you a Papist and what Emissaries you have in all parts of the land * Ibid. p. 487. That you and the Worcester-shire Profession of Faith give too much counâ—enance to the Socinian abominations Again †Ibid. p. 487. you say that the hardest measure you had from Doctor Owen was in his Socinian Parallel in no lesse then eleven particulars * Ibid. p. 516. That Master Crandon bestows a whole Epistle to tell the Reader how he detests your BLASPHEMY * Postcript to an Admonition to Mr. Eyre of Sarum And that the main substance of his Book against your Aphorismes is this That you are a Papist and the worser sort of them too Now if such men as these whom you acknowledge to be your Brethren both learned and judicious are not hastily to be credited in what they write against you notwithstanding their number as well as quality how much less may you look for credit in what you write against Grotius For first the Advocates for Grotius will except against you as his enemy vel siâ— de poâ—te dejiciendum and so not fit to be a Witnesse much lesse a Iudge Next you are but a single person Thirdly you fasten the name of Papist so very wrongfully upon some as if you were willing not to be credited when you cast it upon others For you tell Master Tombes * Dispute with Mr. Tombs of Infants Church-Membership and Baptism Edit 3. â— 397. Doctor Taylor no Papist that if he hath read all the books of Doctor Taylor he will no more reckon him among the Protestants having so much of the body of Popery in them But Sir if you have read his Book of Transubstantiation which must needs be one of the all you mention you will find new matter of Retractation Adde to that his two Letters which do wholly concern the whole Body of Popery and which as soon as you have read you will not think his Discourses of Original Sin can by their single force become sufficient to metamorphise him into a shape which he doth not onely disclaim himself but enable others to disclaim also and doth antidote some against the contagion of that Disease with which you peremptorily speak him to be infected One thing comes into my minde upon this occasion of which I would be glad to have some account You say in * See your Chr. Concord p. 49. and compare it with p. 46. of the same book and with p. 100. of your Grotian Relig. one Book wherein you speak of Popish Bishops who lurk under the name of Episcopal That all their Writings or Discourses do carry on the Roman Interest That in those of them who write of Doctrinals or Devotion one may find the plain footsteps of common Popery You say You are loth to name men but you could shew a great deal of Popery in divers such books which you see much in Gentlemens hands as written by an Episcopal Doctor In contradiction to one important part of which words your being loth to name men you do name Doctor Taylor in your book above cited Bishop Wren and Bishop Pierce you also name in that Book in which you professe you are loth to name them as I shall shew by and by In the mean time I must challenge you but in the spirit of love and meeknesse to make good your words above written or to retract them That if Popish Divines do lie lurking under the name of Episcopal they may be punish'd for their Hypocrisie Or if it is onely your fiction that you may make reparation for so much wrong For again †Christ. Concoâ—d p 45 â—6 c. your charge of Cassandrian Popery is indefinitely laid against Episcopal Divines who lie mask'd here in England to do the Pope the greater service And although you now plead that you did not intend to raise a jealousie on all the Episcopal Divines p. 103. yet I believe you intended to raise a jealousie on the most because you feared not to name Bish. Wren and Bish. Pierce as a couple of your fancied Cassandrian Papists who yet are known to be as perfect persevering Protestants as you to be a Presbyterian if yet I may say you are truly such And though you judge it unmeet to name even those who you say have given you just cause of suspicion because it may tend to breach of peace and to the harder censuring and usage of the persons which you say is none of your desire p. 100. yet you have nam'd too many it seems against your own judgment who gave you no cause at all and have left your Readers to judge by them of the rest Nay without exception or disâ—rimination you name the Bishops and the Kings Chaplains and other Doctors Admit some Papists did lurk amongst them I hope you will argue nothing from thence but that themselves were no Papists For now you openly confesse that the Papists are crept in among all sects the Quakers Seekers Anabaptists Millenaries Levellers Independents yea and the Presbyterians also p. 99 100. Nay you farther make a Confession for which I commend your ingenuity that the Pope and the Italians might very probably have a considerable hand in raising our warres p. 106. Nor do you wonder if it be true that the Papists did not onely kindle our warrs here and blow the coals on both sides but also that it was by the Roman influence that the late King was put to death Claud Salm Defens Regis c. 10 c. 11. p. 108. When I compare your words with the words of Salmasius I guesse that the Papists and Presbyterians were both assistants to one another in contriving the mischieves of which you spake Sect. 7. You say on in your Preface Grotius at last is but a Papist with an â—f c. that had Grotius been living you think you should have had more thanks from him then I and that if you understand him he took it for his glory to be a Member of that Body of which the Pope is the Head even to be a Roman Cathâ—lick Sect. 2. Thus it pleaseth you to speak though without any tolerable shew of truth nor is there any proof offered but that so you think and if you understand him It s very strange that the one point on which your machine is wholly founded of the Grotian Religion and the new way in which the Prelatists are involved to wit Grotius his being a Roman Catholick should be thus feebly introduced with an I think and if I understand him An humble begging of the Question were a gentile quality to this There is hardly any the least of your baffled Adversaries but will be able to say as much in his own defence against your Aphorismes your Adversaries think or else they speak against their conscience and if they understand you 't is thus and thus you are a Socinian and a Papist and the worser sort of them too as some of your
were more in words then matter then how much hath that party to answer for by opposing my notes with so much violence You farther adde and desire my pardon for the addition That I do not well understand the true state of the Controversie or else I would not take the breach to be wider then it is Sect. 5. Sect. 7. Who best understands it you or I neither you nor I must be the Iudge I pray let our Readers enjoy that Office You scrupled not to tell that learned person whom you so far honour as to profess you should have thought it an honour to you to have been one of his Pupills of saving Faith p. 5. I say you scruple not to tell him that you would have him understand you before he confutes you p. 83. Nor do I expect you should use me better Nay you charge even Grotius with the same mistakes and misunderstandings p. 90 91 92. But what Controversie do you mean if that which I have managed with several persons who had opposed me my very Opponents will say I understood it Nor do I think that you have read the whole state of the Controversie 'twixt me and them If you sâ—eak of the Controversie 'twixt me and you in these points you know that there never was any such I have shew'd sometimes how you and I are at agreement in many points which they call Arminian And you confess that most of them are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that if this is the thing which you call a Controversie I cannot chuse but understand the state of it whilest I am able to believe that your words have truth in them and so by a consequence unavoidable that either you are an Arminian or I am none You see 't was fitly done of you to ask my pardon Of heads of Controversie reconcileable and I think it as fit for me to grant it Sect. 8. One of the first heads of Controversie about which you suppose all quarrels will be laid aside Sect. 5. is no less then the whole Supralapsarian Doctrine of Pre-destination Reprobation and so the Twissian by consequence which so vehemently condemns the Synod at Dort besides the Doctrine of Christ's dying onely for the elect together with Physical Predetermination which contains the irresistibility of Grace A second is all matters unrevealed Part of the third about Methods as whether Prescience be before Decrees c. All which it seems are so far yielded by your self that you suppose I will consent they never be drawn into dispute which you have not any the least reason to suppose unless you readily grant what I assert in these points For if we differ how can we possibly agree as to the things about which we differ and if we agree in these points let us go lovingly together against the rigid Presbyterians who will not partake of our agreement Accordingly you profess Sect. 8. to wish no more in this Controversie then may consist with rational prayers and thanksgivings for Grace in which you have my full grant Nay in a very plain manner you grant what we call sufficient Grace in the very sense in which we mean it to the very worst of them that perish Sect. 8. And then excepting your Doctrine that whosoever is once justified can never totally fall away which I wonder how you can retain what difference remains 'twixt you and me nay even here too you yield me one great advantage For besides that you often seem to waver in your notion of perseverance and pretend to no more then a probability your Confession stands upon * Account of the controv of Persev c. in setting down the fourth opinion p. 4.5 Record That S. Austin was of my mind and that the Lord Primate said as much in the hearing of Master Kendall Nor am I out of all hope but that in tract of time you will come over to S. Austin and so to me in this point also Grotius made not uncharitable inferenâ—es Sect. 9. What you say is not owned by the Synod of Dort Sect. 5. I forbear to exagitate as well and easily I might both because Tilenus is only concerned in that subject and because I should be glad to find it so as you say and not to dispute against that which I would fain have true All your Sections which next ensue from Sect. 6. to Sect. 18. are the sole portion of Tilenus whom though you call my friend and seem to suspect him to be my self yet you know you do not know that he is so much as known to me The odious inferences you charge on Grotius and his uncharitable censures thereupon of which you affirm him to be too much guilty having been onely rais'd in your fancy do onely redound to your dishonour Grotius did not make loads of inferences but observe and transcribe them from the printed writings of the Calvinians by whom the inferences were made And so the want of charity must lie at your door you having unjustly censured Grotius who with very great justice had censured them I am exactly of your opinion that we differ little if at all in the point of Free-will Sect. 5. For if I discern any difference I do conceive it to be in this that some of your expressions concerning the freedom of the will have look'd more like Pelagian then mine have done But of this I accuse you not for nothing can be Pelagian that looks but like it CHAP. III. Sect. 1. NO sooner are you return'd from Tilenus unto my self A strange difference between the Godly and the notoriously ungodly then you implicitly tax me of injustice in three respects Sect. 18. How swift you are to speak hardly and to be guilty whilest you reprove even of that which you reprove I think I may make your self the judge if you will but read when you are cool what you seem to have written when too much heated For how could I fail in point of justice by not noting some difference between the men that are godly and not notoriously ungodly when you know your own words did contain this difference as I had faithfully and friendly set them down out of your book since your Book lies printed I and thousands besides can declare what you have written as well as you which makes me wonder not a little at the very strange nature of your put-off For under the first of the two heads to wit the godly * See your words by me cited in The Self-Revenger Exemp ch 4. Sect. 3. p. 115. and compare them with your pages which there are marked you reckon up such as have been oftentimes drunk such as rashly rail and lie despise reproof and defend their sin guilty of Schism and disobedience to their Guides and doing much to the hurt of the Church yea they that commit greater sins then these the denial of Christ Perjury Adultery Murder Incest Idolatry as Peter Lot David *
you of your unkindness I cannot better introduce it then by shewing you first your * Look forwards on ch 5. Sect. 22. partiality for very remarkable is the difference betwixt your dealings with me and with other men I was apparently the friendliest of all the Opponents you ever met with for you acknowledge my gentleness and charity my brotherly and moderate dealing with you Sect. 4. Yet because you find me an Episcopal Divine for what other reason can be imagined you are pleased to judge more hardly of me then of the bitterest Presbyterians that have ever rail'd at you Reflect if you please on a few Examples 1 Disp. 5. of Sacram. p. 487. When Dr. Owen had affirmed in sundry particulars that you and the Worcestershire profession of Faith give too great a countenance to the Socinian abominations you said no worse of him then that hiâ— passion had quite conquered his ingenuity 2 Ibid. p. 489. Your censure of Master Blacke was much less terrible then this of me when yet you put him iâ—to tears and trembling 3 Ibid. p. 517. When Mr. Crandon called one of your Principles most blasphemous and professed to abhor it with greatest detestation and indignation you did only call him judiâ—ious Paedâ—gogue 4 Ib. p. 516. Nay you hope that such men as Mr. Robertson are justified whose works you say are such as you once hoped no man had been guilty of that had the least fear of God before his eyes 5 D. Kendal 's Answer to Mr. Goodw. ch 4. p. 143 144. When D. Kendal jeer'd you for setting so high a price on the Freshmens books for being said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if you scarcely had been bred in either University and added also to this that somewhat more of the University would have done you no harm the worst you said of him was That you would not come neer him until his breath smelt sweeter But a man may be in a present state of salvation for all his ill-smelling breath which no man can be thought to be whose state is worse then David's was before Nathan spake to him Yet this is the censure you fix on me whom alone you had acknowledged to have dealt very brotherly and gently with you The Accuser's character of himself Sect. 5. If you so very much abhor the dying in such a state as mine how much less can I be willing to die in yours for although you have professed * One sheet for the Ministery p 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 3.8 you take your self to be a Saint whilest you say you have reason to take your self for the least almost as modestly as S. Paul who thought fit to say that he was less then the least yet you openly †Disp. 5. of Sacr. p. 482. confess in another volume that you are guilty of pride and prejudice * Ibid. p. 486. that you are conscious to your self of being proud and selfish You say you must and will confess the truth of that accusation from D. Owen that †Ibid. p 484. you were aware of pride and hypocrisie in your heart before he told you of them So you say to Mr. Tombes p. 272.281 that your heart hath pride in every work you take in hand and that your heart is mortally or desperately wicked Again you confess in your Preface to that Book how loth you were to publish the later part of your third Disputation which shews what sins do consist with godliness as knowing how unfit it was for the eyes of the profane yet you have printed it with a witness and affirm'd that such sins do consist with godliness as I have cited out of your text in the first Section of my third Chapter worse sins then which it is hard to name And notwithstanding you do acknowledge that Sabbath-breaking iâ— England is taken for a sin inconsistent with grace Disp. 3. p. 330. yet you positively affirm that every one is not ungodly who lives and dies in that sin without particular repentance You confess in that page that spiritual pride is worse then common swearing and you elsewhere confess that you are spiritually proud You * See your Epistle to the poor in spirit prefixt to your directions for peace of Consciencâ— confess that you go on in the same fault your self for w ch you had accused the pride and ignorance of others professing you have no excuse or argument but those of the times NECESSITY and PROVIDENCE Sir I think the better of you for ingenously confessing such sins as these but not the better that you commit them and heartily pray you to believe that they stand in need of a particular repentance Concerning me you know nothing but that I have written against sin and so by necessary consequence against such sinners as patronize it yet you implicitly pronounce me in a state of damnation If this is one of those sins w ch you will have to consist w ch the power of godliness your danger cannot but be the greater by how much the likelier you are to fansie that it stands not in need of a particular repentance Compare your censoriousness in relation to me with what you are more guitly of in the later pages of your book in the pages before cited from out your Saints everlasting rest though you are clearly a guiltier person then the Episcopal men whom you condemn yet I will not judge you as you judge others I had rather for mine own part have a Mill-stone tied about my neck and to be cast into the sea then take upon me to be a judge of quick and dead by parting the tares from the wheat before the harvest Some will justifie the wicked as vessels of absolute election because they stick to their party and condemn the righteous as moral men for at least as bad if not a worse reason which is to interpret God's secret will in opposition to his revealed onâ— I will not resemble then so far as to judge of their end though I see their way For secret things belong to God spiritus ubi vult spirat And though late Repentance is seldom true yet true Repentance is sometimes late It is to their Master they stand or fall I judge not of any man but by his fruits nor any otherwise by his fruits but by the Rule revealed His obligation to recaâ—t ifâ— not resolutely mischievous Sect. 6. Your next short Section being nothing but a Reference to what you have said in another Book I have nothing to do but to circumscribe Not understanding what you mean by the last words of it That that is it you yet stand to For if you retract what you have taught in your Disputation concerning Sacraments and will now stand to nothing but what you have said to Master Tombes and in the other places which you refer to as the Particle yet doth somwhat seem
