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 Armiman Dodlrines 
 
 Condemned by the 
 
 HOLY SCRIPTURES, 
 
 By Many of the 
 
 Ancient Fathers , 
 
 By the Church of England^ 
 
 Arid even by the 
 
 Suffrage of Right Reafon. 
 
 In Anfvver to the Rev^. Daniel Whithy, D. D. 
 Chantor of the Cathedral-Church oiSarum. 
 
 Together with an Anfwer to hisFourDifcourfer. 
 
 To which is added an Appendix , refleding 
 on Mr. Light fojuis Laft Pamphlet. 
 
 By^OHN ET>IVART>S, D. D. 
 
 LONDON: 
 
 Printed for J o h N W Y A T , at the Rofe 
 in St. Fauts Church-Yard. 1711. 
 
THE 
 
 PREFACE 
 
 WHE N Ifirfi entred on this Work ; that isy To 
 take notice of the mifchievous Progrejs of the 
 Arminian Doclrines among us , I forefav/ 
 what Ufage I jiiould meet Tvlth ; and accordingly I now 
 find my felf and my Writings expofed to the Licentious 
 Tongues and Tens of many of our Clergy. 7hey are 
 frighted out of their Wits vjith Calvin'^ Gbofi : They ar3 
 ivonder fully diforderd and enraged, becaufe they fee fome of 
 his Do(5lrines revived andrejlored, though they be the ve- 
 ry fame that our own excellent Church teaches us. The 
 Vindication of thefe diff leafing Truths hath procured me, 
 among fever al others, one Adverfary in the Church of Sa- 
 rum ; that is. The Reverend Dr. Daniel Whitby, alias 
 Whitbie, as he writes himfelf at * another time, for he is 
 not fully fettled as to his Name ; and fo we may conceive 
 fome hopes that, as he alters hu Name , fo he may in time 
 change his Opinions. And feeing he fubmitted to a publick 
 Recantation of one t of his Book f_, we may expeH that. 
 
 " In the Title-Page of hit Book, entitled, [ The Certainty of the 
 Chriftian Faith, &c. ] and in the Epiftle before it. 
 t The Protejlam Reconciler. 
 
 A 2 he 
 
ii PREFACE. 
 
 he will RetraB this other , the rather hecaufe he may fiew> 
 his Love of Truth in this latter ^ whereas he jlnyved only 
 his Cowardife in the former. 
 
 It is ohfervable, that after he had renounced his Prote- 
 ftant Reconciler he retraced apace , and abandon d his 
 former Judgment about all the Five Points , and fever al 
 Others. He * tells us that he hath changed his Opinion 
 about the Number of the Paffovers during the time of 
 our Saviour's Minifry ; He held them to be Four, but 
 now they are Five, and perhaps in his next Book they will 
 he but Three. He calls to his Reader, in his Additional 
 Annotations to blot out fome of his former Anno- 
 tations. He apprehended Dr. Mills'j intended Performance 
 to he very valuable^ and applauded his Exad Judg- 
 ment and great Variety of Learning, as we fee in his 
 Preface to his Flrfi Volume of Annotations ; but after^ 
 wards in his Examen Var. Lect. D. Millii, he dlfpa- 
 rages that very Undertaking, and charges the Author with 
 Negligence and Ignorance and wilful Perverting of 
 the Bible. Thus jlippery and variable ts Dr. Whitbyj, 
 he is carried about with every Wind that bloii's in his 
 unfettled Head. This Chantor is always ready and pre- 
 fared to Jing a "^tw Song , to the Tune 0/ Ecebolius 
 the Turncoat. The Cathedral Church of Salisbury hatk 
 heen Famous for its lofty Spire ; but now it is much more 
 noted for this Weathercock which belongs to it. One tells 
 us that the Dr. refufed the Deanry of Sarum , becaufe he 
 could not with a good Confcience fubfcribe to the Article of 
 Original'^ Sin: And yet afterwards he very warmly courted 
 this Preferment • as much as to fay he had chan^d his O- 
 pinion ; or if he fill retain d it, then it appears what an 
 Amphibious and Trimming Confcience he hath. No 
 Man knows where to have him, if Ecclefiafiical Prefer- 
 
 jinnotatiens en 17 John, 
 t Pierc. Vindi.c. F. D. p. 19^, 
 
 pjcnt^ 
 
PREFACE. 
 
 Ill 
 
 ntent , or Secular Interefi be his Loai-fiar. He wlU , 
 like a true Switzer , go over to that Jide which fajs befi 
 and rnofi. Hovje'ver, this leagues us not without fame 
 Hope (as was [aid before) that he will think of altering 
 his Min^ again , and receding from his Heterodox and 
 Dangerous Opinions. 
 
 And indeed he hath broached as many of this fort as 
 any one Man of this Age hath done. I will mention fome 
 of them. He hath the Confidence to afjert in his Freface 
 to the Epifile to the Galatians^ that in all the Scripture 
 of the New Teftament there is not to be found one 
 Exhortation to any Chriftian to believe in Chrift, 
 or to ciA Faith on^hrilt : And be ridicules all thofe 
 Preachers who are fo zealous in their Sermons to 
 exhort Chriftians to believe in Chrift. He tell us 
 that believing in ChriH concerns only unconverted Jews 
 and Heathens, and not a Chrifiian Man ; that when 
 Teafons have once believed, 'tis not required of them in 
 any place in the Apofiolical and Evangelical Writings, that 
 they jhould afterwards aB Faith on Chrifi. Which wild 
 Opinion of the Dr. is confuted by all thefe following Texts, 
 which have refpeB to Chriftians, and not to Unconverted 
 Terfcns : 14. John 14. Believe in God ; believe alfo 
 in me : Which words the Dr. himfelf * owns he takes in 
 the Imperative Mood, and they were fpoken and direBed to 
 Chrifi's Difciples, and not to Pagans. The Apostles Paul 
 and Barnabas exhorted the Difciples ( thofe that- 
 were convtrted to Chrifiianity)to continue in the faith, 
 14. A(5ts 22. and that was the Faith in Chrifi. In a. 
 Rom. 24. If we believe in him that raifed up Jefus 
 from the Dead, it is implied, that Faith in Chrjl is re- 
 quired of Chriftians, as we gather from the Apofihs we. 
 VAen the Apo file had faid, ^. Rom. i, 2. Being juftifi- 
 ed by faith, we have peace with God, through our 
 
 Jnnotat. Qv the Place. 
 
 Lord 
 
iv PREFACE. 
 
 Lord Jefus Ghrift, he immediately adds. By whom aU 
 fo we have accefs by Faith into this Grace wherein 
 we fland : Which is a clear Confutation of the Dr.'sfond 
 Conceit ^ for the A^ofile tells the belie'ving Romans, that 
 *»■ they were jufiified by Faith in Chrift Jefus, fo no7i> Jlill 
 they are continued in that excellent State by the Exertment 
 of the fame faith. In whom ( that is, in Chrifi Jefus 
 our Lord) we have boldnefs and accefs with confi- 
 dence by the Faith of him, faith the Afofk^ ;. Eph. 
 12. As much as to fay , We who are confirmed Chrifii- 
 ans are fure of Audience and Acceptance with God ; and 
 this 'vap Vri'uilege we ha've thrch our whole Lives by the 
 Faith of him, that is, Faith in Chrifi Jefus our Lord, 
 mention d in the immediately foregoing Verfe. In the Name 
 of all the true Chrifiians of the Church of Conrith, the 
 Apfile faith, We having the fame Spirit of Faith {as 
 David bad) according as it is written, I believed, ancl 
 therefore have I fpokeri; wealfo beiieve,and therefore 
 fpeak, 2 Cor. 4. i;. We now, as well as at firfi, be- 
 lie've and truft in Chrifi Jefus , and particularly with 
 reffecl to his glorious Refurred:ion , which is the ^reat 
 Support cf the Chrifiian Faith, of which the next Verfe 
 fpeaks. "Thus whilfi thefe Texts fiand in our Bibles, it ts 
 in vain to talk as the Dr. doth, and tell the World that 
 Chrifiians are not obliged to believe in Jefus Chrifi. 
 
 . There are fever al other Texts yet behind, as 2. Gal. 20. 
 The life which I now live in the flefh, faith the fame 
 Apoftle, I live by the faith of the Son of God, who 
 loved me, and gave himfelf for me. In which words 
 a perpetual Exercife of Faith in Chrifi is commended to us 
 hy the Afo filers Example, As long as we live in the fiefij ; 
 that is, as long as we are in thefe frail Bodies, we are ob- 
 liged to aB Faith on Chrifi, for this is the Spiritual Life 
 of evtry true Chrifiian. The Ephefians are exhorted to 
 take the fhield of faith • 6. Eph. 6. that Faith where^ 
 with they fhall be able to quench all the fiery darti 
 of the wicked ; that ts, the Dcvii : Andthfscan be Ho 
 
 other 
 
PREFACE. V 
 
 -Other than Faith in Chrifi Jeftts : And this is that Tiece 
 of Armour v^hich all Chriflian Soldiers are to make ufe of 
 thro their whole Lives. Again, there is this Exhortation- 
 in I Thef. f. 8. Let us who are of the day be fober, 
 putting on the breaft-plate of. Faith : Which ts cer^ 
 tainly f^oken of Faith in Chrifi , becaufe *tis joi7id x^itb 
 the hope of falvation in the fame Verfe, and v-lth ob- 
 taining falvation by our Lord Jefus Chrift in the 
 next Verfe. The Philippians furtherence and joy of 
 faith, 2. Vhil. 29. pro'ues the 'very thi^tg we are now uf- 
 on ; for this Joy and this Faith are abundant in Jefus 
 Chrift, as the next Verfe informs us. In the Epifile to 
 Philemon, 'verfe <^. the Afoftle doth not mention the Faith 
 :which Philemon had, hut what he now hath, when he 
 is a confirmed Chrifiian, Hearing of thy faith which 
 thou haft towards the Lord Jefus. That is a flain 
 Exhortation which we meet with in 10. Heb. 21, 22. 
 Having an High-Prieft over the houfe of God, lee 
 us draw near with a true heart, in full affurance of 
 Faith, in a firm and fiedfafi Reliance en the Merits of our 
 High-Vriefi Chrifi Jefus. And what plainer Text can 
 ti>e defire than 1 John %. 1%. This is his command- 
 ment, that we fhould believe on the Name of his 
 Son Jefus Chrift. That we who are efiablifio'd Chrifii- 
 ansy fiwuld fiill aB Faith on our Sa'viour and Redeemer, 
 Lafilyy thoje Words in 1 John 5". i;. That ye may be- 
 lieve on the Name of the Son of God, are fpoken to 
 Believers • for St. John in the former fart of the Verfe 
 faith, Thefe things have I written uoto you that be- 
 lieve on the Name of the Son of God. 
 
 Thus I have Prefentedthe Reader with a fujficient Num- 
 her of Texts, Jome whereof necefiarilj imply an Exhorta- 
 tion to thofe that are Chrifiians to believe in Chrifi, and 
 others plainly exfrefs it, as plainly as 'tis pqjfible. And 
 ^ow let us ^ear what the Dr. faith to me ; He tills me 
 * that 
 
vi PREFACE. 
 
 that * if I can fhew one Text that contains an Ex- 
 hortation to thofe who are already Chriftans^ to 
 •believe in Chrift, he promifes (^he faith) to renounce 
 his Affertion publickly. J a f peal to the Reader whe- 
 ther I may not jttfiy claim the Performance of the Dr.'s 
 Tromife^ and Tvhether^ if he doth not perform it , he may 
 not be chared "with Difijonefiy and Faithlefsnefs, But I be- 
 lieve the Reader vjHI fcarcely expeB any other from him, 
 when 1 have told him how obFtinate and peremptory he is : 
 For he is fo far from Relenting, that he hath the Face to fay ^ 
 that hlsforefaid f Affertion is as certain and demon- 
 ilrable as any Propofition in the Book of Euclid, 
 J\nd having mention d Euclid, he is infpired with a Ma- 
 thematick Spirit, and comes iifith his Definition and Po- 
 ilulatum thus, A Chriftian (faith he) is one that be- 
 lieves in Chrift ; nor can he ceafe to do fo vv'hilft he 
 is a Chriftian. This is his Definition : Then heproceeds. 
 It can't be confiftent with the Wifdom of the Holy 
 Ghoft, or of the Holy Scripture, to exhort any 
 Chriftian to do what he knows every Chriftian muft 
 do, and cannot but chufe to do. That he faith is his 
 Poftulatum. And then he concludes , Ergo , it can't 
 be confiftent with the Wifdom of the Holy Ghoft, 
 to exhort any Chriftian to believe in Chrift. 
 
 Not to mention how falfe and groundlefs his Poftula- 
 tum isy but to go en with him in his own way. If he 
 thinks this to be true Mathematic Arguing, then I argue 
 thus, A Chriftian is one that repents of his Sinsy 
 nor can he ceafe to do fo whilft he is a Chriftian. 
 But it can't be confiftent with the Wifdom of the 
 Holy Ghoft, or of the Holy Scripture, to exhort 
 any Chriftian to do what he knows every Chrifti- 
 an muft do , and can't chufe to do. Ergo, It can't 
 
 * Additional Annotaf. p. 98, 
 t Additional Annotat. p. $3. 
 
 u 
 
P R E E A C E. vU 
 
 be confiftent with the Wifdom of the Holy Ghoft 
 to exhort any Chriftian to repent of his Sins. Tet 
 J find the Dr. and bis Brethren in their Sermons calling up- 
 on their Auditors to repent of their Sins ; and Ifufpofe 
 they tlMught they ffoke to Ghriftians. And the Apofiles 
 in their Epiftles frec^uently exhort Offenders , e'ven in the 
 Chriftian Churches they wrote to, to abandon their former 
 evil Ways, which is the fame with Repenting. 5f. Paul 
 tells the Chriftian Corinthians, that he rejoyced that 
 they forrowed to Repentance , 2 Cor. 7. 9. When 
 he faith, he fhall bewail many which have finn'd al- 
 ready, and have not repented , 2 Cor. 12. 21. it ts 
 necejfarily implied that he would he willing to exhort thefe 
 offenders in the Church of Corinth to Repent. The 
 Ad'vice to the Chriftian Church o/Ephefus, is. Remem- 
 ber from whence thou art fallen , and Repent, 2. 
 Rev. 7. And to the Church of T?&rga.mus, Repent, 'v. 
 16. And to the Church o/Laodicea, Be zealous there- 
 fore and repent, 5. Rev. 19. And ^ /or believing, 
 I have before fully and amply proved that that ts required of 
 thofe who are already Ghriftians. So the Dr. comes off 
 very ill with his Definition and Poftulatum ; for *tis 
 retorted upon him with that Force of Truth which he can 
 never he able to reply to. In the mean time fee what a 
 ftrange Mathematic Divine v^e have got , who will 
 demonftrate that asfoon as we come to he Chriftians, 
 we muft neither believe in Chrift, nor (^according to his 
 way of arguing) repent of our Sins ; we muft not ex- 
 ert any Ath of Faith, or of the other Evangelical Grace. 
 Who could imagine that fuch Thoughts or Language could 
 come from a Chriftian Divine, and a Divine of the Church 
 of England ? 
 
 I will proceed to other Particulars, and fl)ew that he is 
 fo hold and rude with the Church of England , that one 
 would not take him to he her Son, or her to be his Mother. 
 
 a IJe 
 
viii P R E F A C E. 
 
 Be flatly denies "^ the DcBrine of Original Sin, an^^ 
 therein direcily o^pofes the Ninth Article of the Church of 
 England^ iphich faith, r/>^f Original Sin is the Fault 
 and Corruption of the Nature of every Man that 
 n?turally is engender'd of the Offspring of Adam, 
 whereby Man is very far gone from original Righ- 
 teoufnefsj and is inclined to evil , fo that the Flefli 
 lufteth againft the Spirit ; and therefore in every 
 Perfon born into the World, it deferveth God's 
 Wrath and Damnation. 
 
 He holds t the Salvation of Heathens, and all that 
 are out of the Chriftian Church ; -which our Church 
 condemns as falfe Doclrine in her j:^th Article, jvhere ^^e 
 faith, Works done before the Grace of Chrift and 
 the Infpiration of his Spirit, are not pleafant to 
 God, for as much as they fpring not of Faith in Je- 
 fus Chrift. And again 'very peremptorily in the iSth 
 Article, Thev are to be had accurfed that prefume 
 to fay , that every Man fball be faved by the Law 
 or Sed which he profeffeth , fo that he be diligent 
 to frame his Life according to that Law , and the. 
 Light of Nature. For Holy Scripture doth fet 
 out unto us only the Name of Jefus Chrift whereby 
 Men muft be fived. In the Homily of Jufiification 
 there are theje Words , Without Faith all that is done 
 of us is but dead before God, although the whole 
 Work feem never fo gay and glorious. In the Homi- 
 ly of Good Works, Parti, it I: largely in fifed upon, that 
 the Works of Heathens are not good Works. To 
 maintain the contrary he jvretchedly perverts fe'veral Texts 
 of Scripture ; hut more particularly that , % John 6. 
 That which is born of the fiefh is fledi -, from which 
 Words he faith, /V can't be inferred that Man in his 
 Natural State can do nothing but what is Carnal , 
 
 * Annotat. on j. Rom. and his Preface ro his Difcouffc of 
 the J Points. 
 ' f Anfvver to Three Objeftions. Chap. 2. 
 
 ( ^ - and 
 
PREFACE. ix 
 
 and therefore Sinful, and only can begin to do 
 what is truly Good when he is born again of the 
 Spirit : But he affro'ves of Tolet'j Ex-pojition, that to 
 be born of the Flefh is meant only of that Natural 
 Generation by which a Man is born into the World. 
 He is fo pleased with this groundkfs Conceit that he mentis 
 ons it not only in his Annotations on the Place, hut in his 
 Difcourfe of thQ Freedom of Man's Will, p. :;;o. 
 ovhereiis Tve are plainly direBedfrom the Context, to under- 
 hand this place concermng the Corrupt and Unregene-- 
 rate Nature of Man ; and all the fober and learned Ex- 
 toftors on this Text agree in this Interpretation. 
 
 In his Preface to the Epifile to the Galatians he confi- 
 dently averrs, that the applying of Chrilt's Merits, 
 and apprehending, relying or laying hold on him 
 for Salvation, is an unfcriptural Notion. 
 ■ In his Additional Annotations, p. 6^, &'c. he vlli^ 
 fits the Re'verend BipJOp BeveridgC for afjerting the Pro^- 
 tefiant Notion of Juftiftcation ; namely, by the Imputa- 
 tion of Chrif's Right eoufnefs. 
 
 He bath ^KTvd himfelf fo far Ci-vil to the Church of 
 Rome, as to clear her and the Papal Power and Hie- 
 rarchy from being Antichrift , in his Annotations on 2' 
 ThefT. 2. although all the Protefants in the Reformed 
 Chnrches Abroad, and our own Church in her Homilies^ 
 and our Learncdejl Writers in their Sermons and Difcour- 
 fes, have gi'ven another Expofition of that Chapter , and 
 have applied it to the Papacy. 
 
 In his Annotations on 2 Pet. 6,t^, 7. and on the Epi- 
 ftle of Jude 'V. 7. he holds that there is no Hell , and 
 that neither Devils, nor the Souls of the Wicked who are 
 deceased are in Hell, or are punijli'd there j and how indeed 
 can theywhefi there is no juch Place ? 
 
 in his Annotations on 2 Cor. f . i, 8. he lets us know 
 that it is his Perfwafion that there is no Heaven where 
 the Souls of the Righteous are at prefent. A very hopeful 
 Di^vine^ that -believes neither Heaven nor Hell ! As before 
 
X PREFACE. 
 
 ive objer'vedy that he requires neither Faith nor Repen- 
 tance in a Chrifiian. Certainly the late Managers in 
 Weftminfter-Hall might have produced the Dr.^s Books 
 Tvith equal Reafcn, that they expofed thofe which contained 
 Impiety and Profanenefs in them. 
 
 He hath the Front to contradid: the exprefs Words of 
 Scripture^ as might hejluwedin a va(t Number of Texts : 
 I will content my jelf with Two or Three. The Words in 
 I. Luke 44. are thefe. The babe leaped in my womb 
 for joy ; but Dr. Whitby /^if^, there\was no fuch thing. 
 There is not any Infant in the Womb, faith he, ca- 
 pable of any Joy, as having no Apprehenfions of 
 Good to be enjoyed, or Evil to be avoided , and fo 
 he cannot be capable of that Joy, which refults on- 
 ly from thefe Apprehenfions. The Holy Woman faid 
 the Child leafd in her Womb for Joy, the Dr. faith it did 
 not, and it is impoffible there could be any fuch thing. 
 If he had confider'd ( as one would think he fhould) that 
 this was an Extraordinary Cafe , the Angel halving fore- 
 told, that this Child fhould be filled with the Holy 
 Ghoft from his Mother's Womb, i.Lukei^.this furely 
 mufi ha've cured his Infidelity. But we fee that he is "void 
 of all Confideration when he hath a mind to oppofe a plain 
 Text of Scripture. 
 
 See this in another Infiance : It is the Apoftle s DoEtrine 
 that we are by nature children of wrath, 2 Eph, 
 ^. as being the Offspring of Human Nature lapfed : But 
 the Dr. dire^ly denies this, and in hts Preface to his Dif- 
 courfe of the Five Points, he faith, we do not become 
 Sinners by our Birth : It is not our Nature that is 
 the Root of Wickednefs. Doth not the Dr. endeavour 
 to render the Scripture Ridiculous, as 7PeU as Falfe, by fuch 
 an Affertion^ The Afo file faith. By one man's difo- 
 bedience many are made Sinners, f. i?tfw. 19. And 
 he had [aid before , By one man fin entred into the 
 world, and death by fin, and fo death pafs'd on all 
 men, for that all have finn'd, v. 12. But Dr, Whit- 
 by 
 
PREFACE. xi 
 
 by exfrejly denys this in his Additional AnnotationSy p. 86. 
 It cannot be truly affirmed, faith he, that we all fin 
 in Adanf, and by his Difobedience were made Sin- 
 ners. The Biijinefi is come to thts Ijfue , St. Paul had 
 (aid that we are made Sinners by one Mans Difobedience ; 
 But thts was not truly affirmed by St. Paul, faith the 
 chanter of the Church of Sarum. Now^ -whether this be 
 to Interpret, or to Contradid Scripture , let any Ratio- 
 nal Man judge. 
 
 In fe'veral other ReffeBs Dr. Whitby hath difiinguijh^d 
 himfelf by his firange and extra-vagant Notions and Op~ 
 nionSy and by endeavouring to pervert the received Do' 
 Brines of our Chrifiian Faith, In vain have our Pulpits 
 and our Frejfes been roaring againfi Atheifin and Deifhl 
 thefe Twenty Tears and upward , when at the fame time 
 the Dr. and fome of his Brethren have printed and preached 
 up thofe DoBrines which encourage the Deifis and Atheijls 
 of this Generationy and firengthen the Hands of the hid 
 Sceptics of this Age ; Yea , by difparaglng the Scriptures ^ 
 and lejfening the Authority of them, by their Mifreprefen- 
 tation of the Senfe of thofe Sacred Writings, they not only 
 gratify the Terfons before-mentioned , but thofe of the 
 Church of Rome, who have mean Thoughts of the BibUy 
 and are wont to cry out of its ImperfeBion and Obfcurity^ 
 It cant but be taken notice of, that the Dr. is fo in love 
 with his Annotatorfhip , that he hath lately publifli'd 
 fome Scraps and Shreds to be added to what he formerly 
 prefented the World with : And here, as well as in the for- 
 mer Verformance, he hath by his Variety of GlolTes and 
 Scholia'.f, and the Difcrepancy of them , by his pro- 
 pounding of fundry unfafe Expofitions, by his Retrac- 
 ing of fome of his former Interpretations , by his Senfe s 
 that contradid themfelves, he hath, J fay , by thefe ill 
 TraBices endeavour d to jhake the Credit of the Holy Scri- 
 ptures, and the chief Truths contain d in them. And if 
 any Man obferves how he lays hold on all Places to ajjert 
 the Arminiaa VoBrims , he will be perfnaded that the 
 
 fliain 
 
xii PREFACE. 
 
 main Defign of his Three Volumes 0/ Annotations -wen 
 
 to d'ifiort and wrefi the Scripture, in order to the main- 
 taining ofthefe Points. Elfe it ts impojjible he jhould have 
 had the Confidence to fetch in fuch a -vafi; I<[umher of 
 Texts : Thefe is fcarcely one Chapter , hut he hath made 
 life of fame part of it to his purpofsy and fometimes ovhok 
 Chapters are prefs'd into the Service. 
 
 It is remarkable that he hath done a great deal of Mif- 
 chief ivith his Greek Commentators ;for •whatever 
 was ignorant Ij fa id by them , -whatever 7vas imprudently 
 and racily borrowed by them from the fr indoles of Pagan 
 Philofophy ( in juhich mjft of them -were bred up ) and 
 what was faid by them only in way of Surmife and Con- 
 jeclure, and fometimes in the way of AUuJion, he lays 
 hold upon it, and fiujfs his Annotations with it. Indeed 
 any Man may obferve , that he hath all along in his Wri- 
 tings weeded the Fathers for Sayings and Expreffions 
 that he thought favour d hisOpinions. Iflamnotmifiaken, 
 he had better have let this Expounding a7id Paraphra- 
 fmg Trade alone, for it can't efcape the Obfervation of 
 Judicious and Knowing Readers, that where he hath any 
 thing confiderable, he is a Plagiary ; and where there is 
 any thing of his own, he is very Fallacious and 7ricking, 
 and plays the Sophifier, and perverts the Wofds of the Scri- 
 pture to ferve his Humour. It is true , he is a great 
 Pains-taker, and may he faid to flave at the Work of 
 Book-making : But the Labour confills chiefly in Tran- 
 fcribing and in Repetitions. Of this latter the In- 
 fiances are almofi innumerable : Whole Pages in his An- 
 notations, and in his other Writings, are twice, yea thrieey 
 and even four times over repeated , as the obferving Rea" 
 der will find : So that he is a double Plagiary^ he fieals 
 not only from otlfers, but from himfelf Tea, he is in 
 love with the Repetition of the lame Phrafe , as to in* 
 fiance in that of J^rfAsu'«/ » ttd^Vw , which he applies ' in 
 his Annotations on i Phil. i. to Bifiiop Pearfon , in his 
 Additional Annotations to Mr. Whifton'^ a?U in another 
 • Place 
 
P R E F A C E. xiii 
 
 Tlaceto Mr, Dodwell^, He Is a Man , faith he , who 
 will fay any thing y J^a^ivm V7n^7e< , to ferve his 
 Hypothefis. And be is fo delighted with this fine Phraje 
 that he brings it up whene^uer he pleafcs y and af plies it to 
 Tj.'hom he will. 
 
 Imight have taken notice of his Ungrammatical- 
 r\t% h^^ Quibbling, and his Nonfenfe, and his bor- 
 dering on Prophanenefs. Jeeringly he defires Mr. Whi- 
 fton * to be merciful to fuch blind Creatures as he 
 is. But where is the Grammar and Senfe, good Dr., in 
 making jour felf blind Creatures ? 
 
 ToH tell us, that God fiiles him felf not only the Fir ft, 
 but the Laft, Ifai. 46. 6. t Becaufe his Being lafts 
 to all Eternity. Good Sir, you jlwuld not deal in'Punns 
 when the SubjetJ is of this Nature. 
 
 That is an odd Saying for a Di'vine, * Mr. Whifion 
 hath the Glory of being the Inventor of an 
 Obfervation manifeftly falfe, and not worth a Rufh 
 were it as true as the Gofpel. And that other , *.* As 
 in two Apples_of equal goodnefs , no Reafon can 
 be given why 1 fhould chufe one rather than the 
 other ; fo neither can any Reafon be afligned, 
 why all or any Perfons are ele<fted to Salvation, ra- 
 ther than all or any that are not elected. Such 
 Comparifons furely arc Odious. What Savoury Notions, 
 ■i^hat precious Similitudes hath this fort of Divines got 
 into their Heads ! 
 
 That is another Decent Saying, ^^^ To fay God re- 
 quires the not Eleded to make their Calling gnd E- 
 leclion fure, and to work out their Salvation, is 
 what we call a Bull. Ag^i^h Is not that very reve- 
 
 * Additional Annotat, p. 117. 
 
 t Sermon on the Attributes, P'ol. i. p. 50. 
 
 ' Additional Annotat. p 27. 
 
 '.' Difc. concerning the Decree of Eleftion, p. 3^. 
 
 -\* Ihid p. 76. 
 
 rent" 
 
xiv PREFACE. 
 
 rentl^ expyepd, tt Is it not very ftrange that our 
 Bleffed Lord Ihould be fo much an Ignoramus as to 
 imagine, &c. What think you ? Js not the Dr. a Wri- 
 ter of a 'very Pious and CorreB Style ? , 
 
 Further 'tis to be noted , that the Dr. puts us off" with 
 any foor Snips of Philology and Criticifm ; as thus, 
 * Moderation , faith he ^ is not derived from the 
 word Medium, but from Modus, and that is from 
 the Hebrew madad, he raeafured, or middah , a Rule 
 or Meafure. Wonderfully Learned is the Man ! And fo 
 again, t fometimes the Adjedive moderate, or Ad- 
 verb moderately, hath refped to Meafures either of 
 things dry or liquid : And then it is not a Meafure 
 of things Moral, or as they are capable of being 
 Good or Evil, but as they are more or lefs , great 
 or fmall, high or low, long or fhort, or of a mid- 
 dle Nature between both • and in this Senfe a Man 
 is faid to be Moderately Learned , Wife , or 
 Rich. 
 
 WhatPlenty of Learned Nonfenfe is here, and yet "UfithaCri-r 
 ticalAir ? It is,andyet nothing in the (ingular Number -went 
 before to which we can refer it : But if he will needs re- 
 fer this to Meafures of things dry or liquid ( as we 
 fufpofe he doth) then this is his noble Meaning, that a 
 Bufhel or a Quart-pot is not the Meafure of Vertue or 
 Vice, of Good or Evil : But you may meafure Things 
 high or low, long or Jhort by them, and things of a mid-' 
 die Nature, as thefe Three Things, Riches, and Wifdom, 
 and Learning, which are betwixt long and fhort, jufi 
 in the middle of them. How the Dr. is qualified as to 
 the firft of thofe Three I cant tell , but no Man difputes 
 his Moderation as to the two latter. 
 
 it Additional Annotat, p. iii|. 
 * Ibid. p. lo^, 
 t P. no. 
 
 Tf^at 
 
P R E F A C E. *v 
 
 li^at doth the Reader think of his Words in his Addl-- 
 tioftal Annotations on 2 Cor. 5". 9 ? That the wicked 
 ihall have immortal Bodies at the Refarrediori;, I 
 no where find clearly delivered in the Holy Scri- 
 pture, tut only that the Deftrudion of their Bo- 
 dies will be everlafting. Is not this clever Senfe , that 
 the Bodies of the fFlckedjJjall not be Immortal and E'ver** 
 lafiingy but the Defiruciion of them Jhall be E'verlafiing : 
 T^heir Bodies jhall be punijQi'd for ever , tho' they [ball T2ot 
 Exift for ever. The Dr. more than once in his Writings 
 complains of his Age j and truly now we fee that he had 
 Caufc to dofoy for we find that he hath out-U'v d his Rea- 
 fony and dotingly puts upon us the moft fenfelcfs Vropofi^ 
 tions that can be thought of. 
 
 But it is his late Book concerning the Five Points that 
 I am chiefly concern d iji at prefent^ wherein he hath fignal- 
 ly contradicted the Church of England'^ received Articles y 
 dnd oppofed her mofi avowed Principles. A great part of 
 it is no other than a naufeous Repetition of what he had 
 deliver d before In his Annotations ^ as the Reader may bi 
 convinced by comparing Paragraph ivith Paragraph , and 
 even Page with Pagejometlmes. Throughout the whole 
 there Is nothing but the old Arminian Cant over and o-^ 
 ver again. Hoard, of God's Love to Mankind? f his 
 perpetual Fund and Magaz,ine : Xhere is nothing Material 
 fald by him but what Is fetched thence. He thought he 
 had Reafon to borrow lufllly from him, who, like hlmfelfy 
 was a Calvinift at firji , and afterwards revolted from 
 that Opinion. It feems he would rather be an Apoflate 
 f^^w <« Predeftinarian. ir^-t 
 
 As to this Book in general, I believe I may 'fay with 
 Truth, that there is not any one J^rgument in it which 
 was not forefeen and before-hand anjwered in my Veritas 
 Redux ; and therefore I Jhall not now be guilty of that 
 Fault which I blame in him, that is, needlefs Repetition.. 
 
 I will only take notice of a fejv Paffages in his Pre- 
 face to the whole Book , wherein the Humourfome and 
 
 b Faii" 
 
xvi PREFACE. 
 
 Fantafiick ( as well as the Heterodox ) Genius of this 
 Writer will befercei^'d. He tells us , that he was bred 
 up a Calvinift in the Uni'verfity Se-ven Years, and 
 firmly entertain'd thofe Dodrines. Surely not very 
 firmly 5 as appears from what folloivs : For he fit b he 
 •WAS JirB made a Con'uert by Reading Jo^m^ Placa:us, 
 who put him out of Conceit of the Doctrine of Original 
 Sin : And this , like the Firfi Tranfgrejfion , was the 
 Spring of all his other Diforders : This made him run 
 into all the Opinions of the Remonftrants after- 
 wards. 
 
 Tou mufi know that this Plac^us was Trofejfor at 
 Saumur , and fell into fome of the Errors of the Re- 
 monftrants , for 7vhich he was Cenfured by the Frote- 
 ftant Churches in France ; and particularly his Perni- 
 cious Notions about Original Sin , which Dr. Whitby 
 hath licked up , were condemned by the Synod at Cha- 
 rentOIl;, and by the Di-vinity-TrofejJor at Leyden. 
 This is the Man , whom our Engliifli Proteftant Dr. of 
 Divinity thought fit to make his Firft Guide , when 
 he was going to change his Principles. 
 
 The othet- Gradual Steps of his Converfion , or rather 
 Apofiafy, were thefe : 
 
 He was J he faith, confirm'd in this Oppofiion 
 etgainfi Original Sin, by a Conference which he had 
 with a Deift , who fcornfuUy rejeBed the Doctrine of 
 Imputation. And no wonder , feeing as a Deift he 
 muft as fcornfuUy reject the Scriptures, on which it is 
 founded. 
 
 Next , he faith, he held Difcourfe with a Phyfician, 
 V)ho was not able to reconcile the Ninth Chapter of the 
 Epifile^ to the Romans , with the Common Notions of 
 Mankind concerning God; and thereupon the Dr. was 
 further efiablijljcd and fettled in all the Arminian Points, 
 and gave himfelf up wholly to ?/je Deift <zW Phyfician, 
 who have ever (ince been the Directors of his Judgment 
 find Confcience in thefe Matters. Is not this Pleafant 
 
 Enter" 
 
PREFACE. xvii 
 
 Enteytainment for a Serious Reader ? Is not this 'ue^y 
 Comical from a Re'verend ProfeJJ'or of Di-vinity ? Doth 
 he not ajfign 'very Laudable Authors of the Change that is 
 in him ? 
 
 Who would take him to be in good Earnefi ? It may 
 he y we mitfi not look for any fuch thing from him : He 
 hath been a Merry Man in his time : And I remember y 
 in his * Difcourfe of Idolatry , his Anfwer to an Ob- 
 jeClion is , Ha , ha , he. This Laughter is a badL 
 Symptom. It is thought by fome, that if the Phyfician; 
 he fpeaks of had directed the Dr. to a Dofe of Helebore, 
 he had a^ed fuitahly to his Faculty , and to the DrU 
 Condition. 
 
 Thus y it is 'Very requifite to be acquainted with the 
 Difpofition and Genius of the Perfon whom we en-' 
 counter. It is good to fee what Sort of Men we ha'vz 
 to deal with ; and that hath been the Defign and Bujinefs 
 of this Preface. IVhich will he a great Help to the 
 Reader y towards his Forming a Right Afprehenjton con^ 
 cerning the Attempts of this Author, which I am now to 
 confder in the following Tapers , and conceiving my Rer- 
 formance in them ; which I here fubmit to the judgment 
 of the Intelligent and Unprejudiced. 
 
 One Word morey and I ha-ve done. I hope the Reader 
 will not be furpriz^ed , when he meets with fome Sharp- 
 nefs of Stile which I have ufed upon Occajion. That 
 jhameful Mixture and Conjunttion of Weaknefs and 
 Confidence y which I obferv^d in the Dr.'s Writings, 
 raised in me fometimes ( as it could not but do in any 
 other Terfon ) more than Ordinary Refentments : And 
 hefides y the Wtfeft of Men hath authoriz,ed us, in 
 fome Cafesy to anfwer fome Men according to their 
 folly. 
 
 r P. 171. 
 
ERRATA. 
 
 "jryAGE 5. Mitrg. line 8, r. Verifiinile ; and for in r. Cum. P. 2<5. 
 * /. J 8. /or Men r. Man. /. ult. read tho'. p. 37. /. 16. after 
 before ittferf and after. P. 39. /. 21. r. fingulorum. P. 45*. 
 Aftfrj;. /. 4. r. vires. i*. <ro. /. 8. front the bottom , r. pteferv'd. 
 /*. 51. 1.6. from the bottom, /jr them r. you. P. 69 /. 3. from 
 the bottom, /or faid r. fuch. P. 87. /. 4. i-^/ore or, m/drf tho' ge- 
 nerally they hold that it dorh, as was obferv'd before. P. 94. 
 I. II. for is r. in. P. loi. /. 2. /»r this r. the. P. no. /. id, 
 r. Arminius. P. 112. /. 5. from the bottom, fordo r. did. /. 4. 
 /rfl»i r^f bottom, for did r. do. P. I 1 3. /. 3. from the bottom, far 
 Corruptions r. Conceptions. P. 12a. /. 17. after Prelates infert 
 ■and. . P. 135". /. 9. a/^«r end bring in rohat isfaid in the Margin, 
 P. 141. /. i7./or determin'd r. foreknew. P. 153. / 10. r. pre- 
 ceptive. P. i<j2. /. 14. before is, iw/^r^ of this Englijh Expreflion. 
 P. 166. I. 14. /or Heads r. Hearts. P. 172. /. 16. after is jw/erf 
 as. p. 226. 1.-}, from the bottom, r. movens. P- 227. /. 4. r. ne- 
 ceiTario. P- 232. /. 23. r. Light- 
 Faults in the Hehrejv. 
 
 V. 170. I. y.from the bottom, r. velo. P. 171. 7. 15. r. nafha 
 MTid nephelh gnal. /. 1 7, r. gnaloth. 
 
 Faults in the Greek. 
 
 p. i^-i-^Marg: p, 6i. Marg. p. 53. /. 1 8. r, Ao^/xS". P. 157. 
 /. l8. r-A^iS. 
 
THE 
 
 ArmintanT) o^rines 
 
 CONDEMN'D, &c. 
 
 Y main Bufinefs at prefent^ is to return 
 an Anfvver to that Part of Dr. TVhir- 
 h/s late Difcourfe on the Five To'mts, 
 which he calls a Pofifcrift ; it being 
 fomething which came into his Head , by way of 
 Stiperfcctation, after he had finifh'd his Treatife. For 
 he faith ;, That after he had fent his Book to the 
 Prefs^ he met with mine ; which it feems was not 
 very Welcome to him ;, becaiife therein I had cen- 
 fur'd fome PalTages in his Annotations on the New 
 Teftament , which were the Refult of Fifteen Tears 
 Study ^ as he faith himfelf. We may well then think 
 that he was extremely Ruffl'd at this Ufage : And 
 accordingly ;, now he comes upon the Stage with 
 great Indignation^ and exerts all his Might and Vi- 
 gor in fhoring up that weak Caufe which he had 
 undertaken. To this purpofe , he makes ufe of 
 that Sleight and Cunning Craftinejs , \vhich the Apo- 
 ftle obferv'd in the Seducers of his Days , and 
 which is his Talent^ as much as it was theirs. But 
 I fhall with all Plainnefs dered his ftudied Sophi- 
 
 B ftrv. 
 
^ 77:?^ Arminian DoHrmes condemn d 
 
 ftry , and (hew how Unreafonable it is in him to 
 prefs the Belief of thofe Notions , whereof there 
 are To flender Eviaions. I fhall all along let the 
 Reader fee • how he affeds to fill his Papers with 
 Contradidions, to fight. againft himfelf, as well as 
 againft the Truth. I fliall alfo take this Opportu- 
 nity to Enlarge upon fome of thofe Matters which I 
 had Occafion heretofore to difcourfe of^ and to 
 confirm the Truth and Reality of them. 
 
 His ToHfcrlft was chiefly fram'd to refled on, and 
 refute that Part of my Book entitled Veritas Redux ; 
 where I alTert , that the Toints Tvhkh I ha've treated 
 of ( namely, the Antl- Arminian ones) are defended hy 
 fe-veral of the Fathers , efpeciallj thofe 7vho were the mofi 
 Competent Judges of them. And now Dr. Whitby en- 
 ters UDon the Work, and tells us what he intends to 
 do-; he engages to demonftrate ( for he offers no- 
 thing lefs tlian Demonfration ) that net one of the Do- 
 Brines I eff Otis'' d , ivas maintain d before St. Auguftin'i 
 Time. And by the by, 'tis obfervable, that the Dr. 
 was if) big , and fo tranfported with this great Un- 
 de'taking, that he could not afford to write Senfe. 
 I jlkillj faith he, at frefent only confider , and to demon- 
 ftrate, &c. He thinks it is below him to fpeak ac- 
 cording the Rules of Grammar. This Armlnianifm 
 is above that ; and Predefiination, and its Concomi- 
 tant Do6lrines, can't be oppofed without falfe 
 Syntax. 
 
 The Poftfcript firll undertakes to prove , that the 
 Ab folate Determination of a certain Number of Verfons to 
 Life or Death , is a Novel Dodrine ^ that is. That 
 none of the Fathers who were before St. Augujline, 
 fay any thing in its behalf; and that all that I have 
 aliedged on that Head is inconfiderable, and (as he 
 is pleas'd to compliment me) impertinent. But fee 
 how tl-Hs Champion's Valour quails I He declines' 
 the Combat after his great Vauntings ; Tor tho' I 
 
 told 
 
by the Holy Scriptures^ &c.. ^ 
 
 told him that we have it from St. Augufrln himfelf, 
 in his Book of the Good of Perfeverance ; That fame of 
 the Fathers who wrote before hlm^ as Cyprian, Nazian- 
 zen, Ambrofe, held that there is an Abfolute Vredefiina- 
 tion of a certain Number of Perfons ; and that the Father 
 quotes P^Jfagcs out of them for this^ ( and for the Sfe- 
 cial Grace of God ,• ) yet here is profound Silence ; 
 he takes no Notice of it at all ^ tho' he pretends in 
 this Po(ifcrift to make it his Bufinefs to prove , that 
 none of the Writers that were St. Augufiins Seniors^ 
 fpoke any thing in Defence of the Dodrines which 
 I alTerted. :tvIotwithf}:anding this, the Dr. Hands 
 mute, and hath nothing to fay : He neither objeifts 
 againft the AiTertion, nor cavils (as we fliall fee is 
 his Prad:ice at other times) againft the Quotation, 
 Which is very Ominous to the Dr and may incline 
 his Readers to beUeve , that as he is filent here in 
 the Entrance of all, fo he hath as much Reafon to 
 be fo afterwards. We may be fure , that he would 
 have exerted the Force of his Oppofmg Faculty in. 
 the Beginning, for his own Credit, if he had found 
 the leaf!: Ground for it. He mufi: either hav^e grant- 
 ed, that thefe Dodrines were taught by others be- 
 fore St. Aiigufin ; or he m.uft have faid , that St- 
 Cyprian and Naz,irinz,cn were not before that Fa- 
 ther : But the former he knew would be too plain 
 a Confutation of himfelf , and the latter he was a- 
 fliamVi to averr ; wherefore he chofe to fiy no- 
 thing. Thus his great Bravado's , which he had 
 made in the Beginning of his Poll: fcript, are come 
 to this ; and the Abfolute Prcdtfiination of a certain 
 Number of Perfons ftands impregnable , and he does 
 not here offer any thing againit it , or againft the 
 Ancient and Learned Father v/ho deliver'd it. 
 
 But now he begins to open ; and faith , that 
 I abjolutely deny that Election to Life and Sal-vatio'/i t-s on 
 the AccQimt of Faith or Works forefeen* You muft 
 
 B 1 know* 
 
4 "The Arminian DoBrines condemyCd 
 
 know , that all along he pretends to fet down my 
 wry Words in the feveral Articles I maintain : But 
 I have not thefe Words ; and therefore he is not 
 true to his Pretenfions. However, I grant that the 
 Words contain my Meaning ; for I hold that it is 
 not ufon the Account of Faith or Works forefeen, that 
 any Man was chofen to Everlafting Life. And this 
 is the Dodrine not only of St. Augufi'm, but of other 
 Fathers before him; as is evident from this, that St. 
 Auguftin reckons it among the Herefies held by Pe- 
 Ug'tus, that he maintain'd, in Defiance of the True 
 Dodrine of the Church, that Eternal Eledion was 
 founded on the Forefight of Faith and Good WoriTs. 
 This is as clear as the Noon-light in the Writings of 
 St. Auguftin y who writ againft the Velagians. 
 * There we may fee that it was Part of the Pela- 
 gian Herefy , that God therefore chofe fome to Life 
 and Glory , becaufe he forefaw that they would be 
 Holy and Upright : Whereas the Catholicks, on the 
 contrary, held , That God chofe them to Life and 
 Glory, that they might be Holy. 
 
 I do not deny that the Fathers frequently fay, 
 that GoA forefaw who fhould be holy ; but I do not 
 remember that it is maintain'd by them, that God 
 was moved to predeftinate Men to Life becaufe of 
 their forefeen Holinefs , or on the account of their 
 foreknown Faith and Repentance ; for they fre- 
 quently alledge thofe Words of the Apoftle, i Efh. 
 4. He hath chofen us in him before the Foundation of the 
 World, that we jJwuld be holy and without blame before him 
 in lonje : And therefore Holinefs is the Fruit of Ele- 
 £lion, and confequently not the Caufe of it. 
 
 * Auguftin. de Prasdeftinatione Sanftorum. De Bono Perfc- 
 terantis. Lib, cone. Pelag. 
 
 And 
 
hy the Holy Scriptures^ &c. 5 
 
 And now, what is the Doctor's Quotation out 
 of Vojfim to his Purpofe ? That Author , faith he , 
 declares f that all the Greek Fathers always , and all the 
 Latin Fathers ( tho' the Word all is in neither of 
 thefe Parts of the Quotation, but is clapt in by the 
 Dr. ) 'ii'ho lived before St. Auguftin , held that they 
 -ivere fredefiinated to Life , ( the Dr. can't conftrue a 
 plain Piece of Latin ; for 'tis not faid, they held, 
 but only, they are -wont to fay ^ whom God forefaw that 
 they would li've fioufy and righteoufly ; or, as others fay, 
 -ivhom he forefaw would belie've and feyfevere to the End. 
 But the Dr. doth not tell you what this Learned 
 Man adds immediately ; namely, That the Fathers 
 .'. did not think that on Mans Fart there ts any Caufe of 
 'Predefination unto Vreventing Grace. And prefently 
 after, * It is "very probable that ally or mofi of the Catho- 
 lic Fathers , when they make Faith prior to EleBion , do 
 not confider Faith as a Caufe froprly fo called of Eleciion. 
 Let us alfo hear what he faith in his Vreface to his 
 Pelagian Hifiory, which he publifh'd in that very Year 
 in which the Synod of Dort began : The Words are 
 in Subftance, That '^ t he thought it would be worth 
 '' his Labour to ftiew , from the Senfe of the An^ 
 " cient Church , that he is to be taken for a Pela^ 
 
 t VofllusV own Words are thefe : Graeci PaCres femper, Parrum 
 Latinorum vero illi qui ante Auguftinum vixerunt , dicere {o~ 
 lent cos efTe praedeftinatos ad viram , quos Deus pie refteque 
 yifturos praevidit; five, ut alii loquuncur, quos prxvidit cre- 
 dituros & perfeveraturos. Hift. Pelag. Lib. VI Thef S. 
 
 /. Nee putarunt ex parte hominis Caufam dari Prsdeftinati- 
 onis ad gratiam praevenientem. * 
 
 * Perquam verifimilis eft vel omnes vel pJerofq; in fidem e?e- 
 clioni faciunt priorem, non tamen confiderare fidem uc Caufam 
 cleftionis proprie diftam. 
 
 t OpcrE me praetium faSturum exiftimavi, fi docerem ex Ve- 
 teris Ecclefiae fenfu , pro Pelagiano &c Hsrctico habitum efTe, 
 6(c, Epift. ad Leftor. 
 
 . B ; " gian 
 
(?f 
 
 6 'The Arminian DoBrines condemn d 
 
 ^' gian and a Heretic , who believ'd that God hath 
 " predeftin'd Men to Life , who he forefaw would 
 '^ by their natural Strength believe and perfevere : 
 " Alfo I have fhew'd , faith he^ fropi pious Anti- 
 '^ quity , that thofe Mens Opinion was rejeded^ 
 and GondemnM as Erroneous , who held an E- 
 iedion of fome to Glory , partly on the Fore- 
 ^' fight of Natural Works , by which they begin to 
 " believe and will aright , and partly on the Fore- 
 " fight of 'the Works of Grace , by which their 
 " Faith and Godlinefs are compleated. Not but 
 ^' that all Catholicks did agree in this too , that 
 *' God did predeftine none to Eternal Salvation, 
 ^' but fuch as he foreknew would by the mere 
 " Gift of his Grace begin in Faith and their Good 
 *'^ Will , and perfevere in Good unto the End. 
 So then, that foregoing Teftimony of Vojjiusy and 
 of the Writers that he cites ^ is nothing to the 
 Doctor's Purpofe ; for who doth not grant that the 
 Omnifcient Godi foreknew what Perfons thofe would 
 be, whom he predeflinated to Life and Salvation ? 
 He forefaw their Faith , and Piety , and Perfcve- 
 rance ; but this doth not prove , that it was on the 
 Account of thefe Qualities that he predeftinated them 
 to Life. 
 
 And the Dr. might have obferv'd that Voffius doth 
 not mention Origen, who was one of the Greek Fa- 
 thers, and was before St. Afiguffm, and who in plain 
 Terms owns that Predeftination is wholly founded 
 on the good Will and Pleafure of God ; as we may 
 fee in his Words fet down at length by Teta-vlus, 
 Tom. I. Lib. 9. P. )7S. which this Author acknow- 
 ledges to be a full Teftimony. And the Learned 
 Huct in his Orlgeniava^ Lib. 2. Quxll. 7. produces a 
 PalTage out of Grigen , on 9. Rom. 11, 12. which 
 fhews that he can fomeciines approve of their Opi- 
 nion^ who hold that Predeftination is not grounded 
 
 9V: 
 
by the Holy Scriftures^ &c. 7 
 
 on the forefight of good Works , but on the mere 
 Pleafure of God. We fee then the extreme Vanity 
 of the Dr. in quoting Vojjius, and in depending on 
 the Greek Fathers. 
 
 When I alledg'd, that Profper reckons it as the Dc- 
 Brine of the Fa'vourers of Pelagius^ that Elefnon is upon 
 forefeen Faith ; and when I quoted an Epiftle which 
 he wrote to St. Augnfiin to prove it^ the Dr. over- 
 looks my Allegation : But produces a Paflage out of 
 that Epiftle which he calls an Ingenuous Confejfon, but 
 in Truth he moft difmgenuoufly perverts the Words 
 of Profper ; for he telLs us^ That Prof per enquired of 
 St. Auftin hoiv he may n'void this Imputation of Noi/eltj ■ 
 For, faith he^ hazring had recourfe to the Opinions of al~ 
 mofi all that went before me concerning this Aiatter , I find 
 all of them holding one and the fame Opinion , in which they 
 have recei'ued the Progrefs and Predefinatioji of God ac- 
 cording to hts Prefcience. which is not only falfly ren- 
 dered by the Dr., but he hath alio left out that in the 
 beginning which enlightneth the whole PalTage. 
 The true EngUjh of the * Lintln is this ^ JVe bejcech you 
 that you would patiently bear with cur Foolijhnefsy andjhcvj 
 how that OhjetHon may be clear d • namely, that they ha'v- 
 ing again perufed the Opinions of almoji all that went be- 
 fore them concerning this Matter, one and the like Opinion 
 is held by them, in which, &c. Where we fee that 
 Dr. TVhitby hath chang'd the Senfe of the Words by 
 a falfe and unskilful reading of them : For it was 
 not Profper himfelf, but the M:i0ians , whom he 
 fpeaks of, that found this to be the Opinion of the 
 •Ancients : And yet the Dr.-, againft the very Words 
 
 * Illud autem qualirer diluatur, qus famiis patienter inflpien- 
 tiam noftram ferendo dcmonftres , quod rerra£iaris priorurn de 
 hac re opinionibus pene omnium, par invcnitur & una fenttnrirj 
 qua propofuum, &c. 
 
 B 4 and 
 
8 The Arminian Dodrines condemn d 
 
 and plain Meaning of them, attributes it to Profper^ 
 and calls it his Ingenuous ConfeJ/ion : Which he would 
 not have done^ if he had been careful to underftand 
 the Words, and give the true Englip and Meaning of 
 them : For we fee here that when they are tranflated 
 aright, they are nothing to his Purpofe • yea, they 
 are much againft it. . 
 
 The Dr. pretends to be a great Reader of the Fa- 
 thers , and he makes a great fhew of them in his Jn^ 
 notations ; but I advife him for the future, that when 
 he takes them down from his Shelves, he would not 
 return them to the Place too foon, but take care to 
 underftand the Import of thofe Quotations he pro- 
 duces out of them. When he takes down Profier 
 again, let him remember that in the forecited Place 
 he tells us what feme French Di^vines objeded againft 
 St. Augtiflins Opinions, not what he thought him- 
 felf. And let him take notice that thefe cavilling 
 Divines pretended not to have perufed all, but al.moji 
 all that went before them : So that 'tis implied, that 
 there worQfcme that held otherwife concerning Pre- 
 rleftinaticn , that is, they held it to be Abfolute and 
 Unconditional. If the Majority were of another 
 Opinion, that doth not hinder the Validity of what 
 1 faid, that thefe Points were ajjerted by fe^ueral of the 
 Fathers : And tho' thefe were the fewer , yet they 
 might be the more Judicious, as certainly they were. 
 It IS plain then, that the Dr. confutes himfelf by 
 this Quotation out of Profper , wherein 'tis own'd 
 that fome of the Ancients before St. Auguftin alTert- 
 ed Abfolute Predeftinayon ; that is , without re- 
 gard to Faith or good Works. Now ler the Reader 
 fudge whether the Dr. had any Reafon to queftion 
 i^as he doth)whether Profper was fit to be produced by me 
 ffA a Wlincfs cf the Antlanly of thefe DoHrines. 
 
 As 
 
hy the Holy Scriptures^ &c. 9 
 
 As for Vroffer, his own Opinion is well known, 
 tho' the Dr. wilfully difguifes it : He plainly afferts 
 that Predellination is from Free Grace^ and not from 
 theConfideration of what fhall afterwards be in Man, 
 as we may fee in his Efiftle to Rufinus concerning 
 Grace and Free Will. Even '^ Peta-vhtSy who was of the 
 Dr.'s Sentiment as to Predeftination , acknowledges 
 that this was Proffer's Senfe in this Place. And the 
 fame t Author owns that Proffer held in many other 
 Parts of his Writings, that Predellination is Abfo- 
 lute, and flows from the mere Will of God, without 
 any Regard to Faith or Works. Who now can have 
 any Regard to the Dr.'s Quotation ^ Yea, who can 
 think any otherwife than that he never read Profper, 
 but that he quotes him at fecond or third Hand ? 
 Surely, it muft be a very forry Caufe that is defend- 
 ed by fuch U7ifair and unfcholarlike Means as thefe. 
 It is a fign that the Dr. will (as he charges Mr. Dod- 
 'ivell) fay any thing to ferve his Purpofe. From him 
 we learn that there is nothing fo Braving and Af- 
 fuming as a Renegade Ca'vinijl, fuch as the Dr. con- 
 feffes himfelf to be. 
 
 - But he asks, toivhat end I cite St. Auguftin as a Wlt- 
 Tjefs of the Antiquity of thefe DoBrines, who manifeftly 
 owns that he was formerly of another Opinion. If it had 
 been fo manlfefi, I fuppofe the Dr. would have given 
 us that Father's Words, but he could find none ; and 
 therefore he doth as good as own that he impofed 
 en the Reader, when he told him that St. Auguftin 
 manifeftly acknowledges that he had been in former 
 times of another Perfuafion. But fay that he had 
 
 * Dogtn. Theol. Tom. i. 1. 9. p. (^53. 
 
 t Profper in plerifq; locis illam quam Auguflino efTe con- 
 fentaneam ollendimus de Prsedeftinatione fentenciam affirmat. 
 Ibid, . - . . 
 
 ac- 
 
I o The Arminia n T)oSrmes condemn d 
 
 acknowledged this , ( and I do not deny it ) may it 
 not with as good Reafon be ask'd of Dr. Whitby, To 
 -what end is his Teftimony to thefe other Do6lrines, 
 who manifeftly owns in his Preface to his Book^that he 
 \V2.s formerly of another Opinion ; and was a ftaunchCalvi- 
 nift till the Deifi and the Thyfician fet him right. If 
 his Argument againft St. Augufiin be good , then on 
 the fame ground nothing that this Dr. faith is to be 
 regarded. Let him champ upon that. 
 
 Next he quotes Jeroine. But the firft PafTage out 
 of him is fo doubtful, and fo eafy to be underftood 
 on either fide, that it will be of no Service to him. 
 The other Two^for which he refers to Jeromeh Com- 
 mentaries on the Epiftles to the Galatians and Efhefi- 
 eins, (which I need not here fet down) attribute the 
 different State of Men to the Prefcience of God, but 
 they exclude not his Predefiination ; 3''ea, the latter 
 Quotation exprefly mentions it ; and there is a good 
 E.eafon for it, becaufe Foreknowledge is founded on 
 the Decree. So that it remains Itill impregnable, that 
 it was Jerome's Opinion, that Eledion is without the 
 forefight of Good Works; that is, as they are 2lMo- 
 ti've, Inducement, or Caufe of EleAion. But it is won- 
 derful, he faith, that I jlwuld attempt to pro've this was 
 St. JQYOmQ^s Sentiment from his I/?. Book againfi Rufinus: 
 But the Reader will find thefe exprefs Words there, 
 (and then he will find that the Dr. wonders without 
 any Caufe.) * The Apofile doth not fay, [He hath cho- 
 fen us before the Foundation of the World, when 
 we were Holy and without Blame, ] but , [ He hath 
 chofen us that we might be Holy and without 
 
 * Non enim alt Apoftolus , Elegit nos ante Conftirurionem 
 Mundi, quum eflemus fanfii &: iirmaculati , fed, Elegit nos uc 
 efTemui lanfti & immaculati ; hoc eft, qui fanfti Scimmaculati 
 ante non fuimus, ut poftea effemus. 
 
 Blame ^ ] 
 
by the Holy Scriftures^ See. i i 
 
 Bbme i 1 ^^^^^ *^i That we who before were not Holy and 
 without Blame, might he afterwards. And prefently 
 after he faith, t P««^, ^w^ thofe that are like him, are 
 not chofen becaufe they are Holy and without Blame, hut 
 they are elected and predejllnated, that by their Works and 
 Vertues in their fucceedlng Lives they might he Holy and 
 without Blame. Have I not Reafon then to quote 
 this PaiTage out of St. Jeromes firft Book againft Ru- 
 finus, feeing here is fufficient Proof of that Aiferti- 
 on which I cited it for ; namely , That Holinefs is 
 the Confequent, not the Caufe of Predeftination ? 
 And we gain this by the Quotation, that hereby we 
 difcover the Unreafonablefs of our Adverfaries^who 
 feparate the Eternal Decree and Holinefs , whereas the 
 Apoftie joins this to that. Yet they are fo Stupid 
 and Senflefs as to fay. That if Perfons be abfolutely 
 Ele(fted to Life and Salvation, then they may do 
 what they will ; they may curfe and fwear, and 
 live in all DifTolutenefs of Manners, for they fnall 
 certainly attain to Eternal Happinefs , and can't 
 mifs of it, whatever their Adions and Behaviour 
 are. 
 
 I might obferve that Dr. V/hitby outdoes Arminius 
 himfelf in this Point about Predeftination ^ for he 
 exprefly owns, that t the Decree of Elcclion excludes all 
 Caufes in Man ; yea, he outdoth the rankeft Vafifls, 
 he is not fo Orthodox as one of the Chief Cham- 
 pions of the Church of Rome, who, from the mere 
 Prevalency of Truth, acknowledges in plain Words, 
 
 t Non enim eliguntnr Paulus 8c qui ei fimiles font, quia erant 
 fanfti &: immaculati, led eliguntur'Sc praedeftinantur, ut in con- 
 fequenti vita per Opera aliafq; Virtutes fan^i 5c immaculari 
 
 fianc. 
 
 t DifpBtat. I J. 
 
 that 
 
II 
 
 T'he AvminhnDoSlrines condemned 
 
 that t ^^ere can be no Caufe of Vredeflination ajjlgnd on 
 our fart. Yea^ the Dr. prefumes to averr, that *.* 
 the Scripture no where fpeaks of any Perfonal Eleclion. 
 He then that faith the Dr. is not a HighHyer will 
 fcarcely be believ'd. 
 
 I will now take notice of the more Particular Oppo- 
 fition which is made by him to the Doctrine of the 
 Decrees , as explain'd by the Cahlnijis. And firft, 
 the Doctrine of the Decrees is exclaim'd againft by 
 our Armlman Trofelyte , becaufe it for ever excludes 
 the greateft part of Mankind from Mercy. To which 
 I anfwer. This Objedtion is eafily return'd on thofe 
 that made it ; for they themfelves own, that the 
 greateft Part of Mankind are excluded from Mercy, 
 and this muft be by the Will or Permiffion of God, 
 for otherwife it could not happen. And they like- 
 wife grant, that God is not pleafed to vouchfafe to 
 all Men that Aid and Help, without which they are 
 no more capable of being Converted, and finding 
 Mercy with God, than a Blind Man is able to fee, 
 or a Cripple to walk, or a Stone or a Stock to hear 
 or fpeak, or an Jr-^lnian (while fuch) to have a 
 due Reverence for the Holy Scripture, and a Senfe 
 of God^s Sovereignty ,and nottoidolize his own fhal- 
 low P eafon. It is true, they fay that God invites 
 and calls upon Sinners to repent and believe ; he ex- 
 horts and befeeches them, and he expoftulates the 
 Cafe with them, PFby will ye die ? But they confefs^ 
 that he doth not by his Spirit change their Hearts, 
 and make them capable of Mercy and Pardon. Now, 
 This cannot be accounted for on Armlnian Princi- 
 ples, but may very well on thofe of the Cahinifis ; 
 
 t Bcllarm. de Grar. & Lib. Arbit. 1. 2. c. 1 1, 12, 13. 
 '.' Aiimtai. f» 9. Romans, and Difcouyfe on ths Five Points. 
 
 for 
 
hy the Holy Scripture s^ Sec. 15 
 
 for they refolve it into the Sovereign Difpofal of 
 God, the purpofe of him who worketh all things after the 
 Council of his own IViU, i. Eph. ii. Who hath mercy 
 071 -whom he will have Mercy • and whom he will, he bard- 
 neth, 9. Rom. i8. All Men in his Eternal View be- 
 ing before him in a lapfed and finful State, he chofe 
 out from among them whom he pleas'd to extend 
 his Mercy and Favour to, and the reft he left to pe- 
 rifh in and for their Sins which they commit. Hence 
 it is that he doth not allow every Man that fpecial 
 Afliftance, without which 'tis impoffible they fhould 
 believe and repent, and confequently be faved. And 
 this is own'd by ourAdverfariesjthey can't deny that 
 God with olds from the Generality of the World 
 that Peculiar Grace which is abfolutely neceffary to 
 their Salvation : For elfe they would all actually be 
 faved. Now, is not this the fame thing in effect 
 with an Abfolute Decree of Refrobation, and' putting 
 Men under a Necefltty of being eternally Mifera- 
 ble for their Sins ? Yea, certainly 'tis the fame in all 
 reSfonable Conftru(5lion, and therefore they who 
 admit of the one, can't with any Reafon fpeak 
 againft the other. 
 
 The Second Objeclion, and which is often re- 
 peated by the Dr., is,That if there be Abfolute De- 
 crees, then it follows that Men are under a Necefli- 
 ty of being Wicked. He and his Friends think this 
 is fhrewd Arguing ; but there is nothing in it , for 
 Men are under the fame Neceffity of fmning from 
 the Foreknowledge of God. The moft ft iff and ea- 
 ger Patrons of Arminianifm grant this. So then the 
 Truth of the Cafe is this ; thefe Men can't digeft 
 God's decreeing the Fall of Adam, or the Sins of o- 
 ther Men ; tho' this is not more liable to Objedion 
 than what they themfelves hold ; namely. That 
 God forefaw this Fall of Adam^ and all other Men's 
 Sins \ and that this Foreftght induces a Neceflity of 
 
 Sinnine 
 
 O '» 
 
1 4. T'he Armlnian T)oHnnes condemn i 
 
 Sinning ; that is, the Event fhall be Certain and In^ 
 fallible, or elfe it was not a real Forefight. And let me 
 add, Foreknovdedge is founded on Vredefiinatlon • and 
 then what hath the Dr. and his Accomplices to fay ? 
 
 But {till their common Cry in the Pulpits againft 
 the Cal'v'mifis is, That they imxpute the Sins and the 
 Mifery of Men to God's Decrees, and fo make him 
 the Author of the one, and the unmerciful Inflicler 
 of the other ; whereas they fliould wholly lay both 
 on the Sinners themfeives : And this they inculcate 
 upon their ignorant or prejudiced Hearers with 
 great Earneftnefs and Zeal, and then ever afterwards 
 the Decrees are cried down, exploded and laught at 
 by them. Such Cheats do thefe Men put upon the Peo- 
 ple, (for I can give 'em no better Name) they wretch- 
 edly impofe upon their Auditors when they endea- 
 vour to perfwade them that we attribute Men's Sins 
 and the dreadful EfFeds of them to God. We utter- 
 ly abhor fuch an Imputation ; and we profefs and 
 declare that the Sin and Deilrucftion of Sinners are 
 wholly from themfeives. All Men that fm, fm vtc^ 
 luntarily and freely, and thereby it becomes their 
 own proper Act : And for that very Reafon there 
 can be no Pretence of afcribing it to the Divine Be- 
 ing. This all Calvlnlfis alTert and avow, and con- 
 fequentlv 'tis a Slander that is caft upon them, that 
 by aiferting the Decrees , they maintain that Men 
 are compell'd by God to fin. There is no Colour at 
 all for this Inference ; becaufe the Divine Predeter- 
 mination is confiltent with the Freedom of Men's 
 Actions : And it necefliiates no One to the Com- 
 miffion of Sin and Vice , any more than the Kter- 
 Tjal Foreknowledge doth. 
 
 The Third ^Obje6tion is ; If the Divine Decree 
 extends to Men's Commillion of Sins , and their 
 being damn'd for it ; why doth God admonifn, 
 exhort, and command Men not to commit thofe 
 
 Sins? 
 
hy the Holy Scriptures^ Sec. 15 
 
 Sins ? And on the other hand , why doth he com- 
 mand them , and excite them by Promifes , to do 
 thofe Things which he hath determined they fiiali 
 not do ? And why is he concern'd to prevent the 
 doing of Evil ; why doth he ufe Methods in order 
 to the Salvation of thofe that are decree'd to be ever- 
 laftingly miferable ? I anfwer. The fime ObjeBlon 
 will hold as well againft God's Eternal Foreknovj- 
 ledge of all Mens Sins , and the miferable lifue of 
 them; which yet is own'd and acknowledged by 
 thefe Men. If God forefaw that fuch and fuch 
 Perfons would fm^ and commit fuch and fuch Enor- 
 mities ; what is the Reafon that he commands the 
 contrary , and ufes Means to prevent and hinder 
 their Sinning , and is concern'd for the Salvation 
 of thofe who he foreknows will be damned ? 
 To this Purpofe St. Aufihi tells us , That * one of 
 the fame Religious Houfe that he was of, made ufe * 
 of this Plea , when his Brethren reproved him for 
 his Faults ; namely , that how bad fcever he v\/as, 
 and could be, he was no other than what God fore- 
 knevj be jlwuld be. Whatever Reply our Adverf^.ries 
 make to this, will be as applicatory to the prefent 
 Purpofe , and give as good an Account of the Di- 
 'vine Tredetermination, as of Prefcknce. 
 
 Another Objedlion of the Dr. and hisWlTociates 
 is, that Predeftination is inconfiftent with the Free- 
 dom of Mans Will , yea, that it utterly deftroys it. 
 I Anfwer, So the Socinians fay that the Doctrine of 
 Trejcience of ail future Events deilroys Man's Free 
 
 * Fultquidam In noftro Monaflierio qui corrlpientlbus Fratri- 
 bus cur qucdam non facienda faceret, & facienda non facerer, 
 refpondebat, Qualifcunq; nunc rum , talis ero quakm me Deus 
 efle futurum prsfcivit. De bono Perfev. C. 15. 
 
 Will, 
 
1 6 'The Arminiah DoBrines condemn d 
 
 Will; for if God forefees that Men will ac^ thus and 
 thus, there is a Neceffity of their ading in that 
 manner, ( elfe God's Forefight is fallible, and in- 
 deed is no Forefight) and fo Liberty is taken away. 
 But v,^hat Anfwer do the Dr. and his Friends make 
 to this ? They fay that the Divine Foreknowledge 
 doth not influence on Men's Anions, and therefore 
 lays no Necejfity on them of aBing. This is the very 
 Reply which t the Dr. returns to the Objection about 
 Divine Prefcknce ; and he thinks (and that juftly) 
 that it is good and valid. The fame fay we as to 
 Vredeflinationy it only fixes the Certainty of the E- 
 vent, but induces no Coadive Neceffity in the A- 
 gent, and confequently takes not away the Freedom 
 of the Will, but is confiftent with it. With what 
 Face then can it be objected to us, that by holding 
 Predeftination we annull the Liberty of Man's Will, 
 when the fame thing may as reafonably be faid con- 
 cerning the Divine Vrefcience, which yet our Adver- 
 faries fay they acknowledge ? 
 
