whilest both of them say according to what I represent p. 44. that in the matters debated about Predestination Election Free will the common man doth judge better by his reason which in that place can be no other then his natural Mother-wit and his senses viz. his five senses than some literate men meaning as Mr. T. P. interprets the matter p. 106. than Calvin and all who hold with him in so saying they must both of them needs oppose both the ancient and modern Church who ever thought these matters too high for natural reason or the five senses 2. That the Plerique or the most in Felic Turp his Text should even whilest he is a reproving me not to understand the Latine Tongue p. 106. be translated by only a few I do not conceive proceeds in him from want of Latin but either out of inadvertency or it may be for any thing I know to the contrary from want of honesty 5ly and lastly Although neither my self nor any opiniated as I am in the debateable matters need we are confident to be afraid of any thing which can be produced against out cause from any valuable Tradition or truly so called Right Reason yet would to God Mr. T. P. would perswade himself and his faction seriously to peruse what John Dallaeus quoted as making for him by himself p. 15. hath wrote about the use of Fathers in reference to the Controversies of our times and if they would but mind John Vedeliâ— his Rationale Theologicum and so keep within the bounds of truly Right Reason I make no question but these following and divers other Scriptures Rom. 8. 30 31. 9. 6. 11. Act. 15. 18. 2 Tim. 2. 19. Ephes 2. 10. Isa 59. 21. Joh. 13. 1. 17. 9. Heb. 13. 21. Phil. 2. 13. 2 Cor. 3. 5. Phil. 1. 6. Ephes 2. 8. 2 Thes 2. 13. and just consequences drawn from them would quickly determine the main matters in debate betwixt us If therefore he or any of his confident and most daring bragging party will needs be appearing again let them not fetch such terrible Cirquedroes as they do from the Antient Fathers before Austin and all after the Canonical Writers and from some crasie Reasons which they urge against plain Scriptures which serve for little but for the tyring of Writers Readers and Printers and I durst give them my word for it they shall meet with Answers to any thing they can say out of Holy Divine Writ though I should resolve to string up my pen verbum non amplius addere Let them try their valour and pelt us with no stones but what are taken from the Vallies of the Sanctuary and we will not by Gods Grace turn tayl to the stoutest of our Antagonists or fear that the head of our cause will ever be broken by them § 11. To his voluminous but monstrous § 28. About the Eternal Cause of punishment sins positive entity its having an Efficient Cause c. on which later he expounds himself from p. 110. to 121. but Contracts himself Chap. 4. p. 20 21. 33. § 1. Answ 1. As to the Title stuck up in the front of this § 28. p. 108 109. and again in the Reare of it from p. 118. to 121. our quarrel about it would quickly be at an end if by eternal punishment he would understand damnation of a finally sinful Creature and by the sole cause of it he would likewise with the Divines Bishop Hall and Bishop Davenant which he quotes p. 107. understand the sole meritorious Cause of its execution but if as may be justly suspected he do by the cause of punishment eternal understand the cause of Gods internal and eternal Decree of punishing men for their sins then first he speaks monstrously and absurdly whilest he would make Sin which sure is no older then man nay not so old and so not existing but in time to be the cause of Gods eternal Decree August Nihil majus voluntate Dei non ergo causa ejus quaerenda est Ench. ad Laur. c. 96. 2. He would make sin eternally foreseen but only potentially then existing to be more efficacious and causal then when it actually exists in time for this latter can only be the cause of Gods executing his decree of damnation but the former is the cause of his purposing or intendâ—ng of it A greater thing it is to be the cause of Gods purpose then to be the cause of the execution of that purpose 3. He spills all that Logick p. 64. which he doth pretend to when he saith that he had never so little Logick as to say That any thing in man could be the cause of Gods Decree 4. He must conclude That it was necessary for all us mortalls to be damned because from eternity the Lord could not but foresee that we should all be either Originally or actually sinful § 2. Though p. 107. he do stoutly deny that his Chap. 3. wherein he grants that every Reprobate is praedetermined to eternall punishment is at any Daggers drawing with his almost whole Chap. 2. where he strenuously disputes that God determines none to punishment yet 1. the thing is most evident for in his p. 17. Chap. 2. of his Correct Copy he saith expresly