to imply I shall only intreat you to do it plainer But if you stand to what you have said in the place by me cited I also stand to my exceptions and am not concerned to look out farther Your judgment cannot be mistaken touching the sins of the godly when you have told us so very plainly that godly men may be Drunkards and live a long time in Swearing yea in Rebellion and Schism and other Crimes and yet you do not doubt of their being godly You had said enough had you said no more then that you would rather chuse to die in the state of David whilest yet impenitently lying in Adultery and Murder and other deliberate impieties then in the state of an Episcopal Divine naming me whom you acknowledge to be free from any such sin Whereby you put me in mind of the aforesaid * Nathanael Butler in the Nâ—rrative of him p. 8. Malefactor who after his Thievery and adulteriâ—s and deliberate murder of his Bedfellow did pity the ignorance and blindness of those his Visitants who offer'd to aggravate his bloody fact and ask'd him whether the sight of the baggs for after his Murder he stole two purses containing 120 l. were not his first temptation to the murdering of his brother He did ill requite them for their faithfulness to his soul who knew it was needful to cleanse the wound with some corrosives before it could safely be closed up Their question was very pertinent for he once confessed the money tempted him p. 3 4. yet this poor Malefactor if Master Case hath not wrong'd him was taught the confidence to bewail his Monitors ignorance and blindness To which he added saith Master Case that they who never had committed such gross and scandalous sins are accounted as guilty of all sins before God and as uncapable of heaven as if they had committed them in the highest degree these he also bewailed as poor Ignaro's as if original corruption were more powerful in them who never committed such hainous sins then in him who had committed them in the very worst manner or as if their natures were not as likely to have been changed and reâ—ew'd who had abstained from fulfilling their fleshly lusts as his who had been so indulgent to them 1 Pet. 2.11 Rom. 13.14 Gal. 5.16 Or as if it were not the Grace of God which the Murderer called the restraining power whereby others are preserved from such foul sins It s true indeed Master Yearwood did very prudently endeavour to keep the sinner from presumption a sin the more to be avoided because it is commonly swallowed down under the notion of assurance and so dispatches too many souls very comfortably to Hell even by seasoning his ears with this great truth that David himself if he murders is in danger of damnation p. 11. But now suppose that Malefactor was indeed a true Penitent and that it was not presumption but saving Faith which made him say he did not doubt of his salvation and so by a consequence unavoidable that he was one of the Elect as well as David as for ought we know he was will you say that his crimson and scarlet sins were no more then the sins of a godly man and that they could never once place him in a state of Damnation before the instant of his Repentance if you say yes consider whether it tends if you say no you yield the cause and are obliged to publish your Recantation CHAP. V. Sect. 1. I Am now arriv'd at the largest subjects of Discourse on which notwithstanding I shall endeavour to say the least My reasons for it are chiefly these First because I am inform'd that others will handle them â—x professo who are qualified for it by greater leisure then I enjoy Next because I am called upon to undeceive the admirers of Master Hickman who may perhaps turn Libertines if they are not speedily disabused These especially are the reasons why I shall labour for brevity in all that followes You say T is strange that in an Age which knows the lives of those that I am for and against I can make it the ground of opposing Puritanes because their Doctrines lead men to licentiousness and destroy godliness And that Grotius saith the same Sect. 22. The Puritanes lives no better then their doctrines Sect. 2. A thousand to one but it is true if Grotius saith it who had one of the soberest and most discerning spirits that the World hath known in many Ages Nor is truth the less truth by being spoken by me as well as Grotius If you include your self in their number whom you commend for godly living Luk. 18.11 how differ your words from those of the Pharisee Lord I thank thee that I am not as other men are Nay if you speak of those Puritanes of whom I speak it is just as if the Publican should take up the words of the Pharisee Vers. 13 instead of those which are fitter for him Lord be merciful to me a sinner For the lives of those whom I am against are well nigh as ill as the Divel can wish them Blasphemous Rebellious Sacrilegious Perjurious Schismatical and all in publick what they are secretly God onely knows But then the fathering of all these sins on God and committing them under pretence of Godliness and the not allowing them to be sins must needs be the greatest aggravation and heightning of them And why should not this become a ground both with Grotius and my self whereby to conclude of their Doctrines that they lead to licentiousness and destroy godliness Although I cannot call to mind that I branded the Puritanes with those expressions and had you seen any such words you should have noted my page wherein you saw them I think you would had you been able or had you thought it for your advantage Sect. 3. Whereas you say Their partialitâ— to their own Tribe that their lives are so much better then their Doctrines Sect. 22. It is enough for me to say you do but say it you offer no proof that so it is If your particular life is better then others of your party it is but agreeable to your doctrines which are most of them better then those of your party and for which they have proclaim'd you a great Arminian But whether your life is so or not I will leave it to God to be determined of this I am sure that when you had fastened on Mr. Tombes one of the authorized Triers as ugly a character as was possible throughout your book and on the men of his way Plâ—in Script proof c. Edit 1. p. 281. yet you professed that those things do not diminish your affection to him And why so your reason runs in these words Because I find we are all naught even almost stark naught and that Saints have less sanctity and more sin in them then ever I imagined c. Let some men sin never so
your own Brotherhood you have endeavour'd to exâ—ose to shame and laughter before you censure those men who give you Examples of Moderation Who it is that abuseth the choicest of Gâ—d's Servants Sect. 10. I know not well what you mean by the choicest of Godâ— servants it being become in these Times a most equivocal Expression If you mean King Iames his Puritans I have spent a whole Chapter for the Rectification of your mistake If such as truly serve God who have also writen against Puritanes whereof I have given you a speoimen in Bishop Andrews Doctor Sanderson and other Episcopal Divines you know that Those are the men whom I am constantly defending If God hath any choice servants in any sense you are certainly the man who have writ against them for you have writtâ—n even with bitterness against your own Saints as in your calmer moods you sometimes call them But your Bitterness to the Bishops and to the Regular Sons of the Church of England and to all persons of honour in any part of the Land who either partake of the Common Prayer or attend to the preaching of the Eâ—iscoâ—al Clergy I say your Bitterness â—o These is so ineffably great that moâ—tal man cannot express it but by reâ—eating your own Termes I should proceed to shew you your frightful self from the Ten last pages of your Grotian Relâ—gion but that I see you have reprinted the substance of thâ—m in your Enormous Preface to your New Book of Church Gâ—vernment and Worship which I intend to consisider towards the end of my Appendix Sect. 11. It shall suffice in this place to put you in mind of your Malignity to a profound and pious Episcopal Divine Made appear by an Example whose Certificate touching the Primate I was constrain'd to make publick You call him a man of the New Way a Grotian-papist 't is thought you mean You say he blasted a good business by an unpeaceable writing and did not onely foment a Schism but fomented it by poor Insufficient Reasonings p. 118. Pretty words for a conclusion to your Grotian Religion But such as will sufficiently put their speaker to Rebuke as soon as your Readers shall be inform'd that your Bolt was shot at Mr. Gunning For how can you hope to be believ'd when you shall let flie your Censures of other men after the liberty you have taken to write so grosly of Mr. Gunning The world will conclude you extremely incontinent of your Passion when they shall find you throwing it out in three such palpable Contradictions as that Mr. Gunning was the Author of an unpeaceable writing that Mr. Gunning was guilty of Fomenting a Schism and that any thing poor or insufficient fell from Mr. Gunning Had you been honour'd with the Advantage of having sate for some years at his learned Feet you had certainly attain'd a greater measure of Understanding than to have mention'd his Writing with such irreverence AN APPENDIX Conteining a Rejoynder to Diverse Things both in The Key for Catholicks and in The Book of Disputations of Church-Government and worship c. WHilst I was drawing towards an End of what I thought fit to advertise you The chief Occasion of this Appendix concerning the principall Misadventures of your Grotian Religion my Stationer sent me two bookes at least as bitter and as irrational as the worst of that stuff which was laid before me It seemes my silence was hurtfull to you And what I intended in my Advertisment behind my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for nothing more than a promise that I would Answer you at leisure with an addition of Reasons for my Delay you fall upon with as much confidence and that in two Bookes at once as if you had hope'd that That Promise had been the onely Performance that I had meant you So very little is my Concernment in what you Intitle a Reply wherein you add little or nothing to your Grotian Religion how much soever you borrow from it That I might wel have abstained from giving you the Trouble of this Appendix by referring you to my Answer as a sufficient Rejoynder to your Reply but that I heare you are a scorner and so unhappily inclinable to flatter your self with your misfortunes as to think you are fear'd when you are but pityed and passed by Some men must be dealt with if not for other mens sakes yet for their owne if not because they deserve Resistance yet because they may want it to check their Pride It being pity in my opinion so to despise any mans weaknesse as to make him dream he is irresistible The Patient's acknowledgment of his Disease Sect. 2. This is the chief consideration by which I am moved to this Appendix there being nothing more visible in your two last Bookes than that you are sick of a shrewd Disease which having swell'd up to your Throat and broken out at your mouth doth serve to justify the charge which was fram'd against you by Dr. Owen without the Help of your own †See your Disp. of right to Sacram. 5. p. 486. Where you also confess you are Hypocriticall Making bolder with your self than I should ever have allow'd you by my consent Acknowledgment that you are proud and selfish Very faine would I follow my Inclinations to treat you as gently in the Conclusion as in the Beginning of my Book And what incredible pleasure should I have taken in the present Discussion of Diverse Truths had you but left me the possibility to be as respectfull towards your self as you must acknowledg me to have been towards a Couple of your Superiours by name D. Reynolds and Dr Bernard But so throughly have you convinc't me by your * Key for Catholicks from p. 381 to p. 194. Five Disp. of Church Gov. and Worship Preface from p. 16. to p. 38. two late Volumes of the irrefragable Orthodoxie and Truth of what you have put upon Record in another Place to wit †Disp. 5. of Sacram. p. 486. That your Pride neede 's sharper Reprehensions then your friends have ever us'd about you I do but Echo your own words that I must Cross my Inclinations and change my stile for no other end then to serve your Needes For you give it me under your hand both that your Malady is dangerous and that it needs a rough Cure You are not like Alexander's †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diod. Sic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bâ—cephalus to be subdued with soft usage My Brotherly Gentleness you * Grot. Rel. Praef. Sect. 4. spake of hath but inrag'd you my Moderation which you * Ibid. acknowledged hath made you Fierce my Charity towards you which you * Ibid. applauded hath accidentally Occasion'd your greatest Hatred For not to speak yet of your innocent Railing which I may therefore call Innocent because it is too gross to hurt me mark how desperately you strike both at my Lively-hood and my Life
And that with often-repeated Blowes even in Book upon Book Sect. 3. You do not onely say An Instance of its malignity in indefinite Termes †Praef. to disp of Ch. Gov. and Wor. p. 6.7.8.32.33 That some of the New Party of Episcopall Divines are of Grotius his Religion that is Papists Implying me to be one of Them in all that follow 's Nor do you content your self with saying that we are Papists or Grotians p. 7. That we teach the Church of Rome to be the Mistress of other Churches p. 8. That we own Grotius his Popery p. 32. That we must take heed how we continue Papists p. 33. But Naming me and me onely p. 35. you proceed to tell us without Complement That we have gone far beyond such moderate Papists as Cassander Hospitalius Bodin Thuanus c. p. 36. Nay speaking of Grotius his Poperie you boldly add even against your clearest light of Knowledg and against your loudest checks of Conscience if it is not sear'd with an hot Iron * Key for Cath. p. 386. That I have defended this Religion and that you have Rectors in England of this Religion and that those that call themselves Episcopall Divines and seduce unstudied partial Gentlemen are crept into this Garb and in this do act their parts happily Again you single me out by Name and profess to †Ibid. p. 391. see by many others as well as by Mr. P. that the Design is still on foot And that the Papists that are got so strong in England under the mask of the Vani the Seekers the Infidels the Quakers the Behmenists and many other Sects have much addition to their strength by Grotians that go under the mask of Episcopal Divines Nor does your Fury stop hereâ—for that your Readers may suppose me one of the worst sort of Papists you say that †Ibid. p. 390.391 Grotius called by Mr. Pierce a Protestant did far out-goe Them in Popery whom the same man confesseth to have been Papists He goe's much further then Cassander much further then Thuanus c. Quite forgetting what you had said in another place * Grot. Religion p. 9. That though you Dissent much from Grotius his Pacification yet are not your thoughts of Grotius Cassander Erasmus Modrevius Wicelius or others of that strain No Nor Thuanus and many more moderate Papists either bitter Censorious or uncharitable There you rank Grotius with Cassander and Erasmus and imply Thuanus the greater Papist But now forsooth he out-went them all So in a fit of humanity you said that †Christian Conc. p. 45. Grotius design'd to reconcile both Parties in a Cassandrian Popery But now it grieve's you that Grotius should far out-go the Cassandrian Papists the remembrance of whose Wisdome Moderation and Charity is very gratefull to your Thoughts p. 390. I pray Sir get you a better Memory if you will not learn to speak Truth But what is the Design which you see by me and others is still on foot p. 391 * Ibid. p. 46. Even a strong Design laid for the Introduction of Popery and the five parts of the Plot have taken such effect as gives it a strong probability of Prevailing if God do not wonderfully blast it In four respects Sect. 4. Thus you make me not onely a kind of Seminary Priest but one who hath counterfeited the Protestant in such a Dangerous Degree as to have gotten into a Rectory where I have daily opportunities to serve the Pope and so by consequence being discover'd by the subtil Endeavours of Mr. Baxter I am lyable to die a most shameful Death An Imputation the more hainous in these following respects First because you had a warning in my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to * Ps. 50.20 slander any man Living much lesse a Man whom you must reckon to be * Ps. 50.20 your own Mothers son if you pretend to be a son of the Church of Engl. much less with a plot to bring in Popery rather than Iudaism or Witchcraft or whatever else is most absurd For though I earnestly pray for the peace of Christendom and think as well of the Papists as an unpassionate Protestant may be allowed yet do I abhor being a Papist as much as being a Presbyterian and will as soon be a Turk as I will be either Compare my praemonition before the book above-mention'd with the beginning of the first Chapter and with the middle of the third that you may see the aggravations of your offence Next because it is a groundless and so by consequence a spiteful inhuman charge For where have I ever defended Popery Or when did I write one word for Grotianism as you expound it by pag. 381. Popery Or where did I ever use the word Name the booke and the page and the numerical lines which I have written if I have written any such thing Are you an Answerer of Books whilst you forge and falsifie and declaim at random against your Dreams to which you entitle your Brother's Name without directing your Readers to any one page or expression whereby to give some colour to your Inventions What unstudied Gentleman have I seduced or where are the footsteps which I have troden towards the management of a plot to bring in Popery for shame do somwhat like a Man if not at all like a Christian either to prove I am a Papist or to make me at least some Reparations in as publick a manner as you have wrong'd me Thirdly because your Accusation could not but flie into your Face and significantly call you a false-Accuser For you know it never was my profession that I was of Grotius his Religion let his Religion have been what it would but rather that Grotius was of mine by being a Protestant and a Peacemaker If I was mistaken in my opinion you should have gather'd from thence that I am fallible not at all that I am a Papist because a man may be a Protestant and yet be mistaken in his opinion You are a wilful Deviator from the Thing under Dispute and shall be made to acknowledge that you are such For it is not our Question Whether Grotian Popery is Good but whether Grotius good man was indeed a Papist Had I affirm'd the former I might have been liable to your charge but you know I onely denyed the latter and cannot conceive any such thing as Grotian Popery more then any such thing as Baxterian Paganism For though you †Sâ—ints Rest. Edit 2. part 1. p. 155 156. favour the Pagans yet doth it not follow that you are one Even Lâ—ther and Zuinglius and I think Paraeus do hope for Salvation for diverse Pagans although the two latter were Presbyterians You are not so thick of understanding as not to be able to distinguish between a matter of Fact and a matter of Faith From whence it follow 's that you are wilful and speak in despight to your understanding
