A Necessary Vindication Of the Doctrine of PREDESTINATION, Formerly asserted.  
TOGETHER, With a full Abstersion of all Calumnies, cast upon the late Correptory Correction, by one who highly pretends to philanthropy, whilst he doth most inhumanely and barbarously traduce his Neighbour, as also most Reformed Authors.  
By William Barlee, Rector of Brockhole in Northamptonshire.  August. de orig. animae L. 2. C. 2. Valde sunt noxia prava diserta▪ quia hominibus minus eruditis, eo quod diserta sint, videantur esse vera. Idem Serm. ad fratres in Eremo. Propter nos, Conscientia nostra sufficit nobis: propter vos, fama nostra non pollui sed polleri debet in vobis. Tenete quod dico, atque distinguite. Duae sunt res, Conscientia & Fama: Conscientia necessaria est tibi Fama proximo tuo. Qui fidens Conscientiae suae negligit Famam suam, crudelis est: maxim in loco isto positus, de quo d●cit Apostolus, scri●ens ad d●scipulum suum: Circa omn●s teipsum bonorum operum praebe exemplum. 
LONDON, Printed for George Sawbridge, at the Bible on Ludgate-Hill, 1658.   

To the very Reverend, my much Honoured Friend, John Conant, D. D. Dr. of the Chair in Oxford, and the most worthy Rector of Exeter College there.  
SIR,  
I Have thus long purposely forborn to give you particular thanks for your most respective encouraging Letters, with which you were pleased to grace me, whilst I was labouring in this my work, because I thought it to be my bounden duty for to do it, by offering in a more open way, the whole of it unto you, so soon as ever it should be finished. You stooped exceedingly low, when you thought any of my former labours, extremely vilified by some, worth your perusal; but much lower, when you could find any thing in them worth your Commendation. It is easy to be discerned, that the altitude of your parts and place, which latter is not so much an honour to you, as it is honoured by you, have not made you supercilious, against those of a far lower form, both in gifts and station. Most modest Sir, let him without your indignation say it, and be believed in it, (who yet was never so sordidly unhappy, and trusts, never shall be, as for self-ends to be a Spaniel to the gallantest of men) that I hardly know any mere individual alive upon the face of the Earth, unto whom, under God, I would more desire to approve all my Travels, or by whom I would more willingly be censured for any of my miscarriages about them, than by yourself; and that because of those transcendent excellencies of vast Learning, of unfeigned piety, of graceful gravity, mixed with sweet moderation, which every one who knows you, will bless God for appearing to be in you, far sooner than with any the least ostentation, you will own them to be in yourself. Upon this account and score alone it is, that I make it my humble and earnest request unto you, that you would take full liberty, most freely and boldly to censure, whatsoever you shall in this, or in any former work, find enormiously peccant against either the grounds of true learning, or against the holiness, or goodness of the cause defended by me, or so much as (all circumstances duly pondered & cast up) against the parts, place, or person of my Adversary. The more severe Critic you shall prove against me, in case of my demerits, the more I will promise perpetual thankfulness unto you, and, upon a clear discovery, amendment of all faults, to the utmost of what my Antagonist, by way of satisfaction, can wish for from my hands. Indeed by the exuberancies of my passions against him here and there, (and, as yet I think, not without just cause) it may easily be discerned, that I am not much transported with that vulgarly taking Opinion, that now adays English Heretics are only to be killed with kindness; but if any but from a too obvious and facile a mistake of my style, shall so far mistake the Temper of my affections towards any thing that is commendable and extremely gallant (as many things are) in the parts of my Adversary, he puts a foul Sophism upon himself, and miserably mistakes me. I should be full sorrowful, if any should value more what is praiseworthy in him then myself or any be more solicitous of every thing he ought to set a prize upon, as upon his soul, his fame, his very outward safety▪ than myself. All my grief about him (the Lord he knows I speak truth ●n it) is, that being what he is as to d●vers rare excellencies, he should in the employing of them, be so little Christ's and in him Ours. Let him but once, I will not say by a number of holy 
●alis cumsit utinam noster esset.  humble, learned  Orthodox Divines, but even by one such, be declared to be free from being a backfriend to true Religion, in t●e purity and power of it, to be no studious Calumniator of the greatest Luminaries in the Church, to be no underminer of necessary Reformation, and then I will promise him to make (if need be), upon my knees, an open penance, for all the wrongs, which it shall appear I have done him. Till then, I must think it no unreasonable thing, to beg of strangers, that they would allow me to know my Adversary near hand, better than others can do at a distance, and to call to my mind, what I have long since learned, Amicus Plato, amicus Socrates, sed magis amica veritas. I am sorry, that in this 2d reply by his fierce appearing against almost all sorts of Reformers, ancient and modern, he hath enforced me more largely to appear against him in my Apologetical first part of the work, than at first I had projected. If the present age do not, I wish after ages never may feel, how necessary it was, for me so to do. Sure I am, some very Learned and good men, have thought it worth their pains elaborately to lay open the designs of such as are of his party, and whose steps he is ambitious to follow, in the loading of the best Reformers, with foul Calumnies. If any be otherwise minded, by an easy Transition from the first part, 
Hippol. Fronto contra commentat. H. Grotii. Sam. Maresius contra eundem multis voluminibus.  to the second (which are therefore purposely kept distinct) they may relieve themselves from any thing, the present use whereof, they may not know.  
In the second part of this my work, which is purely Doctrinal, I trust you will find some care taken in the management of the truth, in the making good of all former Charges brought in against the Adversary, in the answering of any thing considerably material and Argumentative.  
If all be not done so exactly as I could have wished it, or as the Gravity of the Cause doth require, I cannot be blamed for want of endeavours to do it, but for want of skill and power. In magnis & voluisse sat est. It may be enough for such an one as myself to have discovered, and some way to have broken the forces of my Adversary, and to leave a more perfect Conquest over him, to some greater Champions in the Church, by whose stronger Doctoral Arms, the Adversary, notwithstanding the height of his Spirit, may be willing to acknowledge himself to be beaten, which God grant. I hope, what I have done, will not be altogether unwelcome to you, because for the main of it, I am sure I present you with nothing, but what you have much more learnedly asserted yourself, upon several public occasions, and what you will own to have been the known Tenants of your most renowned Predecessors, ever since the Reformation of our English Church. 
Dr. Holland, D. John Reinolds, Dr. Abbots, D. Prideaux   
Now that the God not only of all efficacious, omnipotent, wonder-working grace, but of all love and peace too, would be pleased at last, to make up all our woeful differences; which are wide as the Sea, and who can stop them? That he would be entreated by the Lovers of truth and peace, to remove out of the way, all those stumbling-blocks of Advantages, which men unhappily learned, do stumble at, and which, (as a great man once wisely observed,) make it far more easy to them, to oppose Religion, 
Velleroy in his Councillor.  then for others to defend it. For Religion having in it something which is above the capacity of man's understanding, it is no difficult thing to contradict such a belief, by humane reason. Would to God we might once be of one heart and way, in the great matters of our God, that God's people might attain to more edification, with less din, and great noise of disputes. No good man knowing you, doubts, but you do strenuously labour in all your Disputations against error, for to bring matters to this. If, Sir, you will be pleased to pardon this my so bold and unusual address unto you, upon this so solemn an occasion, I hope by the strength of that grace of my blessed Lord and Saviour, which in some weak measure, I have defended, to labour for after times, more in the Confutation of all Pelagianism and Arminianism, by the best, the most gracious and Christian Mediums, 
(a) Rarius de dogma●ibus Christus disseruit; saepius, imo vero ubique & semper de vivendi sinceritate. Chrys. in Matth. 20. Hom. 65,  Practice, Prayers, and Tears. The Lord his blessing be ever upon your pious pains; He long continue you to be what you are, a glory and Ornament to the Church, to the Chair, and your House. Thus prayeth he, who hopes to continue,  
Brockhole, August 24. 1657. Your ever most obliged Friend, and Servant, WIL: BARLEE.   

A Postscript.  
I Had no sooner sent away this Dedicatory, for the reasons expressed in it, to the Son in Law; but that very afternoon, a Neighbouring Divine acquainted me, (which till then, I was altogether ignorant of) of my Adversaries public appearing against his most Reverend Father in Law, in a Book which he calls, The Divine Purity defended; as if any of his Adversaries had opposed that, who believe nothing so strongly as they do believe, that God is holiness and purity itself, and holy in all his ways and works, and that there is no iniquity in him. Truly at first, it was some more than ordinary grief to me, that so great a man, and so cordial a friend, as Doctor Reinolds hath been to me, (and that as I take it, for no other reason, but that he reckons me among Christ's friends) should in the midst of his most blessed employments, meet with so much troublesome interruption, for any thing he hath written in my behalf, from so insolent a wrangler. Really, I can find no lenitive for this sorrow, but what I fetch from the Sanctuary, viz. from the hopes which I have, that he whose way is often to work by contraries, and to bring light out of darkness, will do me, will (which is a 
2 Cor. 4. 6  great deal better) do his Church much good by it. Upon occasion of this so masculine an opposition of so good and so noted a Divine, it may possibly be believed by the most;  
First, That how modestly soever Mr. T. P. did, at his first setting forth, appear to some less acquainted with him to be in his Correct Copy, that the height of his Spirit (as well then known to me as it is now) did then design, that that Copy should be as a Gauntlet thrown down to the ablest Divines of the Nation, though at first necessary to be taken up by me, who shall ever have reason to profess myself to be the meanest amongst those whom God hath called to be faithful. Primum in intention, est ultimum in executione. Who sees not now that his Correct Copy, and the things by which he hath since supported it, are just such Commodities, as ere while in our Neighbour Country, were the first and second Remonstrantia Remonstrantium?  
2. Probably some now, who have but too unhappily symbolised with my Adversary, about my Style and Temper, may be convinced of their mistake, and be pleased to read me more, and censure me less. And truly, unless they can be persuaded to read all on both sides; and withal, to weigh all Circumstances as were fitting, I could hearty wish they would leave all unread, Pauca respicientes faci●è pronuntiant, sed non pronuntiant faelicissimè.  
Thirdly, If Reverend Doctor Reinolds (in words handled less irreverently then myself, but in very deeds full out as irreverently and want only) or any, far meaner than himself, shall judge it fitting to stoop so low, as to return any thing more to the last Scribble of my Adversary. First, I hope it will be no matter of grief unto them▪ for to find, that in my first, and in this latter labour of mine, I have according to my poor power, given them some not inconsiderable hints which possibly may somewhat lessen their pains. Secondly, I shall not in the least fashion, be solicitous, how they will use my name or fame, which I set at a rate, ten thousand times lower than I do the truths which I have endeavoured, pro meo posse, to defend: and of which I am confident, none appearing for Dr. Reinolds, will be the betrayers. I am as confident, as confidence itself almost can make me, that that will never be verified in them, which Luther in his days complained of in some, 
Luther.  that Nunquam periclitatur Religio nisi inter Reverendissimos. Thirdly, I will upon my honest word, assure any body, that I shall be hugely well pleased, that any who shall take up the pen next against Mr. T. P. would write less sharply, if he judge that the 
Austin did use to say of Pelagius, that Diabolus ab ipso cupiebat ornari.  fittest way to ga●n upon the gallant parts of the man, that (if God please) they may at least become serviceable to the Church. None shall be more joyful to have the Lord, rather than the Devil, adorned by his fine, would to God they were gracious, abilities.  
Fourthly, I take it to be a most Signal and Remarkable Providence, that just at this time, the Book of Dr. Kendal, which I make mention of in this, part 2. p. 138. is come forth in answer to Fur Praedestinatus the first: Every learned Reader (say my adversary 
Dr. Kendal, Fur pro Tribunali.  what he please to the contrary,) will easily be able to discern, that with some very slight immutations, that Book containeth a full Answer to most what Mr. T. P. alias fur Praedestinatus, the second, hath against Reformers making God the Author of sin. However, there will yet I trust, be some use of my Book, both for that, First, Dr. Kendall's being in Latin, can only be for the use of Scholars, but mine being in English, may serve the common man too. Secondly, no occasion was vouchsafed to that Reverend Doctor, to touch upon many things which I have taken much pains about.  
Sixthly, I do even skip for joy, that those to whose turn it will fall next to deal against my Adversary, will not (I would not for 500 l. they should be so put to it with Transcribers, Printers, and Correctors, as I have been) lest Mr. T. P. make bold to play upon them, as well as he doth upon me 
(a) Divine purity defended ,. for sad Greek, rueful Latin, incongruities even of English, etc. I trust, I shall yet (do Mr. T. P. what he can to the contrary) meet with some ingenuous Readers, who for the very same Reasons which I mentioned in the preface to the Catalogue of Errors, in my Corrept. Correct. will yet again pity me, and not punish me, for these, or any other Typographical errors, which every ordinary man will be able to amend.  
FINIS.   

To the Candid Christtan Reader.  
WHen I Consider into what hands these writings of Mine fell after they were out of my hand and power, I wonder not at the Long stop which was made at the press, nor at the Multiplication of errors there. But now having Reviewed all with my own eyes, if thou wilt but be pleased to pardon the unsuall but necessary Length of this Catalogue, drawn up for to prevent mistakes, I dare assure thee that thou wilt meet with very few errors any way disturbing the sense. But as to the neglecting, as sometimes of Signs of Interrogation and Admiration, or as but to often omitting the Italic Character, and such like small matters, I think them not worth the while to trouble this list with them. They may be let alone for some Joculary Adversary idly abusing his Leisure to make his games of.  
Well-yard Nou. 9th. Thine in the defence of Christ Grace, William Barlee.   

Errata.  

First part of the Book.  
In Dr. Barnard's Letter's, p. 8. l. 6. for with, r. which. p. 2. l. 30. for in me, r. me in. p. 4. l. 10. after Licence, r. to abuse me, p. 10. l. 25. for Grown, r. Gown. p. 11. l. 3. for merely r. nearly. p. 16. l. 6. for his r. this. and such like faults often. p. ●1. l. 11. insert the after to, for there r. here, l. 27. after sung r. not, l. 30. for Clepsamminum r. Clepsammium. l. 33. for brought r. bought. p. 27. l. 8. r. the Heb. thus.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
l. 21. deal hand. p. 28. l. 26. for convina r. confina, l. ult. for notoriously r. notoriously, p. 29. for the mistaken Hebrew and Greek see the texts of Scripture, p. 30. l. 12. for the t. he. p. 31. l. 1. for as r. a, p. 14. l. 4. after half-witted r. as he saith. p. 36. l. 27. t▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after it. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 30. r. opinion a street p. 38. l. 29. for of that r. that of l. 30. insert, they preach, p. 40. l. 1. 2. 3. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 24. after according r. to p. 45. l. 5. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 46 l. 1. for which r. whipped, l. 2. in Marg. r. Athenis, p. 53. l. 4. à fine for put r. but. p. 54. l. 1. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 31. in Marg. for non mihi r. non nisi. ●. 55. l. 7. a fine, for any r. nay. p. 57 l. 26. for assure r. sure. p. 60. l. 14. after protestants r. ADVOCATE: p. 56. l. 3. r. and not till then. p. ●1. l. 6. a fine for quicking r. quickening. p. 77. l. 9 for drinted r. printed.   

In the second part of the Book.  
P. 1. 14. for observed r. repeated. l. 15. for eight r. either. l. 24. r. seu Dr. perplexorum. p. 10. l. 8. a fine, r. Arrian writes l. 14. for vitae r. vivae. p. 11. l. 19 for have r. having. p. 12. l. 4. & 5. r. Supercilious p. 25. l, 8. for ●aenaus r. paenam. p. 28. marg. l. 10. for prosero r. profectò. p. 30. l. 2. deal ●r others. l. 15. for had r. held. p. 36. l. 17. for adopted r. adapted. p. 38. l. 9 r. a man whom we may suspect. p. 40. l. 24. r. thus, Adam (who, as he saith, had without sin, and before sin, an inclination to sin.) p. 4. l. 73. fine, r. Iprensis. p. 49. l. 5. r. the Heb. thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 52, l. 3. a fine for Levar r. fevar. l. 21. for from r. for. p. 55. l. 3. in Marg. a fine, for verò r. verúm p. 56. l. 1. 1. in Marg. for r. Salvian r. Salmur, l. 5. a fine for hinc r. high ne, p. 57 l. 4. a fine deal non Ibid. l. 2. for Deus r. Deum. l. 5. fo● permission. r. permissor. p. 60. l. 2. marg. r. Tilen. p. 66. in marg. for orripiat r. corripiat. p. 67. l. ult. for had r. hath, p. 63. l. 3. for master-rowle. r. muster-rowle p. 77. l. 7. for service r. crevice, p. 83. l. 5. a fine for difficili ●. difficilis. p. 85. l. 3. in Marg. for qua. r. quae p. 87. l. 2. for rejected r. revinced. l. 11. for least r. last. p. 98. l. 6. for expounds r. expands p. 101. l. 8. a fine, r. for if not also of all, etc. p, 103. l. 8. ● fine, for more r. mere. l. 6. a fine for which r. with. p. 104. l. 21. for Substractum r. Substratum. l. 23. afrer more, insert of which I shall, p. ●26. l. 8, for a halpenny r. one lb. ibid. for 150. r. 100 p. 127. 14. for promise r. premise. p. 132. l. 1. after proposed r. p. 102. p. 145. l. 8. a fine for hab● r. habens.  
Let this Quarter Sheet immediately follow the Postscript.    

A Letter written to me by Doctor Bernard, Preacher to the Honourable society of Gray's-inns, London; in answer to some passages in Mr. Piercys Philanthrophy, affirming a change of opinion in the late Archbishop of Armagh a little before his death, in some points controverted between us.  
Worthy Sir,  
I Am much your debtor for those undeserved respects to me in your Letter being altogether unknown. But more especially for those large expressions of your affection to the late Archbishop of Armagh, and the readiness to clear him from some aspersions publicly cast upon him by one Mr. Thomas Pierce in his answer to a book of yours. Two Eminent men of each University, before I heard from you, had sent unto me for their private satisfaction. And now upon your Letter and directions I have viewed the several passages tending that way, Chap. 1. Sect. 3. 5. Chap. 3. Sect. 17. 7. Chap. 4. Sect. 13. which in sum I find amounts to this, viz. That the late Primate of Armagh was, though a late, yet a serious Convert. And affirmed, a little, or not long, before his death to several persons, that he utterly rejected all those opinions of Calvin. That there were evident marks of a Change in him. That a little before his death he professed an utter dislike to all the whole Doctrine of Geneva, in those affairs, etc. First, 'tis possible Mr. Pierces informers might mistake the Doctrine for the Discipline of Geneva, or Calvin, which by some in their Sermons hath been advanced accordingly: or, if it were of the Doctrine, he hath taken a great latitude in saying all the opinions, the whole doctrine. And the Restriction, viz. in those affairs, is somewhat obscure, being introduced occasionally upon the speech of one or two of them. It had been better to have named the several points he means, from which howsoever, as to Calvin or Geneva, how could he be said to revolt, when in terminis he did not profess the defence of either. It being the Doctrine of St. Augustine which hath been confirmed by him.  
Whatever these points were, if this be Mr. Pierces meaning, that a little before his death he should Verbally retract what he had published in his Works, I am assured (though it be hard to prove a Negative) there was no such matter, but that he was constant in them to his end. When he was last in London, continuing here about seven weeks together, I took a Lodging in the same house, and was perpetually with him, taking then the opportunity of a further speaking with him of most of the passages of his life, as of the several Books he had wrote, the Subjects of them, the occasion of their writing, when some such points (as Mr. Pierce possibly may mean) came into discourse. And then the●e was not the least change in him. And it is to be presumed, in that last Act of winding up his whole life▪ if there had been any, he would have then mentioned it, and this was but about, five weeks (which is a little or not long) before his death. And I have lately spoken with a Minister, who was at Ryegate but a fort night before, and then speaking with him of divers of these points, assureth me of his constancy in his Judgement according to what he had formerly written; And it hath been confirmed by some honourable and intelligent persons who spoke with him a few days before his death, and in particular desiring his judgement of the Arminian Tenets, he shown his u●●er dislike and rejection of them; so th●t I believe Mr. Pierce hath nor been well advised in publishing this his Information.  
And it is no new thing to ha●● books as well as opinions laid to his charge which he knew not: It was presumed in his life, and so the less wonder if it be practised ●●●er his death. There is a book entitled a Method of Meditation which was printed ●n his n●me Anno 1651. An● though by his Commands to me, it was then publicly declared to be none of his, yet since his death (this year, 1657) it is reprinted, and notwithstanding the renewing of that declaration by the same way ●herein I found him abused, it is s●●ll sold under his name to ●he great dishonour of him.  
The passage which Mr. Pierce is most clear in, is Chap. 1. Sect. 15. when speaking of Universal grace and redemption, he saith, the most Learned Anti-Arminians have been feign ●● assert it, as well as Arminius. Among us, the late Bishop of Armagh, etc.  
First, he should have done well to have named where he hath asserted it in any of his works, Next, what or who compelled him, that he was feign to do it; and if by that speech as well as Arminius he means (according to common construction) as full or in the same terms as Arminius; it will be the hardest proof of the three: whom he scarce ever names in his works, his aim being against Pelagius & his disciples. Unless that passage in his Pelagian history may be so applied (wrapped up under the title of Britanniae Antiquitates, Pelagius being a Britain, which he intended to have taken out and printed as a Treatise by itself) where he having given us at large the bold and rugged language with which Julian, one of Pelagius his followers, in defence of his doctrine greets the most mild and meek Father St. Augustine he adds this, (Chap. 11. p. 312.) Cuius idcirco verba haec, describenda putavi; ut in hoc speculo contemplaretur lector, consimiles nostrorum temporum ardeliones, Thrasoni huic adeó, geminos, ut in eos, hujus spiritus quasi per Pythagoricam quandam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, immigrâsse videatur: I know not how he can call him an Anti-Arminian, unless he confess them to be Pelagians.  
Secondly, In this particular concerning universal Redemption I have cause to believe there was not any charge in him from what his judgement was many years ago: and if he were not totally according to Calvin, must it therefore be argued, he was wholly for Arminius? might there not be a mean wherein he might tread more safely according to the Ancient doctrine of the Church? And indeed, to deal clearly with you, his judgement in this point was in a middle way different both from yours, and Mr. Pierce's which if it might not expose him to both your pens and censures, but be a reconciliation between you (the latter of which I see little hope of) I might be moved the more willingly to declare it. I do the rather mention this, because, As Mr. Pierce saith, you call it the chief head of Arminianism, So he saith, 'tis that with which other opinions in debate must stand or fall: And Chap. 3. p. 15. excuseth his prolixity on it, because if this error be once disclaimed by the adversary, all the rest will tumble of their own accord.  
In a word, I am sorry to find that heat between you, which being Ministers and Neighbours, is the more unseemly. I shall advise you in your reply to endeavour rather to he●l up the breach, than make it wider, the fruits of the spirit appearing much in meekness, and gentleness, &c and laying and all verbal animosities and personal reflections comely to fall upon the m●tter. And ●o I commend you and your labours to God's blessing and direction, and rest,  
Your very assured friend, N. Bernard Gray Inn, March, 11. 1656.   

A Second Letter, written unto me by the said Doctor Bernard, in answer to a part of postscript at the conclus●on of a book ●f Mr. Pierce, viz. a Correct Copy, of some no●es of God's decrees, etc. Wherein the former erroneous report raised upon the late Archbishop of Armagh being more largely affirmed, is here more fully cleared and vindicated.  
SIR,  
I have lately received from you another book of Mr. Pierces, which I saw not before, viz. A Correct Copy of some notes of God's decrees, etc. In the postscript of which I find a lar●er confirmation of what had been affirmed by him, in relation to the late Archbishop of Armagh, and Primate of Ireland: which, at your de●●re, I cannot re●use to return you my sense of al●o.  
The Author is a Stranger to me, but appears to be a man of very exce●●ent p●rts and abilities, and I am sorry he hath been moved to employ them in this particular in a continued confident declaring the change of opinion in so Learned and pious a Prelate (as himself worthily styles him,) to whom for aught I know he was a stranger, and adding that what he hath before affirmed to be upon a just ground and mature deliberation, and yet I find no other foundation upon which this is built, than the report of others. The frequent experimental failing of which, when it comes to the proof, hath wrought it out of reputation, with prudent men to depend upon. That which I find in the conclusion of his Postscript, I must begin with, wherein he doth determine, viz. That whosoever shall appear to hold the Negative, that my Lord primate of Armagh did not declare his rejection of these opinions which I resist and which himself formerly embraced, will wrong the memory of the Bishop. As I do not (according to his caveat) take upon me to prove a Negative, so I do not understand the ground of this definitive Sentence, upon whomsoever shall adhere to it. I am sure his meaning is not, because he doth resist them; and less show is there, because the primate had formerly embraced them, for a changeableness in doctrine carries in itself, a show of dishonour, that with him there should be yea and nay: surely there must be somewhat of gross corruption, or dangerous consequence formerly taught and professed by this good Primate, that should incur this censure upon any person that doth not believe he did retract and reject them before his death, viz. that he shall wrong his memory. And it is too early a conclusive, while they are yet in dispute between you, and the matter not heard on the Primates side; Which I expected not from a person so ingenuous, as I read Mr. Peirce to be. And howsoever the whole implies that the Primate had wronged himself, if not his hearers and readers, in preaching and writing of untruths so long; but much more if he had died without retracting them; and that the injury done to him, is already decreed to lie upon that person that shall affirm otherwise of him in either: yet this must not deter or discourage me in this service of his vindication, leaving it to the judgement of others which may be thought less injurious, the averring his constancy or inconstancy in matters of such weight and moment. I shall be contented he do enjoy his opinion, if he will not censure me for not forsaking my own, viz. that I think I should wrong him and myself, at least do neither right, if I should silently let this belief of him pass without putting it to a stand, by producing those probabilities which have prevailed with me to the contrary.  
That which Mr. Pierce professeth, viz. that he published it to the Immortal honour of that great Prelate, doth not well suit with the expressions in the next breath, calling it an error which had possessed him, and intimating it to be a retractation of his aberrations, or a poenitency of his sins, which he having no sense of, or not expressing it till then, be must have contracted a great guilt all his life, both in preaching and writing to the subversion possibly of many. This if he had found himself guilty of, a verbal retractation would not have sufficed but he should have given satisfaction also by his pen. His judgement having been by that transmitted beyond the seas, which one Sermon in a Church in London, or opening his mind to a few in private, could not have expiated: neither would so good a man as he, have losted in it, but with St. Augustine humbly have revoked his error in that way also; but I believe none of those pretended witnesses of his change will say that he gave them that promise, or that they did so much as request it of him, though they had time enough to have wrote unto him, if omitted in the conference. And certainly Mr. Pierce, (to u●e his own expression) had in singleness of affection done ●im more right and honour, i● he had left him wholly to his works; which do sufficiently testify of him, rather than thus to b●ing him upon the Stage after his death, and give sentence on him only upon hearsay: There being no necessity in this dispute to have so much as named him. Neither can I think tho●e, any Cordial friends of the Bishops (as he styles them) who have been the occasion of putting him upon it. And I do remember that the last time he was in London; he did express a suspicion of some that came to visit him, that they would by wresting his words make some such use of them as now appears: who proposed discourses of the like subjects to him, & whereupon he did to us confirm at full that which had been his judgement of them formerly. For that of Mr. Piercys offer of proof by some learned and grave Divines who had conference with the Bishop, and will (as he saith) be glad to attest the same under their hands: As I know not what cause there should be of gladness or forwardness in this Testimony; So when they shall meet with contrary attestations by the like of their own profession, it makes me sad, to foresee what a fire this may possibly kindle among us, (to the rejoicing of those of the Church of Rome) which I have no mind to burn my fingers in, only I stick firmly to my persuasion in my former Letter confirmed there by several probable Testimonies, that there was no such change as is pretended in him near his death. And if this of Mr. Piercyes' affirmation should prove to be the raising of a false report, (which he ingenuously confesseth to be so great an evil, and doth so hate and condemn, whether through ignorance or credulity): this must be of the first magnitude, when it hath for its object so eminent and pious a person, whose praise being throughout the Churches, and in special, for tho●e his labours tending to those Subjects, which hath been useful and acceptable to them, the whole reformed Church are concerned in it.  
I find him still punctually observing his former expression, viz. rejecting all the doctrines of Geneva in which besides the latitude, there is this ambiguity whether it be meant according to Calvin or Beza; for both were of Geneva; between whom in some of these points there was the like difference as between Mr. Perkins and Bishop Abbot, with us, viz. in the Superlapsarian opinion with Beza was for, but Calvin held it otherwise. It had been better, to ha●e named the particulars, than thus to cloud them in the Generals.  
The only point which he names here, is, That the Primate embraced the doctrine of universal redemption, and saith, in that he doth as good as say all, He doth not assert it from his own knowledge, but saith he hath it from many most unquestionable persons which had it poured into their ears, by the Primates own mouth. If it were in a Sermon of his at a Church in London, the last he preached in that City, and many months before his death, (which I am informed by others is the sense of it) I was present at it, and with me there was no new thing observed to have been uttered by him differing from what his judgement was many years ago, since I had the happiness to be known unto him. It may be some of these persons produced for witnesses being strangers to him and taking him to be of the other extremity might apprehend it as a retractation, but they were much mistaken in it; If they heard him affirming, That by the death of Christ all men receive this benefit that they are savabiles, or put into a capacity and possibility of salvation, That terms of peace are procured for all mankind, That all men's sins are become pardonable, mercy attainable, (in which state those of the Angelical nature which fell, are not), That there is some distinction to be made between his satisfaction (rightly understood) and his intercession, according to that of our Saviour, I pray for these, I pray not for the world, etc. It is possible, for aught I know, some such expressions might be his then. But that by this Universal Redemption should be understood such an Universal grace, that the same measure of it without any distinction should equally and alike be conferred and applied to Judas, which was to Peter; and that the only difference was the freewill of Peter in accepting, without any further cause of thanks to God for his grace in inclining him accordingly, etc. This I suppose will not be attested to have been professed by him, either in this or any other Sermon, or private conference with him. And in this present enlargement, I would not be understood to interpose myself in the controversy, or to affix thus much upon Mr. Piercyes' Judgement, but only to aver that the Primate at his last in this particular differed not from what he had declared formerly.  
That which he saith, is the sum of what he had said, viz. That the reverend Primate did conform his judgement to all the fathers of the Church for the first four Centuries after Christ, This he might aver without any relation to these points in controversy, it being the term, or thereabouts, which he accepts of in his answer to the Jesuit Malones Challenge in the justifying or condemning those twelve points of controversy, between us and the Church of Rome, of which one concerning Freewill is of this fraeternity. What the Primates judgement was of that, is sufficiently declared there, and he continued in the same without any change the last time I saw him, by the discourse I had then with him of it: and St. Augustine (unless we be over strict) may be admitted within that compass, (being accounted by the Primate, at the time when he was consecrated a Bishop, to be but in, Anno 410. as Prosper reckons his death, but in 433. being then of age, 76. Before whose time these points were never discussed by the Fathers at large singly nor determined by them jointly in any Council, which Pelagius gave the first occasion of: and 'tis known that the doctrine of St. Augustine against him is inclined unto, and defended by the Primate in his works, And, to say no more, the Articles of Religion, Agreed upon by the Arch-Bishops & Bisheps and the rest of the Clergy of Ireland, in the Convocation holden at Dublin, Anno 1615. which fully determine and declare all those points accordingly, he had then the honour to be apppointed by the Synod as a principal person to draw them up. Now the last time that I saw him (which was after that pretended Testimony of the witnesses of his change either in public or private) he did fully confirm and commend that to me to be heeded and observed by me as the summary of his judgement in those and other subjects, of which I have said somewhat more, elsewhere.  
That of Mr. Piercyes' drawing in more to bear him company, viz. King James, Bishop Andrews, Melancthon, in their changes also for the better, as he is pleased to determine, doth not concern me to take notice of: only if he have found it under their hands, as their last will and Testament in their works, he shall but Charitably err (to use his own words) if he should be mistaken; but no such matter appears here, is to the Primate.  
In a word, I cannot but profess my restect to Mr. Pierce both for his own worth, as the great esteem which in this postscript (morethen in his former book) he ●ath expressed of this Eminent Primate & can easily believe he would account it a reputation to his opinion, that his might patronise it, by the great esteem had of him in all parts of the reformed Church both for his learning and piety; and I have so much Charity as to believe that this error is more to be imputed to his informers then himself, and if I were known to him I would advise him not to infist any farther in it, it being by these several circumstances so improbable; but according to his own ingenuous offer to make an ample satisfaction, and what he hath so highly extolled in the Primate to have been his glory and honour in preferring truth before error, in that his supposed imaginary retractation, I may without offence return the application to himself, which with all prudent men will be much more his own commendation, and though according to his profession he be innocent as to any voluntary injury, thinking he did God and him good service, yet it being a wrong in itself, will deserve some Apology.  
And indeed it will be hard for any prudent impartial man to believe that what the Primate▪ upon mature deliberation and long study for so many years had professed in the Pulpit, and at the press, he should be so soon shaken in mind as without any convincing force of argument from any other, that is known, at once to renounce all he had formerly said, and draw a cross line over all he had wrote; and that in a Sermon, not made of purpose for that end, (which had been very requisite, and which must have been of too narrow a limit in relation to so many Subjects here intimated) but only as on the buy; I say when his works wherein he is clearly seen and largely declared, with a cloud of ear witnesses for many yeats both in public and private confirming his constancy in them, through the divers changes of the times to his last, shall be produced and laid in one balance; And a few witnesses of some few passages at one Sermon, who in a crowd might be mistaken, and the apt to be so, by the interest of their own opinion, put into the other; will not all  persons cast the Errata into the latter. I shall conclude with a course compliment to yourself,; that I have not thus appeared for your sake, to whom I am a stranger, nor out of any opposition to Mr. Pierce who appears to me to be a person of value, but only out of my duty and high account, I must ever have of the memory of that judicious holy and eminent Primate, and so I commit you to God's protection and direction, and rest,  
Your assured friend, N. Bernard. Gray Inn, June, 10. 1657.   


A Short INTRODUCTION DEBATING The Reasons of this Second undertaking.  

SECT. I.  
I Cannot justly determine how long my fiercely active Neighbour and Antagonist was, (to use his own Phrase) 
(a) Advertisement to the Reader. pag. 2.  somewhat like Buridans ass, a balancing himself, whether (as he hath it too) 
(b) Epist. Dedication. pag. 7.  I was for my late Correptory Correction published against him, to be punished by his venerable, and awful Silence, or as (at last he concluded) by his more Magisterial, and smarting Tongue-lash: wherein he hath according to his wont and natural Genius, so superlatively Hyperbolized, as that the least jerk of the tip of his Tongue, is much sharper than all the Correptory Rodds, which towards his amendment I had bestowed upon him before; he doth not so much Chastise me with Whips, as with Stinging Scorpions, his very little nimble ta●t fingers are much more heavy than all my Loins: yet, as for myself, if I may but as well be believed as I am sure I shall speak truth, I have almost this two months' day been at a hard debate with myself, whether I should at all take myself concerned the second time to take up a pen against his continued Satyrismes, and Sarcasms, rather than serious disputes imprinted against me: and even yet I should be apt to conclude in the Negative, were it not for the importunity of some, unto whom it is fit I should yield, who will have me concluded in the affirmative.  
First, Verily, though I cannot but be, and I hope, by God's grace, to continue in it to the end, a very vehement Assertor (according to my poor power) of God's omnipotent Sovereignty and grace; yet I cannot be persuaded that that blessed cause which for above these twelve hundred years hath, from Austin downwards in all Countries, had so many invincible Champions, who have crushed the Heads of all Dragons, and Leviathans (who have sharpened their Tongues, ●e●s, and wits against it,) and who have made it every where to go forth conquering and to conquer, I say I cannot believe that this cause doth any thing loudly call for any more of the best Contributions which I am able to afford towards the support of it.  
Secondly, Nay nor yet, (how ill soever my ill Neighbour may take it) can I be so far out of conceit with my own Christianity, Scholarship, Humanity, (in any of which my Antagonist will not allow me the least Scruple or dram) as to think any of them to be in any terrible Agony, though he hath most industriously, and if it were in him, unto all Posterity represented me as a most ugly, dreadful, dark Monster, in the Phrase of the Poet, as a  
Virg●l.  Monstrum, horendum, inform, ingens cui Lumen ademptum. 
Blessed be God for ever for his grace, who for well nigh these fourteen years hath not suffered me in this very Country amongst many discerning gracious Christians, amongst divers most venerable and Eminent Scholars, to behave myself so Unchristianly, Ignorantly, or Rudely, as that it is any way probable to be believed by any of them, that I am any thing near so odious, as he would have the world believe me to be.  
* Virgil.  Non sum adeó informis, nuper in melittore vidi. 
Thirdly, Yea nor am I able to be so credulous that those most Illustrious Luminaries of our Church, who have been pleased to grace my Labours with their unexpected Encomiums: and who by their Gracious Lord and Masters adorning of them, have as fixed Stars shined in the Firmament of God's Church before such time as their Bespatterer was brought forth in Divi Luminis Auras, saw the Light of the Sun, or at least was allowed so much as to be a Smatterer in Divinity, or (as now he appears to all the Christian Reformed world) a very Erra Pater in it. Verily, I do not believe that their Splendid names, and well sounding fames, need any vindication of mine, who are abo●e all his Calumnies, and in Christ's and the Church's diptyches, will have to all posterity their names written fairly, although he be so impudent as in effect to proclaim it to the world, that they are but black Souls in white Sheets, whi●●t he writes 
(a) Advertisement to the ●●ader. ●●●dida d●●●gris, & de c●dentibus 〈◊〉.  that they have done a kind of public penance by making it known unto the Wor●●, wha● k●nd o● things they do approve. Thus good is our Painter at 〈◊〉 Whites into Blacks, and Blacks into Whites.  Praeteriens Co●vos, vexat Censura Columns. 
Fourthly, Nay nor last can I entertain any considerable hopes that I shall be in a Capacity to reclaim those who have been misled by him, and who (as may be feared) may be, for want of Elegancy in my Style, and because of downright plainness in all my Ministerial Proceed, as adverse from reading of me as some want on Ital●an● are said to be, 
(a) Bishop, Jewels Apolog. Ecces. Anglic.  from reading of the sacred Scriptures, lest it should mar the neatness of their Style. All these things considered, I might well have been allowed to have enjoined Silence to myself, and to have reti●ed to my wont Rest.  
However, because there be divers whose judgements I cannot but revere, who are of opinion; First that God's Truth, Counsels, Ways, and People ought by their friends to be as often defended, as by their virulent Foes they be any thing fiercely, craftily, and wittily opposed. Secondly, That the high flown spirit of our fresh insulting Thraso ought by all means to be taken down, who 
Hor tensius ●oster sufflaminandus est Cic.  though he hardly strike stroke, but by his sharp Tongue, and Teeth; yet in the Beginning, Progress, and Conclusion of his Book, doth most insolently boast, quasi devicisset omnes Manichaeos', as if he had beaten all Manichees out of the field, (as abusively he affects to Style Reformed Protestants differing from him in Judgement 
(b) Correct. Cap. 1. Edit. primó. pag. 55. . Thirdly, That I ought not to be so neglectful of the credit of my ministerial Office, or of my name and fame, as by my total Silence, (though I am most content to be looked on as a minimus Fratrum, and as the least of all those whom God counting faithful had put into the Ministry) as it were, to give him a Licence; as if Conscience did tell me that I do deserve it, to be by him at his pleasure trampled upon as salt who have lost all Savour, and am fit for nothing but to be cast upon a Dunghill. Fourthly, That it doth not concern Ministers 
Tacit Annal. 2. Non est viri fortis, d●sperare de Repubili●â.  in this last, and worst of ages, to despond altogether of the Conviction, or even conversion, of those who for the present (to use Augustine's Phrase) are not only aversi à vera fide, but adversi verae fidei, averse from the true faith, but adverse to it, by way of masculine opposition. The 
Aug. Lib. 4. ad Bonifac. Cap. 9 Quid ergo pe●imus nisi ut fiant ex nolentibus volentes, ex repugnantibus consentientes, ex oppugnantibus amantes?  Lord calls at the Last as well as at the first hour, and hath often turned even saul's into Paul's. Upon these and other Grounds, I shall once more put myself to the Toil of disquieting myself by writing.  — Agricolis redit labor actus in orbem. 
We are Gods Husbandmen, and their work is never done. I humbly beseech the God of all Grace and the Giver of every good and perfect gift, that in the defence of his Grace which is his own, I may be so mightily assisted, and wisely directed in the mannagment of this great work that if through my exceeding great weakness, as is the Judgement of divers good men, I did give too much way to my passions at first, whilst I had, (Pro. 26. 5.) in mine eye, but wandered somewhat from it by not hitting upon the golden mean I may be more successful in my second Attempt, in following the Counsel given in the foregoing vers. 4th. lest the Church and the world complain of me, as well as of my Adversary.  
That  Terra malos homines jam procreat atque pusillos, The Earth now a days brings forth little and naughty men. Or turn that into a Necessary, which at worst is but a Topical fallible Maxim. Homines brevis Staturae sunt cholerici. Little men are still fretful, and choleric.  

SECT. II.  
Now seeing I am called out to threshing again, I who (in this kind,) care not how little work I have to do, (●or that I am extreme averse from the very Act of writing, fairly, and so slowly,) I am very glad that my adversary hath left me no imaginable work beyond these four things. First, The Apologizing for my former vehemency of Passion, and acrimony of Style. Secondly, The wiping off of all considerable Aspersions from mine own name, Ministry, etc. and for the performing the like good office for my special friends; as well as for all my Neighbours round about me, and almost for all the Charets and horsemen of Reformed Israel, whether considered single or in their Synodick Combinations, or Associations: all who are by our Conceited Conqueror Triumphed over. Thirdly, The enervating of the force of any thing which looks like new force, either as relating to his whole Book, or referring to whole Chapters, or else to any material Sections. Fourthly, The giving in reasons why I must and will shift my hands from an endless Sophistical wrangler, unless he speedily betake himself to the contracted Fist of fair reasoning, rather than the extended Palm of his Rhetorications.  Ecce Rhodus, Ecce Saltus.   

CHAP. I. Assigning the Reasons of former Vehemency of affection, and acrimony of Style.  

SECT. I.  
IT is most easy for me, who ought to be best acquainted with my own disposition, and frailties (the rather because I have not wanted hints from my very best friends, unto whom I do here most solemnly give thanks for them) for to believe that in my passions against so dangerous an Enemy as myself and the Church hath met with, to have been somewhat overheated. He that knowing what I know of him, and seeing, and feeling what I continually am forced to see and feel, having made a very competent discovery of him, not by secret search, but by his discourses, Letters, behaviour, etc. Let him cast the first Stone at me, whensoever he shall meet with the like, and behave himself more modestly. In the mean while, as for the 
But say as Dr. Twisse did, Lib. 1. vindic. p. 22. Col. 2. Edit. 4. Si cui quid hic peccatum videbitur, si quid intumuit pietas, si quid slagrantius actum est, ignoscat. 1 Sam. 17. 29.  main of my demeanour towards my Adversary (for as to some Extravagancies I can be content neither to defend myself nor to be defended by any) let him believe that I have in my way, and measure, all circumstances cast up, that to say for myself which David had to his Eldest Brother Eliab, contesting with him, what have I now done? Is there not a cause? Pray first, Against the false doctrines and Leven of the Pharisees, against their demure, but indeed Hypocritical, and superstitious piety, especially when they opposed the power of true Piety by their gross yet diminishing Glosses, Math. 5. and the necessity of his imputed righteousness, by establishing their own Legal, inhaerent; was not our 
(a) Psal. 118. 12. Math. 21. 42. Luke 20. 17.  Saviour sufficiently zealous! And did not all the Apostles, but especially one of the Chief of them, 
(b) Gal. Rom. Phil. 3. 2.  Saint Paul in almost all his Epistles imitate our Saviour in this? And if Arminian Doctrines, and their followers, and this Author, (how much soever he may make a Semblance to the contrary) be not well nigh as deeply guilty as the Pharisees were, I can be content that my adversary should not by sixteen most ridiculous Sophistical Arguments, 
(c) Philanthropy from p. 12. to 16.  but (if he were any ways able) by 66. serious and sound ones, prove me to be an Arminian. Secondly, Do I at any time rise higher against him and his party, than he doth openly against the Orthodox, whom he Styles modest, immodest 
Correct Copy. p. 23.  blasphemers; some of wdom are for the Ligonem Ligonem, 
(d) Nunquam perichtatur Religio, nisi inter R●verendissimos (Luther.)  of Gods being the Author of sin, whom he calls pernicious Heretics, Manichees, Helvidians, Carpocratians, ●urks, Stoics, and what not? to say nothing of his private cruel causeless Epistolary Provocations. Thirdly, As we have reason, so do we not think we do well when with some more than ordinary vehemency we oppose even Low spirited Plebeian, Mechanic Sectaries, maintaining the same opinions with our Author, though in a less bewitching and ensnaring way, and shall we be so partial as to think we are to u●e alesse vehemency against those who are called to he Angels of Light, und yet prove Angels of Darkness; 
Acts 20. 29. 30.  against those who are called to be Apostles, and yet (to use Bernard's Pharse) become Apostats, who are called to be Pastors, and yet indeed are Wolf's? Are not these latter; at long run, like to do the Church of God much more and lasting mischief, then if there were so many thousand Legions of mustered Lightheaded and Light-heeled Munsterian Sectaries? Fourthly, Have I not, to mine, and to his competent Judges (if he were not Superciliously scornful of them) offered 
(a) Dedic. Epist. p. 9  to do open penance for my Passions if they prove against me either Scurrility, or Calumny? This latter indeed Mr. T. P. 
(b) Philanthrop. Chap. 2.  vehemently asserts, and supposeth (as he doth every evil thing of me), but never proveth. Fifthly, Is this Laodicean Luke warm age (wherein as Africa of old 
(c) Africa semper aliquid apportet novi monstri.  so our England now doth almost nothing else but produce new Monsters of Errors and Heresies) so full of heats, and zeal against seducers, and Grand Impostors of all sorts, as that he who thinks it his duty, against all discouragements whatsoever earnestly to oppose their opinions, practices, and Designs, to be unreasonably blamed for so doing? If I have been able to observe any thing, two things have brought us to that most woeful pass, that we are at, in all Ecclesiastical matters; viz. some men's hare-brained fury, falsely called zeal, destitute of all prudence and useful yea necessary Moderation, and again other men's soft milky faint-hearted coldness, disguised under the pleasing terms of prudence, fairness, peace, moderation, etc. If I show myself to be against both Extremes as well as against one, I am sure none of Christ's Cordial friends have any great reason to blame me. The age is not so full of Orthodox cordial Zelots. Sixthly, Of all men in the world, (as by this time I think it may almost appear to all the world, suppose me as guilty as can be in my excesses 
Terent. Nec si ego dignus, etc.  of Passion, Style, and temper) yet Mr. T. P. of all others had lest reason for to lash me so severely for them. It is an ill world when herring-men complain of Fishermen. Clodius accusat moechos, Catalina Cethegum. The greater Delinquent punisheth the smaller.   

SECT. II.  
All this notwithstanding, if any of my Reverend worthy Christian Brethren shall (not so much say, as upon the serious pondering of all Circumstances clear it to me) that I have deserved the hundred part of that blame, of that scorn, and contempt, which upon supposition of my Delinquency, he casts not only upon my person but my cause; I will promise to have thousands of thanks in store for him. I will turn my Cheeks to such convincing Blows of theirs, nay promise to account them as excellent soft healing oil, which may mend my heart and manners but will never 
Psal. 141. 5.  break my head.   

SECT. III.  
But as for my Adversary, though he vehemently plead 
(a) Epist. Dedic.  that I ought to recant, to accept of his proffered Pardons, I am not yet convinced by all his Guilded Rhetoric that there is any reason for me to accept of them from him; or the party which he is the Coriphaeus unto, otherwise than in the words of Salvian 
(b) Peto quid●m ven●am, quta irascimini, sed non possum d●ce●e malum esse quod feci. Epist 4. ad Hyp. Et idem Lib. 4. de Gubr●. Dei. Ego de nullo d co nisi de eo, qui in se id quod dico, esse cognoscit. Si enim extra Conscientiam suam sunt quae dico, nequaquam ad injuriam ejus spectant, cuncta quae dico, si autem in se esse novit quae loquor, non de mea sibi hoc lingua diciaestimet, sed à conscientia sua.  I crave pardon, not because I have offended, but because you be offended. I cannot say, it is evil that I have done, etc. I am sure he and his followers do upon the matter ●ow me immortal thanks for some playfulnesse in my Style now and then; for had it not been for this advantage which he did most cheerfully lay hold of, neither I nor can many a wiser body tell what shift he would have made to have composed so merry a Playbook, for the behoof of his Jovial Proselytes against their merry time. It was by them justly expected that he, as being the far abler Jester, and right in his Element when he is at it, should afford them other-guesse sport than I had done. Upon occasion therefore of some of my Ludicrals, as upon occasion of the trip of my Printers, etc. which whiles he is most facetiously jesting at, his Printer trips in the like kind, Chap. 4. p. 66. he plays upon me before his Lords, and Ladies, or rather with them, by dipping and betting Chap. 4. p. 66. as much as ever the Philistines did upon Samson; or, if you will, because I did now, and then, adventure to strike this facetious and most dextrous Roscius with his own playful weapon, he lays the faster hold on that weapon, he plucks it out of my hand, and falls as fiercely upon me as the man in whom the evil spirit was, he leaps on me, overcomes me, and prevails against me, and makes me fly naked, and wounded. Alas for me, I have now Caution enough, how I come into his Ludicrall Circle again. 
Acts 19 16.     

CHAP. II. Containing an answer to all Considerable personal Miscellany Matters.  

