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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90688	Heautontimoroumenos, or, The self-revenger exemplified in Mr. William Barlee. By way of rejoynder to the first part of his reply, viz. the unparallel'd variety of discourse in the two first chapters of his pretended vindication. (The second part of the rejoynder to the second part of his reply being purposely designed to follow after by it self, for reasons shortly to be alledged.) Wherein are briefly exhibited, amongst many other things, the rigidly-Presbyterian both principles and practice. A vindication of Grotius from Mr. Baxter. of Mr. Baxter from Mr. Barlee. of Episcopal divines from both together. To which is added an appendage touching the judgement of the right Honourable and right Reverend Father in God, Iames Lord primate of Armagh, and metropolitan of Ireland, irrefragably attested by the certificates of Dr. Walton, Mr. Thorndike, and Mr. Gunning, sent in a letter to Doctor Bernard. By Thomas Pierce Rector of Brington.	Pierce, Thomas, 1622-1691.; Gunning, Peter, 1614-1684.; Thorndike, Herbert, 1598-1672.; Walton, Brian, 1600-1661.	1658 (1658)	Wing P2181; Thomason E950_1; ESTC R207591	167,618	192

the Books of the New-Testament by H. Hammond D. D. in fol. the second Edition now in the Press 2. The Practical Catechism with all other English Treatises i● two volumes ' in 4. 3. Dissertationes quatuor quibus Episcopa●us Jura ex S. Scripturis Primaeva Antiquitate adstruuntur contra sententiam D. Blondelli aliorum in 4. 4. A Letter of Resolution of six Qu●●ies in 12. 5. Of Schisme A defence of the Church of England against the exceptions of the Romanists in 12. 6. Of Fundamentals in a notion referring to practice in 12. 7. Paraen●sis or a seasonable exhortatory to all true sons of the Church of England in 12. 8. A Collection of several Replies and Vindications Published of late most of them in defence of the Church of England now put together in three Volumes Newly published in 4. 9. A Review of the Paraphrase and Annotations on all the Books of the New-Testament with some additions and alterations in 8. A Catalogue Books and Sermons written by Ier. Taylor D. D. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Course of Sermons for all the Sundayes of the Year together with a discourse of the Divine Institution Necessity Sacredness and Separation of the Office Ministerial in fol. 2. The History of the Life and Death of the Ever-blessed Jesus Christ third Edition in fol. 3. The Rule and Exercises of holy living in 12. 4. The Rule and Exercises of holy dying in 12. 5. The Golden Grove or A Manual of daily Prayers fitted to the dayes of the week together with a shott Method of Peace and Holiness in 12. 6. The Doctrine and Practice of Repentance rescued from popular Errours in a large 8. Newly published A Collection of Polemical and Moral discourses in fol. 8. A Discourse of the Nature Offices and Measure of Friendship in 12. New A Collection of Offices or forms of prayer fitted to the needs of all Christians together with the Psalter or Psalms of David after the Kings Translations in a large octavo newly published The mystery of Jesuitisme discovered in certain Letters written upon occasion of the present differences at Sorbo●ne between the Jansenists and the Molinists Displaying the Corrupt Maximes and Politicks of that Society 2 Edition The Law of Laws or the excellen●… of the Civil Law above all other human●… Laws whatsoever shewing of how great use and necessity the Civil Law is to this Nation By Robert Wiseman Dr. of the Civil Law Sold by R. Royston at the Angel i● Ivy-lane The Grand conspiracy by Mr. John Challington in 12. The History of the Church of Scotland by Dr. Spotishwood Archbishop of S. Andrews in fol. Etymologicum parvum in 8. by Mr. Gregory Schoolmaster of Westminster The Contemplation of heaven with a descant on the prayer in the garden in 12. The Magistrates Authority a Sermon by Mr. Lyford in 4. The Quakers wild questions objected against the Ministers of the Gospel by Mr. Richard Sherlock in 4. The Communicants guide by Mr. Gove in 8. The plain mans sense exercised by Mr. William Lyford in 4. Anglicisms Sattinized by Mr. Willis 8. The persecuted Minister written by Mr. Langly in 4. Lyfords Legacy in 12. The Cateschism of the Church of England paraphrased by Richard Sherlock 2 Edition An Apology for the Ministry by William Lyford The Examination of Tilen●…s before the Triers in Utopia in 12. newly published The end of the Catalogue * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et pueri nasum Rhinocerotis habent Habet musca splenem † Qui à me nunquam nominatus de illis se defendit in me velut de Plaustro convitia exspuit c. Grot. Vot pro pace p. 63. * They rail against all they dislike with more then heathenish scurrility Survey of Ho. Discip p. 123. * Rom. 12. 19. Heb. 10. 30. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Luk. 21. 19. † 1 Pet. 2. 