 Thus I have briefly return'd a Satisfactory Anfwer 
 to thofe Cavils which Dr. Whitby hath rais'd againft 
 the DoArine of the Divine Decrees. And I cannot 
 by any means prevail with my fclf to believe that 
 the Intelligent Reader hath any other Apprehenfion, 
 than that all which the Dr. hath faid is mere Amufe- 
 ment, and that the Confequences which he charges 
 our Dodrine with, are the fame with thofe that at- 
 tend his own ; and that therefore what he alledges 
 agninft the Cnlvinian Scheme, doth rather eilablifli 
 and confirm it,than any ways weaken it. Efpecial- 
 ly we mull entertain thefe Thoughts when we con- 
 fult the Divine Oracles, and fee there how plainly 
 thefe grand Truths are afTcrted. 
 
 t Hii Sirmuijs on the Attributes, Vol. I. p. ; : 
 
 Yea, 
 
hy the Iloly Serif tures^ S^d 17 
 
 ' Yea, even the Decree of Treterhion , and the ne- 
 celTary Confequent of that, Conder/inatiGn, is found- 
 ed on the Revelation which \vc have in the Holy 
 Writings. Wc are informed there,that the Lord hath 
 made ail things for hintfelf; that is^ for his own Glo- 
 ry ; yea, even the -ivicked for the day of e'vil, i6. Prov. 
 4. thereby glorifying his Juftice in their Punifh- 
 ment. On which Text Dr. iVhltby hath one Expo- 
 ficion. Dr. TiUotfon anotlier, and two or three other 
 Divines have their feveral Conceits , all of them 
 widely differing from , and contradicting one ano- 
 ther , and perverting the very Grammatical Import 
 of the Words , merely to evade the plain Force of 
 the Wife Man's Aphorifni. 
 
 Again ; We read of thofe that fiuwhle at the 
 ^•ord, being difibedierjt , n'heretinto alfo they jvere aPpoivt- 
 ed, I Pet. 2. 8. And immediately it follows in the 
 next Verfe, But ye are a chofen Generation. Here is a 
 plain Antithefis : The Decree of Eleclion is oppos'd 
 to that of Rej)rohation. Which I the rather mention, 
 becaufe I do not find that any have taken Notice 
 of it in this Place of Scripture : Which confirms 
 the Senfe of the Word appointed , in the former 
 Verfe , that I now offer. In i Thejf. f . 9. it is im- 
 plied , that God hath appointed fome unto ivrath. St. 
 yude in his Epiftle, nj. 4. fpeaks of fome before of old 
 ordain d to Condemnation. We muft tear thefc Texts 
 out of the Bible , if we renounce th« Damnatory 
 Decrees. 
 
 We muft know that God delights in Punlfliing 
 of Sinners , as well as Rewarding the Righteous : 
 His Ads of Vindictive Juftice on Offenders in the 
 other World, are as pleafing to him as thofe of hi? 
 Mercy : And certainly then , they fhould not be 
 difpleafmg to us. One of the Ancient Pious Fa- 
 thers of the Church, hath taught us our Leffon on! 
 
 C thi^- 
 
1 8 The Arminian i)oHrines condemn d 
 
 this Occaficn : '^ There was (faith * he) one A^afs of 
 Perdition from Adan:, to which nothing was due 
 " but Punifhrhent : But there are made out of that 
 " very fame Mafs VelTels unto Honour. Be thank- 
 " ful that thou haft efcaped ^ for thou haft efcaped 
 " Death which was due to thee , and thou haft 
 found Life which was not due to thee. But you 
 " perhaps will fay^ Why did he make me a Veffel 
 " unto Honour , and another a Veftel unto Difho- 
 ^^ nour ? What fhall I anfwer ? Will you hear Au- 
 " gufiin , who have not heard the Apoftle faying, 
 ^^ O ?7Jany vjho art thou that refliefi againfl God ? You 
 '^ would difpute with me , but rather admire with 
 " me , and cry out with me , O the Depth of the 
 *' Riches ! 
 
 1 have one thing to obferve concerning the Dr. 
 which I will mention in this place, before I proceed 
 further. They who have perufed his Annotationsy 
 efpecially on the Efifiks , cannot but take notice, 
 that whereas all along he fattens on thofe Texts 
 which look towards the DoArine of Predefiwation, 
 and labours to pervert the Senfe of them, and then 
 calls in the Help of the Greek Fathers , and fills up 
 his Pages with Citations out of them ; they can- 
 not, I fay, but take notice of his contrary Practice 
 in his Annotations on i. Rom. i. where the Word 
 d.<peoettx(j.iv©-y fefaratedy is remarkable : But not a Syl- 
 lable of the Greek Fathers do we hear of from the 
 Dr. tho' their Notes on this Text are very obfcrva- 
 ble. Orlgeiiy on this place, expounds this Separation 
 
 * Una erat mafla perditionis ex Adam , cui non nifi fupplici- 
 um debebatur ; Fafta funt vafa inde in honorem ex eadem maflli. 
 Gratulare quia evafifti, mortem quippe debitam evafifti,& vitam 
 non debicam reperiili. Sed dicis , Me quare fecit in honorem, 
 
 by 
 
ty the Holy Scriptures^ ScCo i ^ 
 
 h^ EleB'ion : * In Paul ( faith he) not only his General 
 Callino- to the Afofilejhlf is ajjignd , but e'ven his "very E- 
 leBion according to the Dl'v'me Foreknowledge : . And he 
 explains it by i. Gal. 15-. Whe^t it ^leafed God^ who fe- 
 parated me from my mother s 'HJomh., He adds foofi af-^ 
 terwards , fto obviate any Miftake about what he 
 had before faid concerning God's Foreknowledge ) 
 that t it mtifi not be thought that that Foreknowledge ii 
 the Caufe of Vredeflination. The Dr. was afham'd to 
 produce fuch a Quotation as this. 
 
 And he was afraid to give us this following Expo- 
 fition of St. Chrjfofiom on the Place : .*. The Jpofile, 
 iaith he , feems to me not only to fignify by this Word 
 {namely;, Separated) a mere Sortition^ hut that he was of 
 oldy and from abo've, ordained or decreed to this: WJiich 
 is the very thing that Jeremy tells us God faid concerning 
 him £ Before thou cameft out of the womb ^ I fanBified 
 thee. ] And, by the by, this Father's Comment on 
 that place , is ufeful to ftiew the true Meaning of 
 thefe Words ; As many as were ordained io Eternal 
 Life, believd , i:;. Ads 48. . For the Greek Word 
 which we tranfiate ordained j is nlayf/^ot ^ which 
 ■ >. ■ . . • • _ 
 
 & allum in contumeliam ? Qqld refponfuras fum ? Auditurus 
 es Auguftinum, qui n6n audifti Apoftolum, dicentcm , O ho- 
 mo, tu quis es, qui refpondeas Deo ? Difputare vis mecum 2 
 Imo mirare mecum , & exclama mecum , O altitudo divicia<* 
 rum ? Auguft. Serm. II. de verbis Apoftol. 
 
 * In Paulc? non fola generalis Vocatio ad Apoftohtum de(tg« 
 natur, fed Eledio protinus fecundum Dei Prsefcientiam. 
 
 t Nee tamen Prsedeftinadohis Caufa pucabitur Praefcientiaf, 
 
 
 Dr, PVhiU 
 
lb "The Arminian T)oHrines condemn d 
 
 l)r. Whithy y and thofe of his Perfwafion , would 
 have us render dlffos^d or fitted ; but Chryfoftom, who 
 it is thought underftood Greek a little better than the 
 Chantor of Sarum , ufes this Word here to denote 
 God's Eternal Decree, or Ordination : Which is con- 
 formable to his Expofition of that forenamed Text, 
 As many as were ordained to eternal Life, helie^vdi 
 That is * , faith he , As many as were feparated 
 and determin'd to Eternal Life by God : Which 
 baffles the jejune and forry Interpretation of the 
 Arminian Expofitors. 
 
 Another Greek Fathers Note upon the Place , is 
 this : The Word f [Separated] is put here for [prede- 
 flinated] ; as when Godfaid to Jeremiah, Before thou 
 cameft forth out of the womb , I fandified thee. 
 And Paul hiwfelf in another place faith, When it plea- 
 fed God J who feparated me from my mother's 
 womb. 
 
 This is the Interpretation which thefe Three 
 Greek Fathers give of theText ; explaining <*>ae/o-^©- 
 by tisfouei<^fjS^©- , Separation being the fame with Prede-^ 
 fiination : But the Dr. who ufes to overwhelm the 
 Reader with Quotations out of Origen , Chryfoftom, 
 and TheophylaB , here wilfully omits and leaves out 
 the Expofitions of thefe Three on the firft Verfe 
 of the III. Chapter of the Epiftle to the Romans ; 
 which is very Ominous , and foretells how Partial 
 
 * "0(7?/ «oai/ TijayfiiPoi h( ^*mk aJluvtoy* nV 6S7;', tiipuex(r^ot 
 T^ ©sisT. Homil. 30. in Aft. 
 
 h dptif^^ fn c^ YJOiKifti m'Tf^i f*«. Theophilaft. in i. Rom. i- 
 
 he 
 
hy the Holy Scriptures^ &c. a i 
 
 he would be in his following Annotations on the 
 Epiftle 3 efpecially when the Doctrine of Predefiina-' 
 tion is concern'd. 
 
 I take leave of this Firft Head of the Dr.'s 
 Pofrfcript, after I have reminded the Reader^ that it 
 is no very Commendable thing iit a Profefs'd 
 Churchman, ( fuch as the Dr. is ) diredly to op- 
 pugn and deny the 17th Article of our Church ; 
 namely , Eternal Eleciion and Tredefiination ^ Vv'hich 
 .*. one of the moft Eminent Prelates of this Nation 
 ftiled the Cnufe of God. The exprefs Words of the 
 Article are thefe .- Vredefilnation to Life is the Everlafi- 
 ing Tiirfofe of God ; 'whereby ^ before the Foundations of 
 the World 7vere laid, he hath confiantly decreed by his Coun^ 
 fel fecret to us , to deli'ver from Curfe and Damnation thofe 
 ■}vhom he hath chofen in Chrifi out of Mankind , and to 
 h^ng them hy Chrifi to e'verlafiing Salivation , as 'vejfels 
 made to honour. Is not Perfonal EleHion here plainly 
 fet ibrth ? And why then doth this Man deny it ? 
 I hate to fee one who is a Cathedral Prieft , and 
 fliould maintain the Charader of a True Son of the 
 thurch of England 3 and fhould be aftiamed to re- 
 nounce thofe Articles which he hath folemnly Sub- 
 fcribed ; I hate , I fay , to fee fuch a one preach 
 and write againft the Dodrines^ which he formerly 
 own'd by his voluntary Subfcription. 
 
 The next Doctrine which I afferted to have An^ 
 tiquity to favour it , was that of Original Sin. And 
 here our Champion doth not , dares not fhew his 
 Head ; tho' he had undertaken to demonfirate, that 
 not one of the Do^rines which I had efpous'd, was main^ 
 
 .*. Tho. Bradwardinc, jirchbijhof tf Canterbury. 
 
 C % raind 
 
•2 ^ T'he Armlnian DoSrtnes condemn d 
 
 taind hefcre St. Aiiftin*j Time. We fee there is no 
 ^mfting to the Dr.'s' large iPromifes and Pretenfions. 
 And whereas Lappeal'd to the numerous TelHmo- 
 nies of the Greek and Latin Fathers , recited by Vojji- 
 ifs in his Velagian Hiflory ; he palTes this by, and faith 
 not a Word to it : And yet this is the VoJims to whom 
 he fo often refers his Readers ; and tells them, that 
 it appears from that Author's Book, that the Ancient 
 church had none of thofe Dodrines that I maintain. 
 How falfe this is, we may particularly fee in this 
 Doctrine of Original Sin ; for VoJJim's Words are 
 thefe ; * T^jere being thefe tivo things enquird into by uSy 
 Wlocther th^ Sin of our firfl Tarents be imputed to all their 
 Tofierity ; and. How far it is imputed • the Catholick 
 iphurch hath always thus judged , That that firfi Sin is 
 imfuted to all ^ that is, by the juj} Judgment of God, it 
 ftf tranfmitted as to its EffeBs to all the Sons of Adam : 
 [Affd the Church belie-ved the EffeBs of it to be thefe • 
 pafnely , that therefore it is that we are born defiitute of 
 Qriginal Righteoufnefs ^ that 7ue are fubjeB to the Necejjity 
 of Death, that we are liable tQ an eternal Separation front 
 God, And in his next TheJIs he fhews, what Texts 
 of Scripture the Catholick Church made ufe of to 
 prove this Dodrine , againft the Pelagian Writers. 
 And in his 6th The/is , he produces the Teftimonies 
 bf the Greek and Latin Fathers , that Uv'd before St, 
 AiiguHins Time. 
 
 ' Cum duo quaerantur , An prlmorum parentum peccatum 
 Impucemr omni pofteritati , 5c guatenus imputetur , Ecclefia 
 Catholica fic femper judicavic , Primum illud peccatum omni- 
 bus imputari, hoc eft, jufto Dei judicio fccundum effeftus fuos 
 %n omnes 4d£e iilios tranfmitfi ; EfFecius yero ejus efle credebac, 
 quod propteraa nafcimur expertes juftitice originalis, neceffitati 
 mortis rubje£l:i , Zc seterns a Deo feperatioai obnoxii. Hift. 
 PcUg. L. 2. P. I. Thef. I. . 
 
 \r ' ■ h 
 
by the Holy Scriptures^ &c. a^ 
 
 "Is it not then ftrange Confidence in Dr. Whitby, 
 to fav in his Preface to his Book ( for there he han- 
 dles this Point J tho' he takes no Notice of it when 
 it comes in his way in his Foftcript ) that the Do- 
 <Sbrine of Original Sin is the Invention of the Scho- 
 laiTtcal Di'vines • and that it is School-Divinity to fay^ 
 that Adam fuHaind the Perfons of all M-'inkind ; and 
 that the Sin of Adam 'was the Sin of all his Pofterity ? 
 But was Origen a Schoolman ;, who faid 3 "[ As Levi 
 ^^•as in Abraham'^ Loins when he faid Tithes to Melchi- 
 fedech, fo all Men were in the Loins of Adam ? Was 
 St. Amhrofe a Schoolman , who faid , It k manifest 
 that in Adam all Men finnd , as in the Mafs or Ltr,7i^ : 
 "Bor he hcing corrupted by Sin , all thofe who defend from 
 him, are horn under Sin : Tloerefore are we from him all 
 Sinners, hecaiije we are all from him ? And was Jerom 
 a Schoolman,, when he faid. It is not to be wondrcd at, 
 that what wis done before in our Parent , zs cond,emned in 
 us his Children ? Thefe, and other Quotations, are 
 fo well known , that I need not refer the Reader 
 to the particular Places where they occur. Was 
 AiiguHin a Schoolman , when he declared , That 
 ..*. after Adam had -voluntarily finnd , we were p'ecipita- 
 ted into a Necefjity of Sinning , hecaufe we defcend from 
 his Offspring ? And were all the other Latin Fathers, 
 as well as the Greek ones, whom Vojfus quotes, 
 School'Divines ? No Man , before Dr. U'hithy , was 
 of this Mind. And the faid Voffir^ tells us in his 
 Preface to the Pelagian HiBory , that he hath jhew'd 
 how truly Vincentius Lirinenfis writ , that none before 
 Coeleftius, that prodigious Difcifle of Pelagius , denied 
 
 t Comment, in y. Rom. 12. 
 
 .'. Poftquam libera voluntate ipfe peccavit, nos in iiecefllra- 
 tcm praecipitati fumus, quia ab ejus ftirpe dcfcendimus. Con- 
 tra FortunaC. Difp. II. 
 
 C 4. that 
 
fi4- 57:^^ Arminian 'DoMrines condemwd 
 
 that all Mankind is guilty of AdamV Vre'varication, 
 And he fliews further, in the 2d. Part of his Ift, 
 Book, That it was one Part of the Pelagian Herefy, 
 that there is no Inip'Aation of Adam'i 5i« to hu FoBerity . 
 Which is the thuig that St. Aitsiln long fince fhew'd 
 in fundry Places in his Writings againft the Felagians, 
 Yea y this was the very Foundation of Telagianifm, 
 that the Guilt of Adam's Sin was not tranfmitted to 
 his Race. We may obferve then, what Charader 
 the Dr. bears , according to the DeSifion of the 
 Learned Fathers of the Church, and of the Learn- 
 ed Vojfim, But, it feems , he chufes rather to be a 
 Telagian than a CahittiB : And he had rather herd 
 with Socifilansy than with Orthodox Divines. 
 
 But concerning the next Points • namely. Free 
 Will and the Grace of God, he is very copious and 
 bluflering, and now thinks to make amends for his 
 Brevity and NegleA in the former Article. He un- 
 dertakes to fliew the Faljhood of my Aflertion , That 
 the Opinion of fcveral of the Fathers concerning Mens 
 F'ree IVilland God^s Grace, is the 'very fame that I ha've 
 piatntaind. For this I alledg^d the Suffrages of fome 
 Ancient Writers before St. Augujtin , who ajfert the 
 NcceJJIty of the Grace of the Holy Spirit , in order to the 
 'Profecution of good Works acceptable to God. To which 
 the Dr. replies. This is artificially [aid -, and further. 
 This is nothing to the purpofe, (two ftrong ways of con- 
 futing a Man,) and adds^ No Remonftrajtt or Armini- 
 an that J know of denies the NeceJJity of Di'vine Grace in 
 'order to the Trofecttuion of good Works. Whence it appears 
 that the Dr. doth not know himfelf, for in that part 
 of his Difconrfe on the Five Points, where he treats 
 of the Sahfation of heathens , he fiercely contends 
 that they are able to' do good Works, properly fo 
 caird, by the mere Light of Nature, and he fwag- 
 gers againit FoJJlm (that VoJJius whom he fo applauds 
 
 ■ ■ . ' -ar 
 
hy the Holy Scriptures^ &c. 1 5 
 
 at other times) for holding the contrary in fevepal 
 of his Thefes. And as for the whole Tribe of Re^ 
 movf rants and Armmians, they all of them more or 
 lefs agree with the Tchghms in magnifying the 
 StrcKgw of Mans IFiIl, and excluding Snfematural 
 
 Ail 
 
 I grant that the Arm'mlan Divines fpeak fomecimes 
 of this latter, and feem to own it ; But as the Sod-. 
 plavs do in the Point of Chrift's being an Exfiatory 
 Sacrifice , fo do thefe Men in this Matter; they pre- 
 tend to aflert it , but when you come to look into 
 it, yau will find that this is but a Flourilli and a 
 Cheat and hath no Reality in it. They talk of the 
 Grace of God, and profefs to own that it is necelTary 
 to the doings of any good Adion : But as Telaglus 
 did, fo do they ,• they mean by it no more than the 
 Natural and Rational Illumination of the Mind, 
 and the Freedom of Will which Man hath received 
 from God, together with outward Inftrudion and 
 Information out of God's Word. This the Felagi- 
 ans meant by Grace or the Divine Help , as we learn 
 from VoJJlms Velaglan Hifiory, and Tetav'ins^s Dogmata 
 Theolog. and other Authors out of Augu(tin, Jeromey 
 and Trofferh Writings : And the Remonflrant and Ar- 
 m'm'ian Divines acknowledge no more. They con- 
 found Grace and Nature, for Nature is common to all 
 Men, fo is the Grace which they fpeak of, which 
 they call Sufficient Grace ^ and they fay it is given to 
 every Man : And we fee in the Lives of Men what 
 are generally the Effedls of it. I think this is a clear 
 Demonftration that the Arminians make Nature and 
 Grace to be the fame ; that is, to be Natural and 
 Common Afliftance, for if it were Supernatural , it 
 would always do more than Nature can do : But we 
 fee the Contrary. Thefe Men tell us that God af- 
 fords his Help to all Men, but it is their own natural 
 Free Will that renders it Effec^lual to fome , and 
 
 not 
 
^6 The Arminian DoSlrines condemyid 
 
 not to others. There is indeed a General Influence 
 from God, but the Particular Determination of the 
 Will is from the Man himfelf, after God hath done 
 what he can. So thefe Men deny not that the Di- 
 ^Ine Aid and Ajfifiance is abfolutely neceffary to the 
 producing of all Good Adions : But by this they 
 mean no more than fuch Ordinary Affiftance and 
 Concurrence as God beftows on any other Creatures 
 and living Beings. God endows Men with Facul- 
 ties, and upholds and fuftains them ; that is all : 
 The fame that he doth to Brutes. He furnifhes eve- 
 ry Man with a Free Will, (that is, his peculiar Fa- 
 culty) and he leaves him to aft it : And fo if he 
 ufes it well, he Converts himfelf and Regenerates 
 himfelf. They are fo far from faying that the Will 
 isefficacioufly afted and influenced by God,that they 
 affirm that the Grace of God, and all its Operati- 
 ons depend upon the Will of Men, Whereby he can 
 believe and repent, if he pleafes, not elfe ; for the 
 very Nature of his Will is fuch, that it is indifferent 
 to Good or Evil. So that whenever he believes and 
 repents, thefe are natural Exertments of his Will, 
 and depend not upon Supernatural Aid. God can- 
 not turn our Hearts and change our Wills unlefs he 
 firfl asks us leave : And we with the Omnipotency 
 of our Wills are able to refill: him, though he fm- 
 cerely defigns to convert us. Thefe are the Arminir- 
 an Notions, and they are perfectly Pelagian. 
 
 I know there is one or two of thefe Divines that 
 t2\k of Special Grace , but when you come to exa- 
 mine what they fay, you will find that they intend 
 no more than what hath been before mentioned ; 
 for they refolve the Difference between one Man and 
 another in the point of Converfion into the Self- 
 determining Power of the Will. This is obfervj^- 
 ble in the Writings of thofe of the Chucrh of Rome ; 
 thmoft of them freely pwn the Grach of God; and 
 
hy the Holy Scriptures^ Sec. 17 
 
 Bellarmne particularly in fome Places of his Book of 
 Grace and Free Will alTerts, that nothing can be done 
 in Matters appertaining to Salvation without the 
 Afliftance of God's Grace, yea^, his Special Ajfifiancey 
 Lib. 6. cap. 4. But in other Places he deftroys this, 
 and utters things that are wholly inconfiftent with it, 
 and attributes Converfion to the Efficacy of the TViU, 
 This, this is that alone which makes the Grace of 
 GodEfFeaual. Thus though Dr. WhHhy talks (as 
 fome of his Brethren do) of Special Grace in one of 
 his DifcourfeSj and feems to allow of fuch a thing, 
 vet he refolves it all at laft into the Man's Power and 
 AAion. The Operation which he calls Special Grace, 
 confifts in thefe Two Things, he faith \ * firft, 
 Reprefenting Di'vtne Truths to cur Under ft andlngs ; and 
 fecondly. Bringing thefe Truths to ourRememhrance • that 
 is all : But it is our Attending to them, and Improving 
 them that makes them Effeftual. ButhowisthisD/wwe 
 and Supernatural Grace, when the Efficacy of it de- 
 pends upon our own Compliance ? And how is this 
 Grace Special, when 'tis common to all Men, when it 
 is in every Man's Power, and when every Man is 
 able to exert it ? And how is it Special, when 'tis on- 
 ly a General Aid and Ajjiftance ? Briefly , from what 
 hath been faid it is evident that my former AlTertion 
 was well grounded ; namely, that our Remonftrants 
 and Arminians, and our Dr. amongft the reft, deny the 
 Neceffity of Divine Grace, truly and properly fo called, in 
 order to the Vrofecution of good Works : They attribute 
 Converfion and Regeneration to their own\Vills,not 
 to Divine Grace, ( which is purely Pelagianifm. ) 
 Though the Dr. is pleafed to fay that he knows of 
 none pf his Friends that are guilty of it. 
 
 * Appendix to the Second Epiftle ft the Corinthians . ji»d Dif- 
 {iByfttnthtFiveP«intf/p. 226. 
 
 Here 
 
1 8 'The Ar m Inia 11 DoBrines condemn d 
 
 Here I might obferve that the Dr. is pleafed at 
 other times likewife to depretiate the Grace of God. 
 He tells us, that t Supernatural Habits or Chrifiian Vir-^ 
 tues are ne'ver fiilcd Grace in the Scripture ; and he will 
 not allow that there is any fuch thing as Grace (as it 
 denotes the Exertment of Divine Tower in Converfi^ 
 on) fo much as mentioned in the Sacred Writings. 
 Of the Fallhood of both which he may be con- 
 vinced from thefe following Texts ; Of his fulnefs 
 have v>e received, and grace for grace, i John 1 6. We 
 have received grace, i. Rom. ^. The grace of God which 
 is given you hj Jefus Chrifi, i Cor. 1.4. Abound in 
 tku Grace aJfo, 2 Cor. 8. 7. To every one of us is gi- 
 ^en grace, 4. Ephef. 7. That it may minified' grace un- 
 to the hearers, Verfe 29, Singing with grace in your hearts 
 to the Lord, ^. Col. 16. Let us have grace toferveGod 
 acceptably, 1 2. Heb. 28. He giveth more grace, 4.Jam.6. 
 Gro7if^ in grace, 2 Pet. q . 1 8. In which and other 
 Places,the Supernatural and Chrifiian Virtues pro- 
 duced in us by the Exertment of Divine Power^have 
 the Name of Grace given to them^ which Dr. Whit- 
 by peremxptorily denies^ in defiance of all thefe ma- 
 nifeft Texts. He is pleas'd to aflign only this one 
 Signification , that "^ it imports God^s Favour and Kind 
 jiffeciion to m -, for tho' he mentions other Senfes, yet 
 he reduces them all to This. 
 
 This is the Interpretation of the Socinians and 
 their Well-willers, and particularly of Mr. Le Clerc, 
 who ridicules the Grace of God , and fcoffingly ex- 
 pofes the very Word it felf, as it hath relation to the 
 Converfion of Sinners. Therefore one would won- 
 der to fee Dr. Whitby fo fharp every where in his 
 2d Volume of Annotations upon that Writer^ whofe 
 
 i Difcourfe of Sufficient and EfcButl Grace, p. 21 1. 
 * Ibid. p. zo<). 
 
 Notion 
 
 J 
 
hy the Holy Scripture s^ &c. 29 
 
 Notion of Grace he is fo taken with, and whofe o- 
 ther Pelagian and Arminian Doctrines he fo freely 
 maintains. It is very entertaining to obferve how 
 fevere he is upon a Man who is fo like himfeif ort 
 feveral Accounts, as in his affeclihg of Grammatical 
 Niceties, in his audacious Criticifing ( though not 
 with the like Acutenefs), in his Corredion of the 
 Copies of the Bible , in his claiming Acquaintance 
 with all forts of Authors, and finding Fault with 
 them all ; his draining and wrefting the Scriptures, 
 and affixing what Senfe he pleafes on them. Seeing 
 they are thus very good Friends, and perfedlly agree 
 in fo many Things, it can't but be fomewhat fur- 
 prizing to fee how the Chantor falls upon the French- 
 man, and reproves and chaftizes him after a very 
 Magifterial fort. 
 
 Here under this Head, the Con^uertlng Grace of God, 
 1 will take notice of one thing which frequently of 
 late occurs in the Sermons and Difcourfes of our Di- 
 vines, efpecially thofe that are the greateft AlTerters 
 of Free Will ; and which (as I apprehend) doth, a- 
 mong other things very ufual in their Sermons,fliew 
 their mean Thoughts of the Almighty Power of 
 Divine Grace in the reclaiming of Sinners. They 
 declare that no late or Death-hed Repentance , tho* ncvtr 
 fo feriousj is accented of God. They fpeak as if there 
 were no Hopes of thofe that hgve fpent all their 
 Days in Sin and Wickednefs, as if * Defpair doth 
 beft become fuch Perfons. The Reafon that they 
 give is, becaufe the Difpofitions of Men's Minds 
 cannot be chang'd on a Death-bed. But this, I 
 conceive, favours too much of an Opinion of Man's 
 Strength, as if his own Power would ferve him be- 
 fore, for that great work of Repentance, though 
 
 Dr. Villi s PraSUcdl Difc, ef Reptnfanft. 
 
 not 
 
go The AnmnmnT>OiHrines condemn d 
 
 not now. But 'tis certain that God's Grace is nof 
 confin'd : Old Age and a Death-bed do not exclude 
 the converting Influence of the Holy Spirit. Jbra- 
 ham was almoft Fourfcore Years old before God 
 call'd him. Solomon and ManaJJeb were converted 
 when they were advanced in Years. So was Taul : 
 And of thofe Three thoufand who were converted 
 by St. Teters Sermon, fome of them without doubt 
 were Ancient. And as to Converfion it felf, we 
 muft know that the mofl vicious Inclinations and 
 AffedionSj and even the moft inveterate Habits of 
 Vice, can be extirpated on a fudden by the Divine 
 Grace. God can make a bad Man good at his laft 
 gafp : He can fill his Soul with all faving Virtues 
 and Graces in a Minute. We know of thofe that 
 have as it were in an Inftant broke off their Sins, 
 and abandon'd their former Vices, and have been 
 chang'd in their Hearts and Lives. Of this we have 
 many Examples and inconteftable Proofs. This is 
 to fhew that the Grace of God is the Caufe of that 
 Change. This is to convince us that Repentance is 
 the Gift of God, and wholly owing to the Divine 
 Aid and Grace. The Reformation of fome Men's 
 Lives is thus fuddenly effeded, that God may have 
 the Glory of Men's Converfion. 
 
 I cannot therefore applaud thofe Preachers who 
 vigoroufly urge the Impoffibility that a late Repen- 
 tance Ihould be Good and Available ; as if the 
 Goodnefs of it depended wholly on the Natural 
 Strength of our Faculties when they are in their 
 Vigor , and not on a Supernatural Power. I have 
 fome fufpicion that fuch a Notion is entertained, be- 
 caufe I fee that the forefaid Dodrine is chiefly urged 
 by thofe Preachers and Writers who are known to be 
 no great Patrons of Grace, but to have too great 
 an Efteem for the Natural Power of Man. I am as 
 much as any Man for the preffing of a f^eedy Refen^ 
 
 tance • 
 
hy the Holy Serif tures^ &c. ^ i 
 
 tance ; I am as much againft deferring it to a fick or 
 a Death-bed ; I would have the unffeakahk Danger of 
 it fet forth in the mofl lively Terms. But what I 
 now fay is to correA the Miftake on the other hand, 
 and to difcountenance that overweaning Opinion 
 which too many entertain of Human Strength and 
 Abilities, and in the mean time have not true Ap- 
 prehenfions concerning the Tranfcendent Power of 
 Grace. They hold that God's Spirit aflifts thofe 
 only that are willing to be Good, as if it was not 
 neceffary that he fhould render them willing. They 
 fay the Divine Grace works upon none but thofe 
 that have fitted themfelves before-hand to receive its 
 Influence. When God finds Perfons inclined and 
 difpofed to believe and repent, then he ftrikes in, 
 and helps them. But they hold that the Primary 
 Work is their own : The firft Motion is from Them- 
 felves. Which is contrary to that plain Difcovery 
 made to us from thofe words in ; i . Jer. 1 8, 19. Turn 
 
 thou me, and I jijall be turned. Surely after I was 
 
 turned, I repented. 
 
 The Dr. next reproves me for faying, that the Li^ 
 herty of the Will to good was taken away from all Men bj 
 Adam'i FaU. For which I quoted St. Augu(iins 47th 
 Epiftle, and whether I have left out any thing con- 
 fiderable, fo as to alter the Senfe of the Father ( as 
 the Dr. objeds) let the Judicious Reader judge ; for 
 it would have been fuperfluous to fet down every 
 word that this Father hath on that Occafion , efpe- 
 cially when I inferted in the fame place other PaiTa- 
 ges out of that Writer of the fame Import ; fuch as 
 thefe, * What good can lofi Man do, hut only fo far as he 
 
 Quid boni operari poteft perditus, nifi in quantum ^ Perdi- 
 elone liberatus ? Enchir. Cap. 3 o. 
 
5 ^2 T'he Arminian T>o^rmes condemn ti 
 
 u deliver el from his lofi State ? f The Free Will of Man 
 being captivated, hath foii-'er only to Jin. And other Tefti- 
 monies out of this Father may be added ; as, '.* Man 
 ahufing his FreeWiil, lo(i him f elf and it too : * The Will 
 of Man is fo far free as 'tis made free hy God, And St. 
 Atigtifiin to this purpofe applies that of our Saviour, 
 If the Son Jljall make you free, then are ye free indeed, 8. 
 John ;6. Notwithilanding thefe clear Teftimonies 
 the Dr. hath the Confidence to averr , that St. An-, 
 guftin holds the Liberty of the Will to fpiritual Good 
 in all Men after the Fall. What fhall we fay to fuch 
 a Writer as this, and who will give Ear to him when 
 he treats on any other Subject ? For he fpoils and 
 perverts all with his grols Partiality and Prejudice ; 
 or either reads but one part of an Author, or dif- 
 fembles the other. 
 
 And here we may obferve that what he fetches 
 in about Freedom from CoaBion, and from Necefity, m 
 the beginning of his Refle^fiions on this Head, as it 
 is nothing to his Bufmefs , fo it fliews that he is ig- 
 norant of the little Diftindion which fome of the 
 Ancients made between thofe Terms ; yea,they oft- 
 en confounded Coattion and Necejfity ; Wherefore 
 we can draw nothing from thence. But this we are 
 fure of, that the Liberty of Indijferency, which the Dr.' 
 Hands up for, is the very fame Dodrine that the 'Pe- 
 lagian Hereticks maintain'd. The Learned Janfeni- 
 us hath a t whole Chapter to prove that it was the 
 
 t Liberum arbltrlum captlvatum non nifl ad peccatum valet. 
 Scrm. 2. de Grat. & Lib. Arbit. 
 
 *.* Libero arbltrio male utens homo, & fe perdidlr, Sc ipfunr. 
 Enchir. Cap, 30. 
 
 * Voluntas in tantum eft libera in quantum eft Ijberata. De 
 Perfcft. Juftic. 
 
 t De Grat Chrifti, Lib. VIl Cap. 1 1. 
 
 P'euigiari 
 
by the Holy Scriptures^ &c. 53 
 
 Pelagian Error ^ that Indijferency to Good and Evil is re- 
 quird to Freedom of IFill. Every one that: hath been 
 acquainted with the Ancient Writings , and is not 
 corrupted by Prejudice, but is a fincere Lover of 
 Truth, can't but yield to this. Yet the Dr., who 
 would be thought to be well vers'd in the Fathers.^ 
 hath no Apprehenfion of this : And truly it is^ his 
 conltant Infirmity to fee with one Eye only, a|i4 
 very poorly with that. hc& ^■^ 
 
 Which appears further in thofe fmall Fragments 
 which he hath pick'd up out of St. Cyp-ian, and St. 
 Bafdy but hath neglected to caft an Eye on other 
 PalTages which go along with what he cites, and 
 whence he might plainly have gather'd, that thofe 
 Fathers fpeak of that Liberty of the Will to Spiritual 
 Good which is in the Regenerate, and that Liberty 
 to Evil which reigns in thofe of the contrary Cha- 
 racter : And fo what the Dr. trumps up here is nothing 
 to the fur^cfe, to return him his own kind Language. 
 He faith, C/pyian proves that Man hath credendi 'uel 
 tion credendi Ubertatem iii arbitrio fojitam ; which can't 
 be meant in the Senfe which he fuppofes ; for that 
 fo he hath a Liberty to believe or not to believe, n 
 plainly confuted by Cyprian himfelf , in his firft Epi- 
 ftlc that he VvTOte, namely, to Donatus, concerning the 
 Grace of God ; vi- here he gives an Account of the 5e- 
 cond Birth, which he owns to be wholly due to ths 
 Lip'ht inpifed from ahcve, the Spirit deri'ved fro?n Hea- 
 ven. It ivas net, he fliirh, to he afcrihed to the Tov^tr of 
 Man, but to the Gift cf God ; and then concludes (af- 
 ter more of the fame fort) Dd efi, iiic^uam Dei, oyn- 
 ne quod pofiin^HS. All that ve can do is to he attrihuted 
 to God, I fay, to God. So favourily'doth this Pious 
 Writer fpeak of that Chaim which he found in him- 
 felf 
 
 If the-Dr. had read this Firft Epiftle, he might 
 have faved himfelf the labour of Quoting thofe Words 
 
 D ^ of 
 
54 The Arminian DoJlrines condemn d 
 
 of Cyprian in another Epiftle ^ Servans fcilicet legem 
 tjua homo Ubertatl fua: rel'iHus , d^ in arbltrio frofrio con- 
 ftitutus , fibimet if ft ^vel mortem afpetit, vel falutem ; 
 which is grounded on that of our Saviour to his A- 
 poftles 5 Will ye alfo go away ? 6. John 67. Which 
 Words the Dr. would perfuade us are fo underftood 
 by Cyprian ; as if they implied, that Chrift's fincere 
 ApoftleSj by Virtue of the Freedom of their Wills could 
 go away from him ; that is, wholly renounce their 
 Profeflion of Chriftianity, and fo fall away as ne- 
 ver to return again. But there is no fuch thing im- 
 plied, for by this fharp Expofiulation our Saviour ftirs 
 up his Apoftles to adhere to him with all Faithful- 
 nefs, and publickly to confefs and own him : And 
 accordingly we fee that it had this EfFed ; for the 
 Apoille St. Veter in the Name of the reft^ teftifies 
 their firm and refolv'd Adherence to him. Lord, to 
 •whom ffjall we go ? Thou hafl the words of eternal Life ; 
 and we belie've and are fare that thou art that Chrifl, the 
 Son of the Ifving God. As if he had laid. We are fo 
 united to thee that we can't forfake thee , our Wills 
 are fo confirm'd by thy Grace,that now 'tis no longer 
 in our Power to go from thee, and forfake thee.And 
 if Dr. Whitby had not been too precipitant in his 
 Conclufions (which is his perpetual Fault) he might 
 have obferv'd that Cyprian alTerts this to be the Senfe 
 of the Place • for immediately after he had recited 
 St. Pefer's Words to our Saviour, he adds, that the 
 Apoftle hereby "* ftgnifes andjliews , that thofe 7i>ho go 
 away from Chrlft, perijh by their own fault, but that the 
 
 ' Signific3ns fc. & oftendens cos qui .\ Chrifto receflerinr, 
 culpa ful perire, Eccleflam tamen qucc in Chriftum credac, & 
 qucE femel id quod cognoveric teneat , nunquam ajj eo omnino 
 difcederc , & cos efTc EccIefiam qui in dono Dei pcrmancnr, 
 plantationem vcro, &c. 
 
 Church 
 
hy the Holy Scriptures^ 8iC, 5 5 
 
 church which belie'ves in Chrifi, and holds what it hath 
 Kmce known y doth not at all depart from him ; and thd\ they 
 are the Church who abide in the Houfe of God. Thisbne 
 place of St. Cyprian being compared with the other, 
 explains it, and fettles the true Senfe : But the I>c- 
 had not patience enough to obferve and pradife this 
 right Method of finding out the Truth. 
 
 And if he had been at leifure to confult Cyprians 
 Book wherein his former Citation was , he might 
 have found that Paffage, f In nullo gloriandum, quan- 
 do nofirttm nihil fit -^ which he proves from :». john 27. 
 J^o man can recei-ve any thing j unlcfs it he given him from 
 heaven. And from l Cor. 4. 7. What hafi thou that 
 thou didfi not receive ? &c. Which fiifficiently con^ 
 futes that Freedom of Will which the Dr. and his Par- 
 ty contend for. And fo do thofe other Words of 
 that Father, "*' 1 thank thee, O mofi merciful GoJ^ that 
 what thou requireji: of me, thou ha (I fir (I given me. Tha 
 Dr. now can't fay (as he did) that 'tis very artificially 
 done to cite the Name of St. Cyprian, without citing ei- 
 ther Words or Book. 
 
 He quotes Bafil's Comme-ntary on jfv.ah , tho' it is 
 held to be fpurious by Erafmus, who had a good 
 Tafte of Critical Learning : He faith it Ikvours not 
 of that Father's Phrafe and ExprelTion j and therefore 
 concludes that his Name was falfly prefixed to ir. 
 Neither Suidas nor Jerome make mention of it in 
 their Catalogues. Befides , it might be fliew'd that 
 fome Paffages in this Com.mentary are not fecon-. 
 cileable with others in his other Writings. But the 
 Dr. is not foiiicltous about this, for he catches at any 
 thing that he thinks will make for him. Hovv^ever, 
 
 t Teftim. ad Quirin. Lib. 3, 
 
 Gratias ago tibi, ClemehtifTinle Deus, quia quod qu^ris z 
 ftic, priuj ipfe donafti. Lib. de Baprifmo. 
 
 D 2 fuppo- 
 
36 T^he Arminian TDoclrines condemn d 
 
 fuppofiiig this Commentary to be legitimate and ge- 
 nuine^ yet what the Dr. quotes out of it is foreign to 
 his Bufmefs, for none denies that Man iGts freely and 
 >volunta--ilj ^\^j\\\c\\ is all that *Bafil alTerts. But it is worth 
 our obfervin^ how the Dr. hath done what he can 
 to mifreprefent this Father's Meaning by corruptly 
 tranflating his Words • for whereas according to the 
 Greek ifis * He is he 'e exhibiting or fetting forth the Free 
 Will of Man, the Dr. renders it thus, He here Efta- 
 hlijheth the Free fVill of Man. So he gives US the next 
 Paffagc in thefe Words ; Firfl we mitfi Will, ani then 
 our If'il'jhall he eftahlijh'd ; whereas, according to the 
 Greek , 'tis thus , t Firf} we jnufi will , and then 
 hearken and obey, that what is in our Power may not vio^ 
 lently be extorted from us : As much as to fay, Our O- 
 bcdience mull fpring from a willing Principle. So 
 that it appears that the Dr. underftands neither the 
 Grammar of the Words, nor the Senfe and Scope of 
 them. I think we muil have new Grammars for 
 thefe Ar?fiinian Writers. 
 
 I lis other Quotation out of this Father is this. 
 Every Man is able by his own Choice to be a Holy Seed, or 
 the contrary : Which he fancies makes much for the 
 Power of Free Will. But I muft tell him, I fliali; 
 for his fake, never believe that one who is Liberal in 
 quoting the Fathers, is therefore to be thought to 
 be tolerably skillM in them. If he had confulted 
 what this Father had fliid before in the preceeding 
 Words, he would have found this to be his true and 
 only Meaning, narnely. That every one whofe Will 
 is eiTedually a(Ii(fe*d by the Grace of God , may be 
 an InHrumcnt of p-o^agati-ng Holinefs to others , for 
 
 ■ / .1 . 
 
 thence 
 
hy the Holy Scriptures^ &c. :^j 
 
 thence the Father faith he may be call'd a Seed : And 
 thofe that are not fo Affivted, but left to their own 
 vicious Choice^are a Seed in the coiiLrary Senfe ; that 
 iS;, they generate and propagate Vice in others. Ac- 
 cordingly the Words immediately followmg in this 
 Father are thefe^ Hear Paul thus fpcakmgy In ChriH 
 Jefus Ibafe hegotte?i thee through the Gofpel : And that al- 
 To. as many as received him, to them gj've he power to 
 become the fons of God : And that, - e'very one that doth 
 Jin, IS horn of the devil. Which we fee dOth undeni- 
 ably confirm the Senfe which I give of St. Bafil's 
 W^ords ; and it is impollible to undcrftand them o- 
 therwife, unlefs, with the Dr. we rcfolve to fix what 
 Interpretation we pleafe upon them. And here, by 
 the way, the Dr. is to be reminded againil another 
 time, tp read the Words which go before the Paifa- 
 ges which he cites out of Authors, for this will . 
 help his underftanding of them aright. 
 
 I need not take notice of that other Paffage he 
 quotes out of Bafil , for that is as far from the pre- 
 fent Matter as this that I have now clear'd. Or if 
 the Dr. could have produced out of this Author 
 fome Words in Favour of the Armiman Dodrines, 
 I fhoLild not be concern'd at it ; for though I faid 
 St. Bafd in many Places of his Writings dtpreffa the 
 foiver of Free Will, yet I never faid he doth fo in all 
 places. Yq2, every one that hach read the Fathers 
 who were on the other fide of St. Angufiin , knows 
 very well that they are rrioft of them an uncertain 
 Sore of Men, and often betray the Inconfiftency of 
 their Judgments : Therefore if Cyprian and B^^fd had 
 been cited in fome Places as favouring the Dr.'s 
 Caufe, it would have made nothing for him. 
 
 Whereas, to fhew that St. Jcrom was an Oppofer 
 of the Dodrine of Free Will, as it imports a natu- 
 rul Ability in in all Men to chufe Spiritual Good, 
 I quoted thefe following Words out of that Father, 
 
 D ? -^We 
 
3? The Avminhn7)oSrines condemn d 
 
 f TVe are not kept by the Tower of Free Will , hut hy the 
 Clemency or Free Grace of God. The keeping the Com- 
 mandments is imfojfihle to Nature^ hut it is foffibletoGrace, 
 The Dr. hath not a Word to fay againft this Quota- 
 tion, though he had folemny engaged to anfwer all 
 the Places which I quote out of the Fathers. We 
 fee what a fpecial Regard he hath to his own Pre- 
 tenfions ; he picks and chufes as he pleafes. 
 
 And he was fo convinc'd of the plain Truth of 
 that other Citation out of St. Jerom , It is in 'vain to 
 he always praying, if it he in the Power of our Wills to do 
 what we 7i^ill, that he wholly omits the mentioning 
 of itj thinking it the fafeft way to fmother that Te- 
 ftimony which he was confcious to himfelf he could 
 not with any fhew of Reafon gainfay. 
 
 But there is one place which I quoted, that he 
 nibbles at, and would perfuade the Reader that I 
 have left out fomething that is material. If ho 
 could not fay thus much, he were indeed a poor 
 Advocate for his Caufe. But if the Reader pleafes. 
 to fee what the Artifice (for that is now grown a 
 Common-place word with him ) which he charges 
 me with, is, he will find it to be no other than this, 
 that whereas I quoted as much out of that Book of 
 St. Jerom as was to the purpofe, the Dr. is offended i 
 that 1 did not fetch in thofe Paffages which were 
 not pertinent. To what end fhould I have cited 
 thofe Words, that God hath made 7is with a freedom of 
 Will, nor are we drawn hy Necefjity, that ts , Compulfion 
 to Virtue or Vice ; for where there is this kind of N^cejfity, 
 there u ne Condemnation or Reward ? For this is that 
 which every body grants ; and I have exprefly af- 
 firmed it in my Writings, and it affeds not the pre- 
 
 i Lib. a. cont. Pelag. 
 
 fent 
 
by the Holy Scriptures^ Sec. 59 
 
 fent Caufe in the leaft. And what occafion was 
 there to add^ that in eojil and finful Anions there are 
 Seeds in us inciting to thofe ABions^ and the Devil ^rfetis 
 them ? I appeal to every intelligent Reader whe- 
 ther it was not enough to cite thofe Words of that 
 Father, In good Works it is God that ferfetls them ; for 
 it is not of him that -willeth or runneth^ but of God -who 
 peweth Mercy and ajfifteth m , without adding thole 
 foregoing and following Words. If the principal 
 part of a Period will be fufficient for my purpofe, 
 I do not care to imitate the Dr. in hooking in a 
 great deal of impertinent Matter. And this is the 
 very Cafe before us : I have labour'd to contrad and 
 abridge feveral Palfages in the Writings which I 
 have had occafion to quote : But the Dr. loves dear- 
 ly to be long-winded : It is his perpetual Talent to 
 eke out every thing, for which Reafon many a Page 
 in his Writings might have been fpared. 
 
 I proceed to his Quotations out of Jerome ; the 
 firft of which is this, Liherum fernjat arhitrium , ut in 
 utramque partem non ex prajudicio Dei,fed ex meritisjingu- 
 larum vel poena vel framium fit : Which he renders 
 thus. He prefers the Liberty of the VAlltoboth Parts, that 
 the Vuni^iment or the Reward, &c. which confirms 
 what I noted before, that the Dr. takes no care at all 
 to render the Greek orLatin right,whether out of Dif- 
 ability or Defign, I leave others to judge. But he is 
 defired for the future to learn to conftrue and tran- 
 flate a little better, for the right rendring of the fore- 
 faid Words is this , He prefers the Free Will ," that on 
 both Tarts the Punifiment or Revjard, &c. which a- 
 mounts to no more than this, that both good and 
 bad Men act freely and voluntarily when they do 
 Good and Evil Actions, and not by Compulfion, 
 and that God deals with them according to their 
 Adings. And his Quotations out of Jerom\ third 
 
 D 4 Book 
 
40 ihe Arminian T)oBrmes condemn d 
 
 Book againft Telaglus are of the fame Nature , and 
 exprefs only the manner of Men's ading^ that is, 
 with Freedom, and without CoaAion. I advife the 
 Dr. as a Friend, to be m-ore cautious for the future 
 in his Quotations : And let not Conjedure and 
 Miftakes fupply the Room of Judgment and Rea- 
 fon. And indeed if the Dr. had confidered againft 
 ^^hom ferajv was writing in the forefaid Book ; that 
 isj againft the Pelagians ; and that it was his Bufinefs 
 to oppofe what they erroneoufly held concerning 
 Free Will ; he could not but have informed himfelf 
 aright about the Matter ; bur it is the Dr.'s way to 
 go plodding on,and fcribble fomething againft whom 
 he pleafes, without confidering any Circumftances 
 of the Things or Perfons that are in the Cafe before 
 him. 
 
 He quotes fome other Paifages out of this Author, 
 which are either not to be found according to his 
 Reference, or they are eafily anfwered from what 
 I have fuggefted already. The Dr. fcrapes up a few 
 broken Sayings and disjointed Sentences , without 
 Corneclicn and Dependance, out of this Writer, 
 which fpeak of Free JVill, and he fatisfies himfelf 
 with that, not attending to the Meaning and Drift 
 of the Author's Words. He runs away with the 
 general Notion of his Party, that becaufe St. Jerom 
 aflerts Free Will in Man, therefore all Men have a 
 Power to will and prcfecute Spiritual Good. 
 
 To what I had faid ofFrofperj that he recfuires Grace 
 as ahfolutely necejjary to the producing of any Good IVork ; 
 the Doctor's Anfwer is , And fo do we. But what 
 "ive, I pray ? Not himfelf, or any other Arminians 
 and Remonftrants , as I have already ftiew'd ; who 
 by Grace underftand no other than the common and 
 ordinary Concurrence of God, or the Grace of Na- 
 ture, as Velagius us'd to call it ; that is , the Natu- 
 ral and Rational Ability of Mankind, whereby they 
 
 chule 
 
 I 
 
hy the Holy Scriptures ^ &c. 41 
 
 chufe Good as well as Evil. For Felagius*s Docftrine 
 was, That the Will of Man by Nature is indifferevt, and 
 can incline to Good or Evil as ic pleafes : This was 
 in Adam , and this is in all Men fince^ he faith. 
 And this is the AiTertion of the Council of Trent i 
 and Dr. Whitby , and all his Brethren of the Armi- 
 nlan way, hold the fame. They ftiffly contend 
 that the Liberty of Man's Will^ even ever fince the 
 Fall, confifts in Indiferencj ; fo that every Man , as 
 he hath Free Will, hath a Power to fin , or to ab- 
 ftain from it, to do good, or to omit it. They tell 
 us, that this is the very Nature of Free Will in eve- 
 ry Man at this Day. Here is the Velagianifm of 
 our Divines : They fay that this Principle is natu- 
 rally in Man , as Man ; and confequently they 
 exclude the Grace of God as requifite to this 
 Power, whatever they pretend to the contra- 
 ry. For what is of Nature is not beholden to 
 Grace. There is no need of the Divine Help , 
 if it be of the ElTence of the Will to be thus Free. 
 If it be the infeparable Nature of this Faculty 
 to be thus Verfatile and Flexible, and to have a 
 Propenfion to Spiritual Good is well as Evil, then 
 thefe Men can't pretend to affert the Necedity of 
 Supernatural Affiftance, Or if they do, they con- 
 found the Diltiniftion between what is Natural and 
 what flows from the Afliftance of the Spirit. 
 
 See then what horrid Contradidions thefe Men 
 are guilty of : They tell us that they are as great 
 Aflertors of the Di'vine Help and Grace as we are ; 
 and this they publickly vouch in their Writings ; 
 when as this is quite oppofite to the very Definition 
 which they give us of Man's Free Will ; namely, 
 that of its own Nature , and by virtue of its elfen- 
 tial Quality , it can chufe Spiritual Good, or not ; 
 for this is the Nature of its Indifferency : Why then 
 
 do 
 
4^ The Arminian DoBrines condemn d 
 
 do they talk cf Dl'vine Grace ? This is plain CoIIu- 
 fion and Sophiftry ; and 'tis ftrange, that any Men 
 pretending to good Senfe , can fubmit to entertain 
 fuch inconfiftent Notions. There is no Occafion 
 for Vre-ventinz, Or Exciting^ or Concomitant Grace, 
 (which yet lome of the Popljlj Writers talk of ^ as 
 well as fome among us) if a Man hath it from the 
 Innate Power of his Will to aflent or dilTent , to 
 embrace or not to embrace;, in Matters of a Divine 
 and Religious Nature. If it be thus with him^ the 
 Divine Aid is unneceflary , the Grace of Chrift is 
 fuperfluous. And then, by this Dodrine, the whole 
 Fabrick of Chriftianity is fliock'd and endanger'd : 
 For if we have a Natural Power ftill remaining in 
 us to do all Good, to whatPurpofe were the Under^ 
 takings of Chrift, and his Sending his Holy Spirit ? 
 We muft conclude then, that the Arminian Notion 
 of this Indijfercncy cf the Will is a moft pernicious 
 ■podrine, and fubvcrts the very Fundamentals of our 
 Religion. 
 
 To return back to the Father whom I laft named 
 and quoted, Profier of Aquitain, he is clearly on our 
 fide , whatever the Dodlor flily infinuates to the 
 contrary. What can be plainer than thofe Words 
 of his : * Voluntas nihil in juts hahet 'uirihus nijt periculi 
 facihtatem ? The Will hath nothing in its own Pow- 
 er, but a Readinefs to endanger it felf. And fpeak- 
 ing of the Devil, he faith, f A quo cum homo jpolia- 
 retur non 'voluntate, fed 'voluntatis fanitate fri'vatus efi : 
 When Man was fpoil'd by him, he was not depriv'd 
 of his Will, but' the Soundnefs of it : So that ever 
 after it became unfound , corrupted and deprjiv'd,. 
 
 * De Vocat. Gent. Lib. I. Cap. 6. 
 T Ibid. Cap. 7. 
 
 and 
 
by the Holy Scripiires^ Sec. 43 
 
 and there is a Neceflity of its being changed by 
 Divine Grace. The Powerful Influence of which, 
 is thus defcrib'd by this Excellent Writer , in his 
 Poem of the Ungrateful ; for fo he calls the Pelagians, 
 and thofe that favour them ;, becaufe they refufe to 
 own that Grace and Help which are freely offer'd t6 
 them by God. 
 
 Non hoc conjilio tantum hortatuq^ henigno 
 Suadens atq-^ docensy quaji normam legis haheret 
 Gratia y fed mutans intus mentem at<j^ reformans 
 Vaf<i'^ no'vum ex fraBo fingens, 'virtnte crcandi. 
 
 Other fathers befides are of this Opinion .• .*. Man 
 is fallen , faith Gregory Nyjfen , from him by -whom he 
 was made, and is gone O'ver to the Adverfary , and fo hath 
 changed his Freedom and Voiver , and his own Will, for 
 the grievous and hurtful Servitude of Sin. Chryfoftom, 
 who fpeaks in favour of Free Will very often , yet 
 hath thefe Words : When Sin entered, it deflroy^d 
 Mans Liberty , and corrupted that Foiver given to Na- 
 ture, and introduced Servitude. Thus Truth will make 
 its way thro" all Oppofition, yea even the Oppofiti-. 
 on of thofe that utter it. 
 
 One thing more let nae obferve^ that theDodrine 
 pf the Neceflity of Supernatural Grace is fo clearly 
 
 'iTHffYiyay.v. Homil. 29. in Gcn. 
 
 pro- 
 
44 71?^ Arminian DoSlrines condemyid 
 
 profefs'd by the Second Council of Mtle-vt, and is fuch 
 a plain Teftimony to the Anti-Arm'mian Affertions 
 on thi^Subje6l , that the Dr. turns away his Head 
 at my alledging of that Cotmcil , and difmifles it 
 without fo much as taking Notice of it. Which, 
 as it {hews his Averfion to that Dodrine, To it lets 
 us fee that he hath not the Heart always to op- 
 pofe it : Yea^, very often ( as we have before feen) 
 he paffes by my Arguments and Allegations^ with- 
 out fo much as the leaft Attempt to offer any Con- 
 futation of them. 
 
 I will fhut up this Head which I have been now 
 upon J with what I have lately met with in Bifhop 
 Bcveridgeh Thoughts , newly pubiifli'd : t i "i^on- 
 der , faith he , at the Doth'me that fame Men ( fuch 
 as Dr. Whitby and his Friends ) hax/e advanced con- 
 cerning Free Will : And it is a Mj fiery to me , ho'iif any 
 that ever had Experience of God^s Method in worki'/tg out 
 Sin, and flanting Grace in our Hearts , jhould think they 
 can do it by them/elves , cr any thing in order to it. Af- 
 terwardSj All of m, faith he^ too fadly experience -what 
 St. Paul lonp- ago be-u/ail'd in himfelf , that ivhat v?e do, 
 IPC allow not, 7. Rom. 1 9. So Orthodox is he in the 
 Explication of that Chapter. Again ,• I am fure, 
 faith he , to fay none jhall be Javcd but thofe that will of 
 ihemfelves , ( by virtue of the natural Indifferency of 
 their Wills) would be fad Nev^s for me , whofe Will is 
 naturally fo backward to every thing that is Good. See 
 how Calviniflical Men are , before they have taken 
 up a Party I When this Learned Man was in his 
 Pure Theologicks, he thought and fpoke after this 
 manner. And perhaps Dr. Whitby did fomething 
 
 Article VIII. 
 
 like 
 
hy the Holy Scriptures^ &c. 45 
 
 Hke this , before he fell into the Hands of Jojhua, 
 and the Deifi, and the rbyficia?i. It troubles me to 
 fee the Poor Man thus metamorphos'd ; I pity him 
 with all my Heart. 
 
 The Dr. hath not the Boldnefs ( which may be 
 juftly wonder'd at) to make any Exceptions againft 
 the feveral Quotations I prcduc'd out of St. Augu- 
 fim for the Irrefifiihlenefs of Grace ^ only he fends 
 us to VojJim\ Teftimonies out of the Fathers, to 
 prove that Go^ laid no Necejfity upon Man's Will to aEf, 
 as he mufi do if he aB irrefifiibly upon it ; that being Ne- 
 cejfaryy which can t he othervnfe. Where he not only 
 lets us know that he hath no Underftanding of the 
 State of the Queif ion, but he alfo acquaints us how 
 Partial and Superficial a Reader he is of thofe Au- 
 thors he quotes ; for even Vojfms himfelf hath thefe 
 exprefs Words : t [It was ^f/^«/?/w's Opinion, that 
 God from Eternity decreed to give to certain Men 
 fuch Congruous or Powerful Grace, that to whom- 
 foever 'tis given , it fhall certainlj work that in them 
 for which it is given : And it is fuch Grace as not 
 only gives Strength to act , and concurs with the 
 Will in every good AA, but infallibly puts a Man on 
 ro work. ] What do you call this Certainty and 
 InfilUbillty but Irreffiibknefs ? 
 
 + Augullini fententia fuit , Deum ab scerno ftatuiiTe certis 
 hominibus gratiam ita congruam {ivc potentem dare , ut qui- 
 bafcunque faerie donata, illud in iis certo operetur cujus causa 
 conferturj ut quse non folum rites Jargiatur ad agendum, & in 
 omni aflione bona ex voluntate concurrat, fed infallibiliter ho- 
 minem ad operandum impellat. Hift. Pel. Lib. 6. Thef, lo. 
 
 Again ; 
 
4 6 T'he Aj:minmii)oclrines condemn d 
 
 Again ; this Learned and Judicious Writer (you 
 may be fure then I do not mean Dr. W.) after h& 
 had fhew'd how St. Augufiins Opinion in this 
 Matter differs fomewhat from that of fome of the 
 Fathers that were before him, adds thefe Words; 
 [Which I would not have to be fo underfloodj as if 
 nothing could be produced out of them ( i. e. the 
 Writings of thefe Fathers ) that may not feem to 
 infuiuate that Grace is conferr'd out of the Abfoktc 
 Will of God to convert , and therefore cannot be fru- 
 llrated] and he then produces the Teftimony of Ba- 
 (ily Thou canfl do all things, and there is nom that can 
 contradU^ thee : thou fa^vefi when thou wilt, andnojte Re- 
 Jifielh thy Will. And another of St. Amhrofe he alfo 
 adds. Hence we fee the Dr. had little Reafon to 
 tly to Vi'jjlus : And in the general 'tis obfervable that 
 the Dr. both here and in hisAnnotations quotesAuthors 
 at random. 
 
 And whereas he faith concerning me, that I have 
 only one St. Auguftin to produce for the Antiquity of 
 the Irrefrfliblenefs of Grace ; I muft remind him that 
 St. Jerom alTerts the fame ; for upon thofe Words, 
 1 . Eph. 1 1 . Being p'cdejtinated according to the fnrpofe of 
 him who workcth all things after the counfel of his own 
 willyhe hath this^Glofs, * We Men would do ?nany thi?}gs 
 accordin<r to the Counfel of onr Willsy but the ^Ejfecl doth 
 not at all anfwer to our TVills : But none is able to reftfi 
 God, who doth all things that he vjiU. And we have 
 Trofper on our fide, who declares his Mind thus. Ni- 
 hil obfisiere divina gratis poteft quo minus id quod volue- 
 rit impUatur. De Vocat. Gent. 1. 2* c. ;;. And fur- 
 ther i mait tell him that all the Fathers who main- 
 
 * Nos homines pIerag;voJumus fscere confillo , fed ncgua- 
 quam voluntatem fequicur erfcfViis ; Illi aurem nullus reliftere 
 potcft, quir. omnia qua^ volacrir. tacit. 
 
 tain 
 
hy the Holy Scriptures^ &c. 4.7 
 
 tain the Omniptency of the Divine Being , do in ef- 
 ' fed aiiert this Doctrine ; for if he be of Infinite and 
 Unlimited Power, it will follow, that Man's Con- 
 verfion is irrefiftible. For tho' Finite Power and 
 Strength may be refilled, that which is Infinite can- 
 not. A-Ccordingly Dr. Whithj ^in.^ every Arwinianyde- 
 nies the Infinite andUncontrollable Power of God : 
 They hold that he hath not an Abfolute Command 
 over their Wills. But they themfelves have^ and are 
 ftronger than God, and have more Power than he 
 hath, and do more towards theWork of Converfion 
 than Godhimfelfcan. ThefeMen hold that they have 
 an uncontrollable Power not X)nly over their own 
 Wills, but over God's Grace ; for 'tis they that make 
 it EffeBual or Inejfecittal, as they pleafe. 
 
 For you muft know that 'tis their. Opinion tltat 
 God furnifhes us only with Means, and propounds 
 things to us , but we our felves render them Snccefs- 
 fnl. What God and the Holy Spirit do, fignifies 
 nothing as to their Confum mating or Converfion, 
 for we, and we alone give the finifhing ftroke to it. 
 After God hath done what he can, it is the Man 
 himfelf that effects the final Work of Converfion. 
 When God hath exerted all his Force and Power 
 towards the changing of Men's Hearts and Lives, it 
 is the Sinner that gives Succefs to the whole. It is 
 the Creed of an Armlnian^thsit Man's Will is of great- 
 er Force than the Almighty, for 'tis by virtue of this 
 that we are Converted, and not by Sirength derived 
 from God,for after he hath in 'vain atte7nvted our Con- 
 verfion, and endeavour d the Change of our Hearts, 
 we by the natural En^gy of our Wilis efF--?d that 
 great Work our felves. And tho' Gcd really and 
 fincerely Dejtgns to convert and change us, yet it is 
 in our Power to defeat his Intentions , and baffle 
 his Purpofes, as well as his Power. It is true thefe 
 Men do not exclude the ordinary Concmrcncc of God 
 
4 8 'The A vm i n ia n DoBrines condemn d 
 
 (as hath been obferv'd before) but what is Extraordi- 
 nary is done by the Man himfelf, by the powerful 
 Efforts of his own Will. Yea, they hold that Con- 
 verfion and Regeneration are nothing elfe but a 
 Man's making good ufe of his Free Will, which he 
 is naturally endued with, and thereby turns himfelf 
 unto God. Wha t think you .-^ Are we not like to 
 thrive, if we fuck in thefe Principles of our ' Mo- 
 dern Divines ? 
 
 And fome of thefe Perfons further tell us. That 
 God can't, or will not convert Men by an Irrefijii- 
 lle Poii'cr ; becaufe if he Ihould do fo , he would 
 deftroy Man's Free Will • for if a Man be irrefiftably 
 converted, he is compel I'd and forc'd , and then 
 there can be no Liberty of Will. Which is a very 
 falfe and miftaken Notion ; for at fuch a time the 
 Will is not for c\l , but changed , and thereby deter- 
 min'd to what is good, by a new Biafs or Principle 
 beftov/d on it. The former Bent and Inclination 
 Is remov'd, and another is kindly introduc'd by the 
 powerful Grace of God, whereby the Will becomes 
 obedient to the Heavenly Call, and acfts molt free- 
 ly and willingly. As for God's bending the Will 
 to one fide ; that cannot be look'd upon as a Fiola- 
 tlon of the JViR, as the Dr. pretends ; for one of the 
 greaiefl * Patrons of Armmianifm hath granted, that 
 God may , and doth fometimes determine the Will of Man 
 to one fide ; and when 'tis fo determind , the Aci may he 
 'voluntary. But when 'tis added by that Autlior, 
 that tho' the A<^ is 'voluntary , yet it is not free ; it 
 is fuch a Piece of Refin'd Nonfenfe , as none but 
 Dr. WVitby would have approved of : For if, ac- 
 cording to him , the Power of the Free Will of 
 
 Bp. BramhaH, quoted by Df. Whithy, />. 313. 
 
 Man 
 
hy the Holy Scrij)tures^ Sec. 49 
 
 Man eonfifts in chufing Good or Evil ; then if that 
 Choice be not trce^ 'tis Coaciion and not Choice ; 
 and lb 'ris Choice and not Choice. Thus he con- 
 tradicts himfelf ; arid he is fo accufcomed to it, that 
 he feems not to know when he doth it , if that be 
 any Excufe. It is certain , that what he faith of 
 Dr. Mill , may be truly applied to himielf : "'^ There 
 is Ikth heed to be gi-vejj to the Jiulgment of a Man, that 
 differs fo much from himfelf. 
 
 EleB'fon fuppofes Libertj ,'cind therefore when Good 
 Men chufe to do Good, and Bad Men chufe to do 
 Evil j can any Man of Senfe and Reflection ima- 
 gine, that there is not Freedom in this Choice ? The 
 Power to chtifi , and the Power to ^i//, are infepa- 
 ble ; and therefore Dr. PVhltby here ( as is common 
 with him at other times)forgets what he had exprefs- 
 ly faid , What I chufe, I chufe hy my Will, p. ;i9. Thus 
 'tis evident that he underftands not the thing he un- 
 dertakes to affert, or he thrufcs wild and inconfiftent 
 Propofitions upon us by Inadvertency and Obli- 
 vion. 
 
 If he faith we cant do otherwfe, and therefore the 
 Action is not Free, he talks idly , for then neither 
 God himfelf, nor the Good A.ngels, nor the Glori- 
 fy'd Saints ^c? freely j for none of them can ad o- 
 therwife than they do ; that is, they can't do any 
 Evil. They are under a happy Necejfty of doing 
 Good, and yet they do it moft Freely. So 'tis with 
 the Regenerate here on Earth, who, as they 2.TQf(tch,* 
 can do no Evil ; but though their Will is determin'd 
 by the Divine Influx, yet it is Free. Even the Pa- 
 gan Moralifl; wou'd have taught the Dr. this Truth; 
 He by the Condud of his own Reafon hath" told us 
 that a right Virtuous Man's ^ Will ts not the Ufs Free 
 
 f Ex'am. Var. Left. D. MilHi. p. 94. 
 
 * Non ideo minus Vult quia nonpoteft Nolle. — — Vir bo- 
 nus tion pojeft non faccre quod facir. Sen. de Bensfc. 
 
 E fof\ 
 
50 The Arminian T>oHnnes condemn d 
 
 for its Inability to iifill other^vife than it doth ; yea^ a good, 
 man cannot hut do what he doth. Notwithftanding this 
 he is a Free-ABor, which appears from this, that he 
 ads with Pleafure and Delight, as all good and vir- 
 tuous Men do. It was excellently faid by the Judi- 
 cious Dr. Jackfon, * The 'very Life and Sprit of ferfeB 
 Liberty ts a Power of willing that which by God's Laii/ 
 we ought to Will. Our being determin'd by God to 
 will that which he wills is the Height of the Chri- 
 ftian Liberty j fo far is it from Impairing it, y^a 
 Deftroying it, as the Dr. fondly imagines. By this^ 
 very thing we approach neareft to God , and to the 
 Glorified Spirits, who can will and chufe one Part 
 only, that is, the Good ; and thefe without doubt 
 are the Freeft Agents. I will clofe this with thofe 
 Words of St. Augufiin -^^The Will is then truly Free when 
 ^tis not a fervant to Sin and Vice. 
 