SECT. I.  
IT is plain to all not willing wilfully to blind their eyes, that Mr. T. P. throughout his Philanthrophy doth most inhumanely, & barbarously fall upon the Names, Fames, Labours of the Greatest and best of all Reformers, as if he had affected before all the world to make it evident how well he resembles those Spanish Bulls, which a Spanish writer talks of, 
(a) Jvan. Mar. spectac. c. 19  who when they are let lose, fall sometimes furiously upon their drivers, sometimes on the spectators, anon upon the passengers, etc. Even so most violently Mr. T. P. makes his first assault upon me, who judge not myself worthy to be named the same day, with those other whom he doth most shamefully abuse and traduce. I am indeed with him the ugly and unpardonable Monster, who must needs be torn to pieces not by his Bull's horn, but by the sharp keen teeth of his Rhetoric, but to be fully revenged on me he will not spare to make his next assault upon the most Reverend pious and Learned aged Prefacers: the third, upon the Neighbouring Lecturers of Northampton, and Daventry: his fourth upon the Eminentes● Chariot's, and Horsemen of Reformed Israel whether foreign, or domestic 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 almost 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 cruel sport, he makes his first entrance upon his Theatre, in his Grave Philosophical Socratic 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, forgetfulness of all wrongs, forgiveness, charity, etc. 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 public 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 than himself). Thus frequent it is for men to flatter before they stab.  Tuta frequensque via est sub amici fallere nomen. 
§. 3. But the Jest in all this, is; just so soon as he had ended his grave Talk, before he had quite laid his assumed Gown, or Vizard aside, he closeth up his Oversevere Oration, with a most facetious stinging, Peroration, about fourfooted Grecians hung upon a beam, 
(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 than 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 Ranks, and Orders mentioned by me p. 10. but for Brevity's sake (which I shall extremely affect in all the ensuing work,) I give it him thus more immethodically, according as I find abuses against myself or other dispersed up, and down, throughout his Satirical Volume.  
(First, Epist. Dedic. l. 7.) §. (5.). Mr. Wasp. I possible may Deserve that name (habet & musca splenem) because I have adventured to deal 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 merely allied to the Jesuits 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 Jud● v. 13. if you repent not the sooner, etc. And p. 174. I do express not my opinion of him, but my fears (and that upon a very solemn occasion which I would besee●h the Reader comparing of us both there, to look after) whilst 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, , etc. 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. Ed●tan 8 Ludum Batav. 1612. Jesuitarum in Theologicis his●e Controversiis judicium, Dominicanorum judicio praefereudum esse clamat Grevin chovius, etc. Soilicet nemirum credibile est Jesuitarum ●dia in Protestants, multó quàm caeterorum Pontificiorum temperatiora esse fide Gr●vinchovii DT wisse Li●. 2. vindic. p. 20. Col. 1.  provoked to answer Jesuit Bellarmine's Criminations against the Orthodox, as maintaining God to be the Author of Sin, but that all his followers out of him, and other Jesuits have been most forward to make use of their objections against us. Secondly, Nay he himself must needs confess this, if knowing but what his own tenants 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 Jesuits of the Church of Rome, then with the Dominicans, etc. in the same Church. Thirdly, To my best remembrance in all my book, I do not charge him with directly assertive, but only with Consequential Constructive Socinianism, 
(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 own the Canon of the Scriptures, and our belief 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 overthrown the Authority of Tradition, and of the Universal 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 bosom the Viperous Socinian Books of S. Castalio, and S. Episcopius, 
(b) Philanth. Chap. 3. p. 148. Chap. 4. 14.  I may have a much fit opportunity to show how justly he may be suspected of Socinianism.  
Thirdly, Ibid. l. 6. 7. 8. 9 10. 11. 12. making me liable not only to sequestration, but death itself (for you know that Servetus was burnt at Geneva▪ for less than 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 accus●sse suffecerit, quis erit innocens? and for that it hath a deeper reach than every body is ware of, Let the Courteous Reader be entreated to give way that I answer it more fully, than I shall any other by-matters from the main Controversy about God's Decrees, etc. First I trust some men of note and power in our Country will be ready (if need be) to bear me witness, how tender I have been not only of his life, but of his very Livelihood which he doth enjoy, and long may he enjoy. Secondly, When I confess he ought to be punished, 
(c) Corrept. correct. p. 157.  and I trow he thinks I did that very sufficiently in my Correptory Correction yet I say expressly that I would not have him burnt, as he was angry Servetus was (as he saith by Mr. Calvin Epist. ult.) Thirdly, Doth he not much rather expose my Diminutive Livelihood; (which yet to me I bless God for it, is modicum sed bonum) unto danger, whilst he tells all the world, and so the late erected Commissioners for ejecting Ignorant and Scandalous Ministers, that I am a Sr. John Lackwit Latin; 
(a) Philanth. p. 99 106. etc.  That I preach those out of their patience, whom before he had recommended to me for the power of Godliness, and now openly recommends to the World, 
(b) p. 57  as Persons of Quality and Judgement, and not only of an umblamable, but of a most imitable converse, fearing God, and hating Covetousness etc. Fourthly, he will never be able to prove that Calv●n had any further procuring hand (his Phrase is procurante id Calvino in the Margin) than by discovering Servetus his Monstrous Heresies and Blasphemies unto the Christian Magistrate, and acquainting them upon that occasion what was their duties to do with such a horrid Blasphemer, so desperately pertinacious as he was; And for his negotiation in this matter he had the solemn thanks of the eminentest Christian Protestant Churches of any considerable note in those times, 
(c) As that of the Helvetians. Calv. Epist. p. 155. Tigurines'. Idem. Ibid. Epist. ●●●ob. 1552. B●rnates Epist. 1553. Scaphusians Epist. Octob. 1553. ●●sileans Epist. ad Senatum Gere vens. Octob. 1553.  and which those softer Protestant's liked, whom Mr. T. P. will only seem to be ravished with, as Bucer, 
(d) Calv. Sulcero. Epist. p. 154. Is (viz. Servetus) est de quo sid lis Christi Minister et sa●ctae memoriae D. Bucerus; cum alioqui mansueto esset ingenio, pro sugg●s●● d●nuntiavit degnum esse qui avulsis visceribus Discerperetur Bullingerus Calv. Si ergo h●●c rependeret amplissimus Senatus, quod blasphemo nebuloni debetur, totus orbis cerneret Genev●nses blasphemos odisse haereticos, qui vere sunt pertinaces haeretici, Gladio Justitiae persequi & Glo●●am M●jestatis D●vinae vindicare, Melanchron. Epist. Octo. 14. 1554. Post Serveti comb●stionem legi Scrip 'em tuum, in quo resut isti ●uculenter horrendas Serveti blasphemias, ac filio Dei gratias ago qui suit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hujus tui agonis. Tibi quoque Ecclesia, & nunc & ad p●steros gratudinem debet et d●b●bi●: Tuo Judicio porsus assentior. ●ffirmo etiam V●stros Magistratus justè fecisse quod hominem blasphemum reordine judicata interf●ce●unt.  Bullinger, and his Melanchton. Fifthly, To the world's end he will never be able to make it good that Servetus was burnt for less than being a Socinian: unless he will maintain that such a compound of Heresies and Blasphemies, and devilish spite in the venting of them all as Servetus was, (who did nothing else but belch out most execrable Blasphemies against the Trinity, the Deity of Christ, 
(a) ●●silienses Epist. Octob. 18. 155●. Servetus non simplicem, sed ex multis impietatibus consiae am haereticorum Larvam profi●etur, putà Arrii, Marcionis, Sabellii, Photini, Manichaei, Pelagii, et Cae●erorum, etc. Christus ill● est, ●● signum Contradictions, cui nec essentiam Divinitatis, ●eque H●●●stasi● nec carnis nostrae veritatem, neque animam humanam relinquat etc. Servetus Hispanus T. ●itate● aetern●m Dei, triceps monst●um et Ce●herum quendam Tripartitum, den●q, imag●n●●i●s D●os, illus●●●cs, ac tres spiritus daemoniorum appellitat, aeternam Dei Majestatem, nesan●è & ho●●ibi●iter blasphemat. Tigurin Epist. 1553.  not fit to be named but in a Language which most people understand not, was less Erroneous then F. Socinus who maintained indeed divers of the same opinions with Servetus, but in a far more refined sense, and qualified way. Fifthly, In this passage he doth sufficiently insinuate how true he is to that cruel Grotian design of extirpating all Calvinistick Protestants, as they be called 
(b) Riveti Dialys. Grotian Discuss. G●oti●● nob●s (id est Protestantical) been voluiss●, nec fuisse, quantum potuit in nostros persecu●ionu● incentorem & i●●●ndi●rium n●mo cr●det sanus qui postrema illius scripta lege●it, in qui us omnibus pacem oss●●t, ut no●is sol●● b●ll●m indicatur.  for maintaining (as they give out) them to hold, God to be the Author of sin, that their Creed is full of the Principles of Rebellion against Kings and all who are in Authority, for that they would have pertinacious Heretics to be punished by the Civil Christian Magistrate; in the mean while they are for giving free allowance in their Grotian Church and Republic to all sorts of Christians Quocunque tandem nomine Christianos, so they be but free from the grosser sort of moral Scandals. That I suspect not this vainly that Mr. T. P. is of this, Grotian Cabal, for the promoting of this Lamb like Design for, sooth, I will be Judged by his Jumbling of Presbyterians, Quakers, Anabaptists, and Witches together. Philanthrop. p. 8. by his, first, quoting it out of Mr. Hooker, but where he saith not; nor as I think will he ever be able to show, that such as he calls Presbyterians 
(a) Philanth. Chap. 14. p. 10.  as he knows most of them he calls Calvinists to be, (might do well enough to live in a wilderness, but not in a Kingdom or Commonwealth,) for, looking upon others differing from them in their opinions (that is their mistakes) as Heathens, and so to be used as vessels of wrath. Secondly, whilst he expresses so much tenderness to the execrable dust of Servetus, he doth not express any the least resentment of the immoderate severity of the English Bishops in Queen Elizabeth her days 
(b) Philanth. Chap. 4. p. 15.  for procuring the execution of Penry at Tyburn for but publishing Libels against the Church Government, a person sure how erroneous soever otherwise, not upon that account alone (and other than errors on this hand I know none that he was ever accused of) to be deemed by the one thousand part so deserving of Death as a blasphemer of the Trinity a maintainer of the souls mortality, etc. 
(c) See at large the Articles proved against him by the Geneve Ministers. O●e●a Miscellan. Calvin. Genevae in Fol. p. ●07. & inde &c.  However God forbidden, God forbidden, and I hope ever to pray it, from my very soul that any Presbyterians or any other good Christians of any other Denomination amongst us should because of these angry expressions of Mr. T. P. sharpen any white the more the sword of justice against him. They I trust have not so learned Christ. Sixthly, If he do but know in what age he lives in, and be not altogether a Stranger in Israel as to the public state of present affairs amongst us, seems he not by writing what he doth. Phila. Chap. 1. p. 8. Chap. 3. p. 72. Chap. 4. p. 15. etc. even to be enamoured with his own Sequestration? for either he practiseth in his public ministry those many pretty liturgical knacks, which he doth so zealously plead for, or he doth not? If the first, he knows at what Peril he doth it; if the latter, he proclaims himself a timorous unconscionable Coward to all the world. The Lord he show Mr. T. P. a way how to leap out of his Snare: and this the Lord knows is all the harm I wish him. Seventhly, Let him ask mutatus Polemo whether Jesuits in England are in more danger for holding Live now adays then they were, in the days of Yoar?  
Fourthly, Of the same page to the eight last lines thereof, and to what he hath in the Margin there, about the miscarriage of my former papers, about my 9 Month's Labours, 
Epist. Dedicat.  with those which are publicly exstant about the Assistance of the Presbytery, etc.  
Sol. In all which he doth most miserably mistake himself, and I doubt in divers of them most wilfully. First, My first Papers against his uncorrected copy (as he calls it) never miscarried which yet are in my Desk; & never were intended for Publication, but in case of extreme provocation. Secondly, his Corret Copy came not into my hands till the midst of April 1655. and my Correptory Correction, was drawn up against it, as he may see, 
(a) Corrept. Correct. p. 232. Lin. ult.  Sept. 26. 1655. I did purposely set it down for his use, 
(b) Advertis. to the Reader, p. 1.  towards the preventing of the use which he here makes of my delays in thrusting my labours into the Press, which, as divers can tell, I did for reasons for the which he ought to thank me, not to flout me. Thirdly, If I had been about a work of 30. Sheets as he confesseth, 
(c) Horat. nonum prematur in annum.  not 9 Months but 9 Years, some would have applauded my discretion for it. Fourthly, If he look into his Letter which he had under my hand and seal, he will find that what I say about the Common Consent of the Presbytery, cannot be understood of their helping of me in the Composing of a Book for me, but of their advising of me whether a Book were necessary to be wrote against him? but if I had understood it of the former, I needed not have been ashamed of it, but should have therein followed the grave Council of no less than the whole Gallican Church. 
(d) Ecclesiastic▪ Discipline of the Churches of France published in English (1640. Chap. 1. about the Ordination of Ministers, Cannon. 13.  Fi●thly, That de facto none of my Reverend Brothers had any hand, or head, in the Composing of my Book▪ if it please him, he shall, when he will, have it attested under as many hands as ever Briareus is said to have had. 6. If I had conferred with any about the drawing up of my Book, with whom was it more likely for me to have done it, than with my great friends and Encomiasts as he calls them. 
(e) Pag. 122.  And can he believe that they and a Club of wits besides, of which 
(f) Pag. 122.  elsewhere he talks at Random, would have made, and advised, in the putting forth of a Book, not to deserve (as he brags) Resistance from him 
(g) Advertisement to the Reader. p. 7.  to be so much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but to be below a Confutation. Oh the most insuperable Conqueror Mr. T. P. What others may think I cannot tell, but of one so conceited of himself, I should be apt to conceive (to use his own expression) that such intimations are apt to Render him as odious as any Antichrist. Seaventhly, He withal his goodly works 
(h) Correct Copy, sinner impleaded, Philanthropy, all put forth in less than a twelvemonth.  makes surely more haste then good speed, they are far more sharp at their Teeth then in their Eyes, they do not acutum cernere but mordere. Epist. Dedicat in text and Margin. p. 8. About what he hath of my fictions against him, of taking up things upon bare report and simple hearsay, about what I charge him with, Corrept Correct 39 concerning his being above sin, and concerning the denial of the lawfulness of second Marriages, p. 73. of Ministers, etc.  
Answ. That I may at once quit myself from the Aspersion of having indulged to any vain Credulity against him, I must first once for all Protest before God and men, that I know but three things in all my book, which I did so much as seem to give credit to against him, and which yet I did not take up upon bare hearsay etc. The first is, that which here he hath and which again he makes a great stir about, Philanthrop. Chap. 3. p. 81. 82. 83. 2 The second, is that about the 600. Copies mentioned by him Chap. 3. p. 54. 55. The third is, about the Dialogue of two Ladies about Artificial beauty mentioned from p. 150. to 552. of Chap. 3. Secondly I say in reference to the first. First▪ If my Reader will be pleased once more to turn to my Correptory Correction, p. 39 he will find that I used my utmost care and diligence to inform myself of the truth of it, and I farther back it there, with a probable argument from what he hath in his Uncorrect Copy. The Minister from whose mouth I took up both the Reports, about his maintaining himself to he above sin, and about his Denial of the lawfulness of second Marriages of Ministers, is not a man of mean note in the Ministry, nor far off, with whom since this last Book of his came forth, I have divers times conferred about these Reports, and he professeth that upon any just occasion he will justify them to his face; and stands amazed at his impudent denial, of what he then said to him; Me thinks therefore his Marginal finger p. 81. is but like that of the Naughty one who bespeaks his own impudence with his fingers, Prov. 6. 13.  
Secondly, I cannot but believe, had he not Publicly brought in a large Plea, for the Innocency of Infants Chap. 4. p. 25, 26, 27. but that the same front of his would bear him out in the denial of what a person of true honour and integrity told me, as having heard it too from his own mouth, that he called a Waggish Lad of about four years old an Innocent, free from sin, who yet I trow hath by this time committed some kind of Actual sins.  
Thirdly, If his Public and Domestic Confessions of which he speaks do all sound a contradiction to, or a Cordial Retractation of what he formerly said to my Reverend Brother, I am hearty glad of it, for the good of his Soul, and long I wish he may with St. John 
(a) 1 John 1. 8. 9  continue in that sound and humble acknowledgement of his sins: but I fear me he may quickly revert to his former presumptuous say, if he embrace too fast the Tenants of his new friend S. Castalio, 
(b) Philanthrop. Chap. 3. p. 148. 149.  who hath written a whole Book about the Perfection of Christians, and their immunity from sin here upon the face of the Earth 
(c) S. Castal. de obedientiâ deo praestanda. p. 295. edit. in 12. Ares dorsii. 1578. .  Totus orbis exercet histrioniam. 
Thirdly, As to the second about the 600 Copies mentioned Chap. 3. p. 54. Answ. First, Either my memory is intolerable false to me, or so many were the Number of Copies with W. C. told me of. Secondly, If since, fear of frowns, or hopes of favour, make him deny his words I cannot help it. Thirdly, As yet he acknowledgeth that within the time mentioned by me, Correct Copy, p. 1. about 200. were divended; too many in all reason for the use of a private friend. Fourthly, p. 55. he doth so hug himself with the conceit of the quick spreading of his Books, as that he apprehends not that I had done him any great wrong, but honoured him rather by publishing that saying of W. C. Thirdly, As for that of the Lady's Dialogue mentioned Chap. 4. p. 150. 151. Answ. First, A most Conscionable able divine, who I think makes as much Conscience of not telling, or believing lies as any man (in England), had by three Arguments which he produced, almost brought me into a belief of the truth of what I say about it, Corrept Correct. p. 155. and therefore I did set it as a Memorandum down not in the Text, but in the Margin of my Book, from whence I cannot tell why the Printers took it in to the Text. Secondly, Before I did send my Copy to the Press suspecting the passage somewhat too leight, I did draw a deleatur over it, but it seems not so full an one but that the Printers did Read somewhat of that which was in the Margin, and put it into the Text, with an expression, viz. that of mentioned before, by which unto all Intelligent Readers they have made it evident (seeing no such thing is any where else directly or indirectly in Text or Margin mentioned in my Book) that what they expressed there, should have been suppressed. Thirdly, If my papers sent up to the Stationer about the ERRATA, were over-viewed, I little doubt but that it will be found, that I gave express order to blot out that passage, which yet they did not, as they did not divers others for fear of multiplfying the Catalogue of Errors which I am very certain I ordered the rectification of. 4. So soon as any Copies came printed to my hands, I did every where Correct that Passage, as may be seen in most Copies sold in this Country.  
Thirdly, If I were too blame to believe any of these Bare hearsays against him, I wonder▪ how he will any way excuse himself for Crediting and Publishing many Three of Palpable untruths against me, for some of which I fear me, he hath scarce so much as hearsays to bear him out in them. I'll only briefly touch upon some few of them as they suddenly come to my Pen out of his Book, without so much as mentioning a world more of such Light, and Frivolious Stuff not fit to be graced with any serious Answers.  
First, he averrs with confidence. First 
(a) Philantth. p. 46. and more largely to the same purpose Chap. 3. p. 122. 123.  That in my first Letter it appears, that this (viz.) of his Chief Parishioners being of his Congregation, was the Ground of all his Correptory Correction. Answ. First, Yet elsewhere speaking of this 
(b) ●  he professeth only to guess that this was the only ground of his Correptory Correction from me. Secondly, It is notoriously false that this was the only ground, or, in my thoughts, any Ground at all, of my first writing against his private papers, which were scattered up and down the Country and confuted by me, long before the Parishioners he speaks of, had any being in this place. Thirdly, Yet suppose that his filching of my Parishioners from me had been one of the Chief Grounds of my writing against him, what fault had there been in this for me to be jealous over them with a Godly jealousy, that by him they might not be leavened with Arminianism, Socinianism, Pontificianism in part? I hope in Gods good time they may have Grace to forgive me this wrong. Secondly, He enlargeth himself 
(c) Correptory Correction p. 56. 57 72.  in the justifying of his Schismatical practices against my Parish, where he first tells the world that I frighted my chiefest Auditors out of my fold, who thereupon came to his, by way of Refuge; I preached them out of their patience, I wearied them with my railing, they come to him no less 
p. 72.  than two Miles Summer and Winter. Secondly, He be like as knowing them better than ever I did, highly commends their Qualities and Conversations as being of a most imitable 
p. 57  converse fearing God and hating Covetousness, etc. Answ. First, Though in all this, which for the Carrying on his vile designs he cannot but know how much advantage he giveth me by way of Retaliation to do him a mischief, if at least he believe a word (which I think he doth not) of what elsewhere he writes 
(d) Philanthrop, chap. 1. p. 3.  that it is in my power to do him many a shrewd turn. Secondly, And though every body would have reason to believe, that it were as proper for me to vindicate my proceed among my Parishioners as for him to traduce them at his pleasure, who is Pastor of another Parish. A great Prelate of this Land thought he spoke reason, when upon an occasion he asked, What hath Patriarch Sibbs to do in my diocese? Yet Thirdly, that it may appear that I am in Perfect Charity with my deluded, and abused Neighbours, and because I love not to rub up all old sores in a place where the first original of our differences are very well known, I will only crave leave in my own defence, with truth and modesty, yet with some kind of Pleasantness to say; First, That before they came to place, there were there people of as great Quality, and to speak within Compass, of as good Judgement and understanding, imitable converse, fearing God, and hating covetousness, who did most cheerfully comply with the Ministry here, nay who then, and since have upon all occasions expressed their good resentment of the pains which was taken with them. Secondly, They cannot without wronging their own souls, as well as my Ministry, say 
Pag. 25.  that they were my Text as well as my Auditors, spoken to, and against, from the very same pulpit as their fawning Tertullus pleads for them, unless possibly, and yet not out of design neither, they call that Preaching against them, when those sins are preached against, which not my Tongue but their Conscience might tell them that they or some of theirs were guilty of. Nor can they say that they were preached out of their Patience, if at least they were after a Psalm Read, and a Staff. 2. or 3. sung, impatient to hear my Sermon, with prayers before and after, of but just an hour long, as near as I could by an hour Glass guess it, who for divers late years do ad clepsamminum dicere. Thirdly, As for their Caroching in the Winter to him as well as in the Summer through thick and thin I can say nothing, but that I have long since heard, that far fetched and dear brought is meat for Ladies: if they had been pleased to stay at home, their Spiritual food might have cost them less, been as wholesome, though not so gaudy, and they have been as fat, and well liking as to any spiritual improvement, but their mind to them their Kingdom is. Thirdly, That, 
(a) Philanth. p. 7.  I confessed to very many, it must cost me a round sum of money to get my Book to be printed. Answ. First, I who in my Native Country had never any the least occasion to commit any thing to the press, might suspect some such matter, and speak of it to some few of my friends. Secondly, One who was acquainted with the ways of Printers did a little scare me about a sum of money; yet as ill as he thinks me be friended, my very friends in this Country (would I have made use of their offers,) would gladly, for the printing of the Book, have defrayed much more than was demanded. Thirdly, After the money matter was any way talked of, I did as many can witness, out of pure respect to this Budget or Vineyard, forbear the Committing of my Book to the Press. Fourthly, When upon an insolent provocation from my Antagonist and the earnest Instigation of good men, I did but signify my Peremptory Resolutions to get my book to be printed, though Stationers have reason enough to be  of Printing of Books upon arguments worn threadbare by often writing, yet I had no less than two Letters from two prime Stationers, and that before the book went out of my Study, that they would freely Print it, and now sure I am the printing thereof will cost me nothing but what I did Voluntary gratify my choice friends with, and a very small matter which I fling away upon a few Workmen at the Press. Fourthly, 
(b) Philanth. pag. 56.  That I railed against him to all sorts of people, that I cursed him to some, and preached him down in my two Lecture Sermons. Answ. First, The first is impossible because I converse with but very few, besides those who are of my own Cloth and profession. Secondly, I dare say that those few others with whom I have had any discourse about him, if they will but speak truth, can tell that in their hearing, even to the offence of some of them, they have heard me much oftener commend the Gallantness of his parts, than to pour out any thing against him, which (without the greatest Calumny) can be termed railing. Secondly, The second about Cursing of him to some, is much more impossible to be proved. Answ. First, For although I know not who those some may be, yet I am sure I may lay down my life upon it, that for above this thirty years, never did Rash oaths or cursing come out of the doors of my Lips; yea, I am sure of it, since that time in my greatest haste and heats, I did never protest so high, as by my faith, by my troth, or by my Truly. Secondly, I have and shall daily pray for him, as this I am sure he wants, and that will be far from Cursing of him. As to the third my preaching against him at Lectures. Answ. First, I will not deny but that I have not only twice but oftener preached against the matters which he and other Arminians hold, and that the rather because as it appears by their Books & Pamphlets, they do once more raise up great Storms and Tempests against our English Church, and that from all Quarters.  Virg: Vnà Eurusque Notusque ruunt, creberque procellis Africus. 
And if he will needs interpret this to be preaching against him, let him so, if he please; but then with reason he cannot say what he doth elsewhere, that he hath no more than one public Enemy appearing against him, I trust he hath yet in the very Ministry Many hundreds, who very often Preach against him. Fifthly; 
(b) Philanth. in the Conclusion. Chap. 4. §. 6.  he says that when he considers how many men were employed in the Cor-Rection of every Sheet of my Book, besides the ordinary Correct. and with how absolute a Liberty they were impowored, he cannot but look on my Apology, as the deepest instance of my Invention. Answ. This is so palpably false, absurd and foolish, that I wonder who they were, who were so Momish, if he did not forgetnese things out of his own heart, as to put such stuff into his head; for, first it is but too well known to me, and my Stationer, that no man living putting any thing to the Press had fewer of any considerable understanding in divinity to overlook the several Sheets after they were once sent up to the Press. Secondly, Though I named two Divines of Note in the City whom I requested my Stationer in case of need to repair unto, when about the difficulty of the hands his workmen should be at a stand, yet that, to my great prejudice, was never done. Thirdly, I had never Sheet sent unto me for to Correct here in the Country, but when the Workmen had wrought it off, and because they never came to me but on the saturdays in the afternoon, and were by Ten a Clock on the Moonday Morning next after, to be sent back again, I could never have the overviewing of them, but when I had no less than two Sermons, and a Catechism Lecture to attend to, as well as to the Cor-Recting of my Papers. Fourthly, By what he drops here, and may be gathered if need were by divers others Passages of his Book, it appears, that for furnishing of himself with a Collection of Tales against me, he hath by his Silver hook, hooked in very Printer's Boys to be his Hictorians, or rather Legendaryes; them hath he bribed to let him have the Hansel of my Papers, before they were so much as sent to me, and yet forsooth elsewhere we are very demurely told, how loath he was to follow me into the Press, how long like Buridans Ass, 
(a) Advertis. p. 2.  he was deliberating what he should do with me.  Simia ect simia, etiamsi aurea gestat insignia. 
Fifthly, If the Apology which I made in the Conclusion of my Book were the deepest Instance of my Invention, I am sure my Invention was shallow enough: never shall I deserve a place in Polydore Virgil, de Inventoribus rerum; and without all peradventure his Judgement was as blunt, as my Invention was trifling, to spend ●o large a Chapter as his Third is, which by far is the Greatest in his Book, to discover and confute my Extraordinary Invention, thus magno conatu magnas agit nugas. The sixth, and last in which I will instance (for I am weary in Confuting such frothy false stuff) is, that I was at Cost to get my Publication, 
(b) Philanthr. p, Antepenult.  to be published in the ordinary News Book. Answ. A thing so notoriously false as that, had he not told me this in Print, and that by a mere accident one of the Ministers at Table said, that he had seen my name in a Diurnal, to this very day I could not have known of any such thing, as that my name, and Book was put into the News Book (2ly.) But truly as I am told it, by one of his friends, it is foelix infortunium, a happy unhappiness, that not long after his name, and his Philanthropy appeared in an ordinary weekly News-Book, though I was assured by the same hand, that he gave express order that it should not be done: as I would not have failed to have done, had I known any to have been big with any such matter.  
And thus by this taste of Tales Collected against me, it will be easy in the rest to guess what a Tom tell-Truth, our Mr. T. P. is like to prove.    

An ADVERTISEMENT To the READER.  

SECTION. I.  
FIrst, L. 3. I found a Volume of about 30. Sheets, etc. Answ. First, By his frequent mentioning of these 30. Sheets, which I will not say 30. times, but I am sure he doth very often Complain of, 
(a) Philan●h. Chap. 1. p. 1.  it is plain they do very much stick in his Stomach. Secondly, How they could well be sewer; by way of answer to his 74. quarto pages, I think no body can well tell, all that being done, which I give an account of, in my Epist. Dedicatory 
(b) Cor-Rect. Epist. Dedic●t. p. 8. . Thirdly, He hath made a shift to equal me very nigh in the number of Sheets, and yet hath chief meddled with my Playfulnesse, or my Passions; in his Phrase, with my Style and Temper, omitting to touch upon the 20th. part, as any body may see; of all that which was in me Substantial, and Argumentative.   

SECT. II.  
Secondly, pag. 2. l. 2. with Margin, The several men of this Combination it is his own expression of himself, in his p. 48. Answ. First, He is there as every where else excellently good at carping at words and Syllables even as Claudius was at Catching at flies 
(a) Suet. in Claudio. . Secondly, I trow there is no more harm in the bare word of Combination, than there is in the word Association. Thirdly, The least dram of Charity if it had been in him towards me, would have enabled him, if he had thought it ill-sounding, to have interpreted it by what I have in the Close of my Postscript dedicatory out of Cyprian de Confederatione Deificae Disciplinae, and of that other in moving within the mere Orb of an Ecclesiastical sphere.   

SECT. III.  