without any the least colour of limitation of that his saying that man himself is the sole efficient cause of his eternal punishment and again p. 21. that there can be no greater blasphemy then to bring Gods providence into the pedegree of death Secondly As for the only Salve which he hath for this sore Phil. p. 107. viz. that I leave out the terme respectively which he brings in lagging Correct Copy p. 32. First He should have brought it in sooner if he would have had me to have taken some more than ordinary notice of it and not have been so impudent as to write that he never said in his life that God determines none to punishment there makâ—ng a stop as M. B. doth when as in his Chap. 2. he saith nothing else without any stop 2. He should upon provocation have showed which I put him upon p. 135. of my Corrept Correct how the conditionality or absoluteness of it alters the case especially as to sin 's being the condition of Gods eternal Decree when as neither that or any other Conditions could ever be without Gods either decreeing to effect them in time or voluntary permitting that in time they should be wrought by others § 3. As for his vilifying of my Logick which he spends full two pages more upon p. 108 109. and ushers in with this lowd sounding I might almost say lowd lying expression that I will be tampering in matters to which in all likelihood and appearance I was never trained up First Possibly since my training up in that Art I may have lost more learning then yet it appeares that ever he had or was master of Secondly That forsooth our great Logician may appear a very great School-man
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
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
of them that efficacious Grace without which the Lord knowes it to be impossible that any should be converted or saved (e) Let him in many places learn this from Dr. Twisse Lib. 1. P. 224. c. Passim Aâ—minius ipse fatetur Deum statuisse certo decreto quibusdam fidem paenitentiam non dare quos tamen negare non potest à Deo per praedicationem Evangelicam ad fidem resipiscentiam instigari quare Deus insimulandius erit hypocriseâ—s ex ipsius sententia aeque atque ex nostra Idem Ibid Quare quanquam Gratiam credendi efficacem tribuere recuset Deus tamen speciem dâ—siderantis habet ut crederent homines sine omni simulaâ—ione juxta Arminium Sixthly If he would have been any thing valiant he should not so often like an Adder in the way Gen. 49. 17. be nibling at the heels of this useful distinction of voluntas signi praecepti c. and of voluntas Decreti beneplaciti c. but he should if he could have done it have broken the head of it which yet it still lifts up in Dr. Twisse his Writings in Mr. Whitefields (f) Epist p. 2. 3 4 c. Corrept Correct p. 76. p. 151 152 153 c. and in divers places of the Corrept Correct (g) Si quis corripit ne pereat cur non orripiat nec plùs pereat Aug. de Corrept grat Seventhly and lastly unless any man whilest he is upon the face of the Earth could for certain be able to say and make it good that he were absolutely reprobated I wonder with what sense he can be able to say that Gods preceptive will or his voluntas signi is but Gods will of his not willing when as yet suppose a man could be certain of his Reprobation as a Child of God may be of his Election yet even to such a one Gods praeceptive will would signifie these things First That it is his duty to believe and repent Secondly That God would like of his so doing if he do it Thirdly That if he do but Gods will in some measure whilest he is here his torments even in Hell shall be the fewer § 2. As for the rest which followes in this Chap. 4. about my abuse of Scripture it first hath as to any thing that may seem difficult in it been answered already Secondly He might well have cryed out upon me for abusing of Scripture if I should have so fowly and absurdly misinterpreted any Scriptures as he doth two most noted ones that of Act. 2. 2. with 4. 27 28. that other of 2 Sam. 12. 7. 8. Of the former he is not ashamed to say (h) Sinner Impleaded p. 258 259. that God determined the thing viz. the crucifying of Christ should be done but not that they should do it whereas first the words of the Text are expresly that they by wicked hands did crucifie and slay Christ according to the determinate Counsel and foreknowledge of God And if we would know who those they were who so did take and kill and crucifie Christ The Text Acts 4. 