weaknesse
and
wickednesse
of
lapsed
mans
will
,
annuls
the
will
,
or
the
freedome
of
it
[
(c)
](A78160-e66520-b)
(c)
August
.
de
grat
.
&
lib.
arbit.
Semper
est
voluntas
libera
,
sed
non
semper
est
bona
.
Aut
enim
à
justitia
libera
est
,
quando
servil
peccato
,
&
tunc
est
mala
;
aut
contra
,
&c.
,
though
indeed
it
annuls
the
goodnesse
of
it
.
2.
That
a
wicked
man
sinnes
not
much
more
freely
,
deliberately
,
ex
consilio
,
(
wherein
the
liberty
of
the
will
consists
)
then
,
I
doe
not
say
a
Peacock
is
proud
,
or
a
Beare
is
cruell
,
&c.
but
then
a
very
regenerate
man
,
set
free
by
the
son
of
man
,
John
8.
36.
in
the
day
of
Christs
power
upon
him
,
Psal.
110.
3.
performes
in
this
world
any
one
act
of
grace
or
devotion
,
Rom.
7.
21.
Gal.
5.
17.
3.
That
the
liberty
of
mans
will
since
the
fal
,
is
not
preserved
by
a
liberty
of
a
contrariety
,
as
they
call
it
,
which
is
to
a
velle
or
nolle
,
a
willing
or
nilling
,
quoad
exercitium
,
unlesse
over
and
above
we
grant
him
still
to
have
a
liberty
as
they
call
it
,
of
contradiction
to
good
,
as
well
as
evill
alike
;
to
gracious
,
as
to
ungracious
works
[
(d)
](A78160-e66760-b)
(d)
It
is
remarkeable
what
Jansen
in
his
August
,
hath
about
this
distinction
,
lib.
de
grat
.
primi
homin.
c.
6.
Tom.
2.
p.
101.
Ad
rationem
libertatis
,
illam
indifferentiam
,
&
quasi
ab
utroque
extremo
undependentiam
postulant
,
ut
viz.
semper
agere
possi●
,
&
benè
,
&
malè
,
vel
certe
agere
&
non
agere
,
Sed
qui
secundum
istud
,
ad
rationem
libertatis
postulant
,
fortè
tolerandi
sunt
;
qui
primum
,
(
ut
passim
T.
P.
facit
)
in
ipsam
impingunt
Catholicam
fidem
.
,
the
great
Diana
the
Pelagians
so
much
contended
for
.
4.
That
the
reason
of
the
morall
impotency
of
man
to
any
thing
which
is
spiritually
good
,
to
be
performed
after
a
spirituall
manner
,
is
not
as
much
,
if
not
more
,
to
be
taken
from
his
will
,
than
from
any
thing
else
:
He
wils
not
,
because
he
cannot
;
he
cannot
because
he
will
not
.
I
say
,
untill
such
time
,
as
you
shall
have
demonstratively
proved
all
these
matters
,
well
I
may
beleeve
,
that
you
have
the
cruelty
of
a
Beare
,
against
Calvin
,
and
those
who
hold
with
him
.
But
I
shall
not
thinke
you
doe
in
this
Section
argue
like
an
Animal
rationale
:
Well
you
may
have
the
Theevery
of
the
Fox
,
when
out
of
Fur
Praedestinatus
,
and
such
like
pleasing
authors
,
you
filch
out
matters
against
Calvin
;
but
I
shall
hardly
beleeve
,
that
you
have
so
much
as
the
subtilty
of
a
Fox
left
to
you
,
in
your
arguments
[
(e)
](A78160-e66930-b)
(e)
Fur
praedest
.
&
Castal
.
Dial.
reasons
like
you
,
that
according
to
our
doctrine
Homo
ex
Dei
creatione
ac
praedestinatione
,
habet
ad
malum
propensionem
,
sieut
lupus
ad
homicidium
,
&c.
forgetting
as
well
as
you
,
that
we
out
of
Austin
,
say
,
l
7.
de
Civ
.
Dei
.
Deus
it
a
ordinat
omnia
,
ut
ipse
proprios
motus
exercere
sinat
.
vid.
conses
.
Remonstr.
cap.
9
,
10
,
11.
.
2.
To
your
second
reason
,
taken
from
the
nature
of
a
covenant
,
which
ever
implies
a
condition
,
as
you
say
S.
24.
p.
36.
1.
You
and
the
Arminian
Remonstrants
,
do
rightly
jump
together
,
whilst
you
change
the
coveant
of
grace
,
into
a
covenant
of
works
;
whilst
you
make
faith
and
obedience
important
necessary
conditions
,
not
only
for
the
obteining
of
salvation
,
or
eternall
life
,
but
for
the
obteining
of
eternall
election
:
For
this
argument
is
brought
in
by
you
,
for
the
proving
of
conditionall
election
,
as
wel
as
conditional
salvation
.
I
do
now
the
lesse
wonder
at
the
[
(f)
](A78160-e67080-b)
(f)
Liberi
orphani
novem
;
in
Epist.
Dedicat.
ad
c.
7.
ad
Romanos
.
Orphans
of
Arminius
,
who
speaking
their
fathers
minde
,
say
,
that
we
are
justified
by
works
as
well
as
faith
;
at
Poppius
,
or
Grevinchov
for
saying
,
eadem
est
electionis
&
justificationis
ratio
;
or
at
your selfe
for
recommending
to
me
your
admirable
Grotius
,
de
justific
.
peccatoris
ad
vitam
;
who
as
Dr
Rivet
tels
me
,
(
for
I
never
saw
any
book
of
Grotius
with
that
title
)
maintains
in
it
,
that
it
is
most
absurd
to
grant
,
that
there
is
any
such
thing
,
as
imputativa
justitia
,
imputed
righteousnesse
.
2.
You
should
know
,
that
God
enters
not
into
an
everlasting
covenant
with
his
people
for
the
electing
of
them
,
but
because
he
hath
elected
them
to
the
obteinment
of
faith
and
obedience
,
Gen.
15.
1.
Deut.
15.
11.
2
Thes.
2.
13.
3.
That
the
covenant
of
grace
,
is
first
and
chiefly
made
with
Christ
,
as
the
Head
and
Mediatour
of
the
Church
,
Isa.
53.
10
,
11.
2
Cor.
1.
20.
Gal.
3.
16.
before
it
is
made
with
Christs
people
,
and
in
him
it
is
more
absolute
then
conditionall
;
or
belike
,
as
Austin
observed
of
old
against
the
Pelagians
[
(g)
](A78160-e67290-b)
(g)
Aug.
l.
de
praedest
.
Sanct.
c.
10.
Promiserat
quod
ipse
facturus
est
,
non
quod
homines
:
quia
et
si
faciunt
homines
bona
,
quae
pertinent
ad
colendum
Deum
,
ipse
facit
,
ut
illi
faciant
quae
praecepit
,
non
illi
faciunt
,
ut
ipse
faciat
quod
promisit
.
Alioquin
ut
Dei
promissa
compleantur
,
non
in
Dei
,
sed
in
hominum
est
potestate
;
&
quod
à
Domino
promissum
est
,
ab
ipsis
redditur
,
&c.
Idem
lib.
de
gra
&
lib.
arb.
c.
16
Magnum
al●quid
Pelagiani
se
scire
putant
,
quando
dicunt
,
non
juberet
Deus
quod
sciret
ab
homine
fieri
non
posse
.
Quis
hoc
nesciat
?
Certum
est
nos
velle
cum
volumus
,
sed
ille
facit
ut
velimus
,
de
quo
dictum
est
;
quod
praeparatur
voluntas
à
Domino
.
,
it
depends
more
upon
men
then
God
,
that
the
Lords
promises
are
fulfilled
or
that
Christ
hath
any
flock
at
all
.
4.
If
all
covenants
divine
,
as
well
as
humane
,
are
conditionall
,
you
nullifie
all
the
absolute
promises
,
which
in
scriptures
are
made
to
the
elect
of
giving
them
Christ
,
of
giving
them
vocation
the
circumcision
of
the
heart
,
faith
,
illumination
,
repentance
,
&c.
which
sure
are
absolute
promises
,
or
else
assign
you
us
the
condition
of
them
,
without
falling
into
absolute
Pelagianisme
,
and
stumbling
upon
the
first
stone
of
the
most
hatefull
point
of
it
,
That
the
grace
of
Christ
is
given
according
to
the
works
of
nature
.
5.
If
the
Covenant
of
grace
be
as
inindifferently
made
with
all
mankinde
,
in
the
second
Adam
,
Jesus
Christ
,
(
the
great
thing
which
for
the
introducing
of
universall
grace
,
the
Pelagians
did
most
stoutly
plead
for
[
(h)
](A78160-e67400-b)
(h)
Aug.
lib.
de
gest
.
Pelag.
Gratiam
Dei
,
secundum
merita
nostra
dari
.
Prosp.
epist.
ad
Aug.
Quantum
ad
Deum
pertinet
,
omnib
.
paratum
esse
vitam
aetarnā
,
&c.
Armin.
Resp.
ad
Art
.
31.
Art.
13.
19.
Deus
universum
genus
humanum
,
in
reconciliationis
gratiam
assumpsit
,
&
cum
Adamo
omnibusque
ejus
posteris
in
eo
foedus
gratiae
inivit
,
&c.
,
)
as
the
first
covenant
of
works
,
was
in
the
first
Adam
before
his
fall
;
then
,
1.
All
the
Rakehels
in
the
earth
,
nay
in
hell
,
are
as
truly
Christs
confederates
and
members
of
his
body
,
as
any
of
the
elect
of
God
,
given
to
him
of
the
father
,
or
any
of
the
Saints
in
Heaven
.
2.
Then
,
if
God
in
Christ
hath
made
a
covenant
of
grace
promiscuously
with
all
,
hee
would
not
certainely
divulge
it
to
so
few
in
all
ages
,
Psal.
147.
19.
6.
If
the
covenant
of
grace
bee
still
as
conditional
,
as
that
of
works
made
with
Adam
,
was
,
which
runs
thus
;
Doe
this
and
thou
shalt
live
,
and
that
still
this
is
all
the
covenant
which
God
under
the
Gospell
hath
made
with
his
people
;
Beleeve
and
obey
,
and
thou
shalt
be
saved
,
then
,
under
the
Gospell
mans
yoke
is
not
made
lighter
,
but
heavier
.
Christ
is
not
as
one
that
takes
off
the
yoke
,
Hos.
11.
4.
but
as
one
who
ties
it
on
faster
.
1.
By
how
much
two
conditions
are
harder
then
one
.
2.
By
how
much
lesse
any
light
of
nature
suggests
any
thing
tending
towards
the
beliefe
of
that
great
mystery
of
Godlinesse
,
recommended
to
us
in
the
Gospell
,
1
Tim.
3.
16.
then
it
doth
towards
the
beleeving
that
God
as
our
chiefe
good
,
is
to
be
loved
with
all
our
hearts
,
&c.
Mat.
22.
37.
and
that
we
are
to
be
justified
by
an
inherent
righteousnesse
of
our
owne
,
rather
then
an
imputed
one
,
of
a
crucified
Saviour
.
7.
As
for
your
criticisme
about
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
Title
of
our
Gospel
,
al
know
,
that
there
it
only
signifies
the
books
of
the
New
Testament
:
but
if
we
attend
the
Apostles
explication
of
the
Hebrew
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Heb.
9.
15
,
16
,
17.
we
must
take
the
Gospell
covenant
of
grace
,
to
bee
rather
a
Testament
then
a
covenant
strictly
so
called
,
which
on
both
sides
is
conditionall
.
By
vertue
of
the
former
,
our
Testator
procures
grace
for
us
,
for
the
fulfilling
of
the
conditions
of
the
covenant
,
which
therefore
is
said
to
be
established
upon
better
promises
,
Heb.
8.
6.
and
9
,
10
,
11.
By
vertue
of
the
latter
,
both
parties
are
left
to
their
liberty
,
upon
non-performance
of
conditions
:
As
for
your
third
,
taken
from
the
unlimited
generality
of
promises
and
threats
,
&c.
1.
None
of
them
all
are
proposed
,
that
we
might
obteine
election
,
or
avoid
reprobation
,
but
that
by
them
,
our
salvation
might
be
promoted
,
and
our
condemnation
avoided
.
2.
Even
these
are
not
so
much
as
divulged
(
at
least
not
ordinarily
)
unto
all
,
but
onely
to
such
,
as
some
way
or
other
are
in
the
Church
.
3.
According
to
this
Divinity
,
election
unto
life
is
made
as
common
,
as
the
proposall
of
promises
,
exhortations
,
&c.
4.
The
sequell
of
it
,
is
all
along
but
this
;
preaching
would
be
vaine
,
exhortations
deceitfull
,
&c.
Vaine
towards
the
elect
.
1.
Though
by
them
,
as
by
externall
meanes
,
God
intends
to
bring
such
to
salvation
,
Rom.
1.
16.
2.
Though
he
intend
to
work
with
them
and
in
them
,
what
he
exhorts
them
to
[
(i)
](A78160-e67810-b)
(i)
Aug.
l.
de
gra
.
&
lib.
arb.
cap.
15.
Facite
vobis
cor
novum
,
&c.
Qui
dicit
,
dabo
vobis
cor
novum
,
Quomodo
ergo
dicit
facite
vobis
?
●ur
jubet
,
si
ipse
est
daturus
?
Quare
dat
,
si
homo
facturus
est
,
nisi
quia
dat
quod
jubet
,
&
adjuvat
ut
faciat
,
cui
jubet
.
Vid.
plura
.
l.
de
persev
.
2.
c.
14.
Dominus
ipse
hominibus
praecepit
,
ut
crederent
,
nec
tamen
,
ideo
falsa
est
sententia
nec
vana
definitio
,
ubi
ait
,
nemo
venit
ad
me
,
nisi
datum
fuerit
à
patre
meo
.
.
3.
Though
they
,
as
well
as
any
,
stand
in
need
to
bee
acquainted
with
their
duties
,
and
to
be
excited
to
the
performance
of
them
.
Deceitfull
words
to
the
reprobate
.
1.
Though
by
them
they
come
to
be
acquainted
with
their
duties
,
which
though
without
speciall
grace
,
they
cannot
perform
,
yet
they
doe
not
cease
to
owe
to
God
.
2.
All
fig-leaves
of
excuse
are
taken
away
from
them
,
because
it
is
their
course
to
brag
,
as
Austin
observed
of
old
,
that
if
they
might
but
have
known
Gods
will
,
they
would
have
done
it
.
3.
They
are
oftentimes
by
heeding
of
them
,
made
much
better
by
attaining
to
some
common
graces
,
shunning
some
sinnes
,
procuring
an
easier
hell
,
ut
mitiùs
puniantur
,
was
Austins
phrase
.
4.
If
they
had
heeded
them
,
as
they
should
have
done
,
they
would
certainely
have
been
saved
;
they
refused
them
not
without
their
wils
.
5.
This
objection
is
nothing
but
an
old
Pelagian
,
Massilian
,
Arminian
,
protrite
Stallion
,
answered
in
the
Christian
Church
a
thousand
times
over
.
6.
If
these
promises
,
exhortations
,
&c.
were
not
in
the
Church
,
promiscuously
proposed
to
all
,
they
could
not
come
at
all
to
the
eares
of
the
elect
of
God
,
for
whose
benefit
they
be
primarily
intended
1
Cor.
12.
28.
[
(k)
](A78160-e67950-b)
(k)
Aug.
lib.
de
dono
.
persev
.
&
de
corrept.
&
gra
.
cap.
15.
Nescientes
enim
quis
pertineat
ad
praedestinatorum
numerum
,
quis
non
,
sic
offi●i
debemus
charitatis
aff●ctu
,
ut
omnes
velimus
salvos
fieri
.
Vide
&
lib.
22.
de
Civ
.
Dei
,
cap.
2.
.
Your
4.
reason
,
Sect.
26.
p.
36
,
37.
is
nothing
but
your
old
crambe
,
with
which
you
doe
both
cram
and
torment
your
readers
.
Magis
&
minus
,
non
variant
speciem
.
I
hope
you
will
think
your selfe
to
have
been
punished
enough
,
by
what
hath
been
said
to
you
about
punishments
,
against
your
poenall
arguments
.
I
pray
God
what
hath
been
said
,
may
rather
heale
you
,
then
hurt
you
.
Me
thinks
I
find
by
this
and
many
other
of
your
arguments
,
that
when
your
power
of
hurting
your
adversaries
by
hard
arguments
failes
you
,
that
then
you
call
in
your
never
failing
rhetorick
,
to
the
hurting
your
own
soule
.
As
in
this
Section
your
behaviour
against
Gods
decrees
,
and
against
Gods
servant
,
Mr
Calvin
defending
them
,
is
much
like
that
of
the
persecutors
of
old
,
who
first
did
put
Christians
into
Beares
skins
,
and
then
●et
dogs
upon
them
;
As
you
first
misshape
Gods
decrees
and
servants
,
unto
your
misguided
phancy
,
and
then
you
let
out
your
bandog
of
your
Oratorie
upon
them
;
and
by
so
doing
,
you
rather
wrong
your
own
soule
and
name
,
than
those
you
fight
against
.
For
good
brother
,
assure
your selfe
,
that
you
may
play
and
sport
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
play
with
any
thing
rather
then
with
such
edged
tools
.
For
what
you
quote
out
of
Mat.
10.
15.
I
have
heard
it
often
quoted
by
the
Batavian
Arminians
,
to
prove
the
third
Article
of
the
fifth
Article
controverted
,
about
the
way
of
Gods
working
upon
the
soule
,
per
solam
suasionem
,
and
to
prove
their
Jesuiticall
scientia
media
,
but
before
you
,
I
never
saw
any
bring
it
to
prove
,
that
God
hath
not
absolutely
resolved
to
damn
men
for
sinnes
.
You
bring
it
,
and
divers
other
Scriptures
with
it
,
in
your
margin
,
as
so
many
cyphers
,
signifying
nothing
.
2.
For
what
you
say
,
Mat.
11.
20.
that
it
was
not
impossible
for
the
Cities
to
have
repented
,
whom
our
Saviour
upbraids
with
impenitence
.
We
say
so
too
in
a
sober
sense
,
who
know
of
no
decree
of
reprobation
,
necessitating
impenitence
in
any
,
unto
which
it
is
a
meer
Antecedent
,
but
no
positive
cause
.
God
makes
not
repentance
by
his
decree
,
impossible
to
men
[
(l)
](A78160-e68190-b)
(l)
Aquin.
Quaest
,
de
volunt
.
Dei
ar.
5.
Divina
voluntas
in
contingentibus
non
tollit
potentiam
ad
oppositum
voluntatis
sed
actum
:
&
part
1.
Quaest.
23.
à.
3.
ad
2.
Aliter
se
habet
reprobatin
in
causando
quam
praedestinatio
.
Reprobatio
non
est
causa
ejus
,
quod
est
in
praesenti
,
scil
,
culpae
,
&c.
Est
tamen
causa
ejus
quod
reddit●r
in
sutu●o
,
scil.
poenae
aelernae
:
Sed
culpa
provenit
exlib
arbit
●jus
qui
reprobatur
,
&
à
gratia
deseritur
.
,
but
they
make
it
so
by
their
owne
hard
and
impenitent
hearts
,
Rom.
28.
which
cannot
yield
.
All
men
even
naturally
,
have
potentiam
remotam
resipiscendi
;
As
Adam
when
hee
stood
had
potentiam
remotam
,
for
posse
est
naturae
;
but
no
men
have
potentiam
proximam
resipiscendi
,
without
the
speciall
grace
of
Christ
,
John
15.
5
,
for
velle
est
gratiae
.
3
For
what
you
(
immoderately
given
to
your
jests
and
jeers
,
rather
then
to
any
serious
matters
)
scumme
up
,
as
so
much
miro
and
dirt
,
Isa.
57.
20.
about
jeering
a
poor
creature
,
most
incongruous
to
our
Savi●urs
pitifull
nature
,
about
a
salt
sarcasme
,
or
bitter
jest
.
Answ.
1.
It
is
no
other
stuffe
for
substance
,
then
what
hath
been
answered
often
,
and
what
your
heart
is
full
of
,
and
out
of
the
fulnesse
of
your
heart
,
your
mouth
speaks
;
every
vessell
will
empty
it selfe
.
2.
If
any
ingenuous
front
had
been
left
you
,
(
vales
certè
ingenio
(
&
cadendi
indulges
genio
)
sed
non
vales
ingenuitate
)
you
would
never
have
upbraided
us
with
this
.
For
1.
Those
are
onely
properly
j●ered
and
gulled
,
who
are
put
in
hopes
of
such
things
by
promises
,
&c.
which
they
doe
not
onely
want
,
but
which
with
all
their
hearts
and
soules
,
they
would
most
willingly
have
,
by
any
possible
means
if
they
might
be
put
into
a
way
,
how
to
come
by
them
[
(m)
](A78160-e68400-b)
(m)
That
jeere
of
yours
,
come
to
are
and
I
will
lift
thee
up
,
is
an
old
Pelagian
ro●ten
objection
,
H●●ron
.
ad
C●esiph●nt
.
So●eti●
&
hoc
decere
;
aut
possib●l●●
esse
mandata
,
&
recte
à
Deo
data
,
aut
impossi●●●ia
&
non
in
his
esse
culpam
,
qui
accepêre
m●ndata
.
sed
in
eo
qui
dedit
impossib●lia
.
.
And
will
you
,
or
dare
you
say
,
this
is
the
case
of
reprobates
,
who
most
willingly
refuse
the
offers
of
grace
,
as
having
no
mind
to
them
.
2.
By
what
revelation
can
you
cleare
it
,
that
all
those
whom
our
Saviour
spake
of
,
Mat.
11.
20.
were
reprebates
;
and
that
some
of
them
by
his
upbraiding
of
them
,
might
not
be
brought
unto
repentance
,
never
to
be
repented
of
,
2
Cor.
7.
10.
as
well
as
that
lwed
son
I
have
heard
the
story
of
,
who
was
never
wrought
upon
,
till
a
most
tender
compassionate
mother
,
had
most
earnestly
and
fiercely
denounced
an
Anathema
against
him
?
3.
Would
not
the
jeering
and
sarcasme
from
Christ
,
(
horresco
referens
)
have
been
reall
,
if
your
Arminian
doctrine
(
the
very
basis
upon
which
your
sarcasms
rest
)
about
universall
grace
,
had
been
true
?
for
then
Christ
should
not
onely
have
invited
them
to
beliefe
,
have
called
upon
them
for
their
dutie
,
have
upbraided
them
with
their
willing
and
wilfull
neglect
of
it
,
but
also
have
told
them
,
That
by
a
generall
grace
,
he
did
really
designe
to
bring
them
to
heaven
,
though
by
vertue
of
it
alone
,
never
any
had
,
or
ever
should
come
thither
.
4.
How
are
those
jeered
,
who
never
use
to
complaine
of
that
,
which
you
call
jeeringly
,
their
fatall
or
naturall
infirmity
?
for
then
they
would
seek
after
a
Physitian
to
heale
them
,
who
then
would
be
welcome
to
them
:
but
who
feel
the
stirrings
of
a
wicked
will
in
them
,
in
the
opposing
of
all
the
offers
of
grace
,
made
in
the
meanes
of
grace
.
5.
How
are
those
jeered
(
I
speak
now
of
them
,
whom
the
text
,
Mat.
11.
20.
speaks
of
)
who
have
means
externall
,
abundantly
sufficient
,
in
the
way
of
such
means
,
&
which
in
Gods
children
are
efficient
,
upon
whom
God
often
bestowes
as
much
grace
,
as
before
conversion
he
bestowes
upon
any
,
and
more
then
Christ
is
bound
to
bestow
upon
any
,
and
as
much
as
your
Arminian
principles
,
will
allow
God
to
bestow
upon
any
at
all
,
of
the
elect
of
God
,
towards
their
conversion
?
I
say
,
how
are
such
jeered
by
Christ
or
any
of
his
Ministers
?
6.
Are
not
you
the
onely
sarcastick
merry
blade
,
who
would
faine
make
the
world
and
Church
beleeve
,
in
this
very
page
,
that
you
at
no
hand
like
it
,
that
any
should
shelter
themselves
under
the
haere
sie
of
Pelagius
,
by
denying
originall
sinne
,
and
mans
naturall
impotency
,
and
in
that
sense
,
impossibility
to
any
saving
good
without
Gods
grace
,
and
yet
in
this
very
place
flout
at
it
,
under
the
notion
of
a
naturall
and
fatall
infirmity
,
with
which
God
made
him
,
as
really
as
he
makes
a
stammerer
or
a
blind
man
?
Whereas
I
think
you
cannot
but
know
,
that
1.
Both
against
the
Jesuites
and
you
too
,
as
I
conceive
,
we
all
maintaine
,
that
man
at
first
was
created
in
true
righteousnesse
and
holinesse
,
Eccl.
7.
29.
Eph.
4.
24.
2.
That
then
he
needed
not
so
much
as
the
golden
bridle
of
originall
righteousnesse
,
which
your
Camerades
the
Jesuites
,
so
much
speak
of
,
for
the
repressing
of
his
naturall
concupiscence
.
3.
That
it
may
be
lawfull
to
upbraid
those
,
with
their
impotencies
,
who
have
lamed
or
blinded
themselves
,
or
bound
their
owne
feet
;
to
such
we
may
say
out
of
our
just
indignation
,
come
hither
to
me
,
and
I
will
lift
thee
up
,
as
well
as
the
Lord
did
play
upon
Adam
,
presently
after
his
fall
,
Gen.
3.
22.
or
as
hee
did
long
after
upon
the
Israelites
when
they
had
forsaken
him
,
Judg.
10.
14.
Will
you
say
,
that
God
cannot
be
in
good
earnest
with
such
,
unlesse
he
set
their
feet
at
liberty
,
though
he
never
did
tie
them
,
nor
is
bound
to
loose
them
,
nor
they
in
the
case
they
are
in
,
doe
care
to
have
them
loosed
,
yea
,
would
think
it
the
only
bondage
to
be
freed
from
their
sinnes
?
If
we
do
this
,
doe
you
think
your selfe
able
to
avoid
that
Pelagianisme
[
(u)
](A78160-e68790-b)
(u)
Let
any
wise
man
tell
me
,
how
much
your
opinion
about
free
wils
conjunction
with
grace
,
set
down
c.
4.
differs
from
that
of
Pelagius
.
in
his
Epist
,
ad
Innocent
.
Quum
liberi
arbitrii
potestatem
dioimus
in
omnibus
esse
generaliter
,
&c.
in
omnibus
est
liberum
arb.
aequaliter
per
naturam
,
sed
in
solis
Christianis
adjuvatur
gratia
,
&c.
illi
ideo
judicandi
&
damnandi
sunt
,
quia
cum
habeant
liber
.
arb.
per
quod
ad
fidem
venire
possent
,
&c.
male
utuntur
libertate
concessa
,
&c.
which
you
would
faine
fasten
upon
Calvin
,
p.
37.
and
which
will
stick
upon
him
as
a
dart
in
a
rock
,
but
cleaves
as
fast
to
your
opinions
as
your
skinne
to
your selfe
?
To
shew
what
great
affections
you
have
to
protestantisme
,
you
do
once
more
enter
your
protest
against
a
great
Leader
of
Protestants
.
The
first
you
take
out
of
lib.
3.
institut
.
c.
23.
7.
You
have
been
told
divers
times
,
how
these
expressions
of
his
and
others
,
must
be
taken
,
viz.
of
a
will
of
efficacious
permission
or
ordering
of
the
fall
,
(
and
say
you
,
if
you
dare
,
that
when
Adam
fell
,
and
all
mankind
in
him
,
God
stood
by
as
a
meer
speculator
,
or
gazer
on
)
not
of
reall
effection
,
or
working
of
it
,
by
any
force
or
violence
.
2.
How
harsh
soever
in
this
place
his
words
may
sound
in
your
delicate
tender
eares
,
yet
1.
When
on
the
place
he
quotes
Austin
for
what
he
saies
,
out
of
his
Enchirid.
ad
Laurent
.
2.
When
as
elsewhere
he
declaimes
most
strenuously
against
those
,
who
are
for
Gods
absolute
power
or
will
,
as
it
is
separated
from
his
justice
[
(o)
](A78160-e68990-b)
(o)
Calvin
de
divin
.
praedest
.
p.
7.
28.
Sorbonicum
illud
d●gma
,
in
quo
sibi
plaudunt
papales
theolegast●i
,
detestor
,
quod
potentiam
absolutam
Deo
affingit
,
&c.
,
and
makes
lapsed
man
only
,
the
object
of
reprobation
[
(p)
](A78160-e69020-b)
(p)
Inde
constanter
exordiendum
esse
semper
docui
,
a●que
hodie
doceo
jure
in
morle
relinqui
omnes
reprobos
,
qui
in
Adamo
,
mortui
sunt
a●que
damnati
,
de
aeter
.
Dei
praedest
.
,
when
as
he
saith
nothing
but
what
the
Schoolmen
of
old
were
wont
to
say
,
without
any
controle
[
(q)
](A78160-e69040-b)
(q)
Vid
D
Dav.
animadver
.
p.
245.
&c.
.
All
these
things
might
have
abated
your
rage
against
poor
Calvin
.
3.
You
belike
have
a
world
of
other
just
reasons
,
besides
the
just
will
of
God
(
for
if
it
be
once
proved
to
be
Gods
will
,
it
must
needs
be
just
,
he
can
neither
doe
nor
will
any
unrighteous
thing
[
(r,)
](A78160-e69090-b)
(r,)
Carthus
.
in
4
dis.
46.
a●
.
1.
Totus
ordo
justuiae
o●ig●nallter
,
ad
div●nam
voluntatem
reducitur
,
&c.
to
bring
in
why
God
would
permit
the
fall
of
Adam
:
Yet
Arminius
himselfe
,
a
wiser
and
warier
man
then
you
▪
would
ever
confess
this
point
too
hot
for
his
fingers
[
(s)
](A78160-e69160-b)
(s)
Vid.
Cameron
cap.
d●fens
.
sent
.
2.
The
next
place
against
Calvin
you
take
out
of
Ezek.
18.
23.
with
which
text
you
say
he
was
pinched
;
but
how
●a●d
he
was
pinched
,
I
will
not
now
determine
,
because
I
have
not
the
book
by
me
;
onely
let
me
say
,
1.
As
to
the
glosse
which
you
make
upon
his
words
,
That
God
wils
wicked
mens
conversion
,
so
as
to
command
it
,
but
he
does
not
will
it
so
,
as
to
leave
it
possible
,
that
is
,
hee
wils
it
in
shew
,
but
not
in
reality
.
You
have
been
often
told
,
that
wicked
mens
conversion
would
bee
possible
enough
,
if
their
own
wicked
wils
did
not
make
it
impossible
[
(t)
](A78160-e69230-b)
(t)
Austin
.
de
Gen.
ad
lit.
11
,
12.
Posset
Deus
horum
voluntates
convi●c●re
,
quoniam
omnipotens
est
.
Cur
ergo
non
secit
?
quia
noluit
.
Cur
noluerit
p●nes
ipsum
est
.
.
And
yet
that
no
mans
conversion
shall
ever
bee
actuall
without
Gods
speciall
grace
,
giving
him
repentance
,
Acts
15.
Yea
,
that
God
really
would
like
or
approve
the
conversion
of
any
sinner
,
though
he
neither
here
,
nor
any
where
else
say
,
that
he
will
effect
,
or
work
all
men
to
repentance
.
2.
As
to
the
inference
which
you
make
,
of
the
impossibility
of
Calvins
avoiding
ugly
sequels
,
I
suppose
you
meane
the
ugly
sequels
of
jeering
,
or
opposing
the
secret
will
[
(u)
](A78160-e69280-b)
(u)
These
two
may
well
stand
together
.
Ruiz
.
d●
volunt
.
Disp.
20.
p.
215.
&c.
Deus
vult
ut
omnes
credant
&
salvi
siant
.
Deus
vult
&
d●crevit
permittere
,
ut
qui
dam
increduli
maneant
,
&
pertant
volunt
are
absolu●a
.
to
the
revealea
,
(
or
else
I
cannot
tell
what
you
meane
by
sequels
)
unlesse
he
will
fall
upon
the
haeresie
of
Pelagius
,
in
maintaining
that
a
sinner
may
repent
by
the
strength
and
force
of
nature
.
I
suppose
not
any
the
least
child
but
can
see
,
how
to
cleare
Calvin
from
the
accusation
of
Pelagianisme
,
by
saying
,
that
it
is
in
God
by
his
speciall
grace
to
remove
any
mans
impenitencie
when
he
pleaseth
,
(
as
was
said
afore
)
but
I
fear
,
the
most
Epidaurian
Lyncian
eies
of
the
[
(x)
](A78160-e69360-b)
(x)
Aust.
Epist.
ad
Sixtum
.
105.
Cum
àb
istis
quaeritur
quam
gratiam
cogitarent
sine
ullis
praecedentib
.
merit
is
dari
,
respondent
,
sine
ull
is
praecedentib
meritis
gratiam
ipsam
esse
humanam
naturam
,
in
qua
conditi
sumus
.
wisest
men
who
see
best
,
will
never
bee
able
to
discern
how
Mr
T.
P.
can
be
freed
from
this
charge
,
who
maintains
no
other
grace
,
for
the
touching
of
a
mans
heart
,
(
as
we
have
seen
,
and
shall
see
more
,
p.
55
,
56.
)
but
what
is
the
very
same
with
the
much
cried
up
Pelagian
universall
grace
,
the
same
indeed
with
proud
nature
.
Turpe
est
doctori
,
&c.
Solomon
indeed
,
was
wise
enough
,
when
he
set
downe
,
Prov.
1.
26
,
27.
but
he
is
no
wiser
then
sapientum
octavus
,
who
shall
bring
it
in
,
as
clashing
with
any
thing
,
which
Mr
Calvin
or
any
solid
Divine
saies
.
Sect.
27.
p.
38.
IT
appears
by
your
fifth
reason
,
taken
from
the
nature
of
death
,
as
that
doth
signifie
privation
,
and
as
privation
supposes
a
former
habite
,
that
you
have
more
poison
in
your
pa●e
,
to
poison
or
choake
,
if
it
were
possible
,
all
your
adversaries
,
the
propheticall
Calvinists
,
(
as
you
may
be
apt
enough
to
call
them
)
and
yet
they
will
be
most
ready
to
take
all
that
you
propine
in
this
Section
,
down
at
a
draught
,
and
never
feare
dying
[
(y)
](A78160-e69540-b)
(y)
Aug.
l.
de
nat.
&
gra
.
c.
51.
Si
iste
,
inquit
,
qui
hunc
librum
scripsit
,
de
ill
a
hominis
natura
loqueretur
,
quae
primò
,
in
culpata
condita
est
,
utcunque
acceptaretur
hoc
dictum
.
,
were
you
but
pleased
to
understand
this
privation
of
grace
,
you
talke
of
,
of
what
Adam
once
had
,
and
we
all
in
him
,
in
the
state
of
our
integrity
;
but
seeing
it
may
be
very
strongly
suspected
,
that
you
understand
it
,
of
man
,
even
since
the
fall
,
that
by
universall
grace
given
to
him
in
the
second
Adam
,
he
hath
some
seeds
of
that
which
the
Apostle
,
Eph.
4.
18.
cals
the
l●fe
of
God
,
remaining
in
him
,
they
are
so●ry
that
you
should
so
often
deny
your selfe
to
be
a
Pelagian
,
when
as
yet
,
by
what
you
say
here
,
it
doth
most
manifestly
appeare
,
that
according
to
your
divinity
,
not
onely
Semipelagismus
,
(
as
once
Arminius
said
)
might
bee
verus
Christianismus
,
but
the
highest
degree
of
Pelagianisme
,
when
it
first
set
forth
,
and
did
deny
all
originall
sinne
,
and
hurt
to
any
,
but
to
Adam
himselfe
,
by
the
fall
,
must
needs
be
most
orthodox
divinity
[
(z)
](A78160-e69690-b)
(z)
Aust.
l.
2.
de
peccat
.
orig.
cont
.
Caelestinum
.
Quod
peccatum
Adae
ipsum
solum
laeserit
,
&
non
genus
humanum
.
.
So
that
now
you
may
do
well
to
joine
in
with
Molina
the
Jesuite
,
in
stomacking
at
Austin
for
keeping
such
a
foule
coile
against
the
Pelagians
[
(a)
](A78160-e69740-b)
(a)
Molina's
words
as
I
find
them
cited
by
Jansen
.
in
August
.
l.
8.
cap
9.
because
they
be
very
remarkable
,
I
thought
worth
the
while
to
transcribe
.
Quae
si
data
explanataque
fuissent
,
fortè
neque
Pelagiana
haeresis
fuisset
exorta
,
neque
Lutherani
tam
impudenter
arbitrii
nostri
libertatem
fuissent
ausi
negare
,
obtendentes
,
cum
divina
gratia
,
praescientia
,
&
praedestinatione
cohaerere
non
posse
;
neque
ex
Augustini
opinione
,
concertationibusque
cum
Pelagianis
tot
fideles
fuissent
turbati
,
&c.