were added seven * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 6.1 2 3 4 Deacons without the least mention of any Presbyters Yet 4. Many meer Presbyters were ordained not with a priviledge to ordain but to diâ—â—ense the Word and Sacraments as soon as the number of Believers had made it needfull And I pray Sir forget not to take due notice that what is spoken by Epiphanius is against the Heretick Aerius the very first Presbyterian that ever infested the Christian Church 6. After the levity and unfruitfullness consider the danger and unlawfulness of thiâ— your arguing It being just as much against all the Monarchs as against any one Bishop throughout the world For ' tiâ— the duty of every King and of every other supreme Magistrate let his Dominions be never so large to reward to punish and to protect to deale out Justice to every subject whether corrective or distributive as their merits or offences shall seem to challenge Now comes a Disputant like your self who first displayes the severall parts of the Magistrate's Office next he proposeth to consideration how many hundreds of Parishes and how many Myriads of Men may probably be found in his Dominions and then conceiving it impossible that any one Mortal should know them all much less be able to perform his several offices to each he presently sends the chief Magistrate his writ of ease and then forsooth in every Parish one or other of his subjects who thinks himself able to be a Ruler must take upon him to play Rex within that Territory or Precinct Never remembring or regarding the famous Division of the Apostle much less his Precept with which the division is introduced Submit your selves to every ordinance of man for the Lords sake whether it be to the King as * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Supreme or unto * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Governours as unto them that are sent by him for the punishment of evil doers and for the praise of them that do well 1 Pet. 2.13 14 15. From which words I intreate you to make this pertinent observation that as a single supreme Magistrate may well be qualified and fitted for the largest Taskes of the widest Kingdom by all those Emissaries and Envoyes who are deputed to act by his Commission so with a greater force of reason is every Bishop in his own Diocess very sufficiently enabled for every part of his office to every person by the assistance of those Presbyters and other officers under them who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by him sent out into their several charges 7. You see how unhappy you have been even in that way of Arguing in which you seem to have taken the greatest pleasure there being less force in it against the Bishop of a Diocess than against that person to whom you dedicated your Book and acknowledged your self a faithfull subject May you be faithfull to those Superiours who are not onely permitted but appointed and Authorized to Rule over you in the Lord. You see the people of this Land will no more be ridden by your Presbyteries For though you found amongst them some patient Beasts for a while who lov'd the novelty of their Riders if nothing else yet rideing them as you did with switch and spur as soon as you got into the saddle you provoked your tamest creatures to reprove the * 2 Pet. 2.16 madness of the Prophets Saying implicitly to your selves as you did frequently to them and with every whit as much reason remember them which have the rule over you Heb. 13.7 That is to say saith our learned Paraphrast set before your eyes the Bishops and Governours that have been in your Church c. Obey them that have the rule over you and submit your selves v. 17. that is be subject unto the Bishops as St. * See the Note of Dr. Haâ— on Heb. 13.7 A resutation of the prime Argument for Presbyterian Ordinations Chrysostom and the said Paraphrast do well explain it Sect. 37. As this may serve for a specimen of your voluminous medlings against our Bishops in which you say little against them which your enemies may not say with greater reason against you and with as much pretense of reason against the Ministry it self and with much more reason against their maintenance by Tithes so it sufficeth for a specimen of what you plead in the defence of your Schismaticall Ordinations to use the word of the Lord Primate that I acquaint you with the absurdity of your first and chief Argument In your second Dispute of Episcopacy ch 7. p. 199. l. 8 9 10 c. You strive to prove your Ordination is by Scripture-Bishops Meaning your titular Ordination without Dioecesan Bishops whose Episcopal Office you sacrilegiously invaded And you think you prove it by this sad Syllogism The Scripture-Bishops were the Pastors of particular Churches having no Presbyters subject to them Most of our Ordainers are such Pastors Therefore most of our Ordainers are Scripture-Bishops The major of this Syllogism you prove from Dr. Hammond and the minor from Mr. Pierce At least you are confident that you prove it though I shall prove you prove nothing except your forgetfulness of Logick and somewhat else to your prejudice of which anon 2. First for your Syllogisme by the disposition of the medium it appeare's to be in the second Figure and yet which is wonderfull it consist's of three affirmative Propositions which the second Figure cannot indure any more than the First can admit of three Negatives And so again you are obnoxious to the publick assertion of D. Kendal that a little more of the university would have done you no harm 3. Next to know what you have done by disputing thus in figure without all mood observe the Conclusiveness of your Syllogism by an other just like it in all respects Suppose in the person of Diogenes you were to prove that a Cock with his Feathers strips from him alive is a Man as well as Plato though not as able to teach School you may thus argue for him as you have done for your self A man is a living Creature with two feet and without Feathers A Cock deplumed like that of Diogenes is such a living Creaturo Therefore a Cock deplumed like that of Diogenes is a man But then you have taught an ill Sophistry against your self For the plainest person in all your Parish may prove you to be an arrant He athen by the very same Logick which you have err'd by An arrant Heathen is an Animal indued with reason Mr. Baxter is an Animal indued with reason Therefore Mr. Baxter is an arrant Heathen The major at least must be as true as that which you take from Dr. Hammond The minor infinitly truer than that which you take from Mr. Pierce And you know the conclusion is undeniable For if the premises are true Falshood cannot flow from them by any regular
for every â—alady of body found upon them was required to pay the accustomed tribute for the Ulcer in his face but he refusing to pay it the Officer pulls off his hat intending to keep it for a pawn his hat being taken off another malady appears in his bald head now Sir saith the Officer I must have a double tribute of you Nay saith the Traveller that you shall not and begins to struggle with the Officer who being too strong for him gave him a foyl by means whereof there was a rupture perceived under his coat Now saith the Officer to him again I must have a treble tribute of you Book p. 106. l. pen. c. Truth is so lovely and beautiful that they who imbrace falshood will needs have it to be truth and because they are unwilling to be deceived they will not be convinced that they have been deceived ib. p. 108. l. 10. Debasing me to the dunghil of doltisme Pref. p. 1. l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pâ—ut Book p. 14. marg At whose name Mr. P. is wont to rise up in an * extasie of adâ—iration ib. p. 27. l. 27. Rhetorick dropt from his pen in the absence of judgment and conscience ib. p. 3. l. 3. He hath alwayes a flood of vilifying words at command and if he meet with a hard and stubborn argument he â—oaks it in that liquor so long c. ib. p. 75. l. 14. Having with the Badger bitten till his teeth meet he lets go ib. p. 13. l. 4. a fin Was there ever a man ab â—nbe condito ib. p. 13. l. pen. The best crowers are not alwayes the best fighters ib. p. 90. l. antâ—p Resolving never more to come so near him untill his breath be sweeter ib. p. 106. l. 24. Mr. Goodwin Nonnulli intelligentes citiùs volunt exagitare quod non intelligunt quà m quaerere ut intelligant non fiunt humiles inquisitores sed superbi calumniatores Aug. de Temp. Serm. 72. Preface § 8. p. 11. in marg Solent veritatis hostes suis jactantiis etiam de nihilo theatrum quaerere Calvin Harm in Mar. 9. 14. Book p. 211. so p. 194. marg He calls to my remembrance a story reported from Gilbertus Cognatus of a man with an Ulcer in his face who passing over a bridge where the passengers were to pay a certain piece of mony for every malady of body found upon him was required to pay the accustomed tribute for that Ulcer in his face but he refusing to pay it the Officer pulls off his hat intending to keep it for a pawn his hat being taken off another malady appears in his bald head now Sir saith the Officer I must have a double tribute of you Nay saith the traveller that you shall not and begins to struggle with the Officer who being too strong for him gave him a foyle by meanâ—s whereof there was a rupture perceived under his Coat Now saith the Officer to him again I must have a treble tribute of you ibid p. 225. l. 6. Truth is loved but upon such terms that whosoever loves that which is otherwise will needs have this to be truth and because they are unwilling to be deceived they will not be convinced that they have been deceived Sic amatur veritas ut quicunque aliâ—d amant hoc quod amatur velint esse veritatem quia falli nollent nolunt convinci quòd falsi sunt Aug. Confes. l. 10. c. 23. Pref. Sect. 64. p. 105. l. 10. Abaseth me to the dunghil of doltism Book p. 211. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. ib. p. 168. marg At the sound of whose names are wont to rise up in an * extasie of veneration ib. p. 95. l. 27. Composed by the Rhetorick of in the absence of his judgment and conscience ib. p. 60. l. 7. Compare this with Pref. p. 27. Sect. 16. l. 13. and 24. ending in these words steeping it thoroughly in this liquor With the Badger he hath bitten til his teeth meet now he lets go Book p. 210. l. 21. There was never such ab orbe condito ib. p. 210. l. 26 The greatest crowers are not alwayes the best cocks of the game Pref. p. 29. Sect. 16. l. 5. a fin Resolution not to come any more so near him untill his breath be sweeter Book p. 371. Dr. Francis White Way to the True Church Edit 1614 4â— Mr. Hickman Who Memnon heaâ—ing a mercenary souldier with many bold and impure reports exclaim against King Alexander lent him a blow with his Launce saying that he had hired him to fight against Alexander and not to rail Book p. 17. Dr. White Memnon when a certain mercenary souldier did with many bold and impure reproches exclaim against Great Alexander lent him a blow with his Launce saying that he had hired him to fight against Alexander and not to rail Epist. to Read bot of p. The reputed Bishop of Lincolne The Holy Table Name and Thing Mr. Hickman This poor fellow makes himself an adversary out of his own fancy and driving him before him from one end of the Book to the other shoots all his arrowes at this man of ugly clouts of his own framing Book p. 21. bot Hath so slipt and glided into all the several parts of his Book that it is almost impossible to refute them without committing as many tautologies as he himself c. ib. p. 89. l. 2 c. I must therefore fall a picking of them up like so many daisies in a bare common here and there one where I can find them ib. l. 7. Tumble in his ugly tropes and rowle himself in his rayling eloquence ib. p. 4. l. 9. Mentis aureae verba bracteata Pref 1. Edit p. 31. l. 10. Bishop of Lincolne This poor fellow makes himself an adversary out of his own phantasie and driving him before him from one end of the Book to the other shoots all his arrowes at this man of clouts of his own rearing Ch. 1. p. 2. l. 9 c. Having slipt and glided into all the several parts of this Libell so as it is impossible to refute them without committing as many Tautologies as he useth himself ib. ch 3. p. 60. l. 20. I must therefore fall a picking of them up like so many daisies in a bare common here and there one where I can find them ib. p. 61. l. 4. Tumble in your tropes and roll in your Rhetorick ib. p. 77. l. 19. Mentis aureae verba bracteata ib. ch 2. p. 59. l. 11. Philophilus Parrhesiales Enthusiasmus Triumphatus Mr. Hickman Concerning the story out of Acosta touching the Peruvian Doctor of Divinity who would affirm that he should be a King and a Pope The Apostolical See being translated to those parts See Book p. 45. l. 17 c. Philophilus Parrhesiales This story we have at large in the above-mention'd Treatise p. 38 39. Wherein some of the words are that he would affirm
The New Discoverer DISCOVER'D By way of Answer to Mr. BAXTER his Pretended Discovery of the GROTIAN RELIGION With the Several Subjects therein Conteined To which is added AN APPENDIX Conteining a Rejoynder to diverse Things both in the Key for Catholicks and in The book of Disputations about Church-Government and Worship c. TOGETHER WITH A Letter to the Learned and Reverend Dr. Heylis Concerning Mr. Hickman and Mr. Bagshaw By THOMAS PIERCE Rector of Brington 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arrian Ep. l. 4. c. 5. Their own Tongues shall make them fall Psal. 64.8 LONDON Printed by I. G. for Richard Royston at the Angel in Ivye-lane 1659. A Preadvertisement to the Reader CHRISTIAN READER IF thou desirest to know the Reason why I begin to Mr. Baxter with more respect than thou allow'st him whereas I treat him in my Appendix with little more than he deserves making almost as great a difference in my stile to him as is observable in his to me be pleased to accept of this hasty but just accompt I was indulgent in the beginning to mine own particular Inclinations but at the end I consulted his greatest Needs My Inclinations would ever lead me to speak as * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15.2 pleasingly as I may but that my Iudgment sometimes corrects them and makes them give way to my * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15.2 Neighbour's profit His bitter Enmity against my person which he hath sturdily concluded in a state of Damnation and so by consequence a Reprobate after his way of reasoning though blessed be God his Conclusion is not deduced from any premises save what his Passion and his Fancy have shapâ—d out to him I say his Enmâ—ty to my person did onely move me to forgive and to use him gently But when I beheld him a second time as the bitterest Adversary of Truth reviling the Fathers of the Church and the Church herself more than any Presbyterian I ever met with unless I except Mr. Hickman with whom I shall reckon in due time for his great uncleannesse I durst not * Gal. 1.10 seek to please men so as to cease to be the servant of Iesus Christ. And therefore however I have begun my ensuing papers with what was most pleasant for me to write yet have I suffer'd my self at last to adde such things in the Conclusion as I found Mr. Baxter had need to read For if after my having been very liberal I find my Client so much the worse the likeliest method to make him better is to become for the future but strictly just He is a different man in his book of Government and Worship and in the later part of his Key for Catholicks from what he was in his Discovery of the Grotian Religion for so it seems he was pleas'd to word it and that did make him the fitter for somewhat a different Entertainment †Grot. Rel. â—râ—f Sect. 3. It is not long since he made profession that if any should gather from his Discourse my being such my self as he affirmed Grotius to have been he protested against all such Accusations as no part of his intention but in his two last Volumes his mind is changed or else his Members have prevailed against his mind so far forth as to accuse me of downright Popery and of having a hand in the Grotian plot which if we may prudently believe him is to bring Popery into the Land and together with that a Persecution He takes it ill that I am suffer'd to have a * Key for Cath. p 385 386. Rectory here in England and thereupon bewrayes his judgment that I am fitter for the * Key for Cath. p 385 386. Strappado which whilst he saith that such as he cannot escape in my Church implying me to be one of the bloodiest Papists whether Spanish or Italian he doth not say he doth abundantly insinuate his kindnesse to me Had I a heart to return him Evil for Evil I might fitly proclaim him either a Iesuite or a Iew. For without question he is either as much as I am a Papist but I will not vie slanders with men of Toung nor try the strength of my Invention to beat an Enemy at his own weapon for this were onely to be at strife who should be the most impious No let the Rigid Presbyterian take such victories to himself without receiving the trouble of being contended with at all I may often times punish but never wrong him and when I punish the Malefactor I spare the Man * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agapeâ— Diac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 83. Vengeance is a thing which I leave to God I being fully content with a Vindication 'T is true I prove him to be a †See Append. Sect. 5. Papist by fourteen Arguments but they are Arguments onely ad Hominem and professedly urged by a Prosopopoeia and onely in order to his Conviction that more may be said against him than he can say against Grotius and that his injuries to Grotius do onely prove his own hurts And having thus proved him to be a Papist I freely * Ibid p. 175. professe to believe him none I hope his Calumnies of Grotius and the Episcopal Divines will now obtaine the less credit with his most credulous Admirers for that he hath poured out the same and a great deal worse against a person of great remarke amongst the Counsellours of State * Compare The Vindication of Sir Henry Vane with Mr. Baxter's unchristian usage of him in his Key for Catholicks The Vani or Vanists for he is pleas'd to speak in both Dialects are made the burden of his invective in his Key for Catholicks In his Dedicatory Epistle which some have call'd his Court-Flattery he make's a grievous complaint against ten sorts of men of whom he declare's he is very jealous The third of these are the Vani whom God by wonders confounded in new England but have here prevailed far in the dark To explain his meaning in the Epistle he tell 's us †Key for Catâ— p. 330 331. plainly in the Book that the first sort of Iuglers or Hiders of their Religion under whom the Papists do now manage their principal design are the Vani whose Game was first plaid openly in America in New-England where God gave his Testimonies against them from heaven upon their two Prophetesses Mrs. Hutchinson and Mrs. Dyer the later brought forth a Monster with the parts of Bird Beast Fish and Man The former brought forth many neer 30. Monstrous Births at once and was after slain by the Indians This providence he add's should have awakened the Parliament to a wise and godly jealousie of the Counsells and Designs of him that was in New-England the Master of the Game and to have carefully searched how much of his Doctrine and design were from heaven and how much of them he brought with him from Italy or at least
