manner when he was a raw Sophâ—ster he had been hâ—ssed out of the Schools yea when the end of his Journey is France he first intends to take Ship at Dover befoâ—e he think upon France OBSERV 9. If any were so simple as to be ruled by him he would put a necessity upon his Adversary to make a large Volume in the interpreting of and vinâ—icating from blaâ—phemy the expressions of most of the eminentest Reformers in the Church such as Calvin Dr. Twisse Piscator Beza and a World more (a) Philanth à p. 132. ad 139 â—â— per toâ—um Caput Quartum when as for the most part those very Authours in other parts of their Writings nay often a little before or after the words quoted by him clear themselves and when as we shall see more whâ—n we come to them their known opinions are quite contrary to what he would wring out of their words OBSERV 10. As in his Correct Copy before (a) Corrept Correct p. 172. so in this his Philanthropy now when he should quote Scriptures for Gods Praedestination he still brings those which only speak of his Promises Commands c. and wholly declines to work upon the 9th to the Romans or at least slubbers over Chap. 4. p. 39. Correct Copy p. 40. when as yet he cannot be ignorant that we never take our selves to be beaten by Scripture till by dint of Arguments we shall be forced out of that our strong hold I have done with the first and now come to the second thing promised § 2. Showing the Illogicalness of the main Arguments belonging to his 4. Chapters It in my Correptory Correction I took care of any thing it was this that the Book might be fully correspondent to the Titâ—e-page And this I believe for any thing that as yet hath been said against it to have been so fully done as that I will not so far question the slipperiness of the memory of any attentive Readers or obtund his attention or doubt of his very eye-sight as before such an one once to question whether both in Text and in broad Margins Pelagianâ—sme Massilianisme Arminianisme Contradiction to Scripture and to the Church of England hath not been fully proved against mine Adversary I am sure in this his Philanthropy he hath not as yet answered to at least the fortieth part of the particulars which have made it evident that most of his Arguments and manner of allegations of Texts are Pelagion Massilian Arminian c. And Ergo if there be any concluding Ergo in all this vast Chapter which runs oâ—t into no lesse then 36. Pages it must be drawn from these or some such like praemises He who stoutly flourisheth against a Title Page without disproâ—ing any of the main particulars broâ—ght for the prooâ— thereof in the Book he overthrowes the whoâ—e Book But that doth Mr. T. P. throughout this whole first Chapter from p. 1. to 36. Ergo Mr. Barlee his Book is beaten Secondly Throughoâ—t all his second Chapter he carries on another grand Argument against me full out as inconsequential as the former First he drawes up a formidable Catalogue of all my high and possibly here and there over-hasty expressions against him (a) Philanthr from p. 47. to 43. 2. At pleasure without any further proof he is pâ—eased to call them all Scurrilous Calumniating or blasphemous 3. He playes very fiercely upon my style and temper which yet he represents to be no worse then that of Mr. Calvins (b) Philanth p. 120. p. 126. and of my dear Authours and Masters as he calls them and whom he exposeth to open shame in his Catalogue from p. 133. to 139. As many of them as I have seen and read under Christ I will be content to acknowledge to have been my Masters Ingenuum est agnoscere per quos profeceris I will only except against monstrous Leviathan Hobbs and the Book which he calls Comfort for Believers a Book ordered by the late Parliament to be burned (c) Phil. p. 136. these I di own from ever having been my Masters And whosoever will be ruled by me they shall as soon own the Devil to be their Masters as any of those Books and I wish my adversary would but undertake to promise as much in the behalf of some of his Proselytes who are but too great approvers of Hobs his Levâ—athan 2. And then after this Game he draws up his five Conclusibles from p. 44. to 50. as conclusible as this Argument is from whence they be all to be inferred Mr. Barlees style is not so elegant as M. P. would have it nor his temper any thing so mild as that of Cassandrus or Ed. Phil. 126. mild Grotius his is Ergo he answers not my Book or at least my five Conclusibles held against him but the first is true Ergo. 3. That which must needs be the force of the great Wheel or Argument which gives motion to all the third Chapter and runs through all the Sections of it from p. 54. to 152. must needs be one like unto this Though I do suppose rather then prove Mr. B. Calumnies and falsifications to be his third way of his Confutations yet by so doing I overthrow his Book But the former I do suppose and that very stoutly as the Answers to the particulars have and shall yet make it further evident Ergo. 4. And so for the fourth Chapter the chief part of which is spent in torturing and racking some speeches of Calvin Twisse Zwinglius for the proving them against their express Protestations to the contrary to maintain God to be the Authour of sin the utmost of what can ever be concluded out of them will come but to this upshot at long run The expressions of Mr. Calvin Doctor Twisse Zwinglius c. about Gods Efficacious permission of sin may possibly in some things be too high in some things not so well apprehended or interpreted by Mr. Barlee who could not reach to the meaning of the Authors so wel as themselves or who thought not fit to spend too much time in clearing the sense of such places which the Authours themselves do abundantly clear in other places of their Writings Ergo Mr. T. P. hath proved it against them that they are the Authours of blasphemy or that there is no such thing as absolute reprobation c. But the first is true Ergo. § 3. 3ly I come now to those particular Argumentative matters which are of any moment throughout the severall parcels of his book and here in his Epist Dedicat. first he begins with Philosophicall matter P. 11. lin 9. 10. What use do you make of your Philosophy and that Government of the will which we are wont to talke of p. 4. We may learn so much Christianity among the Stoicks as not to make our selves unhappy by our not being Master of another mans Tongue Answ 1. Boethâ—an Philosophy made this man turne first from Calvinisme as