.
You
for
any
thing
I
know
,
say
more
then
ever
he
durst
say
,
That
a
man
may
bee
dead
born
,
but
he
cannot
possibly
be
dead
begotten
;
deprived
of
life
he
cannot
be
,
in
the
very
act
of
his
conception
,
understanding
this
of
a
spirituall
death
in
sinne
,
since
the
fall
,
as
for
any
thing
I
can
find
to
the
contrary
you
doe
;
you
doe
nullifie
all
originall
sinne
,
and
contradict
the
Psalmist
to
the
very
mouth
,
Psal.
51.
5.
Behold
I
was
shapen
in
iniquity
,
(
and
that
sure
is
in
a
spirituall
death
,
1
Tim.
5.
6.
)
and
in
sinne
did
my
mother
conceive
me
,
or
as
the
word
is
in
the
Hebrew
,
make
me
warme
.
2.
As
to
the
sequell
;
If
yet
perchance
(
which
I
think
not
)
you
understand
it
in
the
first
and
orthodox
sense
,
it
is
none
at
all
,
God
once
made
all
men
upright
,
ergo
,
none
were
absolutely
reprobated
,
or
appointed
to
bee
left
to
the
sinne
and
misery
which
they
should
bring
upon
themselves
;
and
yet
this
is
the
goodly
argument
à
fine
operis
ad
finem
operantis
&
internam
ejus
intntionem
,
in
which
Castallio
first
[
(b)
](A78160-e69930-b)
(b)
p.
265.
S.
Castalion
Dialogi
.
,
and
all
the
Arminians
his
followers
,
have
ever
since
so
triumphed
.
There
is
nothing
in
your
sixth
Reason
,
or
28.
Section
,
p.
38.
which
hath
not
had
its
full
,
if
not
overflowing
answer
.
Therefore
here
I
resolve
upon
nothing
,
but
1.
To
observe
your
pelagianizing
,
1.
In
what
you
have
in
this
,
as
wel
as
your
first
papers
,
when
you
oppose
Adams
sin
to
ours
,
as
if
in
different
respects
,
that
which
was
Adams
,
was
not
ours
also
[
(c)
](A78160-e70020-b)
(c)
Halensis
,
part.
2.
q.
105.
memb.
1.
p.
296.
Secundum
Augustinum
concedimus
quod
non
punitur
parvulus
pro
culpa
patris
,
sed
pro
culpa
sua
propriè
loquendo
Adamo
cadente
à
justitia
originale
cecidit
etiam
quaelibet
voluntas
posterorum
.
Sic
Cajetan
,
Bellarmine
,
Malderus
.
.
2.
In
quoting
and
triumphing
in
John
1.
9.
as
if
it
would
prove
universall
redemption
hand
over
head
,
whereas
it
will
only
prove
,
that
Christ
as
God
in
a
common
way
,
enlightens
every
body
.
The
Pelagians
and
Massilians
of
old
,
would
have
had
it
prove
more
,
but
invitâ
Minervâ
.
3.
Your
intolerable
impudence
and
uncharitablenesse
,
in
branding
not
onely
most
,
if
not
all
your
neighbour
Ministers
,
but
also
all
the
Churches
formerly
mentioned
,
if
not
the
whole
Catholique
Church
,
whilst
you
belie
the
whole
stream
of
fathers
,
p.
39.
with
the
brand
of
heresie
,
even
pernicious
heresie
,
as
you
would
have
it
thought
,
by
wresting
2
Pet.
2.
1.
to
that
purpose
[
(d)
](A78160-e70140-b)
(d)
It
seems
with
you
good
man
,
this
heresy
is
a
heresy
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
Pelagianisme
is
the
milder
heresie
,
p
55.
simil●s
labra
lactucas
,
like
will
to
like
,
I
must
bee
a
little
quick
with
you
,
in
causis
haereseos
neminem
oportet
esse
patientem
.
Hieronym
.
.
A
likely
matter
,
that
by
the
Church
,
(
Epiphanius
,
Austin
,
or
any
body
else
in
its
behalfe
,
giving
in
an
inventory
of
heresie
,
in
their
severall
Catalogues
)
that
should
passe
for
one
,
that
Christ
died
for
any
but
whom
he
at
last
saves
,
who
is
a
Saviour
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
heb.
to
the
utmost
,
who
deny
him
to
have
laid
out
his
blood
upon
those
,
unto
whom
he
denied
his
praiers
,
John
17.
9.
who
were
not
his
friends
,
John
15.
13.
not
of
his
body
,
Acts
20.
28.
who
many
of
them
were
obdurate
,
persecuting
,
sinning
against
the
Holy
Ghost
,
and
for
so
sinning
to
be
packed
to
hell
afterwards
.
I
grant
indeed
,
that
many
a
gallant
,
noble
Divine
,
(
amongst
whom
I
hope
ever
to
reckon
,
Bishop
Davenant
,
Dr
Ward
,
and
many
more
)
extend
the
phrase
of
Christs
dying
for
all
,
and
such
like
phrases
as
you
quote
out
of
the
third
Article
(
which
ought
in
al
reason
to
be
explain'd
by
the
17.
)
unto
singula
generum
,
as
well
as
genera
singulorum
;
but
then
when
they
came
to
explaine
themselves
,
they
first
peremptorilie
denie
that
Christ
by
his
death
brought
all
into
a
state
of
peace
&
reconciliation
.
2.
They
maintaine
the
proprietie
of
Christs
redemption
,
as
to
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rom.
11.
29.
to
be
onelie
peculiar
to
the
elect
.
3.
They
have
so
many
handsome
orthodoxe
put-offs
,
of
all
Arminian
glosses
,
as
that
I
will
sue
out
a
writ
of
melius
inquirendum
,
before
I
passe
any
damnatory
censure
upon
them
,
who
I
am
sure
,
make
not
for
your
purpose
,
who
hint
not
the
least
discrimination
in
Christs
dying
for
the
elect
,
or
the
reprobate
;
but
who
reject
the
distinction
of
the
sufficiency
and
efficiency
of
Christs
death
,
which
the
Authors
mentioned
plead
so
much
for
,
and
doe
most
amply
explaine
,
that
which
you
quote
out
of
2
John
2.
2.
helps
you
nothing
at
all
,
though
wee
should
allow
your
glosse
of
Christs
dying
for
infidels
and
impenitents
to
be
true
;
for
so
he
might
doe
,
and
yet
those
infidels
and
impenitents
be
no
other
then
such
,
who
for
the
present
were
so
,
but
were
not
to
continue
so
,
and
that
by
vertue
of
Christs
death
.
No
question
,
Christ
died
for
all
people
,
tongues
,
and
languages
,
Rev.
5.
9.
who
either
actually
did
,
or
for
after
times
,
should
beleeve
in
his
name
,
John
17.
20.
And
you
my
good
friend
,
who
are
so
tender
as
you
say
,
p
72.
as
that
you
dare
not
tell
your
people
,
that
any
crucifying
wretches
,
(
though
Paul
,
for
any
thing
is
known
to
the
contrary
,
and
other
elect
vessels
of
God
,
were
at
that
time
among
them
,
Acts
19.
15.
who
afterwards
were
brought
to
the
faith
)
were
precious
vessels
of
election
.
Yet
here
you
dare
say
,
without
the
least
limitation
,
that
Christ
died
for
all
sorts
of
infidels
and
impenitents
:
your
hardnesse
and
tendernesse
goes
by
the
placet
of
your
interest
,
as
kissing
useth
to
goe
by
favour
,
Sect.
29.
You
are
a
most
deadly
man
;
for
here
a
fourth
or
fifth
time
,
we
must
be
all
struck
dead
,
become
Ala-mort
,
by
your
seventh
deadly
reason
taken
from
the
condition
of
temporall
death
,
and
other
temporall
punishments
;
and
this
will
kill
just
as
many
as
your
former
,
p.
24
and
up
and
downe
elsewhere
,
did
even
all
those
who
against
all
rationall
warning
,
with
you
,
are
weakely
or
wilfully
resolved
to
confound
the
absolute
eternall
decree
,
with
the
temporall
conditionall
execution
of
it
.
And
pray
you
,
what
wise
body
ever
yet
denied
the
execution
of
Gods
absolute
decrees
to
bee
conditionall
,
and
the
causes
of
that
execution
,
though
not
of
the
decree
it selfe
?
I
will
not
be
so
adventurous
,
as
to
say
to
your
followers
,
Quando
quidem
hic
populus
vult
decipi
,
decipiatur
.
But
I
would
charitably
by
this
time
hope
,
that
they
perceive
how
your
immoderate
eagernesse
to
get
in
to
your
beloved
veine
of
rhetoricating
with
a
matter
of
twelve
quibling
interrogations
(
which
need
to
be
answered
by
no
body
,
but
by
your
deadly
enemy
,
Sr
N.
N
)
betraies
you
to
the
forgetting
of
all
sound
distinctions
in
divinity
,
and
well
couched
forms
of
logicall
argumentation
,
for
what
you
have
about
Hezekiah
and
Nineveh
,
1.
I
have
elsewhere
given
a
large
returne
to
it
,
in
answer
to
your
first
papers
,
where
you
bring
in
these
instances
,
almost
in
the
same
words
for
the
same
purpose
.
2.
Gods
decrees
in
both
these
cases
,
might
be
absolute
and
peremptorie
enough
in
themselves
,
and
in
him
,
and
yet
he
not
at
first
dash
reveale
all
his
mind
to
his
Prophets
,
concerning
what
he
had
resolved
on
,
that
Hezekiah
and
Nineveh
might
bee
put
upon
praiers
,
not
to
reverse
his
decrees
,
but
the
absolute
seeming
damnation
of
them
,
when
as
they
were
onely
to
be
understood
conditionally
,
as
the
event
did
declare
afterwards
[
(e)
](A78160-e70760-b)
(e)
Jac.
Crucius
in
Beverovicia
,
in
vitae
●ermino
,
p
10.
explaine
,
it
well
thus
.
Sub
hoc
nuntio
tacitam
contineti
conditionem
,
ut
in
ill
a
conciene
Jonae
,
ad
Ninivitas
e●cidio
perituros
nisi
resipuerint
:
Sic
moriturum
Regem
,
nisi
seria
poenitudine
so
ad
Deum
convertat
,
&c.
.
Deus
saepe
sententiam
mutat
,
concilium
nunquam
.
Sic
Gregor.
N.
You
should
not
take
upon
you
to
teach
the
Almightie
,
how
for
the
triall
of
his
people
,
to
propose
his
denuntiations
;
Neither
should
you
comment
upon
them
otherwise
,
then
God
himselfe
doth
by
his
after-works
:
But
I
had
forgot
,
that
you
love
not
(
Epist.
2.
ante
publicat
.
)
sapere
cum
commentario
,
which
makes
you
so
unhappie
in
those
which
you
make
upon
his
decrees
.
3.
As
for
your
saying
,
that
Gods
decrees
are
conditionall
,
if
you
understand
them
as
they
be
in
God
,
(
or
else
you
say
nothing
to
the
purpose
)
it
both
opposeth
what
you
grant
,
p.
5.
in
Gods
will
simply
considered
,
there
can
be
neither
prius
nor
posterius
,
and
doth
induce
such
uncertaine
velleitios
,
and
depending
wils
,
and
wouldbees
,
as
that
the
very
popish
Schoolmen
doe
chide
you
for
them
[
(f)
](A78160-e70870-b)
(f)
Ruiz
.
de
vol.
disp
.
10.
Sect.
1
Velitiones
purè
conditionales
sunt
alienae
à
sapientia
&
prudentia
Dei.
V●sques
,
disp.
83
p.
511.
Voluntas
Dei
conditionat●
dici
potest
,
non
quia
actu
feratur
in
objectum
sub
conditione
,
sed
quia
ex
ill●
volu●tate
quae
praesens
est
,
&c.
2.
As
to
what
you
say
concerning
Rom.
9.
and
the
quaeties
you
put
about
it
,
p.
40.
1.
I
cannot
but
smile
to
see
how
cowardly
you
come
to
it
,
even
tanquam
canis
ad
Nilum
lambit
&
abit
,
Indeed
it
hath
put
all
your
valiant
party
so
terribly
to
their
shifts
,
for
the
warding
of
the
blowes
which
it
gives
to
your
cause
,
as
that
I
cannot
greatlie
wonder
,
though
in
this
your
publike
theatricall
corrected
piece
,
you
doe
seem
to
me
laborare
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
tremble
at
the
very
mention
of
it
,
yet
in
your
uncorrected
as
you
call
it
,
indeed
your
truly
domestique
and
genuine
first-born
,
you
had
spent
no
less
then
one
,
by
farre
the
longest
Sections
in
whiffling
of
it
off
,
as
you
could
.
But
alas
,
as
I
trust
I
have
made
it
in
my
answer
copiously
evident
,
that
place
doth
and
ever
will
sticke
in
the
heart
of
your
cause
,
Tanquam
lateri
laethal
is
arundo
.
I
have
there
shewed
,
1.
I
hat
how
troublesome
soever
the
matter
of
the
Chapter
is
,
to
obstreperous
flesh
and
blood
,
especially
in
carnal
men
,
yet
it
speaks
out
its
mind
as
fully
and
clearlie
,
as
words
can
deliver
it
,
both
in
Thesi
,
Rom.
9
,
11
,
18.
2.
and
in
Antithesi
,
v.
19.
2.
That
it
is
a
most
shamefull
ridiculous
subterfuge
to
interpret
texts
,
speaking
plainly
concerning
what
God
hath
decreed
to
doe
,
or
shall
be
done
,
by
texts
from
promises
,
commands
,
exhortations
,
&c.
declaring
what
ought
to
be
done
,
believed
,
or
avoided
.
3.
That
to
speake
properlie
and
theologically
,
no
one
text
hath
any
more
then
one
sense
[
(g)
](A78160-e71100-b)
(g)
Vide
Dr
Am●s
in
Psa
.
2
though
the
parts
of
that
one
sense
,
may
be
made
up
of
severall
ingredients
.
4.
That
the
two
senses
,
which
like
some
Janus
bifrons
,
looking
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
you
in
your
first
papers
,
and
your
complices
in
theirs
,
give
of
it
,
are
too
plaine
and
easie
to
be
true
,
and
leave
us
no
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
wonder
at
,
about
the
whole
matter
of
praedestination
,
unlesse
it
were
at
your
daring
impudency
,
who
every
where
cry
up
your
superlative
affections
to
christianity
,
and
yet
seem
resolved
upon
it
,
to
beleeve
nothing
but
what
you
can
fathom
with
your
braines
,
and
mother
wit
,
making
indeed
your
brains
your
Bible
[
(h)
](A78160-e71240-b)
(h)
August
.
de
verb.
Apost.
serm
.
20.
Quis
Deus
est
,
&
quis
tu
sis
attende
,
ille
Deus
est
,
tu
homo
,
&c.
Tu
homo
à
me
expectas
responsum
;
&
ego
sum
homo
;
itaque
ambo
audiamus
dicentem
,
O
homo
tu
quis
es
?
melior
est
fidelis
ignorantia
,
quam
temeraria
scientia
,
&c.
.
3.
For
what
you
say
about
Ahab
,
p.
40.
that
God
did
not
absolutely
damn
him
before
the
foundations
of
the
world
were
laid
,
nor
doth
any
bodie
say
so
,
as
you
have
been
often
told
by
Dr
Twisse
,
and
others
,
but
none
so
deafe
,
as
those
who
will
not
heare
.
But
say
you
,
and
prove
you
if
you
can
,
that
Gods
decree
about
Ahabs
damnation
,
(
which
actuallie
could
not
be
,
may
I
with
feare
and
reverence
to
divine
Majestie
so
speake
,
so
much
as
by
divine
power
,
before
Ahabs
reall
and
actuall
existence
)
was
not
eternall
,
and
that
he
did
not
absolutelie
resolve
to
denie
him
grace
and
glorie
,
or
to
number
him
among
the
elect
.
4.
For
what
you
and
the
Arminians
use
to
scrape
together
out
of
Lament.
3.
33.
Hos.
11.
8
,
9.
Exod.
32.
14.
Plaier-like
for
the
exciting
of
peoples
passions
,
when
you
should
by
strong
arguments
,
bee
informing
of
their
judgements
,
as
young
as
you
professe
your selfe
to
be
,
p.
5.
yet
,
1.
You
have
gone
long
enough
to
schoole
,
to
have
learned
that
symbolicall
divinitie
,
is
not
argumentative
,
unlesse
reduced
to
proper
expressions
,
that
those
things
,
which
as
the
very
Rabbins
have
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
after
the
manner
whom
there
is
no
mutability
nor
shadow
of
turning
,
no
parts
nor
passions
,
which
Deo
conveniunt
non
secundum
affectus
sed
effectus
.
Misericordia
in
Deo
,
&c.
&
sic
analogicè
in
caeteris
est
actio
sublevantis
,
non
passio
condolentis
.
Then
may
God
be
said
to
be
stirred
with
Passions
,
when
these
things
are
done
by
him
,
which
nor
men
or
Angels
can
do
without
passions
and
commotion
.
2.
If
you
yield
not
to
this
,
you
are
lesse
ingenuous
then
the
fiercest
Arminians
in
their
Synodall
writings
[
(i)
](A78160-e71510-b)
(i)
Acta
Synod
.
Remonstrant
artic
.
3.
&
4.
De
expectatione
fatendum
est
,
eodem
planè
modo
Deo
spem
tribui
non
posse
,
quo
homines
dicuntur
à
se
mutuò
aliquid
expectare
,
sed
analogicè
tantum
.
.
By
what
you
belch
out
in
your
eighth
and
tenth
reasons
,
Sect.
30.
p.
41.
and
Sect.
31.
p.
42
,
43.
taken
from
the
little
flock
which
belongs
to
God
,
and
that
numerous
herd
,
which
belongs
to
Beliall
,
and
the
absurdities
which
must
follow
,
if
Gods
decrees
be
absolute
.
You
do
not
I
blesse
God
,
shake
me
one
whit
in
my
faith
,
about
absolute
election
or
reprobation
;
but
you
do
almost
absolutelie
perswade
me
,
that
when
you
blurr'd
that
paper
with
such
diabolicall
stuffe
,
you
were
almost
in
the
mood
,
that
that
desperado
was
in
,
when
he
cried
out
,
Flectere
si
nequeam
superos
Acheronta
movebo
,
Rather
then
want
arguments
against
Gods
absolute
decrees
,
and
against
Calvinisme
,
you
will
rake
hel
for
them
,
and
perswade
the
world
,
that
by
our
principles
,
we
make
for
the
profaner
sort
of
reprobates
,
a
new
decalogue
,
p.
42.
and
for
the
demurer
sort
of
them
,
a
new
diabolicall
Pater
noster
,
p.
43.
I
professe
unto
you
,
Sir
,
and
that
in
the
presence
of
God
,
whom
I
serve
in
the
ministry
of
the
Gospell
,
I
much
feare
,
that
no
man
could
write
thus
,
but
one
well-nigh
in
the
same
condition
with
Simon
Magus
,
who
was
in
the
gall
of
bitterness
,
and
bond
of
iniquity
;
I
for
my
part
can
beseech
you
as
a
Minister
of
God
,
to
repent
,
and
pray
God
the
thoughts
of
your
heart
be
forgiven
you
;
for
if
this
bee
not
open
blaspheming
against
plaine
Scripture
,
I
know
not
what
is
;
For
is
it
not
as
plaine
as
Scripture
can
speake
any
thing
,
that
Christs
flock
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
little
flockling
,
that
many
are
called
,
but
few
are
chosen
,
that
the
elect
onely
obtaine
,
when
the
rest
are
hardened
,
Rom.
11.
7.
that
the
elect
onely
enter
into
the
Kingdom
prepared
for
them
,
when
the
rest
goe
unto
their
owne
proper
place
,
Acts
1.
unto
which
they
are
designed
,
and
before
appointed
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
written
downe
in
Jude
?
Those
things
which
can
as
well
be
gainsaied
,
as
the
Bible
be
overturned
,
and
looked
on
as
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
they
are
not
digestible
with
profane
wanton
wits
,
must
they
therefore
be
flouted
at
?
will
it
become
you
,
who
,
as
you
say
,
p.
33.
meekly
confesse
,
that
you
were
none
of
Gods
counsel
,
to
call
Gods
wisdome
in
question
,
for
not
choosing
more
,
which
in
your
fine
,
filthy-language
rather
,
is
to
yield
the
major
part
unto
his
Rivall
Rebell
,
the
black
Prince
of
darknesse
,
that
the
major
part
of
men
go
to
hell
,
though
condemned
thither
for
their
sins
?
will
you
say
that
it
was
by
meer
fortune
,
or
by
mans
meer
procurement
,
without
any
eternall
decree
of
God
?
Doe
you
thinke
the
Devill
plucked
them
out
of
Gods
hands
,
whether
hee
would
or
no
?
For
a
conditionall
decree
depending
on
mans
will
,
is
rather
mans
will
and
decree
,
not
Gods
at
all
.
If
God
content
himselfe
with
a
little
flock
,
why
should
you
grumble
that
it
is
no
bigger
?
was
it
not
free
for
him
,
absolutelie
to
resolve
in
whom
he
would
glorifie
the
riches
of
his
grace
?
may
he
not
do
with
his
owne
what
seemeth
him
good
?
must
your
eye
be
evill
because
his
is
good
,
in
a
speciall
way
of
goodnesse
to
some
,
and
not
to
all
?
was
it
not
in
him
to
resolve
what
attributes
he
would
be
most
glorified
in
?
the
less
diffusive
and
extensive
his
speciall
mercies
are
,
are
they
not
the
more
miraculousie
intensive
to
those
who
are
freelie
made
pertakers
of
them
?
since
the
fall
for
originall
sinne
alone
,
might
it
not
have
been
just
with
God
to
have
sent
us
all
to
hell
when
wee
were
but
children
of
a
span
long
?
[
(k)
](A78160-e71990-b)
(k)
Vid.
Austin
ad
Laurent
,
cap.
27.
Et
fiquidem
in
melius
hominum
Reformationem
nullam
prorsus
esse
voluisset
.
Sicut
impiorum
nulla
est
Angelorum
,
nonne
meritò
fieret
?
In
a
word
,
if
our
Divinitie
hold
about
absolute
election
and
reprobation
,
God
is
absolutely
certeine
to
have
a
flock
,
though
but
a
little
one
,
whereas
if
yours
,
which
is
conditionall
,
should
hold
,
it
might
fall
out
,
that
the
Devil
might
have
all
;
and
God
none
;
for
it
might
more
easilie
fall
out
,
that
none
should
believe
,
than
that
any
should
,
mans
nature
being
so
opposite
to
Christian
faith
,
and
universall
grace
alone
,
having
never
brought
any
to
heaven
.
2.
God
is
as
truly
and
really
glorified
in
the
way
of
his
justice
vindicative
,
in
those
that
perish
,
Rom.
9.
22.
Prov
,
16.
4.
as
he
is
in
the
way
of
his
mercy
,
mixt
with
justice
in
those
who
are
saved
,
nor
tends
it
all
to
the
honour
of
the
Rivall
Rebell
,
or
black
Prince
as
you
call
him
,
that
he
hath
so
many
under
him
[
(l)
](A78160-e72160-b)
(l)
By
this
passage
it
appeares
,
that
though
you
object
Manichaisme
,
p.
51.
to
others
,
here
is
none
so
Manichaicall
as
your self
,
who
doe
maintaine
the
Prince
of
darkness
to
have
obteined
his
principalities
(
such
as
it
is
)
God
not
so
much
as
decreeing
to
suffer
it
,
i.
c.
invito
Deo
,
which
what
is
it
but
to
set
up
(
oh
most
hor●ible
)
the
power
of
the
Devill
above
Gods
,
&
this
is
something
worse
then
Manichaisme
it selfe
.
,
not
as
under
a
Prince
,
but
as
under
a
base
generall
executioner
,
Heb.
4.
14.
or
tormentor
,
who
also
for
the
honour
of
God
,
and
not
his
,
is
kept
under
chaines
of
darknesse
,
untill
the
judgement
of
the
great
day
,
and
in
the
meane
while
he
is
tormented
as
well
as
a
tormentour
,
for
the
Devils
believe
and
tremble
,
Jam.
2.
19.
2.
As
for
that
which
you
put
into
a
Parenthesis
,
*
about
the
sufficiency
of
every
drop
of
Christs
blood
for
ten
thousand
worlds
,
I
thinke
will
not
easilie
be
proved
,
nor
do
such
assertions
so
much
tend
to
the
magnifying
of
the
precious
nature
of
Christs
sufferings
,
of
which
there
can
never
be
too
much
said
,
as
they
might
tend
to
the
disparagement
of
the
wisdome
and
love
of
God
,
&
lover
of
his
blessed
only
innocent
Son
,
in
being
so
prodigall
of
so
much
blood
,
as
his
Sonne
shed
,
for
the
bringing
Heb.
2.
10.
of
many
sonnes
onely
unto
glory
,
who
were
taken
out
but
of
one
world
[
(m)
](A78160-e72340-b)
(m)
Joh.
Sleid.
Ep.
21.
lib.
ult.
post
.
edit
.
.
I
find
none
of
note
to
speake
so
,
unlesse
P.
Clement
,
when
he
makes
it
a
foundation
for
indulgences
,
unto
that
which
Mr
T.
P.
hath
,
p.
41.
about
the
sufficiency
of
one
drop
of
blood
,
for
purchasing
redemption
of
ten
thousand
Adams
,
and
ten
thousand
worlds
of
his
posterity
;
and
I
find
no
orthodox
Divine
of
note
,
to
speak
after
this
lavish
and
adventurous
rate
:
onely
I
find
in
Joh.
Sleydan
,
Commentar.
lib.
1.
de
statu
Relig.
fol.
12.
that
when
Cardinall
Cajetan
thought
to
choak
Luther
with
a
Popes
Bull
,
he
quotes
against
him
for
a
foundation
of
indulgencies
these
words
out
of
one
of
P.
Clements
extravagants
.
Belike
even
in
the
Church
of
Rome
,
these
expressions
are
placed
inter
Extravagantes
.
Ibi
Clemens
Pontifex
tempus
illud
,
uti
vocant
Jubilaeae
centesimo
quó
que
anno
praefinitum
à
Bonifacio
octavo
,
redigit
ad
quinquage
simum
,
&
de
Christi
servatoris
beneficio
locutus
,
una
guttula
sanguinis
ipsius
liberari
potuisse
genus
humanum
demonstrat
:
quum
vero
tantum
sanguinis
copiam
profuderit
,
ut
toto
corpore
,
nihil
esset
in
eo
sani
,
nihil
aspectu
miserabilius
,
omne
illud
quod
super
fluum
fuit
,
maxime
thesauri
loco
reliquisse
dicit
,
in
usum
Ecclesiae
:
ac
Divo
Petro
,
qui
fit
caeli
claviger
,
ut
eum
thesaurum
in
homines
vere
paenitentes
atqūe
peccata
sua
confessos
diffundant
,
&
tanquam
Oeconomi
distribuant
,
&c.
In
your
ninth
reason
,
set
downe
,
p.
41.
though
you
love
not
to
be
counted
a
Dictator
,
you
doe
nothing
but
dictate
,
when
as
you
say
,
1.
That
the
reprobation
of
Angels
was
not
irrespective
,
contrary
to
the
credit
of
the
most
part
of
the
School-men
[
(n)
](A78160-e72490-b)
(n)
Jansen
.
lib.
8.
de
Haeresi
Pelag.
cap.
10.
V●d
River
.
ex
Aquin.
disp.
3.
sect.
3.
And
how
this
doubtfull
point
was
even
to
eagle-eyed
Austin
,
may
be
seen
by
his
doubtfull
discourses
about
it
,
in
severall
parts
of
his
workes
,
Aug.
de
Civit.
Dei
,
lib.
12
cap
9
&
lib.
11.
cap.
13.
lib
de
correp.
&
grat
.
cap.
1●
.
where
all
along
he
disputes
,
that
some
Angels
●ad
more
grace
fre●ly
given
them
,
then
others
,
who
afterwards
fell
,
because
some
knew
that
they
should
never
fall
from
their
happine●se
,
others
did
not
.
.
If
by
reprobation
you
understand
Gods
decree
of
permitting
them
to
fall
,
or
of
not
bestowing
the
grace
of
confirmation
upon
them
,
by
which
the
good
Angels
were
preserved
from
falling
.
2.
When
you
say
that
the
sublapsarians
,
who
place
the
object
of
praedestination
in
massa
corruptâ
,
must
needs
grant
,
&c.
the
Scriptures
being
more
vocall
about
mans
reprobation
,
and
lesse
about
Angels
.
And
so
,
they
be
much
more
busie
in
directing
how
men
may
get
out
of
the
misery
into
which
wicked
Angels
have
helpt
to
bring
them
,
then
sub
quo
signo
formali
,
Angels
were
considered
in
their
reprobation
.
3.
Like
a
stout
Champion
for
the
sublapsarians
and
your selfe
,
who
are
gone
beyond
Massa
corrupta
,
as
touching
originall
sinne
onely
,
(
the
way
of
the
otherwise
orthodox
sublapsarians
)
to
the
presupposing
of
perseverance
in
all
sorts
of
actuall
sins
to
the
last
gasp
,
before
all
peremptorie
reprobation
;
you
should
have
tried
your
strength
in
answering
the
two
arguments
,
with
which
Dr
Twisse
shuts
up
the
Chapter
which
you
quote
,
and
by
which
he
proves
,
that
it
is
both
impossible
and
absurd
,
that
the
praevision
of
Apostacie
in
the
Angels
,
should
be
the
cause
of
their
reprobation
,
the
very
pillar
of
your
argument
,
which
you
prove
not
but
beg
:
But
had
you
attempted
this
,
you
would
have
found
how
much
easier
it
is
for
you
to
laugh
at
,
or
nibble
at
Dr
Twisse
,
then
in
plaine
field
to
have
put
him
to
the
foile
.
Your
tenth
reason
from
absurdity
,
p.
41
,
42.
Sect.
31.
hath
nothing
in
it
from
the
instance
of
Dives
,
which
I
have
not
else
where
answered
fully
in
my
first
papers
,
yea
,
in
these
,
and
without
prejudice
to
any
thing
I
doe
or
have
mainteined
;
your
whole
Argument
about
Dives
might
be
granted
,
and
yet
you
be
never
the
nearer
to
the
proofe
of
conditionall
reprobation
;
for
what
you
say
about
Gods
end
in
damnation
,
you
have
been
told
that
Gods
end
is
not
the
creatures
damnation
,
but
his
own
glory
in
his
just
condemnation
:
As
for
your
diabolicall
and
unhallowed
inference
,
with
which
you
are
so
perverse
,
the
best
answer
would
be
silence
[
(o)
](A78160-e72910-b)
(o)
August
.
d●
bono
perseveranti●
,
lib.
2.
cap.
14.
Tu
quis
es
homo
qui
responde●●
Deo
.
Nunquid
ideo
negand●m
est
,
quod
ape●tum
est
,
&
quia
comprchendi
non
potest
quod
o●culium
est
,
nunquid
inquam
dicturi
su●us
quod
ita
esse
perspiciamus
,
non
ita
esse
quoniam
cur
ita
sit
non
possumus
invenire
,
cui
sub●ectere
placet
instar
commentarii
in
locum
illum
Augustin
.
D.
D.
Rivet
.
disp.
5
de
reprobat
.
Thes
.
29.
Cum
in
scripturis
certum
habeamus
discrimen
electorum
&
reprobatorum
ab
ipso
Deo
ab
aeterno
d●spositum
,
si
nihil
aliud
adversus
blasphemas
hasce
,
●ōs●quentias
nobis
suppeteret
,
quod
repom
remus
nec
solvi
illa
possent
quae
sunt
obscura
,
non
p●opterea
neganda
sunt
,
quia
sunt
perspicua
,
sed
Deo
judiciis
suis
relictis
quae
adversus
obtrectatores
omnes
suo
tempore
facile●
d●f●nsurus
est
.
Suffic●et
nobis
illud
,
Rom.
9.
Sic
Castalio
Dialog.
lib.
1.
or
that
of
the
Apostle
,
O
man
,
who
art
thou
who
repliest
against
God
;
yet
the
answer
will
be
easie
enough
,
1
When
you
shall
have
produced
your
dispensation
,
for
waving
the
rule
of
obedience
set
by
God
himselfe
,
Deut.
29.
29.
which
su●e
is
by
a
practitioner
to
be
known
,
not
after
his
work
is
done
,
but
before
he
goes
about
it
,
Isa.
8.
20.
2
When
you
shall
bee
able
to
shew
how
any
one
particular
person
can
know
himselfe
without
all
doubt
to
be
a
reprobate
.
3.
When
you
shall
have
cleared
it
,
that
it
is
no
sinne
in
the
Devils
and
the
very
damned
in
hell
,
who
certainly
know
that
they
bee
absolutely
reprobated
,
to
curse
God
and
their
King
and
to
look
upwards
,
Isa
▪
8.
21.
untill
this
time
,
I
think
you
have
a
thousand
times
more
need
to
repent
,
for
your
Atheisticall
Lucianizing
,
and
Castalionizing
,
(
unto
whom
you
are
beholding
for
these
flowers
of
your
rhetorick
)
then
we
so
much
as
to
thinke
what
answer
for
to
returne
to
your
sporting
with
Carpocrates
against
us
.
Every
thing
may
well
enough
be
absolutely
ordeined
by
God
,
(
in
the
sense
often
explained
)
and
yet
not
effected
by
him
,
forasmuch
as
sinne
hath
only
a
privative
not
a
positive
entity
,
and
so
hath
a
deficient
,
and
not
an
efficient
cause
.
God
can
ordaine
nothing
but
good
,
and
ergo
,
it
is
good
in
God
to
permit
sinne
,
though
it
is
not
good
for
any
sinner
to
commit
it
[
(p)
](A78160-e73160-b)
(p)
Aug.
Ench●rid
.
ad
Laurent
.
cap.
27.
Melius
judicavit
de
malis
b●n●facere
,
quam
mala
nulla
esse
permittere
.
,
sinne
and
hell
must
bee
exceeding
good
.
Sin
and
hell
are
exceeding
ill
coupled
together
by
you
.
It
is
good
Judges
should
set
up
Gallowses
for
thieves
,
and
in
that
sense
gibbets
and
halters
are
good
[
(q)
](A78160-e73240-b)
(q)
Your
own
Boethius
teacheth
you
this
,
lib.
4.
Habent
impii
,
cum
pumuntur
,
boni
aliquid
annexum
paenae
.
,
but
felonie
in
a
thief
is
naught
,
by
which
those
good
things
are
procured
for
him
.
To
your
second
,
p.
43
you
have
been
shewed
before
,
that
there
is
no
contradiction
betwixt
Gods
revealed
will
that
all
should
repent
,
it
belongs
to
them
in
duty
to
do
so
,
and
his
secret
will
,
that
very
few
shall
,
i.
e.
that
as
faith
and
repentance
are
not
performed
by
all
,
so
it
was
not
Gods
will
or
determinate
counsell
to
give
it
to
all
,
but
onely
to
his
Israel
repentance
unto
life
,
Acts
5.
31.
Rom.
9.
18.
The
inference
which
you
make
,
that
then
,
p.
43.
It
is
his
will
,
that
his
will
should
not
be
done
,
is
no
such
great
absurditie
in
the
judgement
of
a
far
more
learned
▪
wise
,
holy
man
,
then
your selfe
,
even
St
Austin
[
(r)
](A78160-e73410-b)
(r)
Enchirid.
95.
Non
aliquid
fit
nisi
omnipotens
siert
velit
,
vel
sincado
ut
fiat
,
vel
ipse
saciendo
,
your
own
Boeth
.
lib.
4.
p.
●15
.
edit.
8.
,
if
it
bee
but
warilie
explained
,
viz.
of
a
voluntary
permissive
will
,
that
his
commandements
be
neglected
,
which
is
contrary
to
his
preceptive
will
,
though
not
contrary
to
his
permissive
will
,
which
God
never
made
the
rule
of
any
mans
actings
.
And
if
your
spirit
and
stomack
serve
you
to
denie
this
,
then
deny
too
,
that
our
blessed
Saviour
,
Acts
2.
23.
was
delivered
up
to
death
,
by
the
determinate
counsell
and
foreknowledge
of
God
,
and
yet
that
those
hands
were
wicked
hands
which
did
crucifie
and
slay
him
.
Say
that
Shimei's
tongue
was
no
wicked
tongue
,
when
he
cursed
the
Lords
annointed
;
or
that
David
did
tell
a
lie
to
shew
his
humilitie
under
the
crosse
,
when
he
had
said
,
the
Lord
did
bid
him
curse
David
:
And
though
much
of
what
hath
been
said
,
may
take
off
what
you
say
next
,
that
then
God
hath
one
will
which
is
the
same
with
Devils
,
(
for
which
diabolicall
argument
,
you
are
much
beholding
to
your
Sebast
.
