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
Directory exceedingly Aâ—ominable that I was and would continue by the grace of God assisting me free from the great Abomination of the Presbyterian Directory And aske what Papist would talk as Mr. P. doth and not be able to name one thing in it that is abominable p. 33. Perhaps the Papists have kindness for it as tending to the disgrace of the Protestant name and acting here in Disguizes might likely have instigated your brethren to that work of Schism and Disobedience But to all sound Protestants 'tis an Abominable thing as you must needes have known by your experience if you know but the English of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of the easier word Abomination T was an Abominable Directory for all those reasons to be collected First from Mr. Hooker's Ecclesiasticall Polity the writings of Archbishop Whitgift Bishop Bilson Dr. Cosens Bishop Buckridge Bishop Morton Dr. Burges before the Directory was made of which you are minded by Dr. Heylin * P. 64 65. by whom you lately had the Honour to be exceedingly well instructed Secondly and chiefly from Dr. Hammond's view of the Directory unanswered and unanswerable Thirdly from the Preface of Dr. Sanderson so often cited Attempt an answer if you are able Fourthly from Dr. Heylin his History of Liturgies Fiftly from a large Preface before a Liturgy very commonly thought to be Dr. Taylor 's How truely or falsely I cannot tell wherein amongst thirty one Enormities justly imputed unto the Directory it is observed to be composed to the dishonour of the Reformation accusing it of darkness and intolerable inconvenience A Direction without a Rule A Rule without restraint A prescription leaving an indifferency to a possibility of licentiousness Into which Heresie and Blasphemy may creep without prevention Which still permit's children in many cases to be unbaptiz'd And suffer's them not to be confirm'd at all Ioyne's in Marriage as Cacus did his Oxen. Will not do piety to the dead Never thinks of absolving Penitents Recites no Creed but entertain's Arians Macedonians Nestorians Manichees or any other Sect for ought appeares to the contrary Consigns no publick Canon of Communion but leaves that as casual and fantastick as any other lesser offices Never thanks God for the Redemption of the world by the Nativity Passion Resurrection Ascension of our Lord but condemns the memoriall even of Scripture-Saints and that of the miraculous blessings of Redemption of mankind by Christ himself wiâ—h the same accusation it condemns the legends and portentous stories of the Roman Calendar Leaves no signaâ—ure of piety upon the Lords day and yet its Compilers do inâ—oyne it to a Iudaical Superstition Implicitly undervalues the Lords Prayer as never injoyning and but once permitting it Without Auctority and never establish'd by act of Parlament But it is farther yet abominable for being made and put in use by a spirit of opposition to the best Liturgy in the world by Law establish'd for being highly Schismatical and so far perniâ—ious to the Soules of men as it beguiled them of the nourishment which their Mother the Church had provided for them and which by Law unrepealed became their due Again Abominable it was by being a work of Disobedience to the Supreme Governour of the Land who by a purposed Proclamation did most strictly command the publick use of the Common Prayer and as strictly forbid the use or Admission of the Directory Of which anon I may tell you more Farther your Directory was abominable for the Reasons given in against it by the University of Oxford Sect. 9. p. 32.33 34. And for those of Mr. Thorndike in his Epilogue to the Tragoedy of the Church of England and for what your self Mr. Baxter have writ against it Which I do not here recite because I have done it * Look back on ch 6. p. 147. elsewhere See Biblioth Reg. Sect. 4. p. 335 336. 2. Having mention'd a Proclamation set out against the Directory by the then-confessed Supreme Magistrate I will in order to your conversion and for the benefit of them who may chance to read me and may also need such information set out the Reasons which are there rendred for the prohibition of the Directory and for the constant use of the Common Prayer The Reasons against the former are no more then fivâ— I. It is a meanes to open the way The Kings Reasons against thâ— Directory and give the liberty to all ignorant factious or evil men to broach their own Fancies and Conceits be they never so wicked and erroneous and to mislead people into Sin and Rebellion and to utter those things even in that which they make for their Prayer in their Congregations as in Gods presence which no conscientious man can assent to say Amen to II. And let the Ministers be never so pious and religious yet it will break that uniformity which hitherto hath been held in God's Service and be a meanes to raise Factions and Divisions in the Church III. And those many Congregations in this Kingdom where able and religious Ministers cannot be maintained must be left destitute of all help and meanes for their publick Worship and Service of God IV. No reason is given for this alteration but onely inconveniency alledged in generall and whether pride and avarice be not the ground whether Rebellion and Destruction of Monarchy be not the intentions of some and Sacriledge and the Churches possessions the aimes and hopes of others and these new-Directories the meanes to prepare and draw the people in for all we leave to him who searches and knowes the hearts of men V. And this alteration is introduced by colour of Ordinances of Parliament made without and against our consent and against an express act of Parliament still in force and the same Ordinance is made as perpetuall binding Lawes inflicting penalties and punisâ—ments which was never before these times so much 〈◊〉 pretended to have been the use or power of Ordinances of Parliament to which we are to be parties On the contrary the Reasons for the book of Common Prayer are eight or nine in that prâ—clamation The Kings Reasons for the Liturgy 1. It was compiled in the times of Reformation by the most pious and learned men of that age 2. Defended and confirmed with the Martyrdome of many 3. Was first established by Act of Parliament in the time of King Edward the sixt 4. And never repealed or laid aside save onely in that short time of Queen Marie's Reign upon the return of Popery and Superstition 5. In the first year of Queen Elizabeth it was again revived and established by Act of Parliament 6. The repeal of it then was declared by the whole Parliament to have been to the great decay of the due honour of God and discomfoâ—t of the professors of the truth of Christ's Religion 7. Ever since it hath been used and observed for above four-score years together in the best times of peace and plenty that