of it but as Antecedent Causes and procurers of that Decree 3ly If sin original or actual foreseen be the cause of the decree of Reprobation for the only question is about the Aeternall immanent act of God Reprobating then because God could not but from all Aeternity foresee that if the elect did but live to yeares they would be guilty of Originall and actual sin and Ergo according to him all men should have been Reprobated for there is not a man that lâ—ves and sins not 1 King 8. 46. Out of an unclean who can give that which is cleane Iob. 14. 4. 4ly Without any the least reason assigned for it God Reprobares Angels one way and men another way for there is nothing so plain as that the foresight of the Angels Originall or actuall sins did not praecede their Reprobation But the Scripture speaks alike of both Jude 4 6. 5ly It is a doctrine Loathsome to the wiser and best sort of Divines in the very Church of Rome as Mr. Perkins hath proved at large out of many School Doctors (d) Citante D. Twisse Lib. 2. p. 18. 19. in quarto Greg. Armini Petrus de Alliaco Marsilius Franciscus Major Bannes Ferrarensis And instead of all take this argument unto which more might be added (e) Out of Bonaventure in parteprima distinct 41. quastione 1. Omne meritum antecedit illud cujus est meritum sed Praedestinatio Repâ—obatio praecedunt nostrum esse Ergo non cadunt sub nostâ—o merito Item omne meritum aliquomodo est causa ejus quod meretur sed prâ—destinatio Reprobatio sunt aeterna merita vero sunt temporalia Ergo temporale est causa Deâ—reti quod est imposâ—ibile and observeable it is that even of late Iunsenius hath wrote no lesse then two whole books against it (f) viz. Lib. 9. 10. Tom. 3. And hath the Church of England for such a doctrine as this is a wider swallow then that of the Chuch of Rome 1. And let this serve for Answer to what he saith about the Church of England 2. As for the next thing which he hath about Mr. Moulin of France first he might have rested satisfied with what I told him about this Corrept correct p. 129. 130. 3ly I much wonder at it how so great a Presbyterian and Anti-Arminian as for the main Mr. P. Moulin was known to be should be so high in Mr. T. P's favour I perceive when it may serve his turne a man of the consistory shall be looked upon as a good Church-man with him 3ly If he be so much taken with Mr. Moulin his discourses about Reprobation why is he not as much taken with his Anti-Arminian discourses in the point of Election Loves he rather to patronize Reprobate then Elect persons 4ly Why doth not he or his party answer Dr. Twisse his answer to Mr. Moulins arguments about Reprobation before he commend his performances so high 5ly Out of the mouth of a Clown he studies to pose me with a very long-tailed question which takes up the better part of two pages p. 5. 6. and yet he is upon it again p. 66. taken from Gods Eternal omniscience praescience oâ—â—n potence c unto which becausâ— I have already shewed that the Question lies not upon me to answer let him content himself with this brief resolution Answ 1. He showes himself to be guilty of a fowle Antiscriptural (a) Rom. 5. 12. and Pelagian (b) Valensis part a. q. 105. memb 1. p. 296. secundum Augustinum concedimus quod non punitur parvulus pro culpa patris sed pro culpa sua propriè loquendo Non enim dicit Apostolus quod solum Adam peccavit sed dicit quod omnes peccaverunt in Adam Erat enim in Adamo non solum voluntas unius singularis personae sed voluntas universalis naturae Adamo cadente ò justitia oâ—iginali â—â—â—idit etiam quaelibet voluntas posterorum Ca et enim voluntas cujuslibet illa recti tudine quam habuissâ—t si Adam stetisset Vide in eandem sententiam ipsum Maldâ—rum in gra 2. qu. 8â— art 1. pag. 260. error when he saith That mans original sin was actually committed by none but Adam and Eve before Reprobates were born which if so I think he cannot tell that original sin should be at all our own if in no sense it have been committed by any other persons then Adam and Eve The ground of his error is because all along he takes original sin to be nothing else but the Imputation of Adams first transgression and never considers it either as our act in Adams loines so as Levi is said to pay Tithes in Abrahams Loins Heb. 7. 9. or as it is a propagation of personal filth from thence cleaving to our natures Job 14. 4. Psal 51. 5. Heb. 2. But as for the thing it self wherein he would charge us with the denying Gods omniscience and praevision for a while at least let him know first that neither Supra lapsarians nor Sublapsarians as he calls them do question but that God did from all eternity know and fore-know and that unico intuitu by one individual act all his own works and all mens works too Act. 15. 18. without all moments and if I may so say jumps of succession from one to another from the first to the second c. 2ly But as for us poor crazie mortals if we have no mind to continue in puris tenebris ignorantiae to be wholly left in the Clowds of darkness we for the helping of our Childish Intellects must needs distinguish of all things so known by God and we must needs think of some order amongst that infinite number of things which all are at once the objects of Gods Omniscience and Praescience 3ly The best distinction which we can possibly light upon is whereby we distinguish all things eternally fore-known either as merely possible to be or as such things as shall have an actual being or futurition and then next whereby we distinguish moral good things from moral bad and evill things 4. We say in Congruity hereunto that all things merely possible to be are foreknown by the Lords Omniscience of his own Omn potence if he would be pleased to set it on work and Scientia simplicis Intelligentia thus the Lord knows thousands of things more then ever shall have any actuall being which he knows can have no being beyond a mere possible one unless he determine them to be But as for the things which the Lord knowes and foreknows will have a certain futurition he foreknows them all by vertue of his own will and Counsel whereby from all eternity he Scientia visionis determines their futurition and without which he could not know that they should certainly be unless we should be so frantick and so wicked as to maintain that Creatures from all eternity before their being were foreseen to determine both what their beings would
of Bellarmines Books De amiss gratiae statu peccati out of which Cardinal's writings for the most part all those Catalogues are drawn out which fly up and down against Zwinglius Calvin Beza Zanchy Ursin Peter Martyr c. Gisbertus Voâ—â—iâ—s in a select tract by it self subjoyned to the first part of his select Theological disputations entituled Methodus Respondendi excerptis calumniis de Deo autore peccati p. 1119. c. Pithy and acute Doctor Ames Tom. 40. Bellarmini Enervati Cap. 2. de causa peccati And above them all voluminous Dr. Twisse in his full Answer to all that Jacob Arminius vindic Lib. 2. à p. 27. usque ad 140. had challenged all the Orthodox to answer and which under the following heads Bellarmine had brought in against the Protestants in fifteen Chapters of his second Book de amiss grat stat peccati wherein that stomackful and slanderous Champion of Rome labours to prove that they maintain 1. That God is truly and properly the Authour of sin 2. That God doth verily and properly sin 3. That God alone doth sin and not man 4. That with the Libertines they maintain sin to be nothing 5. That the Opinions which he pins upon them are against Scriptures Fathers and natural Reason 6. He pretends to answer to all the Scriptures and Arguments which the Protestants bring for themselves Who ever can but be intreated to peruse any of these Authours but especially the latter upon these Arguments will need no Apology to be made by me for them but will receive it for themselves Purius ex ipsis fontibus bibuntur aquae Fourthly I am well assured that what I shall at this time omit to do will before long to the ample satisfaction of all good Schollars be fully performed by my Reverend learned friend Doctor George Kendall in his answer to Fur Praedestinatus which contains a Catalogue as like to that which Mr. T. P. drawes out Chap. 3. p. 132. c. as if so be Mr. T. P. were Fur Fraedestinatus alter and his very second pretend he what he please in his Asiatick excursion to the contrary Chap. 3. p. 144. 