Castalio
,
whose
smooth
Latine
with
some
inversion
,
you
have
turned
into
smoother
English
[
(s)
](A78160-e73660-b)
(s)
S.
Cast.
Dialog.
primo
.
,
or
if
not
so
,
one
and
the
same
malus
genius
did
dictate
one
and
the
same
thing
to
you
both
)
and
yet
would
the
Devill
be
not
a
whit
the
lesse
excusable
,
any
more
then
that
wicked
sonne
,
(
qui
ante
diem
patrios
inquirit
in
annos
,
Ovid
:
)
is
commendable
,
for
desiring
of
the
Fathers
death
,
just
at
the
same
time
when
it
fals
out
,
and
when
God
willed
it
Psal.
31.
15.
Job
14.
5.
2.
With
all
the
wit
and
craft
which
you
have
,
you
will
never
be
able
to
prove
Gods
will
,
and
the
Devils
(
according
to
us
)
to
be
one
and
the
same
,
when
as
our
Divines
can
easilie
assigne
many
differences
betwixt
them
in
the
matter
willed
,
in
the
end
of
the
will
,
in
the
manner
of
executing
that
will
,
unto
all
which
particulars
,
I
thought
to
have
set
downe
something
,
but
am
forced
to
delay
it
till
some
other
time
.
Augustin
,
ad
Laurent
.
cap.
10●
.
Fieri
potest
,
ut
hoc
velit
homo
voluntate
mala
,
quod
Deus
vult
bona
:
velut
si
malus
filius
velit
mori
patrem
,
velit
hoc
etiam
Deus
,
tantum
inter
est
quid
velle
homini
quid
Deo
congruat
,
&
ad
quem
finem
quisque
referat
voluntatem
.
And
so
by
these
wild
▪
and
mad
diabolicall
consequences
,
you
bring
me
to
that
,
which
authore
&
presidente
diabolo
,
you
will
mainteine
to
follow
from
our
opinions
,
and
it
is
taken
from
the
Devils
Pater
noster
,
p.
43.
that
when
a
reprobate
saies
his
Pater
noster
(
thy
will
be
done
)
he
vehemently
praies
for
his
owne
damnation
.
Wherein
I
shal
beseech
the
Reader
to
observe
,
that
this
is
but
the
very
same
objection
,
which
was
objected
against
the
doctrine
of
Austin
,
and
therefore
may
be
contented
with
the
same
answer
which
Prosper
gives
to
it
,
viz.
that
those
who
are
not
to
doe
the
will
of
God
,
and
yet
pray
that
they
may
doe
the
will
of
God
,
are
heard
in
that
which
is
to
be
done
by
the
will
of
God
,
that
the
imitators
of
the
Devill
may
be
judged
with
the
Devill
,
for
those
who
have
despised
his
inviting
will
,
shall
feel
his
revenging
will
[
(t)
](A78160-e73910-b)
(t)
P●o●per
ad
●bject
.
Vincent.
16.
p
345.
〈◊〉
L●van
.
in
oct
U●to
what
I
have
engl●shed
,
mark
that
to
the
L●tine
,
which
ushers
it
in
.
Illud
(
n
8
)
con●●a
se
petunt
quod
divinae
v●●u●at●s
esse
n●n
dubium
est
,
u●
scilic●t
cum
ven●rit
sil●us
hominis
in
m●jesta●●
s●●
&
s●derit
super
thronum
gloriae
suae
,
corgregentur
●nt●
cum
omnes
gentes
,
&
s●p●ret
eos
ab
invicem
,
abos
ad
d●xtram
,
alios
sta●●ens
ad
s●nist●am
,
&
audiant
eu●
dextri
dicentem
,
venite
●en●d●c●i
;
patr●s
mei
,
p●ssi
dete
regnum
vobis
paratum
à
constitutione
mundi
,
audientes
sinistri
.
d●sced●●e
à
me
maledicti
in
ignem
aeurnum
,
&c.
.
2.
You
are
a
marvellous
ignaro
in
the
opinions
of
your
adversaries
,
if
you
beleeve
that
they
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)
](A78160-e74200-b)
(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)
](A78160-e74310-b)
(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)
](A78160-e74400-b)
(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)
](A78160-e75040-b)
(z)
Calv.
de
Aetern
.
praedest
.
Si
ex
Augustino
,
integrum
volumen
contexere
libeat
lectoribus
ostendere
promptum
esset
,
mihi
non
nisi
ejus
verbis
ejus
esse
.
remember
somewhere
,
professeth
,
that
if
he
were
to
bring
in
a
full
confession
of
his
faith
about
praedestination
,
he
would
not
wish
to
set
downe
in
other
words
or
senses
,
then
Austin
up
and
downe
hath
done
)
is
a
great
separatist
[
(a)
](A78160-e75100-b)
(a)
And
how
much
soever
upon
this
occasion
you
undervalue
that
one
more
modern
;
hee
is
no
other
then
Laurentius
Valla
,
a
man
of
no
mean
note
in
the
world
,
about
the
time
of
the
first
Reformation
;
who
therefore
too
,
since
you
are
become
a
Lutheran
,
p.
16.
should
be
the
more
respected
by
you
,
because
hee
is
highly
commended
by
Luther
,
Joh.
Sleidan
,
ad
Ann.
1520.
in
ejus
scriptis
multo
cum
fructu
versari
.
from
Austin
,
in
the
point
of
absolute
praedestination
;
and
that
as
you
are
not
ashamed
to
brag
,
p.
33.
that
Austin
speaks
as
plainlie
and
fully
in
your
behalfe
,
as
any
man
,
that
can
be
bribed
to
be
an
advocate
or
a
witnesse
.
I
shall
be
forced
to
discover
,
how
frontlesse
you
are
in
this
assertion
;
and
that
by
abusing
and
wresting
Austins
writings
as
you
doe
,
what
ever
you
pretend
to
the
contrarie
,
you
have
(
were
it
not
for
the
shame
of
the
world
and
speech
of
people
,
even
of
very
many
in
the
Roman
Catholique
Church
,
)
as
good
a
minde
to
spurn
at
Austins
writings
,
as
ever
we
have
found
you
hitherto
to
have
done
at
Calvins
.
And
before
I
cleare
this
,
let
me
in
reference
to
this
Section
,
1.
Observe
,
that
the
Antients
and
Austin
,
and
most
of
the
senior
Schoolmen
,
speaking
of
divine
praescience
,
understand
it
not
of
a
meer
notionall
and
theoricall
praescience
,
opposed
to
praedetermination
,
(
such
as
Mr
T.
P.
mainteins
)
but
of
a
practicall
,
which
never
is
,
nor
can
be
without
some
kinde
of
praedetermination
[
(b)
](A78160-e75370-b)
(b)
See
D.
Davenant
about
this
animadversion
,
p.
60.
&
alibi
.
This
is
plaine
by
Austins
definition
of
praedestination
,
which
hee
proves
to
have
been
antiently
received
,
de
bono
perseveran
.
l●b
.
cap.
17.
2.
In
sua
quae
falli
mutarique
non
potest
praescientia
,
opera
sua
futura
disponere
,
id
omnino
,
nec
aliud
quicquam
est
praedestinare
,
cap.
17.
pertegatur
totum
.
And
this
answers
to
your
two
first
passages
out
of
Prosper
,
Austins
scholler
.
As
for
what
you
have
out
of
Hieronym
.
p.
45.
and
as
for
the
third
passage
out
of
him
,
that
no
man
is
created
to
the
end
that
hee
may
perish
;
either
none
of
ours
speake
so
,
or
else
they
add
some
mollifying
interpretation
.
,
They
speak
of
it
as
the
Scripture
doth
,
Rom.
8.
29.
Acts
15.
2
Tim.
2.
19.
2.
That
neither
in
the
Ancients
,
nor
so
much
as
in
Austins
time
,
but
long
after
were
the
questions
of
praedestination
disputed
upon
,
betwixt
the
parties
,
in
the
termes
now
used
,
whether
absolute
,
unconditionall
,
respective
,
or
conditionall
.
1.
They
contented
themselves
to
maintaine
,
that
nec
electio
,
nec
reprohatio
,
was
in
potestate
electi
vel
reprobati
,
sed
eligentis
,
vel
reprobantis
,
contrary
to
what
our
opposites
in
their
conditionall
decrees
mainteine
.
2.
That
neither
the
number
of
the
elect
or
reprobate
,
could
be
decreased
or
increased
,
August
.
de
corrept.
&
grat
.
13.
Prosper
de
vecat
,
lib.
2.
cap.
20.
3.
That
the
elect
obteined
all
their
graces
by
which
they
are
saved
,
by
vertue
of
their
praedestination
or
election
.
4.
That
the
dispensation
of
salvation
or
damnation
,
were
regulated
by
Gods
infallible
,
certeine
,
mercifull
or
just
decrees
.
Who
ever
in
these
or
the
like
particulars
,
agree
with
the
Scripture
,
with
the
Ancients
and
with
Austin
,
I
dare
be
bold
to
say
,
shall
agree
with
Calvin
,
as
well
as
with
the
truth
;
and
I
durst
undertake
in
the
behalfe
of
any
sober
Calvinist
,
so
called
,
he
shall
not
upon
the
first
point
of
praedestination
,
canvassed
betwixt
us
and
the
Arminians
,
be
much
quarrelled
at
.
As
for
what
you
bring
out
of
Calvins
Instit.
lib.
3.
cap.
23.
1.
It
is
possible
that
Calvin
might
commit
some
sphalma
against
the
first
observation
,
as
,
aliquando
bonus
dormitat
Homerus
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Jacob.
1.
2.
2.
But
as
for
the
matter
of
what
he
saith
,
he
speakes
nothing
but
what
Tertullsan
,
[
(c)
](A78160-e75780-b)
(c)
Quoted
before
.
Austin
,
[
(d)
](A78160-e75800-b)
(d)
See
the
pass●ges
in
stead
of
many
more
,
quoted
out
of
his
book
,
de
bono
perseverantiae
,
quoted
not
long
since
.
and
I
cannot
tell
how
many
Schoolmen
[
(e)
](A78160-e75820-b)
(e)
If
you
understand
Calvin
and
them
,
not
of
Gods
efficacious
wil
,
by
which
he
would
work
or
force
Adam
to
fal
,
but
permit
and
order
the
fall
,
and
then
see
,
for
School
men
before
,
agreeing
to
what
one
hath
,
viz.
Vasquez
in
1.
2.
Quaest.
23.
disput.
13●
.
cap
9.
disp.
133.
cap.
1.
Negare
non
possumus
ex
voluntate
sola
Dei
constitutum
fuisse
ut
gratia
originalis
traduceretur
in
posteros
,
si
Adamus
in
gratia
perseveraret
,
&
amitteretur
,
si
peccaret
.
had
done
.
That
full
little
reason
you
had
to
gird
at
him
,
for
having
but
one
more
modern
on
his
side
,
who
yet
was
no
Sr
N.
N.
when
as
your self
poor
man
,
have
none
but
one
Dr
(
of
any
considerable
note
in
the
Church
of
England
)
St
Andrew
on
your
side
,
if
at
least
that
writing
,
which
you
quote
for
you
,
be
his
:
of
which
more
when
we
come
to
p.
47.
Sect.
33.
In
setting
in
the
forefront
of
your
citations
,
August
.
ad
Simplicium
.
lib.
1.
Quaest.
2.
you
discover
,
shall
I
say
your
simplicity
,
yea
,
(
give
me
leave
upon
this
occasion
to
deal
plainlie
with
you
)
impudence
.
1.
I
find
this
to
be
a
place
in
which
many
Jesuites
,
and
many
Arminians
triumph
exceedinglie
[
(f)
](A78160-e75980-b)
(f)
N.
Grevinchov
.
contra
Ames
.
.
2.
That
when
orthodoxe
Divines
have
met
with
it
,
they
have
about
it
been
divided
in
their
interpretations
.
And
some
have
done
it
more
dexteriouslie
then
other
some
[
(g)
](A78160-e76000-b)
(g)
Dr
Twisse
l.
1.
p.
2.
p.
217.
Dr
Ames
Rescript
.
p.
216
,
217.
edit.
1.
2.
.
3.
You
had
small
reason
to
prefer
this
saying
of
his
,
out
of
a
writing
of
Austins
,
as
most
think
,
(
to
be
sure
as
[
(h)
](A78160-e76090-b)
(h)
Bellarm.
l
2.
de
grat
&
lib.
de
arbitrio
.
Bellarmine
)
when
Austin
was
but
a
Presbyter
,
and
the
Pelagians
but
young
sucklings
in
their
opposition
.
4.
You
cite
a
broken
passage
,
as
any
body
may
see
,
who
will
but
look
round
about
the
words
which
you
quote
,
where
Austin
rather
quaeries
and
disputes
,
than
determines
,
as
appeares
by
the
many
Ans
and
utrums
both
before
and
after
.
No
sooner
had
hee
produced
the
words
which
you
quote
,
but
he
fals
to
a
dispute
,
rather
contra
then
pro
,
to
what
you
set
downe
.
5.
Austin
himselfe
doth
most
solemnlie
revoke
and
retract
it
[
(i)
](A78160-e76230-b)
(i)
Aug.
lib.
1.
Retractat
.
cap.
23.
Ad
hoc
perduxi
ratiocinat
.
ut
dicerem
,
non
e●go
elegit
Deus
,
opera
cujus
quam
in
praescientia
,
&c.
nondum
diligentius
quae
siveram
nec
adhuc
invener
âm
qualis
sic
electio
gratiae
:
De
qua
idem
Apostolu●
dicit
.
Reliquae
per
electionem
gratiae
salvae
factae
sunt
.
.
He
puts
himselfe
upon
pennance
for
what
you
doe
so
magnifie
[
(k)
](A78160-e76280-b)
(k)
Jansenius
l.
3.
de
Haeresi
,
Pelag.
cap.
10.
Nam
&
Pelagius
per
Esau
&
Jacob
,
in
cap
9.
●d
Rom.
13.
Eos
prophetari
doc●t
qui
futuri
erant
ex
operibus
boni
&
mali
,
&
ex
ipsis
operibus
aut
odium
Dei
habere
,
aut
misericordiam
.
.
And
indeed
it
was
high
time
for
Austin
to
call
it
in
,
not
onely
,
1.
Because
it
came
from
him
,
but
very
doubtfully
.
2.
And
because
,
as
I
could
shew
at
large
,
he
had
in
the
very
question
proposed
to
him
,
two
divers
times
knocked
that
saying
in
the
head
by
his
own
maximes
and
positions
,
but
especially
by
that
most
apt
and
pithy
illustration
of
his
,
taken
from
fire
and
a
bowle
;
the
one
burnes
not
that
it
may
become
hot
,
but
because
it
is
so
,
non
enim
ut
ferveat
,
calefacit
ignis
,
sed
quia
fervet
.
Nor
doth
the
bowle
run
that
it
may
become
round
,
but
because
it
is
so
,
nec
ideo
bene
currit
rota
ut
rotunda
sit
,
sed
quia
rotunda
est
,
and
hee
applies
it
as
well
,
for
saith
he
in
the
Apodosis
,
sic
nemo
propterea
bene
operatur
ut
accipiat
gratiam
,
sed
quia
accepit
;
but
much
more
justly
.
3.
did
he
retract
it
because
it
was
even
literally
the
Pelagian
,
and
the
after
Massilian
glosse
,
[
(l)
](A78160-e76430-b)
(l)
Prosper
ad
Augustin
.
de
Mossiliens
.
penè
omnium
par
invenitur
&
una
sententia
,
qua
propositum
&
praedestinati●nem
setundū
praescientiam
receperunt
,
ut
eos
praesciverit
vel
praedestinaverit
.
vel
proposuerit
eligere
,
qui
fuer
ant
credituri
.
and
with
which
,
(
as
somewhere
I
have
read
,
&
that
not
long
since
,
though
I
forgot
to
set
down
the
place
)
the
Pelagians
or
the
Massilians
twitted
him
[
(m)
](A78160-e76460-b)
(m)
I
think
it
be
in
Prosp:
ad
August
.
or
in
Hillar.
ad
eundem
.
.
Thus
farre
then
you
have
not
much
credited
Austin
,
or
your selfe
,
by
quoting
of
him
,
you
are
but
a
Simplician
in
quoting
of
Austin
:
I
but
you
will
prove
your selfe
a
right
Augustinian
in
what
you
quote
next
out
of
his
E●chirid
.
ad
Laurent
.
cap.
98.
And
indeed
you
will
,
when
as
a
Pelagian
objection
produced
by
Pelagius
himselfe
,
shall
among
Austins
friends
and
admirers
[
(n)
](A78160-e76570-b)
(n)
The
objection
is
plain
in
the
words
that
you
repeat
,
and
then
followes
Austins
answer
pr●sently
thus
:
Qua
in
re
si
futura
opera
,
vel
bona
hujus
,
vel
mala
illius
,
quae
Deus
utique
praesciebat
vellet
intelligi
,
nequ●quam
diceret
non
ex
operibus
,
sed
diceret
futuris
operibus
,
eoque
modo
istam
solveret
quaestionem
:
imò
nullam
quam
solvi
opus
esset
faceret
quaestionem
,
&c.
And
so
I
pray
you
read
on
,
and
from
a
popish
Bishop
,
(
yet
whose
books
have
been
condemned
by
the
last
Pope
)
read
with
patience
that
check
due
unto
you
for
your
carelesse
,
if
not
worse
quoting
of
Austin
.
August
.
Jansen
.
Tom.
2.
lib
de
grat
.
primi
hominis
,
p.
135.
Pro
Augustini
assertionibus
,
nonnunquam
Pelagii
pronuntiata
capiunt
pro
decisionibus
disputationes
Augustini
.
And
no
wonder
they
upbraid
him
with
it
,
for
he
wrote
it
before
he
was
fully
setled
in
it
;
that
faith
was
the
gift
of
God
,
lib.
1.
retractat
.
cap.
23.
Profecto
non
dicerem
si
jam
scirem
etiam
ipsam
fidem
inter
Dei
munera
reperiri
,
quae
dantur
in
eodem
spiritu
.
Yea
,
your
learned
and
beloved
Vossius
doth
acknowledge
Austin
to
have
revoked
all
such
sayings
,
as
you
and
others
use
to
quote
out
of
him
about
praescience
,
and
that
Vossius
is
of
no
other
minde
then
Austin
,
in
matters
of
praedestination
;
for
his
own
opinion
,
see
him
in
his
de
historicis
lat.
lib.
2.
cap.
17.
of
Austins
opinion
,
lib
7.
histor.
Pelag.
p.
655.
Augustinus
rejectâ
hac
opinione
(
viz.
de
fide
&
pietate
praevisa
)
existimabat
Apostolum
loqui
de
quorundam
electione
ad
vitam
,
aliorum
item
praeteritione
,
non
habita
in
his
vel
in
illis
ratione
sive
bonorum
,
sive
etiam
matorum
quae
personalia
sorent
.
,
passe
for
one
of
his
opinions
,
though
he
doe
most
solemnly
confute
it
in
the
Chapter
quoted
by
you
,
and
in
some
part
of
the
next
,
as
any
body
may
see
,
who
hath
but
will
and
skill
to
turne
to
the
place
.
Oh
,
what
a
hard
Student
you
are
in
Austin
!
Oh
how
you
love
him
!
I
now
wonder
not
at
your
preferring
Grotius
before
him
.
I
shall
not
need
to
say
any
thing
more
to
any
other
Authors
quoted
in
this
Section
,
but
may
securely
refer
to
what
I
have
delivered
before
,
and
wish
you
to
study
your
Vossius
better
,
that
you
may
not
shame
your self
too
too
bad
in
quoting
of
Austin
:
And
let
me
beseech
the
Readers
to
take
heed
how
they
confide
too
much
in
you
,
as
on
a
man
they
may
build
upon
in
your
quotations
,
for
you
have
many
a
slie
trick
with
you
;
onely
for
old
acquaintance
sake
,
take
a
word
or
two
about
what
you
have
,
out
of
my
old
reverend
friend
,
Dr
Twisse
,
I
perceive
you
love
to
be
nibling
at
such
Authors
,
as
laborious
,
honest
,
Piscator
,
as
liking
in
these
points
,
better
those
things
which
come
sub
Annulo
Piscatoris
,
from
the
Trans-Alpine
Prelate
,
then
such
as
come
from
Hannaw
[
(o)
](A78160-e76850-b)
(o)
Yet
I
take
not
my selfe
to
be
tyed
to
hold
all
for
truth
which
Piscator
hath
about
the
order
of
Gods
decrees
.
But
I
think
there
is
no
reason
to
bespatter
him
and
other
Protestant
Authors
so
frequently
,
as
Mr
T.
P.
doth
.
,
or
any
other
reformed
Protestant
Coast
.
2.
If
that
be
true
as
it
is
,
which
you
quote
out
of
Dr
Twisse
,
the
more
shame
for
you
to
represent
him
in
your
mistaken
uncharitable
Index
,
p.
9.
10.
as
one
mainteining
God
to
be
the
Author
of
sinne
,
or
as
mainteining
God
to
damn
men
without
any
respect
to
sinne
.
If
you
can
blush
,
I
am
sure
there
is
reason
enough
for
you
so
to
do
;
if
not
,
the
Lord
I
beseech
him
free
you
from
an
adulterous
forehead
at
last
,
rubor
est
virtutis
color
.
Sect.
35.
p.
46
,
47.
HEre
you
do
nothing
else
but
1.
Bring
us
in
a
list
of
of
your
gets
and
conquests
,
of
your
demonstrations
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
p.
47.
all
your
geese
are
swans
.
I
trust
every
discerning
body
by
this
time
,
doth
see
,
that
what
you
have
got
,
you
may
well
put
in
your
eyes
and
see
never
the
worse
.
2.
You
jeer
us
,
who
your selfe
be
a
man
made
up
of
flouts
(
especially
when
you
play
upon
Calvin
)
when
you
tell
us
of
an
excuse
you
have
made
for
beeing
orthodox
,
as
if
any
malignant
evill
eyed
neighbour
of
yours
,
would
have
envied
you
that
honour
[
(p)
](A78160-e77060-b)
(p)
I
do
not
perceive
that
you
make
any
hast
to
bee
honoured
with
orthodoxy
,
who
have
retracted
it
,
or
called
it
in
,
p.
48.
by
a
conversion
,
wh●ch
I
think
hath
made
you
almost
as
good
a
convert
as
the
fellow
,
who
cals
himselfe
mutatus
Polemo
,
heu
quantum
mutatus
ab
illo
.
Totus
●rbis
exercet
Histrioniam
.
.
It
concernes
you
far
more
to
cry
peccavi
for
bespattering
of
far
more
fairer
names
then
your
own
is
like
to
be
in
hast
,
for
your
confounding
in
your
demonstration
here
,
p.
47.
and
every
where
else
,
the
motives
to
the
execution
of
a
decree
of
God
,
which
is
according
to
his
decree
,
and
the
motives
to
the
decree
it selfe
,
as
it
is
actus
imman●ns
in
Deo
,
even
whilst
you
your selfe
are
forced
to
confesse
,
p.
51.
that
there
is
neither
prius
nor
posterius
in
Gods
simple
act
of
willing
.
3.
If
much
more
fitly
you
would
have
called
,
p.
33.
no●
Gods
promises
and
threats
,
the
copies
adn
transcripts
of
his
eternall
and
impervestigable
decrees
,
which
cannot
be
so
but
in
part
,
but
rather
have
much
more
called
Gods
works
done
in
time
so
;
which
are
much
more
fitly
and
fully
by
divines
,
called
specula
praedestinationis
[
(q)
](A78160-e77220-b)
(q)
Vide
Theologos
Embdanos
&
Nassovicos
in
Synod
Dord●ac
.
cirta
primum
articulum
do
praedestinatione
.
;
and
that
you
would
but
have
granted
what
even
Mr.
J.
Goodwin
doth
confess
,
that
nothing
fals
out
in
time
,
but
what
God
hath
decreed
before
all
time
,
viz.
either
to
do
,
or
voluntarilie
,
and
not
against
his
will
to
suffer
to
be
done
,
you
would
not
then
throughout
your
book
,
have
been
so
much
mis-lead
your selfe
,
or
have
been
an
ignis
fatuus
to
all
your
Readers
.
For
then
,
ex
.
gr
.
from
Gods
permitting
and
ordering
Adams
first
fall
in
time
,
you
would
have
concluded
that
God
did
decree
to
permit
his
fall
before
the
praevision
of
it
.
2.
From
Gods
effectuall
calling
of
some
onelie
in
time
,
according
to
purpose
Rom.
8.
28.
not
a
whit
better
,
yea
,
oftentimes
worse
then
those
who
are
not
vouchsafed
such
a
call
,
you
would
have
concluded
with
the
Apostle
,
Rom.
9.
11.
that
God
decrees
to
give
grace
to
whom
he
will
,
and
whom
he
will
he
hardens
,
Rom.
9.
18.
3.
That
because
Christ
doth
not
in
time
promiscuouslie
save
al
,
ergo
,
God
did
not
decree
that
he
should
promiscuouslie
dye
for
all
.
4.
That
because
many
who
doe
enjoy
the
same
externall
,
yea
,
the
same
internall
common
means
of
grace
,
do
yet
not
attaine
to
the
same
speciall
graces
of
faith
,
repentance
,
&c.
that
God
did
decree
therefore
otherwise
to
work
upon
these
latter
,
by
some
what
a
more
efficacious
work
,
then
he
puts
forth
towards
the
former
.
5.
That
because
the
faith
of
the
elect
of
God
is
upheld
.
Tit.
1.
1.
by
the
mighty
power
of
God
unto
salvation
,
1
Pet.
1.
5.
when
as
the
temporarie
faith
of
others
is
not
,
that
therefore
the
faith
of
the
former
is
of
another
kind
,
then
the
faith
of
the
latter
,
and
that
all
those
who
have
true
justifying
faith
,
shall
by
vertue
of
Gods
decree
,
persevere
to
the
end
.
But
if
this
had
been
done
by
you
,
what
use
would
there
have
been
of
your
Uncorrect
,
or
even
your
Correct
Copie
?
§.
36.
p.
47.
WE
have
words
againe
,
and
nothing
but
words
,
as
if
you
would
have
me
say
of
you
,
as
the
fellow
said
of
his
Nightingale
,
vox
es
&
praeterea
nihil
.
1.
You
put
us
in
hopes
after
all
your
quarrellings
and
wranglings
of
a
composition
and
reconcilement
with
you
,
about
swallowing
the
word
necessity
,
whereas
I
suppose
,
were
the
Church
in
statu
quo
prius
,
it
would
expect
a
recantation
and
abjuration
from
you
,
before
it
would
admit
you
to
composition
:
you
were
to
satisfie
for
wongs
done
to
your
mother
,
and
choice
sonnes
,
nay
,
Reverend
Fathers
in
Christ
,
before
it
would
so
much
as
treat
with
you
upon
Articles
of
composition
.
2.
You
needed
not
at
all
to
have
stumbled
at
the
word
necessity
,
applied
to
Gods
decrees
,
unlesse
you
had
been
,
1.
disposed
to
quarrell
with
Scripture
expressions
,
Mat.
187.
1
Cor.
11.
19.
2.
With
the
expressions
of
witnesses
of
all
sorts
[
(r)
](A78160-e77640-b)
(r)
Among
whom
,
such
or
the
like
expressions
are
frequent
.
Nemo
potest
corrigere
,
quem
Deus
despexerit
.
Ruiz
.
de
scient.
disp
.
66.
Sect
1.
p.
634.
Cogenti
cupiditati
bona
voluntate
resistere
non
potest
.
Idem
de
perfect
.
Just.
resp
.
5.
de
Pharaone
;
obtemperare
Deo
non
potuit
:
Ratio
est
,
quia
infallibilitas
actus
est
aliqua
impotentia
omittendi
,
&
infallibilitas
omittendi
,
est
aliqua
impotentia
,
operandi
tal●m
actum
.
De
scient.
Dei
disp.
S.
6.
.
3.
If
you
had
not
been
set
upon
confounding
necessity
,
with
necessitation
,
n●cessitatem
infallibilitatis
,
with
necessitatem
coactionis
.
4.
If
without
infringment
of
mans
liberty
,
you
would
have
but
allowed
that
to
the
praevious
determination
of
Gods
will
,
in
determining
mans
free
will
,
which
all
allow
to
man
himselfe
;
he
,
but
a
meer
creature
,
spoiles
not
his
owne
libertie
,
by
determining
it
to
one
,
Quicquid
est
,
vel
agit
,
necessario
est
,
vel
agit
,
quando
est
,
vel
agit
.
And
yet
if
God
do
so
by
his
decree
,
he
overturns
mans
liberty
forsooth
.
3.
You
give
us
little
hopes
that
you
will
keep
your
composition
Articles
,
when
you
have
made
them
;
because
throughout
all
your
Boethian
discourse
,
Sect.
39.
from
p.
48.
to
the
end
of
the
Chapter
,
and
especiallie
in
your
instance
about
necessarily
going
to
London
,
p
62.
[
(s)
](A78160-e77830-b)
(s)
Where
you
renounce
the
received
distinction
,
of
a
necessity
of
coaction
,
and
infallibility
;
and
if
you
allow
of
neither
,
what
shall
we
get
by
the
widenesse
of
your
swallow
,
in
taking
down
the
word
necessity
;
or
what
third
one
will
you
devise
?
The
same
may
be
said
to
what
you
have
,
ad
Nauseam
,
p.
60
,
61
,
&
●
.
you
breake
all
againe
,
and
are
faedifragus
.
But
I
should
remember
▪
that
p.
7.
and
8.
you
put
in
earlie
cautions
for
contradictions
.
2.
You
discover
your
intolerable
partialitie
,
in
degrading
,
and
what
lies
in
your
power
,
unsainting
Dr
Whitaker
,
(
a
knowne
Regius
Dr
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
before
Mr
T.
P.
could
either
pipe
or
peep
,
or
be
known
by
the
letters
,
T.
P.
)
whilst
hee
must
onely
bee
stiled
Mr
Whitaker
;
and
Dr
Andrewes
loaden
with
the
epithites
of
Learned
,
Reverend
,
Saintlike
:
when
as
it
is
well
known
to
the
Christian
Church
,
that
Dr
Whit.
was
before
Dr
Andr.
in
time
,
not
a
whit
behind
him
in
solid
learning
,
and
in
all
probabilitie
,
farre
before
him
in
sanctity
.
Had
not
Dr
Andrewes
in
some
other
of
his
writings
,
discovered
more
of
learning
or
sanctitie
,
then
in
that
which
you
doe
now
the
second
time
so
highly
commend
,
and
every
where
so
much
follow
,
but
especially
,
p.
56.
where
you
order
Gods
decrees
by
the
Andraean
order
,
p.
70.
where
you
affirme
,
as
it
were
,
out
of
Pelagius
his
mouth
,
as
well
as
his
,
That
there
must
be
a
difference
,
before
there
can
be
an
election
,
and
confirme
this
by
a
place
out
of
Augustine
ad
Simplic
.
(
produced
as
simplie
by
him
,
as
by
you
)
had
he
not
(
I
say
)
got
himself
a
better
fame
in
the
Church
by
some
writings
of
good
note
,
especiallie
that
of
his
Catechisticall
doctrine
,
written
by
him
,
when
as
most
think
,
that
knew
him
,
he
was
as
much
,
if
not
more
a
Saint
,
then
when
B.
of
Winchest.
Yet
I
would
not
have
any
mistake
me
,
as
if
1.
Either
I
took
it
for
granted
,
that
that
whiffling
writing
fathered
upon
him
by
F.
G.
was
truly
his
,
any
more
then
Fur
Praedest
,
at
the
taile
of
it
,
was
a
genuine
sonne
of
his
.
Till
this
be
proved
further
,
I
must
charitablie
have
leave
to
bee
a
Sceptick
:
what
can
I
tell
,
but
the
same
audacious
Armintanizing
of
F.
G.
might
as
well
abuse
Dr
Andrewes
,
as
in
the
very
entrance
of
his
preface
,
hee
doth
most
sottishlie
abuse
Dr
Whitaker
,
and
after
Dr
Whitgift
,
the
Reverend
Archbishop
himselfe
.
2.
Or
as
if
I
did
mislike
,
what
in
the
margine
you
quote
out
of
him
,
which
for
substance
is
nothing
,
but
what
a
thousand
times
over
,
all
our
owne
writers
,
with
whom
you
use
to
bee
so
angry
,
say
as
well
as
he
[
(t)
](A78160-e78240-b)
(t)
For
a
reason
afore
expressed
,
I
must
not
wonder
that
you
never
commend
any
other
Saints
to
us
,
but
of
his
stampe
;
yea
,
worse
,
Cassander
,
Grotius
,
Hofmeisterus
,
knowne
Papists
.
.
3.
You
complaine
of
some
,
who
censured
you
to
hell
:
who
these
some
be
,
I
cannot
tell
;
if
I
could
know
them
,
I
would
surely
chide
them
for
censuring
another
mans
servant
,
who
stands
or
fals
to
his
own
Master
.
What
,
any
so
foule
mouthed
,
as
to
censure
,
not
only
Mr
T.
P's
foule
opinions
to
hell
,
but
his
fine
person
too
?
What
ever
become
of
your
Tenents
,
I
shall
ever
pray
for
your
person
,
that
you
may
never
descend
into
the
place
of
torments
,
from
whence
there
is
no
redemption
;
And
I
will
allow
you
to
pray
the
same
praier
for
me
,
and
never
shend
you
for
it
.
Sect.
37.
p.
48.
IN
this
you
doe
nothing
,
save
,
1.
Take
back
,
what
just
now
,
Sect.
36.
you
had
yielded
,
about
the
term
necessity
,
in
your
composition
Article
,
p.
47.
Quo
teneam
nodo
?
&c.
If
Gods
praescience
(
and
you
may
as
well
say
his
praedetermination
too
)
be
constant
and
infallible
,
must
it
not
in
some
sense
,
give
necessity
,
though
not
coaction
to
all
the
events
,
which
are
the
objects
of
them
?
[
(u)
](A78160-e78390-b)
(u)
Dr
Twisse
saith
wel
to
Dr
Jackson
,
p.
275.
The
authors
of
this
opinion
mainteine
,
that
God
by
his
decree
,
laieth
contingency
upon
some
things
as
well
as
necessity
upon
others
.
And
that
as
he
will
have
the
fire
to
burne
,
the
Sun
to
enlighten
necessarily
,
so
he
will
have
Angels
and
men
,
produce
their
actions
contingently
and
freely
,
&c.
Yet
that
you
may
seem
with
reason
to
contradict
your selfe
,
as
well
as
us
,
you
run
out
from
Sect.
38.
to
the
end
of
the
Chapter
,
through
six
whole
pages
,
into
a
wild
Asiatick
digression
,
wherein
you
doe
nothing
but
bewilder
your selfe
and
your
Readers
.
2.
You
who
have
so
much
reason
,
of
thinking
to
correct
your
own
errors
,
will
needs
be
correcting
the
errours
of
the
vulgar
,
&
of
vulgar
Mr
Calvin
among
them
.
Tantum
est
tibi
abs
re
tuâ
otii
aliena
ut
cures
.
3.
We
have
a
parcell
of
tender
soft
words
from
you
,
about
the
mistakes
of
men
of
good
parts
,
and
these
wrapped
up
in
a
fine
Italian
proverb
:
Unto
which
I
shall
need
to
say
no
more
,
but
that
1.
It
is
not
likely
we
should
have
had
any
mention
of
good
parts
,
but
that
you
would
not
have
us
thinke
,
that
elegant
and
ingenuous
Mr
T.
P.
wanted
good
parts
,
whilst
he
was
for
the
absolute
decree
;
so
that
for
any
thing
I
know
,
you
commend
your selfe
rather
then
any
body
else
.
2.
If
the
former
mistake
,
and
that
of
other
men
of
good
parts
,
were
onely
about
a
philosophicall
notion
,
and
that
as
you
acknowledge
,
bordering
upon
truth
:
(
for
other
then
an
emplastrum
philosophicum
,
doe
not
you
,
your
owne
and
other
mens
great
Physitian
apply
to
their
sores
,
in
all
your
Boethian
discourse
)
then
surely
you
were
extremely
to
blame
for
ranking
greater
Divines
and
Philosophers
,
then
your selfe
,
amongst
modest
blasphemers
,
for
mistaking
of
themselves
in
a
point
of
Philosophie
.
3.
Me
thinks
it
suites
very
well
,
that
an
Italian
Roman
discourse
,
such
as
yours
is
turned
to
,
since
your
conversion
(
as
you
call
it
)
should
be
a
little
interlarded
with
some
Italian
language
:
conveniunt
rebus
nomina
,
&c.
And
truly
I
have
been
so
wearied
with
writing
against
your
Uncorrected
,
and
Corrected
Copy
,
that
I
could
even
have
wished
,
that
they
had
been
both
written
in
that
language
,
the
present
language
of
the
Roman
Beast
;
for
then
would
none
of
our
plaine
hearted
English
men
,
by
your
fine
lines
,
have
been
betraied
into
Roman
doctrine
,
or
I
have
been
well
able
to
have
answered
you
.