Wâ—th an uncharitable requâ—tal but â—roceeded to the worst that could be said even to censure me as a person in a state of damnation and somewhat worse then so too thâ—t is to say in a woâ—se â—state of damnation then David was in before Nathan spâ—ke to him Sect. 20. Before Nathan spake to him he was in a state of impenitency and why should you rather chuse to die in such a state a murderâ—r adulterer and an hypocriâ—e and impenitently such at that time then in the state that I am in whom you confess to have committed no such sin sect 20. if you did not think me to be a Reprobate for if I am one of the elect as well as David I shall also repent as undoubtedly as David let my sins be what they can be Do you think my greatest sin is this that I am not guilty of such sins as David's or that Adultery and Murder are qualifications for a Saint I pray examine your own heart and be jealous over your self and say if my charity towards you which you acknowledge under your hand did deserve a requital so void of câ—arity I assure you that by this and some other passages in your book you have been heavily censur'd even by many of your way and utterly lost their good opinionâ— who once admir'd you If you continue to write much and so to write as you have done no man living will have need to write against you As for your bitterness to me in this and some other places I am no more concerned in it Acts 7. â—0 then I ought to be for your sake and do most earnestly pray That it may never be laid unto your charge It is not the least of my comforts for they are many that when I pray for the repentance of you and others by whom I have been most fâ—ulely â—udged I do not â—ray without Faith or without sincerity though I desire you * Luk. 6.37 Mat. 7.1 1 Cor. 4.5 not to judg that you may not be judged yet judge the worst of me you can I will â—udge of you the best I may You say I seem as Grotius to be too much affected to my opinions commonly called Arminian and too much imbitteâ—ed against other mens Sect. 5. Sect. 3. Indeed I was told you meant me when you flung a side-cast at the Northamptonshire Arminian in your voluminous book of Disputations The title of Arminian unsâ—asonably applied And though I would not sustain a double person by taking an offence where none was given yet now I conjecture you did really strike at me by that expression although you fortun'd to hit your self That I am affected to my opinions as Grotius was who was so eminent an example both of Iudgment and Piety and Impartiality is by much a greater advantage to me then I could ever have pretended to have deserv'd And therefore for this I thank your bounty How you your self have been â—ffected to the very same Doctrines which are as commonly called Arminian also not a few of your party have made us know by their censures for which you gave them as just occasion as either Grotius or I have ever given Will you own the opinions of Cameron Amyrald and learned Daille If you say no it will be at your * See your Appendix to the best of your â—ooks viz. Of Iustification p. 164. peâ—ill I suppose by what you have printed you must needs say yes And then in the judgment of Spanhemius with other persons of great name who are as fit to judge of Amyralds Doctrines and so of yours as you can be to judge of mine you deserve the name of Arminian Puccian Pelagian Semipelagian and not onely so but Socinian also so easie it is to give men names You had never I am perswaded writ against any man as an Arminian if you had not forgotten that words have * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hâ—m wings And so perhaps you will say when you shall read my fifth Section Sect. 4. Nor are you any whit hapâ—ier in the second part of your accusation For first if Grotius and my self have been imbitter'd against the Doctrines of other men Neither Grotius nor any else can â—e â—oo severe against blasphemy who have made God to be the Author and Fautor of Sin and have been so far imbitter'd as to accuse them of blasphemy you will wrong your self extremely by saying we are too much imbitter'd for Doctrines lesse impious are called in Scripture †1 T.m. 4.1 the Doctrines of Devils Noâ— have the Fathers of the Church whether Ancient or Modern been less imbitter'd against the same As I have plentifully * See Divine Purity defended ch 4. sâ—ct 5 6 7. snew'd in another place Next I conceive that you your self have been much more imbitter'd upon much less ground For not to speak of your bitterness to the most worthy Grotius and my unworthy self and to the excellent Tilenus it seems the men of your way have not escap'd you Do not you ask God pardon for bitter speeches in your Treatise of Iudgment I am sure you deplore them in your †Sect 68 p. 143 144. Apology against Mr. Blake Kendal Moulin Eyre and Crandon by thiâ— good token that you are most bitter to Doctor Kendall whil'st you confess your bitterness to be your crime Insomuch that Master Hickman hath shewed his bitterness to me by your example to Doctor Kendall What you have said to the mâ—n who renounc'd his Orders and the Loâ—d's Prayer I neither know nor will make a search but I may guess there was bitterness by his to you How you have used Mâ—ster Pemble and Doctor Twiss I hope I need not put you in mind I remember your bitterness to such as were * Sâ—ints Rest pâ—â—t 3. sect 6. p. 57. spruce in their apparel and delighted in May-games Morice-dances Shewes or Stage-Playes whom you eaâ—ily adjudge to the pains of Hell I am no friend to those follies and thieves of time but had I been of your Counsel I would hâ—ve advis'd you to speak from Scripture and to have shew'd your severity to Rebellion rather or Sacriledge to Schism and blood-shed and other fruits of the flesh of which a * See 2 Tim. 3. and compare v. 2 3 4. with v. 5. formal godliness is not the lâ—ast and of which I shall speak as occasion serves For many strain at those Gnats who yet can swallow these Camels Whâ—t bitterness you hâ—ve used to the wearing of Surplices and * Not onâ—ly Processiâ—ns and Perambulations bâ—t the observâ—tions of Holy-dayes repeating the Lâ—tany thâ— likâ— formâ— in the Gâ—mmâ—n-Prayer â—he bowing at the name of Iesâ—â— receiving the Sacramâ—nt upoâ— thâ— knâ—e are reckonâ—d up in the samâ— pâ—ge othâ—r things which are indifferent consider'd simply in themselves but made your duties as well as ours when commanded by that authority which God hath commanded us to obey you
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
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 *
given to the enemies of the Lord to blaspheme v. 14. whereby he became a very scandalous and hurtful sinner I doubt it will set you very hard to shew me the difference of which you speak between this and the sin of a graâ—â—less man in regard of the manner ends concomitants or what other circumstances soever the complication of impieties was cloathed with Peter's sins very different from those of David Sect. 4. The sin of Peter I shall not prosecute as having been in all points extremely different from that of David and much more capable of excuse For 't was by sudden surreption that Peter sin'd his temptation was not onely great but came upon him by a surprisal And sudden fear more then any thing * Wisd. 17.12 betrayeth the succours which reason offereth Besides he speedily repented with †Mat. 26.75 bitter tears and brought forth such early that I may not onely say such ample fruits as were indeed most * Luke 3.8 worthy of repentance Yet I pray Sir reflect on your own acknowledgment you say that Peter as well as David was put by his sin into a present incapacity for heaven Sect. 18. which what is it but to say he was in a state of damnation for being incapable of heaven he must needs at that time have been capable of hell unless you will feign him in good earnest as the Papists in jest have drawn the picture of Erasmus to have been in a capacity neither for heaven nor for hell which being not to be imagin'd you have granted the thing that I contend for and blown to the ground with one breath what you bestowed so much cost and care in building And why do you adde that repentance actual deep and serious too was necessary to the recovery forgiveness of Peter and David but because you inwardly confessed that without their repentance they had been damned and that before they repented they were in a state of damnation for if they were not in what respect was it needful they should repent If they could have been saved without being forgiven then their forgiveness was not necessary to their salvation Or if they could have been forgiven without having repented then their repentance was not necessary to their forgiveness but if both were necessary to both as you evidently acknowledge then whilest they were