145. Fifthly We have already very often seen how basely he abuseth the Correptory Correct contrary to his very Conscience yea very eyes a Book as werâ— most fitting like to be in any mans hand into whose hands his should light in which Book as he saith Chap. 4. p. 60. I call Mr. Calvin wicked Calvin that I conclude the necessity of railing p. 12. 1. 4 5 6 8. now he that does thus shamefully wrest a writing easie to be had and to be read by all English men how much more bold will he be with other Authours not so easie to be procured Ex ungue Leonem Further searching into him would but serve to discover the shame of his nakedness of which we have had enough already § 13. To what he hath about Adams inclination to sin before the Fall Chap. 4. § 24. He hath a strangely weak and false assertion of A. Rivet in the Margin of his 38. page which he saith will prove unavoidably true viz. that they who affirm an inclination to sin before the Fall do lay all the fault of the sin upon God the Authour of nature since such an inclination cannot but be vitious which yet must needs have been from God if it were before the fall Answ 1. It is well known that Learned Doctor Rivet could tell how to make very strong Scholastick Arguments before Mr. T. P. did ever so much as peere in Divi Luminis Auras 2. Possibly he might blush had I leasure to show how many eminent Doctors in the Church have used that Argument as well as he 3. He hath not as yet showed how Adam had or possibly could have any thing before the Fall but what he had from God and Ergo if he had this inclination unto sin in him and that prove but to be sinful as I shall show presently before the fall it will follow inevitably that God is the Authour of sin or he is not the Authour of all that Adam had before the fall and so he hath not enervated Dr. Rivet's Arguments but whatever he declaims against others who are innocent of it he himself maintains God to be the Authour of sin 4. Now that an inclination unto sin which is as a weight-Plummet inclining or as I may so say ballasting the soul unto sin is in it self sinful I prove thus That which comes from sin and only tends to it and is terminated in it as it is such that must needs be sin But every inclination unto sin doth so Ergo (a) Aug. contra Julian Lib. 4. Cap. 1. 2. De concupiscentia inquit nihil boni agitur de ipsa nihil boni agit ipsa nihil bonâ— concupiscitur ex ipsa sed malum est quicquid concupiscitur per ipsam Job 14. 4. The Apostle in effect proves this Argument when he showes us that all sinful inclinations or the primo-primi motus unto sin as they be called are under a prohibition even before they be actually consented to Rom. 7. 7. The Law saith thou shalt not lust So James 1. 14 15. and this was Austins Argument long since (a) They be sharp words in Austin in opere posthumo Lib. 1. advers Jul. Cap. 68. Videant qui legunt utrum respondendum sit homini qui in tantam progreditur insanià m ut confiteatur malum esse peccatum bonam esse dicit concupiscentiam peccatorum c. Et quod intolerabilius dieitur ad malum provocabat malanon fuit Item Lib. 13. de civit Dei expresse asserit non potuisse esse concupiscientiam peccati ubi nullum fuit peccatum quia non est nullum peccatum ea quae lex Dei prohibet non concupiscere 2. If an inclination unto sin be not sinful then Adam was miserable before he was sinful or else which I think no Child of God acquainted with sin will dare to say its no part of a mans misery to have inclinations unto sin Rom. 7. 24. 3. If the Image of God according unto which Adam was created in true righteousness and holiness whilest he stood preserved him not from inclinations unto sin it was given him to no purpose yea which is formidable to utter man had the Devils Image upon him as well as Gods for lustings unto sin are by our Saviour called the Devils lustings John 8. 44. 4. Adam before his fall had something to fight against or else he was not to fight against inclinations to sin But how contrary is this to the sweet Harmony which in the first Adam at his first Creation was betwixt the inferior and superior faculties of the soul (b) Aug. contra Pelag. Lib. 2. Cap. 23. Nanc obedientiam prin squam violassent homines placebant Deo placebat eis Deus quamvis corpus aniâ—ale gestarent nihil
Prefacers the third upon the Neighbouring Lecturers of Northampton and Daventry his fourth upon the Eminentesâ— Chaâ—iots and Horsemen of Reformed Israel whether forraigne or domestique such as Calvin Rivet Walaeus Vedelius Amyraldus Bishop Usher Hall Davenant King James The fifth Upon whole Synods of them at Dort or Westminister in a word upon allmost all the Protestant Name and Glory § 2. And yet which a man would exceedingly stand amazed at who is not acquainted with him though he intended to make most cruell sport he makes his first entrance upon his Theater in his Grave Philosophicall Socratick Grown (a) Epist Deditate pag. 4. and there reads Lectures of Morality nay of Christianity as if he intended to be a Mirror of Patience Moderation Mercy forgetfulnesse of all wrongs forgivenesse charity c. insomuch as he is not afraid to bestow some Correptory Correction upon his Cryptick Patron The Person of honour and integrity for sharpening of his pen a little against me the only deadly publique foe which he hath alive (b) Philanthrop As he saith pag. 4. I think truly he doth this most justly be cause he would forestall him in his own proper work or be jealous of him that he was not like to Correct me more sharply yet more elegantly then himself Thus frequent it is for men to flatter before they stabb Tuta frequensque via est sub amici fallere nomen § 3. But the Jeast in all this is just so soon as he had ended his grave Talke before he had quite layd his assumed Gown or Vizard aside he closeth up his Oversevere Oration with a most facetious stinging Peroration about four-footed Graecians hung upon a beame (a) Dedicat. Epist pag. 9. and thus he ends his first Act and Scene Horat. Spectatum admissi risum teneatis Amici Mulier formosa superné Desinit in piscem § 4. However put he himself into what poisture he pleaseth for the abusing of far better men then himself it is most fitting that he should not scape without some serious Check which I had thought distinctly to have given him according to the several Rancks and Orders mentioned by me p. 10. but for Brevities sake which I shall extreamely affect in all the ensuing work I give it him thus more immethodically according as I find abuses against my self or other dispersed up and down throughout his Satyricall Volume First Epist Dedic l. 7. § 5. Mr. Wasp I possible may Deserve that name habet musca splenem because I have adventured to deale with one of the three Great Master Wasps of this Nation who I from my Soul do beseech God that they may not prove I will not say more stinging then Wasps but than the sharpest hornets that ever were against that very Church which bred them and brought them forth and which they pretend to be of whilst they undermine the soundest doctrines that ever were taught in it We had need to be warned against them Deventum est ad Triarios 2. Epist Dedicat. p. 6. l. 1. 