4.
You
doe
but
antiquum
obtinere
,
in
exagitating
of
Calvins
opinion
,
as
if
it
were
his
alone
,
that
Gods
praescience
(
viz.
praescientia
visionis
,
quae
est
rerum
futurarum
)
is
grounded
upon
his
praeordination
.
Unto
which
▪
pray
take
an
answer
for
this
time
,
(
and
I
can
see
no
reason
,
why
it
may
not
stand
for
a
full
answer
to
all
your
Boethian
discourse
)
from
Dr
Twisse
,
who
both
seriously
and
merrily
,
writes
thus
to
Dr
Jackson
for
this
opinion
,
which
you
do
very
magisterially
censure
,
as
an
ill
weed
,
which
hath
not
only
Calvin
for
the
patron
of
it
,
and
Valla
alledged
by
him
(
that
one
more
modern
,
with
whom
,
p.
43.
you
upbraid
Calvin
)
but
Scotus
also
,
the
father
of
the
reals
,
yea
,
and
Alv●r
.
●
Thomist
,
a
Sect
of
School-Divines
,
commonly
opposite
to
the
Scotists
;
yet
herein
professedlie
concurring
with
Scotus
,
and
avouching
also
Aquinas
himselfe
to
bee
of
the
same
opinion
.
You
had
need
therefore
look
well
to
your
tackling
in
opposing
such
,
who
I
tell
you
,
were
never
reputed
Babies
[
(x)
](A78160-e78870-b)
(x)
Unto
whom
add
Ruiz
.
de
praedest
.
&
repr
.
disp.
2.
S.
2.
p.
19
&c.
Omnibus
hominib
consideratis
sub
esse
possibili
,
prius
ratione
,
quam
praedest●nar
entur
,
au●
reprobarētur
,
nulla
fuit
ratio
discriminis
,
quae
potuerit
divinam
voluntatem
movere
,
ut
praedestinationem
Judae
negaret
,
poti●s
quam
Paulo
.
Nulla
scientia
visionis
,
ultimo
formaliterque
constituit
reprobationem
,
sed
potius
,
totam
reprob●tionem
supponit
ex
parte
objecti
.
.
Yet
I
confesse
they
were
but
men
,
and
may
have
their
matches
.
Leave
then
your
censures
,
and
trust
to
your
sword
,
and
dint
of
arguments
,
and
doe
not
think
that
words
or
phrases
,
or
figures
(
much
lesse
imperious
censures
)
will
carry
it
:
pray
take
this
good
counsell
from
that
learned
and
venerable
Dr
▪
p.
277.
in
his
answer
to
Dr
Jacksons
vanities
,
p.
277.
Sect.
38
to
the
end
of
the
Chapter
.
p.
54.
SIR
,
IT
concerns
mee
,
who
have
often
promised
my selfe
and
friends
,
not
to
swell
into
a
volume
or
Tome
against
you
,
(
who
at
first
sight
of
your
Correct
Copy
,
did
well
hope
,
I
might
have
been
much
briefer
then
I
have
proved
)
not
to
follow
you
as
I
have
done
,
but
too
much
hitherto
,
from
Section
to
Section
,
and
from
word
to
word
,
(
who
yet
by
wording
,
am
never
like
to
get
the
better
of
it
,
against
your
wordy
selfe
)
.
In
reference
therefore
to
what
you
bring
in
,
from
Sect.
38
p.
48.
to
the
end
of
this
Chapter
;
I
will
onely
doe
the●e
three
things
▪
1.
Deliver
in
some
observations
,
which
relate
to
all
your
Boethian
Transcript
.
2.
Because
in
your
praeamble
to
this
discourse
,
you
talke
,
p.
47.
of
composition
,
charity
,
and
reconcilement
,
and
that
I
bee
some
way
certaine
,
that
next
to
truth
,
I
have
reason
to
love
peace
,
and
truly
do
so
,
the
peace
,
the
peace
of
my
Mother
the
Church
,
the
Mother
of
us
all
,
Gal.
4.
6.
I
never
was
of
a
Spanish
temper
,
of
whom
of
old
it
hath
been
observed
,
that
they
did
,
Bella
gerere
solo
pacis
odio
.
I
hope
my
Motto
shall
ever
be
,
Nulla
salus
bello
,
pacem
te
poscimus
omnes
.
Oblato
placuit
componi
foedere
bellum
.
I
will
therefore
2.
Attempt
to
make
some
composition
Articles
for
you
,
which
if
the
next
generall
Assembly
in
Gods
good
time
,
legallie
to
be
convened
in
England
,
(
for
which
I
pray
,
for
which
I
doe
long
)
shall
be
pleased
to
ratifie
in
your
behalfe
,
I
doubt
not
but
they
will
doe
you
and
the
Church
a
better
service
,
then
all
the
Bulls
of
License
,
which
under
the
hand
of
any
Italian
S●ignior
Con
,
you
may
easily
be
able
to
procure
,
for
your
whole
Correct
Copy
,
as
for
the
present
it
lies
.
3.
I
will
vindicate
the
passage
of
Calvins
,
against
which
,
p
50.
you
do
so
insolentlie
insult
,
like
some
Massilian
Gaul
.
Of
the
Gauls
it
was
observed
of
old
,
that
primi
impetus
gallorum
were
plus
quàm
virorum
,
secundi
minus
quàm
mulierum
.
And
then
as
to
the
gawdy
flowers
of
your
Oratory
,
with
which
you
do
as
you
think
,
most
triumphantlie
conclude
this
Chapter
,
you
should
pleasure
your selfe
and
fine
friends
with
them
.
As
to
the
first
observations
.
1.
They
have
a
rare
turne
of
it
,
who
chance
to
bee
,
or
do
but
seem
to
be
on
your
side
,
since
your
late
conversion
(
as
you
call
it
)
p.
48.
viz.
to
Pelagian●sme
and
Arminianisme
,
they
shal
not
from
you
their
Eloquent
Tertullus
,
want
for
baies
of
commendation
,
Boethius
shall
be
admirable
,
p.
48.
He
shall
be
a
most
excellent
Christian
,
a
profound
Divine
,
a
terrour
to
heresie
,
and
a
Martyr
to
boot
,
p.
51.
Though
as
yet
I
can
but
learn
that
he
was
a
Christian
,
but
cannot
learne
what
Christian
books
hee
wrote
,
to
the
terrour
of
Hereticks
,
nor
what
he
was
banisht
for
(
which
I
think
is
the
Martyrdome
you
speake
of
)
unlesse
as
it
appeares
by
what
I
collect
from
the
lib.
1.
Consolat.
Philosophiae
,
for
some
publike
politick
contests
betwixt
him
and
his
fellow
Consuls
,
and
that
to
mee
makes
him
not
a
Martyr
,
as
John
the
Divine
was
,
Rev.
1.
9.
who
was
relegated
to
the
Isle
that
is
called
Patmos
,
for
the
word
of
God
,
and
for
the
testimonie
of
Jesus
Christ
.
If
you
can
in
this
better
enlighten
me
,
you
will
doe
me
a
reall
courtesie
,
for
which
I
will
remaine
your
Debtor
:
My
scant
librarie
in
this
for
the
present
,
failes
me
,
I
am
no
way
able
to
divine
why
you
should
so
much
doat
upon
Boethius
,
but
that
you
abound
with
so
much
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
your selfe
,
and
those
who
be
like
you
,
as
indeed
Boethius
is
in
Oratoriall
,
Musicall
,
Poeticall
,
&
Philosophicall
transcendent
straines
.
2.
I
cannot
apprehend
,
whilest
you
were
on
our
side
,
and
for
the
absolute
decree
,
that
there
was
any
thing
of
a
robustious
,
sound
,
theologicall
stomack
in
you
,
when
a
meer
Philosophicall
,
and
in
many
things
Chimaericall
discourse
,
(
see
p.
95.
102.
99.
103.
edit.
Lugdun
.
Battavor
.
in
oct.
An.
1590.
interlarded
with
the
strongest
Pelagianisme
)
about
the
absolute
and
unpraejudiced
freedome
of
mans
will
,
p.
98.
119.
131.
144.
(
manebit
voluntatis
integra
atque
absoluta
libertas
)
besticked
too
,
which
methinks
you
should
not
like
,
with
Stoicisme
,
p.
55.
about
fate
and
necessity
,
p.
109
,
110.
Ordo
fatalis
ex
providentiae
simplicitate
proced●t
,
p.
144.
with
Platonisme
,
throughout
his
five
books
,
which
yet
if
it
had
pleased
him
,
he
might
about
praescience
and
praedetermination
,
have
represented
somewhat
better
then
he
did
[
(y)
](A78160-e79740-b)
(y)
Indeed
it
cannot
be
denied
,
but
the
Platonists
did
so
decipher
their
humane
Ideas
of
divine
decreeing
,
as
Mr
T.
P.
and
Dr
Jackson
had
done
before
him
.
Alcinous
de
doctr.
Platonis
.
Sic
fatum
pronuntiat
,
ex
sententia
Platonis
;
Quaecunque
animae
talem
vitam
el●gerit
,
&
hujusmodi
quaedam
commiserit
,
consequenter
talia
patientur
,
&c.
Libera
ergo
est
anima
&
in
ejus
arbitrio
,
agere
vel
non
agere
,
ponitur
:
quod
autem
sequitur
actionem
,
ab
ipso
fato
praefinitur
:
yet
by
fits
Plato
was
of
another
mind
See
Marsil
.
Ficin.
de
Theolog.
Plat.
c.
13.
Deus
naturarum
omnium
temperator
,
dum
regit
cuncta
,
singulas
pro
singulis
regit
naturas
,
&c.
with
contradiction
both
to
himselfe
and
you
,
as
any
may
perceive
,
if
they
will
but
peruse
that
fifth
book
of
his
,
(
as
I
out
of
love
to
you
,
have
perused
all
the
five
)
and
in
which
there
is
not
a
word
directly
nor
indirectly
,
which
gives
us
any
the
least
hint
of
his
comforting
of
himselfe
in
his
greatest
distresse
,
in
his
Lord
and
Saviour
Jesus
Christ
,
in
his
love
,
grace
,
promises
,
the
only
Christian
cordials
.
I
say
I
stand
amazed
at
it
,
that
this
fifth
booke
of
his
should
so
enlighten
you
,
p.
48.
&
work
such
an
admirable
conversion
in
you
,
as
you
talk
of
very
often
.
In
this
same
you
will
not
imitate
Austin
,
whom
you
commend
so
highly
for
his
retractations
,
p.
51.
and
whom
you
use
to
imitate
the
clean
contrary
way
,
by
licking
up
againe
,
what
he
had
cast
up
,
as
we
have
seen
in
your
simple
doings
about
Simplician
,
p.
44.
(
he
,
when
Pelagius
at
first
set
forth
in
a
meer
Ethnick
,
Philosophick
garb
for
nature
against
grace
)
he
then
with
all
his
might
opposed
it
with
as
much
of
Christianity
and
Grace
,
as
in
the
daies
of
his
minority
hee
was
acquainted
withall
[
(z)
](A78160-e79940-b)
(z)
Vide
fusè
Jansen
.
per
tot
.
lib.
5.
de
haeres
.
Pelag.
in
Augustino
suo
.
August
.
serm.
11
de
verb.
Apost.
c.
7.
&
in
lib.
de
grat
.
&
lib.
arb.
c.
13.
&
hoc
Pelagiani
ausi
sunt
dicere
,
gratiam
esse
naturam
in
qua
sic
creati
sumus
,
ut
habeamus
mentem
rationalem
,
qua
intelligere
valeamus
,
&c.
Sed
non
est
haec
g●atia
,
quam
commendat
Apostolus
,
per
fidem
.
Jes
.
Christi
,
&c.
.
And
when
Pelagius
grew
more
craftie
,
and
to
decline
Envy
,
dressed
up
Nature
in
a
Semi-Christian
dresse
,
as
Austin
grew
stronger
and
stronger
in
grace
,
and
in
some
sort
to
be
of
a
tall
stature
in
Christianity
,
so
he
opposed
him
more
resolutely
in
the
fulnesse
of
the
might
and
grace
of
Christ
.
But
you
on
the
contrary
,
will
not
follow
Austin
so
farre
;
but
your
nè
plus
ultrà
,
and
terminus
ad
quem
,
was
what
he
made
his
terminus
à
quo
.
Nay
,
by
your
Boethius
,
you
would
bring
us
back
again
to
pure
primitive
Pelagianism
,
aliàs
Paganism
;
and
this
you
would
call
the
speciall
grace
of
Christ
,
p.
55.
and
dub
your selfe
a
convert
.
If
your
friend
now
might
but
be
allowed
to
give
you
counsell
,
your
way
to
imitate
Austin
in
his
retractations
,
would
be
,
against
the
next
time
of
your
drudgery
(
as
you
,
p.
20.
call
it
)
to
turne
most
of
your
five
Chapters
,
into
one
poenitentiall
Chapter
of
retractations
.
My
good
brother
,
be
not
ashamed
to
doe
what
incomparable
Austin
did
.
3.
Your
admirable
Boethius
,
though
in
the
discourse
he
seems
to
have
manifest
streins
of
contradiction
both
to
himselfe
and
you
,
yet
ever
and
anon
,
he
doth
not
so
crudely
propose
his
judgement
about
praescience
of
things
certainelie
to
become
future
,
without
all
divine
previous
determination
as
you
represent
him
,
p.
124.
Quae
ille
cuncta
prospiciens
,
providentiae
cernit
intuitus
,
&
suis
quaeque
meritis
praedestinata
disponit
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
when
he
is
most
himselfe
,
and
comes
to
determine
,
p.
141.
[
(a)
](A78160-e80280-b)
(a)
p.
123.
Licet
de
finire
casum
esse
inopinatum
,
&
ex
confl●entib
.
causis
,
in
his
quae
ob
aliquid
geruntur
eventum
;
concurrere
verò
&
confluere
causas
,
facit
ordo
ille
,
inevitabili
connexione
procedens
,
qui
de
providentiae
sonte
descendens
,
cuncta
suis
locis
,
temporibusque
disponit
.
hee
seems
but
to
say
what
no
Christian
orthodox
soul
,
though
much
opposed
by
you
,
ever
denied
you
yet
,
that
all
things
by
vertue
of
Gods
decree
and
praescience
,
which
are
necessary
,
should
fall
out
necessarily
,
and
all
contingent
things
contingently
,
and
free
things
freely
,
without
altering
the
nature
of
things
or
introducing
violence
and
coaction
.
And
if
this
be
all
you
and
he
would
have
,
you
need
not
(
as
we
have
divers
times
seen
)
have
made
such
a
stirre
about
that
which
none
denies
.
4.
You
might
have
been
the
more
shie
of
Boethius
,
not
onely
for
opposing
that
maxime
received
in
all
Christian
Schools
,
denied
no
where
,
but
in
the
Jesuiticall
,
if
it
be
interpreted
of
that
which
they
call
Scientiam
visionis
.
That
non
ideo
sunt
res
futurae
,
quià
Deus
praeviderit
,
sed
è
contrà
,
p.
126
,
127.
Futurition
depends
not
on
Gods
praescience
,
but
praescience
upon
futurition
:
But
also
for
the
starting
up
almost
,
as
many
objections
against
the
praescience
,
which
he
and
you
mainteine
,
p.
128.
as
you
had
belched
out
blasphemies
against
the
praedetermination
which
we
maintaine
:
all
which
he
doth
allay
but
very
weakly
and
sorrily
,
as
you
may
see
,
p.
144.
in
the
very
winding
up
of
all
his
Philosophicall
consolations
.
So
that
you
had
not
need
to
be
too
bold
with
such
objections
,
as
you
with
the
help
of
Boethius
,
will
as
little
be
able
to
conjure
down
,
when
raised
up
against
praescience
,
as
we
can
doe
,
when
they
are
brought
in
against
praedetermination
.
5.
Though
for
your
greater
credit
,
and
honours
sake
,
you
would
seem
to
fetch
your
greatest
light
p.
48.
from
Boethius
,
(
however
that
light
be
but
darknesse
)
yet
[
(b)
](A78160-e80530-b)
(b)
Armin.
Resp.
ad
Artic.
5
,
6
,
7.
Quod
verò
res
quae
respectu
secundarum
causarum
contingenter
sit
,
necessariò
fieri
dicitur
,
respectu
decreti
divini
,
id
non
modò
perperàm
sed
&
imperitè
dicitur
,
vide
p.
115.
And
he
instanceth
in
the
Jewes
crucifying
of
Christ
.
Videsis
Simon
.
Episcop.
ad
Joh
,
Beverovic
,
&c.
Arminius
,
Episcopius
,
Nich.
Grevinchovius
,
and
every
Triviall
scribling
Lad
belonging
to
the
Arminian
School
,
could
have
helped
you
to
as
much
light
,
as
there
you
(
to
use
your
own
phrase
,
p.
57.
)
enlighten
your selfe
withall
.
Nor
it
is
likely
when
you
were
in
our
way
(
if
you
were
ever
in
it
)
who
are
receded
from
it
,
1
John
2.
19.
you
so
bookish
a
man
,
could
bee
ignorant
of
this
.
6.
In
the
strength
of
all
your
Philosophicall
,
Platonicall
consolation
,
fetched
from
Boethius
,
your
scope
is
and
must
be
,
(
if
you
will
oppose
Calvin
,
or
any
orthodox
person
holding
with
him
)
from
the
38.
Section
to
the
end
of
the
Chapter
,
by
heaps
of
distinctions
hudled
odly
together
,
to
mainteine
,
1.
That
God
hath
rather
a
post
determination
,
then
a
praedetermination
of
all
future
contingent
things
,
yea
(
as
I
could
enlarge
in
the
proofe
,
if
I
were
not
tied
to
brevity
)
a
Postscience
,
then
a
praescience
:
and
then
the
sum
of
what
you
strive
to
prove
,
is
but
what
Dr
Twisse
,
told
Dr
Jackson
he
laboured
to
make
out
;
if
you
speake
to
purpose
in
this
,
and
that
by
way
of
opposition
,
your
God
doth
not
first
decree
them
,
and
afterwards
foreknow
them
(
viz.
future
contingent
things
)
but
rather
he
first
foreknowes
them
,
and
then
decrees
them
,
which
is
as
much
as
to
say
,
that
God
foreknowing
that
they
will
be
,
doth
hereupon
decree
,
that
they
shall
be
,
so
that
Gods
decree
of
things
future
contingent
,
procedeth
in
this
manner
,
seeing
they
will
be
,
they
shall
be
.
2.
You
as
before
,
appear
all
along
,
for
a
meer
intuitive
praescience
,
devoid
of
all
praedetermination
of
by
farre
the
major
part
,
and
more
noble
part
of
all
sorts
of
actions
done
by
Angels
,
men
or
Devils
in
the
world
,
whereof
God
is
no
waies
a
praedeterminator
,
but
takes
his
part
after
man
;
and
is
,
and
was
ab
aeterno
,
as
a
meer
spectator
,
p.
48.
as
your selfe
have
it
in
that
Boethian
simile
,
when
you
behold
men
walking
on
the
earth
,
or
the
Sun
shining
in
the
Heavens
.
And
is
not
this
worse
then
to
divide
the
government
betwixt
God
and
men
?
Divisum
imperium
cum
Jove
Caesar
habet
.
Is
it
not
to
exempt
all
rationall
creatures
,
and
their
actions
,
qua
tales
,
from
all
divine
government
,
unlesse
such
as
is
without
all
praedetermination
[
(c)
](A78160-e80940-b)
(c)
And
is
not
this
,
as
one
learnedly
,
Abr.
Vand.
Mylen
,
in
Beverovicio
,
p.
27.
Fortuito
casui
omnia
tribuere
,
&
pervigilem
Dei
curam
dissolvere
,
som
nolento
villico
negligentiorem
facere
?
Nullum
numen
●dest
si
sit
prudentia
:
T.
P.
facit
Deum
dependere
ab
humana
prudentia
,
quae
ipsa
fortunâ
est
magis
versa●ilis
.
Te
nos
facimus
fortuna
Deam
,
&c.
coeloque
locamus
.
And
yet
this
Vander
Mylen
was
an
Arminian
.
.
3.
You
would
gladly
out
of
that
Boethius
p.
110.
revive
that
long
since
exploded
opinion
,
of
the
actuall
existence
of
all
things
aeternallie
with
God
,
which
therefore
you
would
have
called
,
not
praevidence
,
which
is
of
things
future
,
but
providence
which
is
of
things
present
.
Whereas
there
can
be
nothing
so
plaine
,
as
that
from
aeternity
,
there
could
be
nothing
actually
present
besides
God
,
unlesse
we
shall
fall
back
to
mainteine
the
worlds
aeternity
à
priori
,
unto
which
I
finde
your
Boethius
but
too
inclineable
,
when
though
hee
dare
not
say
,
that
the
world
was
aeternall
,
yet
he
saith
it
was
perpetuum
.
Which
is
as
true
,
as
that
Mr
T.
P.
was
a
thousand
and
millions
of
yeares
agoe
,
writings
of
his
〈◊〉
Correct
Copy
.
Indeed
,
as
Philoponus
the
Gramma●ian
ans;wered
well
,
more
like
a
Christian
then
a
Heathen
,
when
he
was
asked
by
those
that
denied
the
worlds
creation
in
time
,
and
so
that
it
was
possible
to
be
before
it
was
,
where
that
possibility
did
lodge
before
it
was
produced
into
act
,
he
answered
that
it
was
in
the
agent
[
(d)
](A78160-e81180-b)
(d)
Dr
Twisse
vind.
grat
.
l.
1.
digress
.
1.
S.
4.
p.
54.
objectum
dici
non
potest
esse
simpliciter
,
sed
duntaxat
in
Deo
,
ut
cognitum
in
mente
Dei
,
&c.
in
God
,
all
things
from
aeternity
had
in
God
an
intentionall
being
,
but
not
an
actuall
.
In
which
sense
,
the
Apostle
saith
,
that
God
cals
all
things
,
not
being
as
if
they
were
,
Rom.
4.
17.
It
is
but
a
quasi
of
being
,
not
a
reall
one
,
existing
extra
causas
.
God
then
in
his
decrees
,
looked
upon
them
as
entia
possibilia
,
and
as
such
things
which
by
vertue
of
his
decrees
,
were
in
their
own
time
and
order
and
way
,
to
obteine
actuall
being
.
But
these
things
are
so
evident
in
themselves
,
and
have
been
so
learnedly
ventilated
by
Dr
Twisse
[
(e)
](A78160-e81370-b)
(e)
Against
Dr
Jacksons
vanities
.
and
many
more
(
among
whom
,
I
do
not
reckon
my
reverend
good
friend
Dr
Kendall
,
against
Mr
John
Goodwin
,
to
be
any
of
the
meanest
)
as
that
I
should
but
abuse
my
leisure
further
to
insist
upon
them
.
4.
By
your
frequent
repetitions
of
that
first
and
second
will
of
God
:
of
your
antecedent
and
consequent
will
,
the
absolute
and
conditionall
,
your
inviting
and
revenging
will
,
p.
51
,
52.
your
will
of
mercy
and
judgement
,
all
which
distinctions
,
as
you
say
very
wel
,
come
to
one
and
the
same
purpose
,
p.
41.
52.
and
with
which
,
as
rare
dainties
,
we
were
once
served
,
p.
36
,
37.
&c.
in
that
Deca-chorde
of
Arguments
of
yours
(
already
sufficientlie
considered
)
oditur
chorda
quae
semper
oberrat
eadem
.
I
say
by
all
these
you
would
faine
make
us
believe
,
what
I
am
confident
no
Christian
in
the
world
will
dare
long
to
believe
;
that
Gods
antecedent
first
and
chiefe
will
,
and
that
which
as
I
may
so
say
,
God
is
most
big
withall
,
and
enamoured
with
[
(f)
](A78160-e81540-b)
(f)
Vid.
D.
Riv.
disp.
7.
de
grat
.
univers.
thes.
12.
Nemo
sibi
in
Deo
imaginari
debet
,
sicut
in
hominib
.
voluntatem
,
studium
sive
conatum
aliquem
,
quo
velit
,
studeat
,
imitatur
,
&
quantum
in
ipso
est
agat
,
ut
omnes
salventur
,
quod
tamen
propterea
non
assequatur
,
quia
bonae
ejus
voluntati
obsistat
mala
hominum
voluntas
,
qua
praevalente
&
impediente
,
divina
frustretur
:
Quod
commentum
,
divinae
potentiae
&
faelicitati
repugnat
:
Si
enim
non
potest
Deus
quod
vult
,
quomodo
omnipotens
?
Si
non
assequitur
quod
optat
,
quomodo
faelix
&
non
potiuomiser
?
,
as
he
is
with
the
manifestation
of
his
own
glory
,
in
one
kinde
or
other
,
Prov.
16.
4.
Rom.
9.
12.
may
be
repealed
,
annulled
,
&c.
p.
52
,
53.
&c.
But
that
his
consequent
will
,
which
depends
upon
the
creature
,
p.
53.
and
which
hee
cares
no
more
to
have
,
then
a
just
Judge
,
p.
52.
to
hang
a
murderer
is
absolute
and
unrepealable
,
&c.
and
so
made
by
the
act
of
an
impendent
headstrong
creature
.
He
that
can
believe
these
things
,
hath
a
wide
swallow
(
g
)
And
I
(
r
)
Wider
then
that
of
Avistotle
,
Rhet.
lib.
2.
St
enim
voluit
&
potuit
,
id
etiam
fecit
;
omnes
enim
cum
volunt
&
possunt
aliquid
facere
,
id
etiam
faciunt
.
trust
,
all
the
Christians
in
England
,
whether
Episcopall
,
Presbyteriall
,
or
congregationally
▪
Independent
,
will
a
thousand
times
sooner
agree
among
themselves
,
than
be
willing
from
you
,
or
any
of
your
adhaerents
,
upon
the
terms
of
beleeving
such
theologicall
paradoxes
to
compound
with
you
.
And
for
my
own
part
,
how
much
soever
you
flout
me
with
my
opinions
,
and
Religion
,
in
the
last
words
of
this
Chapter
,
p.
54.
and
who
by
Gods
blessing
,
believe
this
as
firmely
as
any
Article
of
my
Creed
,
that
in
God
there
is
no
mutability
nor
shadow
of
turning
,
Jam.
1.
17.
Mal.
3.
6.
[
(h)
](A78160-e81740-b)
(h)
August
.
Enchirid.
cap.
102.
Quantaelibet
sint
voluntates
,
vel
Angelorum
,
vel
hominum
,
vel
bonorum
,
vel
malorum
,
vel
illud
quod
Deus
,
vel
aliud
volunt
quam
Deus
;
omnipotentis
voluntas
Dei
semper
invicta
est
,
quae
mala
esse
nunquam
potest
,
quia
etiam
cum
mala
irrogat
,
justa
est
,
&
profecto
quae
justa
est
,
mala
non
est
,
&c.
.
I
would
not
for
a
thousand
worlds
,
in
these
points
change
opinions
or
religions
with
you
,
any
more
then
Fr.
Gomarus
,
as
he
professed
in
a
full
assemblie
of
States
,
would
appear
in
the
faith
of
Arminius
,
about
the
ipsum
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
credere
,
in
the
matter
of
Justification
,
before
the
Tribunall
of
Christ
[
(i)
](A78160-e81860-b)
(i)
Vid.
Praes.
ad
Synod
.
Dordracen
.
,
at
the
barre
of
which
,
we
must
one
day
all
appeare
,
2
Cor.
5.
10.
I
have
no
mind
to
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
an
aurum
pro
carbone
.
I
am
not
for
a
conspiracy
,
with
whom
you
say
a
conspiracy
.
No
,
my
good
brother
,
come
you
to
me
,
I
am
not
like
to
come
over
to
you
(
God
defending
me
)
to
change
religions
in
hast
;
&
yet
in
this
I
wish
you
no
more
harm
,
then
Paul
did
Agrippa
,
when
he
praied
,
that
in
every
thing
he
might
be
like
him
,
his
chaine
only
excepted
,
Acts
26.
29.
2.
But
in
hopes
,
that
you
who
gave
me
the
first
hint
by
your
soft
words
of
Charity
,
Reconcilement
,
composition
,
will
come
in
upon
some
easier
termes
,
then
the
last
Articles
which
you
propose
,
p.
53.
I
be
take
my selfe
brieflie
,
to
the
second
thing
promised
,
viz.
to
the
drawing
up
of
Articles
of
Composition
for
you
to
subscribe
to
,
if
you
bee
in
good
earnest
to
come
in
,
upon
a
personall
treaty
.
If
you
yield
to
them
;
as
poor
a
Presbyterian
as
I
am
,
I
durst
warrant
that
you
may
be
,
as
to
the
matters
conteined
in
these
l●st
Sections
▪
and
third
Chapter
,
upon
termes
of
peace
and
reconciliation
,
with
any
orthodox
Protestant
Assembly
in
England
or
Christendome
,
ever
to
be
summoned
,
but
if
not
,
I
must
bid
an
Aeternum
vale
to
you
.
and
I
doubt
most
Christian
Churches
will
doe
it
with
me
.
Honest
easie
Articles
of
Composition
,
for
Mr
T.
P.
Article
1.
YOU
shall
no
more
dispute
against
Sir
N.
N.
and
make
the
whole
world
believe
,
that
all
the
while
you
be
disputing
against
Mr
Calvin
,
and
the
whole
Nation
of
the
halfe-witted
Rabble
of
Praedestinarians
,
(
as
you
call
them
,
first
papers
,
p.
11.
)
Article
2.
You
shall
no
more
confound
Election
and
Salvation
,
reprobation
and
damn●tion
,
as
you
doe
all
along
:
Nor
yet
the
decree
of
God
,
as
it
is
an
act
immanent
from
all
eternitie
in
him
,
with
the
temporall
execution
of
it
.
Article
3.
You
shall
with
all
the
speed
you
can
,
gather
up
all
the
Distinctions
which
you
have
brought
together
,
for
the
reconciling
the
Liberty
of
mans
will
(
such
as
now
it
is
since
the
fall
)
with
divine
praescience
.
As
viz.
that
of
an
absolute
and
hypotheticall
necessity
,
p.
49.
that
of
a
consequence
,
from
that
of
a
consequent
,
p.
49
,
50.
that
of
infallibility
or
certaintie
,
from
necessity
,
mostly
so
called
,
ibid
and
divers
other
distinctions
usefull
in
their
kinde
and
way
,
numbred
up
by
you
,
Chap.
4.
p.
60
,
61.
and
girding
like
a
valiant
man
,
your
Gladius
Delphicus
you
speake
of
,
p.
5●
.
by
your
side
,
you
shall
as
dextrouslie
and
indifferently
,
apply
all
these
usefull
distinctions
for
the
cutting
asunder
of
the
knots
about
free
will
and
praedetermination
,
as
you
doe
for
the
cutting
asunder
of
the
chiefest
knots
,
in
the
Question
about
free
will
and
praescience
;
and
then
as
to
those
matters
,
we
shall
be
in
a
faire
way
of
agreement
.
In
like
sort
you
shall
bundle
up
those
other
distinctions
which
you
have
,
viz.
that
of
the
antecedent
and
consequent
wil
of
God
,
that
of
his
comparative
and
absolute
wil
,
p.
51
,
52.
of
his
inviting
&
revenging
wil
of
God
;
of
his
mercy
,
&
of
his
justice
,
ibid.
&
you
shal
not
apply
them
to
the
mould
and
making
of
Gods
decrees
as
they
are
in
themselves
,
but
to
the
execution
of
them
in
time
,
which
you
ought
to
yield
to
,
who
have
unwarily
,
I
wish
but
cordially
confessed
,
that
in
Gods
will
simply
,
there
is
neither
prius
nor
posterius
,
p.
51.
And
then
,
as
to
all
what
you
have
,
Sect.
40
,
&
41.
(
excepting
alwaies
that
which
you
put
into
a
parenthesis
,
p.
53.
about
the
dependency
,
or
independency
of
Gods
will
,
which
we
must
ever
mainteine
to
be
independent
)
wee
shall
bee
marvellous
like
to
accord
with
you
.
Article
4.
You
shall
for
the
future
,
next
to
the
holy
,
blessed
,
unerring
book
of
God
,
in
the
Quinque-Articularian
Controversy
,
and
what
depends
upon
it
,
study
the
best
and
most
choice
orthodox
authors
,
such
as
of
old
hath
been
Austin
,
Prosper
,
Fulgentius
,
Hilary
,
Historia
Gottes
.
&c.
and
of
late
(
that
you
may
know
that
we
are
not
so
Presbyterian
,
as
in
every
thing
to
crosse
the
Episcopall
humour
)
Matthew
Hutton
,
Archiepiscop
.
Eborac
.
Jacob.
Armachanus
,
Rob.
Abbot
.
Satisburiens
.
Jos.
Exon.
John
Dav.
Sarisburiens
.
Georg.
Cicistrens
.
and
a
number
more
.
Article
5.
You
shall
not
for
after
times
,
with
Tilenus
,
be
such
an
Antizelote
,
as
hee
was
in
his
Paraenesis
ad
Scoto●
disciplinae
Genevensis
zelotas
,
to
Presbyterian
discipline
,
as
out
of
hatred
to
it
,
to
abhor
all
the
doctrines
which
are
delivered
by
the
men
of
that
way
and
order
,
and
so
in
opposition
to
them
,
turne
Arminian
and
Thompsonian
,
and
then
yet
call
your selfe
in
despite
of
all
the
orthodox
Fathers
and
Articles
of
the
Church
of
England
,
a
very
orthodox
Protestant
of
the
Church
of
England
,
p.
4.
For
indeed
now
,
if
you
have
such
tricks
with
you
,
you
will
not
only
deserve
to
be
disciplined
as
somewhere
Hieron
.
professeth
of
himselfe
,
that
he
was
by
the
Lady
M.
in
a
vision
,
Quod
potius
Ciceronianus
quàm
Christianus
esset
,
and
as
you
might
bee
for
your
Boethian
rather
then
Christian
Philosophy
.
But
you
will
give
cause
to
your
Mother
the
Church
of
England
,
to
looke
upon
you
as
a
son
that
causeth
shame
,
to
desire
your
room
rather
then
your
company
,
and
to
tell
you
,
that
at
Rome
,
as
appeares
by
the
Bull
of
Innocent
the
tenth
,
you
and
your
doctrines
shall
be
more
welcome
,
then
they
can
be
to
England
,
whiles
the
Articles
of
the
Church
are
in
any
credit
with
the
sons
of
the
Church
.
3.
As
to
the
third
thing
promised
,
viz.
the
clearing
of
the
passage
quoted
,
p.
50.
out
of
Mr
Calvins
4.
Section
of
the
23.
chap.
of
the
3.
book
of
Institutions
,
hee
shall
not
need
to
be
reverenced
any
thing
the
lesse
,
or
suspected
any
thing
the
more
for
what
he
saith
there
,
if
that
may
be
but
considered
,
what
hath
been
said
often
in
his
behalfe
already
,
upon
occasion
of
such
like
passages
,
in
answer
to
p
▪
9
,
10.
But
you
lessen
your
own
reverence
,
and
give
reason
enough
to
Protestants
,
for
to
the
marking
you
atro
carbone
,
with
the
black
coale
of
their
censures
,
for
your
so
frequent
branding
of
Calvin
,
whose
spots
whereover
they
doe
appear
in
his
writings
,
were
but
like
those
of
Cyprians
,
Naevi
in
candido
pectore
,
whereas
yours
doe
but
appear
to
be
like
those
which
are
not
the
spots
of
Gods
children
,
Deut.
32.
5.
you
doe
but
in
your
censures
resemble
him
in
the
Poet
too
much
,
who
did
passe
by
the
Crowes
,
and
shoot
at
the
Pigeons
,
〈…〉
Praeteriens
Corvos
,
vexat
Censura
Columbas
.
But
what
must
Mr
Calvin
bee
suspected
for
?
for
mainteining
that
God
did
praedestinate
Adam
,
and
in
him
all
men
,
to
the
cause
of
their
damnation
,
sinne
.
But
first
,
that
which
is
in
the
objection
,
which
was
made
against
Calvins
Doctrine
,
which
he
had
delivered
in
his
former
third
Chapter
,
is
it
also
in
Calvins
Resolution
?
Doth
hee
consent
to
the
whole
of
that
objection
[
(k)
](A78160-e83170-b)
(k)
Doth
hee
not
deny
it
with
a
non
protinus
sequitur
Deum
huic
obirectationi
sub
jacere
?
?
Doth
he
joine
his
fateor
,
I
confesse
,
to
the
all
of
it
,
as
it
lies
?
or
doth
he
onely
say
,
which
unanimously
enough
School-men
[
(l)
](A78160-e83200-b)
(l)
Ca●thus
.
in
4.
q.
1.
dist.
46.