23. Hom. Iliad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * In proverbium abiit Malis viris ne Draconem quidem audere dentes admoliri Bonos vel à m●re morderi solitos * Psal 19. 13. * Epist Ded. p. 1. † Ibid. * p. 5. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † Deut. 33. 8. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Mat. 18. 22. † Epist Ded. p. 2. * Iude 9. ☜ * See ch 4. §. 1. Note that this is but a specimen of a world the like stuff which Mr. B. calls the boyling up of his Piety c. 1. p. 6. in marg the doing like Christ and his Apostles Ibid. doing the part of an orthodox cordiall zelot p. 8. his godly jealousy p. 12. the playfulnesse of his stile to tole-on Gallants to read his Book who if they be not toled on with somewhat of mirth and cheerfulnesse are ready to swear they be weary of over much reading ch 2. p. 45. * See the first Chapt. of this Book §. 9. p. 15 16 c. ☞ * Mar. 2. 5 7. † See Divine Philanth defended ch 3. p. 81 82 83. * Mr. Baxter's Christian concord p. 45 46 c. cited and applyed by Mr. Barlee in his Necess Vindic. c. 2. p. 73 74 75. † In the page above cited * p. 46 47. † Mat. 15. 19. * 2 Tim. 2. 25. * Wisd 2. 15. * Introduct p. 4. † Levit. 19. 17. Faelix prosperum scelus virtu● vocatur * Bancr Dang Pos practised under pretense of Reformation and for the Presbyterial Diseipline ch 15. p. 176. Pateat quod noxium est ut possit conteri cum patuerit Hieron advers Iovin l. 2. * Ezek. 5. 7. 8. † Deut. 17. 13. which compare with Ezek. 39. 7 21 23 25 26 27. * Quae per insuavitatem medentur emolumento curationis offensam sui excusant Tertull de poenit cap. 10. * Note that after he had proposed a Method p. 5. he profesfeth to quit it and to speak immethodically p. 11. * Isa 30. 7. The great Dishonesty of the Tongue * Gen. 11. 7. * Joh. 8. 44. It s several species and degrees a Exod. 2● 16. Mr. B. arrived at the utmost Round of the climax as will be shewed Ch. 1. §. 9. and 10. 11. 12. How a man may be brought to believe his own lye 1. 2. 2 Thess 2. 1o 11. Eccles 8. 11. 4. a Pretended Holy Discipline Chap. 4. p. 61. Made apparent by four Examples 1. b Maimonides apud Buxtorf in Thesaur ●ing sanct p. 683. usque ad 689. c Spotswood Hist Scot. l. 6. p. 330. 331. d Bp. Bancroft of Dangerous positions practised in pretence of Reformation and for the presbyterial Discipline l 4. c. 10. p. 161. 162. 2. * Mr. Cartwright Vdall Traver and the like who were then imprison'd 3. a Cicero de Natura Deorum l. 3. 4. * Iames Nayler Mr. B.'s Concernment in the praemisses He betrayeth himself by his indeavoured vindication * Ch. 2. page 17. line 18. and so downwards * Note that what he did not give credit to he did no

his book printed for no greater sum then 20● which if himself could not spare he had friends who were able to do it for him I had been told it before by many grave Persons but I should hardly have made it publick had he not told me of it himself And did I do ill to believe his own message when delivered by a person much more credible then himself If the bargain was alter'd from after that time he should have sent me word of that too as he had done of the former But how doth he blast his own credit in setting this down as a palpable untruth of which himself was the Author and I but his Echo nay he confesseth even here whilst he doth offer at a Deniall 1. that he suspected some such matter and spake of it to his friends 2. that one acquainted with the wayes of printers did a little scare him about a sum of mony 3. that after the mony matter was talk't of he did out of pure respect to his Budget forbear committing his Book to the Presse Truth will out one way or other 4. that at last it cost him a small matter to the Printer and what he did gratify his choice friends with But let him speak again in print was he not obliged at the Stationers price to take off 200 of his Correp Corrections and doth he not drop a confession that divers Dozens of his Book came down to him bound up and did he not leave some dozens to be sold for him by the ●…tioners Come away then Reader to his next Recrimination § 13. His third complaint is p. 22. lin 24 25. c. that I said he rayled at me to all sorts of people and cursed me to some and preached me down in his 2 lecture Sermons He preach't and rayl'd for he rayled in preaching to all sorts of people Once at Northampton in mine own hearing under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhich when I charged him with he did not deny it another time in Daventry Pulpit which being upon a market day was talked of in the market and brought to my eares by a cloud of eare witnesses And whether he railed at me or no behind the Curtains his Readers may judge by what he hath done upon the Stage A Correptorie Corrector begins to grow into a Proverb and gives a speciall denomination to one that railes But Mr. B. will lay down his life upon it that for above this 30 years never did rash Oaths or cursing come out of the doors of his lips nor