 Now then I return to the main Bufinefs before us. 
 From what hath been faid, it is manifeft. That tho' 
 Converting and Effectual Grace doth not leave the^ 
 Will of Man at Liberty to Refifl, yet he ads volun- 
 tarily and freely ; for this Powerful Grace of God 
 removes that which wou'd make Refiftance : And 
 fo the Nature of Man's Will is not deftroy'd, his 
 Free Choice and Liberty are preferred , and thefe are 
 not inconfiftent with Irrefiflibility. For certainly 
 God's Infinite and Unlimited Power, is not incom- 
 patible with that of ours, which is Finite and Re- 
 Itrain'd ; and this muft needs fubmit to that. It is 
 true, we read of fome that refified the Holy Ghofi, 
 7. ABs ^i. The Meaning of which is, ( as is evi- 
 dent from the next Verfes, which fpeak of the Pro- 
 
 * Vol. 5. B 10. Ch. 17. 
 
 t Arhitrium voluntatis tunc efi; ver^ LiberuiD quum vitlis 
 peccatifq J non fervit. De vera Incttrnat. 
 
 fhets 
 
hy the Holy Serif tures^ &c. 5 i 
 
 fhets and the Law ) that they gave not heed to the 
 Outward Means of Salvation^ to the Word whicl^ 
 was preach'd by the Prophets, who were infpir'd by 
 the Holy Gholt ^ nor to the Law, tho' it was deli- 
 vered at firft from Heaven by the Diffofition of Angels^ 
 as 'tis there particularly faid. Thus they are faid to 
 refifi the Holy Ghofi • but no Man of Senfe can ga- 
 ther thence, that the Inward Pov/er of the Spirit 
 tnay be finally Refifled, when the Spirit defigns to 
 Convert any Perfon. At luch a time, when the 
 Almighty makes hare his Arm, and makes the Glory of 
 his Voiver known, there can be no Refiflance ^ for ht 
 hath purpofed, and -who jhall dlfannul it ? He ivorketb , 
 and who jha II let it ? 14. Ifai. 27. 45.1:?. 
 . Wherefore we cannot but condemn the Pride and 
 Infolence of the Arminian Spirit, which doth all ic 
 can to diminifh the Abfolute Tower and So'vereignty of 
 God, and to exalt its own Power above it. They 
 aflert that God cannot turn their Hearts, unlefs they 
 give him Leave to do it : They affirm, that by the 
 Efficacy of their own Wills, ( which have in them 
 an infeparable Property of Indijferency ) they can 
 recover themfelves from the Power of Satan , and 
 attain to Eternal Life and Happinefs. Whither will 
 not Obftinacy and Blindnefs carry fuch deluded 
 Souls ? One would think that thefe Texts of Scri- 
 pture fhould fly in their Faces ; No Man can come un~ 
 to me, except the Father, who hath fent me, draw him - 
 John 6. 44. No Man can come unto me, except, it were 
 given unto him of my Father, v. 6f. By the Grace of 
 God, J am what I am • i Cor. if. 10. It is God who 
 worketh in them, both to will and to do of his good Vlea^ 
 fure ; 2 Phil, i :; . WI30 maketh thee to differ from dno^ 
 ther ? And what hafi thou , that thou didfi not receive ? 
 I Cor. 4. 7. And fundry other Texts prove that 
 God, and not Man's Will, is the Caufe of his Con- 
 verfion, and that this is a Work far above Man's 
 
 E 2 , Power 
 
5 '2 'The Armlnian DoHrines condemn d 
 
 power:, arid can be efFeded only by an Omnipo- 
 tent Hand : and accordingly is compar'd to the 
 Work of Creation, and to Raifing Men from the Dead. 
 Notwithftanding this, it is the Perfuafion and Pro- 
 feflibn of all the Party, that the only Reafon why 
 Abel difFer'd from Cahty and Teter from Judas, and 
 all Regenerate Perfons from the Unregenerate ; is 
 becaufe the one did more dexteroufly manage their 
 Free-Will than the other. 
 
 And now we can't but fee what mult neceflarily 
 follow upon all this ; the Duty of Prayer for Grace 
 and Converfion is quite nuU'd : For to what Pur- 
 pofe is it to lift up ourHands toGod^when the whole 
 Strefs of our Converfion lies upon our own Wills, 
 and we have Ability to renew and change them as 
 we pleafe, by the Lucky Turn of them, which de- 
 pends on our Self-determining Power? It is no won- 
 der then that that Pious Father fpeaks thusj'^We always 
 Tray in njain, if it be in our Tower to do what we will. 
 And as Praying to God, fo Traijing him is wholly 
 Evacuated, according to that of another Father. 
 t Tell me, I fray , faith he, how the Afoflk can fay, 
 £ Gi'ving Thanks unto the Father, who hath made m meet 
 to be Tartakers of the Inheritance of the Saints in Ligbt~\ 
 if it be not God that fets our Will at Liberty, but if our 
 VAU itfelf fets itfelf Free. If Converfion be the Re- 
 fult of our own Power, then we may thank our 
 felves, and not God for it : The Praife is due to 
 our felves, not to him. Or, if we ihould pretend 
 to afcribe Praife and Glory to him, we do hut flat- 
 ter him with our Mouths, and dijfemble with him in our 
 
 * Fruftra femper oramus, fi in noftro arbitrio eft facere quod 
 Volumus. Hieron. I. 2. cont. Pelag. 
 
 t Refponde obfecro quomodo dicit Apoftolus, Gratias agen- 
 tes Patri, &c. Si non ipfe arbitrium noftrum, fed ipfum arbi- 
 Crium fe liberat. Auguftin. ad Vital. Epift. 107. 
 
 Tongues, 
 
hy the Holy Scriptures^ &c. 5 5 
 
 Tongues. Thefe are the Strange and Monftrous 
 Confequences of thefe Mens Opinions. But who 
 can hear them without Horror ? What Chriftian 
 Ear can bear fuch Abfurdities and Blafphemies ? 
 What Manj that is not a Stranger to the Sacred Vo- 
 lume;, can brook fuch Impious Doctrines ? And yet 
 this is the Natural Refult of the Armintan Scheme. 
 And was it not worth the Labour of the Deifi and 
 Thyjlcian, to bring over Dr. Whitby from his Cahi- 
 nifm, to the Embracing of fuch Excellent Notions 
 as thefe, and to the Perverting of that plain Text, 
 God hath given to the Gentiles Repentance ^ Acts ii. i8 ? 
 That is, faith he, t God commljjioned St. Peter to 
 p-each to them Peace through Jefm Chrifi, and RemiJJion 
 of Sins. This is giving Repentance. Such another 
 Interpretation is that of Efh. 2. 8. Faith is the Gift of 
 God j that is, .'. the ObjeBs of Faith are only made 
 kno-wn to m by Divine Revelation. Which is the very 
 Expofition of the Sodnian Writers. So upon thofe 
 Words, No Man can come unto me, except the Father, 
 which hath fent we, draw him, John 6. 44. he hath this 
 Comm.ent ; * To be drawn of the Father, Jtgnlfies only 
 to be ferfiiaded, and prevailed on fo to do, by the Confide^ 
 ration of thofe mighty Works which God had done. There 
 is no Inward Perfuafion and Influx of the Holy 
 Spirit meant here. Surely this Man, tho' he talks 
 fo much of the Fathers, and pretends to have con- 
 verfed with their Writings, had not read the follow- 
 ing Words of St. Jerom, or wilfully conceal'd them ^ 
 i" ^ando dlclt, Nemo potefi 'venire ad me, &c. i. e. 
 When Cbrifi faith, No Man can come unto me, ex- 
 
 t Addititniil. jinttot. on the Place. 
 '.' Paraphrafe on the Place. 
 
 j^nnttat, on the Place, 
 t Adv.PeIag.lib. 3. 
 
 E ; cept 
 
54 T'he Armlnian T>oBrtnes condemn d 
 
 cept the Father, who hath fent me, draw him ^ he 
 hreaketh the proud Freedom of Will, -ivhich if it 7vould go 
 to Chrifi, unlefs that be do7te 7vhich follovjeth, [ Except 
 my Heavenly Father draw him ] it^all will in 'vain^ 
 and firi've in 'vain. And this alfo is to be noted, that he 
 ji>ho is DRAWN, runs not of his own accord, but is 
 brought on, he being either flow, and dravnng back, or 
 elfe being unwilling : That is, he is fo till God makes 
 him willing. This was the Senfe of the moft Judi- 
 cious and Pious Fathers : But we fee how the Dr. 
 and many of his Friends vary from it, and refolve 
 the Converfion of Sinners into the Strength of their 
 own Wills. I wifh God's Hand may not be evident- 
 ly feen in punifhing thefe Bold and Arrogant Exal- 
 ters of Human Power, by withdrawing his Bleffing 
 from their Endeavours in the Miniftry. 
 
 Before I pafs with the Dr. to the next Head, I 
 will remark how he confutes himfelf about the Na- 
 ture of Grace and Converfion. He rejeds the Doctrine 
 of thofe who alTert that the Operation of Grace and 
 the Holy Spirit is by a Thyfical Influx, and yet he 
 explains Converfion in a Mechanical way. In his 
 Vtfcourfe of Sufficient and EffeBual Grace, he faith it is 
 efFeded by a Motion of the Brain : And that Motion 
 raifes Ideas^ and thofe Ideas make Converfion. He in- 
 fifts a great while upon this, f. 227, 228, &c. and 
 thinks it fo conliderable, that he mentions it again 
 in fome other Part of his Writings. Tho' he de- 
 clares againft Thyfical Operation, yet he is for it, in as 
 jnuch as he afferts that fuch and fuch Ideas, raised in 
 the Minds of Men by External Objeds and Motives 
 working upon the Brain, are all that we call Grace 
 and Converfion, Thefe Material Impreflions do the 
 wjiole Bufinefs. Thus faith our Mechanick Divine, 
 but herein he contradids himfelf. 
 
 The 
 
by the Holy Scriptures^ Sec. 55 
 
 The Dr. proceeds next to the Article of the Ex- 
 tent of Chrifi's Redemption , which I afferted to be Li- 
 mited ; and that which I faid further was , that fome 
 of the Fathers taught fo. To which the Doctor op- 
 pofes the contrary Affertions of Voflius and Daille, as 
 if they were Fathers ; nay, as if they were infalli- 
 ble Authors, and ought not to be queftion'd in the 
 leaft. The Truth is, the Dr. was apprchenfive that 
 he was like to be overwhelm'd with far better Tefti- 
 monies ; and therefore, like one near being drownd, 
 fnatches at any the leaft and inconfiderable thing to 
 fave himfelf, if poflible. But I believe the Dr. is 
 not fo over-run with Blindnefs as not to fee that the 
 Words of thefe Learned Men which he produces 
 come not home to his Bufinefs. For the firft of them 
 faith, it Tvas the Judgment of the Ancient Church, that 
 Chrifi p-o'vided an Uni'verfal Remedy for the TJniverfal 
 Sin of Man : And fo the Dr. knows, that it was the 
 Judgment of the Ancient Church that Chrift Ihould 
 come in Perfon , and reign here on Earth 1000 
 Years in the Abundance of Eafe and Pleafure : It 
 was the Judgment of the Ancient Church, that the 
 Sacrament of the Lord's Supper ought to be admi- 
 niftred to Children : It was the Judgment of the 
 Ancient Church, that Chrift defcended into the Hell 
 of the damned : It was the Judgment of the Anci- 
 ent Church, that Elias fhould come and appear here 
 before the Day of Judgment. But who values the 
 Judgment of the Church in any of thefe Particu- 
 lars ? The Dr. himfelf doth not, or elfe he dilTem- 
 bles in his Writings, wherein he defpifes fome of 
 thefe Opinions and Praftices, as Ancient as they are : 
 For he cares not for Antiquity when it agrees not 
 with his Conceptions, tho' at other times he doats 
 on it. 
 
 E 4 H& 
 
5 6 The Arminian DoSlrhies condemned 
 
 He brings in Vofms fpeaking thus ^ This DoBrine of 
 Un'tTjerfal Redewftion the Fathers proved from all thofe 
 f laces of Scrifture ivhichfay Chrlfi died for all.V>\xt here 
 the Dr. is at hi: old Trade again , he doth not give 
 us the Author's Words right ; for he doth not fay the 
 'Fathers, but the Old Church, and doth not fay proved 
 but only gather d, which is much lefs than Proving. 
 And befides, Vo£im is in an Error, for I fhall anon 
 produce Texts which fpeak of Chrift's dying for all, 
 and yet fome of the Old Church do not interpret it 
 of all without Limitation. And whereas VoJJIm 
 faith^ The Dollars of the Church taught, that Chr'ift^s 
 Death is conftder d Tv'o 7vays , either its to Its Virtue and 
 the Antecedent Will of Chrijt and his Father , and in this 
 Senfe Chrifi died for all without exception • or as to the 
 EffeB and Fruit of Chrifs Death, and the Confeejuent IVill 
 bf Chrifi and his Father , and in this RefpeB Chrifi cant 
 he faid to die for All '. It is obfervable that Vojfius never 
 applies this Double Conf deration of the Death of Chrift 
 in the reciting of any of thofe Quotations which 
 he immediately after produces, to prove the Uni- 
 yerfality of Chriil's Redemption ; Which he would 
 certainly have done, if he had thought that that Di- 
 fiinBion was of any Value and Importance. It was 
 only a Blind to divert and amufe the Reader -, and 
 the Dr. was as likely a Man to be catch'd with it as 
 any ; and accordingly we fee he was. However, 
 this very thing which Vofiius fuggefts,lets us into the 
 true Senfe of many of the Fathers who fpeak of 
 the Extent of Chrift's Redemption ; they mean it 
 concerning the Virtue and Dignity of Chriil's Suffer- 
 ings and Death , not of the Aifual Ejfecfs and Fruit 
 of them : Not but that I grant that fome of the Fa- 
 thers held Univerfal Redemption in the largeft and 
 fulleft Senfe. 
 
 Note by the by, that the Dr. very tamely and in- 
 nocently ( fome wou'd fay ignorantly ) retains thofe 
 
 Words, 
 
hy the Holy Scriptures^ &c. " •. 57 
 
 Words^ <^uod ad vhttitem^ d^ qtiod ad ejfeBum, which 
 he met with in VoJJims Bookj and fets them down as 
 he found them^ not knowing or confidering that it 
 was a Fault of the Printer, and that it fliould have 
 h&cn <]Moad 'virtHtem , (j^ quoad effeBum , and there- 
 fore it might have been well expeded that the Dr. 
 would not let it pafs uncorreAed. But it is all one 
 to the Dr., who refolv'd to quote /^^f^«/s Words 
 right or wrong. I could likewife obferve that in 
 the fubfequent Part of the Citation of VoJfiMs's 
 Words, he mangles and tranfpofes it, and leaves out 
 what Words he pleafeSjand in their Place fubftitutes 
 what he thinks fit : But thefe being fuch Common 
 Pradifes with the Dr. , it would be endlefs to take 
 notice of them. And the, Dr. is a Man of that AC- 
 furance that he can carry it off well enoi:gh. 
 
 The Teftimony of the other, namely, Monfieur 
 Daille, falls fhort of what the Dr. brought it for; for 
 his Words are thefe. In the firfi Eight Centuries of Chri- 
 fiianlty I find none that ahfolutely in Terms faith^that Chrifi 
 died for the EleB only. And vvh^it then ? Tho' this be 
 not faid in exprefs Terms, yet it doth not follow but 
 it might be faid in Terms equl'valent, and of the fame 
 Signification ; and fo I fhall make it appear in feve- 
 ral Quotations out of the Fathers, that I fliall have 
 Occafion to produce afterwards. 
 
 The Dr. gives out Menaces,thatthi5 French Divine 
 pjall confute me, and that particularly and covioujly in 
 enjery Father that I have aUedgd. I thought the Dr. 
 himfelf had undertaken to confute me : I'm fure 
 he promis'd it in the Beginning of his Tofifcript. 
 But, it feems , he is grown fufpicious of his own 
 Weaknefs , and is fo wife as to call for Affiftance ; 
 and now I muffc have a great Care of my felf, 
 when they both fall upon me together. But by 
 the by , we may obferve that the Dr. doth not 
 j^now his Fellow-Champion's right Name ; for he 
 
 calls 
 
5 8 The Arminian Doclrines condemn d 
 
 calls him Dally , inftead of his well-known Name 
 Daille. The Dr. reads Authors , but doth not fo 
 much as know their Names : So^ in all his Writings, 
 Eflhius is conftantly put for Eft'ms. And how in- 
 deed fhould he , who writes his own Name diffe- 
 rently, ( as was above-noted ) be exad in writing 
 another Man's ? Well, but this French Author muft 
 confute rne in e'very Father- that I have cited ; and the 
 firft Inftance he brings, is the EpHle of the Church of 
 Smyrna, as if this Church were one of the Fa- 
 thers. 
 
 Very nicely done, and like a Scholar, Good Dr. 
 But to pafs by that , and to come to my Quotation 
 it felf: Thofe Pious People of the Church of 
 Smyrna , profefs'd that they -would never for fake Chrift, 
 'ivho fujfer'd'^ for the Salvation of the whole World of 
 thofe that are faved. Which Words I produced to 
 fliew , that the Ancient Chriftians did not believe 
 the Do<^rine of Univerfal Redemption : For tho' 'tis 
 granted here , that the Virtue of Chrift's Redem- 
 ption reach'd to the whole World ; yet they tell us 
 what they mean , namely, the whole World of thofe 
 that are faved ^ not every individual Perfon. And 
 is there not Antiquity enough in this Quotation ? 
 For the Letter was written by that Church about 
 the Year of our Lord 1 69. The Dr. hath nothing 
 to fay againft this Teftimony , but that Mr. Dally 
 ( for fo he will call him ) faith it is impertinent ^ and 
 Ruffinus tranjlated the Words otherwife. Which are fo 
 weak and filly Allegations , that I believe the Rea- 
 der expe£ls not that I fhould return any Anfwer to 
 them ', for furely the Church of Smyrna knew how 
 
 to 
 
by the Holy Scriptures^ Sec. 5 9 
 
 to exprefs themfelves ferthiently ; and what wife 
 Man will defend a Tranflation that is not adjufted 
 to the Original Words ? 
 
 To fay the plain Truth , the Dr. could not have 
 chofen out a worfe Second to appear in his Caufe, 
 and to back him^ than this DailU : For tho' he was 
 a Perfon of great Learning , and unqueftionable 
 Worth, and merited much of the Proteftant Caufe 
 in feveral of his Writings , both in the Latin and 
 French Languages ; yet in the prefent Cafe he was 
 mofi: palpably blameable , and abandon'd his Bre- 
 thren of the Reformed Religion , and gave too 
 evident Proofs of his want of Judgment and Im- 
 partiality : For he not only quotes the Ancient 
 Fathers , as AlTerters of the Unlimited Extent of 
 Chrift's Redemption ; but he brings in Perkins, Ju^ 
 nius, Bifhop Abbot, PreHon, Bifhop Davenant, Ward, 
 and the reft of the Synod of Dort ; yea, even Pif- 
 cator, Gomarus, Twifs , Peter du Moulin , Rivet , as 
 Favourers of this Caufe. And truly , thro' his 
 whole Apology , he hath egregioufly play'd the So- 
 phifter in all his Replies to the Learned Sfanhemius, 
 His Reafonings are for the moft part fo poor and 
 mean , that one can fcarcely think that he himfelf 
 was in good earneft perfwaded that there was any 
 Force in them. And as to the prefent Tranflation, 
 which he approves of ; if Ruffinus was a Friend to 
 the Pelagians , as fome have (not without ground) 
 laid , we have no Reafon to attend to that Verfion 
 of his. 
 
 The Dr. comes on with a idly , without a i/?; 
 (which kind of Blunders is frequent with him) 
 and he finds fault with what I quoted out of Origen, 
 that there is a World of the Saints , and a World of the 
 Wicked • which I cited to fhew , that that Father 
 (as well as fome others) interprets the World, in 
 fom.e Places of Scripture , by the Church , or the E- 
 
6o T^he Arminia n 1>o&'ines condemn d 
 
 leB. The Dr. faith there is Artifice in this Quotati- 
 on of mine : For Origen , by the World of the Saints, 
 nieans the World above the Stars ; whereas^ I apply it 
 to the Saints in this Lower World. He appeals to 
 the Learned , whether this be fair dealing. To the 
 Learned then I am willing to refer the Matter ; 
 who know very well that 'tis Origen s way , to affix 
 different Senfes to the fame Words and Expreffions in 
 Scripture , and then to take Occafion to allegoriz^ey 
 and to prefent the Reader with MyBical Interpre- 
 tations. And this he doth in this very Chapter, 
 which treats of the World , as may be feen in the 
 former Part of it ; but efpecially when he comes to 
 fpeak of the different Significations of this Term 
 World : Which , befides the common Acceptation 
 of it^ denotes ( he faith ) an InvifMe and Spiritual 
 World ; which he thinks is imply'd in what our Sa- 
 viour faid, I am not of this 7v or Id ', fhewing thereby 
 that he was of another , that is , an Invijibk World. 
 But even that World is contain'd , he faith ;, within 
 the Circumfcription of this prefent World. Where now 
 is the Artifice ; ( for this and artificially are his darling 
 Terms , that he applies to every thing as he fancies. 
 For^ 'tis obfervable , that when the Dr. hath got a 
 foolifh impertinent Word by the end , he unmerci- 
 fully punifhes the Reader with the naufeous Repeti- 
 tion of it;) where 3 I fay, is tho. Artifice oi this 
 Quotation ? For we plainly fee that Origen mixes 
 the World above the Stars with that of the Saints below, 
 and diftinguilhes both of them from the World of the 
 -wicked. Is it not ftrange then , that a Man fliould 
 produce Quotations, only to baffle himfelf? For 
 fo the Dr. doth. 
 
 My Second Citation is out o^Origens Commentary 
 on St. Johns Gofpel, which the Dr. faith (without 
 any occafion given him ) contains 422 Tages , juft fo 
 
 many 
 
hy the Holy Scriptures^ &c. 6 1 
 
 many and no more^ for there is wonderful Learning 
 in the exacl Arithmetic of Pages : And 'tis thought 
 by feme that the Dr. is more nice in numbring of 
 them than in enquiring into the true Senfe of the 
 Words contain'd in them. The true Account of 
 what Origen there faith is this (as the Reader will be 
 convinc'd if he pleafes to confult the place ) that 
 there had this Interpretation been given of that 
 Text, Behold the Lamh of God that takes away the Sins 
 of the World ; namely, that by the IVorldhorc we are 
 to underftand '' the World of the Church, which in 
 another place is call'd the light of the World, t;. Mat. 14. 
 Such Language as this he faith may caufe us to con- 
 fider whether Chrift and his Apoftles be not mod 
 properly and primarily, and the Church of Chrift 
 in a fecondary way,faid to be the Light of the World. 
 And then Origen acknowleges this Interpretation as 
 his own, and by the World underftands the Church of 
 God, with all that call upon the Name of Jefus Chrijt our 
 Lord. And he pofitively concludes thus, f Let the 
 Church therefore he call'd the World, feeing it is enlightned 
 hy our Sanjiour. And now, faith he, we may go on 
 in our Enquiry, whether in that Text before named. 
 Behold the Lamb of God that takes away the Sins of the 
 World, we may not fafely interpret the word World 
 to be theChurch, efpecially when the taking away of Sin 
 is confined to the Church only. And fo, faith he, we muft 
 interpret what St. "John faith of our Saviour, that 
 he is the Froptiation for our Sins, and not for ours oJilyy 
 hut for the Sins of the whole World; That is, the whole 
 
 a/j-vQ- cu§uv rlw Aua(vitif to Koan^i. Orig. Comment, in 
 Johan.f. J. 
 
 Church. 
 
6 2 The Arminiah T>ocHrines condemn d 
 
 Church. And he adds that thofe Words of St. Paul 
 have Affinity with this, i T/m. 4. 10. TVho is the Sa- 
 'viour of all Men, effecially of thofe that believe. This 
 is a Faithful and Exad Account of the Subftance of 
 what Origen delivers in that Place. 
 
 And whereas the Dr. queftions whether Origen by 
 the Church underftands the EleB, yea, he faith, he 
 doth not gi've us the leaf hint of it; he again fliews that 
 he doth not read thofe Authors whom he quotes, or 
 he will not open his Eyes to fee the plain Truth de- 
 livered by them; for Origen hath inferted a Paffage 
 which puts the Matter out of all doubt ; for he 
 faith the World muft be meant of the Church, becaufe 
 taking aivay' of Sins ( rprt^tjon'd in the forecited 
 Place of St. John) hath Reference to the Church on- 
 ly, and that not the Church taken in general, but the 
 Congregation of the Eled. 
 
 The Dr. thinks thofe Words in the fame Com- 
 mentary make for him, 'viz.. That Origen faith that 
 God endeavours to take away Sin, otto h©- hj,^z -r^y 
 h Ttb Koo-fji,o ' But the Dr. (hould have look'd further, 
 and then he would kave found thefeW^ords interpreted 
 by Origen himfelf, p. % ^. who there tells iis^ that this de- 
 liverance from Sin is h> l^eVs) 'mv Tn^vovrnvy in every one 
 of thofe that believe, and in no others ; and he adds, 
 that 'tis done ajAi^ ^^vd^fn, by an Ineffable Power : 
 And afterwards in that part of his Difcourfe he con- 
 fines this Privilege wholly to Believers. Thus the 
 Dr. is very unhappy in his Exceptions againft my 
 Quotations, which I produced to fhew that it was 
 the Senfe of fome of the Fathers before Augufin, that 
 ChrilVs Redemption reach'd to the Eled only. We 
 fee plainly that this was the Perfuafion of this An- 
 tient Father, and w» fee at the fame time, that the 
 Dr. miferably perverts his true Senfe and Mean- 
 ing. 
 
 The 
 
hy the Holy Scriptures^ &c. 65 
 
 The Dr. gains nothing by alledging another Place 
 in Orlgen, that the Lamb of God was facrificed *y that 
 he might take away the Sin not of a few , but of that 
 whole World for which he fujferd : For fo the Greek 
 Words fhould be tranflated, tho' the Dr. hath been 
 pleafed to render them otherwife to ferve his turn ; 
 which is no uncommon Fault with him, but it fhews 
 that he is very perfidious in his quoting of Authors, 
 and muft never be trufted- We fee here plainly that 
 the Redemption and Reconciliation wrought by 
 Chrift is confined to that whole World for which he fuf- 
 ferd ; not the whole World at large , but that World 
 of the Saints which was mention'd before by him. 
 
 Is it not Pleafant to fee that the Dr. in the next 
 place endeavouf s to prove that Origen was the Patron 
 of Univerfal Redemption , becaufe he faith Chrifi 
 died for the Stars, 2.nd the Other heavenlyBodies,there- 
 fore he died for all Men ? But -Cz^ TmvrQ- Myt^z, for 
 every one that hath Reafon (and the Stars according to 
 hira bave Reafon) will not prove the Bufinefs, tho* 
 we Hiould grant that Father's Hypothefis, for he 
 might mean it of e'very kind of Star, not of e'very in- 
 dividual one ; and where is the Dr.'s Argument then ? 
 And befides, the Dr. fhould have certainly known 
 whether Origen fpeaks of the fixed Stars or the Vianet s. 
 Thus the Dr., notwithftandinghis great Adventures^ 
 hath no Succefs about the Unlimited Extent of 
 Chrift's Redemption which he pretended to prove. 
 I fuppofe he had a mind to give us fome Diver fion , 
 but he could not think we Ihould believe him to be 
 Serious. 
 
 
 He 
 
64 T'he Armlnian 2)^67n?frj condemn d 
 
 He faith my Quotation fi'om St. Amhrofe is mljla^ 
 ken '^ for the Anibor of the Book De Vocatione Gentium, 
 is not St. Ambrofe, hut either Profper^ as Dally ; or 
 Pope Leo, as Quefnel feemeth to ha-ve proved. To which 
 I anfwer, Becaufe that Treatife hath wont to be in- 
 ferted among the Works of St. Amhrofcy and hath 
 .born the Name of that Saint in fome Manufcripts, 
 a Man might without incurring an unpardonable 
 Fault attribute it to that Father : But at the fame 
 time I exprefly added in the fame place, that /owe 
 make Profper the Author of the Treatife whettce thefe 
 Words are taken. This might fatisfy, fome would 
 think, any fair and candid Reader, but the Dr. 
 will not fufFer us to place him in that Number , 
 for he cries out that I am Mistaken , and^ he 
 is in the Right, when he attributes that Book not to 
 St. Ambrofy but either to Frofper or to Pope Leo. 
 But Era fmus will tell him, that he is the Perfon that 
 is miHaken ,• for the Book de Vocatione Gentium, was 
 written not by Proffer or Leo , but by Eucherius. 
 * Vofius (who is fo great a Man with the Dr. when 
 he pleafes ) will by no means have Proffer of A- 
 quitain, whom the Dr. afcribes that Book to , to be 
 the Author ; but another of that Name, who was 
 Bifhop of Orleans ( with which agrees Dr Ca've ) 
 or elfe Hilary , Bifhop of Aries : But he faith, he is 
 fure it is not Profper of Aquitain. 
 
 Nay , I requeft the Reader to obferve , that the 
 Dr. clafhes with himfelf : For in his ill Chapter of 
 the Extent of Chrift's Redemption, p. 120. he di- 
 ftindily mentions the exprefs TeBimonies of Profper, 
 and of the Author de Vocatione Gentium ; and fets: 
 down thofe Teftimonies or Quotations feparately 
 and diftinctly in the Margin , adding the Name of 
 
 Hift. Pelag Lib. i. cap. ao. 
 
 Pro- 
 
hy the Holy Scnpures^ &c. 6^ 
 
 Profper to the one^ and Je Vocati one Gent, to the otherj 
 thereby farther confirming that he took Trofper to be 
 one Author, and him who writ de Vocat. Gent, to be 
 another. Yet this is the Man that cenfures me for 
 mistaking the Author of the Quotation which I 
 produced : And thus he lets the World fee^ that ra- 
 ther than he will not contradict: me , he chufes to 
 contradid himfelf. I will iliy that for the Do(5lor^ 
 he hath a good knack this way. : He is of the Num- 
 ber of thofe deluded People mention'd by the Apo- 
 ftle,, who ofpofe themfelves. 
 
 . He next had undertaken to prove , that m;^ 
 Quotation was not only miftaksn , but impertinent ; 
 but he very difcreetly waves the Proof of thi^ 
 latter, as if he had not mention'd any fuch Charge 
 at all : But inftead of this , he faith , the Place is 
 cited faljly : For falfe and impertinent are all one with 
 him , who knows not how to diftinguifli between 
 Things. 
 
 He complains I have left out thofe Words of 
 Profper , J^amyis magna pars hominum falvantis 
 gratiam aut repellat, aut negligat ; and I muft tell him> 
 there was Reafon for it , for the Senfe was entire 
 without it , and therefore I omitted it : And the 
 Dr. himfelf confelTes that 'tis but a Tarenthefis, 
 which implies as much. But I am beholden to 
 him for taking Notice of that Omiffion : For thofe 
 Words being joined with the other , fhew plainly 
 the Difference between the General and Special Grace 
 of God , and the vaft Difference between the Ef- 
 feds that attend them : And befides, they clear the 
 grand Point there alferted , ( for which I quoted 
 that Pallage ) That the World doth not there figni- 
 fy every individual Man , but is taken for the EleB ; 
 and that when the Scripture mentions the Sal-vation 
 bf all men , 'tis meant of all Kinds of Men ,* and 
 
 F eonfe- 
 
66 The Arminian 'Doclrmes mtdcmnd 
 
 confequently , Unl'Verfid Redemplon is not included 
 in it. 
 
 And that this is Trofpa's plain Meaning; , is moft 
 evident trom what he iaith in the Beginning of the 
 next Chapter : * When thofe Men vjho delight in Ca- 
 lumnious DifpuMions, pull read or hear thefe things which 
 I have deliver d , they vjillfaj, that by juch Diffntes as 
 thefe Tve contradici the ApoBk , who definiti-vely pronoun- 
 ces that God would have all r/it-n to he faved. Can any 
 Man of tolerable Senfe think that this Author 
 would have fpoken thus, if he had not in the former 
 Chapter interpreted that Text, which feeni'd to im- 
 ply JJni-verfal Saltation , concerning a Limited one ; 
 and thereby had provoked the Pelagian Party to 
 afperfe and traduce him , as if he had oppofed that 
 known Text of the Apoftle St. Paul ? This is very 
 clear ; and yet the Dr. hath the Affurance to al- 
 ledge this in Defence of Univerfal Redemption : 
 And he pretends to recite the following Words of 
 Frofper ; but indeed only picks out what he pleafes, 
 and omits the reft ; but none of them are to the 
 Dr.'s Purpofe. For, in Explication of that forefaid 
 Text of the Apoftle, this Author tells us, That we 
 are obliged , by virtue of it , to put up our Petiti- 
 ons pro omnibus i'nfideUbus (^ inimicis crucis ChriHi, pro 
 omnibm idolorum cultorihus^ 8zc. that is, for all forts of 
 offenders in the World • becaufe , among thefe, 
 there are fome that fhall aAually and eventually be 
 faved. 
 
 * Cum legerint haec vel audierint qui amant calumniofa 
 Ccrtamina , dicent nospcr hujufmodi Difputationes Apoftolo 
 contradicer* definienti quod Deus omnes homines velic falvos 
 £cri. 
 
 Where 
 
hy the Holy Scriptures^ &c. 67 
 
 Where now is the Falpiood of the Quotati- 
 on J which he objecfts ? And is it not plain, that 
 the Salvation of all men, fpoken of before, is limited 
 hy Vrofper ? An)' one would fee this but the DoAor, 
 whofe "^ Ejcs fiil hrm , he faith ; which he might 
 trulv mean concerning the Eyes of his Under^ 
 ilanding ^ which muft needs be weak by his Look- 
 ing againft the Sun , accuiloming himfelf to con- 
 front and oppofe the brighteil and moll fliining 
 Truths. 
 
 He will not admit of my Citation out of Jeromes 
 Commentarv on the ^8th of job r, for all Scholars 
 f he fiith ) h707i' it to be a fpirious Tiece. And yet all 
 ■Scholars know it hath been reckon'd to be genuine, 
 notwithftanding what is objeded againft it; name- 
 ly, that from what is faid in the End of it, it ap- 
 pears, that it was made at the Requeft of a Bifhop 
 who lived in Bedes Time. But it may^be anfwer'd. 
 That that Addition was inferted on purpofe by the 
 Editor of it , to make it look , for fome Reafon 
 known to himfelf, like the Work of fome Writer 
 of that Age : And that the Style is different from 
 that of '^i.Jerom, is no Concluding Argument; 
 for fome of his Pieces that pafs for genuine, are of 
 a Style different from the reft, as all Scholars know, 
 and as the beft Cricicks have noted. 
 
 This Commentary on Job, hath been thought by 
 fome to have been made by Philipj one of St. Jerom's 
 Difciples ; and then the Antlejuity of it is in a man- 
 ner the fame, as if it were written by that Father 
 himfelf. But doubtiefs, the true Reafon of the Dr.'s 
 rejeding this Quotation, is, becaufe it is fo clofe to 
 my Purpofe, and fo clear againft him ; and thence 
 
 Cm. Pref. 
 
 F ^ he' 
 
68 "The Armlnian T)o8nnes condemn d 
 
 he was mov'd to fhew a wonderful deal of Scholar- 
 jhif , in objecting againft this Book as fpurious. 
 But where Vv as his SchoUjpjip m qtioting B^^fil's Com- 
 mentary on Ifaiab, which is voted to be an Adulte- 
 rate Piece by Good Judges ? 
 
 My Citation out of St. Jcrows Commentary on 
 20. Mat. 28. is allow'd of ;- it being fo very plain, 
 Chrijt [aid noty he ga-ve his Life a Redtmntioit for all, hut 
 for many ; that ts, them that iuotdd helicVc : But the Dr. 
 miferably dillorts the A4eaning of thefe Words^ by 
 weakly dirtinguifhing ( without any ground for 
 them) between the Will of God, and the ^Effect of it ; 
 as if what God had will'd and defign'd , jQiould not 
 be efFeded. This is a Reproach both to the Since- 
 rity and the Almighty Power of God. I do not 
 deny that this Father fpeaks fometimes in another 
 Strain ; for every body knows that he C as well as 
 fome other Fathers) is not confiilent with himfelf : 
 But I am not to anfwer for that. It is fufficient 
 for my Purpofe , that thofe Words, which I have 
 cited out of that Writer , difallow of the Dodrine 
 of Univerfal Redemption. 
 
 The Dr. is not afliam'd to alledge thofe Words of 
 the fame Father , as if they were to his purpofe : 
 ^lia nullus abfque p'oprla 'voluntate Jerz/jturj liheri enim 
 arbitriifumm, 'viilt nos bonum "velle. I grant this, and 
 fo do all the Adverfaries of the Armlnian Dodtrines ; 
 it is no more than what we are taught by the Tfal- 
 mlfi y Thy People jhall be willing in the day of thy fowery 
 no. 'Pfal. 5. We fee then how injudicioujly the Dr. 
 quotes the Fathers : One would think he minds not 
 whether what they fay makes for him , or not. 
 He muft produce better Quotations, before he gains 
 AlTent to his Opinions. 
 
 His other Quotation out of Jcrom, is this : If the 
 f>rude?it Reader enquire why all mm are not fa'ved , if our 
 Savhur loved them and redeemed them by his Blood, the 
 
 Cattfe 
 
hy the Holy Scriptures^ &c. 69 ■ 
 
 Caufe flainly follows in thefe Words , Ipfi autem nolue- 
 runtj hut they would not. But you muft not truft to 
 the Dr.'s Tranfhtion ; for 'tis common with him^ 
 either wilfully, or (as fome would plainly term it) 
 ignorantly to mifreprefent the Original Words^, and 
 their Meaning. 
 
 This is evidently feen in the prefent Quotation, 
 which in Latin is this : Si frudens Lecror tacith cogitar- 
 tione refponderity ^iare multi non fer'vati ^ (i ipfe fal'ua- 
 ■vit eoSy d^ dilexit, d^ fe^ercit fliis fms , & redemit eos 
 [anguine fuo , fttfcefitq-y &" exaltanjit ajjumptos ? Infertur 
 caufa perfpicua , Ip/l autem non credidertmt. In Englijli 
 thus : If the frudent Reader with a tacit Thought replies, 
 Why are many not fa^ued, if he hath faz/ed them , and lo- 
 'ued them , and [pared his Sons , and hath redeemed thetn 
 with his Blood, and undertaken for them, and exalted thofe 
 he hath thus taken upon him to redeem ? A per[picuous 
 Cau[e is infer* d ; viz. They did not believe. 
 
 Surely the Dr. confults not the Fathers themfelves 
 in their own Language ; but takes out Quotations 
 from them at fecond-hand , and is not follicitous 
 whether they agree with the Original or not. And 
 he takes no Care whether what he quotes be perti- 
 nent or no j for certainly, no A'lan can think this 
 to be of that Nature : For here we read that many 
 are not [aved, who are [aved -, that is. Many are not 
 adually faved , who have the Means of Salvation .- 
 For the latter [aving , and the lovijtg and [paring, 
 which are here mentioned , are meant only of the 
 Outward Means of Salvation , and the common 
 Teftimonies of Divine Philanthropy : And the Re- 
 deeming is to be underftood of the Virtue and Dig- 
 nity of Chrift's Death, of its infinite Merit, which 
 is faid that it is able to fatisfy for the Sins of all Men 
 in the largeft Acception, yea, more Men and 
 Worlds than there are. But who can argue from 
 
 F 2 hence 
 
•JO 77?^ Arminian T)o&"ines condemn d 
 
 hence the Univerfal Benefit of Chrift's Death ? This 
 is like the reft of the Dr.'s Logick. 
 
 He paiTes by that remarkable and fliining Quo- 
 tation which I offered out of 'Jero7?'/''s Commen- 
 tary on 2. Tit. II. The Grace of God Luh r-fpcared 
 to all men : To all Men, faith the J^osile ; for there 
 is no difference of free and bond , of Greek and Bar- 
 barian , of Circti-.nciid and Unclrcu/ncis^d , of V/oman 
 and Man. Which Words of this Father plainly 
 fhew ^ that by all Men he underilands all Ranks 
 and Conditions of Perfons, not every particular Man 
 in the World. 
 
 And the Dr. overlooks that other plain Teftimo- 
 ny of TFulgentim which I recited^ wherein that Wri- 
 ter interprets all Men by every Tofigiie, Age, Ccnditi- 
 cn, &c. When he is thus filent, we may conclude 
 that the Quotation is perfectly againil him, yea, 
 that it is fuch that he thinks it unanfwerable, for elfe 
 he wou'd endeavour to attack it : As 'tis obfervable 
 that when he lights on a Quotation where he is per- 
 fuaded he can fnew his Legerdemain, he feizes on 
 it , and tries his Skill upon it. But he could "not 
 (do fo upon thefc. laft Citations out of 'Jerome and 
 Fulgentius. And truly 'tis a ftrange thing that there 
 fhould be any of our Divines that will not alloNlv that 
 thofe General Terms all and the World, are to be 
 taken in a Reftrained Senfe, when applied to Sal-, 
 ■-vation and Redemption, as 'tis acknowledg'd by them 
 that they are com.monly in Scripture, when applied 
 to fome other Things ; yea, things that have a 
 great Affinity with Salvation and Redemption. It 
 isconfefs'deven hy Socinr^s 3.ndCre Hi us, th-^i theApoftle 
 in thefe Words, i Cor. ly. 22. As in Adam all die, fo 
 ipChrifl fliall all he made alive, fpeaks only concern- 
 ing Chrifiians. Mr. Dodwell in his Epislolary Difcourfe 
 mentioning the fame Text,owns that here are meant 
 ■not all Men (imply , but fom.e certain Perfons. And 
 
 the 
 
by the Holy Scriptures^ Sec. 7 1 
 
 the fame Writer in the fame Place^ citing <;. Rom, 
 
 1 8- As by the offence of one, ^lulgme^it came upon all men ta 
 condemnation • e'uen Jo hy the righteoufncfs of one, the p-ea 
 gift came upon all men tmto juHification of life • declares 
 that this latter Univerfality is to be underftood of 
 thofe who accept of the Gofpel upon their hearing 
 it preach'd : And he adds , Such Unlverfal ^articles 
 are to be limited according to the Exigency of the SabjeB iTi 
 the Scripture. Another '*' is forced to confefs ^ that 
 \j'very Creature~] and \_ all the World^ frequently fignify 
 not every individual Terfon, but only a great Numker of 
 Terfons of different Nations y or all forts of FerfonSy viz. 
 both Jews and Gentiles. And he adds, JVhen our Sa- 
 viour is faid to enlighten evrry Man that comes into 
 the World, 'tis meant that he teaches and inslrucfs a great 
 Number of Feyfons of different Nations _, or all forts of 
 Terfons, viz. both Jews and Gentiles : And this he 
 repeats (as 'tis his way) over and over again. Thus 
 thefe Men are felf-condemned. 
 
 Yea, the Dr. himfelf is of this Number , for in 
 his General Frefiice, the Univerfal Terms in. theiib 
 Texts, The Gafpel jJjall be preached in all the ivorld^ ^4,. 
 Mat. 14. Their found is gone forth into all the^eartj},, 1,9.. 
 Rom. 18. Your faith is fpoken of through out the whoUr 
 world, I. Rom. 8. are to be underftood, he faith, ofc 
 the Roman Empire. And in his Annotations, on 24^., 
 Mat. 14. where all thefe Texts are repeated again^ 
 (as 'tis his Falhion to abound with needlefs Repeti- 
 tions) he owns that thefe Words of Univerfality arc 
 to be reftrain'd, and not to be underftood of the 
 'whole World in the ftrict Senfe. And in his Notes on 
 4. Rom. 15. he interprets the Heir of the world thus ; 
 Abraham, as being the Father of the faithful, fo was thg 
 
 * Mr. BennetV Confut. of Quakerifm, p. 84. 
 
 F 4 heir 
 
7 2 Tthe Arminian T>oBnnes condemned 
 
 heir of the helie'uing world. It feems then there is a 
 helleving World, as well as an unbelieving World, \v\\\c\\ 
 the Dr. ftifly difowns in another place. And ob- 
 ferve how he expounds i. CoL 6. 2;. The truth of the 
 Goffel is come unto you, as it ts in all the world, and was 
 freacF'd to e'very creature which is under heai^n : This 
 faith he_^ by an ufual Hyperbole js to be under flood of the 
 fftofi noted Parts of the World. And in his Paraphrafe 
 on this place^ by every Creature under Heaven,h.C faith 
 ,are meant Gentiles as well as Jews. 
 
 And fo according to this way of fpeaking in the 
 N. Teftament (which is own'd by the Dr.) the Cal^ 
 ^inifls juftly interpret thofe Places of Scripture 
 which feem to exprefs the Univerfalit}' of the Ex- 
 tent of Chrift's Death and Redemption : They lay 
 they ought to take thofeGeneralTerms in a reflrain'd 
 ^enfe ; and 'tis certain that from other Places of 
 Scripture we are taught to do fo : For tho' 'tis faid 
 Chrifi died for all, 2 Cor. 5". if.' He gave himfelf a 
 ranfomefor all, 1 Tim. 2. 6. He tasied death for every 
 man, 2. Heb. 9. He was a propitiation for the fins of the 
 ^hole world, 1 Joh. 2. 2. yet this Latitude of fpeak- 
 ing is confin'd arid limited by other Texts^ and the 
 word all is interpretisd hy many, 26. Mat. 28. This ts 
 my blood which ispedfgr many. 10. Mark 47. The Son 
 of man cams to gi've Ms life a ranfomfor many. 9. Heb. 
 28. Chrifiw^ once offer^'d, that he might take away the 
 Jms of many.' jo. John ij". He laid down his life for 
 iw Jheep. ly. Jt|/;n i;. for his Friends. 2. Eph: 26. 
 for his Church, '^.nd as to that Term the World, we 
 find it reftrain'd eyt'n by Mr. le Clerc , in his Notes 
 ©n 4. John 22. ' The Su "viour of the world : Which he 
 interprets concerniiig fhe Jews only ; for we are not 
 to think, iaith he, tha\ ^^^ Samaritans thought of the 
 falvation of the Heathens, Thus we fee that the Dr. 
 fend his Brethren, the \^^8^ Arminians, palpably 
 lQi:fute themfelves. ' ;. 
 
hy the Holy Scriptures^ &c. 7^ 
 
 The Dr. produces another Quotation out of Je- 
 rome's Epiftle to Oceajius , which he words thus, 
 John Baftift niuft lie when he faidy^ Behold the Lamb of 
 God who takes away the fins of the world^ if there he any 
 yet livijtgfor who fe fins Chrifi did not fujfcr. Which is 
 not only falfly render'd, but the Meaning is per- 
 verted. The true rendring is this, * J^Vhen John Baf- 
 tifi points out Chrifi with his finger and 'voice , faying , 
 Behold the Lamb of God who takes away the fins of the 
 worldy he lies if there be yet in the world thofe wlofe fins 
 he hath not borju And as for the Meaning, it may 
 juftly be thought to be this, that there is not any Sort 
 or Condition of Men whatfoever in the World whofe 
 Sins Chrift hath not expiated by his meritorious Suf- 
 fering for them : For this is agreeable to this Fa- 
 ther's E^i^plication of 2. Tit. n. which I mention'd 
 before. 
 
 He is fo over-run with Prejudice, that my Quota- 
 tion out of St. ChryfoBom will not go down with 
 him, tho' ^tis moft evident that in that place thejheep 
 for whom Chrifi laid down his life, of whom St. fohn 
 fpeaks, are the Veofle of God f foreknown and fredefii- 
 nated by him ; for thofe are the very Words of that 
 father, taken from 11. Rom. 2. And he further ex- 
 plains St. Johns Words by 2 Tim. 2. 19. The Lord 
 knoweth them that are his • that is, faith Chryfosiom, 
 '.' Thofe who he foreknew. So then 'tis evident that 
 Chrift laid down his Life for the Shee^ only ^ that 
 
 * Mentitur Joannes Baptifta & diglto Chriftum Sc voce de- 
 monftrans, Ecce agnus Dei, &c. fi funt adhuc in feculo quoruni . 
 Chrifhis peccata non tulerir. 
 
 .'. ^Emn(Ki-)a Sf tsr^iyvu. Homll. jp.injohan. 
 
74- The Anmn ia n T)oclrines condemn d 
 
 is, thofe who were Tredefiinated and Foreknown. And 
 this was that Father's Judgment. 
 
 I produced two Irrefragable Teftimonies out of 
 St. Augujtin : The one is this, [God willeth all Men 
 to be faved , that is, all kind of Men, as the mean- 
 ing of ei/erj' Hcrh in II. £///^(? 42. is e-very kind o{ 
 Herb.] And elfewhere he interprets that Text 
 thus, * Not that there is no Man -jvhom God jvllkth not 
 to he fa'vd, hut that by all Men n'ejhould under fl and e-very 
 kind of Men ^ and then he proceeds to mention par- 
 ticularly all the Rafzks, Conditions, and Kinds of Per- 
 fons in 'the V/orld. Now what faith the Dr. to this? 
 He tells us, that Vojfius hath prov'd that this Inter- 
 pretation is againfi the -plain meaning of the Text • for 
 Vofms is of great Authority with the Dr. when he 
 hath a mind to it; tho' fometimes, as in the Doctrine 
 of Original Sin, and the Salvation of Heathens, he 
 cares not a Rufli for him : Wherefore we have no 
 Reafon to liften now to the Dr. when he produces 
 that Writer's Opinion, for he doth it only to ferve 
 his prefent Turn. But if he had read on a little 
 further in that Thefs of Vojfms which he refers us to^ 
 he would have found that even this Writer was not 
 6n his fide, for he confefTes that f the CathoUcs,th2it is, 
 the Orthodox Chriftians of old, held that God wiWd 
 that many jhoud be damnd. So that we fee his great 
 Voucher hath left him to fliift for himfelf. And be- 
 fidesj we can't but take notice that the Dr. reads Au- 
 
 * Non quod nullus hominum effct queni falvum fieri nollct, 
 fed ut omnes homines , omne genus humanum intelligimus per 
 quafcunque differentias diftributum, reges, privates, &c. En- 
 chir. ad Laurent. Cap.io-^. 
 
 i CathoUci fVatuerunt , quanquam multos damnare Deus 
 vtVit,6-c. Hia.Pelas. Lib.VII. Pars I. Thef. 2. 
 
 thors 
 
hy the Holy Scriptures^ 8cc. 75 
 
 thors by halves, and fcarcely that too, and fb he is 
 not fit to judge of what they fay , yea ( as we hnd 
 in the Inftance before us) he knows not what they 
 have deliver'd. 
 
 My neKt Citation out of Augufvin is this, that 
 when Chrifi: is faid by St. yolm^ to be a frofithnion 
 for the f.?}s of the v-'bc!e wcrhly the Church is meant hy the 
 World. And tntits rnuv.clm eft Ecclefi.t are the very 
 Words of the Father. Tho' the Dr. fiiith of courfe 
 here ( as he had done feveral Times before ) that 
 this is artificially produced; and tho' he pretends to cor- 
 re6t the Words cited by me, yet he hath nothing at 
 all to objed againft this Father's Interpretation of 
 St. Johns Words. It is true he brings forth a Paf- 
 fage out of this Writer which he faith fhews that he 
 held the Doctrine ofUnl-jrrfal Redemption ; but who will 
 believe it, that knows (and the Dr. himfeif confelTes 
 it) that St. Atigufiin is here difputing againft the 
 Pelagians who held Univerfal Redemption ? This 
 wou'd be difputing and arguing againft himfeif. But 
 I further remark, that the Dr. is very unhappy in this 
 Quotation of St. Jugufin^ for this Learned and Pi- 
 ous Father argues here againft thofe who denied 
 Original Sin, and particularly alTerted that Infants 
 were not involv'd in the Guilt of it : He confutes 
 them from that Text of the Apcftle, 2 Ccr. ^.14. 
 If one died for all, then are all dead, all are dead in Sin^ 
 and confequently Infants : And the Virtue of 
 Chrift's Death extends to them as well as to grown 
 Men. This proves not Chrift's unlimited Redempti- 
 on ; that is, the Redemption of e'verj particular Per- 
 fon in the World ( for the dying for all hath not that 
 Signification) but it directly proves, againft the 
 Dr., that there is Original Sin, and that Young 
 Children are reputed Guilty of it, becaufe they die : 
 \\'hich is the thing that the Dr. ftiffiy denies. I ap- 
 ical 
 
j(y T^oe Arminia n T)oclrines condemn d 
 
 pef?l now to the Rep.der whether the Dr. had not 
 better have dropt this Quotation of St. Aiigtf(i-hi. 
 
 But feeing he is for quoting this Father, I will of- 
 fer him one Place to confider of, which he will find 
 in his 49th Treatife on St. JoJm's Gofpel , Fro nobis 
 ewnthus tradidit ilium, fed ^ro qtiihus nobis "^ Tra;fcltls, 
 pradeJlinrJls. Chrlji gat'e hlmfdf for us all : But for 
 -iiihat all} For thofe that he forekneiv and fredefilnated. 
 Any Man but Dr. Whitby would own this to be a 
 pecifive Quotation. Here this Father retrains the 
 Signification of the word all, as it hath Reference 
 to Ch rift's undertaking for Man : And he lets us 
 }<now that Chrift's gi'uing himfclf which is the fame 
 with his Redemfiion, extends only to the EleB, to the 
 Tredefiinated, and not to every individual Perfon ." 
 If the Dr. hath the Confidence to make Refiftance 
 to fuch bright and glaring Proof as this , we may 
 clefpair of ever dealing with him. 
 
 The Dr. tells us that Dally f roves , from f. 8^4. to 
 S79. (for he is wonderfully skill'd in the precife 
 Number of Tages ,• he feems to delight in this 
 fort of Pedantry) that Profper afferted the DoBrinc of 
 XJni'verfal Redemption : But this Matter is falfly repre- 
 fented by the Dr. out of mere Partiality and Preju- 
 dice: For whereas the Dr. faith, and pretends to fay 
 it from Mr. Daille, that fome Galilean Di'uines had ob- 
 pEted as Matter of Reproach to St. Auguftin that he 
 maintained, Quod non omnes homines vult Deus faU 
 vos fieri, fed certum numerum prxdeftinatorum, &c. 
 That is, St. Auguftin held the fame Doclrine that I do ; 
 this is no Proof that touches the Merits of the Caufe. 
 For what tho' foiiie few Frenchmen made it Matter of 
 Reproach, what is this to the thing it felf ? If the 
 Dr. had confulted Fulgentius, he might have been 
 informed by him, that another branch of the Do- 
 ^rine which thofe Frenchmen were offended at in St. 
 /xtigufiins Writings was this,, that that Father had 
 
 faid. 
 
hy the Holy Scriptures^ &C. 77 
 
 fakl , * That Men were predeilinated not only to 
 PuniOiment^ but alfo to Sin. And Fulgentius addSj 
 That that t Holy and Learned Man Pro/per defend- 
 ed this Saying with a right Faith. Now^ may \vt 
 not think , that he who maintain'd tbh which 
 looks fo Severe and Harfh , would not be back- 
 wards t'o alTert the other ? As moft Certain it is that 
 he did : tho' fome Dubious Expreffions , that may 
 be ccnftrued to the ether fide , fell from him fome- 
 times • which is a common thing with all the Fa- 
 thers. 
 
 And as for what follows , That Profier, hy decla^- 
 ring exprefsJy that thefe Accufations ivere unju(t Reproaches ^ 
 fufficiently jhev^s that neither he nor St. Auftin ever heU 
 tiny of thrfe DoSlrines • The Dr. in thefe Words plain- 
 ly fhews that he never read this Part of Profper\ 
 Writings , which he refers to , or elfe wilfully mif- 
 reprefents it : For I have proved before. That thefe 
 Gallican Divines were Pelagians or Semipelagians, and 
 therefore difrelifli'd St. Juguflins Dodrine ,• and 
 that Proffer took his Part, and oppos'd thofe Divines^ 
 as Men of Heterodox Faith. 
 
 His Reply to their Objection againft St. Auguflin^ 
 T'hat God -ivill not have all Men to he fa'ved y hut a jmatl 
 Number, is this : if the TVill of God 7vere to fwue all 
 Men^ why did he for fo many Tears leave Men in Blind- 
 neCi ? Why fuffers he Infants to die before Baptifm ? He 
 aflerts, that the Grace of God is not given to All ; and 
 proves it thus ; becaufe the Preaching of the Gofpcl is 
 
 * Quod Peccatores non ad folum Praedeftlnacos diceret Judi- 
 ciufn , fed eciam ad Peccatum. Lib. i. ad Monimum, 
 Cap, 30. 
 
 t Cujus difta Profper , vir erudlrus Sc fanClus, refla de« 
 fernlic fide. Ibid. 
 
 ; hsf 
 
7 8 77:?^ Arminian DoHrines condemn d 
 
 not ^oouchfafecl to fome Infidels ; andbecaufe, if God v^ill'd 
 the Salvattoii of all Men , they vjould all certainly be fa- 
 "jed. He tells us. That the * Foreknovjledge of God^ 
 which cant be deceiwd y hath determined concerning the- 
 full 'Number^ of the Members of Chrifs Body : The Sum 
 or certain 2^ umber of them, ouh'ich is foreknown and pre- 
 eleBed inChrifi before Eternal Ages, lofes nothing, and is 
 ■not capable of being lejfend by any Detriment : For which 
 he quotes 2 Tim. i . 9. IVho hath fa-oed us , and called 
 us ivith a holy calVmg ; not according to works but ac- 
 cording to his o7vnpirrpofe and grace, ^vjhich was (rl-uen us 
 in Chrijl [fefm before the world be^an. 
 
 And, in another Place, Vrofner lays to the Charge 
 of the Pelagians and their Followers, that ,they will 
 not confefs t 'J^^od ex omni numero Imnimim per fecula 
 cunBa natorum certtis apud Deum difnitrifij', fit numerus 
 pradefiinati in njitam aternam populi , d?- fecnndiim pro- 
 fofitum Dei elecli : J^iod quidan tarn impiujn esi 7ieFare 
 cjuam ipji gratia contra ire : That is, Tuat out of all the 
 J^luffibers that are born in all the Ages of the World then 
 is with God a certain and definite Number of People pre- 
 defiinated to Eternal Life, and chofen according to the Pur- 
 fofe of God who calls them : Which DoBrine it is as im- 
 pious to deny , as to ccntradifl the Grace of God. Judge 
 now, whether the Dr. hath fairly and juftly repre- 
 fented that Excellent Writer : Judge alfb, whether 
 he ought not to be afliam'd, for"^ producing this 
 Author in favour of Univerfal Redemption. 
 
 * De plenltuduie quippe membrorum corporis Chrifti Prse* 
 fcientia Dei eH-, quae falli non poteft, nihil perdit, & nullo de- 
 trimento minui poteft fumma prscognita , atq; in Chrifto 
 ante fecula seccrna prsleda , &c. De VocaC. Gent. Lib. 2. 
 Cap. :o, 
 
 t Epift. ad Ruffin. de Grat. 5c Lib. Arblc. 
 
 I will 
 
hy the Holy Scripurcs^ &c. 79 
 
 I will, after all that I have faid, add Two Teiti- 
 monies of great Antiquity : The firil 15 that of 
 Clement the Ro?nan , in hii I ft. Epiftle to the Corin^ 
 thians, Chap. 2. * It was your Endea-vour day and night 
 (Taith lie to them ) in behalf of the whole Brotherhood^ 
 that the Number of his EleB mh]^ht be fa'ved by mercy on 
 God's Part J and by keeping a good Confcience on their Parti 
 He lets us know^, that there are Certain Namerical 
 Perfons , that are chofen to Grace and Salvation : 
 The pundual Arithmetick is determin'd and defind^, 
 and there are no Supernumeraries. Seeing the Au- 
 thority of this EpiBle hath been vouched of late, 
 as well as formerly^ by fome of the Learnedeft 
 Writers of our Church • I fuppofe thoCe v/hom I 
 have to deal with at prefent , will not fcruple this 
 Teftimony. 
 
 There is another of No-vatian , a very Ancient 
 Writer , who liv'd in the Third Century , in his 
 Book of the Trinity , Chap. 24. Where he tells us 
 of Multus numerus hominum in gloriam deftinatiis j A 
 great Number of Men (not All ) deftinated or decreed to 
 Glory. And afterwards^ fpeaking of this Predeftina- 
 tion or Election , and faying that Adam, Abel, Enoch^ 
 Noah, Abraham , were Sharers in it ,• he gives this 
 Reafon ; becaufe apud Deum d^ perfonarum d^ rerum 
 omnium Or do digefius efi : That is , With God, in his 
 Eternal 'Decree , the Order of all Perfons and Events is 
 digefed and difpos'd : And accordingly fome Per- 
 fons are predeftin'd to Glory and Happinefs , o- 
 
 Q- , ii< 70 (m^i^i t^iC iKivf }u avvttj>rtnii( r API0MON ^yd' 
 
 thers 
 
 T 
 
8o "The Arminian DoSrtnes condtmnd 
 
 thers to the contrary ; which overthrows the Do- 
 drine of Univerfal Redemption. 
 
 It is as evident in the Reafon of the thing , as from 
 the Tefiimonks which I have produced^ that the Vir- 
 tue of Chrift's Death and his Redemption is not ex- 
 tended to all Men^ for if it were^ none would be 
 damn'd. This I will make very plain, fo that no 
 Man of good Senfe fhall boggle at it. If Chrift 
 died for all Men ; that is^ every one without Ex- 
 ception ^ and thereby Redemption was made for 
 them all;, then it necelTarily follows, that they are 
 all Reconciled to God, for Reconciliation is the Effect 
 of Chrift dying for us, and confequently they fhall 
 be Saved ; as is evident from <^. Rom. lo. where we 
 are told, t\\2.tthofe that are reconcird unto God by the 
 death of h^s Son^ jJjall be fa-ved by his life. Reconcilia- 
 tion and Salvation are the infeparable Fruits of 
 Chrift's dying for us. To this purpofe another A- 
 poftle fpeaks, Chrifi fufferd for our Jins^ that he might 
 bring 74s unto God, i Pet. ;. i8. that we might have 
 free Accefs unto him as a reconciled Father, that 
 we might be admitted to his Grace and Favour, and 
 have all our Sins pardon'd, and that we may be ac- 
 cepted as Righteous in the fight of God. We are 
 juHified thro the Redemption that is in Jefus Chrifi^ and 
 beins; jtifiifiedy ive have feace with God thro our Lord 
 Jefm ChriBy :;. Rom. 2f, 26. Is all this true (as 
 moft true it is) concerning thofe Perforis for whom 
 Chrift died, and who are Redeemed by him, and 
 yet ftiall they not be adually faved ? This is fuch an 
 unreafonable Conception as cannot enter into the 
 Mind of any confiderate and unprejudiced Perfon. 
 Therefore our Englijlj Divines at the Synod of Dort, 
 tho' they in general Terms aflerted that Chrift died 
 for all Men, and redeemed all Men ( as the Scri- 
 pture doth) yet when they come to explain them:- 
 
 felvesy 
 
hy the Holy Scriptures^ 8lc. 8t 
 
 felves, they <K) it thus j f Chri0 out of his and his Fa-> 
 thers fpecial Icve and intentivnj died for the 'EteBy that he 
 might in "Very deed obtain for them the pardon of their finry 
 and eternal Salvation, and infallibly confer thefe upon thcrn. 
 Redemption doth certainly infer Salvation ; ■ for 'tis 
 the Apoftle's Argument, He that fpared not his own 
 Son, but delivered him up fr us all (all the EleA) how 
 jhall he not "ivi^h him freely give as alLthings ? 8. Rora. 
 ^2. By all Things are undoubtedly meant all things 
 that -will farther our Salvation,, all things that will 
 certainly procure it. If then God deliyer'd his Son 
 up for all Men^ they fhall all infalliby te favedc 
 This is a very rational and well-grounded Inference, 
 and I do not fee how it can poffibly be evaded. > • 
 Nay^ according to the Dr^s own arguing^ it mull 
 be thus^ every Man in the World muft adually be 
 faved; for faith he, * To affirm that it is for the Glory 
 of God's Mercy to fave the EleSl only, and no more, Jeems 
 contrary to common Senfe', for the more are benefited , the 
 greater is the Glory of the Benefaclor. Now then, if the 
 greater the Number of the Benefited is, the greater 
 is the Glory of the Benefactor, certainly therefore, 
 if JllhQ benefited, the Glory of the Benefactor is 
 greateft. Whence it naturally follows, -that actual- 
 ly to fave All Men, without any Exception of Per- 
 (ons, wou*d be mofi for God's Glory.. And yet v/e 
 fee this is not done : But few are adually faved : 
 Which fliews the Vanity and S hallo wnefs of the 
 Dr.'s Opinion and Arguing about- Univerfal Re- 
 demption, as he would ground it on the Extenjlon and 
 Unlimited Mercy oi God. . . , .-_-.„.. 
 
 t Exfpeciali amore & intentione turn "Dei Parrls turn Chn- 
 fti mortuus eft Chriftus pro EleBis, ut jllis femiffiotiem peccatoi 
 rum Sc falutem aeternam reipfa obtineret , £<4nfallibiliter con" 
 ferret. Sujfrag. Theol. Dritav. \/lrTic. 2. Prif. I. 
 
 * Difcturfe of thi Deae( of Ele^ien,'^. jjj. ■'■■•■ 
 
 G . Mi 
 
8i The Arniinlan 'Do&rines condemn d 
 
 And now here I will enlarge^ and fliew that thofe 
 who refufe to admit of this,"" namely^ that Univer^ 
 fal Rede?f7 prion is an undeniable Argument of the 
 /Mual Saluation of .all Men^, do impeaoh God of 
 Imprudence, Injincerity, and Impotency. 
 
 Firft^ they call, in Queftion the Wlfdom and Vru- 
 dence of God^ and of our Lord Jefus Chrift : For 
 what would we iiiy of a Perfon that out of Com= 
 paflion to the miferable State of poor Captives fhould 
 lay down a Price for the Redemption of them, and 
 yet doth not make the Purchafe furc, nor provide 
 ' that the Enemy fliall give up thefe Captives into his 
 Hands, without which the laying down the Price 
 fignifies nothing ? Or I appeal to you , would any. 
 Wife and Underftanding Man part with his Money, 
 a vail and immenfe Sum, to fet thofe miferable 
 Creatures free from their Bondage , if he certainly 
 knew before-hand that the paying of this Price would 
 fignify nothing to them, becaufe they would not ac- 
 cept of his Bounty, but would remain ftill in their 
 Slavery, and defy the Favour ofFer'd them ? Would 
 you not reckon him a very weak and filly Man who 
 acted thus ? Now apply this : Jefus Chrift, accord- 
 ing ro fome Men's Scheme of Divinity , hath laid 
 do\vn his Precious Life to redeem All Men in the 
 World, without Exception, from the Slavery of Sin 
 and Satan, and yet he hath not taken care to make 
 the Purchafe Ufeful and EfFedual, but leaves the 
 Captives as he found them in a State of Mifery, and 
 lets the Price which he paid for their Redemption be 
 loft for ever. Yea, and he certainly kmw that this 
 would be the Event ; that is, that they wou'd con- 
 tinue Slaves notwitliftanding he fhould Ranfom them, 
 unlefs he himfelf would pleafe to knock off their 
 Fetters, and bring them out of Prifon, for they were 
 . not able of thcmfelves to come out thence. So here 
 
 was 
 
hy the Holy Scriptures^ &c. 8 ^ 
 
 was a Defign of Mercy and Kindnefs In the Re- 
 deemer^ but it mifcarried, and was quite fruftrated, 
 becaufe he did not give themAbility to come out of 
 their Slavery. Let us appeal to Reafon and the Pra- 
 <5lice of fober Mankind : Doth any Trudent Man at- 
 tempt theReleafe of thofe Diftrefs'd People,who He 
 certainly knows fliall not be the better for it ? Will 
 his Wifdom dired him to undertake that which he is 
 aiTured will be to no purpofe , and never attain the 
 £«i which hepropofed to himfelf ? This fhews us 
 the Nature of the prefent Cafe. Our Adverfaries 
 fay that Chrift, out of pure Grace and good Will, 
 undertook the Redrefs of all Men's Mifery by fhed- 
 ing his Blood for them , and aclually redeeming 
 them, tho' he knev^^ that his Blood and hi?. Redemp- 
 tion would do them no good, and that the greateft 
 Part of them fhall never enjoy the Bleffing of the 
 New Covenant which he hath eftablifh'd by his 
 Death. Are not thefe Excellent Propofitionsj and 
 worthy of the only Wife God .^ Yea, thofe who talk 
 thus, do not allow God the Wifdom^ Fore/t^ht^ and 
 Prudence of an ordinary Man. . 
 
 Secondly,they do in efFed charge God and Chrift 
 with Infincerity. For they reprefent the Divine Lo've 
 to be Unlimited, and to extend to All Men ; and theu ' 
 they own that it is Limited by God, and prcceedi 
 not fo far as it might. Can we call that Uni'verfal 
 and Sincere Loue which refufes to contribute .what is 
 in its Power towards the Salvation of Men ? C'^n 
 thofe be faid to be the Objeds of God's Love, yea;, 
 of his Unrefrained Love, who fliall be left to perifh 
 eternally ? What would we fay of a Thyfician y who 
 undertakes, out of Kindnefs to his Patient, loicure 
 him, and folemnly promifes to do- all he- can Moi 
 wards the Recovering him from his Difl:empcrs,'&d 
 yec negleds to do all tliat is in his Power cc- efff^tr- 
 
 G 2 hi-~ 
 
84. 77:?^ Arminian DoBrines condemned 
 
 his Recovery ? Shall we fay this is a Man of 5W- 
 rity ? Now apply this ; Jeius Chrift comes to he^l 
 the Spiritual Difeafes of All Men,_ in the World , as 
 fome affirm, and to reftore them to perfed Health 
 and Soundnefsj and to give Everlalting Life to them 
 by his Death and Sufferings : But who can fay that 
 he reaiif intends this to be an Univerfal Remedy, 
 when he fees fo many debarr'd the Benefit of it, 
 when he fees that this great Phyfician denies them 
 that Medicine which alone can bring faving Health 
 with it ? Chrift intended to beftow Tardon and Grace 
 upon them , by fuffering on the Crofs for them, 
 but he witholds thefe Bleflings from them, and they 
 fliall never be the better for Chrift's Death. Where 
 now is the Bcnmdlefs, Unlimited 2ir\6. Unl'verfal Lo-veo^ 
 God to A/Iankind,which is fo talk'd of ? Do we not 
 fee it ftinted and ftopp'd ? Chrift rea:lly intended, 
 they fay, to exempt all Men front Dariination; and 
 yet moil of them are eternally loft. How then was 
 he Sincere in his Intention ? . ' 
 
 This is to be the more obferved By the Reader, 
 becaufc our Adverfiries moft tragically dry out a- 
 jjainft us, for repicfenting God as Falfe and Deceitful^ 
 infmcere and Hjpocrltlcal ; for fo they fay our Do- 
 tlrine fets him forth. But here it may be feen ho^ 
 ?hls may juftly be retorted upon them, and it may 
 truly be told them^ that they are the Men who re- 
 prefeiit God full of Deceit and Diffimulation , 
 when they ccnfefs, that notwithftanding God hath 
 declared that he ivills not the Death of a Sinner, but 
 'irculd ha-ve all Men to be fived, and in order to that to 
 come to the Knoivledge of the Truth, and to repent and 
 believe, yet the Generality of Mankind are not 
 brought to the Knowledge of the Truth , but con- 
 tinue in their Errors, and in their Sins, in their Un- 
 belief and Impenitency, which God could free them 
 frc m if he pleas'd, and he only can do it : Gonfe- 
 
 quently 
 
hy the Holy Scriptures^ &c. 8 5 
 
 quently God is not Willing to fave thefe FciTons,a}id 
 therefore' we may doubt of the Truth and Siiiceritv 
 of God's Declarations in the Scriptures^ tha: is^, ac- 
 cording to the Artnmian Plan. 
 