destitute of both they were in a state of damnation And thus you see every way you establish my Doctrine whilest you resist it Yet after all I must tell you that your acknowledging the necessity of repentance to the recovery of the regenerate after their degeneration will make a very poor amends for the Pit I spake of in my second section whilest Perseverance is so * See the sixteenth Sect. of your Prâ—face taught as you have taught it Sect. 5. Having done with your eighteenth I now proceed to your nineteenth Section Of Solomon's state and its uncertainty where of Solomon's case you profess you are uncertain though you know where you said that a man must be a greater sinner then Solomon to be notoriously ungodly but now it seems you are doubtful whether he repented before his death or if you think that he did and that he waâ— one of the elect then it seems you are doubtful whether some even of them may not become so unsanctified as to be in a state of damnation till they repent which uncertainty you mean I am not certain and so I pass him over as you have done David and Peter are again ill coupled the one sinning by surreption and straight recovering the other deliberately sinning contriving mischief to Uriah and plotting how to get Bathshâ—ba and continuing in his wickedness no little time and therefore he is most fit for our consideration For since you affirmed even of Peter that his sin had put him at that present into an incapacity for heaven how much rather must you acknowledge the same of David To your particulars of him I shall speak in order Sect. 6. To your Preparatory praefixed before your Reasons in the entrance of your Sect. 19. I briefly say in preparation to my answers that 't is not said on either side The Reprobates are granted by Mr. Baxter to have Grâ—ce sufficient that David was utterly graceless nor need it be said by either side it being frequently your Doctrine That even the Reprobates have grace and grace sufficient Look back on the eighth Section of your Preface and that this is given to the worst that perish and that in the notion of the Iesuits and that this is granted by the Dominicans and the Synod of Dort Nor do I say that he needed any other new birth then Repentance is Repentance was necessary which was truly equivalent to new biâ—th and so much you confessed Sect. 18. It was in order to his repentance that Nathan was sent and before he had not that special grace in which respect if you please he was unsanctified and graceless But Grace he might have as that signifies no more then the gift of God by which he was sufficiently enabled to repent such Grace he had and made use of it when Nathan came nor do I doubt of his having it long before whilest yet we know he made no use of it at all Again I will prove from your own Concessions that he might have some degree of other virtues and those the effects of the Grace I spake of and yet be fallen from a regenerate state my reason is because this requires an universality of obedience and is not reconcileable with living in any such mortal or deadly sin as Adultery and Murder are known to be Sir I heartily wish that whil'st you are writing new books you will carefully remember what you have written in your old ones Before I go any farther I will premise a few things which you have taught in your Treatise of Saving Faith which you pronounce to be specifically not onely gradually different from all common Faith and this in the Tiâ—le-page of your book Mr. Baxter's Description of Common Grace and its effects Now you say p. 43. of that Tract That men are sometimes enabled by common Grace to be abased in the feeling of their sin and misery to be humbled by attrition to cry out of their sin and folly and day and night to beg for Grace and Mercy they like the word and wayes of God think his servants the best and happiest men wish that they were such themselves avoid as much of gross and wilful sinning and continue as much in hearing reading the word enquiring consideration as common Grace may bring them to do They have as much belief of the Gospel as much desire after Christ and holiness and heaven and as much to God and the Redeemer and the Saints as common Grace can lead them to They have either a knowledge of their being yet short of true Christianity or at least are much
think the wicked cannot be wrong'd because they really deserve to be soundly punisht And the mistake is no less to think a man can be godly who wrongs the wicked If the Devil himself hath any Dues the Proverb tells us we must allow them And we know there is a case wherein we may deal with him unjustly Again Evil must not be done in pretence of good ends Rom. 3.8 let us take another view of your words If you cast out the bad and not by Law your putting in of a better will nothing help you for you must not do any evil that any good may come of it God hath much a better way to be served then so Ecclus. 15.12 he hath not the least need of an unrighteous man or of any one act of his unrighteousness Were it lawful to perpetrate an evil act to a good end we might laudably do wrong and defraud our Brethren that like the true penitent Zachaeus we might restore four-fold This indeed would be as charitable and as pious an injury if an injury can be such as a man can set his Heart or his Hand unto for we should make them the richer for having robb'd them And out of the evil which we do it is but just that we should draw the utmost good that we are able which makes it customary to me whenever I speak of Repentance to press as hard as may be for Restitution a point of greater consideration then some may imagine till they are told For if we would Covenant with our Hearts and be severe Covenant-keepers to restore no less then fourfold to every man whom we have injur'd or possibly shall injure from thiâ— time forward our very fear of being Banckrupt would keep us honest And such is the crookedness of our nature as we have made it that we had need make use of some moral Arts whereby to keep it in some due straitness Sect. 7. This I say in Intuition of your very next words to wit that if you be mistaken in this He who craveâ— help must have the patience to receive it you should be glad of my help for your conviction for you are still going on in the guilt Sect. 26. This is now the third time that you have called for my assistance and given me encouragement in my attempt God forbid I should refuse you my best endeavours of conviction or dare to dawb with untemper'd morter especially when you urge me to so much Freedome And indeed we Shepherds have extreme great need of one another we are so apt to go astray into richer Pastures then our own David was a Prophet as well as a Prince yet Nathan was fain to be sent to David one Prophet unto another nay a lesser Prophet unto a greater and to rouze him out of his Sinne with a down-right form of Reprehension 2 Sam. 12.7 Tu es homo Thou art the man Had I begun thus with you Sir you might have called it my Rudenesse not my Faithfulnesse to your Soule But it happily falls out that you have discovered your selfe to me when I had not the power to discover your selfe unto your selfe You have said in effect Ego sum homo I am the man And since you publickly avow you will be glad of my help I hope you will not be angry that I have helpt you The shamefulnesse of Mr. White 's Centuries Sect. 8. Whereas you say You need not go to Mr. White 's Centuries to be acquainted with the qualities of the ejected Section 26. I must shew you your Errour before I go a step farther You speak of Centuries in the plural whereas indeed there was but one And that so scandalous a Pamphlet that its Author was ashamed to pursue his Thoughts of any other It was the Boast of Mr. White as I was told by one who will be as likely to tell you of it that he and his had ejected 8000 