would the Protestant Governours have consented with so much readiness as they did had there been any the least suspicion of Grotius his dying a Roman Catholick Now though the testimony of Quistorp was printed first at Amsterdam and again by Merick Casaubon in his De usu verborum 1647. translated in part by the very reverend * In his Answer to the Animadv on his Dissert p. 132. Doctor Hammond and wholly by †Behind his Translation of Grot. de Iure Billi Pacis Master Barksdale yet because the manner of that religious man's end hath been most slanderously reported and because the true Narrative is not ordinarily known as well as earnestly desired to be made as ordinary as may be there being thousands who have not seen it in the books before mentioned I think fit to subjoyn it in Doctor Quistorp's own words Hugonis Grotii P. M. ultima Quibus Joanni Quistorpio S. S. Theologia D. Professori Facultatis ejusdem Seniori Primarii Templi Rostochiensium Pastori suum ob peccata dolorem spem salutis confessus est COntendis à me N. N. ut perscribam quem mundo huic valedicturus Literatorum Phoenix Hugo Grotius se gesserit En pauciâ— id habe Conscenderat ille Stockholmiae navim qua Lubecam ferretur vehementibus per triduum in mari jactatus procellis naufragium patitâ—â— aegâ—r ad Cassubiae litora appellit Inde perquam incommodo curru pluvia tempestate per sexaginta plura milliaria tandem Rostochium nostrum devehitur Divertit ad Balemanniam D. Stocmannum Medicum advocari curat qui aetate naufragio incommodis itineris fractas vires adverteâ—s vitae terminum imminere praesagit Secundo ab ingressu in hanc urbem die qui stil. vet erat 18. Augusti me horá nonâ—â— vespertinâ ad se vocat Accessi propemodum in Agone virum constitutum offendi compellavi me nihil maluisse affirmavi quam ut mihi cum ipso incolumi sermones sociare licuisset Regerit ille Ita Deo visum fuit Pergo ut ad beatam emigrationem se componat peccatorem agnoscat super commissa doleat moneo quumque inter loquendum Publicani peccatorem se fatentis ut Deus sui misereretur precantis meminissem respondet Ego ille sum Publicanus Progredior ad Christum extra quem nulla est salus ipsum remitto Subjicit ille In solo Christo omnis spes mea est reposita Ego clara voce precationem illam Germanicam Germanicè recitabam Herr Jesu wahrer Mensch und Gott c. Ille complicatis manibuâ— submissa voce me insequebatur Quum fiâ—ivissem quaesivi an me intellexisset Respondit Probe intellexi Pergo illa recitare ex verbo Dei quae jamjam morituris in memoriam revocari solent Quaero an me intelligat Resp. Vocem tuam audio sed quae singula dicas difficulter intelligo Quum haec dixisset plane conticuit brevi post spiritum exhalavit in puncto duodecimae nocturnae Habes Catastrophen vitae ab Grotio summo viro actae Cadaver Medicis post commissum est Intestina lebeti ahâ—neo imposita at in Templi apud nos Primarii Mariae Virgini sacri locum hâ—noratissimum reponerentur à Templi Praefectis facile impetravi Molliter cineres cubent Vale. Dabam Rostochii propedie Michaelis Anno 1645. Tuus J. Quistorpius My Argument from hence is short and easie For if Grotius were really a Roman Catholick he was reconciled to that Church either 1 before or 2 at his death for after his death you have onely reconciled him in your opinion without his knowledge or consent or 3. at least he thought himself obliged to call at his death for such a reconciliation and so voto saltem at least in wish or desire that is as much as in him lay to seek the peace of that Church from which he had lived so long divided Not the first for then he never would have received the Lutheran Minister as he did much lesse as he did have purposely sent for him Not the second nor the third for then Doctor Quistorp's Testimonial had told us which and had put the whole matter without dispute I shall once more mind you of Doctor Owen's pretensiâ—ns that Grotius was a Socinian because I since find him disowning the jealousie of Grotius his being a Papist at least the management of any such thing If these pretenâ—ions have truth in them Grotius his ghost is delivered from Popery If they have no truth at all you must answer to Doctor Owen your having condemned him of calumny which to do you confesse is an odious thing a great Crime such as needeth Repentance and Recantation Sect. 1. Of Grotius his pretended dissimulation Sect. 6. Notwithstanding all this evidence whereof the far greater part might have been seen by your self before I shew'd it you have not scrupled in your Preface to proceed as followeth viz. That you joyn with mâ— in charity to Grotius in that you vindicate him from dissimulation as I from Popery Sect. 2. Is this then your charity to call him Papist who was so certainly none to offer proofs for it by such concluding Arguments as those must needs be which are brought against this evidence in point of Fact and then to say that you vinâ—icate him from dissimulation I pray Sir tell me do you take those men for your own Assertors and Hyperaspistae who in their books against you have cited passages out of your writings whereby to conclude you an Arminian yea a Socinian perhaps a Iesuite sometimes I am sure a Papist and of the worst sort of Papists which are the Jesuits when you professe you are neither Can those your Adversaries and Brethren be said to have vindicated your person from dissimulation who are as known a Prâ—sbyterian as any of them I am bold to give you that name because I think you more that then you are any thing else and because you are vulgarly so accounted though what you are wholly I cannot learn Do you not teach an evil lesson against your self and will your writing a Confession of your particular Faith be able to secure you from Calumniators whilest this method takes place that he who calls an honest man what he professeth he is not doth but vindicate and clear him from dissimulation I pray bear with me on this occasion whilest I recount how others have dealt with you and then how you have dealt with others You tell us * Disput. 5. of Sacram. p. 484. that Doctor Owen took pains about your person to prove from your writings you are hypocritically proud and that he seemed to accuse you of heresie * Ibid. p. 486. That in his anatomizing of your pride he played his afâ—er-game more plausibly then they who before had published abundance of calumnies of you to the world telling them not onely that you were a Papist but what books they were that made
any Grotius his Doctrine and Design more Catholical then Mr. Baxter ' s. Sect. 11. You object against Grotius That he was not truly Catholick in his designs and Doctrines p. 11. Yet he excluded not any but onely said who they were that would not indure to be included He knew that some peace was better then no peace at all And shall not parties of moderation seek an agreement with one another because they cannot agree with the two Extremes Can you name any one person whom he forbad to accept of the terms propos'd Or is an offer the lesse Catholick for being made upon conditions to every Creature You cannot say this who are for Catholick Redemption or when you write your self Catholick and set forth terms of Christian Concord can you imagine that your design is half so Catholick as his I cannot imagin that you can You indeed will be at unity with all the World if all the World will agree with your Worcestershire combination But so the World will be at Vnity if all will embrace the design of Grotius nay all the World had been at Unity if all had agreed with Iohn of Leyden Sed nihil hoc ad Iphicli boves And what you say against Grotius is gratis dictum And the terms to which he calls us less impossible Sect. 12. But you stick not to affirm that Grotius calls us all to impossible terms of unity as the onely terms p. 12. every whit as impossible as a medicine from the Moon or the Antipodes or the brains of a Phoenix to cure a Patient p. 13. 1. You seem to forget what you had said at another time to wit that Grotius was a man not of great reading onely and much learning but that he had also a * Christ. Câ—nc p. 45. mighty judgment to improve it Nay that you take him for so learned and so judicious a man as you do not judge your self worthy in any such respect to be named with him p. 4. Now whether it suits with a man of judgment to prescribe a medicine from the Moon or what is equally impossible and to spend so many years in it as Grotius professeth to have done I shall onely leave to your future consideration 2. You are unmindful of the parties to whom the terms of peace were more immediately propounded even the moderate Papists who were of the temper of Thuanus and the moderate Protestants who were of the temper of good Melanchthon not the rigidest of the Papists who were wholly devoted unto the Papacy nor the rigidest of the Protestants who perfectly doat on the Presbyterie and yet the onely way imaginable whereby to draw them to moderation were for those that are moderate to alluâ—e them to it by their example For whom was it possible to agree if not for the soberest of either party nay for whom was it probable if not for them who desir'd it with so much fervour 3. You little think how many or how important persons there have been who having the same aimes with Grotius and having used the same indeavours have expected to reap some better fruit then meerly their labour for their pains even Emperours Kings Cardinals Bishops and divers others as wise personages as the Christian world hath lately had and as well of the Protestant as Roman party The words of Zanchy are worth observing What can be more to be desired by every man that fears God De Ecclesia Romana jam tum locutus Quid inquiâ— Zâ—nchius pâ—o cuique optatius quà m ut ubi per baptismuâ— renati sumus ibi etiam in finem usque vivamus c. In Confess Art 19. p. 157. then that we live and die in that Church meaning the Roman of which alone he there speaks wherein by Baptism we were born again yet he was then no Papist but onely a moderate Presbyterian 4. You professe not to distaste the pacificatory desires or designs of Grotius p. 6. how much soever you accuse them p. 15 16 17 18. And you say You are a person of so little worth or interest that you cannot in reason expect that your endeavours in such a work should have any considerable success But yet that you will speak and write for peace though you saw not a man in the World that would regard it or return you any better thanks then a Reproch p. 6. Allow to Grotius the same zeal who was a man of great worth and great interest in the world knew better then you what peace was best and which were the best ways to gain it was regarded for what he did by the best men in the World however reproched by the most envious You have a confident †Preface to Dâ—sp of Sacram. p. 15. saying of your own project to make up the breaches which have been betwixt the Lutherans and Calvinists the Iesuites and the Dominicans c. That if your Principles propounded shall have an impartial Reception according to their evidence you will give us security to make good your confidence that they shall quiet the Christian World hereabouts When you have thus set forth your self you should permit me with patience to speak as highly for Grotius too 5. But I desire you in special to make reflexion upon a Passage you have printed in your debate with Master Tombes where having said in the Defence and Commendation of Erastus * Plain Script proof of Infants Church-Memb and Baptism p. 227 228. That he was a very learned judicious man in Divinity Philosophy and Physick and having justified his medling without the sphaere of his own calling in the business of Divinity and having also said of him that some of his book is erroneous his arguments very weak for mixt communion and that he seemeth oft to contradict what he there pleadeth for you proceed in these words which seem to me very remarkable Ibid. For my part were my judgment of any moment to others after my serious study in this point both in Scripture and Antiquity specially the Writers of the three first Centuries I am confidently perswaded that the true way of Christs Discipline is parcell'd out between the Episcopal Erastian Presbyterian and Independents and that every party hath a 〈◊〉 of the Truth in peculiar And I verily think that if every one of the four parties do entirely establish their own way they will not establish the Scripture-way These are all your own words and to these you adde more That let it be taken how it will you will acquaint the world with your thoughts of this also if God will so long draw out your life But if you put forth such a work you will quickly find your self more No Ishmael had ever more hands against him for your hand will be against all And may not your medicine from the Moon with the bruins of a Phoenix be applied by me against your attempt as well as you have appli'd it to that of Grotius Such a
may see in your Saints Rest part 3. p. 91. And how severely such bitterness against the Rites established in the Church hath been censur'd by S. Paul yea by God the Holy Ghost you have been told by that learned and peaceable Divine Doctor Sanderson in his fifth Sermon ad Populum p. 291 292 293. I pray Sir bear with me whilest I speak the words of truth and soberness Remember what it is of which you have accused both me and Grotius And that in order to your amendment which is an act of the greatest friendship as well as in order to our Defence which implies the onset to have been made from your pen I have but warn'd you for the future to †Mat. 7.3 cast the beam out of your own eye before you say to your brother * ver 4 5. Let me pull the mote out of thine eye You confess you are grown to a very great confidence that most of our contentions about those points are more about words then matter Sect. 5. What differences are verbal and what are real Sect. 5. So you told that learned person whom you describe by his six Metaphysical Exercitations in your book of Saving Faith p. 5. and by his living in the publick Library at Oxford p. 6. that he was indeed your assenting Adversary and maintained your Assertion by a pretended Confutation which was strange he should do and be learned still So you told another who writ against you as you against him that you did but angrily agree Disp. p. 483. Indeed it were happy if all the World had got that knack of differing into agreement and of falling out into perfect friendship Rebus congruentes Nominibus diffeâ—ebant Una consentiens duoâ—us vocabulis Philosophiae forma constituta est Cicero in Quaest. Acad. l. 1. What Cicero saith of the Academicks and Peripateticks that agreeing in Things they onely differed in appellations I wish I could say of all our contentions here in England in the Points you speak of You have confidently said it and so it lies upon you to make it good 't is not incumbent upon me who never said it And first of all you must shew that there are few material differences 'twixt you and me To which it is consequent that you have embraced the greatest part of the very opinions which I assert with so much eagerness not that I have receded from my Assertions for my adherence unto which you are pleased to call me an eager man Again it follows from hence that there are few contentions 'twixt me and Mr. Barlee unless it be about words or that your self and Mr. Barlee are really differing in opinions What a fallacy is there in your phrase Our Contentions if you mean your self and me for you know the eagerness interest and passion which you make the subjects of your rebuke though of no larger a size then you deal to others were not dealt against you as you dilucidly confess Sect. 4. but against some of the Consistory from whom you differ in point of Doctrine and with whom you agree in point of Discipline So that the Case in effect lies clearly thus I have written severely against some rigid Presbyterians who have written against universal Redemption and for God's tempting stirring up exciting men to sin and you a singular Presbyterian are severe to these Doctrines as well as I but think the onely found way whereby to answer an Arminian is by asserting the Doctrine of universal redemption and the natural consequences thereof that is by yielding unto me bearing the name of an Arminian from you as you from others one of the chief of my concernments For this alone being granted as by you it is I shall not contend for any thing else which shall not be consequent and agreeable to this one principle Yet see and wonder at your own excess of partiality which hath made you so far consider your fellow-Presbyterians as to rebuke your fellow-Arminians for their passion and bitterness against those Doctrines against which you have written with equal keeneness and so contracted upon your self the odious title of Arminian which yet to you should be the less odious because Arminius and his followers were but the better sort of Presbyterians I cannot but wish you will declare what you are for and stick to what you shall declare for he is called a * Ecclus. 