 Thirdly, The Afferters of UniverfiU Redempti- 
 on muft accufe God of JVeakriefs •: They miift fay 
 that if he doth not w^nt^Vllly yet he wants Fov^er : 
 He hath very gracious Defigns of Univerfal Charity 
 to Mankind, but he can't execute them. He' pur- 
 pofes the Salvation of all Men in the World, "but hii. 
 Ability doth not come up to his Purpofe. This is 
 a vile Conception that thefe Men have of the Great 
 God, that he exprelfes his kind Intentions towards' 
 all Men , but he can't bring them into ^ Ad : He 
 wifhes exceeding well to every individual Perfon in 
 the World : but he is not able to accomplifh his 
 Wifhes. He is a kind and compaffionatc VhyfidaTi^hut 
 he adminifters weak Medicines, and fuch as are not 
 able to purge away the Difeafes of the Soul. He 
 doth not afford Means Sufficient (and yet thele Men 
 call them Sufficient ) for the healing of the whole, 
 diftemper'd World. He prefcribes fe vera 1 Remedies, 
 but they prove Ineffectual. This is very Reproach- 
 ful to the Deity, becaufe it fuppofes, yea, afferts 
 that there are Imfotent Velleities and Wiflies in him ; 
 that he deiires the Salvation of everv individual Per- 
 fon in the whole World, but he cant fucceed in his 
 Pefires : For Men not only refift, but quite fruilrate^ 
 them. So he is forced to alter his Eternal Intenti- 
 ons^ to defift from his former Determinations, to 
 ad contrary to his everlafting' Purpofe and Counfel, 
 ajid to refolve, inftead of faving Men,to damn them. 
 Thus he is difappointedof his Defign , but can't 
 help it. Are not thefe Excellent Apprehenfions and 
 Conceptions concerning the Almighty God, or rather 
 do they ngt deny his Omnipotence ? 
 * G : BuC 
 
86 T'hc Arminian doctrines condemn d 
 
 But thefe Men reply, that they do not derogate 
 from the Power of God ; but the Reafon why the 
 Redemption wrought by Ghrift for all the World is 
 not EfieAual, is becaufe Men vnlfully rejeB the Mer- 
 cy offered to them : For we muft know , they fay, 
 that every Man is left to his Free VVill, becaufe a Man 
 IS no Man if he hath not free Free Will ; that is , a 
 power to chufe either Good or Evil : And therefore 
 God doth not interpofe with his Fower^Xo.^ he fhould 
 deflroy the EiTential Property of the Soul , which 
 is Free Will ; and thence it is that Man falls fhort of 
 the Benefit of that Salvation which God really and 
 fincerely intended him. 
 
 This is the defparate Afylum they are forc'd to fly 
 to, namely. That Man's Free Will muft not be de- 
 ftroy'd. But it is impoffible they fhould be fafe 
 in fuch a poor Refuge as this : And there is not a 
 grain of Senfe in v\^hat is alledg'd by them. Here, 
 as at other tim.es, they moft apparently contradict 
 themfelves ; for fometimes they extoll the Freedom 
 of the Will as the Excelkncy of Man*s Nature : High 
 Encomiums they give it ; they are very Rhetorical 
 in fetting forth its Dignity and Privilege. Their 
 Friend Efifcofius holds that our Saviour himfelf had 
 a Freedom of Will to Evil as well as Good, and that 
 he was endued with this Faculty as he had taken up- 
 on him our Human Nature. So great and illuftri- 
 ous 1 Prerogative do they take this to be. But at 
 other times this Power is depretiated by thefe Men ; 
 and Dr./^r/j//^/ confelTes, that t ^-^^"-f Liberty of the fVill 
 is not ejj'ennal to M^n as Man. And he acknowledges- 
 that ^ Liberty is indeed no Ferfeclion of human Nat we ; 
 yea, it argues Deficiency and Imperfection in Man, 
 
 t D'fcottrfe of thi Fr-tdom of t!:: V/:ll tf Mar:, p. 308. 
 -f Ibid. ?. 3^7. 
 
 and 
 
hy the Holy Scriptures^ 8ic, 87 
 
 and it is own'd by him to be the Source and Foun- 
 tain of all Sin and Mifery. Thus we find that thefe. 
 Men cannot agree among themfelves , whether Li- 
 berty of Will belongs to Man as Man , or whether 
 it be a Bleffing or a Curfe ; but yet without any 
 Colour of Reafon they agree in this, that the taking 
 away this Liberty deftroys the very Nature of Man. 
 • What Abfurdity and Inconfiftency can we imagine 
 greater than this ? 
 
 But they infill that this Free Will (as it figniftcs In- 
 dijferency to Good and Evil) is neceflary in this State " 
 of Probation. I Anfwer, in fome Senfe this prefent 
 State of Man may be faid to be a State of Trohatmi^ 
 that iS;, as he is liable to Temptations and Trials j\N\\\ch 
 were defign'd to exercife him , and likewife in Re- 
 fpe^l of the Troof which he is here to give of his 
 Sincerity and Faithfulnefs ; but with Refped to the 
 Final State of Salvation or of the Contrary ^ it is a 
 falfe Notion that he is a Probatio?ier, for his State is 
 fix'd as to the Event, and cannot admit of any Al- 
 teration. But fiiffofing that Man, in the Senfe of 
 the Arminians^ is in a State of Probation^ I ^sk what 
 Neceflity was there of putting Man into fuch a State 
 which they own to be fo Dangerous , and generally 
 proves Fatal and DeHruBi'ue ? Where now is that 
 Univerfal Lo^ue and Mercifuhtefs of God which is 
 pleaded for ? If he knows that this Free Will is fo 
 Pernicious a thing, and is the Caufe of the Damna- 
 tion of the greateft Part of the World, why doth he 
 create Men with it, and why doth he fufFer it to baf- 
 fle and defeat his Intentions of Unlimited Klndnefs and 
 Love to Mankind ? Will God, the moft Beneficent 
 Being, deftroy fo many Thoufands and Millions of 
 Men for ever, merely becaufe he will maintain the 
 Faculty of Free^ Will ? Doth not a Loving and Af- 
 fedionate Parent think himfelf oblig'd to hinder his 
 Child from doing an Evil Ad, and making himfelf 
 G 4 mife- 
 
S8 T'he Arminian ^oBnnes condemn d 
 
 rible thereby ? or doth he refrain him from hindring 
 him, as much as he can^ becaufe he would not take 
 away from his Child the Liberty of Ading and 
 Viewing his Free Will ? What fhall v/e think then of 
 God, our Gracious Father ? will he refufe ■ to exert 
 his Omnipotent Power in reftraining of Sin^ and 
 converting and faving all Mankind, becaufe he will 
 ftiffer them to enjoy the Freedom of their Wills, whicK 
 h the Root of Sin and Damnation ? Thus fee how 
 weakly thefe Men talk^ tho^ they perpetually boaft 
 o'f being itrong Reafoners. Foi* fhame^for ftiame^quit 
 thcte fenfelefs Notions. " ' •> • 
 
 • There is another Caufe which they aflign of the 
 JneffeBualnefs of theUniverfalRedemption Wrought by 
 Chriil ; and that is this : Men do not perform the 
 Ccvditions of Sal-vation ; and thence it is that the 
 Power of God is unfuccefsful, But Task, What is 
 the Reafon that they do not ,■ and cannot perform 
 thofe Conditions ? They can't do it without 
 God's Kelp ; and therefore he is obliged , accord- 
 ing to them, to enable them : But we fee he doth 
 not. They can't believe and repent, unlefs he 
 gives them Strength to do it; but we fee that he 
 refufes to give it. Now , can any Man of Reafon 
 think , that Chrift died with a real Intention to re- 
 deem all Men , and really did redeem them ; and 
 yet will deny that-Grace and Affiftance to them, 
 whereby alone they can reap the Fruits of Chrift's 
 Redemption .'' Can any Intelligent Mind conceive, 
 that: our Lord laid down his Life cut of Good Will 
 to All the Men in the World , and with a fuicere 
 Purpofeto fave them, and yet will not enable them 
 to perform the Conditions of Salvation ?' If God's 
 Love is fo Great and Unlimited as they atfirm , he 
 would not let the Stubbornnefs of Men's Wills 
 frui^ate his 'Defigns ; he would certainly van- 
 guijli the Pervcrienefs and Obftinacy of that Fa- 
 ^- ' * • ■ ' culty 3 
 
hy the Holy Scriptures^ S:c. 89 
 
 culty ; be would cleanfe their Hearts , and purify 
 riieir Lives , and make them meet to he vartihe^-s of 
 the inheritance of the Saints in light \ for he alone can 
 make them fo. We can't fay , that their Sins will 
 hinder the Benefit of Chrift's Retkynftlon ; for Chrift, 
 by redeeming them , took away their Sins ; and 
 therefore 'tis abfiird and contradiclious , to m^ke 
 the Sins of the Redeemed to be a final Obftacle of 
 their Salvation, 
 
 Again ; The Abfurdlty of thefe Men's Opinion 
 about the Univerfal Extent of thG Benefit of 
 Ghrift's Death , may be gather'd hence : Thar as 
 every Wife Man who propounds an End to be ac- 
 complifli'd , provides that there be Means neceilary 
 to the Obtaining that End ; fo without doubt ths 
 All-wife God^ if he had really propounded the Sal- 
 vation of All Men as his Endj would have taken 
 Care that there fhould be Means proportionable to 
 it. But we fee the contrary .- God oftentimes with- 
 holds, and that juftly , the- Knowledge of his Re- 
 veal'd Will_, from thofe who he forefees will rejed 
 and abufe it ; and he denies that Grace to many 
 Perfons , without which 'tis not poflible they 
 Ihould believe and repent , and confequencly be 
 faved. ' 
 
 ': God doth not do All that for Men, which, even 
 according to our Adverfaries , is neceilary on his 
 Part to be done, to procure their Salvation. Which 
 is a thine: that they cannot folve by their own Prin- 
 ciples ; but 'tis eafily done by our's ; becaufe we 
 hold , that the Defign oF Chrili's Redemption, and 
 the Benefit of it , are confined to the Eleft only ; 
 
 and that Others are excluded, and for their wilful 
 
 Offences juftly damned. 
 
 I know thefe Men fay , that God gives all Men 
 
 Means fufficleitt to Salvation ; but how can thev be 
 
 {aid truly to be /r.^^cia;r , -if-thev atraia not their 
 .- . " " ' Eud 
 
90 The Arminian DoSrines condemn d 
 
 End for which they fay they were vouchfafed ? 
 This is mere Sophillry and Delufion. If God in- 
 tended the Converfion and Salvation of all Men 
 as his End, he would provide that the Means in or- 
 der to it fhould take place ; he would effedually 
 work upon them , fo that his Grace fhould not be 
 vain and fruitlefs ^ but compafs that End for which 
 it was made ufe of. In fliort. Can we entertain 
 fuch a Notion as this, that Chrift fhed his Blood for 
 every Man in the World , and yet will not beftow 
 Saving Grace upon many Myriads of them ? Would 
 he do that which is the greater, and deny to do the 
 leffer? 
 
 Are not thefe undeniable Arguments againft the 
 DoArine of Unl'verfal Redemption ? And yet fuch is 
 the Stubbornnefs of thefe Men , that they will ftill 
 maintain their Point, and in Ipite of all Convidion 
 alfert , That Chrift died upon the Crofs for all Men 
 without Exceftion ; and if fo , then even for thofe 
 that were then in Hell : He redeemed thofe that 
 were a6l:ually damned; he fincerely intended by 
 his Death to fave thofe Perfons. We can't fo much 
 as fay here, Credat Jud^us. Surely, with all Ratio- 
 nal Men , the bare mentioning of this, is a fuffici- 
 ent Confutation , without the Formality of argu- 
 ing againft it , without putting it into Mood and 
 Figure. 
 
 Well ; but our Rational Di'vines (as they call 
 themfelves ) tell us. That Chrift by his Death and 
 Redemption , put all Men into a Capacity of being 
 faved ; and they muft Atfually fave themfelves, by 
 Believing and Repenting. Chrift made himfelf a 
 Sacrifice for them, that their Guilt and Punifliment 
 might be removed ; but they muft go to work, and 
 remove the Impurity of their Sins themfelves , by 
 Virtue of their Free Wills. They are juftificd by 
 
 Chrift's 
 
by the Holy Scriptures^ Sec. 91 
 
 Chi'ift's Merits, but they muft be fandiiied b}' their 
 own. Chrift hath died for them ^ but they mull 
 make his Death available zo them , as well as they 
 can ; and they can, it they will give their Mind^jp 
 it, by the felf-determining Power of their Wills. 
 This is our Modern Divinity, and takes with the Ge- 
 nerality of the Men of this Age. 
 
 Thus I have largely infifbed on the Do<fLrines that 
 refpeiS: Free irdl, and Dl^vhie Gr^xe , and the E:ctent 
 of our Sa'vioir/s Rede?npttcn ; and have laid open ths 
 Feeble Attempts of Dr. Whitby on thefe Subjects. 
 And I doubt not but the Reader will garher from 
 them, that the Dr. \i better at muflering up Senten- 
 ces out of fome of the Fathers , ( tho' little to his 
 purpofe ) and making a Shew of Icme Critical Pe- 
 dantry , than at Handling of Controverfies in DU 
 vinity. 
 
 Truly we are beholden to him for what he hath 
 ck>ne ; and we wilh that more of his Brethren 
 would follow his Example, and draw their Pens 
 againft the Cal^lnlB Doctrines, and maintain thofe 
 of the contrary Kind ; for then People would come 
 to be truly inform'd of the plain Inconfeejuences and 
 Contradlcilcns which go along with the Latter. The 
 more and oftner thefe Articles are publifh'd to the 
 World , the lefs Repute they would have among 
 Thinking People. We have found, that the Cavils 
 and Exceptions which thefe Men ftart againft our 
 Dodrines, are fo contrlv'd and fhap'd by them, that 
 they apparently make for us, and confirm the Truth 
 of what we affert. We have i&tn , that they own 
 thofe very Propofitions v/hich they quarrel v/ith ; 
 at the fame time that thev deny them, they confefs 
 them ; and all their Objections fly in their own 
 Faces ^ where^, if there were not fomething Extra- 
 ordinary, 
 
9 i "The Arminian T)oBrines condemned 
 
 ordinary;, Bluflies would be rais'd in a plentiful 
 manner. 
 
 To conclude this Part of my Difcourfe ; When 
 tiny have fully anfwer'd all the Arguments I have 
 offer'd , and Teconcil'd all the Contradictions and 
 Abfurdities which I have taken Notice of in their 
 Writings ; and when they have cleared themfelves 
 of all that Fallacy and Sophiftry which I have ob- 
 ferv'd there, I will follow the Dr.'s Example, and 
 renounce Cal^lnlfm : But in the mean time, I take 
 the Armhiian Opinions to be a great Scheme of 
 Nonfenfe^ drefs*d up with an Air of feeming 
 Reafon. 
 
 We are now arriv'd at the Do(5lrine of the Sa'mts 
 final Terfeverance ; and the Dr. boafts that I ha've not 
 cited One Father for it. But in the 6th Chapter of 
 ray Second Book of the E'vangelical Truths^ ( which 
 I find he hath perufed) he might have feen Citati- 
 ons out of St. Juguflin (who is one of the Fathers) 
 very home to tl^ purpofe. Becaufe he took no 
 Notice of them, I will fet Two other remarkable Paf- 
 fages before him, out of that Father : * God, faith 
 he, makes ihofe whom be makes Good , to ferfevsre in 
 Goodnefs : But thofi who fall away and perijlj , were ne- 
 'ver in the Number of the Predefiinated. The Other 
 Paffage is this : f ^^ f^^ Saints who are predefiinated 
 
 * Deus eos facit perfeverare in bono, qui faclt bonos ; Qui 
 autem cadunt &: pereuntj in praedeftinatorum numero non fue- 
 runt. Augufiin. dt Correct. & Crat. 
 
 t Sanftis in regnum Dei per gratiam Dei prsedellinatls, non 
 tantum talc adjutorium Perfcverantix dacur , fed tale ut eii 
 Perfeverantia ipfa donetur, non folum ut fine ifto dono per- 
 feverantes efTc non poflint , verumetiatn ut per hoc doniim 
 r.on nifi ut f srfeverantes fint. JHd. 
 
 by 
 
hy the Holy Serif tures^ Sec. 95 
 
 hy God^s Grace to his Kingdom , there is not only given 
 Juch a Help of Terfeverance as Adam had , but jtich a 
 one as that Terfe-verance it felf is given to them • not on- 
 ly fo that they cannot ferfe'vere ii^ithout it , but that alfo 
 by Virtue of' thts Gift they cannot but per fever e. . Thefe 
 cannot but be ovvn'd to be very Shining Teftimo- 
 nies out of that Father's Writings : But the Dr. 
 doth not care to open his Eyes , when there is any 
 thing to be feen that he diflikes. 
 
 But now Vofius is quoted by him^ as faying^ that 
 all Antiquity impugned the IndefeBibility of the Saints : 
 Which further proves y that the Dr. makes himfelf 
 blind upon Occafion ; for in this very place Voffws 
 acknowledges , * That the Holy Fathers^ AulUn and 
 Prolper , ■ held , That God decreed from Eternity to bring 
 fome by Infallible Means to Eternal Life ^ ivhofe Eaitb 
 etnd Charity therefore jhould either never fail , or if they 
 didy they Jhould certainly he refiored before the End of their 
 Lives I becaufe the Decree of God concerning the Salvati- 
 on of thofe ivhom he chofe to Life , cant pojfibly be made 
 void. What can be plainer ? And this Author, in 
 his next Thefts, qualifies what he had faid before, by 
 telling us , that we ought to confider that thofe of 
 the Fathers who hold Faith may be loft , do not all 
 of them fpeak of any Meafure of Faith indifferently ; 
 but mayiy of them diftingui^ concerning Three Degrees of 
 Faith: So that at laft it comes to this ;. That the 
 Faith which is capable of being lofi , fcarcely de- 
 ferves the Name of Faith. 
 
 * SanQos illos Patres contendifle Deum ab asterno ftatuJfTe 
 guofdam infallibilibus medjis perduccre ad vitam jeternam, 
 ^quorum idcirco fidcr 8c charitas vel nunquam deficiat , v?l 
 amiflTa certo reftituatur ante fyiem vitae , cum Dei propofitum 
 de 'lis falvandis quos femel blegic ad vitain, neu^i^uam. irtitutn 
 fieri poffit. Hiji. Pel. Uh.C, c. 12. 
 
 What 
 
94- ^l!?^ Arminian 'Doarines condemn d 
 
 'What doth the Dr. think of Trofper's Words, 
 {Tpeaking of thofe who die in their Sins^) which 
 are to this purpofe ? That luch Perfons have no 
 Interefi in the fore-ordain'd Election in Chrift:, 
 
 * feeing it is certain ^ that Ferjcverance in Good to the End 
 fs the Gift of God : iifhich that thofe Perfons ne-ver had, 
 is manifeft from this , thjt they did not perfevere j for if 
 they had been eleBcd , and once had that Gft , they could 
 not have Icfi it. ■• 
 
 And upon the io6th Tfaim he fpeaks thus : 
 ':f The CatiioUck Church is the EkB rvfid Forehionm of 
 God y the Sons of theVronjife , the Members of the Bo- 
 Ay of Chrijf 'y is not diminiJJy^d , ft or is reduced to FevJ^ 
 mfs y hecaufe they trtdy are of the EleB : Or if they fall, 
 they are foon rcfaird , and rerr.ain ivhat they were ; and 
 they are ahuays ma^rj^ bccaufe none that are of that ^um- 
 her can perifu. 
 
 But I can produce Fathers that were long before 
 /incrfifh or rrofpcr. .Such w^sTertullian and Cyprian ; 
 the" former of whom thus bears Teftimony to the 
 Truth : .*. JVhat cc:'}icth from- God, (faith he) is not ex- 
 
 * Cum uub'um non fir donum Dei effe PerfeveranrJam in 
 bono ufqi^e sd nncm , quamvis iftos, ex eo ipfo quqi non 
 teifcvevavtrunt , non habu'tire manifcilum eft. Ref^.adObj. 
 
 Gail. Cap. 7- 
 
 f Ecclefia Catholica in Ele^ris fuis prxcognlcis a Deo , filiji 
 prom'n'ioris , mtmbris corporis Chrifti, non minuitur, nee ad 
 paucitdccm rcuiqicur, quia ipii vcre funr ; aut cum lapfi fbe- 
 ijnr, reparanrur ac permanent ; 6c Temper multi funr, quia dc 
 rumerc cor'-m.nihi] ptric. 
 
 .•. Quoci enim a Deo ert: , non tarn extlnguirur quam obum- 
 biatur. rule ft qjkdcm obumbiari, quia non e'i Deus ; extin- 
 gui iidn potcfl , quia a Deo eft. icaque ficut Lumen, &c. 
 D. .-.iiiTni. 
 
 tingtu^ul^ 
 
hy the Holy Serif tures^ &c. 95 
 
 tlnguiPi^d y tho' it may be darken d and obfcnrd. It may 
 he obfcur'd y hecattfe it is not God ; hut it cant he extin- 
 guiflj^dy becaufe it is from God. And then he explains 
 tind illuftrates this by a fit Similitude taken from 
 Light ; which may be intercepted and obfcar'd by 
 a dark Body intervening, but the Light ftill remains 
 the fame that it was : So it is, faith he, with Good- 
 nefs and Grace in the Soul of Man. 
 
 The other Father is St. Cyprian ; whofe Words 
 are remarkable : * Let no man think , faith he , that 
 thofe that are truly Good can fall away from the Church. 
 The Wind doth not blow away the Wheat , nor o^uerturn 
 the Tree that is fa fiend in the Earth with a folid RooL 
 It is the empty Chaff that is carried away with the Wind : 
 None but the feeble and rotten Trees are rooted, up by Tern-* 
 fefis. Such are the Perfons 7uhom the ApoHle John 
 fmiteSy and e'ven execrates , f^y'^^g y They went out from 
 usy but they were not of m ^ for if they had been of usy 
 they would no doubt ha^ve continued with us. 
 
 The fame Ancient Writer infqrs from 6. John 
 68, 69. (as I had obferv'd before) that the Church 
 which once belienjes in Chrifiy and holds what it is taught y 
 doth nenjer fall from him or it ; and that thofe are truly 
 faid to be the Church , who continue in the Houfe of God 5 
 and that thofe who are fcatterd like Chaff by the Windy 
 are not the Plant of God the Father s planting. And the 
 like he faith in his Treatife on the Lord's Prayer, 
 From, which, and other Inftanccs, we may be con- 
 
 * Nemo exiftimet bonos Ecclefia pofTe dlfcedere. Triticum 
 non rapic ventus , nee arboretn foHda radice fundatam procella 
 fubvertit. Inanes palese tempeftate jaftantur, invalids arbores 
 tuibinis incurfione evertiintur. Hos execracur & percutic Jo- 
 annes Apoftolus dicens , Ex nobis exierunt, fed non fuerunt ct 
 nobis ; fi enim fuiflent sx nobis, manfiirenc ucique nob^icum, 
 Di Unit Hie. . 
 
 vinc'd 
 
96 Ihe Ariinnldn DoBrines coniemyid 
 
 vinc'd how falfe and groundlefs the Dr/s Vaunt 
 was, to (lemoytfirate that -not one of the DoBrmes efpotts'd 
 hy we J ovas maintain d by any of the Fathers , before St» 
 
 Auftin'^ r/;»;e. 
 
 ,,,, i , ^ . . , 
 
 But let us fee hoW the Df. maintains his Poft by 
 Scripture : Firil he^* alledges that Text to prove that 
 the Saints may not perfevere, ' 1-4. Mat, 12. The love 
 cf mavy pall wax cold. This is an Argument fetch'd 
 out of the Strong Box : Some Men's Love and Cha- 
 rity may be diminifh'd , and not be fo fervent as 
 ^cwa'i before \ Ergo it is" quite vanifh'd and extin- 
 guifh'd. The Dr. often vaunts himfelf to be a Lo- 
 giclhn '^ now we fee what excellent Proof he gives 
 of it.- "And befides, there is not the leaft Hint in 
 the Context, that this is fpoken of thofe that were 
 True Converts, and SOurwi Believers.' 
 
 That is another Mafterly Stroke , f. 4;^. where 
 he thus argues verv fhrewdly ; Men put not new vine 
 into old bottles y lefithe bottles break, 9. Mat. 17. There- 
 fore the Saints may fall from Grace: This is the 
 Conckitlon which he draws from, thofe Words, tho* 
 the plain Meaning of them is no other than this ; 
 That Chrlft would not impofc the Severity of fre- 
 quent Falling on his Difciples , whilft he was pre- 
 fent with them, and whilft they were but yet weak 
 and infirm , left they fhould be difcourag'd in thofe 
 troublefome Times. Is there any Man , excepting 
 one, of fo dull a Capacity, as not to apprehend 
 this clear and obvious Expofition of the PlaC^, 
 v/hich the Learnedeft Writers have generally em- 
 braced ? 
 
 in 
 
hy the Holy Scriptures^ &c. 9] 
 
 In his Anfvver to thofe Words , TVho jhall fepa-mte 
 its from the Icus of Chrtfi ? I am ferfuaded , that neithi'7- 
 death J nor life , &C. jhi^H he able to fefarate us from the 
 Icve of Gcdy v-hich u in Chrtfi Jejm our Lord, 8. Rem. 
 ;^j ;8. which I alledg'd in favour of the Dodrinc 
 of Perfe vera nee ^ he faith ^ * Tl't- Afofile doth not 
 fay J hat jjclhing can fefarate true Believers from the Lcve 
 of God or Chrifl , hut only declares his Verfwaflo?)- that 
 nothing would do it. As much as to fay , The Apc- 
 ille doth not deliver here what is really true j and 
 jQiall certainly ccme to pafs , but he only acquaint: 
 us what is his Ofmicn , and private Terjua-. 
 fion. 
 
 It is obfervable here^, that the Dr. joins with the 
 Writers of the Roman Communion , and Bellarmivc 
 particularly ; who fay ^ that the Word Tiimuu-M.^ 
 I am ferfuadcd , which the Apoiile here ufes^ In:- 
 ports only a Prchahle or ConjeHural Ferjuafon j where- 
 as it is agreed by the bed Cricicks , that this Creek 
 Word imports Conjidc?ice and Afjurance-^ and accord- 
 ingly the Vulgar Latin renders it certus fum. How- 
 ever , in this Place , there is no doubt that it figni- 
 fies the Apoftle's Full and Certain Perfuaficn and 
 Aifurance ; for when he faith, IVho fjall feparate us 
 from the love of Christ ? the plain Senfe is, there i- 
 no Perfon or Thing is able to feparate us. For the' 
 the Apoftle fpeaks in the way o^ an Interrogation, yc« 
 it is to be underffcood as an Ajprmation ; as we iearii 
 from the Apcftle's manner of fpeaking, in the im- 
 mediately foregoing Verfes , Who Jlmll lay any thing 
 t.o the charge _ of God's eleB ?, Who is he thaS- condemnetk f 
 Every one knows that it is meant Affirmatively, 
 
 P. 45^. 
 
98 The Arminian 'Doclrines condemnd 
 
 and that it expreifcs the Certain and Settled Be- 
 lief of the Apoftle. So here , TVho jlmll fefamte us 
 from the low of Chrifi ? That is, no Thing or Perfon 
 can poffibly do it ; as he particularly tells us, mt 
 tribulnion, not dlflrefs, 8zc. v. ;5-. 7iot death , nor life, 
 nor angels^ nor fr'mclpaUties, nor fowers , nor things fre- 
 jtfit, 7tor things to come , ?ior height , nor depth , nor any 
 other creature, V. ;8. I am ferfiiaded , I am fully fa- 
 risfied, faith he, that none of thefe are, or fhall be 
 able-to/^/'-^r/zfe us from the lo've of God jvhich is in Chrlfi 
 Jefm cur Lord. If It were only his private Appre- 
 henfion and Opinion (as the Dr. furmifes) can we 
 think that he would thus particularly and folemnly 
 inftance in all thefe foremention'd Things and Per- 
 foiis, to ftrengthen and confirm his AiTertion ? No, 
 no. Not only the Word TdTrziyccaij but the parti- 
 cular Grounds and Reafons afligned by the Apoftle 
 of this his Perfuafion, acquaint us that he gave Full 
 y'jfent to what he here faith ; that is, that neither he,> 
 nor any of the trulv Regenerate and Faithful, 
 once engrafted into Chrill; , can be feparated from 
 him, and finally fall away. Wherefore, it is ftrange 
 and unaccountable , that the Dr. fhould flatly con- 
 tradict the Holy Apoftle , and fay they r,faj be fe- 
 farated , tho' the Apoftle afterts in the moft folemn 
 manner that they ca?tnot. This fliews the Dr.'s high 
 Efteem of St. P^/// , and of his Writings. Is not^ 
 this Man an admirable Expofitor of Scripture ? 
 
 ' * He pretends to produce Inftances of Falling 
 away from Grace , as Hymenaris and Fhlletus , be- 
 caufe 'tis faid , concerning the truth they have erred , or 
 they ha^ve fallen off from the truth, 2. Tim. 2 18. But 
 if he had read on , he would have met with thefe 
 
 P. 4.12. 
 
 Words 
 
hy the Holy Scriptures^ 8cc, 99 
 
 Words in the next Verfe , Nc'verthelefs the foundation 
 of God Handeth fure ; that is , the Eternal DecreCj, 
 which is the firm Bafis of the Salvation of all true 
 Believers, cannot be fliaken, fo that there is no Pof- 
 fibilicy of rheir hiial Apoftafy. This, therefore, 
 doth not concern thofe p'ophane and 'va'm babblers 
 whom the Apoftle fpeaks of, and who ovcrthroivd 
 the faith of jome ; that is , did what they could by 
 their pernicious Dodrines to deftroy the Orthodox 
 Faith. But I confefs , if this Erring, or Falling off 
 from the Truth , be Falling from Grace, the Dr. could 
 not have given a better Inttance than in Himfelf; 
 from whom we learn that he once believ'd and pro- 
 fefs'd the Orthodox Truths of the Church , but af- 
 terwards deferted them , and by the Artifice of the 
 Deijl- and PhjJIcian, and it is thought by a higher In- 
 ftigation, turn'd Apoftate. 
 
 Before I difmifs this Head of Perfeverance, I muft 
 take notice of a precious Piece of Sound Skill and 
 Reading in this Part of the Dr/s Book ,• [ * The 
 Greek Fathers, faith he , by the hea^veftly Gift under- 
 Hand the Remiffion of Sins confcrrd in Baptifm , &c; 
 So Chryfoffcom, Theodoret, Photius, Oecumenius, 
 Haymo , and TheophylaA in locum. ] Where he 
 moft learnedly reckons Haymo as one of the Greek 
 Fathers; tho' every one that hath the leaft Acquain- 
 tance with Writers , knows very well that Haymo 
 was Bifiiop of Halberffatd in Germany , and writ in 
 Latin ; yet the Dr. makes him a Greek Fa- 
 ther. 
 
 And here it is to be obferved , that the Dr. could 
 not have chofen a worfe Man for his purpofe ; for 
 this Haymo was a moft Hearty, Vigorous, and Zea- 
 
 H 2 1©KS 
 
I oo T^he Arminian ^Doctrines condemn d 
 
 4ous AfTerter of thofe Dcdrines which at this day 
 we call Calv'mlfm ; as wc may fee in his Excellent 
 Expofitions on the Afoflollcal Efidles. Yet the Dr. 
 makes bold to, name him^, as one that favour'd the 
 other Opinions^ and he innocently takes him' for 
 a Fiither of the Greek Church. This was in his 
 lucky Profccution of what he had fo often bragg'd 
 of, that he had the Fathers on his Side. 
 
 The Vanity of this Bravade, fhall in the lafl 
 place :be ihew'd in the Do6lrine concerning the 
 Salivation of Heathens. I alTerted in my Ver'nas Re- 
 dux , that we have Reafon to believe that Heathens 
 and Infidels perform no AAions that are really Good 
 and Holy, and confequently ( according to the Or- 
 Ainary Diffenfition we are acquainted with) they 
 fnall be debarr d of Heaven and Happinefs : And 
 this was the Doctrine of the Ancient Catholick 
 Cliurch 3 and the moil Judicious Fithers. Dr. 
 Whitby denies this , and declares that this Dodrine 
 ( being one of tho\e that I ejpous'd ) 7vas not rrrain- 
 taind by any of the Fathers before St. Auguftin'^ 
 Tinfe. 
 
 To confute this , I defire the Reader to con- 
 fult the Pelagian History , written by I'^offius ( the 
 lame Perfon whom the Dr. hath fo often quoted ) 
 where he will find a ovhole Treat ife ( Lib. ;. Pars ;. ) 
 wherein it is largely prov'd , That the Works of the 
 Gentiles ha-ve not any of the Conditions required in Good 
 Works : And that Learned Man fliews there , that 
 not only St. Auguflln, Fulgentius and Proffer, but fe^ 
 vera! of the Greek and Latin Fathers before their 
 Time J held. That 'Heathens can do no Actions 
 that are truly and properly Good and Virtuous': 
 And he produces Paffages out of Origen, Cyprianj 
 Bajil, &c. for this purpofe. And having taken no- 
 
by the Holy Scriptures^ &c. i o i 
 
 nee that fome PafTages are cited out of Jufi'm Mar- 
 tyr and Clemens Alexandrlnus , to fupport this Other 
 Doclrine, he exprefsly adds thefe Words ; Th:s Opi- 
 nion waf condemned of old by the other Fathers. He fur- 
 ther obferves, out of St. Augufiin , that it was the 
 AiTertion of the Pelagian Hereticks , That ■*" tbcfe 
 ■ijjho ivere Strangers to the Faith ( /. e. Heathens ) 
 .ibounded ivith Virtue : Which St. AnguHin oppofed 
 with great Force of Reafon and Scripture , and made 
 it evident from both , that the Works of the Gej^tile 
 World were not from Faith, nor defign'd for God's 
 Glory, and therefore were not truly Good and Righ- 
 teous. It is from Divine Grace that any Man 
 knows God aright, and loves him , and doth what 
 is acceptable to him. It is peculiar only to the 
 Chrilli'ans and the Faithful , to do fuch Adions as 
 have real Goodnefs in them. 
 
 I will conclude with thefe Notable Words of 
 St. Chryfosfom and St. Jerom. The f Gentiles, faith 
 the former, tho'' they did Good Works , yet becaufe they 
 did not do them for GcdU fake , but for EJhem among 
 I-Aen , or becaufe Good is Good , or for Carnal Con^uerja- 
 tion, lesi they [Iwuld be fcatter^d and difperfed, their Works 
 -iuere not truly Good. .'. Let us, faith the latter, pro- 
 duce that Sentence, viz. [The juft fliall live by Faith] 
 afrainft thofe who not belie'ving in Chrif, yet think theni- 
 fel-ves to be Valiajit , Wije, Temperate and J- ufl •, that 
 
 * Alienos a fide abundare virtutibus. Cm. Julian. Lib. IV. 
 Cap. 3. 
 
 t Homil. In Matth. 
 
 .•. Sentcntiam proferamus adverfus eos qui in Chrlftum non 
 credences, fortes & fapientes, temperantes fe purenc efTe vel 
 juftos ; ut fciant nullum abfque Chrifto vivere , fine quo om- 
 nis virtus in vitio eft. Comment, in EpiJ}. a?! Galaf. 
 
 H 5 they 
 
loi ihe Arminian DoBnnes condemn d 
 
 they way know that no man Uveth without Chri(tj vnth- 
 out vjhom all Virtue is reckon d no other than Vice, 
 Thus we may be further fatisfied what was the Sen- 
 timent of thofe Early Times ; and we may fee 
 how miferably the Dr. acquits himfelf, when he at- 
 tempts to prove , that all the Doclrines I alTerted 
 in my late Book , have no Countenance from any 
 of the Ancient Church, nay (as he prefumptu- 
 oufly adds) net any Eccleftafiical Writer for a long time 
 after St. Auflin. But whereas he hath let fly at me 
 with the Fathers , I have turned his Cannon upon 
 himfelf, and have (I hope) convinc'd the Reader 
 that even thefe Fathers are of my Side. If there- 
 fore for the future , the Dr. ftiall think fit to write 
 agamft any of my Difcourfesj let it be remember'd 
 what wretched Work he hath made in his Quofing 
 the Fathers , and how his Reading and Knowledge 
 have not kept pace with his Zeal. 
 
 And here, after all , and from all that hath been 
 faid , let the near Affinity between the Pelagian Here- 
 ticks and thofe of the Armi-riian Seci be taken notice 
 of. They agree in their DoArine about the Eter- 
 nal Decree of God ; namely. That Men were de- 
 creed or predeftinated to Life and Happinefs, on 
 the Forefight of their Faith and Good Works, and 
 the good Ufe of their Free Will. They agree in 
 this , That the Number of the Ele6t is Uncertain 
 and Indefinite. They agree in this. That Origi- 
 nal Sin hath not the true Nature of Sin , and is a 
 Punidiment and Misfortune rather than a Sin. 
 The}' agree in the exceffive Extolling of Free Will, 
 and in alTerting , That it is the Self-determining 
 Power of their Wills, that makes the Grace of God 
 EffcAual. They agree in this , That it is in a 
 Man's Power to refift and fruftrate the Grace of 
 God , even when God really intends to Convert 
 
 hin^. 
 
by the Holy Scriotures^ &c. lo^ 
 
 him. They agree in the Dodrine of Univerfal 
 Redemption , and of the Ncn-Perfeverance of the 
 Regenerate. And in fome other Inftances their 
 Agreement is evident ; as the Reader may fatisfy 
 himfelf , by confulting Archbifhop Ujler's CoJitinaa- 
 tion of the Pelagian Hlsiory, Chap. i. 
 
 To confirm this, it may be obierv'd, that the Ar- 
 ymn'ian Writers at this day defend their Doctrines by 
 the very fame Arguments that the Vdagians of old 
 iifed in the like Cafe : And moreover^, moft of the 
 Ca-vils and ObjeHions , which the Arminians now 
 raife againft the Calv'mlan DoArines , were long 
 fince made ufe of by the Telaglans and Semhelagi- 
 ans , againft St. Anguflrds Dodrines, in his Time 
 and the fucceeding Ages. Doth not this prove, that 
 Arr,nmanifw^ if it be not all over Vdagia7ty yet is in 
 great part lb ? I will fiiiit up this with Bifliop San-. 
 derfons Words , in his Pax Ecckfae , which was 
 publiflf d in the Year 1629. and remains a perpetu- 
 al Memorial of his Judgment, with relation to the 
 Oppofers of Calvin s Dodirines : T4'hen they , faith 
 he , ha"je done and [aid jz'hat they can , they mufi stand 
 guilty of Symhollz,lng with the Pelagians , both in their 
 principles and Concliffions. 
 
 And now let us hear the.Dr.'s Conclufwn, which is 
 as rafh and groundlefs as all the red.^// the Members, 
 he faith, (I fuppofe he would have faid. All the Mi- 
 niftersj of the Church of England are obliged, by the 
 exprefs Precept of the Church of England, not to teach or, 
 propound to the People, as an Article of Faith, any ofthofe 
 Doctrines ii'hich I have maintain d i?t my late Book : And 
 this evidently follows, he faith, from that he hath faid. 
 But fuch Confequence will feem evident to none but 
 thofe that have not duly examin'd it : And 1 muft 
 tell him that whilft he argues thus, he Ihews that he 
 is a perfed Stranger to the nature of true and ratio- 
 nal Confequences. For 'tis fo far from Truth that 
 
 H 4 the 
 
1 04 The Arminian T>o8rines condemrvd 
 
 the Clergy of the Church of England ivq obhged by 
 exprefs Precept to tepxh none of the DoArines which 
 1 have maintain'd, that it is an indifpenlible Part of 
 their Office and Miniftry to preach thefe Doctrines 
 to the People^ they being fiich as the Holy Serif turf s 
 prefent us^vith , and f lich as feveral of the Ancient 
 Writers of the Church ( as I have llievi^'d) have ga- 
 ther'd from thofe infallible Records of Truth. If the 
 Dr. had made a right ufe of thefe Writers and Fa- 
 thers, he might have infcr'd from the ObjeSiions of the 
 Manichees about Tredefilnattcn what was the declared 
 Sentiment of the Orthodox in thofe early Days. 
 On the contrary^ we may obferve how ignorantly 
 the Dr. talks when he fLiith , * The Manichees and 0- 
 t.her Heretlcks vere condemn d (he means by the Fathers) 
 qn the fame Accounts^ and from the fame Scripture and 
 Reafon, which we now ufe agalnft thofe that hold the De- 
 crees. 
 
 Doth not the great and celebrated Father St. Au-' 
 gufiine in his Treatife of Perfe^perance acquaint us, 
 that thofe very Dodrines which I have alTerted, were 
 bwn'd and profefs'd by fome of the Fathers of the 
 Church who were hefcre him, as well as by thofe that 
 were Contempcrary with him : And doth he not par- 
 ticularly mention their Names ? Do we not find 
 him in the lit Book againlf Julian the Felaglan, ch. 
 5? 6, 7. quoting Paflages out of Cyprian, Chyfofiomy 
 Hilary, Baft, Naz.!anz,en, Amhrofe, jercm, and thus 
 declaring ; ,^0^/ credunt, credo ; qtiod tenent , teneo ; 
 auod decent, doceo ; ejnod pr^cdlcant, -fradico : That is, 
 thofe Fathers Sentiments are the fame with mine ? 
 And we are afcertain'd from Profper , that St. Augu- 
 
 Preface, p. (J. 
 
 /i«S 
 
by the Holy Scriptures^ &c. 105 
 
 fiins Adverfaries t knev that not only the Roman and 
 African Churches, but all the Sons of Tromife throughout 
 all the parts of the World agree with the Doctrine of this 
 Man (i. e. Auguftin) a^ in all the Articles of Faith, fo 
 in the Ctnfejjion of the Grace of God. And Augufiin ob- 
 ierves that Chryfofiom, before the Pelagian Herefy 
 arofe, * was not careful of his Words and Exprefli- 
 ons about Free Will and Grace ; intimating to us 
 that if he had been upon his guards he would have 
 utter'd his Mind more cautiouflVj and have plainly 
 fpoken in behalf of thofe Dodrines which fome think 
 he was an Enemy to. 
 
 Not that we are much concern d whether there be 
 any of thefe Firft Fathers on our fide, for I have t 
 ellewhere aflign'd Reafons why we could not exped: 
 it : But feeing fome of them plainly declare for us, 
 I think we ought not to refufe and flight their Te- 
 ftimony ; that it may evidently appear that the Ob- 
 jedion of No'velty which fome weak Writers have 
 Itarted againft our Tenets , is a mere Pretence and 
 Groundlefs Cavil ; and that what is call'd Cahinfm 
 was the True Primitive Dodrine of the Chri- 
 ftian Church. It is certain there never was 
 fuch a Stream of Antiquity on the other fide as the Dr. 
 Dreams of , telling us very wittily ( as he fancies ) 
 * that only one St. Auflin and his Two Boat-Swains 
 Profper and Fulgentius tuggd hard againfi it. But 
 the Dr. had approach'd nearer to Truth and Solidi- 
 i\, if he had confefs'd that himfelf was carried with 
 
 t Noverunt non folum Romanam Afrlcanamq; ecclefiam, fed 
 per omnes mundi partes univerfos promiflionis filios cum do- 
 ftrina hujus viri, ficut in tota fide , ita in Gratias confefllone, 
 ccngruere- Epift. adRufin. 
 
 '"'Cont. Julian, lib. I. 
 
 t Dijcourfe of Tritth, ch^,p. 6. Verit. Red, p. 5^00, &c. 
 
 * Preface, p. 6. 
 
 the 
 
1 o6 The Arminian T>oclrmes condemn d 
 
 the Stream of the prefent Age^ and that in the next 
 (if his days would hold out) he may be found tuo-- 
 glng m another Chanel, if he lights on another fort 
 of Deifi or Vhyfician. Befides , we mufl" attribute it 
 to the Dr.'s Ti-ouhkd and DiBurFd Mind , that the 
 Current of Antiquity feems to him to have been fo 
 Violent'^ for I have prov'd that feveral of the Ancient- 
 eft Fathers thought and fpoke as Profper and Fulgen- 
 tim did afterwards. And a late t Ingenuous Writer, 
 whom I take to be no great Friend to Calvmlfm, 
 freely grants that the Dodrine of Ahfolute Prede/ima- 
 tion was known and taught in the JVefiern Churches at 
 the end of the Fourth Century : Which was a con- 
 fiderable time before Proffer and Fulgentius. Thus the 
 Dr. every where difcovers his Weaknefs and Want 
 of Knowledge. And who could exped any other 
 from a Man who took a Church for a Father ^ and a 
 Qerman Bljhof for a Greek Father ? 
 
 But we may fee the Dr. is fully fet againft thefe 
 Excellent Men Profper and Fulgentius right or wrong, 
 orelfe he would not have objected againft them 
 that * they wanted skill both in the Hebrew and Greek 
 Tongue, and fo it v.'as not to he cxpeHed that Qi^e jlwuld 
 learn the True Senfe of the Scripture from them. As if a 
 c:;ood Latin Scholar could not underftand PredeHinati- 
 on and the like Dodrines without Hebrew and Greek, 
 How then came thofe Fathers whom he fancies to be 
 on his fide ; namely, Iren^^m^ Clement of Alexandria^ - 
 ynjHn Aiartyr , Gregory Naz^iaJizen , Tljeodoret , how 
 come thefe to underftand thofe Points , when 'tis 
 well known they had no Skill in Hebrew , but have 
 difco.ver'd their Ignorance of the true meanmg of 
 Words and ExpreflSons in Scripture in that Lan- 
 guage, as I have fliewn in '.' another place ? 
 
 * Remarks on fome Books lately publijKd. 
 
 * Preface, ». 1 4. 
 
 ,• Difcourje of Truth, p. 191. 192. Thus 
 
by the Holy Serif litres^ &c. 107 
 
 Thus we fee what poor Stuff the Dr. entertains 
 his Readers with, and to reproach and vilify thofe 
 ereat Men before named, difparages his own Judg- 
 ment and Reading. Can he think to carry his Caufe 
 by fuch filly Arts as thefe ^ Surely fuch poor and 
 weak arguing as this muft needs make that Man 
 Blufh that is capable of it. The truth is, he every 
 where fhews that he is govern'd by Caprice and Pre- 
 judice, and more particularly that he hath a great 
 and unchriftian Antipathy to St. Augujim : He oft- 
 en undervalues his Learning and Judgment ; he 
 charges him with Self-Contradiclion ; he faith he ut- 
 ters things 'vain and empty, abjurd and falfe. He tells 
 us, that * ke 7vrit much and fafi • and fo doth the Dr. 
 which one would think fhould reconcile him to that 
 Father. He faith in the fame place, that St. Augu^ 
 jtin writ again ft his former and his better Self: So doth 
 Dr. Whitby ; he writ his laft Book againft his former 
 Self; that is, againft what he was in the firft Seven 
 Years of his Education in the Univerfity ; againft 
 h^s better Self, before he met v/ith the Deifi and the 
 Vhyfician, It is to be wifti'd that he would return to 
 Himfelf and follow the Example of that great Mart 
 in his RetraBations, who thereby added to his Great- 
 nefs. 
 
 If the Dr.had had any Efteem and Regard for the 
 happy Reformation from Poperj, he could not but have 
 embraced thefe Doctrines which he now fo fiercely 
 oppofes. 
 
 For the Letters that pafs'd between Calvin and 
 Cranmer, and between Calvin and the Duke of So- 
 merfet, are plain Demonftrations to the World that 
 our Reformers confulted Calvin. And thofe who com- 
 pofed the Articles ^ndHomilies of our Churchy inferted 
 
 Preface, p. is. 
 
 his 
 
lo8 T'he Avmim^n^oHrines condemn d 
 
 his Doctrines into them. This is freely granted by 
 the Right Reverend Bifliop of Sarum : * It ts not to 
 he denied , fiiith.he , that the Articles were ivrit accord- 
 ing to Auguftin'x Mind: Which is as much as to fay, 
 they were writ according to Calvin s Mind. And 
 again , Jt is 'very likely , Taith he^ that the Authors of 
 the Articles meant the Abfohite Decree. And in another 
 place, t T^^^ Docirine of Fredeflination w.is generally 
 taught by the Reformers. Which Teftimony of this 
 Learned Perfon is the more confiderable, becaufe he 
 profelTes himfelf not to have a Kindneis for the Au~ 
 guHinian or Calvinian Scheme : Yet we fee he is fo 
 fair and ingenuous as to own that our Reformers, 
 and particularly the Compilers of the Articles, were 
 of Calvin s Perfwafion, and drew them up accord- 
 ing to his Mind. Which fliews that both Truth and 
 Ingenuity are wanting in the *.* Performance of a 
 late Writer, who with great Earneftnefs and Con- 
 cern alTerts the contrary : But this may be faid of 
 that Author and that whole Undertaking , that he 
 is ever mofi Feremptory when he hath the leaft ground 
 for it. But let any Man ftrip himfelf of his Preju- 
 dices, and I will venture him to give his decifive 
 Judgment on the Matter : He cannot but dole with 
 the Verdid of that forefaid Learned Prelate, yea, 
 and of all that high Order in the Church of Eng- 
 land who had occafion publickly to declare their 
 Judgment j as Archbifhop Cranmer, Bifhop Latimer, 
 Biftiop Jewel, Archbifhop Whitgift, Bifhop Morton, 
 Bifhop Car let on, Archbifhop Abhot, Bifhop Abbot, Bi- 
 fliop Prideaux, Bifhop Babington, Bifhop Hall, Bifliop 
 DaTjenant, Archbifhop Ujher, Bifhop Hacket, Bifhop 
 
 * Ex^ojition of the ■^p Art ides , p. i68, 
 
 t mjiory of the Reformation, Part 2. Book I. 
 
 V Nicholfii Defenf Eccl. Angl. 
 
 Fern, 
 
hy the Holy Sct'iptures^ &c. lo^ 
 
 Pern^ Bifhop Bro-ivnrig, BifllOp Sanderfon, aud feve- 
 ml Others, who, together with a grand Body of the 
 next Order of Ecclefiafticks, profefs'd and main- 
 tain'd the Calviman Affertions. 
 
 And it is well known that our Divines did not 
 change their Judgment by their croffing the Water, 
 but at the Svnod of Don aftually concurr'd with the 
 reft of that Body in condemning the Opinions of 
 the Remon fir ants and Armln'ians. Dr. Heylin grants 
 * that but one of the Britijlj Divines at that Synod, 
 and but one of thofe that came from Breme, alterted 
 the Dodrine of Univerfal Redemption. How in- 
 confiderable was their Judgment in refpec^ of the 
 whole Synod ? But though there had been fome De- 
 bate about that Point , and the Minifters fent from 
 Brer^e had demurr'd to it , yet at laft they and our 
 Brhijli Divines (as may be feenin the Acls oftheSj- 
 jiod) by their Subfcriptions to the Determinations of 
 the reft of the Synod, condemn'd the Opinions of 
 the Rem onfir ants about the Redemption of Mankind, 
 and all the reft of their Dodrines. And it is well 
 known that the Articles of that Synod were con- 
 firm'd by the National Synod of all the Reformed 
 Churches in France, and by that of Ireland : As they 
 had long before been comprehended in fome of the 
 Thirty Nine Articles of the Church of England agreed 
 upon by theArchbifhops and Biftiops of both Provin- 
 ces and the whole Clergy in Convocation. 
 
 That is a moft remarkable Paftage of Biftiop White^ 
 in his Reply to Fi{\ier, p. 275-. Our Tenet , faith he , 
 concerning Vredefiination ts no other than St. Auguftin 
 a7td his Scholars maintained againji the Pelagians : And 
 what St. Augufiin and his Scholars maintain'd is that 
 
 Quinquartic. Hlft. p. 5f. 
 
 vvhich 
 
1 1 o The Anmiih n Docli mes condemn d 
 
 which we now call Cahinlftn ; and 'tis that which 
 our Englip Proteftant Writers have univerfally af- 
 ferted and defended. For Proof of this , let any 
 Man go into a Publick Library , and confult thofe 
 ClaJJes which contain the Writings of the Divines of 
 the Church of England from the beginning of the Re- 
 formation to the latter end of King JaTres the Firft, 
 and he will find what I fay to be true ; that is, he 
 will find thefe Dodrines unanimoufly avouched by 
 them, and the contrary condemn'd. 
 
 That thefe were the Senfe of the Church of Eng- 
 land, is manifeft from King James the Ill's Declaration 
 againft VorBiuSy and his Letter to the States of the U~ 
 nited Vro'vlnces. I will only mention that memora- 
 ble Paffage in the former ^ One Bertius, faith he. 
 Scholar of the late Arminians, -ivas fo imfudent as to fend 
 a Letter to the Archbijlwp of Canterbury, 7vitb a Book 
 concerning the falling aivay of the Saints : And not think- 
 ing it enough to 'vouch the fending of fuch a Book ( the Ti- 
 tle whereof was fufficient to render it worthy of the Fire^ . 
 he was fo 'void of jlja?ne, as to ajjert in his Letter to the 
 Archbijhofy that the Doclrine contain d in his Book was 
 agreeable with that of the Church of England. It feems 
 it was Imfudence and ShameleJJhefs in that Arminian 
 Writer to charge the Church of England with the 
 Doctrine of the Falling away of the Saints : And is it 
 not the fame in thofe who at this day maintain that 
 this and the other Arminian Opinions, are the Do- 
 drine of our Church ? 
 
 To demonftrate further that they are not , I will 
 ask this Queftion , Were not the Puritans reckon'd 
 Calvinifts ? No body will deny this : Then I ask. 
 Did not our Churchmen agree with the Fwitans in 
 
 * In the CoStBion of /f, JamesV JVorh. 
 
 thefs 
 
hy the Holy Scriptures^ &c. 1 1 1 
 
 thefe Points ? This likewife cannot be denied, for 'tis 
 confefs'd by our own Writers^ and particularly by 
 that Learned Prelate * Bifliop CarUtofi ^ Albeit^ faith 
 he , the Puritans difejidet our Church about thiir conceived 
 DliapU'rie, yet they ne-ver ?f70-ved any efaarre! agalnft the 
 Doofrhe of our Church : Which is well to he obfer-ved, for 
 if they had embraced what the Church of England deni- 
 ed, they v'ould ajfiiredly have quarreled about that as well 
 as they did about DifcifUne. This is an undeniable 
 Proof of what I have advanced^ and I challenge 
 any Man to refute it. Our Churchmen were Do- 
 (ftrinal Cahinifis, and fo far were of the fame Judg- 
 ment with the Puritans : And accordingly thefe, as 
 well as the others, willingly fubfcribed to the Do- 
 <5brinal Articles of the Church of England : Which 
 is another plain Evidence that thofe Articles were 
 penned according to the Senfe of Calvin s Writings. 
 Thus we may fatisfy our felves that the Calvinian 
 Dodrines are the Do6lrines of the Church of Eng- 
 land : And accordingly they were conftantly pro- 
 fefs'd and maintain'd by our Archbifliops and Bi- 
 fhops, our Convocations, our Univerfities , and by 
 the general Body of our Clergy till the end of the 
 Reign of K. James the Firft, and the beginning of 
 the next Reign. And then the Stream ran another 
 wa}^, and thefe Do6trines which before were held as 
 Orthodox, and adjured to the Sacred Scriptures, 
 and the Senfe of the Primitive Chriftians, were laid 
 afide, and voted Unfcriptural, New and Upftart, 
 This furely cannot but give a great Shock to Religi- 
 on, and the Truth and Reality of it, that that fhould 
 be True in Religion in one Age, that is Ealfe in ano- 
 ther ^ that that fhould be Orthodox in one King's 
 Reign, which was Heterodox in another. They that 
 
 ExaMnatttn of the /l^feal, &x . p. *-. 
 
 made 
 
1 1 1 "The Arminian T>oBrtnes condemn d 
 
 made this Change^ do as good as fay that the Gene- 
 rality of our Divines at the Reformation^ and a great 
 while after that, were ffcrangers to the true meaning 
 of the Articles of Religion which they fubfcribe'd 
 tO;, and that they themlelves were the firft who had 
 a true and right Apprehenfion of thefe Points. Thefe 
 are the Men who are fo bold and fenfelefs as to en- 
 deavour to perfuade us that thefe Opinions whicli 
 were oppofed and confuted by the Learnedeft Men 
 of our Church , are the very Dodrine of our 
 Church. 
 
 This is to be imputed in part to what Bifliop San-^ 
 derfon charges the Arm'mians with in his Tax Ecclefia : 
 They arCy (aith he^ Cunning in ad'vancing their Varty^ 
 they brag that their Tenetits are the recei'ved efiablijl/d Do- 
 drine of the church of England^, by forcing the Words of 
 the Articles to a Senfe which af fears not to have been in- 
 tended therein. This is their Artifice , they give the 
 Words another turn than they had at firft : They re- 
 fufe to interpret them according to their natural and 
 genuine Import^, according to their literal and Gram- 
 matical Senfe. This is Jefuitical enough. This is a 
 horrid Abufe and Banter upon the Articles^ and 
 confequently upon the Church of Ejtgland it felf 
 HencCj hence it is that fome Preachers at this day 
 defend thofe Arminian Dodrines which their Prede- 
 celTors difdain'd , exploded, difcarded, yea abhor- 
 red. 
 
 And this they are not able to do without corrupting 
 and per-verting the Scriptures, for which fome of them 
 are very Notorious and Scandalous. It is true they 
 heap up feveral Texts to defend their Opinions j and 
 fo did the Pelagians of old, and fo do the Arians be- 
 fore them, and fo did the Socinians at this day : Bur 
 as no wife Man thinks the better of thefe Men's No- 
 tions becaufe they quote Scripture for them, fo nei- 
 ther are the Armlnians to be attended to and regarded 
 
 becaufer 
 

 hy the Holy Scriptures^ &c. 1 1 5 
 
 » - 
 
 becaufe they ( as one before them ) cry out , It i 
 written : For they put a falfe Glofs and Interpretati- - 
 on on what is written , and fo impofe on Men's 
 Minds. For my part , I can't {qq, but that as the 
 Romanilfs deprive the People of th^ir Blhles^^ fo fome 
 other Men would deprive them of the true Senfe and 
 f lain Meaning p^ what is contained in them ; fo 
 that it is all one whether they have their Bibles or not. 
 
 Thefe Perfons have arrived to this ftrange Dif- 
 order , by giving way to the Sug;geftions of rnere 
 Human Reafon , and preferring thefe to the infalli- 
 ble Oracles of the Scriptures. For tho' T have above 
 defended thefe Doctrines by Reafon, that is^, fo far 
 as they were capable of being defended in that 
 way , and when Reafon was guided by Scripture ; 
 yet we are not to think that the former of thefe 
 alone, wirhout the Cohducft of the latter , is to be 
 pur^Rule ; yea , fometimes it is to be wholly neg- 
 lected, otherwife we fliall reafon away ourReiigion» 
 
 Tho' we (liould admit of fome of the Arminiari 
 Notions to be Rational , yet it doth not follow 
 thence , that they are True and Real. This is a 
 Diftin6lion that is ufed by a Great and Judicious 
 * Philofopher ; which if duly confider'd by our 
 Adverfarics , would be fufficient to baffle all theif 
 bold Suggeftions, to ftifle their Prejudices , and to 
 put an End to their Difputes. It is not enough 
 that fome Propofitions are adjufted to the Principles 
 of Common and Natural Reafon. We , as vv^e are 
 Chrifiians, are to be guided by Higher Maxinis ; be- 
 caufe fundry Do<5trines in Chriftianicy are of that 
 iublime Nature, that they can't be rhade Level with 
 ourNaturalCorruptionSjand Ordinary Apprehenfions. 
 
 It is a moft admirable Paifage of the Renown- 
 ed Father RaUl , who writ thQ Hi fiory of the Couficil of 
 
 " tir. Henry MoreV ApUgy ^ B.I. C, i. 
 
 I Trent . 
 
114- Ths Avimnhn T^ocliines condemn d 
 
 Trent, in his Letter to Daniel Ke'mftm , thus giving 
 hisjudgment of the Synod of Don , and the Do- 
 dlrines there maintained : They are, faith he, agrec- 
 CihU to the DoBrine of the Afofiles : The Belgicks arS 
 happj, m having the Mjfleries of Di'vlne Grace difccverd 
 to them from aho-ve : Thefe Things are dtff leafing to the 
 TVife Men of the World, and to Human Reafon • for they 
 are net able to ferceli;e them by the Light of their Under- 
 lla?iding : As Olds are blind in the day-time , fo thefe 
 Men fee nothing of Di'vifje Light. 
 
 This was the Senfe of that Excellent Perfon con- 
 cerning the Articles determined by the Divines in 
 that forefaid Synod y and concerning thofe who re- 
 fus'd to admit of them. And this (hews what is 
 the true Reafon why the Cal'vinian Verities are 
 (lifregarded , 3'ea ftrongly oppofed by fuch great 
 Numbers of Men among us \ namely , becaufe 
 they fliut out the Divine Light , and affcd to be 
 wifer than our Saviour and his Apoilles , who re- 
 commended thefe Dodrines to us. But that of the A- 
 poftle is truly applicable here ; Profejfing then:fel-ves 
 to be wife, they became fools. 
 
 It was at the Refiomtion that the contrary Princi- 
 ples came moil into Fafliion ;, and were taken up 
 by the General Confent of the Conforming Cler- 
 gy; and they have ever fmce grown more and 
 more into Credit with us. Which is a great Re- 
 proach to uSj in my Judgment , and fhews that we 
 are forgetful of what Church we lay Claim to. It 
 might have been expe<5ledj, that the Judgment of 
 our own Wife and Pious Reformers fhould have been 
 of fome Weight and Prevalency with our Divines. 
 It would become them to maintain the Llonour of 
 the Church of England, by ftrenuoufly alTerting her 
 Doctrines. But the contrary is now to be lament- 
 ed by all fincere Lovers of our Church. 
 
 We have lately repair'd, or rather ereAed anew, 
 the Temple dedicated to St. Tauh Name , but fome 
 
 o^ 
 
hy the Holy Scriptures^ &c. 1 1 5 
 
 of us have puli'd down and demolifli'd his Do5irlnes. 
 Our Church celebrates that Apoftle's Con'verfan, but 
 inan}'' of us feem to renounce what he hath deli- 
 vered concerning Grace and Con'verJionjiMid Regeneratmt. 
 
 I heartily wifh and pray ^ that my Brethren of 
 the Church of EngLmd would at laft open their 
 Eyes J and having fo clear a Light fhining about 
 them , not continue any longer in their Darknefs. 
 More efpecially , my fmcere Wiflies are , that the 
 Dr. may be convinc'd of his Errors , and abandon 
 them. Of which we ought not to defpair , feeing 
 we knov^;• he hath been no Stranger to Recanting. 
 As this Froteus turn'd from Cal'vinifm to Armmi- 
 nifm , fo he may turn from this to that again ; and 
 there I hope he will fix, where there is Sound 
 Faithj and Orthodox DoArine to reft on. 
 
 To conclude : I could not forbear faying thele 
 Things ; for I reckon it as a Duty and Service 
 owing to my Religion , to my Profeffion, to my Con- 
 fcience , and to the Church of which I am a Mem- 
 ber , to affert and vindicate thefe Divine Truths,, 
 which carry plain and convincing Evidence along 
 with thcmr And I hope I fhall have Courage 
 enough to defend this Poft to the laft> feeing I 
 contend not for Victory^ but Truth, which is the beft 
 Conqueft. And I think I do it In a feafonable 
 Time • that is , in an Age that is fo ftrongly in- 
 clined to defpife the Chriftian and Evangelical Do- 
 ftrines, and to comply with the Deifts ( as the Dr. 
 did) in an Age wherein fo many fall under St. TauVs 
 Anathema for Preaching another Gofpel ; in an Age_, 
 wherein Cahin is fcarcely in Credit at GeMva. The 
 Paftors andUniverfity there feem to ftand ready, not 
 only to part with their Difcipline and Church-Go'vern- 
 went which. they have defended, as of Divine Inftitu- 
 tion, for above if o Years j but young Turrctine de- 
 clares in the publick Schools , that he ii fick of the 
 Calvinian Doitrives ,• and is v/illing to rid himfelf of 
 
 1 2 them. 
 
i 1 6 The Arminian T>oBrms condemn d. 
 
 them. Is it not very entcrttiining, to fee this hope- 
 ful ProfelTor face dhout, and to iQeCahinlfm damn'd 
 atGe«e^^? Therefore now I hold my felf obliged in a 
 more fignal Manner to bear Teftimony to thofe Do- 
 brines of the Chriftian Religion,and tofliew that I am 
 concerned for the Welfare of the Church of Chrift. 
 I am well fatisfied that 1 have appear d in a Juft and 
 Honourable Caufe^ the very Caufe which our own 
 Church it felf^and its ehoiceftWorthies have efpous'd, 
 and therfore I have no Reafon to be afliam'd of it. 
 On which comfortable Confideration 1 hope I fhall 
 be able to digeft all thofe hard Speeches and Rep-oaches 
 which fome have loaded me with j yea, it is a great 
 Satisfaction to me that I have efcaped the Scar^dal 
 of their Good Word and Approbation. 
 
 ^ I n 1 s. 
 
ANSWER 
 
 T O 
 
 Dr. JV H IT B T's 
 Second Pretended Defence 
 
 O F T H E 
 
 Arminian Doctrines, 
 
 I N H I S 
 
 Four Dijcourfes , as he calls Them. 
 
 Shewing more Particularly, That thefc Two 
 PROPOSITIONS, 
 
 God's Foreknowledge depends on his Decrees' 
 
 God from Eternity decreed theCommiJfion of Sin j 
 
 Are nt\i\\tiFalfe nor Blafpbemous^hut are grounded 
 
 on Holy Writ and Right Reaftn , and are approved of by 
 feveral Ancient WritevT of the Chriflian Church , by 
 Schoolmen, Philoftfhers, and Modem Divinet, both Foreign 
 and Domeftick. 
 
 By JOHN EDWARDS, D. D. 
 
 [God from all Eternity did by his unchangeable Council ordain 
 whitCotver im time fhouH come t9 pafs.] Artie, of Reli- 
 gion agreed upon by the CONVOCATION at 
 Dublin, 1 615. 
 
 LONDON: 
 Printed in the Year M DCC XL 
 
119 
 
 THE 
 
 INTRODUCTION. 
 
 AFter I had prepared the foregoing Tapers for theTrefs, 
 Dr. Whitby 'i Four Difcourfes ( fr fo he enti- 
 tles them ) came to my Havdsy Ti-'herein he apologiz,es for 
 hlmfelf, and h'ts former ~PerfoYm,a7ices in his Annotati- 
 ons on the N. Teflament ; and he pretends to confute what 
 I had ajferted in my Veritas Redux , concerning God's 
 Foreknowledge and Predellination , efpecially vntb 
 refereitce to the Commiffion of Sin : And thro' the 
 vjhole y he gives farther Proofs of his being a 'very, angry 
 and wafpi^ , as luell as a weak Writer, Hoivenjer , he 
 was pleased to make a frejli Effort for the Retrieving his 
 Credit, which he was fenfible was in great jeopardy, ff n&t 
 entirely lost. Now therefore, in a iate Pamphlet he fends 
 me a ne^i^ Challenge ,* and, with Banners dlfplay'd, he ap^ 
 pears openly , to combat- me. I accept of the bold Ag-- 
 grejfors Challenge, and come forth to meet him ^ for lam 
 fully fatisfed that the Caufe vjhich I maintain , cannot 
 poffibly be flwck^d by the Attempts of this feeble Adver- 
 fary,. who hath not fhuck one true- Stroke , nor taken ons 
 true Step towards the Eftabllfhlng of what hz offers. 1 
 nevcTi' met with a Man that made a greater JSfoife of 
 Learning and Reading , and yet hath a leffer Share of 
 them, and abufcs and perverts them more, than the DoHor, 
 He loves dearly to banter and amaje a Sort of Readers that 
 delight to be fo ufed; but he Is of the ISIumher cf thofe, 
 that dare not try their Strength agal?tft the Aignmenis and 
 
 1 4 Red' 
 
lao INTRODUCTION. 
 
 Reafons which are urged againfi them : Tea, when they 
 feel ihe Strength of thew, they dljfemble it. We may ob- 
 ferve that the Dr.^s Trctcnjions and Ajfurance run aVivays 
 hl^hefi , whin he hath the leafl Ground for either. When 
 he .s 'vanqHtjIo'd, he talks like a Cofiqueror ; not unlike a 
 JSleighbour of ours , who, fugs Te Deum when he lofes 
 the Victory. Such fort of Writers call for Pity , but no 
 Anfvisr. 
 
 But it wiU be cxpeBed that fomethingjhould he faidy ke^ 
 caufe of his loud Clamours of Blafphemy, Horrid Bla- 
 fphemy, 7i>hich he fo fiercely and fo frecjuently bellows 
 out againfi me , as if I were that Beaft with feven 
 heads and ten horns , that had the name of Bla- 
 fphemy written on his forehead. And he in'v.idioufly 
 and malic ioufiy manages this hideous Outcry ^ tho' I had 
 exprefly faid in my * Veritas Redux , that if this Lan- 
 guage [ the Decreeijig of the Commijfion of Sin 3 were 
 ofFenfivej I would forbear it; and inftead of [^wil- 
 ling and decreeing ] I was content to make ufe of the 
 common and received Terms of [Fermifiion and Suf- 
 fering, or decreeing to permit or fufier ] : And tho* I had 
 exprefsly ajjerted in that -very Difcourfe , where I ufed the 
 forefaid Language ; That there are no Decrees that necejfi^ 
 tate Men to Sin , or confign them to Damnation, with- 
 out their own 'voluntary Impiety and Wickednefs j That 
 God hath no Agency in the AEiions of Men , as they are 
 finful ; That there is no Fofiti've Operation of his towards 
 the E'vil of their Doings ; but the whole Vitiofity and 
 Depravity of them is from themfel-ves , that is , their de- 
 praved Wills and Nature ; That God determines no Aians 
 Will to Sin ^ and that it is impoffible that he fiwuld be 
 the Caufe and Author of it. Not with fianding all thtSy 
 he faslens the Opprobrious Character of Blafphemer up- 
 on me. 
 