Church-men in four or five yeares And if one hundred of eight thousand had been as really scandalous as that matchlesse Pasquiller was pleased to make them it had not been so strange a thing as that One of the Twelve should be a Devil one hundred in eight-score hundred is exceedingly lesse then one in twelve But Mr. Fuller himself however partiall to your party as our excellent Doctor Heylin hath made apparent doth take himselfe up with a kind of doubt that there might want sufficient proof to convict them of that they were accused of and indeed there was wanting a sufficiency of proof (a) See Exam. Hist. p. 256. no witness coming in upon Oath to make good the Charge So that the utmost of that performance was but to treasure up wrath against the Day of wrâ—th and to make new sport for the Protestants Enemies of Rome who did not spare to look upon that whole Businesse as on an act of Divine Retaliation in turning so many of the regulâ—r and Orthodox Clegy out of their Rights by the violent hands of our new Reformers under colour of some enormities of which they were forged to have been guilty as the Monks and Friars heretofore were turned out of their Cells with like Inhumanity say the Papists by those that founded our Reformation But now suppose it were very true Worse were put into Livings then the worst that were put out that many Episcopal Divines had been as scandalous Livers as many more Presbyterians are known to be they should have had a legal Triall and have been legally devested of their Preferments nor should men more scandalous have been commonly thrust into their places Much less should many swearing and illiterate Presbyterians have been rewarded with these spoyls which had been taken from pious and learned men How many Centuries might be made of debauched creatures who were not onely not punisht but very carefully preserved and advanced also because they could cotton with the Times and preach the people to Disobedience Mr. Fuller himself hath paid you home with one Truth That his Majesty then at Oxf. would not give his consent that such a Book should be written of the vicious lives of some Parliament Ministers when such a thing was presented to him Whereby you see that vast Difference betwixt the Spirit of Majesty and the impotent spleen of Mr. White Sect 9. You next go on to accuse whole Countreys out of which the Ejected must all be one of your two Heads and the best of them profane Unseasonable bitternesse to the Protestants from one who would not befriend the Papists and yet very few escâ—p'd Ejection Have you not written against Popery to very good purpose against which your very shâ—rpest Discharge was this That you knew not hardly any Papist but what was Ignorant or Scandalous or some way ill Now behold what you have done even taken away the force of that your Argument against the Papists by saying the same and somewhat worse of the Protestant Ministers here in
which here you speak of is onely extended by the Synodists to the smallest part of mankind which prove's your expression not rightly chosen Sect. 33. I will thank the Synodists as for a Favour if they abstein from doing wrong to any But yet I will aske by what Toxt they are so liberall to a few Your two propositions are impertinent to that very end for which you use them For the Grace of God and his goodness is advanced especially in this That he is wanting to none who are not first provokers of him by being wanting unto themselves and that he give 's sufficient Grace to persevere even to them who are not found to reduce their Ability into Act. Sect. 6. Whilst you think you may conclude The Synod of Dort parallel'd with the Iesuites even by them that plead for them that the Synod give 's as much as the Arminians or Iesuites to universall Grace both in Dâ—cree Redemption and execution by collation of Grace Sect. 34. Implying how very reconcileable the Iesuites are with either sort of Presbyterians the followers of Arminius and Calvin too I wonder why you beseech me to judge impartially whether it be Christian dealing to give out that tâ—ey do by the restraint of Grace make God a Tyrant a Dissembler with abundance of the like Sect. 35. For I call your own Conscience and Eyes to witness your Eyes in case you have read my writings and your Conscience if you have not as well as if you have That I never laid any such charge upon those that granâ— sufficient Grace unto All. For then I should have laid it upon my self But if they who grant it in one place do also deny it in an anoâ—her as the Gnosticks by turnes did both own and disown our blessed Saviour as they found it most for their present purpose their self-Contradictions must not excuse them The Absurdities which I charge I charge on them who deny sufficient Grace unto all and when I catch them in the Act of their bold Deniall I cite their words and their pages and condemn them out of their own Mouthes Which honest course would you have taken you could not have publish't so many Books Every five or six daies may well produce a New volume from any man of any Trade who dare's to write out of his Fancy I pray Sir consider the wrong you do me and how your Readers may be mistaken concerning me by your Means Although I heartily forgive you yet I beseech you do so no more But either resolve not to meddle with what I have sent into the light or at least produce my words and pages The Denial of original pravity falsely charged on the Remonstrants Sect. 7. As to your 36. Section I perceive you are faln under the Hand of Tilenus And so I will not oppress you whilst you are sincking Yet because you call him my Tilenus which I take for an honour hâ—wever you cannot so intend it I shall observe a few things which I find he passed by as not sufficiently deserving his Time and Paper VVhy do you charge the Remonstrants or Presbyterian Followers of Arminius for they you know were the great Adversaries of the Synod at Dort with the Error of denying Original Pravity Consult their writings and then repent of this Rashness If I am able to sound you I discover the bottom of your Contrivance The sufficient Grace that is given you allow to Adam to have been really sufficient or to those that are exempted from a state of Depravation But this is onely a Trick whereby to reteine the word sufficient whilst you let go your hold of its signification which make's you fit to be interrogated afresh VVhen you say that God hath given sufficient Grace unto All do you mean it is sufficient to depraved Nature sufficient for the bringing of every Son of lâ—psed Adam who shall not be wanting unto himself into a state of salvation Else what did your former Concessions mean Did Christ dye for Adam whilst yet unfallen whereby to procure his salvability Or did he not rather dye for those who were dead in Adam whereby to restore them to life and safety If he did it not sufficiently for all mankind what did he for them But if he did this sufficiently your Synodists Opponents desire no more Sect. 8. To your Remarkable Question on which you lay a great stress How much there is in the Will of man Is there any thing in the will besides a naturall Power or Faculty and an Habit Disposition or Inclination to Act and the Act it selfe Sect. 36. I answer yes There is somewhat else besides those three to wit sufficient strength or grace given or at least on God's part ready to be given non ponentibus obicem to all that stand not in their own light But this is neither a natural Power for t is a spirituall nor an Habit of Grace for before it can be such it must be received and rooted too Nor yet a bare disposition or Inclination to act for that may be without strength to go thorow nor the Act it self For we know it is clearly praecedent to it You did therefore say well that you knew no more For things may very well be and yet be seated