2. That I am in a State of damdation that I am meerly allied to the Jesuites and Socinians Answ first Neither in p. 43. or in p. 174. of my Correptory Correction is there any such Phrase to be found as that of the State of Damnation pag. 43. I say but Hypothetically you are like to be looked on as some of the Planets spoken of Judâ— v. 13. if you repent not the sooner c. And p. 174. I do expresse not my opinion of him but my feares and that upon a very solemn occasion which I would beseeâ—h the Reader comparing of us both there to look after whilest I say I much fear that no man could write thus but one well nigh in the same Condition with Simon Magus Let him give me leave to be jealous over him with a Godly jealously Secondly I charge him not with Jesuitism but in points Controverted viz. of Predetermination Free-will c. My words are p. 15. in your Doctrines about this matter now I was never able to find but that since Judicious pious Reverend Mr. Perkins was by his great Mr. Jacobus Arminius (a) Arminius contra Perkins p. 109. Edâ—tan 8 Ludum Batav 1612. Jesuitarum in Theologicis hisâ—e Controversiis judicium Dominicanorum judicio praefereudum esse clamat Grevin chovius c. Soilicet nemirum credibile est Jesuitarum â—dia in Protestantes multó quà m caeterorum Pontificiorum temperatiora esse fide Grâ—vinchovii DT wisse Liâ— 2. vindic p. 20. Col. 1. provoked to answer Jesuite Bellarmines Criminations against the Orthodox as maintaining God to be the Author of Sin but that all his followers out of him and other Jesuites have been most forward to make use of their objections against us Secondly Nay he himself must needs confesse this if knowing but what his own tenents are he would but resolve us out of his 4th Chap. p. 34. (a) Correp Correct Chap. 4. p. 34. whether in the matters Controverted betwixt us he hold not more with the Jesuites of the Church of Rome then with the Dominicans c. in the same Church Thirdly To my best remembrance in all my book I do not charge him with directly assertive but only with Consequentiall Constructive Socinianisme (b) Corrept Correct p. 85. 178. 157. but how much farther I might without Calumny have promoted this accusation I will leave to the intelligent Reader to Judge if I had pressed what he delivers in his uncorrect Copy about the very Trinity and which I am confident enough no body durst have pinned upon him had he not given it under his own hand p. 2. that unto the Authority of the Fathers we owe the Canon of the Scriptures and our beleif of three Subsistences in one Subctance and to the same sense though not in the same words in his Philanthrophy (a) Philanth p. 104. Chap. 3. Ibid Chap. p. 88. how will be able to prove the Trinity of the persons in the unity of the Godhead when he saith that those who have overthrowne the Authority of Tradition and of the Universall Church which those have never done whom he would accuse of it are utterly unqualified to prove the Baptism of Infants the Sunday Sabbath the very Canon of Scripture the Apostolicalnesse of the Creed or their Pretensions to the Ministry Fourthly possibly since his taking into his bosome the Viperous Socinian Books of S. Castalio and S. Episcopius (b) Philanth Chap. 3. p. 148. Chap. 4. 14. I may have a much fitter opportunity to shew how justly he may be suspected of Socinianism Thirdly Ibid. l. 6. 7. 8. 9. 10. 11. 12. making me lyable not only to sequestration but death it self for you know that Servetus was burnt at Geneva for lesse then being a Socinian and what would be done to the Papist that should hold a Parsonage here in England Answ Because here he chargeth deep Si accusâ—sse suffecerit
never descend into that place of torments from whence there is no Redemption but when in this or in any other way I do seriously expresse my Charitative respect to him he doth scornfully tell me that I feed him with Gingerbread (b) Philanthr Chap. 2. p. 41. 43. 3ly Chap. 2. p. 51. § 8. I confesse that I was never halfe so good as himself p. 6. Answ First any body may see that in that place (a) Corrept Correct I give him the preheminence above me not as to piety and morals as here he represents me but as to Copiam et elegantiam verborum wherein say I to give you but your due you are a very Magister artis Secondly If in the former sense I had preferred him above my self he ought to have commended and not to have jeered me for so doing as there he doth Fourthly Chap. 3. p. 82. 152. That I call my self faithfull chosen and true p. 10. and that I presume by consequence that I have grace irresistible p. 35. Answ First There is not a word of my self in the singlular number but in the plural number I say I cannot tell p. 10. how any of the bretheren who are faithfull chosen and true Rev. 19. 11. should vote on your side c. Secondly Yet say that in an humble modest way with fear mixt with holy joy I had spoken so of my self what crime had I committed more then Job did (a) Job 19. 25. then Paul did (b) 2. Tim. 1. 12. Aug. Lib. 6. contr Jul. 3. Chap. 17. qua Gratia liberatus sum à reatu omnium peccatorum vel quae nascendo traxeram vel quae malè vivendo contraxeram qua gratia liberor ut scio ne intrem in tentationem à concupiscentia mea abstractus et illectus atque ut exaudiar dicens cum consortibus meis Dimiâ—â—â—e nobis debita nostra qua gratia liberabor ut spero in aeternum ubi jam nulla lex in membris repugnet legi mentis meae Thirdly I am sure Bishop Jewell makes a tart reply upon Harding for upbrayding him with saying that God was his God whilst against Papisticall uncertainty the Bishop pleaded for Christian assurance of Salvation in Beleevers (c) Antapologia Juelli Fifthly Chap. 1. p. 14. Let Mr. B. be a Calvinist an Aerian or what he will I have vowed for my part not to be any thing but a Christian Chap. 1. p. 17. well may he be of the Consistory of Geneva or of the Kirk of Scotland but as a most learned Doctor hath lately told us from the presse he and such as he is are as much of the Church of England as the Irish are Engâ—ish To the like purpose he writes p. 115. where he makes all Anti-Hierarchists Ecclesiastical Levellers as he calls them the true Parents of all the Levellers in the Civill state Chap. 3. p 149. Ch. 1. Chap. 4. 16. Chap. 3. 