Causa
naturae
&
proprietatum
●jus
est
divina
voluntas
,
(
vel
eligentis
vel
reprobant●s
)
ideo
totus
ordo
j●st●tiae
or●ginaliter
,
ad
div●nam
voluntatem
reduci●ur
&
dist.
41.
D●●o
quo●
Deus
ord●navit
A.
ad
essectum
praedestinationis
,
&
non
B
&c.
had
said
before
him
,
that
Gods
will
was
the
only
prime
soveraigne
cause
,
why
Adam
,
and
in
him
all
men
,
were
at
first
left
to
their
owne
free
sinfull
wils
,
from
falling
into
which
,
God
might
have
preserved
them
,
if
hee
had
been
so
pleased
,
as
well
as
he
did
uphold
Adam
any
one
hour
,
before
his
fall
,
or
doth
the
Angels
unto
this
day
.
2.
You
misrerresent
Calvin
most
shamefully
,
contrary
to
his
clear
Doctrine
in
the
foregoing
Section
[
(m)
](A78160-e83320-b)
(m)
What
Ruiz
.
de
vo●
.
d●sp
.
39.
S.
3.
saies
Aliq●i
modi
in
voluntate
non
reducuntur
in
Deum
tanquam
in
co●s●m
,
pras●rtim
,
quando
culpabilis
est
nodus
se
habendi
,
vid.
&
disp.
6.
n.
12.
,
when
as
you
would
have
him
teach
,
that
God
doth
as
much
praedestinate
men
to
the
misety
of
sinne
,
as
to
the
misery
of
punishment
,
which
followed
upon
it
,
that
very
thing
which
he
had
confuted
,
Section
3.
just
before
the
objection
which
you
would
have
him
in
the
whole
to
consent
to
.
3.
You
fear
not
,
or
be
not
ashamed
to
add
to
his
answer
,
when
you
say
,
that
by
the
expresse
will
of
God
,
&c.
The
word
expresse
,
is
an
expresse
forgery
,
fingis
non
leg
is
,
you
foist
it
in
,
but
read
it
not
in
Calvins
text
:
and
it
so
sounds
,
as
if
by
an
expresse
warrant
,
or
approbation
from
Gods
will
,
Adam
had
fallen
into
sinne
,
whereas
Calvins
decidisse
filios
Adam
Dei
voluntate
,
signifies
in
him
at
the
utmost
,
but
an
efficacious
permissive
will
,
which
differs
much
from
his
will
of
approbation
,
or
his
effective
will
,
as
we
have
heard
long
since
.
4.
You
will
take
no
notice
either
of
what
Calvin
disputes
against
the
Sorbonists
,
who
were
for
Gods
absolute
power
and
will
,
devoid
of
all
reason
,
known
to
himselfe
[
(n)
](A78160-e83530-b)
(n)
lib.
3.
c.
23.
s
.
2.
Commentum
non
ing●rimus
absolutae
potentiae
,
quod
sicut
profanum
est
,
it
a
meritò
detestabile
nobis
esse
d●bet
.
Non
singimus
Deum
exlegem
,
qui
sibi
ipsi
lex
est
.
&c.
Section
2.
nor
of
what
he
doth
in
this
very
fourth
Section
,
as
well
as
Section
2.
before
,
and
Section
4.
immediately
behind
,
produce
for
Gods
unaccountablenesse
for
any
of
his
decrees
or
doings
,
to
any
of
the
children
of
men
.
And
yet
these
Reasons
to
the
Apostle
,
to
Austin
and
others
,
as
Calvin
shewes
you
before
and
behinde
the
place
,
which
you
quote
out
of
him
,
were
judged
very
weightie
.
But
about
these
,
and
other
such
Cavils
of
yours
against
Calvin
,
I
hope
ere
long
you
will
bee
soundlie
paid
,
when
the
answer
of
Dr
Kendall
comes
forth
against
Fur
Praedestinatus
,
unto
whom
for
these
and
such
like
objections
,
you
be
very
much
beholden
.
Est
is
ignobile
par
fratrum
,
as
Simeon
and
Levi
,
brethren
in
evill
.
5.
Your
triumph
against
Calvin
about
the
dereliction
of
Angels
will
be
but
like
the
joy
of
the
Hyp●crites
,
Job
20.
5.
which
is
but
for
a
moment
.
If
you
will
but
turne
back
to
the
answer
which
you
have
had
to
it
by
me
,
or
if
you
would
but
(
which
methinks
should
be
easie
for
so
multifarious
a
distinguisher
as
you
shew
your selfe
to
be
,
in
the
latter
Section
of
this
your
3.
Chapter
)
distinguish
betwixt
the
sole
cause
of
the
Angels
dereliction
,
or
rather
as
it
is
in
Mr
Calvin
,
reprobation
,
which
was
Gods
act
,
Riv.
disp
.
3.
Thes
13.
and
no
sinfull
one
,
though
a
secret
one
,
and
the
sole
cause
of
the
Angels
defection
or
apostacy
,
which
Calvin
ascribes
not
to
God
,
(
though
you
most
impudentlie
thrust
the
word
defection
,
instead
of
dereliction
into
his
text
.
His
is
thus
:
Si
illorum
(
viz.
angelorum
bonorum
)
constantia
in
Dei
beneplacito
fundata
fuit
,
aliorum
(
viz.
malorum
)
defectio
arguit
fuisse
derelictos
.
Cujus
(
supple
)
derelictionis
,
non
defectionis
non
potest
alia
adduci
causa
,
quam
reprobatio
,
quae
arcano
Dei
consilio
abscondita
est
.
And
for
this
God
cannot
be
blamed
any
more
,
then
the
Scripture
doth
blame
him
,
Jude
6.
when
it
tels
us
,
that
they
relinquished
,
viz.
voluntarily
and
sinnefully
their
first
station
.
And
thus
I
am
at
last
come
to
the
end
of
your
terrible
long
third
Chapter
.
Unto
Chap.
4
and
5.
from
p.
55.
to
the
end
.
IT
would
be
easie
to
me
,
(
who
in
short
notes
,
as
wel
as
in
extended
ones
,
against
your
first
papers
,
have
delivered
in
a
world
of
matters
,
referring
to
this
)
as
well
as
usefull
to
others
,
to
bee
voluminous
in
the
answers
to
what
you
have
in
the
two
next
ensuing
Chapters
:
but
because
I
find
it
most
necessary
for
the
present
,
(
as
it
were
)
to
contract
all
my
own
Iliads
into
a
Nutshell
,
I
will
(
God
being
with
me
)
in
opposition
to
all
your
extravagancies
in
these
two
Chapters
,
(
wherein
with
a
witnesse
you
shew
your selfe
to
bee
clericus
vagrans
)
confine
my selfe
to
these
ensuing
particulars
.
1.
I
'll
wipe
off
,
nay
,
retort
the
most
of
the
aspersions
of
Stoicisme
,
Manichaisme
,
Marcionisme
,
Turcisme
,
which
you
would
faine
bespatter
our
Doctrine
of
absolute
praedestination
withall
.
2.
I
'll
charge
home
,
and
prove
the
charge
of
Pelagianisme
,
and
Massilianisme
,
to
belong
to
you
,
against
all
your
solemn
disavowing
either
of
them
,
p.
55
,
56.
&c.
3.
I
'll
make
some
additions
to
what
I
have
proved
already
,
p.
79
,
80.
that
it
is
impossible
that
in
any
orthodox
sense
,
you
should
hold
your
second
principle
,
againe
repeated
,
p.
55.
and
yet
opine
as
you
doe
in
your
former
Chapters
,
and
in
these
two
last
.
4.
I
shall
a
little
shew
the
disorder
of
your
St
Andrean
order
,
p.
56.
wherein
you
marshall
as
it
were
into
ranke
and
file
,
the
severall
decrees
belonging
to
praedestination
.
5.
I
shall
somewhat
more
elaboratelie
,
then
I
shall
doe
any
thing
else
,
state
the
Question
about
Gods
irresistible
or
resistible
(
as
you
call
them
)
operations
in
the
way
of
gracious
workings
upon
persons
to
be
converted
,
about
which
you
make
a
most
irresistible
coile
and
pudder
,
from
Section
44.
p.
56.
off
and
on
,
to
the
very
end
of
you
4.
Chapter
,
ending
.
p.
68.
and
yet
about
which
you
doe
most
weakely
,
if
not
wilfully
,
most
mistake
your selfe
.
6.
I
shall
somewhat
discover
your
escapadoes
in
the
Quaestions
of
free
will
,
and
the
Saints
perseverance
.
7.
And
then
I
shall
winde
up
all
in
answer
to
your
petitionary
epilogue
for
Libertie
of
Conscience
,
and
commend
my selfe
and
all
my
labours
,
and
even
you
,
unto
Gods
mercy
.
Unto
the
first
then
,
and
here
to
the
1.
The
charge
of
Stoicisme
,
I
need
but
say
,
1.
That
Stoicisme
belongs
more
to
you
,
then
to
us
,
who
have
,
1.
As
much
,
nay
more
reason
then
we
,
to
tie
the
Almightie
to
the
fate
of
the
Stars
[
(o)
](A78160-e84320-b)
(o)
See
before
,
p.
our
saying
useth
to
be
,
astra
regunt
homines
,
sed
regit
astra
Deus
,
certè
non
regitur
ab
astris
,
nec
à
voluntatibus
hominum
.
and
their
influences
,
then
to
the
much
more
versatile
turn
pin
fates
of
mans
slippery
free
will
.
2.
Who
use
with
a
much
greater
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
speake
of
the
powers
of
mans
free
will
,
in
making
themselves
good
and
happy
,
then
we
doe
or
dare
to
speak
.
2.
That
all
fatality
(
the
chiefe
thing
laid
to
the
charge
of
the
Stoicks
)
is
not
to
be
denied
,
unlesse
you
will
renounce
all
certaintie
in
Gods
decrees
,
as
Austin
hath
taught
us
,
[
(p)
](A78160-e84440-b)
(p)
de
gra
.
&
lib.
arb.
5.
c.
1.
Si
propterea
quis
quam
res
humanas
fato
tribuit
,
quia
ipsam
Dei
voluntatem
vel
potestatem
sati
nomine
appellat
,
sententiam
teneat
,
linguam
corrigat
.
and
withall
,
kick
up
your
own
admirable
Boethius
[
(q)
](A78160-e84500-b)
(q)
Whose
saying
it
is
,
l.
5.
de
consol.
Fatum
est
immobilis
dispositio
,
rebus
mobilib
.
inhaerens
.
Sic.
Aquin.
par.
1.
q.
116.
à.
4.
See
Dr
Dav.
an
imadverl
,
p.
24●
.
.
3.
The
very
Stoicks
,
who
were
most
for
fates
,
yet
they
were
so
much
for
confatalia
too
,
for
a
sapiens
dominabitur
astris
,
as
they
made
a
shift
,
not
withstanding
all
the
hard
opinions
which
they
mainteined
about
fates
,
to
bee
the
strictest
living
Philosophers
in
the
world
,
and
if
I
may
so
speake
,
very
Puritans
amongst
the
Gentiles
.
They
did
not
believe
,
(
and
yet
they
excelled
more
in
Logicall
skill
about
consequences
,
from
antecedents
,
then
any
other
sect
of
Philosophers
)
that
their
opinions
about
fate
,
did
necessitate
them
to
neglect
vertue
,
(
in
which
they
above
any
other
Sects
,
did
place
their
happiness
)
or
excuse
them
in
their
vices
,
as
you
would
have
the
doctrine
of
absolute
praedestination
to
do
,
p.
42.
&c.
alibi
.
4.
No
objection
more
common
among
Pelagians
,
or
Semi-pelagians
against
Austins
doctrine
about
praedestination
,
then
that
of
introducing
Stoicall
fate
[
(r)
](A78160-e84780-b)
(r)
Prosp.
ad
August
.
objiciunt
sub
hoc
praedestinationis
nomine
,
fatalem
quandam
induci
necessitatem
,
&c
2.
As
to
Manichaisme
,
and
Marcionisme
,
1.
Had
you
not
more
studied
to
multiply
the
tale
of
accusations
,
then
to
prove
the
pertinency
of
them
against
our
doctrine
,
you
would
not
have
objected
Manichaisme
and
Marcionisme
,
as
two
distinct
things
:
whereas
it
is
well
knowne
[
(s)
](A78160-e84880-b)
(s)
Vid.
Lambert
.
Danaeum
in
August
.
de
haeres
.
,
that
Manichaisme
was
the
latter
in
time
,
but
the
same
in
opinion
with
Marcionisme
and
Cerdonianisme
,
from
whence
they
both
derived
their
blasphemous
and
monstrous
conceits
about
two
principles
,
or
Gods
,
whereof
the
one
was
the
author
of
all
good
,
the
other
of
all
evill
and
wickednesse
:
which
you
may
as
often
as
you
please
,
object
against
our
doctrine
,
but
shall
never
be
able
more
to
prove
it
against
us
,
then
the
Pelagians
,
and
Semi-Pelagians
were
to
prove
Manichaisme
against
St
Austin
[
(t)
](A78160-e85040-b)
(t)
Prosp.
Epist.
ad
Ruffin
Adj●ciunt
ètiam
accusatores
,
duas
humanl
generis
massas
,
&
duas
cr●di
velle
naturas
,
ut
scil.
tantae
pi●●atis
v●o
,
Paganorum
&
Manichaeorum
adscribatur
imp●etas
.
,
and
yet
they
had
nothing
more
frequent
at
their
tongues
ends
,
and
pens
ends
against
him
.
2.
You
your selfe
look
a
thousand
times
more
like
a
Manichee
,
then
we
doe
,
who
up
and
downe
doe
mainteine
,
especially
,
p.
41.
in
opposition
to
us
,
that
the
Devill
is
bec●me
master
of
most
part
of
the
world
,
the
very
black
Prince
of
the
world
,
and
yet
by
not
so
much
as
a
full
voluntary
,
just
,
permission
of
the
Almighty
,
p
14.
who
now
is
the
Manichee
,
in
making
God
not
only
a
coordinate
power
in
a
different
kinde
with
the
Devill
,
but
a
superiour
to
him
?
3.
As
to
that
of
Turcisme
,
it
hath
been
so
farre
answered
before
,
as
that
I
can
assure
you
,
1.
That
if
Pope
Innocent
the
tenth's
late
Bull
,
did
not
promise
that
your
doctrine
should
bee
more
welcome
at
Rome
,
then
the
grand
Turke
hath
ever
done
that
ours
shall
be
at
Constantinople
,
you
would
never
set
forth
(
pray
God
you
may
not
,
and
I
pray
it
seriouslie
)
for
Rome
the
first
,
nor
were
we
ever
to
be
like
to
saile
to
Rome
the
second
,
alias
Constantinople
.
2.
It
s
easie
to
tell
who
were
your
praedecessor
:
in
objecting
Turcisme
to
our
doctrine
,
v●z
.
your
beloved
S.
Castalio
[
(u)
](A78160-e85270-b)
(u)
Turp
Apol
pr●d●fens
Theol.
Castal
,
praef
Mahumetanis
ac
plane
perditis
hominib
.
rel●nquenda
est
ea
(
doctrina
praedestinationis
)
quam
Diabolus
ad
Christiani
populi
perniciem
induxit
,
&c.
,
and
the
Belgick
Remonstrants
,
who
as
Learned
J.
Bogermanus
observes
well
,
would
have
done
the
like
against
King
James
,
but
that
then
they
were
affraid
of
his
Triple
Crown
[
(x)
](A78160-e85310-b)
(x)
Bogerman
.
Annot.
104
cont.
H
Grot.
Vel
hoc
solo
nomine
,
plerique
odium
alicui
conflant
,
quod
Calvini
&
Bezae
sit
studiosus
:
&
in
eo
toti
sunt
,
ut
hos
Dei
servos
velut
Turcis
,
&
Marianis
crudeliores
&
plebi
reddant
exosos
,
&c.
&
apud
mul●os
hoc
dedere
eff●ctum
ut
quotidiana
experientia
testatur
Nec
mitius
hoc
genus
hominum
tractaret
ipsum
Britanniae
Regem
,
nisi
fastigium
formidaret
regium
.
.
Thus
as
to
the
wiping
off
of
aspersions
from
us
,
which
stick
nothing
so
fast
to
us
as
raine
to
the
most
slippery
oiled
coat
.
But
as
for
the
second
,
it
is
not
all
the
water
of
Noah's
or
Deucalion's
flood
,
can
wash
you
(
without
a
recantation
)
cleane
from
the
charge
of
Pelagian●sme
,
and
Massilianisme
,
now
to
be
proved
against
you
,
1.
For
both
,
I
think
it
hath
been
sufficientlie
well
done
already
,
up
and
downe
in
the
margins
of
this
book
,
so
that
he
that
runs
may
read
them
.
2.
As
for
the
charge
of
direct
Pelagianisme
(
I
doe
not
say
learned
out
of
Pelagius
his
book
,
but
out
of
your
Pelagian
nature
;
for
nature
inclines
us
all
to
Pelagianisme
,
it
is
the
most
naturall
heresy
that
is
in
the
world
)
I
had
thought
to
have
proved
it
at
large
,
by
making
good
this
assertion
,
That
Pelagius
when
pursued
by
Adversaries
,
gives
as
good
words
to
grace
,
nay
ascribes
more
to
it
,
in
the
matter
of
habituall
grace
,
in
the
matter
of
the
remission
of
sins
,
and
divers
other
matters
,
then
as
yet
you
have
in
this
,
or
in
your
former
papers
,
discovered
your selfe
,
according
to
your
way
of
reasoning
,
to
allow
of
[
(x)
](A78160-e85510-b)
(x)
Compare
but
what
you
say
,
with
what
Jansen
.
in
his
Augustin
.
l.
5
&
6.
de
haeres
.
Pelag.
doth
quote
as
Pelagian
Concessions
,
out
of
their
writings
,
and
no
body
will
doubt
of
the
truth
of
this
.
.
3.
By
what
you
have
in
these
papers
,
within
the
compasse
of
these
4.
and
5.
Chapters
,
as
well
as
in
your
former
as
genuine
papers
,
about
the
three
capitall
points
of
Pelagian
Heresie
,
viz.
1.
Originall
sinne
[
(y)
](A78160-e85570-b)
(y)
As
for
originall
sinne
,
the
very
first
root
and
basis
of
all
Pelagianisme
,
as
every
body
knowes
,
who
sees
not
,
that
in
these
your
corrected
papers
,
you
do
most
warily
decline
all
expresse
mention
of
it
,
when
p.
6
,
65
,
67.
you
had
reason
and
occasion
enough
for
so
doing
,
the
strongest
expression
looking
that
way
,
is
that
which
you
have
,
p.
6.
of
the
Serpents
and
the
Protoplasts
promoting
of
your
guilt
,
which
who
sees
not
?
You
may
as
well
interpret
of
a
promoting
it
by
way
of
perswasion
in
the
Serpent
,
&
of
example
in
Adam
,
and
of
imitation
in
you
&
others
,
the
very
phrase
of
the
Pelagians
.
And
as
for
the
guilt
you
speake
of
,
may
you
not
also
interpret
it
only
of
reatus
poenae
,
and
that
only
as
to
temporal
punishment
,
death
temporal
,
then
of
any
guilt
of
sin
?
And
why
may
not
I
more
then
suspect
this
of
you
,
when
as
I
find
in
two
Copies
of
your
first
genuine
papers
,
where
indeed
for
fashion
sake
,
you
own
the
terme
originall
sin
;
but
then
,
1.
You
define
it
only
thus
,
It
is
the
want
of
originall
innocency
,
together
with
naturall
concupiscence
in
the
posterity
of
Adam
,
p.
10.
2.
You
quarrell
with
the
definition
of
absolute
praedestinarians
,
p.
11.
3.
You
oppose
,
p.
10.
originall
sinne
to
a
mans
owne
,
and
quote
Ezek.
18.
for
it
.
4.
You
maintein
,
it
never
killed
,
never
damned
any
:
Your
expresse
Thesis
there
,
is
,
p.
10.
That
none
in
the
world
dying
infants
are
damned
.
5.
Ibid.
You
mainteine
,
the
state
of
all
infants
to
be
a
harmlesse
state
,
and
that
it
cannot
be
utterly
lost
in
our
riper
yeares
without
our
will
.
All
which
,
what
doe
they
speake
,
but
that
of
Pelagius
.
August
.
de
nat.
&
gra
.
Naturam
humanam
neque
in
parvulis
indigere
medico
,
quia
sana
est
,
&
in
majoribus
sibi
ipsam
ad
justitiam
posse
sufficere
,
si
velit
.
.
2.
Free
will
.
3.
Universall
grace
,
p.
71.
This
will
be
put
past
all
dispute
against
all
frontlesse
denyals
,
as
the
more
learned
sort
of
Readers
(
whom
this
most
concerns
)
will
easilie
discern
,
by
viewing
what
I
bring
for
proofe
of
it
in
the
margent
.
By
which
it
is
very
cleare
,
that
out
of
courtesie
and
craft
,
rather
then
kindnesse
and
love
,
you
doe
complement
with
grace
,
giving
her
1.
The
higher
title
;
shee
is
with
you
,
p.
55.
the
nominall
mistrisse
.
2.
And
bestowing
upon
her
,
an
encomiastick
declamation
,
of
just
24
lines
long
,
p.
46.
in
a
book
of
74.
pages
,
wherein
now
and
then
you
bedawb
her
with
some
fine
words
,
yet
nothing
so
full
nor
significant
,
as
any
body
may
see
,
as
those
of
the
Remonstrants
,
in
their
third
and
fourth
Articles
,
whose
method
,
as
well
as
matter
,
you
own
really
,
though
not
verbally
,
throughout
your
book
,
which
I
think
too
,
was
the
rather
distinguished
by
you
into
five
Chapters
,
that
you
might
some
way
discover
to
your
friends
,
how
well
you
liked
their
five
Articles
.
For
these
great
services
,
over
the
left
shoulder
,
done
to
grace
,
Oh
that
in
case
of
your
obstinacy
,
there
were
but
in
England
a
Synod
or
Councill
,
like
to
that
of
Orange
,
as
Civill
,
to
use
your
own
phrase
,
p.
55.
to
reject
your
haeresy
,
as
it
did
that
of
Pelagianisme
,
and
then
it
would
be
done
effectually
.
You
would
bee
soundly
rated
for
Courting
that
Mistresse
,
and
in
the
mean
while
lying
and
committing
spirituall
fornication
,
with
that
more
beloved
Hand-maid
,
Dame
Nature
.
After
you
would
be
shent
,
Can.
7.
An
Haeretico
falleris
spiritu
.
An
Resistis
ipsi
spiritui
.
sancto
.
Nay
the
Anathema
of
the
4.
Canon
,
Concil.
Milev
.
Can.
4.
&c.
And
then
2.
As
to
Massilianisme
,
(
which
once
your
great
Oracle
,
Jacob.
Arminius
[
(z)
](A78160-e86000-b)
(z)
Art.
10.
with
some
grains
of
allowance
,
would
have
questioned
,
whether
it
were
not
to
be
looked
upon
,
as
verus
Christianismus
,
true
Christianity
)
none
shall
have
any
the
least
shadow
of
reason
to
doubt
of
that
,
who
either
can
or
will
but
compare
what
you
have
in
your
fifth
Chapter
,
about
conditionall
election
[
(a)
](A78160-e86040-b)
(a)
Massilianisme
,
or
Semipelagianisme
,
may
as
well
be
denied
by
you
,
as
that
your
nose
stands
in
your
face
,
unlesse
you
will
blot
out
most
of
all
your
fifth
Chapter
.
There
,
1.
to
you
,
Election
is
founded
upon
praescience
,
p.
69.
71.
So
the
M●ssilians
,
Psosp
.
Epist.
ad
August
.
Qui
credituri
sunt
,
quivè
in
ea●fide
,
quae
deinceps
per
Dei
gratiam
sit
juvanda
,
mansuri
sunt
,
praescisse
,
ante
mundi
constitutionem
Deum
,
&
eos
praedestinasse
in
regnum
suum
,
quos
gratis
vocatos
,
dignos
suturos
electione
&
de
hac
vitae
,
bono
fine
esse
excessuros
praeviderit
.
2.
Faith
in
Christ
,
which
you
make
the
difference
between
the
elect
and
reprobate
,
and
a
difference
you
say
there
must
be
,
before
there
can
be
an
election
.
So
they
,
as
Austin
himselfe
did
,
when
he
held
their
errour
,
August
.
Epist.
ad
Hilar.
Non
potest
in
rebus
omnino
aequalib
.
electio
nominari
,
quoniam
sp.
sanctus
non
datur
,
nisi
credentib
.
3.
Election
to
you
,
is
a
retribution
,
p.
70.
reprobation
a
punishment
,
passim
cap.
3.
So
they
,
Prosp.
resp
.
ad
dub
.
Genuens
.
ut
ipsa
electorum
praedestinatio
,
non
sit
,
nisi
retributio
.
4.
The
number
of
the
elect
or
reprobate
,
is
not
to
you
fixed
,
nor
determinate
;
if
it
bee
conditionall
,
how
can
that
be
?
But
you
say
most
expressely
in
your
first
papers
,
p.
4.
That
God
praedestinated
Israel
,
both
to
salvation
and
reprobation
;
God
does
write
and
blot
,
and
write
againe
,
p.
8.
So
they
,
Prosp.
ad
August
.
Nec
acquiescunt
praedestinatorum
electorum
numerum
,
nec
augeri
posse
nec
minui
.
Sic
Hilar.
Arelat.
ad
August
.
5.
According
to
you
,
none
can
be
certaine
of
election
,
till
he
have
beleeved
,
obeied
,
and
persevered
in
both
.
p.
69.
So
they
,
Jansen
.
l
8
de
Pelag.
haeres
.
Ab
electione
sola
,
ad
bona
opera
,
nemo
(
secundum
illos
de
quibus
loquitur
nemo
potest
simpliciter
electus
,
aut
praedestinatus
esse
vel
dici
;
hoc
enim
nemini
competit
,
nisi
postquā
non
solum
sanctus
esse
,
bene
vivere
,
sed
etiam
in
eadem
sanct●tate
,
ac
bona
actione
permansurus
esse
praescitur
.
6.
Add
to
this
your
doctrine
about
universall
grace
and
free
will
,
p.
64.
&
71.
wherein
you
and
they
are
one
.
Prosp.
ad
August
.
universis
hominib
.
(
aiunt
)
propitiationem
,
quae
est
in
sacramento
sanguinis
Christi
,
esse
propositam
,
ut
q●icu●que
ad
fidem
&
ad
baptismum
accedere
voluerint
,
salvi
esse
possint
.
August
.
lib.
de
gra
.
contr.
Petag
.
Habere
nos
possibilitatem
utriusque
partis
à
Deo
insitam
,
velut
quandam
radicem
fructiseram
,
&
soecundam
,
quae
possit
,
ad
proprii
cul●oris
arbitrium
,
vel
ni●ere
flore
virtutum
,
vel
sentibus
horrere
vitiorum
.
,
p
69.
and
other
matters
with
the
marginall
parallels
,
which
I
have
drawn
up
in
short
,
and
may
have
occasion
as
to
Pelagianisme
,
and
Semi-Pelagia●isme
,
to
draw
out
more
at
large
some
other
time
.
The
third
thing
proposed
,
hath
been
proved
already
in
the
second
;
for
whosoever
proves
you
a
Pelagian
,
or
Massilian
,
proves
you
either
no
Christian
,
or
but
a
piece
of
one
;
and
as
good
never
a
whit
,
as
never
the
better
.
But
that
you
may
know
how
kinde
hearted
I
am
to
you
,
after
all
the
many
course
salutes
which
I
have
had
from
you
;
I
will
add
somewhat
to
what
already
in
these
,
and
much
more
to
what
I
have
had
in
answer
to
your
first
papers
,
towards
the
probatum
est
,
that
in
words
you
doe
indeed
say
over
your
second
principle
,
p.
55.
but
that
it
is
impossible
that
it
should
be
consistent
with
the
rest
of
your
tenents
:
for
which
in
this
book
,
and
in
these
very
last
Chapters
of
it
,
you
doe
appeare
like
another
pugnacious
Bellarmine
,
Anagrammaticè
spirans
Bella
,
Arma
,
minas
.
Take
these
few
Arguments
,
as
a
supra-pondium
,
or
auctarium
,
to
what
hath
been
brought
in
alreadie
.
Argument
1.
He
defends
not
the
speciall
,
evangelicall
grace
of
Jesus
Christ
,
of
which
Christ
said
,
you
have
not
chosen
me
,
but
I
have
chosen
you
,
John
15.
16.
who
mainteins
his
good
workes
to
be
a
necessary
condition
(
we
shall
finde
that
to
be
tantamount
,
when
wee
come
to
it
,
if
leisure
wil
serve
to
speak
to
it
,
to
a
necessary
cause
)
of
our
election
.
But
that
doth
Mr.
T.
P.
indeed
,
and
in
ipsis
terminis
,
p.
69.
Ergò
quod
est
causa
cansae
,
est
causa
causati
.
If
Mr
T.
P.
his
good
works
be
a
necessary
cause
,
or
say
but
a
necessary
condition
of
his
election
,
it
must
much
more
be
so
of
his
vocation
,
justification
,
adoption
,
&c.
For
as
Bishop
Carleton
learnedly
proves
,
it
's
possible
that
a
prior
grace
,
may
in
some
sort
and
sense
be
said
to
be
the
cause
of
a
posterior
,
as
ex
.
gr.
election
of
vocation
,
vocation
of
justification
and
Sanctification
,
&c.
but
that
a
posterior
grace
should
be
the
cause
,
or
a
necessary
condition
of
a
prior
,
is
most
absurd
and
impossible
[
(b)
](A78160-e86530-b)
(b)
See
B.
Carleton
at
large
,
exam.
of
the
Author
of
the
appeale
,
p.
52
,
53
,
54.
&c.
where
these
words
are
most
remarkable
.
To
hold
the
contrary
to
this
,
is
,
for
love
to
hold
with
Pelagius
,
to
say
something
wherein
they
forsake
▪
understanding
,
reason
,
Divinity
,
and
Philosophy
,
&
speak
non-sense
.
For
that
I
call
non-sense
,
that
is
against
Divinity
,
Philosophy
,
and
common
sense
,
as
this
is
,
which
maketh
a
subsequēt
gtace
,
to
be
the
cause
of
a
precedent
grace
,
to
set
the
effect
before
the
cause
.
.
If
then
faith
and
good
works
,
and
perseverance
in
them
,
be
before
election
it selfe
,
the
very
first
grace
and
fountaine
of
all
grace
,
Rom.
8.
30.
Eph.
1.
4.
then
of
necessitie
mans
free
will
and
good
works
,
must
be
before
all
true
Christian
speciall
grace
,
according
to
you
.
Arg.
2.
That
grace
which
for
kinde
and
species
,
is
but
the
same
with
the
grace
which
was
given
to
the
first
Adam
,
from
whence
he
fell
totally
and
finally
,
that
is
none
of
the
speciall
grace
procured
and
purchased
by
Jesus
Christ
.
But
such
is
the
grace
which
Mr
T.
P.
doth
most
●ouragiouslie
stand
up
for
,
p.
95.
Sect.
52.
which
as
Jansenius
doth
most
learnedlie
out
of
Austin
dispute
,
did
only
afford
unto
Adam
,
adjutorium
sine
quo
non
,
without
which
it
had
been
impossible
for
Adam
to
have
stood
at
all
;
but
did
not
afford
him
Adjutorium
quo
,
by
which
he
was
enabled
certainely
to
stand
.
Ergo.
Arg.
3.
That
grace
which
doth
not
absolutelie
give
us
to
will
and
doe
,
according
to
Gods
will
and
pleasure
,
but
only
upon
condition
of
our
willing
and
doing
,
and
that
in
the
very
first
act
of
our
regeneration
and
conversion
,
that
is
not
the
speciall
grace
of
Jesus
Christ
,
Phil.
2.
12
,
13.
But
no
other
grace
doth
Mr
T.
P.
stand
up
for
,
either
before
regeneration
,
as
may
be
seen
and
read
of
all
men
,
in
the
application
of
his
illustrious
simile
,
taken
from
the
opening
of
the
eye-lid
,
as
a
necessary
condition
for
the
intromitting
of
light
,
p.
63.
(
A
thing
which
as
Austin
hath
well
cleared
,
is
most
necessary
,
even
sanis
oculis
,
to
those
who
see
best
,
and
unto
whom
not
a
faculty
of
seeing
is
given
,
but
externall
light
)
nor
after
regeneration
,
as
is
plaine
,
Sect.
45.
p.
57
,
58.
by
what
he
disputes
there
,
and
what
is
not
greatly
,
as
he
might
have
known
,
disputed
betwixt
him
and
his
adversaries
;
who
denie
not
but
that
after
the
first
grace
received
,
and
after
the
habits
of
grace
infixed
and
impacted
into
the
will
,
that
doth
voluntarily
act
being
acted
.
But
T.
P.
mainteins
the
will
to
be
not
only
the
materiall
cause
,
or
rather
the
subject
in
which
and
upon
which
as
not
a
blockish
and
brute
instrument
(
as
he
represents
it
)
but
upon
a
rationall
intelligent
subject
,
grace
workes
[
(c)
](A78160-e87010-b)
(c)
Bernard
.
de
lib.
arb.
&
gra
.
opus
hoc
sine
duobus
perfici
non
potest
,
uno
a
quo
sit
,
altero
in
quo
sit
.
Deus
est
Author
salutis
,
liberum
arbitrium
tantum
capax
.
De
hoc
primo
actu
intelligendum
est
quod
Augustinus
dicit
,
Deum
ut
velimus
,
in
nobis
sine
nobis
operari
;
Idem
quod
Thomas
in
primo
actu
voluntatis
qui
procedit
à
gratia
praeveniente
,
voluntatem
esse
motam
,
&
non
moventem
.
or
the
formall
cause
which
doth
elicite
the
acts
of
willing
,
believing
,
doing
;
for
questionlesse
we
will
,
when
we
will
,
we
beleeve
when
we
believe
,
and
God
doth
not
will
,
believe
,
repent
[
(d)
](A78160-e87100-b)
(d)
August
.
de
gra
,
&
lib.
arb.
c.
16.
Certum
est
nos
velle
cum
volumus
,
sed
ille
facit
,
ut
velimus
bonum
,
&c.
Certum
est
nos
facere
,
cum
faciamus
,
sed
ille
facit
ut
faciamus
,
praebendo
vires
efficacissimas
voluntati
,
vid.
&
de
bon.
persev
.
cap.
13.
,
but
he
doth
,
as
hath
been
seen
often
,
and
in
his
never
to
be
forgotten
simile
,
p.
63.
make
the
will
as
very
an
efficient
cause
of
its
own
willing
,
as
the
faculty
of
seeing
,
is
of
the
eie-lids
opening
,
ergo
,
T.
P.
defends
not
the
speciall
grace
of
Christ
.
Arg.
4.
He
that
mainteines
no
other
grace
then
what
is
conveied
by
a
generall
covenant
,
founded
o●●y
upon
conditionall
promises
,
he
doth
not
mainteine
the
speciall
grace
of
Jesus
Christ
,
Jer.
31.
33.
Heb.
10.
16.
But
that
doth
Mr
T.
P.
p.
36.
71.
Ergo.
Arg.
5.
Hee
that
so
interprets
those
scriptures
which
speake
of
Gods
most
efficacious
omnipotent
wonder-working
grace
,
as
to
allow
grace
,
not
a
supernaturall
reall
efficacious
worke
,
but
only
a
forinsecall
,
morall
,
suasive
worke
,
he
,
say
he
what
he
will
to
the
contrary
,
shuts
Christs
speciall
grace
out
of
doors
,
and
makes
it
stand
in
the
cold
,
lackying
upon
mans
will
,
Pelagian
like
(e)
.
But
that
doth
Mr
T.
P.
by
his
glosses
(
d
)
August
.
de
gra
.
cont
.
Peag
.
&
Celest
.
l.
1.
cap.
7
Adjuvat
nos
Deus
per
doctrinam
&
revelationem
suam
;
dum
cordis
nostri
oculos
aperit
,
dum
nobis
ne
praesentib
.
occupemur
futura
demonstrat
,
dum
Diaboli
pandit
insidias
,
dum
mult●formi
&
ineffabili
dono
gratiae
coelestis
illuminat
.
Nay
,
doth
Mr
T.
P.
allow
so
much
as
Pelagius
doth
,
who
c.
38.
ibid.
hath
these
words
,
N●s
qui
per
Christi
gratiam
,
in
meliorem
hominem
renati
sumus
,
qui
sanguine
ejus
expiati
.
&
mundati
.
upon
Phil.
2.
12
,
13.
Sect
45.
and
upon
Ezek.
26
,
27.
Cant.
1.
14.
1
John
3.
9.
Sect.
47.
p.
60.
&c.
Ergo.
Arg.
6.
And
last
,
He
that
mainteins
Christ
himself
to
jeer
at
sinners
,
p.
37.