 Book I. Chap. 3. p. 129. 
 
 . J de- 
 
INTRODUCTION, iii 
 
 I declared farther , That God doth not by his Decree 
 ferm'tt any man to fin ^ to the end that he may damn him ; 
 as if one y^ere the Means in order to the other. Wor did 
 God decree to create Men to damn them ; hut he decreed to 
 damn them ht-ciuje they are Sinners. The Contrary to 
 t he fe might indeed be piflly cenjnrd and condemned ^ as 
 Biafphemous Fofitions -^ but I abhor them. 
 
 But thb 'ii^e fajy That all Human Anions and E'vents, 
 t'uen tho[e that are finfitl and 'vicious , are the ObjeB of 
 the Divine Decrees ; and there cculd be no Sin^ nor Sin- 
 ners in the JVorld, if Gcd did not decree the Being of them 
 both. And v>e fay moreover ^ TL:t it is not umv or thy of 
 God to decree the Being of Sin ; becaufe there 7'Jere great 
 "Ends and Purpofes which induced him to it ; namely y that 
 Good and Benefit "which redounds to A4ankind out of /f, 
 that is J the Incarnation of Chriji , Redemption by him, 
 and all the Happy Confequences that attend it. It cannot 
 be unworthy of God , to determine that that fliall be which 
 will give him Occafion to manifeit his Wifdom , Jll- 
 itic^ and Goodnefs , in the moH illufirions maimer. It 
 cant be unworthy of God to decree that, which would be an 
 Occafion of putting Man into a far better State than he 
 was in at firfi. 
 
 JVe do not fay that Sin is good • for that 7rculd con- 
 found the Notions of Good and Evil , and defiroy all Re- 
 ligion : but we fay , and have proved it, and jhall fur- 
 ther prove it in the following Tapers , That Sin Is made 
 conducihle to Good by the Divine Management and Conduct. 
 And furely then, Gcd may fo far determine and ordain 
 the Commiffion of Sin , as it can be made by himfer- 
 viceable to that Great End , and confequently conducibh to 
 hu own Glory , and the Happinefs of his Creatures. I 
 doubt not but I jhall fully fatisfy all unprejudiced Readers, 
 that this is a true. Fropojhlon : I will pew that it a- 
 grees with the Analogy of Faith , and the Rules of Tiety 
 and a Holy Life • and that there is nothing In It that nou- 
 rifljes Error in Judgment , or Depravity in Manners. 
 
 And 
 
122 INTRODUCTION. 
 
 And further , I -ivill let the Reader fee that this was the 
 Senfe of federal of our Clergy of the Church of Eng- 
 land, yeay and of a ivhole CONVOCATION 
 of Bijhops ( and thofe mofi of them Englilll Di'vlnes) 
 and others of the Church of Ireland : Whence it Tvill af- 
 fear, how ignorantly Dr. Whitby talks, ovhen he tells us. 
 That we can fcarce fhew any of our Divines , be- 
 fides Br. Twifs , who embrac'd thefe Sendments. 
 And by the way, I may add here, that ALL the DO- 
 C T R I N E S relatij/g to the Decrees , Free Will, 
 Grace and Converfion, Redemption, Perfeverance, 
 which I have defended and ^vindicated in my late Writings, 
 are the very fame that the forefiid Learned Convoca- 
 tion exprefsly afjerted and determind , and publifo'd to the 
 World, as their Real Belief and Rerfv-'afion. Certainly 
 it is Confiderahle , to ha've fnch an Entire Synod of the 
 Prelates of the Subordinate Clergy of cur Sifier-Chnrch on 
 my Side. And tJjis explains and confirms the Meaning 
 of the Articles of OUT own Church relating to thofe Points 
 abo've-mention d : For no Alan of Senfe and Reafon can 
 think. , that the Archbi(hops and Bijliops , and the refl of 
 the Conformable Clergy of the Church of Ireland , would 
 fublifh Articles of Religion contradictory to thofe of the 
 CZi«rc/& f^ England. -N^^, 'tis obfervable , they haz/e 
 faithfully tranfcribed the Articles of our Church about thofe 
 forefaid Points word for jiwrd, to let us fee that they differ 
 not at aU from us , no not fo much as in Terms and Ex- 
 p-efions. 
 
 I do not deny that thefe , and all the other Docirines 
 held by the Calvinifts, are capable of being tnifreprefeiU- 
 ed, abufed, and fer'verted, and really are fo byfome Men : 
 And fo ^s Ktligion it {clt ; but it ts not to he dijliJid 
 furely on that Confideration. JVe know that Chrijlianity 
 was the way every where fpoken againft ; and we 
 know , that the mofb Sublime Dochines of the Gofpel are 
 liable to Cavils and ObjeBions ; and thefe Objections cant 
 fojfibly be anfwerd and fatisfied by the mere Principles of 
 
 Natural 
 
INTRODUCTION. 125 
 
 J^atural Reafon ; hut we are not to have an ill Opinion of 
 thofe DoBrines on thts Account. The fame may with truth 
 be p-onounced concerning the Trofofitions which we contend 
 for : No Man will abate of his Efieem for them, becaufe 
 they are obnoxious to Cavils , and are generally in this 
 Age evil-fpoken of 
 
 On the other hand , it cant be denied that the Oppojite 
 Opinions are very plaufihk and popdar , efpecially as they 
 are drefs'd . up by the fame Meiis Rands. Amiiaianiftu 
 is the Favourite DoBrine of tbefe Times. This is the 
 Diana, which fo many at this day contend for with fuch 
 loud Clamours , and Jome of them I fear with the fame 
 Views that Demetrius the Silverfmith had. This is the 
 Great Idol that our Priefs and People fall down to , and fo 
 devoutly 7Vorjl)ip. But the contrary Sentiments are not 
 Taking and Charming, and have but few Profelytes ; for 
 which there is this good Reafon to be given : Thefs (as all 
 other Evangelical Truths ) are a Contradiction to the No- 
 tions which Men of theWorld have, and run Counter to all 
 the Maxims of Carnal Minds. The Sacred Verities of 
 ■ the Gofpel differ as much from thefe, as Faith from Senfe, 
 Divinity from Philofophy , Grace from Nature , Infpired 
 yiuthors from the Prophane. 
 
 I have in the following Undertaking , and in feveral 
 Difcourfes heretofore publijl}^d , endeavoured to ajjert and 
 vindicate thefe Truths, and to clear them from the 
 invidious and falfe Reprefentations they lie under ; I have 
 taken care to efiablijh them on the befi and furefi Grounds : 
 Nor do I know that there is any one Objection or Argument 
 ufed by our Adverfaries, which I have not particularly an^ 
 fully anfwered. I hope , as to the main , I may fay with 
 St. Paul, I have fought a good fight ; I have appear d 
 in a Good Caufe , the very fame ( whatever private or 
 puhlick Cenfure it may undergo ) that that Holy Apofile 
 and EleB Servant of God was engaged in : I have kept 
 the faith ; I have according to my Ability maintained the 
 J)oB vines of the Gofpel, and vigoroujly attacked the Oppofers 
 
134 INTRODUCTION. 
 
 of the Evangelic Faith : Tet fo, as this Contefi hath not 
 fiirred up in we any undue Fermentations of Mind ; hut 
 I have been careful to freferve a Temper worthy of a Chri- 
 fiian y and a Minifier of Chrift. Whilft I have been en- 
 gaged in this Wary Iha've ahvays had Regard to the Inter efi 
 of Chrifiianityy and the Concern of its Truths , and not to 
 tmy Varty or FaBion : And I hear a Love and Refpe^i to 
 the Pious and Learned of that Verfwafion y^hich I appear 
 againfi. And now I may likewife in fome Senfefay with 
 the forementioned JpoHle , I have finiflied my courfe ; 
 I am arrived at the Period of my Labour on that SubjeB. 
 I hid adieu to thefe Polemics , after this one Skirmijh with 
 the Chanter of Sarum ; wherein j tho' Ijhall avoid icn- 
 dring evil for evil, and railing for railing, yet I pall 
 return Truth for Error y Arguments for mere Harangue y 
 Seafonable Rebukes for downright Calumnies and Slander s» 
 But afterwards I will let the Controverfy fleep and refiy 
 and leave the Event of it to the ConduB of Divine Pro- 
 *uidence in After-times, For though what I have written 
 doth not agree with the general Tafte of our Divines in 
 this Age, yet I defpair not of a future Generationy that will 
 Qsew they have another Spirit and CharaBer. 
 
 But at prefent , it is in vain to fet one^s felf againfi £ 
 Torrent ; and therefore I will give my felf Repofe : And 
 having discharged my Confcience and Duty, and delivere d 
 my Soul, in bearing Te^imony to the Truths which are re- 
 jeaed in this Age , I will caufe all ABs of Hofiility to 
 ceafe on my party and I will facrifice the further Urging of 
 wy Sentiments to the Love of Peace. In a word ; I will 
 anfwer all the future Objections , Infults and Obloquies of 
 mj Adverfaries , with Silence and Contempt , unlefs 
 there [hall he an Abfolute Neceffity of J unifying my 
 
 A N 
 
125 
 
 A N 
 
 ANSWER 
 
 T O 
 
 Dr. IVhitby's Four Difcourfes. 
 
 TH E Dr. begins the Treface to his Book 
 with Exclamations againlt me for my 
 Frai/ing ^y.felf; as if that were always, 
 and in all Cafes, to be abfolutely cenfur'd and con- 
 demn'd. It feems he had not read ( tho' he migh- 
 tily pretends to be acquainted with Authors) that 
 Excellent Treatife of Plutarch , a^ iji idwnv iTrximv 
 ivi'7n'p^vu?y how a Man may fraife himfelf -without 
 Envy. He may fpeak Truth of himfelf furely, as 
 well as of others , when , not out of Vanity and 
 Oftentationj but to purge himfelf, he is forc'd to 
 fpeak in favour of himfelf. That wife Moralift 
 proves , by many Examples of the moft Prudent 
 and Model!: Perfons , that Self-Commendation is not 
 unlawful , when there is JufI: Occafion for it. We 
 might fupport this by far greater Inftances than 
 «hof€ which that Writer hath produced. Thofe 
 
 Divine 
 
^76 An ANSWER to 
 
 Divine Heroes, Joh^ Mofes, David , and the Great 
 Apoftle St. Paulj have authorifed this Pradice ^ but 
 efpecially the laft of them ; vi^ho in * Three Chap- 
 ters together , not only vindicates himfelf from 
 the Afperfions of Falfe Teachers , and defends his 
 Miniftry againft the Obloquies and Cavils of De- 
 traftors J (fuch as Dr. Whitby) but from feveral 
 Topicks , commends and magnifies his Endeavours 
 in the Gofpel^ and fets forth and difplays the ample 
 Matter of his Boajt'mg and Glorying. 
 
 But what is this Traifmg my felf, which is fb dif- 
 pleafmg to the Dr. ? It is this: I had faid^ that 
 J cant hut acknoopledge the Divine Goodnefs , in making 
 iny poor and iveah Endeavours in fome degree infirumental 
 to the Good of the World : I own it^ to the Honour of the 
 Eternal Majefiy , that my Labours have found Acceftame 
 among the hearty Lovers of Learnings Truth and Religion, 
 May not a Man be allow'd to fay this , without be- 
 ing cenfur'd for Vraijing himfelf^. What ? Is foor and 
 iveak Endeavours the Stile of thofe that applaud 
 themfelves ? Is it Self-flattery , thankfully to ac- 
 knowledge- the Divine Goodnefs , in making my La- 
 bours any ways fuccefsful , and in owning this to 
 the Honour of the Eternal Majefiy ? I believe none 
 but this unthinking Dr. would fay fo. This fmells 
 rank of the true Pelagian Spirit and Principles 
 which he is tindur'd with , not to afcribe the Suc- 
 cefs of our Performances to the Divine Affiftance 
 and Bleffing , but to our own felf-determining 
 Wills. Efpecially this Cenfure of Selfpralfng comes 
 very ill from one, who is obferv'd by all his Rea- 
 ders wonderfully to applaud his own Notions^, even 
 when they contradi6l the Sacred Writings, and the 
 
 * icth, nth and i2ih , of the Stcond E^jfile to the Corin- 
 Lilians. 
 
 Dodrins 
 
©r. Whitby V Four Dljcoitrfes. i^j 
 
 Do(ftrinc of the Church of England. But this is 
 his way ; and it is the way of his Party^ to impute 
 a Fault to others , which they are confcious they 
 are guilty of themfeJves : But nothing is more 
 * intolerable , as well as more rid'ictdom than this, in 
 the Opinion of all wife and fober Men. Whence 
 we may gather , in what Efteem the Dr. is among 
 thofe of that Character. Even whilft he magifte- 
 rially remonftrates againft a Man's Praifing him- 
 felf, his own Pradice flies in his Face. And truly, 
 we need not have Aiorla Encomium , or Laus Afiniy 
 from any other Hands , when it comes lo properly 
 from the Dr. himfelf. 
 
 In this Vreface he is fo kind to me , as to tell his 
 Reader how one hath refrefented me in Pri?it • and he 
 gives Credit to what he faith ; tho' every one 
 knows , that he is the moft illiterate and ridiculous 
 RhaDfodift that anv Aee hath feen. The Dr. can- 
 not take it ill then if I return his Kindneis , and 
 mention what a f Learned and Known Writer of 
 our Church faith of him and his Writings. .*. He 
 is impertinent^ laith he, in his Citations : ^ I have fel~ 
 dom met with more Trifiing and Sofhifiry : .]. He ufes 
 'Tricks and Fallacies : '.' He 'very rarely quotes any Au- 
 thor J vJithout wrefiing his W^ords to another Senfe than 
 what was intended : * He makes a great Flourijh with a 
 multitude of Arguments ; as thofe Men .ufually do , who 
 
 * Omnia quae vindicaris in altero , tibi ipfi vehementer fu- 
 gienda funt. Etenim non modo Accufator , fed ne Objur- 
 gator quidem fer«ndus eft , qui quod in alio vitium repre- 
 hendit, in eo ipfo deprehenditur. Cic. Jci. $.in Ferrem. 
 
 t Dr. W. Sherlock , in his yindication of the Rights of tccUfi*- 
 fiical yiuthority. 
 
 .'■ P. H5' " P. 153- I P. 162, 
 
 :• P. 149. ' P. 2:5. 
 
 cafinct 
 
138 An A N S W E R to 
 
 cannot find a good, one. \H& is either a 'very ignorant 
 and careless Reader of Books , or a (liamelefs Impofior. 
 This is the Chamber which is given Dr. Whithy, 
 by one that Vv'as well acquainted with him, and was 
 one of his own Arminian Brethren : And I doubt 
 not but the Reader hath already found it exactly 
 yeritied in the Dr.'s Writing. , v/hich I have lately 
 had Occafion to animadvert upon : And he will 
 further find it confirm'd in thefe his Papers^on which 
 I am now going to make feme Remarks. 
 
 From his Preface I proceed to his Firfi Dlfcourfe, 
 as he calls it ; , but he never call'd any thing by its 
 Right Name, ( no not himfelf, as I have heretofore 
 obferv'd ) ^and therefore we can't exped it here.. 
 This which he entitles a Difcourfe , is no other than 
 a Tarafhrafe on the Ninth Chapter of the Epiffle 
 to the Romans ; and it is no more than a Bald and 
 Idle Repetition of what he had faid in his former 
 Tarafhrafe and Annotations on that Chapter , and in 
 his Difcourfe of the Decree of EleBlon. So vain and 
 felf-conceited is the Dr. , that he imagines his Rea- 
 der is delighted with hearing the fame Things over 
 and over again. . 
 
 I will not be guilty of the like Fault , by re- 
 peating here my own large Paraphrafe on that 
 Kinth "^Chapter to the Romans , which I have in- 
 ferted into my Veritas Redux , from pag. .i ; <;, to 
 p. 149. where that Chapter is fully explain d , and 
 every Syllable of the Dr.'s Paraphrafe is beforehand 
 particularly anfwer'd and confuted , and the. Do- 
 <5tririe of Eternal fredeftinafion is vindicated and efta- 
 blifh'd. This is that Divine Truth , to which the 
 Dr. hath fo great and implacable an Antipathy, 
 and which every where he takes Occafion to ex- 
 
 P. ic8. 
 
 filode t 
 
©r. W h itby V Four Difcourfe s. 119 
 
 plode ^ tho even Bellarm'me himfelf acknowledges, 
 that St. Augufiin did jultly conclude from the Wri- 
 tings of the Father Sy mention'd by him in his Trea- 
 tife of the Good of Perfexferance , Chap. 20. That 
 ^ t/je Verfwajion and Belief of this Free and Gratuitous 
 Tredefiination , did ahi^ays fre'vail in the Catbolick 
 Church, 
 
 Yet the Reader may obferve^ that the grand De- 
 fign of our Frotefiant Dr.'s Paraphrafe on the 9rh to 
 the Romans^ was to difparage and vilify this Catho- 
 lic Docflrine, and that other o^ .Limited Redetnft ion ^ 
 both which are contain'd in our Church's Article of 
 Tredefiination ; for there it is exprefsIy.alTerted, that 
 before the Foundations of the World oi'ere laid , God de- 
 creed to deli'ver from Curfe and Damnation thoje whom he 
 hath chofen in Chrifi out of Mankind ^ and to bring thtTn 
 by chrifi to e'verlasfing Salvation , as vefids made to ho-^ 
 nour. This is fpoken exclufively^ and can t be nn-^ 
 derltood otherwife : For when it is f-iid, that thofe 
 who are chofm out of Mankind fhall be happy, it ne- 
 ceirarily follows , that the reft of Mankind , who 
 are not chofen , have no Share in this HappineiW 
 Thofe chofen ones have the fole Advantage of Chrift's 
 Redemption ^ and , as the infeparable Confequenr: 
 of that, Sandification by the Holy Spirit , aiKl all 
 other Spiritual Privileges ; as it follows in ihe next 
 Words in this Article ; They which are endued 'ivlth jo 
 excellent a benefit of God, (that is, Frcdtfiination^ or £- 
 legion ) are called according to God's furpofe hj his Spirif 
 working in due feafon; they (and they only) thro' grars 
 obey the Calling ; they (and they only) are jufilfied by 
 Faith ; Tiny (and they only) are made Sons of God by 
 
 * Gratuiroe Prsedeftinatlonls fententiam & fidem in Ecck- 
 fia Catholica fcmper fuifle. De Qrat. & Lib^- Arhit. Lib, t. 
 Cap. 1 4. 
 
 K Adop^ 
 
i^o An ANSWER to 
 
 Adoftim-^ they are made like the image of his only hegoU 
 ten Son JefmChrifi : They ■walkreligioupy in goodyvorks, 
 and 4t length , by God's mercy -, they attain to e^erlafling 
 felicity. Thus we' fee it is the declared Judgment 
 of ourChurch , that not all Men , but a certain 
 Number of Mankind are predeftinated to Salvation, 
 and , in order to that ^ to Redemption by Jefus 
 Chriift. Indeed, the bare Notion ef EkcHor^ argues 
 thuSv ^:^■illqi;:I;S[ <^'.''' xui^s^vrv -iijo : / :■ jii 
 
 And we muft heVd^ Tay afide alt Prejudice againfl 
 this Dodrine^ if we entertain right Thoughts con- 
 cerning "the- So^ereig^y - lind Good. Pleafitre of God^; 
 which are the i'olQ Ground of that Difference 
 which is made by the Eternal Decree betweeii 
 one Man and another. Which an incomparable 
 ■"Writer illuftrates by this Example:["There are two 
 '^ Perfons that are guilty of the farne Crime : The 
 ^' Prince is pleas'd that one fliall'be condemned, 
 and the other quitted. The Crime of the con- 
 *■ demned Perfon is the Caufe of his Punifhment ; 
 *f .but it is not the Caufe why the Prince is other- 
 wife afFecled towards the Perfon whom he ab- 
 *^ folves^ feeing the Crime of them both was alike. 
 "The Caufe of the Difference between them is, 
 ^^ that fomething interpofed which averted the Pu- 
 *' nifliment from one of them. This, ( faith he ) 
 ^'^ in the Bufmefs of Tredejlination, is no other than 
 ^'^ the mere Divine «a</ixi=t , by which God did 
 ^' out of- his fole Good Pleafure , give certain 
 *' Perfons unto Chrift , to be faved by him , and 
 *^ left the refl to perifh in their Sins. We muft noc 
 " accufe God for making this Difference ; for he 
 *' is Unaccountable for his Anions , and is not in- 
 *'^ debted to any Creature , and punifiies no Man 
 
 * Alolinxi Anat. Arminianifmi. 
 
 'J unjuft- 
 
2)r. Whitby 'j' Four 1>ifcourfes. 1 3 1 
 
 '** unjuftly. In the former Cafe , he bellows that 
 ^'^ Grace and Favour which he was not obliged to 
 " fliew ; in the latter, he inflids that PuniO-iment 
 *^' which was due. ] So that we fee , the Eternal 
 Eledion- is to be refolved into the IVill and Plea- 
 Jttre of God : And if an Earthly Prince may admit 
 what Offenders he pleafes to his Favour, furely the 
 King of Kings , and Lord of Lords , may claim 
 that Privilege. 
 
 This is a Dodrine of great Ufe and Advantage, 
 if we may believe the Church in her forefaid Arti- 
 cle of Tredefilnation ; where flie tells us , that it is 
 full of fweet , ^leafant and ttnfpeakahle comfort to godly 
 ferfons ; that it doth greatly ejlahlllh and confirm their 
 filth of eternal falvatlon , to he enjoyed through Chrlfi ; 
 and that it doth fer^vently kindle their Love to God, It 
 is an effecflual Antidote againft Pride , and an un- 
 due Opinion of our own \Vorth and Ability : And 
 it is a powerful Motive to Obedience and Good 
 Works : for God hath chofen us in Chrifi before the 
 foundations of the world, that we jhould he holy and with-' 
 out hlame , i Eph. 4, Which laft thing is fufficicnt 
 to acquaint us with the Perverfe Spirit of our Ad- 
 verfaries : They all agree to aifert, that the Do- 
 ctrine of Ahfolute Vredefli7tation tends to the promo- 
 ting of an Unholy and Vitious Life. For if Perfons 
 ( fay they ) be predeftinated to Eternal Glory and 
 Happinefs , they have free Leave to live as they 
 lift, and they may do it without any Danger : For 
 if they be preordained to Happinefs , they cannot 
 poffibly mifs^of it, whatever their Behaviour is. 
 This is proclaimed aloud by all Armmian Writers 
 and Preachers ; and they have taught every one of 
 their Difciples and Followers to object this againft 
 the Decree of Eledion. But this lliews, that they 
 wilfully rejed and contradid the forefaid Text of 
 the Apoftle j which acquaints us, that the UU^ion 
 
 1^ 2, ot 
 
A:>:'i Jn ANSWER to 
 
 •of certain Perfons from Eternity ■, was in order to 
 their SanBification ; they wa'e chofen , that they Jhould 
 he holy. And the fame Apoftle informs us^ that 
 *ivhom God did foreknow , Jje alfo did fredefiinate to bt 
 confor?ned to the i?nage of his Son, 8. Rom. 29. 
 
 God hath predeltinated no man to Eternal Life, 
 whom he hath not alfo predeftinated to be con- 
 form'd to Chrift in Righteoufnefs and Holinefs. 
 This is the EleHion which we affert ; and we fee 
 that it is fo far from promoting a Vitious and Un- 
 holy Life, ( as the Arminian Sed have the Confi- 
 dence and Hardinefs to aver ) that there cannot 
 poffibly be any Holinefs in Men's Lives without 
 this Election , and the Effedual Grace of God 
 which follows it ; both which are the great Source 
 of all perfonal Righteoufnefs and Sandity. From 
 this, the intelligent Reader will , 1 doubt not , ga- 
 ther, how feafonable it is at this day to affert and 
 vindicate the Doctrine of Predefiination, and to clear 
 it from the unjuft Cavils of our Adverfaries. 
 
 Before I difmifs the Dr/s Paraphrafe on the 9th 
 of the Romans , I cannot omit to remark what he 
 iaith on the i6th Verfe of that Chapter ; It ts not 
 of him that v/illeth, nor of him that runneth : That is, 
 faith he , Abraham willed that God Pwuld jhew his 
 mercy to Iflimael : And 'Ei^SLU ran to fetch 'venifon, that 
 he might have the Blejfmg. Certainly, here is fuch a 
 Maggot as was never bred in any place before ; 
 and that wherein it is now bred, blufhes, I doubt 
 not , to have it faid it had its Rife there. Surely, 
 willing and running , in that Text , were never io 
 madly interpreted by any Expojhor. 
 
 Triae flint apin^^^y , mt Ji^tftd vili/u ifiis. 
 
 The Dr. tetls us in one place of his Book , that he 
 IS fi^fs.i,th Ags p-f Mtpa and. now we hud that he 
 
2)r* Whitby 'j' FourDifcourfes, i 55 
 
 is pafs'd the Reafon and Senfe of Man • or elfe 
 fuch paltry Whimfies , and even approaching to 
 Impiety^ had not fallen from his Pen. 
 
 What the Dr. faith here is remarkable. Ohferue, 
 faith he 5 that God is ne'ver in Scripture [aid to harden 
 the hearts of any Verfons, but with reffeci to their dejirn~ 
 ilion • that iS;, their outward and temporal Deftru- 
 &.ioTV, as he explains it afterwards. But his Obfer- 
 vation is falfe and groundlefs ^ as appears from 
 thefe following Texts, 7. Exod. i;. JRe hardned 
 Pharaoh's heart ; where there is no mention of any 
 Judgment or Deftrudion. In 6;. Ifa. 17. 'tis faid 
 concerning the Ifraelites , that God hardneil their heart i 
 from his fear ; but there is no relation to any Judg- 
 ment. So in 1 2. yohn 40. He hath hardned their hearts ; 
 but no Deftrudion is referr'd to. Thus , tho' the 
 Dr. pretends to great Skill in Scripture , 'tis evident 
 that he is a Stranger to it , and makes Obfervations 
 on it without any Foundation. 
 
 I will take notice of another grofs Miftake.' 
 Qf Pharaoh it is 'very obfervabk , he faith y that it 
 is ne'ver faid that the Lord hardned his heart ^ till after 
 the Flague of Boils. But here is nothing obfervable 
 for his Purpofe ; for tho' this is the firft time when 
 'tis exprefsly faid , The Lord hardned the heart of Vha^ 
 raohj yet this was fufficiently implied before ; which 
 no one can reafonably deny , if he confiders what 
 is faid in 4. Exod. zr. I will harden his ( PharaohV ) 
 heart 'j and again, 7. Exod. ^. / will harden Vharaoh s 
 heart. Here God foretds and threatens that he him- 
 feif will harden P/'W-;Wi6 s Heart : And is it not then 
 rational to infer, that in the following places^ 
 where 'tis faid Pharaoh^ heart was hardned , as in 7. 
 Ex. i;, 14, 22. Chap. 8. ver. 19. Chap. 9. v. 7. 
 the fulfilling of that Threatning is mentioned ? 
 This is fo natural an Inference , that I don't fee 
 how any one can demur to it : And confequently, 
 
 K z the 
 
134- ^-A^ ANSIV ER to 
 
 the Obfervation which the Dr. makes-j^^ik of no 
 Ufe to him , for before the Plague of feoils, as well 
 as after, Tharaoh's Heart was hardned by God ; for 
 this was the Jlccomplijlyment of what God had threat- 
 ned 3.nd foretold. 
 
 I have but one thing more to note ; That Eplf^ 
 cofim and Curcettauss Commentaries on the 9th to 
 the Romans ^ are commended to the Reader by the- 
 Dr. ; and thofe Well-wifhers to Socinus*s Do(5trines, 
 are vouch'd by him to be very able Men • for thi^ 
 Reafon , without doubt , becaule the Dr. and his 
 Friends have made great Ufe of the Socinian Wri-' 
 ters "t and many of their Expofitions of the Texts 
 of S'dripture 3 yea, even all of them that are con- 
 cerning the Decrees^ the Grace of Cod, 8zc. are bor- 
 rowed from them. 
 
 His Second Dlfcourfe is of the true Senfe of the WorA 
 [EleBion^ He runs to his Concordanct , ( which is 
 the Book he thumbs moft on fuch an Occafion ) 
 and mufters up a great Number of Texts where 
 that Word is ufed ; and then he cries till he is 
 hoarfe , that no Perfcnal EleBion to' Sal-vat ion , but 
 only that of n^hole Nations to fome External FrivHegey 
 is meant by this Word in Scripture. But here again 
 he is at his unfufFerable Trade of Repetition : He 
 puts the Reader off with the fame that he had fald' 
 long before in his Annotations on thofe Texts , and 
 in his late Difcourfe of the Decree of Eleelion. But 
 if the Reader pleafes to confult the followirijg 
 Texts, he will be thro'ly convinc'd that the Dr. hath 
 advanced a Falfe Propofition, and that the Contra- 
 ry is very true ; namely , That the Tarticular and 
 Terfonal EleBion to Salivation ^ is frequently afferted 
 
 in. the Sacred Writings, 
 
'Dr. Whitby V FoufT>iJcourjes. i 5 5 
 
 We rfead in 10. Mat, i^. thzt many are caJSd, hut 
 few are chofen : That is, few I^erfons are by the Eter- 
 nal Decree of God chofen to Salvation, tho' Mul- 
 titudes are call'd by the General Promulgation of 
 the Gofpel. 1%- Mark 20. For the Ekcls j-:ke 7vhom 
 he hath chofen, thofe days (Jjall he (hortned ^ that- is,, for 
 the fake of thofe few Eled Jews ^vho embraced 
 the Chriftian Faith , the Troubles of thofe Times 
 ihall fooft have an End. * 8. Rom. ;;. Who f^cll lay 
 any thing to the charge of God s EleB ? Where^ by the 
 EleB afe meant the Saints, v. 27. them that toiji God, 
 V. 28. thofe that -were foreknown and fredeflinated to he- 
 tonformed td the linage of Chrifl, V. 29. the caUed'^ and 
 jufiifed, and glorified, v. ;o. What confiderate Man 
 would fay that thefe are PVJjole Entire Nations ? So 
 in I. E^h. 4, when the Apoftle faith. He hath chofen 
 jH in him he^cn'e the foundation of the world • he 'fpeaks 
 only of the Saints, and the faithful in Chrifi Jefts, V. i. 
 thofe that are fredefiinated unto the adoption of childrcft 
 hy Jeftfs Ch'i'i^ , v. 7. accepted and hdo^oed , v. 6. If 
 any one can think that this is fpoken of whole 
 Promifcuous Societies of Men , and not of -Pecu- 
 liar PerfoiiSj he hath a ftrange Turn of his 
 Head.. •J-' '■''^•■-^ ■ 
 
 Aga-in^ iir that Text, 7,. Col. 12. Tut on therefore, 
 TtstheEieiiofOod, holy and' helcved , bowels of mer~ 
 4ies ; the Eleft are thofe Perfons only who arc Ho- 
 ly , that is , renew'd and fanclified by the Grace of 
 God, and thofe who are helo'ued of God with a pe- 
 culiar and diftingaifhing Love. Which lets us 
 know that this is Ipoken of particular Perfons, not 
 of Communities in general. 
 
 * Ohferve, that it vas net emugh to call them Elecl ; but it 
 is added, whom he hath chofen, ro fz*f-f) thi Peculiar E- 
 Ic-^ion of thft PtrfoTtf. .■' "-• r. 
 
 ■ ' ' K 4 So 
 
136 An ANSWER to 
 
 So' in thofe places, 1 Tim. 2. 10. for the EleBs 
 fake; i. Tit. i. according to the faith of God* s EleB ', 
 the AVord is meant of individual Perfons^ for there 
 is no reference at all to any Body of Men. And 
 becaufe this Ele(5lion is the particular Favour of 
 God to feme, with the ^RejeAion of others, 
 therefore in this laft Text, and in two others be- 
 fore-cited , thefe Favorites are emphatically called 
 iKkiK-nt TO 0€? :, the EleB of God ; and one Per- 
 fon is called the EleB in the Lord, 16. Rom. i;. 
 Which Election of God, or the Lord, plainly re- 
 lates to the Eternal Decree of God , and not to the 
 good Viffofttion and j^ialities of the Perfons , as Dr. 
 ■Jiawmond, and our Author (who is his humble Imi- 
 tator) conftantly affert. Then, as to the EleB 
 Lady, and the EleB Sifier , 2 Ep. John, V. i, ;. 
 thefe furely were Perfons, and not Nations and So- 
 cieties. 
 
 Nay , thofe Words in 9. Rom. 11. the Purpofe of 
 God according to EleBion, are fpoken concerning Ja- 
 €ob and Efau as ferfonally confider'd ; and even our 
 Dr. himfelf grants this : For tho' he doth more 
 than once in his Annotations , and in his Difcourfe 
 concerning the Decrees , interpret thefe Words, J^oob 
 have I loved, and Efau have I hated ; not concerning 
 the Perfons of Jacob and Efau, but their whole Na-^ 
 tion and Pofterity ; yet in his Annotations on 2. Efh, 
 5. he underftands by Jacob and Efau the very Ter- 
 fons of thefe Men ; and in his Difcourfe concerning thfi 
 J)ecreei, ,p. 98, 99. he 'cites feveral Fathers , as Ori- 
 gen, Ch/yfofiow, Hilary the Deacon, St. Jerom, Theo- 
 doret , who interpret thofe AVords concerning the 
 very Terfons of Jacob and Efau. So forgetful and 
 felf-Gontradi<?lory , and confequently fo-felf-con- 
 demned is our Dr. ;; rather than he will not be con- 
 'futcd , he will do it himfelf. This ^s ,lLke Balaams 
 {)cing chid by his'own Animal .: 
 
 ,>" • ' I coul^ 
 
2)r. Whitby 'j FourT>ifcottrfes, ii;j 
 
 -.I.could take notice that the Dr. often inculcates 
 this, that EhBion is meant only of- a chufmg mm out 
 of the WoyU : And that you may not miftake him, 
 he faith it is cimjing them out of the Jevvifti or the 
 Heather, World , which is moft apparently difprov'd 
 by the Apoftles telling the Efhefian Chriftians ( and 
 in them all other true Chriiiians ) that God had chc- 
 fen them in Chrlfi before the foundation of the world, 
 
 1 Efh. 4. the lame with thofe whofe Names ivert 
 -ivrittm in the hook of life before the foundation of the 
 -world, 17. Rev. 8. The Apoftle faith of himfelf 
 and all true Converts to the Faith, that they were 
 f^'ved and called by God according to his own Turpoje and 
 Grace (yiz.. in Eledion) which was given them in Chrijl 
 Jeftts tff^ yj^vav eumiuv. before or from. Eternal limes, 
 
 2 Tim. I. 9. So the Thejfalonians wtrQ from the begin- 
 ning chofen to Salvation, 2 Thelf. 2. 1%. not from the 
 beginning of the Gofpel (which is the Senfe that 
 the Socinian Writers give of this Expreffion here ) 
 but /row Eternity, as the fame manner of fpeaking is 
 ufed. in 119. Tfal. 160. 8. Prov. z%. the fame with in 
 the beginning, i. John i. the fame with hum tuv sticovav , 
 which our Tranflators render (but not exa(ftly) fro^ 
 the beginning of the world, ii. Eph. 9. And accord- 
 ingly Eleclion is call'd -sr^foatOT? toc mumv, the parpfe of 
 Ages, or the Eternal Purpofe, ;. Efh.ii. It is plain 
 then that thefe places can't poffibly be meant of a 
 Temporal Eledion, a chufmg Men out of the Jew- 
 ijh or Heathen World in time, which the Dr. vainly 
 dreams of, and wholly excludes the Election from 
 Eternity. Doth he not merit the Title of a Vro- 
 found Divine, and is not his Skill in the Bible very 
 extraordinary ? Or rather, after all his vain and 
 fruitlefs Attempts, doth he not prove this , and no- 
 thing but this,that he chufes rather to keepCompany 
 tvith F elagians, Roman ifs, and Socinians, than with the 
 Orthodox Divines of the Church of England , who 
 ^.- always 
 
r58 An A NSW ER to 
 
 always underfland thofe Places of Scripture ccJa- 
 cerning Perfonal ElsBion ? 
 
 His Third bifcottrfe is fpent in oppofing thefb tw^ 
 Affertions , That God's Foreknowledge defends 6ft his 
 Decrees ; And that God did from all Eternity decrii tba 
 Commijfion of all the Sins in the World. And he faith. 
 thefe Pofitions ate fufficient to make a Man loath ths 
 ophole Book ; and he proclaims them to be not only 
 Falfe, but Blaffhemous. As to the Firft AiTer tion, I 
 have prov'd and eftablifli'd it in my Veritas ReduXy 
 p. 21, 22, 2^, but he takes no notice of the farticu-^ 
 lar Reafons I there urge; for no other Caufe certain- 
 ly than this, that he knew he was not able to with^ 
 ftand the Evidence and Force of what I aliedged^ 
 forotherwife we muft exped: that he would haVe .at-^ 
 tack'd thofe Arguments which I offer'd ,• and he had 
 fromis'd and engaged that he would do it. ■ Indeed 
 there cant be a more fober and Rational Propofition 
 than this, That therefore God forefees all Things, 'BeCaufs 
 he hath foreordain d thew, were it only for this one 
 Confideration, that God can't foreknow a thing as 
 Future, unlefs he hath willed it to h^fo. For it muft. 
 be own'd that every finite thing is in its own Nature 
 merely Tajfible, n6t Future , becaufe if Things and 
 their Events and Iffues be Future of their own Na- 
 ture, then it would follow that they are by Neceflt*- 
 ty, and that their Exiftence is neceffary , which is 
 the Property only of the Deity. And moreover^ 
 there could be no Free A(3:ions of Men, for if they 
 come to pafs by the Necefltty of their Nature , the 
 Xiiberty of them is loll. So then the Argument is 
 good and valid, God knows all the Events that Ihall 
 happen ; that is, he knows them as Future ; and thfc 
 knowing them as fuch implies that he hath decreed 
 ihem ; for tht're is no other way whereby they can 
 ivjj' .';: become 
 
2)r. Whitby'j- Four Dijcourfes. 159 
 
 become fV/fare^biit by the Divine Prisdeftination. It 
 can'r be the Trefcience of God that makes things to 
 be Future, for they muft nrft be made Future before 
 they can be known: And what can do this but 
 Gcd'sPTtU ? What elfe can determine the future Ex- 
 iftence of Things ?■ . See this enlarged upon by 
 Dr; Tivifi in his VinAida. It is demonftrable hence 
 that God foreknew all Things^ and particularly the 
 Commiffion of all the Sins in the World from Eter- 
 nity, becaufe they were Pre-ordain'd by him. He 
 could not know them otherwife : And his Know- 
 ledge could not be Certain and Infallible without 
 thiS 1 {2iy Cenainzndlnfallibley which ought to be 
 diily confidered here ^ for if God's Knowledge be 
 Certain and Infallible (as I fuppofe our Adverfaries 
 will not deny) it muft penetrate into and have a per- 
 feft fight of fom'e Certain Reafon, why the thing 
 fhali be Future ( and this I fuppofe will be granted 
 likewife by thePerfons we now contend with); now, 
 it is impoflible to imagine any other thing to be the 
 Certain Reafon of this Futurity, but the Will and 
 Decree of God from Eternity: And confequently 
 the Forekno'wkdge of God necelTarily fuppofes hK= 
 Will 2ltA Decree. •':';.!ii 
 
 I will makethls further evident from another Con-* 
 fideration, or Inftance ; and that is this, God can't 
 forefee that a Man will believe and repent, unlefs-he 
 hath determined to beftow thefe Graces on him. As 
 for Example, God forefiw from everlafting St. Taul 
 fhould be converted, and believe and repent : Why ? 
 becaufe he had determin'd from everlafting to vouch- 
 fafe him that Grace whereby alone he could be coit«' 
 verted, and believe and repent. For thus I argue, 
 Taul, or any other Man, inuft have this Power tOi 
 believe and repent either from himfelf or from Go(f/ 
 He could not have it from himfelf, for if his Beings 
 
 was 
 
140 An A NSIVER to 
 
 was not from himfelf , then certainly his ABing iit 
 Divine Things can*t be^from himfelf. NoWj if he 
 had not this Power from himfelf, he had it from 
 Godj who had decreed to give him this Power : 
 And from this Decree flows his Forefight of it. So 
 then either you miift deny that Belief ^nd Repen- 
 tance are the Gift of God, or you muft hold that it 
 was fore-ordain'd by God that thefe Graces fhould 
 be given to the Perfon. Yea, tho' you refolve this 
 into the Free Will of Man, yet ftill the Neceflity of 
 God's Vredetcrmination in order to his Prefcience is ap- 
 parent : For we can't poffibly conceive that God 
 can forefee that a Man will rightly ufe his Free 
 Will, unlefs he had determin'd he fhould fo, becaufe 
 the Man's right uflng of his Will is from God. If 
 therefore we Ihould fay that God may foreknow that 
 fuch and fuch a Perfon will be Converted , and 
 confequently fav'd, without his Decree concerning 
 this, it is as abfurd as to fay that a Phyfician fore- 
 knows that fuch a Patient fliall be cured by him, and 
 yet he hath not purpos'd and defign'd to cure him. 
 I hope it is manifeft from what I have thus fuggefted 
 (without any farther expatiating) that God's Fore- 
 fight of Man's Converfion ( which is the Spiritual 
 Curing and Healing of himj depends abfolutely on 
 his Eternal Purpofe to effect his Converfion. I 
 challenge any Man to make void this Reafoning. 
 ..'There are Three Things which Dr. Whitby offers 
 moppofition to this, 
 
 '''1.' He fiith. From this DoBrine it ckarlj follows that 
 God bath decreed that no Man pall do either more goody or 
 lefs e'vihban he doth^ becaufe ^tis impojfible he jhotild do^ 
 either more good or lejs enjil then God knows he will do.- 
 And where is there any Abfurdity in this, I pray ? 
 Would he have Men do lefs good and more e-vll than 
 tji€.y do I This is a precious Sketch of Divinity .^ 
 
 One 
 
2)r. Whitby V Four ^ifcourfes. 1 4. i 
 
 One would wonder how fuch wild Conceits fliould 
 come into his Head. It might have been expeded 
 from him^ that^ in order to confute what I had faid^ 
 he fhould have proved that God could not Fore- 
 know things by Reafon of his Decree, or that Fore- 
 knowledge is not grounded on the Decrees : This 
 had been like a Workman ; bur infteadiof fuch an 
 Attempt as this, he bubbles us. with that wretched 
 Jargon before-mention'd. The Idlenefs and Folly 
 of which manner of talking appears from this, that 
 this very thing which he accounts- to bean Abfurdi- 
 ty will necelTarily follow from that Propofition. 
 which he maintains, that is , That Predeftinafipn 
 depends upon Foreknowledge : For then no Man 
 can do more good or evil than he doth, becaufe 'tis 
 impoffible he fhould do more Good or lefs Evil than 
 God determined he fhould do. This plainly conr 
 vinces him of the Shall ownefs of his Arguing. 
 
 He runs it to this at laft , that then all Mem S'ms^ 
 and the Aggra'vatlons of them muji he mcejjary : Which 
 is as filly and precarious as the other, for neither the 
 Divine Foreknowledge, nor Prcdeftination do make 
 any Man's Actions Good or Evil , nor do they lay 
 any Necellity upon his Actions. It is Notorious 
 that under this Flead he all along forgets what ha 
 was to prove, and accordingly he is pleas'd to prove 
 the quite contrary, and fo to baflie himfelf. For 
 according to what he had undertaken ; namely. To 
 fhew the Falfity of my Aifertion , that Gcd fore-* 
 knows things becaufe he decrees them , the proper 
 Anfwer to God's Enquiry, Why imll ye die ? muft 
 not have been this which he gives, Becaufe thou., Lord, 
 hiowefi, and therefore haji decreed it jhall be (o ; but this, 
 Becaufe thou, Lord, haft decreed it iliall be fo, 
 therefore thou knoweft it will be fo. His defign be- 
 ing to expofe my Opinion, he fliould have framed 
 his Reply thus. But he miftakes the thing he fpeaks 
 
 of. 
 
i4» '^n AN SWER to 
 
 of, and flatly contradifts himfelf , and fpeaks con- 
 trary to what he intended to fay. Thus he is dratn'd 
 to the very bottom, and affords nothing but Dregs 
 and Capit tnortuitm. May we nor think that his Ftj\ 
 teen Tears fiudy, about, his Annot athm A\^t\i quite doz^d 
 him ? ^'-T ^^''''' "yj\i\ 
 
 2. He obje(3:s that if the Divine Decree preceeds 
 Foreknowledge, then the Freedom of Mens Actions k 
 Aeflroy'd. This is the laft Refort and Refuge of the 
 Party in all their Difputes of this Nature. This is 
 the great Column and support of their Caufe. But 
 hath it not been pull'd down, and thrown to the 
 Ground ? And, nothing but Wiifalnefs and Obftina- 
 cy could attempt to fet it up again. Have not thefe 
 Men been often told, and hath it net been as often 
 prov'd,that the Decree is no Impediment to the Li- 
 berty of Man's Will, and that this is part of the De- 
 cree, that Men fliall ad Freely, and confequently 
 there is no Violation of their Wills ^ And therefore 
 whether Precognition be the refult of the Divine PfiU, 
 cr this of that, it is all one in the prefent Cafe : 
 And if the Dr. had not a Mind to whiffle, he would 
 frankly own this. 
 
 !;. It is another foolifli and ludicrous Objedionj, 
 3nd like the Dr. that God knov^s not only "what is Fu-' 
 ture, but ji/hat is Tojfible^ though it -will never be : lljere^ 
 fore he knows what he hath not decreed: And he inftan- 
 ces in what is faid of Keilah^ and Zedekiah, and the 
 People of Tyre and Sidon. The firft Inftance he 
 brings out of i Sam. z-y. 12. of David's Haying in 
 Keilah, and the Inhabitants delivering him up to Saul 
 if he ftaid there. God foreknew this, faith he, tho* 
 he decreed it not, for ic never came to pafs. He 
 borrowed this Notion from thofe known Jefuits Vaf-* 
 qitez, and Molina^ Sitarcz, and LeJ/tm , who urge this 
 Text for their Scientia Midia. But let us hear how 
 he arguesj It is rcfugmmj faith he, to Divjjfp ffifdom 
 
 to 
 
©r. Whitby V Four T)lfcoitrJes, 14.5 
 
 to decree that on Condition jJjall he future, '*mhich he knows 
 ne'ver "will he future, andfo, accordhtg to this jij]ertion\ 
 tnujt ha'ue decreed before it never (hould he future, this he- 
 hig a Decree to this Ejf«S^, I wilt this fljall he done tt^on ct 
 Condition, v^hich I will fmll never come to faf^. And a 
 great deal more of this fort he hath, which it would 
 make" a Man lick to read, it being lb fliallow and 
 weak, and yet drefs'd up with an Air of Argument. 
 ;Biit this is always to be obfet-v'd, that when the Dr. 
 leenTS to fet himfelf to argue aiid reafon, and make 
 life of his L6gick, he is the moft tritiing and empty 
 Man alive, and hath nothing but Falacy and Sophia 
 •ftry.. Thus what^he here amplifies about the Men 
 of Keilah is briefly' and fully anfwered in one word, 
 namely, that God fereknev^ that thefe Men would de- 
 liver up David to Saul, if he ftaid in Keilah, becaufe 
 he had decreed that if David liaid there, they would 
 do this : But he had alfo decreed that they fliould 
 not deliver David up, and therefore he was admo- 
 niih'd to fly. This is very plain and intelligible ; 
 but what the Dr. fills up two or three Pages with on 
 the occafion of the KelUtes, is all of it mere Gib- 
 berifh, and defign'd only to amufe us. Efpecially 
 that a Man, who holds there are no Ahfolute Decrees^ 
 but that all are Conditional , Ihould talk againft De- 
 crees which imply Conditions , is fuch a Piece of 
 barefac'd Abfurdity and flaring Nonfenfe, that none 
 but the Dr. could be the Author of it. Yea , I 
 have prov'd in my Veritas Redux, that tho' the Divine 
 Decree be Ahfolute , yet Conditions are comprifed in 
 it, becaufe thofe Conditions are Part of it ; and 'tis 
 abfolutely determin'd that fuch and fuch Things 
 fhall come to pafs by fuch and fuch Means, and on 
 fuch and fuch Conditions. 
 
 This Anfwer , which I have given to the Firfl 
 Inftance produc'd by the Dr. , will fully fatisfy 
 what he objeits from that other in :58. jer, in^ 
 
 and 
 
14+ An. A M SW E R to 
 
 and therefore I need not iland to apply it in a for- 
 mal manner. 
 
 So as to the next Inftalnce , namely, That God 
 foreknew that if thofe Miracles had been done 
 among the Tyrians and Sidoniansy which were done 
 by Chrift in Choraz>ln and BeihfaUa, they -would ham 
 repented in jackcloth and ajhes, ii.Mat. 21. Wherer 
 lippn the Dr. infers, that there was no Decree of God 
 concerning the doing thefe Miracles, for thefe Mi- 
 racles were not done in Tyre and Sidon ; therefore 
 t\iQ Foreknowledge of what fhould come to pals with 
 relation to thefe Miracles , was not founded on a 
 Decree : 1. he Anfwer is very obvious and intelligi- 
 ble ; namely , That God had decreed what fhould 
 Actually be , and likewifc what might be Condi- 
 tionally ; that is , what might be in cafe of fuch 
 and fuch Circumftances : And his Foreknowledge 
 was fuitable to this Decree ; that is , he foreknew 
 ;not only what fliould really be , but what fhould 
 happen upon Suppofition of fuch Circumftances : 
 He decreed the Voffibllity of fuch Events , and no 
 more. It was determin'd that the thing wi^Af be, 
 not that it fjould not be. This latter is a mere Hy- 
 pothetick or Conditional Futurity , but fhall never 
 be made Actual. Now Chrift, by virtue of his In- 
 finite Knowledge , knew this poffible Futurity in the 
 Cafe which is before us j he knew that the Inhabi- 
 tants of Tyre and Sidon would have been brought to 
 Repentance, if the lame Means had been allow'd 
 to them which were vouchfifed to the People of 
 Choraz^in and Bethfaida. This he could not but have 
 the Foreknowledge of, becaufe it was from Eterni- 
 ty determin'd, that if Clirift fhould exert his jMira- 
 cles, and preach the Gofpel in Tyre and Sidon, thefe 
 people fhould be effccftually wrought upon by thofe 
 Miracles, and fhould be converted to the Chrift ian 
 
 Faith 
 
Dr. WhItbyV Foitr ^ifcourfes, 1 4.5 
 
 Faith by the Preachinf^ of the Gofpel. Where i> 
 there any Difficulty in all this ? Is it ,not clear 
 and bright , and obvious to every Man's Senfe ? 
 Is it not evident that God's Foreknowledge is 
 founded on his Decree and Predetermination, fee- 
 ing thofe Miracles would not have been fufficicnt 
 to work the Converlion of thofe Tyrhms and Suh- 
 nians, without the Divine Grace and Help; which 
 they eould never have any Experience of ^ unlcfs 
 he had dcterw'md to beftow it upon them ? 
 
 And doth not this , by the way, inform us, that 
 the Gift of Saving Grace is not beftow'd on all 
 Perfons nor Countries, bat only where it fee.ms 
 good to the Sovereign Being to confer it ; which 
 is a Dodrine that is not allow'd of by the Wri- 
 ter I am now dealing with, nor by any of his 
 Party ? 
 
 I conclude then, that the Omnifcient God fore- 
 knew all Futurities, even the moit contingent, be- 
 caufe they were determined from Eternity by his 
 Decree. And particularly as to the Salvation or 
 Perdition of certain Perfons, nothing can be more 
 evident than that God forefaw thefe, becaufe he had 
 foreordain'd what their State and Condition iliould 
 be : For which I give this undeniable Reaibn, be- 
 caufe (as I had faid before.) God could not forefee 
 that fuch and fuch Perfons would believe and repent, 
 unlefs they were thofe unto whorh he had decreed to 
 give Faith and Repentance : And on the other hand, 
 he could not forefee the Unbelief and Impcnitcncy 
 of other Perfons, unlefs he had predetermined to 
 withhold thjtt Grace from them, whereby they might 
 be freed from their Unbelief and Impenitency. 
 Thus it is manifeft thjit the Dl'vlm Frcfdence depends 
 On the Eternal Decree ; and God did not decree things 
 bccnufe he forefaw them, but he forefaw thcpi bc- 
 Gaufe he dccre:d therh : which yet our Dr. is pleafed 
 
 L Ka 
 
146 At ANSWER to 
 
 to cnW'X'BUffhemous Affertlon. I hope the thinking 
 Reader is convinc'd by this time of the Dr.'s rafli 
 and groiindiefs Cenfure. 
 
 But if I have hbf}hcm\l , I have therein followed 
 the Example of fome of the wifeft ^ learnedeft 
 and moft Religious ChrilHan Writers aniong the 
 Ancients and Moderns. Or/^e»' hath thefe Words, 
 * A7i)' thing (hall not therefore come to fafs , becaufe God 
 knows it jliall he ; but becaufe it JJjall be, therefore 'tis 
 known of him before it come to pafs. And he inftances 
 in Judas's betraying our Lord, which happen'd, not 
 'becaufe it was forefeen and foretoldj, but it was fore- 
 feen and foretold becaufe it was to be done. To 
 the lame purpofe^ and alhioll: in the fame words, 
 this Excellent Father, in his Commentary upon Gc~ 
 nefis, quoted by JS«/€^i«y, declares, That t GoA/or^- 
 knowJedge is not the Cauje why 'Things are Future, but 
 their being Future is the Cauje why God foreknows that 
 they will be i For they corns to pafs, not becaufe they are 
 known to be Future, but they are know7t becaufe they are 
 Future. And Eufebius hirnfelf may well be rcckon'd 
 among the Ancients that approve of this Doftrine, 
 becaufe he alledges thefe Words of Origen to confirnl 
 and eftablifh what he had been difcourling of. The 
 Pious Hilary tells US , *.' That whatever God decreed 
 to do, he firf faw it andk7tt'W it inhis TPllL Which is 
 applicable to the prefent Cafe, for if God forefaw 
 
 * Non propterea erit aliquid quia id felt Deus futurum ; 
 fed quia futurum cfl:, fcitur a Deo antequam fiat. Comment iii 
 Epi/i. ad Roman. Cap, 8. v. 30, ; 
 
 * 'Ot; T f^^yvcdinv dnioM 1^ ■)ivo'^:ov , et>Xtt li lcvu^o'.> dLi]iov 
 
 a,>}C iTci ;<V<(2i^ 'i[j.in.iVf 'iyvco^au. Eufeb. Praep. Evang 1.5. c. i /. 
 
 -.' Quae Deus faccre decrcvic, ca in Voluntate fua cognofcit 
 Dc Trinitate. 
 
 in 
 
©r. Whitby V Four Dijcourfes. 1 4 7 
 
 in his Will or Decree what Re intended to (t&^^ 'it is 
 certain that he faw in the fame Mirror what he had 
 decreed fhall be. St. Jerom is on our fide, and fpeaks 
 after the fame manner that Orl^eri did^, tt ^ th'm^ 
 ('faith he) is Future^not hecaufe God knew it to hefo ; hut 
 bccf.ufe it is tuture, therefore God knew it. Several Paf- 
 fligcs out of St. Auz^ufiin might be quoted here, but 
 the Dr. is pleas'd to bar this Father, and therefore I 
 will pafs him by^to humour him once. 
 
 Only I will take notice of one Allegation which 
 is produced out of this Father againft what I have 
 afTerted : * Fredefiination, faith he, cant be without 
 Forekjioivledge^ but there may he Foreknowledge without: 
 Tre^efiinatlcn. Which at the firft reading feems to 
 beat dovv'n what I have been building up : But we 
 fliall think otherwife when we have read what im-. 
 mediately follows : t i^y Predefiination, faith he, God 
 foreknew thofe things which he was himjelf to do : But he can 
 rJfo foreknow thofe things which he doth not do himfelf, as alt 
 Sins. In which Words this good Father gives the 
 Reafon why fome things can^t be faid to be the Ob- 
 ject of Predefiination ^ namely,' becaufe Predifiinati- 
 on is meant here by him concerning'thofe things on- 
 ly which God himfelf doth. He reftrains the Sig- 
 nification of this Word, and applies it wholy to 
 God's Efficiency, and therefore ne rationally infers 
 that God doth not prcdeftinate Sin, becaufe he is 
 
 •ft Non enlm ex eo quod Deusfcic futurum aliguid, idcirco 
 faturum eft ; kd. quia futurum eft, Deus novit. Comment, in 
 16 Cap. Hi eremite. 
 
 • Prsedeftinatio fine PrKfcientia non pofcft e/Te ; poteft au- 
 rem ell'e fine PraEdeftinationfe Prsfcicntia, De Prxdeji. SanH. 
 Cap. ic. 
 
 . t Prcedeftlnatione quippe ea Deus prsfci^^C qux fuerat Jpfs 
 fa:turus : Prxfcire autem potehs eft etiam quae ipfe non facir, 
 Hcuc qujecun(jne peccata. 
 
 L 2 ilQl 
 
14S JnANSJiTERto 
 
 not- the Efficient Cauft of it. And fo Trofpcr and 
 Fulgcvf-^us explain this Word Tre^efiination, and tell 
 us that they underfland it here concerning thole 
 Things and Aclions "ivhich God is the Author of. And. 
 fo there may be in this Senfe Foreknowledge in God' 
 w'lt^^ont Tredeftinat ion : But we can't gather thence, 
 it we take Prcdeftination in the larger and common 
 Senle- ( as St. Augaflln himfelf at other times takes. 
 it) that Foreknowledge is not founded on Predefti- 
 nation. Thus, notwithftanding what is alledg'd 
 out of this Father, we are confirmed in the Truth 
 which is now before us, by the judicious Determina- 
 tion of this and the ether forementioned Ancient 
 and moil Learned Fathers of the Chrillian Church, 
 if we rightly underftand them. 
 
 I might let the Reader fee that t many eminent 
 Writers, even of the Church of Rome , who caft 
 awav Prejudice, confefs this to be true, That God's 
 Prefcience is founded on his Predeilination, and 
 have openly vouch'd it. And 'tis obfervable that 
 yiqtibuis :ind' Scot tis agree in this, though they differ 
 in many other Points. I will only fet down the 
 admired Al'varez.y * God, ( faith he ) hy his Eternal 
 Decree y and Ahfoliitc and Efficacious Tl^ll, hath fredetermi- 
 vcdcill our Aciicns in f articular^ before the foreknovjing of 
 them, and independentlj on all the Middle Knowledge (fo 
 calfd) of any free, future, and conditional Co-operation. 
 And he adds. This is the Opinion of Thomas and all' 
 
 t t^erraricnfis, Rifpolis, Capreolus, Bonaventure, Durandus, 
 Bannes, Marfilius, Ariminenfis, Cajcran, Jan'enius. 
 
 * Deu5 xterno fuo Decret.o atque abfolura & efficaci volun- 
 tate piredererminavit omnes a^lus roftros in parriculari , anro 
 corum Prxvifionem, &: independenter ab omni fcientiu media 
 liberx Co-operationis futurw ex hyporhcfi. £:e jiuxdiis DivtJiit 
 Gratis, Difput. 22. 
 
 the- 
 
!Z)r. Whitby 'i Four Difcourjes. 1 49 
 
 the Thomifts, and Scotus, Vega^ and the holy Fathers. 
 Now I ask whether all thefe were Blaf^hemers. 
 
 To come down lower : This is fo felf-evident 
 a Truth , that the late famous Philofopher lays it 
 down as a certain Maxim^ That "*" God's Infriite Un- 
 der fiand'tng and TVifdo?n defend on his infinite TViU , and 
 his Eternal Determination of all Things : He knows all 
 Things by his Will and Decree. There is another 
 modern Author , of great l^fteem for his Sagacity 
 and Penetration in fome fublimeMatterSj who hath 
 given his Suffrage to this Truth, t ^ confefs , faith 
 he , J cannot concei'ue how God can difco'ver the Confc- 
 onences of Actions _, which deri-ve not their JnfallibUity 
 from his Abfolute Decree. This and the foregoing 
 Teftimonies are the more conllderable , becaufe 
 they come from Perfons who were no Friends to 
 Calvinifm ; and therefore we muft thinks that it was 
 the Reafonablenefs of the Thing it felf that pro- 
 duced this Acknowledgment. Will the Dr. then 
 fa}' y that Des Cartes and Malebranch were Blaffhe- 
 mers } 
 
 One of ouF own Church , who is often quoted, 
 and highly valued by the Dr. , and was never fuf- 
 pccted for a Cahinffi , pxprelsly owns that .'. God 
 forefees Si-if in his own Decree of Ptrmijjion. And af- 
 terwards he faith, * God fees ■what jjuill come to pafs by 
 the Decree of his IVill. And again ,• f God's Determi- 
 nation of Contingencies which qualifeth them future , is 
 all the Ground why they are frejcnt to his Fini^. Hath 
 
 • Cartef Epift. & alia Scnpta. 
 t Mr. Malebranch, of Nature and Grace, 
 .'. Mr. ThorndikcV Pre/, to hit Epilogue, 
 ' Biok II. Chat. z\. 
 
 L - .the 
 
150 An ANSWER to 
 
 the Dr. the Confidence to fay that Mr. Thorndlke 
 blafphemes ? 
 
 I will add the Teftimonies of Tv/o Learned 
 Writers of our Neighbouring Countries : The one 
 is the Phyfician whom the Dr. mentions and apr 
 plauds. His Words are thefe. '.• The Certainty and 
 InfaUihiUty of the Divine Foreknowledge are not inconji- 
 fient with the Liberty of Mans Will \ for the Divine 
 Fcreknowkdge , in reffeci of the Jtis of the Will , is as 
 if it ivere not ; for God^s Knowledge doth not make y hut 
 juffofe the Ohjecl. The JBs are done , not hecanfe God 
 knows them ; but God knows them , becaufe they really 
 are either f aft, prefent, or future •, namely, by the Or- 
 der of thp Divine Will. It may be , this was the 
 very Vhyfcian, who made the Dr. a Convert to Jr~ 
 minianijm j for he is a zealous AlTerter of thofe O- 
 pinions , and a fworn Enemy to the Decrees ; but 
 here he falls in with this Truth whether he will 
 or no. 
 
 The other is as confiderable on the fame Ac- 
 count ; for he forfakes his own Hypothelis to bear 
 witnels to this Verity. * This ts good Arguing, faith 
 
 ',' C ertitudo &: infalllbilitas prsefcientiae divince Llbertati non 
 adverfantur "; nam prxfciencia divine ell; refpeftu aftuum vo- 
 luntatis ac fi non'efTec ; fcientia enim non facit, fed flipponic 
 Objeftum. Non ideo funt aftus quia Deus cogiiofcit, fed ideo 
 Deus cognofcit aftus efle praeteritos, prslcntes, vel futures, 
 quia reipfa funt praeteriti , praefentes, vel futuri. 'Jo. Steam 
 yinimi Mfdela, 1. 2. c. 10. 
 
 * Validum efi: ilJud Argumentum , Deus non poteft fcire 
 guod non eft fcibile, ScprxfcientiaDei fupponit ejusObjeftum. 
 Quicquid autem futurum eft , proculdubio eft fcibile a Deo, 
 prsefcientia enim ejus necefTario feitur in omnia qux futura funt. 
 Atqui nihil eft futurum fine Decreto Dei. Ergo nihil poteft 
 prjefciri fine Decreto Dei. Hac omnia libenter concedimus. 
 
 • Et quidem fatemur Deum prxfcire non potuilfe quas 
 
 in tempore permittit, nifi decrevilTet ea permittere ; quia re- 
 yera non erant futura , nifi Deus ea permittere decreviflet. 
 Strang, ds VoUoit. Dei UrcafcccMum. Lib, 3.03, 
 
 he. 
 
2)r. Whitby V Four T)i[courfes. 551 
 
 he ; Go'l cant knoiv -ivhat is not to he hiovm , ani the 
 Forekr.owhdge of God fuppofes its Obje^L Now , what- 
 foever is future^ can without doubt he known hy God, for 
 tn, Forehiowledge necejfarily reaches to all Things that are 
 future. But nothing is future without the Decree of God ^ 
 therefore nothing can he foreknown without that Decree. 
 
 All this we freely grant. We confefs that God could 
 
 not foreknow the Things which he permits in time , ,, unlefs 
 he had decreed to permit them ,• hecaufe they cant he really 
 future , if God had not decreed the Permijflon of them. 
 Thus this Learned Scot deftroys all that he had faid 
 againft the Decrees in his Elaborate Treatife , and 
 he C as well as the others before-mention'd ) alTerts 
 th^ very fame thing that I do ,• that is^ That God's 
 Forefight and Precognition are founded in his Pre- 
 determination and Fore-ordaining : And I have 
 eftablifh'd this Propofition on thofe Grounds and 
 Reafons which are unfhaken : Talk then no more 
 of the Fal/enefs and Blafphemy of it- 
 
 I proceed to the Second Propofition ; namely. 
 That God did from all Eternity decree the CommiJJion of 
 all the Sins in the World. 
 
 To make a Noife , and to reprefent this Do- 
 ctrine as odious as he can , the Dr. tells his Rea- 
 ders that I make God the Author of Sin ; that I make 
 him the Caufe of all the Enormities and Villanies in 
 the World ; that I hold that Sin proceeds from 
 God 5 as the Fir/i- Caufe ; and that God wills Evil to 
 he done , more effectually than the De'vils in Hell can do 
 it ; ( tho' in another place , as I fhew'd^ he holds 
 there is no Hell , therefore no Dcmls there ) that 1 
 give free Liberty to Men to he as wicked as they fleaje ; 
 And laftly , He condemns me as a Blaffhemer. 
 What a Roaring doth he make with fuch Suggefti- 
 ons as thefc ? Indeed , this is the Gorgon s Head, 
 
 L 4 that 
 
15^ An ANSWER to 
 
 that he andhisCompamons terrify filly People wuh. 
 They reprefent this Doctrine of the Decrees in 
 fuch a horrid Shape , that 'tis no wonder the Ima- 
 ginations of People have been difturb'd about it, 
 and that they have entertain'd an Antipathy againft 
 it. But thefe Men wretchedly deceive others and 
 themfelves , by thefe miflaken Ideas which they 
 frame : For the Innocency and Truth of this Ai- 
 fertion ^ That God from Eternity did will or decree the 
 Cor^mif/ion of Sin , will plainly appear to any un- 
 prejudiced Perfon, if, i. he confiders the Nature of 
 that Difine Will and Decree which we fpeak of. 2. 
 If he takes notice that the Di'vine Permijfion (which 
 is granted by all Arwinians) is the fame with God's 
 Will OT Decree. 5. If he acknowledges the Eternal 
 Reafons of Good and Evil. 4. If he confiders the 
 Nature of Di'vine Trovidmce. 
 
 Firft y I fay , let the Nature of the Divine Will or 
 Decree^ which we now fpeak of, be rightly wcigh'd, 
 and then it will appear rational to affert that God's 
 Will or Decree is concerned in the Evil Adions of 
 Men in the World. We do not afcribe to God Two 
 Contrary Wills , nay , not Two Wills , but One 
 and the fame Will differently confider'd. He wills, 
 and not wills the fame thing in a different rejfe^K 
 Our Adverfaries themfelves acknowledge that it is 
 the Will of God , that every individual Man fnall 
 be faved : And they hold likewife, that it is not hk 
 Will that every individual Man fhall be faved • but 
 they do not think God's Will to be contrary to it 
 felf ; for it is God's Will that all Men (hall be fa- 
 ved, if they believe and repent : But it is not his 
 Will that they fhall be faved without Faith and Re- 
 pentance. 
 
 So 
 
2)r. Whitby'^- Four Dijcourfes. 1 5 ^ 
 
 So we read in Scripture, that God hath no fkafure 
 in the. death of the wicked, 18. Ezek. 2^. ;^. 11. yet 
 we learn from the lame intallible Writings , that 
 God takes Pleafure and Delight in their Death and 
 Deftru<^ion. i. Vro'u. 26. l-will laugh at your cala- 
 Ttiity , I will mock when your fear cometh. 9. Jer. 24. 
 I am the Lord which exercije lo'uing-kindnejs , judgment 
 and rigbteoufnefs in the earth • for in thefe things I de- 
 light , faith the Lord, He delights in judgment and 
 Right eottfnefs, as well as in Lo'ving-kindnefs. He de- 
 lights not in them , and in the Death of Sinners, 
 as they are abftratftedly and barely confider'd ; that 
 is , as they are merely afflictive , and deflrudive 
 to his Creatures ; but he delights in them, as they 
 are a Punilhment for difobeying the Divine Law, 
 as they are the Execution of Juftice. 
 
 So in the prefent Cafe , God wills Sin , and he 
 
 doth not will Sin. Both thefe Propofitions are true 
 
 in a different Senfe : He wills Sin ; that is, it was 
 
 his Will and Pleafure from Eternity , that Men in 
 
 the World fhould not be finlefs, but that there 
 
 ihould be Sin in the World. He wills not Sin ; 
 
 that is , when Men by their own depraved Wills 
 
 commit it , he approves not of it ; he hates and 
 
 abhors it. We may then, nay, we mull diftin- 
 
 guiih between the Decretal, and the Approbatory or 
 
 percefti'vc Will of God : And accordingly , every 
 
 Man , when he fms, fms againft this latter Will of 
 
 God ; but he fms with the former Will ;. that is, 
 
 as it barely predetermines the Futurity of the fmful 
 
 AAion. Thus we are told that Chrift was dell'verd^ 
 
 that is, betray'd , by the determinate counfel , that is, 
 
 the determinate Will, of God , 2. A6ts 2^ And fo 
 
 as to all the other Evil Actions of the Sons of Men, 
 
 they were the Object of the Eternal Gounfel and 
 
 Will of God. 
 