2.12 sinner that goeth two wayes at once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the great fault of the Gnosticks And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Homer did not better fit Mars then it will fit any man else who is against what he is for as well as for what he is against A material difference indeed Sect. 6. Whereas you add so distinctly That I and my Antagonist do make our selves and others believe that we differ much * You say as much even of Grotius himself p. 91.92 more about them then we do Sect. 5. You do not lessen but raise my wonder for can there be any two points more different then those in which Mr. Barlee and I have differ'd our difference stands in those things which have set the Calvinists and the Lutherans so irreconcileably at odds Observe the words of that holy and learned man Doctor Iackson Doctor Iackson in his Marathan Atha cb 40 p. 37 11. who having spoken of several sorts of Idolaters saith he Besides all these I am to give you notice of some in reformed Churches who commit the same error which they so much condemn in the Romanist The Romanist transforms or changes the nature of the incorruptible God and of Christ himself into the similitude of earthly Kings and Monarchs yet not of cruel and prodigious Tyrants But these Writers whom I mean as the Romanists object and the Lutherans prove transform the Majesty and Glory of God into the â—imilitude of cruel Tyrants yea of such base and sordid Pedants as the meanest among you would disdain should have any authority over your children that is such as delight more in punishing and correcting them then to direct or amend them in learning or manners Now if so learned a part of the Reformed Churches as the Lutherans by all must be acknowledged have broken off all League and Amity with the Calvinists even because they hâ—ve conceived that they did not agree with them in the worship of the same God or transformed Gods nature into the similitude of his enemy into hatred and cruelty it self as the same * Ibid. p. 37 12. Doctor hath it sure the difference must needs be more then verbal where one party saith as I have done that God's decree of Reprobation is with respect had to sin which God foresaw from all eternity and another party saith as my Antagonists have done that God's Decree of Reprobation is without respect had to sin I need not name more Instances of the material differences which pass between us Or if the difference
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called them the unruly and phanatick spirits among the Ministeâ—y as bad as Highland or Border Thieves for Ingratitude Lies and vile Perjuries When you say he meant not all Presbyterians you do infer he meant some and more then some I never meant nâ—y I often professed I meant not all But which and how many Presbyterians were understood by King Iames you may collect by two Books already printed my Divine Purity defended chap. 2. p. 8.9 and my Self-Revenger Exempl chap. 3. p. 71. to p. 84. of which your Grotian Religion doth take no notice The truth is the word Puritaâ—e waâ— brought hither out of Scoâ—land I think I am not mistaken though if I am it s no great matter and so King Iames was the fittest definer of them though their name was in the World before his time viz. Anno Dom. 1564. So that after it was evident I spake of such what needed the muster of so many other notions yet to give you satisfaction I shall speak to each of them You say With a Papist a Puritane was a zealous Protestant c. Sect. 23. Sect. 7. If that doth signifie a firm Wâ—at Puritane signifies with the Papists or a constant Protestant who building upon rational and truly Catholick grounds is not onely no Papist but never can be then the notion of Puritane belongs to no other Protestants then those you commonly call Prelatists and Episcopal men But if by zeal is meant violence ignorance noise and virulence or calling the Pope the Whore of Babylon then it belongs to those men who declaim against Bishoâ—s as Antichristian and against a publick Form of Prayer as a stump of Dagon And so the soberest of the Papists do call them Puritanes who are enemies to Protestants as well as Papists You know who they are that are thus intitled to the word and for those of King Iames I have accompted to you already You say With some Protestants a Puritane is one of the old Catharists that thinks a man may be perfect without sin in this life as Grotius and the Papists do c. Sect. 23. Sect. 8. But could you not tell us what Protestant hath used the word as you say A mistake of the old Catharists who yet were Puritanes before the woâ—d was fitted to the thing or could you not tell in what writings either Grotius or the Papists have hâ—ld such Doctrine as that a man in this life may be without sin you often lay too great a weight upon your private fancy or bare assertion perhaps indeed some of the Papists may have said of the ever blessed Virgin that she was free from all sin in this present woâ—ld but she was a woman and therefore cannot be the man you are pleas'd to speak of Nay are you sure the old Catharists did ever teach any such thing I doubt you are not Bishop Andrews call'd the Catharists Puriâ—aneâ— inferring the Puritanes to be a new sort of Catharists but foâ— quite other reasons then you here fancy as I shall shew you at large in my following Sections The Scripture notion of the word Perfect you must acknowledge doth belong to divers men in this life it being ascribed both to Zachary and to Elizabeth his wife But such perfection is one thing and sinlesness is another Grotius groundlâ—sly calumâ—iated afrâ—sh Your bidding me take heed least by vindicating Grotius I make folks believe I am a Puritane my self ibid. is a most groundless intimation that all the vindicaters of Grotius do make themselves or some others to be without sin which what a calumny it is I need not tell you At first you bid me take heed lest by vindicating Grotius I be suspected to be a Papist if now a Puritane too my case is hard especially when Grotius himself was neither for the vindicating of whom I must be suspected to be both Perhaps your brethren did call you Papist for the very same reason even because you have appear'd in vindication of Grotius and taught that the righteousness of a Christian even in this present life is either perfect or none at all In this you have spoken as high as Grotius see if you have not Aphoris of justif Thes. 24. p. 129. 133. Thes. 22. p. 122.123 Thes. 27. p. 141. Saints Rest. part 4. p. 296. What I have * Self Revengeâ— ch 1. p. 35 36 37. spoken for Castellio to that I refer for you and Grotius You say with the old Episcopal party a Puritane was a Non-conformist Sect. 23. What the Puritâ—â—es were with the old Episcopal party Sect. 9. And glad I am of the Confession for 't is not long since that party was the prevailing and so had the Norman loquendi abiding with it which being granted what need we more to discover the vulgar use of the word Puritane If you consider the ill things which Non-conformist doth import a schismatick Boutefeux a strainer at Gnats and a swallower of Camels you have not spoken much amiss And as touching the late Prelates How good Sir doth it appear that they had any other notion you bring just nothing to prove they had and I can bring something to prove they had not For Bishop Carleton could say even then when he endâ—avour'd to speak in their favour or excuse that Puritanes were †This is confâ—ssed by Master Hickman p. 40. disquieters of the Church about their conceived Discipline * p. 99. Master Fuller to the word Discipline doth adde Church-Government from which the Puritanes dissented in former time And he saith in probability the word imported Non-conformists To the other two words you now adde Doctrinâ— and what an unruly sort of people must they have needs been who were ever snarling and disquieting the Church of God in which they lived for her Discipline and Goverâ—ment and Doctrine too Our Learned and Reverend Doctor Sanderson you do professedâ—y reverence in very great measure p. 2. and whether you do esteem him a new Prelatist or an old one it will equally be to my advantage First see him * Pâ—â—face to the fourth Edit of of his first Sermons Sect. XXIII citing the old Prelatists concerning Puritanes and then together with their judgments compare his own The Reverend Archbishop Whitgift and the learned Hooker men of great judgement and famous in their times The judgment of Archbishop Whitgift and judicious did long since foresee and declare their fear that if ever Puritanism should prevail among us it would draw in Anabaptism after it At this Carâ—wright Hooker concerning Puritâ—ns and other Advocates for the Disciplinarian Interest in those dayes seemed to take great offence c. but without reason saith Doctor Sanderson †Doctor Sanderson's judgment of the samâ— for those Godly men meaning Hooker and the Archbishop were neither so unadvised nor so uncharitable as to become Judges of other mens thoughts or intentions beyond what their actions spoke
them they onely considered as prudent men that Anabaptisme had its rise from the same Principles the Puritanes hold and its growth from the same courses they took together with the natural tendency of those Principles and Practices thithâ—rward And that it was no vain fear the unhappy event hâ—th proved and justified them since what they feared is come to passe and that in a very high degree Thus you see that Presbyterians and the prime of that party even such as Master Cartwright in Queen Elizabeth's dâ—yes were stiled Puritanes and Disciplinarians by these unquestionable men And I wish you would read once at least every week that most excellent Preface of Doctor Sanderson See Sect. XVII and compare it with XXI where he saith the right English Protestant is in the middle between the Papist and the Puritan you will find him placing the Church of England and the regular sons of the Church of England in the middle betwixt the two extremes Papists and Puritanes highly applauding the Episcopal Divines as the greatest enemies of Rome and converters of Papists from that Church to this which hardly ever a Presbyterian was known to be You will find him shewing how your party have been the great promoters of the Roman interest among us and that by many more waies then one You will find him confuting your Book of Concord p. 46. shewing how you and your brethren have hardened the Papists Sect. XVIII and betrayed the Protestant cause Nay how Libertinism it self hath over spread the whole face of the land by the means of fiery turbulent Presbyterians Sect. XX. You will find him discovering that dangerous point wherein the very mysterie of Puritanism consisteth they are his own words and from whence as from a fountain so many acts of sinful disobedience issue How the enemies of our Prelacy are both multiplied Sect XXIII and divided into Fractions and Factions not more opposite to truth many of them then to one another their opposition to the Truth being the onely property wherein the Factions do all agree Ibid. Yea you will find him express his fears which are extremely to be heeded proceeding from so good and so wise a man that our Atheists are more numerous then either our Papists or our Sectaries and perhaps go masking in all their vizors since the pretended Reformation you so much talk of Sect. XXIV To put an end to this Paragraph you will find him distinguishing as I have many times done as well before as since he did it between the moderate and the rigid Scotized through-paced Presbyterians The former he professeth to love and honour but such he saith the madness and obstinacy of the later that it is vain think of doing any good upon them by Argument But becauâ—â— you may objeâ—t that Doctor Sanderson is one of the neâ— Episcopal Divines or say of him as you did of Grotius thâ—â— he is an exasperâ—â—ed man as having been cast out of hiâ— own by the barbarous violence of your Reformers I will adâ— some judgments to which you cannot have such exceptions Sect. 10. Bishop Andrews of blessed memory hath described a branch of the old Cathari or Puritanes Bishop Andrews his judgment of Puritanes in his Sermon of worshipping imaginations p. 29. A.D. 1592. published by supreme Aâ—thâ—rity who call themselves Apostolici for an extraordinary desire above other men to have discipline and all things to the exact pattern of the Apostles dayes He citeth Epiphanius for the Catharists Haeresâ— 6â— so that it seems he thought Puritanes a sort of Hereticks revived He calls it fitly Cacozâ—lia an apish imitation to retain all in use thâ—n seeing divers things even then were onely temporary He also shews them to be a parcel of the Donatists for pressing all things alike which they found in Scripture Both which he tells us have not a little harmed the Church * Ib. p. 30. He discovers their Hypocrisie and Superstition so unfit are the Puritanes to accuse others of it with another riot and licentious liberty which he saith is a great deal worse then the former In a word he doth conclude them to be partly Idols and partly Idolaters †See from p 32 to the end for besides their vain imaginations touching the Apostles fellowship Lay-Elders and the rest of the Presbyterian inventions to which he saith a great number of the deâ—eived people bow down and worship p. 34. and besides their babling after the manner of the Papists yea of the Heathen in their long and pretendedly extemporary prayers in wâ—h he saith they err no less then either Papists or the Heathens do p. 37. He concludes of all their tricks together w ch he condemned in particular throughout his Sermon These are of many imaginations some set up and magnified by some and by others worshipped and adored under the names of the Apostles1 Doctrine,2 Government,3 Sacraments,4 Prayers In divers others of hiâ— Sermons he sets them out in their proper colours * See his second Sermon of sending the Holy Ghost p. 610. As mistaking their humours and misterming them the spirit calling that the spirit of zeal whâ—ch is indeed a hot humour onely flowing from the gall Another windy humour they have proceeding from the spleen supposed to be the wind Act. 2.3 4. with which being filled they term themselves THE GODLY BRETHREN I wish saith He it were not needful to make this Observation But you shall easily know it for an Humour Non continetur termino suo it s own limits will not hold it They are ever mending Churches States Superiours mending all save themselvs alieno non suo is the note to distinguish an humour by (b) Ezek. 13.13 Many follow their own ghost in stead of thâ— Holy Ghost For even that ghost taketh upon it to inspire And (c) Mat. 16.2 flesh and bloud we know have their revelations Having set up and shrin'd the worldly spirit in their hearts up shâ—ll all the golden Calves to uphold the present estate down shall Christ ne veniant Romani that the Romans come not and carry us all away †See his ninth Sermon of the same p. 694. Again he calls them the Automata the Spectra the Puppets of Religion Hypocrites Wiâ—h some spring within the eyes are made to rowle and their lips to wag and their brest to give a sob all is but Hero's Pneumatica 2 Pet. 3.5 a vizor not a very face an oâ—tward shew of godliness but no inward power of it at all And are there not somewhere in the World some such as will receive none other spirit or Holy Ghost but their own ghost and the Idol of their own conceit the vision of their own heads the motions of their own spirits And if you hit not on that that is there in their hearts they reject it be it what it will That make their brests the sanctuary That in effect say with the old Donatists Quod