78. c. Answ First It hath been no unusuall thing for mere formalists amongst us who are ready to meet Rome more then half way when they are at a losse as to the objecting of reall crimes against their Adversaries then to fly to these fictitious Airy rather then Aerian ones of Calvinisme Genevisme Scotisme for which they have been justly and soundly rebuked from time to time by the more grave and truly pious sort of Hierarchists and Conformitants in the Church of England as he may be pleased to see in part if he list but to peruse the 50. page of my Correptory Corrector in the Margin and as I shall declare more fully upon a fitter occasion These venerable Divines had never so much of superstition in them as to conclude mens good affections to the Church of England by their devotion to the mere Ceremoniall part of it (a) Bâ—shop Carl. on against Montacute p. 8. Bishop Usher Seâ—mon before the house of Commons 1620. Secondly Unlesse he can be able to prove Aerius to have been guilty of Arrianisme which some did object against him but never solidly proved him guilty of he're never be able to prove Aerius to have been generally Condemned for Haeresie though possibly Bishops then having an Authoritative Station in the Church which for late years they have not had amongst us he may have been judged guilty of Schism for disturbing the then setled order of the Church And for the clearing of it that his opinions about or against Bishops was not counted Haeresy let him be willing to be convinced if not by leâ—rned L. Danaeus (b) L. Danaeus Commentar in Librum D. Augustini de haeresibus Chap. 53 Nam neque Theodoretus in Haeretic fol. 4. Libris nec tota Historia Ecclesiastica Aerianorum tanquam haereticorum meminit etsi ante Socratem Sozomenum Evagrium vixit Aerius nempe sub Valentiniano primo Imperatore Damaso Episcopo Romano circa annum à Christo passo 340. Temporibus Epiphanii ut ipse scribit quae tamen Eustathianos Contemporaneos Aerii Adversarios saepe commemorat inter haereticos adâ—ò ut à paucis Aerii sententia damnâ—ta videri possit because he was one of his hated Genevenses yet at least by his own beloved G. Cassander (c) G. Cassander Lib. Consult art 14. Sic citante Ep. Morton Apol. Lib. 1. Cap. 34. An Episcopatus inter Ordines Ecclesiasticos ponendus sit inter Theologos Canonistas non conâ—enit convenit autem inter omnes in Apostolorum aetate inter Episcopos Presbyteros nullum discrimen faisse sed postmodum Schismatis evitandi causa Episcopum Presbyteris esse pâ—aepositum c. By judicious Bishop Morton (d) Bishop Morton Apolog quò supra p. 118. Adversus Bellar. lib. 4. de Ecces mil. c. 9. in princip Aerius Haereticus ordinis differentiam negabat esse Jure divino idem protestantes advocat quod idem fortè sanctus Hiero â—ymus nec aliud alii patres asseverarunt hoc Scholae vestâ—ae Doctor primarius non ita pridem facilè largiâ—batur Michael Medina Lib. 1. de sacr orig affirmat non modo sanctum Hieronymum idem in hoc cum Aerianis sensisse verâ—m etiam Ambrosium Augustinum Sâ—dulium Primasium Chrysostomum Theodoretum Oecumeâ—ium Theophylactum c. by that stupendious Antiquary Archbishop Usher (e) I Armachanus de Britanic Ecclesiarum Antiq. p. 800. c. Ante Majorem scripsit Johannes Fordonus ante Palladiiâ— adventum habebant Scoti fidei doctores ac sacramentorum ministratores presbyteros solummed ovel Monachos ritum sequentes Eccelesiae primitivae quod postremum ab iis accepisse videtur qui dixerant quod in prima primitiva Ecclesia notetur distinctio commune erat officium Episcoporum sacerdotum nomina erant communia officium commune sed in secundâ primitiva Ecclesia caeperunt distingui nomina officia Joh. Balaeus ait Palladium à Coelestino missium ut sacerdotalem ordinem inter Scotos Romano ritu institueret
c. 25. Dr. Morton Episcop Dunelmens fusé à pag. 90. ad 97 edit London in 8. But as for the second which alone is properly sinne I every where deny God to have any other hand in it then that of a voluntary unconstrained permâ—ssion which so long as the world stands can never in the Lord be proved to be sinfull †Hugo de S. Vic. Lib. 1. de Sacrament cap. 12. part 4. Deus cum faciâ— bonum permittit malum apparet voluntas ejus quoniam esse vult quod facit quod permittit est dei voluntas operatio ejus permissio ejus 4ly If as I say Corrept p. 79. that I was not at leasure in reference to Iames 1. 13. 14. fully to open in what sense God may some way seem I speak Cautelously and yet not be the Author of sinne c he should not have been so uncharitable or so irrational as to insinuate as here he doth that I would have done it in a way which would have aspersed the Almighty with mans sin that might be done as some of the ancient and moderne (aa) Enchi-rid ad Laur. cap. 13. 14. Omnis natura etiamsi vitiosa est in quantum natura est bona est in quantum vitiosa est mala est rursum ma la omnino sine bonis nisi in bonis esse non possunt qu imvis bona sine ma lis esse possint Valentianus ini Aquin q 9. 19. p. 43. Eâ—titatem pravae actionis omnes fatemur cadere in voluntatem divinam cum fit esse à Deo tanquam à causa universali concurrente cum voluntate humana interpreters both Pont fician and Protestant have done and yet neither the text be really contradicted nor God be made a Seducer 2ly He should not have been so superstitious as to have overlooked that which p. 79. upon this occasion I directed him unto out of Dr. Twisse 3ly He should not have such an overweening conceipt of himselfe and of his Authority in the Church as to have thought that his bare Repetition of severall sayings of mine without any the least show of confutation when as yet they be wary enough and commonly enough received would be a sufficient demonstration that they prove me to maintaine God to be a seducer or the Author of sin contrary to my expresse words and meaning as the Lord knows and will judge who is the Judge of all and the searcher of all mens hearts and trier of all mens reines 5ly He that cannot or will not tell how God may be said to excite men to the Act of Adultery which to the Adulterer so excited is sin though not to God neither will he tell how God without sin doth stirr up men to the Act of lying with their lawfull Wives for it is adutrumque but ejusdem generis excitatio concursus unlesse he makes himselfe guilty of something of sinfull concupiscence which alwaies more or lesse since the Fall cleaves to the Act. Would he peruse Austin his writings de nuptiis concupiscentia they would informe him better (f) Austin divers times instanceth in Gods making stolen Corn to grow § 1. 2ly To what he hath in the book it selfe in any material Section of his and here first to the charge of Post-destination chap. 1. § 2. from p. 4. to 7th he hopes to acquit himselfe of this by saying first that it is another cast of my invention And yet Answer 1 I beleive I am not the first by a hundred who in opposition to Pelagian and Arminian Spirits have used this expression (a) Instead of a great many mâ— who might easily be produced see Bâ—shop Davenant Animadvers p. Ames Antisynd p. 25. in Coronide Artic p. 4. Edit Londinens p. 4. Rivet disp 4. Thes 6. 