in his greatest hast and heats did he ever protest so high as by his Faith by his Troth or his Truly Yet in the 17th page of this his last book he protested before God not only rashly but very much worse as hath been shew'd Is not that more then by his Faith Again he professed in the presence of God that he thought me well-nigh in the same condition with Simon Magus Is not that more then by his Troth Nay farther yet he pulls a curse upon himself and the greatest curse too even Anathema Maranatha if he prove not the Doctrins which he hath taught these 20 years most agreeable to the Faith of the Church of England And when we consider how impossible it will be to prove that how much worse hath he done then if he had spoken it by his Truly Nay in this his second Book he bestows this curse upon his Friends Beshrew them who vvere at any time so credulous c. But in excuse of this last he may chance to say that he vvas somevvhat older at his p. 38. vvhere he cursed then at his p. 22. vvhere he laid his life upon it that he had not cursed or sworne these 30. years and therefore I presse it not much upon him I love to allovv him all the scope that I am able § 14. His fourth complaint is p. 3. lin 20 21. c. concerning vvhat I said of the Correctors of his Presse and that his Apologie was to be looked on as the deepest instance of his invention and p. 24. that he was at the cost to have his Book in the Diurnall To the first I ansvver that I vvas told it by divers persons vvhose eyes vvere still upon the place and could tell more of those matters then Mr. B. himself vvhich I cannot prove I 'le beg his pardon although the matter is not of moment For a most satisfactory Answer to the second I refer my Reader to the place where my words may be seen in conjunction with the reasons which there I give for them I say to the third that what he did by a proxy he truly did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That I can shew my information under the hand and seale of a most worthy person That if he did he did well for who prints books to keep them secret and therefore if he did not I did not ill to think he did Yet because I did take it upon report I shall as soon as he proves I did mistake it make him amends in such a manner as he will have me And thus having seen the very utmost of what he hath been able to charge me with from the very beginning to the conclusion of my book I will pursue my method of charging Him § 15. In his p. 24. lin 8 9. he is not afraid to divulge his Dream that by my silver hook I hooked in very Printers boyes to be my Historians and that I bribed them to let me have a hansell of his papers c. A thing not only extremely false but so very impossible to be true that I was never able to find out whereabout his Printer lived whether at London Oxford or Cambridge Upon my diligent inquiry I heard that London was the place but I heard it only and read it in the Title-page of his Book For ought I know there is no such matter But admit him to be in London I cannot tell to this hour either where he lives or what his name is All I find in his Title-page is Mr. Sawbridge his Stationer and W. H. which what it signifyes I cannot tell Indeed Mr. Sawbridge was ask't the question by a Friend but he was as wary as the ancient Persians and would not let fall a syllable towards the opening of the secret The mysteryes of Bacchus and of Cybele were never lock't up with greater care The like was observed in the printing of his last which I was never able to get a sight of notwithstanding my indeavours which might administer an occasion to Mr. B's confident invention untill after there were Copyes in the publick shops at Northampton So very unhappy is Mr. B. in printing all that lyes uppermost § 16. In his p. 25. lin 18 19. he saith I omitted to touch upon the 20th part of all that was substantiall in him and argumentative If he had said of all that was

knows is all the harme I wish him Observe the charity of this Saint who prayes by the Directory He wisheth me no worse then perfect beggerie on one side or to be published on the other for an unconscionable Knave If one of these must be my Lot as Mr. B. seemes to be resolv'd give me the former let him take the later Should I not speak to his Dilemma he would exclaim against my Cowardise and want of conscience for doing as ill as a Presbyterian Yet if I speak distinctly to it he will admire my folly and want of prudence for not doing so ill as a Presbyterian I am not amorous of suffering I have had too much of it already from that implacable and bloody Sect. But so much do I prefer the greatest secular inconvenience before the sin of complyance with such a Gang that I will readily cast my self on the shorter Horne of his Dilemma as being most sure that it will do me least hurt I would not be bribed with both the Indies to do any thing so ill as might make me be mistaken for a Presbyterian or a Complyer with that Faction by any shew or appearance either