 But 
 
154- An A NSW ER to 
 
 But when wc affert the Univerfal Extent of 
 God's Will , we hold that God doth not will the 
 being of Moral Evil , as he wills Good : that is, 
 directly, and for it feif. In it felf confider'd. that 
 is 5 as to its intrinfick Nature , it can't be will'd or 
 decreed^ for in it fclf and its formal Nature, it 
 bath nothing that can make it fit to be the Objeft 
 of the Divine Will. Wherefore God doth not Jim- 
 fly and ahfolutely decree the being of Sin ; he wills 
 it not primarily, but fecondarily, occafionallv, re- 
 fpeclively ; that is , with relation to fomeching 
 elfe : He wills it only fo far as he is able to order 
 and difpofe it to great and good Purpofes ; yea, 
 even to his own Glory. Thus, if there were any 
 Ingenuity and Fairnefs in our Adverfaries , they 
 would let as difitngttijl] , as well as do it thewfel'vesy 
 and as the Holy Scripture (as we have heard) hath 
 taught us to dijHnguijl}. In fliort , I bring the Bu- 
 lincfs to this lifuc with our Adverfaries ; God did 
 -ii^ill that Sin fhould be committed , or he -iviWd 
 it fliould not be committed. If he will'd this latter, 
 tlien there would be no Sin commited in the World : 
 But we fee this confuted by the perpetual Practice 
 of Men. If he will'd the former, that is, that Sin 
 fhould be committed , then there is an End of the 
 Controverfy, and the Dr. is fdenc'd for ever. 
 
 Secondly, if we confider the N^iture of the Divine 
 TermiJJio?iy which the Dr. and his Friends freely ac- 
 knowledge, we muft needs own that the Divine De-» 
 cree extends to the Commiflion of Sin, for Vermljfi- 
 en includes in it the Di'vine Will and Decree. It mufl 
 needs be fo ; for elfe Permiflion is a bare negative 
 thing, it is idle, drowfy, and carelefs, and rcpre- 
 lents God either an ignorant or an idle Spectator, 
 This approaches to Epicurus's Doctrine concerning 
 the Divine Being, that he gives himfelf no trouble 
 to take notice of things in this World. This makes 
 
 him 
 
2)r. Wiufb}^'^ Four T)ifcoiirJes. 155 
 
 h^m a GaUio, caring fir ;,. ■■t ./ thefe things, butwholy. 
 indlFr'nt whether there be Sin in the World or not. 
 \\ , we hilift be forc'd to acknowledge that 
 
 fii^'u.ijpcy, of Sin is fome a(5tual Exertment , and im- 
 plies God's Will and Pleafurc ; that is, his Will not 
 to hinder the being of Sin, though he could hinder 
 it if he p'cas'd. And here let me obferve, that fuch 
 is the incwnfiftent Humour and felf-contradi<ftIng 
 Spirit of this Gentleman wJiom I deal with at pre- 
 fent> that though he denies my AfTertion j namely. 
 That permitting of Sin contains in it the willing and 
 decreeing it, yet he exprefly grants that this VermiJJion 
 is an Act of God s IVill terminated ufon himfelf or his 
 Toji'er, or a TVill not to exert his Voiver to refirain the do- 
 ing it by others. Mark it , he will not allow me to 
 fay that God wits Sin ; and all along in this Third 
 Difcourfe he contends that God dcth not -iulll Sin , but 
 only pcrw/fntjfor, faith he,Permiffionisno Aclof the 
 Will ; yet now he flatly tells us thatPermiffion is an Act 
 cf God's Will They are his very words , and what 
 then can the Reader think of this Man ? Is he not 
 one of the 'vain Janglers the Apoftle fpeaks of, who 
 under fi and neither ivhat they fay, nor whereof they affirmi 
 Yea, (whatever he fuggefts to the contrary) the 
 Aft of God's Will is terminated upon Sin , for it is his 
 pofitive Will that his Power fliall not be exerted in 
 reltraining Perfons from finning. It is his Will 
 that the Commiflion of Sin in the World fliall not 
 be li,indred, but that fome Men fliall be left to their 
 own diforder'd Wills and Lufts. 
 
 Yea,l will prove that P(?rw/^7ow(whateverThoughts 
 fome may form of it) is not a hare not hindring Men 
 from finning, but it is a Pofitive Thing, becaufe it 
 is God's determining to withhold his Aftual Afli- 
 llance and Grace from fome Perfons, whereby they 
 fall into Sin. This voluntary Sufpenfion of Grace 
 was exerted towards Adam • othervvife he could not 
 
 have 
 
156- An ANSWER to 
 
 have tranfgrefsM : And the Cafe is the fame with 
 all his Poilerity wlio tranfgrefs the Divine Laws. So 
 that even from God's determlnine; to fermlt Sin 
 (which our Adveriaries grant.) it follows that he de- 
 termin'd the Commiffion of it : For wc can't imagine 
 the Permiflion of it unlefs we grant that God de- 
 termined to -ivithhoU his Grace from fome Men , that 
 Grace being neceffary in order to the avoiding of Sin. 
 Wherefore 'tis abfolutely requifitc to God's permit- 
 ting of Sin that he (hould firft have determined to 
 deny that Efficacious Help which prevents the Com- 
 miffion of Sin. If you deny this, you muft own 
 that Sin is without and againil God's Permiflion ; 
 or elfe you embarals and confound common 
 Scnfc. 
 
 I will under this Head further fhew the Nature of 
 Termljjlon from the Confideration of the very fVords 
 ?nd Ttr»is by which Permiflion is exprefs'd in the 
 Old and New Teft anient , whether with Relation 
 to God or Aian. The Hehr£w Word that is ufed to 
 fignify to permit or fuffcr is janach, or rather hinniachy 
 (for 'tis not found in Kal but in Hiphil) which gene- 
 rally imports fomething fofitivz and v-'ilfidly done by 
 the Perfon or Perlbns to whom 'tis applied , as in 
 I Chron. 16. 2.1. He fujfned no man to do them wrong ; 
 which exprefles the Adual Care and Providence of 
 God towards tli^ holy Patriarchs : He did not barely 
 hinder the People among whom they fojourncd from 
 doing them wrongs, but he took them under his Pro- 
 teftion, and had a fpccial Regard to them. When 
 the Vfalmijl faith, Lea've me not ( or permit me not ) 
 to my Opprefforsj 119. Vfal. jzi. there is included in 
 it, that thCiMercifulGod would exert his Power and' 
 Goodnefs in refcuing him from his implacable Ene- 
 mies, And in all the following Texts, the ajjent or 
 confcnt of the Mind is implied in the Hebrew word 
 th'^it is ufed to fignify Pa-w///w«, ;2. Ex. 10. ;.Judg. 
 
 I. 163 
 
2)r. Whitby ',s- Four ^ifcourfes. 1 5 7 
 
 I, 1^,26. 2 Sam. t6. ii, 21- 2 Kings 2;. 18. 
 ;.Efth. 8. 4;Jer.6. 
 
 SometimesN'^f^.'^w, to give, or grant, is the Original 
 word that is tranflared ro/M/t>- ov permit, as in 16. 
 Tfal. 10. r/;o« will not fuffer thy holj one to fee corruption ; 
 but 'tis plain that this J nffcring or gi'^i^g imports rnore 
 than a bare IndifFerency • it includes in it the ex- 
 prefs Will and Plea fare of God, that Chrift's ^3ody 
 (concerning which thcfe Words are prophetically 
 fpoken) fhould not continue in the Grave, but be 
 raised up the third Day. So thofe Words in ,121. 
 Vfal. ;. He v.'ill not gi've or fuffer thy Foot to be vtoy*/{y 
 exprefs God^s fpecial Care and Concern f^f 'Jlis 
 Righteous Servants. Tyf-fc: 
 
 In the New Teftament there are three Wdras iif^ 
 the Original that fignify Tamiffion^y SKJfering.y'Tii.C 
 firft is <*?/f7;/^ as in 5. Aiat. i<;.Svfferrit,tobef6ndf!i, 
 — then he fiijferd hint, opw — .a2«»w7i^, .'. Whith 'are 
 Chrift's Words to John the Bapnlt'ji 'who,reemM'to 
 be backward to baptize our Saviour : But' no Man. 
 can think that this only is, meant here, that ycbn, 
 fhould be merely Pallive, and not hinder ChriftV 
 being baptized by him. No, 'tis evident that Chrift 
 by this fuff'erino^ and permitting here, means that John 
 fhould comply with his Injundion, 2nd f ulfil all righ- 
 teoufncfs as it became him : And accordingly the Bap- 
 tift fuffer d him ; that is , he difcharged that Office 
 which he was before a verfe to. Again, fee this iii^ 
 19. Mat. 1 4. Suffer little Children , and forbid them mt ' 
 to come unto 7ne, a?£7£. By which Exprcflion we are 
 to underftand fome Kck of the Will, and according- 
 ly theVulgar L<z/iw renders the latter Claufe thus, Indi- 
 te eos frohibcre : And even real Performance is meant by 
 this jiiffering or permitting ; for fo Expofitors repre- 
 fent the Senfe of the Words to be ; as if our Savi- 
 our had faid. Bring the little Children to me that I 
 may lay my Hands upon them and blefs them, as 
 
 ve 
 
35S An ANSWER to 
 
 we read in the foregoing Verfe. lii 18. John 8. thefc 
 words are fpoken by our Lord to the Soldiers and 
 Officers that came to feize him^Suffer thefe to go mvaj,_ 
 afin : By v/hich he meant th?t he would have his 
 Apoftles not only not to be hurt by thern^ but thac 
 they iliould be faie ^nd fecure. • 
 
 ■^'l^ne fecond (ireek Word Is ?aj/ , which we find in 
 id. Luke ^ I . Jefifs ajifwered andfa'ul. Suffer ye thus far, 
 iATi^ which are our Saviour's Words to his Difciples 
 when Peter had wounded the High Prieft's Servant.^ 
 and they fignlfy fuch a //^j^mw^- ov permitting as de- 
 notes fomething Pofitive, as we are alFured frcfm t\i'$ 
 parallel place, 26. Mat. ^2. Then faid Jefus unto him^ 
 Put up again thy Sword into its place. Whence ic ap- 
 pears that this Suferi?ig was a Willlngnefs to ftibrait^ 
 to the prefent Difpenfation, and a fliewing it by re-' 
 al A»5tion, fKeathing the bloody Sword. So in <;^ 
 ABs 7, 8. where GamaliePs Advice to the Counciij ■ is;"' 
 Let them alone, or (as 'tis in the Greek) fujf'er'theTfi, 
 ia.aa.'Ti ttvrii, a pofitive Aft is meant ; namely, the^ 
 difmifling of the Apoftles ; and accordingly 'tis faidi. 
 To him they agreed ; that is , as Dr. Hammond para- '. 
 phrafes it. They took his Advice, and they let them go,.^ 
 -t;. 40. In two other Places which I will mention' 
 the Gree;^ word is applied to God hlmfelf, as in 14^ 
 A^s 16. In times pajf he fuff'crd all Nations to ovalk iri 
 their own ways , m their finful Ways. But was thls^ 
 an idle and carelefs Permlffion .'' This cannot be the 
 Senfeof the place, for it was by God's over-ruling 
 Will and Difpofal that it was thus with the Nations, 
 and therefore this is reckon'd amongft tlie other In- 
 flances of Divine Providence and Superintendency^'^ 
 ^S giving rain from Heaveji y and fruitful Seafons, &c. ' 
 'V. 17. The other Place I will mention is r Cor, 10. 
 I :;. God will not fujfcr yon to he tempted above that ye are 
 iihk. Doth any one think that nothing clfc is meant 
 
 by 
 
2)r. Whitby "3- Pour Difcourfes. 159 
 
 by thisj than that God will not lea v^ ., them; tpjh? 
 Temptations which they are fubjedtp ? iSIofurely, 
 there is this likewife meant^ that he will give them 
 Strength to bear thofe Croifcs and Trials whicl^/he 
 will exercife them with^and (as it follows by way pf 
 ^y:.^V\Z'^t\OVl)withth(iTemOiatiun will make a way to ejcaW. 
 
 The third Greek Word is c^r^ifC'Vy as in 8. Mat^ 
 12. LordyftijfLT mefirfi to go and bury my Fat her: hn<X in,^"! 
 Luke 61. Sujfer me to hid them far ev-' ell v^ho . are at horn^ 
 at my houfe. Who doubts but that hythis 'Suffh-htf 
 they meant a Pofitiye Grant from Chrift ? For they 
 could not think that our Saviour would difmifs them^^ 
 but rather that he expeded they fliould attend blni 
 and theVv'ork he had to fet them abqut. And eon- 
 formably to this^ Chrift lliid to the former of thcfe 
 PerfonSj Go thou and preach the kingdom fif God, an4 ^o 
 the latter_, No man haying put his hand to the, flo7i^., -^nd 
 looking hack, ts jit for the, kingdom of God. Therefore 
 by Suffering or Vermitt'ing^wQ, mult underltand Cbrifl's 
 ^Jfent or Leave • and accordingly Dr. Hammond y^- 
 raphrafes on the former Text thus, 1 befeech thy leave 
 that I may, SzC. When we read in 8. Mrff. ;r. that 
 the Devils befought Chrift that he wpuld fuffcr them 
 to go away into the herd of Swine , we can't but con- 
 ceive that they had an Adual Grant or Licenfe 
 from our Saviour : Which is confirm'd by Verfe ;2. 
 He faid unto them, Go ; and by ). Mark i^. J^fjf^ 
 gave them ka-ve. In 19. Mat. 8. 'tis faid,, Alofcs fitf- 
 fer d them to fut a^vay their IVivcs, iTnT^z-l'-i' I Now^ 
 doth not every one know that this Si-ifftri7jg or Terr- 
 mijfion was not a negative Thing, but was a voluntas 
 ry Ad ? For it was part of the Judicial or Political 
 Law of Mofes, 24. Deut. i. Accordingly Dr. Ha7n- 
 mond thus paraphrafes on the Place. [ God in the 
 Mofaic Oeconomy , for the preventing . of fome 
 greater Sin_, allow'd a Difpcnfation in this Point, 
 
 and 
 
i6o An A N SW ER to 
 
 and tolerated Divorces.] Where, by the wa>% obferve 
 that this Learned and Pious Divine , the great Or- 
 nlment of the Church of England, aflerts that God 
 for the preventing of a greater Sin, fafferd a lefs ^ 
 and he gives it the Name of AUowance , which is 
 "more than ever I have done, if by Allowance he 
 means Affrovlng, I cannot go thofe j.ehgths with 
 hira. But this I hold, and I reqneft the Reader to 
 take notice of it^ffor it determines the whole Con- 
 troverly) that God ivills that which he doth not ap- 
 frcve of, as in this prefent Cafe , namely of Divor'^ 
 CCS. He wiird them, as plainly appears from the 
 Laiv he gave about them , for the Law fhews the 
 Will and Pleafure of the Lawgiver : But he did not 
 approve of them, as manifcftly appears from out 
 Saviour's condemning them in his Sermon on the 
 Mount. 
 
 We read in 19. John ;S. that Jofeph of Arlmjthea. 
 befought Tilate that he might take away the Body of 
 "Jeftu ; and 'tis faid Ttlate gave him leave, iTdrfi-liv ^ 
 he fi4jfer^d or feYjvitted him. But is there any one that 
 imagines that this was a negative Pcrmillion ? Was 
 there not fome Exprefs Declaration of his Will and 
 Pleafure ? Withotit doubt : For Jofeph dared not 
 venture to difpofe of Chrift's Body without a parti- 
 cular Order. Therefore in 27. ulf'it. <;8. 'tis faid, 
 Tilate commanded the Body to be deli'Jered to him. When 
 St. Paul was brought a Prifoner to Rome, he w^u ftif- 
 ferdto dwell hy himfelf, 28. A(5ls 16, and in his own hired 
 houfe, and to receive all that came in unto him, :>o. V. 
 But dcth not this faftring or permitting imply the 
 Pleafure and Will of the Emperor, or fomc of his 
 Officers ? No body qucftions it. 
 
 1 will conclude ^virh thofe Texts where this Greek 
 word c7nT?fcT«>' is ufcd concerning God, as iii 6. htcb, 
 !;. If God famit -^ where 'ris certain that this Vermi- 
 Jficn is no Negative Thing, for the Apodlc tells the 
 
 Hehcvi 
 
2)r. WKitby V Four3)iJcourfes. 1 6 i 
 
 that he will not in that Epiftle^^ treat on the firft 
 TritJciples of the DoBrme of Chrifiy but will go on unto 
 FerfeBion, he will treat of the great Myfteries Ojf the 
 Gofpel, which 'tis impoffible for him to do, unlefs 
 he be particularly aflifted and direded by God : This 
 -iviU we do tf God permit. This Permiffion then fig- 
 nifies the Divine Help and Diredion. However; 
 'tis more than hare Sufferance, according to Dr. Ham- 
 monds Paraphrafe, If God fee fit. And that by God's 
 permitting is meant his -wiUing, I will farther demon- 
 Urate, by comparing i Cor. 16. 7. with i Cor. 4. 19. 
 In the former of which 'tis faid by St. Paul, if God 
 pcrjnit, which relates to his Journey to Corinth : In 
 the latter he mentions it thus, I will co-me unto ■yotf' 
 fwrtly, if the Lord 71'ill. Whence obferve that Termlf 
 fion in the firft Text is exprelTed by willing in the fe- 
 cond : Which informs us what is the meaning of 
 God's Permifjiorp ; namely. That 'tis the fame with 
 his JVill. And the Reader is defired to take notice 
 that this Divine Permiffion, which the Apoftle thinks 
 to be neceilary whenever he takes a Journey , isi 
 call'd the V/ill of God in two other places ; as in i. 
 Rom. 10. where he begs of the Roman Converts to 
 pray that he may ha've a profperous Journey to them, by. 
 the Will of God^ and again, in 17. Rom. :;2. he defires 
 their earneft Prayers for him that he may come unto 
 them with joy, by the will cf God. And it is obfervable 
 that he fpeaks after this very manner with Reference 
 to his Journey which he was to take from ferufalem, 
 I will return again unto you, if God will, 18. Acfis 21. 
 And it is further worth our obferving, that thefe 
 Words in 4. Jam. i<^. if the Lord will, have relation 
 to Travelling, going into fuch or fuch a city, and conti-^ 
 nulng there, y. i:;. So that from taking notice how 
 in thefe feveral Texts the Apoftle refers to the fame 
 particular thing, and by obferving the manner of 
 his expreiling himfelf, we mav conclude that one 
 
 M ' Ex:- 
 
16* Jn ANSWER to 
 
 Expreflton explains the other ; that is , That God's 
 pgfwiff^»^ and 9i^/7/z;?^ ^re Terms convertible. \ 
 
 This we have gain'd by examining the W'oris'})j 
 which VermiJJion is exprefs'd in the Hebrew and Greek 
 of the (pld and New Teftament. And. I might add 
 that tht'X^t'm fermlttere and fefmijfto are Words of 
 Activity: iV/ifm-e itfelf is fo^ and much more when 
 Join'd with the Prepofition f^-r^ which augments the 
 Senft. And the E??^///^ agrees with the Latin in fe- 
 veralTiiftances which I have not time to mention ; 
 I will propound one only, , We know that it is inr 
 ferted" into the Title of the Reverend Bifhops of 
 our Church that they are fermljjlone dl'vmi, by di-vins 
 Termijjton, but do we think that the meaning is only 
 that God doth not hinder them ? No furely , 'tis as 
 much.a^ VoJuntate ■di'vina , by the Will of God, or elfe'' 
 we very niuch depretiate their Charader. But I 
 will not infift any longer on Grammatical and Critical 
 Proofs^ feeing I have, already produced thofe that 
 are more Material, and have ftill others to pro-^ 
 
 Thirdly then, "I argue from the Reasons of Good and 
 E'uil, which are acknowledged to be from Eternity^, 
 and they are feated in the Mind of God, and there- 
 fore appertain to his M^ill, as well as his Underfiand- 
 ing. Not but that things are Good or Evil in their 
 own Nature, and therefore they are faid to be In- 
 trinfically fuch. But why are they ^<i ? Namely, 
 becaufe this is founded in the Nature of God, from 
 whom we had our Nature. Right Principles con- 
 cerning Good and Evil are in us , and infeparable 
 from us ; as our Souls by their Make refemble the 
 Divine Nature. Becaufe the Mind of Man is the 
 Image of God, therefore the Notions of Good and 
 Evil are elfential to the Mind, they being imprinted 
 on it as it is his Image and Portraicfture. Thus we 
 fee that Good and Evil depend on the Nature and 
 /u *. Will 
 
©r. Whitby V Four T>iJcouffes. t^^^ 
 
 Will of God. And we cannot have a Notion and 
 Apprehertilon of the moft j>erfeB Being, unlefs we 
 conceive that in his Mind are the Ideas of all things, 
 as of what is fn/e and/?//^, fo of what is Good and' 
 Evilj becaufe Truth is the Rule and Meafure of 
 Falfhood, and Good is the Rule and Meafure of E- 
 vil, as a ftrait Line is the Meafure of a crooked one. 
 Whence it neceflarily follows, that if God hath from 
 Eternity determinM the Nature of Truth and Good- 
 nefs, he muft likewife determine that of Fallhcod 
 and Evil. Now, if thefe Ideas and Platforms of 
 Good and Evil were in God's moft perfeA Nature 
 and Mind from all Eternity, and were fix'd and de- 
 termin'd by him, it is rational to think that he did 
 ^ill and decree that there fhould in time be a diua:! Ex- 
 amples of both thefe, Good and Evil, in the World. 
 If God from everlafting conftituted and fettled the' 
 Nature of Evil, as well as Good (as moft certainly 
 he did, and he could not do one without the other) 
 we can't help inferring thence that it might feem 
 good to him to ordain and determine that there 
 fhould be Real Inftances of this in the Lives and 
 Manners of Men; This is an Idea which will thruit 
 itfelf into our Minds whether we will or no. 
 
 Fourthly, if we ferioufly-mind what is the !n»- 
 tttre of the Di'ulm Conbourfe and Trovidence, We can't 
 refufe to give Alfent to this Truth. It is own'd by 
 Papiih and Proteftants, and Men of all Religions, 
 that God concurs to eojery Acb of his Creatures ; than 
 is, as it is a Phyfical Ad. Ndrie'but thofe who are 
 tin6hir'd with Atheifm deiiy the immediate Depen- 
 dence which every Being hath on God, not only as 
 to its Exiftence, but as to the Exercife of its Fa't^i!- • 
 ties and Powers. And particularly this is true of 
 Man, and all his Adions : The mere natural Power 
 and Faculty of doing them is from God. Accord- 
 ingly, when Vlhti faid be had power (that is, of him- 
 
 M J felf ) 
 
16^ An ANSWER to 
 
 felf ) to crucify Chrifi, which was a Power to do a 
 finful Adion, our Lord told him, that he could have 
 no fower at all againfi him, except it liJere given him from 
 above, 19. John 10, 11. Yet it is moft certain that 
 whatever there is of Evil and Depravity in this or 
 the like flnful Ac^tion^ it is to be attributed wholy 
 to the depraved Will of the Man that doth it : And 
 confequently he is the Author of the Evil, and not 
 God. It is true, God concurs and affifts in the A- 
 dionas it is Natural, but Man abufingthisAffiftance 
 turns the Adion into a Moral Evil. I fay, he con- 
 curs to it as it is natural , and as it is merely an K^, 
 for as it is fuch, it is not vitious and culpable. There 
 is a plain Demonftration of this ; for la fmful Ad,,, 
 barely confider'd as an Ad, can't be finful, becaufe 
 then every human Ad would be finful, and confer, 
 quently all Good Ads : Which deftroys the Nature,' 
 of Good and Evil, and therefore is too abfurd to be 
 admitted. But the more abfurd any thing is , the^ 
 more eafily it is entertain'd by the Dr. ; and accord-, 
 ingly he faith, "" [//e that concurs to the Commijfion of a 
 forbidden y4B, as it is Thyjical, concurs to the Commijjion 
 of the Sin. ] He had forgot what the great Apoftle 
 {^.lih, In him we live and move : God is the General; 
 Caufe and Author of all our Adions , and fo far as 
 they are from him they are good. It is granted by 
 thofe who are not of Calvinifiical Principles, that , 
 God by his Providence t doth not only fuf fort both Agent ■ 
 and Patient in that Being which he gave them, but doth, 
 perpetually co-operate with them in their Motions, doth ap-* • 
 ply and direSl their Motions unto thofe F.Jtds and Ufes; , 
 -whereto his Wifdom hath ordained them. God makes the 
 worll of Men his Inftruments in thefe his Works oj; 
 
 * Diicj p. 55". 
 
 f Dr^'Jackfofl, VqI. i'.f. 139, 
 
 Pro- 
 
1>)\ Whitby 'f Four T>ifcourfes. 1 6 5 
 
 Providence ^ he accompliflies his De%ns which are 
 Good and Holy^ by the help of thofe Men whofe 
 Work is altogether Evil and Unholy. This Provi- 
 dential Difpofing of the Evil Anions of Men to 
 Good Ends^ was exprefly aflerted by the learnedeft 
 Schoolmen, as we may fee in * Efims*s Commentaries 
 on the Sentences : And I do not find that any fober^ 
 Writer ever fmce hath queftioned the Truth of 
 it. 
 
 Now then, if the over-ruling Pr<?wV^»ce of God ex- 
 tends to evil Agents and their rmfulA(5tions,there is as 
 good Reafon whywefhouldalTert that hisEtemalDe- 
 irefreaches to thefe. Seeing God in his infinite Wifdom 
 can and doth produce the greateft Good out of the 
 fmfuUeft Works of Men, we can't but think that 
 thofe Works were the Objeds of God's Decree. 
 Certainly it is not unworthy of God to determine 
 from Eternity to permit thofe Adions which he 
 concurs to in time. The Decree is as reafonable as 
 the Concourfe. And they both tend to the fame end, 
 the fetting forth of God's Glory, and the Benefit of 
 his Chofen in fome Refped or other. So that the 
 Divine Intention and Operation are always Good 
 even about thofe things which are Evil. To this 
 purpofe it was rightly faid by St. AHgufi'm ; i It ts 
 pjjible that a Man may will that with an e'vil Will jvhich 
 God wills with a Good one. ■•-■ God accompliJJjes foms 
 
 of his Wills, which unquefiionably are Good , by the e'vil 
 Wilis of e'vil Men. Though Jofefh's Brethren fold 
 him to the Midianites, and they fold him into Egyj>tj 
 
 * Lib. i.Dift. 39. 
 
 t Fieri poteft ut hoc velit homo voluntate mala quod Dens 
 
 vult bona. ■ — Deus quafdcm voluntates fuas utiq; bpnas im- 
 
 plet per malorum hotninum voJuntaces malas. Emhirid. adLaur. 
 cap. xci. 
 
 M ; yet 
 
1 66 An ANSW ERto s: 
 
 yet he acknowledges that Go^ fcnt him thitb&, 49. 
 Ge». 7- . It was.by the Divine Adminiftration that 
 that wicked Ad: was ordered for Good. God may 
 therefore be truly faid to decree that AAion, and all 
 the other evil Adions of Men^ fo far as he cj^n and 
 will bring Good out of them. He doth not will 
 any Evil for itfelf, but for the Confequences of- it. 
 It is faid in 17. Re^. 17. of thofe Ten Kings who 
 iliall gi'ue their khigdom unto the Beafl ; i. e. who fliall 
 fubmit to the Authority and Sway 6^ Antichrlfi, and 
 execute his Pleafure by promoting Superftition and 
 Idolatry^ and perfecucing the Saints of God, it is 
 exprefly faid of them, .t|iat th^y fulfill God's Will: 
 And moreovei:, he futs it into their heads to do it. It 
 was his Will and Pleaiure that thefe Perfons fhould 
 be employ 'd in perfecuting the Faithful, for the try- 
 ing and purging them, for the exercifing their Faith 
 and Patience, for their Corredion and Chaftife- 
 ment. Yea , as they were mere natural Agents, 
 God did co-operate with them : And therefore if 
 you take fermijfion of Sin for a bare non-hindrance 
 of fmning, you can never apprehend how Man is 
 able to fin, and confequently how Sin can be in the 
 World : For he depends every Moment on God as 
 to his Being, and as to the exerting of his Facul- 
 ties. 
 
 Sometimes the Divine Will and Decree may be 
 faid to reach to the Commiffion of Sin, in as much 
 as it makes it a Pmiflimejit for forme: Sins, andasitin- 
 tends it to be a fore-runner of future Judgments. 
 In this Senfe thofe u'ords may be taken , He that is 
 unjufi , let him be unjufi frilly and he that ts filthy , let 
 him be filthy fiill, 22. Rcu. 11. Seeing they will not 
 abandon their Injuftice and Lewdnefs, it is God's 
 Will and Pleafure that they continue in them , till 
 they are ripe for Judgment. We may obferve that 
 it is the fame manner of fpeaking that is ufeci in the 
 
 next 
 
2)r. Whitby V Four ^ijcourfes, 167 
 
 next Claufe of this Verfe, He that is risJjteoHs let him 
 he righteous fiill i and he that is holy^ let him be holy fiill. 
 Docli God properly will their thofe who 2XQ righteous 
 jhouU he righteous fiill^ &c. then it follows ,• that he 
 properly w^V/x that thofe who are unjust jlwuld be un- 
 ju(lflilly &c. with this Difference 5 that the former 
 iliould perfevere in Goodnefs, to the faving of their 
 Souls, and that the latter (liould continue obftinate- 
 ly in their Unrighteoufnefs, as a juft RecOmpenfe 
 for their former Sins : A-nd by both, the great Ends 
 and Defigns of the wife Difpofer of all Things are 
 accomplifh'd. Yea , and' by both. the Will or De- 
 cree of God is accompiifh'dj according to that of 
 the great Aquinas , * The Shmer , who as much as in 
 hlwfelf lies, falls off from the Will of God by his finning 
 again ft him y yet falls in wi^h the - Order of God* s Will 
 whilft he is pimip)ed by God's Juftice for his Sin. 
 
 And thus t have fliew'd' that-lie who owns the D/- 
 vine Providence cannot reje6t the Dodtrine of the 
 Decrees.-' If- not only gobd but evil Atftions fall un- 
 der the Con dud of the one, they may as well come 
 under the Determination of the other. By this lat- 
 ter^ no lefs than by the former , they aire difpofed 
 and ordei^d to good Ends and Purpofes. It muft 
 therefore be lookM upon as the Effed of great Pre- 
 judice and" Inadvertency in that knoWri'Wf iter of 
 the Roman Cpnmiunion, that he fo fiercely ftickl'd 
 againft that Affertion which I am maintaining ; 
 namely, that the Decree of Heav(3n exterids even 
 to the ebmrni^on ^or^i^^thpji^ h^m ,^ 
 
 Peccator, qui quantum in fe eir, rccediC a dlvina volunra- 
 te peccandq, incidit in ordinrfmdivioas voluntatis dum per ejus 
 j uftitiam pum^ur. Sum ?, I>-i?#. ^3A^t 6. 
 
 M 4 Words 
 
i<58 An ANSWER u 
 
 Words owns, that t Godprejldcs e'uen cvfy the evH Wills 
 of Men, and rules and governs them , bows and bends 
 themy by invifibly operating in them , Jo that though they 
 (ire by their own Fault, evil ,. yet by Divine Providence 
 they are difpofed to one Sin rather than to another. Indeed 
 he adds, that this is not done pojitively ,. but fermif- 
 fively ; but who doth not fee that this isfaid too late^ 
 for he had exprefly acknowledged before, that God 
 governs and rules , bows and bends the evil Wills 
 of M^n, and that this is one efFecft of it that they 
 are inclined to one fort of Evil rather than to ano- 
 ther. iThis is more than Termiffion. Certainly if 
 finful Anions ate thus managed and governed by 
 providence, this Writer might very well have granted 
 (if he had a mind to be confiftent with himfelf ) 
 that they come within .the Compafs of the De^ 
 
 crees. -^'^^v'^T 
 
 Yea, an Ancient Chriftian Philofopher gave this 
 Defcription of Providence^ that it is '.' God^s fVill and 
 Cotmfel whereby all things whatfoever are fitly managed,. 
 And that judicious Writer whofe Name is celebrated 
 ;n all the Reformed Churches, was fenfible of this, 
 and accordingly he joyns both thefe, Providence and 
 the Decree together. '* [ "" Tho' wicked Men, faith 
 
 ^^ r-r- — ■■A^^^:!Vi ■ — ^ — ^ : " 
 
 t Deusprafidetipfis voluntacibus ma]is,eafq; regit & guber- 
 par, torquet & fleftit, in ei$ invifibiliter operaodo , uc licet vi- 
 tio proprio maJae fint , tamen Divina Providentia ad unun^ po- 
 tius qialum quam ad aliud non pofitive fed permiftlve ordinen- 
 ^ty-teilaftn. de amlff. Grat:&'Jf'atu pece*ti, 7/*. i. caf.ii. 
 
 <^i^cf}aym Ks-^Cdva. Nen^ef de Nat. Horn. 
 
 * QUamvis impfobi pronrfunt flibpt^ ingikio ad pcccandym, 
 Dei tamen Providentia arcandque confilio ihclinantur ad hoi po- 
 fius patrandum quam illud > 6cc. Pet. Molin. Matome Jrminia' 
 
 liifvti. qap. 3. 
 
 be, 
 
2)r. VJWithy'^s FaurDifcourfes. 169 
 
 ^^ hi, are by their own Nature prone to Sin in ge''-^ 
 *^ neral , yet by the Trovidence ofGodzndi his fnrei 
 ^' Cotmfel they are inclin'd to this rather than to 
 '^ another j that hereby they may be ferviceabic t6 
 '' the executing God's Judgments , when he thinks 
 ^' good to make ufe of them, ^either for the piinifii- 
 " ing of the Wfckcd, or for the trying the Faith 
 " of thofe that are Holy, or for the rouzingof fhofi 
 ^^ that are fluggifli and negligent.] ' Thus the iSins 
 and Vices of Men fall under the Decrees of God as 
 well as under his Tro'vldtntlal Management. 
 - And truly , any Man's Common Reafon would 
 dictate to him, that tho' there fliould perhaps be 
 fome 'Exceptions as to the Decrees, ( which yet I can't 
 fty^ but only^ propounded it in my Veritas Redux, as 
 a mere Conjedure , and fo I leave it ; for I will 
 not endanger a Certain Truth , by contending for 
 an Uncertain Suffojition, ) yet that mofi of the 
 A(ftions and Events in the World ( fuch are thofe 
 that relate to Vltlom Men , and their Behaviour, ) 
 fhould be excepted out of the Decrees , is wholly 
 incredible. 
 
 I conclude then , that it was God's Will that 
 there fhould be Sin and Sinful Men in the World. 
 Thofe that deny this, can't poffibly defend the Do- 
 clrine of Fro'vidence ; for the Providence of God 
 (if we will fpeak properly) is the aAual Execution 
 of that in Time , which was decreed from Eternity. 
 Thus I have made good the SecondProfofition, which 
 the Dr. fo furiouflyobjeded againft : And the Ju-i 
 dicious Reader will find , that all tliat'I faid before' 
 to eftablifh the Fir ft Propo/ition , is 'a Proof of this 
 Second. Wherefore T may juftly conclude with 
 TitU/s Exclamation ; * O the great Force of Truth, 
 
 t O magna vis Veritatis, qui contra hominum ingenia, cal- 
 Ildiracem, folertiam , contraque fiftas omnium infidias facile fe 
 defendat ! 0raf.pr4CatM». 
 
 which 
 
r^o J».4.N SWER ;ta 
 
 te 
 
 which eafily guards and defends it felf againfl: the 
 ^f Wic,Guile and Craftiriefs of Men, and againft alt 
 v.the framed Wiles and Snares that are laid to de- 
 S.csive iaSA*iof ckI inm \>.i^ \dji.:iil il. 
 
 The^Dr. alledg^s^ Two Places of Scripture infaP-t 
 vour of what, be: hath advanced 4gainft my latter 
 
 propoiltion. ;::.;i- . J 
 
 2n3Ficft;i ' He;. thinks he; doth, great Feats, ,fey quo- 
 ling ■ Xi". Jer. ;^; wher^ 'tis: iSid- that the IJrdeliHs 
 did thofe things whhch.God commanded tkem not ^ neither 
 iamtinto his mind tkftf^ t^ej jhould darit : Whenqe hc 
 infers, that, thofe -Eyil Deeds wiere,n0t decreed! by 
 God. ; for if they had, they .vvouid- have come into 
 his. Mind. Mere Tinfel i. There it nothing to- bj^ 
 ^xpeded from the Dr. but idle Freaks. After .-^jiis 
 race he might argue againO; the BLernal Forckno^i^ 
 ledge of God ;: for it is certain, that God foreknew 
 thofe Evil Doings which are fpoken of iii rhe Text: 
 But could he fomknow them , and yet was it pofli- 
 bl'6 they fliould not come into his mind 'i This fhews 
 the extreme Vanity of the Dr.'s Arguing. And;ic 
 IhewS fomething worfe ; namely, his wilful Cor- 
 rupting that foremention'd Text. He hath coii- 
 feis'd that 2, Deifi was inftrumental in making hini' 
 a Profelyte : Behold now I he renders this fcrvice-r 
 able to the making of Deijis • for what can do ic 
 more effeftually , than the Perverting of the.Re^ 
 veal'd Word of God , and thereby expofmg it to 
 Contempt ? The Original Words are thefe j 
 •^n"? by nnVv K^t' ,* whach -are thus to be eng-- 
 lifh'd , neither did i it afcend ufoH thy .heart i Which 
 Phrafe fometimss fignifies to remember, or c(iU to 
 mind:, and in this Senfe 'tis ufed in 44. Jer. zi. 
 Did not the Lord rememher them ; and came it not in^p his 
 mind}- That is, came iit not imoliis mind to pu-r 
 nilh them , and take Vengeance^ of that People-^ 
 do:dw But 
 
2)7\ Whitby 'i* Four T>ifiom'fes. i jt 
 
 But in other places, .it generally denotes fomething. 
 more than Remembrance ; to wk, calling Things 
 to mind, with Deftre and AJfecUon , as in 65-. Jfa. 17. 
 The former jhall not he remember' d , -nor come into mind ; 
 Heb. come uf on the heart. And fo-in :;. jfe*^. 16. Nei-^ 
 ther JhaU it come to mind ;_ Heb. not come upon the heart ; 
 diat is, there fhaH be ho Love or Affedion towards 
 it , ss the Matter there fpoken of plainly fhews." 
 So in thofe other places where this Expreffion is 
 ufed , the AffeBion and Good Will of the F^rfon fpo- 
 ken of are meant ; as in 2 Kings 12. 4. 2 Chron, 7. 
 II. -S^.Ifa. 17. ^i.Jer, ^o. I doubt not but 'tis 
 the fame with that Phrafe in 22. Jei-. 27. to lift up 
 the foul , which our Tranllators render to deftre. I 
 conceive that ^^'^"^1 V^ KIWI , to lift up the foul 
 upon a things is of the like Import with that manner 
 of Speech, wherein a thing is faid D"? Vy rii^-j; 
 to afccnd , or come upon the heart. Which way of 
 fpeaking anfwers to what is now in \i(q with us ; 
 to ha've it at heart , that is , to aife^t and delight in 
 this or that thing. The genuine Senfe then of the 
 Prophet's Words is. That thofe Pradices which thd 
 Ifraelites indulg'd themfelves in, were highly dlfplea" 
 fing to God ; that is the plain Meaning of theiu 
 not coming upon his hearty or mind. But what is this 
 to the Matter in hand ? Could not the Sovereign. 
 Lord of the World will and ordain , that there 
 fhould be fuch Pradices amongft the Sons of Men ?. 
 Could not he 'voluntarily permit fuch Things to b© 
 ( elfe 'tis impoffible they fKould be) unlefs he wills 
 them in the way of Approbation ? u 
 
 He quotes f. Tfal. 4. in favour of his Opinion^* 
 which he tranflates thus , Thou art a God not willing 
 iniquity ; and thence would infer, that God cannot 
 in any fenfe , be faid to will or decree the Evil Adi- 
 ons of Men. But here again he perverts the plain 
 Meaning of the Text ; For the Pfalmift doth not 
 
 fpeak 
 
v^ An A NSWER to 
 
 fpeak of the bare yjllUng of Sin, but oi afp-cv'mg 
 of^it^ aiid taking yleafure in it ; and accordingly our 
 Englip Tranflators have rendered the Place thus, 
 J^Sii art not a God that hath pleafure in -wickednefs. So 
 thQ Latin Verfion of the Arabick is , Cui non placet 
 ipiquitas. Cafialio's Rendring of the whole is , 
 JvTf^j enifK is Dem es cut flaceat improbitaf. Junius and 
 T'remelllns thus ; ^wi dekBetur imp-robitate. The French, 
 qiti frenes plaifir a mechancete. Cocceius in his Gom-^ 
 mentary on this place explains it thus : The 'PfaU 
 inift 3 faith he , removes frofn God ChephetZ, that is, 
 all fleafure taken in -ivickednefs. And as for the Ob- 
 fervation that the Dr. borrows from a ProfefTor of 
 the Hebrew Tongue , namely, that Chafhatz. fignifies 
 chiefly to ivill, it is groundlefs and falfe in the Dr/s 
 Senfe ; that is, it fignifies barely to ^vill. If he had 
 confulted the LXX Greek Interp-cters, he would have 
 found that Chafhatx. is fometimes render'd eu$i7i^civ, 
 and very often £cfby.HP by them : And when 'tis 
 render'd 0i?^i^m, and ^h^Vj and k^\m, in moft of 
 thofe places it is the fame with dytTray : And more 
 fignally in 109. Pfal. i^. dytrnv and ^>^eiy are fyno- 
 nymous. And if the Dr. had conferr'd with thofe 
 that are the beft Judges of the Meaning of the O* 
 riginal Word, he might have fatisfied himfelf, that 
 fiot ■willing a thing in the general , but taking plea- 
 fun in it , is the chief and primary Denotation of 
 it. Thus A'venarhis , in the Word Chaphatz. , gives 
 this as the firfl Signification of it ^ 'voluptatem ha- 
 hkit, vohipe fuit. So Marinm, in his Thefaurus Lin- 
 guae SanBa • Chaphatz, 'voltmtate^ complacentia maxima 
 fiffeBm efi. Kircher , in his Hebrew Concordance, 
 afligns this as the firft Senfe. We are told by Fofiey 
 in his Hebrew Dictionary , Hoc ^verbum proprie figni- 
 jffdTf placuit, bene placuit , complacitum eft. If 
 Dr. Whitby can conftrue that , he will be afham'd 
 toibnd to w^hat he faid befoFe. And that Author 
 3i£.-^0 af- 
 
2)r. Whitby 'i- Four I>ijcou}'fes. 17 5 
 
 afterwards adds , that. when the Hebrem Word Cha^ 
 fhatz, is render'd by the Verb w% iteven then im- 
 ports Affeclion 2indy4c^ejftatio7t. So that Clyafhatz, IS, 
 the fame with Ahah , to love or aifed ; which He- 
 brew Word the Dr. miftakes^ - ^uid.-.Wf4te5 it-^W, i% 
 Head of Ahab, ,. ;.... V,- _.!i 'vc . ' :'•" , ';,^1 
 And laftly ,: The JDr. migiit irave obferved rfia^ 
 the Word Chaphatz. is generally render'd by our ownf 
 Learned Tranflators , to like, to pleafe , to be fleai'dy 
 to delight in, to ha've delight ijt , ^fedefire , to have flea- 
 fure. And yet, to patronize his pwn Opinion , he 
 takes the Word in another Senfe-^ therein contra- 
 diding the Sentiment of all the -Learned who have 
 given their Judgment on this Word j; and on this^ 
 Text. And fo it hath been his continual Work, 
 in his Annotations', on the New Teftament, to wreft_ 
 thofe Places which he had a mind fhould favour his 
 Perfwafions. 
 
 • Xpafs now hom his Texts to hh Arguments (tho* 
 he is fo filly as to call his Texts Arguments , as the 
 Reader can't but obferve) and Lwill make it evi-. 
 dent , that this Writer difcovers his Weaknefs ia 
 Reafoning , as well as his Unskilfulnefs in a Hedging of 
 Scripture. 
 
 His Chief Arguments are thefe Two. Firft;, 
 faith he. If God decrees Sin , -n^e rnufi by our Lord be 
 taught to fray that we may fin • for Chrifi hath taught us 
 to p'ay that his Father's will may be done by us. This 
 Conceit is as empty as the Place where it was 
 hatch'd , and yet he mightily triumphs in it. But 
 who doth not fee that this is mere Playing with 
 Words , and proceeds from want of Ability to dif- 
 cern what is meant by the Will of pur Heavenly Fa- 
 ther in the Lord's-Prayer ; namely both his P»r- 
 yofing and Precepti've Will .^ But neither of thefe 
 Wills approve of the Commiflion of Sin ; Not tha 
 
574 An ANSWMi^ io 
 
 fti^ft ^fof 1^ only predetermine^ the future Bemg 6f 
 Sin in the World ; n<it the Second , for it com-, 
 mands us to avoid Sin ,• and therefore it is a^ igr 
 nofantl}^ as ridiciiloi^y faid , that Ghrifi hath tau^br 
 us to ftay that we y^ayfin , upon the* Suppofal tif'thfer 
 Decree. We know now to whorn that Part of the 
 I>€fcrtptiori' of FftHe -TeadSep^i'and- Seducers be- 
 longs^ 2 Pei. ii ii. Ttey j^eaft:]&Vifhftbe- things thatl 
 they ujjJerflahd »#.' \ '^ ' ' , ' . '. ' '' '" .'" '• 
 
 -^^-I might here 'dbfe'rVcj that this foolifh Pervertirtg, 
 ^^- that Petition of the LordVFrayer , pyy M^iH H 
 il»*i€^ \s wholly and entirely borrowed from I^f.- 
 Stearn-s MeMU Animp^ 1. 2.' Q, rtn. '•&. y:^^, '.IC'i^hl^' 
 that Writer's Ca^eit; and ouFfanciful Dr.'to6k'i't'> 
 up |3refently ', - and thought -it to ' be an Argurmritt 
 and fet it down as "he found it, but doth not tell' 
 us- whence he had- it. In the-trke-mtmner he deartt^ 
 with another of that Writer's whimfical Reafori-^ 
 ings., which he met with ir; the forefaid Book, 
 f. ^8. and he iik'd it fo well, that he tra'nfcrib'd' it . 
 Word" for Word almoft 5 but conceals his Atrtho?;^ 
 and jnakes the Reader believe that it is his ov:n In- 
 vention. It will not be amifs toreprefenr this 
 Piece of Plagiarifin in thefe Two Columns , for 
 the Reader's Diverfion, as well as Satisfad:ion. 
 
 
 ^a^ticquid Deus de futuro What God may decree 
 Jf'afuit, id if [urn homini re- de futuro , he may reveal 
 'velare foteft ; froinde & to any of his Creatures 
 fuam de futuro hominis ('^- that he hath decreed; 
 dami ) feccato decretum f/-'and fo he might have re- 
 dem fatefacere fotis efi. H,:c veal'd to Adiw that he 
 re'velatione adnjiffa, fi Ada- \ fhould fin by eating the 
 mSis feccare I'oluijfet , »o« ' forbidden Fruit. And 
 ,'-• feccafjlty] then. 
 
2)r. Whitby 'i Voyir'Dij^ourfes, 17^ 
 
 feccajfet , eo tjuod Deum ip- 
 fnm velle decri'uJlJe fclvk, 
 'voluit' : Si fettijA noluijfet, 
 feccajjet , ^iti^ 'ft^heiMcn/lt- 
 •fttad -Oeus, idifJefecCaret, 
 '*volttit. Adtmiti^ 'Oel ' V0'[ 
 Undo'^cccare":^ tiM^tedhjJh ; 
 i;el -nviend'o feccare fevcajfet: 
 fntterta ,. hoc' ' jat'efachm 
 hecfetitm tie frimo Adami 
 fecc^to futuro' -"i/tl^ vi placu- 
 ^ffety ■ 'i'tl non r Sf^laculffetj 
 'frtmnmpccatUTS ^ajmd p^a- ■ 
 'ceMjJPt y Tiam decntiim de 
 ^Ft'^ip 3 nifi [i^ iffiim fec- 
 cat0fi''::phceat , ■ flncere ne- 
 ^art': '■Si non ^Intuijfer^ fri- 
 wo. tudern feccdtff friitsfmf- 
 fet, Tfiafn Ini^ui^i' eji- cui Vo- 
 tfifiiPs'Dei Opt.' Max.^,^Jtki 
 re^ilaia non placetl^-^''^ '^ 
 
 "ly.^d : niRiK 
 
 .■3I0HW ::. 
 
 23;iB5 Oflw 
 
 DP n. 
 
 
 then, it Adam will'd thus 
 to fin^ he had not fihn'd^ 
 becaufe he will'd that on- 
 ly /which" .he knew the 
 Counfer of God's Will 
 had decreed he fhoul^ 
 will'. : ' If he would not 
 ha^e finned , ' he had .finrj 
 ned,- for 'he then mu^ 
 know -that It was- God's 
 Wi^1le fh'^ild fim- Now; 
 fttre it is abfurd to fay^ 
 tha^t 'Adam \i^d finrt^d.^by 
 being unwilling td firi 'j 
 and that by being willing 
 to fin;,' iie had not finn'd ; 
 ( for I fuppofe it fhould 
 be To , tho' he hath left 
 o'&tnoK) Again/ either 
 this'pebree made known 
 to Adam might have pfeas'd 
 hihi 3 ' or not : If it had' 
 pleas'd him, he muft have 
 finnM before the Eating^ 
 of the forbidden Fruit ; 
 for, the Decree that he 
 fhould fin, could not have 
 pleas'd him , without his, 
 being pleas'd with the' 
 Sin decreed : If it 'had 
 not pleas'd him , he had 
 finn'd alfo ^ for he is 
 wicked that is difpleas'd 
 with the Good Will of 
 , God "made known to him/ 
 
 This 
 
:i76 An J NSW ER if} 
 
 . This is one of the.poorell and weakeft Argii- 
 metits that Dr. Steam hath in his whole Book ; for 
 the former Part of it is a mere Captious and So- 
 phiftical Dilemma , which any one may eafily an- 
 swer 5 by telling the Author of it that he proceeds 
 upon a vain and groundlefs Suppofition , of God's 
 JR^evealing his Will to Adam in that manner which 
 he. mentions j and by diitinguifhing between the 
 Will of God, as it denotes his Appointing , and as '\t 
 flgniries his Appro'viitg. And the latter Part of his 
 Arguing cannot, but appear to be weak , becau.fe 
 we fee it is .founded on that which he reckons an 
 Abf^rdlty ; namely , that there was any Sin pre» 
 .cedent to the A^ual Eating of the forbidden Fruit ; 
 Whereas all Divines hold , that this was uflier'd in 
 by- Infideuty or Pride^, or fome other depraved DiC- 
 pofition. But. this is like fome others of this \Vri7 
 ter's Freaks \ a^ al^out Concourfe , about Happinejs^ 
 about the T of /Ions , and particularly Sorrow for Sin, 
 which he condemns as utterly unlawful ; and other 
 Things he hath which are Unfcriptural, and againfl 
 Common Senfe and Experience. Yet our Judici- 
 ous .5-'"';^w^-Dr. thought this to be worth the Tran- 
 fcr,ibing , without mentioning the Author's Name, 
 no not Co inuch as in the Margin ; herein fhewing 
 himfelf a clever Tlagiary ^ who takes out whole 
 Sentences and Periods together, as they lie in an 
 Author, and never lets the Reader know that he is 
 beholden to him. And what is he the better for 
 this Robbjery ? He hath play'd the Thief, but he 
 hath got no Booty ,. or Prize of any Value ; for 
 what he hath ItoUen from that Writer, is only a 
 Sport of Wit and Fancy. But a Good Caufe hath 
 no nped of the Subtilty of Sophifters : Truth 
 wants not the Artifices of Counterfeit Rea- 
 fon. 
 
 Ano- 
 
2)y\ W hitby V Fdur 7)ifcourfes. r-y f 
 
 j' [Another Argument , as he calls ity is this.: • Ac^ 
 cordmg to this DoStrine ^ vje mujl both obey and tranfgreft 
 t/js Will of God. by the fawe Jinful Action : Tranfgrefs it^ 
 becaufe Sin, in the formal Nature of it^ is a Tranfgrejjion 
 of hts Holy Will : Obey it^ becaufe it ts the doing of his Will, 
 This, like the other^ is poor and forty Arguing, 
 and therefore any one may know it to be the Dr.'s. 
 Who doth not know the Difference between the 
 '?urpfing and the Preceptife Will of God , which I 
 before mention'd ? The former refpedls only the 
 Being of Sin , that as to the Event there fliall be 
 fuch a thing \ the latter necelTarily implies Appro^ 
 hation. "V^'hen a Man fins^ he travfgrejfes this latter 
 Will of God ; ' but 'tis moft irrationably fiiid that 
 he obeys it at the fame time. It is true, the Purpo- 
 fing, or Decretal Will is fulfiU'd ; which is as rriucli 
 as to fay, the finful Event happens ; there is fuch 
 a thing as the Commiflion of fuch or fuch a Mo- 
 ral Evil ; but this doth no ways imply Obedience zd 
 the Will of God as it difapproves of Sin , yea^i 
 'tis a perfed Difobedienee. Wherefore tis plain, that 
 the Dr. doth nothing but juggle and equivocate, 
 when he talks of both TranJgreJJifig and Obejingthe 
 Will of God by the fame ftnful Attion. He ftriVGS tO 
 amufe his Readers with fuch Language as this,which 
 feems contradi(r1ory : But it is eafily reconciled by 
 that clear Difii.ndion above-mention'd, which is as 
 old as St. Atigtiftin • as we may gather from thofe 
 Remarkable Words of that Learned and Godly Fjl- 
 ther *. [ " A.S to Evil Men, faith he, they do that 
 
 * Quantum ad ipfos malos attiner , quod Deus noluir, fece- 
 runc ; Quantum vero ad Omnipotentiam Dei, nulio modo id 
 efficere valuenint. Hoc quippe ipfo^ quod cbntra voluntatem 
 Dei fecerunt, de ipfis faiSta eft voluntas ejus. Ut miro £c 
 
 inefrabili modo non tiat prxter ejus volunrarerii , quod etiam 
 fit contra ejus voluntatem, quia fton fieret, fi n&n fincret ♦ nee 
 utiq; Nolens flnlt , fed Volens. Nee fineret bonus fieri malej 
 nlfi omnipotens etiam de malo facere poUeC bene Emhirid. ad. 
 iaurent. Cap. icy» N *' whieU 
 
1^78 An ANSWEA 
 
 to 
 
 '^%hich.God -ivillsnon Tho"' if we fpeak of God's 
 
 ^^•'Omhipotency , they can by no means do what 
 
 *^ he vvould not have them to do. But lb it is, that 
 
 *^*"\iilt^is.yery thing wherein they a(5t againfi theWlH 
 
 *^*^; of "Gqd 3^ they even ^e Ms TVill. • "■■■■ . Thus, iri 
 
 ^ U,:. wonderful and unrpeakabie mariner, their Evil 
 
 ^ .'Anions are not doiie l^efides hn Will, the' they are 
 
 '^''done agalnfl his iVtll-.' For they could not be done 
 
 *^ if lie did not permit them ; and certainly he doth 
 
 '^"*fioV permit them #itii'Out his Will',' but -^vith his 
 
 ^''Wili. Nor woiild he, as being Good, fuffer Evil 
 
 '^ to, be done, uhlefs.h'd could, as being Omriipo- 
 
 '/''feUit J , inake Good biif of Evil.] Thus this 
 
 Great" arid Famous Light of the Chriftiari. Church 
 
 clears lip" the whole Matter that is now in Debate : 
 
 He'^fhews',', that thofe different Exertments of the 
 
 Divine Will', as it 'iS-t^'^cmive ^ni Pernilfjlz>e , and 
 
 asit is]Declarati/ve 2Ltid frecefti've , do not clalli with 
 
 eacl) other; /arid cdnfegu^'ntly , the Contradiction 
 
 ari''^ AbfuidttV whicfc^ife' Dr. ,dr.eams of are va- 
 ^^^::,L,qHf.:J^z,d,/^ . .:■.-. :. .^ r, fi.-,, • ■ 
 
 ' :;An'd ' a^' to' "the Islatiire /of Dlvlni Permljjtdn, the 
 fojefa.id father tells -us what is his Judgment con- 
 ceriiin.g; it; namely,, That it contairis iii it the 
 tVllt or pecree of God"; Which is the Affettion that 
 I ad\'ari'ced. ' Having^^this Ancient , Learned , and 
 Pious "Writer on m"y,fide, I think I 'nia}" juftly def^ 
 tht^* i^I'oyel and Upftart DoClrine of our Salisbiay 
 t>'i'vjne: " Only here let us take notice, how he and 
 his Friend the Phyfician have fet their Brains on 
 work -to evade the plain Truth. Tliey have Itudied 
 to prplex and confound , when they had not Ability 
 to refl.fin \_ *md they would feem to do it with a Lo- 
 gical T^'ang. But away with fuch apiOi Subtilt}^^ 
 ilich Foolery, and luch mere Chicanry as this. 
 
 
X)r« 'Whitby%\FomrjSifcoHrfes. if^ 
 
 noiVl/ .ibA mvo . hi ^£7/ rtia M ^lurps.r ^incrr^ 
 r 111 theltiext.^Wce, iie.:^r?f:enas to ,4^/3i>|;;,;y;f 3^^ 
 g^mentft wjjlqlj-:'! had fro4meijo,fQpfsMj7np^:<i^rilgn*^ 
 and he iQlfei"^ fi^in^ pf liis" owjti. ,^iit wp.Qa t^e. whQle^ 
 r.<;3n,:.0njy/r83':this;, thj^t th^ pldpr th^^,pr. gFO.ws, 
 the more.of ttW Po>: he -hath in him. ; Ije fiiifts_ajri<i 
 wbi^$il:!afid ttiWJittle Qjay^k^a^ii SaWerfug.<?S;,. and 
 k^fia^Ldf .UBp:pitinen(: I).ileiiin3a^$.aad J:^ilapie!a.^\ ;^^4 
 I. will; •.not /q . ii r • h uniDu,r him^ ; as, to . ejit,e?:; ii;^p ;tji$ 
 particjiHaf.; Coni'id^mt^cii^' of ■ tliegi. ,,• ^^ .' , \\;'.vc >■ W'V' 
 •, ButM'hete 1\? makes'^|5i4^ ^^enft^me $li^\^A^|^-^^^^ 
 jQw^, .\r 'tjilicwilling^p att^n^d to whatf.Ii^ l6},(fj* 
 And' h^^\y he .fuggefts that my; AlVeri^ion S f eJ5iig- 
 aaiit'to the Jufi'i^e of Goi;: h<i^uff if tJ^^pecree^u fafi 
 
 them for- Jfhfgfhefn. Bj the Decree, hefaitfl^ 0oa o^lU 
 ges a M^nt$ M^t/ily ^p,d ,he makes his. S^n;::^^^*:/^^^?^: 
 and isk .not t/"»/«#,ch^<n^to puniih hini^^j:' t^iaf Sihr 
 Here the. Dr. thinks he is entrenched tQ his Very 
 Chin j .\^nd iipagines iiimieli" fafe and.feoufp>. ' B^it 
 this is th^i. E^^§: of that Prerumption \vhieh h^ is 
 WPnt to be guilpy of: And I will now let .him.fee^ 
 that it is eafy to come at him, and -to d^J?ioli^ 
 fuch weak Ramparts as he hath ereded. He builds 
 without a Bottom, and therefore his StrLi(3:g,r.e ixtivH: 
 needs fall. ■ He .faith , a Man is ohiigd to fin,,, aiid 
 U necejj'lt^te/l t;o it- by the Pecree ; for whiph Afler- 
 tions there- is no Ground ^t aH j fqr 'tj;iQ>!Decre0 
 crfily fixes ^he iv<f«m/ of the A6tion orJ^vent./,i)^t 
 doth not force and compel any Man :• "fje . ph^t ^pt? 
 imOKmally, 4^t\\ it voluntarily and fre^f y,^, vyjh.out 
 ajiy Ne;G^cati;ng, Influence froni the X^^Qcrpe^' •aj;i;4 
 therefore iris his owij Will that ma (^.es- J>ini lia- 
 ble to Puniltment , and confequently xei^iders tha^ 
 Punifhn>eiif.:jf(f/. For j^h^t. d^- it that makes tfe 
 Punifbment Jufi ^ Is it not this, that the Otfender 
 dsferves it ? And every Sinner deferves' Punifh- 
 
 N a . menc. 
 
iSo An ANSWER to 
 
 ment , becaufe his Sin was his own A(5t. Whence 
 it follows , that the Righteous Judge of all Men 
 may inflift Punifliment on them for their Offen- 
 ces ; and yet this is not inconfiftent with his Or- 
 daining before the Foundation of the World, that 
 there fhould be Sinful Men in the World. 
 
 To prove that God's Wtlling or Decreeing the Per- 
 miflion of Sin, argues the Injuftice of God, he pro- 
 pounds jfuch Queftions as thefe : Did ever any juH 
 Judge will that any man Jliould ojfendy that he might have 
 an Occajion to condemn him to death ? Or doth he ever 
 funijli any man for doing that which he will'd he jhould 
 doy dfid made inevitably necejfary for him to do ? Andjhall 
 we afcfibe fuch an AB of Jufiice to the Righteotis Judge 
 of all Men , which no Earthly Judge thought fit ever to 
 do l\. To which the Anfwer is eafy. I never alTert- 
 ed that God will'd that any Men fhould offend, to 
 give God an Occafion to condemn them to death : Nor 
 do the Calvinifis ufe that Language ; nor was it 
 ever faid by them, that God made it inevitably ne-i 
 cejfary for a Man to fin , in the Senfe that the Dr. 
 means, as I have fhew'd before , and therefore the 
 Dr. fights with his own Shadow. 
 
 Befides , this is moft truly to be faid, that God's 
 Juflice and Man's are not the fame ; and we muft 
 not judge of one by the other. To inftance in the 
 very thing I have been difcourfing of, Permijfion of 
 Sin: If we fliould fuffer the Commiflion of Sin in 
 others , when it is in our Power to hinder it , it 
 would be an Unjuft and Vitious A6t in us : But *tis 
 not {o with the Divine Being ; for he is not ob- 
 fig'd to hinder the Ading of Sin, as we are ; he is 
 above this Law. And in other Inftances I have 
 Ihew'd in my Veritas Redux , p. 19^, 196- that we 
 cannot argue from Human Jufiice to that which is 
 Divine, as the Dr. falfly doth. I defy him to dif- 
 
 prove^ 
 
©r. ^hithy^sFoPxT>ifcoi{r/es. .1.81 
 
 prove this , tho' he calls in the Afliflance of h\s 
 . Deifi and Thyfitlan. 
 
 As to the Nice and Particular Circumfiances which 
 attend PunijJ}ment , which the Dr. infifts upon , no 
 Man ever pretended to apply them to the Nature of 
 Sia , ( as if Sin lliould be faid to be Punijliment qf 
 Sin, with refped to all thofe Circumftances ) and 
 therefore the Dr. fliew'd himfelf very childiih and 
 trifling , in labouring to prove that Sin, in fome re- 
 fpe^s , can't be the Punifhment of Sin. But this 
 all Men muft grant , that one Sin may very pro- 
 perly be faid to be the Punifhment of another : 
 For what is the main thing confiderable in the Na- 
 ture of Vunifiment but this , that it is an Inflidion 
 of fome painful Thing , for fome Crime commit- 
 ted? And furely, 'tis no difficult thing to apply 
 this to many of the Sins and Enormities committed 
 by wicked Men ? 
 
 Again ; he thinks he turns fome Face of an Ar- 
 gument towards me, when he faith it is againjt the 
 Turity and Holimfs of God to decree that Sin fliall be 
 in the World ; for furely he would not decree that 
 which he hates. To which I anfwer. If this be an 
 Argument , it is as valid againft the Di'vine FermlJJion 
 of Sin ( which yet the Dr. and all Men frankly ac- 
 knowledge) as againft tht Decreeing o{ 'n. The}^ 
 fay, God can't decree the Futurity of Sin ^ becaufe 
 if he fhould do fo , this would fhew that he loves 
 and approves of Sin : Now, for this very Reafon 
 he lliould not ftrmit Sin ; for from permitting, and 
 not hindring it, (tho' he could hinder it if he 
 pleas'd) as well as from decreeing \t, it might as 
 reafonably be gather'd that he loves and approves 
 of it. For the Divine Termijflon ( as that great In- 
 ftrudor of the Chriftian Church, St. Augiiflin, and 
 as our own Reafon will tell us , as I have already 
 prov'd) is an Act of the Divine Will , and' is the 
 
 N % fame 
 
 -f*''r5 
 
clude 
 
 ■^Cphimi-flLion ' of Sin .iil i\it World; 
 •.., ■ ' B'cfides , ' 'it' can't ,be re jilighaht to. tRB. P'ui^\f ^¥d 
 .ttQlinefs pf-.Qpd to.de,cre^ to funerSin; myd finful 
 'Men tp,ji^aVe'a Being ill the World ; bdcstife. he" or- 
 ders and diff^fes this to (Sobi'a'hd' Halj/^.vHrp^Mth. 
 I hay €j particularly and-diftindly ttlexit:iBh'd"^^/ftiy 
 P.lffotirfe.on this Head. ' ' , Btit ' the' Dr. ' Y?iH^ 'Viot^P^W 
 ,6( thefe Wife' Reafqns'an'd Ends of Gb^S £>ectekl 
 "Permiflipn of Sin , tho* they ^ 'are takeit htitice of 
 ^and allowed even by fh^Hea^^^^^^ f^ibra^ft^'t ^'^ 
 th^y' make'; ufe pf them VsHl^Otiv^s . t6' pte^Gyade 
 .Meii tp iPati^iiQ'p/; an,d 'Meekhefs. , To' tHi? .Pitt^Dofe 
 li wiU/m^iitiGij^'^^Pafei^e^ RoyaPPhl- 
 
 lolopher 'Antomhui-^ and'the' Reader VUVj^ferenHyj 
 
 your Jel'ves jjjjs : ^le^lon^'l .Is'it^^o£iblejhere^}mldnot 
 fp an Iippi^mt Mi^n in ^'e-Worla fdt in the^ Chiirfcp) ? 
 .Jf cannot hei'therefoudeftrehot what is iWpoMbiir':" hut 
 .}^y'.^'^*^S,:to yfiM'rj^ve^. , 7w is^ oni of thole Stamelejs 
 
 and 'TrouJ^TeCgrne ^deji |^' ji'mom'' Wwas he'c'e'^&^tthk tVortd 
 .<or xh^X$^m^:m,ni%aik'^^^ the fPikf^'Mt^^'s 
 
 ;:^^5^s!^'^rom^>e''l^^^^^ 
 
 j'^riitfc of • wKat lie'dbi.ii|s J "that tifi^ P61:Viii!ffidri'<)f 
 '^n,is good,, becgufe it' may-be berte;frdk'J''i!c^■M^A- 
 'kmdr,:' Some Qf the' rnqft 'Sliinin^ Virnie^' are pfc- 
 -.carjoii^dy ,and.,$ll of tWmimay be impT^V'd by the 
 Worft of Vie6$. Even tnat' Author, whom ifHfe^-0r^ 
 
 • ,'^vo -V'-*' V i' •i'-l^i}''''^ ^•'-'*'- ' 'i'^'-^'O IIJO ^x: 
 
 
2)r. Whitby V Fmr pifcourjes. i8^ 
 
 fb much admires, and borrows fo plentifitljy fromi 
 acknowledges this : f [Many Good Things ;,, faith 
 he, would be miffing, if no Evil weFe; permitted; 
 Where there is not Iniquity , there can't -be any 
 Vindicative Juilice. If there were not Iniqnity, 
 there would be no Patience. ], And therefo^^e, it 
 is not unworthy of God to appoint that there fhould 
 be fuch Obliquities in the World. For certainly, 
 it can't be unworthy of him to determine the Being 
 of fuch Events or Anions , as do fome ways con-r 
 tribute to his Glory, and- to the Welfare of his -Ser- 
 vants. In a Word , to a^^i// Sin fo as to approve of 
 it, and to delight in it, is not reconcilable with the 
 Holinefs and Purity of God ; but to will it fo, as. to 
 confent thajt Sin jfhall be by his Permiffion, is very 
 reconcilable. Thus the Dr.'s Argument ( as he 
 would have it call'd) comes to nothing : And he . 
 mufl be forc'd to accept of our Scheme , and to 
 acknowledge his own Pjeieufjons to bQ YW;?W 
 idle. l:[^i^l^: _ Tt uo'f (nr^ 
 
 Further, he argues thus : TJje Decreeing of Sin 'vu- 
 Ufies and depretiates the Mercy and Goodnefs of God y'^her- 
 caufe it cant he Mercy in God , not to punijh a Alan for 
 doing that which he himfe.lf decreed to he done, and there^ 
 by makes it necejfary for him fa do. This is but what 
 he had faid before under the Topiek of jMl^ice ; 
 and therefore the like Anfwer which was given be- 
 fore , will ferve now ; namely. That a Sinner is 
 juftly puhifli'd , tho' he doth.thofe Adions which 
 were predetermin'd by the Decree ; for it is the 
 
 '' ■^'-^'7 :r-,rr:y-bo!v. ' - ^ ' - • ' -j--^ o> > >., ^_ 
 
 t Multa bona tollerentur (1 nullum malum permittefet'ur': 
 Ubi non eft Iniquitas, Juftitia Vindicativa efTe nequic. Si non 
 ioTEV Iniquitas^ -f^tientia non foret. ^tti,mi MedehfAi ^cA'^ 4- 
 
 "■•'': '/fri in v\y.:: ■ '/' ■ h'^-/:: ; I,^ "O-^il'I 
 
 ■ N 4 ' Mans 
 
ig4 An ANSWER to 
 
 Man*s own depraved Will that is the Caufe of the 
 Actions fo far as they are Evil • and the Decree 
 hath no Caufal Influx upon them , or upon him ; 
 therefore it is Mercy (properly fo call'd) to pardon 
 the Sinner. 
 
 Thus it is evident- that the Caufe I maintain is 
 not in the leaft hurt, and is never like to be by what 
 the Dr. is able to fuggeft. We lee that all his Arti- 
 ficial Movements are only to difguife the Truth, 
 and at the fame time we fee that they become fer- 
 T^iceable to reprefent it in its g>;nuine Shape, and 
 to commend it to us. He came with a fi;Jl Defign 
 to baffle the Doctrine of the Decrees, but by the 
 Weaknefs of his Objections he confirms and 
 i!trengthens it ; herein not unlike him who was call'd 
 to curfe Jfrael, but bleifed them. 
 