(b) Postscript. circa finem.  Thirdly, Ibid. Advertisement l. 8. A very thin Scholar.  
Answ. First, I am thinn enough in all reason, yet for thickness almost able to compare with him, who will needs call himself the Lean Cleric. of the Country, 
(a) Philanthr. Chap. 2. 44. with Cor-Rept. Correct. p. 20.  when I wrote the Beau-Cleric. Secondly, Unto this Objection frequently inculcated upon a very malevolent design of rendering my Labours useless, I had thought to have said nothing; yet now must say something for the countermining of his Plots. 3ly. I find it still to be the great business of Arminians, and profane persons thus to depretiate their Adversaries that all Wisdom and Learning may seem to be monopolised by them. Thus Arminius wants Learning, and accurateness in Mr. Perkins 
(b) Armin. Contra Perkins. p. 19 119. 49. . Bolton before his Conversion speaks of him as of a passing mean Scholar 
(c) Mr. Bagshaw History of his life and death Sect. 6. . P. Bertius when no meaner men then L. Trelcatius and Fr. Junius appeared against Arminius tragically complains of their want of Learning. 
(d) De Sanctorum. persever. & Apostas. Epist. dedicat. 2. Video collapsam esse veram illam docendi & differendi Co●suetudinem: quidvis hodie dixisse refutasse est non aestimantur rerum ponder, a sed tituli solum librorum leguntur. . 
(e) Diatrib. de Amiss. Grat. p. 3. de disputatoribus hodiernis optat, ut aut eruditi essent, aut se non eruditos esse: scirent, verum nunc contrà comparatum est, & quò quisque ab omni ●rudita Doctrina, & varia Lectione, impara●ior, eo m●jori cum supercilio, & confidentius de Gravissimis quibusque quaestionibus judicium sihi arregat. Prov●n●unt Oratore's novi, stul●i, Adolescentuli▪  Drunken dick Thomson, a man bewitched with the Conceit of his own parts as much as any Babylonian intoxicated by the Cup of the Whore, doth the like, and that very Tragically. Fourthly, Though possibly my Adversary may by much have got the Start of me and probably be so well conceited of himself that in the way of Scholarship he hath sped as well as ever any of Raimuned Sebond's Scholars did, for whom their Master undertakes 
(f) n his Theolog. naturalis in Prologo.  to make them Perfect Divines in a Month, and that without knowledge to prepare them, so much as the Knowledge of Grammar, and yet that they should not be proud of it neither. I say however this may be, I cannot be so hardly opinionated against myself but that after some pains I may have attained to some little something. I remember to have Learned (and that perchance before Mr. T. P. had got so much in Latin, from the Jewish Rabbins these sentences.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
And if I after much pains taking have got nothing, I must needs cry out, reddat mihi minam Diogenes, I have reason to complain that from the 18th. year of my age to this very hour, Men of the greatest note for Learning and Piety have much abused me, and themselves, in giving large Attestations to my Schollariship, when they have not been solicited unto it by any thing but their own forwardness. Fifthly, But suppose me as very a Dunce as he would represent me to the world to be, how much more Venial is it for me unwarily to break Priscian's head, than for him, as I have showed, to break St. Paul's hand, who, as no mean Scholar hath it, was ignorant of the Greek Grammar 
(g) Paulum nescivisse Gracam Grammaticam ab Hieronymo observatum affirma: Erasmus, in Apol. Hieronym. adversus Ruffin.  Sixthly it would cause some mirth in any body to observe by what Mediums he labours to prove this Charge against me. Let the Courteous Reader be pleased to give me leave curtly to run over the chief of them, and for the rest Valeant quantum valere possunt, I think they will signify but little.  
First, Chap. 3. p. 34. He thought Demon had been of the neuter Gender, by virtue of Graecula, vel in on, vel in 'em. Answ. First, Not to take Sanctuary from Divinity, wherein it will not be determined whether Daemon be mas faemina or neutrum. Secondly, If it had pleased him to have turned to p. 46. l. 11, in Margin, according to my Emendations in Catalogo Erratorum 
(h) Cor-Rept. Cor-Rect. p. 46.  he might have found it printed r●ght, Daemonium Meridianum for to that was my allusion in the preface. Thirdly, It is well known to my Stationers and Printers that the Sheets of my Dedicatories came to me last, and that that sheet in which Demon Meridianum was printed came not to me, before I received from them divers Dozen of books completely wrought off, and bound up. Fourthly, I can now easily discern, why he kept such close Intelligence with Printers Boys, and why he was so peremptory not to admit of a Cor-Rect Copy, by my order sent unto him under my own hand, viz. because ●e would not deprive himself of the sport which he intended to make with the Sphalmata Typographica. 
Philanthrop. Chap. 3. p. 60.  Secondly, He used the word Topical 
(i) Cor-R●pt. Cor-Rect. p. 6.  because it seemed a fine word, not because he understood it. Answ. Yet the very bare reading of the next words following that expression, will Convince his Impudence in his Assertion. In them I say, What they can produce would be as Demonstrative as any in Euclides Elements.  
Thirdly, But instead of all instances I would beseech the Reader to turn to what he hath against me in his Chap. 3. p. 99 
(k) Philanthr. p. 99 Cor-Rect. Copy, p. 49. Cor-Rept. Cor-Rect. p. 192.  and compare it well with what he writes in his Cor-Rect Copy, and what my return is in my Correptory Cor-Rect. and then let him tell me what he thinks of his Disingenuity, and unconscionableness, there to make a hard shift to make me a false Latinist; he must first most necessarily deny his own Italian Proverb quoted by him Troppo Convina la vertu col vitio, to be Italian, and maintain it to be Latin, whilst he replies to me, that he cannot but avow he wisheth too he had wrote in Latin, for sure then he would not have be●n so tedious in his Correptory Cor-Rection. Thirdly, He 
Cor-Rect Copy, p. 48.  is forced to make a piece of false Latin, in turning Ni, as it is rightly written in my Corrept. p. 90. in Margin. into his In Marginis angustia prohibuisset, Fourthly, He calls upon Readers to judge with him, whether multa & admodum rara be not false Latin, or false Sense, who if any body should present him with a Cabinet full of many and rare Gems would not think there were false Latin, or Non sense in Gemmis istis tam multis quàm raris. Fifthly, He adds his Marginal finger to it, which what it signifies in that place against me, I think no body can tell, unless it were his frontless front, and scornful spirit. He with an especially tells his Reader a Notoriously lie, (pardon the phrase) both in Text and Margin; that I take Derelictos, r●ther than Defectio to have been the Substantive, at least the Antecedent, to cujus the Relative, whe●e the ocular inspection of my text e●inceth the contrary to every man, not willing to be blinded. My words are, Cor-Rept. Cor-Rect. p. 197. Malorum, (viz.) Angelorum Defectio arguit fu●sse derelictos cujus [supple, derelictionis non defectionis] non potest alia adduci causa quàm reprobatio, and pray doth not here the Relative Cujus relate to the Substantive Derelictionis and not to Derelictos? Fou●thly, 4. 27, 28, 29. He is as Rhetorical as he is able, as it appears by the pleasure which he takes in Clinches. Such as Notes of no good note courted at Court, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and face etc. with other such elegancies & Rhetorications, which some little Children of six years old, ●ave not been able to endure. Answ. First, Sure he forgets his name sake, and no meaner man than a so called Reverend Father in God, who for clinches in the most famous Auditories in Oxford, and at Westminster, was exceedingly famous in this kind. Some men's Paradise is a  of dice, All Houses are become Ale houses, Divines become Dry Vines, What was it so in the days of Noah? ah Noe. Secondly, Divers of these like-●ounding Phrases were hardly so much as thought on by me when I wrote them down. Thirdly, If all in this kind must be cried down; and I am sure I had not many of them, then in divers places, the Holy Scriptures must be blamed, where Isaiah 5. 7. no less than twice, in one verse we have  
Esa. 5. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esa. 28. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amos 5. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such kind of allusions in words which cannot be expressed in the English; And so likewise in the New Testament, in divers places. Rom. 1. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Math. 21. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mark 7. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 6. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 4 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And I hope wi●er ●olke than Children of six years old may be able to endure these expression●.  
Fourthly, To the chief matters objected against my very Reverend, and Learned friends, the Encomiasts, as he call● them, 
(a) Advertisement to the R●ader, p. 4.  who were p●ea●ed to speak well of my Book. Them he abuseth either all 1. Conjunctim together: 2. or two of them divisim, singly by themselves. Against them all, he hath to say, That, They have bewrayed their Affections, if not their Judgements, by way of Prolusion to Mr. Barlee, and have done a kind of public penance, by making it known to the world, what things they do approve of, etc. Answ. First, All the world who are acquainted with those Learned and good Divines know them so well, as never to be likely to believe, that out of mere respect to me, and my Book, they would have recommended to the world, and the Church, and that at such a time, the work of an impotent Scribbler as the saith 
(b) Philanth. Dedic. Epist.  which deserves only to die in silence, and to prevent ill smells to be quietly buried in silence, to sleep upon a stall, 
(c) Chap. 3. p. 55.  etc. I say all men acquainted with them, and their Behaviour will as soon believe, that they would rather have suffered their hands to have been cut off from their wrists, than to have been accessary to any such foul crime so contrary to the Church's welfare, and their own Credits. Secondly, I trust they will never have cause to do penance for bearing witness to the Truth, which for so many years they have preached, or for strengthening the hands of their poor Friend, and Fellow-Labourer who never had, nor can be fancied to pretend a power over them to make them speak in his behalf, any thing, but what they judged most meet and seasonable. Secondly, Ibid. That in all which they have spoken, they have not adventured one syllable, against any one Argument in my Book, but only have told their several Tales after their manners of expression showing whom they are for & whom they are against, etc. Answ. First, It is not the proper work of Encomiasts, to answer Arguments, answered to their hands but to speak their thoughts concerning the solutions of Arguments by him whom they commend. Secondly, yet two of these great Divines have so fully spoken to the chief Arguments in his Book, that could I have known before hand that they would so concisely have answered his whole Pamphlet, either I would have returned no answer at all to it, or have done it much more Compendiously. Is it indeed no Syllable of Answer to all his arguments, to show that he foully Mistakes the Questions Controversal all along? That his Objections are merely Pelagian, Jesuitical, Soc●nian, Bolsecian, and such as become any body, but, as so called Protestant of the Church of England, 
(d) Se Dr. Reynolds Epistle, per totum. ? Secondly, Had not they before I was so much as by name known to them, sufficiently in their SERMONS, and writings declared to the world whom they are for, and whom they are against, as to need by setting of their hands to so worthless a Scribble (as he thinks mine to be) to purge themselves from a Crime (wch they were never so much as by any suspected of) of not adhering fast enough to the good, true, and Christian party which they were of? Object. Chap. 1. p. 11. I, but neither Mr. B. nor his Prefacers have named any one passage in my Book, which they can tolerably pretend to be Pelagian, or Semipelagian, but only have framed an accusation in General, etc. Answ. First, This is notoriously false concerning Mr. B. if any body will but be pleased attentively to heed his Text, or Margin throughout almost his whole Book, but especially if he do but any thing heedfully peruse what I have at large set down in my Parallel of his opinions with the Pelagians and Semi-pelagians, or Massilians. Chap. 5. Cor-Rept. Cor-Rect. from p. 201. to 206. Secondly, It is not the work of General Prefacers to descend to Particulars, yet while Dr. Reynolds hath fully showed that he scarce u●eth an Argument which is not taken out of the Pelagian or Sm●ipelagian School, as any body may see who reads but the Cor-Rect Copy, and that Drs. Epistle together, he will be abundantly convinced of the impudence and falseness of this Assertion. Secondly, But besides these abuses which he puts upon them all Jointly, he hath something against two of them in (several) viz. First against incomparable, Dr. Reynolds, and sage Mr. White field. Against the former, can any man think him the less abusive against him because he saith; First, p. 2. (a) that he doth seriously respect 
(d) Advertis. to the Reader, p. 2.  him for his Gravity, Learning, and Comparative moderation? Believes Mr. T. P. this to be a competent Plaster for breaking of his head, together with that of his brethren's as we have seen? Dolus an virtus quis ab hoste requirat? Secondly, Are not his Comparative, and so Diminutive Commendations of him absolute Disparagements to him? Thirdly, Since he hath made a foul shi●t Philanthr. Chap. 1. p. 11. to hook in that holy and gracious, as well as most Learned Divine, amongst those who make God to be the Author of sin, (and speaking of him, and others, he wisheth that their expressions were no worse than so too): and since, elsewhere he hath told the world, 
(b) Sinner Impleaded, p. ●48.  that his opinions, to be sure, of those he approves of, are cruel and Sanguinarian, that if that too be true of him as he saith it is, that God is the Author of sin, then in the like sort he declares his opinion of him 
(c) Ibid. p. 241. . That there is no God would be the very worst Tenent in all the world, were it not worse to conclude him the cause of sin, as he there and every where else maintains that absolute Praedestinarians do. I say, after these foul affronts put upon him, and other Divines at home and abroad, whom he doth Reverence, love, and honour, though now he should fawningly tell him that though he be 
(d) Adver●is. to the ●eade●, p. 5.  an Anti-Remonstrant yet he knows him to be a learned pious man, and upon whom he never meant to fasten any ill names, but really pays him every whit as much Reverence, as if he were of his opinion, or he of his. Can he from hence forward think him so vainly Credulous as to believe a word of that he saith? Nay, can he do otherwise then believe, but since he hath so Whipped, and Stripped all, or most of his Neighbour's Country Divines, whom, (such hath been been his humility) he hath much loved and respected, that he will not rather think himself disgraced then honoured by his Oratoriall Quill? and that henceforth it will be really a disparagement for any Godly Orthodox Divine to have his good word, and his favourable opinion. Fourthly, I think the Dr. would have taken it far better, if he had Compared him and me, not to Mezentius his Couples, whose cruelty it was to yoke the Living with the dead, but rather with Aeneas, and Ascanius, who strive in my poor measure, and pace to walk after him, but do I what I can to the Contrary it will be Impari passu. Secondly, As for what with a virulent spirit, with height of proud scorn and furious indignation he doth in measures pressed down and running over slanderously pour forth against Mr. White-field, 
(a) Advertisement to the Reader, p. 5. 6. & Chap. 1. p. 11. . Answ. I am sure if any Reverence had been left in him to Grey hairs found in the way of Righteousness to profoundness of Learning, to hol●nesse of an exactly Religious Conversation he would have trembled at the thoughts of affronting of a man of his worth, and note in the Christian Church. First, He must be styled the Poetical old man. Answ. And yet, First, He shows not wherein his fictions do lie; unless it were for making of observations upon he knows not what manuscript of 
pag. 6.  his, which yet 
(b) chap. 3. 5  he is forced to confess, was a Copy of his private manuscript, and when he hath not, after all his Prevarications about this business been able to show how, or by whom, or why any should have wronged his private Manuscripts. Secondly, If Mr. Whit-field yet retain (as he doth) any true skill in any Good Poetry he should, for that, not have Despised him, but have honoured him the more, seeing his own Learning is mainly Oratoriall, and Poetical. Of which kind of Learning if he be once stripped, he will be found much more to supplere locum Idiotae, than most of his Neighbours, so shamefully for want of Learning, reviled by him. Secondly, 
(c) Ibid p. 6.  He runs parallel with Don Quixot, who valiantly confuted the Barber's Basin under the notion of an Helmet. Answ. First, As witty a one as our Great wit is taken to be, in multiplying of jests; yet I find, that to help himself out, he is forced to use Repetition, (for fear his stock should fail him) of the same merry jigs with which he is much pleased, and hopes to pleasure as vain men as himself. This is now at lea●● the second Time, and that upon one and the same occasion, that I have met with 
Epist. secunda vel tertia.  this Toyish fancy of his. Secondly, If there were any fight with a Barber's Basin, than he himself as valiant a man as Mr. T. P. is, was the Barber and the Wearer of the Basin instead of a Helmet, for after many wranglings about his Uncorrect Copy, or if you will foul Basin, I find him 
(d) Chap. 3. p. 58.  to allow of my saying when he saith, that from Chap. 3. p. 32. unto the very end, (which is above half my Book) my Book is almost verbatim, the very same with my first renounced papers. Thirdly, He is ambitious to have it thought that I am altogether such an one as himself. Answ. First, 
Ibid. p. 6.  Questionless there is no such matter. I am confident he would not for a thousand worlds be like him in Opinions or Conditions. Secondly, I beseech God it may be Mr. T. P's. happiness to obtain Repentance unto life that he may be truly Ambitious to be so good a man, as good Mr. Whit-field, hath long, to all that know him, b●en known to be. Fourthly, speaking of the Presbyterians in England who are far enough from being half w●tted, Had I been wi●●ing to charge them it should have been with greater crimes. Answ. First, He means as is plain by what he expressed concerning them elsewhere 
(f) Philanthropy, Chap. 4. p. 10.  that he takes them to me more Knaves, than Fools. Second●y, But what higher Crimes than that of Blasphemy against God, doth he think himself able to prove against them? Is it of their maintaining a Lawfulness, as the case may be, to excommunicate Kings, a more heinous Crime in his Judgement then the former? Sure it cannot be in the Judgement of those who think they must honour God first, & then the King next. Fifthly, He suspects him to be the Reverend Divine whom Mr. Barlee quotes without a name, to put colour upon that matchless fiction mentioned by him. Chap. 3. §. 21. First, Neither (as hath been showed) is that a Fiction, and then less, a Matchless one. Secondly, Nor if it were, was he at all the Coiner, or so much as the Reporter of it. Sixthly, I once took off the veil from off his eyes, and made him see very clearly that upright Job was not a Jew. Answ. It were indeed a great wonder if a man whose Light is Darkness in most Divine matters, should yet be able to enlighten him, who, before he had so much as a head, or eye, in it had been under God instrumental in the Enlightening of many who sat in Darkness and in the shadow of death. Secondly, If Mr. Whit-field at any time had maintained Job, to have been of the Nation of the Jews, he might in divers places on Job have quoted the Chaldee Paraphrase for it 
* As also the Arabic in the very close of the whole. Wallaeus contra Corvin. Job, omnium scriptorum consensu ex Arahami posteris suit oriundus, qui nepotes suos vivus instituit. Gen. 18. 19 & Cui se Deus ipse non occul●é, sed ut Prophetae extraordinariâ & apertâ apparitione, revelavit, antequam Israelitae in terra Canaan à Reliquis nationibus fuerunt separati, Edit. in quarto p. 174. 175. . Thirdly, but I am assured from Mr. Wh●t▪ field himself that the disputes betwixt them were not at all Genealogical but purely Theological: for, Mr. Peirce maintaining the salvation of such as Socrates Plato Aristides, etc. amongst the others Mr. T. P. instanced in Job as being saved without the Pale of the Church, Mr. Whit-field replied to him, though Job might not be of the Jewish Nation, he was yet of the true Religion, of the Religion of the than Jews. And pray now in the Judgement of all the Christian Church, who sees best, whether Mr. Whit-field, or Mr. Pierce? Seventhly, Chap. 3. p. 31. speaking of him again, he saith, it is not hard to conjecture why the mentioning of his name was left out in my frontispiece. Answ. First, If I may lawfully u●e his Phrase, somewhere he hath as bad Luck as ever any Hariolator had, for it was against my liking that any of the Divines names should be so posted up, as they are, in the frontispiece of my Book. Secondly, If therein those who did it, used any discretion; I suppose they did not omit his name because of the slightness of it, as Mr. T. P. would seem to imply, but because Mr. Whit-field spoke to a Manuscript, not extant in print, and so spoke not in Commendation of the Book which I published.  
CHAP. I. §. I. p. 2. I am well assured by Intelligent and practical persons, that very few will buy his book, who are not prodigal of their money, and that fewer will read it who are not prodigal of their time. Answ. First, If he did but believe his own Intelligencers, why doth he take so much pains in answering of a thing so certainly in the world to be so much neglected? Secondly, I will not tell the world how easy it is with him to gain the credit of being practical, and Intelligent, nor what those terms according to his practice, do signify in his practical School, but I am able enough to prove what false Prophets they have proved to him: for whatsoever become of the multitude of the buyers of my Book, in an age excessively covetous, and very little bookish, I am sure it hath met with very many as well benevolent, as malevolent Readers, and of the first sort some of the greatest Eminency for Learning, and Piety, who when I little expected it, have in Letters expressed their good resentment of my Labours; and thankfulness for my pains. Secondly, Yet I must needs acknowledge that if witty jests, fowl Calumnies, stinging Jeers, were ever able to deter Readers from buying of my Book or valuing of it, I dare say, from this day forward I shall have very few either Buyers or Readers, and I must needs say it, if insolent Magisteriall Dictates are able to Confute me, I am as fully Confuted as, ever was Bellarmine, 
(a) Philanthr. Chap. 4. p. 18.  by the Scotish preacher (I know of old he loves to play upon Scotish Preachers) when as he tells the story of the Epitome of a Confutation of him. Bellarmine saith thus, But I say the Contrary, where is he now? Ibid. p. 3. It will not be amiss to tell him, what Correptory Cor-Rection means in this Author's acceptation of the phrase, viz. it is the singing an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, before a fight. A way of Conquest by mere contempt, and this he illustra●es, (p. 3. 4.) by variety of Instances of his own fictions to please his Readers.  
Terent.  Populo ut placerent quas fecisset fabulas. 
Answ. Belike he knows the signification of this phrase, better than the Author of it, from whose mint it came. 
(b) Philanthr. Chap. 3. p. 4.  In the first expression. Correptory, he thought only to allude to the title of one of Augustine's books, De Correptione & Gratia, in the other to that of Mr. T. Ps. own book called a Cor-Rect Copy, etc. I joined these two expressions into one Title, because as he truly though imperfectly relates, I had sent word by a Neighbouring Minister, that seeing he had a mind to be whipped, he should be whipped, or Corrected. And because it is not usual to divorce Chiding or Cor-Reption from whipping, or Correction, which jam sure so great a wanton did extremely want and deserve▪ I joined Correption and Correction together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Correption in the Hebrew, as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Correction gives wisdom. Secondl●, he who had ended his 
Prov.  Correct Copy with a h●●sher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ when he saith 
(b) Cor-Rect Copy, p. 74.  Opinion astree, is a fault etc. might therefore well allow me to begin my Title with some kind of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, less insolent by far than his own. Thirdly, In all likelihood had he but had the good hap of preventing me in the using of this expression, and but affixed it to the Title of this his Book against me, he would have much applauded himself in the invention, because it would have made good that things and names do mostly agree, as it would have surely done with this most whipping and flagelliferous book of his.  Conveniunt rebus nomina saepè suis. 
Fourthly, He that el●e where is angry with Dr. Twisse for not using School terms in the signification of ordinary Dictionaryes, may be well asked in what Lexicon or Nomenclator he finds the word Correction to signify all these triumphing matters he Ibid. (p. 4.) speaks of? Reformed my little book; as he and others would Religion. Answ. First, His ●ittle book what it wanted in bulk it had in malice, and poisonous Mischief, and therefore I took the more pains to confute and detect both these. Secondly, This goodly Orthodox Protestant of the Church of England, as he calls himself, 
(a) Ror-Rect Copy Dedicat, Epist. p. 4.  had once before accused me, and another trusty old Trojan with me for being like Pausanias, or Herostratus, who wou●d get ourselves a name rather for burning, than for building up the holy Temple of our English Church: but for that he. First, had his answer formerly with which he ought to have rested himself contented, or have confuted it 
(b) Ror-Rept. Ror-Rect. p. 7. . Secondly, Unto which let me add that if either he, myself, or any of our way, could have had their wish about the Reformation of our Church in England, it should not have been concluded on only by one single Westmonasterian Assembly, who yet have advi●ed most excellently towards it (if we had but grace to follow their advice) but if such a Council could by any means have been procured, by an Ecumenical Council of the Protestant Reformed Churches. 
* An opinion which I was confirmed in, by an excellent Treatise put forth (as was supposed by many) by the most venerable Archbishop Dr. Usher, 1641.  And in this case I could from my soul wish that without Hypocritical Juggle, M. T. P. would at last determine, whether su●h a Council would have conspired in the exstirpation, or in the Settlement of the true Protestant Religion? he seems to hold this Question in the Affirmative, by what elsewhere he requires as necessary for the making up a true Ecclesiastical Authority for a Ministerial determination of Controversies in Religion. 
(c) Philanthr. Chap. 3. p. 104. unto which he doth there require the Authority of Tradition, and the universal Church not so much as excepting the present Roman Church.   
To what he hath about my Sympresbyters. Chap. 3. p. 17. 18. p. 69. p. 121. Chap. 4. 12.  
Answ. First, Let it be observed in the General, and we shall not need to be minded of it again, when 20. such like passages come to our hands in his Book; that he loves to make much work by frequent repetitions, of those Passages which he thinks are any way able to make his opposite party odious; these things as sweet morsels he rowles under his Tongue.  Decies repetita placebunt. 
Secondly, He huddles up a world of matter upon this occasion, wherein he doth express; First, his matchless and incomparable Solicitude, lest he should be accounted a Presbyter of the Country Association: for this end he doth assure us 
(a) Philanth. p. 69. ; First, That several persons of the Presbytery can bear him witness that he hath avowed an abhorrence to the doing or saying of any one thing, which might betray him into the danger of being thought a Presbyterian, etc. Answ. Alas for him! that he should expend so many very Significant words upon a matter so unquestionable! Doth he think any who knows him, to have been so simple, as not to have believed this without his avowing of it? Beshrew them, who were at any time so credulous, as to believe the contrary of him. Secondly, Oh but that he would be pleased to take half a the pains to purge himself from Arminianism, Socinianism, Dimidiate Pontificianism, how would my Sympresbyters have jumped at the very glad tidings thereof▪ Secondly, He dares profess 
(b) Philanth. p. 121. Chap. 3.  oh horrible? that as he never was of that Lecture, speaking either of that of Northampton, or of that Daynt●y so (W. W.) by the grace of God, he never will be. Answ. First, Those who believe that by ●he grace of God which they pray for whensoever they Preach there, and which they hope they do in some measure attain unto, stand amazed to think by virtue of what kind of grace this Votary came to this Resolution, and well may they think it may be by virtue of that grace which in his sense he will needs call special 
(c) Philanthr. Chap. 3. p. 83. Phil. 2. 12.  but they hope they shall never believe it is by virtue of the true special Christian Grace, which gives us to will and to do according to his good will and pleasure. Secondly, Though presently after, he tacks not only of feeding of the flock, but of defending them from the Wolf too; Answ. Yet if he had come in amongst them without mending his opinion, and manners, they would have known of no other Wolf amongst them beside himself. Ve●us Lupus in fabula.  
Se●ondly, 
(d) Philanthr. p. 18. Chap. 3.  some, after his cunning Custom, he claws, and flat●ers, whilst he calls them t●e better sort of persons, for whom he dare be an Advocate, though publicly stigmatised by me, as if they were men of my paste, and Patronizers of my Project, who abhor the blackness of my Design, and that weakness with which it it managed. Answ. First, He intending these things only to raise up some jealousy in me that we have false Brothers among us, I will be so charitable as to turn Sceptic until some other reasons than his bare say so be brought in whom I have found often to be good at the Lichfeildian Eloquium, make me to be of a Contrary belief. Se●ondly, If any of them (as he feigns) think themselves to have been publicly Stigmatised by me I may well wonder that they yet never told me of it, when as they had opportunity enough for it: nor can I think any of them so devoid of ingenuity, but in case of such a great wrong they would sooner have challenged me, then in hugger-mugger have gone to him to have turned Complainants against me. Thirdly, But in case there should be any truth in what he talks there, how proves he that they are either the better or the Major party? Fourthly, As for the Blackness of my design, or weakness to manage it, the design being now so publicly known, I suppose is to have other more Competent Judges than him and myself: and therefore without saying more in my own behalf, I will leave it to them to Judge righteous Judgement.  
Thirdly, He is not afraid to say 
(e) Philanthr. Chap. 4. 10. and Chap. 3. p. 18.  that I imply them to have been Apostates from all the rest of the 39 Articles, whilst I say, that they adhered yet to one part of them, that they have receded from their former subscriptions, that they are Schismatical in some points, though not in all. Answ. By his over severe Criticisms in a way of his own mere conjectures, he lays by far too great a weight upon the very little particle, yet as being by odds too thin a wyar to support so great a weight of Accusation as he hangs upon it, 
(f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For, First, I dedicated my papers as well though not so much to the Juniors, as to the Seniors of those Presbyteries, who never at their Ordination did so much as subscribe either 
Nodum in sci●po quaerere. Angl. To seek a Needle in a Bo●tle of hay.  to the Dogmatic, or to the Ritual part of the 39 Articles as they lie in the Letter, yet possibly they may have subscribed to as good, as full, and as ample ones as they, viz. to those in the confession of faith agreed upon in the late Assemby, of Westminster: and if for the intimation of difference in their different forms of Subscription I used the particle, yet in reference to the Seniors, why must it be quarrelled with? Secondly, Mr. T. P. pretends greatly to adhere to the Dogmatic as well as to the ritual part of those Articles. Now a question arises amongst us, not whether the latter were true of him, but whether the former: Was it not most rational in me to appeal towards the decision of it, to those Presbyters, who love them more than himself, and may be supposed to have understood the sense of them as well as he, and who divers of them subscribed them before there was any such thing in the world as Mr. T. P? Fourthly, Divers of those Presbyters, may possibly at the time of their Ordination have been required by their Diocesans only to have Subscribed those Articles according the sense expressed by Queen Elizabeth in the Statute of Elizabeth 13nth. as to truth of Doctrine and of the Administration of the Sacraments, 
* This was the way which many a pious Bishop went: I am sur● which Bishop Davenant (by w●om I was ordained) used in his diocese.  without urging of that subscription which other Ceremonial Prelate's stood upon, viz. to what was enjoined by the Canons in the year, 1603. and which stand blasted in the Records of the Parliament, 1610. for their illegality, as having by Mr. T. P's. own true Confession, Chap. 4. p. 1. no other Authority to confirm them then Bishop whitgift's Contrivance▪ and agreed upon with the Licence of Orthodox (King James) in the Synod held at London, 1603. and commanded to be observed under the great Seal of England, without the Concurrence of Parliament, nay against it. Fi●thly, If the worst come to the worst my Sympresbyters, and Patrons can only be proved, (I believe upon good grounds) to have receded from the ritual part of the Articles of the Church in a time when these Rites had given much offence to the weak, and when by an Authority over them they were taken away from them; but yet in the midst of all temptations and Storms which they have outstood to the contrary, they hold to the Capital fundamental head-Articles of the faith, and so they continue to be the stayed Dogmatic Substantial Sons of the Church, Whereas Mr. T. P. as hath been cleared 
(g) Crr-Rep. Cor-K●ct. p. 14. 92, 93.  and may be yet further, receding from divers of the former, continues only in an unceremoniall age of the Church, a Circumstantial Ritual Son of the Church: the former Grave Seniors continue in love with the Churches fair doctrinal attire; his same demure Junior continues in his veneration of the Gay hem, lace, and fringe of her Garment. Egregiam veró landem, & spolia ampla! Chap. 3. §. 7. p. 32. he will not (as he saith) complain that I have freely imposed on me the names of Rusticus Coridon, and of a poor Sympresbyter; and again, a mere Pigmeé. Answ. The first I imposed not on myself, as any body may see, who will but be pleased to turn to the place, but was such as I knew he was most likely to impose upon me, for which I do now thank him as the world goes, who to requite him can well be content that he should be styled Sacellanus Aulicus, whilst I, poor I, continue to be Sacellanus Rusticus: and I hope to grow as well in the Country, as he shall be able to do in that his Chaplains place at Court. Secondly, In the other two Terms, of poor Sympresbyter, and Pigmy, I am glad he allows me some humility yet, when I make my addresses to my Graver Brothers and Compare myself with them, though elsewhere he would have men believe that I am more proud than any Pope. Thirdly, I will not Complain that he hath passed his own doom upon himself; 
(i) Philanthr. p. 35.  for whilst he calls himself Sorcerer, he doth in Congruity thereunto believe, that I and my brothers would Judge it meet that such a one should by Presbyterian Censures be given up to the Devil. Answ. First, It is well that here he will take me right, and not as elsewhere 
(k) Dedicat. Epist. p. 6.  that I judge him worthy by Political Censurers (to die the death of Servetus.) Secondly, Against the time that ever we may be so blessed as to enjoy Presbyterian Censures, I will leave it, to wise men to judge whether we all may not in some sense call him Sorcerer, as well as doth himself? First, Is not this his Book like to be as a Circe's Cup, a very enchanted one to many in City, Town, and Country? Secondly, Doth he stick to rank●ome of the best of men, disguised under the name Presbyterian, with the worst of men Quakers, Anabaptists, Witches 
(l) Philanthr. Chap. 1. p. 8. ? When as yet, Answ. First, He should knew the Term Presbytery, and so from then●e Presbyterian, to be a scriptural Term. 
(m) 1 Tim. 4. 14.  Secondly, He cannot be Ignorant that the Bishops he every where so much pleads for, were no other than Primi Presbyterorum, and in ancient times were to do nothing, sine Presbiterorum Concilio. 
(n) Hieronym. Epist. Thordyk. Forbesii Jrenicon. Reduction of Episcopacy to the form of the ancient Synodical Government: by Archbishop Ʋsher, lately put forth by Dr. Barnrad 1656.  Thirdly, He should have used his good friends the Anabaptists and Quakers better, than to have numbered t●em with Witches; for excepting the quarrel they may have to the Gown, 
(o) Philanthr. Chap. 2. p. 44.  which he saith he preacheth in, they approve of his new doctrines marvellously well. For the former let him ask his Neighbour, Mr. Morley; and for the latter let him peruse James Naylor, and others of his set and Sect, in their Book● put ●orth against the Scots Ministers about the Universality of God's love, and let him not believe, it is a mere report that he hath been cried up by the Quakers of this Country. So great a Courtier should not thus have proved discourteous to his friends. Thirdly, Doth he not in his Sinner Impleaded▪ in his own Court 
(p) Sinner Impleaded 332. 333. 334. etc.  strenuously plead against the Solifidians, by whom he understands, not the Antinomians, but the Common Protestant, maintain Justification by works, as well as Faith? and so doth he not, in the phrase of the Apostle, upon this very occasion, bewitch the people, Gal. 3. 1. and deserve to be ranked amongst the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Witches spoken of by the same Apostle, 2. Tim. 3. 13. Thus, before he is ware of it, hath he under his own hand justified one of the very worst of expressions which he quarrels at me for using against him 
(p) Philanthr. Chap. 4. 34. . The Lord he grant Mr. T. P. repentance that he may avoid all divine Cen●urers, seeing that he is never in this Church like to be overtaken by purely Ecclesiastical ones; any other I would be loath to see him fall under.  
Chap. 3. p. 32. 33. 34. He draws up a dreadful long charge against me of confessing my sins, with a peccavi fateor, and yet of suffering a wilful Relapse, of wallowing like a sow in the mire, all which will be evidenced, if the Reader will but compare the ninth page of my Epistles with the fifteenth and sixteenth. A man that should swear never to swear, and (without provocation) confirm this promise with some great oath, would make a competent mirror for Mr. B. to see himself in. Answ. First, To be sure we have a great outcry, even an hue and cry to all Bystanders and Neighbours, as if some horrid inexpiable crime had been committed, yet let them upon this noise but be persuaded to look out, and they shall see nothing but the insufferable insolence of a Clamourous brazen faced person, such as here Mr. T. P. proclaims himself to be.  
Horat.  Quid dignum tanto tulit hic promissor hiatu? 
For. First: Where do I any where make any absolute promise that I will crave pardon for any faults committed against him? Is not what I promise in the very place which he would have all men to look on, p. 3. Dedic. only with an, if any of their society shall convince me of Scurrility, or Calumny? Secondly, Are all Apologies on suspicion of guilt in the Apologists, Confessions of Crimes, or not as often flat denials of them, or at least very great Extenuations of them? Thirdly, Do I plead myself Guilty because some not only of the people; but even of my Sympresbyters may, (p. 9) I do not 
Cor-Rept. Cor-Rect. p. 9  say do judge me faulty? but do not I rather say, when proverbially I tell them that every one can tell how to tame a shrew, but he that hath her, that if they did but know the man as well as I then did, and I am sure they all do now, they would be of another mind. Fourthly, Are all angry, hasty, say overwarm, nay fiery expressions against a man, whom perchance a wiser posterity may say is publico malo natus, to be looked upon as matters of my deepest penance, as heinous as he represents them, because he can find himself no other work to cavil at? Fifthly, Pray what is now become of his Protestation which very early he entered 
(a) Epist. Dédit. p. 1.  that my precious soul was dearer to him then his eyes? So charitable is my meek Lamblike man, as that in my behalf he spends almost a Sheet of paper in pleading for my pardon, yet here he represents me as a most Desperate impardonable sinner against God, and him, and the Church! O Tempora ô mores, sic sunt res humanae! Cic. Chap. 2. p. 43. 44. having ranked him and my faction, with Julian the Apostate in the consummation of all his Blasphemies, he immeditately preys, The Lord be merciful unto us. Answ. First, When he reads me, and very often when he would seem to transcribe me he goes about it not only as if he had lost his conscience but his very eyes too. I had used the word his faction, a matter of eight lines before, and say that he will needs appear in the Van of it, and this I deliver in the plural number, unto whom, but then justly comparing him rather than his faction to Julian the Apostata 
(a) Cor-Rep. Cor-Rect. p. 50. : for all men know that multitudes do not Apostatise to Arminianism, but are bred, and brought up in it, as Mr. T. P. was not, if we may believe him, I then conclude with my prayer for him you, in the singular not for them or us, as he writes it in the plural, as if I had taken in him, and all his faction with Julian and all, into my prayer. Secondly. I am well known not to allow of praying for the dead, or of praying to the Saints departed in any case, and then less of praying for such a Caitiff as Julian was: but it will much concern him to inquire who that Minister was, who vehemently pleaded, four or five years ago, for the lawfulness of praying for t●e dead, and unto Saints, at a Gentleman's table, who contended against it, and complained heavily to me of it. Chap. 2. 44. How doth it follow that I am a Jesuit, because I am lean, or have been beyond Sea? That I am an Arminian because he is the Trim Clerk of the Country? and superlatively fine Mr. T. P. and in my proper element of Courting my Noble Patron, etc. Answ. First, Where do I say in plain English that he is a Jesuit? Secondly, Or where do I any where use such lame Consequences of proving of him guilty of some Doctrinal Jesuitism because he is lean, or hath been beyond Sea? which would be a Couple of Excellent Arguments to prove me a Jesuit. Thirdly, Such a ridiculous arguing from his Bandfirings (as he well saith) to his Book, must ever, and anon be brought in (and I do give warning of it here, once for all,) not because he doth, in his conscience, believe that I do so much as make any show of arguing so, but because he knows Pythagoras-like his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, will make it credible amongst his party before it be confuted, and in the mean while it makes them good sport. Fourthly, When I have any such expressions about his Courtship, finicalnesse, etc. any who will but trust their own eyes on my book, may see that other guess occasions were by him given me to use them, and what I argue from them, Chap. 2. 48. For what imaginable Reason should he use always, to f●ll up forty and two pages against my Portall (as he calls it) which is not quite five leavs, before he come to the purpose. Answ. First, That reason I told him p. 11. Dedic. That it was for the gratifying of some of less Leisure, and I may add now, of much playfulnesse too, which used to hinder such Gallants from reading beyond the Portals of any Books, and their answers; whereunto unless they be told on by somewhat of Mirth, and Cheerfulness, they be ready to swear they be weary of overmuch reading. Secondly, I found him in his Portal●s as rational as any where, and abundance the mo●e insinuating, and thought therefore fit there to break the snare in a more popular way, where it was most apt to catch unwary souls. Thirdly, If, as he saith, Ibid. Lin. 12. all that I say against his Portals is but pure invective▪ what meant he upon a mere, and a most notoriously false supposition which he vents elsewhere 
(a) Philanthr.  that my strength lay in my answer to Praefaces, and not in my answers to the body of his book, to spend by way of answer above 22. Sheets to a mere Invective, and not to re●erve to himself full fix purely argumentative, against the body of my Book? Would not a man who at any time measured the Altitude of the spirit he every where pretends to, have thought this infinitely beneath him? Wou●d not a man have thought that his first two Sheets of Paper most smartly and even to a miracle prodigiously Satirical, beyond all possibility of imitation, might have served by way of answer, th●t he might have the more full lash at my arguments after th●t ●e had sufficiently which my Style, and Temper. Chap. 2. p. 51. I have enabled him to say, (nemo mihi per hos annos, nisi qui Grotio, qui Jacksonio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inimicus) I do therefore say nemo because to the best of my remembrance I cannot say I have an enemy, who is not an enemy to Grotius, and to every other pers●n whom I extremely honour, and admire, etc. paulo post, speaking of me, he adds that he hath but one enemy he knows of, above board in all the world. Men of judgement, do already say of those Authors, Vossius, Grotius, Ca●tellio, what Quintilian of Cicero, that a man may have known to have profited by his very Delectation in such men's writings. Answ. First, If he have but as many enemies as Grotius hath (not for his incomparable Learning,) in which respect Scaliger said very well of him, as of D. Heynsius when they were but Youths, that they were Duo Prodigia ingeniorum, 
(a) I Meursius in Athe●is. B●tav.  but for his unparallelled praevarications in Religion, and Cruel Spite against Protestants in his latter years 
(b) Vide Simplicii Venni. judicium de Grotio mortuo D. Andraei Riveti Dialys. contra Discussor. Grotii front. etc. The sum of all his Design is summed up in his own words in my Cor-Rept. Cor-Rect. p. 126.  I trow both beyond Seas, and in our very England, he hath thousands of able Protestants, who will oppose this Grotianizing. Secondly, If it be a mark of Learning, and Integrity, and a sign of Proficiency for men to delight in his writings, and of those of his admirers, it is a dreadful sign of the Dementations, of many great wits.  Nullum magnum Ingenium sine mixtura Dementiae, 
and of their inclinations to Socinianism, Popery, wicked carnal policy. Thirdly, Were here a fit place for it, I durst by God's Grace undertake to prove that there is no Christian Clergyman (give me leave inoffensively to use the Term now) under the Cope of Heaven, be he Pontifician, Episcopal Presbyterian, or so much as congregational, but they have reason to be an enemy to him, and his writings for betraying all Ecclesiastical power and jurisdiction into the hands of mere Laics. As it is known he hath done in his book, de jure Magistra●ûs circa sacra. 
(b) Where Chap. ●4. 17. 18, 19  Fourthly, As 
Let Mr. T. P. tell us how he likes of his pleading for Lay-Elders.  for Dr. Jackon I may, and for Castalio I hope to have a sit place to peak of him. And truly miserable is England, if such men's writings are become as pleasing to the dainty wits amongst us, as ever Titus Vespasian was 
(c) Sueton. in Vespasian.  who was styled Deliciae humani generis. And yet I verily believe that to be true which a great Oxonian Stationer told me above ten years ago, that by printing and selling of Heterodox, Socinian, Arminian, and Popish books, they get ten times more than by any that is Orthodox. So wil●ing is England now a days to be deceived; yet let not Orthodox persons in a rage, let this pass uncontrolled and ●ay with a Popish Bishop.  Quando quidem hic populus vult decipi, decipiatur. Principiis obsta▪ etc. 
P. 59 The Correptory Corrector makes a lamentable confession, that he hath need to cast about for topical arguments to prove me the father of the first Papers. Answ. First, What Dares not armed Oratory, and in this sense Armata nequitia do? Do I say in that place which he quotes 
(b) Corrept. Correct. p. 6. 20. 21.  that I had need to cast about me for Topical arguments, or do I not rather say the contrary, that I should not need to cast about me for Topical Arguments. Secondly, A little before I had given him no less than five arguments, unto which he makes not so much as an attempt towards an Answer, and which in a matter of this nature (viz.) of a fact which I did not see done, are something more than topical, of merely probable, and then I say of them that if some men, whom I could mention by Name and Surname if need were, would but speak out, I could produce those which would be absolutely demonstrative. Secondly; He hath in his forepart of his very P. 47. confessed the Copy he speaks of, to be his, and if his life lay upon it, cannot in any Material thing (unless some slight mistakes of words, or some false pointing, or the like must be accounted in this case to be material) contradict it, and yet the Correptory Corrector doth make a lamentable Confession, for confessing but the same thing which the father of those papers doth!  
P. 60. p. 13. 14. Let him give some dishonest reasons, since he confesseth, p. 5. he can give no honest reasons, Line 8. 9 why I denied all false Copies to me mine, in as much as they were false.  
Answ. First, No body ever did, or aught to blame him for denying false Copies to be his so far forth as they were false, which I am well assured if I should name the hands through which they went before they came to me, can only be so in Literal matters, not in Theologicall, or in truly Substantial. Secondly, I spoke of dishonest reasons, which as every body may see who will but look on the place, (which if he can be able to hinder, very few shall do) must be understood not of such as should be dishonest for me to produce, but of him to be guilty of, and they be some such as these. First, he professeth, 
(a) Correct. Copy in paraenesi.  that if he could have lighted upon his former Papers he would have Committed them to the fire, and durst he have burned them for their honesty? Secondly, It is Dishonest to deny that to be his, which, as I say and can prove, two divines saw under his hands, and which he himself by his faultring-denyalls is easily discerned to confess. Thirdly, It is dishonest in one paper mainly, and principally to dispute against absolute Election, and in another coming from the same Author chief, if not only, to dispute against Absolute Reprobation: and when he had done so to maintain that these two papers are one & the same papers for substance, which is fal●e, whereas indeed they be two distinct papers composed by one and the same Author, upon the several parts of Praedestination Election, and Reprobation. Fou●thly, It is dishonest in the Correct Copy, p. 13. to turn that expressian of the half witted Rabble of Praedestinarians into another of Absolute Reprobatarians, and then reproachfully to call Mr. Whitfield for reading it as he did, right, according to the first Copy, the poetical old man. Fifthly, It is dishonest in his open Correct Copy, wholly to leave out that signal passage against special discriminating grace quoted by me out of the first private Copy Corrept. Correct. p. 31. for that in p. 56. as more largely in his Philanthropy, p. 83. 84. etc. he intended to Gull the world, and Delude the Church, with some goods word of special grace.  
Chap. 3. p. 61. First, It will appear that Mr. Barlee had accused his own dear Brothers, of what he judged to be heinous in five respects, he gave their practice so black a Character behind their backs, as he durst not own before their faces; so well hath he rewarded his three special benefactors, etc.  
Idem. Chap. 4. p. 13. l. 3. with 7. 8. where he calls them Grave Incumbents, only as if he distinguished betwixt right, and possession. Answ. First, In this and the immediately preceding passage (quoted by him, l. 3. etc.) wherein I say as I am an Ecclesiastic, a Christian, a Gentleman, etc. he discovers himself to be a monster of Ingratitude; for having written a most tedious Letter to me, wherein he accused me that I aimed not at the confuting of his Book, but at the depriving him of his Budget, Vineyard, or Lyving; for the giving unto him, the utmost security that it was possible for me to do, that I aimed at no such matter, I sent him my Protestation against it, in the words which he expresseth: (though he may do well to remember that in the same Letter, a little before the words which he quotes out of it, I said that though I disliked modum sequestrandi now a days used, yet I was not against the outing of unworthy ecclesiastics) that against his Book, and Doctrines I would do every thing which became a Minister and Scholar to do in a mere Ministerial and Scholastical way. And must this Loving security (the all I have, or can have to give) be interpreted to reflect so disgracefully upon myself and friends as that it must in Capital Letters, (I think for to signify that he is aerei, & saxei frontis homo) be made the vainglorious Conclusion of a vapouring Book Chap 4. lin. ultim. & penultim. Secondly, I never heard that any of my three friends had their finger in the pie of sequestering of others, though some of them have lived upon sequestrations, when Incumbents have been cast out by others, and therefore what I said was nothing to their practice, especially when I neither spoke nor thought of them, when I wrote what I did. Fourthly, If he will needs have all those to be branded with a black Character of reproach who have, or do live upon Sequestrations, doth he not then rather blast than commend the fame, and name of his friend, whom he cries up so high, 
(a) Phil. Chap. 3. p. 58.  for learning, candour, charity, moderation, when it is well known to all that know Mr. T. P. that he accounts all tho●e Robbers, and Thiefs, who live upon sequestrations. Fifthly, How can I, in the place quoted out of me by him, speaking of grave Incumbents, distinguish, or so much as seem to hint a distinction betwixt right and possession, when as I proffer to stand as to the present matters debated betwixt us, to the Ministerial decision of any ten of the gravest Incumbents who have been least upon their Tropics in these Tropical times, and that must needs be before Sequestrations were in practice, which in the way which I am not so well satisfied with, hath only been in practice during these Tropical times?  
Chap. 3. p. 24. That I did not dare to mention the Confession of faith, Catechisms, etc. of the late Westmonasteriall assembly p. 24. Here the Corrept Corrector gives us a specimen of his Logic. Because I did not name his Authors, I did not dare to name them, p. 32. How should it lie in my way to name Confessions, or Catechisms, which I never saw and seldom heard of, etc. Answer. First, How long will the Beauclerick of the Country, when his eye is on my book resolve, not so much as to read true English, ut clericus?  
Is it not plain by the Text and Context, Antecedent, and Consequent, that I speak not those words of him but of myself, who having mentioned many other things against him, known by him to be Authentic in the Church of England, I subjoin these words; not so much as to dare to mention, etc. because I would not press him with things which he was most likely to refuse to have his Doctrines of the Church of England tried by. Secondly, I thank him for granting those Westmonasteriall Authors to make for me, I hope I shall not be ashamed of them, nor a shame to them, pray God he never affect worse books. Thirdly, From my soul I am sorry he should so undervalue the most excellent Labours of the most Learned and Pious Assembly, as not in such a disputing age as this is, to vouchsafe so much as an eye to look on, or an open ear to hearken out, what they had concluded in their pithy decisions of most of the Controversies agitated in our times. Who so blind as those who will not see, or so deaf as those who will not hear? Fourthly, What a youthful leight trick is it, in so Juvenall a Divine, so scornfully to speak of the pains of so many of his Seniors; in Comparison to the meanest of whom he is in Theology, but a mere dwarf, and then by head and ears bring in a saying of Dr. Cheynells, as if the Dr. had been minded to jeer both himself, and the Assembly he was of? Chap. 3. 74. That (in my p. 35.) I have a Charitable wish that the Absolute Reprobatarians should be shipped over for Turkey, p. 23. Answ. First, It is plain in my p. 27. I do rather allude to his words than quoted them directly. Secondly, what he did not then so fully express, he hath in effect done more fully in this his Philanthr. Chap. 4. 10. where he saith of Presbyterians, who most, if not all, in his opinion are absolute Reprobatarians, that they might do well to live in a wilderness, and that place I judge might prove worse to them, were he but to assign it to them, than shipping for Turkey.  
Chap. 3. 101. Hear o Heaven, and give ear o Earth! Every measure of God's grace which is not irrestible is called (goodly) by a gibe▪ and is said by a blasphemy to have (Mischievous qualifications) p. 42. & in margin. Ibid. So in this p. 217. he calls the very power of resisting God's grace (which is not an act of resisting, and so not guilty, and which God himself was willing we should have a wretched, miserable, lying sinful power, and with such kind of stuff he runs on from p. 101. to p. 103. Answ. He having words and wit at will, it is easy for him upon every slight occasion to be an Hyper-Tragedian. But first, what the least appearance is there, of 
Dr. TWisse Against Mr. Hoard, p. 242. 243.  my blaspheming any measure of God's grace, whilst as it is plain if any body list but to turn to p. 41. of Corrept Corrector. I do put oppose his Idol fancy of grace, which as I shall show elsewhere, when all, comes to all, is nothing else but pure nature, nay nature impure by Arminian Orators decked with the Titulary Robes of grace, of special grace, for the declining of Envy. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this vizard of grace so called may well be Gibed at, and yet grace be untouched, 
(a) Vidè fuse C. Jansen. Tom. 3. Chap. & ali●i, ubi probat omnes ferme Scholasticos veteres ex Augustino docuisse potestatem peccandi nec esse Libertatem, vel partem Libertatis Imo. Tom. 3. Chap. 2. Strennè ex Augustino probat hanc sententiam esse nidum erroris Pelagiani, Cujus erat haec constantissima definitio Libertatis (ut patet ex Augustin. Lib. 1. operis imperfecti) Libertas arbitrii in admitendi peccati, & abstinendi â peccato, possibitate Consistit. Pelagius in fidei sui Libello, ex propria, & ejus sequentium sententia, Nos dicimus hominem semper, & peccare, & non peccare posse, ut semper nos Liberi Confiteamur esse aribitrii.  Dr. Twisse as I have heard him speak it a 100 times over, was wont to say that as the Jews did set a Crown of Thorns upon Christ's sacred head, so the Arminians put a Crown of Scorns upon his Grace, by calling that so which is not worthy to be called so 
* He saith well, qui Gratiam negat, prout in verbo Dei patefacta est, is mihi videtur dicendus esse Gratiam Dei denegare, nec astruere gratiam Dei dicendus est, qui non mihi fictitiam & commentitiam de cerebro suo natam depraedicat Lib. 1. Vind. p. 298. . Secondly, I look when by this Author, not only Learned Gracious Pemble, whom I had quoted in the Marg. of p. 217. quoted by him, shall be put into his Catalogue of modest, and immodest blasphemers, but when he will put in St. Austin also, for as audacious expressions on this very occasion 
(a) See p. preced. . Thirdly, I hope elsewhere to prove 
(b) viz. against what he. Chap. 4. p. 24.  that if God was willing, and that by a will of approbation and affection before the Fall, that man should have a power to sin, the same thing which elsewhere he calls an inclination to sin it is unavoidable, but that he must make God to be the Author of sin. To grant Adam a mere Creature, to have had a Possibility to sin, is one thing; to grant him a power, faculty or inclination to sin, is quite another thing. Thus do unadvised persons often fall into those very snares, which they would seem most to shun.  
Chap. 3. p. 71. Bishop Hall commended Origen for a good Interpreter, as Mr. B. confesseth in his p. 123.  
Answ. Notoriously false; for in that very place I say the quite contrary, when I said that Bishop Hall said of Origen wittily, when he would needs understand that place, Math. 19 12. about Castration literally, desinebat esse Vir, sed non malus interpres, he ceased, viz. by Castrating of himself to be a man, but he ceased not to be a bad Interpreter. Is this in Mr. P. 't's. translation a good Interpreter. Had I but unwarily committed any oversight like unto this way of Translating Latin, must not I have been told by him, that it would as he saith against me, 
(a) Philahth. p. 109.  be the best of my plea to say that, I do not understand Latin,? Which because I do profess I neither do nor dare say of him, I would wish him to apply that to himself, which he doth to me, viz. that he is a wilful Impostor, putting his trust in his Readers ignorance, or wanting Leisure to examine the truth of his Citations 
(b) Ibid. .  
Chap. 3. p. 104. Mr. B. in all his Articles of his new Creed is as peremptory as a Pope. Nor can I find him confessing, that he ever erred or was mistaken in all his life.  
Answ. First, He hath no where yet proved that I have any New Articles belonging to my Creed. Secondly, I can, (if need be) show many New Articles of Creed made by the Tridentine Council, of which I dare be bold to say he will at any time speak more favourably than he will of any Articles agreed on in the Synod of Dort. 
(a) Philanhrop. Chap. 4. p. 14. in Margin.  T●irdly, I had no just occasion to speak of mine own Errors, but I had very just occasion to oppose his. Fourthly, Yet in the very entrance of that part of my book which he, and every body else takes to be the sharpest part of it, he might have both in Text and Margin, 
(b) Corrept. Correct. p. 10.  observed that I begin with a Confession; I am too conscious of my own frrailtyes which are great and many. Fifthly, 
(c) Ibid. p. 11.  I neither am nor appear to be any thing so Peremptory as himself, whilst, for all my doctrines I offer myself to be tried by any ten of my Signior Sympresbyters of any worth, or note, and in my Dedicat. lay my Book at my Brothers feet, whilst my Adversary declines any Scorns all such ways of Trial. Our Pope is above all Counsels, unless they be Papal.  
Chap. 3. p. 129. §. 34. Yea he chargeth me, with the greater and lesser Atheism, yea further, not only that my opinions tend to it, but that I am absolutely for 
(z) Corrept. Correct. p. 55 & 117. 118.  Atheism Ma●or & Minor, according to the Method of my proceed. Answ. First, If any man can but be prevailed with to look on the places cited by him, they will find no such matter, only in the 55. page of my Correptory by way of arguing ab absurdo, sed pari, he will find that I ●ay that according to the Method of his Proceed, used against Calvin, and Dr. Twisse, he might as well be charged with Atheism, Major & Minor; Now as every body will conclude that I think Calvin and Twisse wronged by this way of reasoning against them, so that if any body for the purpose aforesaid should tread in his steps, and accuse him of Atheism, major & minor, he might also justly exclaim against the wrong done him. And is this positively to accuse him of Atheism, major & minor? Secondly, Before I shall have done with him about the Apotheosis which he puts upon sin, 
(a) Philanthr. Chap. 3. p. 112. 113. & Chap. 4. p. 27.  whilst he makes it a positive Act, independent from God's causality, about the inclination unto sin which God himself put into Adam's sinless nature, I shall argumentatively, but no otherwise then so, go nigh, if not full out, to prove his reasonings to be guilty, if not of the Major yet at least of Minor Atheism; Atheism in the issue, though not in his express Assertion.  
Some Notorious falsehoods of Mr. T. P s. likely to have been overseen, and therefore inserted here somewhat out of their place. Chap. 3. p. 58. l. 5. he saith jeeringly. First, That I threaten him with a thing past, in p. 5. of my Corrept.  
Answ. First, It is evident, again by the Text, and Context, where I use the word threatening, that I cannot understand it at all of his threatening of me, but of my threatening of him, of that very thing which I wrote to him, Feb. 25. 1655. and which the Reader shall find set down in the very Margin of p. 4. & 5. These and such like kind of expressions in my Letters, and in my words were by him accounted my Threaten of him, and which every where he pretends to have occasioned the unwilling necessity of putting himself in print. 
(a) Corrept. Correct. p. 1. Philanthr. Chap. 3. p. 5●.  Secondly, His Conscience can abundantly tell him, that if the words your threatening could in that place be understood not as they be of a kind of threatening from me of him; but of a threatening of his against me, than I ●ay his Conscience can tell him that he did sufficiently threaten me in a Voluminous Sarcastic Letter 
(a) Brington. May 18. 16. 55.  with I cannot tell what Statute against Forgery, and Libels, of bearing false witness, that when I am certain I was most bu●y in answering of his Correct Copy, he was tempted to believe what he was told, and that by persons very considerable, that whilst I shot at his Book▪ my chief aim was at his Budget, etc.  
Thirdly, Chap. 2. p. 52. Corrept. Correct. p. 45. I publicly threatened to show him no mercy. Ibid. Pauló post. That in many places of my book, I allot him his portion in the bottomless Lake of fire and brimstone, etc. Answ. Both most notorious falsehoods. T●e first because p. 45. of my Corrept. speaking of this cruel abusing the names of others, I only subjoin, that it may be like enough to procure some harsh usage of him from others, he that will show no mercy to others, hath small reason to look for it from others. I speak as any body may see not a word of myself, but of others. The second about fire and brimstone is much worse than the former, first because I am most certain that neither in words, nor in sense, is there any such passage in all my book. Secondly, He offers not either in this Inventory from p. 38. to 43. or in any other part of his book, to set down any one passage out of me, to this purpose; which could he have done, I am assure he wou●d not have sp●red me in this kind. Thirdly, He himself is forced to acknowledge 
(a) Philanth. p. 43. 44.  that I pray for him, that he may obtain mercy, which sure he cannot believe I use to pray for those whole portion I allot (as if I could believe that to be in my power to do) in the bottomless pit of fire, and brimstone. Fourthly, If it had pleased him, he might have read my express profession to the contrary, Corrept. Correct. p. 191. Wha●▪ Any body be so foul mouthed, as to censure not only Mr. T. Ps. foul opinions to hell, but his person too? Whatever become of your Tenants, I shall ever pray for your Person, that you may 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 express 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 confess that I was never half so good as himself, p. 6. Answ. First any body may see that in that place 
(a) Corrept. Correct.  I give him the pre-eminence 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 myself, 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 myself faithful 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 myself in the singlular number, but in the plural number. I say I cannot tell p. 10. how any of the brothers, who are faithful chosen and true, Rev. 19 11. should vote on your side, etc.  
Secondly, Yet say, that in an humble modest way, with fear mixed with holy joy, I had spoken so of myself what crime had I committed more than Job did 
(a) Job. 19 25. , than 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, Diminute 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 Jewel makes a tart reply upon Harding for upbraiding him with saying that God was his God, whilst against Papistical uncertainty, the Bishop pleaded for Christian assurance of Salvation in Believers 
(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 press, he, and such as he is, are as much of the Church of England, as the Irish are Eng●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 Civil state, Chap. 3. p 149. Ch. 1. Chap. 4. 16. Chap. 3. 78. etc.  
Answ. First, It hath been no unusual thing for mere formalists amongst us, who are ready to meet Rome more than half way, when they are at a loss as to the objecting of real crimes against their Adversaries, then to fly to these fictitious Airy, rather than Aerian ones, of Calvinisme, Genevisme, Scotisme; for which they have been justly and sound 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 fit occasion. These venerable Divines had never so much of superstition in them, as to conclude men's good affections to the Church of England, by their devotion to the mere Ceremonial part of it 
(a) B●shop. Carl. on. against Montacute, p. 8. Bishop Usher, Se●mon before the house of Commons 1620. . Secondly, Unless 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, ne'er never be able to prove Aerius to have been generally Condemned for Heresy: 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 settled 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 learned L. Danaeus 
(b) L. Danaeus Commentar. in Librum D. Augustini de haeresibus, Chap. 53 Nam neque Theodoretus in Heretic. 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, ad●ò ut à paucis Aerii sententia damn●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 con●enit: convenit autem inter omnes in Apostolorum aetate, inter Episcopos & Presbyteros nullum discrimen faisse, sed postmodum Schismatis evitandi▪ causa Episcopum Presbyteris esse p●aepositum, etc. . By judicious Bishop Morton 
(d) Bishop Morton Apolog. quò supra, p. 118. Adversus Bellar. lib. 4. the Ecces. mil. c. 9 in princip. Aerius Haereticus ordinis differentiam negabat esse Jure divino: idem protestants advocate quod idem fortè sanctus Hiero ●ymus nec aliud alii patres asseverarunt, hoc Scholae vest●ae Doctor primarius non ita pridem facilè largi●batur. Michael Medina. Lib. 1. de sacr. orig. affirmat non modo sanctum Hieronymum idem in hoc cum Aerianis sensisse; ver●m etiam Ambrosium, Augustinum, S●dulium, Primasium, Chrysostomum, Theodoretum, Oecume●ium, Theophylactum etc.  by that stupendious Antiquary, Archbishop Usher 
(e) I Armachanus de Britanic. Ecclesiarum Antiq. p. 800. etc. Ante Majorem scripsit Johannes Fordonus ante Palladii● 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 common, said in secundâ primitiva Ecclesia caeperunt distingui & nomina & officia. Joh. Balaeus ait Palladium à Coelestino missium ut sacerdotalem ordinem inter Scotos Romano ritu institueret, & habebant inquit antè Scoti suos Episcopos, ac Ministros, ex verbi Divini ministerio plebium Suff●agiis Electos, prout Asianorum more fieri apud Britannos videbant, sed haec Romanis ut magis ceremoniosis atque Asianorum osoribus minus placebant. Hactenus. D. Armachanus.  3ly. That most Learned Dr. he speaks of I believe (if he quote him right) as to his affection to Protestants to have been such another as himself, or else he would never have been so desperately unadvised, as to maintain that English men in their own native Country, maintaining actual communion in doctrine and worship, and in divers matters of Church Government too, even when it was at worst amongst us, as all mere Non conformists were known still to have done, are no more to be accounted members of the Church of England, for the bare want of some Ceremonial Conformity, than Irish men are taken to be English.  
Fourthly, If he be pleased to advise wi●h some of the Mr. Levellers of our times, about the Correspondence which hath been betwixt them, and those which he Scornfully calls Aerians Gevevenses, Scotists, etc. I suppose he may rectify his uncivil opinion about their being the parents of all the Levellers in the civil state. Chap. 1. p. 20. If Mr. B. is lawfully ordained he did subscribe to three eminent Articles, etc. Chap. 3. p. 104. whilst their dictates against the Hierarchy stand unrevoked, they are utterly unqualified to prove their pretensions to the Ministry. Answ. First, I hope to be able to prove the lawfulness of my Ordination to the Ministry which was by Dr. Davenant of Salibury, though he never put me to subscribe to what is enjoined by the Canons of the year 1603. but contented himself to take of me, the Oath of the Kings not the Queen's supremacy, and to see my hand subscribed to the 39 Articles. But how he will prove the lawfulness of his own Ordination since by law the Bishops have been put down I for my part cannot tell. He must have had it from them in Cryptis, or beyond the Seas. Secondly, I should think my Ordination by mere Presbyters to have been as lawful as by a Bishop and his Sympresbyters; for I never yet could find that of Bishop morton's to be solidy confuted, That Presbyter aequé potest ordinare Presbyterum, atque, Episcopus Episcopum; A Presbyter may as well ordain a Presbyter as a Bishop a Bishop. Thirdly, Lo here again what a goodly Protestant Mr. T. P. is, who with one dash of his pen unministers for want of Canonical Conformity perchance many thousands Presbyters better deserving than himself: all the●e belike with him are but pretended Ministers, who, First, were ordained before the year 1603. when that the Canons had not so much as any pretended standing in our Church. Secondly, All those who since those Canons were ordained by the less rigorous sort of Bishops who in their dioceses, never urged that subscription. Thirdly, All those, who since the fall of Bishops have been ordained by Presbyters in any part of the Kingdom. Fourthly, Not to say now that he nullifies the ministerial Ordinations of most of the Transmarine protestant Presbyters, who have no such Bishops as he pleads for to ordain them, nor care they to have them. And yet all this while I durst be bold to aver it, he would not for his ears call a Romish mass Priest a pretender to the Ministry. Protestants doubtless are very greatly beholding to Mr. T. P▪ Chap 3. p. 62. That I (in my 24th. page) have tartly, and sarcastically gibed against Mr. Calvin p. 14. Chap. 3. p. 120. Grotius observes that the followers of Calvin were fierce, and cruel▪ etc. Chap. 3. p. 26. Mr. Calvin confessed in an Epistle to Bucer, that he did labour with impatience, his untamed beast; and yet so far was he from mending, that the mild Grotius observeth he rather grew worse and worse; And th●●●alvins Disciples and imitators are such themselves in disposition, as they make God to be in their Imaginations, towards the greater part of mankind. Answ. Though I hope to be far from deifying or idolising Mr. Calvin, whom I know to have been a man liable to errors, and passions as myself; yet because by head and shoulders, as to gift and graces, he was taller than most of his Brothers, and towards the Carrying on the Work of Reformation in the Church, his Lord and Master did use him as one of his chief and principal Workmen who needs not be ashamed, it is most necessary that something be said against what is poured out here, that his honour may not be wholly laid in the dust. First then, I trow he Gibed him when as he Sarcastically saith 
(a) Correct Copy, p. 24.  of him that his expression of the horrible Decretum frighted him into his wits; when sure either some bugs words of Mr. calvin's, or possibly a word easily to be qualified, as I have done in my Corrept. p. 14. was never likely to have so formidable an operation upon so great a wit, as Mr. T. P. takes himself to be. Secondly, If perchance he did not Gibe him in that place he did sure worse than Gibe him elsewhere, when as Correct Copy p. 9 10. he ranks him amongst modest, or Immodest blasphemers; and when up and down in his first book 
(b) Correct Copy, p. 30. 43, 50. etc.  and in all his writings he lays hold of every slight occasion to be a sporting at him. Thirdly, Lest Mr. T. P. glory too much in it, this trick of Traducing Calvin upon every trifling occasion he hath in common with the Worst of Papists, Jesuits, with the Fanatic Swenckfeildians, Libertrines, Anabaptists of his age, and with all the wild fry of Sectaries in our own Age, and Land. Fourthly, It argues some truth, and strength of grace for a man as Calvin was to be constantly fight and labouring against his untamed beast, Impatience. It's a great sign of ingenuity that he makes confession of it to his bosom friends as no doubt he did with Paul cry out against it. Rom. 7. 24. Oh wretched man that I am, etc. Our T. P. and his admired Grotius with him show themselves devoid of all Christian ingenuity in their unsealing this Candid confession to his prejudice; ●or this trick by my consent I'll never choose him to be my Confessor. ●ifthly, Whosoever will but reading Calumns Epistles consider the variety, multiplicity, and crowds of his weighty businesses, the condition of the enemies he met withal in God's work from the right hand and left, the miserable Temporal advantages which all his pious Labours procured him in the World, no man will greatly wonder that at sometimes he was impatient, but most candid judges will rather wonder that he was not at all times like with Ionas to run away from this so sore, but so thankless a work as he was employed in. Sixthly, What monstrous uncharitable Censurers are, H. Grotius and his Imitator T. P. to measure the dispositions of all Mr. calvin's Imitators and disciples, (as he calls them) and that for the reason he speaks of, by that of Mr. calvin's; for first, suppose Calvin as dogged as he represents him to be for style, and Temper, (and I think I may well glory in it that he represents me no worse) is it not oftentimes seen that they who are one with their Tutors and Teachers in opinion, do very much vary from them in disposition, and manners? Secondly, Must they needs Imagine God to be cruel to the most part of mankind and then (O horrible) become like him who do but maintain what experience evinceth to be true, that God doth not alike gratify a I with his especial grace and glory? Was Christ so, Math. 11. 26? Was Paul so, Rom. 9 11. etc. & v. 1. 2. though they did certainly know that the Major part of their Nation were never to receive grace, or glory? Seventh●y, Calvin, and his followers were nothing so fierce against their adversaries as they are by graceless persons reported to be, when as it is well known that when Luther had used Mr. Calvin extreme roughly in words, his saying did use to be of him. Etiamsi diabolum me Lutherus vocaret, appellarem ego illum Dei servum: and when as by this time all the world may know that all the Treaties for peace and Accommodation betwixt Lutherans and Calvinists did still break off by the Lutherans, not by the Calvinists means. Eightly. Might not as well professed Papists be produced to rail at Protestants, might he not as well have quoted Eckius, Sadolet, Turrianus against Calvin, as that prodigious enemy of his, H. Grotius, who after the betraying of his own Native Country, from which he was justly perpetually exiled, made it his business (as I have opened it elsewhere) 
Corrept. Correct. p. 178.  to be a Judas against the Protestants? And for that purpose amongst others gratifies their Adversaries with a book De Antichristo, mentioned by Mr. T. P. Philanthr. Ch. 4. p. 149. wherein he makes the Apocalypse to expire with Trajanes Reign, denies the Pope to be apocalyptical Antichrist, etc. Which how Mr. T. P. will be able to reconcile with Orthodox King James his Learned explication of the 17. Chap. of the Revelat. I will leave to wise men to judge of 
(c) Apolog. pro. Juramento fid●litatis Edit. Lat.  Chap. 4. p. 14. Text, and Margin. It it Certified by a most Learned, and Pious person of that Synod, that things were carried at Dort some what worse than at Trent itself, rather by violence then reason. Their arguments were all Iron, their Syllogisms not other than stocks et fetters, the Praetor made the Major proposition, the Lictor was the minor, and the Prison was the Conclusion. Answ. First, It is easy to be believed that Mr. T. P. likes better of the proceed at Trent, then of those at Dort; but that these latter were worse than the former, no man will admit into his belief, who will but compare the Commentaries of that Candid Historian, I Sleydan concerning the one, and the public Acts of the Synod of Dort and preface to them concerning the other. Secondly, The most learned and pious person of that Synod there, commended, is no other than that wicked Lying Socinian Antitrinitarian, Cretian, S. Episcopius, who was cited as a grand delinquent by the venerable Synod to give an account of his new and false doctrine which he had divulged out of the Chair at Leyden. So that here we have the Malefactors raylings quoted against his proper judge, 
(b) Eo quoque est impudentior victus accusator, quod sit & Judicis Calumniator. August. adversus Cresc. Grammat. Lib. 3.  and that out of a Book which Mr. T. P. could not but know to have been confuted fully and learnedly by Dr. Vedelius against whom it was written 
(c) Dr. Vedelius Arcanorum Arminiasmi parte quarta in quarto 1634. Ludg. Batavorum. . Thirdly Episcopius his conscience could have told him, as the Acts of that Synod have told all the world, that from first to last in the Synod there was no m●ntion made of Praetors, and Lictors until such time as they had most wantonly and saucily trifled with the Synod, by whom they would not be limited no not so much as in the Method of proceed; in so much as not only all their own Provincial Divines, but all Foreign Divines did most unamimously cry shame of them, 
(d) Acta Synod Dordar. Sessione 42. 29. Decembris. See B●shop Davenants. Animadversions. p. 51. 52. 53. 54. etc. And yet in this Book as if it had never been meddled with Mr. T. P. most insolently trimmphs Chap. 3. p. 126.  and then and not did the Deputies of the Lords States General, confine the Remonstrant Divines to attend that Synod within the limits of the City of Dort, where during its continuance their charges of all sorts were all defraved, and from whence even after the Sentence of Condemnation passed against them by the Synod; they were dismissed to their several homes with liberty and peace. Nota Loquor. Fourthly, Suppose the Remonstrants had at that Synod met with much harder usage than they did, they ought to have looked upon it as a just Recompense of Reward upon them, for their much more rigid usage of the Contra Remonstrants, all the while that their Lord and Master Barnaveild sat at the Stern. Fifthly, Mr. T. P. who is old enough to have heard of the Iron Arguments of the High Commissions, and other Ecclesiastical Courts, still concluding in the Clinck, Gatehowse, or Fleet whensoe●er his dear Masters the Bishops had the Non conformists before them, need not to travail so far as Dort for instances of unreasonable severity in determining Church affairs.  
Chap. 4. p. 7. If King James were learned (as he was) he was the likelier to be Orthodox (as Mr. B. confesseth): then woe to Mr. B. and all his gang, for that King was a perfect hater of the Presbyterian way, to which he gave the blackest Characters that could be given to a Sect, and foretold what things should be expected from that tribe. Answ. First, It had been well for King James, and all his Posterity, if he had continued to follow the Counsel of his own Court-Preacher Robert Rollock 
Sero sapiunt Phryges'.  whom as Dr. Jackson oftentimes told Dr. Twisse he did use to fear next under the Almighty, for his usual saying was, when he had Committed any thing amiss, how  answer this to God, and Rollock? and he did advise him, as he would not fall into inextricable-streights first or last to continue a fast friend unto the Godly: 
(a) Epist. Dedicat. in prophetiam Dan●elis.  upon which account probably he was a great friend for a while to the so called Puritans in England, as appeared by his intercession for the releasement of Mr. Cartwright, Mr. Travers, and others imprisoned for Ceremonial Inconformity towards the latter end of Queen Elizabeth her Reign. Secondly, Yet those harsh expressions of King James at which no question Mr. T. P. points, viz. that he would sooner commit himself to Thiefs, and highway Robbers, etc. than to Puritans, etc. if King James, (as it it fitting) may but be allowed to be his own Interpreter, must nor, as they be there by Mr. T. P, be understood to be spoken against all Presbyterians, disliking the multifarious flaunt of the Quondam. hierarchical platform of Government; but of the Family of love, the worse sort of the then Anabaptists, the true successors to the ancient Novations, or Catharoi Puritan 
(a) F●● proof of his I am sorry that I have not the English Copy of the preface to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lying by me, and therefore am forced to use a Latin one, as I find it transcribed by Dr. Rivet in his Jesuita vapulans, who makes use of it upon the very like occasion against a professed Jesuit, Chap. 13. Sect. 17. Agnoscit Puritanorum nomen propriè, & praecipue vilis simae, illi Anaba●tistarum Sectae accomodari, quam Familiam Amoris vulgò nuncupant, propterea quod hi solos sese ab omni peccato quasi puros aestimare solent, se solos▪ esse veram Ecclesiam, etc. De hac praecipuè Sectâ intelligi velle quae de puritanis loquitur, etc. Addit, quod ibi not andum, Jam verò ex alterâ parte profiteor, protestorque per eam nominis mei aestimationem, quam apud omnes bonos illaesam servare cupio, me de omnibus uni●ersim praedicatoribus minimè sen●●sse, ne de illis quidem, quibus simplex illa Ecclesiae nostrae forma magis placet, quam multiplices illa Anglicanae Caeremoniae; quibus persuasum est Episcopos illos Papalem quandam ●lere potestatem, aliaq, ejus generis exteriora, Pontificiorum errorum esse insignia: minimé gentium. Imo tantum abest, ut in istis rebus, quas indifferentes saepè putavi contentiosus esse velim ut fine discrimine utriusque opinionis sectatores graves dico & doctos viros, amem & magni faciam, etc. . And what is this to pro●e his hatred against all Presbyterians, unto whom he was once so great a friend, even after his coming into England, as that Mr. Forbes an ancient Reverend Scottish Divine who for above 30. years had been Preacher unto the English Company of Merchants at Delft, told me in the pre●en●e of Dr. Ames, and Mr. Hooker, that I might report it for a certainty that he saw it under King James his own hand to the Presbytery of Edingborough, that he would labour to reduce the Church Government of England to that of Scotland, rather than conform that, to England's.  
Chap. 4 p. 10. §. 8. I see King James was a wise as well as a Learned and Orthodox man. And so was he of the lower house, who told Mr. Speaker in his speech. Anno Dom. 1640. That if they were listened to who would extirpate Episcopacy (speaking of the Presbyterians) they would instead of    