beyond your Knowledg Cannot and will not are not one and the same thing as you affirme Sect. 36. For what a man will not is coâ—sistent with what he Can and thence it is that wilfull Sins are the greatest But to say he cannot do what he can is to imply a Contradiction Sect. 9. How uncharitably soever it pleased your passion to suggest To convert a sinner no breacâ— of charity Sect. 37. I shut out None from my Peace and Charity though you and others would shut me out from the Peace and Charity of the world To endeavour their Conversion who affirm that God hath a chief hand in sin And that sin it self if a positive Entity must either be God or God's Creature will be esteemed by the judicious as the strongest Argument of my Love Can you believe it a want of Love that so unpassionate a writer as * I shall be glad to know the Reason by which you were moved to call him Mine my Tilenus thought fit to Antidote the Readers of Mr. Bagshaw's two Sermons supposing the Dedicatory Epistle might hardly be Anâ—idote enough Or was it think you his want of Charity either to you or Mr. Hickman which made him publish the Impiety of both your Doctrins I am as confident as of any thing of which I have not a perfect knowledg that he had nothing in his Eye but the Publick Good Yet what you now say of me you will be as likely to â—ay of him and so of our Excellent Dr. Gauden or indeed of any man else who either confuteth what you are for or defendeth what you are against unless my seasonable Caveat shall work your Cure Consider how many of
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
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
wilfully aver or very weakly p. 384. because of the reasons so lately rendred Sect. 10. You confess that Grotius doth charge the Papists with the Causes of the Divulsions p. 385. But you add that he chargeth the Protestants much more You must distinguish of Protestants as I have told you over and over The true and regular Reformers he never chargeth but onely the subverters of Church and State who us'd the Title for a pretense As our Saviour charged the Scribes and Pharisees not with pouring out prayers as if to pray were a sin but with using them as a cloak as some have us'd the word * Gal. 5.13 Liberty for an occasion to the flesh to cover their †Mat. 23.14 devouring of widow's Houses If he charged the Papists but not with Popery the second part of your evasion why doth he frequently complain of the lust and Tyranny of the Pope and the Corruptions of the Papists in point of Doctrine as well as manners exhorting Princes and Bishops if the Pope will not joyn to reform without him Sect. 11. You say the things were but two which Grotius found faulty in the Papists Vot pro. Pace p 7.8 And those you lamely represent too p. 385. Read again Vidi à Scholasticis multa introducta dogmâ—ta non ex Conciliorum Universalium Auctoritate Dogmata verò in Conciliis stabilita minus ab illis commode explicata praeterea inter Ecclesiae praepositos eum invaluisse Typhum Avaritiam mali exempli mores ut ii and you will find them to be Three for first he saith that by the Schoolmen many opinions were introduced and that from a liberty of arguing not at all from the Authority of Generall Councils Mark the Councils which he was for 2. That the opinions established by the Councils were by those very Schoolmen incommodiously expounded These are two distinct things to forge New Doctrins and to misinterpret the old ones which you have confounded in your Recital 3. That Pride and Avarice and manners of ill example had prevailed in such a measure among the Governors of the Church of which remember the Pope was chief that they were neither sollicitous as they ought to press upon the people those wholsome Tenets nor to Reforme those vices which raign'd amongst them But rather made use of the Peoples Ignorance and withall of their Superstition which arising out of their ignorance administred nourishment unto their vices to promote their selâ—ish and sordid Interest Now Sir observe what you have done You have not onely hudled up the things that are different and distinct but you have ended with an caetera which cut 's off the Prime of your Accompt As if you durst not make it known to your English Readers how deeply Grotius had charged the Popish Prelates and Schoolmen for fear your bitterness towards Grotius should lose its sting and that in the act of its exercise or execution To what purpose do you ask if the Council at Lateran and Florence did not decree that the Pope is above a Generall Councill when you knew that Grotius was quite against it They are the Generall Councils which Grotius had in great Reverence of which the Lateran and Florentine you know were None unless your knowledg is less then I would very fain think it Grotius was constant to the Rules of Wise Vincentius of Lyra and adhered to those things which were alwaies and every where perseveringly deliver'd in what Church soever he Chanâ—'d to find them which whosoever doth not cannot be a true Christian. He did not hold all in the Council of Trent as you often calumniate but never prove but told us what might be done for the love of Peace for the Accomodating of that to the Protestant Synod at Augusta I thank you for your promise never to call me an Arminian but not for making me a Papist in the very next period If you are grieved that in these Churches I and the men of my mind have leave given us to be Rectors you may ease your self by a Course at Law For you are never like to do it by writing Books though 't is said of you as of him in Scotland That you can put them out as oft as your Belly akes Whilst you say that such professors as Master Hickman and your self cannot have licence to be Rectors no nor so much as to escape the strappado in my Church you either meane you are departed from the true Church of England or that I am revolted to that of Rome If the first you confesse your own Schism If the second God will rebuke you for your Slander Sect. 12. When you have done with my Advertisement Compare this with Sect. 14. you have not yet done with me And for want of new forces to make a stand against Evidence of Truth and Reason you repete a great part of your Grotian Religion as if you thought a Repetition were aequipollent to a Reply First you scruple not to say That Grotius his Religion is that which is conteined in the Council of Trent with all the rest p. 386. Yet in the passage which you translate there are these things against you * Inveniet ea commode convenienter â—um S. S. tum veterum Doctorum locis ad marginem positis posse explicari Discuss p. 14. 1. He saith that those Acts may be commodiously explained by the marginall Citations both out of Scripture and Ancient Doctors not that they ought to be received in gross without such commodious explications where by the way you may amend your gross mistake in the Translation by carrying the adverbs to the verb which you have link't unto the substantive miâ—taking the Ablative for the Dative Case plural Quorum Actâ— si quis leget animo ad pâ—cem propenso Is inveniet c. And by this you have perverted the Author's sense 2. He saith that this may be done in any man's judgement who hath a mind propense to Peace In order to the unity and peace of Christendom all the most favourable Constructions must be put upon the Doctrins of either party And by whom is this to be said but by a Professed Reconciler 3. So far is Grotius from turning Papist though such commodious explications should be allow'd him as some have taken the Covenant and Engagement too in their own sence who would not take it in the Imposers that nothing less will content him no not in order to publick Peace than a Removall and * Tollantur ea quae cum pia ista Doctrinâ pugnant c. Abolition of those Corruptions in the Church Ibid. which had obteined their Introduction by evill manners and customes not by antient tradition or the Auctority of Councils 4. He doth not say he is content with what he hath but that he †Hâ—bebit id quo possit eâ—â—e contentus shall have that wherewith he may be contented upon this * Quod si