&c.
alibi
,
and
every
where
jeers
at
Christs
faithfull
servants
,
for
mainteining
with
Christ
and
his
Apostles
,
John
15.
2.
Rom.
8.
7.
1
Cor.
2.
14.
men
to
be
so
impotent
since
their
fall
,
as
that
they
cannot
come
to
Christ
,
unlesse
Christ
and
the
Father
draw
them
by
their
speciall
,
all
conquering
power
of
grace
,
not
communicated
unto
all
,
John
6.
44
▪
But
this
doth
Mr
T.
P.
p.
37.
and
in
this
Chapter
,
from
Sect.
44.
p.
56.
almost
to
the
end
of
it
.
Ergo
,
I
trust
I
may
upon
the
whole
matter
,
something
more
theologically
and
logically
conclude
with
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
then
Mr
T.
P.
that
though
in
aemulation
to
Dr
Jackson
[
(f)
](A78160-e87670-b)
(f)
Of
divine
Attri
.
praef.
,
the
very
oracle
,
and
Arminius
revived
to
all
English
Arminians
,
you
did
think
it
most
conducing
to
the
credit
of
your
interest
,
to
maintein
God
to
be
the
speciall
author
of
all
grace
and
goodnesse
,
p.
5.
yet
you
will
never
be
able
,
without
contradicting
most
of
your
whole
book
,
to
defend
it
:
If
the
three
faire
lines
and
a
halfe
,
set
downe
,
p.
55.
or
the
foure
and
a
halfe
set
down
,
p.
6.
must
stand
uncrossed
,
you
must
provide
a
deleatur
,
and
an
Index
expurgatorius
,
for
many
five
hundred
lines
of
good
English
,
but
bad
Theology
in
your
book
.
4.
As
to
the
fourth
thing
promised
,
touching
your
ordering
of
Gods
decrees
proposed
by
you
,
p.
56.
1.
The
Father
loves
the
Sonne
,
&c.
I
list
not
much
in
these
high
points
,
to
contend
with
any
man
,
about
meer
matters
of
order
,
[
(g)
](A78160-e87840-b)
(g)
D.
Riv.
disp.
de
praedest
.
thes.
12.
Certè
inter
eos
qui
credunt
,
praedestinationis
causam
,
referendam
esse
ad
summam
voluntatis
divinae
libertatem
,
non
ad
prae
visa
bona
,
vel
mala
in
hominibus
controversia
in
re
nulla
est
,
etsi
in
loquendi
modo
,
videantur
dissentire
.
if
all
other
matters
were
but
right
,
especially
in
an
age
and
Church
,
which
after
many
vows
and
Covenants
for
good
order
and
discipline
,
seems
to
have
adjured
both
good
order
,
and
all
Ecclesiasticall
discipline
;
but
yet
I
must
needs
confesse
,
I
think
not
yours
,
though
it
be
verbatim
,
a
Saint
Andrean
order
to
bee
either
soundly
,
1.
Theologicall
.
2.
Rightly
rationall
.
3.
Or
so
passable
,
as
that
of
Arminius
himselfe
.
1.
It
is
Atheologicall
,
without
any
necessity
to
multiply
decrees
in
God
,
who
is
purus
putus
actus
,
and
in
whose
will
simply
,
(
as
you
say
very
truly
,
p.
51.
)
there
cannot
be
either
prius
or
posterius
,
first
or
second
.
Frustra
fit
per
plura
quod
fieri
potest
per
pauciora
.
The
orthodox
do
much
better
,
who
for
their
own
ease
,
distinguish
one
entire
decree
of
praedestination
,
into
that
about
the
end
,
and
that
about
the
meanes
according
not
to
the
diversity
of
Gods
acts
,
as
according
to
the
great
diversity
of
objects
among
themselves
,
about
which
in
time
,
according
to
praedestination
before
all
time
,
God
puts
forth
many
and
sundry
acts
.
2.
It
is
so
,
to
pretend
to
give
in
the
whole
order
of
praedestination
,
and
yet
to
give
in
only
the
order
of
election
,
as
if
reprobation
,
and
praedamnation
,
were
in
no
sense
at
all
,
parts
belonging
to
praedestination
.
3.
It
savours
not
of
Divinity
,
wholly
to
obscure
Gods
chiefe
ends
in
creating
men
,
and
suffering
them
to
fall
,
Prov.
16.
4.
as
if
the
Lord
had
not
made
them
for
any
ends
of
his
own
,
and
only
to
acquaint
us
with
that
which
is
only
Gods
secondary
end
,
the
benefit
,
the
gracing
,
or
the
glorifying
of
the
creature
.
4.
Here
we
have
Christ
by
the
Father
loved
as
Son
,
or
rather
as
it
should
have
been
,
as
a
Mediatour
,
or
head
of
the
Church
,
(
for
the
Fathers
loving
of
the
Son
,
as
Son
,
is
nothing
to
the
businesse
of
praedestination
)
before
he
did
so
much
as
think
upon
any
to
bee
redeemed
by
him
,
to
bee
his
purchase
,
his
spouse
,
the
members
of
his
body
,
contrary
to
John
3.
17.
[
(h)
](A78160-e88260-b)
(h)
Here
I
may
safely
say
with
Dr
Riv.
disp.
3.
de
praedest
.
Thes
.
28.
Pessimè
de
magno
illo
mysterio
sentiunt
,
qui
talem
decretorum
ordinem
instituunt
,
ex
quo
sequitur
,
Christum
ita
fuisse
destinatum
hominum
servatorem
,
ut
tamen
Deus
,
nullas
certas
ac
designatas
personas
respexerit
,
ita
ut
nulla
infallibiliter
Christo
assignaverit
me●bra
,
nullos
subditos
,
nullam
sponsam
,
&c.
Cum
praedestinatio
nihil
aliud
sit
,
quam
praescientia
&
praeparatio
beneficiorum
Dei
,
quibus
certissimè
liberantur
,
quicunque
liberantur
,
unus
praedestinatus
est
ut
caput
nostrum
esset
,
nos
multi
praedestinati
,
ut
membra
ejus
essemus
.
5.
Divers
things
are
omitted
,
as
Gods
love
,
in
giving
Christ
unto
,
and
for
his
people
,
of
his
sending
him
into
the
world
to
be
a
ransome
for
them
,
of
his
preparing
them
sufficient
and
effectuall
meanes
of
grace
.
6.
Here
divers
are
considered
as
beloved
in
Christ
,
befo●e
so
much
as
endowed
with
the
spirit
:
A
thing
which
otherwise
the
Arminians
before
you
,
and
you
after
them
,
doe
use
so
much
to
declaime
against
,
p.
70
,
71.
7.
Those
who
are
to
be
elected
,
are
here
considered
,
as
endowed
with
the
spirit
,
(
which
if
you
will
speake
like
a
Christian
,
what
can
it
bee
so
much
as
the
spirit
of
vocation
,
regeneration
,
faith
repentance
?
)
before
such
time
as
they
be
so
much
as
elected
or
praedestinated
to
them
.
Belike
they
rather
elect
or
praedestinat
themselves
to
them
,
then
that
they
be
elected
or
praedestinated
to
them
,
contrary
to
Rom.
8.
29.
Eph.
1.
3
,
4.
2
Thes.
2.
13.
Acts
14.
13
,
46.
8.
Election
and
praedestination
come
bringing
up
the
rear
of
all
Christian
graces
,
which
hitherto
without
controule
,
in
Christian
Churches
and
Schooles
have
been
taken
for
the
first
causes
and
fountaines
of
them
.
These
things
according
to
your
devotionary
way
,
you
may
possiblie
judge
saint-like
,
because
you
are
beholding
to
your
St
Andrew
,
p.
47.
for
them
,
but
they
be
not
Divine-like
,
as
I
doubt
not
but
most
versed
in
Divinity
will
quickly
judge
.
Nor
yet
secondly
,
is
this
order
so
much
as
Rationall
or
Logicall
,
which
alwaies
requires
,
that
in
rationall
free
councels
,
the
end
should
be
before
the
meanes
,
and
not
è
contra
,
that
is
first
in
intention
,
which
is
last
in
execution
,
Primum
in
intentione
est
ultimum
in
executione
;
and
then
according
to
your
way
of
ordering
of
Gods
decrees
,
we
should
be
first
saved
and
glorified
,
and
then
be
loved
in
Christ
,
endowed
with
the
spirit
,
elected
and
praedestinated
.
Spectatum
admissi
risum
teneatis
amiei
?
But
about
these
matters
,
for
this
time
,
I
would
rather
see
you
and
Dr
Twiss
set
together
by
the
eares
,
in
answer
to
Vindiciarum
,
lib.
3.
digress
.
3.
then
to
strive
any
longer
with
you
.
Nay
,
thirdly
,
though
for
substance
it
be
much
the
same
with
that
of
Jacobus
Arminius
in
his
declarat
.
sententiae
,
p.
95
,
96.
and
which
is
bad
enough
,
and
hath
been
soundly
confuted
by
a
multitude
of
most
learned
Authors
[
(i)
](A78160-e88710-b)
(i)
Dr
Twisse
vind.
gr.
passim
.
D.
Walaeus
cont
.
Corv.
c.
12.
D.
Riv.
disp.
3.
de
praedest
.
D.
Dav.
Animadvers
.
D.
Ames
cont
.
Grevinch
.
Bogerman
.
cont
.
Grot
&c.
,
yet
it
is
more
unhandsomely
proposed
,
then
Arminius
doth
propose
his
.
Of
the
foure
decrees
proposed
by
Arminius
,
he
doth
expressely
acknowledge
the
two
first
of
them
to
be
precise
and
absolute
,
and
in
effect
the
fourth
too
,
whereas
this
Saint-like
order
hath
not
a
word
of
absolutenesse
in
it
.
2.
Arminius
in
his
third
decree
,
speaks
of
sufficient
and
efficient
meanes
to
obtaine
salvation
;
but
of
this
with
you
in
your
order
,
there
is
high
silence
.
3.
Arminius
in
his
fourth
decree
,
speaks
of
appointing
certeine
particular
persons
unto
salvation
and
damnation
,
but
your
order
speaks
on
that
fashion
,
as
if
all
were
beloved
in
Christ
,
all
were
endowed
with
the
Spirit
,
&c.
at
least
quantum
ad
Deum
,
and
none
were
appointed
to
destruction
,
Rom.
9.
Mr
T.
P.
must
then
as
yet
be
so
civill
to
me
,
as
to
give
me
leave
to
dissent
from
him
,
both
in
the
matter
and
in
the
order
of
his
Correct
Theology
.
And
thus
I
am
at
length
brought
to
the
fifth
thing
promised
,
the
stating
of
the
question
about
the
Resistibility
,
or
Irresistibility
of
grace
:
And
here
I
shall
be
forced
to
make
some
longer
pause
,
or
stand
and
not
to
come
quickly
to
my
period
,
or
if
you
will
,
to
my
finitus
Orestes
,
or
determination
of
this
question
.
The
Arminians
of
late
,
as
well
as
the
Pel●gians
of
old
,
place
al
the
fortunes
of
their
cause
(
if
I
may
so
speake
)
in
the
gaining
of
the
terme
resistible
,
and
the
matter
denoted
by
it
;
and
some
good
hopes
they
give
us
,
that
wee
shall
carry
the
cause
against
them
,
because
they
will
needs
obtrude
upon
us
,
in
this
cause
,
the
termes
of
irresistible
,
ineluctable
,
necessary
;
and
content
themselves
with
that
of
resistible
,
&c.
magna
est
veritas
&
praevalebit
.
Somewhere
I
am
sure
Austin
hath
it
to
this
purpose
[
(k)
](A78160-e89130-b)
(k)
De
gra
&
lib.
arb.
e
18.
Sinon
ex
Deo
,
sed
hominibus
vicerunt
Pelagiant
,
&c.
.
If
grace
be
strongest
,
the
Catholicks
have
conquered
,
but
if
mans
will
be
strongest
,
the
Pelagians
have
conquered
.
I
think
it
therefore
reasonable
upon
this
occasion
,
to
handle
these
three
things
.
1.
In
briefe
to
shew
what
is
the
state
of
the
controversie
betwixt
the
contending
parties
.
2.
To
shew
the
severall
Sophismes
,
and
mischievous
feates
of
the
Arminians
,
and
of
Mr
T.
P.
their
true
Disciple
,
and
genuine
sonne
,
in
fastning
the
terms
of
irresistible
,
physicall
,
and
such
like
upon
us
,
whether
we
will
or
no.
3.
To
shew
for
what
ends
and
purposes
these
terms
are
sometimes
taken
up
by
the
orthodox
,
since
they
will
needs
have
us
to
espouse
them
.
As
to
the
1.
That
it
may
be
by
all
perceived
,
I
am
resolved
to
be
faire
,
I
will
set
it
down
,
1.
In
the
very
words
of
our
adversaries
[
(l)
](A78160-e89230-b)
(l)
Arnold
p.
263.
&c.
An
Pos●●is
operatiamb
.
omnib
.
gratiae
,
quib
.
ad
conversionem
,
in
nobis
●fficiendam
Deus
utitur
,
manet
tamen
ipsa
conversio
,
ita
in
nostra
p●tes●ate
,
ut
p●ssimus
non
converti
,
id
est
nosmet
ipsos
convertere
vel
non
convertere
?
Assi
m.
tuentur
Remonstr.
viz.
Whither
when
all
the
operatios
of
grace
are
granted
,
which
God
doth
use
for
the
effecting
of
cur
conversion
,
it
doth
notwithstanding
so
remain
in
our
free
power
,
that
we
may
not
be
converted
,
that
is
,
that
we
may
convert
our selves
,
or
not
convert
our selves
.
Or
else
as
even
Suarez
hath
it
[
(m)
](A78160-e89270-b)
(m)
In
br●vi
resolut
de
gra
.
effi●ac
,
S●ct
a
punctus
controversiae
est
quid
addat
hot
auxilium
●fficax
,
supra
auxilium
s●ffi●●ns
.
aut
●ur
in
uno
habeat
actualem
●ffi●aciam
,
non
in
alio
.
,
what
addition
is
made
by
effectuall
grace
(
which
Mr
T.
P.
would
seem
to
be
very
carefull
.
p.
61.
in
distinguishing
from
sufficient
and
irresistible
)
above
that
which
is
called
sufficient
,
or
why
in
one
it
hath
an
effectuall
efficacy
,
and
not
in
another
?
2.
And
then
in
the
words
of
our
friends
[
(n)
](A78160-e89360-b)
(n)
Quaestio
est
,
An
motus
voluntatis
,
qu●m
Deus
per
gratiam
effi●it
,
cum
homin●m
ad
se
vocat
●fficatit●r
,
sit
p●op●●ius
,
immediatus
&
verè
●ff●ct●vus
,
an
verò
mediatus
tantum
&
metaphoricus
,
D.
Riv.
disp.
9.
thes.
19.
,
all
wimples
of
words
being
removed
,
the
question
is
,
Whether
the
motion
of
the
will
,
which
God
doth
effect
by
grace
,
when
he
calleth
men
effectually
to
himselfe
,
be
proper
,
immediate
;
and
truly
effective
,
or
only
mediate
and
metaphoricall
,
and
so
God
be
only
a
cause
disp●sitive
,
imputative
,
excitative
,
by
the
way
of
counsell
intreaty
,
or
the
like
.
Our
adversaries
,
and
Mr
T.
P.
with
them
,
as
is
plain
,
p.
45
▪
57.
Sect.
47.
p.
60.
hold
the
first
in
the
affirmative
,
we
in
the
negative
.
They
hold
the
latter
in
the
negative
,
we
in
the
affirmative
.
2.
As
to
the
second
,
the
discovery
of
the
severall
Sophisms
and
feats
about
this
question
,
their
Snake-like
windings
and
turnings
,
both
of
the
Arminians
,
and
Mr
T.
P.
non
mihi
si
centum
linguae
oraque
centum
,
can
I
expresse
into
what
various
shapes
they
put
themselves
,
that
they
may
play
boo
peep
themselves
,
and
yet
spit
out
their
venome
of
rancor
against
us
[
(o)
](A78160-e89550-b)
(o)
D.
Preston
hath
proved
,
and
that
in
no
lesse
then
5.
particulars
,
that
the
doctrine
of
the
Jesuites
is
more
orthodox
,
then
that
of
the
Arminians
,
and
so
of
T.
P's
.
Thes.
de
irresistib
.
gra
.
,
tantae
molis
est
Romanam
condere
gentem
,
to
set
up
the
Roman
Jesuiticall
Idols
of
resistible
grace
and
free
will
.
Sooner
shall
you
wrest
Hercules
his
club
out
of
his
hand
,
then
be
able
to
make
them
desist
from
upholding
these
faire
Diana's
of
theirs
.
Yet
if
I
have
been
able
to
observe
any
thing
in
either
of
their
Serpentine
like
motions
;
the
chiefe
of
them
be
these
.
1.
With
a
world
of
confidence
and
forehead
,
they
make
the
world
beleeve
,
that
these
terms
of
Resistible
and
Irresistible
,
were
of
our
owne
coining
,
choosing
and
picking
out
,
whereas
we
say
,
they
came
first
out
of
Jesuiticall
and
Arminian
Schools
[
(p)
](A78160-e89690-b)
(p)
Vid.
Bogerm
.
Arnot
82.
Synod
stas
se●mè
omnes
in
●llorum
judicio
.
they
are
pinned
upon
us
,
but
not
willingly
owned
by
us
.
Even
old
Paraeus
,
when
hee
had
one
foot
in
the
grave
,
could
finde
at
least
six
or
seven
canting
equivocations
in
them
[
(q)
](A78160-e89750-b)
(q)
Synod
.
Dordra
.
Sess.
99.
p.
256.
Edit
in
4
to
,
&c.
.
It
was
not
only
Dr
Twisse
then
as
he
pretends
,
p.
59
,
60.
who
found
fault
with
them
:
But
Paraeus
,
Rivet
[
(r)
](A78160-e89820-b)
(r)
Disp
9
Thes
11.
in
hac
materia
introductae
sunt
voces
prodig●osae
,
●rr●sist
.
b●l●a●is
,
&c.
,
and
I
think
almost
every
judicious
Author
writing
upon
these
questions
,
can
be
content
that
Mr
T.
P.
should
againe
,
with
his
adjective
in
Bilis
,
p.
67.
and
the
forepart
of
it
,
Resisti
or
Irresisti
,
goe
to
school
among
the
technicall
Grammarians
,
and
get
the
Irresistibilis
and
Resistibilis
to
be
whipped
,
for
being
barbarous
,
and
false
Latine
,
as
some
good
Latinists
stick
not
to
affirme
[
(s)
](A78160-e89970-b)
(s)
Paraeus
supra
.
.
2.
When
from
pregnant
places
of
Scripture
,
such
or
the
like
,
as
our
Mr
T.
P.
reckons
up
p.
57
p.
60.
Phil.
2.
12
,
13.
Ezek.
36.
27.
Cant.
1.
4.
1
John
39
●n
the
question
about
the
gracious
workemanship
of
Gods
own
hand
,
Eph.
2.
10
▪
they
be
u●ged
hard
,
they
are
not
ashamed
(
to
use
your
own
phrase
,
p.
66.
)
so
farre
to
skip
from
the
question
,
as
to
betake
themselves
to
their
tottering
hold
of
meer
speculative
praescience
,
opposite
to
all
praedetermination
.
This
when
it
is
done
(
as
hath
been
shewed
)
in
the
questions
about
aeternall
praedestination
,
is
bad
enough
;
but
it
is
most
absurd
and
monstrous
,
when
it
is
done
in
the
question
of
Gods
temporall
gracious
operations
:
And
yet
this
is
Arminius
[
(t)
](A78160-e90130-b)
(t)
Cont.
Perkins
.
p.
153.
Praescit
Deus
,
quae
argumenta
,
sthoc
rerum
statu
,
&
tempore
animum
sint
motura
hominis
,
eo
quo
Deus
illum
inclinatum
cupit
.
Sect.
31.
and
Mr
T.
P.
their
way
,
p.
61.
and
this
way
is
the
way
of
their
shame
and
folly
.
The
question
is
,
how
in
the
collation
of
grace
God
determines
the
will
,
and
they
talke
of
praescience
[
(u)
](A78160-e90190-b)
(u)
Aug.
de
corrept.
gratiae
.
Quae
promisit
Deu●
potens
est
facere
,
non
a●t
quae
praescivit
potens
est
promutere
,
aut
quae
praedixit
potens
est
ostendere
,
&c.
sed
quae
p●omisit
potens
est
facere
.
.
3.
These
termes
are
imposed
by
them
upon
us
,
but
in
the
matters
debated
,
they
are
owned
by
themselves
,
as
Mr
T.
P.
doth
,
p.
67.
for
a
double
end
and
purpose
,
and
in
a
double
way
,
(
Arminians
are
much
for
double
dealing
)
in
a
way
offensive
against
us
,
as
is
every
where
to
bee
seen
in
their
writings
,
that
they
might
if
we
owne
them
,
securely
accuse
us
,
for
maintaining
Stoicisme
,
Manichaisme
,
Turcisme
,
and
what
not
?
for
turning
reasonable
creatures
into
brutes
,
introducing
fate
,
coaction
,
violent
raptures
,
and
enthusiasmes
.
2.
To
the
great
injury
of
God
,
men
and
Angels
,
good
and
bad
,
whilst
placing
upon
occasion
of
this
question
,
the
will
in
an
absolute
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
good
or
evill
[
(x)
](A78160-e90270-b)
(x)
Pelagius
like
,
Hieronym
.
ad
C●es●●h
,
Destruitur
volun●as
quae
alterius
ope
indig●t
.
Sed
liberum
dedit
arbitrium
Deus
,
quod
aluer
liberum
non
erit
,
nisi
quod-volu●ro
f●c●ro
:
Ac
per
hoc
aut
utor
semel
petestate
quae
mihi
data
est
ut
liberum
serv●●ur
arbitirum
,
aut
si
alteri●●
ope●i●d●geo
libertas
arbitru
in
me
distruetur
.
,
they
strip
God
▪
Angels
,
and
Saints
departed
,
Heb.
12.
the
wicked
on
earth
,
and
the
Devils
in
hell
of
all
liberty
of
will
,
which
in
any
propriety
of
speech
,
can
be
so
called
,
p.
63.
T.
P.
(
as
his
Arminius
before
)
conceives
it
absurd
to
say
,
that
God
doth
choose
to
bee
good
.
2.
In
a
way
defensive
,
and
for
the
recovery
of
what
ever
good
words
,
they
doe
sometimes
for
the
commendation
of
grace
,
and
for
the
di●paragement
of
nature
,
give
in
,
out
of
their
policy
rather
,
then
love
to
grace
.
Armin●us
at
first
entring
upon
his
profession
,
having
the
term
of
resistible
,
as
a
mentall
reservation
in
his
head
,
professed
before
the
Curatores
Academiae
,
and
the
Deputies
of
Synods
,
that
hee
did
allow
of
all
that
Austin
and
the
Fathers
had
written
against
the
Pelagians
and
Semipelagians
,
and
that
he
took
them
all
to
be
justly
condemned
.
And
in
another
solemn
conference
with
divers
great
divines
[
(y)
](A78160-e90420-b)
(y)
Praefat.
ad
Synod
Dor
Ibid
drac
.
,
he
professed
,
that
if
grace
was
not
mainteined
to
be
irresistible
,
he
would
yield
to
all
other
imaginable
operations
of
divine
grace
[
(z)
](A78160-e90440-b)
(z)
Armin.
Profitebatur
omnes
s●s●
gratiae
d●vinae
operationes
quaecūque
possum
statui
modo
ne
gratia
ulla
statuatur
quae
sit
irresistibilis
agnoscere
;
Gomarus
ostend●bat
quae
ambiguitas
,
ac
qundolus
sub
ista
irresistibilis
voce
lateret
occuliatam
nempe
sub
eadem
damnatam
Synergistarum
opinionem
.
.
And
upon
this
score
it
is
,
because
for
some
reasons
,
Dr
Tw●sse
waves
the
termes
of
irresist●ble
,
that
you
can
reconc●le
as
you
say
,
Armin●us
and
Dr
Tw●sse
p.
60.
id
est
,
that
greatest
enemy
which
grace
(
for
divers
centuries
of
yeares
since
Pelagius
and
his
followers
hath
me●
withall
)
with
one
of
its
greatest
and
most
noble
defenders
and
cha●pions
;
great
things
will
you
doe
,
which
if
you
doe
this
,
eris
mihi
magnus
Apollo
:
But
before
you
doe
it
in
the
point
of
graces
efficacious
working
notwithstanding
all
kinde
of
nominall
agreement
,
you
must
remove
the
reall
difference
betwixt
them
,
wherein
you
shall
finde
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
almost
as
farre
distant
,
as
heaven
is
from
hell
,
and
finde
set
down
distinctly
,
in
the
very
place
you
point
at
.
2.
And
indeed
by
this
doore
of
resistible
grace
,
do
they
,
both
Arminians
and
Je●uites
,
as
is
to
be
seen
every
where
in
their
writings
,
let
in
their
doctrines
.
1.
Of
the
Almighties
dependency
on
the
will
of
his
creatures
or
vassals
.
2.
Of
mans
absolute
free
will
since
the
fall
.
3.
Of
meer
morall
suasion
in
the
worke
of
conversion
.
4.
Of
scientia
media
.
5.
A
bare
slight
concurse
in
the
worke
of
grace
.
6.
Vniversall
grate
.
7.
Totall
and
finall
falling
away
from
grace
,
&c.
Any
Reader
may
pick
up
passages
proving
this
,
without
my
help
,
out
of
the
s●verall
Sections
of
T
P's
two
last
Chapters
.
4.
The
Arminians
,
and
Mr
T.
P.
with
Bellarmine
,
and
divers
other
Jesuites
,
waving
either
altogether
,
or
as
much
as
they
dare
amongst
Christians
,
the
termes
of
irresistible
,
necessary
,
physicall
,
immediate
,
proper
,
effectuall
,
(
for
the
most
harsh
sounding
of
all
which
,
they
might
among
our
authors
,
if
their
pride
would
but
suffer
them
to
consult
with
them
,
finde
sufficiently
made
digestible
to
any
Christian
by
our
interpretations
)
take
up
instead
of
them
,
those
of
certeine
,
infallible
,
morall
,
sufficient
,
efficacious
,
resistible
,
&c.
Out
of
which
when
it
serves
their
owne
turns
best
in
Cryptis
among
their
Disciples
,
they
can
take
out
all
reall
efficacy
or
operation
,
and
make
them
signifie
nothing
,
but
either
,
1.
A
meer
certeinty
of
event
,
p.
60.
depending
if
not
upon
fortune
,
or
upon
the
meer
●ubrieity
of
mans
choice
,
yet
upon
bare
speculative
,
and
intuitive
prescience
.
p.
61.
2.
Or
an
odd
congruous
determination
adapted
to
the
criticall
good
hour
and
opportunity
of
our
wils
being
at
leisure
forsooth
,
and
in
a
handsome
posture
for
the
entertainment
of
divine
influences
and
suggestions
,
p.
62.
[
(a)
](A78160-e90800-b)
(a)
Vti
Suarez
and
other
Jesuites
,
Moralis
suasio
et
si
abundans
non
sufficit
,
physica
determinatio
nimia
est
,
tollit
enim
libertatem
,
sed
in
congruitate
quadam
tota
gratiae
efficacia
consistit
.
And
so
they
glow
to
a
viator
post
lapsum
,
not
so
much
grace
,
as
Aug.
allowed
to
Adam
before
the
fall
,
of
which
see
at
large
,
and
learnedly
,
Jansenius
in
his
Augustinus
,
cap.
20.
de
gratia
primi
hominis
No
wonder
the
book
was
condemned
by
the
Pope
,
for
it
will
ever
be
in
the
sides
of
Jesui●es
and
Arminians
,
tanquam
lateri
lethalis
arundo
.
And
look
what
questions
Jansentus
puts
upon
his
adversaries
the
Jesuites
,
to
be
resolved
,
would
be
re●olved
by
T.
P.
p.
177.
Tom.
2.
3.
A
meer
forensicall
forrein
worke
of
suasion
,
per
modum
proponentis
&
laudant
is
objectum
.
5
Yet
the
Arminians
when
they
have
been
by
the
vindices
gratiae
,
the
orthodox
,
hotly
pursued
,
they
have
been
ready
to
throw
up
all
their
gettings
,
whilst
they
have
been
forced
to
confesse
,
that
Gods
works
of
grace
is
absolutely
irresistible
in
the
illumination
of
the
understanding
,
excitation
of
the
affections
,
yea
some
way
in
the
perswasion
of
the
will
,
and
yet
they
never
clearly
discovered
either
,
why
it
should
be
more
absurd
to
defend
the
irresist●bility
of
the
understanding
,
then
of
the
will
.
2.
Or
how
the
affections
can
irresistibly
be
wrought
upon
,
and
yet
not
the
will
be
wrought
upon
too
,
when
as
the
affections
according
to
the
best
Philosophers
,
are
nothing
else
but
the
will
extended
or
dilated
,
vehementia
voluntatis
transit
in
affectum
.
But
as
for
Mr
T.
P.
though
he
serve
us
often
in
with
the
exp●essions
of
certeine
infall●ble
,
undoubted
,
and
sometimes
comes
in
words
so
neer
us
,
as
that
it
is
hard
to
say
wherein
the
difference
lies
betwixt
us
,
as
●hen
he
saith
,
p.
61.
that
the
vessels
of
election
doe
very
certeinly
persevere
to
the
end
[
(b)
](A78160-e91080-b)
(b)
And
more
when
hee
saith
,
p.
67.
that
grace
so
powerfully
perswades
the
Elect
,
as
that
they
will
certainly
both
beleeve
and
obey
,
and
persevere
to
the
end
.
,
yet
for
the
most
part
in
these
two
Chapters
,
taking
him
according
to
the
series
and
plaine
scope
of
his
words
,
he
is
fa●re
lesse
ingenuous
,
then
the
Arminians
in
divers
parts
of
their
writings
appeare
to
be
.
And
when
he
grants
us
most
of
efficacy
in
the
way
of
grace
,
hee
1.
Mainteines
that
to
proceed
only
from
divine
praescience
,
not
from
the
omnipo●ent
working
of
Gods
hand
,
p.
61.
which
cannot
be
frustrate
.
2.
He
bespatters
us
,
who
mainteine
the
ineffable
,
reall
victorious
worke
of
grace
[
(c)
](A78160-e91180-b)
(c)
Wee
in
the
point
hold
but
what
Austin
did
,
de
correp.
grat
.
c.
12.
where
he
assignes
the
difference
of
the
grace
betwixt
the
fi●st
and
second
Adam
,
fortissimo
quippe
dimisii
atque
permisit
facere
quod
vellet
,
infirmis
servavit
ut
ipso
donante
invictissimè
quod
bonum
est
vellent
,
nec
hoc
deserere
invictissime
nollent
.
,
whereby
God
gives
us
to
will
and
to
doe
according
to
his
owne
good
will
and
pleasure
,
and
infuseth
the
habits
of
grace
into
the
soule
,
with
overturning
the
nature
of
the
will
,
as
if
it
did
not
correct
,
but
destroy
the
will
,
p.
57.
to
work
as
Balaams
Asse
,
p.
63.
for
the
mistaking
of
the
question
so
wilfully
,
some
would
cry
out
,
though
I
will
not
,
Asinus
ad
lyram
argumentum
est
Asininum
.
3.
Hee
doth
all
that
hee
can
to
enervate
the
most
efficacious
Scriptures
,
proving
the
efficacy
of
grace
,
p.
60.
but
all
after
so
ridiculous
and
childish
a
fashion
,
upon
such
mistakes
of
the
matter
,
as
very
Alphabetarians
in
these
controversies
,
would
hardly
runne
into
,
as
that
I
should
blush
to
spend
time
(
having
laid
open
matters
as
I
have
done
)
in
the
confuting
of
them
.
6.
The
Arminians
and
Mr
T.
P.
when
as
they
can
scarse
be
ignorant
that
the
debates
betwixt
them
and
their
adversaries
,
are
chiefely
of
Gods
way
of
working
upon
the
soule
in
the
first
act
of
conversion
or
regeneration
,
yet
for
the
serving
of
their
owne
turnes
,
they
will
make
the
world
believe
,
that
even
after
conversion
we
mainteine
,
that
God
workes
alwaies
irresistibly
in
his
children
,
as
to
all
occasionall
individuall
acts
,
whereby
they
are
kept
from
sinning
against
him
,
p.
56.
This
liberty
and
freedome
of
the
regenerate
will
,
is
at
once
expressed
,
Psal.
119.
32.
p.
65.
I
may
wonder
as
well
as
Grotius
,
Nullum
magnum
ingenium
sine
mixtura
dementiae
,
●emo
sapit
omnibus
horis
.
You
,
and
your
admirable
Grotius
with
you
,
may
trifle
and
toy
:
for
pray
when
was
this
ever
questioned
by
any
adversary
which
either
of
you
had
?
7.
If
what
the
Arminians
and
T.
P.
every
where
say
,
that
we
cannot
prevaile
for
the
irresistibility
of
the
will
,
because
it
destroies
it
,
how
can
they
look
to
prevaile
for
the
resistibility
of
it
,
for
that
will
be
as
contrary
to
it
,
as
the
former
[
(d)
](A78160-e91410-b)
(d)
De
his
vide
Dr
Ward
concionem
de
gratediscriminatrice
.
Dr
Ames
in
coronid
,
ad
Artic.
3.
&
4.
J.
Bogerm
.
Annot.
contr
.
H.
Grot.
Dr
Riv.
disp.
9.
agnoscunt
in
homine
illam
potentiam
resistendi
semper
manere
,
qua
si
vult
resistere
po●est
.
Sed
negant
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
velle
resistere
.
.
And
this
I
trust
may
serve
abundantly
as
to
the
second
particular
proposed
,
p.
326.
For
the
third
,
what
ends
the
orthodox
have
when
they
use
these
termes
of
irresistible
,
physicall
,
necessary
,
&c.
1.
It
is
seldome
done
without
some
renitency
.
2.
Never
done
without
granting
some
resistency
actuall
before
,
in
,
and
after
the
worke
of
conversion
,
from
Rom.
7.
22
,
23.
Gal.
5.
17.
not
in
the
least
fashion
denying
a
connate
and
adnate
power
of
resistency
,
to
remain
in
us
to
the
last
[
(e)
](A78160-e91570-b)
(e)
Vid.
Antea
in
marg.
p.
171.
,
however
strenuouslie
denying
any
of
these
actuall
or
potentiall
resistences
to
be
stronger
then
the
grace
of
God
,
which
in
Gods
elected
converts
,
and
that
by
vertue
of
the
grace
of
their
election
and
conversion
goeth
forth
conquering
,
and
to
conquer
,
gets
the
mastery
,
and
binds
the
resisting
and
strong
man
.
3.
They
never
use
them
for
the
destroying
of
the
essentiall
liberty
of
the
will
,
the
introducing
of
fatall
necessity
,
coaction
[
(f)
](A78160-e91640-b)
(f)
Dr
Prest
.
p.
17.
Haec
.
cautio
praemittenda
est
,
hoc
vocabulo
irresistibiliter
non
intellegere
nos
vim
aliquam
voluntati
ill
at
am
,
sed
in
superabilem
tantum
efficaciam
gratiae
divinae
.
,
who
in
reference
to
Gods
eternall
decree
and
temporall
execution
of
it
in
the
the
matter
of
grace
,
introduce
no
other
necessity
,
then
what
in
reference
to
divine
praescience
,
T.
P.
with
a
world
of
othe●
Arminians
,
he
cals
certeinty
,
infall●bility
,
a
necessity
of
consequence
,
p.
61.
&c.
save
onely
we
date
no●
be
so
bold
,
as
with
him
,
1.
To
suspend
Gods
decrees
upon
the
meer
certeinty
of
event
,
p.
60.
as
if
it
were
not
directed
by
Gods
determinate
Counsell
.
2.
And
then
farre
lesse
dare
we
when
we
speak
of
saving
gracious
workes
,
(
for
of
them
he
is
treating
,
and
he
knowes
,
or
should
know
the
question
to
be
)
say
with
him
.
p.
61.
that
it
is
one
thing
to
follow
as
the
effect
of
a
cause
in
order
of
nature
,
and
quite
another
to
follow
as
the
sequell
of
an
antecedent
,
in
the
way
of
argumentation
.
For
although
this
be
a
true
Logicall
maxime
in
it selfe
,
yet
when
it
is
applied
,
as
here
it
is
,
to
the
acts
of
Gods
grace
there
can
be
nothing
clearer
,
however
you
doe
peremptorily
deny
it
severall
times
.
Chap.
4
,
5.
p.
73.
but
that
you
deny
Gods
decree
of
eternall
election
,
and
his
grace
of
temporall
vocation
,
to
be
any
causes
in
nature
,
ex
.
gr
.
of
faith
,
repentance
,
or
any
other
grace
as
the
genuine
fruits
thereof
.