CHAP. III. Containing some General observations against his whole book, showing the absurdity and inconsequence of the arguments which belong to his four Chapters; and overthrowing every thing which is argumentative in his chiefest Sections, which have not abundantly been spoken unto before in the Correptory Correction.  
NOw that I am, by God's help, got thus far, I am sure 
§. 1.  it would be easy to persuade most Intelligent and ingenuous Readers, that I have dispatched the far greatest part of 
General observations on the whole book,  my work, if they would but be pleased any thing seriously to peruse my Correctory Corrept; where, to the most material & argumentative things here again in his Philanthro. observed, they will find eight full solutions; or else that said, from whence it might be easy for them to pick out an Answer to any new thing served in. It is tedious to me to roll over the same stone again, Sisyphus-like, Eundem lapidem volvere revolvere.  Occidit miseros Crambe repetita Magistros. 
But because the age doth not abound with over much ingenuity, towards the professors of the truth, and lest that out new Dr's. Proselytes should give out their great Master to be an Irrefragable, more nebuchim, & perplexorum, I will once more put myself to the pains of doing three things in this third Chapter. First I will give in some general observations which undo his whole book: 2ly. I shall in reference to each of his Chapters, show the Illogicalnesse, of that which is stamen & tramen as Warp and Woof to the whole. Thirdly I shall deliver-in some thing, upon the several Sections, which by any Judicious eye may be looked on, as most material.  
SECT. I.  
1. General Observations.  
1. AS to the first, I think, first the di●ine Pro●idence is not a little observable in the Title which he gi●es to his book w●ich he calls▪ The DI●INE Ph●lanthropie defended; And that is but 1. just ●o ●●ch, had it been expressed in plain English, as, God's LOVE to MANKIND DEFENDED, w●ich was the very Title of an Arminian book, far more Rhetorical and Logical than any, Mr. T. P. can tell how to make, some years ●ince compo●ed by M. Hoard, and Mr. Mason, and answered by no less, than three most eminent Divines, viz. by 1. Dr. Davenant late Bishop of Salisbury, in his Animadversions upon that book, Anno 1641. By 2. Dr. Tw●sse in Folio wri●ter, to my knowledge, long before that of the Bishop's, but not published, till the year 1653. By 3. Dr. Moses Amprald in France, Contra Anonymum Anglum, Anno 1631. Wherein he de●ends calvin's opinion about absolute Reprobation, from any o● which three published books Mr. T. P. might have ●etched Answers to any thing which he hath, in any of the pamphlets which he hath published, and neither have troubled the World nor the Church, with his Correct Copy his Sinner Impleaded in his own Court, or with thi● his Satirical Philanthropy. Ridetur, Chorda qui Semper oberrat eâdem.  
2ly. As the former Author of God's love to mankind, upholds in his Title an odious suggestion against the Adversaries to his book, as if they maintained, God, not at all to be a Lover of all mankind in the sen●e spoken of Math. 5. 45. Act. 14. 16. 17. and 17. 27. 28. 1 Tim. 4. 10. because they do not maintain Him to be a Lover of all alike, as to the saving graces, flowing from Election, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, spoken of Rom. 11. 29. & Rom. 8. 28. 
(a) Aquin. didst, 23. art 1. ad 1. Deus omnes homines diligit, & etiam omnes Creaturas, in quantum omnibus vult aliquod bonum: non tamen quodcunque bonum vult omnibus. In quantum igitur quibusdam non vult hoc bonum, quod est vita aeterna, dicitur eos odio habere vel Reprobare.  even so doth this our Author promote what lies in him the same suggestion. Thirdly, he doth early discover what a prevaricator, we are like to find him to be in the Pleas, which he makes for special grace Philanthrop. Chap. 3. 83. 84 &c: When as there in his inviting Title, he tells all the world that he intends to plead for no other Love of God, than what is in him, common to all mankind.  Ominosum cespitare in vestibulo. 
OBSER. 2. He professed in his Animadversions to the Reader, p. 4. to have been under a necessity of spending whole Sections upon things extr●nsecall to God's decrees: and that therefore he hath attempted to requite his Reader and himself, by making of a Table of those things which are most material and pertinent to the several questions in debate. Answ. 1. And by this solemn profession, he hath, before he is a ware of it, honestly confessed that this his new Philanthropy is for the main of it, but a new Eccentrical thing, wand'ring from the main Question, which as his own CORRECT Copy saith (in the very Title page) was concerning Gods DECREES, especially of REPROBATION: what needs he be much disputed with who declines the chief thing in question? 2. I thank him hearty for his ingenuous Table, of things most material; for it hath been of good use to me; but yet, in plain English, I must needs tell him I do much wonder at his never failing impudence, for putting it into his Table and Text, that Railing is not warranted by Scripture 
(a) Table verb Railing , that practical Christians are no ill things 
(b) v. Practical. , as if they were any matter of debate or question to me! How wretchedly without any the least regard to conscience, he doth wrest my words as if I held the contrary to these things, may be seen, Philanthropy. Chap. 4. p. 10. and p. 13. unto which I will give no other Answer then this, that if any Godly Christian will but look over what I writ, and what he writes upon this occasion, they will much sooner bewail it with me, that by such kind of scribbling he doth make it evident that he is become a Master Railer, and so an ill thing, because no practical Christian, rather than they will believe that Imaintaine the lawfulness of Railing, or that it is no ill thing to be no practical Christian.  
OBSERVE AT. 3. Though by Mr. Whitefield and myself 
(a) Mr. Whitefields Epist. p. 1, 2, 3. Corrept Correct. p. 76. 96. 113. 137. 138. etc.  he had been told of divers useful dist●nctions, betwixt God's decree and the execution of it, the Decree of the end and means, the decree of God's Councils and Commandment, the difference betwixt an absolute and a conditional necessity, yet either he takes at all no notice of them or he takes no tolerable care of confuting of them, but runs out in his fo●mer mistakes which he was so o●ten told of, whilst he ever and ●non confounds the Councils and the Commandments of God together, the reasons of the execution for the reasons of the Decrees puts Salvation for Election, etc.  
Observ. 4th. He professedly only deals against the first 9 sheets of my book 
(a) Philanthr. Chap. 44. p. 66.  and even there (as any body may see) deals rather with the more personal and immaterial matters, than with tho●e which are most truly Argumentative. He is altogether a Mute as to any opposition which he makes against the stating of the Question about the absoluteness of God's decrees, as held either by us now a days, or by the Orthodox Catholics of old, 
(b) CoRRept. CoRRec. à p. 112. ad 115. Iterun à p. 137 ad 145. ab 194. and 197. etc. & inde ad finem usq. Libri. ab 151. ad 193. etc. cummultis aliis.  he brings in nothing for the vindicating of his Decachorde of Arguments 
(c) CoRRept. Copy CoRRec. p. 141.  or for to clear his mistakes about the points of Original sin, free will, Resistibility of grace, falling away from grace more Speculative prescience, which made up by far the greatest part of his own CoRRect Copy, and of my Correctory against it, and yet he must needs give out his book to be a satisfactory Answer to all that had been said against him.  
Observat. 5th. Wheresoever he recedes from Arminius, as in many things he doth, it is still for the worse, towards rank Pelagianism and Socinianism. Ex. gr. 1. Armin●us and his followers, as I have showed (c) elsewhere did only (at least, at first) presuppose the praevision of faith, before Election: but Mr. T. P. every where presupposeth perseverance in the faith, and in all sorts of good works, 
(d) Philanthr. p. 7.  2. Arminius is out in making his ipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Credere to be that which is imputed unto us, for righteousness; but he is worse out, who doth not so much as believe that, but will have all our works and good deeds to be as well the matter of our Justification, as Faith, 
(e) Philanthr. p. 12. & 22. Sinner impleaded, p. 333.  nullifying altogether the imputed righteousness of Christ 
(f) CoRRept. CoRRec. p. 159. . Arminius was for God's efficacious permission of sin 
(g) CoRRept. Correc. p. 85. etc.  for sin's only having a deficient cause; but our good Author is fiercely against these things. I may afterwards possibly have a just occa●ion to instance in many more things.  
OBSERVE. 6. When as any body▪ but in any tolerable fashion, acquainted with Pelagianism & Semipelagianism may as easily perceive his whole CORRECT Copy to have a tendency towards them; nay even to begin & end in them, and that nothing was more fully and punctually pro●ed, in almost every other leaf of my Corrept Correct. Yet, Philanthr. Chap. 1. p. 11. he is not ashamed to make a public Challenge to the ablest of my abettors, to transcribe any one period from any part of his Book, wherein they will affirm Pelagianism doth lie: with how much more modesty might he have answered, as the Arminians, when Pelagianism was objected to 
Censura Censurae.  them, (a) Quid tum? Pelagius recte sentit.  
OBSERVE. 7. When he cannot tell how to find himself any imaginable rational work against me, he sets himself to the making of 7. or 8. Arguments for the proving of me to be a Pelagian, and a Massilian, 
(a) Philanthrop. from p. 7. to 12.  and to the making of 16. more for the proving of me to be an Arminian 
(b) Ibid. from p. 12. to 17. .  
OBSERVE. 8. Whensoever he is most desperately at a loss, for answering of an Argument, than he Jeers and Scoffs most confidently, Ex. gr. when he knows not in the World, how rationally, to put off that known, and allowed maxim of Doctor Twisse, that Quod primum est, in intention est ultimum 
Chap. 3. p. 67.  in executione, What is first in intention, is last in execution, than he tells us, by way of jeer, that had he used that Maxim in such an ignorant manner, when he was a raw Sophister, he had been hissed out of the Schools; yea, when the end of his Journey is France, he first intends to take Ship at Dover, before he think upon France.  
OBSERVE. 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 vindicating from blasphemy, 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 ●● per to●um, Caput Quartum.  when as for the most part, those very Authors 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, wh●n we come to them) their known opinions are quite contrary to what he would wring out of their words.  
OBSERVE. 10. As in his Correct Copy before 
(a) Corrept. Correct. p. 172. , so in this his Philanthropy now when he should quote Scriptures, for God's Praedestination, he still brings those which only speak of his Promises, Commands, etc. 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 ourselves 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 Title-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 eyesight, as before such an one, once to question, whether both in Text, and in broad Margins, Pelagianism, Massilianisme, Arminianism, 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, etc.  
And Ergo, if there be any concluding Ergo, in all this vast Chapter, which runs o●t into no less than 36. Pages, it must be drawn from these, or some such like praemises.  
He who stoutly flourisheth against a Title Page, without disproving any of the main particulars, brought for the proo● thereof in the Book, he overthrows the who●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, Throughout all his second Chapter, he carries on another grand Argument against me, full out as inconsequential as the former. First he draws up a formidable Catalogue, of all my high, and possibly, here and there, overhasty expressions against him. 
(a) Philanthr. from p. 47. to 43.  2. At pleasure, without any further proof, he is pleased to call them all Scurrilous, Calumniating, or, blasphemous. 3. He plays very fiercely upon my style and temper, which yet he represents to be no worse then that of Mr. calvin's, 
(b) Philanth. p. 120. p. 126.  and of my dear Authors 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 Hobbs his Lev●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 than prove Mr. B. Calumnies and falsifications to be his third way of his Confutations; yet by so doing, I overthrew 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 Author 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, etc. about God's 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 well as themselves, or who thought not fit to spend too much time, in clearing the sense of such places, which the Authors themselves do abundantly clear in other places of their Writings. Ergo, Mr. T. P. hath proved it against them, that they are the Authors of blasphemy, or that there is no such thing, as absolute reprobation, etc.  
But the first is true, Ergo.  
§. 3.  
3ly, I come now to those particular Argumentative matters which are of any moment throughout the several parcels of his book: and here, in his Epist. Dedicat. first he gins with Philosophical 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 talk of, p. 4. We may learn so much Christianity among the Stoics, as not to make ourselves unhappy by our not being Master of another man's Tongue.  
Answ. 1. Boeth●an Philosophy made this man turn first from Calvinisme, as he'll needs call it, from Christianity, as indeed it is, unto Arminianism 
(a) CoRRect Copy, p. 48. ; and ever since as it appears by his public writings it is humane and moral Philosophy whi●h he feeds upon and is nourished with 
(b) See the first and chiefest part of his sinner Impleaded  2. humb●e and mortified Christians use to have many sad and mournful discourses with their like, about the unruliness of their wills, their Impotency, yea Impossibility, to govern those unruly things at all, without the special powerful operation of Christ's grace joh. 15. 5. but proud spirited people use to boast of their powers to govern their wills as Austin of old observed Dicere solet humana superbia, 
(c) Dicere solet humana Superbia si scissem fecissem, ideo non seci, quia nescivi. de great, & arbitr. c. 2.  &c: My good friend was resolved not to heed what Lecture I had formerly read him out of Austin 
(d) CoRRept. CoRRect. p. 35. 36. in Marg. . 3ly. Athough I will not deny but that much good use may be made of humane Philosophy, as to the snibbing for a while, rat●er than the mortifying of some boisterous passions, yet in their next Philosophical Dialogue, I would fain have them to determine; first whether any Christianity properly so called, can be learned from those who had none at all of it, as the Stoics had never a deal of it. 2ly. Whether those without some limitation can so much as be called virtuous, who could only be so as to the dull matter of virtues, but knew nothing of any right principles of virtues, of any right ends, of any right manner of performing of them, when as yet Austin according to Scripture hath long since well determined, that non officiis sed finibus sunt metiendae virtutes, Virtues must be described by their ends, not by their Offices. 3ly. whether that the more Heathens Philosophers did place their happiness in moral virtues, they were not the more proud, and the further off from Christ, and the nearer to the deifying of themselves, to whom they did use to ascribe their own virtues; propter unicam ambitionem, caeteras omnes colebant virtutes, 
* Omne etenim probitatis opus, nisi semine vitae Exoritur fidei, peccatum est, inque erratum, Vertitur, et Sterilis cumulat sibi gloria poenam.  Ambition and selfe-admiration, made them to follow all other virtues 
(e) Prosper Carmen. de ingratis. Cicero was used to boast that he did thank God for his riches and honours, but not for his virtues. Senec. Ep. ●7. Bonam men●em stultum est optare, cum possis à ●e impe●rare Austin. Lib. 5. de Civ. dei c. 20. Eorum virtus, si tamen ulla est, alio modo quodam humanae subditur laudi; neque enim qui sibi placet homo nonest, &c: idem in Psal. 121. ut non superbiat, in virtutibus proficiendo, quid debet facere? levet oculos suos ad illum qui habitat in coelo, non se attendat; sed qui sibi placei, stulto homini placet, quia ipse stultus est, qui sibi placet, solus securus placet qui Deo placet. . Had these things in their conferences been throughly scanned, possibly the first thing in this book to have been recommended unto us, would not have been Stoical Philosophy; and elsewhere we should not have been told that these Stoics aemulated St. Paul in his writings about the combat betwixt the Flesh and the Spirit, with which never mere Heathen or mere natural man was ever in Paul's sense acquainted 
(f) Sinner impleaded, p. 38. A●i●n writes as if be had transcribed out of the seaventh Chapter to the Romans. Austin contra, Lib. 1. Retract, Cap. 23. ex opere posthumo, Lib. 1. contra Julian. Quis non videat Judaei Apostolum induxisse personam, nondum sub Christi gratia instituti, dicentis, Miser ego homo, &c: Itane vero Judaeus est, nondumque Christianus est, qui dicit, Dei gratia me liberavit per Jesum Christum Dominum nostrum▪ Et pau●o post. Postremò cor delectatur lege Dei secundum interiorem hominem, &c: et tu contra clarissimam veritatem oculos claudis, gemitumque ejus exponis, non ut omnibus patet, sed ut tibi placet, etc. .  
2ly. He saith ibid., p. 5. lin, 2, 3, 4▪ 5, 6, and in Margin. that he is no more a Herotick, for being said by Mr. Barlee to lay snares for the worthy Gentlemen of the Country, whereby to bring them into bogs and precipices, than God himself is a seducer for being said by Mr. Barlee to tempt men unto sin, p. 79. he saith he is not at leisure fully to open in what sense, etc. He saith, that God doth stir up wicked men to acts, as acts which to the actors are and will be unjust. As if God could stir up David to pollute Bathsheba without stirring him up to his adultery; or else, that Adultery becomes no sin.  
Answ. 1. As to what may seem weighty and material in this objection, enough (by God's blessing) is like to be spoken to it, when I shall come professedly to speak about God's efficacious permission of sin: In the interim, it will suffice to observe, first that to my best remembrance, I never called him Heretic: if he have a mind to call himself so, I will not gainsay it; for indeed I think him guilty of much heretical pravity.  
2ly. I could never so-fashion think the Almighty to draw men into the Snares of sin, as I believe Mr. T. P. doth: he doth it by his persuasive Oratory, by his guilded fine poisoned Letters and Papers, by his mis-representing of their Orthodox guides; but the holy one of Israel persuades not to sin; yea by his Laws, Promises, Threats, judgements dissuades from it, non infundit malitiam sed non impertit gratiam, Rom. 9 10. He gives grace to whom the will, and hardens whom he pleaseth, by denying them grace, and giving them up to their own hearts lusts, Rom. 1. 20.  
3ly. Any one who reads me and heeds me in any of the places which he directs them unto in the Text or Margin of my Correptory, will easily see how for the clearing of God, from have any efficiency in sin, as such, I do every where carefully distinguish these three things. 1. The materiale substratum peccati, the material part of sin (as I may so say) which is either the doing, or the leaving undone some positive natural or Moral act. 2ly. The formal part of sin, which gives it its being, such as it hath, and that is it which the Scripture calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jer. 3. 4. 3ly. The Governing, Ruling and overruling the sin and the sinner; the first and the last I make God to be the Sovereign Author of, in whom we live move and having our being, Act. 17. and who bringeth light out of darkness, good out of evil 
(aa) Apolog. Lib 1. 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 sin, I every where deny God to have any other hand in it, then that of a voluntary, unconstrained permission, which so long as the world stands, can never in the Lord be proved to be sinful. 
† Hugo de S. Vic. Lib. 1. de Sacrament, cap. 12. part 4. Deus cum faci● 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 leisure in reference to james 1. 13. 14. fully to open in what sense God may some way seem, I speak Cautelously, and yet not be, the Author of sin, &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 man's sin: that might be done as some of the ancient and modern 
(aa) Enchirid. 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. E●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 conceit of himself, and of his Authority in the Church, as to have thought that his bare Repetition of several say 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 maintain God to be a seducer, or the Author of sin, contrary to my express words and meaning, as the Lord knows and will judge who is the Judge of all, and the searcher of all men's hearts and trier of all men's reins. 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 stir up men to the Act of lying with their lawful Wives (for it is adutrumque but ejusdem generis excitatio, & concursus) unless he makes himself guilty of something of sinful concupiscence which always more or less since the Fall cleaves to the Act. Would he peruse Austin his writings de nuptiis & concupiscentia, they would inform him better 
(f) Austin divers times instanceth in Gods making stolen Corn to grow. .  
§. 1.  
2ly. To what he hath in the book itself, 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 himself of this by saying first, that it is another cast of my invention. And yet (Answer. 1) I believe 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 m● who might easily be produced see B●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 man's Eternal 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 allows of final falling away from g●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 mu●h and as purely a Praedestination, although conditional, as his absolute decree can be supposed to be, and that the word prescience doth sufficiently enforce.  
Answ. 1. The impossibility of this I have already largely proved in my corrept Correct 
(c) CORREPT, Correct from p. 139. to 143. etc.  unto which he makes not any the least shadow of a reply. 2ly. It is against all common sense to aver 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 senseless to say that prescience (especially as he discourseth of it in his Boethian discourse, Correct Copy p. 48. 49.) doth infer a praedestination; when as prescience of a thing future must needs praesuppose a praedestination or a praedetermination of it.  
3ly. He saith that my term of Post-destination, will fall foul upon all my venerable Masters of the Sublapsarian ways; which doth infer a decree, not altogether irrespective, &c: Answ. 1. The transferring of a Crime to others is no ablation of it from himself. 2ly. There is nothing so manifest but that in this business there is a wide difference, even a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & Immane quantum, betwixt those whom he terms Sublapsarians and himself, First I know none of them all, who stand much upon these Terms of sub, Supra or Con, when they come to speak about the ordering of God's decrees, 
(a) Dau. 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 profess them to be of no great moment, yea to be but mere Logical or Metaphysical speculations. They hold with Tho. of Aquin, that, as in reference to the dealbation, it is not a material business whether, that which is whitened, were, before black, pale, or red: so, as to the reason of praedestinat●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 ille qui dealbatur suerit niger ●ut pallidus, aut rubeus; & similiter nihil resert ad rationem praedestinationis, utrum aliquis praedestinetur in vitam aeternam, à statu miscriae vel non. . 3ly, They object, All persons predestinated, to the Almighty predestinating to be in an equal condition, not as differenced by any qualifications of Worse or Better, Rom. 9 11.  
4ly, They utterly deny all formal objects 
(c) Ames Antisynod, p. 5. Tem●rè vel dolose sit mentio objecti formalis. Tale objectum non agnoscimus.  (though they grant mere material ones) they deny all external motive meritorious causes of Election or Reprobation, which is not the case of my Adversary.  
5ly. There is none of them all who grant not the Decrees of Creation and Permission of sin, to precede the praevision of Creation and Sin: whether as belonging to the decrees of more Common Providence, or unto the decree of praedestination in special, is not a material dispute, whilst they be both granted to be eternal, Dr. Twisse, Lib. 1. p. 87. Ed●t. in 4ᵒ.  
6ly, There is nothing so clear, but if that were but yielded unto, the mere sublapsarians, wherein as I have largely showed in my Corrept Correct, p. 137. 138. &c: p. 184, the substance of the controversy is consisting betwixt them and their Adversaries, (and unto which as to any Replies my Mr. T. P. is altogether mute when it most concerned him to have been Vocal) they would not as they say siccum interduere care of a bulrush what became of the business of sub or Supralapsarianism. It is well known that the ablest amongst them, as Fr. Junius, Piscator, and others, think that if the various acts belonging to praedestination be distinguished, there may be place both for the men of the upper way and for men of the lower way, Francisc. Junius d●sputat. 10.  
7ly. He should not so Ironically have spoken of my venerable Masters (as he terms them) the Sublapsarians, unless with all he had intended to have derided his venerable Master Arminius, whom he styles the famous professor of Divinity in the University of Leyden, Philan. p. 14. Chap. 1. for he is often but too ambition's to be accounted a Sublapsarian 
(d) Doctor Twisse, Lib. 1. cap. 55. Arm●nius ipse interdum acriter pugnat pro massa Corrupta tanquam re●robationi praestruenda, atqu● in ●o speciem facit, tanquam cum quibusdam ex nostris Theologis Consentientis, etc. , and would to God he had never been worse.  
8ly. I think he graceth me very much in calling many of those my venerable Masters, whom he styles Sublapsarians; yet he must give me leave to take the same liberty in differing now and then from my Masters, which he thinks reasonable to take to himself. My great and sole absolute Master, jesus, Christ, bears me witness in the Testimony of a good Conscience, though my Adversary suspects the contrary of me, most uncharitably, Chap. 1. p. 14. that nullius juravi ego in verba magistri, si ille excipiatur, I am not sworn to the words of any of my Masters but my Lord Christ's: and full easy it would have been for my Adversary, to have known both from my close following of D. Twisse & from what I say expressly, Corrept. Correct. p. 177. my words are, The way of the otherwise Orthodox, Sublapsarians, that if I must needs be differenced from others, I must rather be styled a Supra-lapsarian, than a Sub-lapsarian, I am clearly in my judgement for the Coordination of the Decrees of Creation of the permission of original and actual sins, etc. in reference to God's supreme ends of Praedestination, rather than for the subordinating and dividing of them. And indeed, if I may but be allowed to speak my mind freely, though I acknowledge the ends of the Reverend men of the lower way to have been very pious, viz.  


1. To avoid curiosity.  
2. To facilitate matters to our weak intellects 
(e) Rivet. disputat. 3 Thes. 14. ex Calvino Non Solum quaestio haec abstrusa est, ac in penitiore Dei Sanctuarii adyto condita, sed quia otiosa Curiositas alenda non est, cujus illa nimis alta speculatio alumna & nutrix est, ergo in illo primo proposito haerendum esse non censet. Addit ergo alteram partem, quod ex damnata Adae S●bole, Deus quos visum est, elegit; quos vult reprobat, quae inquit sicut ad fidem alendam longe aptior est, ita majore cum fructu tractatur: in hac igitur Doctrina, quae humanae naturae corruptionem & reatum in se contin●●, libentius se insistere, sicuti non solum ad pietatem potius conducit; sed magis etiam videtur Theologica. .  
3. To allay the tumultuous spirits of their Antagonists;   yet Salva● pace tantorum virorum, they have not in any of these been successful; especially, not in the last of all, as appears by the restlessness of our common Adversaries. My Courtlike Neighbour doth therefore behave himself p. 5. but very rudely against me, whilst he conjureth up a rustic, labouring at the Plough, to puzzle me with his Demands about things, which according to my Tenants, no way concern me to answer; for if, as I think, in reference to Praedestination, the decrees of permitting original and all actual sins be , and make but one Decree, not divers de mediis, there is at all no place for the Ploughman's Question, who may do well to apply himself to his Plough again, and leave these high matters of Divinity to some body else; and yet if this Learned Corydon, and the subtle Sophister, his Prompter, can but have patience a while, they shall find, that their Question is not irresolvable.  
8. Both the Supra, and Sublapsarians, can be content to allow of respective decrees; Doctor Twisse Lib. 2. p. 24. Col. 2.  omnis voluntas est respect●va sicut & scientia: nam ut scientia est, Scibilis scientia; ita etiam voluntas, est rei volibilis, voluntas. Dicitur autem absoluta, etc. for so all the decrees of God, which are inward acts relating to objects, and ad alterum, must needs be, yet they utterly deny all conditional Decrees, properly so calle● 
(f) Ruiz. de volunt disp. 20. Sect. 1. Volitioves' purè Conditionales sunt ali nae à Sapientia & prudentia Dei. A. Rivet disp. 4. Thes. 4. loquens de absoluto De cre●o, Quod non intelligendum, quatenus absolutum distinguitur Contra respectivum: de eo enim non Controvertitur, neque de absoluto à subjecto, etc. neque de absoluto à mediis in sua executione: sed de absoluto, quod vocant, à causa. , which are not grounded on absolute or unconditionate ones.  
Fourthly, He grows insolent, as if he had carried all, clear before him, when he asks p. 5. Where then lies the difference betwixt them of the Consistory, and us, who are of the Church? God (say they) decreed to reprobate the greatest part of Mankind, in consideration of no other than original sin. But say we of the Church of England, (and the famous Moulin of France) it was in consideration of all the sins that were future; not only of original, but actual also.  
Answ. 1. If this Author, after the Arminian fashion, would not constantly confound the Decree of Preterition, or negative Reprobation, (which in God is an Act of his absolute Sovereign will) with the Decree of positive Condemnation, which is an Act of his judicial power, and vindicative justice; neither Sublapsarians, nor Supralapsarians, would contradict him, in saying, that God Reprobates not man, nor adjudgeth no man of years to Hell, for mere original sin.  
2. A very great part of my Corrept. Correct. in answer to this Dechachorde of Arguments, ev●n from p. 136. to 182. (unto which, as yet, there hath appeared no answer) spending itself in confutation of all that which he produceth for the proving of his opinion, in the sense wherein he takes it, it might seem very superfluous labour in me, to oppose any thing more against this over-confident assertion set down there. But because he establisheth this as a main Column, or Jacin, upon which this his 2d work is to rest, and that he is not afraid to quote his Mother the Church of England for it, as well as Monsieur Moulin of France it may not be amiss to all that I have said before, to add these few things, by way of answer to both those particulars. And first, to the first of the Church of England.  
Answ. 1. The opinion here set down, and as he sets it down, may possibly have been the opinion of the late Court, or Consistory of England; (for Consistories we had, as well as they at Geneva, though of another make) but it was never the judgement of our Mother the Church of England, in any of her Authorized Articles. If we may judge of her opinion, either 1. By her awful, and I believe, studied silence in the seventeenth Article about Predestination: where was the proper place for her to have spoken her mind out. 2. If from what she saith there, about Predestination, or Election, we may by just proportion or Analogy, guess what her meaning must needs be, about the contrary Decree of Reprobation viz. that as the former is the everlasting purpose of God to prepare Grace and Glory for his People, whom he hath chosen in Christ out of Mankind: so the opposite Decree of Reprobation, is nothing else but a Decree of denying those saving Graces prepared for the Elect, unto those who are left in the state of Curse and Damnation. And if so (as is most likely) our good Mother's opinion, is directly opposite to that of Mr. T. P. and his late Arminian, broken, Consistory of England.  
3. Or if the best of the most venerable Fathers in the Church, who before our Author was born, and who did a thousand times better understand what the Doctrine of their Mother-Church was, than our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when compared to them, may be heard speak for our common Mother, they will give in their verdict against him. I have formerly named many of them to him, and might name many more, viz. Corrept. Correct. p. 194. Matthew Eborac, Jacob Armach, John Whitegift Cantuar, Robert Abbots, Jos. Exon, Tho. Dunelm, etc. but for the present, let it suffice to set down the judgement of them all, from under the hand of that most judicious Divine, Dr. Davenant, late Bishop of Salisbury, who hath wrote a who●e Book against this opinion, in which he speaks thus. Dau. Animadvers. p. 6, 7. & 55. etc.  
The wisdom of our Church of England, in the 17th Article, layeth down the Doctrine of Predestination, and doth not so much as in one word, meddle with the point of Reprobation; leaving men to conceive▪ that the one is the bare negation, or denial of that special favour and benefit which is freely intended, and mercifully bestowed in the other. Would to God the Children of this Church, (let Mr. T. P. if he be but a Member of the Church of England heed this) had imitated the wisdom of their Mother, and had not taken a quite contrary course, balking the Doctrine of Predestination, and breaking in abruptly upon the Doctrine of Reprobation.  
2. And truly it will not sink into my head, how the Church of England who for matters purely Doctrinal, may, ever since her first Reformation compare with, if not out ●y any Christian Protestant Church in the World, should light upon such an opinion as is 1. Most Antiscriptural, Rom. 9 11. 18. 20. 21. turning, as I have showed elsewhere, Corrept. Correct. p. 28. the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Abyss, into a most easy fordable shallow.  
2. It is both indeed, and in Term●nis Pelagian, and Semi-Pelagian, who founded the decrees, both of Election and Reprobation, upon good or bad works 
(b) Aug. de praedestinat. Sanct. L. 1. c. 18 Praesc●●bat ergo a●● P●lagius qui futuri essent sancti, & et id●o eos ante mundi constitutionem in ipsa sua prae scientia ●● à tales futuros esse praescivit, elegit. Prosper▪ in Epist. ad Aug. Pene omnium par invenitur & una sententia, quae propositum & praedestina●ionem Dei secundum praescientiam receperunt .  
3. It is most Illogical, and absurd. 1. It is against Mr. T. P's. own Logic, when he saith Philanth, Chap. 3. p. 64. that he had never so little Logic▪ as to say, that any thing in man (which is the Object) could be the cause of God's decree; and yet here he makes God himself in Reprobation, egredi extra se, to fetch from man's Original and Actual sins, which were foreseen to fall out in time, the Cause, and, as he holds it, the very meritorious Cause, for such is that which he pleads for, all along Philanthr. Chap. 3. p. 66, 67. p. 111, 112, 113. inducing the Almighty to take up his decree of Reprobation, or eternal preterition.  
2. According to this Divinity, permission of sin, for which men are damned, ex●aecation and obduration, and final perseverance in sin, are not according to the common Tenent both of Pontifician 
(c) Penottus saith the learned Bishop of Salisbury, would fain● deny negative Reprobation, yet is drive● to confess, L●b. 7. cap. 17. that, Doctor's commuite● admittunt reprobationem negativam, doc●n●que communiter ob●u●at●onem s●u ●●rmisionem manendi in peccato usque ad mortem, ●ffectum ess● h●●us R●p●●ba●●onis. And the definition from Tho: Aquinas by none contradicted, evinceth as much. Est autem Reprobatio dec●etum permi●endi peccatum & damnationem inferendi pro peccato, Suarez de Auxiliis, c. 2. c. 5. p. 17●. Si ●ermo sit de non electione, verum est, causam illius esse solam Dei voluntatem, nulla expecta●a causâ exparte hominis.  and Protenant Divines, to be looked upon as consequent results of Reprobation (I do not say, they be proper Effects, or Fruits 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 Eternal immanent act of God Reprobating) then because God could not but from all Eternity foresee that if the elect did but live to years, they would be guilty of Original and actual sin, and Ergo according to him all men should have been Reprobated, for there is not a man that l●ves and sins not, 1 King. 8. 46. Out of an unclean who can give that which is clean. job. 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 Original or actual sins did not precede their Reprobation. But the Scripture speaks alike of both, Judas 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 & Rep●obatio praecedunt nostrum esse, Ergo non cadunt sub nost●o merito. Item, omne meritum aliquomodo est causa ejus quod meretur, sed pr●destinatio & Reprobatio sunt aeterna, merita vero sunt temporalia. Ergo temporale est causa De●reti, quod est impos●ibile.  and observable it is that even of late junsenius hath wrote no less than 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 than that of the Church 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 turn, a man of the consistory shall be looked upon as a good Churchman 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 patronise 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 God's Eternal omniscience, prescience, o●●n potence, &c: unto which because I have already showed, that the Question lies not upon me to answer, let him content himself with this brief resolution.  
Answ. 1. He shows himself to be guilty of a fowl 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 o●iginali, ●●●idit etiam quaelibet voluntas posterorum. Ca et enim voluntas cujuslibet illa recti tudine quam habuiss●t, si Adam stetisset. Vide in eandem sententiam ipsum Mald●rum, in gra. 2. qu. 8●. art. 1. pag. 260.  error, when he saith, That man's 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 than Adam and Eve.  
The ground of his error is, because all along he takes original sin, to be nothing else but the Imputation of Adam's first transgression, and never considers it; either as our act in Adam's loins, so as Levi is said to pay Tithes in Abraham's 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 itself, wherein he would charge us with the denying God's 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 foreknow, and that unico intuitu, by one individual act, all his own works, and all men's 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, etc.  
2ly. But as for us poor crazy mortals, if we have no mind to continue in puris tenebris ignorantiae, to be wholly left in the Clouds 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 God's Omniscience and Prescience.  
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 evil things.  
4. We say in Congruity hereunto, that all things merely possible to be, are foreknown by the Lord's 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, than ever shall have any actual 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 knows, and foreknows will have a certain futurition, he foreknows them all, by virtue 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 frantic and so wicked, as to maintain, that Creatures from all eternity before their being were foreseen, to determine both; what their beings would be, and what their actions.  
5ly. As for future moral good things, especially such as accompany Salvation such as are effectual vocation, justification, sanctification, etc. he eternally foresaw they would be in his Own, because he did from eternity, resolve or decree to bestow them graciously upon his own, 1 Tim. 3. 9 But as for future moral evil things, whether original or actual sins, God foreknew them all in the same moment of eternity, because even then he did by his permissive and ordinative will, determine, that they should fall out, Act. 2. 23. & 4. 28. 
(c) Carthus. Lib. 1. disc. 40. qu. 3. p. 580. q. 3. p. 580. vide Aquin. Part. 1. qu. 23. Art. 3. Bonum subjacet providentiae divinae tanquam ordinatum & causatum ab eâ; ideò praedestinatio est causa Gratiae & Gloriae: sed quoniam malum culpae non subjacet providentiae Divinae ut intentum & causatum, sed solum tanquam praescitum & ordinatum, hinc reprobatio est.   
The sum than is, we do not first in any moment of time, deny God's Omniscience and Prescience, only we make them not as to the determinate futurition of any thing (as we conceive matters) antecedent to God's Decrees; but either Concomitant, or at most in the same moments of time and nature subordinate.  
2ly. We do not, as the learned Bishop of Salisbury well observes, deny prescience in the matter of Praedestination, of either good or bad actions, only we deny an Arminian prescience, 
(d) Solum praescientia culpae non paenae. Davant p. 25. 45. sed praecipue. p. 153.  of such actions foreseen in men, as caused or preceded the different decrees of God, in electing some men mercifully unto salvation, and leaving others through their own default, to plunge themselves into eternal damnation.  
We grant, it is not only untrue, but impossible, that God should decree the salvation of any man, without the foresight of those acts, viz. of faith, perseverance, etc. We deny not the foresight of faith and perseverance in the Catholic sense (and the like sure in point of Reprobation, may be said of persevering in infidelity), that is, of effects and Consequents of divine Praedestination or Election; but in the Arminian sense, that is, as of antecedent motives, reasons, causes, or conditions foreseen in men, and drawing after them the Decree of Predestination.  
Whether this determination of his long Question will please him, yea or no, I know not: if he like it not, as learned enough, let him take heed, lest he meet not with one which is more rash, but not so soland 
(e) Consilium Dei velle nosse multorum est, nosse autem vel paucis●imorum hominum vel omnino nullorum. A●gust. lib. 2. opier. Imp. Contra Jut. f. 346. . I may justly fear how much soever as yet he will seem to be for an eternal Prescience of all things; yet if he do but go on to hug his beloved, S. Episcopius, (f) as he hath begun to do, Mr. T. P. his principles will quickly prompt him much better to like of that which Episcopius sets down 
(g) Episcopius disp. 4. Thes. 10. Et si non negemus Deo scientiam futurorum attribui posse, imprimis quia eam Scriptura Deo tribuere passim videtur, tamen an necessarium sc●●u sit, ad hoc ut Deus colatur ejusmodi scientiam D●o competere examinari permi●●imus. An cognoscat Deus possibilia, an infinita, absolute necessarium scitu non credimus. . Though we do not deny but that the Science of future contingent things may be attributed to God, especially, because the Scripture doth up and down, seem to ascribe it to God, yet whether it be necessary to be known, for this end, that God may be worshipped, that such a knowledge doth belong to God, we permit it to be examined, Whether God know possible things, infinite things, we do not believe to be absolutely necessary to be known.  
6th. He saith, p. 6. That I do betray a third fort of weakness, etc. for that, as he saith, I know that he doth as much as any, assert eternal Praedestination, only I prove it against him, to be respective of final impenitence in all that shall be damned.  
Answ. 1. How I could so much as divine, that he should assert eternal Praedestination, I cannot tell, when as the face and true Genius of his opinion, looks quite another way, and when but once (if once) he had in his Correct Copy so much as mentioned the word Eternal, and that only in the matter of prescience, and not in the matter of Predestination, or Predetermination, which are acts of Gods will, as the former is of his knowledge.  
2. It is not to him, or to any man in the World, conceivable or explicable, how an eternal immanent Act of God's Counsel should be founded upon the temporal Act of the free will of a versatile Creature; and yet such is the Act of final impenitence, elicited by the wicked free will of a Reprobate, or of him that shall be damned.  
3dly, He expresseth himself, that he may the more easily deceive unwary souls, in too mild a manner, when he saith, that the Decree of Reprobation, hath respect unto final impenitence, as if by that term, in show harmless, he did only understand, that it were nudum antecedens whereas it is plain by all the Discourses elsewhere, against the distinction of positive and Negative Reprobation, he understands by respect, a meritorious Cause such as abaeterno moves the will of God to make his Decree of Reprobation: And the like fallacy, lurks in the same word Respective, which he by and by applieth to the Decree of Election, and which requires Faith Repentance, and Perseverance to the end, in all of ripe age, which some where 
(b) Sinner impleaded.  he calls the Important Conditions of Election, and by which, as one of his beloved Remonstrants 
(c) Vic. Grevin chov. Contra Ames. p. 24. , (whom he hath reason as much, to hug as he doth his Associate S. Episcopius 
(d) Philanthr. Chap. 4. p. 14. , well expresseth Mr. T. P. his true sense, Voluntas judicis à conditione postulata et praestita movetur ad praemium àneglectâ aut repudiat● ad poen●us idque contendit conveniens esse naturae legum ac conditionum praescriptarum i. e. by which the will of the judge is moved to confer a Reward, or infer a punishment by virtue of a Condition required and performed, and that in congruity to the nature of Laws and Conditions prescribed.  
4ly. Why should I have any the least reason to suspect that Mr. T P. by virtue of any of his principles, which are all but borrowed from Arminius, or from men of that stamp should be any better able to maintain Eternal Reprobation, and then not eternal Election neither, and then not sure Eternal predestination, than his Reverend Father Arminius himself, who professeth it 
(e) J. Armin. in Examine. Perkin● de ●lectione Sect. 14. Certum autem est hominem actu reprobum dici non posse, in quo Deus Decretum Reprobationis nullo adhuc interno actu coepit exequi. Ibid. Primus actu● externus in hominem vel circa hominem re ipsa jam existentem facit illum actu reprobum.  to be certain that a man cannot be said to be actually reprobated, on whom God did not by any internal act begin to execute the decree of Reprobation, which sure he did not, or could not execute but in time: for it implies a manifest contradiction.  
5ly. Yet if it were any way possible for to found the Eternal decrees of God upon the foreseen acts of the Creature, yet could he by virtue of this his praedestination grounded on and dependent on Prescience gain nothing, according to his own manner of reasoning in all his Decachorde of Reasons produced in his CORRECT Copy 
(f) p. 34. ad 42.  for the avoiding of all those foul absurdities and blasphemies which he labours to asperse Gods Absolute Eternal decrees with, as they are maintained by us, but they will all, if his arguments be of any force against Eternal praedestination grounded on deliberate praedeterm●nation, rise up as much against Eternal predestination grounded on prescience: they introduce a like infallibility in both, a like coaction (as they call it) on the will, and like frustration of Admonitions, Exhortations 
(g) Aug. de dono perseverant. Lib. 2. c. 15. Ajunt (viz Semipelag●ani) neminem ●osse Corrept●onis stimulis excitar, si d●catur in conventu Ecclesiae, Itase habet de praedestinatione definita sententia voluntatis D●●, &c: Ista dum dicunt, ita nos à confitenda Dei gratia, id est, quae non secundum merita nostra datur & à confitenda secundum eam praedestinatione Sanctorum deterrere non debet sicut non deterremur ● confit●nda praescientia Dei, si quis de illo populo sic loquatur, ut dicat sive nunc recte vivatis sive non, tales vos eritis quales vos Deus fu●uros esse praescivit. .  
And therefore I doubt not but if he would but seriously in any sense preach Eternal praedestination, he would lose most of his customers, his forsooth tender Proselytes who with his learned P. Bertius 
(h) P. Bertius praefat. dedicat. ad Examen. I. Arminii contra Pe●kins. unum quemque nost●um invariabilem vitae atque mortis Aeternae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unà cum ipso ortu in lucem hanc nobiscum adferre, atque adeò ad hoc nasci, hancque diversitatem aliquomodo ad universi perfectionem facere.  are offended at nothing so much as that God from eternity should have predetermined men's everlasting conditions, for Aeternal life or death, and not have left it in utramque partem to man's free will, to be fabros fortunae suae, to be Carvers of their own fortunes.  
Seventhly and lastly he saith of the decree of Election, p. 7. that it is Respective of Faith and Repentance, and perseverance to the end, in all of ripe age who shall be saved: and for such as die infants before they can actually Believe or Repent, God's Eternal predestination or purpose of Electing them unto bl●sse, was also respective of the●r being in Christ: and this he tells us the Church of England hath taught us out of the Scriptures.  
Answ. So much having been spoken against what he brought about Reprobation, little need to be said about what we have here concerning Election, the rather because he returns at all no Answer to what I produce against it in my CORREPT. Correct, p. 228. and where I dispute against his St. Andrean way of ordering of God's decrees p. 206. ad 209. Only let me say first that I cannot tell whether his former opinion about Reprobation were more destructive to God's Sovereignty, than this is most portentously 
(a) A. Rvet saith well disp. 4. Thes. 6. according to this opinion, In dubio haeret Deus, donec ex ipso effectu videat quinam fint in illa side perseveraturi, sub cu●us nomine poeniten●iam & bona opera comprehendunt (uti facit Dr. T. P.) Quod atheismi rudimentum à Socino haustum, multi nunc pleno poculo, populis bibendum propinant, quo nescimus, an aliquid à Christianismi incunabulis ad haec usque tempora, perniciosum magis suggestum sit; in quo, praeter impietatem in Deum, total Justificationis gratuitae rationem, cum impurioribus Scholasticis convellunt.  and after a Soc●nian ●ashion destructive to the nature, power, efficacy and peculiarity of God's grace; for, say he what he will in words to the contrary, that he believes Faith and Repentance to be the gifts of God, that God's grace makes us to differ, Philanth. &c: whilst this opinion of his standeth and is maintained by him they are but delusory words to catch the simple withal, for first it is impossible that Faith or any other saving grace should be the fruits of Election, when as here they be made to be the Antecedents to it, and the important conditions of it (his own Phrase). We cannot be chosen unto Faith, &c: in which sense faith is said to be the faith of Gods elect, Tit. 1. 1. if we be cho●en in respect unto it, or for it, 1 Cor. 7. 25.  
2ly, We do rather, yea altogether choose ourselves, rather than that God can be said to choose us: he only chooseth upon what condition we shall be Elected; but we upon choosing of his conditions proposed unto us, determine him to choose or Elect us, and that interpretatiué is all one as to choos ourselves.  
3ly. How shy soever elsewhere he will seem to be of the word merit in the cause of Election, yet if faith may but be allowed to be a good work, which sure is one of the best, especially w●en as here he proposeth it as accompanied with Repentance from dead works▪ & attended with perseverance to the end, w●ich comprehends all good works imaginable to be performed by any Christian; I say, if this may but be granted he doth directly maintain Elect●on according to the praev●sion of works expressly against the holy Scripture 
(b) Rom. 9 & 8. 30. & Act. 13. 48. Ephes. 1. 11. &. 3. 4. 1 Thess. 1. 3. 2 Tim. 1. 9 2 Thess. 2. 13. etc.  pious Antiquity 
(c) Augustin, the praedestinat. Sanctor. cap. 17. Haec est immobilis veritas praedestinationis & gratiae. Nam quid est quod ait Apostolus, Sicut elegit nos in ipso, ante mundi constitutionem, quod prof●ro si propterea d●ctum est, quia praescivit deus credituros, non quia, facturus erat ipse credentes, contra istam praescientiam loquitur Filius dicens. Non vos me elegistis, sed ego ●legi vos: Electi sunt it aque ante mundi constitutionem ea praed●stinatione, in qua Deus sua futura opera praescivit.  who by merits understood nothing else but good works: and thus he is a down right Pelagian, in the very first and chief point of it, 
(d) Quod gratia (imò ipse sons gratiae qualis est electio) conferatur ex operibusbonis. .  
4ly. It overthrows all assurance of our Salvation or of our perseverance, whi●h according to this divinity no man can be sure of, until he have in Fa●th and Repentance persevered unto the End, i. e. when we are saved and have persevered to the end, than we be sure of them. Poor Christian consolation this! and yet, Phil. chap. 3. Mr. T. P. talks of a special grace of perseverance to every one that continues & abideth to the end.  
2ly. This opinion is so far 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 ana●om. Arminian, cap. 1●, 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 fid●i aut voluntatis dependens, sed ex proposito divinae voluntatis & gratiae de hi● quos deus elegit in Christo liberandis, cum general● & conditionatâ voluntate, seu generale promissione, etc.  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 maintain two different ways of Election; one for Children or Infants; another for men of ripe age: where as Austin very often proves by the arguments of baptised Infants election, that no man's Election is ex fide praevisa, of faith foreseen.  
2ly. If that be true, which elsewhere he maintains, that no Children are damned for Original sin alone, 
† Sinner impleaded, p. 147 148.  than he must needs holds that there is at all no Election of Children. An universal 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 original as actual sins, and for all sins of all men as well Actual as Original.  
Answ. 1. As to the business 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 turn: the 15. and 31. using only the general Scripture phrase of Christ's 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 Christ's 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 fear me but too much for his novel opinions in our Author's book, prove Artic. 9th. to make nothing against Original 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, Arminianism, the sense of antiquity (
† Augustine's writings p. 74. ad 78. ) about special grace, upon all which he enlargeth himself, 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 employed) nor any body else may by an unseasonable and unreasonable declamator and challenger of them, p. 11. Phil. be interrupted in th●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 Semipelagians and those of Mr. T. P's. A task I confess not necessary to be undertaken in respect of the more eminently learned, who upon the sleightest perusal 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 denials) 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 enlarge myself, to answer what he hath about the sense of Antiquity, about Augustine's Writings, about special grace: the true sen●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 & hab●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 moral virtue) 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 Samson, etc.  
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, than others were; that I have not probably yet learned 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 sen●e than 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. & great. c. 9 Quicunque in Dei providentissima dispositione praesciti, praedestinati, vocati, Justificati, Glorificati sunt, non dico etiam nondum renati, sed etian nondum nati, filii D●i sunt. .  
2. By virtue of which, such Graces are conferred upon them, as God never reputes 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. Epis● 105. add Sex●. Presbyt. N●c. omnium est fides qui audiunt verba, sed quibus Deus partitur mensuram fidei, sicut nec omnia germinant, quae plantantur, aut rigantur, sed quibus D●us dat incrementum: Cur autem ille credat, ille non credit, cum ambo idem andiunt, & si mir●c●lum in eorum conspectum fi●t ambo idem vident, altitudo est divitia●um sapientiae & scientia Dei, cujus insc●utabilia judicia, & apud quem non est iniquitas.  Let me but once for all (which I am sure i●, viz. easy for me to do) prove him a Pelagian and a M●ssilian, every understanding body will then presently conclude, that his sense of Antiquity can never be right, that he can have no good opinion of Augustine's Writings, that it will be (●ay he what he will to the contrary) impossible for him to maintain special grace in any true Christian Catholic sense.  
§. 1. Then in this extreme short Parallel (which were most easy to be enlarged) I prove his downright Pelagianism in the chiefest and most considerable head-points thereof.  
First, 
(a) See my Corrept. Correct. p. 154. in margin.  The Pelagians denied the sin of our natures, commonly called original sin, to be any sin at all, and that because it was involuntary. And what can he in truth maintain otherwise, who first in all his Writings, confounds Adam's first sin with our Original.  
Secondly, Who every where di●tinguisheth that sin, from our sin, as being in no sense committed by our wills 
(b) Corrept. Correct. Ibid. p. 154. .  
Third●y, Philanthrop. p. 8. He will by no means allow me to profess that saying of Augustine's, that there is no sin but what is voluntary, to have been abused by the Pelagians, to the denial of original sin, when as Austin himself tells us, that it was an Objection which the Pelagians used against him 
(c) August. contra Julian Pelag. Lib. 2. Lib. 1. operis Imperfect. f 37  and which he doth therefore so explain, as that it may do them no service, or him no hurt 
(d) Lib. 1. Retract. Cap. 13. Potest videri falsa haec definitio: sed si diligenter excutiatur invenietur esse verissima. Peccatum quippe illud intelligendum est, quod tantum modo peccatum est, non quod est poena peccati. etc. Illud quod in parvulis dic●●ur O●iginale peccatum, cum adhuc non ut an●●● Libero arbitrio voluntatis, non absurdè vocatur etiam voluntarium, quia ex prima hominis mal● voluntate contractum, factum est quodammodo haereditarium. .  
2. The Pelagians maintained all Infants dying in their Infancy to be saved 
(e) Aug. in Libris de peccat. merit. & Remissione. Salutem vitamque aeternam habituri sunt infants, quontam nulltus peccati v●ncul● obstricti sunt.  so doth Mr. T. P. strenuously in his Sinner Impleaded p. 147. Chap. 3. No truth shines clearer to me than this, that no man ever hath, or ever shall suffer eternal death, for no other sin than that of Adam, it being actually his sin, and but originally ours. To the same purpose in two several Chapters.  
3. They held all Infants to be innocent, to be harmless, and without sin 
(f) Aug. Lib. 1. operis imperfect. contra Julian. f. 61. Parvulus infucata primaevitate felicior bonum simplicitatis suae vitare non potuit, lib. de nat. & great. c. 21. Sani sunt propter quos medicum quaeritis. : so doth Mr. T. P. who having in his Correct Copy, called them all Babes of Grace, p. 67. is in his Philanthrop. Chap. 1. p. 7. and Chap. 4. 25, 26, 27. etc. extreme sharp with me for maintaining them to be sinful, and guilty before God, which his Conscience told him well enough, that I could not understand of any other than of original filth, who was never so mad, as not to believe Infants to be free from actual sin, and comparatively to be innocent, when compared with such as himself, or myself.  
4. They introduced concupiscence and inclinations unto sin into Paradise, and that before the Fall, without which, they think the Protoplasts could not have fallen 
(g) Aug. Lib. 6. Contr. Jul. c. 18. Concupiscentia mala qualitas non est, etc. This opinion of theirs, Austin doth largely confute in divers parts of his works. Enchirid. Cap. 13. de Genesi ad literam Lib. 2. De Civitate Dei Lib. 13. Cap. 10. And maintains an assertion quite contrary to it, viz. Concupiscentia carnis & peccatum est, quia in●st illi ●n●b●dientia contra domina●um mentis; & poena peccati est, quia reddita est meritis inobedientis; & causa peccati est, defectione consentientis, vel contagione nascentis. Contra Julian Lib. 5 Cap 3. : And even just so doth Mr. T. P. and that for the very same Reasons; see him at large, Philanth. Chap. 4. p. 24, 25.  
5. They placed the wills liberty, even after the fall, in an absolute indifferency unto good or evil: without which, they maintained the Essence of man's liberty to be lost 
(h) Lib. 1. operis impersect. Julian. definite. Libertas, in admittendi peccati, & abst●ne●di à p●ccato possibilitate consistere ut liberum habeat alterutrum velle & in suopte jure, utram sug●ere●tiae partem sequeretur id est; vel ardua asperaque virtutum, vel d●mersa & pal●stria vol●ptatun●. , and so doth Mr. T. P. in his Correct Copy p. 64, 65. insomuch, as he saith, that he dares be no more inquisitive, why God made man with such a freedom of willing, or nilling, than, why he made the hand with those two muscles, whereof the one doth move to the taking of a thing and the other to the throwing of it away.  
6. They (at least at first) maintained Grace to be given according to works 
(i) Prosper ad Demetriad. G●atiam contendebant secundum merita hominum dari. p. 134. : they allowed of no other Grace, than a mere Doctrinal or ministerial one 
(k) Aug. de great. Christi C. 41. loquens ex Pelagianorum sententiae, Adjuvat (inquiunt) nos per Doctrinam et revelationem suam; dum cord●s nostri oculos aperit, dum nobis, ne praesentibus occupemur, futura demonstrat, dunt Diaboli pandit insidias, dum nos multiformi & in●ffabili dono Gratiae coelestis illuminat. And it is extremely to be observed, that when our Mr. T. P. had longer hetor●cated about the forces of such kind of external Auxiliaries of grace, then at length concludeth his long wound Discourse, with this saying, Sinner impleaded. p. 366. This is the utmost of what is meant by Gods drawing, or constraining any man to obedience. : they liked of no praevenient Grace, which did infallibly determine the will, voluntatem secum rapere, as one speaks, before the will hath determined itself. That Mr. T. P. doth, and must by virtue of his principles, maintain all these opinions, I shall have occasion to show elsewhere; for whosoever is necessitated to defend the first, which is the worst of them, he will never be able to forsake the rest, but so long as he upholds his opinion of Election, ex fide praevisâ, and that for the support of it, he maintains Correct Copy, p. 69. that God executes his Decrees in the same way that he decreed them: and therefore as faith and perseverance were the conditions of Election, which yet is the Fountain of all grace, before all time, then certainly, vocation and faith, and other graces, cannot be given without some Conditions in time, and what can they be, but for some good works of ours? And doth he not boldly enough express in very many places of his Sinner impleaded especially, where he saith, p. Without our willingness to be drawn, all Gods drawing will do no good.  
7. Heathen Philosophers and their performances, were highly magnified by them 
(l) See about this, Jansenii Lib. Quart. Tom, Secundi per totum: Of these Pelagius used to say, that Solis Libertatis ingenitae virtutibus & misericordes crebrò & suob●ii inveniuntur; & licet à fide alieni, abundant virtutibus. Aug. Lib. 4. adver. S. Julian. ; even as they are by Mr. T. P. who books down Socrates for a substantial Christian. Sinner impleaded. p. 12. who tells us, how admirable his Arrian, and others (as if they had been imitators of St. Paul) writ about the Conflict betwixt the flesh and the Spirit, Ibid. p. 38.  
These things considered, a mere stranger to him, would wonder he should dare to write it over the second time, after some just Correptory Correction given him for it Corrept. Correct. p. 39 that he never had any temptation to Pelagianism, of which he hath a great deal the more, for the good conceit which he hath of his natural Antipathy against Pelagian sin, which, of any other in the World, is most suitable to corrupt and proud nature.  
But no man in his right wits will wonder, first, either that Chap. 1. p. 9 Phil. he should tell us, that Pelagius was Orthodox for the main, he means for the Articles of the Apostles Creed, though by a very just consequence somewhere, Austin proves it against him, that he denies the very first Article of a Christians Creed, whereby he believes God to be the Maker of Heaven and Earth; and therein, to do whatsoever is pleasing to him.  
And secondly, (as I have showed elsewhere) as little will he wonder, that seeing as yet Mr. T. P. lives among Christians (as well as his Dogmatical Grandsires the Pelagians did) that with them, and with as much heat and vehemency as they, he do now and th●n give some such excellent words to grace, 
(m) Besides what I have already set down. Corrept. Correct. p. It is most observable what Austin hath, de great. Contr. Pelag. & Caelest cap. 7. multiformem & ineffabilem gratiae illuminationem agnoscit: & cap. 2. admodum speciosè pronunciat Anathema qui sentit, vel docet, gratiam Deo, qua Christus venit in hunc mundum peccatores salvos facere, non esse necessariam, & qui hanc conantur auferre poenas sortiuntur aeternas.  which would be sufficient to end the Controversy, if their mouths and their hearts would but keep pace together. And thus to his gross and downright Pelagianism. Now as to his finer-spun Semipelagianism, or  
§. 2. Massilianism.  
I writ it again, and I will bide by what I said, that to any intelligent Reader, it is as plain, that he is guilty of it, as that his nose is in his face. And I shall prove him deeply drenched with it.  