 Before I proceed, if you wciild know out of v/hat 
 Magazine the Dr. fetchM his Ammunition which he 
 hath made ufe of (tho' without doing any Executi- 
 on) you may be fatisfied by confulting Cardmal 
 Bellav/nlnes fecond Book of the State of Sin : There 
 you will find fet down the very Texts and the very 
 fallacious Rcafcnings which Dr. Whitby hath produced 
 (as his own) to prove that the Decrees did not pre- 
 determine the Futurity of the Adions of wicked 
 Men : So that he hath the Honour not only of fight- 
 ing under that great Champion of the Church of 
 jiome, but of ufmg his Weapons, though he doth 
 not tell us that they are his. From this and from 
 what I had obferved before, we may rightly place 
 Dr. Whithy among the fri^uateering Authors : It is 
 common with him to load himfelf with thofe Spoils, 
 and to riegled to make Acknowledgement where it 
 i^due. 
 
 The next thing he undertakes is, to anfwer the 
 P|aces of Scripture which I brought in my Veritas 
 
 "^''''" ■ ' — ^ ' ' ' Rednss 
 
2)r. Whitby'^ Four Dijcourfes. 185 
 
 Redux to eftablifh the Dextrine I propounded. But 
 the Reader will find that I had fo guarded and for- 
 tified thofe Texts, and obviated the Dr.'s Interpre- 
 tations, that I believe it will not be expe<5ted that I 
 fhould fay any thing more. All that the Dr. hath 
 raked up out of his Annotations y and his Dlfcourfe of 
 the Decree of EleBion , to invalidate thofe Texts 
 which I made ufe of , are before-hand anfwer'd in 
 that Treatife.:^ /. .h\', \'.--.i 
 
 One thing here by the by I cannot but note, that 
 the Dr. in one place of this Difcourfe ventures to 
 quote one or two Texts as they are in the Original, 
 but makes miferable work of it. Inftead of gadol 
 avoni he reads gedel oni, and for a'vono theem he reads 
 it onotheem, and flienith for jlienoth , as if he did not 
 know his Hebrew Letters. And he cannot fpell a 
 common Greek word fo often ufed in the New Tcr 
 riament , as ImAAcu , which he reads IvAkho.. He 
 fliould have learnt his Orthography at School , be- 
 fore he came to fet up for a Critick or an Anno- 
 tator. 
 
 It now remains that I let the Reader fee that my 
 Second JJJertion about the Divine Decrees, which the 
 Dr. hath been labouring to refute, and which he 
 faith is not only Falfe but Blaffhemous, \s npt fo much 
 mine as it may be faid to be the Sentiment and Per- 
 fuafion of the Learnedeft and moft Judicious Wri- 
 ters both heretofore and of late. We have already 
 h^ard what St. Jugufiine faid, and for which he is 
 quoted by the Majter of the Sentences y * Multa non fie- 
 ri prater voluntatem Dei qua fiunt contra 'voluntatem : 
 Many things are againjt the Will of God, but yet 
 they are not befide it. This knowing and religious 
 
 Lib. I. Dift. 47. 
 
 Father 
 
m An A NSW ER 
 
 to 
 
 Fatlher thus further ; declares, t There is not anything 
 JpTJe but what the Almighty vills to he. done, eithp" by per- 
 mitting i't to be ^ done , or by doin^it himfelf. He holds 
 you fee, thatithe Divine Permiffion isKo//>/ow,and that 
 there is no A6tidn bur comes under this Volition. 
 Again he faich'^ */ UnUfs it were good that there jhoftld 
 he Evil, it would by no means befermittecl by him wbo.sf 
 the Almighty Good, and was able to hinder theCom- 
 miflion of that Evil, if he would. At another time 
 he' faith, that f there are innumerabh-lVickednejfes which 
 God fuffers to be done before his Eyes, which, if God wiUei 
 ^ai -that they jlmuld be done, he -would not by any mean-s 
 harue fitjferd'tbmt. 'This the foul-mouth d Dr. calls 
 Blafphemy, though itoomes fvom th$. Month of that 
 ■^ious Father, r: ^ A^xjuitiV^'J^ Au«id| ban .v?.r^;\uK^ 31 
 :. ■'Proffer 2.nA FuT^entius were tw5 Eminent Difciples 
 of: St. Atigufiiny[a:nd the latter of them tells us, that 
 iitvas.that Father's DoArine , .^ that Men were frede- 
 ^Hnated not only to Pimijhment, bidt even to Sin ; that is, 
 ioifoemed good from Eternity to the. Divine Being 
 that Man fhould not be in a fmlefs State in this Life. 
 And we are told by this f.-'gentius , that .*. that Holy 
 'ifid Learned MitTiy Profper, defended this Saying with a 
 
 dd H^t/^'V^'; .-y^iih^ -J •inn -;■:■' r^::-]' -^ ^l 
 
 d-Jf 'Ntf^ a^iquki fteWfTOmnipo^ fieri VeKt, vel finendo^Ut 
 fej5,IvfcIipls:faciBD(to. Mgufiin. £nlhir.id.-Cip.:^. 'jnitn 
 
 ':"•* Nifi eflTet Hoc bonTim-ut eflent & mala' , iibllo mo^^firie* 
 VfeiiHir ib Omnipotente Bono. /^jW. Cap. 98; -^' . O' 
 
 '^. * (Huam innunie'rab'iHa (fcelera) ille permittit fieri ante ocu- 
 hi\ fuos ? (^ax utiq; fl mlui£it ,-^ nulla -ratione pefJnitteret. 
 :C»at. Julian.: '). z. 3^: :~,Ci !;^ns.' 
 
 t Qiiod Peccaro<-es non ad folum prasdeftinatos diceret Ju- 
 cdici^ni, fed etiam ad peccatuco.. L/^i ' i ► ^rf M'». cfp. 39. . , . 
 
 ■^ /. Cujus di£ta Prof£cr i_vir^eruditus 8c fanftus^ refta defcn« 
 ditHdc. i^;W. ~' "' 
 
2)r. W hithji'-r FpU7^ S)tj<otiffes. fS'y 
 
 ri^k Faith. ' And fliall we then fay- that ch^fe.Aiicin 
 enc Fitfihers of tlie.Cliurch, 'the fe- Religious vAa4' 
 Learned Wiicei's vvexe ■Bhffhtmers' h ■. a ,, , v. v.: 
 
 j\?l^ svfHfrrn':-; •; vd oi£ ,;'r'i :• ^1/ {u; hvs. ^v'Wy.K. 
 'In th^WHtings/of! thfefamdtis Af^elw, .who liy'd 
 ill the Eleventh Century ;, we are told by him diat 
 Ood^S * Vermiljhfe IVtll is that whicfyfirmits fowething 
 roit done ^ though k is cliffhafmg jometimei ,/and fo God 
 hfauliohfilltbe Evlb- which ht fermiiito be done. A- 
 nother Eminent Di^nb 10 the nest Century tells us 
 th^t though fome \ fims Mindi may fiartle at this Af- 
 ferticTiy [God willeth Evil] ')/etthe Reafon-of it\ is n&t 
 h'ecaufe this is jjot well ^and rightly faid , but becaufe 
 it is not well and rightly under flood. Tile renown- 
 ed Bradivardint who was ArchbiftiOp- of Canter-- 
 bury (as was Jnfelm) and flourifh'd in the Fourteenth 
 Century> determin'd thus ^ '.' AboHt.wharfoever thp 
 TernkiiJiOfi '.of- God jsUm'verfant ,,; abotit the ff?ne . is hit 
 ABmlH^ill con'verfant. Now, mull, we give Credit 
 tb the Dr. when he. pronounces thefe excellent Per^. 
 fons, Anfthn , HugoJe'^y^Vi^ore^^^nd 'Bradwardiney 
 to be Blaffhemers ? \ 
 
 ' -We are" told by: thie:'Frin(j:e: of* tiie S'ehoolmen, 
 Thsit* ^'Ffedefiination' inchdesi Sn'S^_<j^d\sJf(ill to <:pn- 
 ''/■■^- i^i ^ '■ — ' ' ■■■■ =.~.v.^^'j.-. "^■•^ on'oll 7r?7/r- ] bnn 
 ^i)ij^*»i» vfi^^.p, •■f»>^nv; o&?r .•'•"■;«■ ;'"{'v,:'\"" ('V: ^\j "':jV 
 
 * Perfhittens Voluntas eft qxise permittit ali^uid fieri * fii 
 difpllceac quandoq; , 6c hoc mpdo dicitur Deus velle mala quap 
 permittit fieri. De Folujn. Dei. 
 
 + Deus vult malum ; Refueit hoc pia mens, non quja quod 
 dicitujc,j non bene dicitur , led quia quod bene dicitur, no,n 
 bene mtelligitur. Hti^o de S'.,VS^^re deS.^p-at^.',^^ i^ Pars'!. 
 
 '.' Cujufcunq; ef\: Dei Permifilo, eft &e)us'Vdiitio al^ii^iil. 
 De C^ufa Dei, Lih, I. cap. 31- •'■.!-.';.:;•♦-:■ ,/ ■. 
 
 * Sicut Pradeftinatio includit voluntatem conferendi Gra- 
 tiam & Gloriam, ita Reprobatioindudiritfl/«wftifo«permittendi 
 aliquem cadere in culpam, & inferendi damnadronis poenam pro 
 CUlpA. ^quhu Sum, I. ^, 23. ^n. 
 
 fdr 
 
i88 An ANSWER to ' 
 
 fer Grace ani Glory , fo Reprobation includes his Will to 
 fermit fome to fin , and to infliEi the Penalty of Damna^ 
 tion for it. And this Propofition, That the Fall of 
 Adam, and all Men's Sins, are by a Permiflive Will 
 orDecr^^jisexprefsly alTerted by feveral other School- 
 , men. 
 " A famous Divine who hath commented on fome 
 (of their Writings , exprefsly tells us , That t the 
 P^miJJion of Adam'^ Sin was -ivilTd and intended by God 
 for fome Good : Therefore God*s Vermiffwn of Sin is not 
 a Negative AB only, but it is even a Po/itive one. A- 
 gain Ke faith, .*. It is not only true , that God permits 
 Sin, but he alfo wills that Permijfion : For if it be aslCdy 
 •whether God permits it voluntarily or unvoluntarily ; the 
 Anfwer certainly mufi he this ; That he permits it volun^ 
 Warily : And this is truly faid concerning every Sin that is 
 committed. Thus this Do<5lrine is fo Clear and Con- 
 vincing, that even fome of the Learnedeft and So- 
 bereft Perfons of the Roman Communion come 
 over to us , and embrace it. And muft we, with 
 •Dr. Whitby s Charity , ftigmatize them as Bla- 
 fphemers ? 
 
 To defcend to later Times : Were Archbifhop 
 
 XJfher ( fo dignified afterwards ) and all the Upper 
 
 and Lower Houfe of Convocation in Ireland ( in the 
 
 Year 1(^1 J.) Blafphemers, who unanimoufly agreed 
 
 .upon this Article, (which I mention'd in the Title- 
 
 f Pcrmlflio peccafi Adoj volita fuit Sc inrenta a Deo propter 
 aliquod honum ; Ergo non t^ntum negative Deus fc habuit per- 
 mittendo illud peccatum , fed ctiatn pofitive. Rfiitu in Com- 
 fientar. in Lib. l. Stntcut. DifiinSi. 40. f, lyi. 
 
 .'. Non tantum verum eft dlcere, Deus permittit peccatum, 
 fed etiam Deus vu!t permittere peccatum. Si enim quaeratur 
 utfum permittit Volens an Nolens , rcfpondetur utiq ; Volent, 
 jdq; V€re dicitur de quocunq; peccato. Ibid. 
 
 \i\ 
 
 Page) 
 
2V. Whitby 'j- Four ^ifcourfes. 189 
 
 Page) That God from all Eternity did hj his unchanged 
 able Counfel ordain whatfoever (whether good or evil) 
 in time jhould come to pafs ? Mull the Whole Body of 
 the Clergy be voted guilty of Blaffhemy ? 
 
 Even Armlnius himfelf , whofe Scheme of Divi- 
 nity is fo much admired by the Dr. and his Bre- 
 thren , fpeaking of the Adions of Men ^ faith 
 thus : "*' JSr<i«e of them are done -without the Will of God \ 
 yea, not thofe that are done contrary to hts Will. Which 
 is the very fame that St. Auftin had long before faid. 
 But the greateft Admirers of Arminims other Do- 
 Arines refufe to clofe with him here , and therein 
 Ihew themfeives Singular and Partial. And as to 
 the Divine Fermijfion , that Author fubfcribes en- 
 tirely to what I have deliver'd on this Head ; for 
 his Words are thefe : t Whatfoever God permits, he deli- 
 berately and willingly permits • his fViU being immediate^ 
 ly concern d in the Vermijfion. And in another plac^ 
 he faith , .*. God willed that Ahab Jhotild fill up the men- 
 fure of hjs Sins. According to him , * Vermijfim be- 
 longs to the ptcree ; And he declares, that it is f «?» 
 AB of the Divine Will. And in his Comment on 
 thofe Words , Him being deliver d by the determinate 
 counfel and foreknowledge of God, &c. 2. A^s 2q. h© 
 
 • — — * Sic ur nihil fiat fine voluntace illius , etiam coram 
 quse contra voluntatcm illius Hunt. Difp. 3. de Efficacia Prtvidi 
 Dei in mala. 
 
 t Quicquid permittit Deus, id confulto & volens percnictit, 
 voluntate immediate verfante circa permiflionem. 
 
 .*. Deus voluit Achabum menfuram fcelerum fuorum im- 
 plere. Exam. p. 162. 
 
 * Decretum Dei duplex eft, efEcacis Aftionis & Permifllo- 
 nis. Exam. Pradejl. Perkinf. p. ^. 
 
 t P^rmifllo Dei eft aftus voluntatis divlnae. Ibid, p. 146.^,- 
 
 faith. 
 
iaki^^. Th^C^A*.' Qo4 .'pKeoKMiM^l that the J tws'JJjoUy.ffif 
 cfklfito. ieath-:^ th^t Is, in plain Term^, commit the 
 Sipv ot;. Mur4^r. ^.[ktvX now > will Br. Whitby, and 
 his CompaiiionSv brand th^ir gOod Friend Armimm 
 
 -:;iG. .1:. l':. 'Xl ydi 'o :n:imb:j . i ?} v:in 
 
 il] pother Foreigner , • , oft :great Note among -i^ 
 ll^5ried , fpeaking of 7o/tf^>'s .being fold' by W* 
 Brethven^ and Chrift's being, crucified by tht .Je^f^ 
 (iii|h ^ thus : '^ Fr^m, '] thcfe Texts ■ itfoUfy^s , ■ thnt. Qq4 
 di/(jlept-ee ^i%d TvlU.not, orjJy tbegopd Sittings (jf Jtlfepll 
 t^40i^}fi.i ^«f Itk^i^^ thfi evil Acihns of 'the Bntbrf^. 
 0M .^^* J^ws. ■ :.He;' adds indeed.'y- that theie Adiorti 
 v^re d^Qjiefed :, «(af.'^f thej wpx.evU y hut as A^iMi 
 tj^ w'fght,he di(dpied to (i Good. End'f ]ani in th^mfel/Viii 
 TjJ\;h' Hot evil. Jetting a fide the'D^cleHcy'and Enormity 'f)f 
 thfi:,:S:i'oond Cauffis. ;r^\/Vihich. is the thing that I haviS 
 Qtt^ afferted. nTffe Xame Learned Author ipeak^ 
 thu^. V t JVe liold that (rod not only infalliifly forejaoit: th& 
 Siffiof .the:Firf'- ^dani , and preo^-dained his Ttmptatjoti 
 t^jhap\ Ffl^yhtit. IfhAwiU docreedthe Pjermtffion of ^t^.mtA 
 »x4^rd[it.t0jiQiOQd^ndi> l::u^ .u:V' ^jv.'j-;u - : v i^iK 
 
 .'. Praeordinavlt quidem Deus ut Chriftp ab ipfis mors infer* 
 
 *^Ex iftis locis fecjuifur Deus non tanturn pafliones bo.oa's Jq? 
 fcphi 8c Clirifti, fed etiam aftiones tnalas fratrum a.c Judaebrum 
 volttifle ac decreviflfe, hon qua mal^ cranti ■fed kjua aflnohes ad 
 bonum finem deducends , &: in Te non tnalae , fepofito defeftu 
 C*ufiE fecundc. Kivjcp. ■M.xercit. iCT-inQencf. 
 
 t Deus non foluminfeUibiliter peceatumpriml Adami pwe- 
 vldilTe, 5c tenfationem ejus ad hpfum praiordinafrc , fed etiam 
 ejufdem permifiionem decrevifTe, 6c eapi ad borjunxilnemprdi* 
 nafle ftatuimus. Idtm Cull. ContrQV. P>'fp. ^j.Thef.^. *' 
 
 ru; ■• Another 
 
2)r. Whitby V Fbur.^ifcouffes, 1 9 f 
 
 ■ Attbther'-Eminent Writer ^rtiotig the Proteftants 
 
 abt-oad, decerraines thus : .*. God wills not E^il as-h 
 isE'iHly bat hfwilk his Verm'ijfwn of it, and appro'ves 
 •ef ^4'-Mcaufe^:a,Jr:-jt Work of the UiiVin^& WiU^.^m " 
 
 •tVith him'I'wiHidin another Foreign Divine, 
 well iinown in the Learned Wojld; tvho tells \it. 
 That * God ftrniitted the Fall <>/ • Axiam . (and confe- 
 <|uently the Sii^s of^all other Mek in the World-) 
 becanfe he willed to pvmit it, andhecaufe it -w^zs good 
 ffmt he jhould ftrwit it, Ahd m'Dre- largely and fully 
 ^ thus expreffefe hinifelfi : yitoi" fjXhi^ -P-ermijfionis a 
 -' ;■ •' ■'-■/{ '-I -lol :ib :. :.v " 
 ,-"'-*-' '-;r-jrr;efnoi -?.- ; ■ n-.. ■■: T^ 
 
 .'. VultDeUsrl<Ai'fl^tiito'qui» maJtinl, Tdd permiffionem fuam 
 vulr, & approbar,:gijisi eftdivirtae Vpluat^tis Opus. WaUm in 
 IjK.Cs^mmun p.. ^avtni; ':'.; niiD 3W lO-i .b:>lR-lD " 
 
 * Permifit qbh '^luic^permittere "^ 4x. qtils Sonuih erttut 
 permitteret. Molintei Jnatome j^rmthfanSftfiiy ap. 6. ') 
 
 • t H3ecPermi{I>o'<Jft*ftus quidam voluntatis divins, eft enim 
 voluntaria : Deus enim /lihil facit invitus, nee infciens : . Ergo 
 permifit peccatum, guia vohut permittere. Nee permlflffet niit 
 bonum fuilTet ut permitteretar. Nam fi" Malum' non elFec, rie 
 quidem cognofceretur quid fit Bonum ; non lecus ac Ignofa- 
 retor quid fit Lux, nifi efiet Nox. Nee Jufutia Dei qua punir, 
 ntc Mifericurdia qua ignofcit , fuIiFet cognlta. Nee Sa^piefHia 
 per quam ex malo elicit bonum. Nee infinltus j^jnor per quem 
 mifit in mundum Filium fuum ut pro nobis moreretur, Won 
 qiiidem quod Deus fcelere hominis egeat ad illuftrandamfuafn 
 gioriam, fed quia alioqui non potuiiTec homo pervenire ad ple- 
 nam ;illam felicitatem ad guam creatus erac. Non enim poteH 
 perfefte Deus cognofci , ac proinde nee perfe&e amari dum 
 ignoratur ejusjuftitia &: Miicricordia. Ipfoigrtur lapfu homi- 
 nis Deus gradum ftruxit homini ad perfeftiorem conditioneih. 
 Ac quanquam refpettu mukorum fingularium pcreunfium » 
 optabile fuiflet ut homo non pecc^fTet , refpeftu tamcn uni- 
 verfaiis boni , cujus potius fuit habenda ratio, non debuit 
 Deus potentiam fuam adhibere ad impediendum ne peccacuin 
 commitceretur. Ibid, cap 3. 
 
 *' certain 
 
19* An ANSWER to 
 
 " certain AA of the Divine Will ; for it is Volun* 
 
 ^-^tary^ becaufeGod doth nothing unwillingly and 
 
 '^''- ignorantly. Therefore he permitted Sin , be- 
 
 *' caufe he wilVd to do fo : Nor would he have per- 
 
 *' mitted it , unlefs it had been good to permit it. 
 
 ^'^ For if there be no Sin or E'vil, it cant he known 
 
 ''^'-y^hat is Good; as we muft be ignorant of the Na- 
 
 f-- ture of Light , were there no Darknefs and 
 
 -^iiiNight. Nor would the Vunitive Jufiice of God, 
 
 ^*'- nor hh Pardoning Mercy have been known, if 
 
 *^^;there had been no Sin. Nor God's fVifdoM^ by 
 
 '/^! which he brings Good out of Evil. Nor his In- 
 
 -*^< finite Love , whereby he fent his Son into the 
 
 " World to die for us. Not that God ftands in 
 
 " need of the Sin of Man to manifeft his Glory; 
 
 •*•• but becaufe otherwife Man could not poflibly at- 
 
 '*^ tain to that Compkat Happinefs for which he was 
 
 *^ created. For we cannot arrive to a Perfed and 
 
 -".Confum mate Knowledge of God, and confe- 
 
 ^^ quently we cannot perfedly love him whilft we 
 
 *^ are ignorant of his Juftice and his Mercy. Where- 
 
 ;"' fore, by the very Fall and Tranfgreffion of Man, 
 
 ■ ^-J Ijod made way for the Exalting him to a more 
 
 ; - Perfed Condition. And tho* indeed, in regard 
 
 " of many particular Perfons that perifli , it might 
 
 '^ be wifli'd that Man had not fmn'd, yet in refped 
 
 .'" of the Univerfal Good, which rather was to be 
 
 r"; regarded, God ought not to exercife his Power in 
 
 ifffihindring the Commiffion of Sin".] Thus he. 
 
 And was this Perfon, who was one of the greateft 
 
 . i?illars of the Proteftant Caufe in France , and was 
 
 celebrated among all the Reformed Churches for 
 
 his Eearned Defence of it , was he a JS/a- 
 
 fpbewer ? 
 
 Naxt 
 
2)n W hitby V Four Difcowfes. 1 9 5 
 
 : : Next, let us come home, and there I will prefenc 
 tne Reader with the TelHmony of Two very emi- 
 nent Writers ; and I chufe thefe out from the reft, 
 becaufe what they fay in the prefent Matter cannot 
 but be of great Weight with the Divines of the 
 Church of England, of which they were fo Zea- 
 lous Alferters, and with thofe of them particularly 
 who embrace the Arminlan Dodrines, for their Bi- 
 afs was fet that way ; and yet one of them in ex- 
 prefs Terms affcrts that the Di'v'me * Permi/jlon, to 
 fpeak froferlj, is a 'vertual Tart of the Decree it felf. And 
 in another Place he faith, t ^e muft conceive of the 
 "Eternal Decree, that it is the immediate Axis or Center 
 upon tvbich e'verj fuccejffve or contingent Acl revclves. 
 If every contingent Ad, then all Ads of Sin with- 
 out doubt. Was this great Man a Blaf^he?ner for 
 faying, '.' God^s Will is always done, albeit many Par- 
 ticulars 7vhich God willeth be not done , ajid many done 
 luhich he v/illeth jhould not be done ? Which he repeats - 
 in other Words, * Such things as God no vjays ivillethy 
 oftentimes come to ^afs ; "ivhen as their Contradicicries, 
 which he wills mofi ardently, come not to pafs. Here is 
 God's willing, and his not -/villi^ig, and yet no real 
 Contradidion , tho' about the lame thing : Which 
 Dr. Whitby will not allow of. 
 
 The other Writer of our Church, whofe Tefti- 
 mony I promisM to produce, plainly tells us , that 
 4- God hath determined J rom tverlajling the Events of all 
 future Contingencies, by determining the ObjeBs, whether 
 inward or outward, which all Men on all Occafions that 
 
 * Dr. Jackfon, Fol. t. p. \6u 
 t Vol. 1. f. J7. 
 
 .'. Ibid. p. 16^. 
 
 * P. 170 
 
 t Mr. Thorndike'/ Epilogue, B69I 2. Chap :j-. 
 
 O JhaU 
 
i;94-' -^n ANSW ER to 
 
 jhaU come to fafs, jhall ineet vAth. According to this 
 Learned Man the Eternal Decree hath fixed the E- 
 vents 9/ ^//fumre Contingencies, and therefore of 
 5z>f«/ einesj-as weH as'of thofe that are not fuch : 
 And m order to this, he holds, that ^WOhjeSls what- 
 foever that fhall at any time occur to us, were from, 
 Eteffiity fixed and predetermined. This is the \''ery 
 Thing that I have alTerted, and for which the Dr. 
 and his Party find fault with me , and even r6ckon 
 me among the Bhffhemous. But the Reader cannot 
 but fee that thefe Men's moft Rational Defenders of 
 their Caufe are forc'd to confefs what is- alTerted by 
 the Cal'vlnifis : They themfelves grasit what they 
 
 condemn, in us. 
 
 •;i;iiv; m<!. 'ic ■■ ■. ■ 
 
 I will-make this Evident from one Teftimony 
 more, and that is of Dr. Sherlock, the late Dean of 
 St. PatrFs, who in his Dlfcourfe of Di'v'me Trcvidencc^ 
 p. ri^ly %^.■ alFerts, That God co-operates in all the ivlc- 
 kedneis-that is committed,- Men do wickedly by the Vow- 
 er a?id Co-vperatioh of God'. Sinftd Actions are done by 
 God's immediate Tower. But this can t entitle God to 
 Mens Sins. Again, Meit aB, eve^j when they fin, by 
 a 'Pow& derived from God. in their fir fi CreathH,' And 
 coul4 this Writer fay ^o much (and mOre, which I 
 omit) and not hold that God by his Eternal Will 
 decreed air this ? Was it not rational' for him to in- 
 fer from his own ConcefIi6ns, that the Gommiflion 
 of all the Sins in the World falls under the Divine 
 Determination" ? For 'Co-operation is more than De- 
 creeing, this latter having no proper Influx^ but the 
 former hath. 
 
 A neighbouring Divine , who fomefliTifes'^is.'fliiff, 
 now feems to be pliant, and to fliew his WijUngnsrs 
 to come o'er to us ; for fpeaking of chofe wiio cm- 
 
 cified 
 
©r. Whitby V Four 7)ifcourfes. ^95 
 
 cified our Savidur, he faith^ * T^ey did that 'with ^n 
 Evil Mindy Couifid and Dtftgn^ which Godhimfelf wil- 
 led. Whil(h^ with no IntenUon to obey God , hut ctit of 
 inbred IVickednefs or pernicious Error ^ they oppofed the re- 
 •vealed Will of God, they at the' fame time fulfiWd his fe~ 
 tret Will. But tvhen he ventures to deny the Divine 
 Decree about SJnful k€ts, he is inconfiftent with 
 himfelf, ahd bauLks that Good Senfe which he is 
 Mailer of j and heflies at laft to this ; t "There are 
 fome Anions that <jod partly permits , and partly wiWd 
 and decreed ; namdyy fiich as dre p'lrtly Good and partly 
 'E'Vih To fuch indigeiled Thoughts is this Learned 
 Man reduced ; id wretchedly- doth he faulter , be- 
 caufe he would not plainly fpsak the Truth. And 
 that Learned Iri/fc Gentleman, whom I have before 
 mention'd;, is as hard put to it as this Scotijh Divine; 
 for rather than he will fubmit to the Doctrine of the 
 Decrees, he hath the Confidence to averr , '.'That 
 God hath not willed or decreed any human A^i(07is that are 
 free. One would chufe rather to be aniong the 
 Dr.'s Blafphemers than of the Number of thofe who 
 •yent fuch wild Notions as thefe. 
 '■ ' I will conclude with the Teftimony of a well- 
 ftudied Writer ', ''^ There is nothing in the World , faith 
 he, that did, not pafs under the Ctnjttfe of the Will of God , 
 vf fome fort or kind jaenjer, before it was, as it pajs'd tin- 
 dtr theJ^iew of his Knowledge. He makes the Will of 
 
 r^sr — ^ 
 
 ^ * IIH malo anlmo, confiHo & intetitlone id fecerunt quod 
 'Dteus -uo/wiV ; non animo parendi Deo,, fed ?x infira raeliria aijc 
 perhiGioCo errore repugnando voIur(tari Dei revelatae , volunta- 
 temejus arcanam implcverunt. Strav.g. de Vol, D=;*, /. 4./. 2. " 
 
 t Nonnullse funt aftiones quas Deus parcim permitrir, par- 
 tlm vuk ac decrevit, quce nempe partino bonx lunt, parciiri 
 malae. Lib 2. Cap. 24. . u-, .Ai 
 
 y Medela Animi. Lil>. 2. Cap 10. 
 Playfcre's Apptllo Evangelium, p. 70, 71, 
 
 O 2 God 
 
196 An ANSWER to 
 
 God as extenfive as his Knowledge, and confequently 
 Sin muft be the Object of God's Will and Decree. 
 Thefe are the Thoughts and Confeflion even of a 
 ftanch Arminian. 
 
 But feeing the Dr. fancies he hath found falfc Af- 
 fertions, yea, Blaffhemous ones in my late Book, I 
 might trouble the Reader with a Lilt of thofe really 
 ah fur (I and falfe Trofofnions which occur in this Third 
 Dlfcourje or his which I have been examining. They 
 are fuch as thefe. The Manifeftation of God's JuHice 
 ts the only Good he defigns to bring out of the Sins of Re- 
 frobates, p. 44. That -which necefjitates the ABion (tho* 
 but as to the Certainty of the Event ) mufi alfo ne- 
 cejfttate the Will to do it, p- S^' ^f ^^^ fermijftvely 
 'iVills the Commijfwn of Sin, he mufi do it with a Will of 
 Approbation, p. 5' 4. God doth not punijh one Sin with a- 
 nother, p. 65". If God concurs to the Commiljion of an 
 Acl as "'tis phyfical, he concurs to it as it is Moral, p- 5'5'. 
 God doth not "will the Being of Sin in the World, as it ts 
 orde/d by his over-ruling Trouidence and Wifdorn to good 
 Ends, p. ^9. God doth not manifefi the Glory of any of 
 his Attributes by his fermijfi've willing that there Jljall be 
 Sin in the World, p. ^7. And ieveral other unfafe 
 Propofitions might be mufter'd up out of the Dr.'s 
 Pamphlet ; and, if I were of the Dr.'s uncharitable 
 Temper, I might brand fome of them as Blafpbe- 
 fnous. 
 
 Laftly, I will take notice of fomething in the 
 Dr.'s Titte Fage ; and I mention it here becaufe it 
 more peculiarly belongs to the Matter I have been 
 fpeaking of. He brings in St. Augufiln, relating 
 how fome Men excufe and defend their moft hei- 
 nous Enormities, thus. Si deus noluijfet , non id feci f- 
 fern : If God did not will thefe , / fhould not have done 
 them : And then he makes me interpret it thus ; Sin 
 is not abfolutely againfi God^s Z-^?//, for if it were^ he 
 %>ould hinder the bting of it. This hc tliinks is a brave 
 I FlouriHi 
 
2)r. Whitby^s Four!DiJcourfes. i()j 
 
 Flourifh in the Front of his Papers, and will invite 
 People to perufe them ,• but the confiderate Reader, 
 if he confults that Father, will find that my Aflfer- 
 tion is impertinently brought in by the Dr. becaufe 
 it is nothing to the Bufmefs that that Ancient Wri- 
 ter was then treating of, and hath no Relation to 
 that foremention'd Excufe which fome Men frame 
 for their Commiflion of Sin. For this was the 
 thing that was alledgd by thofe that held an AJi-ro- 
 logical Fate, as appears from the very next Words, 
 ^id 'uis faciam fato meo ? The Stars have forc'd me 
 to do what I do : I owe my Wickednefs to the pow- 
 erful Influences of the heavenly Bodies. Now, 
 what is this to the Bufinefs ? This cannot affect any 
 thing that I have (aid in my Difcowfe on the Decrees, 
 becaufe I have difown'd there that Fatal Necejfity 
 which the forefaid Father refers to, and which fome 
 vitious Men in thofe times tied to as a Patronage 
 for the worft of their Crimes. I have more than 
 once declar'd that there is no C^m^ulfion from above 
 to do any fmful Adts, tho* I alTert the Decrees ex- 
 tend to fuch Ads as they are Future Events, and as 
 they may be ferviceable to fome Good , tho' they 
 themfelves are Evil. If this gives real Offence, 
 let it be call'd permitting or fufftrlng of Sin : But 
 then the Man that hath any Senfe in him can't but 
 perceive that this fermljficn or fufferlng is by God s 
 Will If he did not vjill that Sin fhould be luffer'd 
 in the World, it could not be at all in the World. 
 This is plain, and clear as the Sun .- But it is every 
 Man's own free Willing and AAing that makes the 
 Sin, and makes him guilty and obnoxious to the 
 Divine Difpleafure both here and hereafter. Why 
 then are Calvin , and thole of his Perfuafion, faid 
 by Dr. TVhltby to make God the Author of Sin ? If 
 the Dr. had look'd into the Writings of thofe Judi- 
 cious and Learned Divines of our own Church, 
 O ? ^Bilhop 
 
198 An ANSW ER to 
 
 •^ V>\^OpAhht, t Bifliop. Morton^ :: pr. Field, \\ Dr. 
 Ha chp ell (not to.name Qthers) he would have found 
 that after a deliberate E.xamination of Cal^vlns Do- 
 ftrine^Ltbey declare, that there is nothing contain'd 
 in it that looks that way : And Cz/i;/?? himfelf pro- 
 feffes that it h an Execrable Blaffhewy to fay that God 
 is the Author of Sin. ,- Where then 15 t\i& BlajfheMy 
 that Dr. ff'hhbj talks of^.and which ..If^^ charges mQ 
 
 with fo defperately .'^ , . ; . ,. 
 
 1 mull acquaint the Reader that this is only of 
 Courfe, he treads in the Steps of his old Friends the 
 Telagians, who reprefented the Catholic and Orthodox 
 Chrifiuws, who were Zealous for the fame DoArine 
 that I have afferted,; as Blafphemers : And the Topijl) 
 Writers have done the fame to the Cdvinifisj as eve- 
 ry one knows that hath look'd into their Books : 
 Nothing lefs than Blafphemy is obje6led to thofe that 
 maintain the Decrees. More particularly this is 
 done by Be//^rwi» in. the' T^'e^fi/e above- mention'd, 
 wherein Dr. Wbithy'n fo well vers'd, and from which 
 he hath taken all that he faith. It feems he hath the 
 Skill to chufe out the belt Examples in their kind 
 to follow. 
 And fo much for \i\sThirdDlfcourfe^'w\\Q\:g\n he hath 
 fiU'd our Ears with fuch precarious and groundlefs 
 Notions as one would blufii to offer to xhi^ Publick : 
 And truly I'm almoft alliam'd my • felf of what I 
 have done ; that is^ that I have fpent any time in a 
 formal Reply to what deferves fo little Confideration. 
 But for the Reader's fake I was willing to fubmit to 
 this Task, that I might not be wanting even in fa- 
 tisfying his lead Scruples^ and difcovering the Falla- 
 cies of the Adverfary. 
 
 * Antllog. 
 t Cd»h. Apol. 
 .'. Of the Church. 
 
 II /fgaind Carrier. 
 
 .Iliac 
 
2)r. Whitby V Four Dijcaurjes, 1 99 
 
 That which he calls his Fourth Difcau^-fey is^ prer 
 tended Defence, of his Annoi-atlons on fa-vej'al/l^xtf. It 
 is nothing but a Repetitiou of fome xdJT .his ^ fjsrmer 
 fenllefs and .corrupt Expofitions of thofe , Places. 
 I will inftance only in one or two. Heperfifts in 
 trantlating thefe Woirds, Acif ;8. 48. ;o^f ^^x T^lctj'- 
 (j[ky<ii «; <^^»v euavtovy thus, .As many as were, dij^nfed to 
 everlafihg life : And:'to guthori?;e this Tranilation, 
 he inftan,ce$ in Acis 20., i;* k7w_ 3^^ fn fict]i]af^S^@-^ 
 which he renders thus^ Forfo be was diJpofsA ; and he 
 is Angry that I take ,no notice of thefe words. Buc 
 why fliould'Iv? for they are nothing to his purpofe, 
 for he undertook to prove that -mi^eiy .■a.ad niji^'^aiy 
 fisnifv to di^ofe or make ready ^ or to be dijpo^d or made 
 ready and fit ^ as it means an Inward difpofition or 
 quality of the Mind : but inftead of the Verb W7?s- 
 «9a/^ he produces a place where Jin^T^tiJiiSvA is ufed, 
 which alters the Cafe, unlefs he hath the Art to 
 prove that TUTiic^i and Sia^-niT'iicv.ty and confequently 
 T^lctjVV©' aiid cT/aT^Taj^.'vo'©- are the fame. Every one 
 that is but a Sraatterer in the Greek Tongue^ knows 
 that </!/«, being prefix'd to Simple Verbs, doth often- 
 times change the Import and Propriety of them, as 
 in. <^:iet-n:jic-Jv.iyS' idi(^^HVy J'nt^hy m, and many others. 
 We read that S'la^-m-^s^v is to declare, or enjoyn, Matt. 
 II. I. I Cor. 16. I. and thence S'td-TuffMy a Command^ 
 Heb. II. 2;. But if we fnould grant that -n-rJi^t 
 ?.rid ^lA-U-fi'iibv.t are fometimes Synonymous , yet I 
 appeal to any Judicious Man whether we are not 
 directed to the true meaning of the Word in the 
 Text before us, when we read that this infpired 
 Writer ufes it no lefs than four times in the Signifir- 
 cation of appointing or determining. Thus in Luke 7. 
 8. tkcodVV^, fet or appointed ; Ach 15". 2. %-m^:».v they 
 ditermindi 22. 20. Ti-mKTOJi , are appointed: 28. 2;. 
 
 O 4 -TK^il/y^:.ly 
 
aoo An ANSWER to 
 
 ■Trt^d/^^oiy lichen they had appointed. One would think 
 this is enough to fettle the Senfe of this Word in 
 this Sacred Writer, when he conftantly ufes it in 
 that one Signification. Our greateft Criticks and 
 Divines have thought this to be a good Rule to go 
 by. Befides, the other rendring of the Word in 
 this Text is confuted by the Text it felf, for how 
 can it be faid that thofe who >vcre difpofed, or made 
 ft and ready for Eternal Life, helk'ved , feeing this 
 implies that they were difpofed and fit for Eternal 
 Life before they believed ? But the Dr. is of fo ad- 
 mirable a Conftitution that he can digeft the hard- 
 eft Abfurdities and Contradidions. 
 
 There is another Text, or rather a Chapter, the 
 ^th of the Epiftle to the Romans^ which the Dr. 
 hath wretchedly perverted in his Annotations on it ; 
 for there he denies the Imputation of Original Sin and 
 the propagating cf it by Generation , and at the fame 
 time denies the Imputation of ChrijFs Reghteoufnefs, 
 and faith one might reafonably have expecled that fome- 
 thirg might have been offered by me againft the Suffrage of 
 ,Anti(]!iity produced by him to fupport his denial. To 
 which I anfwer, If he had been pleas'd to look far- 
 ther, he might have feen, p. ^o;. that I referred 
 him to Vojfm.s Pelagian Hiftory, where that Learned 
 Author produces a great Number of Greek and La- 
 fin Fathers who writ before St. Augufiins time, and 
 concludes that the Imputation of Original Sin was 
 the received Detlrine of the Ancient Catholic Church : 
 Which {hews that the Do<5lor is hugely miftaken, 
 and that the Suffrage of Antiquity is oh my fidel 
 And I haye more particularly made this good in my 
 Papers which were chiefly in anfwer to the Dr.'s 
 Tcfhript.' And efpecially as to the Imputation of 
 Chrifi^s Righteoufnefs, which the Dr. ridicules, I have 
 in my Dijcourfe of Faith and yufifcation^ Part. IL 
 
 Chap. 7. fliew'd that it is a Dodrine as old as Holy 
 ' . "■ ' " Davtd^ 
 
2)r. Whitby V Four T)ifcoiirfes. lo i 
 
 David, and the Evangelical Prophet Ifaiah ; and 
 was amply attefted by the great Apoftle St. Taul. 
 This is Antiquity enough. But if the Ancient Te- 
 fiimony of fome of the Fathers be required , that 
 alfo 1 have added in the forefaid Difcourfej, Part 11. 
 chal>. 8. 
 
 If this Imputation of Chrift's Righteoufnefs to 
 Believers, and alfo of their Sins to him, had not 
 been the Sentiment of the Trlmiti've Church, that 
 great Admirer of Antiquity, the mod Learned Bi- 
 lliop Andrews, would not have embraced it , and 
 thus pofitively exprefs'd himfelf in his Sermon of 
 Juftification : Mark it, faith he, God made him (that 
 is, Chrift) not only a Sinner, but Sin it felf '^ as in ano- 
 ther Place, not accurfed, hut a Curfe it felf ; Sin, in re~ 
 ft)eB of the Guilt • a Curfe, in reffeSt of the Punijhment, 
 And accordingly in his fecond Sermon on the Pafji- 
 on, he faith, Chrifi made that to appertain to himfelf v^htch 
 of right "pertain d to us : And he made that pertain to us 
 which pertained to him only. Another of our Learn- 
 ed Prelates, Bifhop Sanderfon, owns that the Alerito- 
 rious Sufferings of Chrift may be fa id to have been for his 
 cwn Sins, his oivn by Imputation. Not that hehadfinnd, 
 and fo deferred Punijhment, but that he had taken upon 
 him our Sin r, 'ii>hich deferred that Punifiment. As be 
 that undertakes for another Mans Debt,- makes it his own ^ 
 and fiands chargeable -with it, as if it ivere his ovjn pa'- 
 fonal Debt ; fo Chrifi, becoming Surety for our Sins, made 
 them his own^ and fo was punijhable for them , as if they 
 had been his own perfcnal Sins ; who his own felf bore our 
 Sins in his own Body upon the Tree, t Pet. 2. That he 
 was punijlj'dfor us, who himfelf deferved no Puniflimenty 
 it was becaufe he ivas made Sin for us, who himfelf knew 
 no Sin. Thus he in his Fourth Sermon ad Clerum, 
 on Rom. 1/^.2.%. and he quotes the Scriptures and 
 St. /xuguflin for it. 
 
 Hear 
 
aoa An A N SIV E R to 
 
 Hear vdiat another late Father of our Church, 
 
 who was well acquainted withf. the Writings and 
 Dodirines of the Anc'mtts , faith on this Head , and 
 concerning Original Sin , and tlie Imputa,tipn of 
 it, on thofe Words of the PfalmilV, ^i. P/i/i^y. / 
 wn^s Jhapen In imcfuity, and in jin did my mother conceits 
 nn^ By way of Paraphrafe he fpeaks thus ;. * l^vas 
 formed in Sm ; I was a, Sinner fbfoon as a Creature ; 
 So foon as my Soitl i^as united ta my' Body , Sin 7pas iw- 
 ptted to my Soul. — — — • From the firfi Alome?Jt of my 
 Conception , even all the while that 1 likts in my Mother s 
 
 ceiiied in-lt, v.,i u v'.?. v' .'i^'.-V- ^ tV.v. * •- ■•;"■■■■; 
 
 In the next Page but one he faith , Ada-mfinmng 
 figainfi Gody v^e all Jinn d with him ^ fo that the Sin that 
 he did is as really imputed to usy as if it had been cprnmitr 
 ted by us. .;,; ; . ._. • . ) . ■, ^ «^} '_ ' 
 
 In another place he hath thefe Words^: ^'li^ie^e 
 7ny Perfon ii as really accented a-s'perls^ly righteous^ by thff 
 Right ecu fnefs of his Q. c. Chrift's) Life imputed to r^je^ 
 as my Sins are pardon d by God far the Bitternefs.ofjh^ 
 Death he fuffer^d fr them ; his Righteoufnefs being a^.ze- 
 ally, by Faith'} imputed to jne^ as my Sins wer^'laid'up' 
 en him. ' ^ ■ 
 
 And again J .*. J believe that my Terfon is only jujli-r 
 fed by the Merits of Chrifi imputed. to me. 
 
 And in Explication of that Article which he is 
 Upon^ he faith , As 7i>e by Faith Uy hold upon it ( i. e. 
 Chrift's Obedience ) fo God, thro Grace, imputes it to 
 
 ____ J ..„ . ~* 
 
 * Bijhoj^ BeverldgeV Brief Notes, Vol, I. p. 3^r. 
 
 ■J Private Thoughts 0}f PMigion^ Artie. 6. 
 :, Article 8. 
 
 //-^ 
 
2)r. W hitby 'i- Four Difcourfes. 105 
 
 us as if it had been ferfprmed by p.s in our own Perfons. 
 And hence it is , that as in one flace Chrifi is [aid to 
 ije mane fin fO? nS, 2 Cor. <;. 21. fo in another flace he 
 
 is Said to be maiie our rigljteEitfncfe, i Cor. i. ;o. Ani 
 
 In the fprecited place as he is [aid to he maDe fitt foj «0^' [o 
 •ive aretaid to UC maUe rig!;teOttfnef|S iXl ijira. But whaf 
 Ri<rhteoufnefs ? Our oiiJn I . No, tlje rig!|teoUfuef$ Of (S^JD, 
 raijcally his, but immati'vely ours. \ 
 
 I will add but one Paflfage more Ctho* there are 
 feveral others that are worth the inferting here)': 
 Upon that Text ,' By the: ohedienc^ of' one jhall maiiy 
 be wade righteous , he hath this following Commen- 
 tary '• '^ ^^ are righteous by one in the fame Senfe , as: 
 '}ve are [aid to be made Jinners by .one. This Is done by 
 having Chrifl's Rigbteoufnefs , as we had Adam'j Sin, 
 
 impitte^ to us. '■ — it is imfojjihle 2i'ejlwuld be accented 
 
 as righteous before Gx)d, jinlefs we have jo?ne other Righ" 
 teoujnefs than our own imfuted to us. 4. Rom. 6. ii. 
 Hence Chrifi was fleas' d to be obedient e-ven unto death 
 for usy that fo by his Obedience imputed to us , .we might 
 be accepted of as right eoits. This is the Reverend Pre- 
 late that Dr. /<r/j/% laughs at, in his Annotations y 
 for Efpoufrng fuch Primitive and Ancient Doctrines 
 as thefe. Had he not great Realbn then to defend 
 his Annotations in this late Undertaking of his ? 
 Hath he not by this acquainted the World, that as 
 he had taken up Falfe Apprehenfions, fo he hath the 
 Obftinacy to perfcvere in them ? 
 
 He concludes with an Appendix , in Anfwer to 
 my Difcourfe concerning the Fixed Term of Mans Life ; 
 
 ' B!P)tpBevtr[dgfi's Brief Kotef, p 127. 
 
 but 
 
^0+ An ANSWER to 
 
 but what a Reverend Perfon , a Dignified Clergy- 
 man of our Churchy faid of one of the Dr/s Books,, 
 may be faid of this Concluding. Part which the 
 Dr. calls an Appendix : f He hath [aid no more than 
 'what hath been faid before ; 'viz,. That my Opinion 
 takes away the Freedom of Men's A(5lions ; That it 
 deftroys the Ufefulnefs and Efficacy of Prayer ; That 
 all Endea'vours are crampt by it. And fuch ordinary 
 Haranguing as this he fluffs his Paper with ; all 
 which is particularly and diftindly anfwered by 
 me in my Difcourfe on that Subjed. I have there 
 proved, that the Liberty of Human Adions is con- 
 iiftent with God's Determining the precife Num- 
 ber of Men's Days. But becaufe he now infills 
 upon this again as his Chief and Principal Argu- 
 ment , I will fhew , that partly thro' Ignorance, 
 and partly thro' Obftinacy , he miftakes and falfly 
 reprefents the State of the Queftion, and the Con- 
 fequences of it. For he tedioufly infifts upon this. 
 That the Fixing of a Certain Time , and other 
 Circumftances , makes all Adions Neceffary , and 
 therefore void of Choice and all WlUingnefs ; when 
 as every one of Ordinary Capacity knows how to 
 make a Difference between Necefjity , as it fignifies 
 the Certainty of the Event, and Necejfity, as it im- 
 ports CoaAion and Force. The Divine Decree 
 renders Men's Actions NeceJJary in the former re- 
 fpe£t, becaufe the Anions will certainly and infal- 
 libly be done ; but not in the latter, for there is no 
 Force and Compulfion on the Will, fo as to violate 
 the Freedom of it. And yet the modeft Dr. ftares 
 mc in the Face , and tells me that 7 deffroy the Li- 
 
 t Dr. ShcrlockV Vindication of the Ri£,hts rf Ecdefiafiical jiu- 
 thirity. 
 
 htrty 
 
2)r. Whitby 'i- Four 7)ifcourfes. 205 
 
 herty of the Will. But let him difprove this if he can, 
 thj^t a Man's A-ftions mav be Unavoidable , and in 
 that Senfe Necejjary , and at the fame time Free and 
 Voluntary in refpeft of the Adions themfelves, 
 which proceed from the Free Principle in him ; 
 And it is this that makes the Adions Good or Bad. 
 
 But the Dr. here urges , that if the Aclion be fin-- 
 ful , then the Decree makes it Necejjary to be done. A 
 Necejfary EjfeH muji ha've a Necejjary Caufe ; and -when 
 it is Jin ful, a Caufe that jhall necejjarily produce that Sin : 
 Now, if that be the defra'ved Will of Man ^ there muji 
 be firjt a Necejjary Caufe of that Depravation , and fe- 
 condly, a Caufe that necejfitates that depraved Will thus to 
 aH. 
 
 The Dr. would fay fomething, but nothing can 
 be more impertinent and fenfelefs than what he 
 here fuggefts. This Carelefs and Thoughrlefs Man 
 <3eludes himfelf by mifunderltanding and mifapply- 
 ing the Word Neceffln-y ; and fo his little Efforts 
 of Arguing come to nothing. 
 
 To underftand how Sin is a Necejjary Ejfdi , '^n^ 
 how it may be faid to have a Necejjary CauG , we 
 muft recur to what was faid before. All Aftions 
 and Events are Necejjary with regard to the Certainty 
 of their coming to pafs , and confequently all Evil 
 Anions ^re fo • but they are not Neceflary as to 
 their immediate Principle , the Mind of Man from 
 whence they ilTue. Which clears up the whole 
 Controverfy ; and informs us , that the depraved 
 Mind of Man , which is free as to its Operation^, 
 is the Caufe of all Sinful Ad:ions ; and that it i=; 
 very ignorantly faid of the Dr. that there muft be 
 a Nccejjiry Caufe, in this Senfe, of that Depravation ; 
 and that there muft be ^ Caufe that necejjhates , that 
 is , compels the depraved Will to aB. According to 
 his own Arminian Principles , the Will of Man 
 can't poflibly be forc'd ^ and yet he talks of Necejfi- 
 
 tating, 
 
ao6 Jn ANSWER to 
 
 fating, that is, of Forcing the Will. Surely n6 
 Man hath a better Talent of bluiidering than the 
 Dci -It? is :plain5 that he hath more Skill at Quoting 
 fome eafy Sayings 6ut of the Fathers , which have 
 no hard Lain or Greek in them, than in framing. an 
 Argument, and purfuing the Defign of it. 
 
 But he urges , that a Man's Anions are necefary, 
 becaufe he cant do otherivife by reafon of the Decrefc 
 that hath fix'd him , and therefore he ads' rtdt 
 Freely. 
 
 I anfwer ; Tho' the Man with refpedt to the 
 Decree cannot do otherwife, yet it can't be denied 
 that he 7vills and chiifes the Action , and that makes 
 it free. The Dr. thinks to impofe upon fome ig- 
 norant Souls , by faying in a Canting way , . Why 
 jhotild a Good God cmdemn, and even damn Men, for hew- 
 ing willing to do what his Decree hath made it necejjary 
 for them both to will and to do ^ Obferve the Inconfl-^ 
 ftency of this filly Jargon. The Dr. was to prove 
 what he confidently afferted, that the Adion was a 
 Necejjary Action, and therefore tho Freedom of the 
 Will was deftroy'd ; but now he owns , that the 
 Man is willing to do' what the Decree hath made it itecef- 
 fary for him both to ipill and do. Here is Nonftnfe 
 piled upon Nonfenfe, and Contradi(5t:ion upon Con- 
 tradiction. The Will is taken away , he faith, by 
 the Decree, and yet the Man is wilUjig. And again, 
 tho' he holds that Necejfity deftroys a Man's Will,: yet 
 here he faith the Decree makes it .neceffnry for him to 
 will. There is- Will then where there is NeceJJity. 
 And fo at length he baffles himfelf. 
 
 But indeed the whole is mere Fidlon and Dream ; 
 for no Cal'viniji ever held, that God damned Men for 
 heing willing to do what his Decree made it neccjjaty for 
 sbem., in the Dr.'s perverfe Senfe , to will and do. 
 For , by Necejfity , the Dr. means a Force upon the 
 Will of. Man. And as for what the Dr. adds about 
 
©r. Whitby'jr K>^r Difcoiirjes. loj 
 
 j<Jcce!Jary Caufes and EffeBs , and a DmiUe NeceJJlty^ 
 it is clear from what hath been faid, that it is mere 
 Playing and Fooling with Words, and deluding his 
 Reader with Equivocations. In fliort , the whole 
 is a Medley of difagreeing Thoughts : He neither 
 knows what himfelf faith , nor what the Cahlnlfis 
 fay, tho' he ferved aii Apprenticefhip under Cahin, 
 ashe confeffes ; yet he will be dabbling in the Con- 
 tt-overfy. 
 
 Again , I have' fliew'd that the Prefixing of the E- 
 t'ent doth not render our Prayers' tffclgfs ; as in the 
 Cafe of Jehofafhat , who tho* he was afcertain'd of 
 the Succefs of the Battel , yet put up bis AddrelTes 
 to <3od. Yet the Dr. is fo unreafonable and per- 
 verfe, as to conte;id againft pliiin - Matter of 
 
 Next , I hav^^proVe^'that t1^^ Dodrine of the 
 Fixed Term of Human Life hinders not our Endea- 
 •votirs about Prefefving our Lives. And I have 
 fhew'd, that Induftry and Diligence ard fo far from 
 being fuperfeded by the Divine Counfel, that they 
 are fubfervient to it. And I have back'd this v^ith 
 Inftances in Scripture. I do nbt know any thing 
 more that I can do. 
 
 '- In the Dr.'s Affendlx -one Paflage is 'very fharp ; 
 He faith it ts wickedly [aid by me ^ ' in my Veritas Re- 
 dux, that God fometimes preferves' the Lives of Evil 
 Men to increafe their Guilt. 
 
 If this be wickedly faidy then what fiiall we think 
 of what is faid in i^. Gen. i6. For' the initjuity of the 
 Amorites- is not yet full ; is not ybt:_perfcl or comfletey 
 the Word in the Original being uZ37tI? : Which is 
 given as the Reafon why the Ifra-elites fhall not re- 
 turn to Canaan till the Fourth Generation is paft, 
 
 and 
 
ao8 An A N SW ER ta 
 
 and not before ; namely, becaufe the Sins of that 
 People of Canaan would not be at the Full till that 
 Time ; which Time God had decreed, or elfe he 
 could not have foretold it here. He forefeeing that 
 they would in their feveral Generations perfevere 
 in the Ways of Wickednefs , he refolved to make 
 their Sin their Puniftiment , and to lengthen out 
 their Years for their greater Condemnation. But 
 when the precife Period fhall arrive , when that 
 Heathen People fhall proceed to that Height of 
 Wickednefs which the Divine Wifdom had deter- 
 min'd to fufFer them to climb up to , and thereby 
 to increafe their Guilt , then their Lives fhall be pre- 
 ferved no longer , but the Fulnefs and Perfection 
 of Punifliment fiiall be inflided on them , accord- 
 ing to the Fulnefs and Perfedion of their Sins. 
 
 Anfwerably to this way of fpeaking in Gmefis, it 
 is faid in 5' I. Jer. 1:5. Thy end is come , and the mea- 
 sure of thy co'vetoufnefs. Which is fpoken of the Ba^ 
 hylonians , concerning whom we are told that the 
 Meafure (the Cubit in the Hebrew, becaufe that was 
 the ufual Meafure of the Ancients ) of their Ra- 
 pine and Oppreflion , which was the EfFed of 
 their Covetoufnefs , was now made up to the full. 
 God had before fuffer'd them to live and profper, 
 and enrich themfelves by unjuft Violence, but now 
 the End is come , the Term of Life is expired , and 
 the Judgments inflicted on them bear proportion to 
 the Increafe of their Guilt. 
 
 A parallel Place is in 8. Dan, 2;. IVhen thetranf- 
 grejfions are ccme to the full , Heb. According to the con- 
 fummating of the tranfgrejjors , or , when the tranigref- 
 fors are confummated ^ that is, when the Jevs are at 
 the Height of their Impiety and Apoftafy, the 
 Cruel Antiochus fhall arife and plague them. The 
 Confummation of all their Sins prepares them for 
 the moft Confummate Puniflmient ; and they were 
 
 frefcrved 
 
2)r. ^hithysFom*)Dtfcou7'fes. ^09 
 
 frifey-^ed' oh pirpofe to h^vethis infli(fled on them, 
 becaufev they, had oixftinatel^ .cominttsdi in their 
 
 In the New Teftament we have the like way of 
 fpeaking ; as in;2q. Mat. 52. Fill ye up the nreafure of 
 your fathers ; that is , of your Fathers 'Wickednefs^ 
 before-mention'd. Chrift fpeaks here to the Jews^ 
 and tells them what is determined coneerning them> 
 namely, that they fhall be fufFer'd to live, and to 
 proceed in their Perfecutions and. Outrages which 
 tSieir Fathers had been gtiilty-of, till they iliall ar- 
 rive td the ^TgPK , the utmoil Meafure and highelt 
 Pitch of their Predcceflfors Impiety ,• till they come 
 up to the full Increafe of their EnormitieSi and con- 
 •fequently of theirG/<i/f,r,r.Aft^:Was thhiwiqkeMy faid 
 -by our Blelled Saviour jv'i^b -H - .. .;-,-:?. .: ,'•' 
 
 I will add One Texrmore , ( to give the Dr. his 
 full Meafure) i T/S*?/^ 2..16. where we read that 
 the Unbelieving and Perfecuting Jell's were per- 
 mitted to . continue in the World , and to go on in 
 
 their WiCkednels_, «V tv Ava^Hfainu oZtwu -rti afM^vai 
 
 to fill tip their. Sins-^ that is, to increafe their Sms and 
 Guilt , as it follows in that \''erfe. And will the 
 Df, now pisrfift in fayi|lg-that, f/jAf -u^as wickedly [aid 
 try. me ? , If I J^avQ fqr ever Jofl his good Grace§ fot 
 ,this»:I:fliaH n6% much lament the Lofs.;no t^^Kol - 
 
 b; /Before .J: part with hilUxhlet me take notice of 
 -one Thingi , Whereas I ha4 cited, and paraphra- 
 fed upon thoTfi W'ordsof th^t.Hoiy and Wife Man 
 'jab y Is there nc^ an appointed tirne to mun u'pon enrth ? 
 Are not ha days alfo like the days of an hirding ? His 
 days are determind J the nuwber of his months are ivitb 
 thee ; Thott hajl appointed his hounds that he cannot pafs. 
 •7. jFc^;!. 14^ J. and thence inferr'd tha^ the Lite 
 
 P or' 
 
no ^^ AN SJV ER to 
 
 of IvIanisdeterminM and ftxt; the Dr. is pleas'd to 
 t^ll us, that ive have 7U> Reafon to belitve that every 
 thing v^hlch Job there utter d was fpoken hy Divine Af- 
 fijtayice , or the immediate Infpration of the Holy 
 Gho(i.'' ":I:I .. ' . 
 
 Afterwards he faith , What AJJurance can we have 
 that the W&rds cited from thefe Two Chapters were Di- 
 vine Truths, ■and ?iot rather Opnions that frevaiVdamon^ 
 the Edomites ? This is more like Spnoz^a, or Hohbsy 
 than a Divine of the Church of England. After 
 this rate^ no man is able to know what Part of the 
 Bible is Canonical Scripture, or whether any of it 
 be fo* The Dr. might with as good Reafon tell 
 US', 'that when Solomon faith , To every thijig there is 
 rt fiafin, and particularly «? time to he horn, and a time 
 to die, that is, a Certain and Determined Time for 
 bothj ;. Eccl. I, 2. he delivers it only as an Opinion 
 that -prevaird :xmong the Jews at that time , but 
 it was ^o Divine Truth. So when the Apoftle 
 faith3 God hath determined the times before appointed, 17. 
 A^s-26.. he- fpeaks not his own Senfe, or what 
 is reafly true , but talks after the foolifh way of 
 Speaking which he had pick-d up fomewhere. Yea, 
 our Blelfed Saviour 'himfelf, when he feith that 
 his hour was not yet come^ 7. John 50. and afterwards 
 when' -he -faith his hot^ is come , i^;. John i. 17. i. 
 he fpake only after th^ 'vulgar way of the Galileans, 
 whom he had converfed with. This hath as good 
 Foufidation as what-'the' Dr. faith of the "forefaid 
 PaAlge'^ in the Book of Job , fpoken by that Holy 
 M^'n.'"'' And rhen^ in vain have the Ancient Fathers 
 of the" Chiifch ^ in their Homilies and Sermons, 
 ^i^oted. any Paifages oitr of this Book.; In vain do 
 ^heEHvines and Preachers at this day do the fame, 
 to coMfmthe Doftrines they deliver; for '>tis like- 
 jTtH^f'\f*iat is ailed gcd by t*iem thence, us only 
 J^ V the 
 
a , fjgn, riiat t-iie ftr, i? hg?d : put to ^ , ; wl?^ Ii,f 
 dftfe^ mafc$ ani Infpired Pe^p^nflf HQly ,§Cfy^^ 
 
 t««i::J:.' vij io ^^ ■■; ./ L-,-:::'./' • -': '■•i-;;^ 
 
 whoTWas -onie pf ; his .R>/dw«i6^j ^ ;h^ faidi , -;^4fl. 
 taught him to r^ive Right No^ipns coiKp^fmag 
 fome Points of Divinity: And it is iijvpft aCj- 
 ceptable and grateful to the whole Herd of De- 
 iftsy to fee this their new Convert blaft the Cre- 
 dit and Authority of the Bible. And this is that 
 which the Church of Rome would have ; that 
 is 3 the Scriptures difparaged and vilified , and 
 their Authority defpifed : And none was fitter 
 to do this than Dr. Whitby, who hach fported 
 with thofe Writings, and perverted fo many Places 
 of Holy Writ. 
 
 Thus we fee who it is that pretends to defend 
 God and Religion , but betrays this Caufe by 
 maintaining falfe and pernicious Propofiticns , 
 and fathering them on the Bible. This con- 
 firms all that 1 have faid of him before : This 
 approaches to that which Job mentions-ivith Ab- 
 horrence , ffeaking 'wickedly for God , and ^ ticking 
 deceitfully for him. Chap. 15. V. 17. 
 
 To fliut up all : I am afraid that this is one 
 Account that may be given of this Part of the 
 Dr.'s Undertaking ; namely, his Quarrelling with 
 the Fixed Term of Life ; that he , being an Uk- 
 fettled and Changeable Man , ( as I have hereto- 
 fore given his Charader,) hath no good Opi- 
 nion of the Immutable Decrees , and the Predeter- 
 mination of all Things , efpecially of the Life 
 
 P 2 of 
 
all At ANSWER^'hc. 
 
 of Man. One would be inclihed to think 'thdtl 
 he doth not love to hear of the Limited Terms oi 
 it, becaufe he would have his Declining Years jef 
 tengthned out , to ferve the Caule he hath lately 
 efpous'd, to join with the Arminian Fadors in Dit 
 fettling the Received Notions of the Chriftian 
 Religion , in JDiftorting the Genuine Senfe of 
 Scripture , and , in plain Englijh , ( which I am 
 very loth to pronounce ) to do more Mifchief in 
 the Church. -mo' 
 
 —'3. ;-'-.■ '■■'■^^'^ 
 
 jiii ?}m s''i 
 
 
 
 rici i ."•.-... :.n:\ 
 
 •«U nn 
 
 Ul 
 
 
 rnt 
 
jpfi .Q ili;/ i . ' laJioip^ fi.vj hnr: ^iio-!.a 
 
 'nBdv/off/p HE ' "'>I5!^^ ^n3:of; 
 : d-^nodi bnA lO*. b'>):iiiO- :/: * • 
 
 ^ P i? £ M D IX. 
 
 NO-w, when my hand is in ^ the Reader 
 will not be offended, I hope^ if I trou- 
 ble him with fome Reflexions on a few 
 PalTages in a late Pamphlet of Mr. Rohert Lightfoot, 
 which is no otherwife confiderable, than for the Ig- 
 :norance and Iniblence which may be difcern*d in 
 -it, aad the -grofs Mi flake s , Forgeries and Calum- 
 ■nies -it is ftuff'd with ; "^dA, in a Word, for that 
 Writer's Inability to handle a Pen himfelf , and to 
 judge of other Men's Performances. All which 
 jnight have been conceal'd from the World, and he 
 might have pafs'd for a good honeft Country Prieft, 
 if he had not raflily adventur'd to employ the Prefs, 
 and thereby to proclaim his Folly. Tho' what he 
 faith is far from deferving a Formal Reply, yet I 
 will take this Opportunity of faying fomething to 
 it by the bye. The things which I alledg'd againft 
 him were fo Perfpicuousand Obvious that there had 
 been no need of adding any thing to clear them, 
 and fet them in a plainer Light, if his Boafting 
 and confident Pretenfions had not made it -Requi- 
 fite, with Refped to fome Credulous Perfons into 
 whofe Hands his late Papers might have come. 
 
 P 1 The 
 
*ii^ AT T E NT) I X. 
 
 The Defign of them is to excufe the Miftakes and 
 paUiAteLjhe Follies of _ hjs former Undertaking , 
 which I had laid o^en : But fuch ji_his .Unhappi- 
 nefs that he rather adds to them^ and runs into new 
 Errors^ and even groffer than before. 1 will glance 
 only on a few of them, and from thence the Intel- 
 ligent Reader will fo'en perceive how eafily the o- 
 thers may be accounted for. And though this Un- 
 dertaking may give fome Trouble to the Reader, 
 w1\d'may be thought not to concern, himTelf incur 
 Paiffkular Contfoveriies, yet it wijl. be attends^ 
 with his SatisfaBion , and with the Adverfary's per- 
 petual Shame and Confujiov. 
 
 I fhall wholly pafs by the A^erryV^vt of his Panv- 
 ph^^t i naiticly, about prinking and Smoiikhg, wheire 
 he affronts the civil ^fe4dfer with hi^'ltibfildry, aitd 
 aafe the P*rt of Poor Ronm': Bue Ifhallonly ta!fe 
 notice of and repl-V to^ whdt may feem to fome pf^ 
 judie'd Perfons to eaprytirith it Ibilne-fheW of Plau- 
 fibJlity. Thus in his 9th Page, &d.''h6 defends the 
 common Opinion of his Brethren, . that all Dlffeh- 
 ters and Nonconformifis are Schifmaticks , • and though 
 they are tolerated by our Chrlftian Governors, and 
 more particularly by the Confent and A<51 of the 
 moft Reverend the Archblfhops, and the Right Re- 
 verend t'he' Bifhops, yet they are Guilty of down- 
 right Schifm. To which I anfwer], I am not fo 
 clear-fi^hted as to fee that they are Guilty of the 
 ^'moi Schifm '^ but this I plainly fee that they had a Li- 
 "cenfe given them even by our Spiritual Fathers and 
 Reprefentatives of the Church, to exercife their 
 Religion according to the Dictate of their Confci- 
 enccs, and that with Impunity. Now, it would be 
 a very fcurvv Compliment to thele our Reverend 
 Fathefs and Prelates , to tell them that they voted 
 for the Tolerating of Schifmaticks, No ; it was from 
 a Paternal Compaffion tp the Souls of their Bre- 
 
 threHj 
 
4 9 9 E N^l) I X. ai5 
 
 thren, and from an earneft Defire to cultivate. Peace 
 and good Will among Proteft ants, and efpeciallyr 
 thofe at Home, that the Guides and Overfeers of 
 ©ur Church condefcended to this Indulgence : And 
 this, and only this is the Motive that hath prevail'd 
 with me to fpeak in their behalf^ And furely I 
 ought not to be blamed for being.Ambitious to irni- 
 tate fo Laudable Examples. I have fa gjreat a Re- 
 fpeA and Efteem for thofe our SpirituaKaovernors^ 
 as to think that they are good Judges as to the Poine 
 of Schifm^ and that they are of fuch Integrity and, 
 Confcience thaj: they would npt wilfully t0lei.rate it^ 
 But thofe of Mr. Lighfodis ,')sxdn.ty are no;t guilty; of 
 too much Civility and Reverence to their Superiors 
 and Rulers, though fometimes they boaft of their 
 tranfcendent Loyalty and Obedience to them* We 
 fee in the prefent Cafe that they givelittle Proof of 
 thefe Qualities, and they think to cover .their Dilo- 
 bedience- a^; Refr;a6torinp(5 by their talking againft 
 Schifm. .■ /*:.v:v ■ ■■ :) y:6\-^''^': tT^cr:' [ • ^r-i 
 And 'tis worth our obferving who are the Chief 
 Men that do this, and cry out againft the DiiTenters 
 as Damnd Schifmatics. They are thofe Very Men 
 that feparate from our Church , and publickly de- 
 fend their Separation. Mr. DodwM in his Book en- 
 titul'd, 7he Separation of Churches^ &c. hath in above 
 Six hundred Pages in 4^0 moft flagrantly writ againft 
 Separation and Difunion from the Bijl^op , and in his 
 Preface he pofitively afterts, that thofe who fefar ate from 
 our Church are guilty of finning againfi the Holy GhoHy 
 and, unto Death ; and yet this very Man hath in the 
 Face of the World feparated himfelf from our 
 Church, and difunited himfelf from his Bifhop, 
 and from all the Bilhops : And this he hath done 
 for a long time, though indeed of late he is graci- 
 oufly pleafed to give his Brethren leave to come to 
 Church. So Dr. Hickes in feveral Places of his 
 Writings hath inveigh'd with uncommon Zeal and 
 P 4 Fiercenefs 
 
ai6 ATTENDtlL. 
 