Habeamus
confitentem
reum
.
Sorex
se
prodit
proprio
judicto
[
(g)
](A78160-e91820-b)
(g)
That
questionlesse
is
truth
which
Dr.
Preston
expresseth
,
Thes.
de
grat
.
convertentis
irresistibilita●e
conversio
simul
est
&
libera
&
irresistibilis
.
Irresistibilis
est
,
quia
non
solum
necessitatem
consequenti●
sed
consequentis
sequitur
physicam
inclinationem
voluntatis
praeeuntem
,
&
ultimum
dictamen
intellect
us
illud
probans
&
confirmans
,
nos
dicim
us
veluntatem
non
posse
tum
physicè
motioni
à
gratia
profectae
,
tum
divinae
suasioni
reniti
vel
refragart
,
sed
necessitate
consequen●●s
ductum
Dei
sequi
.
.
4.
But
when
they
use
them
,
they
do
it
as
Austin
[
(h)
](A78160-e91860-b)
(h)
August
.
Enchirid.
cap.
96.
Liberum
arbitrium
non
potest
De●
salvum
facienti
resistere
.
Prosper
contra
collat.
cap.
6.
Non
quae
resistentem
invitumque
compellat
sed
,
ex
inviio
volentem
faciat
.
Aug.
de
praedest
sanctorum
,
cap.
7.
Haec
gratia
quae
occultè
divinâ
largitate
humanis
cordibu●
tributtur
,
à
nullo
duro
corde
respu●tur
;
Ideo
quippe
trihu●ur
ut
cordis
d●r●●ia
pr●mitus
aufera●ur
,
alib
:
à
nullo
duro
corde
rejicitur
.
Inspirata
nempe
ut
loquitur
.
de
sp.
&
lit
.
cap.
●7
.
g●attae
suavi●●t●
per
spiritum
sanctum
,
faciente
plus
delectare
quod
praecip●t
,
quam
delectat
quod
●
p●di
,
&
ut
alibi
brev●us
indendo
certam
scientiam
&
victricem
del●ctationem
.
Si●
lib
de
praedest
.
sanctor.
lib.
1.
cap
20.
in
nobit
mirabil●
modo
&
in●ff
bili
operatu●
&
velle
.
Prosper
de
vocat
.
gent●um
,
cap.
33.
Nihil
obsistere
divinae
grat●ae
posse
,
quo
m●nus
id
quod
vol●erit
impleatur
.
Fu●gent
.
de
remissione
peccat
.
lib.
2
cap.
2.
Quia
ho●
vult
,
qui
omnia
quae●u●que
voluit
fecit
,
quod
semper
insuperab●l●ter
facit
,
ho●
utique
in
his
impletur
quod
ommpotentis
Dei
volun●●s
immutabili●
&
insuperab
.
lis
●acit.
and
others
have
done
,
such
as
are
tantamount
with
them
,
to
expresse
as
farre
as
lies
in
them
,
that
which
to
the
full
is
ineffable
viz.
Gods
working
in
the
soule
graciously
.
1.
By
a
proper
reall
way
of
working
,
opposed
to
an
externall
,
meraphoricall
constructive
or
meerly
morall
way
.
2.
By
a
most
internall
penetrating
way
of
putting
into
the
soule
,
the
life
of
God
,
and
all
the
habits
of
grace
,
called
the
seed
of
God
,
depth
of
earth
,
oile
in
the
lamp
,
and
not
only
by
some
slight
coruscations
;
or
irradiations
,
which
most
probably
you
may
call
,
p.
56.
grace
infused
.
3.
Wee
understand
by
such
expressions
,
an
Almighty
,
Almercifull
grace
,
a
most
durable
,
lasting
,
everlasting
worke
of
grace
,
in
the
commending
of
which
,
the
Scripture
is
most
sweetly
and
excellently
copious
.
In
all
which
matters
,
oh
that
Mr
T.
P.
were
but
soundly
instructed
by
that
teacher
,
qui
cathedram
●abet
in
coelo
,
John
6.
45.
and
in
which
,
if
it
pleased
him
,
hee
might
have
had
sound
information
from
all
our
orthodox
writers
,
but
that
I
perceive
he
is
above
them
all
,
for
he
tels
me
(
in
an
Epistle
)
that
stultum
est
sapere
cum
commentario
,
our
Eagle
forsooth
will
catch
no
flies
.
However
I
am
come
to
the
end
of
the
fifth
thing
promised
;
and
having
finished
that
,
and
so
as
I
trust
,
not
onely
discovered
,
but
even
battered
downe
that
which
is
to
the
Arminians
,
and
Mr
T.
P.
with
them
,
their
great
Palladium
and
fortresse
of
strength
,
wherein
yet
they
make
lies
their
refuge
;
for
all
along
in
it
they
stand
up
for
lies
,
and
with
all
their
strength
,
tanquam
pro●aris
&
focis
,
stand
up
for
a
wretched
,
miserable
,
lying
,
sinfull
power
of
resisting
the
grace
of
God
,
which
he
that
hath
most
of
,
is
the
more
truly
a
slave
,
and
the
more
to
be
hated
by
God
and
man
,
if
he
will
offer
to
plead
for
this
Baal
[
(i)
](A78160-e92230-b)
(i)
See
Mr
Pemble
about
the
nature
and
property
of
grace
and
faith
,
p.
150.
To
be
able
to
commit
this
act
comes
not
from
power
and
strength
,
but
from
weakness
and
infirmity
,
perfect
strength
and
liberty
is
to
have
no
power
or
will
to
commit
sinne
,
&c.
As
for
my
part
,
what
would
become
of
so
good
natured
a
creature
,
as
T.
P
I
will
not
determine
.
But
as
for
my selfe
,
were
I
to
be
left
to
the
good
mannagement
of
my
own
free
will
,
I
were
certeine
to
go
to
hell
.
August
.
de
corrept.
cap.
12.
Inter
tot
a●
tantas
tentationes
infirmitate
sua
voluntas
succumberet
;
&
ideo
perseverare
non
possent
quia
deficientes
nec
vellent
,
●ut
non
ita
vellent
infirmitate
voluntatis
ut
possent
.
,
I
say
,
having
thus
overcome
this
,
I
may
bee
much
briefe
in
the
sixth
thing
proposed
about
the
liberty
of
the
will
,
and
perseverance
of
the
Saints
.
As
to
the
first
,
your
splendid
,
gawdy
,
Idoll
free
will
;
And
yet
(
as
a
Reverend
Father
cals
it
)
the
rotten
D●gon
,
for
which
you
doe
so
freely
and
voluminously
plead
,
as
the
only
Baronissa
[
(k)
](A78160-e92320-b)
(k)
Bogerman
,
ex
D.
Pareo
Annotat.
p.
75.
Si
remonstrantibus
suis
liceat
uti
aequivocationibus
,
Deus
da●
velle
,
invitando
&
rogando
hanc
liberam
BARONISSAM
ac
DOMINAM
.
Lady
Empresse
whom
you
court
,
though
I
might
deliver
in
many
things
,
yet
I
will
deliver
onely
in
these
few
things
,
which
are
not
the
sphalmata
corrector
is
praelii
,
but
are
the
proper
and
onely
faults
of
the
Corrector
of
the
late
uncorrected
Copy
,
and
the
chiefe
of
them
bee
these
following
,
which
I
would
beseech
you
Mr
Corrector
,
to
amend
in
your
next
edition
.
1.
You
carry
matters
so
throughout
,
but
especially
,
p.
57.
59.
&c.
as
if
your
adversaries
did
wholly
,
and
in
all
cases
,
deny
free
will
,
whereas
they
are
most
ready
with
Austin
,
to
take
up
that
voluntas
est
semper
libera
,
sed
non
semper
bona
.
The
Question
is
not
about
the
wils
freedome
,
but
about
its
freedome
to
grace
and
goodnesse
,
not
about
the
essence
or
faculty
,
but
the
powers
of
mans
will
[
(l)
](A78160-e92420-b)
(l)
Aug.
lib.
ad
Bonifac.
c
2.
Quis
nost●um
dicit
quod
hominis
peccato
perierit
liberum
arbitrium
de
humano
genere
;
&
paulo
post
:
Nam
liberum
arbitrium
usque
adeo
in
peccatore
non
perii●
,
ut
per
illud
peccant
maximè
homines
qui
cum
delectatione
peccant
,
&
amore
peccali
,
hoc
in
eis
plac●t
,
quod
eis
libet
.
,
si●
semper
es
tu
praeter
casam
,
or
if
you
will
not
in
your
owne
phrase
,
p.
15.
you
shoot
still
beyond
what
you
aime
at
,
to
be
sure
what
you
should
aime
at
.
2.
I
cannot
tell
how
it
comes
to
passe
,
(
rem
scio
,
modum
nescio
)
but
I
am
sure
so
it
is
,
you
will
needs
most
Jesuitically
place
the
esteem
of
the
wils
freedome
,
just
as
and
where
the
Jesuites
doe
,
viz.
in
an
undetermined
indifferency
,
both
ad
contraria
&
contradictoria
[
(m)
](A78160-e92510-b)
(m)
Dr
Preston
quò
supra
,
est
definitio
in
cerebro
Jesuitarum
solummodo
consita
.
.
It
cannot
be
said
to
be
free
with
you
,
unlesse
it
be
alike
inclineable
to
good
,
as
to
evill
,
&
è
contrà
[
(n)
](A78160-e92540-b)
(n)
Which
because
that
Austin
of
old
would
not
doe
,
the
Pelagians
quarrelled
with
him
extremely
V
d.
Jansen
,
in
suo
August
.
cap.
2.
lib.
3.
de
statu
nat
.
laps●
.
,
for
else
it
is
but
taking
,
not
choice
,
p.
62.
and
all
this
you
doe
in
despight
of
Fathers
,
ancient
Philosophers
,
the
more
ancient
sort
of
Schoolmen
,
who
thought
the
essentiall
liberty
of
the
will
,
to
be
well
enough
preserved
,
if
it
were
but
secured
,
1.
From
naturall
necessity
which
is
confined
though
spontaneouslie
to
one
as
you
dispute
,
p.
61.
2.
From
externall
violence
and
coaction
,
the
very
thing
you
flout
and
jeer
at
,
p.
62.
3.
If
it
were
but
allowed
to
be
the
former
principle
,
and
the
subordinate
intrinsecall
efficient
principle
of
its
own
volition
.
You
will
by
no
meanes
allow
it
to
be
free
,
unlesse
it
bee
exempt
from
all
divine
(
and
in
that
sense
only
)
necessary
praedetermination
,
p.
61.
and
but
for
shame
of
the
world
and
speech
of
people
,
you
would
have
as
well
concluded
it
free
from
all
divine
praescience
,
ibid.
p.
61.
3.
You
give
no
considerable
or
sufficient
indications
of
any
vast
difference
betwixt
the
wils
liberty
in
the
state
of
its
integrity
,
or
in
its
lapsed
state
.
But
you
so
carry
matters
in
your
quotations
of
Tertullian
,
p.
57.
and
the
son
of
Syrach
,
p.
65.
who
speake
chiefly
,
if
not
onely
of
the
condition
of
mans
will
before
the
fall
,
as
if
mans
freedome
to
good
or
evill
were
alike
in
both
.
Slightly
indeed
you
touch
upon
something
looking
towards
some
difference
,
when
you
say
,
p.
6.
that
the
Protoplast
was
the
promoter
of
your
guilt
;
and
when
by
way
of
explication
you
add
,
p.
57.
that
God
doth
correct
,
but
not
destroy
mans
free
will
;
but
[
(o)
](A78160-e92800-b)
(o)
So
that
according
to
you
,
mans
will
before
the
fall
,
and
since
,
as
to
liberty
,
to
goodness
,
differs
but
as
your
correct
Copy
,
from
your
uncorrect
,
and
that
I
am
sure
for
substance
,
is
very
little
,
Austin
otherwise
,
cap.
53.
de
nat.
&
grat
.
Quid
tantum
de
naturae
possibilitate
praesumitur
vulnerata
?
Sauciata
,
perdita
est
,
vera
confessione
non
falsa
defensione
opus
habet
.
when
all
this
comes
but
to
a
correcting
of
[
(p)
](A78160-e92850-b)
(p)
Viz.
not
of
a
will
dead
in
trespasses
and
sins
.
mans
free
will
,
in
stead
of
reviving
of
it
,
of
a
restoring
of
it
to
its
pristine
integrity
in
some
measure
,
(
and
in
that
sense
a
destroying
of
the
vicious
inclination
of
it
)
nay
,
when
this
correction
of
it
,
p
,
63.
is
but
to
concur
to
its
perfect
sanity
,
as
the
light
of
the
Sun
is
to
the
eye-lid
,
and
the
opening
thereof
,
which
rather
supposes
a
faculty
of
seeing
in
the
eye
,
(
as
Austin
was
used
to
say
,
even
in
reference
to
Adam
,
that
lumen
est
necessarium
san●ssimis
oculis
)
then
any
way
effects
it
;
to
me
you
assign
no
difference
at
all
,
but
suppose
them
alike
in
both
.
4.
You
are
so
confident
of
your
notions
about
free
will
,
Lat.
liberum
arbitrium
,
and
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
though
in
the
Latine
Vulgar
,
&
Greek
Septuagint
,
there
words
be
not
a
word
of
either
,
&
though
the
Hebrew
relating
to
the
freedome
of
mans
will
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
(q)
](A78160-e92960-b)
(q)
Riv.
disp.
8.
thes.
1.
Liberi
arbitrii
phrasis
non
legitur
in
vulgata
interpret
.
latina
veter●
&
novi
Testament
.
rather
refer
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
spontaniety
,
which
you
reject
,
p.
64.
then
to
what
is
the
full
liberty
of
the
will
,
option
,
option
twice
,
which
in
al
cases
you
plead
for
,
p.
64.
optio
est
optimorum
[
(r)
](A78160-e93030-b)
(r)
Sic
Jacob.
Armin.
Art.
2.
p.
132
,
and
you
transcribe
him
,
p
63
just
as
Julian
twitted
Austin
,
Non
minore
stultitiae
profissione
quam
profanitate
liberum
v●cas
,
quod
dicis
nisi
unum
velle
non
posse
.
Aug.
upon
Matthew
,
suprà
.
besides
that
(
as
we
have
heard
)
both
Austin
and
Melancthon
,
scarce
durst
name
the
free
will
of
man
since
the
fall
)
I
say
you
are
so
confident
of
them
,
as
that
you
deny
unto
God
himselfe
,
all
true
liberty
of
will
,
and
election
of
good
,
as
if
he
[
(s)
](A78160-e93130-b)
(s)
Just
as
the
Pelagians
had
done
before
,
Aug.
l.
1.
operum
imperfect
.
liberum
non
est
nisi
quod
duo
potest
velle
,
id
est
bonum
&
malum
.
Liber
Deus
non
est
,
qui
ma●um
non
potest
velle
,
de
quo
etiam
ipse
dixisti
,
Deus
esse
nisi
justus
non
potest
siccine
D●um
laudas
ut
ei
auferas
,
libertatem
,
&c.
were
not
liberum
sed
necessarium
agens
,
no
free
,
but
necessary
agent
,
p.
63
whereas
the
very
School
of
Plato
,
wherein
your
admirable
Boethius
was
brought
up
,
could
have
taught
you
better
[
(t)
](A78160-e93190-b)
(t)
Let
him
but
look
,
saith
my
old
good
Tutor
,
Dr
Ames
Praef
,
to
Dr
Jacksons
vanities
.
Marsil
.
ficin
Theolog.
Platonia
de
immor
.
anim●
,
he
shall
finde
this
title
,
voluntas
Dei
necessaria
simul
est
&
libera
.
and
in
the
Chapter
it selfe
hee
shall
finde
,
that
the
Platonists
would
be
ashamed
of
such
flim
fl●n●s
.
In
ipso
bono
certe
summa
naturae
necessitas
cum
summa
libertate
voluntatis
concurrit
,
usque
adeo
ut
necessario
liber
voluntariusque
Deus
sit
,
&
voluntarie
necessarius
.
A
nobis
id
tantum
ubique
affirmari
optamus
,
quod
Deo
dignum
sit
,
quale
est
in
Deo
cum
summa
necessitate
summam
congredi
libertatem
.
.
And
thus
to
your
illiberall
escapes
about
free
will
.
Come
we
to
the
next
,
to
speake
of
your
mistakes
about
the
Saints
perseverance
which
we
mainteine
,
or
of
the
Saints
Apostacy
,
which
you
like
better
,
and
treat
of
,
p.
65.
to
the
end
of
the
third
Chapter
.
And
here
I
finde
it
true
,
what
you
my
good
Medicaster
(
you
know
in
your
Epistles
,
you
began
with
me
medicè
,
offering
to
be
my
Physitian
)
doe
observe
very
truly
,
p.
60.
that
an
error
in
the
first
concoction
,
is
hardly
mended
in
the
second
,
&
therefore
you
having
taken
in
so
many
errors
about
praedestination
and
free
will
in
your
first
concoction
,
are
not
like
to
mend
in
your
last
about
perseverance
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Uno
absurdo
dato
mille
sequuntur
.
The
chiefe
of
them
be
these
;
for
drawing
up
towards
a
conclusion
,
I
am
onely
for
the
summa
capitula
rerum
.
And
here
your
first
stumbling
stone
is
,
that
Adam
,
p.
65.
fell
from
the
same
kinde
of
grace
,
which
is
now
by
Jesus
Christ
the
Redeemer
,
given
unto
Christians
to
preserve
them
from
falling
,
and
that
ergo
Christians
may
Apostatize
,
as
well
as
he
,
whereas
Austin
long
since
hath
shewn
many
differences
betwixt
the
grace
given
to
the
first
Adam
,
and
the
grace
given
by
the
second
Adam
:
the
chiefe
whereof
be
these
.
1.
That
God
did
more
give
up
the
first
strong
Adam
into
his
owne
keeping
,
but
that
now
he
puts
his
weake
lambs
into
a
stronger
hand
,
viz.
into
the
hands
and
keeping
of
the
second
Adam
,
out
of
whose
hands
no
man
or
Devill
shall
be
able
to
pluck
them
.
2.
He
gave
to
the
first
Adam
a
power
to
stand
if
he
would
,
he
now
gives
by
Christ
to
his
elect
,
a
will
to
stand
and
persevere
by
his
power
,
and
not
by
their
own
.
3.
All
the
grace
which
Adam
[
(u)
](A78160-e93490-b)
(u)
Posse
si
v●llet
,
velle
ut
possit
.
had
,
was
onely
adjutorium
sine
quo
non
,
a
certeine
help
,
without
which
,
neither
men
nor
Angels
could
have
stood
.
The
grace
which
true
Christians
have
now
,
is
adjutorium
quo
,
such
a
succour
,
by
which
they
doe
,
and
shall
certainely
stand
,
which
two
differ
as
much
as
Austins
solemn
illustration
useth
to
be
,
as
the
giving
and
continuing
of
the
faculty
and
act
of
seeing
to
a
blind
man
,
and
the
giving
of
the
light
of
the
Sun
to
a
seeing
man
[
(x)
](A78160-e93560-b)
(x)
The
giving
of
food
to
a
living
man
,
and
the
raising
up
of
a
dead
man
,
see
him
in
the
place
before
quoted
,
cap.
12.
de
correp.
grat
.
most
excellently
and
fully
.
Nunc
sanctis
in
regnum
Dei
per
gratiam
Dei
praedestinatis
non
tantum
tale
adjutorium
perseverantiae
datur
,
sed
talis
ut
perseverantia
ipsa
eis
donetur
.
,
ergo
Adam
might
and
did
fall
,
but
the
elect
Saints
shall
not
.
2.
Your
next
rock
of
offence
is
,
that
upon
which
your
admirable
Grotius
,
p.
65.
makes
you
to
stumble
,
and
here
caecus
caecum
ducit
,
whilst
neither
of
you
will
distinguish
betwixt
a
partiall
foule
fall
,
such
as
Davids
was
,
p.
66.
and
a
totall
and
finall
Apostacy
;
whereas
even
apostatizing
Bertius
in
[
(y)
](A78160-e93690-b)
(y)
Bertius
de
Apostasia
sanctorum
.
his
famous
booke
which
he
wrote
about
Apostacy
,
might
have
taught
you
,
that
though
David
by
his
fall
,
did
most
heinously
resist
the
Holy
Ghost
by
grieving
of
it
,
yet
he
did
not
totaliter
expectorare
spiritum
sanctum
,
which
made
him
to
pray
,
Psal.
51.
11.
that
the
Lord
would
not
take
away
his
holy
spirit
from
him
,
ergo
,
as
yet
he
even
had
it
after
his
fall
,
viz.
to
restore
unto
him
the
joy
of
his
salvation
,
ergo
,
hee
was
fallen
not
from
the
state
of
salvation
,
but
from
the
joy
of
it
.
And
if
this
had
not
been
true
,
David
after
his
fall
must
have
been
circumcised
again
,
and
all
Christians
at
any
time
falling
into
enormous
sins
,
must
be
baptiz'd
again
.
I
hope
Mr
T.
P.
shall
not
need
to
turne
Anabaptist
,
so
soon
as
he
shall
have
recanted
for
writing
his
offensive
Correct
Copy
.
As
for
what
you
scoffe
at
about
the
circular
returne
of
Gods
omnipotent
grace
,
coming
and
giving
it
,
is
for
substance
but
a
Pelagian
flout
,
who
used
to
cry
out
,
that
if
grace
be
necessary
unto
every
act
of
doing
good
or
shunning
evill
,
that
then
God
is
conquered
and
his
grace
,
and
not
man
and
his
will
[
(z)
](A78160-e93830-b)
(z)
Hyeronym
.
Dialog.
l.
3
Si
non
f●cimus
quod
praecepit
,
aut
voluit
nos
ad●uvare
Deus
aut
noluit
,
si
voluit
&
adjuvit
&
tamen
non
quod
voluit
facimus
,
non
nos
sed
ille
superatus
est
.
Si
autem
noluit
adjuvare
,
non
est
culpa
ejus
qui
voluit
facere
.
.
2.
Farre
wiser
and
holier
men
then
your selfe
,
dare
maintein
it
against
all
your
jeeres
,
that
some
graces
of
God
[
(a)
](A78160-e93870-b)
(a)
Greg.
mor.
lib.
2.
cap.
42
In
sanctorum
cordibus
secundum
quasdam
virtutes
semper
manet
spiritus
,
secundum
quasdam
recessurus
venit
,
&
venturus
recedit
,
in
his
virtutibus
sine
quibus
ad
vitam
non
pervenitur
in
electorum
suocum
cordibus
permanet
,
do
go
and
come
,
&c
,
and
that
at
sometimes
in
preferring
of
his
people
,
he
doth
more
put
forth
his
omnipotent
power
of
grace
,
than
at
other
times
,
upon
which
indeed
they
should
not
:
but
indeed
they
will
more
sin
when
grace
withdrawes
,
and
will
repent
when
it
returnes
againe
.
3.
Upon
your
reviving
of
a
sottish
notion
,
of
an
halfe
english
,
halfe
Belgicke
,
but
a
really
drunken
Dick
Thomson
,
of
a
falling
damnably
from
grace
,
(
you
and
he
mean
a
totall
,
though
not
finall
fall
,
falling
into
a
state
of
damnation
,
Rom.
8.
1.
John
5.
24.
which
none
of
ours
say
:
yet
they
all
say
,
that
whensoever
any
man
fals
into
any
sinne
,
he
fals
damnably
,
is
so
as
to
deserve
damnation
,
Rom.
6.
23.
)
and
upon
the
urging
of
a
worse
conceit
of
your
owne
.
that
no
man
is
elected
untill
he
hath
persevered
,
p.
69.
in
faith
and
repentance
,
which
cannot
be
till
he
is
dead
:
you
sport
your selfe
with
a
baby
of
your
own
making
,
or
you
be
at
●
deadly
fewd
with
Sir
N.
N.
againe
,
and
I
wish
b●
could
be
conjured
up
to
answer
you
,
for
I
am
even
〈◊〉
●eary
of
such
toies
,
and
of
such
capering
and
skip●●●●
●●to
questions
of
your
owne
making
,
and
your
〈◊〉
●●●●ngs
indeed
never
approaching
to
the
questi●●●
〈◊〉
you
and
your
reall
adversaries
:
And
yet
with
m●c●
such
kinde
of
stuffe
,
answered
long
agoe
in
my
first
papers
,
are
we
cloid
,
from
p.
67.
to
the
end
of
the
Chapter
,
as
ex
.
gr
.
Who
doubts
but
that
those
who
at
best
had
but
common
grace
,
or
perchance
at
most
,
onely
the
grace
of
the
externall
meanes
of
grace
?
as
those
in
Isa.
5.
4.
Mat.
23.
47.
Jona
4.
11.
or
that
those
who
had
onely
grace
baptismo
tenus
,
as
Austin
speaks
,
as
the
sweet
babes
of
grace
you
speak
of
?
or
some
officiall
grace
(
if
I
may
so
speake
)
unto
magistracy
or
unto
ministry
,
of
which
Tertullian
speakes
?
cap.
11.
or
at
highest
onely
some
temporall
[
(b)
](A78160-e94200-b)
(b)
See
about
this
Riv.
R.
Abbot
,
cont
,
Thompson
de
intercision
.
grat
.
,
but
not
saving
grace
,
of
which
Austin
makes
mention
,
[
(c)
](A78160-e94230-b)
(c)
Augustin
de
correp.
gra
.
Sunt
quidam
qui
filii
Dei
propter
susceptam
vel
temporaliter
gratiam
dicuntur
à
nobis
,
nec
sunt
tamen
Deo
.
Quicunque
ergo
in
Dei
provid●tissima
dispositione
praescii
,
praedestinati
,
vocati
justificati
&
glorificati
sunt
;
non
dico
etiam
nondum
renati
,
sed
etiam
nondum
nati
,
jam
filii
Dei
sunt
,
&
omnino
perire
non
possunt
.
de
grat
.
&
corrept.
cap.
6.
&
9.
of
which
kinde
of
persons
,
I
am
sure
hee
speaks
somewhere
,
that
how
much
patience
soever
God
allowes
them
,
hee
never
gives
them
true
and
saving
repentance
,
that
namely
,
of
which
the
Apostle
saith
,
that
it
is
a
repentance
never
to
be
repented
of
,
2
Cor.
7.
Quantamlibet
illis
praebeat
patientiam
,
nunquam
illis
concedit
salubrem
veramque
poenitentiam
,
and
of
whom
in
the
very
Chapter
you
quote
,
he
saith
,
[
(d)
](A78160-e94320-b)
(d)
And
he
begins
the
very
Chapter
with
a
Ne
nos
moveat
quod
filiis
suis
quibusdam
Deus
non
dat
istam
perseverantiam
.
Absit
enim
ut
ita
esset
,
si
de
illis
praedestinatis
essent
,
&
secundum
propositum
vocatis
.
August
.
de
corrept.
&
.
grat
.
cap.
9.
they
were
no
sons
,
when
in
profession
&
in
name
they
were
sons
.
Non
erant
(
saith
he
)
filii
etiam
quando
erant
in
professione
&
nomine
filiorum
,
non
quia
justitiam
simulaverunt
,
sed
quia
in
ea
non
permanserant
.
Or
that
those
who
were
yet
never
called
,
but
to
be
called
as
the
lost
sheep
,
or
were
fallen
in
part
as
the
lost
groat
,
the
prodigall
,
&c.
might
in
some
sense
be
lost
,
fall
,
and
yet
rise
againe
,
p.
67.
I
say
,
whoever
amongst
your
much
abused
Calvinists
,
(
whom
you
love
as
wel
,
as
he
did
,
who
wrote
the
Calvino-Turcismus
,
for
unto
Turks
you
compare
them
,
p.
55.
Or
that
other
fellow
,
who
wrote
the
Absurdorum
absurdissima
Calvinistica
absurda
)
[
(e)
](A78160-e94450-b)
(e)
Or
to
that
other
quoted
by
Bishop
Hall
in
his
Peace-maker
,
Sect.
5.
who
used
to
put
it
into
his
Letany
.
A
fraternitate
Calviniana
libera
nos
Domine
.
did
ever
question
any
of
these
matters
?
But
if
you
would
be
intreated
by
your
now
tired
friend
,
who
is
even
wearied
off
of
his
stumps
by
following
you
in
your
vagaries
,
for
the
matters
really
about
the
point
of
perseverance
,
debated
betwixt
you
and
your
enemies
,
to
consult
well
that
pious
,
reverend
Bishop
of
Salisbury
,
Rob.
Abbots
,
in
his
diatribe
against
Thompson
.
de
intercisi
.
justif
.
&
gratiae
,
cap.
6
,
7
,
8.
You
would
better
learne
to
state
questions
,
might
possibly
be
much
edified
,
by
receiving
full
satisfaction
,
about
Austins
opinion
in
the
matter
of
perseverance
in
those
and
such
like
passages
as
you
quote
,
p.
68.
Pray
forsooth
,
good
Sir
,
let
me
perswade
you
to
muse
a
while
on
him
,
reckon
you
two
together
,
I
am
not
at
leisure
for
this
time
to
quit
scores
with
you
,
but
must
finish
the
sixth
thing
which
I
promised
,
and
my
answer
to
all
your
fourth
Chapter
.
And
well
might
I
now
be
allowed
to
stride
over
all
your
fifth
Chapter
,
which
hath
been
so
battered
,
mauld
,
and
broken
by
my
answers
to
the
former
,
as
that
it
moulders
all
to
pieces
,
like
Isa.
30.
13.
)
to
the
swelling
out
in
a
high
wall
,
whose
breaking
commeth
suddenly
.
And
indeed
if
you
could
not
stand
,
whilst
to
make
us
odious
,
you
opposed
absolute
repr●bation
,
how
doe
you
think
to
stand
,
when
you
enter
upon
the
defence
of
conditionall
election
,
depending
upon
faith
and
obedience
,
and
perseverance
in
them
,
p.
69.
which
will
make
you
most
odious
almost
all
Christendom
over
?
And
to
pass
on
to
the
final
epilogue
promised
before
.
But
that
you
may
know
,
having
travelled
so
many
miles
with
you
,
I
will
not
breake
off
for
some
way
bits
;
take
in
these
few
short
answers
to
what
you
bring
in
from
Chap.
5.
Sect
55.
p.
69.
and
Sect.
60.
p.
73.
and
if
any
one
shall
conclude
that
I
am
too
short
in
these
answers
,
let
him
consider
,
that
it
is
because
in
others
I
have
bin
too
long
,
we
have
already
sufficiently
weakned
all
these
objections
,
and
if
need
shall
require
,
I
may
,
God
giving
life
,
grace
and
opportunity
,
enlarge
more
some
other
time
:
However
take
some
few
,
1.
Generall
,
2.
Particular
Animad
versions
.
1.
The
Generall
be
these
.
1.
That
our
good
Gentleman
is
not
much
inamoured
with
the
Doctrine
of
free
election
,
the
fountaine
of
all
saving
grace
,
which
makes
him
thrust
it
into
the
very
posteriors
of
his
Pamphlet
,
with
a
preface
before
it
,
p.
68.
that
it
was
a
subject
which
he
least
of
all
studied
,
and
least
delighted
in
of
any
other
,
and
that
too
,
as
it
is
plaine
by
his
first
papers
,
after
that
he
had
actually
f●iled
one
weake
Gentleman
with
his
Arguments
for
conditionall
election
,
and
that
he
had
been
tampering
to
have
tripped
up
the
heels
of
some
others
whom
he
found
somewhat
too
tough
for
him
.
As
to
this
present
Correct
Copy
,
it
is
to
me
somewhat
more
then
probable
,
that
in
the
behalfe
of
reprobates
,
for
which
he
pleads
in
4
whole
Chapters
,
having
over-heated
and
overstudied
himself
,
hee
was
willing
to
tell
the
world
that
he
had
not
much
studied
that
point
of
election
,
but
however
was
resolved
to
maintein
it
to
be
conditionall
,
because
he
had
sped
so
wel
in
opposing
absolute
reprobation
,
Egregiam
verolaudem
,
vitulâ
tu
dignus
.
2.
Having
by
a
matter
of
12.
or
14.
lines
,
which
I
think
is
the
summa
totalis
,
over-spoken
himselfe
,
p.
56.
in
the
commendation
of
grace
,
and
having
before
it
,
p.
51.
professed
himselfe
to
be
much
for
retractations
,
he
doth
by
no
lesse
then
five
reasons
in
this
fifth
Chapter
of
his
,
retract
or
do
pennance
for
his
over
lavish
expressions
:
for
it
is
not
possible
that
his
concessions
there
,
p.
55
,
56.
should
bee
consistent
with
his
stedfast
beliefe
,
p.
68.
as
he
saith
,
divulged
in
this
Chapter
?
How
can
all
those
good
things
spoken
there
,
be
given
us
by
speciall
grace
,
and
yet
all
along
in
this
Chapter
,
be
presupposed
as
conditions
of
that
election
,
by
which
they
be
all
conveied
?
How
can
God
by
his
grace
,
as
he
saith
,
p.
56.
make
us
to
differ
,
and
yet
here
,
p.
70.
presuppose
the
difference
made
before
he
elects
us
.
3.
The
whole
Chapter
crawles
as
much
with
reall
,
yea
even
with
verball
Pelagianisme
and
Massi●●anisme
,
as
hath
been
shewed
before
in
the
parallell
,
as
ever
Egypt
crawled
with
lice
Exod.
8.
7.
The
very
punctum
&
apex
Pelagianismi
,
was
in
this
saying
[
(f)
](A78160-e94880-b)
(f)
Aug.
de
praedestin
.
Sanctorum
,
cap.
18.
Praesciebat
ergo
ait
Pelogianus
qui
futuri
essent
sācti
&
immaculati
per
liberae
voluntatis
arbitrium
,
&
ideo
eos
ante
mundi
const●tutionem
in
ipsa
sua
praescientia
,
qua
tales
futuros
esse
praescivit
,
elegit
.
Now
followes
the
answer
of
Austin
.
Elegit
nos
in
ipso
ut
essemus
sancti
&
immaculati
,
non
ergo
quia
futuri
eramus
,
sed
ut
essemus
,
nempe
certum
est
,
nempe
manifestum
est
,
ideo
quippe
tales
●ramus
futuri
,
qui
elegit
ipse
praedestinans
ut
tales
per
gratiam
ejus
essemus
.
,
The
Lord
,
said
the
Pelagian
,
did
foreknow
who
should
be
holy
and
ūblameable
by
the
liberty
of
their
freewill
,
and
therefore
hee
did
in
his
prescience
,
whereby
hee
did
foreknow
that
they
should
be
such
,
choose
them
:
Unto
which
Austins
answer
unto
the
point
upon
the
place
was
,
that
God
did
not
choose
us
,
because
we
were
holy
,
but
that
we
might
be
so
,
for
therefore
were
we
to
become
such
,
because
he
praedestinating
did
choose
us
,
that
by
his
grace
we
might
be
such
.
4.
The
whole
Chapter
throughout
,
disallowes
all
absolute
grace
,
or
grace
absolutely
bestowed
;
for
without
the
least
haesitation
,
or
the
least
indication
of
any
limitation
,
the
man
Mr
T.
P.
stedfastly
believes
,
p.
68.
that
Gods
decree
of
election
from
all
eternity
,
was
not
absolute
and
irrespective
▪
but
in
respect
unto
,
and
praescience
of
some
qualification
;
without
which
,
no
man
is
the
proper
object
of
such
a
decree
,
and
p.
7●
.
the
Scripture
gives
as
none
but
conditionall
promises
.
So
that
now
,
if
(
as
is
most
true
)
we
be
but
ca●led
according
to
purpose
▪
Rom.
8.
29.
with
a
holy
calling
,
not
according
to
workes
of
righteousnesse
which
we
have
done
,
2
Tim.
1.
9.
If
made
Gods
workemanship
,
created
unto
all
manner
of
good
workes
,
Eph.
2.
10.
If
faith
,
Eph.
2.
8.
If
repentance
be
but
the
gifts
of
God
,
Acts
11.
18.
Mr
T.
P.
such
is
his
skill
,
can
give
us
a
reason
and
cause
,
and
condition
for
all
this
,
viz.
because
man
repents
,
believes
before
hand
,
before
he
be
chosen
to
them
[
(g)
](A78160-e95100-b)
(g)
From
hence
,
as
Bishop
Carleton
wel
against
Montacutis
examinat
.
what
can
follow
but
this
,
that
God
giveth
these
graces
,
in
respect
of
these
graces
,
which
were
to
runne
giddy
in
a
circle
.
Impii
ambulant
in
circulo
,
just
as
the
Massilians
had
done
before
,
Comment.
in
cap.
21.
ad
Timoth.
Cur
non
impletur
●jus
voluntas
?
●ed
in
omni
conditione
sensus
est
,
conditio
latet
.
Vult
●nim
Deus
omnes
homines
salvos
fieri
,
sed
si
accedant
ad
eum
,
non
enim
sic
vult
ut
nolentes
salventur
,
sed
vult
ipsos
salvari
,
si
&
ip●i
velint
.