1. By the Identity of his and their chief opinions, about the matters controverted.  
2. By the Identity of both their Objections against the Orthodox.  
3. By the ridiculous shifts which he useth for the clearing of himself from Pelagianism, Massilianism, or Arminianism.   
§. 1. For the first: First, the Massilians did believe Predestination, or Election, to be founded on foreseen Faith and Works, 
(a) Pelag. in c. 9 add Roman. Quos praevidi● conforms futuros in vita, voluit ut conformes fierent in Gloria. Et apud Aug. dilucidis verbis asserunt Pelagiani Lib. de praedestinat. Sanctor. c. 18. praesciebat ergo Deus, qui futuri essent Sancti, & ideò eos ante mundi constitutionem in sua praescientia elegit etc.  and this is an Article of Mr. T. P's. Creed, Phil. 7. They be both agreed in that which is the Foundation-stone of all Pelagianism 
(b) Pelag. in c. 9 add Roman. Quos praevidi● conforms futuros in vita, voluit ut conformes fierent in Gloria. Et apud Aug. dilucidis verbis asserunt Pelagiani Lib. de praedestinat. Sanctor. c. 18. praesciebat ergo Deus, qui futuri essent Sancti, & ideò eos ante mundi constitutionem in sua praescientia elegit etc. ; and the very Trojan-Horse, from whence all their other mischievous opinions do sally out.  
2. They both believe there must be something in the parties Elected, to difference them from parties not Elected 
(c) The very error which Austin was in, before he retracted it. Lib. 1. Retract. in c. 23. and which Mr. T. P. espouseth after Retractation, Correct. Copy. p. 70. & 71. .  
3. Both parties in the matter of Predestination, are only for Conditional Decrees against all absolute.  
4. They be both for a general and an universal desire and will in God, to save all men quantum ●n se. So the Massilians 
(d) Prosper. in Epist. ad Augustin. Quantum ad D●um pertinet, omnious esse paratam vi●am aeternam.  so Mr. T. P. Correct Copy, p. 20. Philanthr. Chap. 1. p. 21.  
5. They plead both strenuously for Universal Redemption, 
(e) They maintained, that it followed out of Augustine's principles, Object. 9 Gallorum & prima Vincentiana. Quod Dominus Noster Jesus Christus non pro omnium hominum salute & Redemptione sit passus.  that a man may well wonder what was become of our Authors wits, memory or Conscience, when he is not ashamed to tell the Christian World. Phil. Chap. p. 9 that it was a part of Pelagius his Heresy to deny universal Redemption; and for this he quotes Aug. Epist. 106. whereas yet there is nothing so plain as that 1. the Pelagians and Semi-Pelagians, or Massilians, did most peremptorily maintain Universal Redemption in the full latitude of it.  
2. They did most stiffly reject Augustine's Interpretations of 1 Tim. 2. 4. & other places which they did use to produce for Universal Redemption 
(f) Hilar. ad Augustin. ●nd● est, quod illius sententiae expositionem, non eam quae à ●e est d●prompta suscipiant, ●d est, ut non omnes homines salvos fieri velit, & non eos tantum qui ad Sanctorum numerum pertinchunt, sed omnes omnino, ut nullus habeatur exceptus ut ait Prosper Carmin. de ingratis. .  
3. I dare be bold to say, that in all the Epistle 106. of Austin, there is nothing which looks this way; but that rather Pelag●us in the Council of Palestine, was forced to renounce something that is quite contrary to Universal Redemption, as viz. first, that Adam's sin did not hurt him alone, but all Mankind 
(g) Eam Gratiae formam inducunt, quâ Cunctos vocet illa quidem, invitetque nec ullum praeteriens, studeat communem asser● salutem omnibus, & totum peccato absolvere mundum. Massilienses, apud Prosper. in Epist. ad Augustin. Dei auxilium commendantes sive per naturalem, sive per scriptam legem, etc. homines universaliter vocari statuunt. .  
2. That some Infants dying in their Infancy, were damned, even (as then the Tenent of the Church was) all Infants dying before Baptism.  
6. Both parties do grant Grace sufficient to all; to those without the Church, as well as to those within the Church: insomuch as that our good Author tells us Sinner Impleaded, 273. that the damned in Hell might have kept themselves out of Hell, by that assistance of grace which God had given them.  
7. They be both against all efficaciously working and praedeterminating Grace, which is not liable to be accepted of or refused at the pleasure of man's versatile free will 
(i) Hilar. ad Augustin. Tam fortem homini à peccato relictam esse voluntatem, quâ vel contemnere quis valeat, vel obedire. Et inserius dicunt; Caeterum quicquid libet donatum sit praedestina is, id posse & amittere & retinere propriâ voluntate. Cassian. Col. 13. Mane● in homine liberum semper Arbitrium, quod Gratiam Dei possit vel negligere, vel amare. Vitals apud. August Epist. 107. Quo si velimus ●iat opus; si autem nolimus, nihil in nobis operationem Dei valere f●ciamus. . And therefore they do both devise: First, a certain kind of Congruous grace which at certain Critical times and seasons, (to use the phrase of our Correct Copy) is adopted to insinuate itself into the will, when the will is in a fit posture for the receiving of it. Secondly, A grace (whatever in words they may sometimes for the declining of envy say to the contrary) which is attendant on the will, rather than preventing the motions of it; not subduing, or conquering the will by effectual praedetermination to itself but rather being subject to the will, & by the will made use of, for special purposes, as our Author talks, Phil. Chap. 1. p. 83.  
Thirdly, No other grace for substance, than what was granted to Adam in innocency before his fall. Thus from Adam's fall from the Grace which he had Mr. T. P. argues for the total and final fall of S●ints since the first fall. Correct Copy, p. 65. who yet by Christ have received a grace of another nature, than e●er Adam had before his fall, as I have showed, Corrept. Correct. p. 220.  
Fourthly. They by consequence, must needs both overturn all special or discriminating grace, as plainly as ever Mr. T. P. did, when he uttered those words, which out of a true Manuscript of his, I transcribed in my Corrept. Correct. p. 31. that when two are equally called, 
(k) Which words he never borrowed from famous P. Moulin of France, but which possibly, he may have borrowed from Molina, the Jesuit, or from Lessius Lib. de great. ●fficat. Quod ex duebus similiter vocatis alter oblatam Gratiam acc●ptet, alter respuat, rectè dici potest, ex Sola liber ate provenite: non quod is qui acceptat sold libertate suâ acceptet sed quia ex sola libertate illud discrimen oritur. Ex Lib. de praedest & Repr●bat. quoth hic sequatur & perseveret, Causa vera ac propria est liber as arbitri● au●ilio div●no instructs.  whereof the one converts himself, the other miscarries, 'tis not God, but man that puts the difference. Now that Mr. T. P. is as deeply guilty as e●er any Massilian was of suspending all the operations of grace upon the mot●ons and Elect●ons of man's free w●ll, let no● my Collections but his own Signal words scattered up and down in his Sinner impleaded, determine p. 250. God indeed doth persuade us to what is good (and that very strongly) but so as to leave it to our election p. 257. When we are working according to God's Impulsions, we have the liberty to work against them, p. 296. he doth most clearly teach us what the force is of that praeven●ent subsequent exciting special Grace, which in words he doth to extol, p. 83. when as he tells us, that by the first helps of Grace, we can desire him if we will. By virtue of the second▪ we can obey him if we will. And by virtue of the third, if we will we can persevere in him. And what jumps just with that of the Pelagians, whose Maxim it was, Aug. L●b. 5. Contra Pelag. Cap. ultim, Hominem sufficere ingenitis sibi motibus dare leges. 297. All the Courtesy (if I may so call it) which God requires at our hands, is that we w●ll open, when he knocks, etc. 297. § 7. Our virtue is almost as natural to us as our passion. 298. Our task is no harder than to choose the good. And goodness (we know) is the proper object of our Appetite, p. 364. Though it is wholly from him, that we are able to go to him, yet he expects we should be willing that he should make us kind 
(l) So the M●ssilians H●la●. Epist. ad Aug. Ad hoc tantum libe●a●● ass●●ebant voluntatem ut vellet aut noll●t admittere medicinam. Qui in Ara● sic●ná Synodo Anath mate percussi sunt Conc. Arausic. c. 4. Si quis ut à peccato purgemur, voluntatem nostram D●um expectare contendit, & resist●t ipsi Spiritui sancto. The true Grace of J●sus Christ is quite of another strain. Prosper Carmen. deing atis. , p. 365. And to wind up all in his own words, 
† This is just such a Grace as C. J●●senius obbraids the worst of J●suites, which C. Jans●n. Tom. 3. p. 108. negare non possant cam esse talem, juxta sententiam suam, quam Deus relinquat in libero voluntatis arb●●r●o: quam per liber●m arb●trium deferere possit: esse adjutorium, quod ille ●ui datur deserat cum v●l●t, & in ●o permanent si v●l●t: quo sit ut habeat homo justitiam si velit, sed si velit etiam deser●t●●●r qu●d possit perman●re si velit etc.  
At ve o omnipotens hominem cum Gratia salv●t,  
Ipsa suum consummat ●pus: cui tempus ●ge●di  
S●m●er adest, quae gesta vel●●: non moribus illi  
Fit mor, non causis anceps suspenditur ●ullis.  Ibid. p. 365. God's love constraineth us indeed (as S. Paul speaks) but with so easy a violence, that without our willingness to draw, all his drawing will do no good. He doth not physically, but only morally constrain us, so as to leave us the use of all our faculties; and more especially, of our wills. I may then, I think, be safely allowed to conclude, that there is an Identity of Opinions betwixt Mr. T. P. and the Massilians: and withal, it will be most fitting, that Christian Readers should learn from C. Jansenius, that stupendious defender of true Christian Grace, (unto whom myself, nay the whole Christian World, I believe even so long as there will be a World, will be beholding for the greatest and stateliest Monument that ever was written against Pelagianism) how pernicious Massilian Doctrine is; for then, as he infers well, 
(l) Si arbitrium hominis post lapsum ita liberum est, ut cum primi hominis et Angelorum stantium Auxilio sine quo non posset adhuc Credere, sperare, facere mandata, et pers●verare, si velit & non Deus in ipso per Auxilium quo operetur ut velit in quascunque sese facies verterit, L●ssius, Nolina, Vasquez, & quotquot ista opinione praeoccupati sunt, nunquam efficient quin invictè Augustinus illaturus sit, Ergo Liberi arbitrii vires integrae sunt; Ergo contra Arausicanum Liberum arbitrium non est amissum; ergo peccatum originale non violavit Libertatem; Ergo non est peccatum originale, quia per illud solum natura humana universim labefactata est; ergo Christus gratis mortuus est, quia per naturam est est Justitia: Ergo non est mortuus, ergo non est incarnatus. Ecce quò nos ducat Catena illa perditionis, ex quocun que Dogmate Pelagiano, vel extremâ ●c tenui fibrâ dogmatis religetur. C. Jansen. in suo Pa●allelo Tom. 3. p. 1111.  Liberty of will is not lost, Ergo, Original sin hath not violated Liberty: Ergo, there is no original sin; for by that alone, humane nature is universally debilitated; Ergo, Christ died in vain, for righteousness is by nature: Ergo, he died not; Ergo, he is not inearnated. Behold, whither the Chain of perdition, by what small fiber soever of any kind of Pelagian Doctrine it be but tied, draws! And as Doctor Taylor, man may suspect but too high in Mr. T. P's. Books) hath already swallowed most of the former sequels in his Book against Original sin; even so I may fear, that at last they may both swallow the latter sequel too. The Lord be merciful unto them.  
§. 3. The same Objections.  
As for the Identity of the same Objections against the Orthodox, Reverend, and Learned Doctor Reynolds, hath in his Learned Letter said very much to this (unto which I remit him): this also hath been abundantly cleared by myself, as up and down my whole Corrept. So by way of answer to his Decachorde of Arguments, Corrept. ●rom p. 156. & inde. So that it will not be needful to draw over the same Saw again: for else it would be most easy to prove▪ that his objecting of Stoical fate, 
(a) Faustus Rheg. Lib. 1. Inter gratiae vocabulum absconditum est fa●ale decretum.  of Man●chaisme, 
(b) Prosper ad Ruffin. Tantae pietatis viro (viz. Augustino) paganorum & Manichaeorum adscribitur impietas.  Coaction, or insorcing of the will 
(c) Faustus Augustinum interemptorem Liberi Arbitrii, quia in alterutram partem omnia ex praedestinatione statuta & definita esse pronuntiat. Lib. 1. c. 4. , making God the Author of sin 
(d) Quod haec sit volunt as Dei quod magna pars Christianorum Salva esse nec velit nec possit, object. 12. Gallor. Quod velit Deus, ut magna pars Christianorum à fide apostaret. , maintaining, that he makes men only to damn them 
(e) Object. Vincent. apud Prosperum Quod Deus Majorem partem generis humani ad hoc crete, ut illam perdat in aeternum. ▪ of blunting the edge of all Ministerial Christian Exhortations and Corrept. 
(f) August. Lib. de dono persev. c. 15. Neminem inquiunt posse correptionis stimulis excitari, si dicatur, Ita se habet de praedestinatione definita sententia.  of making men listless in the practice of holy duties, 
(g) Removeri industriam, tollique virtutes, si Dei consti ut●o humanas praeveniat voluntates, Prosper ad Aug.  of driving men either to despair or presumption 
(h) Faust. Lib. 1. c. 11. Illustres vi●i per quietem, & socordiam coronantur. , of objecting Fathers, whether Latin or Greek who lived before Austin 
(i) Faust. Lib 1. de Lib. Arbitrio. Quis non d●speret q●e● prasini●io violenta damnavit, obstinationem suam vetustate d●fendunt. Prosper. ad Aug. , and so before the Controversies were up: I say, but for the avoiding of needless Repetitions, it were easy voluminously to prove, that all his Objections against us, are fetched out of Massilian Armouries, before Mr. T. P. was able to say any thing, for, or against Praedestination.  
This being thus dispatched, I trust he will not put me upon any task, of proving his Arminianism, which any body who having read Mr. T. P's. Book, and who hath but heard any thing of the Quinq-Articularian Controversy, will easily do without my help, and be able to tell him, that by the like scornful Jeer, by which he labours to lessen his Arminian Gild, Chap. 1. p. 12. when he saith, The vulgar sort do take Arminius to have been some foul Monster, though they never yet learned whether that Monster were fish or flesh, or front what part of Africa the thing was brought, any man might be enabled to put off the foulest Crimes which they can be convinced of. The vulgar have as little acquaintance with Ebjon, Cerinthus, Arrius, or with Socinus Vorstius, of late, as with Arminius, and ergo belike it may be lawful for any proud wanton wits, to vent their Doctrines among them.  
§. 3. His ridiculous shifts.  
3ly. I proceed to the third thing mentioned, to his ridiculous shifts, for avoiding of the charge of Pelagianism, and Massilianism, Arminianism. Ridiculous shifts did I say? I said true, but I mean to his crafty Insinuations, to his more Intelligent Proselytes, of what he most cordially likes and evidenceth by his so idle a dislike, which he testifies in his seeming leaving of them.  
First, pro forma, (for the avoiding of clamours which might disturb his Cryptick Interest) he pours forth some hug-words, some very hard words against them, when p. 8. he saith, I might as well have called him (a Presbyterian, or a Quaker, an Anabaptist, or a Witch) as either a whole, or a half Pelagian. Quid verba audiam facta cum videam? It is hard by words to sense off deeds.  
Secondly, p. 10. he gives us a large account of the Antidotes which he took against Pelagianism, etc. errors as he saith, which he never had so much as any inclination to, nor so much perchance as his forefather Adam had without sin, and before sin, unto all sin, Phil. Chap. 4. 24. out of the Canons of the great Council of Carthage, Prosper ad Demetraden, the Araus●can Canons which if any body will but be pleased to peruse after him, especially those of the Arausican Synod, as they are verbatim set down by J. Latius. Lib. 2. the Semi-Pelagianis. Cap. 12. it will be easy for him to perceive how much Mr. T. P. did read without heeding, and how sick the man is still of Pelagianism and Semipelagianism, notwithstanding all the brags of his Sanity.  
Thirdly, He highly commends all the three parties which he forsooth recedes from I. Pelagius, p. 9 for being Orthodox as to the main, he means as to the Articles of the Apostles Creed; And yet if Pelagius his Doctrines may but be judged of, by those fragments and Transcripts of his Writings which are represented to us by Hieronym. or by Austin, never was Mr. T. P's. dear Saint Socrates, St. Hierocles, and a number more (whom he may do well to remember, he defended once against me and some others at Dayntree, at dinner, to be Sainted in Heaven) more substantial Heathens than Pelagius was, in the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (if he will allow me so to English it) the first face and public representation of his Doctrine 
(a) De his, vide fuse, J. Lat. lib. de Pelag. .  
2. The Semi-Pelagians, or Massilians he commends, p. 9 Ibid. for being men of admirable life, and of such Authority in the Church, for their sanctity of life, that very few durst contradict them. And who I trow will be so simple, as to think that Mr. T. P. in the repute of many so like them, will in any material matters, recede from them? It were not fit we should be so uncharitable.  
3. J●cobus Arminius is counted fit to be preferred above Mr. Calvin, for admiring of soft Melanchthon: he is to him the famous professor of Divinity in the University of Leyden, in nothing culpable but for being (as he thinks) a Presbyterian in the matter of Discipline, but else so far excelling the Divines of that Sect, in exactness of Learning as well as life, that we may say, he became Melancthon's Convert.  