for this one thing of allowing the Pope such a Primacy as Grotius speakes of but denying him the Prerogative of being the universal Pastor or the Supreme head and Governour of the Catholick Church And Grotius give 's a good reason in his following words * Qui quidem Primatus non tam Episcopi est quà m ipsius Ecclesiae Romanae caeteris omnibus praelatae communi consensu c. Discuâ—â— p. 15. Because the Priviledge of the said Primacy was by the common consent of the Antient Church ascribed rather to the Church then to the Bishop of Rome as having been the most eminent of all the Churches in the world I say the most eminent in two respects In respect of the Purity of her Faith when first she was planted by the two chiefest of the Apostles St. Peter and St. Paul and in respect of the City Rome being consider'd as the †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide Cod. Can. Eccl. Vniv. Can. 206. Seat of the Western Empire So farre is this one consideration from shewing favour unto the Papacy that 't is a principal Bulwark set up against it 1. It follow 's unavoidably that the Pope cannot pretend to the granted Primacy from the words of Christ unto St. Peter but onely from the common consent of the Church and so it is not by Divine but Eccclesiastical right 2. It is not granted unto the Pope who may at any time erre as Liberius did but to the pure unerring Roman Church such as Zanchie the Presbyterian doth acknowledge her to have been which when the present Church of Roâ—e shall appear to be by such an impartial Reformation of her Corruptions as may reduce her to her Primitive and purer self we shall be ready to pay her Her Ancient Honour Nor do we gratify her at all as now she is by acknowledging with the Fathers that she was Primitively pure because we are able to demonstrate the several growths of her Corruption The light and evidence of which as it doth justify our deparâ—ure so doth it make us unexcusable if we preposterously return Sect. 22. There is nothing more strange Grot. his design had no influence on our English changes Discuss p. 16. than that from words so innocent as those you cite out of Grotius in your p. 389. you should conclude his Design to have had an influence upon England in the changes which occasion'd our late civil Wars For the Book you cite was the last he wrote and so it was not very far from the final conclusion of all our Wars or suppose it had been a great deal sooner yet I am left to admire at what you are willing to infer Grotius tells us that his Labours for the peace of the Church were not displeasing to many equal impartial men not onely in Paris and all France In Angliâ non pauci placidi pacisque amantes Insanientibus Brownistis quibuscum D.R. quà m Angliae Episcopis convenit c. but in Germany Poland and England too And that the men to whom his pains was pleasing here in England were men of mild Tempers and Lovers of peace Such as to whom he opposeth the raging Brownist better suiting with Mr. Rivet then with the Bishops of England From hence you conclude I wonder why He had Episcopal Factors here in England If you mean Factors to bring in Popery I demand your proof or your repentance if Factors for Peace you have my pardon T is pity so many sheets of paper as you have written and printed on this one Subject should all conclude with nothing better than a confident begging of the Question Yet mark the bottom of the Invention with which you have been so long a brooding There is a party of Prelatists here in England who are Factors for Grotius and so Papists this you know is the scope of all when first it is apparent that Grotius himself was no such thing And secondly the Prelatists are not agreeable to Grotius in that for which he was most suspected to wit his thinking that the Bull of Pius Quintus may for peace be subscrib'd in a commodious sense Wherein as I am not of Grotius his mind I being not able to subscribe it in any sense I can imagin so neither am I of Mr. Baxter's that Grotius for this oâ—inion may be concluded an arrant Papist no I find great reason to conclude the contrary For had he been really a Papist he might have subscribed those Articles without a commodious interpretation And you have no pretense of proof that he ever subscribed them at all He onely spake as an Agitator a studious Contriver of publick peace for which he made propositions but all conditional and shew'd how far he might go to so great an End He had no Church-preferment offer'd to â—im from hence Sect. 23. Whereas you say some tell you that Grotius had Church-preferment here offered him and thought to have accepted it p. 389. you give me occasion to suspect that either you hear amiss what you are told or do ill remember what you hear or imperfectly relate what you remember 1. At best it is but a hear-say and such as if it were true would prove him a Protestant in grain 2. But Grotius was not a Church-man and was a great deal too old to quit his secular imployments for the taking of orders here in England whereby to be capable of Church-preferment 3. All that lookes like truth in it I think is this that the King of England having heard of his incomparable Merits and of his Love to our English Church did determin to offer him if ever the times should prove Peaceable some very honourable condition within this Realm Perhaps the Provostship of Eton might have been suitable to the purpose having been given a little before to some excellent persons of the Laity Sir Henry Savile Mr. Murrey and after that to Sir Henry Wotton Yet this at most was but a purpose which was never advanc'd unto an actuall offer 2. Your conceived objection is not so strange but your answer to it is somewhat stranger For what can you mean by the Church of England of the second Edition then in the Press Dating this as it must be dated about the end of the war a little before the death of Grotius nor long before the death of the King I know not what you will do for any good meaning of your words was the Church of England then Popish or was she not if Popish was she such either in capite or in membris I need not tell you your unhappiness let your answer be what it will You have * Grot. Rel. p. 105.106 freed the King from the suspicion of being a Papist although you make him much inclined to a Reconciliation If she was not then Popish you see how well you have written against your own writings 3. I never heard that St. Clara was the Queen's Ghostly Father Franciscusâ— Sancta had