.
A
thing
somewhat
worse
then
that
of
the
Pelagian
,
that
grace
is
given
secundum
merita
operum
,
according
to
the
merits
of
good
workes
.
5.
All
the
five
reasons
labor
of
one
incurable
disease
,
viz.
of
a
way
of
argumentation
from
the
order
of
Gods
intentions
in
the
making
of
the
decree
to
the
order
of
the
execution
of
it
.
And
thus
as
to
the
generall
flawes
,
which
are
as
warp
and
woofe
,
uti
vora
vibiam
sequitur
to
this
Chapter
.
There
needs
then
the
lesse
to
bee
said
to
the
five
following
arguments
,
from
p.
69.
ad
71.
The
first
page
,
69.
hath
the
last
mistake
,
as
a
leproste
in
the
head
,
in
the
very
front
of
it
.
And
though
the
good
man
had
so
oratorially
declaimed
against
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
divinity
,
p.
23.
yet
he
here
fiercely
runnes
upon
it
,
whilst
he
makes
the
sequel
,
God
doth
not
in
time
bestow
upon
those
of
ripe
years
,
eternal
life
,
before
the
actual
existence
of
faith
,
repentance
,
obedience
,
&c.
ergo
he
did
not
so
much
as
intend
election
before
the
foresight
of
them
.
Of
the
wildnesse
of
this
sequell
,
pray
let
the
reader
see
Dr
Twisse
in
his
answer
to
Mr
Hoard
,
p.
44.
2.
The
first
proposition
of
his
syllogisme
,
is
absolutely
false
,
unlesse
it
be
understood
of
grown
rationall
persons
,
with
exception
of
all
Christian
infants
,
dying
before
,
or
presently
after
baptisme
;
of
all
Christian
naturall
fools
,
dumb
and
deafe
persons
,
who
have
no
explicite
formed
faith
,
repentance
or
obedience
.
3.
The
sequell
from
the
justice
of
the
decree
,
to
the
justice
of
the
performing
of
it
,
without
faith
and
repentance
in
the
most
,
is
most
ridiculous
;
for
the
decree
of
election
is
an
act
of
Gods
soveraigne
power
and
liberality
,
whereby
he
resolves
to
give
grace
and
glory
to
whom
he
pleaseth
,
Rom
9.
18.
The
actuall
collation
of
eternall
life
or
glory
,
is
so
an
act
of
grace
,
Rom.
6.
23.
as
that
the
Lords
own
promises
,
and
Christs
merits
considered
,
it
is
an
act
of
remunerative
justice
,
2
Thes.
1.
6
,
7.
4
[
(h)
](A78160-e95370-b)
(h)
Bp
Carletons
Exam.
p.
92.
the
3.
proposition
that
Peter
was
not
glo●ified
,
without
respect
to
his
●aith
,
obedienc●
,
and
repentance
,
wee
grant
the
reasons
,
because
salvation
&
glorification
are
in
the
nature
of
a
reward
.
Now
the
Scripture
witnesses
,
that
God
will
reward
every
man
according
to
his
workes
.
The
n●cessary
condition
which
you
speake
of
in
the
foot
of
this
argument
,
p.
69.
and
the
merits
which
you
would
seem
to
renounce
,
in
the
tail
or
close
of
your
last
,
p.
73.
in
despight
of
all
that
you
have
pleaded
,
or
can
plead
to
the
contrary
,
will
force
you
to
mainteine
meritorious
causes
of
divine
election
,
as
farre
as
ever
Pelagius
did
,
and
in
the
sense
that
the
Fathers
did
take
the
word
merit
,
and
deny
grace
to
be
conferred
according
to
works
.
Your
second
argument
,
Sect.
56.
p.
69.
and
70.
hath
that
mistake
in
the
●ail
of
it
,
which
the
other
hath
●
the
head
,
namely
,
because
that
Christ
in
time
is
the
head
of
the
Church
,
and
before
all
time
was
designed
to
be
such
,
therefore
he
was
the
merit●rious
cause
of
election
it selfe
,
and
not
onely
of
salvation
,
and
every
saving
grace
tending
to
it
,
(
which
none
but
Socinians
,
and
the
grostest
sort
of
Arminians
use
to
deny
)
and
so
the
election
of
Christ
being
in
the
in●uition
of
the
back-sl●ding
of
the
first
Adam
,
p.
69.
ergo
say
you
it
must
needs
be
respectively
:
but
because
you
doe
but
in
this
imperiously
dictate
,
and
offer
no
proofe
at
all
,
and
that
you
be
a
direct
Anti-Augustinian
in
this
,
Augustin
using
against
the
Pelagians
,
to
triumph
in
the
contrary
Argument
,
taken
from
Gods
freely
choosing
Christ
to
be
the
head
of
the
praedestinate
[
(i)
](A78160-e95620-b)
(i)
Aug.
lib.
de
p●ecatorum
merit
.
&
remis
.
de
persev
.
sanct.
cap.
ult.
de
corrept
gra
.
cap.
17.
Nemo
enim
quisquam
tanta
rei
hujus
&
sidei
caecus
est
ignorantia
,
ut
audeat
dicere
,
quamvis
de
spiritu
sancto
,
&
Virgine
Maria
filium
hominis
natum
,
per
liberum
tamen
arbitrium
,
bene
vivendo
&
sine
peccato
bona
opera
faciendo
,
mer●isse
ut
esset
Dei
filius
;
resistente
evangelio
at●
dicente
verbum
caro
factum
est
,
&c.
.
I
shall
think
nothing
so
fit
,
as
to
send
you
to
School
again
to
Dr
Twisse
,
that
famous
School-man
whom
you
point
at
,
when
you
reject
the
saying
which
some
affirme
,
p.
70.
that
Christ
is
not
onely
the
meanes
,
but
the
meritorious
cause
of
our
election
;
and
there
you
may
understand
(
I
pray
God
give
you
grace
to
doe
it
)
how
that
assertion
is
mainteined
by
him
,
without
the
least
diminution
to
Christs
blessed
merits
:
but
to
the
certeine
overthrow
of
your
cause
,
D.
I
will
onely
at
this
time
leave
you
to
muse
upon
that
saying
of
Th.
Aquinas
1.
q.
23.
Artic.
5.
Nullus
ita
fuit
insanae
mentis
,
ut
diceret
merita
esse
causam
divinae
praedestinationis
,
exparte
actus
praedestinantis
,
and
whilst
you
be
musing
on
it
,
aske
but
of
your selfe
this
question
,
num
satis
sobrius
?
3.
Your
third
proposed
,
Sect.
57.
p.
70
,
71.
is
so
horribly
and
most
uglily
grosse
in
the
forefront
and
●ear
of
it
,
as
that
it
would
even
affright
a
Christian
to
looke
upon
it
;
And
yet
1.
The
sequell
of
it
is
but
taken
from
the
analogy
of
humane
electio●
to
that
of
divine
,
because
man
may
●ay
must
,
if
he
will
choose
rationally
,
finde
a
difference
in
the
object
whom
he
prefers
;
for
that
by
virtue
of
his
choice
he
cannot
make
it
a
whit
better
then
he
findes
i●
,
erga
,
so
God
must
in
his
choice
,
and
by
vertue
of
it
not
make
,
●ut
finde
a
difference
proba
(
scilice●
)
cons●quent●am
.
I
might
wonder
[
(k)
](A78160-e95810-b)
(k)
Even
a
popish
Aquinas
could
have
taught
you
better
,
v.
Thomam
.
1
,
2
q.
2
3.
ar●ic
.
4
V●luntas
D●l
,
qua
vult
bonum
alicui
dilig●nao
,
est
causa
cur
illud
b●●um
ab
co
prae
allis
hab●atur
:
probe
enim
observat
,
D.
Rivet
disp.
3.
de
p●aedestinat
.
thes
.
10.
Notandum
esse
electionem
&
dil●●●anem
aliter
in
nobi●
ordinari
quam
in
D●o
,
e●
quod
voluntas
in
n●bis
diligendo
non
causat
bonum
sed
ex
bono
praeexistente
,
incitamur
ad
diligendum
&
ideo
eligimus
aliquem
quem
diligimus
:
unde
dilectio
praecedit
electionem
in
nobis
;
in
D●o
autem
est
è
converso
.
our
Saviour
could
not
hit
upon
this
,
when
he
said
,
John
15.
16.
You
have
not
chosen
me
,
but
I
have
chosen
you
and
ordeined
you
,
not
because
he
di●
find
or
foresee
fruit
,
but
that
by
v●rtue
of
their
election
,
they
should
go
and
bring
forth
fruit
,
and
that
then
fruit
should
remaine
.
That
the
Logicall
Apostle
Paul
,
should
be
so
dogmatically
contrary
to
this
,
Rom.
9.
11
,
18.
that
he
should
keep
such
a
coile
with
his
,
v.
20.
Man
who
art
thou
that
thou
repliest
against
God
.
That
the
beloved
Disciple
so
often
in
Christs
bosome
,
as
Christ
had
been
before
in
his
Fathers
bosome
,
should
have
heard
neither
tale
nor
tidings
of
this
,
when
he
wrote
,
John
1.
4
,
10.
that
herein
is
love
,
not
that
we
loved
God
,
but
that
he
loved
us
,
and
sent
his
Son
to
bee
a
propitiation
for
our
sins
.
But
I
ceased
to
wonder
when
I
considered
that
none
of
these
blessed
ones
,
had
ever
sate
at
the
feet
of
any
Arminian
Gamaliels
.
2.
The
sequell
of
it
seems
to
be
co●roborated
with
a
saying
out
of
that
very
same
book
of
Austins
,
ad
Smplic
.
of
which
you
had
formerly
made
a
very
simple
use
,
nor
are
you
yet
in
your
dealings
with
Austi●●
,
come
to
your
much
commended
retraciation
,
p.
51.
what
Austin
cast
out
by
way
of
argumentation
in
concertatione
,
whilst
he
was
as
some
where
he
hath
it
[
(l)
](A78160-e96100-b)
(l)
As
we
have
seen
before
,
and
often
since
,
in
Epist
Hilar.
ex
lib.
exposit.
qua
rund
.
proposit
.
Epist.
ad
Romanos
lib.
de
persev
sanct.
cap.
18.
Yea
,
your
Vessius
confesseth
as
much
,
Histo●
.
Pelag.
655.
And
so
much
you
might
have
learned
out
of
Damascen
.
quo●ed
by
your selfe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
in
conflict●
de
gratia
&
libertate
,
you
produce
as
his
victorious
conclusion
in
determinatione
.
2.
Whilst
you
and
your
St
Andrew
with
you
,
from
whom
you
had
this
quotation
,
and
almost
your
whole
57.
Section
,
for
which
hee
is
therefore
most
worthily
shining
in
your
margin
,
p.
70.
take
up
that
for
which
Austin
himselfe
did
beshrew
himselfe
very
often
,
and
yet
all
this
while
,
p
70
,
you
would
make
us
believe
,
that
man
hath
no
matter
to
boast
,
though
God
never
choose
him
,
till
he
hath
persevered
to
the
last
gasp
in
faith
and
obedience
.
Mira
sed
non
vera
canis
.
4.
Your
fourth
Argument
at
length
,
and
not
in
figures
proposed
from
71.
to
73.
Sect
58
hath
nothing
in
it
,
but
what
for
the
most
part
,
even
by
me
hath
been
often
confuted
,
you
impose
upon
your
readers
,
but
prove
nothing
.
As
for
what
you
say
about
the
respectivenesse
of
Gods
counsell
as
it
relates
to
Christ
.
p.
71.
Counsell
as
it
implies
consultation
and
debates
,
cannot
properly
be
ascribed
to
God
.
2.
It
might
relate
to
Christ
as
head
of
the
predestinate
,
or
the
chief
,
yea
,
the
only
meritorious
cause
and
means
of
the
executing
of
praedestination
,
&
yet
be
no
meritorious
cause
of
the
decree
it selfe
.
The
praedestinate
were
chosen
in
Christ
,
not
because
they
had
faith
,
obedience
,
but
that
they
might
obtein
them
for
Christs
sake
.
The
rest
about
the
intentionality
of
Christs
merits
,
universall
grace
,
and
redemption
,
Christs
invitations
,
warnings
,
&c.
we
have
found
and
dealt
with
all
so
often
,
as
that
I
have
not
a
mind
to
salute
them
now
,
as
hasting
to
my
wonted
rest
.
But
as
for
that
which
you
now
,
p.
72
sound
out
by
the
press
,
which
I
once
heard
you
trumpet
forth
out
of
Northampton
Pulpit
,
p.
72.
about
the
praiers
of
Christ
.
I
shall
then
imagine
that
it
will
serve
your
turne
,
1.
When
you
shall
have
proved
that
amongst
those
homicides
for
whom
he
praied
,
there
were
not
some
of
the
elect
of
Christ
,
who
yet
were
not
come
into
his
sold
,
John
10.
16.
as
possibly
Paul
and
many
others
,
who
afterwards
came
in
,
Acts
2.
41.
&
alibi
.
2.
Or
you
shall
have
shewed
how
any
by
our
doctrine
,
can
comfort
themselves
in
the
most
crimson
sins
that
can
be
named
.
Like
some
in
the
world
,
who
never
doe
,
dare
not
,
nor
can
tell
any
in
particular
,
committing
such
sinnes
,
that
certeinly
they
are
of
the
number
of
the
elect
;
though
we
dare
say
it
is
possible
that
among
such
(
for
any
thing
we
know
to
the
contrary
)
there
may
be
some
to
be
converted
from
those
sins
who
may
belong
to
the
election
of
God
[
(m)
](A78160-e96370-b)
(m)
Anselme
in
elucidario
ut
Columba
grana
pura
eligit
,
Ita
etiam
Christus
suos
electos
,
de
his
ommbus
generibus
latentes
colliget
,
qui
e●iam
quosdam
de
latronum
genere
assumit
,
novit
enim
qui
sunt
cjus
pro
quibus
etiam
sa●gu●●em
●udit
.
Item
Christus
pro
solis
electis
mortu●s
est
qui
erant
impii
,
hoc
est
in
insidelitate
positi
,
pro
om●bus
autem
dicit
,
de
ommbus
scilicet
gentibus
&
ommbus
linguis
,
&
non
solum
illius
temporis
,
sed
&
pro
futuris
ommbus
.
.
3.
Nor
can
wee
imagine
,
who
possibly
may
teach
this
last
that
I
just
now
mentioned
(
though
but
rarely
,
and
I
hope
p●udently
too
)
how
this
should
bee
by
one
thousand
times
so
dangerous
to
teach
,
as
that
which
you
doe
,
and
plead
that
you
must
teach
,
that
Christ
did
die
for
such
miscreants
,
and
that
without
any
such
limitation
,
as
whether
they
be
elect
or
no
,
behevers
or
no
,
from
whence
it
is
most
easie
for
them
to
conclude
,
that
Christ
could
beare
them
no
greater
love
then
hee
did
,
John
15.
13.
none
can
lay
any
thing
to
their
charge
,
because
it
is
Christ
that
died
,
Rom.
8.
32.
33.
that
they
be
of
his
body
,
of
his
sheep
,
and
therefore
certeinly
must
never
perish
.
Lo
,
how
prodigall
you
are
of
Christs
blood
in
your
Sermons
,
to
very
monsters
of
men
,
and
yet
how
tender
and
streight-laced
to
some
wicked
sinners
,
who
as
yet
may
bee
among
the
lost
sheep
of
the
house
of
Israel
,
for
any
thing
can
bee
knowne
to
the
contrary
:
for
God
cals
some
as
well
at
the
last
houre
,
as
others
at
the
first
.
5.
As
to
your
fifth
,
taken
from
the
authority
of
the
Fathers
,
p.
73.
against
whom
you
would
needs
oppose
the
sonnes
,
Noble
Beza
,
and
Dr
Twisse
;
I
have
spoken
so
much
to
them
formerly
,
when
I
spake
to
the
Authors
of
my
first
Classis
,
as
that
I
may
we●●
string
up
my
pen
,
onely
I
cannot
but
observe
,
that
ut
convenirent
ul●ima
primis
,
that
you
might
end
as
you
begunne
with
abusing
such
Authors
as
Dr
Twisse
and
Beza
,
you
will
needs
have
them
stand
in
opposition
to
the
opinion
of
the
Ancients
before
Saint
Austin
;
and
therefore
you
will
not
suffer
Beza
(
without
some
censorious
checke
)
to
say
what
Bellarmine
[
(n)
](A78160-e96550-b)
(n)
Bellarm.
lib.
2.
cap.
14.
Co●nel
.
Jansen
.
in
suo
Augustino
pe
haeresi
Pelag
,
lib.
7.
cap.
17.
,
Jansenius
,
and
many
more
in
the
Church
of
Rome
,
have
said
about
ORIGEN
and
some
of
the
Fathers
[
(o)
](A78160-e96640-b)
(o)
And
this
very
objection
you
borrowed
from
the
Massilions
,
Prosp.
Epist.
5.
ad
August
.
Obstinationem
suam
vetustate
desendunt
&
ea
quae
de
Epist.
Pauli
Apost●li
proferun●ur
.
See
Dr
Twisse
against
Hoard
,
p.
46.
&
inde
Massilie●ses
&
ea
quae
de
Epistola
Apost●li
P●uli
Romanis
scribentis
ad
manifestationem
divinae
gratiae
,
praevenientis
electorum
merita
,
à
nullo
unquam
Ecclesiasticorum
ita
esse
intellecta
,
ut
nunc
semiantur
affirmant
.
Hoc
est
idem
quod
Augustino
dicit
H●●rius
.
Hoc
enim
&
ill
is
locis
suorum
opusculorum
&
aliorum
quae
prosequi
longum
est
se
dem●nst●are
testantur
.
.
Nor
will
you
stick
to
say
that
Dr
Twisse
yields
you
,
that
all
the
Ancients
before
St
Austin
,
did
place
the
object
of
election
in
fide
praevisa
,
when
all
the
world
who
can
but
read
Latin
,
can
in
the
place
you
quote
,
vindic
.
lib.
1.
p.
110.
finde
no
more
,
but
that
quibusdam
videsur
to
some
it
appeares
,
that
they
do
;
and
that
it
is
not
to
be
wondred
at
,
that
before
Austin
,
their
writings
cò
propendere
videantur
,
which
I
am
sure
,
if
you
li●t
,
you
could
have
translated
right
thus
,
or
if
they
do
seem
to
encline
that
way
,
&c.
And
else
where
I
hope
to
your
warning
,
you
have
heard
(
both
in
his
vindic
.
in
the
place
you
quote
,
but
especially
in
his
answer
to
Hoard
he
hath
cleared
it
)
that
neither
did
the
Ancient
Fathers
before
Austin
,
differ
much
in
the
point
of
praedestination
from
Austin
,
nor
Dr
Twisse
any
thing
materially
from
any
of
them
.
And
thus
(
having
given
you
in
beyond
what
I
promised
my
answers
to
this
your
fifth
Chapter
,
as
a
deed
of
supererogation
from
my
hearty
good
affections
unto
you
,
and
as
a
legacy
,
which
possibly
may
be
the
last
,
which
I
may
ever
give
you
by
my
last
will
and
Testament
.
)
I
hasten
to
the
seventh
and
last
thing
promised
,
my
most
longed
for
epilogue
,
and
ultimum
vale
to
your
whole
gawdy
,
new
,
fine
well-worded
Correct
Copy
.
And
here
,
as
to
your
request
about
Liberty
of
Conscience
:
let
me
but
say
,
1.
No
orthodox
Minister
but
allowes
you
full
liberty
without
begging
for
it
,
to
preach
your
doctrines
,
which
quasi
sub
forma
fra●ris
m●ndicant●s
,
you
beg
that
you
may
preach
,
as
if
any
herein
did
go
about
to
restraine
you
.
2.
But
most
Ministers
I
think
will
believe
with
me
,
who
are
but
acquainted
with
the
doctrines
of
the
Church
of
England
,
as
well
as
of
Gods
word
,
that
in
all
conscience
,
&
against
all
good
conscience
,
you
have
sufficiently
abused
the
Liberty
of
your
Conscience
,
in
an
age
wherein
we
may
all
cry
out
,
that
Licentiâ
omnes
deteriores
sumus
.
3.
That
were
it
not
for
a
promise
you
know
I
have
made
you
,
and
I
hope
shall
keep
with
you
,
that
how
troublesome
soever
I
might
prove
to
your
bo●k
,
I
would
not
be
so
to
your
budget
or
vineyard
(
Epist.
ult.
post
.
Dedicat.
)
it
might
upon
this
occasion
be
debated
,
what
liberty
ought
or
ought
not
to
be
allowed
to
men
in
the
Ministry
,
abusing
their
liberty
to
the
defamation
of
the
doctrines
of
the
Church
whereof
they
be
members
,
nay
,
Ministers
[
(p)
](A78160-e97050-b)
(p)
About
these
matters
,
who
lists
may
see
,
contra
Remonstrant
2.
p.
77.
&
inde
.
It
might
bee
somewhat
troublesome
to
your
ease
,
to
ventilate
the
question
which
J.
Bogerman
.
Annot.
●8
.
hath
in
Ecclesias
Anglicanas
adultas
,
&
tanta
veritatis
luce
collustratas
concordi
hactenus
veritatis
prosessionē
nobiles
&
exemplo
aliis
praelucentes
,
post
tātos
pro
veri●ate
labores
publica
authoritate
&
quidem
neglecta
synodi
convocatione
liceat
&
expediat
introducere
,
sive
in
iis
stabilire
probare
●ut
ferre
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
pastoribus
&
doctoribus
qui
populum
&
juventutem
pro
virili
seducunt
,
orthodoxiam
palam
impugnant
plerique
etiam
blasphemant
,
&
de
graviorum
insuper
errorum
,
occultatione
apud
quàm
plurimos
sunt
suspecti
nec
cessabunt
nisi
(
obstante
lege
)
novis
discipulis
sententiam
suam
ad
ministerium
posteritatis
transmittere
:
Sed
M.
D.
T.
P.
nec
in
ventilatione
,
vel
in
decisione
hujus
quaestionis
ero
tibi
ulterior
,
h●c
qu●dem
vice
molestus
.
?
But
because
for
the
present
I
know
no
regular
Ecclesiast●call
Authority
,
before
whom
I
list
to
debate
or
determine
this
Question
:
Nay
,
though
I
thinke
both
you
and
I
be
certeine
,
that
you
did
but
jeere
when
you
talkt
of
Ministers
authority
to
make
you
pardonably
erroneous
,
I
will
wholly
wave
this
debate
,
and
speak
but
very
few
words
more
to
you
of
my
own
,
viz.
That
because
I
know
how
much
you
do
reverence
Episcopall
authority
,
and
how
highly
you
pretend
to
be
an
obedient
sonne
of
the
Church
of
England
,
p.
4.
I
shall
beseech
you
,
and
if
it
please
you
upon
your
bended
knees
,
to
hearken
and
say
,
Amen
,
to
a
most
pious
,
learned
,
Fatherly
,
Episcopall
,
and
as
it
were
Canonicall
admonition
of
the
Right
Reverend
Father
in
God
,
George
,
once
Lord
Bishop
of
Chichester
,
directed
to
Mr
M●ntague
,
then
but
a
Presbyter
,
and
now
as
fit
for
Mr
T.
P.
For
the
speeding
of
which
to
the
good
of
your
soul
,
and
the
edification
of
the
Church
of
England
,
I
will
but
cry
grace
,
grace
,
to
the
fatherly
counsell
given
you
[
(q)
](A78160-e97280-b)
(q)
Minte●
in
melius
mutare
non
levitas
est
sed
●irtus
,
Amb●os
.
in
Psal.
119.
,
and
so
I
conclude
my
whole
book
with
an
Amen
fiat
.
è
Musaeo
Brocholensi
,
Sept.
26.
1655.
The
Admonition
is
extant
in
Bp
Carletons
Examination
,
&c.
p.
44
,
45.
&c.
IF
Saint
Peter
was
called
in
consideration
and
respect
of
these
things
,
then
was
that
grace
of
his
calling
given
in
consideration
and
respect
of
these
things
,
and
so
gratia
datur
secundum
merita
,
whether
wee
translate
according
to
merits
,
or
in
respect
and
consideration
of
merits
,
all
is
one
,
I
stand
not
upon
any
curiosity
of
words
,
there
is
no
difference
in
the
matter
,
it
followes
necessarily
,
that
this
man
teacheth
that
doctrine
,
for
which
Pelagius
was
condemned
for
an
Heretick
;
let
him
shift
this
as
he
can
:
Here
the
Author
of
the
Appeal
,
may
consider
what
wrong
hee
hath
done
to
the
Church
of
England
,
in
obtruding
for
doctrines
of
our
Church
,
the
old
rotten
heresie
of
Pelagius
;
and
let
him
also
consider
,
who
doth
now
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
trouble
and
betray
the
Church
of
England
.
We
teach
with
the
Scriptures
,
and
with
the
most
orthodox
ancient
Church
,
That
St
Peter
was
praedestinated
and
called
unto
faith
,
obedience
,
and
repentance
.
This
man
runneth
with
the
Arminians
,
into
the
depth
of
Pelagius
his
poisoned
doctrine
.
And
was
it
not
likely
that
he
should
run
this
way
,
who
being
a
private
man
,
without
authority
,
taketh
upon
him
to
impose
doctrines
upon
our
Church
,
to
change
those
that
are
received
,
and
in
place
thereof
,
to
revive
the
Pelagian
errors
,
to
beare
men
in
hand
,
that
these
are
the
Doctrines
of
our
Church
,
to
scorn
men
that
have
been
reverenced
for
their
learning
,
and
will
be
reverenced
in
the
ages
following
,
such
as
Arch-Bishop
Whitgift
,
Arch-Bishop
Hutton
,
Dr
Reynolds
,
Dr
Whitaker
,
and
the
other
Bishops
and
learned
men
that
joined
with
them
,
whom
this
man
sometimes
accounted
Calvinists
and
Puritans
,
sometimes
they
were
reputed
learned
,
as
if
himselfe
had
that
in
truth
,
which
they
did
but
seem
to
have
,
who
being
a
Priest
of
the
Church
of
England
,
accuseth
Bishops
his
superiours
,
to
be
Puritans
,
as
all
must
be
to
him
,
who
yield
not
to
his
foolish
and
erroneous
doctrines
,
who
in
this
exasperating
humour
,
careth
not
,
and
professeth
that
he
careth
not
what
any
think
,
that
pleaseth
not
this
his
humour
,
who
with
such
height
of
disdaine
,
slighteth
the
diligence
and
industry
of
his
brethren
,
gathered
at
the
Synod
of
Dort
:
Yet
they
who
were
imploied
in
that
service
,
were
authorized
by
his
Majesties
Commission
,
directed
by
his
instructions
,
and
when
they
returned
,
rendring
an
account
to
his
Majesty
of
their
imployment
,
were
most
graciously
approved
by
his
Majesty
,
onely
they
cannot
get
the
approbation
of
this
Gentleman
.
It
were
good
for
him
to
consider
these
[
(r)
](A78160-e97570-b)
(r)
For
to
you
as
to
him
,
r●s
sordida
est
trita
ac
vulgari
vi●
vivere
,
Sen.
Epist.
112.
Nihil
juvat
obvium
.
You
do
sapere
absque
commentario
in
your
Epistles
.
.
Here
is
neither
humility
nor
charity
to
be
found
,
and
therefore
not
the
spirit
of
God
:
And
what
good
can
he
do
in
Gods
Church
,
that
commeth
in
pride
,
and
a
spirit
exasperating
without
charity
and
humility
?
Sir
,
I
write
not
this
in
choler
,
nor
in
malice
to
your
person
[
(s)
](A78160-e97610-b)
(s)
Aug.
lib.
de
oper.
monachorum
,
cap.
13.
in
cognitione
cavendus
est
err●r
,
in
actione
nequitia
.
Errat
autem
quisqu●s
putat
verita●em
se
posse
cogn●scere
,
dum
adhuc
nequitid
vivat
.
This
would
be
wel
considered
by
your
selte
,
your
Lic●feldian
Amanuen●●s
,
and
some
of
that
party
,
quos
dicere
nolo
.
,
but
I
have
told
you
plainly
the
censures
of
those
men
,
with
whom
I
have
spoken
in
this
matter
,
both
of
the
higher
sort
in
the
Church
,
who
are
your
Fathers
,
and
of
the
inferiour
rank
,
who
are
your
brethren
.
I
omit
the
censure
of
the
Laity
,
I
speake
of
them
that
are
able
to
judge
of
your
spirit
;
and
because
they
have
observed
these
things
in
you
,
I
thought
the
best
service
I
could
do
you
,
was
to
let
you
know
these
things
,
that
you
may
amend
them
:
It
were
good
and
necessary
for
you
to
understand
how
you
have
been
fetched
over
by
those
cosening
companions
the
Arminians
,
who
have
plunged
you
,
with
themselves
,
into
the
depths
of
Pelagius
.
Their
end
in
devising
that
respective
decree
,
is
,
that
praedestination
should
not
bee
ruled
by
Gods
will
and
eternall
purpose
,
but
by
mans
free
will
.
And
this
is
the
end
which
you
must
embrace
,
unlesse
God
turne
your
heart
,
and
warn
you
to
avoid
those
dangerous
and
pernicious
doctrines
,
wherein
you
draw
the
yoake
with
Pelagius
.
God
make
you
to
see
your
errour
,
and
to
make
some
satisfaction
to
the
Church
of
England
,
whom
you
have
so
much
wronged
.
FINIS
.
The
Author
to
the
attentive
Reader
.
Good
Reader
,
MY
occasions
no
way
suffering
me
at
London
to
attend
the
presse
,
you
cannot
greatly
wonder
at
the
multiplication
of
Erra●a's
.
The
truth
is
,
my
hand
at
best
being
but
a
scrawling
one
,
mislead
some
of
my
transcribers
to
mistake
both
my
words
,
and
the
sence
of
them
;
when
as
yet
they
neither
in
margin
or
text
,
left
me
space
enough
fairly
to
amend
their
escapes
,
which
occasioned
difficulty
to
the
overseers
of
the
Press
.
For
my
part
,
I
shall
but
desire
the
usuall
favour
of
a
pardon
,
for
all
meer
literall
oversights
of
points
and
stops
,
that
with
me
you
would
be
pleased
,
1.
To
observe
,
that
divers
times
the
numerall
letters
referring
to
the
severall
answers
of
Mr
T.
P's
text
,
have
been
omitted
or
confounded
.
2.
That
his
text
hath
not
alwaies
,
as
it
ought
to
have
been
,
been
expressed
in
the
distinguishing
Character
,
or
per
un●inos
in
margine
,
nor
the
pages
rightly
quoted
.
3.
That
most
of
the
following
Errata's
noted
by
me
,
must
,
before
your
reading
,
be
amended
,
that
I
may
neither
do
wrong
to
any
Readers
,
or
receive
it
from
them
.
Vale.
PAge
1.
l.
17.
these
words
[
●or
the
private
use
of
a
friend
]
are
Mr
T.
P's
p.
3.
l.
25.
r.
East
.
mar
.
l.
7.
r.
of
false
brethren
.
p.
4.
l.
19.
r.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
p
7.
l.
17.
r.
Herni●
.
l.
2.
in
mar
.
r.
Epist.
secunda
ante
publicationem
.
l.
23.
for
Mr
,
r.
my
▪
and
l.
28
r.
Hesostratus
.
p.
9.
mar
.
r.
Epist.
prima
ante
publicationem
.
p.
10.
l.
28.
r.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
p.
11.
●
.
31.
r.
vel
nenio
.
p.
14.
these
words
in
the
mar
.
[
nostra
damu●
,
&c.
]
should
be
s●t
against
the
beginning
of
Section
4.
p.
15.
l.
16
r.
as
fitting
,
&c.
p.
16.
l.
44.
r.
j
am
peristi
.
p.
18.
l.
8.
in
mar
.
r.
Bogerman
.
p.
19.
l.
26.
r.
Overall
.
p.
24.
l.
8.
dele
[
for
the
opinions
of
the
Molinists
.
]
p.
26.
l.
1.
r.
of
which
▪
p.
30.
l.
21.
Za●h.
6.
1.
p.
32.
l.
16.
r.
that
you
are
a
Witch
,
or
a
Beare
,
Epist.
3.
p.
33.
l.
20.
all
these
words
,
[
others
unhappily
,
&c.
unto
27.
Rock
▪
&c.
]
are
not
inserted
in
their
proper
place
.
p
▪
34.
l.
37.
r.
&
lapsis
,
p.
37.
l.
22.
mar
.
r.
omni
genere
elationis
.
p.
44.
l.
9.
mar
.
expunge
the
words
in
the
Parenthesis
.
Sect.
6.
l.
7.
mar
.
r.
cibi
.
p.
46.
l.
11.
r.
m●ridianum
.
p.
55.
l.
15.
r.
as
.
p.
56.
l.
15.
for
Gods
hand
,
r.
your
hand
,
and
l.
12.
marg.
r.
cui
and
14.
r.
re●ectionem
.
p.
57.
l.
7.
mar
.
r.
quo
fine
essent
.
and
l.
11.
r.
beternaliter
.
and
12.
r.
Holco●
.
p.
60.
l.
35
▪
for
your
,
r.
for
first
.
Sect.
12.
l.
32.
r.
operari
Deum
in
cordibus
.
p.
73.
l.
31.
after
Ministers
there
should
be
a
f●ll
point
,
and
a
new
Section
.
vid.
Sect
9.
p.
12.
13.
p.
75.
l.
30.
the
two
lines
of
English
put
in
the
marginall
notes
.
And
thus
according
,
&c
▪
should
be
read
,
p.
76.
l.
34.
before
those
words
,
a
thing
▪
&c.
p.
76.
l.
20.
after
to
doe
,
r.
or
not
to
be
left
undone
without
sin
.
p.
79
l.
16.
this
[
Ad
Sect.
10.
p.
13.
]
should
begin
a
new
Section
.
p.
80.
l.
14.
r.
worst
of
sinnes
.
p.
82.
l.
20.
r.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
p.
86.
l.
2.
r.
persevered
.
p.
87.
l.
23.
r.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
p.
93.
l.
35.
r.
ante
leves
▪
&c.
p.
95
l.
penult.
r.
ungue●
.
p.
101.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
p.
103.
l.
penult.
for
force
,
r.
far
.
p.
108.
l.
30.
after
the
merits
of
Christ
,
r.
these
words
,
and
uncomfortable
to
Christian
souls
,
and
passe
them
over
,
l.
34.
and
35.
p.
124.
l.
20.
r.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
p.
130.
mar
.
l.
5.
r.
dissertation
.
l.
19.
mar
.
r.
Quaest.
for
de
vast
.
p.
131.
mar
.
l.
13.
r.
quae
a
te
.
l.
14
▪
ibid.
r.
suscipiant
.
p.
146.
l.
16.
r.
Ergo
,
none
,
&c.
p.
150
l.
22.
r.
A●debetier
,
for
,
and
besides
.
p.
153.
l.
16.
r.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
p.
154.
mar
.
l.
16.
r.
hoc
semper
,
&c.
p.
163
▪
l.
12.
r.
remotam
cadendi
,
and
l.
24.
d.
cadendi
.
p.
165.
l.
23.
for
.
we
,
r.
you
▪
p.
171.
l.
16.
for
damnation
,
r.
denuntiation
.
p.
172.
l.
4.
r.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
p
▪
176.
l.
10.
passe
over
all
the
words
in
the
five
or
six
lines
after
indulgences
,
unto
those
words
,
onely
I
finde
Jo●
.
Sleydan
,
&c.
and
l.
22.
r.
Jubilaeum
.
p.
177.
l.
6.
after
grant
,
&c.
read
thus
:
They
know
of
no
such
matter
,
who
pitch
upon
massa
corrupta
in
reference
to
men
onely
,
and
not
in
reference
to
Angels
,
the
Scriptures
,
&c.
p.
178.
l.
25.
mar
for
qui●
,
r.
quae
▪
p.
181.
l.
1.
r.
Act.
1.
l.
34.
r.
extra
sacrificis
.
p.
195.
l.
9.
r.
Atheologicall
▪
p.
202.
for
shent
,
r.
sent.
p.
213.
mar
.
l.
8.
for
glow
,
r.
allow
.
p.
218.
l.
4
▪
praeli
.
l.
21.
for
esteem
,
r.
essence
.
l.
34.
r.
formall
for
former
.
p.
219.
l.
29.
d.
words
.
p.
221.
l.
29.
for
giving
.
r.
going
and
l.
p●nult
▪
for
preferring
▪
r.
preserving
.
p.
226.
l.
13.
r.
vara
.
p.
228.
l.
12.
r.
consequentia
.
p.
232.
l.
2.
post
publicat
.
and
l.
13.
r.
onely
,
for
that
▪
and
mar
.
l.
8.
r.
●n
eccle●ia
,
&c.
and
l.
32
▪
r.
sed
●ni
D.
T.
P.