V●bem quam d●cunt Romam (said the fellow), Meliboee, putavi  
Stultus ego, huic nostrae sim●lem, etc. 
Virg.   
Sic can●bus catulos similes, sic matribus hoedos,  
Noram, sic parvis componere magna soleb●m.  
Verum haec tantum alias inter caput extulit urbes, etc.   
Belike all the lustre of Learning and true sanctity in L. Danaeus, in both the Trelcatio's, in Fr. Junius, Gomarus, his predecessors in that Chair, were all but mere ●immerical darkness, when compared with the superexcellent radiancy of I. Arminius Cui par est nihil, est nih●l secundum. Dii immortales (ait ille) homo homini quid interest?  
Thir●ly, He spends full nine pages, from p. 8. to 17. to prove me to be with him like some Simeon or Levi, guilty of Pelagianism, Massilianism, Arminianism.  
Answ. And yet first in none of all his many trim Arguments doth he prove any thing against me, or any that hold with me, that looks that way; only he huddles up together a great many common things which I may seem to hold in common with them, which no wise man ever accounted to be Pelagian, Massilian, or Arminian; were the things which I did, and have since objected against him, no nearer to Pelagianism, etc. Let him believe that some folks have eyes to distinguish betwixt things that differ.  
3. Suppose he had proved me never so guilty, well might that have evinced me to have been an unfit person to object these Crimes to him.  
Turpe est Doctori, etc. but how would my concurrence with him in these evils, have proved him an innocent, unless he would Poetically have concluded it by a Solamen miseris socios habuisse fideles.  
4. But if any yet will after all his Arguments, think me a whit the more accessary to Pelagianism▪ etc. I will promise that man, that I will pray for him; but he shall have my honest word for it, that I will never dispute against him.  
5. Because among 16. Arguments from p. 12. to 17. he posts up two in the forefront, as pretty ones as any are in all his pack, it is not amiss to bestow a little Corrept. Correct. upon them, and then to give the ingenuous Reader leave to bestow as much more upon all the rest of their like, as they do deserve, p. 12. than he saith, First, That J. Arminius, was plainly a Presbyterian, and so is Mr. Barlee so am not I.  
Answ. 1. Arminius was so very a Presbyterian, over the left shoulder, as they say, as that principally by his means, not only many Presbyters were put down, but even Presbyterion ipsum, the Presbytery itself was for many years together clapped under hatches, and by Proclamation of his great ruling hoogh mogend●, it was become at least scandalum magnatum, so much as to mention the names of the Deputies of Synod, Classes, or Consistories 
(b) About this, see at large, praefat. ad Synod. Dordracen. .  
2. Unless with a wild fry of a Company of frantic Sectaries, he will conclude Presbyterians and Pontificians to be Brethren; it is well known, that among his Disciples, with whom he durst be bold, he would call Belg: de Paus sign broeder, the Pope his Brother 
(c) Guil. vam. Roggen in Libr. Belgico. , and I never yet heard of Presbyterian, who cried Brother Pope; bu● I know more of them, who cry out upon the Pope. Ibid. p. 12. Next he taught and believed▪ that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth justify, so I suppose doth Mr. Barlee, so do not I.  
Answ. 1. He might have supposed the quite contrary of me, i● he would but have read my words, which I set down to the contrary, Corrept. Correct. p. 20.  
2. He is not so Orthodox as Arminius ordinarily was thought to be; for M●. T. P. requires works, as we●l as faith, to Justification 
(d) Sinner impleaded, p. 332, 333, etc. .  
Fourthly, Whilst for declining of Envy, he would ever and anon ●eem highly to value St. Augustine's W●itings; yet to any intelligent Reader, he doth as manifestly deba●e them, as almost any Pelagian, or Massilian could do, and that more waye● than one.  
First, W●i●est as I have showed at large already, Corrept. Correct. p. 126. 
(e) Correct. Copy. p. 28.  127. & ●. he would have some shadow of Reason from his H. Grotius, to be preferred above the Judgement of several Ecumenical Councils the former judging him most unfit to umpire in the Pelagian Controversies: the other judging him, among mere men, ●ince the Apostles, most fitting.  
Secondly, Whilst trumpeting out the same Grotius his praises, p. 28. calling him the wonder of this age; hi● magnum ingenium indeed hath proved a Prod●g●um to the Church. Uti ol●m Origenis ingenium fuit Ecclesiae Sacramentum. Much more of the next for his profoundness of Judgement as well as Learning, he tells us, that Augustine's Writings a●e not reconc●leable to himself: and yet Mr. T. P. may by this time know, that that stupendiously industrious, C. Jansenius Ep●sc. Sprensis hath so fully done that in no less than thr●e great Volumes; but especially in his second and third, as that no body need, or will henceforward question the facility of this, but obstinate Jesuitical Refractories.  
Thirdly, there is nothing so familiar with Mr. T. P. as to retract Augustine's Retractations, and to maintain, that his first Writings are to be preferred above his latter, that about the matters in debate betwixt him and the Pelagians, he and they must be judged by the Fathers before him, who all, as I have told him, say little or nothing, and could say as little as may be in these matters 
(f) Pbil. 76. 78. etc. p. 10. etc. alibi. . Ante Pelagium exortum seourius loquebantur Patres.  
Fourthly, To an Objection of mine set down in my Corrept. Correct. p. 186. of his mistaking of Pelagius his words, which he had set down instead of Augustine's, Correct Copy, p. 44. and against which saying, Austin disputes in no less than a whole Chapter, and beyond it, he Answers not a wise word, but passeth it wholly over in silence.  
Fifthly, Phil. p. 8. he delivers it peremptorily, that St. Austin was a Bishop, when he wrote to Simplician.  
Answ. 1. Bellarmine, as great an Antiquary as Mr. T. P. delivers the contrary, viz. that he wrote to him whilst he was a Novice, Lib. 2. the great. & Lib. Arbitr●o Cap. 15. S. August. cum scripsit Libros ad Simplicianum adhuc juvenis erat neque multa invenerat in hac difficillima quaestione, quae postea majori diligentia investigavit.  
2. Austin speaking of this Writing himself, saith indeed, that it was wrote initio Episcopatus sui; but withal, he saith, that it was done, antequam Pelagiana haeresis appareret; indeed in the beginning of his Episcopacy, but before the apparition of the Pelagian Heresy 
(g) August. de bono persever. Cap. 21. .  
3. Let it have been wrote when it will, there is nothing so manifest, but that as I have proved Corrept. Correct. p. 186. and could do, if need were, by many more proofs, Austin hath retracted several places of what he wrote, ad Simplicianum. But so much the fit for Mr. T. P's. palate, who learns out of Austin, ordine retrogrado, by going backwards.  
Tres mihi convivae prope dissentire videntur  
Poscentes vario multum diversa Palato,  
§. 4.  
After all this, is any body likely to be moved by what he sets down, Chap. 3. Phil. 83? where he sets the best leg forward, in commendation of special Grace: A trick, which for any thing I know to the contrary, he may have learned from the often-named Dogmatical Predecessors of his, whose way it was ever to give Grace good words, when they were any thing hard put to it by their adversaries; 
(a) See Corrept. Correct. p. 38. Hil. ad August se abominari & damnari testabantur Massilienses, si quis quicquam virium in aliquo remansisse, quoad sanitatem progredi posset, existimaret.  for else, who that hath read any of his other Writings, or what he hath up and down in this, p. 19 p. 22. etc. especially p. 19 & 22. can without infatuation believe, that there is any more agreement betwixt the s●eming good words which he gives here, and the real bad meanings which he doth express elsewhere, then there is betwixt Harp and Harrow?  
First, Here we have Jesus Christ, and all other Graces in Him, all given by God, by a certain, absolute gracious Decree: all if we may believe him, and can understand things not to be understood, sallying out of the Conditional Decree of Predestination, founded upon prescience of what we should believe, or disbelieve, practice or leave unpractised; but this is nothing, but to peak Daggers, and desperate Contradictions. The true opening of this grand Mystery any way looking towards a reconciliation of these otherwise irreconcileables, is that he must say with his Brethren the 
(a) J. Armin. Exposit. on Rom. 9 Acta Synod. Remonstrant. Artic. 1. Deus constituere voluit Mediatorem, qui pro peccatoribus omnibus moreretur & sic Jus acquireret ad salutem & vitam c●rta lege isdem conferrendi. Decrevit Deus; ut omnes illi qui in illum Redemptorem crederent, & credentes ad finem perseverarent, servarentur; alii veró damnarentur.  Arminians, either first, that God's decree of giving Jesus Christ, and all other graces in him was absolute, because it was by virtue of his Counsel and Will alone, upon what Conditions, whether of legal obedience, or of Evangelical faith and obedience, he would bestow all Graces. Or 2ly, rather, as Mr. T. P. in a true genuine manuscript of his expresseth himself, God's Decree is absolute, because p. 6. of the Ms. He chose us to be all visible members of his Church, by an absolute Election, he absolutely and of free Grace, called us to the means of salvation. I will leave it to any good Christian Conscience to judge, whether that deserve to be called an absolute certain gracious Decree, whereby the means of Grace are indeed made certain, etc. but the Grace to be obtained by those means is left uncertain; for so he saith in the very next words of that M. S. he chose few of those visible members to be mystical members of his Church by conditional Election.  
Secondly, Here we have (as he saith) pleading for special Grace, properly Grace, because gratuitous and free, etc. whereas elsewhere, as, we have abundantly seen,  
First, all is suspended upon the motions of man's free will. That must be the Concausa, the social cause with ●race, if not as in true reckoning it will be found to be at last, the Primum mobile, the first mover, p. 19 It is the liberty of the Will, and the Cooperation of Grace, as the Sword of God and Gideon.  
2. Elsewhere, as at large he di●putes it out 
(b) Sinner impleaded p. 251. etc. If it did not lie in the believers power to live like an Infidel, (wh●ch we find by daily and sad experience) and in the power of an Infidel (by the assistance of Grace) to turn bel●ever; the f●rmer could not be punished for Apostasy, nor the latter for obduration. , and as by his quoting here of Math. 13. 12. habenti dabitur, according to his and the Arminian way of understanding that noted Scripture; all this free special Grace depends upon m●ns good husbanding of his Talon, which all ●en have received, by receiving of their natures; for so do both they, and the Massilians explain this matter 
(c) Prosper excerpt. à Gensen. Ideo ipsos fidem ad Deum retulisse, quia ab ipsa sit creata natura, cui rationabilem inserui● 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 conc●ssum est. . It is with them forsooth, special Grace, gratuitous etc. for the first, God freely bestows 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 inserui● 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 conc●ssum est. .  
2. For that God since the fall, did either leave in, or put into all men's natures, certain powers of complying with grace, when that should but gently mo●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 inserui● 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 conc●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, etc. which supposeth the difference of being in Christ, persevering in Faith, and all Grace to the end, etc. be over 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 virtue of Gods giving that gift of grace, but by virtue 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 less, 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. Ips● igitur non gratia est illa causa quae facit. facere, etc. 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 qui● 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, etc. plura saepe alibi in eandem sententiam.  had well observed) let the degrees thereof, have as vast a disproportion, 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 ware of it, Mr. T. P. upon the place, or very near it, doth unwarily grant us, Ita sorex prodit se proprio indicio.  
First, Whilst 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, Whilst p. 48. §. 23. he saith, that he cannot endure 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 virtue of a peculiar gracious Decree, and by virtue 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 virtue 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 with him, and who do as much as himself oppose all force and Coaction of the will properly so called, as working on it as upon a block, or a brute Engine? as I am sure that myself 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 wont 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, etc. 
(a) Set down by me Corrept. Correct. p. 18. & 93, 94, etc.  he returns nothing but a jeer, 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, alias slanders his own Mother's Sons, his Brethren; yea many of them old enough, and wise enough to be his Fathers; for their being no members of the Church of England: and that because forsooth, they have turned from the Rituals of our Mother Church, and that just at such a time, when as by men of renown, when a storm was up, they were justly thrown overboard, as Commodities, which ever since the Reformation were by some of her severer Sons 
(b) Travers, Cart wright, Brightman, Parker, Ames, etc. , yea Fathers too, 
(c) Bishop Elmar, Bishop Cowper, Archbishop Grindal, Dr. Humphrey, etc.  as I could show, (if need) were accounted proprio nomine noxiae, and by most of her wise and mildest ones, were at best but reputed to be tolerabiles ineptias, 
(d) All the men of Mr. Sprints Cassandrian way. See his English Cassander. Dr. Burges his Plea for Ceremonies, etc.  tolerable fopperies, to use Calvin's 
(e) Epistold quadam ad Ducem Summer set. Protect. Regis Edvardi 6. (f)  phrase about them.  
Thirdly, He huddles up a Company of Authorities, p. 19 taken from the Catechism, public Liturgy, and several Articles, among the 39 Articles of the Church, etc. but he showeth not how they make for him, but leaves it only for every man to collect it as he can; and this he doth only upon the credit of one, and but one Dr. Overall (who before in the chief point, upon which all turns hath been proved to make against him) and of one Mr. Playfer his Analysis of the seventeenth Article, and of an odd kind of writing, which Chap. 3. 96, 97. he calls an Hist. Narration of the judgement of the most learned and godly English Bishops, holy Martyrs, and others.  
Unto all which it may serve turn in short, to say, first, that the 4. Articles, the 2d, 7th, 15th, and 31. which he produceth for Universal Redemption, speak nothing at all for it, in the sense wherein he maintains it. The phrase of Christ's dying for all the sins of the whole world, which is dropped once and but once, Artic. 31. will never evince this, as hath been showed already (f) and shall be showed more hereafter.  
2. The 10th Article which he quotes for the Liberty of the wills Co-operation with Grace, he understanding it, as we have heard out of him, as he doth, of the wills Co-operation with Grace, before the Grace of Regeneration received, it makes as much for him, as that which is directly against him. The Article saith, We have no power to do good works, pleasant and acceptable to God, without the Grace of God preventing us, that we may have a good will, and working with us, when N. 6. not before we have this good will. The 16th Article being, as it is plain, made against the old Novatians, or Catharists, and the then Anabaptists, who revived their errors, which was, that a Child of God after Grace received, could not fall into any enormous sin, it makes nothing at all for that final and total Apostasy of Saints, which he maintains 
(g) Phil. Chap. 4. p. 13. ; for the Article as it is for the falls of Saints, so it pleads too in the next words for their rising again, by the Grace of God, we may rise again, and amend our lives.  
2. If he would have a more elaborate and particular Answer to these trifling Objections, he may do well to fetch it from Reverend Dr. Twisse in his Confutation of Dr. jackson's vanities, who there doth it profoundly and sound, as well as very merrily and facetiously 
(h) Discovery of Dr. jackson's Vanities, p. 507. per totum ferme Cap. 15. .  
Horat. Omne pulit punctum qui miscuit utile dulci.  
3. If Mr. playfere by his accurate Analysis should attempt out of the 17th Article to extract Mr. T. Ps. conditional Election, founded on prescience of faith and perseverance, which by that Article, are plain enough made gracious consequents and fruits of Election, and not antecedent conditions to it, I should dare (and so will many more with me) to call that his Analysis not an accurate Analysis or Resolution of the 17th Article, but rather a professed Dialysis or dissolution and dissipation of that Article.  
4. As for the Historical Narration which he talks of;  
1. If my memory fail not many years ago, I remember to have read an Arminian piece under that Title.  
But 2. By what Mr. T. P. relates out of him, p. 97. about Pelagius his Opinion, it seems to have been drawn up by some sorry Goose-qu●l, who was altogether a stranger to Pelagius his opinions, which in the point of Universal Redemption, was just the same with his own, and of that of Mr. T. P's. as hath already been proved in this Book, and elsewhere 
(i) Corrept. Correct. p. 131. in margin. ex Fausto Rhegin. Lib. 1. de great. & Lib. arbitrio. .  
4. But once at last to put it past all doubt, that he belongs to any Church, rather than to the Church of England, I shall once for all leave it to the free debates, and Resolutions of all true hearted Protestants, whether Fathers or Sons in the Church of England, or of any other true Reformed Protestant Catholic in all Christendom, in the ●ear of God, to determine to what Church he belongs? who first professeth to dislike the Doctrines of Martin Luther, Zuinglius, p. 19 & p. 13. John Calvin, etc. when as no sort of Protestants oppose them all three: and when as it is well known, they were all three with great applause, magnified by all the Arch Bishops, which ever our English Church had 
(k) Vide Cranmeri Epistolas ad Calvin. Edmundi Grindalliad Bezam. Jac. Lectii dedicat. operum Dist. Sadeclis Archiepisc. Whitegifto, etc. , unless it were by the very last of all; nay, when for the very Doctrines which T. P. opposeth, they gained a great Testimony from those without, I mean from the better sort of the Church of Rome, in the very Council of Trent, though these Doctrines of theirs were much opposed by the sordid flattering Claw backs of the Court of Rome 
(l) Histor. Concil. Trident. Lat. Edit. Francofurt. Anno 1621. agens de praedestinatione absolutâ ex sententia Zuinglianorum. Prior certè sententia (viz. in Praedestinatione & Reprobatione nullas esse partes hominis sed, solius divinae voluntatis) magnum complexa Mysterium & arcanum, mentem hominis humiliabat, atque hinc, deformitatem peccati, illinc gratiae Divinae excellentiam intuentem, abjectâ protinus sui fiduciâ in Deò planè defigebat. Altera vero magis plausibilis, popularis, speciosa, & augendo mentis humanae fastui accommodatior, hocipso & gratior erat fratribus artem potiu● praedicandi, quam accuratam Theologiae professionem semper professis; & Aulicis (N. 6.) probabilior videbatur, quip consentanea rationibus politici●; habuit quoque Episcopos Bito●●inensem & Salpensem satis acres propugnatores. Ac profectò, qui eam p●opugnabant, quod rationibus merè humanis niterentur, alias plus poterant: ubi vero ad Scripturae Testimonia ventum, causâ facile cadebant .  
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. etc. , under the name of Solifidians, for maintaining Justification by faith in Christ alone, though withal he knows, 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 public 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 herself Pelagian, Massilian, and somewhat worse than 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 marvellously well, I might transcribe many of them, but at this time, I shall content myself, to cite only one noted one, who shall tell Mr. T. P. of his faults in Lat●ne, (a Language which he understands I am sure, marvellous 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, & perd●torum conatus reprimite, cuniculos detegite, etc.  
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 pastors, suo in genere suspiciendos faenum esse oportet?  
Idem Ibidem.  
Postremum (malorum pastorum) genus est eorum qui oves Christi pascunt, sed ci●o insalubri, quo magis in ficiantur quam reficiuntur Christi oves agnique, corum d●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 hosts [esse] quàm 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 myself 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 compass 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 elsewhere throughly handle this matter, & I hope prove that whilst he doth oppo●e my pretended blasphemies, he doth fall upon most desperate real ones, which are next door to downright Atheism, 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 far, 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 terms, 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 Corrept. Correct. p. 56. and divers more, which D. Reynolds had quored in his Epistle, p. 5. in a mere literal sense: when as yet first in my Corrept. Correct. p. 69. 70. I had expressly told him, that that saying of mine, out of D. Ames, Sensus Scripturae est tantum unicus isque Grammaticus holds not always, but only then, when the Letter is not plainly metaphorical, typical, or contrary to other more plain places, and the clear Analogy of faith? And sure I take it to be against the two latter for to maintain God to be the Author of sin, or (as he most maliciously and hatefully expresseth me) the Fountain or cause of sin.  
2. It is plain to any who doth but list to take notice, how I explain the places formerly mentioned, whensoever I touch upon them, that I do not take the most of them in a mere Grammatical and literal sense; but in a figurative: for whereas God according to the Letter of many of those Texts, seems to be made a moral cause of sin as sin, I do every where make it evident, that I do only believe God to be a natural Cause of the mere act of sin, 
(a) Dominicus à Soto de Nat. & Grat. lib. 1. cap. 18. Quamvis permulti sint quibus non sit explicatu facile, quo modo in odio Dei, quod internam habet & indivisam malignitatem, posset Deus causam esse entitatis, culpae vero non item, non tamen est ita intellectu difficile. In moralibus inquit ille prorsus est verò, judicaturque, causa qui lege, , consilio, favore, vel persuasu movet quempiam, sive ad bonum sive ad malum: At que his modis & rationibus universos Deus movet ad bonum & honestum, neminem autem ad malum.  without which it is impossible, that any sin can be committed) but that he is only a mere accidental Cause of the obliquity of the act of sin, wherein alone the formality of sin is consisting, and from whence alone sin's denomination ought to be taken.  
Thirdly, I had just reason for bestowing some sound Correptory Correction on him, and by many Arguments from Corrept. Correct. p. 84. to 86. to correct him for his receding too far from the literal sense of the forequoted Scriptures, whilst, as may be seen in his 14, 15, & 16. pages of his Correct Copy, and set down out of it, by me Corrept. Correct. p. 83. (unto all which he is as mute as a Fish) he will not have them to allow of God's so much as permitting sin, but in an equitable sense, and that is as it signifies, not to hinder by main force, and that he disposes and orders them to the best advantage. And yet never first, will he, or any body else, by the help of his Melancthon, and I cannot tell who besides, whom he mentions p. 26. be ever able to prove, that the Scripture-phrases of hardening of men's hearts, of giving them over to their own hearts lusts, of blinding their eyes, etc. as they are penal acts of the Almighty, can by so soft interpretations be put off.  
Secondly, Nothing hath been so usual to the men of his way, I mean the Arminians, as under colour of receding a little from the Letter of several Texts, which in Rom. 9 11. 18. Phil. 2. 13. Heb. 8. 10. & 10. 16. and elsewhere, make against them, to overthrow all at once, both the Letter, and the true meaning of the Scriptures. And some reason I had, to be jealous of Mr. T. P. this way.  
Fourthly, Though I have in many places of my Correptory already shown (and shall be forced again elsewhere to do) in what sense I maintain God efficaciously to permit sin, viz. only in such a sense as renders God free from all guilt of sin, is no way destructive to sinful man's Liberty, when he sins, and so makes him the only Delinquent; yet I shall think it fitting, once for all in the margin, 
(b) Thes. Salvian. de providentiâ Dei in mal. pag. 186. Praeter nudam permissionem esse aliquam Dei efficaciam in perpetratione mali, contendunt alii, alii negant acerrimè: Illine quid Divinâ providentiá subtrahant, aut eam in rerum humanarum procuratione negligentius versari dicant, quàm admirabilem Dei sapientiam decet; hinc Deo labem aliquam aspergant quasi esset auctor peccati: utrique metuentes ne in scopulum aliquem incurrant. Certè uti natura Dei à peccato abhorret summoperè alienos nos esse ab eá sententia quae Deum peccati causam statuit, juxta oportet. Verum haud facilè quicquam Deo indignius dici potest, quàm ut vel conniventibus oculis omnia temerè ferri patiatur vel omnia inspectare dicatur quidem, veruntamen brachiis quasi complicatis otiose torpere putetur, quasi eo sese abdicârit imperio, quod in Creaturarum ratione praeditarum facultates obtinet à naturâ. Neque enim consentaneum est, ut imperium illud peccato Diaboli & hominum perdiderit, neque ut id amplius exercere non possit immunis à labe. Equidem non negaverim aliquibus in locis Scripturae Sacrae verba quae efficientiam Deo tribuere in eo genere videntur sic esse interpretanda, ut facere dicatur quod non impedit, quia solus id impedire potest; veluti cum indurare hominum cerda dicitur quia non emollit; ut Hebraicè vivificare dicitur is, qui non occidit: Quae est alicubi Augustini sententia. At ut taceamus negationem illam actionis, quâ sola indurationem impedire valuit, esse ab aliquo Justo Judicio, plurima loca sunt in quibus Scriptura magis emphaticè loquitur, quàm ut ad solam permissionem revocari possint. Scilicet cum Deus magnopere Iratus Davidi, fore denunciat, ut quod flagitium clanculum admisit, id in apertâ luce, adeoque in conspectu Solis, vindicet, putandumne est eum nihil aliud sibi velle, quàm ut Absalomi nesarios co●atus non reprimat, sinatque furere intemperante●▪ Aut cum Joseph negat alius quàm Dei ipsius operâ factum esse ut in Aegyptum descenderet, nihil ne significat, praeterquam, quod non impedivit quominus venderetur? Sonant sane illa verba aliquid amplius. Istud verò quod nihil neque Judaei neque Judas in proditione & crucifixione Christi f●cerunt, quam quod Dei confilium atque manus factum iri decreverat, non nisi admodum frigide & dilutè (& sic tamen T. P. p. 9 & alibi passim) de nuda permissione explicari potest. Aug. Lib. de praedestinat: & Gratiâ cap. 4. 2 Sam. 12. 11. Gen. 45. 8. Act. 4. 28. Huc accedit quod si Deus in eo genere efficit, vitari quidem non possit quin mala perpetrentur: haud enim aliter Creatura corrupta in peccatum ruit, quàm ut aqua sponte naturá fluit atque dilabitur. At nihil necesse erit hoc malum potius quàm illud accidere ubi nulla causa superior ac potentior erit, quae vel Diaboli vel ingenii humani motus naturâ suâ vagos ad hoc vel illud inflectat: sic neque Deus quod ab aeterno decrevit certo dare poterit effectum, neque adeo rerum eventus satis certò prospicere, ut qui pendeant ex rebus quas non habeat in potestate. Quod natura Dei & Scripturae adversatur docenti Deum omnia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quorum verborum ea vis est modò ut significent, omnia quae Deus facit, fieri secundum propositum ipsius. Essetne hoc dignum quod ab Apostolo diceretur tanto conatu? sed etiam omnia quae fiunt fieri ab eo secundum idem propositum. Quod de consilio mere permissivo dici non potest. Ephes. 1. 11. Efficacitas tamen illa cujus modi sit à nemine mortalium vel plenè comprehenditur, vel verbis explicatur. Nec si quis in eo Argumento paulò durius aut inconsideratius locutus est dum modo non aliter de Deo quam de unico omnis boni authore & acerrimo mali vindice sentiat calumniandus est aut trahendus in invidiam. Itaque qui scimus quàm sit homo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, facilè condonamus Bellarmino aliisque quòd dicunt Deum non torquere hominum men●es ad malum, incitare ad peccatum, aliaque ejusmodi: Qua aequitate si omnes uterentur uti par est, clari●viri non proscinderentur à plerisque ut solent illiberalibus convitiis, quasi Deus auctorem peccati facerent, à quo scelere abhorruerunt, ut qui maximè. Bellar. citat. great. l. 2. c. 3.  to set down my sense in Dr. Amyrald his Latin, which my Adversary hath the more reason to value, because he quotes him, as if he were one of his party, Phil. p. 15. The sum of what he saith, is, that 2 Sam. 12. 11. Gen. 45. 8. Act. 4. 28. and Scriptures like to them, cannot be understood of a bare permission, that it is most Atheistical to make God a mere speculator of men's sins, and an involuntary permission; to bespatter men with maintaining God to be the Author of sin, because they cannot fully clear it to carnal reason, how God without sin, can voluntarily decree the permission and being of sin.  
§. 2 p. 22.  
§. 1. My sense is plainly this, that God sincerely doth desire the health and welfare of all Mankind, I mean their obedience, Repentance, renovation of life, perseverance in well doing in this present World, and glorification in the World to come; that he hateth nothing which he hath made; nothing but sin which he hath not made, that when he commands he is sincerely willing to be obeyed, and therefore giveth a passive power to receive his grace, and by that an active power to perform such obedience as he will mercifully accept; but he forceth no man, necessitateth no man, by grace irresistible, to be eternally happy, do what he can to the contrary, any more than he forceth, or necessitateth any man, by any irrespective unconditional Decree, to be eternally miserable, do what he can to be otherwise.  
Answ. 3. Elsewhere, as viz. Correct Copy p. 6. 55, 56. Philanthrop. 85. etc. Our Mr. T. P. walks in a Cloud all the while that he talks much of Grace, even of special Grace, and the workings thereof, by which good words and phrases, I fear he hath deceived not a few, haudaliter, as if he had kept very close Correspondence with the fellow, who said 
(a) Modern Policy taken from Machiavelli, etc.  (and probably not without reason in that sense, that that wag speaks it) O the rich income and glorious result of Hypocrisy! This, this must be diligently studied and practised,  
— Da Justum Sanctumque videri  
Noctem peccatis, & fraudibus objice nubem.  
But now at last, all upon a sudden, (and I think truly, ●here is a great and good providence in it) our good Author speaks his sense plainly? and therefore I think there is all the reason in the World, we should very attentively give heed to what he saith. As for me, I think without the least wronging of him, I may make these following, 1. General, and then 2. Particular notes upon his fair and plain Text.  
§. 2.  
For the first, as all the Phrases which he produceth concerning Christ's Redemption, must, according to him, be understood of all, and every rational humane Creature, that ever was, or shall be, nemine excepto, (Mr. T. P. in this case, at no hand likes of any exception) Nunquid, inquit Augustinus, per haec dona quae omnibus communia sunt hominibus, discernuntur hominos ab hominibus? minimè gentium. De praedest Sanctor. Lib. 5. Chap. 3. p. 84.) even so must all be here, of what he talks concerning Gods sincere desire of the health and welfare of all Mankind, as of their Repentance, obedience, etc. None must be excepted out of this All, and what is now become of his special Grace?  
Secondly, It may not want some mystery, as plain as he would be thought there to be, which I suppose, may be unfolded by him, when he is disposed to be somewhat plainer than as yet he is, why he makes at all no mention of God's willing men's Faith, as well as he doth of his willing their Obedience, Repentance, Renovation, etc. Is it because with the Socinians and others, he thinks there is no difference betwixt faith, and the obedience thereof, so that they are very fit to be confounded together (b)?  
Thirdly, If God sincerely will, or doth desire the obedience, 
(a) Confess. Remonstrant. Cap. 10. Thes. 1. & passim per tota capitae. §. 12. etc.  Repentance, glorification, etc. i. e. in a word, Grace and Glory, and all good things to all, I pray, what hath the Lord himself more to will, or more to give, by virtue of the special Grace, he speaks of p. 83. unto his Elect, and peculiar people? Can he wish them any more, or better things than Grace and Glory? 1 Pet. 1. 3, 4, 5, etc. 2 Pet. 1. 4. 8, 10, 11.  
Fourthly, If God doth desire all these good and great things sincerely to all promiscuously, doth he desire, that they should be bestowed upon them absolutely or conditionally? If absolutely, how comes all do not obey, repent, all be not renovated, or glorified; for who hath, or ever shall resist God's will, or desire, Rom. 9 19 Whatsoever the Lord pleased, that did he in Heaven and in Earth, in the Seas, and all deep places, Psal. 135. 6. and yet as neither fides est, omnium Faith belongs not to all; 
2 Thes. 3. 2.  so neither Obedience, Repentance, Renovation▪ etc. If only conditionally, pray, without the foulest Pelagianism, that e●er was spoken, upon what condition do we receive the first grace of Faith, Repentance, Renovation? Is it upon condition, that we believe, obey, repent, or improve our good talents, and possibilities well 
(c) Corvinus contra Tibern. p. 442. Internum hoc auxilium tale est, ut sufficiens sit ad fidem & conversionem in iis quibus Evangelium cl●rè p●aedicatur, nisi sibi ipsis desint, reipsa efficiendam. ?  
Fifthly, Is not all the Grace and Glory that God wills to men here, made subject to the passive powers, and active powers, promiscuously given to all men, which are by no means, or in any sense irresistible, rather than that any grace of God in his Elect, doth subdue the will to itself, by subduing all proud thoughts, and wicked Imaginations, which might lift up themselves against the obedience of Christ? 2 Cor. 10. 4.  
§. 2. But a little more particularly, to paraphrase upon these words, which to use his own phrase just before them, are as full of mental Reservations, and other tricks, as they can hold, notwithstanding the profession which he makes of speaking of his plain sense, and as plain as his sense is to all discerning people 
(d) Plaut. in Captivis. Dolinon doli sunt nisi astu colas. Sed malum maximum si id palam pervenit. .  
First, Than it is true, that God doth sincerely desire the health and welfare, etc. of all those of mankind, to whom he proposeth the Gospel of our Lord and Saviour, if by sincere desire it were enough for him to understand that God, without any the least fraud and caption, (which he and his party often object against us) doth will, i. e. enjoin or command, that all to whom the Gospel is preached, should ex officio, believe, repent, be renovated, etc. that the preaching of the Gospel, is the only external apt means, for to bring men to Faith, Repentance, etc. Rom. 10. 17.  
Secondly, That if they do so, they shall certainly be glorified, be they who they will be; and that God doth sincerely will i. e. approve, or like of this, when it is done, than God after a sort, may be said to desire, or will what he speaks of: But if by these phrases, he will needs understand no less, than what he must do, (if he will oppose the sense of his Adversaries) that God doth sincerely desire, i. e. that God hath really purposed or decreed, to work these Graces in all men, to the utmost that is in his power for to do, let him get some strong Pelagians with him to believe it 
(e) See Corrept. Correct. Deus vult quantum est in se. : we poor Orthodox people, hope never to give any credit to it: who cannot possibly, understand, how God can be said sincerely to desire i e. to decree, or appoint the Obedience, Repentance, etc. of all, or of any of those, unto whom he doth not so much as in a ministerial way, reveal the mysteries of salvation, spoken of 1 Tim. 3. 16. which yet now are absolutely necessary distinctly to be believed, Psal. 19 & 147.  
2. To such as Pharaoh, whose heart he hardened, 3. To such as totally and finally be delivers up to believe lies, that they may be damned, 2 Thes. 2. 10. 11. 4. To all such as he leaves only to the use of their free wills, under sufficient means of grace and salvation, without giving them that efficacious grace which he and his Arminians with him, do sometimes talk of, under the notion of Congruous grace, working at critical times and seasons; and without which, God knows, that not a man of them shall ever be saved, or converted 
(f) Dr. Twiss. may well ask him Lib. 1. vindic. p. 210. Quo Colore offirmari potest, Deum habere desiderium aliquod ejus salvandi, cui se non daturum Gratiam efficacem quâ crederet, ab aeterno decrevit? .  
2. It is as true in some sense, what he saith next, That God hateth nothing which he hath made, nothing but sin which he hath not made, if he would understand it only so, that God hareth nothing of what he made for that very reason, because he made it, or as he made it; for so all things were very good, Gen. 1. 26. Eccles. 7. 29. but if his meaning be, that God doth not hate some of the persons which he hath made, viz. so far as never to have resolved to bestow saving grace, or glory upon them, which he resolved to bestow upon some others: he first, contradicts the Apostle Paul, as directly as any man can, Rom. 9 13. 18.  
Secondly, If that would but hold true, which afterwards he doth strenuously plead for, that sin, as sin, hath not only a deficient, but also 
(g) Philan. 1 Chap. 3. p. 112, 113; etc.  an efficient cause, and so must needs be some positive entity, then either God must needs hate something of what he made, or else there must be a world of positive entities, i. e. of true Creatures, which God never was the Creator, or maker of.  
Thirdly, He saith, That God giveth a passive power to receive his Grace, and by that an active power, to perform such obedience as he will mercifully accept.  
First, By this he cannot mean such a remote passive power, (which none of his Adversaries deny) by which every reasonable humane Creature, even since the fall, is eo nomine, because it is reasonable capable of Grace and Glory, so long as he is a viator upon Earth, if God of his rich and free mercy be pleased to bestow them upon him, Prosper ad object. 6. Vincent. Hoc inter malos homines distat & daemons, quod hominibus etiam valdè malis super sit, si Deus misereatur, reconciliatio; daemonibus autem nulla est in aeternum servata conversio, this would imply no contradiction at all, but by what he saith of the active power, to perform such obedience, as God will accept, it is plain, as well as from divers places of his other works mentioned before, that he doth understand such a Proclivity, to the accepting of grace, to be put into every man's nature; by virtue whereof, he is enabled, whensoever he wills, and listeth, and whensoever he is but by common Ministerial Grace, or the like, excited thereunto, to perform acceptable obedience, and so to procure special Grace for himself.  
Secondly, If he were but ripe for the expressing of his mind fully to the World, by acceptable obedience, he would tell us, that he doth not at all understand any imputed obedience, or righteousness of Jesus Christ, but only a certain Evangelical inhaerent, though lame righteousness of our own 
(h) Corrept. Correct. p. 159. ; and this may fairly be collected from his scoffs against Solifidians.  
Fourthly, For what he closeth his opinion with, against compulsion, necessitation, irresistible Grace.  
First, He keeps but in the beaten old Road of his Masters 
Sinner Impleaded, 332. 333.  the Pelagians, and Semi-pelagians 
(i) Aug. Lib. 1. ad Bonif. c. 18. Hominem Dei opus defendimus; de se loquuntur Pelagiani nec ex illius potentia vel in malum vel in bonum invitum aliquem cogi: sed prepria voluntate aut bonum facere aut malum. Has ipsas Querelas, de labefactata per tractum Dei Libertate Pelagiani ingeminant, quando sub adversantium nomine sibi dicit Augustin. Tract. 29. in Johan Quid hic dicimus fratres? Si trahimur ad Christum, ergo inviti credimus; ergo violentia adhibetur, non voluntas excitatur, etc. Idem Lib. 2. add Bonifac. c. 5. sub nomine Gratiae ita fatum asserunt Catholici ut dicant, quia nisi invito & reluctanti homini inspir averit boni & ipsius imperfecti cupiditatem, nec à malo declinare nec bonum posset accipere. , to whom nothing was so usual, as to fill their mouths with such Objections as these, against the Orthodox.  
Secondly, By the Phrases of compelling, enforcing, etc. it is manifest, that he understands all those efficacious Victorious all Conquering works of Grace, by which the will is in respect of Gods gracious Decree, Certainly, and in that sense necessarily, determinated to will, and to do according to God's good will and pleasure, Phil. 2. 13. 1 Tim. 1. 
(k) Corrept. Correct. p. 215, 216, 217, etc.   
§. 6. p. 23.  
When God revealeth his great unwillingness that men should sin, they say it is but a sign that men ought not to sin, whereas his secret will (which alone is properly his will, is, saith Dr. Twisse) that men should sin of necessity, do what they can to the contrary, which is as much as to say, (that voluntas signi, is but signum voluntatis, non voluntas ex parte rei, nay worse,) that voluntas signi, is but the will of not willing what he willeth, and of willing what he willeth not with his secret will.  
Answ. 1. All this wild discourse, which he repeats, I cannot tell how often, is but built upon that notorious and long since exploded false principle, that nothing can be necessary, in respect of God's Decree, and yet be contingent, and voluntary too, in respect of man's will, and of his way of acting what he doth, be it good or evil. The falsehood of which apprehension, both Scripture 
(a) P. 164. Mat. 18. 7. Luk. 17. 1. 1 Cor. 11. 19  and his Melancthon (whom he so highly magnifies 
(b) Phil. Chap. 1. p. 14. Chytraeus refert. Lib. de vit. aeterna. Tit. de corpore Christi Glorioso. Philippum Melanchthonem saepe retulisse haec verba, Demus Deum aliquid posse, quod nos fateamur, investigar non posse, sicut de inextricabili Quaestione fati & contingentiae, Praeceptorem nostrum Philippum Melanchthonem memini saepe sui Praeceptoris Francisci Stadiani Doctoris Philosophiaein Scholâ Tabingensi sermonem recitare, qui utrumque se scire dixerat Deum omnia praescire & determinare, & tamen esse contingentiam; sed quomodo haec concilianda essent, ut cuilibet contentioso satisfaceret, non pror sus prospicere  might easily have convinced him of.  
2. I wonder what Gods great unwillingness that men ought not to sin, when expressed in a vehement prohibition of sin, should signify any more than that it is men's duty not to sin, or that they ought not to sin? If he can tell me what a bare prohibition is apt to signify more, or is ordinarily appointed to signify more  Erit mihi magnus Apollo. 
Thirdly, I will most willingly leave to any judicious Christian soul, to determine then, that when the will of God's Decree, which refers to what shall, de facto, fall out, or come to pass, is compared with the will of God's Precept or Prohibition, which refers to what men the Jure, of right and ex officio, of duty ought to do, or to leave undone, whether the first will of God, in this Comparative sense, and in this only, be not much more properly to be called his will, than the latter is 
(b) A thing which even that great Arminian Arn. Corvinus was forced to grant. Anton. Walaeus contra Corvin. Cap. 4. P. 140. Decretum Dei vocari 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntatem Dei, legem vero minus proprie ipsè quoque certo respectu concedis: nempè quia decretum est ipsissima voluntatis Dei interna & ultima determinatio, Lex vero ejus potius effectus & documentum, etc. ; for else I am sure, Dr. Twisse is no where against calling Gods praeceptive will his will, and that in a proper sense, though not in so full a sense, as the will of God's Decree is to be reputed, and called, his will. Let him be heard speaking for himself in plain English, in his Book against Dr. Tilenus' Synod of Dort and Arles, p. 54.  
We say, even God's Commandment notes the will of God also in proper speech, to wit, what shall be our duty to do; for undoubtedly, whatsoever God commands us, it is his will in proper speech, that it shall be our duty to do it. But by the will of God in distinction from that will which is signified by his Commandment, we understand his purpose to have this, or that, to be brought to pass, etc.  
Fourthly, none but a man of so cracked a Conscience, as he in all his Writings, but especially in this his last Book, hath discovered himself to be, would or durst have said, that according to Dr. Twisse, men should sin of necessity, do what they can to the contrary: when as all who have but (to use his own Phrase) tipped into any of Dr. Twisse his Writings, can tell with me, that perchance five hundred times over, in several parts of his Books, he teacheth us, that as Gods will is to all things, which fall out necessarily, the Fountain and Original of all that necessity; so that very same will and Decree of God is in like sort, the Fountain and Original of all contigency, voluntariness, or liberty in things which are acted by the free will of the Creature, 
(c) Dr. Twisse Lib. 2. p. 40. Col. 2. Saepissimè has profert Sententias. Damus Deum esse causam particularem uniusucujusque actû; Damus esse agens liberum, etiam omnis Libertatis fontem, quip quòd non modo necessaria fi●nt necessariò, sed & contingentia omnia contingenter eveniant, ejus voluntatis efficaciae tribuen dum censemus cum Aquinate.  how often saith he, that voluntas non potest cogi, ne à Deo quidem ipso, that the will neither is, nor can be compelled to good or evil, no not by God himself, and that because such compulsion would imply a contradiction?  
Fifthly, As hard a Catachresis as in his tender and delicate ears, it may be for Dr. Twisse to say, that voluntas signi is not properly Gods will, yet it is nothing near so hard a Catachresis, as that is of Arminius (d), of himself, and all his faction, or to maintain, Phil. Chap. 1. 21. that God really and sincerely desires the eternal welfare of all sinners, and yet intends to deny to a world of them, that efficacious Grace without which the Lord knows 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. etc. Passim. A●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 hypocrise●s, ex ipsius sententia aeque atque ex nostra. Idem Ibid Quare quanquam Gratiam credendi efficacem tribuere recuset Deus, tamen speciem d●siderantis habet, ut crederent homines sine omni simula●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 nibbling at the heels of this useful distinction of voluntas signi, praecepti, etc. and of voluntas Decreti, beneplaciti, etc. 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, etc. Corrept. Correct. p. 76. p. 151, 152, 153, etc. , and in divers places of the Corrept. Correct. 
(g) Si quis corripit ne pereat, cur non orripiat nec plùs pereat▪ Aug. de Corrept. & great. .  
Seventhly and lastly, unless any man whilst 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 God's 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, God's praeceptive will would signify 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, whilst he is here, his torments even in Hell shall be the fewer.  
§. 2. As for the rest which follows 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 cried out upon me, for abusing of Scripture, if I should have so foully 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 expressly, that they by wicked hands did crucify 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 crucify 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. Augustine's 
(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 Author 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 Author 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 enjoined his Son Solomon, to waylay 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. Augustine's, 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, terms 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 amiss.  
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 show 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 fullness of matter, but want of it, which makes him raise all the dust he doth in this Chapter.   
Secondly, It may not be amiss to request, even himself seriously to consider, what his expressions against me have been both in his Letters, and in this latter signal public writing; and than if at least he hath any thing of front or Candour 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 he hath so far outstripped me as the most artificial and Elegant scold ever did the most puling Smatterer in a Tongue-Combate. Laureâ tu dignus!  
§. 8. An Answer to any thing that is Dogmatically material in his 3d Chapter to his Sect. 6. p. 61.  
§. 1. THat I make God to be worse than the Devil himself, p. 10. quoting my 24. page, where he knows as well as I, that there are no such words in all my page.  
2. That what I say of Gods being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is only inferred from that Doctrine which I resist, and he defendeth.  
Answ. 1. I do not say absolutely, that he saith so, but that upon supposition of an absolute Decree, (which elsewhere, I prove, must needs be so 
(a) Correp●. Correct. 139, 140, 141. , he is not ashamed so to speak, both in his p. 24. and in his p. 41. & 13. Correct Copy: and that he thus speaks by way of inference, he dares not here deny.  
Second●y, He takes no notice of what I have divers times told him 
(b) P. 64. 70. p. 72. 182. etc. , that whilst he makes no proofs, that either in Terminis, his Adversaries do speak thus, or that by any lawful Consequences, they must speak thus, These blasphemous speeches are rather his, who utters them, than his Adversaries, who abhor the thoughts of them more than he doth.  
1. In what a lamentable case is my Declamator, if he be now observed to say, p. 115. That punishment must needs be decreed before the permission of sin. And p. 87, That God is the determiner, not only of all things and actions, but of their several modalities too, etc.  
Answ. 1. If any body will but be pleased to turn to the words of my Corrept. p. 115. 116. He will there find that, with Dr. Twisse, I do conclude the Decrees of Gods permitting of sin, and of his damning for sin, not to be subordinate, but coordinate, insomuch, as that I say, no rational Creature, either noble, or ignoble, did ever in time suffer so much, as to the cutting of his finger, but for sin; nor did God ever entertain any thoughts that he should suffer for any thing else.  
Secondly, it may be in the same place as plainly seen that what I speak of punishments, being decreed before the permission of sin, is only spoken by way of opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Divinity, with which, p. 23. of his Correct Copy, he had made himself so merry, and upon the supposition of some that damnation of the Creature, is the supreme end of God's intention, which upon the place I dispute against.  
3. If any body will but yield to what I say, p. 86. & 87. (and if he yield not to it, & to the Authority by which I back it in the Margin, he is worse than distracted) that God doth not only determine all things and actions, but their several modalities too, as to the manner of their being, whether as necessary contingent or voluntary, than he will not show himself a lamentable Declamator (it were pity so egregious an Orator, as himself is known to be, should so sowly stumble) but, which is worse, he will prove himself to be a most woeful Calumniator, whilst he would insinuate, that by holding this principle, I must needs maintain God to be the Author of sin, whereas any learned and sober Reader will easily conclude, that I must needs maintain the contrary, viz. that if God determined modalities, as well as things, that then he did determine, that sin should be by him permitted to fall out by the contingent voluntary sinful will of the Creature, but not at all by the sinful will of the Creator.  
§. 9 To his §. 2. p. 56. which I had almost forgotten.  
That I allow no other will to God, than a Hypothetical one, p. 4. yet he knows on the contrary, that he neither doth, nor can show any one passage in my notes, where I deny, that God Almighty hath as well an absolute, as a conditional will.  
Answ. First, I spoke that only by the by in that place, and therefore no great matter should have been made of it.  
2. By any understanding man, I must needs be understood to speak it in reference to the Decrees of Election and Reprobation, which every body knows, that ever hath read him, he maintains only to be conditional, and not at all to be absolute, so that if here, or as again he doth Chap. 4. p. 2. he should talk of never so many absolute Decrees of God, yet every body would see that he doth vagari extra oleas, speak nothing to the main purpose.  
3. It is most observable, that where he speaks most distinctly, about God's absolute Decrees, as he doth Philanth. Chap. 4. p. 2. he sets not down any one absolute Decree, by which the Lord determined to give Faith or Repentance unto any; but that he is absolute in this that he will proceed by the Rule of rewarding, if we will obey, and of punishing if we will not.  
4. By what he doth, even in this Section, refer us unto in Correct Copy, p. 49. & p. 52. and by what he disputes up and down about God's antecedent and consequent will, there is nothing so plain, but that God's absolute will, which he and his Arminians with him call his Consequent will, is grounded upon his Hypothetical; and, so if a man could tell how to believe it, his will is but hypothetically absolute.  
5. Chap. 4. p. 2. He grants God's Decree of Creation to have been absolute; but he will no where grant, God, when he decreed to create Man to have resolved, for what end he would make him. God and Nature use to make nothing in vain; but according to this man's goodly Divinity, God decreed to make one of the chiefest of his Creatures, before he had resolved upon the Cui bone. He is extremely angry with Calvin, Correct Copy, p. 24. for having said, that God foreknew, what end man should have, before he made him, and d●d therefore foreknow it, because by his decree he had so ordained it. 
(a) The words which Mr. T. P. finds fault with, are these, Lib. 3. Instit. Cap. 23. §. 7. Decretum quidem horribile fateor, infieiari tamen nemo potest, quin praesciverit Deus quem exitum esset habiturus homo, antequam ipsum conderet; & ideo praesciverat, quia Decreto suo sic ordinaverat.   
§. 10. To his 9th Section, p. 62, 63.  
§. 1. That (in my seventy page) I give out Faith and Infidelity to be the causes of Election and Reprobation, p. 15. Still my amazement grows more and more, that any man, even in print, should speak so clearly against his knowledge, and contradict his own eyes, and the eyes of as many, as ever have or shall read me; for there is not any such word in all that page, which he citeth, or in any other which he citeth not. In the page which he citeth, I say, that Christ is the means, the meritorious cause, and head of our Election, etc.  
Answ. Doubtless, our Author is frequently disposed to pretend amazement at my do, and yet, without all peradventure, when he never shakes, or shivers at all.  Cum frigidus nullus obstruit praecordia sanguis. 
He doth it without once changing colour; for else 1. when I did but say, that he gives out Faith, and I might rather have said, good works of all sorts, to be the cause of Election (for them in all his writings, he rather delights to name than Faith) he could have had no reason of complaining. I specified not what kind of causes he took them to be, I only said, he took them to be causes. And I trow, he will grant me, that Causa sine qua non, or conditio sine qua non, which even, p. 39 whilst he disputes against me, he grants Faith and good works, to be of Election; are in their kind to be reputed Causes.  
2. Whilst in the very next lines to the words, which I have transcribed, he doth out of §. 55. of his Correct Copy, quote it, that good works are required as a necessary condition, though very unworthy to be the cause of our Election.  
3. I will leave it to understanding Readers to judge, whether this necessary condition which here he talks of, amount not to somewhat more than a bare antecedent, or a mere Causa sine qua non? The rather, because in other places, he calls it the important co●●●tion, without which, Election cannot be had. Nay, that which p. 70. of his Correct Copy, (the very page which I had quoted against him) makes the difference betwixt the Elect and Reprobate, and that because (as there he speaks, as well as elsewhere) those, who are in Christ by faith, are better than those, who are out of Christ by infidelity, who therefore are chosen, when as others are left: yea, that, without which it would be unjust for God to elect any man, Correct Copy, p. 71. Justification precedeth Election, because no man is elected, unless he differ from him that is rejected. p. 69. Correct Copy, whatsoever is justly decreed, may be justly executed, as it is decreed. If he decreed to save any without regard, or respect of their being such, he might actually save them without respect to their being such So that ●e needed not so thrasonically to have boasted of his logical skill against me, (whom he looks upon, and represents p. 63. as a mere ignaro in these matters) to distinguish p. 63. betwixt the Cause propter quam res est, for which a thing is; and the necessary condition, (sine quâ non est) without which it is not; whilst in his own mentioned expressions, he doth sufficiently confound them.  
3. Though he do very often times gull us, as p. 70. Correct Copy, Philanthrop. Chap. p. 80. with good words, that God makes the difference, and crowns his own gifts in us, etc. yet how will it be possible for him to put any good sense upon these words, who every where teacheth, that these previous dispositions are precedent to Election, that we are not cho●en to Faith and good works, and perseverance in them, but that we are by Gods choosing, foreseen to have them? He likewise maintains Correct Copy, p. 69. That God no otherwise executes his Decrees, than he made them: and ergo, if in our first and eternal Election there were respect had to our faith, good works, and perseverance in them, then su●e, when in time he doth call us effectually, Rom. 8. 28. (which most Divines use to call our temporal Election, from 1 Cor. 1. 26, 27.) he doth in like sort chu●e us for our Faith, good works, perseverance, etc. and all this sure will make them to be somewhat more than Causa sine qua non, or conditio sine qua non, even such things as being performed according to what the Judge requires, do move his will to bestow Election as a reward upon us, as I have told him, that one of his dear Remonstrants speaks 
(a) Nic. Grevinchov. contra Ames p. 24. Contendo naturae legum ac conditionum praescriptarum omninó conveniens esse, ut voluntas Judicis à conditione postulatâ & praestitâ moveatur ad praemium. Just as the Massilians of old, Prosper in Resp. ad 8. dubium Genuens. Ipsa Electorum Praedestinatio non est nisi retributio. Et evidenter, Faustus. Lib. 2. Cap. 3. Praescientia gerenda praenoscit, post modum praedestinatio retribuenda praescribit. Illa praevidet merita; haec praeordinat praemia: praescientia ad potentiam, praedestinatio ad justitiam pertinet. Philanthr. p. 66. Reprobation is said to be an act of Justice, and good works, etc. are the important condition, without which Election will not be had. .  
4ly. Who that observes how often in the Correct Copy, and elsewhere, Mr. T. P. doth confound the Decree of Election, with the Decree of Salvation, will believe that Mr. T. P. makes Faith and obedience, etc. only to be necessary precedents unto life and Salvation, and that he doth not also take them to be Causes of Salvation, if not directly meritorious; yet in some more than ordinary way, procuring and causing Salvation? Mind the drift of his Discourse, against the Solifidians, Sinner Impleaded, from p. 332. to 337.  
5ly. If he will maintain, that there is any the least Analogy betwixt his Doctrines of Election and Reprobation, then as every where he maintains sin to be the meritorious Cause of Reprobation, what reason hath he to deny that Faith and obedience are the meritorious Causes of Election, which is opposite to Reprobation?  
6ly. Who can believe, that all in haste Mr. T. P. will in heart differ, whatsoever in words he may seem to do, from what he doth (after his fashion) most solemnly quote out of Prosper, Austin, Melancthon 
(b) Phil. Chap. 3. p. 77  Saints whom for his own turn he will elsewhere, be thought to adore, who (as he saith) did all agree, That God's Predestination was according to foreknowledge, so as he made some Vessels of honour, and some of dishonour, even for this cause, because he foresaw their several ends, of what wills they would be, and what would be their actions, under the assistance and help of grace? Mark, that Prosper in these words, speaks neither his own, or Augustine's sense, but that of the Massilians, or Semi-Pelagians. Is there any thing in the genius of any of Mr. T. P's. singular Doctrines, which should move him to enter a dissent from these say?  
§. 2. As for what he adds of Christ's being the means, and the meritorious cause of our Election.  
Answ. There might be some reason to take some more than ordinary notice of it,  
1. If he had made it his business, as well to have proved it, as after Arminius and others, to have dictated it.  
2. If he would have thought it worth the while, to have confuted any of Dr. Twisse his large Discourses against it, unto which I had about it, referred him in my Corrept. Correct. p. 227. 
(c) D. Twiss vindic. Lib. de electione. Digress. 1. & 2da etc. à p. 151. ad 178.   
3. If it were not apparently absurd to talk of means of Election, Election being by virtue of one entire absolute eternal Decree of God, which comprehends in it, both end and means.  
4. Were it not so, that Jesus Christ himself, considered as Mediator, were not himself predestinated, and elected to be the head of the Elect, and so no Elector, or means of Election, Rom. 3. 25.  
§. 3. p. 64. 1. 11, 12. I had never so little Logic as to say, that any thing in man (which is the Object) could be the cause of God's Decree, but that man is the cause of his sin, and of his punishment.  
Answ. 1. Why then hath he hitherto every where so fiercely pleaded for conditional Decrees of Reprobation, grounded on, or at least occasioned by sin, as the conditio sine qua non, the necessary, the important condition, which in this case is tantamount ' with a cause of the Decree.  
2. Why did he but just now tell us, p. 63. That Christ is the meritorious cause of Election, and what is Election, but God's eternal, internal immanent Decree, appointing some to obtain grace and glory.  
3. Doth he not know, that if he were candid in this acknowledgement, that then all Disputes betwixt him and the men he contends against, would be ended? who none of them all doubt; but sin is the cause of the Execution of the Decree of Reprobation though it be not the cause of the Decree itself? that Man is the cause of his sin, and of his punishment too, as here he himself doth speak? That though Christ be not the meritorious cause of Election, yet he is the meritorious cause of Salvation, and of all those spiritual blessings which we are chosen, or elected to? 
(a) Dr. Ames no Arminian sure, citys this out of Bellarmine, with approbation, save that he saith, Tollantur merita, & nihil erit reprehensione dignum in hac distinctione prout à Bell usurpatur. Ames Antisynod. Dordrac. Cap. 1. p. 15. Bellarmin's distinction in de Grat. et Lib. Arbitr. Lib. 2. Cap. 14. Electio aeterna duobus modis considerari potest, uno modo ut est intentio dandi gloriam, alley modo ut est dispositio executionis, & quasi executio in ment divina. Nam priori modo, Electio est mere gratuita, & nullam praerequirit praevisionem operum bonorum: Posteriori modo, praeexigit praevisionem meritorum. Non enim vitam aeternam sub ratione praemii, Deus dare disposuit, nisi eis quos bene operaturos esse praevidit. Gloria in genere causae finalis prior est bovis operibus, in genere autem causae effisientis, priora sunt bona Opera quàm Gloria.   
4. Need he once more be showed how that by this saying, he hath given his Correct Copy, and now this pretty Philanthropy of his, a fair fall upon their backs, Corrept. Correct. p. 144 145. The force of truth is often such, as that it wrings a Confession from its otherwise most stubborn opposers.  
§. 8. 64.  
§. 3. In his p. 121. he saith, he knows not any one, either of the ancient or modern Orthodox Writers, who will not readily yield, that God did not absolutely decree the Reprobation positive of any Creature; but upon prescience, and supposition of wilful Rebellion, and impenitence, I will now take him at his word he is as perfect an Arminian, as I have ever heard speak, or else he confesseth he is not Orthodox. In these few words, he hath ruined himself and his cause, for ever, unless he will say, that he is my Convert, and the best of his Book a long impertinence, he cannot escape by any service, etc. Mr. T. P. goes on triumphing over me, more or less, to p. 68  
Answ. 1. It hath used to be said, that Lapsus linguae non est error mentis; the trip of a man's tongue is no error of his mind. Claudius' that dull and lazy Emperor, catched not more at flies, than this Gentleman doth at unwary syllables; yet he hath not so much as discovered, wherein the stumbles or trip of my Phrases lie. By what I do in that very, p. 121. oppo●e in him▪ which did confound Reprobation and damnation, and much more, by what Corrept. Correct. p. 113. and elsewhere, I had distinctly set down my meaning, was sufficiently expressed, viz. that considering two things in God's Decrees,  
First, actum volentis Dei, the act of God's Decree, or the intention in itself considered.  
Secondly, rem decretam, the thing decreed, or the will to execute that Decree, that the former is not grounded upon Prescience of any wilful Rebellion, but that the latter is, of which alone, as is plain, I speak in my Text, p. 121. and my meaning is much the same with that which, but just now, I expressed out of Ames, and Bellarmine.  
2. If the saying of this can make me as very an Arminian, as ever he heard speak, I dare be bold to say, that as great Anti-Arminians as ever I heard of, or ever set pen to paper, have spoken as much. I shall not need at large, to quote Doctor Davenant, Dr. Walaeus, Dr. Rivet, 
(a) Dr. Walaeus Contra Corvin. in Quarto, p. 30. & 152. Bishop Daun. Animadvers. p. 42, 43, & 111. imò passim. A. Rivet Disputat. quintâ de Reprobatione Thes. 8, 9 etc. Paulus Ferius a professed Supralapsarian. Schol Orth. Cap. 28. Voluit quidem Deus non bealificare Judam, sine ullo respectu peccati, tamen non habuit voluntatem infligendi poenam, nisi propter peccata, quae in eo praevidit.  nay, all the Sublapsarians, who speak full out as high as this comes to, and yet never commenced Arminian Doctors; but let me only, in the Margin, refer him to multitudes of places, out of Dr. Twisse 
(b) Doctor Twisse. vind●c. Lib. 1. p. 100 Certissimum est nobis Deum decrevisse, ut non nisi nolentes, atque impii perderentur: verum & hoc subjungimus, hinc tantum sequi impietatem causam esse perditionis, non autem decreti sive constitutionis divinae. In eandem sententiam saepissime, p. 332. Col. 2. Lib. 2. p. 11. col. 2. Epist. Dedic. ad Reg. Bohem. p. 4. Lib. 1. 83. 99 and I dare be bold to say, in a 100 places more, etc. , and for the behoof of the English Reader, I shall transcribe some few signal passages out of Dr. Twisse, in his Answer to the Synod of Dort and Arles, reduced to practise: And very hard it will be for Mr. T. P. to prove Dr. Twisse to be an Arminian; and yet to his say, he must consent, if he will not prove himself to say, that any thing in man which is the Object, can be the cause of God's Decree, p. 64.  
Dr. Twisse Synod of Dort and Arles, p. 10, 11.  
God did decree to damn no man, but for sin, is the unanimous consent of all our Divines, etc. And accordingly, Tilenus himself, when he was on our side, took exception against Arminius, his stating the Decree of Predestination and Reprobation, according to our Opinion, to proceed, citra omnem considerationem resipiscentiae & sidei in illis, an't impentitentiae & infidelitatis in hisce, i. e. without all consideration of Repentance and Faith in those, or of impenitence and infidelity in these. And this, that Rev. Dr. further proves, p. 11. out of Piscator, and out of the Contra-Remonstrants, in the Conference at the Hague, etc. So opposing his Adversary, p. 38. and 39 he had these words.  
Secondly, He aggravates it by the circumstance of the least consideration of sin, which we are said to deny to have place in Reprobation; whereas Divine consideration hath no degrees at all, whereby it may be capable of greater or less, (a fair answer to what Mr. T. P. hath, p. 6.) Sin hath degrees in man, but Divine consideration hath no degrees at all.  
To come nearer to the point, & to discover their juggling, in stating our Tenet most calumniously. Consider, I pray do any of our Divines maintain, that God did ordain to dimn any man but for sin? (and by positive Reprobation in my p. 121. I meant nothing, or could mean nothing but damnation). It is apparent, they do not; all acknowledging, that like as God doth damn no man but for sin, so doth he ordain to damn no man but for sin. And a little after, to add one thing more, not for their sin which they sinnedin Adam only, but for those very actual sins and transgressions which they are guilty of. And if any thing can be spoken yet more plainly in the same Book, p. 40, 41. having spoken of Election, he speaks thus about the decree of Reprobation. The like distinction is considerable on the part of Reprobation, which also is the will of God in a certain kind; I say, we must distinguish in this Decree, the act of God's decreeing, and the things decreed by him. And these things are of a different nature, and so different, that look what alone is the cause of the act, that alone is the cause of one thing decreed by it, but not so of the other. As for example, the things denied by Reprobation are,  
1. The denial of Grace.  
2. The denial of glory, together, with the inflicting of damnation. As touching the first of these, look what is the cause of Reprobation, as touching the act of God reprobating, that and that alone is the cause of the denial of Grace, viz. that of Faith and Repentance, to wit, the mere pleasure of God: But as touching the denial of glory, and inflicting of damnation. God doth not proceed according to the mere pleasure of his will, but according to a Law, which is this, whosoever believeth not shall be damned. And albeit, God made that Law according to the mere pleasure of his will, yet no wise man will say, that God denies glory, and inflicteth damnation on men, according to the mere pleasure of his will; the case being clear, that God denies the one, and inflicts the other merely for their sins, who are thus dealt withal.  
Thus far that great Arminian Maule, Dr. Twisse, unto all which as a signal conclusion, let that noted place be added, Vind c. Lib. 2. p. 75. Nunquam mihi contigit incidere in quempiam è nostris asserentem, impios Creatos esse ad gloriam Divinae Justitiae in eorum suppliciis demonstrandam ob dcretum Dei, sed signanter, hoc fieri passim profitentur ob peccata ipsorum impiorum non quod peccata impiorum dicant esse causam creationis, sed quod peccata hominum, tam in executione quàm in intention Dei constituant causam damnationis ipsorum, etc.  
§. 4. As for what he subjoins next p. 65. against the distinction betwixt Reprobation, Positive and Negative, there is no real difference betwixt not choosing and refusing, or betwixt not saving, and damning, in God's Decree▪ etc.  
Answ. 1. I trust Mr. T. P. notwithstanding all the many Proselytes, which he glories his Correct Copy to have gained him, 
(a) Phil. Chap. 3. p. 55.  is not become so absolute a Dictator in the Church, as to be able by some few scrats of his pen to overthrow a distinction, so solemnly, and so long received, as I could show, if need were, at large, this to have been by Austin, by multitudes of Schoolmen, one of which is not afraid to question any man's prudence, who shall deny so plain a thing 
(b) Pennot. Lib. 7. §. 10. Quis tam imprudens qui dicat voluntatem excludendi efficaciter aliquem à fine, & voluntatem permittendi illum pro sua libertate deficere à fine non esse voluntates distinctas?  by his beloved Arminius himself, or by all sorts of Neotericks.  
Secondly, Though in God's decrees, who is purus putus actus, there be no multiplicity of acts, one succeeding the other, as in men; yet ex parte rei, and to us poor mortals, there must needs, as to the matter, be conceived as great a distinction betwixt these two, as there would be betwixt an Earthly Judges, leaving a Prisoner in Goal, or not preferring of him at Court, and his adjudging of him to the Gallows for his felony.  
§. 5. As for the tedious Dilemma with which in the same page 65. he would fain gravel me upon occasion of what I had wrote, p. 197. in defence of Calvin.  
A. 1. Any wise body will easily perceive, that none but a very absurd man would have put it, seeing in that place, I have no occasion at all, nor do not make any the least use of the distinction betwixt Reprobation positive, and Reprobation negative, only I have occasion to distinguish Gods eternal Reprobation, from the first adam's and the Angels temporal Apostasy. And of the first, I say with Calvin, that God's secret will was the sole cause; but of the latter, that Adam and the Angels sinful wil●s were the cause. See Calvin, de praedest. p. 711.  
2. Any body, if he will but turn to what I wrote, Corrept. Correct. p. 195, 196. in defence of Calvin, will easily discover Mr. T. P's. unreasonable thriftiness, in sparing to give any Answer to no less than four of my Replies against what he had said against Calvin, and in nibbling only a little at the fifth, by the intrusion of a most unseasonable Dilemma; for the making whereof here, there was no other occasion given him, than what he was pleased to take from his own working wormish fancy.  
3. Seeing Mr. Calvin, whensoever he hath occasion to speak of God's Decree of leaving Angels, or the first Adam to themselves, so as not to have decreed them that efficacious Grace, by which they would certainly have preserved themselves from falling, and did only afford them that sufficient Grace, by which they might have stood, if they had so willed; the Lord gave them only posse stare vel non peccare si vellent, he gave them ability to have stood▪ if they would, but he did not give them voluntatem standi quod potuerunt, a will to stand, according to what they were able; I say, Calvin never speaks of these matters, but with serious profession 
(a) See him in and about the place quoted, Correct Copy, p. 50. out of his 4th Sect of the 23. Chapter of his Institutions; but especially, let that Signal passage be marked, which he sets down, Lib. de aeterna Dei praedestinatione, p. 711. Edit. Genev, 1612. Quomodo Dei praescientia, & Decreto statutum fuerit quod de homine futurum erat: neque tamen in Culpae societatem trahendus sit Deus, quasi transgressionis vel author sit, vel approbator: quam longè altius humanae mentis, perspicaciâ esse palam sit, ne ignorantiam nostram fateri pudeat. Imo, ne quem ex fidelibus fateri nescire pigeat, quod Dominus Lucis sua inaccessae fulgore abforbet. Primum, nihil aliis, nisi ex animi mei sensu, praescribo. Testis enim mihi erit Dominus, cui conscientia mea subscribit, sic me hae● stupenda ejus judicia quotidie meditari, ut nulla plus aliquid sciendi curiositas sollicitet, nulla mihi de incomparabisi ejus Justitia obrepat sinistra suspicio, etc. , that he is amazed at the depths of God's Counsels and proceed, and therefore it would have been no wonder, if myself defending him, should have put forth something not so satisfactory to humane reason.  
§. 9 Answer.  
To his intolerably long talkative Sect. 23. set down by him from p. 84. to p. 98. in defence of Universal Redemption, and against the error of Christ's dying for the Elect only.  
Answ. But for my good Neighbor's saying, Chap. 1. p. 15. that with the Opinion of Universal Grace and Redemption, all others in debate must stand or fall, which he repeats a second time, p. 93. of this very sect when he saith, that it is the main hinge, upon which all turns, and doth depend, I for my part would most closely have adhered to my promise of avowed silence, set down most solemnly, Corrept. Correct. p. 110. for I am sure he brings nothing new upon this Argument; nay, takes a most provident course of answering little or nothing to all, or most of the Scriptures which he had formerly objected against me, and with which he flourisheth once more, p. 85, 86. and which I had distinctly given Answers to, in Corrept. Correct. from p. 100 to 108. over and above what I had said against his various mistakes upon this point, p. 130, 131. 160. etc. passim alibi: yet, lest any body should justly be discontented, I shall subjoin some general Observations, in opposition to this whole Section. It's no way fitting, that General Grace and Redemption, here pleaded for, should be graced with too many special, or particular Answers.  
First then, p. 84. our Gentleman yet still against what I had said, pretends, that he maintains Special Grace, when as by what we have oftentimes heard formerly this special Grace flows from a Conditional general Decree, and as in this Section we are told at large from an Universal Redemption, which he alone pleads for; having never as yet, nor any way being able by the Genius of his Tenants, to show us what special Graces, Christ by his death hath deserved more for the Elect than for the Reprobates, and all that are or shall be damned in Hel. He cannot p. 84. be of their eleven, who do arrogate a Saviour wholly and only to themselves; and yet he full well knows, that none are ●o presumptuous, as not to allow Christ as well to be the Saviour of all the Elect of God, who ever were, or shall be existent upon Earth, as of themselves.  
Secondly, What Answers to his formerly alleged Scriptures, and here again repeated, p. 85, 86, he did wholly despair to overthrow by d●nt of Argument, he attempts to do by intolerable Clamours, 
(a) Facile est Augustinum vincere, non veritate sed clamore.  and as impudent assertions, as ever dropped from the pen of the most profligate Writer. To instance, first he saith, p. 85. that the limitations and restr●ctions wh●ch I put upon some General Scriptures quoted formerly by him, are as contrary to Scripture, as any thing could be invented by the wit of Julian or Helvidius.  
Answ. And thus besides his making of Helvidius as great an Antiscripturist, as was Apostate Julian, whereas his Heresy was only to be an Anti-Marita, 
(b) L. Danaeus de haeresibus▪ p. 151 cum p. 303.  he ranks with his own certain knowledge, (for I had formerly alleged them) Austin, Prosper, (my Corrept. saith falsely, Ambrose, p. 131. 
(c) Corrept. Correct. p. 131, 132. But more distinctly. see Austin Enchirid: ad Laurent: Cap. 103. the Corrept. & Grat. Cap. 14. see fuller and larger Testimonies of the Church of Lions, set down by C. Jansen. Tom. 3. Lib. 3. p. 384. in Libro de tenend. Script. veritat. in auctario biblioth. S. S. Patrum. Tom. 3. Cyrill. Alexandr. when against special Redemption, which he had pleaded for, he had objected that place, 1 Joh. 2. 2. the very place in which Mr. T. P. p. 86. & Correct Copy, p. 38. placeth his chief confidence, he answers Lib. 11. cap. 8. p. 967. hujus objectionis Solutio, non est explicatu difficili. Quia enim B. Johannes Judaeus erat, & ex Judaeis, ne qui forsan existimarent Dominum pro Israel▪ 'tis tantum Advocatum esse apud Patrem, pro aliis verò gentibus, quae per orbem un●versum sparsae sunt non item, quamvis fide erga ipsum conspicuae futurae essent, & brevi ad agnitionem Salutis per Christum vocandae, necessario dicit non pro s●lis Israelitis.  the Church of Smyrna, the Church of Lions, unto which, let me now add Cyrillus Alexandrinus, and others (as the Valentine Council, Cap. 4. Propter nimium errorem qui de hac causa exortus est, ita ut quidam sicut illorum scripta indicant, etiam pro illis impiis, qui à mundi exordio usque ad passionem Domini in sua impietate mortui, & aeterna damnatione puniti sunt, effusum definiant; illud nobis simpliciter & fideliter tenendum ac docendum placet, juxta Evangelicam & Apostolicam veritatem, quod pro illis hoc datum precium teneamus, quibus ipse Dominus noster dixit: Sicut Moyses exaltavit serpentem in deserto, ita exaltari oportet filium hominis, ut omnis qui credit in ipso, non pereat sed habeat vitam aeternam,) amongst pernicious Heretics as bad as Julian, or Helvidius: other Restrictions did I put none upon these Scriptures, than what they do, and prove out of the Scriptures.  
Secondly, He dares vent it p. 86. that if we will not take the mentioned Scriptures in that vast Latitude which he pleads for we might as well deny an Universal Creation of all things, which is not asserted to us, by so great a variety of plain expressions, as an Universal 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 Atheism) as he would question whether there be the like necessity of asse●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, etc. 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 Augustine's, 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 less than 4. several Interpretations, Correct Copy, p. Of which not one of them, I am well assured, makes one whit for his extravagant Universality 
(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 Universal Phrases in the matter of Creation.  
Thirdly, Ought not the Comments of no less 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 individual of that all, taken in the utmost Latitude imaginable, for a sme of all sorts and kinds, whether Jew's or Gentiles, high or low, rich or poor, one with another: Especially, when as first there be no less, 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 Christ's 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 God's 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 man's would be, who being exhorted to love his Wife only with a conjugal love, should reply, that the word only was not 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 coil) are as much confined to an All Determinate, as to the indeterminate All, he pleads for: peru●e john 21. 25. 1 john 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. joh. 12. 32. Phil. 2. 21. Math. 9 35. & 3. 5. Isa. 40. 5. joel 2. 28. Rev. 14. 6. nor can I tell in how many places more. And whensoever he shall be able to produce as many restrictive Phrases in the matter of Creation, than 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, than 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 means, 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 signify a great many things, or men, or some of all sorts, as well as they signify 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 lazy.  
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 God's Decrees, or special Redemption may be.  
Tertio principaliter. Thirdly, In reference to this whole Section, after all the pother he makes, with his Universal 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 Christ's salvation for all, Phi. p. 85. Marg: into a passive power, or bare possibility of being saved, or a capability of being saved by Christ's 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 virtue of Christ's merits, for all men to be saved, in case of true Faith and Repentance 
(a) Dau. Animadvers. 257. imo D. Twisse. Lib. 2. vindic. p. 2. De utilitate mortis Christi, ex Decreto Dei redundante hominibus ad gloriam sive salutem sic statuimus: nempe decrev●sse Deum, ut Christi mortis beneficium nemini, nisi crediderit, rursus, modo crediderint, universis & singulis cederet in adeptionem salutis. An aliter instituunt A●m●niani? prorsus non solent. De utilitate verò mortis Christi, ex Decreto Dei redundante hominibus ad gratiam, hoc est, ad fidem & resipiscentiam, sic censemus. Non decrevit Deus ut Christi▪ mortis utilitas cederet omnibus in adeptionem Gratiae efficacis, qua Crederent & Resipiscerent. At non omnium est fides, etc. ; but that in that case, they shall certainly be saved, by virtue of Christ's death.  
Thirdly, It will never be possible for him, or the stoutest of his party, to prove Christ to be only a Potential, and not an actual Saviour, unless they will undertake to prove and make it good.  
1. That it was not within the compass of God's absolute power, if he had been pleased to make use of it, to have provided for man's Salvation, some other ways, than by the satisfaction of Christ.  
Secondly, That Christ potentially procuring man's Salvation and Redemption, by which alone, no man was ever yet, or ever shall be saved, but man actually and efficaciously procuring his own; Man, of the two, doth much more for himself, in point of Salvation or Redemption, than Christ, (who to all his, is a Saviour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 7. 25. unto the very utmost doth for him.  
Fourthly, It is a most insufferable injury done to Christ's merits, to suspend the efficacy of them, upon man's free will, so as not to be ashamed to assert, p. 87. that it is Christ's intention to save them all without exception, if by the wickedness of their wills, they did not frustrate his intention, as the greater part of men do, by not accepting his offer, and not performing the cond●tions on which his offer is made.  
Answ. 1. Belike now, (if he speak of Christ the Son's intention as Mediator, as I am confident he doth and must, as before, Phil. Chap. 1. p. 22. he had done of God the Fathers) Christ, notwithstanding all his extreme sufferings must be beholding to man's weak, slippery uncertain free will, whether he shall see the Travel of his soul, have a seed to serve him, have a body, a spouse, a purchased Inheritance, etc. All this is frustrable if man so please.  
2. Belike it's now no more a part of Christ's sufferings by his merits, to procure us a will not to frustrate his merciful intentions to us, and so to make us partakers of the blessed fruits of his sufferings.  
Thirdly, All upon a sudden, the Lord blessed for ever must be made Impotent, 
(a) Lib. 1. Contra Julian. operis Imperf. f. 133. Absit ut impediatur ab homine omnipotentis & cuncta scientis intentio. Parum de ne tanta cogitant vel ei excogitandae non sufficiunt, qui putant Deum omnipotentem aliquid velle, & homine infirmo impediente, non posse. In Enchiride. c. 5. Tunc in clarissima luce videbitur, quàm certa & immutabilis voluntas Dei, quam multa possit & non velit, nihil autem velit & non possit, quamque sit verum quod in Psalmo canitur: Deus noster in coelo & in terra quicquid voluit fecit. Quod ut●que non est verum, si aliquid voluit, & non fecit; &, quod est indignius, ideo non fecit, quoniam ne fieret quod volebat omnipotens, voluntas hominis impedivit.  unhappy, changeable, seriously to will, i. e. to purpose, or properly to decree to effect that which alas he knows will never be; but wherein he must be frustrated by man's will, stronger than his, and which therefore, he will not will, when man for not willing on Earth, what God once willed, shall be sent to Hell, and when no good man shall so much as will damned men's salvation 
(b) A. Rivet Disp. 7. Thes. 25. Si talis volunt as propriè, &, ut loquuntur formaliter esset in Deo, ut perpetua foret, esset necessarium, proinde Deum semper velle hominum salutem: id autem fieri non potest, cum ne p●i quidem homines post hanc vitam sint eam volituri, propter status sui perfectionem, cum Angelis communem, quâ etiam fit ut nec pro reprobis orent, nec super damnatis ulla commiseratione moveantur, sed purè & perfectè in eorum punitione laudent Dei Justitiam, etc. Austin Enchirid, Cap. 103. Quomodocunque vero illo aut alio modo hi aut similes loci (1 Tim. 2.) intelligi possint; ita tamen intelligantur, ut credere non cogamur aliquid omnipotent 'em Deum fieri voluisse, factumque non esse, qui sine ullis ambiguitatibus, si in caelo & in terra, sicut & veritas cantat, omnia quae voluit fecit, profecto facere noluit quodcunque non fecit. .  
Thirdly, If such be Christ's intention, even as here he acknow●edgeth to the greater part of perishing men, than that abominable absurdity which most ridiculously p. 88 he would fain put upon us, that Christ is the Saviour only of Reprobates, will by just consequence fall only upon himself; for we, who from the place which there he quotes, 1 Joh. 2. 2. taking the word All, and the whole World, for all sorts of men, whether Jew's or Gentiles, dispersed in the World, who ever have, do, or shall believe, by virtue of their Election, we grant the word to signify, not only the major part of such, but even every such an individual one; whereas he pleading, that Christ died for all, without any the least exception; and whereas he doth grant to that, by far the major part of such do perish, and shall be damned for ever; it will invincibly follow, that if Christ died not only for Reprobates, he died for far more Reprobates then Elect; yea, all his sufferings notwithstanding, he might only have died for Reprobates.  
Fourthly, Though here as before, p. 22. he would make us believe, that God hath an intention to save all that perish, yet how this should be possible, no man can imagine, when as,  
1. God in the means of Grace, doth not so much as make an offer of Salvation to all, Psal. 147. 19, 20. Act. 14. 16. & 17. 30.  
2. When as his Rev. Father Arminius could have taught him, and Mr. T. P. 
(c) Sinner Impleaded, in the Table means of salvation, no man living can say he wants, p. 295. 296, 297.  seems to have learned his Lesson pretty well from him, God affords only sufficient Grace to those who perish, but not efficient. Either then men may be saved, without the means of Grace, the annunciation of the Gospel, or (which must needs be their opinion) men by their free will may turn sufficient grace into effectual grace, when they list, or God without palpable absurdity, cannot be said to intent salvation to them all 
(d) Mr. T. P. may do well to see a large discourse about this in Dr. Amirald, the very man he boasteth to be of his side, Defence. Calvin. de Reprobat. p. 198, 199. & inde. † Innocentius tertius, Sanguis Christi pro Solis praedesti natis effusus est, quantum ad efficientiam, sed pro cunctis hominibus effusus est quantum ad sufficientiam. Thom. Aquin. super 5. Caput Apocalypseos. De passione Domini, inquit, loqui est dupliciter: aut secundum sufficientiam, & sic passio redemit omnes. Omnibus enim red mendis & salvandis sufficiens est, etiamsi plures essent mundi, ut dicit Anselmus Lib. 2. Cap. 14. .  
Fifthly, All his tedious discourse which he gins, p. 93. and at length concludes thus, p. 94. from all this together, it is as clear as noonday, that they who deny him to be the Saviour of all the World intentionally, cannot say with any reason that he is so much as sufficiently the Saviour of them, whom he eternally decreed he would not save, etc.  
Answ. 1. I say, all this Discourse is grounded upon a mistake of the usual distinction received in the Schools, and which in his Margin p. 93. he relates well out of Dr. Overal, viz. of Christ's death, either as sufficient for all, or efficacious only for some: the first member of this distinction about the sufficiency of Christ's death, is not by the Authors of it († Innocentius tertius Sanguis Christi, etc.) as it is known, opposed to Intentionaliter, as he reports it, but to efficaciter as they use it.  
2. Both he and his Dr. Overal with him, p. 93. are out, if they suppose them, who do manage this distinction best, 
(e) See Mr. Perkins. Dr. Twisse, and others, distinctly opening the sense of this distinction, D. Twisse Lib. 1. §. 21. 22. p. 252. 254. Hujus pretii soluti virtus & efficacia (inquit Rev. Perkins) tum quoad meritum & quoad operationem, infinita est, & tamen distingui debet: est enim vel potentialis vel actualis. Efficacia potentialis est, qua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in se sufficiat pro redimendis Singulorum, absque exceptione, peccatis▪ etiamsi essent mille mundi hominum▪ verum si spectemus efficaciam illam actualem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illud quoad consilium Dei, & quoad eventum, pro Electis tantum & praedestinatis est solutum. Dr. Twisse Ibid. p. 254. Christum mortuum esse pro omnibus non est idem, quod Christi mortem sufficientem esse pro omnibus▪ Illud enim negaret Perkinsius, & nos unà negaremus; hoc affirmaret, & nos unà secum affirmantes haberet: idque nulla sub conditione, ne voluntatis quidem Divinae, licet contrarium Perkinsio, sed sine omni candore imputat Arminius, etc.  to take the ground of the sufficiency of Christ's merits, to arise from his Hypothetical will of saving all without any difference, whereas they take the sufficiency of his death for all, even of a thousand Worlds, if there could be so many, and without which it could be sufficient for none, to arise from the Dignity of Christ's person, as he is God and man: so that t●ey maintain the death of Christ to be absolutely sufficient for all, and not only to be so upon supposition.  
In a word, they say not, when they deliver their mind accurately, that Christ's death, as a price sufficient, was actually offered up to the Father for all; but that his death is in its own nature of such worth, as to be able to save all, and that it will efficaciously save all, who are by Faith made partakers of it.  
Thirdly, Christ's Eternal Decree, (which to make the matter the more odious to carnal undiscerning people, some few lines before, he calls his irreversible Decree, whereby he was not able to resist himself) is at all no bar to the sufficiency of Christ's merits for saving all: it is only a voluntary Bar of his own making, which renders him not unable, but for Reasons best known to himself, not willing i e. not decreeing to save all.  
Fourthly, If P. Bertius, Shield-bearer to Arminius himself, may be believed, we need not much contend for the distinction of Sufficienter and Efficaciter, because it is not properly of Divine, but humane Tradition, which was the reason why Arminius would not prosecute it 
(f) Exam. Armin. Perkins. praedest. p. 99 .  
Sixthly, and lastly, from what hath been said in my Corrept. Correct. as well as in this writing, to other Scriptures, parallel to that of 2 Cor. 5. 14. it will be easy to discover what must be said to all that extravagant Discourse, upon which Mr. T. P. spends no less than 4. whole pages, Chap. 4. from p. 28. to 32. for after all said, and all done, pro or con, it will be most clear to any attentive Reader, who will either seriously mind that Text with its context, or consult with the best Interpreters;  
1. That the Apostle in his proposition 2 Cor. 5. 14. speaks of an all such as himself, who were constrained by the love of Christ, (and sure such are not, the all Mr. T. P. pleads for) and therefore that the all in the Minor, v. 15. must needs be taken as it was in the Major.  
2. That the death the Apostle speaks of, v. 14. is not a natural death, as Mr. T. P. would have it, p. 30. but it is a moral death, viz. such a one, by which in Christ our head, we did as it were all die, no otherwise then as if we had died and satisfied for ourselves, and procured for ourselves a virtue to die unto sin, and no more: as the Apostle speaks, v. 15. to live not unto ourselves, but unto him which died for us, etc.  
3. He will find that v. 14, 15, 17. the Apostle makes a tacit Antithesis, which elsewhere he had done most explicitly, Rom. 5. 11, 12, 13, 14, 15. etc. 1 Cor. 15. 21, 22. betwixt the first and second Adam, who are by him made to be two different Roots, whereof the first after his fall, derives nothing else but death and sin, to his natural Off▪ spring; but the second derives to his spiritual Offspring, life and righteousness 
(g) Vide J. Camer. De Ecclesia, p. 105. 107. Ut Adamus Auctor generis nostri est secundum carnem, homo terrenus terrenorum: ita Christus auctor generis nostri est secundum spiritum, homo Coelestis Coelestium. Attamen diversâ ratione. Fusiûs idem p. 127. ejusd. Libri. Quam sit haec nostri cum Christo un●● efficax, vel inde facile colligi potest, quod quae Christus in nostrî Gratiam pertulerit, ea eodem apud deum loco sint, ac si nobis tam gravis poena incubuisset. Hoc verò est quòd Apostolus significavit disertis verbis, 2 Cor. 5. Si unus, inquit, pro omnibus mortuus est, omnes mortui sumus. Ita Christus dum poená quae fuit maledicta defungitur, totum ChristiCorpus ea poenâ defunctum est, etc. vide etiam in hanc sententiam. D. Augustin. De pec. & merit. Lib. 1. Cap. 8. . This being most plain, it would be superfluous labour, to spend more time and paper in giving more particular Answers to his Luxuriant Discourses: the rather, because most, if not all the particulars have upon some occasion or other been sufficiently crushed already. And thus I am at last come to an end of that, with which if he say true, p. 15. all other Opinions in debate, must stand or fall, and upon which, the h●nge of all doth turn, p. 93. Habemus confitentem reum, according to his own Confession: then if what I have said against him, will hold water, as I trust in God it will, all the rest of his Book is turned off the hinges, and is truncus iners, et terrae inutile pondus. I shall therefore with all the brevity that I can, dispatch what remains.  
§. 10. To his §. 27. about Scripture, Tradition, Right Reason, from p. 103. to 107.  
Ans. §. 1. But that we have met with an Orator, who de quolibet Themate, if need be, can out-wit, and out-speak too, Ovid versifying upon a flea; Dan. Heinsius rhetoricating in Commendation of a Louse, before a Lousy Senate; Erasmus 
Ovid. de ●●lice; Orat. Dan. Heinsiis, de pediculo; ad mendicorum Patres Conscriptos. Erasmi Encomium Moriae.  his applauding of Folly; and a learned, but a known Arminian, P. Cunaeus his not jocularly but seriously crying up an Apostate Julian, 
(a) P. Cunaus, praef. in Divi Caesaris (ut Ethnice vocat) Juliani laudem. ad Syndic. Leidensium.  we should not have had the expenseful waste of almost four pages upon that so slight a mention of Tria sunt omnia, in my Corrept. Correct. p. 43. 44. which yet was not done upon a slight occasion; but because he had said, p. 2. of his uncorrect Copy, (as he is pleased to style it) that unto the Authority of the Fathers, we own the Canon of the Scriptures, and our belief of three subsistences, in one substance, much the same to what he saith, Philanth. p. 104.  
§. 2. Unto all this long Discourse, then, he ought to satisfy himself with this concise Answer,  
1. That every one who is but in any tolerable measure acquainted with the old Pelagian, or the late Arminian Divinity, are full well acquainted, that it bottoms far more upon that, which men falsely call Right Reason, then either upon Scripture or Tradition, which made Pelagius of old, appeal from Divines, and Poscere Auditorium Philosophicum, as pretending at first, what afterwards his Proselytes did, (as witnesseth Bradwardine 
(b) Tho: Bradward. Praefat. Sicut Antiqui Pelagiani ventoso nomine, scientiarum saecularium inflati consistorium, Theologicum contemnentes, Philosophicum flagitabant: ita & moderni. Audivi namque quosdam Advocatos Pelagii, licet multum provectos, in sacris apicibus, affirmantes Pelagium nusquam potuisse convinci per naturalem & Philosophicam rationem, sed vix arguebatur utcunque per quasdam auctoritates Theologicas satis nudas, maximè autem per authoritatem Ecclesiae, quae satrapis non placebat.  that they were beaten by some Authorities of seeming Scriptures and Tradition, but could never be beaten by reason.  
And as for that of Tradition, it is well known, that Austin confutes the sum of Pelagius; and consequently, of Arminius, and T. P. their Divinity, which is, that salvation is derived to men ex fonte volendi, flows from the Fountain of their free wills, by that which was commonly received among the Ancients, that Quem vult Deus Religiosum facit, that is, in the Apostles Phrase, God gives Grace to whom he wills, Rom. 9 18. I hope Mr. T. P. will not fault my Translation, unless he will say, that a man may become Religious without Gods efficacious wonder-working Grace.  
2. That Mr. T. P. by his frequent wresting of good Scriptures, his slighting of old Austin, his producing of a Decachord of sorry Reasons, by his Philosophical Boethian Discourse, no way grounded upon ancient Scriptures or Tradition, had given a substantial Specimen, a full proof, not of placing p. 104. Right Reason before Scripture, as to point of order in his Book, (a thing which I was never so simple as to charge him with) but which is far worse, of setting up that thing which he calls Right Reason higher in his heart; and therein, as Heretics of old, making their brains their Bible 
(c) Tertullian. Tolle haereticis quae cum Ethnicis sapiunt ut de solis Scripturis quaestiones suas sistant, & stare non poterunt. .  
3. As for what he quotes, or rather mis-quotes out of Rev. Ball his Pulpit-Patron, Part. 2. p. 197. §. 7. (by the Printers I suppose, rather than his own mistake) and which he saith, seemeth to him, to be one of the very best Arguments in all that Book.  
Answ. 1. It is somewhat a wonder to me, that his famous professor of Divinity, Jacob Arminius, in the University of Leyd●n, Philan. p. 14. should about such kind of expressions, as Mr. Ball useth in the place quoted, differ so really from his, otherwise most Genuine Son Mr. T. P. 
(d) J. Arminius Exam. praedest. Perkin. in octavo. p. 8. Vitio tibi verti non potest quod antiquorum Theologorum sententias adducis, praesertim istâ, quam ponis, cautione observatâ. Nam et ipsi Patres diversis Interpretationibus obnoxii sunt, & quidem tanto magis quàm Scriptores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quanto minore minusque perspicuâ veritatis cognitione praediti fuerunt, & minus accuratè & commodè sensa mentis suae enuntiare potuerunt. Quod dum cogito, nescio an consuluerint Ecclesiae, qui hoc seculo Patrum sententias in negotio Religionis sibi usurpandas auctoritatis causâ putaverunt. . He had divers times said upon occasion of the debated Controversies, non stamus Augustino, and a very slight estimate he sets upon the Concurrent Testimonies of the Fathers.  
2. Mr. Ball, as its plain by the words of that place, as well as by the Argument of the whole Book, speaking about Ecclesiastical Affairs, not in reference to the Docenda in Ecclesia, to Doctrinal Church matters, but in reference to Disciplinary and Practical, the saying makes nothing for his turn. And sure I am, were he in the points debated betwixt us, but of that Authors Judgement, a speedy end would quickly be set to all the Controversies betwixt me and my unkind Neighbour.  
3. As for the facetious sport which he makes, Phil. 105, 106. with what in the Margin of Corrept. Correct. p. 44. was quoted out of Castalio, and his Prefacer, or an Altar Castalio.  
Answ. 1. There is nothing so plain to him, who hath but a mind to see, that whilst 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 than 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 whilst he is a reproving me, not to understand the Latin 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 myself, 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 persuade 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 Vedeli●, 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 Ancient Fathers, before Austin, and all after the Canonical Writers, and from some crazy Reasons, which they urge against plain Scriptures, which serve for little, but for the tiring 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 Valleys of the Sanctuary, and we will not by God's Grace, turn tail 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, etc. 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 Rear 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 God's internal and eternal Decree of punishing men for their sins: then first, he speaks monstrously, and absurdly, whilst he would make Sin, which sure is no older than man, nay not so old, and so not existing but in time, to be the cause of God's 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 intending of it. A greater thing it is, to be the cause of God's purpose, then to be the cause of the execution of that purpose.  
3. He spills all that Logic, p. 64. which he doth pretend to, when he saith, that he had never so little Logic, as to say, That any thing in man could be the cause of God's Decree.  
4. He must conclude, That it was necessary for all us mortals 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 eternal 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 expressly, 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 God's providence into the pedigree of death.  
Secondly, As for the only Salve which he hath for this sore, Phil. p. 107. viz. that I leave out the term 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 making 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, altars the case; especially, as to sin's being the condition of God's 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 Logic, which he spends full two pages more upon, p. 108, 109. and ushers in with this loud sounding, I might almost say, loud 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 appears that ever he had, or was master of.  
Secondly, That forsooth our great Logician may appear a very great School-man too, p. 108. he quotes out of Biel, Soncinas, Scot, Gabriel, what any fresh man of a months standing in either University, would and could as judiciously have quoted out of his greasy Jack-Seton, Ramus, Schibler, Crucius, Elementa Burgersdicii, or any the most vulgar Logician.  
3. If it be an Adequate definition of a Cause in general, that it is that cujus vi res est, then sure it cannot be very inadaequate to the efficient cause, which hath as much, if not more of causality in it, in reference to the effect, than any other cause can have, which all derive their causality from the first efficient Cause.  
4. It savours of no great Logic or Metaphysics either, that in all his whole Discourse, he seems not yet to have learned, that there is a vast difference betwixt a Physical real working cause of any thing, which I did therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by way of eminency, call the Efficient Cause, and a morally metaphorical working, or Efficient Cause, which in distinction from the former, I did therefore call the meritorious Cause of punishment. I never denied man to be the meritorious efficient Cause of his punishment; but I maintained God to be the chief Author of his punishment as the Decreer of it, & the inflicter of it, which his Chap. 2. Correct Copy plainly denies.  
5. Dr. Twisse sure may be allowed to have been trained up to some Logic and Metaphysics, and not to have been the meanest Proficient in either: yet there be upon several occasions divers places, wherein he commits as great Solacisms in Logic as myself, when he distinguisheth betwixt the Efficient and meritorious Cause. But perchance, I ought to remember, that the greater Logician and Metaphysician, Mr. T. P. owes the Doctor a reckoning, for using a Logical Maxim, Philan. Chap. 3. p. 67. after so ignorant a manner, as if he (learned Mr. T. P. Aquila non Captat muscas!) 
(a) Doctor Twisse. Lib. Vindic. p. 273. Sit remissio pecatorum, etiam Sancti Spiritus effectio, sed in genere causae efficientis, quod tamen nihil obstat, quominus statuatur remissionem peccatorum esse propriam mortis Christi effectionem in genere causae meritoriae. Sat Paulo post etc. Quemadmod. in eandem fermè sententiam Lib. 1. p. 26. Irrogatio paenarum pendet à Deo tanquam à causa efficiente Physica; sed quis dubitat pendere etiam à peccatis creaturarum, tanquam à causis efficientibus moralibus; alioqui neque Salus nostra pendere dicetur à Christo, quaterus est causa ejus meritoria. Lib. 2. p. 62. de hoc ipso argumento. Licet peccatum quà peccatum duntaxat à creatura sit, hoc tamen nihil impedit quó minus Deus concurrat ad actum peccati, idque determinando Creaturae voluntatem ad agendum etc. Ruina exitii & paenae ex Creatura est tanquam à causa meritoria, à Deo veró tanquam à causa efficient.  had but so used it, when he was but a raw Sophister he had been hissed out of the Schools, and no doubt the Doctor shall be well paid the next time, Mr. T. P. comes from France, unto which belike he did at first go as his Journeys end, before his thoughts did so much as run upon that Country, till he took shipping at Dover.  
§. 4.  
§. 4. But I must travail from this to what follows next at large, about sins having a proper efficient Cause, and a true positive entity, p. 110, 111. Chap. 4. 20, 21. 33. In the handling of which, I think it will abundantly be made evident, that he is forsaken by all sound Divinity; and Divines as well as of all true Logic and Philosophy, if not to all common honesty, in the misrepresenting the known Judgement of his adversaries. In which, that we may proceed the more distinctly, (not only because the matter is to admiration and astonishment, by all confessed to be most abstruse to the most quick piercing eyes (b); but also because it is the last rotten guilded Pillar, upon which all the rest in this gaudy flourishing Pamphlet doth rest) I will walk in this method;  
First, I'll represent what was that which he takes as an occasion for all this Discourse 
(b) Salvian. de Gubernat. Dei Lib. 3. Si quis ad omnes humanae rationis quaestiunculas responsum expectet, audiat Salvian. Possum quidem rationabiliter & satis constanter d●cere, Nescio secretum, & consilium divinitatis ignoro. Sufficit mihi ad causae hujus probationem dicti Caelestis oraculum. Deus á se omnia dicit aspici, omnia regi, omnia judicari. Si scire vis quid tenendum sit, habes literas sacras. Perfecta ratio est, hoc te●ere quod legeris. Qua causa autem Deus haec de quibus loquimur ita faciat, nolo à me requiras. Homo sum, non intelligo secreta Dei, investigare non audeo, & ideo etiam attentare formido: quia & hoc ipsum genus Sacrilegae temeritatis est, si plus scire cupias quam sinaris. Sufficiat tibi, quod Deus à se agi ac dispensari cuncta testatur. August. in Psal. 148. Si nos non intelligimus quid quare fiat, demus hoc providentiae ipsius, quia non sit sine causa, & non blasphemabimus. Quum enim caeperimus disputare d● operibus Dei▪ quare hoc quare illud: & non debuit sic facere, male fecit hoc, ubi est laus Dei? perd●disti Halleluia. Omnia sic considera quo modo placeas Deo, & laudes artificem. Quia si intrares in officinam fortè fabri ferrarii, non auderes reprehendere folles, incudes, malleos. Da imperitum hominem nescientem quid quare fit: & omnia reprehendit. Sed si non habeat peritiam artificis, & habent saltem considerationem hominis, quid sibi dicit? non sine causa hoc loco folles positi sunt. Artifex novit quare, et si ego non novi. In officina non audet vituperare fabrum, & audet reprehendere in hoc mundo Deum! .  
Secondly, I'll show what the Opinion of the best reformed Churches, and of her most eminent Doctors, is, in this matter; and particularly, what Dr. Twisse understands by Efficax decretum, in the matter of sins permission.  
Thirdly, Evidence how horridly wicked, absurd and foolish M. T. P's. Opinion is, which in this Section and elsewhere, he doth maintain.  
Fourthly, I will, by God's help, take off the Objections which make him so insolent and scornful against the Orthodox.  
§. 1.  
About the occasion taken for his Scribble, from p. 110. and up and down elsewhere, about God's agency in or about sin, the positiveness, or privativeness of it, its efficacious permission, etc.  
All this long talk which fills up by far more than half of all that which is upon any just account argumentative in this his Philanthropy, was occasioned by what Correct Copy, p. 14. he talks of Gods permitting of sin only in that which he calls an equitable sense. Against which his sense, after the representation of some of his wont Arts, I had given him in, variety of Arguments, Corrept. Correct, p. 84 85. unto all which he doth wisely, and like a good Husband, very frugally answer nothing, only in this his Philanthrop. Chap. 3. p. 127. lest he should be thought to be for a mere notional and speculative permission of sin, he gravely tells us, that God (besides his permitting of our sins) doth dispose and order them to the best advantage which shows that he is not for such an idle permission, (as I forge) but for a permission designed for wise and just ends.  
Answ. But in the mean while, he takes no notice,  
First, Of what I said against this his seemingly fair concession, Corrept. Correct. p. 85. that herein he allows God only an aftergame, when cursed men have played out their play, to make the best of a bad bargam: for that disposal of sin follows after the Commission of it.  
Secondly, He never thinks how frequently tanquam anus ad Armillam, as an old Wife to her Crutch, he reverts to his more Theoric permission.  
First, When he saith, Phil. Chap. 1. p. 26. that we are not compelled (which thus far we all grant) but only permitted by God to sin, which we all deny really, as to the only, which here he inserts, and which himself doth verbally deny in the forequoted p. 127.  
Secondly, When speaking of Gods punishing sin, which sin, the highest point of God's Agency, about sin with we maintain, he shrinks all this Chap. 4. 61. into God's sufferance and permission, by not hindering from sinning, by leaving men to their wilful selves. See this Pelagian sense fully confuted by August. Lib, 5. Contra Julian. Pelag. per totum caput Quintum, especially in these words. Quid est autem quod d●cis, cum desideriis suis traditi dicuntur, relicti per divinam patientiam; intelligendi sunt non per potentiam in peccata compulsi, quasi non simul posuerit haec duo idem Apostolus & patientiam & potentiam, ubi ait, sicut autem volens Deus ostendere iram, & demonstrare potentiam suam, pertulit in multa patientia vasa irae quae perfecta sunt in perditionem: Rom. 9 etc.  
Thirdly, Whilst he minds us often, for fear we should forget it, that permission, although active in sound, is passive in signification, Chap. 4. p. 33.  
Answ. First, This possibly may hold for the most part, as to humane permission, but never will as to Divine. To men permitting sin, it is enough when they have done their best to reclaim men from it, to leave them to themselves, but not so as to God, who can, if he list, and when he list, reclaim them from sin, who upholds them whilst they do sin, who concurres with them in the materiale substractum of their sins, who confines and sets boundaries to their sins, and doth many things more. I shall have occasion to speak more in the progress, and yet all this, without any the least guilt of sin.  
Secondly, He had need to be a stronger Orator than he is, before he shall ever be able to persuade any Divine, or but sober Christian, that most of those places quoted by Reverend Doctor Reynolds, Epist. p. 5. or by myself, Corrept. Correct. p. 56. unto which many more might be added, if they should not prove enough, will be put off by such sorry glosses of Gods only permitting of them, and ordering of all to his best advantage. Glosses rightly Pelagian 
(a) August. Lib. 5. Contra Jul. Pelag. c. 3. propter hoc tradidit illos Deus in passiones ignominae. Andes propter hoc & quaeris inaniter, quomodo intelligendus sit tradere Deus, multum laborans, ut ostendas eum tradere deserendo. Curavit Apostolus dicere quanta poena sit à Deo tradi passionibus ignominiae sive deserendo, sive alio quocunque vel explicabili vel inexplicabili modo quo facit haec summe bonus, & ineffabiliter Justus. Et tum fusè probat Deum obdurare non solum per patientiam uti voluit A. Pelagianus sed etiam per potentiam, quod probat Augustinus. , but extremely unchristian. Yet if by what he saith of Gods permitting of sin, and ordering of all to his best advantage, he would but understand it (as it is plain, he will not p. 11.) of such a willing permissive design of God, as cannot, shall not be frustrated, this grant of his would very much serve to determine this whole Controversy. If God design it, then sure he wills it; he determines not indeed sins effection by himself; but its permission to be acted by others.  
§. 2. The Judgement of Reformed Churches, and eminent Doctors therein.  
As to the second, the Judgement of the best Reformed Churches, and some chief Doctors therein, I need to say but two things, First, That all the Reformed Churches, who in the Harmony of their Confessions, upon the Article of Providence, make it their business, to say any thing to these matters, they both grant more than comes within the verge of Mr. T. P. his permission of sin, and yet withal, strenuously deny God to be the Author of sin. Let the studious Reader be entreated to peruse Artic. 8. Confession. Gallic. in Harmon. Confess. p. 101. Artic. 13. Confess. Belgic. p. 168, 169. Palat. Confess. Ibid. p. 200. Belgic. Contra Remonst. Secundó edita Latinè Lugduni Batavor. 1617. Catholicus consensus patrum, Harmoniae Confessionum subjunctus Artic. 3. à p. 80. ad 90. The sum and sense of all which, the late Reverend, piously learned Assembly at Westminster, hath for the behoof of the English Reader, set down thus. Assemblies Confession of Faith, Chap. 5.  
Artic. 4. Of Providence.  
THe Almighty power, unsearchable wisdom, and infinite goodness of God, so far m●nifest themselves in his Providence, that it extendeth itself, even to the first Fall, and all other sins of Angels and men; and that not by a bare permission, but such as hath joined with it, a most wise and powerful bounding, and otherwise ordering and governing of them, in a manifold dispensation, to his own holy ends: yet so, as the sinfulness thereof proceedeth only from the Creature, and not from God, who being most holy and righteous, neither is, nor can be, the Author or approver of sin.  
Secondly, I shall need only to instance in three most eminent Doctors in the Reformed Church, who fully concur with their Mother the Protestant Church, and yet are mostly quarrelled against by Mr. T. P. and his Associates; and these three shall be Calvin, Beza, and Dr. Twisse.  
First, Mr. Calvin doth most copiously set down his Judgement in this matter, Lib. 1. Institut. Cap. 16, 17, 18. Lib. 2. Cap. 4. and in his Writings against the Libertines, against Pighius and others all which larger: Discourses of his, (often by many carped at, but yet by none solidly confuted) are well Epitomised by divers which I have met with, let the learned Reader see Calvin's Epitomist, John Piscat. Aphoris. Doctr. Christian. Loc. 6. Thes. 3▪ 4. L. Trelcat. Institut. Scholast. Lib. 1. p. 50. Non infundendo malitiam, sed subtrahendo gratiam. Aug. ad Sixtum Epist. 105. but especially by Dr. Sutton in his Lectures on Rom. 11. put forth London 1632. from p. 153. etc. under these heads,  
First, Of Gods withdrawing of his Divine help, not by infusing of malice, but by withdrawing grace.  
Secondly, By delivering of man into the power of Satan, 1 King. 22, 22.  
Thirdly, Of Divine permission, when God suffers Satan and wicked men to run into sin, but without his furtherance, as Psal. 81. 12. Act. 14. 16.  
Fourthly, The determination of sin, when God will not suffer the wicked to go on in sin, so far as they desire.  
Fifthly, A reducing of the ends to the Rule of Justice. The bringing of some good out of evil. As also by the late Judicious Bishop of Salisbury Doctor Davenant, in his Animadversions, p. 162, 163. unto six heads, unto which he subjoins these memorable words; All these may in a good sense be called operative Decrees, or volitions of God, and not barely permissive: in all these which are conversant about the sins of men, there is a positive will of God, which doth not only permit men to work their sinful actions; but above, and in those sinful actions, hath his own good and holy work. And this is that Energetical will which Calvin and Beza attribute unto God in men's sinful actions, which their very Adversaries are forced to acknowledge; and for this, he quotes, on the place, Ruiz. de Scientia Dei, p. 219. Penottus Lib. 8. c. 22. §. 2. Idem Lib. 5. c. 9 p. 255. upon all which, he concludes learnedly thus; So that the Question is not, whether God have only a permissive Decree about sinful actions; for most grant he hath also an operative Decree: but all the difficulty is, in what manner and measure, and by what means this Decree hath its work upon the will. Calvin and Beza then might well tax all who grant only a permissive Decree, concerning the events of sin, and deny an operative; and truly avouch, that many places in Scripture, cannot be understood of a bare permission, but of necessity, they import some kind of effectual operation.  
2. In like sort, Theod. Beza in his Refutation of Calumnies against his Doctrine, vented by one of Mr. T. P' s. Saintlike Martyrs 
(b) Philanth. c. 3. p. 148, 149. , who was expelled Geneva, for his wanton abusing of the most eminent Reformed Divines, for his denying the Canticle to be any part of God's word, & for other as heinous crimes, reckoned up by my once most Learned Schoolmaster 
(c) Math. Sladus contra Vorstium Disceptat. parte altera, p. 17. 11. as that first he was a great Admirer of Servetus his Writings, and of those of Barnard Ochin; two, much admired by Vorstius, that great blasphemer, p. 4. & 19 Octavo. A notorious Pelagian, p. 92. vide Castalion plura apud Theod. Bezam in vita Calvini & apud Melch●or. Adam. It's easy herehence to guests what Saints Mr. T. P. doth worship. , hath these words in the refutation of the second Calumny. God (saith he) aims at one thing, viz. (in the permission of sin) at his own glory, for which he doth also make the wicked, as Solomon saith; but the perverse will of Satan and wicked men propose another end. Thus it comes to pass, that in one work God is just but Satan and wicked men are unjust. And this he doth illustrate by the fall of Adam, and then he goes on. The Original of Vice is to be sought, in the Spontaneous motion of Instruments. But you will say, they could not resist the will of God, that is, his Decree. I confess it, but as they could not, so neither would they. But they could not otherwise will. I confess it, as to the event, and Energy, yet the will of Adam was not forced; yea he did assent unto sin, not only by a Spontaneous, but by a free motion, when as his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faculty or power was not yet mancipated unto the servitude of sin. But you will say, these things do not yet satisfy me. I confess that also; but who art thou who wilt acknowledge no Justice or Wisdom in God, but for which thou art able to perceive a reason?  
3. In like sort, Dr. Tw●sse in all his Writings, almost every where, much to the same purpose. I will quote but some few passages out of his stupendiously learned Vindiciae Grat. and out of that which I use to call the Epitome of all his works, his Answer to the Synod of Dort, and Arles, reduced to practise. By which every one will easily be able to perceive how childishly, and yet most maliciously that learned and now blessed Doctor, is abused by Mr. T. P. as p. 111. of the Section we are upon. So I cannot tell in how many parts of this his Philanthropy besides. He hath notwithstanding the redundancies of his superlative wit, a special delight in repetitions; when he thinks he hath gotten any thing by the end, which he hopes, will make the Doctor odious.  
Vindic. Grat. Lib. 1. Sect. 12. p. 140. (The very passage shamefully wrested by Mr. T. P. p. 111.) The who●e passage Englished is thus. 
(a) Doctor Twisse, Lib. 1. Vindic. Edit. in quarto, p. 140 Col. 2.  We confess God to will that sin should exist by that will which useth to be called voluntas bene placiti the will of his good pleasure, opposite to the voluntas Signi, the will of the sign; we also confess that Will to be efficacious; but the last consequence, if by an efficacious will therefore by an efficient, we do utterly deny as inconsequent; for Gods will is no less efficacious, that sin should be wrought by permission, than that good should be done, by effecting of it. In both the will of God is efficacious, but in the one it is only permissive, but in the other effective. Even according to Arminius, it is true 
(b) Contra Perkins. Crim. 3. Sect. 1. p. 162 , that God would have Achab to fill up the measure of his sins. Not by the sign of his will, or by his approbation; (for he did not command him to fulfil it, or when he had fulfilled it, did he approve it:) therefore by his will of good pleasure 
(b) See this volunt as beneplaciti expounded by acute Dr. Ames, Medul. Lib. 1. Cap. 7. Thes. 33. Benepl●citum in Scriptures quidem usitatissimè designat benevolentiam Dei, qua bonum Salutare su●s vult ac decernit; quia tamen omne consilium bene Deo placet, idcirco rectè adhibetur à Theologis ad●mne consilium explicandum etiam secundum Scripturam Matth. 11. 26. , therefore by his efficacious: what then? doth it therefore follow, that God did make him to sin? Arminius likewise knows, that from Divine permission, sin doth follow infallibly, from whence it is, that by permission alone, the will of God is no less efficacious, than by a positive effection.  
Here now its plain, that the efficacity Dr. Twisse speaks of (contrary to what Mr. T. P. p. 111. and elsewhere often would have us believe) relates to the evil event falling out, but not to Gods will to effect it, or to the manner of his willing of it. It is therefore most ridiculous, that Mr. T. P. should require, that such a great Schoolmans' Terms, as Dr. Twisse was known to be, should be interpreted by Schoolboys Dictionaries, Phil. p. 112. It is true, that Dr. Twisse doth often allow of that saying of the deepest of the Schoolmen, our Thomas Bradwardin 
(c) Doctor Twisse, Lib. 2. vindic. p. 67.  Circa quodcunque est Dei permissio, Circa idem est volitio actualis, About whatsoever permission is conversant, about that there is an actual volition, which he doth very justly in the way, wherein he explains himself, as he doth, Lib. 2. p. 70. (and I dare be bold to say in above 100 places more) and yet he assigns many differences betwixt Gods working of good, & permitting evil, as when he saith, A good will is from God, as it is a will, & as it is good. As a will, by way of a general influence of providence: as good, by the influx of special grace. But an ill will is only from God, as a will; but by no means, as it is evil. Nor is God to be said to work sin, though he doth the act of sin, which now a days no learned Pontifician of any account will deny.  
Anon after, And truly we confess with Calvin, that God wills sins to be, or to fall out, the Lord permitting of it; (for nothing falls out, but what the Omnipotent wills to fall out, according to Austin, either he doing of it, or permitting of it to be done by others); but as yet Bellarm●ne (against him the Doctor is disputing) hath not showed, where Calvin saith it, that evils, or sins fall out by God's decree, which yet if he had been found to say, he is not to be thought otherwise to have willed the understanding of it, than that evils are done, God in time, according to his eternal Decree, permitting of them. We say not, that sins are to be attributed to God: But, that the acts of sin are to be attributed to God, Aquinas doth dispute, nor do Pontificians now adays gainsay.  
But let the Doctor speak his own English, in the brief summary of all his works, in his Considerations upon Tilenus, reducing the Synod of Dort and Arles, to practise, p. 72, 73. Of wickedness we say with Austin, that none can be the Author of it, by way of an efficient cause, the cause thereof being only a deficient cause. Now man may thus be the Author of it, to wit, either in doing what he ought not to do, or leaving undone what he ought to do; but this cannot possibly be incident unto God; namely, that he should, either do what he ought not to do, or leave undone what he ought to do; and, if to determine, that the crucifying of the Son of God, be to be the Author of the wickedness committed, in the crucifying of the Son of God, the Scripture in testifying this, makes God the Author of wickedness, by the learning of this Divine. That the act which is sinful, and the sinfulness thereof, are to be distinguished, and that God is the cause of the one, and only the permitter of the other, is not our Doctrine only, but of Arminius also. A while after, The sinful act is the cause of damnation, as wrought freely by men, and though the sinfulness be only from man, yet the act is not, but as well from God, as from man, as all sides now adays confess, even Arminius himself; but this Author so carrieth himself, (just as Mr. T. P. doth, though not so plainly as he) as if he would deny the act itself to be from God, not by any strength of Argument, but merely by a lose Discourse, and I have a long time looked, that they should come to this; but withal, I look they should bring reason with them, and not in a base manner (this Authour-like) to beg the Question. And this may serve to the second thing proposed. I proceed to the third, viz.  
§. 3.  
To give in some Reasons against Mr. T. P's. most dreadful opinion about sin's, quâ such, having a positive Entity, and a true proper Efficient Cause; for about nothing else is there any question.  
And here I profess in the first place, I cannot but adore, and tremble, at the consideration of the dreadful judicial hand of God, highly up against this Author, that whilst he is making of it his business, by slanderous malicious frantic Inconsequences, to make those to maintain God to be the Author of sin, who abhor the very thoughts of falling into such an error, and who by God's grace tremble more at the thoughts of committing sin, than many of his party, if not himself, at the open acting thereof, that for the avoiding of what he will needs fancy, (contrary to the Rules of all Christianity and humanity) his adversaries opinion to be (in despite of all their open professions to the contrary) I say that he should, just in the very act of doing this, say a thousand times more for Gods being the Author of sin, by true and just consequences 
(a) Sceleratum est in verbis alicujus velle haeresim quaerere, cum nôris sensum illius esse Sanum. Hieronym. , than ever by all his wicked Arts, and flaunting Rhetoric to boor, he will ever be able to prove his Adversaries to have said towards it. This sure is a just hand of God upon him: would to God he would lay it to heart, lest that be verified on him, that  Quem perdere vult Deus, hunc dementat. 
Secondly, and more particularly, the horrible nature of this Opinion, that sin as sin, in respect of its obliquity, hath a positive Entity, etc. will appear by these following Arguments.  
First, If sin as sin, be a Positive Entity, than it is a thing in itself, good; for every Positive thing, is good. 
(b) We have had it before out of Augustine's Enchirid. Omnis natura, etiamsi vitiosa est, in quantum natura est, bona est; in quantum vitiosa est, mala est.  It is to all Scholars well known; that unum verum bonum, convertuntur.  
Secondly, Nay, which is a thousand times worse, it is God; for as a very learned pious friend of mine, wrote to me not long since, 
(c) Mr. H. Hick. of his own College.  very well, whatever positive thing is not from God, is God, there being no medium betwixt Deus & Creatura. In truth, every positive thing must be Creator, or Creature. And who now is the Manichees maintaining an Independent evil principle? 
(d) Albertus' magnus in Petrum Lombard. Sentent. 2. Disp. 37. Moderni viderunt quod perfectius est agere, quam esse: viderunt quod id quod non est à se, nec potest à se manere in esse, multo minus potest agere à seipso; & cum actus malus secundum conversionem ad materiam sit simpliciter actus egrediens, à potentia activa perfecta secundum naturam; ideo concluserunt quod non egreditur ab eo nisi secundum quod movetur à causa prima, alioqui sequeretur duo principia esse.   
Thirdly, If Mr. T. P. like not of this latter, than he must inevitably maintain, if he will but stick to his Thesis.  
First, That God is the Author of sin. Or else he must speedily renounce the very first Article of his Christian Creed, and say, that God did not make Heaven and Earth, and all real things, visible and invisible therein, that in him Act. 17. 28. we do not live, move, and have our being, that every good and perfect gift is in its kind, is not from God, james 1. 17.  
2. He must hold, that there be thousands and millions, yea, thousands of thousands, myriades of myriades of actions in the World, which are not wrought by God, are independent from him, and stand not at all in ne●d of his Concourse. A Tenent which the boldest Jesuit in the World would tremble to admit into his Creed 
(e) Suarez. De Concursu, motione, & Auxiliis Dei. Lib. 2. Pro prio & real influxu concurret Deus ad actus Liberi arbitri ut reales actus sunt, etiam si saepissimè & intrinsece mali sint, nam cum hi actus sint verè res & effectus reales, necesse est ut saltem illam dependentiam à Deo habeant quae omnibus causarum secundarum effectibus Generalis & omnino necessaria est. .  
Thirdly, It will follow, that the more sinful acts any commits, the more, he is a Creator, & a kind of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a God of himself.  
Fourthly, Do he what he can to the contrary, in spite of him, it will follow, that God since the fall never did, or doth concur with any the best action that ever the holiest Saint, being a mere man, did act; for unto the best of their holiest performances, as they come from them something of sinful infirmity, doth ever cleave. Their very Righteousnesses, in some respect, are as filthy rags.  
Fifthly, It will overturn all Divine Prescience of sins, and, as I once told him in my Corrept. Correct, p. 142. Qui tollit praescientiam tollit Deum, Deity itself is overturned, if prescience. And how can that be foreknown by God, which is in no sense praedetermined by him, in which he hath at all no hand: and yet it is Ens positivum.  
Sixthly and lastly, It is an Opinion first most contrary to holy Scripture, which when it speaks most properly of sin, it speaks of it as of a Privative, not as of a Positive thing, under the notions of vanity, emptiness, darkness, Anomy, no Profit, no good, no knowledge, etc.  
2. To Austin, who most strenuously pleads, that sin hath no cause Efficient, but only Deficient 
(f) August. Lib. 12. De Civitat. Dei. Cap. 7. The Discourse is most remarkable, and answers to many of Mr. T. P's. objections. Nemo quaerat efficientem causam malae voluntatis. Non enim est efficiens, sed deficiens, quia nec illa effectio est sed defectio; deficere namque ab eo quod summe est ad id quod minus est, hoc est incipere habere voluntatem malam. Causas porrò defectionum istarum cum efficientes non sint, ut dixi, sed deficientes, velle invenire, tale est, ac si quisquam velit videre tenebras, vel aut audire silentium, quod tamen utrumque nobis notum est, neque illud nisi per oculos, neque hoc nisi per aures, non sane, in specie sed in speciei privatione. Nemo ergo ex me scire quaerat, quod me nescire scio, nisi forte ut nescire discat, quod scire, non posse sciendum est. .  
3. (As were easy to be proved) To Schoolmen of all sides and parties.  
4. To his honoured & beloved Father, Jac. Arminius himself, so that as my forementioned cordial friend, whom I mentioned but a while ago, wrote well to me, when he told me both learnedly & wittily, that Mr. T. P. is the first who gave sin this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mr. T. P's. Invention is extraordinary. I think I may therefore now well conclude this third thing, in the words which our Author useth against me, (only professing a dislike to the word unfortunate 
(g) Te facimus fortuna Deam coeloque locamus, etc. is fit for an Ovid, then for a Christian. Austin disputes notably against it in his books, de Civit. Dei Lib. 4. c. 18. Lib. 5. Cap. 1. etc. Austin puts himself to a penance, for having named it Retractat. Lib. 1. Cap. 1. Poenitet me nominâsse fortunam, cum vide am homines habere in pessima consuetudine ut ubi dici debuit, Hoc Deus voluit, dicere, Hoc voluit fortuna. Sic Cap. 2. Lib. 1. Retract. . Not only Charity, but good Nature, forbids the farther prosecution of so unfortunate a Writer, whose great store of unskilfulness may to help excuse him.  
§. 4.  
As for the fourth thing proposed, the Solution of Objections produced in defence of his own Opinion, and in opposition to ours, spits and dashes of Answers, will serve against them, the strength and force of them being already broken by what hath been thus far said.  
Object. 1. p. 110. Where there is no efficient, there is no effect, that is to say, There is nothing.  
Answ. 1. In this, and in all the rest of his Objections, doth he not clearly contradict himself 
(a) Sinner Impleaded, p. 178. , when of sin he saith elsewhere, that it was no part of God's Creation, which is most true, but how then comes sin to have a Positive Entity? Is not every Positive Entity a Creature? he goes on, We find it not among the works of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, set down or comprised in the first Chapter of Genesis. He indeed made the Heaven and the Earth, but it was 
Wisdom. Chap. 1. 14.  to that end, that they might have their being. Ergo, then God gave being to every positive being or thing, but he gave no being to sin, Ergo, sin as such, hath no positive being, as here he pleads.  
2. It's pitiful, when a man shall so flirt and flounce against his Neighbour, for want of Logic and Metaphysics, and yet have so little of either, as not to be able to distinguish betwixt a negative non ens, or nullity, and betwixt a privative in subjecto Capabili, as betwixt a blind man and no man, a poor man and no body. And in this to ●o he is but too like Pelagius, who concluded, because sin was no substance, Ergo, it could not corrupt the soul, Pelag. apud Aug. Lib. de nat. & great. c. 19 Ante omnia quaerendum puto (inqu●t) quid sit peccatum, substantia aliqua, an omnino substantia carens nomen, quo non res, non existentia, non corpus aliquod, sed perperam facti actus exprimitur. Et adjungit: credo ita est, & si ita est, quomodo potuit humanam debilitare vel mutare naturam, quod substantia caret? finely agreed, Pelagius questions, if sin be not a substance, how it can defile the soul: and Mr. T. P. asks how it can damn the soul? and that here-hence Austin concludes, Cap. 21. Ibid. that the very name of Jesus is extinguished, ut omnino frustra putetur, Vocabis nomen ejus Jesum. Quomodo enim Salvum faciet, ubi nulla est agritudo? peccata quippe substantiae non sunt, & secundum istum vitiare non possunt. His Theological Consolator— Boethius, who heartened him so much in his Apostatising from Calvinisme 
(b) Correct Copy, p. 48, 49, etc. Sinner Impleaded. Boethius de Consolat. Philosoph. Lib. 4. Quidquid à bono deficit, esse desistit: quò fit, ut mali desinant esse quod fuerant. Sed fuisse homines adhuc, ipsa humani corporis species ostentat; quare versi in malitiam, humanam quoque amisere naturam, etc.  though he did only afford them Philosophical Consolation, when this Boethius, (as T. P. also somewhere) maintains at large, that bad and vicious men, are not so much as men, doth he mean that they be pure nothings, Hob-gobling, Chimaeraes, men in the Moon, or in some new Atlantis, or Utopia?  
3. He hath had time and wit enough to have learned, that though sin be nothing positive, yet it is something privative, and is sounded, always in that which is really something, as in a subject, act, etc. Malum habitat in al●eno fundo 
(c) Augustin. in Enchirid. Cap. 14. Si bonum non esset in quo malum esset, prorsus nec malum esse potuisset: quia non modo ubi consisteret, sed unde oriretur corruptio non haberet, nisi esset quod corrumperetur. . It is therefore horrid for him to subjoin, that according to us, men are eternally punished, for just nothing in the World, when as he knows, that we all say, that men are punished for just nothing that is good, naturally or morally; but for that which morally is stark-staring naught, viz. for their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Transgression of Gods Law.  
Object. 2. p. 110. If wicked man is no more than the deficient cause of sin, he is not so much the cause of it, as God himself, in their account, who say He absolutely wills, that sin should fall out. Corrept. Correct, p. 78, 79, 73. 196. 54.  
Answ. 1. God neither is, nor possible can be the deficient cause of sin, because it is absolutely impossible, that he should in agendo deficere, be deficient in his actions 
(d) J. mer. P. lect. de Eccles. p. 80. Si quid fit boni, Deo efficiente id fit, nempe author omnis boni est, effecitque in suis & velle & perficere: Si quid mali fit, non fit deficiente, sed non faciente Deo. Nam de ficere certè vel culpam, vel imperfectionem causae denotat, quorum neutrum in Deum cadere potest. ; whereas man is both the efficient Cause, though not the supreme of the act of sin, and he is the sole deficient, and in that respect, the sole cause of what is properly sinful.  
2. As for the Argument he brings from God's absolute willing that sin shall fall out, id est, the event of sin; (for that I do only understand in the expressions which he mentions,) I had need to meet with Readers of extreme false memories, and of most disingenuous hearts, as not willing to turn to the very places which he objects, if I should suspect them to stand in need of more than hath been said in my Corrept. and in this defence of it. The sum of all which, amounts but to that Dilemma, which for my Adversaries use, I have set down out of Austin, in the Margin 
(d) August. Enchirid. ad Laurent. Cap. 100 Deus permittit (ait ille) peccatum volens aut invitus: non certè invitus, quia id esset cum tristitia, & sic majorem haberet: si volens permittet, perm●ssio est genus quoddam voluntatis. Contra Jul. Pelag. Lib. 5. Nos certè si eos in quos nobis potestas est, ante oculos nostros perpetrare scelera permittamus; rei cum ipsis erimus. Quam vero inn●merabilia ille permittit fieri ante oculos suos: qua utique si noluisset nulla ratione permitteret. , and unto which I am confident, no living man shall ever meet with any solid answer from its greatest Anti-Augustinian opposers.  
3. Man in all his actings, is, and aught to be under some known revealed Law, Deut. 29. 29. God is tied to no such Laws, whose holy will is the only Law of his proceed.  
4. If God should have no agency in and about the acts of sin, we were to discharge him of all Sovereign power and gubernation of all things. He were wholly to cease from all action about the most of actions, which are committed in the World.  
5. Man in sinning, useth not to separate the act, from the sinfulness adhering to it; nor is it his place to bring light out of darkness, to sin, that good may come thereof, as it is proper to God, efficaciously to permit sins, yet without sin, for glorious ends, Gen. 50. 20. Isa. 10. 5, 6, etc.  
Object 3. p. 112.  
If this point be so abstruse, that Mr. B. doth not understand it, Why doth he talk that into the universe of Readers, which is arrant Gibberish to himself? but if it is not so abstruse, who doth he talk of, and on, affirming and denying the very same thing? Ex. gr. in his p. 79. he saith, the sinning Creature is the sole efficient cause of his sin: yet in his p. 55. he said, that sin hath no efficient cause. Again, p. 79. he saith, that sin's very being, is consisting in deficiency.  
Answ. 1. The abstruse point of Divine permission of sin, need not to be arrant Gibberish to Mr. B. and yet for the profundity of it, may be but a little understood by him. But if Mr. T. P. 
J●b 4. 12.  do so perfectly understand it, as to find no abstruseness in it, he understands (Horresco referens) more than Christ, considered as mere man upon Earth, did, Matth. 11. 26. more than his holy deep Apostle St. Paul, Rom. 11. 33. more than the Psalmist 77. 19 more than the deepest Doctors that ever had the handling of it. Which of them with Austin saith not, Lib. 5. advers. Julian. Pelagian. Quis non ista Judicia contremiscat, quibus agit. Deus in cordibus etiam malorum hominum quicquid vult, reddens tamen eis secundum merita ipsorum? Idem, tractatu in Johannem, Non ergo fratres ad hanc penetrandam altudinem ad hanc abyssum discutiendam, & inscrutabilia perscrutanda expectatio vestrae caritatis impingat. Agnosco modulum meum, sentire m●hi videor etiam modulum vestrum. Altius est hoc incrementis meis, & fortius viribus meis, puto quia & vestris &c. Si quis autem istam quaestionem liquidius ac melius nôrit se posse exponere, absit ut non sim paratior discere quàm docere.  
2. When Mr. B. saith, Corrept. Correct, p. 79. that the sinning Creature is the sole efficient Cause of his sin, he quite forgets to subjoin the very next words, If there can be an efficient Cause of that whose very being is consisting in a deficiency.  
3. Sin being such a complicated unhappy thing as it is, always made up of an act, and its obliquity; Mr. B. might well say, in different respects, that sin hath a true efficient Cause, and yet hath only when he speaks most properly of sin (as sin,) a deficient Cause, which yet in this moral matter, is tantamount to an efficient Cause, as to the Sinner. Defectus est causa secunda in Aquin. Lib. 3. advers. Gent.  
Object. 4. p. 113. He is for a necessity of infallibility, as well as of Coaction.  
Answ. Neither he, nor Doctor Twisse, whom in these matters he hopes he shall never be ashamed to have followed very much, allows not at all of any necessitation, or coaction of man's will, which they hold, 
(a) See Dr. Twisse, vindic. Lib. 2. p. 22. 27, 28. & 30. Sed quid dico motionem Dei, qua voluntas humana movetur immediate, non semper esse per viam compulsionis? cum potius in confesso sit voluntatem ipsam cogi non posse, neque compulsionem pati. Thom. Aquin. Lib. 3. advers. Gentiles, Cap. 72. Divina Providentia non excludit contingentiam in rebus, nec eis imponit necessitatem: quia non excludit, causas secundas. Ex causis autem Proximis effectus dicuntur necessarii vel contingentes, non ex Remotis Causis.  cannot be forced by God himself, they allow only of a necessity of infallibility, which by his principles, Mr. T. P. nor any of his party, will ever be able to maintain.  
Object. 5. If the Cause of sin is only deficient, not efficient, what will become of the difference betwixt sins of omission, and sins of commission, p. 113.  
Answ. 1. It will be as easy to conceive, how that distribution will hold, as it is easy to conceive, that Mr. T. P's. Horse is ou●, or is in an error as well, when he goes too fast, as when he goes too slow. He may have heard of a Fellow, who complained, That his Horse did stand still faster than another man's could go, on Salisbury Plain. 
(b) Vide Dr. Twisse, Answer to Dr. jackson's vanities. Dr. Ames medulla. Lib. 1. Cap. 14. §. 12.   
2. He is miserably out, if he think the distribution betwixt sins of Omission and Commission, to be a distribution of things different in their kinds, when as they do only differ in their modes of acting; for in every moral Omission, there is a voluntary Commission, more or less, & vice versâ, and so both ways there is a defect of what should be.  
Object. 6. Which in Mr. T. P's, multifarious repetition of one and the same thing, is his 7th and 8th, p. 114. as if he weet rolling Sisyphus his cold stone. How many Privations are there (saith he) of which God himself is the first and chiefest Cause? The darkness of the night, is a privation of light, which yet was one of the famous works of his Creation, Gen. 1. 4, 5. The Stone and the Strangury, the Fever and the Pestilence, are not only Privative of health▪ and pleasure, but they are constitutive of sickness, and torment.  
Answ. 1. But will he allow of no difference betwixt Privations Physical and moral, 
† Thom: Bradward. Lib. 1. Cap. 1. p. 65. Nun secundum omnes vere Philosophantes, omne malum, scilicet pura malitia & peccatum, non est res aliqua positiva, sed privatio vel carentia rei bonae, aut cujuspiam bonitatis; Privatio autem in Subjecto apto plenè tolli non potest, nisi per plenam positionem habitus quem privabat; non enim ibi potest medium inveniri. Joh. Cameron defence. contra. Epistol. Cujusdam, viri docti, p. 166. Tenebrae nil ut loquuntur in Scholis habent positivi; Qu●d enim aliud tenebrae sunt quàm lucis privatio?  betwixt Privations which are only Penal in a moral sense, as the Fever, Pestilence, etc. and Privations culpable? Did ever man fancy that God, by creating, or effecting these things, could become culpable; but would not every one conclude, that he would so, if he were the proper Efficient Cause of sin, as such?  
Secondly, By the help of all the Philosophy and Divinity that he hath in his store, it will be hard for him to show how God is the cause of the Privations which he mentions, otherwise then by not affording or withdrawing light, health, ease, etc. Let that judicious, both Divine and Philosopher, the often mentioned Bishop of Salisbury, be heard determining this point in his Animadvers. p. 267. As for this distinction, the same which Mr. T. P's. p. 115. and in the same case, of Negative and Positive Causing; it is obscure and improper. The Air hath heat and light, from the Positive Cause of the Sunbeams; darkness, fogginess, coldness followeth upon the Negation of the Sunbeams; and yet neither the Sun, nor his beams, nor the retractions of his beams, are the true and proper causes of coldness, or darkness in the Air. The Reason himself hath touched upon, because those dispositions, or qualities in the Air, issue not from the Sun, per subordinationem effecti ad eausam, but out of the nature of the Air only: That is a cause Per quam res est id quod est. Thus the Sun is the true cause that the Air is hot and light. If by virtue flowing from the absent Sun, it be made dark, then might we call the Sun a cause of darkness. In proportion, we say the same of God, If from his decree of nonelection, there flow any darkness or pravity into man's will, or any crookedness, & sinfulness into his actions, there were some colour in terming him a negative cause of man's sin: but this shall he never be able to demonstrate.  
Object. 7. In Mr. T. P. his p. 115. the 9th. Every privation, praesupposeth a habit, which every sin cannot do, because a man may be covetous, or cruel, who never was liberal, or compassionate.  
Answ. And so in every sin committed, by any sinner, it cannot but be granted that he hath, or at least in his first Parents, once had an habit to forbear all sin, which it is yet his duty to have, and his defect to want, Eccles. 7. 29.  
Object. 8. In him, his tenth, p. 115. is for the most part of it readily granted him viz. That the Agent that is morally deficient, and in that circumstance faileth, and transgresseth the Law, doth yet effect and produce the action which is so deficient and irregular.  
Answ. 1. It hath been oftentimes showed him, that man is the true and proper cause of every sinful act, considered as an act, though he is not the only cau●e of it, in genere entis physici, as it is a natural thing; but he, and he alone, is the only cause of its Irregulation, by way not of proper efficiency, but by way of most proper deficiency, in genere entis moralis, in the way of a moral evil.  
2. But how here-hence any of those lose consequences should follow, which he mentions, p. 116. viz. That then God is not the Author of death. (The very thing which he stourly pleads for, Chap. 2. of his Correct Copy, p. 21.) 2. or, that he is the Author of sin, or of both or of neither, 3. or that the sinner himself, is not the Author of sin, neither Man nor Devil; I say, I may suppose no man sees, nor can he show, how these Sequels depend upon his own last praemisses granted by me; and therefore I need no further to trouble others about 
Calv. Contra Libertinos.  them. These be but desultations, à gallo ad ●sinum, skips as we use to say, from the Cock to the Bull. I therefore leave these bulls, to stand for Bulls.  
§. 12.  
To his Sect. 31. from p. 123. to 127. about his ramping and raging against the names of Mr. Calvin and Doctor Twisse.  
Answ. 1. Those men are as well calumniated, and so raged against, who have a false sense fastened upon their words, as those be, who have false words devised against them, or else our Saviour's Evangelists knew not how to define a Calumny, John 2. 19 20, 21. with Matth. 26. 61. and as little did David, Psal. 52. 2, 3. with 2 Sam. 22. 9  
2. Unto the World's end, he will never be able to prove, that most impudent assertion of his, p. 123. That he said no more of Doctor Twisse, and Mr. Calvin, than Doctor Twisse himself hath said, not only of Mr. Calvin, but of all the rest of his own party, who place the Object of Predestination in massâ corruptâ viz. that p. 124. he as a Supralapsarian should argue against the Sublapsarians, as inferring God, by their way, to be of necessity the Author of sin;  
For first, To all those who ever have read Dr. Twisse, it is well known, that he doth very often ingenuously confess, that he was once a Sublapsarian 
(a) Vindic. Lib. 1. Saepissime. , and yet then did not he believe, that God was the Author of sin.  
2. Since from the lower way, he clambered up to the upper way, he divers times professeth, that the differences betwixt the Supralapsarians, and Sublapsarians, are only Logical, and metaphysical, and not at all, or not considerably Theological 
(b) Lib. 1. p. 52. & alibi passim. Ingredimur speculationem, de ordine decretorum divinorum, multo magis difficilem, meo jud●cio, quàm praesenti instituto necessariam. Neque enim nos in Arminio reprehendimus, quod Creationem & Lapsum praestruxerit decreto praedestinationis, sed quod sidem & infidelitatem. Sic p. 319. Col. 2. .  
3. Since he left the lower way, he hath taken a world of p●ins, I think to admirable purpose, for the reconciling of both parties 
(c) Ibid. from p. 55. to 92.  which I am sure he would never have done, had he believed what Mr. T. P. doth, that they all do, & must maintain, that God is the Author of sin.  
Yea fourthly, Most voluminously since his betaking of himself to Supralapsarianism, (give me leave now so to speak) he hath spent above a 100 of Pages in folio, to clear the Sublapsarians from all such crimes 
(d) Answer to Mr. Hoard, in his second part, from p. 128. to 299.  (even as Dr. Davenant, about the same time had done, much what, the same Christian Office, for the Supralapsarians 
(e) Doctor Davenants Animadversions against the same Mr. Hoard, from p. 84. to 198. Psal. 133. 2. behold, how good and pleasant a thing it is, notwithstanding the seeming differences betwixt these two great Doctors▪ to see Brethren to dwell together in unity.  though himself a Sublapsarian) in his Defence of the Synod of Dort and Arles, both which, were for the Sublapsarian way, he stoutly 
(f) See Doctor Twisse, in defence of those Synods, an English pithy Book in quarto.  all along against Tilenus his Scoptick Libel, maintains, that no such matter, will after any fashion, follow from the Doctrines of the Synods of Dort and Arles, who yet are known to be for Sublapsarianism.  
Fifthly, There is therefore nothing so plain, as that what Mr. T. P. transcribes out of him, p. 124. that in the Judgement of all Sublapsarians the Supralap. do infer God to be the Author of sin, for holding God to decree sin, as a means accommodated, for God to attain to his purposed ends of Praedestination, the Doctor speaks 
(b) V●ndic. Lib. 1. p. 87. Si hunc timorem in anem esse docuero, ad omnem ad tum huic sententiae, praecludendum nihil, puto, reliqui facturus sum.  not of what the Sublapsarians do usually infer against the Supralapsar●ans (who are known every where to do the quite contrary) but of what they might be apt to infer, if they by falling into the lower way, should gratify the Arminians too much. He expresseth what the fears of Sublapsarians might be not what their Faith was, concerning their Brethren of the upper way. And therefore in the following words, next ensuing those quoted by Mr. T. P. he showeth how vain their fear is, (g) and how little they gain by their seeming condescension to their known adversaries, the stubborn Armin●ans.  
Sixthly, It was impossible for him to charge the Sublapsarians with any such crime, as Mr. T. P. chargeth them with, unless he would much more besmudge his own Doctrine, from whence it may seem, and it doth but seem, the crime will more handsomely be concluded. But all those who are acquainted with the perspicaciousness of that transcendently acute Doctor, will laugh at any man, who surmiseth him to have been such a silly come senseless 
(h) The Sublapsarian opinion is candidly and pithily set down by Wollebius, in Compend. Theolog. Christianae. Cap. 4. De praedestinat. Thes. 5. & 8. Peccatum non est reprobation●s, causa impulsiva: sed materiae seu objecti, conditio necessaria. Licet autem non causa sit Reprobationis, est tamen causa reprobabilitatis. 8. Diversae quaestiones sunt. 1. Quo jure Deus hominem, creaturam suam, reprobet? 2. Cur non omnes sed quosdam elegerit, quosdam veró reprobárit? 3. Cur hunc e. g. Petrum, elegerit, alium vero e. g. Judam reprobârit? Ad primum respondetur, ex causa materiali, quia homo quà lapsurus, reprobabilis erat. Ad secundum, ex fine; quia Deus gloriam miser●cordia & Justitiae patefacere voluit. Ad tertiam denique, ex causa impulsiva; quia sic ei placuit. .  
Seventhly, Doctor Tw●sse had some reason, and that with some acrimony to dispute against Moulin himself (the thing which Mr. T. P. cracks of, p. 125.) in no less than 8. Chapters, who in what he holds about Reprobation, doth not only recede from the Supralapsarians, but from all the Sublapsarians too, who only maintain the object of Reprobation to be man, considered on●y as lapsed in Adam, but not as living and dying in final unbelief and impenitence. But our valiant Chevalier, and great Champion, against no meaner man than Doctor Twisse, should have tried his skill and strength, in con●u●ing of Dr. Twisse, his 8. large Chapters against Moulin, rather than to have played at the sorry small Game of nibbling at some of his quick expressions; and upon that occasion, flirting out into a digression of almost a page and a half, against Mr. calvin's style and temper, p. 125, 126, 127.  
§. 13.  
To what he keeps a huge stir about, in no less than three several places (if not more,) viz. in his 32. §. p. 127, 128. in his §. 34. p. 129. in his Chap. 4. p. 36. and all but about quoting Calvin instead of Zwinglius.  
Answ. Mr. T. P. is the valiantest man at knocking a flea on the head with a great Beetle, of any that ever I knew; ●or first, in civility, as his Correct Copy saith, p. 8. he forbears to name the Authors which he musters up together in his slanderous Decachorde, p. 9 10. tho●gh he saith, he had them lying by him very particularly quoted and would produce them, if challenged by any man's doubt, or curiosity: and then he crows over me, Phil. Chap. 4. p. 36, 37. because being blind folded by him, I mistook but one of them; for he cannot deny, that I lighted right upon the rest, by no other direction, than what I had from my Conjectures, what Authors those were which his stomach boyles most against. And in reference to what I had found in a matter of 9 Quotations, of 10. I might be allowed to say, in my Corrept. p. 52. that to any attentive Reader, he did quote them very particularly, as to Book, Section, and almost L●ne.  
Secondly, By the Pages which he quotes out of Mr. calvin's Institutions, in the margin of his Decachorde Correct Copy, p. 9 it is plain, that he follows one Edition of calvin's Institutions, and I another, which might somewhat misled me, where the pages agree not, as those in Correct Copy, do not at all, with my Geneva one, in Octavo, printed 1585.  
3dly, I'●e give him all the Books which are in my Study, for a halpenny, which I should be loath to part withal, for a 150l. if the fourth Testimony, which he quotes out of Calvin, Lib. 1. C. 17. §. 12. p. 66. be to be found in Calvin's Book of Institutions, in the place quoted by him in either of the Editions of his Correct Copy; and yet, he saith peremptorily, Phil. Chap. 4. p. 50. §. 36. and by Bellarmine acknowledged to be there, Lib. 2. the amiss. Grat. & statu poccati Cap. 13. That I might have found that saying, if I had but turned to the Chapter, Section and Page, set down expressly in his Notes; for how else (saith he) did I know, that he took that place out of Calvin, when he only referred to the place, but concealed its Authors name.  
Fourthly, The 9th place, quoted as plainly as can be by him, Correct Copy p. 10. out of Calvin's Institutions, Lib. 1. Cap. 18. p. 118. §. 1. The words these, in Latin, Si Dei Judicium est excaecatio & amentia Achab, nudae permissionis sigmentum evanescit: quia rid●culum esset▪ Judic●m tantum permittere, non etiam decernere quid fieri velit, & mandare executionem ministris, and by every Reader to be had and found there, he is not ashamed to say in this his Philanth. Chap. 4. p. 60. §. 41. that it is taken from Dr. Twisse, and is by Mr. B. again, imputed with great injustice to Mr. Calvin; and upon this, he plays. p. 61. as if Mr. Calvin in his Grave▪ had expounded that saying of Dr. Twisse, before Dr. Twisse was old enough to lie in his Cradle.  
Fifthly, It was the easiest thing in the World for me, being ●o hood-winked by him, as I was, to mistake Calvin for Zwinglius; not only 1. because most of the former passages in his Decachord: were taken out of Calvin. 2. Or because I had not Zwi●glius in my findy (a thing which Dr. Twisse is not ashamed to confess, whilst he is de●ending of him against Bellarmine. 
(a) Opera Zwinglii mihi nequaquam supp●tunt. L●b. 2. p. 46. Col. 1.   
3. But also for that both Zwinglius and Calvin, have wrote de Providentia Divina, could I easily tell, whether he meant Zwinglius or Calvin de Providentia; especially, when in Calvin lying by me, I find his Adversaries laying much the same things to his charge, in the place quoted by me out of Calvin de occult. Providentia, which Mr. T. P. chargeth Zwinglius with?  
§. 14.  
To his new malicious Catalogue, drawn out from p. 132. to 140. as also to what is fit to be answered to that jirksome Defence, which he makes for his former Decachorde, Chap. 4, from p. 37. to 65.  
Answ. If I can but prevail with any ingenious Readers, attentively to heed those general Observations which in my Corrept. Correct, from p. 53. to 58. I did promise to the formet Defence, which I made against his first Decachorde, (a thing wholly neglected by him) little or nothing would be expected by them, by way of answer to this larger Bede-rowl, which he draws ou●.  
For 1. What would it conduce to the determining of the first main question, in debate betwixt us, about absolute Reprobation, though some of the Phrases quoted out of divers owned Classical Authors, should not prove to be exactly defensible?  
2. What necessity compels any sober Orthodox Divine, to stand up in justification of every Phrase, which in the heat of contention, dropped at any time from the pens of Learned and Reverend Calvin, Peter Martyr, Twisse, etc. whose writings we all value, but account not Canonical, we own them our Judgement, not our Faith 
(a) Luther. Solis Canonicis debemus fidem, Caeteris omnibus Judicium. .  
3. If that which all Reformed Churches, nay, I may say, all Churches in Christendom hold, viz. That God is the Author of every act, as such in genere entis physici & positivi, and that he is not an unwilling Permissor and Ordinator, and Gubernator of all the evil of sin, which falls out in genere mali moralis, & privativi, a thing which Mr. T. P. hath scarce spirit enough to deny outright as we have heard out of his p. 129. I am pretty confident, that he should have the good leave of most of the Authors whom he doth most gracelesly traduce, to use as soft Phrases in the explicating of such matters, as he could possibly think on. 
(b) G. Voetum in methodo respondendi calumniis de Deo authore peccati. Remonstrantes, omnes omnium adversariorum & calumniatorum conatus superare voluerunt. Nec mirum, cum unicum hoc & extremum causa suae praesidium, post omnia frustrà tentata, sibi relictum videant.   
§. 2. But seeing (as most Writers of his stamp, 
(bb) viz. Some such as that of R. Rollocs' in Roman. Cap. 8. v. 29. Decretum Dei duplex est: vel est decretum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simpliciter: vel est decretum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundum quid. Decretum secundum quid voco, quod non simpliciter, & propriè decreti nomine vocatur; sed secundum quid, & cum adjecto, decretum permission●s. Causa enim deficiens non propriè, ac simpliciter causa est. Est autem tum cum decernit ac vult aliquid, at non simpliciter, verum decernit & vult permittere ut illud fiat. Ideòque etiam suo tempore non ipse efficit id propriè, sed permittit ut fiat à malis instrumentis, etc. Horum (viz. malorum mediorum excaecationis, indurationis, etc.) est decretum permissionis, non ut mala sunt: est quidem, fateor, respectu malitiae & anomiaes quae est in illis rebus, non autem respectu substantiae ipsarum rerum & actionum: Cujus ut Paulo ante di●imus, decretum est simpliciter divinum: verum non est decretum malitiae quà malitia est, sed quà bonitatis rationem habet, etc.  had done before him, he placeth (if I may so speak) the fortunes of his Cause in these his Collections, as unto the last safest refuge for the supporting of it, I must crave the Readers patience, whilst I enlarge somewhat upon th●se three following particulars, viz.  
First, The opening of his most hateful design in this his Collection; together, with his absurd and disingenuous ways of carrying it on.  
2. Out of the Authors, wracked and barbarously tortured by him, I shall show the genuine meaning of some of the harshest expressions which they use.  
3. I shall give in some Reasons, why I need not be more particular in answer to other particulars huddled up by him.  
§. 1.  
About the first, 1. There is not a Reformed English Protestant of note, either in Heaven, or above ground on the Earth, though otherwise in their way, they may have been never so Episcopal, or ritual; but they have, and are ready to express their zealous detestation against this execrable way of representing most of the following Authors, as maintainers, either in words, that God is the Author of sin, or that as he with an impudent mouth saith, p. 130. that they say a great deal worse, and in much worse Terms. Especially, since divers of the places quoted by him, if they be candidly considered, by what goes before, or follows after, will evince the contrary; and since that many of them in their Writings against the Libertines, which are full of acrimony, and sting against them, 
(a) Take one Testimony for all, out of Calvin. Contra Libert. C. 4. Duae rationes me ad istos nominandos impulerunt, qui alioqui ne mentione quidem ullâ digni sunt: tantum abest, ut Chartae debeant eorum nomine conspurcari. Primum nonnulli qui ignorabant quid sibi vellet Libertinorum nomen, id Quintini nomine cognituri sunt. Expedit etiam Belluas adeò perniciosas notâ aliqua insigniri, ut dignosci possint ab unoquoque: nec quisquam non monitus damnum aliquod recipiat. Caeterum minimè ignoro me hand gratum omnibus facturum, quod eos nominem. Sed quid agerem? Cum quatuor ganeones (aut tres saltem) video, qui plusquam quatuor millia hominum in exitium duxerunt, etiamnum hunc assiduè lapidem volvere ut evertant veritatem Dei, miseram Ecclesiam dissipent, in errorem abduca●t omnes, quos irretire possunt, blasphemias execrabiles spargant, &, quod omnium deterrimum est, totum orbem perturbent ea confusione à qua bestia ipsae abhorrerent: an tacere debeo aut dissimulare? Nullum autem est Latrocinium adeo scelestum, nec venenum adeo perniciosum quam execrabilis haec Doctrina quae eò tendit ut non solum Christianam Religionem, sed etiam honestatem omnem atque humanitatem dissipet ac deleat, quae hactenus inter Turcas ipsos & infideles valuit.  do abundantly evince the contrary.  
Reverend Doctor Reynolds (I thank him) directs the Reader to many English Protestants, who express their just Indignation against such odious Suggestions as Mr. T. P. useth, unto which many more might be added, if need were. I shall only wish him seriously to mind how Dr. Crackenthorp doth represent this his proceed, when he met with it in that noted Apostate from Protestantism Archbishop Spalleto, 
(c) Crackenthorp. Defence. Eccles. Anglican.  in his Defence of the Church of England, Chap. 36.  
The second notorious Heresy of the Puritans, mentioned by you, is, that God is the Author of sin. This is an old Calumny, most lyingly, out of your School, objected by Fevardentius, 
† Dialog. L. 2.  Bellarmine, 
(y) Lib. 2. the amiss. Grat. Cap. 3. 4, 5. & seq.  and others, against Calvin, Beza, Peter Martyr, and the Calvinists, which hath often times been confuted more clearly than the light. If there were in you, either shame, or piety, or modesty, or any the least love of the truth, you would long have repent in Sackcloth and in ashes, for such an impudent calumny. But being now past the bounds of shamefacedness, you are become so sedulously impudent, and have drawn such a brawn upon your Consciences and foreheads, as also upon your Papers and pens, that as the Prophet saith, you do proclaim your sins like Sodom, and with a stubborn mind, which Sodom never did, you stand up in the Patronage of it. That same Crambe or Coolworts so oftentimes, not without loathing served in, you do here again boil up, serve in, and by a most signal calumny, object unto Calvin, Beza, and the Calvinists. But know you, that that Heresy, and horrid Blasphemy, hath by word, and writings, and reasons, been rejected and condemned, and hath been so clearly, nervosely, and solidly rejected by them, as that when your men handle this cause, they do seem to be very Children, and Babes to them: so sordidly do your toys and dirty puddles, appear to be, when compared with their clear writings.  
Secondly, Though this design be highly Jesuitical, yet when the worst of Jesuits have all said, and all done against us, the force of truth is such, as that it wrings, even from a Bellarmin's pen, a Confession in effect, the same to what he had most voluminously opposed, 
(d) Bellarm. (citante D. Crackenthorp. Cap. 36. ejusdem defensionum) Lib. 1. de Amiss. Grat. Cap. 1. In peccato duo reperiuntur, substantia quae est materiale, & ratio ipsa quae est formale peccati. Substantia peccati est actio aliqua voluntaria, vel voluntaria actonis omissio. Ratio peccati est ipsa declinatio, seu recessio à Regulâ in illa actione. Actio tota est à Deo, ab ipso habet non solum esse genericum, sed & specificum & singular. Deformitas autem ipsa, seu declinatio, quae est formale peccati, Deo tribui non potest, nec tam causam habet efficientem quam deficientem, etc. Suarez De concursu Dei Lib. 1. C. 2. N. 7. Pererius Vega, etc.  and so as that the more modest sort of them, became Apologists for Protestants, 
(e) Armin. De efficaci. provide. Thes. 14, 15, 16. etc.  and the like hath befallen Arminius himself, and his more graver followers 
(e) Armin. De efficaci. provide. Thes. 14, 15, 16. etc. .  
Thirdly, What can all this serve for, but to render the soundest classical Protestant Authors odious, that in the room of them, among young Divines, and others, room might be made for the worst of Pontificians, for his prodigious Grotius, his Sebastian Castalio, and other Socino-Remonstrantes, which Mr. T. P. himself, hath lately taken into his bosom 
(f) Chap. 3. p. 144. 149. etc. ?  
Fourthly, He hath a forehead to thrust in among Reformed Authors (whom in scorn, but for this scorn I thank him) he calls my Masters, p. 136. Hobbs of necessity and liberty, p. 22. 23, 24, etc. and another Book, called, Comfort for Believers, which by the late Reverend Assembly of Divines at Westminster, was judged worthy of the fire, and was by the then Parliament of both Houses, condemned to it.  
Fifthly, This Objection of Gods being the Author of sin, to the Orthodox, is but an old musty stale protrite objection of the Pelagians 
(g) August. ad Articulos sibi falsò impositos, Prosper ad excerpta genuensium. Object. 6. Quod Deus tale in hominibus plasmet arbitrium, quale est daemonum, quod proprio motu nihil aliud possit vel velit nisi malum.  and yet he that will seem to be a great Anti-pelagian, makes it the strongest against us, that he knows how to produce any.  
§. 2.  
As to the second thing proposed, p. v●z. about the Genuine meaning of the harshest Phrases which he hath been able to pick up out of the Orthodox Writers, nothing would need at all to be said to it, if in his heart, there had been any the least charity 
(a) G. Voetius upon this occasion said well. Method. Respondend. Calumniis, p. 1136. Nullo modo verisimile est viros in Scriptures, & patribus, nominatim Augustino, nec non Lombardo & Thoma Aquinate, eorumque sectatoribus▪ insuper in Linguis, artibus, & Philosophia versatos, tam crassa, stupida, absurda, contradictionem implicantia, horrida, blasphema & scandalosa, contra omnem Theologiam & universi Christianismi consensum, contra omne dictamen luminis naturalis, & rectae rationis, contra propria placita, proposu●sse aut defendisse. Cogitetur quales & quanti-fuerint, Lutherus, Zwinglius, Bucerus, Calvinus; Beza, Martyr, Zanchius, Danaeus, Perkinsus, Gomarus, etc.  toward many eminent Authors of the greatest renown, for Learning and Piety, who in their lives, having expressed so much holiness and hatred to sin, and in their works so much depth of Learning were never like to be the Authors of so foul, sottish, unholy an opinion, as he would fain pin upon them. The least measure of good affection towards their persons and labours, would have put him upon other-guess glosses, for the finding out their meaning 
(b) Gerson de vita Spirituali animae seu 1. Coral. 11. Notetur hic quod doctores, etiam Sancti, sint magis reverenter glossandi in multis, quam ampliandi, quoniam non omnes semper adverterunt ad proprietatem locutionis. Improprietas autem non ampliari debet, sed ad proprietatem reduci: abioqui quid mirum si augetur deceptio? . Such men as he traduceth, were never like to need an Apology, like that of the Poet, Lasciva est nobis pagina, vita proba.  
I shall therefore say the less in a known case, to what he brings out of them, viz. that one of them saith in Terminis, p. 125.  