2. Yea seeing by what he pleads for in these pages it is evident that God concluded upon nothing concerning mans Aeternall condition before he did at least in signorationis foresee all that man would do or leave undone from his first to his last breath I might with a venerable Author (b) Dr. Ames Autisynod p. 25. with much more reason have styled him a submortuarian and because he allowes of finall falling away from gâ—ace in some elected to it have called him an Apostatarian for that according to him the object of Election may be an Apostate †Phil. Chap. 4. p. 18. than he with any colour by way of distinction from their brethren have termed others Sublapsarians 2ly He saith that a decree before the Creation of the World is as muâ—h and as purely a Praedestination although conditional as his absolute decree can be supposed to be and that the word praescience doth sufficiently inforce Answ 1. The impossibility of this I have already largely proved in my corrept Correct (c) CORREPT Correct from p. 139. to 143. c. unto which he makes not any the least shadow of a reply 2ly It is against all common sense to averre that that is as purely a praedestination which putteth praedestination into the power of the praedestinated as that which puts it only in the power of the praedestinating The former as is evident is his Heterodoxal opinion the latter is only ours 3ly It is as senselesse to say that praescience especially as he discourseth of it in his Boethian discourse Correct Copy p. 48. 49. doth inferr a praedestination when as praescience of a thing future must needs praesuppose a praedestination or a praedetermination of it 3ly He saith that my terme of Post-destination will fall foul upon all my venerable Masters of the Sublapsarian wayes which doth inferr a decree not altogether irrespective c Answ 1. The transferring of a Crime to others is no ablation of it from himselfe 2ly There is nothing so manifest but that in this business there is a wide difference even a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Immane quantum betwixt those whom he termes Sublapsarians and himselfe First I know none of them all who stand much upon these Termes of sub Supra or Con when they come to speak about the ordering of Gods decrees (a) Dav. Animadversions p. 24 17. 58. 27. c passim A. Rivet disp 3. Thes 12. Ames Antisynod cap. 1. p. 5. Dr. Twisse in omnibus Scriptis saepe nay they professe them to be of no great moment yea to be but mere Logicall or Metaphysicall speculations They hold with Tho. of Aquin that as in reference to the dealbation it is not a material businesse whether that which is whitened were before black pale or red so as to the reason of praedestinatâ—on they think not material whether a man be predestinated to life eternal from a state of misery or no (b) Part 1. qu. 23. Art 1. Motus non accipit speciem à termino à quo sed à termino ad quem nihil enim refert quantum ad rationem dealbationis utrum
right Pelagian in the very first and chiefe point of it (d) Quod gratia imò ipse sons gratiae qualis est electio conferatur ex operibusbonis 4ly It overthrowes all assurance of our Salvation or of our perseverance whiâ—h according to this divinity no man can be sure of untill he have in Faâ—th and Repentance persevered unto the End i. e. when we are saved and have persevered to the end then we be sure of them Poore Christian consolation this and yet Phil. chap. 3. Mr. T. P. talkes of a special grace of perseverance to every one that continues abideth to the end 2ly This opinion is so farr from being the opinion of the Church of England as that the bare reading of her 17th Article is a sufficient confutation of it Nay in the defence of it he is not only forsaken of all Transmarine Reformed Authors such as his famous Monsieur Moulin of France †P. Moulin anaâ—om Arminian cap. 1â— 20 21 c but of his own Dr. Overall if we may believe Dr. Davenant (e) Who animadvers p. 10. quots his words thus Nostra Ecclesia conjungit particulare decretum absolutum non ex praescientia humanae fidâ—i aut voluntatis dependens sed ex proposito divinae voluntatis gratiae de hiâ— quos deus elegit in Christo liberandis cum generalâ— conditionatâ voluntate seu generale promissione c. and I am pretty confident he will not be able to produce any one considerable good known Author of the Church of England who will or can speak any thing for him 3ly As for what he hath about Infants Answ 1. He doth without all colour of reason maintaine two different wayes of Election one for Children or Infants another for men of ripe age where as Austin very often proves by the arguments of baptized Infants election that no mans Election is ex fide praevisa of faith foreseen 2ly If that be true which elsewhere he maintaines that no Children are damned for Originall sinne alone †Sinner impleaded p. 147 148. then he must needs holds that there is at all no Election of Children An universall assumption of them all to glory there may be but if none be left there can be at all no Election of them 4ly As for what he saith that the Artic. Eccles Angl. 2. 7. 15. 31. proves that no Children have forfeited their interest in the propitiation of Christ for the sins of the whole world as well originall as actual sins and for all sins of all men as well Actual as Originall Answ 1. As to the businesse of Infants I hope elsewhere to come to a full reckoning with him 2ly The second and seventh Articles spending themselves about quite other matters cannot possibly speak any thing to serve his turne the 15. and 31. using only the generall Scripture phrase of Christs being a propitiatory sacrifice for the sins of the whole world which may be very fairly explained by that which follows in the 31. Article that there is no other satisfaction for sin but that alone viz that of Christs alone they rather make against him then for him and as soon shall Dr. Taylour (f) Answer to a Letter of the L. Bishop of Rochester a man I feare me but too much for his novell opinions in our Authors book prove Artic. 9th to make nothing against Originall sin nay to prove that there is no such sin as he shall be able to prove any thing against the Orthodox out of those Articles § 2. To any considerable matters which he hath about Pelagianisme Massilianisme Arminianisme the sense of antiquity †Austins writings p. 74. ad 78. about speciall grace upon all which he inlargeth himselfe cap. 1. § 3. p. 7. 8. 9. 10. 11. ad 17. § 5. à pag. 25. ad 31. § 20. p. 80. 84. 