27 28. answers as punctually as any thing can be Of a truth against thy holy Child Jesus both Herod and Pontius Pilate with the Gentiles and people of Israel were gathered together for to do whatsoever thy hand and thy Counsel determined before to be done Secondly His interpretation is directly against that of St. Austins (a) Judas electus est ad fundendum sanguinem Christi August Lib. des Corrept Grat. Illos debemus electos intelligere per misericordiam illum per judicium Thirdly Were it true it could not at all serve his turn for the clearing of God from being the Authour of sin for if that which is notoriously false but which he every where supposed to be true were indeed so that God cannot in any sense be said to decree or to will sin but he becomes the Authour of sin the Lord according to his way of reasoning would become so by whomsoever or whensoever God should have determined the Crucifixion of Christ to be effected by the naughty wills of men for good they could not be who would offer to slay the Prince of life About the second he is bold to say (b) Philanth p. 48. Chap. 4. that it were much better to think that David erred in his Conjecture then to speak irreverently or indecently of God Almighty As if first he had proved that David who at that time was in as meek sound and calm a temter as ever he was in in all his life had spoken irreverently or indecently in what he said or at that time of God Almighty Secondly as if David in cold blood would afterwards have injoyned his Son Solomon to way-lay Shimeis life and that only for delivering an unpleasing Message to David which he had as much warrant for as Samuel they be his own words had done before him Thirdly As if his sapless senseless subitane Comments on this Scripture were to be preferred above St. Austins and above the stream of all sorts of Interpreters Mr. T. P's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had not yet obtained that credit in the Church § 7. A short Answer to his whole Chapter 2. from p. 37. to 53. To all this Master-rowl or Catalogue of Scurrilities or Calumnies as he ad libitum termes my expressions (a) Phil. 4 5. which he scrapes together from several parts of my Book more need not to be said but what hath been said already only beyond what is exactly needful ex super abundanti it may not be amisse First To entreat the ingenuous Reader that he would but be pleased to turn to my Correptory Correct according to the direction which Mr. T. P. affords him and then with me he will be easily able to observe that divers of the expressions which here he represents and Tragically exagitates are 1. Either not by me spoken at all but forged by himself to make me odious 2. Or not so spoken as he makes shew of 3. Or as fitly spoken as any thing could well be against such an adversary as he is 4. Or allayed with Reasons discovering the necessity of the harshest expressions 5. Or at utmost requiring but few Grains of allowance to make them passable It was Ergo not fulness of matter but want of it which makes him raise all the dust he doth in this Chapter Secondly It may not be amisse to request even himself seriously to consider what his expressions against me have bin both in his Letters and in this latter signal publique writing and then if at least he hath any thing of front or Candor left him he will acknowledge that if in the ebullitions of my Passions and Expressions suitable unto them I have any where exceeded against him he hath quit scores with me and returned me like for like may he say so as to say Jam sumus ergo pares Nay He should acknowledge that
not asserted to us by so great a variety of plain expressions as an Vniversal Redemption is found to be Answ 1. There might be some place for this bold aspersion 1. When as any good Christian shall think it as necessary to put it to the Question whether God must not needs be granted to be the Creator of all things visible and invisible because that in him we live and move and have our being Act. 17. 28. and for that it would imply a manifest contradiction if it should be otherwise nay introduce Atheisme as he would question whether there be the like necessity of asseâ—ting Christ to be the Redeemer of all whether Elect or Reprobate believers or unbelievers 2. What if the syllabical expressions in the word All the whole world c. be as loud sounding in the matter of Redemption as in the matter of Creation will it follow that in reference to the former for the matters sake far different from that of Creation no use must be made of that Rule of Austins that Scripture Phrases must be interpreted according to the nature of the matter which is expressed by them (a) August Epist 59. Scripturae mos est ita loqui de parte tanquam de toto quam Divinae Scripturae consuetudinem per omne Corpus Literarum ejus creberrimè sparsam quisquis diligenter adverterit multa dissolvit qua inter se videntur contraria Doth not himself acknowledge that of 2 Tim. 2. 4. one of his main Scriptures there were no lesse then 4. several Interpretations Correct Copy p. Of which not one of them I am well assured makes one whit for his extravagant Vniversality (b) See the several Interpretations fully set down by C. Jansen Tom. 3. Lib. 3 Cap. 20 21. But did he ever hear of any one Christian so far distracted as to contract Vniversal Phrases in the matter of Creation Thirdly Ought not the Comments of no lesse than two Angels from Heaven Math. 1. 