of flatterie or of fear Be it therefore known to this Contriver of mischief and to as many of his Abettors as hope to have me in their Lurch that I do duely perform my Oaths and promises I live in humble obedience both to the Lawes of the Land and to the Canons of the Church I have no commerce with the Directorie or with any thing else that is Presbyterian nor yet do I practice any more of my liturgical knacks as this Zelot of the Kirk profanely calls them then I think I am in conscience indispensably obliged and bound unto I use that prudence and moderation to which I am advised by the severest of my Superiours And they who had power to do me hurt in consideration of my Practice have been so throughly satisfied with the grounds and reasons of what I do as to think me the worthyer of preservation Had the Fierie sort of the Presbyterians which I have reason to distinguish from the more charitable and candid swallow'd down that power of doing mischief which they gaped after so long with so much appetite and hunger and when they had swallowed for a time were happily made to cast it up I had not expected so great a Miracle as that a man could have been honest and have injoyed his own too Who can take the vast distances or number the manifold degrees by which the Body of Independents must be preferr'd But now 't is fit that Mr. Barlee should know his part in the D●lemma who to avoid the peril on the right hand hath made choice on the left to be recorded as a most timorous and unconscionable Coward When he entred into the Priesthood he took the Oath of supremacy and the other Oath of Alleg●ance subscribed the nine and thirty Articles without which Bp. Davenant admitted none into the Priesthood as I can shew nay if he were ordained in the year 1640. when that Bp. celebrated a generall ordination in the Cathedrall Church he was made to take that other Oath against admitting or complying with any manner of Innovations in point of Doctrin or Discipline according to the Canon in that case provided by the then-Convocation which was legitimately called and authoriz'd Nay this is not all for before Mr. Barlee was admitted into the office of the Priesthood which was the very expression then used by the Bp. he did solemnly promise in the presence of God and the Congregation amongst many other things that the Lord being his Helper he would reverently obey his Ordinary and other chief Ministers unto whom the Government and charge was committed over him following with a glad mind and will their godly Admonitions and submitting himself to their godly judgements There he solemnly and demurely did make profession that he thought in his heart he was truly called to the Ministery of the Priesthood according to the will of our Lord Jesus Christ and the order of this Church of England Clearly granting by that copulative that the order of our Church as then it stood by his confession was according to the will of our Lord Iesus Christ In subscribing the 39. Articles he acknowledged the power of the Church to decree rites and ceremonyes and auctority in controversyes of Faith That none are lawfully called and sent to minister in the Congregation but such as are chosen and called to it by men who have publick authority given unto them in the Congregation to call and send Ministers into the Lords Vineyard That whosoever through his private judgement willingly and purposely doth openly break the traditions and ceremonyes of the church c. ought to be rebuked openly that others may fear to do the like as he that offendeth against the common order of the Church and hurteth th' authority of the Magistrate and woundeth the consciences of the weak brethren c. That the books of Homilies concerning the Common Prayer c. ought to be read in churches by the Ministers diligently and distinctly that they may be understood of the people That the book of Consecration of Arch-Bishops and Bishops and ordering of Priests and Deacons c. doth contain all things necessary to such consecration and ordering neither hath it any thing that of it self is superstitious or ungodly c. That the Kings M. hath the chief power in this Realm of England and other his Dominions unto whom the chief Government of all Estates of this Realm whether they be Ecclesiastical or civil in all causes doth appertain All which with the rest being subscribed by Mr. B. and the Priesthood received as hath been shew'd he sealed to all he had subscribed promised and professed by the tremendous Sacrament of the Lord's Supper All which notwithstanding he hath covenanted with the Scots to mould us all after the Kirk polluted his Church with the Directorie and many other abominations I spare to name hath taken upon him to ordain Priests to which office he knows he never received a consecration and had no other power imparted to him by Bp. D. venant then to preach to dispense Sacraments to bind and loose and that not any how or as he listeth but as this realm hath received the same He jeer'd our Divines at the Synod of Dort and Bp. Davenant as one of them with their Hierarchick Flaunt the Masse of Ceremonyes the ceremonious Litter the many pretty Liturgicall Knacks with other the like effects of his spirit and breeding He denyes that any civill power can have a supremacy in causes Ecclesiastical so long as he cleaves to his Kirkirsh Principles and now he publickly avows that his Presbytery hath an Authority to excommunicate the Magistrate the supreme civill Magistrate under which they live and to which they have