Deduction And if the Deduction is irregular why is your dealing the very same to prove your irregular Ordinations exactly regular 4. Come we now from the Form to the matter of your Syllogism Your major is proved from the words of Dr. Hammond that the * See the whole Annotation on Act. 11.30 B. p. 406. to p. 409. Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture times belonged principally if not onely to Bishops there being no evidence that any of the second Order were then instituted Which words if you observe them do not deny but suppose that as soon as any of the second order were admitted into the Church they were immediately subject unto the First that is to say to the Scripture-Bishops there having been given him in Scripture a twofold power first a power of ordaining inferiour Presbyters next of Governing or Ruling them when so ordained Had you but fairly transcribed the Doctor 's whole Period you must have added to your Citation these following words though soon after even before the writing of Ignatius Epistles there were such instituted in all Churches And had you read unto the end of that excellent Annotation you would have found Epiphanius for Bishop Timothy his power or jurisdiction over Presbyters from 1 Tim. 5.1 19. Where whatever the word Presbyter may be concluded to import whether a single Priest in the common notion of the word Presbyter subjected to the Bishop or a Bishop subjected to the Metropolitan it equally make's against you that Bishop Timothy had power to rebuke and to receive an Accusation against a Presbyter which no meer Presbyter can pretend to have over another This would imply a contradiction to wit that an equall is not an equall because a Ruler and a Judge to the very same person to whom he is an equall The same use is to be made of what is cited from Theophylact concerning Titus * Ibid. to wit that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudgement as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ordination of so many Bishops was committed to him And I pray Sir remember one special Emphasis which evidently lye's on the Doctor 's words Which do not run thus the Title of Presbyters in Scripture times belonged onely to the Bishops but if not onely yet at least Principally to them And therefore however the case might be whether onely or not onely all the course of his arguing will be equally cogent and unresistible 5. Now for your minor that most of your Ordainers are such Pastors you prove it by saying first they are Pastors But this is petitio principii with a witnesse to say they are because they are And 't is a gross transition ab Hypothesi ad Thesin to say they are such Pastors because they are Pastors The word Pastor in our dayes doe's commonly signify a Priest to whom is committed a Cure of Soules And when I have lately so us'd it it hath been onely in complyance with that vulgar Catachresis But in the use of Scripture and antient Writers Pastor signifies him to whom the charge of the Flock is Originally intrusted whereas our English acception of the word Rector which is not the Scriptural or antient stile is wholly extended to a deputed or partiary Government in the Church to wit a Government over part of the Pastors Diocess which Pastor in the old stile hath the plenary charge committed to him Your error therefore was very great in confounding the Pastors with the Rectors of the people unless you spake with the vulgar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and supposing that so you did you spake completely besides the purpose And whereas you say in your Margin Mr. T. P. call's himself Rector of Brington I know not what you can mean by it unless an unkilfull intimation that I arrogate to my self somewhat more then is my due And therefore to undeceive either your self or your Readers I must tell you that in all Records which concern this Church or its Incumbent in all Leases and Compositions and Iudgments of Law in all Directions and Orders which have ever been sent by Supreme Authority the Church hath been stiled the Rectory and the Incumbent the Rector of it You may gather the reason from Mr. Sparrow's Learned Rationale upon the Book of Common Prayer The chief Rector oâ— a Parish called the Cardinal Priest of old quia incardinatus in Beneficio was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the rest under him his Clerks Where there were Chantries as there were in most Churches of England their assisting the Rector of the Church made up that Form of speech the Priest and Clerks And Brington being a Parish consisting of five distinct Members hath occasion'd the Rector in all times to be at the charge of an Assistant I have told you what I mean whensoever I write my self Rector of Brington If Mr. Cawdrey hath meant more when he hath written himself as publickly the Rector of Billing I leave him to give you a Reason for it Having done with your Argument and with your persoâ—all reflection I shall observe but one thing more to wit that whilst you say most of your Ordainers are such Pastors as Dr. Hammond spake of in Scripture-times which yet I hope you will retract you imply a confession that some are not Nor can I see by what meanes you will excuse your selves unto your selves for having admitted of such Ordainers As for your second and third sentences in your Sect. 5. p. 199. You have an answer included in what went before and so you will have in that which follows For Sect. 38. In your seventh Chapter Presbyterians are not Bishops by having Deacons under them p. 203. Sect. 18. You again pretend to fetch an Argument from the words of the Reverend Dr. Hammond Your naked affirmation is express'd in these words Where there are no such Presbyters with a President it is yet enough to prove him a Bishop that he hath Deacons under him or but one Deacon Your pretended proof of this assertion is from the words of Doctor H. which now ensue When the Gospel was first preached by the Apostles and but few converted they ordained in every City and Region no more but a Bishop and one or more Deacons to attend him there being at the present so small store out of which to take more and so small need of ordaining more Reduce this proofe into a Syllogisme which may serve your interest in any measure and it will be like your former most dishonourably false For thus you must form it do what you can if you intend to make it in imitation of a proof A primitive Bishop had no more then a Deacon or Deacons to attend him A Presbyter hath no more then a Deacon or Deacons to attend him therefore a Presbyter is a Primitive Bishop Here you see are three affirmatives in the second Figure And by an Argument so form'd I will prove you to be anything either Fish or Fowle
Margin Next by directing all my Readers to a later Edition of Bancrofts Dangerous positions much more easily to be had as having been printed no longer since than the Year 1640. by R. Young and R. Badger Thirdly by pointing them to the pages wherein the Narratives are to be seen and that from the Letters partly partly from the Mouthes of the Malefactors themselves partly from their hand-writings partly from witnesses upon Oath in an eminent Court of Jurisdiction with a perfect knowledge of all which that equally prudent and pious Authoâ— had been abundantly furnished and instructed towards the making of that elaborate and usefull Book Viz. Chapter VI. p. 144. Their Fast was kept at Mr. Lancaster's house a School-master Then p. 145. Coppinger wrote of his Instigations to some Preachers in the Realm by name to one Gibson in Scotland Then p. 146. He sent a letter to Mr. Cartwright The effect of which follow 's p. 147. Especially p. 149. T was dated Peb. 4. 1590. And began Right Reverend Sir your most wise and Christian Counsell together with offer to take knowledge by writing from me c. It mention'd the number of his Fasts his severall Callings and his writing to some Preachers within the Realm as well as without Then p. 150. Mr. Cartwright sent a message to Coppinger that he should attempt nothing but by Advice that he should be wise and circumspect And a time for conference was appointed Then p. 151. It appeare's that Coppinger sent Letters also to Mr. Clark Mr. Traverse and Mr. Egerton Then concerning the appearance in the Star-Chamber his Letter to Mr. Udall Mr. Carthright's resolving some Questions for him the eight Preachers fasting and praying for Coppinger's successe see Chapter 8. p. 156.157 Especially p. 158. For his Letter to Mr. Chark July 9.1591 and to a Preacheâ— not named and Penry's Advertisement out of Scotland see Chap. 10. p. 163.164 165. That this Conspiracy waâ— for Discipline see Chapter 12. p. 168 c. And how far the Ministers were accessary see Chapter 13. and Chapter 14. from p. 171. to p. 176. Lastly see how Hacket's Treasons had they but prosper'd had been defended by the Disciplinary Doctrin ch 15. p. 176. to p. 182. Now