1. That God is the Author of sin, that they all say.  
2. God wills sin, that some say.  
3. He impels to it.  
4. Yea, Forceth men to it.   
To the first then, p. 135. That Satan is judged to be the Author of evil, (whether of sin, or of punishment) one way, and God another way?  
Answ. 1. I for my own part, do at no hand like it, that God should be said to be the Author of any culpable evil.  
But 2. A little Candour and attention in our Anti-Zwinglian to the Phrase which he sets upon the tenterhooks, for racking; would have served him to have interpreted it.  
1. Of the Author of the evil of punishment, rather than of the evil of sin, in the sense of the Prophet Amos 3. 6. Shall there be evil in a City, and the Lord hath not done it? Zwinglius his words lie as fair for the one, as for the other.  
2. Or if at all of the evil of sin, yet not at all, as a moral Author, so as the Devil is by way of persuasion, inward suggestion, infusing of malice, in which sense alone, any becomes the Author of sin, to speak properly.  
4. Is it credible, that Zwinglius will be understood of any other Author or Cause, then as of a non removens prohibens, or then as of a Causa per accidens, a mere occasion, so as fire, if men stand too near, is the Cause of men's scorching their shins, as a Sword is of a man's killing, when it is in the hand of a mad man. Just so as Peter Martyr explains himself in the like case? 
(c) Si minus propriè loqui velimus, Deus poterit aliquo modo d●ci, aut initium, aut causa peccati, non propria quidem, sed ea quae non removens prohibens appellatur Loc. Commun. Loc. 13. §. 7.   
3. I have some reason to believe, that if he had met with harsh Phrases, in some Popish Authors, he would by no means, have made such a Tragical Representation of them. 
(d) Medin. in 1. 2. q. 79. a. Ocham & Gabriel affirmant, quod Deus in rigore, & in proprietate locutionis est causa peccati.   
Secondly, About God's willing of sin.  
Answ. 1. How that is understood by Orthodox Writers, hath been often explained.  
2. Let us but a little hearken how Calvin explains himself about it, against his Calumniator (Mr. T. P's. renowned Martyr Castalio, Phil. Chap. 3. p. 139.) Respons. ad Calumnias Nebulonis. p. 732. 1. Calvin will not grant God to will evil by itself, i. e. as it is evil; but in men's Crimes, Gods Judgements are resplendent, as by the incestuous lying of Absolom, with his Father's Concubines he did punish the Adultery of David.  
He understands it in no other sense then the greatest Schoolmen had, with applause understood it in the Church, before ever Calvin's eyes were open 
(e) See about this at large. Thom. Bradward. de causa Dei Lib. 1. c. 34. Si adhuc dicatur quod semper male sapit multis, dicere Deum qualitercunque velle peccatum, pro certo verum est, & hoc forsan secundum Hugonem; non quiae quod dicitur non bene dicitur, sed quia quod bene dicitur non bene intelligitur. Utinam igitur acciperent Salem Sapientiae, saperent, & intelligerent sapidam sano gustui veritatem, scirentque nullum esse malum in mundo, quod non est propter aliquod magnum bonum, & forsitan propter aliquod majus bonum: cur ergo, etc. .  
Thirdly, About God's impulse to sin, which he often objects against Calvin, Chap. 4. p. 44, 45. & passim, and against Piscator, Chap. 3. p. 133. That God doth drive, or thrust men on unto wickedness.  
Answ. 1. Neither of them understand it, in such a flagitious and unconscionable manner, as he would have his credulous Readers believe, that I hold it, Phil. Chap. 4. p. 42. and had in Corrept. Correct, p. 61. l. 2. 3. spoken (as he saith) something to that purpose, viz. that as we put spurs to a dull Jade, to make him go faster, so God doth stir up wicked men (or dull sinners, such as are but slow at sinning of themselves) that they may sin so much the faster, or with more mettle, and become as it were, gallopers in the carrier of sinning; as if of themselves, they were not infinitely too fleet, but rather needed stirring up; for in this case, who sees nor, that this kind of Impulsion, would be altogether a contrary inclination to the parties stirred up, and contrary to the scope; for which, as any body may see and read, I brought the Simile of the dull Jade, to prove, that man, in the Simile, would not be Author of the halting, but of the going of the Horse.  
2. But Calvin and Piscator, as they explain themselves, understand it only of Gods natural agency of the act of sin, and his Sovereign ordering and governing of sins obliquity. Hear them speaking together in Piscator's Aphorisms, a true Epitome of calvin's Institutions. Loc. 6. Thes. 3. Though God by his providence do govern sin, yet he is not the cause, or Author of sin: because he delights not in sin, but doth rather abominate it: neither doth he sin, or can he sin, because he neither commands sin, nor persuades to it, nor doth he infuse any malice into sinners, nor compel them unto sin; and besides, he directs all unto a good end.  
3. Neither of them, nor the Correptory Corrector, in the Simile which he carps at, understand more, if so much, as his Arminius himself professedly grants against Perkins, p. 176. I answer, that I do by no means exempt from God's efficiency, the act which is not, without sin, committed by the Creature; yea, I profess openly, that God is the cause of all acts, which are perpetrated by the Creatures; but that I do mainly desire this, that that efficiency of God, may be so explicated, that nothing may be derogated, from the liberty of the Creature, nor that the guilt of sin be not ascribed to God: that is, that it may be shown, that God indeed is the effector of the act, but only the permissor of the sin; yea, that God is both the effector and permissor of one and the same act. These later things are as much performed by Calvin, Piscator, and those who follow them, as I think any body will be able to prove the matter to be capable of.  
Fourthly and lastly, What hath been said about other Phrases, will serve for that of Coaction, unto which, add only;  
Answ. 1. Orthodox Writers use it very seldom.  
Secondly, Whensoever they do so, they do mostly at the same time, acknowledge they speak improperly: because they understand it not of a Coaction, which destroys the will of man, but rather of such a one, as proceeds from the fierce Impetus, and Inclination of a sinners will 
(f) Paraeus explains it well in his defence of Zwinglius against Bellarmine. Qui cogit, impellit, nempe invitos, & cum intentione peccati, is est causa peccati: Qui vero cogit impellit volentes, sponte ad opus malum ruentes, non intentione peccati, sed justi sui operis; is quidem per se causa est boni operis quod intendit, peccati verò causa vera & unica est ipse impulsus sponte peccans; ut si tu (& contra T. P. Cap. 4. p. 42.) equum ultro claudicantem impellas ad motum; tu quidem causa eris motûs, quia nihil nisi motum intendisti, claudicationis vero causa erit equus ultro claudicans, etc. in castigationibus ad Libros Bellarm. de Amiss. great. & Stat. peccat. .  
Thirdly, They speak not any thing so harshly, as Bellarmine himself doth, after all his wranglings against Protestants, when he saith, that God doth draw, yea, torture the will 
(g) Bellarm. de amiss. great. & statu peccati. Lib. 2. Cap. 13. Deus dicitur per quendam Tropum imperare, at que excitare ad malum, praesidet ipsis voluntatibus malis, easque regit, gubernat, torquet & flectit, etc. , against whom it will concern, Mr. T. P. not to be half so invective, as he is against Calvin, and the Reformed, lest he should prove unthankful unto him for most of the Scriptures, Reasons Authorities, which out of him he hath produced in his Correct Copy, and in this his Philanthropy, in the matter of proving against Calvin, etc. that God is not the Author of sin.  
Fourthly, When they come to explain themselves, they do but deliver-in the current School- Doctrine of all the Thomists 
(h) Alvarez Disp. 2●. 9 Deus motione praevia efficaciter applicat voluntatem creatam ut liberè & infallibil●ter operetur▪ sicut etiam applicat alias causas secundas, ut naturaliter operentur. .  
§. 3.  
As to the third thing, viz. why I need not to deliver in any more particulars, by way of answer to what in my Corrept. Correct. I had brought in against his Decachord Correct Copy, p. 9 10. against which he is extremely Luxuriant, Phil. Chap. 4. from §. 33. to p. 37. to the end; these few Reasons ought to satisfy any man.  
First, It cannot be done, without needless Repetitions of what I have often upon several occasions delivered already.  
2. Neither myself, nor any body else, need to be over solicitous, what becomes of Dr. Twisse's, or of my particular expressions, when as otherwise our meaning in them, is sufficiently made known, so as none without wilfulness, can be misled by them.  
Thirdly, This task hath abundantly, yea, redundantly been performed by many others. I'll name but a few of them, and those who may most commonly be had. Calvin against the Libertines. David Paraeus in his Castigations of Bellarmine's 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, etc. Gisbertus, Vo●●i●s, in a select tract by itself, subjoined to the first part of his select Theological disputations, entitled, Methodus Respondendi excerptis & calumniis de Deo autore peccati, p. 1119. etc. 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, the amiss. great. & stat. peccati: wherein that stomackful and slanderous Champion of Rome, labours to prove; that they maintain,  