which they owed to God under his Majesty whom they professed they knew to be intrusted with the Ecclesiasticall Law as well as with the Temporall whether all the premisses above mention'd have not been thus and thus as in the queres hath been expressed I leave to be determin'd by all unpassionate and sober men I will conclude this section with the observation of King Iames That in the margin of a Bible of the Geneva Translation presented to him by an English Lady he met with some Notes very partial untrue seditious and savouring too much of dangerous and traitorous conceipts As for example Exod. 1. v. 19. the marginal Note alloweth disobedience unto Kings and 2 Chron. 15. 16. the Note taxeth Asa for deposing his mother only and not killing her And how the Book against the supreme civill Magistrate was supposed by Dr. Reynolds to have been writby Ficlerus an arrant Papist which yet was proved to have been writby a great Disciplinarian whether Iesuite or Puritan it was not specified and confessed by Dr. Reynolds to have been applyed against the Queens Majesty that last was for the Pope the Reader may see in the two next pages Of what concernment this is to Mr. Barlee in particular may be partly judged by the subject of this section and partly by that which now ensues § 6. Mr. B. confidently affirmeth c. 2. p. 68. lin penult antepenult ult that Paraeus his Book upon the 13th to the Romans doth not at all treat of meer Ecclesiastical censures such as suspension excommunication c. but only of the lawfulnesse in some cases of coordinate states putting down of elect and limited Princes such as most of the German Princes are 1. If Mr. B. was ignorant of what was said by Paraeus in that his Comment he cannot easily be excused for being so bold whilst he is blind as to say that what he saith All those can tell who have seen Paraeus c. 2. If he was ashamed to own his knowledge of the Truth in that affair he should not have outwardly excused what he inwardly condemn'd nor have denyed explicitly what he implicitly granteth by so grosse a falsification For first it is as visible as the Sun at noon that it was not only the Comment upon the 13th chapter which alone is mention'd by Mr. B. but the whole book of Commentaryes upon the Epistle to the Romans which was condemn'd and executed as women murdering their husbands are wont to be by the wise Decree of the most learned Protestant orthodox Vniversity assembled together in Convocation A. D. 1622. And secondly it was burnt for containing such propositions as were unanimously judged and pronounced by that vast body of learned men 1. false 2. impious 3. seditious 4. subversive of found polity 5. insidious and 6. craftily threatning utter ruin 1. to all Monarchie 2. to the Faith and Profession of the primitive Church 3. to the writings of the ancient and holy Fathers 4. to the decrees of Christian Councells 5. to the Canon of Holy Scripture Nay thirdly the most wise King Iames as Grotius calls him who was acknowledged by Mr. Barlee at once an Orthodox and learned Prince was so far provoked by the above-said book of Paraeus that he commanded it should be burnt by the hand of the common Hangman Fourthly to shew the wonderfull falsehood and unhappinesse of Mr. B' s suggestions be it known that Paraeus did deliver these Doctrins in the book above mentioned 1. That the Bishops and Pastors by the consent of the Church may and ought to deliver up to Satan their wicked and unjust Magistrates if they are stubborn untill they repent 2. That the inferiour Magistrates being subjects have a right to defend themselves even by Armes against the superiour Magistrate 3. That private subjects who are not so much as inferiour Magistrates may take up Armes if they cannot be defended by an ordinary power 4. That subjects meerly private may defend themselves and their Relations against a Tyrant as well as against a private Assassin if they cannot implore the ordinary power nor by any other means escape the danger which they are in This may serve for a Tast of that renowned Presbyterian Now it is to be observed that when the question is to be put whether the chief Magistrate is a Tyrant ungodly unjust or whatsoever else it is which makes him lyable to Satan and to the sword the chief Magistrate himself must not be suffer'd to be the judge for he will never condemn himself but they forsooth will be the judges who have a mind to make him away both by