have given you a Reply But since you still begin with me I can but answer And that I can doe very sufficiently by barely denying what you affirm without proof But if you will fairly consult my book you will find I have said no other things of the Puritanes then I cite them saying of themselves And are you angry with me for believing the men upon their words Or are you so kind to their Rebellions their Saâ—rileges and Murders all recorded by some of themselves from whom you know I have my proofs as that you have not the patience to hear them censur'd I know not how you will give me a more colourable accompt unlesse you confesse in the end what should have been done at the beginning That you knew not what I had written or thought it best to take no notice of it Now how can Catholicism bind any man not to censure such Puritanes as were so rigidly either Scotish or Scotized Presbyterians Or how can the Catholick Church hold what will not indure to be held The Church of God is like a Net in which are fish of all sorts excepting the violent and the slippery which break out into the Ocean They who cast out their Bishops and * Jude 19. separate themselves from the Regular way of God's worship are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in St. Paul's own notion And †Tâ—t 3.10 Rejected by others for being * Ver. 11. condemned of themselves The Monopolizer of Censoriousnesse no good Projecter Again I may ask you why I may not be Catholick and censure Puâ—itanes as well as you may censure Prelatists and yet be Catholick Must none be censorious except your selfe Or is it lawfull for Mr. Baxter to revile his Fathers and Brethren for being constant in their obedience to the most persecuted Preâ—epts of Jesus Christ And is it not lawfull for Mr. Pierce to convince the sons of Disobedâ—encâ— of their impieties when he doth it by no lesse then their own Hand-writings you Sir sooner or later have pass'd your cenâ—ure upon all sorts of men even thâ—m that draw nearest to your Religion and will you not allow me to censure One Compare your selfe with youâ— selfe and tuâ—ne your eyes inward and rather repent what you have written then continue to write what you must repent of Whereas you question my love to Puritanes I wish your love to the Prelatists were no whiâ— lessâ— Did I not love their Soules whose Hypocriticall Sanctity I ought to loath I would not pray as I doe for their Conversion nor would I labour as I have done to make them ashamed of their Simulations Did I not love them in my heart I would rather suffer their sinnes upon them then suffer their hatred by my Reproofes I will never consent that men whose Soules are dearer to me than all the things in this world shall be carnally secure in a course of sinne upon a dreadfull supposition that they are Saints and cannot possibly fall into God's Displeasure so farre forth as to incurre a reall danger of Damnation I say I will not consent to such a mischief no not so much as by being silent for He that saith Levit. 19 17. Thou shalt not hate thy brother in thine heart doth also say Thou shalt in any wise rebuke thy brother and shalt not suffer sinne upon him And yet I know as well who saith Matth. 7.6 Give not that which is holy unto the doggs neither cast your pearles before swine And therefore if the Puritanes shall make me know that they are such either by barking or biting or trampling my Admonitions under their feet I shall resolve at last to allow them no more of my Correption Resting satisfied in this Ezek. 33 9. that I have freed mine owne soul. Sect. 23. Having eas'd your self a little of your reproaches against me you immediately proceed to commend your self A strange kind of Catholick who is against the whole Church yâ—t partially cleaves to a Sect though he condemns it For you say You can say and that with boldness that you have attained to so much impartiality in your Religion that you would gladly cleave to any party how much disgraced soever that you could perceive were in the right loving all Christians of what sort soever that may be truly called Christians Sect. 24. Yet am I not able to discern by all I have read of your writings to what party in Christendom you either do or can cleave unless by your cleaving you mean your being partial which is a flat contradiction to your pretended impartiality A Presbyterian properly you cannot be though by an usual Catachresis I do afford you that name for your being so very * Look back on ch 4. Sect. 4. partial to that sort of men How you declare against their Discipline I have put you in remembrance by the twelfth Section of my first Chapter How inconsistent you are with them in point of Doctrine your Disputings and Apologies and other writings do evince What Christians in the World do you not justifie or condemn as present interest or passion do chance to sway that out of many sorts of Christians you would faign have one of your picking is very evident But if I am ask'd what side you are wholly for I must profess to believe you are of none And I can give such reasons as I do verily think you can never answer which makes you appear the most partial of any man I ever met with for turning your Byasse to those Abettors who you confesse have taken the wrong way Or if this were otherwise you could not prove you were impartial For every Skeptick or Seeker can say as much nay an Atheist may plead he is not partial to any party because he professeth to joyn with none 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 1058. which compare with a Sheet for the Ministery p. 11. Which things being considered abstain for the future from depredicating your self and defaming others To what purpose is it that you publish you are a Saint in one Book and now in another that you can boldly say you have attained to an impartiality in your Religion and again in the same that you feel an excellent affection to reign within you and that you will not conceal the work of God upon your soul and how your soul is inclined when you let your prayers loose p. 7. I say to what purpose does your own mouth praise you when if we may take your own word at another time you * Look bâ—ck on ch 4. sect 5. cannot deserve such commendations How unfit was the same mouth to sâ—eak so bitterly of Groâ—ius as I have †Lâ—ok back on ch 1. sect 13. shew'd you have done in another place By your dâ—alings with him and the Episcopal Divines I take the sense of your Conclusion to be but this that they alone are true Christians whom you
can love And if you love not Grotius nor the Episcopal Divines the reason is they are no true Christians Sect. 24. You say A wilfâ—ll Imposture or else a Patrâ—nâ—ge of Iâ—piâ—ty You had rather your right hand were us'd as Cranmer 's then you should have written against Puritanes what I have done Sect. 24. yet still you name not a page where I have done it nor a word that I have spoken Nor do you speak of the Puritanes of whom I spake or if you do you are a Patron of impiety If you would not have written as I have done against Puritanes how much less would I as you against Episcopal Divines Have not I chosen so well as you Then follow you your own * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 course and let me follow mine If they were Christians in deed whose works I shew'd you out of their words the frighted Pagan will cry out Sit anima mea cum Philosophis And so perhaps some frighted Protestants Sint animae nostrae cum Pontificiis But what will you say of your self if you have written against Puritanes at least as sharply as I have done I know you have not given them that very name but you have lash'd them shrewdly to whom the word Puritane of right belongs which shews how little you have been scared with that terrible saying of our Lord Mat. 18.6 which you apply in such sort as if you understood not its true importance For to rebuke men for sin is not at all to scandalize them in Scripture phrase nor in the phrase of any Scholar who knows the English of the word Scandalum They are rather scandalized who have pillowes sow'd under their * Ezek. 13.18 Armholes who are flatter'd and commended and soothed up in their sins He that saith to the wicked thou aâ—t righteous him shall the people curse nations shall abhor him Prov. 24.24 To offend a little one in English is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scriâ—ture-Dialect If you make men to â—in by your example or incourage them in sinning by your instructions as by instructing them to believe that being once Regenerate they cannot pessibly be otherwise although their sins should be as David's deliberate Murder and Adulâ—ery c. you are truly said in such case to offend those little ones in the faith to scandalize them to gall them to make them stumble See Dr. Hamond hiâ— learned Treatise concerning Scandal if you are not too haughty for my Advice CHAP. VI. Of Episcopal Divines the Archb. of Câ—nt Sect. 1. THere is little remarkable in your next Section but what hath been spoken to already or what may be satisfied with very few words You implicitely accuse me of injustice iâ— calâ—ing my book A vindication of Episcopal Divines from Mr. Baxter Sect. 25. whereas you cannot be ignorant that I call'd my book by another name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that the words which you mentioâ— â—erâ— oâ—ly a part of the General Contenâ—s as faâ— as a Title-page was fit to hold them You might hâ—ve said as truly that I call'd my Book A vindicatioâ— of Mr. Bâ—xter from Mr. Barlee foâ— that was also one part aâ— your eyes can witnesse 'T is true I said in that Book thâ—t you spake in general against Episcopal Divines But I also said in your Vinâ—ication That your words were wrested beyond your meâ—ning in being applied to my particular ch 3. p. 100. But now that I find you so unthâ—nkful for my brotherly dealing I must tell you that my dealing was much more bâ—oâ—hâ—râ—y thâ—n you * Look back on ch 1. sect 6. towards the end deserved For when your words were so general as to include the Bishops the Kings Chaplains and oâ—her Doctors who stay in England under the name of Episcopal Diviâ—es to do the Pope the better Service and when they were also so particular as to point out for Papists as firm Protestâ—nts as live Bishop Wren Bishop Pierce c. I know not how a True Protestant can misse your Censure if he performes the whole part of an Episcopal Divine in so avowed a manner as to arrive at your knowledge Nor caâ— I think you will deny that you include those Prelatists who will not approve of your Association by allowing a meer Presbyter the Prelatical Power to excommunicate Which I believe will be allowed you by no Episcopal Dâ—vine And then forsooth they must all be Papists You forgot your self much when you directed me for Instruction about the Bishop of Canterbury to the several writings of Mr. Prin his most exasperated Enemy at that time of the day when his Eyes were not opened as now they are But if you will read his Rome's Master-piece you will see that pious Bishop designed to Death by the Papists not to be revenged upon his being of their side you may be sure but because they saw him too strong an Enemy to Rome so far from helping on the Introduction of Popery that they found it could never be introduced so long as a Primate of his Wisdome Vigilance Zeale to the Protestant Religion and the Glory of God was permitted to enjoy both Life and Greatnesse You talk of I know not what matters of Fact which you must specifie first before you prove And you must doe your poore utmost to make some proof before you can be fit for a Confuâ—ation Sect. 2. You begin your next Section Sequestrations misliked by their very Abâ—ttors I should say in a strange manner but that it is such as you are used to and with which you have forced me to be acquainted For you say I expresse with reproach and bitternesse my dislike of Ministers living on Sequestrations And that you perceive I doe it without distinction Sect. 26. But you produce not one word of reproach or bitternesse nor refer to any page where your Reader may try before he trusts you Much lesse do you shew that I expresse my Dislike without Distinction To have quoted my words had been just but not at all for your Interest For then your Readers would hâ—ve found that the * See and coâ—sider my Self-revenger Exem ch 3. sect 1. p. 69 70. reproachfull expressions were but repeated by me from an Eminent man of your own Tribe Who went away with my Reproof for having us'd his own party with so much Rigour Which yet I have since been sorry for because he was of my Iudgment in what he spake against Sequestraâ—ions my Dislike of which iâ— the same with his And I will say in his words that to cast a Brother out of his Livelyhood or to seize upon that which is anothers is an unneighbourly unscholarly unchristian thing I am far from favouring any Minister who is so ignorant or ungodly as you expresse And I know there is a time when Ministers ought to be suspended ab officio beneficio But even then I must say as Mr. Barlee hath done I am for justa
justè and Ecclesiastica Ecclesiasticè It is a very good Rule in the Civil Law Quae à judice non legitimo aut non legitimo modo facta sunt ea praesumptionem habeâ—t contrase And such were our late Sequestrations that although they were made by his beloved long * Note I speak with the vulgar meaning oâ—ely the two Houses as Mr. Hickman calls them p. 45. or rather the Remnant of the two Houses of which Judge Ienkins hath well inform'd us Parlament yet M. Hickman himself undertakes not in all things to acquit them p. 46. And Mr. B. did avow in his very last Book that 't was a way he was not satisfied with p. 52. Nay a very great part of their proceedings you your self doe disown even in this very Section Nay towards the end of your Book you professe your detestation of them p. 111. And if you may detest what you haue got so much by much more may I who have lost no lesse Not to speak of their losses who have been very dear to me and for whose losses I was afflicted when I thank God for it I was not afflicted for mine own knowing how and for what and from what sort of men my sufferings came Sequestrations are scandalous and sinfull things when they proceed and are inflicted either a non-Iudice or in non-Reum or modo non debito or in fâ—â—em non rectum The particular consideration of which four things applied to all the Sequestrations which have happened within these eighteen years would administer matter for a very just volume had I time sufficient for such a work Yet should I have spoken more largely then now I shall to give you that information which you particularly desire were I not told of an able Gentleman who hath sent a Treatise unto the Presse upon this one subject and addressed it in particular to all your wants Sect. 3. Whereas you say You are dâ—sirous to be better inform'd in this thing Sufficient Information for such as wâ—nt and desire it to avoid much guilt which else you may and doe incurre if you be mistaken sect 26. I have two or three things to return unto you First that as I am glad of your good desire so I shall also be sorry if you are never the better for my Assistance Next for sufficient Information I had thought it enough that you knew the tenth Precept Non Concupisces Thou shalt not covet thy neighbours house much less take it into possession with all the good land that lies about it nor any thing that is thy neigebour's much lesse All that is thy Neighbour's Of the Fundamental Lawes of this land and the established Canons of the Church I thought you had a sufficient knowledge If not you may when you please Read but the Works of Judge Ienkins whom God preserve from all Evil and reward at last with a Crown of Righteousnesse Read Magna Charta and the Petition of Right And compare with both * You may see a Copy of this in Biblioth Reg. part 1. â—ect 4. num 10. p. 324. The Proclamation against the oppression of the Clergy by the Insurrection of factious and Schismaticall persons into their Cures c. And compare with all Three The Declaration of the Lord General and his Counsel of Officers shewing the Grounds and Reasons for the Dissolution of the long Parlament 1653. You will find in the three former That the Church amonst others hath these Priviledges that regularly no Ecclesiasticall Possessions can be extended separated or sequestred but by the Ordinary That Distresses may not be taken of Lands wherewith Churches have been anciently endowed and that Churches presentative cannot be filled and the lawfull Incumbent thereof removed but by the Ordinary nor the Cure of the Incumbents served by Curates Lecturers or others but by their own Appointment or in their defect by the Appointment of the Ordinary Nor are any subjects of the Laity by the Common Laws of this Realm capable to take or receive Tithes which are the Portion of the Clergy unlesse by Demise from Them or such as are appropâ—iate or made Lay-fee c. In the 28 year of King Edward the third it was declared and enacted by Authority of Parlament which is also ratified in the Petition of Right That no man of whatsoever estate or condition be put out of his Land or Tenements nor taken nor imprisoned nor disherited nor put to death without being brought to answer by due Process of Law So by the Statute called The Great Charter of the Liberties of Engl. it is declared and enacted That no Free-man may be taken or imprisoned or be disseized of his Free-hold or Liberties or his free Customes or be out-lawed or exiled or in any manner destroyed but by the lawfull judgement of his Peers or by the Law of the Land c. Note that these are such Laws as are still in force by all confessions they who have broken them the most cannot pretend they have been repealed You cannot object your Scotish Covenant for you have written (a) Plain Sâ—r. proof of Infants Ch. mem p. 123. which compare with 120 121 122. with p. 274. and with your Aâ—en to Aphor. p. 107. against That And if you had not your case were worse The Remnant of the two Houses you cannot urge for the very same reasons and many more Nay since the writing of these words those very Houses which did obtrude you upon another man's Living or Free-hold do now implicitely stand charged with the Sin of Sacriledge as well by your self as by Mr. Vines as may be seen by his (b) Five Disp. of Ch. Gov. Worsh. p. 350.349 Letter which you have printed and by your words thereupon in the page going before it From hence consider very sadly whether they who transgressed so much in one thing doe not deserve your suspicion in many others And now I will hope you are sufficiently informed if you are not you shall be before I leave you Guilty men must keep their secrets or not be angry that they are known But by the way let me tell you that you were never in my Thoughts when I expressed my Dislike of Sequestrations I never knew you had any untill you told me Nor had I knowne it to this houre had you but kept your owne counsell So little Reason had you to use me with so much Bitternesse and Virulence in divers Books But worser dealing then from your selfe though not in print I have hâ—d from a Minister in this very County of whose Sequestration I was as ignorant as yet I am of his Face I knoâ— him by nothing but his Injuries and his ist Namâ— which I sâ—all therefore in Charity forbeare to publish I shot but at Rovers and because by accident he was hit he was as angry with the Arrow as if it had been its own Archer and vainly concluded that he was aim'd at when the very