1. That God is truly and properly the Author 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 pin's 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 entreated to peruse any of these Authors, 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 Scholars, be fully performed by my Reverend & learned friend, Doctor George Kendal, in his answer to Fur Praedestinatus, which contains a Catalogue, as like to that which Mr. T. P. draws out, Chap. 3. p. 132. etc. as if so be Mr. T. P. were Fur Fraedestinatus alter, and his very second, pretend he what he please, in his Asiatic 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 wer● most fitting, like to be in any man's 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, easy to be had, and to be read by all English men; how much more bold will he be with other Authors, not so easy 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 Adam's 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 Author of nature; since such an inclination cannot but be vicious, 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 Scholastic Arguments, before Mr. T. P. did ever so much as peer in Divi Luminis Auras.  
2. Possibly he might blush, had I leisure 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 Author of sin, or he is not the Author 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 Author 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 itself 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 bon● concupiscitur ex ipsa, sed & malum est quicquid concupiscitur per ipsam. Job 14. 4. . The Apostle in effect, proves this Argument, when he shows 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 Augustine's 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 insaniàm, ut confiteatur malum esse peccatum, bonam esse dicit concupiscentiam peccatorum, etc. Et quod intolerabilius dieitur, ad malum provocabat, & malanon fuit. Item. Lib. 13. the civet Dei, express 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 man's 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, whilst 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 Devil's 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 ani●ale gestarent, nihil inobediens in illo adversus se movere sentiebant. ?  
5. If inclination unto sin, be no sin in its own nature, than it cannot become so by yielding unto it. No man sins by yielding unto a good, or to an indifferent suggestion. If it be not fowl before I touch, my touch cannot make it so, unless my hands be so. If the Tree be not naught, the fruit cannot be so.  
6. What sense can there be in it to imagine Inclinations unto sin, to have been in the first Adam, before his Fall, more than there was in the Angels, before they left their first station, Judas v. 6. or will he and his party, in the pure nature of Angels, as at first created by God, maintain Inclinations unto sin? what would this be, to use his own Phrase, Correct Copy, p. but to maintain, that men and Angels too, were betrayed by the guide of their youth.  
7. If inclination unto sin, before actual sin were no sin, what need he be shy of granting it to Christ, when he saith, p. 24. that the Devil tempted our Saviour, but could not possibly prevail, because he had not inclination to any the least evil? Sin only excepted, was not Christ in all things like unto us? Heb. 4. 15. I may suppose, by that time he hath studied his S. Castalia, his applauded Martyr more 
(c) Phil. Chap. 3. p. 148, 149. , he will with him maintain, that even Christ had inclinations to sin, or else (for that is the goodly Argument Castalio brings for it) he could not have been virtuous 
(d) Seb. Castal. Dialog. . If Christ (saith he) were necessarily good, he was not good at all. Necessity excludes all choice.  
8. To maintain inclinations to sin, to be no sin, is as pure a Pelagian 
(e) Which he learned from Pelagius, who maintained it to have been in Christ, and in the very bodies of glorious Saints, after the Resurrection, vide C. Jansen. Tom. 1. Lib. 3. Cap. 7. p. 142, 143. and upon the very same grounds (e). Aug. Lib. 4. Cont. Julian. c. 2. Itane habere tecum Libido & amicitiam meretur & Bellum, ut abs te & expugnetur in te & defendatur adversum me? bellum vestrum latet am citia patet. Ex hoc quod patet. suspectum facis esse quod latet etc. quomodo vis ut arbitremur adversus aculeum te dimicare Libidinis cum libros impleas laude Libidinis? , Popish 
(f) Canon. Concil. Trident. Sess. quinta. Hanc concupiscentiam quum aliquando Apostolus peccatum appellat, sancta synodus declarat Ecclesiam Catholicam nunquam intellexisse peccatum appellari, quod vere & proprié in renatis peccatum sit, sed quia ex peccato est & ad peccatum inclinat. , Arminian and Socinian, a tenant 
(g) Armin Artic. perpend paragraph, p. 18. Inclinationem ad peccandum in homine ante lapsum fuisse, licet non ita vehementem & inordinatam. Sic Corvinus citante D. Walaeo contra Corvinum, p. 254. 282. & alibi edit. in quarto. , as ever ●ell from the pens of any of those parties. And for all this goodly Divinity, I suppose my Neighbour is beholding to his great friend, Dr. Taylor, who taught it him, in his Chapter of Original sin.  
§. 2. I but against all this, he objects 1. p. 24. l. 4, 5, 6. Had not Eve an inclination to the forbidden fruit, before she eat it? was it not fair to look on, and did not this incline her eye, & c?  
Answ. 1. She had an inclination, before she did actually eat it, but not before the seduction of her understanding, and the corrupting of her will had wrought in her, that inclination. Austin was wont to say, that as to the very first sin of all, voluntas trahebat concupiscentiam, non concupiscentia voluntatem. The corrupt will was a Shooing-horn to concupiscence, not concupiscence to the will. Austin advers. Julian. Pelag. opere posthumo, Cap. 68  
Object. 2. Ibid. L. 30. 31 etc. Whence was the sin, if there was no inclination? Not from Eve herself, who if she had no inclination, had no temptation from within: not from the Devil, whose temptations have no force, if contrary to all our Inclinations.  
Answ. 1. What if we should say, that we cannot tell how to answer these Questions? certain we are, that sin is come into the World, and that Rom. 5. 12. by one man, instigated to it, by the Devil's temptations, but not at all by God 
(a) Eccles. 7. 29. August ad Artic. 13. falsô sibi impositum. Si ab justitia, & pietate quis deficit, suo in praeceps fertur arbitrio, sua concupiscentia tra●itur. Nihil ibi Pater, nihil Filius, Spiritus sanctus, etc. . But further, the Scripture being silent, we cannot at all tell. Non sunt neganda aperta, quia non tenentur operta seu occulta, plain things are not to be denied, because secret things cannot be known. We need not to seek after crevices and wickets, when the door is open. And this answer either satisfied his Learned Professor, J. Arminius himself, or then when he was about it, he durst give in no other, but withdrew his hand 
(b) Armin. contra Perkins. p. 98. Ingredimur hic, Perkinse Doctissime, tractatum difficilimum, & vix expl●cabilem, mihi saltem Tyroni adhuc, et in istis apicibus Theologiae sacrae non satis exercitato. Audebimus tamen aliquid; but when now he should perform his promise, he slings up his pen, and makes a halt, as may be seen on the place. . It will become all Christian Divines well, to be more studious, how to get sin out of the World, than over tediously to dispute, how it came in at first.  
2. Whom this Answer contents not, as a very Learned Divine hath very well observed 
(c) J. Camer. Defence. contra Epist. cujusdam, viri docti, p. 163. Ai● nullam posse dari causam primi p●ccati primi hominis praeter Diaboli instinctum: cum esset is ita à Deo creatus ut mutabilis esset quî miremur si impulsu Satanae dejectus fuit de gradu & statu: quid enim aliud dici possit? An hoc factum ideo quia cessit loco, quia se non pr●buit cautum & consideratum? At haec ipsa negligentia peccatum fuit, etc. Nulla peccati Adami in Adamo reddi causa potest, qu● non sit ipsa peccatum, quaeque ipsa, non aperiat fenestram novae subinde quaestioni, atque ita in infinitum. , they must fall upon the absurdity of a Progressus in infinitum, or of something primo prius, before the first, the very things so irrationally objected here, p. 24. against the Orthodox.  
3. Adam and Eve, at first might have no inclination to sin at all, yet by God, according to what the condition of every Creature at first did require, being made not in an immutable, but mutable condition, he was not naturally inclinable to fall, yet liable to it, if he would so do. As it is possible for any one man to destroy himself, so as to become his own Executioner, (it is Augustine's Simile, in the very case before us) 
(d) Aug. E●chirid. Sicut enim mori est in hominis potestate cum velit; nemo est enim, qui non sese ipsum, ut nihil aliud dicam vel non vescendo possit occidere: ad vitam veró tenendam non satis est, si adjutoria sive alimentorum sive quorum cunque tutaminum desint. Sic homo in Paradiso ad se occidendum, relinquendo justitiam, idoneus erit per voluntatem; ut ab eo teneretur vita justitiae, parum erat velle, nisi ille, qui illum fecerat, ad juvaret. ; yet I trow, all men have not inclinations to cut their own throats, a thing most abhorrent to nature. This possibility of Adam's falling, was a consequent of his being a Creature, quà a Creature, distinct from his Creator, but was not, as Mr. T. P. fancieth, p. 25. exsua natura, a gift of God: yet it was matter enough for the Devil to work upon, who had unhappily before man, reduced his sinless possibility to sin, into the abhorred act of sinning, Judas 6.  
Thirdly, It is therefore now most easy, for any man to see how impossible it is, that by our Tenants, who deny God to ha●e made our first Parents, with so much a● any inclination unto sin, we should maintain God to be the Author of sin, as he objects, p. 25. and in like sort he may as easily see how impossible it is for the Adversary, who maintains the contrary, to avoid the force of his own Objection.  
§. 14.  
To what he hath Chap. 4. p. 25, 26, 27. §. 25. in his Plea for Infants. He accuseth me of saying, That Infants are harmless, notwithstanding original sin, and that none in the World, dying Infants, are damned in his p. 39 But first, in my p. 9 which he citeth, there is not any such thing. And secondly if there were, it were not liable to reproof.  
Answ. 1. Both the things which I object, Corrept. Correct, p. 39 are plainly in so many words and syllables, in his first uncorrect Copy, which I followed, and unto which, I do there most expressly refer.  
2. If the latter were not to be found in the Manuscript, which I objected, yet it is at large to be found in his Sinner Impleaded 
(a) Sinner Impleaded, Chap. 3. p. 147. No truth shines clearer to me then this, that no man ever hath suffered, or ever shall suffer eterrall death, for no other sin then that of Adam, (which in all his writings, he doth all along confound w●th Original sin). .  
3. The former he doth, in this his Infantile Plea for Infants, maintain not to be liable to reproof, and therefore he should not have blamed me, for laying an harmless Opinion (as he takes it to be) to his charge.  
4. In all this his Plea for Infants, p. 25, 26, 27. he doth either most shamefully mistake me, as if I would have blamed him, for maintaining, that Infants are comparatively harmless, and actually so, as to any injurious thought, word or deed: (I gave him small rea on to make such a ridiculous misrepresentation of me) or else he doth, without any the least haesitation, maintain, that all Infants are absolutely, originally, and habitually so, from the Birth, the Womb, and the Conception, and may for harmlesness, be compared with Job, David, Zachary, Elizabeth, the Philippians, who all, as we know, were renewed by the spirit of God's grace, to that innocency and sanctity which they attained to. And is this the condition of all Infants, who are free from actual sin? If so, first, what becomes of Original sin? 
† No wonder, that Chap. 4. p. 27. L. 1. 2. he seems to make a mere nominal sin of it, when he saith, (according to others) that they are polluted with that sin which is called Original, because it never was actually committed by them, though for the covering of the shameful nakedness of that expression he presently subjoined; (for expiation of which, their Saviour died.) Ergo. Infants had original sin, but now have none?  Is he not as highly a Pelagian, as Pelagius himself was, at his very first and worst setting 
(b) August. Epist. 106. Peccatum Adami ipsum solum laesit & non genus humanum. Gelas. in Epist. ad Episcopos per Picenum, citante J. Latio Lib. de Pelagio Cap. 11. Cum in uteris matrum opere Divino creantur Infants, justum non videri, quod factura Dei, sine ullis propriis actionibus cuiquam peccato nascatur obstricta. Parvulos sine Sacro baptismate decedentes pro Solo Originali peccato non posse damnari.  forth? Come not all his pleas for the innocency of Infants, from the Pelagian School 
(c) They maintained them to have bonum inviolatae inculpataeque naturae. Aug. L. 6. Contra Jul. c. 1. Laudabilis esse sanctitatis et puritatis naturae. Li. de peccato originali C. 4. Sanos esse propter quos alii medicum quaerebant. Lib. de Nat. & Grat. c. 21. & Serm, 8. de verbis Apostolic. 6. Sic Lib. 1. oper. imperfect. Contr. Jul. Infans est infucatâ primaevitate felicior, bonum felicitatis suae vitare non potuit, nullum habes de actibus meritum sed hoc solum retinens quod tanti opificis dignatione possedit. ?  
2. If Infants be altogether harmless, what becomes of God's Justice in his signal punishing of very many of them, Rom. 5. 14. 
(d) Aug. Lib. 2. posthum. contra Julian. Cap. 110. Quia ergo gravi jugo à die exitus de ventre matris puniti sunt parvuli, agnosce judicem justum & confitere originale peccatum. Punire enim nullius peccati meritum habente●, sicut etiam ipse confiteris, non potest sine eversione justitiae. Et cap. 3. In illo gravi jugo quo etiam parvuli premuntur, quomodo est justus Deus, si nullus nascitur reus? ?  
3. Why should they at all be baptised? what needs washing, if there be no filth? The whole need no Physic nor Physician, but those that be sick 
(e) Aug. de peccato Orig. Cap. 29. Qu●squis humanam contendit in qualibet aetate naturam non indigere medico secundo Adam, qu●a non est vitiata in primo Adam, non est in aliqua quaestione in qua dubitari vel errari salva fide possit, sed in ipsa Regula fidei, qua Christiani sumus, Gratiae Die convinc itur inimicus. ?  
4. Because he is off and on, in the business of Original sin and that according to his principles, he knows not what to make of it, is he not forced ever and anon to interfere with himself, like a satire, to blow hot and cold? doth not his Sinner Impleaded, contradict this his Philanthropy? Read part. 1. §. 28. p. 68 where he writes thus, As a Leprosy is the foulest of all Diseases, so sin is the foulest of all the Leprosies in the World. 'Tis so infectious a Leprosy, that it polluted the body of nature: under the bondage of this corruption, the whole Creation even groaneth, and (as it were) traveleth in pain. 'Tis so inveterate a Leprosy, that it hath run in a blood (it is now) almost six thousand years; for as a great Piece of Ordinance does do as real execution at a very great distance, as an ordinary Pistol doth near at hand: so the Leprosy of sin in Adam's Loins, hath every whit as foul an influence upon us, who are the latest of his posterity, as upon Cain and Abel, the immediate fruit of his body. Quo teneam nodo mutantem Protea?  
5. If all Infants, without any exception, are thus harmless, than the Children of Turks, Indians, Jews, are alike holy with those of Christians, which is directly contrary to the Apostle, 1 Cor. 7. 14. Else were your Children unclean, but now are they holy.  
Thus at length have I examined every material thing in this inhuman Philanthropy of mine and the Church's Adversary, and I have found them not to hold weight in the balance of the Sanctuary: many immaterial by-things which he loves to be digressing upon, I have purposely omitted, not because I was afraid to answer them; but because I was ashamed so to do. Their not gravity, but levity, made me to neglect them; the rather, because I think no serious Reader, is like to be any way scrupled by them, and that it will be easy for such an one, from what hath been said in this, and my Correptory, to satisfy himself fully.  
I had thought to have said much more concerning Mr. T. P's. carrying on Grotius his design, against his Castalionism, and his but pretended Melancthonism; but because I am, I cannot tell how, grown voluminous against what I did at first project, and some way promise, I must leave the further meddling with those matters, till a more convenient time, they being matters Historical, and of fact, and not Theological, as to the matters debated: though indeed it be true enough, that our Adversaries make more ado about them, and by them, carry on their designs more successfully, then by any Arguments which their whole Arminian-Artillery is any way able to afford them. It is high time for me to draw off to my 4th, and which I'll promise, shall be the last, as well as the least Chapter.   

Chap. IU.  
WHich gives-in Reasons for the Resolution of a total withdrawing from any farther meddling with Mr. T. P. unless he speedily change his way of proceed.  
First, I, of any man in the World, have the smallest reason to expect to have any other returns from him, than such as shall argue his rage against me, his wit rather to evade, then to answer any thing that is solid, his cruelty in torturing of Syllables, and unwary Phrases, nay bits and spits, and very dashes accents of words. And why should I be employed farther against such toyish do?  
S●condly▪ It is easy for any to discern that so windy, so wordy a man, will have the last word of any, who shall enter the lists with him. And in truth, if mere words may carry it, it is as fit for him to wear the Garland, as any man that I know, they be so fine, so pretty, and so sweet, many of them,  
Vox est, & praeterea nihil.  
I cannot outvoice him, in a mere Tongue-combat.  
Thirdly, If any more need to be said, and much better said than I have done, why blessed be God, blessed be God for it, there be yet in the Universities, and elsewhere, sage and Reverend Doctors enough, to do that. This work, as all the World may see, is not so proper for a mean Rural Minister, as for men of their place and standing. They have more grace, understanding, eloquence▪ Leisure, Books; for the managing of this cause then I have by a vast deal. I trust they will no● therefore neglect the taking up of the Bucklers against him, if he will needs be again appearing upon a Rhetorical Theatre.  
Fourthly, If a lavish tongue, a broad Conscience, a crafty insinuating Pate▪ can do it, all his Proselytes, and favourable Readers, shall be made to believe, that all that I have done, or ever shall be able to do against him, is not only in my own, or in (that which is dearer to me, than my very life) Truth's Defence, but that it is much more self-vindicative, for some no slight or small personal affronts. For my own part, by an obstinate kind of silence for the future, I am resolv●d to cut off all the advantages, which in this kind he may take against me, that my labours in the Church, and for it, be not rather looked upon as Corrosives, then as Cordial healing Medicines. As I know the strength of my Adversary, so I am indifferently well acquainted with the Arts and Interests of him 
(a) Basilius' Epist. l. 33. Impossibile est ut literis nostris accusantium nos ora cohibeamus, imo credibilius est, nostris illos Apologiis irritari quoque, ut majora ac pejora contra nos machinentur. .  
I shut up therefore all, commending all my undertake to God's blessing, with a Profession, that I will de futuro, stick to that of the Apostles, Tit. 3. 10. A man that is an Heretic, after the first and second Admonition, reject.   
Brockhole, May 5th, 1657.  
FINIS.