“Lastly, he saith, he conceives not ‘how it can be said, that an infinite point, wherein is no succession, can comprehend all time which is successive’. I answer, that it doth not comprehend it formally, as time is successive; but eminently and virtually, as eternity is infinite. To-day all eternity is co-existent with this day: to-morrow all eternity will be co-existent with to-morrow: and so in like manner with all the parts of time, being itself without parts. He saith, ‘he finds not these phrases in the Scripture’. No, but he may find the thing in the Scripture, that God is infinite in all his attributes, and not capable of any imperfection. “And so to show his antipathy against the Schoolmen, that he hath no liberty or power to contain himself when he meets with any of their phrases or tenets, he falls into another paroxism or fit of inveighing against them; and so concludes his answer with a _plaudite_ to himself, because he had defeated both my squadrons of arguments and reserves of distinctions Dicite Io pæan, et Io bis dicite pæan. “But because his eyesight was weak, and their backs were towards him, he quite mistook the matter. Those whom he saw routed and running away, were his own scattered forces.” ANIMADVERSIONS UPON THE BISHOP’S REPLY, NO. XXIV. (_a_) “That poor discourse which I mention, was not written against any divines, but in way of examination of a French treatise, &c”. This is in reply to those words of mine, “this discourse containeth his opinion about reconciling liberty with the prescience and decrees of God, otherwise than some divines have done, against whom he had formerly written a treatise”. If the French treatise were according to his mind, what need was there that the examination should be written? If it were not to his mind, it was in confutation of him, that is to say, written against the author of it: unless perhaps the Bishop thinks that he writes not against a man, unless he charge him with blasphemy and atheism, as he does me.