England who were violently cast out of their Livings and that by men of their own Profession Some you say never preached and if others had never preached the Church of God had been happier then she hath been by their preaching for Schism Blood-shed but read the Book of Common Prayer and was not that better then some of your preaching if you preach no better then you have printed as you are said to print little but what you preach Some you say preached worse then they that were never called preachers How much worse did they preach who preached against their own Governours and blowed the coles of Sedition into a conquering Flame You say and say onely That some understood not the Catechism or Creed But did they better understand it who dream'd themselves able to make a better To depart from such Evil is understanding Iob 28.28 You say that many of them lived more in the Alehouse then in the Church and used to lead their people in Drunkenness Cursing Swearing Quarrelling and other ungodly Practices c. And thus you pour out your passion to a considerable part of your Sect. 26. The Indefinite Accuser brought to his triall by some particulars But now it comes to my turn to propose a few things to your consideration First did the men of your party cast out none but such as these Or was it for such things as these that any Complier was ever ejected who would but take the Negative Oath the Scotish Covenant raile against the King and Bishops cry Curse ye Meroz or raise up good store of loan upon publick Faith But let us come to some particulars which may put your Generals out of countenance I will but give you a Specimen in several kinds Did Bishop Hall never preach or Bishop Duppa preâ—ch worse then they that were never called Preachers Did not Bishop Davenant understand his Catechism nor Bishop Morton his Creed yet how were They spoyled of their Estates and clapt up Prisoners in the (a) Note that of the 12. Bishops who were voted to the Tower Bishop Morton B. Hall at least were two Tower whilest the most ignorant and the most scandalous had both their Livelyhoods and Liberties indulged to them Of those that preached in the Great City the first occurring to my mind were Doctor Holdsworth D. Howel Doctor Hacket Doctor Heywood Doctor Westfield Doctor Walton Doctor Featly and Doctor Rives Doctor Brough Doctor Marsh Mr. Shute Mr. Hall and besides the Reverend D. Fuller now Dean of Durham since the naming of whom I think of the Reverend Mr. Udall These did not live more in the Alehouse then in the Church The Fame of their Piety and their Learning is long since gone throughout the Churches yet Mr. Shute was molested and vext to death and denied a Funeral Sermon to be preacht by Doctor Holdsworth as he desired Doctor Holdsworth was cast out of his Mastership in Cambridge sequestred from his Benefice in the City of London a long time imprisoned at Ely House and the Tower Doctor Walton who hath put forth the late Biblia Polyglotta was not onely sequestred but assaulted also and plundered and forced to flie Doctor Rives Doctor Howel Doctor Hacket and Mr. Hall were sequestred and plundered and forced to fly for their lives Doctor Marsh was sequestred and made to die in remote parts Doctor Brough was plundered as well as sâ—questred his Wife and Children turn'd out of doors and his Wife struck dead with grief Doctor Westfield was sequestred abused in the streets and forced to fly Doctor Featly was sequestred and plundered and died a Prisoner Doctor Fuller was sequestred and plundered and withall imprisoned at Ely House Mr. Udal was not onely sequestred himself but his bed-rid wife was also cast out of doors and inhumanely left in the open streets Doctor Heywood was sequestred and toss'd from prison to prison put in the Counter Ely House and the Ships his Wife and Children turn'd out of doors Could the Ejection of a few scandalous unlearned men supposing them really such and regularly ejected have made amends for such Riots as were committed upon men of so exceeding great worth Go from the City into the Countrey and you will find the case the very same Such venerable persons as Doctor Gillingham Doctor Hintchman Doctor Mason and Doctor Rauleigh Mr. Sudberie Mr. Threscross Mr. Simmons and Mr. Farrington and a very great multitude of the like whom nothing but want of Time and love of Brevity doth make me forbear to reckon further were used like Dunces and Drunkards by your Reformers though powerful Preachers and pious Men men so eminent for learning and so exemplary for life that 't is scandalous to be safe when suâ—h men suffer as Malefactors To let you see briefly what it was by which they were qualified for Ruine I will tell you a story of Mr. Simmons the most exemplary Pastor of Rayn in Essex who being sent for up to the House of Commons by a Pursevant was told That being an honest man he did more prejudice to the good cause in hand then a hundred Knaves and therefore would suffer accordingly So he did in great plenty his whole life after And who should be sent into his place but a scandalous Weaver who cannot seemingly be nam'd Do but read that sober and useful Book entitled Angliae Ruina and then you will be likely to change your stile If none had been thrown out of Oxford but Doctor Sheldon Doctor Mansell Doctor Sanderson Doctor Hammond or none out of Cambridge but Doctor Lany Doctor Brownrigg Doctor Cosins and Doctor Collins Mr. Thorndike Mr. Gunning Mr. Oley and Mr. Barrow no excuse could have been made for so great a Dishonour to Religion See Angliae Ruina â—r Mercurius Rustic But above all let me commend a famous passage to your remembrance Doctor Stern Doctor Martin Doctor Beale men of eminent Integrity exemplary Lives and exceeding great Learning and Heads of several Colledges in the University of Cambridge were carried away Captives from thence to London there thrust up into the Tower thence removed to another prison They often petitioned to be heard and brâ—â—ght to Iudgement but could not obtain either Liberty or Triall After almost a years imprisonment they were by order from the Houses put all on ship-board it was upon Friday Aug. 11.1643 No sooner came they to the ship call'd The prosperous Sayler but straight they were put under Hatches where the Decks were so low as that they could not stand upright and yet were denied stools to sit on yea and a burden of straw whereon to lie There were crowded up in that little Vessel no less then 80 Prisoners of Quality Where that they might stifle one another the very Augur-holes and Inlets of any fresh Air were very carefully stopp'd up And what became of them after I have not heard But let these things serve to make up my first consideration Secondly Because you would
vent and exercise Your third plot is to get down the learned judicious Godly painful Ministers such as by name I lately mentioned Chap. 6. Sect. 9. at least to take away their publick Maintenance that the people may take such Ministers as will humour them most and do their work best cheap The fourth part of the plot is to hinder the Union of other Protestants with Episcopal Divines and the regular exercising of Discipline or maintaining of Church-Order that the Papists may say we have no Church no Government c. and that by division we may be disabled from opposing them The fifth part of it is to keep afoot a party of learned Men who under the Name of Presbyterians may keep an Interest in the people and partly draw them from Unity and from obeying their Superiours by pretending a Necessity to abolish Episcopacy and Presbytery and to set up Presbytery in its stead or somewhat else without a Name expressed at random by The Scepter and Way of Christ thereby to widen our Breaches and so prepare a way for Popery The Bishop of Canterbury cleared from his Accuser his Accuser from himself Thus you see how exactly your Satyrs fit you which you have fram'd against the soundest of all the Protestants in the world whom you will needs because you will call Grotian Papists If you deny your being a Papist we are not bound to believe you in case we believe you when you avow the having * Disp. 5. of Sacr. p. 484. Hypocrisie in your heart When you proclaim your self an Hypocrite for so you did from the Press or I had not read it you cannot blame me for my Belief For either your proclamation was true or false if true you are an Hypocrite because you say it in sincerity if false you are an Hypocrite because you are not when you say you are Besides you were not angry with Dr. Owen although he told you of your Hypocrisie a little before you told him much less may your Anger break out on me for having onely believed what you have told me Adde one thing more The Bishop of Canterbury protested before God and his holy Angels and that upon the fatal Scaffold even immediately before he laid his Neck upon the Block that he had never any hâ—nd in any Dâ—â—gn whatsoever to bring in Popery or to alâ—er he Râ—ligion by Lâ—â— estâ—blish't He never told you of any Hypocrisie in his heart much less at the Instant of his Departure yet how have you and Mr. Hickman done your worst to desile his spotless memorie And if you cannot believe Him nay if you cannot believe me when I profess to be a Son of the Protestant Church here in England atteâ—ted to by the Blood of our English Martyrs who were Prelates and Prelatists not Presbyterians How can you hope to find credit whilst you profess what I have done Yet in conclusion I must tell you I do not believe you are a Papist how much soever some of your Brethren have charg'd you with it I have onely spoken in this Section by a Prosopopoeia to shew you the follie of your reasonings whilst you dispute against Grotius and call us Papists who think him None Sect. 6. Now to the Testimonie you * Disp. of Ch. gov and wor. Pref. p. 3â— bring from Claud. Sarravius Grotius his second vindication I oppose a better Testimonie from Arnoldus Poelenburgius a learned Protestant of the Lâ—w Countâ—ies in the North part of Holland a person acquainted with Grotius his Wife and Children and one who dedicates his Book to William Grotius an Eminent Lawyer now in Holland made much more eminent by being Brother to Hugo Grotius Arnoldus Poelenburg having premised how great a Man in all points this Hugo was so great that This Age hath not brought forth a greater Hâ—s wonderful knowledge in the Law His unfathomable Depth in the Things of God His exact Command of all story both ancient and modern as well sacred as secular His Incredible evolution of Books for number not to be reckond His stupendious Comprehension of all the languages in the world by which a person of his Importance might be advantaged or adorn'd His poetical Supereâ—â—inence His Eloâ—â—tion not to be equall'd Hiâ— weight of matter and blessed stile His singular Temperance and Modesty and other vertues His being persecuted at home for sticking to God and a good Conscience His being sued to from abroad by Kings and Princes and principal persons of the world and last of all His being envied for his unimitable performances by such as thought him too happy for one single Man as yet in viâ I say Arnoldus Poelenburg having premised a page or two to thiâ— purpose proceeds to vindicate his Memorie from the Aspersion under Debate Arnol. Poelent Pastoris Ecclesiae Remon Hornanae in Epist praef Dissertationi Epistolicae p. 13 14. Ad Papismi criminationem facilis est Responsie Nam sicut is qui duobus viris de possessionum Terminis inter se litigantibus Arbitrum se offert vix alterutrius odium effugit quia uterque sibi plurimum vindicat quisque suspicatur sibi minus attributum quà m Justitia flagitabat Ita qui partes in Religionis Negotio dissidentes componere satagit vix poterit quin ab alterâ parte pro hoste habeatur quia in diversae partis homines liberalior fuisse visus est D. Grotium autem nobis ad extremum usque addictum fuisse satis liquet ex illo posthumo scripto cui maximè Adversariâ— ejus infensi sunt Ibi enim D. Vtenbogardi aliorumquè Antistitum nostrorum non sine laudis Elogio meminit Praeterea Uxor Ipsius Honestissima Matrona cùm post fata Mariti ex illo glorioso non minus quà m diuturno exilio Hagam Comitis reversa sedem Doâ—icilii ibi collocaret statim illa se nostrae Ecclesiae adjunxit sacram synaxin nobiscum celebravit denique affirmavit Maritum suum neque in Galliis UNQUAM neque extra Gallias alicubi Templum Pontificiorum frequentasse aut eorum sacris interfuisse Puto hoc Argumenti satis esse quod Defectionem ad Pontificios meditatus non fuerit Quod nonnulli aut Malevoli homines aut certè nimium suspicaces opinantur His wife his Witness Here is a witness beyond exception even the Friend of his †Deut. 13.6 Bosom a very honourable Matron in herself and therefore fit to be believed although she had been but a common Friend whereas we know she was more than a common Wife for she contriv'd his safety with the utmost hazard of her own She was * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 5.23 Quia uxoris salus à viro dependet sicut Ecclesiae salus est à Chriâ—â—o Beza in locum The Saviour of the Body in the words and sense of the Apostle Concerning Husbands An Individual Partner and Companion in all his Sufferings One who endeared
Ibid. p. 8. At quo jure privati ubi Ecclesiae erant Novas constituerunt Ecclesias nullis ab Episcopis ortas nullis cum Episcopis cohaerentes There he condemns the Reformations so called which were made by the Scotish and other rebellious Presbyterians To beg the Question must not pass for a Reply Sect. 8. To the next part of your Reply p. 383. I easily give you this full Return 1. You do not so much as pretend a proof that you did not mistake the drift of the most excellent Discussio but poorly aske if his words are not plain enough and bid the Readers of his words become the Iudges Thus you are still an arrant Beggar of the Question and as to the duty of a Replicant a meer Tergiversator Any child might have said the first and why do you write so many books if you quit your self manfully in the second In stead of all your Disputes you might have appealed once for all to your partial Readers but then you must not pretend to give any Answer or Replies You aske if Grotius his words are not plain enough thereby implying that they are when yet you prove they are not for I have shew'd and shall shew you your gross mistakes I am ever as ready as you can be to submit my Cause to the indifferent Reader but I suppose it my duty to plead it first Indeed to Poelenburg and Mr. Thorndike and so unerring a person as Dr. Hammond the words of Grotius are plain enough Plain enough to let them see that Grotius was but a peacemaker not a Papist And it seems they are plain even to me because I see the same thing But even for that very reason they cannot be plain enough to you Sir because you seem to see from them that their Authour was what he was not The printed Judgments of those three above mention'd are directly contrary to yours Whether They or you are best able to interpret the Words of Grotius I may very well say Let the Reader judge The learnedest persons in all the world nor onely the learnedest but the most too as well of the Romish as of the Protestant Church do judge of his Words and his Religion as I have shew'd you And could you content your self to say when you could say nothing better Are not his words plain enough and frequent enough to open to us so much of his mind as I have charged him with It is but answering No and then where are you I beg your pardon for my prolixity when such a Syllable would have sufficed 2. You craftily omit the chiefest part of my charge which was that you did either not traslate your Citations or that you did it so lamely * Note that the later words are those of which I taxe you for the omission as to conceal the true meaning from English Readers You translate so much as might make him seem to be a Papist but you forbeared the translating of what would have proved him to be None Which was to use King Iames his instance as if an Atheist should cite those words out of the Psalmist There is no God concealing the words going before The fool hath said in his Heart Had you translated either all or none or as much as had cleared the Authors meaning in the whole you had not met with a reprehension And therefore you wrong your self extremely by saying you purposely omitted to translate the words of Grotius foredeeming that such men as I would have said they were mistranslated p. 383. For you did frequently translate them but you did it with partiality as hath been * See my Advertisement p. penult and compare it with both your books shew'd And so you speak against your knowledge in a publick matter of Fact Having printed your doings you now deny the things done as it were lifting up your right hand against your left If you foredeemed as you pretend why did you dare to translate a little if not why would you say it and why did you not translate a little more Happy is the man who condemneth not himself in that thing which he alloweth 3. Now at last indeed you translate his wish that the Divulsion which fell out and the Causes of the divulsion might be taken away The primacy of the Bishop of Rome according to the Canons is none of these as Melanchthon confesseth p. 383. But you conceal his next words which make for his and my advantage to wit The opinion of Melanchthon That the Bishop of Rome's primacy is also * Qui Melanchthon cum primatum etiam necessarium putat ad retinendam unitatem Discuss p. 256. necessary to the retaining of unity Which opinion if it made not Melanchthon a Papist in your accompt no nor our own Bp. Bramhal who yet is one of your late Prelates why should not Grotius have been a Protestant the Melanchthonian opinion notwithstanding Did you think that Primacy and Supremacy were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two words for one thing That Primacy of Order in the Church is the same for substance with Supremacy of Power over the Church learn to think so no more from this day forward The Primacy yielded unto the Bishop of Rome is in respect of Order not at all of Iurisdiction and that in Grotius his sense as his next words teach you †Ibid. Neque enim hoc est Ecclesiam subjicere Pontificis libidini sed reponere Ordinem sapienter institutum Which shew's the error of your Confidence in your Grotian Religion p. 35. Sect. 9. Whereas you say you supposed that all you wrote this for understood latin p. 384. You do imply your self faulty for putting part of it in English unless you thought us unable to understand the whole But you confidently add you translated none of the sentence ibid. although you translated a part of it no less than twice in one page And though you thought it no Injury to give accompt in english but of part yet I have shew'd it was an Injury and told you why If I did not translate what I recited out of Grotius to my Advantage you should have thank't me for such a favour as the advancing your Interest by the neglecting of mine own But if you look on my Advertisement as I have done at your appointment you will find me complaining of your silence as to the Causes of the Breach which Grotius did wish might be taken away I had no doubt translated more but for the hastiness of the Carrier which did not allow me so great Advantage I meant by your silence your not acquainting your English Readers with that which serv'd to clear Grotius but onely with that which you thought against him The Negation of Causes viz. that of the Primacy of the Bishop of Rome cannot suffice for your task to prove Grotius a Papist because for that he cites Melanchthon Nor doth the Primacy signify the universall Headship as you do