85. Answ That neither reverend Dr. Reynolds at all times and particularly at this most excellently imployed nor any body else may by an unseasonable and unreasonable declamator and challenger of them p. 11. Phil. be interrupted in thâ—ir more serious studies I shall think it reasonable for the stopping up if it may be for ever of his clamorous mouth though I have done it already up and down my Corrept Correct to draw up a Parallel betwixt the opinions of the Pelagians and Massilians or Semâ—pelagians and those of Mr. T. P's A taske I confesse not necessary to be undertaken in respect of the more eminently learned who upon the sleightest peâ—usall of his books or others cannot but know him to be extremely guilty but very useful ad Oculum to the very eye to be demonstrated for the behoof of younger Scholars and the more vulgar Readers This being once fully cleared viz. that against all his frontless denialls he is both a Pelagian and a Massilian no body will question whether he be an Arminian or no or think it reasonable that I should inlarge my selfe to answer what he hath about the sense of Antiquity about Austins Writings about special grace the true senâ—e of which he is so confident that he hath obtained when he saith of it Chap. 3. p. 83. § 22. that it is properly special because it serves ad speciales actus habâ—tus to every habit or act or thought of good that is done by man or required of him which yet may be had true of any special habit not properly gracious viz. that of morall vertue as it was in Gallio Julius or other Heathens that of Bezaliel and Hiram for their special Temple-works that of the spirit of Kingship in Saul of fortitude in Sampson c. I say he is so confident this to be the true notion and this only to be the true notion of special Grace as that he doth most insolently triumph over me as if Philanthr Chap. 3. p. 84. my notion of special Grace were more the Child of my ignorance then others were that I have not probably yet learnt what is the genuine acception of special grace And yet I take it as any body may see who reads my Book in no other senâ—e then the Apostle did and St. Austin did who call that Grace special which is first a fruit of Election and Predestination unto life Rom. 8. 28. 30 (b) Aug. de Corrept grat c. 9. Quicunque in Dei providentissima dispositione praesciti praedestinati vocati Justificati Glorificati sunt non dico etiam nondum renati sed etian nondum nati filii Dâ—i sunt 2. By vertue of which such Graces are conferred upon them as God never repents the bestowing of on them Rom. 11. 29. 2 Cor. 7. 10. 3. That whereby they are discriminated from all others unto whom the like Grace is not conferred 1 Cor. 4. 7. (c) Aug. Episâ— 105. ad Sexâ— Presbyt Nâ—c omnium est fides qui audiunt verba sed quibus Deus partitur mensuram fidei sicut nec omnia germinant
speciall Grace gratuitous c. for the first God freely bestowes a power on nature to obtain Grace when it will (d) Prosper excerpt à Gensen Ideo ipsos fidem ad Deum retulisse quia ab ipsa sit creata natura cui rationabilem inseruiâ— voluntatem per quam unusquisque credere non credere in sua habeat potestate Sic Massil in Epist Hilar ad August Nec de hac fide posse dici quid habes quod non accepisti Cum in eadem natura remanserit licet vitiata quae prius sana ac perfecta donata sit Et in alio ibid. Loco Consequens put ant exhibendam ab co fidem cujus natura id voluntate Conditoris concâ—ssum est 2. For that God since the fall did either leave in or put iâ—to all mens natures certain powers of complying with grace when that should but gently moâ—e stir up and breathe upon those powers (e) Prosper excerpt à Gensen Ideo ipsos fidem ad Deum retulisse quia ab ipsa sit creata natura cui rationabilem inseruiâ— voluntatem per quam unusquisque credere non credere in sua habeat potestate Sic Massil in Epist Hilar ad August Nec de hac fide posse dici quid habes quod non accepisti Cum in eadem natura remanserit licet vitiata quae prius sana ac perfecta donata sit Et in alio ibid. Loco Consequens put ant exhibendam ab co fidem cujus natura id voluntate Conditoris concâ—ssum est § 2. He must not think to evade these palpable crossing shins which himself either first by saying that it is God that makes the difference as well as God that chooseth and this he repeats often for 1. Besides that it is unintelligible and unexplicable how that Decree should give us our difference of being in Christ c. which supposeth the difference of being in Christ persevering in Faith and all Grace to the end c. be ore the Decree of Election be made Phil. p. 7. Correct Copy p. 69. 2. He in Congruity to his principles hitherto held out will not be able to understand it but that God makes the difference not by vertue of Gods giving that gift of grace but by vertue of our receiving of it And then it is not he but we that make the difference though by some power given unto us by him Or else secondly by speaking against me something more chubbidly that it doth argue a strange shortness of discourse if Mr. B. doth mean that because Mr. T. P. doth maintain an universality of Grace that therefore he doth maintain an Equality whereas he should know that gradus non variat speciem More or lesse will never be able to alter the kind of Grace If the Elect for kind and substance receive no other Grace than the Reprobates as C. Jansen (f) In parallelo ad Tom. 3. Pulsâ istâ gratiá quantumcunque magna in voluntate nunquam in aeternum sequetur actio voluntatis nisi voluntas ultrò ei det manus atque ad agendum se determinando velit Ipsâ— igitur non gratia est illa causa quae facit facere c. Sed quae potentiam voluntatis ex actu primo in secundum extrahendo ex non agente agentem facit Gratia vero instar habitus accomodando sese nutui voluntatis instar pedissequae sine quâ non fieret imperatricem suam sequitur Itaque quemad modum si quiâ— calamo aureo scribat nequaquam auro vel calamo sed scriptoris voluntati scriptio attribui debet ita si quis per talem Gratiam credit sperat aut diligit non tali Gratiae sed voluntatis nutui tribui debent c. plura saepe alibi in eandem sententiam had well observed let the degrees thereof have as vast a diâ—proportion as one hath to a thousand yet it will never appear to be the special discriminating Grace of Christ § 3. And all this before he is well aware of it Mr. T. P. upon the place or very near it doth unwarily grant us Ita sorex prodit se proprio indicio First Whilest that speaking of perseverance a special Grace indeed if he had but the right notion of it he saith of it that it is a special Grace of perseverance to every one that doth continue and abide to the end which is most true but nothing to the purpose of special Grace because it will hold true of any body as well as of the Elect if he do but persevere Secondly Whilest p. 48. § 23. he saith that he cannot indure to be of their leven who do arrogate a Saviour wholly and only to themselves no body advised him to that degree of supercilious arrogance but if he would but acknowledge that by vertue of a peculiar gracious Decree and by vertue of the Collation of some peculiar Graces which can only be had from the sufferings of Christ for the Elect alone they did receive such Graces as none besides themselves do or can do by vertue of their free wills all that dispute about special Grace would be at an end which else doth and must remain And to shut up all this Discourse is it possible for any body to believe that if Mr. T. P's notions of special Grace were any thing Orthodox and sound he could or would so wholly oppose those who do agree in the same notions vvith him and who do as much as himself oppose all force and Coactâ—on of the will properly so called as working on it as upon a block or a brute Engine as I am sure that my self do and all my venerable Masters with whom he upbraids me § 3. § 3. To what he hath for the proving of himself to be a genuine Son of the Church of England in his Sect. 4. from p. 17. to 21. Answ for the proving of this he holds on in his wonted course for first to all that which I had produced from the Articles of the Church of England to the current received Expositions of her chief Doctors c. (a) Set down by me Corrept Correct p. 18. 93 94 c. he returns nothing but a jeere viz. p. 10. l. 7 8. that I am emboldened with the suffrage of such as are of my opinions or rather of such whose opinions I am of Well! let him take it which way he will I am sure 1. They were no mean or obscure names in the Reformed Church of England no uncertain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but men of the greatest Eccles 12. 11. renown in the Congregation very Masters of the Assembly 2. By whom when I gather suffrages for my opinion should I be emboldened but by men who are of my opinion should I prove it by men who are against me p. 17 18 20. He bespatters alâ—à s slanders his own Mothers Sons his Brethren yea many of them old enough and wise enough to be his