excommunication and force of Armes Fifthly it is apparent from the premisses that Paraeus did treat of Ecclesiastick censures which Mr. B. denyed and not of coordinate States much lesse of them only which Mr. B. affirmed and unlesse M. B. did believe that subditi was the Latin word for Princes or States and that inferior did signify coordinate and that by tradere Satanae could not be meant an Ecclesiasticall censure what excuse can he invent to lessen the guilt of his excuses And if he anchors upon this he doth declare himself a stranger to the Latin tongue Sixthly Mr. B. discoyers his affection to Paraeus his Book by censuring the censure of that Famous University and by censuring me for approving of such a just censure As if the Book were more pardonable for endeavouring the ruin of Church and State then King Iames and All Oxford for sending that Book into the fire Seventhly that the burning of that book was ill resented by the party as M. B. happily confesseth doth help us vvell to demonstrate that though Paraeus was but one of the Presbyterians yet his partners and Abettors in the pernicious doctrins by him espoused were too many by too many Nor is that any wonder for eightly Paraeus was an Oracle to that sort of men much consulted and observed an aged Professor of Divinity at Heidelberg invited to sit in the Synod at Dort whether because he could not go by reason of his Antiquity he sent his large Descants upon the 5 known Articles which had not only the honour to be read in the Synod but to be printed even at large in the History of the Thing Ninthly the University of Oxford did solemnly decree that all who were candidates of degrees in any faculty should before their admission subscribe to those Censures of Paraeus his Book and at the very same time should take a corporall Oath that they would ever damn and detest from their very souls those Paraean propositions before rehearsed Tenthly Grotius the Great was of this judgement that if Paraeus his eversions of St. Pauls Divinity are once admitted for expositions no Government can be safe one minute longer then the Abettors of such Doctrin shall want Ability to Rebell Eleventhly Mr. B. pleads for Paraeus that he speaks against elected and limited Princes as if

have been calumnyes indeed First he made himself smutty and now with a char-coal he strives to make himself clean But never was any man fowler in the full Abstersion of a chimney At first he promis'd his Reader that he would write in a certain method but solemnly brake it a little after by declaring his purpose to quit that method and for brevityes sake to be immethodicall For above 30 years space he durst to lay down his life he never swore a rash Oath yet he swore most rashly not above 3 leafs before and no lesse rashly in his Correptorie Correction p. 174. besides that he swore the Scotish Covenant and another Oath besides that which if he did not swear rashly was rashly broken He never cursed if you believe him in 30 years but yet believe me he cursed himself Correp Corr. p. 25. and here curseth others c. 2. p. 38. and together with himself the chief men of his party upon whom he wisheth that myriads of Anathematisms may light if they hold that God is the fountain or cause of sin Yet he holds it himself in the very next page where he saith that God is the naturall cause of the mere act of sin and the accidental cause of the very obliquity of the act of sin p. 55. c. 3. He denyes that he accused me of assertive Socinianism and yet accuseth me often in the Great and addes rank to the Socinian He frequently called me Arminian and Arminius my Father yet he reckons up many things wherein he confesseth I do recede from Arminius and that irreconcilably and yet he feares not to say that I have all my Principles from Arminius I am but inclin'd to Popery yet am half a Pontifician or Papist nay a whole one He saith he never call'd me Heretick yet often doth it He pleads for the lawfulnesse of his railing and yet denyes his pleading for it He saith his Manuscript Copy of my Notes doth not differ from mine in any material thing and yet in the very next page he saith they are two distinct things and that 't is false to say that they are one and the same for substance He would not presse me to things which I was most likely to refuse to have my Doctrins tryed by and yet would be tryed by no other then his Senior Sympresbyters Grotius is often a Socinian and yet a Papist which no Socinian can be The same Grotius is an enemy to all Popish and Episcopal Clergy which no Papist can be and be a Papist He saith his Senior Sympresbyters have receded from their subscriptions and yet for all that that they have been least upon their Tropicks in these Tropical times God saith he is the naturall cause of the Act of sin and yet that sin hath no efficient cause Corr. Corr. p. 55. Throughout his first Book he was much and often for the way of the Sublapsarians yet being beaten out of that he declares himself now to