For Truth to some Readers is nothing worth if it is not brought to them with light and plainness And if I shall prove it as bright a Truth that Sin is positively something as that the parts of the Circumference are aquedistant from the Centre or that equal parts being taken from equall parts the parts remaining must needes be equall I hope the scorner himself will be my Convert And indeed when I consider his several grosse Contradictions his being forced to confess in a lucid interval what he doth stomachfully deny whensoever he think 's it a shame to yield his most deliberate mistaking the thing in Question that he may have what to say though not to Answer his wilfull Omissions to speak at all to the greatest part of my many Arguments and his not attemâ—ting the force of One by any thing like unto a pertinent and fair resistance when I consider with what Râ—â—uotancâ— he proceeds at last to that subject in which and in which alone he was particularly concern'd with how many and long Pâ—efaces transcrib'd verbatim from Mr. Prinn and other late English Writers whom I shall name in due season he hath labour'd to hide his main cause from his Reader 's eyes posting it over in a few pages towards the end of his Hotch-Potch or Gallamaâ—frie I think I have reason to suspect that the man is exactly of my opinion as to the positive entity of Sin but onely remember's I am a man whom they call a Prelatist and he is a rigid Presbyterian thatis a Puritane in grain and so he will seem to resist me as far as slandering and Railing come's to for fear his Abettors should apprehend that I have wrought a change in him I must therefore endeavour to overcome his perversness as well as to dissipate the error which he pretends to That if he shall finally persevere in his present course and write against his own light the common people may clearly see he is rather obstinate than erroneous or else affectedly erroneouâ— by being obstinate And in order to the attaining so good an end I intend to satisfie their Objections which Mr. Hickman by adoption hath made his own and which for want of apprehension or something else he hath not managed as he ought to his best advantage I am not ignorant of the Quiver out of which he hath taken his heaviest Shafts and which I shall choose so much the raâ—her to break in shivers before his eyes that he may hurt himself no more with such leaden weapons as he shall fâ—nâ— by â—xperience he cannot weild The man confâ—sseth in his Conclusion that in the body of his Book there are certain * See the Book Edit 2. p. 108. l. 3. 4. â—rom thâ— bottom sore places by this good token thâ—t hâ— so bids me to stick upon them but what he means by soâ—e plâ—ces or where they lye he has the policy not to tell me Again he confesseth in the same page that there are several †Ibid. sick and weak parts of his Discourse by this good token I am forbid to fall on them but he conceals what parts are understood by himself to be sick and weak for fear I should carefully avoid them and onely fall upon that which he thinks is soundest and thereby leave him without excuse For this expresly he tells his Reader that if I shall stick onely upon a sore place and fall on the sick and weak parts of his Discourse he will vindicate himself onely with contempt and silence And so by this he hath compell'd me to undertake his main Body and to charge it quite through whether sick or sound because he hath not afforded a mark of Difference For if I am left to mine own judgment I shall pronounce his main Body as he ridiculously calls it to be nothing else but a great sore All the parts of his Book if yet you will allow me to call it His do seem to me to be extremely both sick and weak so as according to that condition upon which he threatens contempt and silence I am not to meddle with him at all as being sure that I shall fall upon a sick and sore part For if I begin with the Hateing of God A Fore-tast of Mr. Hickman's condemnation of himself for the worst of Blasphemies which he first confesseth to be an Action and secondly confesseth to be a Sin and thirdly confesseth to be a Sin of that nature that it can never be any thing else by any circumstance of Time or Place and fourthly confesseth to be a positive Entity and fiftly confesseth to be a whole Sin and sixtly confesseth to be complexum Quid as I had often affirmed and he denied and seventhly confesseth by unavoidable implication that half a sin is not a whole one and that it was a whole sin which was the subject of our Debate and that one part alone cannot make up the whole which is confessed to consist of two parts together and if I shall aske him hereupon whether the Divel 's Hateing of God which he once confesseth to be a sin and a positive entity is taken by him and his Abettors to be one of Gods creatures or God himself as every positive entity hath been affirmed by him to be I say in case I shall begin to shew him the Blasphemy of his Doctrin and to shew it out of his own Confessions the man will be apt to require me with contempt and silence for sticking so fast at the beginning on such a very sore place For he confesseth to the Lecturers to whom he dedicateth his book that the making God the Author of sin is not onely the sin of Blasphemy but the worst sin of the kind too yet he teacheth in his book that God is the Author of the Divels hatâ—ing of God which is the worst of all sins And such himself doth confess it in down-right terms that I may do him no wrong which he will be ready to object how much soever * Note his fraudulent intimation that I had not instanced in the bateing of God p. 93. wâ—en yet I had done it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch 2. p. 83. and elsewhere against his Knowledge I will set down the pages and the lines in which I find him affirming these following things Mr Hickman's confâ—ssions of what is Truth 1. That the hateing of God is the very worst and most intrinsecally evill of all actions p. 93. l. ult and penult 2. That such actions are câ—lled intrinsecally evil both because they are evil anâ—ecedently to any positive Law and because they are evil ex genere objecto and not meerly through the want of some circumstance p. 94. l. 6 7 c. 3. That the hateing of God is such an action as no circumstanee of time or plaâ—e can make lawful p. 94. l. 16 17. His uâ—avoidable guilt of Blasphemy 4. That it belongs to the universality of the first Cause
〈◊〉 〈◊〉 whatsoever is not his own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his paper will be empty and void of matter For words of Calumny and Railing must passe for wind Prometheus could make a man of Dirt and that Minerva allow'd him to call his own but even the Poets would not suffer him to wear the honour of a Creator because the Life of his workmanship was cunningly stoln from the Sun and he was punish'd for his impiety by all the Ills that brake forth of Pandora's Box. Hesiod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And however Mr. Hickman may have laugh'd for a season as Prometheus * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ib. ver 55. did untill detected yet I am not sure that he will ever laugh more unlesse it be with a Sardonick Laughter or at least hath attain'd to that worst of Faculties which is to hug his own Misery as well as Guilt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Had he timely considered the Roman * Non semper erunt Saturnalia Proverb that the longest play-dayes will have an end he would a little have suspended his Mirth and Boasting foâ— fear of heaping up a Treasure of shame and sorrow Out of how many mens Gardens how many Flowers hath he transplanted to try how happily they would live amongst the weedes of his Dunghill When in his Tenpenny triflle as you rightly terme it I observed strange Mixtures of stile and matter methought I found my self assaulted like Bishop Hall by Smectymnuus with a kind of polykephalous Lernaean Monster But little at first did I expect that Dr. Heylin and Mr. Morice and Mr. Goodwin and Mr. Prinn much lesse that Bishop White and the reputed Bishop of Linâ—olâ—e should be conjur'd up out of their Graves and made to write against me in the name of Hickman much lesse yet could I imagin that they should all be compell'd without their knowledge and some I am sure against their wills to fill up the * Maxime qui tanti mensuram nominis imples c. Ovid. Trist. measure of Mr. Hickmans name which you observe to betoken a man of scorn or one who sits down in the Scorners Chaire yet I observed diverse things which did alienam olere officinam whilst yet I knew not from whence he had them And as there are who are examin'd how they come by their Estates when they are seen to spend freely however of a late and a low beginning so I employ'd a worthy Person whose Love I knew would make him stoop to so meane an office in making a very short Search into some English store-houses and so to try if my suspicion were not very well grounded That if his Droleâ—y was his own I might afford him the more of my affection and respect for having so handsomely abus'd me in diverse places Or that if it were stoln which I exceedingly suspected I might so far endeavor to make a Discovery for his good as it should happen to be for his humiliation What account my Friend gave me the Neighbour-Minister I spake of in how many strâ—nge instances and in how very few daies I hardly dare tell you for fear it should seem a thing incredible Well fare Mr. Hickman for one good turn I mean for putting me in mind of what I might otherwise have forgotten as having learnt it long agoe in the Grammar School I meane the Apologue of the Crow which had sliely impt his own wings with many other Birds Feathers of various colours and so had pass'd for some time as one of the Beauties of the great Volary But when his thievery was discover'd and every Bird that had been defrauded began to challenge his own Feathers then the poor Crow would fain have flown out of himself at least by wishing it had been possible to escape the contempt of the other Birds which now came purposely to behold him in his own Naturall Deformity And may I not say of Mr. Hickman what his Sawcinesse * Pref. p. 52â— adventur'd to say of the Reverend Dr. Heylin that he is a Bird of the same Feather May I not liken him to the Crow in this one respect as you your self in another have fitly resembled him to the * p. 132 134. Cuckow Sure if all above cited shall deplume and denudate this Bird of Prey by taking from him but as much as he took from them he will remain as unhandsom as Aesop's Crow Methinks Mr. Hickman appeares in prose as filtching Celsus appear'd in verse when Horace spake of him to Iulius Florus Horat. Epist. l. 1. Ep. 3. Quid mihi Celsus agit monitus multumque monendus Privatas ut quaerat opes tangere vitet Scripta Palatiâ—us quaecunque recepit Apâ—llo Ne si forte suas repetitum venerit olim Grex Avium plumas moveat Cornicula Risum Furtivis nudata coloribus Tiber. Donat. in vitâ Virgil. p. 9.10 Bathyllus was to be shent for taking upon him to be the Author of Virgils Distich though Virgil himself had never own'd it How much more is Mr. Hickman for taking upon him to be the Author of such Conceipts as your self and many others had put your Names to Sed nemo gratis malus est Bathyllus for a time got the favour of Augustus by Virgils Distich But when Virgil appeaâ—'d against him with an Hos ego versiculos feci tulit Alter Honorem Sic vos non vobis Vellera fertis Oves Nothing in Rome was so ridiculous as the late celebrated Bathyllus Thus it hath fared with Mr. Hickman who by his Praedatory Pen and by railing at the Archbishop procur'd an ill gotten fame from the little people of his pitch who cannot distinguish a Linsy-wolsy from an entire piece of cloth But the young Serpent as you call him by way of Simile will now be a hissing even to them who applauded his hissing at his Superiouâ—s And as his Partisans have boasted that he hath laid the Arminians upon their backs so they will grieve at least as much to see him creeping upon his belly It hath been bruited far and wide by certain thorow-pac'd Presbyterians as the most moderate Dr. Sanderson hath fitly term'd them that I am the Author of a Book which they were pleas'd to intitle A dark room for Mr. Hickman and they have labour'd to make it credible as well by word as by Epistle from Northamptonshire to London and thence to Oxford But whether the Copies were brought up before I was able to hear of any or whether which I suspect there was never any such thing save in the fancies and mouthes of the Presbyterianâ— sure I am I am as free from being the Author of any such Title much less of any such Book as Mr. Hickman himself can be thought to be I cannot reproâ—h any man living with bodily distempers or with infirmities of the mind which he cannot help No friend of Mr. Hickman's can
that he should be a King yea and a Pope too the Apostolical See being translated to those parts Now Sir however it may suffice for your vindicationâ— that Mr. Hickman is thus evinced to have wrapp'd his own Talent if he hath any in a Napkin and to have swagger'd for a time by spending freely on others men's and though I shall purposely omit to send you the many and large passages which you know he hath plunder'd from Mr. Prinn even because they are so very many and withall so very large that to recite them would make a Volume yet to the end you may be able to grasp them all at one view and to find them with ease if need require I shall briefly set down a Directory both to the pages and to the lines Mr. Prinne Canterburie's Doom Mr. Hickman Concerning the English Jesuite's Book inscribed a Direction to be observed by N.N. See Epist. Ded. p. 6. l. 3 c. along for 2. pages Concerning Bishop Montagues Visitation-Articles See Pref. p. 3. l. 3 c. along for about 16. lines Concerning Bishop Lindsey See ib. p. 10. l. 5 c. along for about 11. lines Concerning the Church of England's supposed holding the Pope to be Antichrist See ib. p. 11. l. 4 c. along for several lines Concerning Dr. Abbot's Sermon at St. Peter's See Book p. 65. l. 8. along for 34. lines Concerning the Jesuite's Letter to the Rector at Bruxells See ib. p. 63. l. 20. along for about 11. lines Concerning the Historical Narration c. intituled to Cerberus and Champneys See ib. p. 18. l. 14. along for 43. lines Concerning Dr. Holland's pretended turning Dr. Laud out of the Schooles upon the score of Presbytery See ib. p. 23. l. 19 c. Concerning Archbishop Laud's Letter to Bishop Hall about Presbytery and the forrain Churches See ib. p. 24. l. 1. along for 10. lines Concerning Episcopacy being an Order or degree in Bishop of Exon's Letter See ib. l. 15. Concerning Images pretended to be forbidden in our times by the Homilies See Pref. p. 8. bot The Image of God the Father c. along for 7. lines Concerning Mr. Sherfield's case See ib. For taking down a glasse window c. along for about 6. lines Concerning a Gentleman's telling Mr. Hickman of the Archbishop's justifying the picturing of God the Father c. See ib. p. 9. along for about 5. lines Concerning Mr. Palmer of Lincolne-Colledge being coursely handled by the Regius P. and called Appellator c. for citing Bishop Montague's Appeal Concerning Mr. Damport See p. 45. l. 8 c. along for about 14. lines Concerning Mr. Pym's Report to the Commons about Mr. Montague's appeale See ib. p. 24. l. 1 c. That he had disturbed the peace of the Church c. along for 10. lines Concerning the Commons Declaration about the sense of the English Articles of Religion See ib. l. 16 c. along for 12. lines Concerning Mr. Montague's Appeale almost strangled in the wombe and such as wrote against it See ib. p. 23. l. 14 c. Concerning Dr. Bray's expunging a clause against worshipping of Images ta'ne out of one of the Homilies out of Dr. Featlye's Sermons See ib. p. 10. l. 18 c. Concerning the calling-in of Dr. Downhams Book of perseverance See p. 47. l. pen. c. Concerning the censure of Mr. Ford Thorn Hodges See ib. Mr. Prinne Ibid p. 114. l. 1. so on to the end Ibid p. 177. l. 4. so on to the end Ibid p. 360. on to the end Ibid p. 542. l. 28. 278. bott 276. l. 38. ib. l. 17. p. 275. l. 24. Ibid p. 155. l. 24. so on to end See also p. 410 411. ib. Ibid p. 159. l. 39. so on to the end Ibid p. 167. l. 37. c. 168. l. 38 c. p. 169. l. 35. 170. l. 17 c. ib. l. 39. p. 508. l. 7. Ã fin Ibid p. 389. l. 20 c. Ibid p. 274. l. 22. so on to the end Ibid p. 275. l. 25 c. Ibid p. 102. l. 7 c. Who in this window had made no lesse then 7 c. so on to the end ib. l. 24 c. The image of God the Father c. so on to the end and p. 103. l. 18 c. Ibid p. 103. l. 11 c. so on to the end Ibid p. 157. l. 28 c. From An Renati c. on to the end Ibid. p. 158. l. 41 c. 1 That he had disturbed c. so on to the end Ibid. p. 163. l. 18 c. We the Commons c. so on to the end Ibid. p. 157. l. 15. c. p. 159. l. 20 c. ib. l. 7 c. Ibid. p. â—08 l. 25 c. Ibid. p. 171. l. 30 c. Ibid. p. 174 l. 175. Mr. Prinne Anti-Arminianism Mr. Hickman Concerning Dr. Iohn Bridges's Book called a Defence of the Government c. and about his opinion that falling away is not grounded on our 16. Article See Pref. p. 45. l. antep Concerning Tyndallâ—s Frith's Barnes's works preserved put forth by Iohn Day and prefac'd by Mr. Fox See ib. p. 13. l. 19 c. Concerning Bishop Ponet's Catechism imposed by K. Edw. 6. on all Schools See ib. p. 16. l. 13. c. Concerning Questions and Answers about Predestination at the end of the Old Test. of Rob. Barkers Bible See ib. p. 17. l. 16. Concerning the English Articles agreed confirm'd c. in several Reigns See ib. p. 14. Concerning Dr. Iackson's Questions in Vesper and concerning Dr. Frewenâ—s Questions See ib. p. 28. l. 28. c. Concerning Bishop Carletons saying That albeit the Puritans troubled the Church about Discipline yet they did not so â—bout Doctrine See Book p. 42. l. 7. c. Concerning the University of Cambridge s Letter to the Chancellour for suppressing of Baro's Opinions See p. 66. l. 18 c. Concerning our Articles being Anti-Arminian because composed by such as were disciples of Bucer and Martyr See Pref. p. 18. l. 6. c. Concerning K. Iames's hard words of the Remonstrants See Book p. 39. l. 5. c. ib. l. 11. c. Mr. Prinne Ib. p. 202. l. 8. c. See also p. 6. l. 23. c. Ib. p. 79. l. 3 c. ib. l. 18. and ib. l. 20. Ib. p. 48. l. 31 c. see just before two leaves of the said Catechism from f. 37. to f. 41. see ib. p. 48. l. 28 c. Ib. p. 51. l. 1 c. and p. 54. l. 6 c. Ib. p. 4. Ib. p. 249. l. 12. and p. 250. l. 11 c. Ib. p. 262. l. 18 and p. 263. l. 7. ib. l. 16. Ib. p. 256. l. 18 c. see p. 253. l. 27 c. and p. 256. l. 18. Ib. p. 12. l. 3 c. Ib. p. 214. and p. 205. l. 26 c. and 206. l. 3 c. see also p. 89. l. 13. Having