2. Who inveighs against Protestants Papist-like (m) vide D. Morton nostrum Episc Dunelmens Antidoto advers Eccles Rom de merito proprie dicto p. cap. 20. p. 206. 207. p. 211 compared with Sinner Impleaded p. 332. c. under the name of Solifidians for maintaining Justification by faith in Christ alone though withall he knowes that they maintain faith justifying not to be a dead but a living faith 3. Who as we have seen slights the Articles of Lambeth the Articles of the Church of Ireland which both were drawn up by as known and as able Fathers of the Church of England as since the Reformation it was ever yet graced with 4. Who goes about whensoever he hath any occasion to mention the Articles of his pretended Mother-Church 1. To put this notorious Gull and Cheat upon the Church that in despite of all her publick Monuments to the contrary well gathered together by the singular industry of learned Mr. Pryn in his Anti-Arminianisme she must as we have seen declare her self Pelagian Massilian and somewhat worse then Arminian or she must be no longer a foster Mother to Mr. T. P. 2. He every where puts such senses upon her Articles as none but a more than half Popish Montacute or a full Popish D. Davenport alias Francisc de S. Clara in his Glosses upon the 39. Articles durst ever put upon them 5. Who so behaves himself against his Brethren who only differ from the old rites which the Church not long since had as from his wicked branding of them to deserve himself to be branded and marked with a very black Coal and that by those who otherwise liked the Hierarchy and the rites belonging to it marvelously well I might transcribe many of them but at this time I shall content my self to cite only one noted one who shall tell Mr. T. P. of his faults in Latâ—ne a Language which he understands I am sure marvelous well though he will not allow me to do so Phil. Chap. 3. p. 106. I will not English these passages because it may not be so proper for all the people to see how Mr. T. P. is whipped by Learned Rev. and witty Dr. Featly First in Oratione quam Primitias appellat Sed non libenter audio Bolsecas quosdam Reformatos Levardentios Anglicanos Spiritu Ignatiano debacchantes in Sacros Calvini manes qui in hoc unico argumento facundi neque concionari nec dicture nec scribere nec jocari Joculariter plerunque hac praestant omnia aut quicquam possunt nisi Calvinum lancinent aut essingant sibi puritanum Obsoletae jampridem sunt ista Jesuitarum naeniae mimi apud eos exauctorati vos autem locustarum hoc virus lingere in Ecclesiam Dei evomere prodire in templum domum Dei vivi tanquam in scenam Histrionum more scurram agere Jesuitam sub personâ Ministri Dei O Dementiam O piaculum Nemo sit apud nos aut tam ineptus ut in omnia Calvini verba jurare velit neque tam ingratus ut dicere pudeat quibus Magistris in Christo profecerit 2. In his Pedo-Pastorali seu Concione habita ad clerum Oxoniae 8th Aprilis 1615. § 4. Fortiter alacriter occurrite ne ad horam quidem cedite nulli liceat impunè per Calvini aut Bezae aut Anglo-genevensium aut quorumcunque aliorum later a religionem quam profitemur vulnerare ne sit integrum cuiquam dente Theonino optimè Erasm Adag de Ecclesiâ Academiâ meritorum famam arrodere Coplas conjungite animos consociate bonorum praesid a mun te malorum sive infectorum sive suspectorum sive profligatorum perdâ—torum conatus reprimite cuniculos detegite c. Idem Ibid. Siccine res habet qui ex subrancidis Pontificiorum aut Lutheranorum adversariis centonem possunt in Calvinum Bezam P. Martyrem Piscatorem aliosque Orthodoxos contexere ij soli Ambrosia alendi sunt reliquos vero ex Academia sive Doctores sive Pastores suo in genere suspiciendos faenum esse oportet Idem Ibidem Postremum malorum pastorum genus est eorum qui oves Christi pascunt sed ciâ—o insalubri quo magis in ficiantur quam reficiuntur Christi oves agnique corum dâ—co qui floribus fructibus paradisi aut noxias Herbas admiscent aut floribus Adonidis aspergunt Cujusmodi sunt ista dogmata vires Liberi arbitrii ab Adami lapsu ad bonum spirituale fractas ac debilitatas non penitus profligatas amissas labem originis nemini unquam fraudi fuisse unumquemque enim scelus luere proprium Gratiam novo faedere promissam omnibus expositam esse nec cuiquam unquam defuisse nisi qui ei defuerit imputatam Christi Justitiam absque inhaerente non plus prodesse quam indusium candidum Aethiopi superinductum Fiduciam salutis propriae à praesumptione parum aut nihil differre Genevates Presbyterianos infestiores Ecclesiae hostes esse quà m Pontificios And now let any say to what Church Mr. T. P. belongs § 4. § 4. To what he hath up and down his § 5. from p. 21. to 27. against my abusing of Scripture for the proving of God to be the Fountain or Cause of sin § 1 Although I know my self throughout this his whole Book no where to be more wretchedly and unconscionably against his own soul and Conscience abused by him than within the compasse of the Pages cited within this Paragraph which are as contrary to what I wrote as any Reader may know and as he should have known who will but peruse what I wrote Corrept Correct from p. 44. to 82. as light is to darkness and Heaven to Hell yet because I must else-where throughly handle this matter I hope prove that whilest he doth oppoâ—e my pretended blasphemies he doth fall upon most desperate real ones which are next door to down-right Atheisme I must beseech the Reader in this place and for this time to content himself which observing these few things which most wise men would go nigh to think to be enough to overthrow the Major part by farr of all the rest of the things which upon this score he objects against me (a) Phil. Cap. 3. 4. and my Masters and Oracles as in scorn he calls them First I no where say either in express termes or in any equipollent hat God as in his Margin p. 21. he blusheth not to tell the World my opinion to be is the Fountain or Cause of sin my opinion is so contrary to it that I wish Miriades of Anathematisms to light upon him who holds it be he who he will be if he repent not the sooner Secondly The only colourable ground of his not weak but wilful misrepresentation of me in this malicious fashion is because against my clear meaning and express words very often he will needs believe that I understand all those Scriptures which I quote