be a Supralapsarian He sometimes commends me for extreamly gallant parts and diverse rare excellencyes and fine Abilityes and of a superlative wit yet at other times I am a wordy and windy man of a blunt judgement and fitter then any of my neighbours to supply the place of an Idiot It is frequent with him to slight my Arguments as if they had nothing of force in them and yet he confesseth that he is brought to an extremity to his very last Reserve of forces which if they fail the Cause is lost This I say he confesseth if he understands the meaning of his Proverb Deventum est Triarios If he doth not I cannot help it He confesseth that his passions against me are exuberant here and there and talks of giving me satisfaction but yet he boasts of his moderation and will not so much as accept of my pardon His fictions and railings he calls his Frailtyes and doth confesse they are great and many and that he began his first Book with a Confession of them and yet his whole first Chapter is not only to excuse but in some places to commend them He snatcheth severall occasions to tell the world that he learned Hebrew many years since and hath attained to some little something and from the 18th year of his Age to this very hour men of the greatest Note for learning and piety have given large Attestations to his scholarship which he ever writes with ll when they have not been sollicited to it by any thing but their own forwardnesse And again that the most illustrious Luminaryes of the Church did grace his labours with their unexpected Encomiums p. 2. And that some of the greatest eminency for learning and piety did in letters expresse their good Resentment of his labours thankfulnesse for his pains But yet in a grosse contradiction to the first of these passages he hath published two Books whereby he hath shew'd it to be impossible that the most learned and the most pious should commend his learning For if they were learned how could they be so much mistaken and if they were pious how could they speak what they knew not to be true Since Mr. B. hath so partial an opinion of himself and had such need to let it fly as that he could not forbear to say in Print that he is not hardly opinionated against himself and also shews what it is that hath done him hurt it will be a charitable attempt to lay that spirit thus conjur'd up and to mind him of something for his Humiliation He tells his Patron he saith not as a spaniel that he knows not any mere individual alive to whom under God he would more desire to approve all his Travails As if he thought that individual had signified a Man which every child could have told him is a generical word as aptly spoken of a Beast a Tree a Stone or a Devil as of any man whatsoever I had said that sin was quid positivum he saith I put an Apotheosis upon sin as if he thought it derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pono unlesse he means that I made a God of it and then it is infinitly worse as I shall shew in my second part He calls me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in such a way as if he thought it had signified a young man only For he could not intend to say that I am newly converted to the Christian Religion as the word importeth because he calleth me Apostate and Apostatarian and twenty things to that purpose So he useth the word Apostacy and writes it with a c as if he thought it had signified who-know's-what Nor can he excuse it any way possible unlesse by confessing he bore false-witnesse I did but dip by accident into his Correp

is Truth is not inconstancy but improvement as I interpret When I left those Doctrines into which my Teachers at first betrayed me I cannot say I revolted but I was rather set free To be fickle is one thing but to grow and increase is quite another Whatsoever I could intend as an honour to my cause I could not choose but intend to their honour also by whom I could think my cause was honoured When I say that King Iames Bishop Andrews Philip Melanchthon Tilenus Dr. Potter Dr. Godwin and many others whom I could name of eminent learning and integrity did turn away from those Tenents which are called Calvinistical in exchange for those other which unconsidering persons do call Arminian I make accompt I commend them for bowing to the sceptre of soveraign truth And this doth justifie my Intentions in all I said of our Reverend Primate But the question still remains concerning matter of Fact whether his Grace did change his judgement from what it formerly had been I began in the affirmative but you say No And both perhaps with good reason because we are diversely informed unless we can shew by some Inquiry where lyes the Error I grounded my affirmative upon the Difference which I found betwixt the judgement of the Primate when he writ the History of Gotteschalc and that account of his judgement which I had from those Persons who are of vast Importance in my esteem To transcribe their Certificates which they have severally