21. Rev. 5. 9. sway with us in this matter for the contraction of the sense of some Phrases which seem to speak for an All and every individuall of that all taken in the utmost Latitude imaginable for a sme of all sorts and kinds whether Jewes or Gentiles high or low rich or poor one with another Especially when as first there be no lesse nay far more Scriptures which handling the matter of Redemption purposely confine it to some in special not to all at random without the least discrimination 1. As for example when it is said that Christs blood was shed for many Math. 26. 28. That he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ransom for many Mark 10. 45. Isa 53. 12. viz. for those whom the Father had given him Joh. 17. 9. 19. for his Sheep Joh. 10. 15. Heb. 13. 20. for his People Heb. 2. 17. for the Children of God Joh. 11. 51 52. for the Church Act. 20. 28. for his Body Ephes 5. 23. for Gods Israel or Jacob Rom. 11. 26. and all this in conclusion is but for the Elect of God Rom. 8. 33 34. his friends Joh. 15. 13. And for the avoiding of these and many more such Scriptures will he say either 1. That the Scriptures interfere with themselves 2. Or that in these last mentioned the word the exceptive particle only is wanting If he say the first he is the Helvidian Antiscripturist he told us of Phil. Chap. 3. 85. 3. If the latter his plea is just as good as that of the Papists denying justification by faith alone though the word only be not found in Rom. 3. 28. Or it is just as good as that of a profane mans would be who being exhorted to love his Wife only with a conjugal love should reply that the word only was no where annexed to the command of loving of his Wife Secondly When as very frequently in the Scriptures upon other and smaller occasions the words All the World all the World with the empty sound of which p. 86. he keeps such a coyl are as much confined to an All Determinate as to the indeterminate All he pleads for peruâ—e Iohn 21. 25. 1 Iohn 5. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 13. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the Earth as we have it Act. 19. 28. Act. 11. 28. Act. 4. 21. 10. 12. 19. 10. Ioh. 12. 32. Phil. 2. 21. Math. 9. 35. 3. 5. Isa 40. 5. Ioel 2. 28. Rev. 14. 6. nor can I tel in how many places more And whenâ—oever he shall be able to produce as many restrictive Phrases in the matter of Creation then it will be time enough for to believe Universal Redemption as maintained by him Thirdly He pleads p. 86 87. that if his broad sense of the forementioned Scriptures be not yielded to then the plainest Scriptures would become the hardest then God would be charged with mental Reservations and then we should tell the people that he doth not speak as he meanes but that his meaning is contrary to what he speaks Answ For this there might be some sense 1. If some metaphorical and tropical expressions were not by rational men as apt to be understood as more proper ones 2. If all the World a World full even in common and vulgar expressions did not very ordinarily signifie a great many things or men or some of all sorts as well as they signifie all and every individual thing without the least exception 3. If it were not proper enough for the Holy Ghost in any matter to use what phrases he liked best for the exercising of our industry I take those to be intolerably bold who would teach their Maker to speak plainly because they be resolved to be lazie 4. If a World of Divines both Ancient and modern as well as my poor self Corrept Correct 161 162 163. had not rejected it that in the general proposal of the Gospel to every Creature Mark 16. 15. there is not or cannot possibly lurk any mental Reservation or insincerity how particular soever Gods Decrees or special Redemption may be Tertio principaliter Thirdly In reference to this whole Section after all the pudder he makes with his Vniversal Redemption and the fair hopes that some men might be put into that all men should be saved by it or have their sins pardoned by it it doth at least but shrink into Christs salvation for all Phi. p. 85. Marg into a passive power or bare possibility of being saved or a capability of being saved by Christs merits Angry full angry he is with us that we will not so much as allow of this Answ Yet it would have becomne him very well to have known First That none of his Adversaries do deny the offer of Christ unto all unto whom the Gospel is and by Commission ought to be preached Math. 28. 19. Secondly They do not only say that it is possible by vertue of Christs merits for all men to be saved in case of true