 Fiercenefs againfl the -'DiJJenters for their difunhing 
 themfelves from our Church , as to external Gom^ 
 muniori, and yet he openly and publiekly refufes to t 
 join with it ■ 'A*id it" vvould- raile a Man's - biliou5^^ 
 Humouittb^fee haw that l4c*oriousI)//^w^(e»'frdm our* 
 Church^ ^ffs ''we^J^ a^ 'from pur State) Mr. Lepyy 
 mauls the DiiTenters and IvfonGonformiftsI, aM roats" 
 againft them as Sehirmatics7'and yet lives iiia^pro-^* 
 fefs'd Sepal^tien; ft-oiii the Church 6i'fJ^iid.^ is 
 it not entertaining;, to hear a Man cry rheXJbuHh,ihe 
 Church j and yet to fee him-abahdon the' Church 
 of which he was a Member ? He r^riioii^fe'^ate^' ^-^ 
 ^aliifi Separation^ and yet is the Head of the Non-^ 
 jurors. Thus we fee^aJt is <2heat and Difguife and 
 Contradiction among thefe Men; and at the bbt?-f; 
 torn of allj is a Popilh iPrinGfe and ^French Govern-' 
 ment. I 'will not make any Reflexions 4iere on 
 thofe who heartned and encourag'd this Writer^ and 
 were Berxefadors to him^, fbewing thereby that they 
 had a Kindnefs for one fort of Schifmatks^ though 
 not for another y as they are reputed by them. 
 
 But' Mr. Lightfdot thinks he knocks all'thefe' latter 
 Schifmatics On fhe head, by faying^, The true way to 
 knoiv whether a Separation from a Church he Jinfid or no, 
 fs not to enquire v^hether our Gozrernors ( no, tho they 
 are our ' Spiritual Governors to whom we have 
 fworn Canonical Obedience) gi've m ha've to fe fa- 
 rate ; hut what Grounds and Rea/ons there are for ji far at- 
 ing : As if our Bifhops , the lawful Governors of 
 our Church, who confented to the tolerating of the 
 Separation which we are fpeaking of, did not know 
 what Grw/«^j and Reafons there are for it ; or as if they 
 had done what they did in this Affair without good 
 Grounds and Reafons. Still we fee that this our Cler- 
 gyman , who pretends great Deference to our Pre- 
 lates, fhews he hath a very mean Opinion of them, 
 and will not allow them to ad upon fuflicient 
 Grounds and Reafons. The Diffencers from our 
 
 Church 
 
AT TxE N'D I X. iij 
 
 Cliirch have a thoufand- times told us what are the 
 Groiinds and.Reaibns why they can't maintain 
 Communion with it ; and it is molt certain that 
 they are goods Grounds and warrantable Reafons 
 as to them, (whether they be ^o in thcwfehes or not) 
 and tfais'juftifies their Separation as to their own Coit- 
 fcietkes. And we of the Church of England pro- 
 fefs that we ael by t\iQ. fame Principle and Guide in 
 our leparating from the Church of Rome. Where- 
 fore .flioiild not our Charity , as well as our Pru- 
 clence^ prompt us to be cautious in ftigmatizing the 
 Orthodox and ConfcientiousDiiTenters withtfie inr- 
 famous Brand of Schifm ? Muft we pronounce them 
 all Damn'd, and doom them to the Infernal Pit , as 
 many Hot Churchmen do ? What! is this the Lan- 
 guage of thofeMen who at the Burial oi the moft 
 profligate Wretch;, fay. In fure and certain hofe of the 
 Rcfurr^Bi'cn to eternal Life ? 
 
 To be ftiort, I will freely give my Opinion con- 
 cerning the Sober and Moderate Diffemers among 
 us, (for of fuch only! fpeak) ; I confider that they 
 are our Fellow-Chriftians, and Fellow-Proteftants, 
 that they believe and acknowledge the fame Arti- 
 cles of Chriftian Faith with the Church of Engla?id, 
 they ferve and worfhip the fame BlefTed Jefus with- 
 out any Mixtures of Superftition and Idolatry, they 
 profefs to live according to the fame Holy Rule, the 
 Sacred Scriptures : They have the y^we Principle of 
 Confcience in their Brealts that we have ; and we 
 can't be fo uncharitable as not to think that when 
 they leave this World they go to the fame Place of 
 Happinefs that we look for. And fhall we meet 
 them there, and yet perfecute them here ? No, by 
 no means. It is true, they differ from us as to fome 
 Modes of Worfhip and fome Points of Difcipline, 
 but we all know that thefe are not of the Effence 
 and Snbftance of our Holy Religion. Wherefore 
 let us endeavour to win them to us by Argument 
 
 and 
 
5i« J-'P T E ND I X. 
 
 aild Reafonihg , not by Violence and Rigor. Let 
 liS'treat them as Brethren, with Meeknefs, Mode- 
 ration^ and Forbearance ; and the rather , becaufo 
 ipr this Pradice we have fo Authdntlck an Exam- 
 ple as that of our Superiors and Higher Powers 9, 
 who (as appears by the AB of hidulgence) :were of 
 Gpinibn , that the Freeing of fome of our Bre- 
 thren from that Conftraint they were under, was 
 moft conducing to the Quiet of the Church , as 
 well as it-is a fenfible Relief to Tender "Confcien- 
 ces. So much for the Firft Point j wherein I de- 
 clare I differ from Mr. Ligkfootiroij h::e xob 
 
 In the next place, he undertakes to 'vindicate Arch- 
 hijhop Tillotfon, f. i^, 16, &c. And from this 
 time I fhall give him the Title of Vindicator ^th^ 
 it is certain that no Man ever deferv'd it lefs. He 
 labours to bring off the Archbifhop from the Impu- 
 tation of Aflerting Jujfification by Works ^ and pro-r 
 duces Quotations out of his Writings for that pur- 
 pofe : But alas ! the Archbifhop is too Wary and 
 Cunning for fuch a fiiallow Scribe : He knew how 
 to fmooth it , and to make fuch a one as he believe 
 from a Paffage or two fprinkled in his Writings, 
 that he was for Juftification hy faith only. But no 
 .Man of Confideration ever thought fo , after he 
 had read the Archbifhop's Sermons on the SubjeA 
 of 'Juftification ; for 'tis the profefs'd and avow'd 
 Do(ftrine not only of the Church of Ro7nej and of 
 the Difclples of Socinm, and of Dr. Hammond, Bi- 
 ihop Fowler , Dr. Atore , Dr. Ca've , Dr. Sherlock, 
 Mr. Norris, Dr. BlackaH, but of the forefaid Arch- 
 bifhop, that we are juftified by Works as well as by 
 Faith. He that denies this , hath not read any 
 thing of thefe Authors on that Head, or he grofly 
 diffembles , which latter is the dereftable Crime 
 
 of 
 
A T T E N T> I X. n^- 
 
 of our TpickntViff^icator, in this Matter now before 
 us, as'vvell as ar other times. '' .d'r- )'-■;. ^^-v 
 
 He foundly fweats and toiis^^' td' confute wharl^ 
 had fiid- o£ the Archbiftiop ; namely. That hs^^dif^ 
 allows cf. 'Jafitfication by Faith only ; Icmd that he main-- 
 tains '.'fufiif cation by Works. It is^ well worth our 
 Rdniai'king how he goes to work here, that it may 
 b^rfeen what a fpecial Knack he hath of Confuta- 
 tion. • 'He quotes out of one of the Homilies thefe 
 Wbfds: ["The very fure and lively Chriftiart. 
 *^ Faith is , not only to believe all Things of God 
 ^' which are contained in Holy Scripture , but alf6 
 **-is an earnell Truil and Confidence in God that 
 *f - he doth regard us , and that he is careful over 
 "-; bs, as the Father, is over the Child that he loves ; 
 ** and that he will be merciful to his for his only 
 ** Son's fake ; and that we have our Saviour Chrin 
 " Our perpetual Advocate and Prieft, in whofe 
 ■^ only Merits, Oblation and Sufferings we do 
 *'' truft that our Offences be continually wa/h'd and 
 '^ purg'd , whenfoever we ( repenting truly ) do 
 " return to him with our whole Heart , ftedfaflly 
 *' determining with our felves, thro* his Grace, to 
 "• obey and ferve him, in keeping his Command- 
 " ments , and never to turn back again to Sin. 
 " Such is the True Faith that the Scripture doth 
 " fo much commend. .C:;:.: I'l s>z:: 
 
 The Subflance of which Words is this; That 
 True Jufiifying Faith confifts in Affent and Trufi : 
 The firft is Believing all that is contained in the 
 Holy Scripture ; The Second is Confiding in the 
 Fatherly Love of God to us, thro' Jefus Chrift our 
 Prieil and Advocate ; and tmfting that our Sins 
 fhall be done away , when we return unto God by 
 Repentance, and refolve, thro' his Grace, to obey 
 and ferve him. 
 
 Thefe, 
 
220 A'P'P-E M7) I X. 
 
 3 Thefe, and no more, are the Two Grand Parts 
 of Juftifying Faith, which this Homily here men*-!; 
 tions : But the F/W/rfljror finds Two more, namely, 
 Refentance and Obedience to God : And he tells u$, 
 that the Archhifliop exadly agnes vjtth the Homily ; 
 for he makes Juftifying Faith confift of thefe Four 
 Parts, JjJentyTrufi, Repentance^ ObedienceyYo\.yi]iX»[ 
 Serm, 9. Now ^tis plain that, the Homily affigns. 
 biitfthefe Twb Ingredients of Faith., namely , ^Z- 
 feMi znd Trtifi ; which latter we find explained by 
 Trufting in the Love and Mercy of God, that for 
 Chrtft's Sake our Sins jQiall be forgiven if we rej^enf 
 of them , and heartily turn unto God , and obey* 
 him. But can one gather hence, that Repentance/ 
 and Obedience, and Good Works, are Parts of Ju-* 
 ftifying Faith ? Or can we truly fay, that Dr. T?^- 
 totfoft agrees with the Homily ? Yet this is vouch'd by" 
 the Vindicator. Certainly there, cannot be a greajtei* 
 Affront done to aReaden,than to offer fuch wretch- 
 ed Stuff as this to him. Every Child hath Under.^ 
 i^anding enough to comprehend this, that the F/»- 
 •diiapor Wilfully miflakes Four for T'wo. 
 
 I take no pleafure in Expofmg any Man's Weak- 
 4is(s!!y' but herb I'm neceffarily engaged to do if, 
 aiid to requeft the' Reader -to obferve it ; becaufe it 
 OS not only Wilful, but Notorious , and becaufe Cr:t 
 much Confidence is tack'd to it. , He hath the 
 Front to aver , that f^^ Arckbijhop teaches the DoBrine 
 i>f Juftification hy Faith only, notwithftanding he 
 hath himfelf produced a Sermon of the Archbi- 
 fliop , where he makes Juftifying Faith confift not 
 only in Affent and Truft, but Repentance and Ohedi- 
 tnee , or Good Works. Such wretched Abfurdities 
 and Contradidions doth this poor Man fill his Pa- 
 per with. This is the Fate of thofe Writers, who 
 will be maintaining a Caufe that can't be main- 
 tain'd. 
 /Jl.'ril" And 
 
J^'f EN^fx. 
 
 Ill 
 
 And as it plainly appears that the Paflage in the 
 forecited Homily is nothing to his piirpole, fo now 
 1 will lay before the Reader the exprefs Words 
 which we meet with in the firft Part of the Homily 
 of Good Works ; which will convince any Rational 
 Man that the Vindicator was ftupidly overfeen in 
 his'former Quotation ^ and that the Doctrine pf 
 Juftification by Faith only ^ which I aflerted, is the 
 Very fame which the .Compofers of the Htfw;7;Vjr in 
 plain Terms have deliver'd. ; .-";;'^,',"" 
 
 The Words are thefe, (and W^'^tW^ taken out df 
 the Writings of art Ancient Father, of the Chriftian 
 Church, which makes them the more Authentick ) 
 icanjhew a man , that by Faith -without Works livedy 
 and came to Heaven ; but without Faith never man had 
 Life, ite Thief that was hanged when Chrifi fujfer'dy 
 Believed only , and the mofi merciful God jufiified him. 
 And hecaufe no man piall fay again that he lacked Time to 
 do Good Works y for elfe he would have, done them. Truth 
 it is y and I -wili not contend therein ; but this I wijl 
 furefy affirm , that Faith only faved him. And imme- 
 diately after it is added y Faith by it felf faved him ; 
 but Works by themfelves never jufiified any Man. 
 "; ;What can he more pofitive than this ? And who 
 is* there that reads it, can believe that the forecited 
 Paflage in the other Homily , makes Repentance and 
 Good Works a Part of Jufiifying Faith •; which yet 
 the Vindicator obftinately alterts ? 
 
 I will adjoin another Remarkable Determination 
 of our Church, in another of her Homilies, aboiit 
 this Matter. * Faith (faith Ihe) doth not fmt out Re- 
 pentance, Hope, Love, Dread, and Fear of God , to he 
 join'd with Faith in every man that is jufiified ; but jit 
 
 * Thefirji part of the Htm/lj of S^lvntitk ."-'^-"l ^'^^ 
 ^''' ^ ' finuttttk 
 
n-i ^T^ END IX. 
 
 > i. 
 
 jhuttetb them out from the Office of Jufilfy'mg. It is the 
 DoArine of the Church of England ^ we feCj that 
 tho* Fgith is accompanied with thofe foremention'd 
 Qualities , yet they are all excluded from the Office 
 ?f J^Pfy'^^^ i ^^^ i^ is Faith alone that Hath fhat i^o- 
 iiour given to it. •,' * '■?.."{ ^^ h '-^ \ r^-ij- 
 
 Well ; but the Vindicator would perfwade us itaT^ 
 tliat the Archbifhop holds Juftification by Faith on- 
 ly, and not by Works, p. 17. and he produces 
 fome Paflages out of his Writings to prove this. 
 LetJis then examine them : And this we may be 
 fure of , that the Particular Words which he lays 
 the greateft Strefs on , are thofe which are printed 
 in a great Character , as thus : [ We cannot hope 
 .FOR OUR OWN RIGHTEOUSNESS, to be 
 jiiftify'd and accepted with God , and upon the 
 Merits of it to have our Sins pardoned , much lefs 
 to be rewarded with Eternal Life. — ^ — It is not 
 for -the Merit of our Repentance and Righteouf- 
 nefs that thefe Bleflings are conferr'd upon us, but 
 for the MERITORIOUS OBEDIENCE AKP 
 SUFFERINGS of our Bleffed Saviour. -r—^- 
 NOT FOR ANY WORKS OF RIGHTE- 
 OUSNESS that we have done, but of his Mer- 
 cy he faves. — — FOR THE ALONE MERIT 
 k)f this Sacrifice, God is gracioufly pleas'd to foih 
 give us all our Sins upon our true Repentance. ] ', 
 
 It may fuffice to mention thefe PalTages oaWy 
 becaufe he hath marked thefe out , and I don't fee 
 aiiy other marked. But who fees not how blind- 
 ly and impertinently thefe Quotations are raade ? 
 For he undertook to prove from thefe PalTages', 
 tliat Dr. TiUgtfon . did not hold Juftification by 
 Works 'j but here is no fuch thing fo much as 
 hinted by the Dr. : For he only ftieh , we are 
 not juftified for cur cwn Rightmtfnefs vjhich ive have 
 done ; that isj as*he" explains it, not for any Me- 
 J. .. j> ^^^ 
 
. ATTEND ij{. ^5^3 
 
 rlt in t5ur Works, This is all he faith, (and ma- 
 ny ^ Roman CathoUck will fay as much); but he 
 no where faith, that we are not juftified by our own 
 Right eoufitefs, or hy our Works , which is a quite dif- 
 ferent thing from thC'-former. Yea, he maintains 
 that we avQ jufilfad by fVorks, even when he is layi 
 to aflert that we are juftified by Faith only; for he 
 holds that Obedience , or Works , are Part of Ju- 
 stifying Faith. Therefore, when he faith in ano- 
 ther Paflage quoted by his Vindicator , that throi^h 
 Faith in the Blood of Chriji , not by Confidence in otfr 
 felves and our own Righteoufnefs , we obtain Remijfon 
 of Sins and Eternal Life ; every one knows what he 
 means .* For tho' he excludes Confidtnce in our Righ- 
 teoufnefs , yet he holds that we are juftified by our 
 Right eoufttefs ; and even when he faith this is done 
 thro Faith in the blood of Chrifl , he doth as good as 
 fay that it is alio done by Works ; for (as hath been 
 faid ) he maintains that Good \\^orkrS are a Part of 
 Juftifying Faidi : For he , and the Generality of 
 his Brethren , confound Faith and Works. This is 
 the known Divinity of our Modern Clergymen, 
 but difclaimed by our own Reformers, and by the 
 Reformed Churcheis abroad. 
 
 See then how vainly and ignorantly the Vind,i-- 
 cator cries out, How utterly doth the Archhijliopj in thefe 
 words , difclaim Righteoufnefs or Ju(iification by cur 
 own Works ? There is no fuch thing difclaimeid ,• 
 he only renounces Jufiification for okr Works ,• that 
 is , as he explains himfelf , he doth not declare 
 thens to be Meritorious. Who then can truft to 
 this Vindicatjor^ who (Either doth not underftand tjie 
 plain Words of the Perfon he quoceSj, or elfe de- 
 fignedly per\-erts them ? And whO' will. attend to a 
 Man that enters uptjri a Controverfy , ( as this pi 
 Jufiificatim^ wiiether by Faith , dr by Works , or 
 both)' and yet kiiOws nothing of it, and is not fo 
 
 much 
 
' much as acqualrtted with the very Terms of the 
 Queftion ? Surely the Reader will not forget this^ 
 when the next Gontroverfy isftartedi 
 
 In the next Pages, 2T,'2^2>-±^ii which have> Re- 
 ference to what I had faid of T)v. Lucas, about Nir- 
 tural Gifts, and Sins of Infirmity, he Very fubmiffive- 
 ly confeffes moft.of the Things which I charged 
 him with , tho' he is not fo fair and ingenraous ; as 
 formally to own it. But We may perceive, that 
 being fenfible of the Weaknefs of what he had faid, 
 he withdraws his Plea, and prudently declines what 
 he is not able to anfwer. 
 
 P. 16, 27. according to his known way of be- 
 ing perverfe in every thing , he will not allow 
 that my Quotation out of Bifhop Pearfon is a Proof 
 of that Prelate's Alterting the IrrefiftihlUty of Di'uine 
 Grace ; tho' fiothing can be more evident to evfiry 
 Man of Senfe. For when the Bifhop faith ^^:;V4 
 Tranflatlon from the State of Death into Eternal Life, is 
 Ttot to be effeBed without Ahfolute Authority and Jrre/^i- 
 hleToiver, he affigns this as a necelfary Part o^.the 
 Kingly Office of Chrift, which is exercis'd in Ruling 
 his Chofen People , and Subduing their Enemies. 
 Wherefore the Bifhop , without doubt ^ means by 
 the Tranflatlon from the State of Death into Eternal Life, 
 the very fame with helng delivered from the power of 
 darknefs , and being tranjlated into the kingdom of God'i 
 dear Son, i. Col. i;. that is, being freed from the 
 
 - Dominion of Sin and the Bondage of Satan y and 
 advanced to the Privilege of being the Faithful Sub- 
 jeds of Chrift's Kingdom : The fame with paffing 
 
 ■from death unto life, ^. John 24. I John 3. 14. that 
 is, from a State of Sin, which makes us obnoxious 
 to Everlafting Death, unto a State of Grace, which 
 fits us for an Endlefs Life of Glory. Yet the FindJ- 
 
 cator 
 
cator (lands to k pbflinately , th:it the Bljhop onlj 
 ffeaks'of our Tranjlat 'ion from the Grave to Eternal Life, 
 p. 28. Which too plainly evidences, that the F;>;- 
 dlcator is a Stranger to the. Common and Receiv'd 
 iPrinciples of Divinity : he talks as if he had ne- 
 ver look'd into a Commentator or a Catechifin. 
 He hath not fo much as confulted thq Whole Duty 
 of Man, ( which is thumb'd by every one of his Pa- 
 rifh) where he is told, that this is one thing that 
 * Chrlfi is to do for Us , namely ^ to fend his Holy Spirit 
 into eitr Heart Sy to govern and rule us, to give Us Strength 
 to overcome Temptations to Sin,, and to do all that he now 
 under the Gofpel refjuires of m^. In this he is our KING, 
 it beiiig the Office of a King to govern and rule us , and 
 fubdue our Enerfiies, 
 
 The Parifhioners of Odel now muft inftru<5i: 
 their Redtor , the Sheep muft feed the Shepherd^ 
 and tell him th^t he hath put a Book into their 
 Hands which acqiiaints them with the Nature of 
 the Kingly Office of Chrift , by Virtue of which 
 Chrift is. to Rule in the Hearts and Lives of all 
 true Chrift ians ; and yet he himfelf is ignorant 
 of this, and aflertSj that Chrift's Kingly Office ob- 
 liges him not to any thing of this nature 5 that is, 
 not to free Sinners from the Dominion of their 
 Lufts , and from the Power of the Devil 3 but re* 
 quires of him to raife the Dead at the laft Day^ 
 to tranjlate them frotm the G^f^wev Thefe are his 
 Words* ' ->;4 ; .. - •- 
 
 Who cannot but wonder , that a Man that un- 
 dertakes to be a Writer, and to treat of the Great 
 Points of Theology , yet hath not learnt the moft 
 Common Notions belonging to it ? He ftands up 
 
 * Prtf. nncerning the NeceJJtty tf Caring for the Soiil. 
 
«6: ATTENT>Ix. 
 
 iW.'fiaiechiJh^ , and thinks AfterfK)pn-Sermon$itt> 
 
 b^ but Creefmg Things ; and yet a poor CatechuWen 
 li^lth mtSre iDivinky' , than this mighty Vindicator of 
 i^rcTibtlltops and' -Bi-fliops. 
 
 Wliereas I h^d 'faid ' tMt Bifii6p Andrews agreed 
 ^itjf Archbifl}of>> l^it^ifx:'; as to-fhe main y about the 
 tambeth ArtictiV '-'^ht doth ndt take notice oi 
 thbfe plain Pa.fllf^e^-in the Manufcript in Trmity^ 
 College Library , iVhieh I referr'd to , and which 
 d^prefly fet forth Bifhop A?tdrews\ Agreement with 
 ihcCal'vinifiica} Points, as to the main. Where- 
 tbre now I wilhplaee them before his Eyes. -Btir 
 firft, for the Reader's Satisfaction, Iwill fet down 
 the Lamheth Articles ; that is, thofe Articles which 
 were unanimoufl}^ agreed upon by the' Archbifhbps 
 of both Provinces, and fome Bifhops," and fevera-l 
 pthfer Learned Men of the Church ^ and were fenr 
 from' Lambeth io the' Univerfity of Cambridge by 
 the famous Archbifhbp Whitgifl, in the Year i99>', 
 lor the Stating arid Settling thofe Do<ftrines which 
 related to the Fi've Foints (as they have been fmce 
 called ) and fome others belonging to them. I 
 will, I fay, fet thefe down here, ( tho' I have fo^:-. 
 merly recited them in another place) becaufe from 
 fhence we fhall learn what was the Senfe of our 
 Learnedeft Divines about the Matters we are now 
 fpeaking of, and from thence the groundlefs Opi- 
 nions of the Vindicator and his Brethren , will be 
 laid open and confuted^ 
 
 ■ The Articles w4re thefe : 
 
 I, . Deus ah ^ternojpradefifna'vit_ff[uofdam ad vitam ; 
 
 qmfdam refroba-vit ad mortem. 2. Caufa Morens aut 
 
 J£.jjiciens fradefiinationis ad ■vitam non efi pra'vijto fidci 
 
 ' aut ferfeverantia , aut honorum o^Lr".m , aut ullius rci 
 
ATT E NT) I X. ^ay 
 
 qu^ in jit in fe¥fon^ fradefiinaiis y^ j^d 'voluntas, henfiflt^ 
 c'ltl Dei. i^.-^Pra:defiinaTorum fr^sejimtfts- d^ certus efi 
 Humerus , (fui nea amgeri nee n^initi fotefi. 4. ^d f^ 
 fitni .■praJe^inati ad falutem , necejjarie J>ropter pfcat^ 
 faa •da.mmhimiur. jf. Vera, 'vlva (^ juflijicans fides "^ 
 SfiVittts Dei jufiificam non extingniiur y non cxcidity .nav 
 evanefcit in EkBis^ aitt finali'tev ant totalitev. . 6. iH0f^ 
 'vere fidelis, i. e. fide jufiificante fraditus, certus eft fle- 
 ro'&bwiii fidei de repiijjione feccatoramfiuoritm ■, j^ ftilute 
 fempfternd fer Chrifitmi^ 7j Gratia falutans xm trihtd- 
 tttr^ mn commuiyicatitr ^ non csJiceditukwii'verfisibaiifMih- 
 b^ff- qui fer'vari jiofiiTit ft voluerint. B! Newopot£fi'iiei^ 
 71(1^6 ad Chrifium^; fiift datum ei ftteriiyTi^ nift 'Bat^'t&m 
 i^aUifit : !■ Et- omnes -homines non trahuHtia^ ^ Patre, ut 'v&r. 
 "ikUnf 'ad' FiUum. " ' • <). Non efi ■pcfitum in arbh'i'io m-t 
 fdt'efi-cAe ti*niufcuj\ffi^'fi& h&mlms fe^-vafL 
 
 iii E^A^^'tKife'V . -TierlV/ : mid yd nsv 
 
 I. God from Eternity predeftiimted^cerm'tti^Mek 
 unto Life : Certain Men he reprobated unto Death. 
 2. The Moving or Efficient Ca life of Predeftlha- 
 tion uhto Lite , is not tlie Forefighc of Faith, or 
 Perfeverance , or Good Works, br of anything 
 that is in the Perfon predeftinated , but only the 
 Good Will- and Pleafure of God.^ \. The ^ikbsr 
 t)f th-e • Predeftinated is predetermih'd andcertairt; 
 and can't be increas'd or diminifhM. 4.' ''Thole 
 who are not predeftinated to Salvation, {ball'^xie*- 
 ceffariiy be damned for their Sin5. f . True, Li* 
 ving , and Juftifying Faith , and the San<5Hfying 
 Spirit of God , is not extinguifli'd' , fails not,, va- 
 nifhes not in the Ele6t , either totally or finally. 
 6. A truly Faithful Man, that is, one endued with 
 Juftifying Faith, is certain, with a full Aflurance 
 of Faith, that his Sins are. pardoned , and that he 
 ftiall eternally be faved by Ghrift. 7. Saving Grace 
 
 Q 3; i§ 
 
■pm ji'BTEN'Drx. 
 
 is ijot given, communicated, granted to All Men, 
 by which they may be faved if they will. 8. No 
 Man can come unto Chrift , unlefs it be given 
 him , aftd ^ linlefs the Father draws him : And all 
 "Men are not drawn by the Father , that they may 
 ^come unto the Son. 9. It is not in the Will or 
 Power of every one to be faved. 
 
 b./Thefe were the Articles, and they plainly fhow 
 -whar was the Judgment of our Churchmen in 
 ■chbfe Days. And among other Celebrated Di- 
 vines, Dr. Andrews, one of great Study and Pene- 
 tration , was defired by the Archbifhop of Canter- 
 hury :, to let him have his Opinion concerning 
 thefe Articles ; which he diftindly did, and in that 
 very Manufcript in T^iwiry-College Library, which 
 I appealed to, this following exprefs Account is gi- 
 ven by him : Whence the Reader will fee whe- 
 ther I had not Reafon to aflert , that Bifliop An- 
 Wte2A'J..Wasa OiJmmJi as to the main. 
 .rh£sCIoi;;i; bx;;dOfq 
 
 -f;rUpQn the Firft Article about Fredefiination and Re- 
 frokatJm, he hath thefe Words ; EjJ'e apud Oeum in 
 'Xt.emd AM jii*^) five Trafcientia dicere libeat , five Sci- 
 entin.,: qua videt e^ua non funt tanefuam ea qua funt, 
 fricdeftinatos quofdam, quofdam rep'ohosj reBc ajjeritur. 
 Scripura verba funt , m^ yis^ACoKrn >wc7a», i. e. ab attr- 
 «o elegilTe Deum nos, i. Eph. 4. & 'uerfu proximo, 
 prasdeftinalfe. Elegiffe autem I^a tS yJ^y^^ , de mun- 
 ■do. If- Jo. 19. ^are , non omnes in mundo , fed 
 quofdam de mundo , nee enim alioqui foret Ele(5i:io. 
 ^^os vera non elegit , &" eligendo approbavit ( ut E~ 
 leBionrs natura fert ) reprobajje. Nee ignota: Sacris 
 Literis voces turn a77w9«if , rejiciendi , 11. Rom. 2. 
 tum el7n<fbxjfxei(eiv , rcprobandi , i2'. Heb. 17. It is, 
 faith he , rightly ajjerted ( in the Lambeth Articles ) 
 thai in God*s Eternal Frefcience, or Knowledge , ( call it 
 
 Ti'hich 
 
A'PT E NT) I X. 329 
 
 which ye •will^ ivherehy he fees thofe Things that are not^ 
 as if they were , fome are predestinated , and fome art re~ 
 frobated. The Words of Scripture are , that \_ frorn the 
 foundation of the world, that is^from Eternity^ God 
 hath chofen us,] i. Eph. 4. and in the next Verfe 
 [hath predeftinated us J J that [he hath ^hoferi 
 them out of the world] 15-. John 19. Wherefore^ 
 not All in the World , but Some otrt of the World , dr^ 
 chofen , for otherwife it would not be a Choice. And as 
 for thofe v^ho were not chofen , and approved of by that 
 choice , (as the 'very Nature of Chujing imports ) they 
 were reprobated by God. N'o'i' are unknown to m in the 
 Holy Scriptures thofe Terms of [ calling away] , 11. 
 Rom. 2. and [rejeding or reprobating], 12. Heb. 
 17. Thus Dr. Andrews afferts the Articles of £- 
 leBicn and Reprobation ; and that he means Ahfohte 
 Eledion and Reprobation, is clear from the follow- 
 ing Words. For, 
 
 Upon the Second Article , concerning the Caufe 
 of Predejlination , he gives his Judgment thus ; Re^ 
 ferenda ad Deurn folum Fradefinatio nojira : Our Frede^ 
 fiination is to be referred to God alone ; therefore not 
 to the Forefight of Faith or Good Works. 
 
 As to the Third Article , concerning the Certain 
 Number of the Predefiinated , he confirms it by St. 
 Auguftins Words ^ Ecrum qui pradefiinati funt ita 
 certus efi numerus , ut nee addatur eis quifpiaw, nee mi- 
 nuatur ex ijs : So certain is the Number of thoje that are 
 fredefilnated, that none can he added to them^ nor can any 
 be taken from them. And he further backs the Truth 
 of this Article by a known PalTage out of Frofper, 
 and by thofe Words of the Apoftle, The Lord knov/- 
 etb them that are his^ 2 Tim. 2. 19. 
 
 Q ; The 
 
vTlie Fourtli Article.^ ,>.Qf thc.j^ceJjar^.^Damnatifm 
 of [fome for their ^l^s^ is agreed to. by;hipi3 and coiir- 
 feriTi;d by 20. Re'v. laft Ver. and by a Sentence out 
 of '^t. Amhrofe. But by Neceffarj Dam^tatim he un- 
 ^ejflands Certain Damnatiop. It is.. true, he pror 
 feffesj "under this l^ead, his B^ckwardnefs to en- 
 gage in any unnecefTary Difputes ?bout Predefti- 
 ^^^tipn and Reprobation , but at kft he declares, 
 that he is wiUing to fvkmit his Sentiments in thts and the 
 ovhole Matter, anJajpout the Articles themfel'ves , to the 
 fKofi ^i-^'ve and prudent Judgment of the Archbijhop. Do 
 not thef? Words evidence the Truth of what I 
 had . faid, that Mfipp Andrews agrees ^ivith Archbiflw-p 
 Whitgift,; as to the maiff^ 
 
 . //pipon _!the Fjftjl Artide j ;; concerning the Lofing 
 cf Faith and the Spirit, he faith , PiJem in eleBts j^ 
 naliter excidere , -vel fpiritiim in illis finallter exti?tgui, 
 'nemo, credo ^ dixerirtj^i I helie<z/e no man will fay , that 
 ^nith in the Elecl.dotfi fimUy fail ■, \or^ th^t the Spirit ^is 
 finally £:^jngtiri^ljl ^^njl^em. ■ "v ■• " ' 
 
 30/": -ioln':'r^* ; •jVx^lvi ^ 
 
 The Sixth Arricl^y -of the Certaif^tf&f^Sal'v^tjon, 
 is perfedly agreed to by him. 
 
 .j^'i^iie $everit-h-A-rticIe, of the C-{dlatim of Grace, -21s 
 'i.xs ^underftood in one Senfe^ is "doubted of .by 
 Ja^yji-'and he me:^tioris on th;s pccafion the O- 
 pinio'n of Three or Four Fathers.., but he doth 
 liQt deny the Prop.ofition. /.;,.;;..:. 
 
 fhmT -lb yAzn/S -i^dTi::'. v:\ hnA .w:a^-. 
 ;.^.,aTrhe Eighth Afticte^ of being dr^tipfihy the Fatlxr, 
 
 is-fully confente^;tOj5 and contirm'd by Scripture 
 
 and Ancient Fathei;s. 
 
 The 
 
ATT E NT) I X_ 29J 
 
 The Ninth Article, of the Tpwer, or rather ^^/'Or-j 
 tence of Mans Will as to Salvation^ is entirely own'3 
 by him. 
 
 From the whole then let the Reader judge, with 
 what Reafon and Truth the Vindicator could, fay, 
 thjEC be would p'OfVe from t/je for^faid M^nufcri^t^ ^^^^ 
 Bijlwp Andrews was no Calvinift, f. 28. Surely he 
 thinks his Readers are very blockiOi and itupid, 
 tliat can be impofed upon after this vile rate. But. 
 as fure it is , that he that forges fuch grofs Falficies 
 as thefe , and endeavours to thruii them on the 
 Reader's Belief, can't exped to have any Faith to 
 be given to him. 
 
 And as for what the Vindicator hath ailedged out 
 of the MS. as deliver'd by Bifhop Andrews y-wQ 
 know that he is very unhappy in all his Quota- 
 tions ; they never come up to his purpofe, tho' he 
 hales and pulls them without A'lercy : And To" 'tis 
 here. It is not poffible for any Man in his Wits, to 
 make what he here quotes fpeak on his Side , that 
 is, to affert the Ar^ninian Caufe. Now then I claim 
 the Performance of the Vindicators Promife, namely. 
 That if the Dr. (meaning me) can reconcile this with 
 Calvinifm, then I will (faith he) freely retra^ what 
 I ajjerted , and own my felf to haite been in an Error y 
 p. ;o. You muft then retra8t ^ there is no Re- 
 medy againft it; for every Unprejudic'd Reader 
 will grant, that what the Learned Biihop faith, may 
 well be reconciled with Cahlnifm ^ nay, 'tis Cahi- 
 nifm it felf. You mufb then own your felf to ha^ve 
 been in an Error ; tho' I know it is the moft hateful 
 thing that'can be put upon you, and it will half 
 kill you. But this you mull be forc'd to fabmit to, 
 for the plain and- exprefs Words of Bifhop Andrejvs, 
 
 Q 4 in 
 
932 ATT EN T) I :^. 
 
 in the forefaid MS. undeniably (hew him to have 
 been a Friend to the Calvinian Dofftrines. 
 
 And here I defire the Reader to take notice that 
 all thefe Lawheth Articles were word for word infert'r^ 
 ed into the Articles of Religion unanimoufly agreed 
 upon by the Archbifhops and Bifiiops ( m»ft of 
 them Englijh Divines) arid the whole Reprefentative 
 Body of the Clergy in Ireland in the Convocatidn 
 1 6i ^/before the Synod of Dort was held; and 
 therefore they could not be byalTed by that. No, 
 k was purely frorn the Upriehtnefs of their own 
 Judgments, that the}^ agreed in thefe Points of Di- 
 vinity. And confequenrly if another Convocati- 
 on of Proteftant Archblfhops and Bifhcps, and the 
 reft of the Clergy, made up wholly of EngHJlj Di- 
 vines, fhould deftroy thefe Theological Dodrines, 
 and aiFerr the quite contrary to them , in what a 
 miferable Condition would the Articles of our Religi- 
 on be, and how Arbitrary would our Belief look ? 
 
 P. :?!;. He faith he undertook to defend this Af- 
 fertion of Dr. Tillotfon, Th^r all the Duties of the Chri- 
 fiian Religion which refpeB' God , are no other than what' 
 JSfiitural Light fromfts Men to, excepting the Sacraments, 
 find fraying to God in the Name and by the Mediation ef 
 yefm Chrifi. To confute which, I (hewed that Na- 
 tural Light could never prompt Men to thefe follow- 
 ing Duties, which we are obliged to as Chriftians ; 
 Namely, To believe the Dcftrinc of the Holy Tri- 
 nity ; to acknowledge our Corruption and Depra- 
 vity by the Fall of Adaw ; to be acquainted with 
 the Way of our Recovery by the Incarnation of the 
 Son of God, and by his making Sati<=fa(5lion for 
 our Sins ,• to krio\y the Term: of the Covenant of 
 Grace made by God in anid through Jefus Chrift j 
 to inform our felves of the Certainty of a Future 
 State, and oftheendlefs Duration of itj to beg the 
 Grace and Affiftance of the Holy Spirit ^ and feve- 
 
 ' ^ ral 
 
AT TENT) IX. 255 
 
 pal Other Duties of the Chriftian Religion I 
 named : And confequently Dr. Tillotfon is deceived 
 in his Notion of the Chriftian Religion. Here now 
 I expeded that the Vindicator would attempt to 
 clear his Idol of this Imputation, but he hath not 
 one Syllable to fay ^ he doth not fo much as offer 
 to difprove what I had afferted. Here he ftands 
 as mute as fomebody did when he kept his Ad for 
 his Batchelor of Divinity's Degree, when the No- 
 ble Train from the College which came with him, 
 expected he would fay fomething for himfelf, but 
 he had it not in him. Whether this Dumbnefs was 
 the Effed of that Drinking and Smoaking which he 
 faid I recommended, I will not now difpute. Yet 
 this is the Archbifhop*s Vindicator ; and though he 
 hath faid nothing to let the Reader fee that he de- 
 ferves that Title, yet he begs far don for his being •wil- 
 ling to 'vindicate a Per/on who by hu Preaching and Wri- 
 tings hath done fuch greatSer^vicetotheChrifiianReligion : 
 Such indeed as we fhould be glad to fee ,- but 'tis ea- 
 fy to prove, and hath been already proved, that he 
 hath done real DilTervice to Revealed Religion, and 
 to the Chriftian in particular. If he had confin'd 
 himfelf to his Moral Subjeds , he had done well, 
 and gain'd univerfal Repute ; but when he comes 
 to treat of Chrifiianity, and the Nature of it, he ge- 
 nerally debauches it, fo far as I'm able to judge. 
 
 P. %^. He faith it «■ an horrible FaljJwod that I charg- 
 ed Dr. Tillotfon ii^ith ; namely , 77jat he finds fault 
 with Parents for forbidding their Children to flay at Cards ^ 
 andfuch hke Games i And yet he grants in exprefs 
 Words , That Dr. Tillotfon finds Fault with Pa- 
 rents for forbidding things , as abfolutely unlaw- 
 ful in themfelves , which are not fo. And the Inftance 
 given by the Dr. is in Cards. Here is a plain Con- 
 feflion of the thing, namely , that the Dr. blames 
 Parents for forbidding their Children to Game; for 
 
 as 
 
^FP E NT) IX. 
 
 as for that DiflinAioii [ forh'uldmg as abfolutely unlaw- 
 ful ijt themfelvesy'jkis foilled inby'the Vindicator. tQ. 
 help the Dr. out, for he exprefly faith^ he owns that 
 the Archhllhof doth itct make ufe of that DljlinBion^; -p^ 
 :;.'9;; He had forgot * one of the Canofjs of ou^c 
 Ciiupch, which pronounces Card-plajjng to be an, 
 mlawful Game ; and' therefore Forbids all Clergymen 
 to ufe it either by Day or Night : And certainly if 
 Miniflers may not play at Cards, it becomes tkenn] 
 not in the Pulpit to favour that fcxTt of Gaming iiv 
 otiierS;, and even in Children. ; . - v-, 
 
 " T, 1^.^. He accufes me of Falfification , for faying 
 tJiat Dr. Hammond is of the Opinion , that St. Taul 
 wyit tise Second Epfile to Timothy at or b^ore the time- 
 -Dvhen he writ to the Corinthians ^»j^Galatians. And 
 would any Man, but the Vindicator, deny this,: 
 when he finds that Learned Annotator induftrioii'^ 
 fly proving, from the Teftimony of Ancient Fa- 
 thers and from Texts of Scripture, that the id Epi-^. 
 file to Timothy was writ hy St. Paul at his firfi being at 
 Rome, after which time he preached the Gofpel to the G(nr- 
 tiles in other Regions, among which Regions thai: of 
 G'alatia was one , to the .Inhabitants of which he 
 wrote an Epiille ? See this expfefsly own'd 'by Dr.; 
 H(?wnmidm bis Preface to his Annotations on the 
 ad Epiflle to Timothy : And yet the Vindicator,: im- 
 patient of Contradiction, affirrris the contrary, 
 i'i P. 40. He blames me for faying/))-. Overal 5;^<jj 
 ^^^c?:/^ ^Calvinift in the "Point of the Perfe-vcrance of the 
 Saints : And he queftions the Truth ojf what I faid, 
 that he declard' as much at the Conference at Hampton- 
 Court : Yea, he is peremptory-;^ and muftmeds fay^ 
 he believes it .n&t... ■ Wherefore to cure him of. his= bi- 
 
 •■ :: tl . • . - , ,l(i , -■■ >J iVy'.' 
 
 ^^7Jth. 
 
 fide- 
 
A'P.TE NT) I X. 23.5 
 
 fidelity, I remit him to the plain. Teftimony of a 
 Reverend and jLearned Prelate, who hath thefe ve- 
 ry words, t [Dr- Ra'^ipliii defired that' Article, After 
 w^ have recel'ved the^ Holy Ghofi , -ive may depart from 
 Grace, might be explained by thefe Words added to 
 the en4 of it, yet neither totally nor finally. Againft this 
 no Man fpeaks, but for jit : That Worthy and Learn- 
 ed Dean of Taufs then, after Bifhop of Norwich, 
 J)T.OveraU, did fpeak fo.much as diredly confirmed 
 that which Dv.RainoUs had moved] that is. That the 
 Article was to be underftood thus , that, tho' the 
 tt'uly Regenerate may depart from Grace for a time, 
 and in fome Degree, yet not finally and totally. 
 I hope by this time the Vindicator hath thrown off 
 his Unbelief As to the Papers he talks of, I have 
 not feen them, nor do know whether there be any 
 fuch, and ther^fpre, I can fay nothing to them. 
 
 P. 44. and to the very end of his Papers, he en- 
 deavours to confirm what he had faid , that Bif>w^ 
 Sanderfon/er/co^Calvinifm in t^eYear 162^ ; and to 
 enervate what I had produced to the contrary , he 
 firfl charges me with not quoting Dr. Sanderfon a- 
 right, and yet he fets down the Quotation which I 
 made ufe of, which agrees exadly, to a Syllable, 
 with what he prefently after fets down hirafelf as 
 the very Words of Dr. Sanderfon.- This fhews the 
 ftrange Spirit and Genius of this Man. It is true," 
 I did not quote all that is faid in the Letter, of God's 
 Grace and Decree, nor was I obliged to it, and I have' 
 his own Example for it ; That I hope will pleafe 
 him. He faith, f. i;. he freely confejjes that he hath 
 left out fomething, and ivholly omitted fomething in a 
 Quotation of mine, though he pretended to give it- 
 
 \BiJbop Carleton'j Examination tf'the Ute yippeal, Sec. p. ipr.: 
 
 entirely 
 
236 A T T E N 7) I X. 
 
 entirely to the Reader. Here is ConfeJJlon, but whe- 
 ther it was free,I queftion : I rather think it was ex- 
 torted from him, becaufe the thing it felf was fo 
 plain and glaring. But he falfly adds that my Quo- 
 ration of Bifhop Sanderfon is mangled and broken, 
 for the Reader may fee it was whole and entire, fo 
 far as I had occafion to cite it. 
 
 i^*-'P. 48. He further infifts , that I iwpofe upon th& 
 Reader J by leaguing out all the Bipiop fald that wight feem 
 to lejjen Calvin's Reputation. It is he that impofes up- 
 on himfelf,and upon the Reader ; for the true Rea- 
 fon why I left out fome following Paffages , was, 
 that I might not lelfen the Bifhop's Reputation. It 
 was out of Reverence to that good Prelate that I 
 ■ftopt there, and added no more, that he might not 
 be expofed, as Inconfiftent with himfelf. I turn'd 
 his Cahinifiical fide to the Readers view, and it was 
 very plain and obvious. If the Vindicator hath a 
 Mind to turn the other , or rather to fancy fuch a 
 thing, he may ; yea, he hath done it ; but I mull 
 tell him that thereby he hath reprefented the Bi- 
 fhop in no commendable Pofture ; which I was care- 
 ful to avoid, becaufe of that Veneration which 1 
 paid to fo excellent a Perfon. As to the main 
 thing, the Bijhop's changing his [fudgwent and for faking 
 Calvinifm in 1625-, which is fo much infifted upon 
 by the Vindicator, I took the bed; and faireft Courfe 
 tnat could poffibly be prefcribed to confute this, and 
 by that means to preferve the Bifhop's Credit un- 
 flain'd. I produced feveral Paffages out of his Ser- 
 mons which aifert the Cahinlan Doctrines, and con- 
 demn the Arminian one as Popift). Thefe Sermons 
 were preachM before the Year 162^- but he pub* 
 lickly own'd them by printing them in theYear 16^2. 
 and after long Deliberation, by reprinting them in 
 the Year i6<:j. Any rational Man would think 
 
 that 
 
AT T E Nt> I X. 3^7 
 
 that this is fufiicient to prove that Dr. Sanderfon had 
 not chang'd his Mind in 162^ otherwife he would 
 not have twice publifh'd thofe very PalTages Seve- 
 ral Years afterwards. 
 
 But becaufe I woutd give full Satisfaction in this 
 Matter , I produced feveral PafTages out of the 
 Dr.*s Sermons^ which are unanimoufly acknow* 
 kdged to have been preach'd afte7- i6i<; , and were 
 Re^ifed bv him with great Care and Diligence ( a$ 
 he faith himfelf ) in order to their being publirfi'd. 
 And in thefe Sermons he pofitively afTerts the Do- 
 <5lrines of EterhM EleciioTJ, the Intmutabllity of the De^ 
 er'eesy Special Grac^ in ConverfoVj Irrefifibillty of Dl'vine 
 Grace ; and he brands fome of the Arminlan Do- 
 ftrines with the Title of Velagianlfm. This I thought 
 was a plain and demonflrative way" of convincing 
 the Reader, and even ( if fuch a thing were poffi- 
 ble ) the Vindicator : For generally there is f6 
 much Ingenuity in the Nature of A4en that they 
 fcorn to rebel againft fhining Truth. There is 
 fomething of Natural Modefty in moil of Man- 
 kind to reftrain thern from fuch Reludances. But 
 the harden'd Vindicator is a fcandalous Exception to 
 this ; and he differs from his Kind : I can make no 
 Impreffion upon him, though I have with all Free- 
 dom and Sincerity fet the whole Matter right before 
 him. It is a ftrange and prodigious thing , that a 
 Man profelling to be aDivinCjand a publicTeacher, 
 fhould thus fly in the Face of Truth , and difcover 
 to the World that there is neither good Faith nor 
 Meaning in his Breaft. 
 
 I proceeded further, and out of feveral Paffages 
 in the Lafi Letter of Bijiwf Sanderfon to Dr. Ham- 
 niond, I made it evident, that the Bifhop had not 
 chang'd his Mind , as to the main Scheme of CaU 
 vinifm. I Ihew'd j that the Decrees of Ek5iion and 
 
 Repro' 
 
.1^8 AT TEND IX. 
 
 Reprobation^ Special Grace , tho. Irrejifiihle Efficacy oi 
 iCj.tlie Final Perjez/erance of God's- EieB , are airerted 
 by him : And the Good Bifhop cenfures the Armi- 
 nlans , for their Extolling of Free WiU. I produced 
 the yery Words, which are mfed by the Bifhop in 
 that- Letter : But the Vindicator dotily not pretend; co 
 make any Return at all to the particulars. J jW 
 not, faith he , produce the T articular s, -pifi. No in- 
 deed, no body expeded that you would, they be- 
 ing luch Bright and Inconteftable Inftances of the 
 Biitiop's adhering ftill to Calvinifm , and of jfp^ * 
 immodefty and;Falfliood in denying it. -/ihio 
 
 But fomething muft be faid for theCaufe ; and 
 now fee the Pregnancy of the Vindicators InY-^i^-t 
 tjipA,, in a very fcandalous and fhameful Inftance, 
 fuch as muft render him very obnoxious to all 
 Men of Sincerity and Honefty. Having nothing 
 elfe to fuggeft ^ he faith , / cunningly conceal dfrpt^ 
 the Reader inhere this Letter fbefore-mention'd)' -Ji^^ 
 to he met with, p. yz. He means, where the Paffage 
 which I quoted is to be met with ; and he repr^^- 
 fents this as a Difwnefi AH. Every one that I hav,^ 
 communicated this to, is amazed at the Infolenceof 
 this Man , who durft fo grofsly write Untruths, in 
 fo plain a Cafe : For I particularly and exprefly told 
 the Reader in the Margin (^ as all my Authors and 
 References are put in the Margin,) where this Paf- 
 fage is to be found j namely , in the Letter about 
 God's Grace and Decrees, as may be feen in my Veritas 
 Redux, p. 5-42. And in my Reflexions on the 
 Vindicator s Remarks , to which he now refers, 1 
 acquainted the Reader that thofe Words which I 
 quoted , were to be found in the Laft Letter of 
 Dr. Sanderfon to Dr. Hammond, p. 292. 
 
 This was fo plain , that I thought Impudence it 
 felf durft not oppofe it. But behold 1 the Vindica- 
 tor tells the World, that I cunningly concealed from the 
 
 Reader 
 
■Am^T E J^D I X. ,339 
 
 Reader \vhereCtht>fe Words- which I cited were^to 
 be met wichi.. What .can this be refolv'd into^ but 
 his- beine; v<^holly led by a Spirit of Falfhood and 
 Mifchief?' Ar.dy by the way, thisftiows hisCaufe 
 ro be very b^d^ <- feeing he hath, no way to defend 
 ity bur by fach; Methods ai.^F6. a Scandal to Chri- 
 ikirinitY , aimd' efpecially t<) the Char ader of a Mi- 
 nifter of the Gofpel. 
 
 b' rBiy this. .Inftance he hatli t,QM the World , that 
 -he will not Iticfc rto vent: any I-ables and Forge- 
 ries,' to {uDT^ovt Jyis Caufe. So -then, for the future, 
 be can never think, to gain Belief-: -He isjww^a 
 hitnkntftV^Yncs.''^ he hath loft his Credit., and no 
 Man will trnfthim. Nb-Proteftat^ons ana Alleve- 
 rations , froitt the Mouth of fuch-a Penman , will 
 fignify any :thihg. No,'Ju;y would find a -Man 
 'Guilty , tho' of Murder j-r.'it • xhp-P \ver& iiq- better 
 Witnefs and Evidence than the Vtndicatpr;,\,\ ,^; 
 
 '\\ .';«..L /i.i. '.-^ii j'..i:^ n .". • " -' ?f .; 
 - "But heasks^-ff «V ^//?^/ef4?ri<:^^€iw , to..eitijp'.^i- 
 /?wp Sanderfoa cpald'fo foi7»nUyir,nJsu7t€e GUV'^^V Qpi- 
 nion y and f£r apenvards sJJkrP antl.mamtahi-k^ Or 
 could Dr. Hzmmond he fo fiupid y as to confrrulici- Ij:s 
 '(oVn. Dejigni^ ■^ ^'Vyl. of jhewin^ Bljhop Sanderfoi^'x 
 Change of Judgment ^ and,' yet froduce fuch Paffages 
 out of his Letter y which plainly ■prove that he had not 
 changed his Judgmeiit ? All which is ahfurd to ftippofe, 
 P.. i2, f;. 
 
 To which I anfvver ; I have fufficiently prov'd that 
 the Bp. did not renounce Cir/xz/Vs Opinion : And as for 
 Dr. Ha?nmo7id, tho' he was a .very good Man, and 
 Eminent for his Piety, yet he liad his weak fide (as 
 all have) and was extremeLy byafs'd in his Judg- 
 ment (witnefs liis Interpretations of the Scripture 
 of the New Teftament , concerning the Gnofiics, 
 and tlie Defiruaion of Jei-ufalem ; and u'itnefs his e- 
 vading the Texts about Eiernal Ekdion , to ■. mefiti- 
 
 on 
 
240 A'P'P E M'D I X. 
 
 on no more), and iri the prefent Cafe , the plain. 
 Truth of the Matter is this : He was greedy £ 
 gaining fo Great and Confiderable a Profelyte, as 
 he knew the Biftiop would be if he changed his 
 Judgnlent ; and this Greedinefs fo far prevail'd upon 
 the Dr. j that it made him verily think that the Bi- 
 ftiop had chang'd his Judgment , when he had 
 not. 
 
 -So that tho' Dr. Hantm67id i^ith , he pubiiftied 
 Part of the Biftiop's Letter, to make known to the 
 World the prefent Sentiments of the ytidicious Sander- 
 fon, yet he fail'd in this DeCign of his ; for thofe 
 feveral Paflages in the Letter which I produced, 
 are not reconcileable with the Biftiop's Changing 
 of his Judgment : But yet the Dr. labouring un- 
 der great Prejudice, perfwaded himfelf that the 
 Biftiop had alter'd his Sentiments , and was come 
 over to his Party. 
 
 It is well known that' not only Dr. Hammond but 
 Dr. P/e>v<?,and others, had been teazing and worr}^- 
 ing the Biftiop a confiderable time , and in a mari- 
 ner forcing him to quit Cahinifm y and to declare 
 on the Armhiian fide. Even t xMr. Ifaac Walton^ the 
 Biftiop's profefs'd Friend and Acquaintance, ac- 
 knowledges in exprefs Words, that the Biftiop luas 
 with much Unwillingnefs drawn into the Debate ; for he 
 declared it would pro'ue uneafy to him, who in bis Judg- 
 ment of God's Decrees differ d with Dr. Hammond. 
 This was in the Year 1648, and in the Years fuc- 
 ceeding, as Mr. Walton exprefsly teftifies. Which 
 moft enjidently fhev^^s thefe Two Things ^ firft:. That 
 the Biftiop and Dr. Hammond diiFer'd about the Do- 
 <5lrine of the Decrees, and confequenrly about the 
 Other Points which neceflarily go along with it : 
 
 t In the Life of Bp. SanJerfon. 
 
 And 
 
JTTEN'DIX. 241 
 
 And Secondly , that the Dr. and his Friends drew 
 the Bifliop againft his Will into that Debate ; 
 which therefore could not but be very Uneafy to 
 hint, becaufe it agreed not with his known Princi- 
 ples of Calvinifm. 
 
 We may gather from hence , , how raflily and 
 falfly it 'is faid by the Vindicator ^ V'Al- ^^^^ ^ ^^''^ 
 tainly knew (notwlthftanding what I writ) th^it Bi- 
 Jhop Sanderfon had made a Veclaration of the Chajige of 
 his Judgment in 1625'. This may confirm the Reader 
 in the Perfwafion which I doubt not he hath taken 
 up already. That the Vindicators Talent corififts 
 altogether in Traducing and Calurimiating. Tho* 
 he uickles for Catechijing inftead of SermoJTs , yet he 
 hath forgot the Duty which our Church-Catechifm 
 taught him , to keep hts Tongue from Lying and Slan^ 
 dering. * 
 
 This muft be faid ; whatever Conceptions we 
 may have of fome Things deliver'd by the BiOiop? 
 ( if they were deliver'd by him ) in his Tax Ecclefia'^ 
 it is certain , and beyond all Difpute, from the 
 forefaid Evidence given by Mr. Walton , that the 
 ^pifliop diflented from Dr: Hammond in the main 
 Points they debated about , which were thofe of 
 the Calvinifis and Arminians. But it is alfo mani- 
 feft from that foremention'd Evidence , that Dr. 
 Hammond and his Partners hook'd the Bifliop into 
 the Controverfy a-new, and out of the Tranfcen- 
 dent Kindnefs they bore to the /irminian Caufcy 
 ftrongly fancied that the Good Bifhop favour'd it : 
 And this was the true Rife of that forefaid Letter of 
 Dr. Hammond to the Bifliop , wherein we may ob- 
 ferve how ftrangely and abruptly he fetches in a great 
 Part of the Biffiop's Words. He had no Occafion 
 at all to recite them' to the Bifhop himfelf in that 
 Letter ,• and therefore I muft needs fay I fufpe6l 
 fome foul Play , according to the Vindicators ele- 
 
 K ganc 
 
HI ATV E NTH X. 
 
 gant Way of Speaking. The Caufe was to be 
 "carried on, that Caufe which had been laid aileep 
 for fome Years ; but now it was to be awaken'd, 
 and to appear brisk , in Hopes of the Reftoration 
 which was approaching at that time , and would 
 certainly encourage it. 
 
 The Learned Dr. Hammond , who was a great 
 Bigot in thofe Points, was made ufe of in this Af- 
 fair juft before he left the World, (for he died in 
 that very Year, when he is faid to have wrote this 
 Letter j ) and a little before the Aged Bifhop's 
 Death : For the Managers had a mind to let the 
 W^orld fee , that both thefe Great Men were the 
 Patrons of their Opinion , before they went off 
 the Stage. But from what I have premifed, it is 
 undeniably evident , that their Defign prov'd fuc- 
 cefslefs ; for the Contents of that foremention'd 
 Letter mull needs convince us , that Bifhop San- 
 derfon retain'd his Calvinifiical Sentiments to the 
 Day of his Death. 
 
 And now, to let the Reader at laft into the True 
 Secret of the Bufmefs , he muft know , that Dr. 
 Sanderfons Tax Ecck/ia, which is fo much talked of 
 and quoted by the Arminians , was not a Scheme 
 drawn up by him to tell the World what he verily 
 thought concerning thofe Cal'v'mian and Arminian 
 Points which he difcourfes of ; but it was only at 
 that time a Vrofofal that was to be offer'd ( as he 
 tells us himfelf) to tht Convocation, if there jfhould 
 be Occafion to debate about thefe Points. This, 
 he tells us, was the Rife of thofe Papers. 
 
 But htcxi^t fome Things were then faid, that fa- 
 voured the Arminians, ( as it was his Bufinefs at that 
 time to reprefent both Sides) thence thofe that had 
 lifted themfelves into that Party , thought the Bi- 
 Ihop to be of the fame ; And among others , the 
 
 Reve- 
 
AT T E N^D I X. 243 
 
 Reverend Dr. Hammond (who is known to have 
 addi6led himfelf to Peculiar Notions and Opinions, 
 and to have imagin'd that fome Texts of the New 
 Teftament patronized them ; ) perfwaded himfelf 
 from fome PalTages in the Bifhop^s foremention'd 
 Propofal , that he was an Arminian as well as him- 
 felf. 
 
 This is the True and Impartial Account of the 
 Matter , as the Reader will own , I queftion not, 
 when he hath weigh'd what I have fuggefted. He 
 will find that that Piece was a Draught of the feveral 
 Opinions about thofe Points , rather than a Decla- 
 ration of his own Particular Sentiments , unlefs in 
 one or two Places, which I have heretofore 
 quoted. 
 
 But what faith the Vindicator ? We mufi take no^ 
 tice, faith he , of this one thing , that after heforfooh 
 Calvinifm, he did not turn Arm'inmn, p. f^. Which 
 is fo Ridiculous and Silly a Fetch , that every one, 
 I find , hath laught at it that hath read it , for it 
 outfaces all Common Senfe and Reafon : And 'tis 
 agreed on all Hands , that the Vindicator hath be- 
 tray 'd the Caufe. For every one knows, that 
 Calvinijw and Arminianifm are the Two Offojites in 
 the Debate before us ; , and are fo reprefented all 
 along by the Bifliop and Dr. Hammond , in their 
 Difputes ; the one is always brought in by them as 
 Contrary to the other. Wherefore it is a vain and 
 idle Conceit , to imagine that the Bifhop was no 
 Calvinift , and yet he was no Arminian. A Man 
 hath a hard Province to deal with this Tribe of 
 Men , who have fuch Chimera's and Whimfies as 
 thefe in their Heads. 
 
 What he talks of Dr. OveralTs Scheme^ is nothing 
 to the Purpofe ; tho' he would fain get off by 
 
 R 2 this 
 
24+ JT f E K'J) I X. 
 
 this means, as one of his Brethren fome Years age* 
 endeavour'd to come off from his formei" Pretenfi- 
 on J by Virtue of Dr. Overalls Convocation Book. I 
 Ho not fay that Dr. Overal was a rigid Cal'vinifi, nei- 
 ther was Bifliop Sanderfon fuch ; but it is evident, 
 that they were both of them Cahinifls as to the 
 main^ which is enough for my Purpofe. 
 
 But becaufe I aflert this , efpecially that the lat- 
 ter had not abandon'd the Calvinian Dodlrines, and 
 becaufe the Vindicator attempted to confute it^ but 
 found he was not able to do it^ he grows Rampant, 
 and tranlgreffes the Bounds of Civility and good 
 Manners, charging me in his Pamphlet with foul 
 and dijljonefi Doings, Rancor , and Malice , &c. And 
 yet this is the Man who tells us, that it is 'very iU be- 
 coming a Chrifiian to gi've ill Language, p. 8. And Aiens 
 Refutations are 'valuable Things, and ought to be ufed ten- 
 iierly, p. i^. This is but an ill Charader of our 
 Preaching Vindicator, to teach others thofe Leffons 
 which he never learnt himfelf , and never intends 
 to pradife. 
 
 Laftly, P. n> S4-' He would again be reproach- 
 ing me with Difionefiy, and would charge it on my 
 Cal'vinifiical Principles : But I advife him not tO be 
 too bold here , left fomebody fhould be tempted to 
 make Reprifals, and in way of Retaliation, to af- 
 cribe ali the Lazinefs, Intemperance, Pride, Neg- 
 \e6t of Paftoral Duties , Prophanenefs and univer- 
 fal DifTolutenefs of Manners in fome Men to their 
 being Arminiarts. I hope he will, in his Lucid In- 
 tervals at leaft, think of this. I heartily forgive 
 him all the Rudenefs of his Pamphlet ; for I confi- 
 der he hath a Difteijiper that he can't help : And 
 he is to be pitied and prayed for , rather than Re- 
 buked and Confuted. " 
 
 And now to fllut up all , I own that I have been ^ 
 a Free Speaker, \i\\t I have not pr^duged or def^me4 
 
 either 
 
ATT E M1> I X. 245 
 
 either of thofe Perfons whom I have had to do 
 with in this or the foregoing Undertaking , unlefs 
 the reprefcnting them in their true Colours , and 
 the plain and impartial uttering of Truth be to 
 traduce and defame. I muft acknowledge that there 
 are fome PaiTages which I had very little Inclinati- 
 on to publilh ; but I may fay with the Apoftle, 
 'poey have compelled me. I was fometimes forc'd to 
 follow thefe Jgnesfatui whither they led me, or elfe 
 I could not have let the Reader fee how wild and 
 extravagant they are in their Rambles. But even 
 here I am able to juftify my manner of treating 
 them by the Example of the Beit and moft Ap- 
 proved Writers both Sacred and Secular , who are 
 wont to v^^rite with a Satyrick Air when there is 
 Occalion. Sharp Reflediions (even Perfonal ones) 
 were never thought to be a Sin by the Prophets, 
 Apoftles, and Fathers of the Church. Yea, the 
 moft Religious and Learned Men in all Ages have 
 been Poinant and Smart upon their Adverfaries, 
 and have given the Enemies of the Truth a warm 
 Reception, tho' they knew as well as our Moderns 
 what 'tis to keep a Temper^ as they call it. And 'tis 
 obfervable, that thofe who of late pretend to be 
 Nice and Squeamifli, and approve of none but 
 Mild and Soft Writers, even thefe Men applaud the 
 moft Fierce and Rough Pen-Men when they write 
 on their Side ; of which fundry Inftances might be 
 produced. This is that fort of Men which I could 
 never pleafe, and I never defign'd it , and I fhall 
 not now begin to endeavour it ; efpecially fince 
 fbme very good Judges have been pleafed to fay 
 that it is as good a Sign as can be of a Man's being 
 a Laudable Author, that he isdiflik'd and cenfur'd by 
 this Race of Mortals. I do v^^ith all my Heart ab- 
 hor all Strife and Contention in Religion, but a 
 jaft and necelTary War can't be condemn'd ^ And 
 
 fuch 
 
h6 at T E NT> I X. 
 
 fuch is that which I have been engag'd in : And I 
 do not know that any Biafs of Prejudice or Inte- 
 reftj or any felfifii Humour hath influenced me in 
 this Quarrel ; for I have all along been combating 
 for Truth and Religion, and nothing elfe. 
 
 However, at prefent I lay down my Arms, I 
 ceafe from all Hoftilities and Difputes ; for why 
 fliould I fight the Battel over again , if I have al- 
 ready been Victor ? But that I muft leave to the 
 Judicious Reader to determine. And if he ftiould 
 give it on my fide, I ought to wave all Triumph. 
 Befides, he that difcems the Signs of the Timesy can't 
 but be invired to quit the Field of Battel, left he 
 fhould feem to give Encouragement to the quarrel- 
 ing Spirit which now rages in Europe, when we fee 
 a new and bloody War let on Foot, and Chriflians 
 taking the Part of Infidels, and a Frotefiant Prince 
 fupporting and fupported by the Friends of the Al- 
 coran. Whilft this Tragical Stage ( befides that in 
 which we are more nearly concern'd ) is treading 
 Abroad, it is time for Ecclefiafiics to lay afide their 
 warlike Inftruments, though but of Pen,, and Paper, 
 and not to begin the War again , as my Salisbury- 
 Ad'verfizry doth, who is at this very day publifhing 
 a Difcourfe againft the Dodrine of Original Sin, 
 which he confefles he had compofed above Twenty 
 Years ago ; thereby letting the World know that he 
 grows gray and d-ecrepit in Error, and that he in- 
 tends to breathe out his laft (one would think, with 
 little Comfort ) in defiance of that Article of Faith 
 which is exprefly afferted by the Infpired and Floly 
 Men inScripture,by theOrthodoxFathers after them, 
 by the Church of England, of which is aMinifter,/ 
 and by all other Proteftant and Reformed Chur- 
 ches. It is time, I fay, to fhew our diflike of fuch 
 an Example as this, to throw off the Military Caf- 
 ficks which we had put on , and to-join Peace with 
 
 Truth, 
 
ATTENT>IX. 247 
 
 Truth, as w6 tender the Glory of the Divine Maje- 
 fty, the Edification of the Church of Chrift, and 
 the Salvation of our Souls. 
 
 FINIS. 
 
 In a Ihort Time will he puhlifh'd , Tropofals for 
 Printing THEOLOGIA REFORMATA .• 
 Or J The Body or Subftance of the Chriftian 
 Religion ; Qomprifed in Dijiin^ DifcourfeSy 
 or Treatifes upon, 
 
 I. T^H E APOSTLES CREED, commonly fo 
 -I call'd : Where all th&TrincipIes and Articles 
 of the Chriftian Faith therein contain'd, are par- 
 ticularly explain'd, afferted and vindicated : Efpe- 
 cially under the Firft Article, the BEING, AT- 
 TRIBUTES and PROVIDENCE of God, are 
 copioufly handled, and the Truth of them demon- 
 ftrated from feveral New and Uncommon Topics.' 
 To the Article of the Holy O^thclkh Church , ' are 
 reduced the Officers cf the Chriftian Church, with 
 their Peculiar Employments , the SacramerAs, and 
 all the other Sacred hfiitutions belonging; to the IVor- 
 fiilp of G O D, and to the DifcifUne and Gc-jcrwnent 
 of the Church. 
 
 \_All the DoBrhes of the Church of Rome, which are 
 
 Contrary to thife^ are to he treated of afterzvards in 
 
 another Volume. ~\ 
 
 II. The LORD'S PRAYER : Where the Full 
 
 Senfe of every Petition is affigned, and the Matter 
 
 of our Prayers difcours'd of. With a GeneralTrea- 
 
 tife of the Nature , Kinds , ^ali fictitious ^ Neceffity 
 
 tnd Excellency of Prayer. Where the Meaning of 
 
 graying by the Spirit is examin'J and decided. The 
 
 Nature of Tewpt^icn ( under the laft Petition ) is 
 
 amdv 
 
amply fet forth : The whole State of a TVoutideit 
 Confcience is Gonfider'd : All the Scruples and Com- 
 plaints of Tempted Souls are fully anfwer'd , and 
 Proper Remedies are applied. 
 
 III. The TEN COMMANDMENTS ; where 
 the Rules and Meafures of our Religious PraBice are 
 largely difcours'd of : With a more Particular Ac- 
 count of the Love of God , and of our Neighbours ; 
 of Idolatry, Or Vblytheifm ; of Obedience to. the Higher 
 Toivers i of the Qbfet'vation of the Lor£s I)ay ', of 
 Marriage and Divorce ; of UJury ; of the Ahufes of 
 the Tongue ; of Covetoufnefs ; of Contentment. 
 
 \_ The Various Duties and Graces, -which are reduci- 
 ble to the DetaloguCy are to be treated of in another 
 Volume. ]] 
 
 In this Undertaking , feveral Theological Problems 
 and Controverjjes .zvt difcufs'd ; fundry Cafes of Con- 
 fclence ftated and relblv'd ; Obfcure Pajfages in Scrip- 
 ture clear*d 3 the Author's Particular Judgment con- 
 cerning fome of them propounded : Pracllcal Infe-* 
 rences from the Refpedive Doctrines every where 
 interfpers'd. 
 
 The Whole defign'd as an Antidote in this Cor- 
 rupted Age , againft the Dangerous Notions arid 
 Opinions of Paflfis, Avians 2Lnd.Socinians, Pelagians 
 and Remonfirants , Deifis , Atheifis, Scepicksj Enthu- 
 fiafis. Libertines.. 
 
 All is endeavour'd to be fo' framed , . a!s not to be 
 below the Genius of the Learned , nor above 
 the Capacity of Others. 
 
 By ^ohn Edwards^ D. D. 
 
 The Propolals -n'lll be deliver d out hy Jonathaifi 
 Robinfon, John Lawrence, nnd]o\\n ^^yMyBoakfelUr^, 
 
 r 
 
ff