given me under Hand and seal of what they severally heard from his Grace his mouth is too large a task in the present hast that I am in nor am I sure that you desire it And therefore deferring for a time the special part of my Advantage I will offer to your Equity and Christian candor what I have just now observed from several passages in your Book First you thank Mr. Barlee for the large expressions of his affection to the late Archbishop of Armagh and the readiness to clear him from some injury done him by Mr. Thomas Pierce whereas it seems very evident by that account which you give of the Primates judgement about the true intent and extent of Christs Death that Mr. Barlee is less qualified for the Bishops vindication in that affair then any man in the world in all respects I beseech you bear with me whilst I give you my reasons 1. Mr. Barlee in his last book declares himself a Supralapsarian Yet 2. in Correptory Correction he had again and again usurpt the name of the Primate for the patronizing of his opinions He doth in one place oppose him to Bishop Overal as a more moderate Bishop affirming Bishop Overal to have played upon Calvin and to have traduced the Puritans whom the Reverend Primate he saith did clear He citeth the History of Gotteschalc against that notion of Christs death and satisfaction which you have now printed from the Primates own Hand He directs me to him as to a choice orthodox writer in the Barlean conceipt of the word Orthodox besides what he doth in other places which I have not leisure to search after 3. But now you tell him in your Letter that the Primates judgement was in a middle way different as well from Mr. Barlees as from mine Whether from mine we shall see anon But if at all I am sure much less then from my neighbours In the mean time it is demonstrable that if Mr. Barlee was in the right when he vouched the Primate for his opinions I was also in the right when I said that the Primate had changed his judgement And for this your book shall be my warrant as well as the Primates own words That he concurred with Bishop Overal Next I pray Sir consider whether any one Paragraph in all my books touching the true intent and extent of Christs Death is any way dissonant from what now you publish and that say you very truly without all Question from the Primates Letter of Resolution to the request of a Friend First I have nothing in behalf of the two extremes p. 2 3. in any part of my writings Next I have jumped with the Primate in what I publisht before I had the possibility of seeing that which you have sent me not onely much to my comfort but truly almost to my Admiration For his Grace writes thus That the satisfaction of Christ was once done for all the application is still in doing The satisfaction of Christ onely makes the sins of mankind fit for pardon All the sins of mankind are become venial in respect of the price paid by Christ to his Father but all do not obtain actual Remission because most offendors do not take out or plead their pardon as they ought to do By this way being made that is by assuming our nature God holds out unto us the Golden sceptre of his word and thereby not only signifieth his pleasure of admitting us unto his presence c. but also sends an embassage unto us and entreats us that we would be reconciled unto him 2 Cor. 5. 20. By the vertue of this blessed oblation God is made placable unto our nature but not actually appeased with any untill he hath put on the Lord Iesus All men may be said to have interest in the merits of Christ as in a Common though all do not enjoy the benefit of it because they have no Will to take it The well-spring of life is set open to all Rev. 22. 17. Faith is the vessel whereby we draw all vertue from Christ The means of getting this Faith is the hearing the word c. Ephes 1. 13. which ministreth this general ground for every one to build his faith upon This Gospel of salvation many do not hear at all being destitute of the ministry c. Many hearing do not believe or lightly regard it and many that believe the truth thereof are so wedded to their sins c. that they refuse to accept the gracious offer that is made unto them Yet we may truly say that good things were provided for them on Christs part and a rich price was put into the hand of a fool however he had no heart to use it Prov. 17. 16. Our Saviour hath procured a Iubile for the Sons of Adam his Gospel is a Trumpet to proclaim liberty c. Luk. 4. 18. but that some desire no deliverance derogates nothing from the generality of freedom annext to that year Luk. 4. 18. The slavish disposition of him who will not be free Exod. 2. 5. maketh the extent of the priviledge of that year not a whit the straiter because he was included in the general Grant as well as others however he was not disposed to take the benefit of it The neglect of the men invited v. 5. doth not falsifie the word of the King v. 4. See Rom. 3. 4. Ezek. 18. 29. 30. The proclamation was general