Mr. Baxter consider sadly and repent in such a measure of your uncharitable speeches as to beware what you speak much more what you write much more what you publish to your indeleble dishonour Consider what you have printed of Sir Henry Vane and the Vanists and compare your Author if you have any with the Wisdome Learning Piety Renown and Archiepiscopal See of our incomparable Bancroft who was deseâ—vedly advanced by Queen Elizabeth and King Iames for having contributed so largely to the timely preservation of Church and State as well from the Papists on the one side as from the Puritanes on the other Could you not think it was crime enough to deny the Sun 's shining when we behold him in his Moridian I mean a truth as bright as that but you must bitterly raile against him that say's it with a Cochlaeus and a Bolseck and a slanderous tongue imposed on him This you know is the language with which you treat me for speaking truth p. 35. l. 1.2 3. and which doth most of all reflect upon the memory and fame of Bishop Bancroft O do not suffer your eyes to sleep nor the Temples of your head to take any rest till in the bitterness of your afflicted repentant soul you have sought to God for a Remission of this impiety I shall not now handle your other Calumny whereby you make me an arrant Papist p. 36. Because I have told you enough of that in the beginning of this Appendix What I said of the Presbyterians their bloody Principles and Practice you do so far confirm as you appeare to have nothing to say against it And hence I rationally conclude that you are not so stupid as not to see your Enormities but so desperately stomachfull as not to mend them Sect. 44. After your Preface Of Dr. Steward's Sermon at Paris and Dr. Heylin's Antipuritanismâ— there come's a Postscript Wherein you do not at all discharge but poorly sneake from a duty incumbent on you The end which was clearly aimed at in recommending the Sermon of Dr. Steward to your consideration you might have seen had you been pleas'd in the last part of the Preface For that Sermon having been preached by so eminent a Prelatist and Antipuritane in defence of the Protestants against the Papists and that to an Auditory of Prelatists in the chief City of France become's an Argument not to be answer'd that such Episcopal persons as Dr. Steward who yet was one of the highest straine and as near the Archbishop as it is possible to imagin had not any design to introduce the French Popery as you in severall publick writings had most uncharitably suggested Now of this one thing which was most pertinent you were resolv'd to take no notice Whereas you say that Dr. Heylin disclaimeth Grotianism you either lamentably aequivocate or speak against your own Conscience For as I take the word the Reverend Doctor doth espouse it as much as I. And as you scandalously mistake it I disclaim it as much as that Reverend Doctor The name of Grotius import's a Protestant a Peacemaker an Antipuritan and a Prelatist In which sense if you please we all are Grotians and Dr. Steward as much as anâ— In that you call Dr. Heylin an Antipuritan you do him very much Right for that hath gain'd him the favour of God and good men But in that you say he is a hot one you do your self as much wrong because you give him an uncivil and sawcy Epither And well it were if this had been the worst of your dealings with him Remember the quality of his person the universality of his Learning the dignity of his place in the Church of God and the honour due unto his sufferings for Conscience sake and you will find it agreeable to a man of your pitch rather mannerly to bow down your knee before him than contumeliously to lift up your fist against him You confesse that he sent you a moderate Letter and that * Grot. Rel. Pâ—aes Sect. 4. my dealing with you was moderate brotherly charitable and gentle What then should move you to use us worse than the severest of them that have writ against you unlesse you thought that our Civility was onely an Argument of our Fear you told Mr. †p. 281. Tombes you have a spirit of keennesse in you But it seeâ—es that spirit was exorcized for a season when you dealâ— with that person whose very * See your Tract of saving Faith p. 14. Scholar had told you you could not speak congruously and whom you affirm to have call'd you †Ibid. p. 87. unlearned Scribler tyring the Presse with your impertinencies if not with impious and monstrous Heresies You answer'd as calmely
thus far discovered the greater Rapines it will cost me no labour to adde the lesser which yet I would not have done but that they are put into my hands by the Neighbour-Minister I spake of who thinks they may follow though they might not lead One Lock of Wool doth not merit a consideration but many of them put together will make a Todd and you know who was slain for an accumulative Treason Mr. Hickman Non partis c. Advertisemint fin Dr. Heylin Non partis c. Preface to Exam. Histor. fin Mr. Hickman Book p. 14. l. 4 c. Ibid. p. 36. l. penult c. Ibid. p. 58. l. antep c. Ibid. p. 105. l. 22. Preface p. 39. l. 1. Book p. 13. l. 19. Ibid. p. 89. l. 5. à fiâ— Ibid. p. 2. l. 11 c. outface their defeats Pref. p. 7. l. pen. Book p. 60. l. 2. Mr. Morice Book p. 218. l. 15 c. sâ—e also Pref. p. 25. l. 28. Ibid. p. 252. l. 10 c. Ibid. p. 35. l. 24 c. and p. 42.7 c. Ibid. p. 333. l. 11. Pref. p. 1. l. 6. ib. p. 26. l. 27. Ibid. p. 79. l. 37. Ibid. p. 64. l. 11. Ibid. p. 128. l. 4 à fin Ibid. p. 217. l. 29 c. outfaced their defeat Ibid. p. 258. l. 6. sic alibi semel Ibid. p. 211. l. 29. Mr. Hickman Preface p. 39. l. 1 c. Book p. 71. l. 8. Ibid. p. 7. l. 14. Ibid. p. 84. l. 5. Pref. p. l. 5. à fin Mr. Goodwin Preface p. 24. l. 17. Ibid. p. 94. Sect. 46. l. 15. so p. 98. Sect. 59. l. 21. Ibid. p. 110. Sect. 66. l. 23. so Book p. 20. l. 27. p. 134. l. 4 à fin p. 194. Book p. 108. l. 10. p. 110. l. antep p. 114. l. 7. p. 123. l. 19. p. 136. l. 32. p. 189. l. 25. Ibid. p. 211. l. 11. Mr. Hickman Pref. p. 4. l. 7. Ibid. p. 46. l. pon Ibid. p. 47. l. 19. Mr. Prinne's Doom Ibid. p. 106. l. ult c. Ibid. p. 156. l. 22. Ibid. p. 171. Mr. Hickman Ibid. p. 16. l. 5. Ibid. p. 16. l. 11. Ibid p. 38. l. 19. Ibid p. 18. l. 11. Ibid p. 43. l. 16. l. 25. Ibid p. 33. l. 5 c. Ibid p. 31 top Ibid. p. 25. l. 13. l. 16. Ibid. p. 46. l. ult p. 47. l. 1. Ibid. p. 22. l. 11. Book p. 19. l. 12. Ibid. p. 35. l. 7. Pref. p. 43. l. 8 c. Anti-Arminianism P. 21 22. Ibid. p. 27 c. Ibid p. 93. l. 9 11.13 Ibid p. 86. l. 9 c. p. 96. l. 12 c. Ibid p. 97. l. 5. Ibid p. 89. l. 22 c. In Marg. Featlye's Pelag. Rediv cited See p. 98. l. 10 c. Ibid p. 204. l. 35. p. 205. bot Ibid. p. 252. l. 6. l. 11. p. 271. bot Ibid. p. 246. l. 22. p. 247. l. 16. p. 250. bot Ibid. p. 271. bot See also Epist. to Parl. p. 11. l. 12. Ibid. p. 85. l. 24. Ibid. p. 93. l. 16. p. 100. l. 17. Ibid. â—p 90. l. 21. p. 7. l. 12. p. 9. l. 19 c. Now Sir if any of these figures shall come imperfectly into your hands by any oversight of the Printer or ill correcting of the Presse be pleas'd to remember what now I say that every one of the Citations have been strictly compared by several witnesses apart And if any thing be amiss through inadvertency in the conveyance the Collector in an instant can set it right That some of these are Quotations either of Latin or Greek Authors is well consider'd by the Collector who therefore hath not accused Mr. Morice or Mr. Goodwin for having fetch 't them from their several Fountains he rather gives them his Commendation but he accuseth Mr. Hickman of hâ—ving filtch'd them out of the Cisternes and you know who saith stoln waters are sweet without acknowledging the Cisternes to which they are evidently due as may appear by his formes of Introduction his way of rendring and applying besides his Robberies veâ—batim before and after and pretending vainly to have drank from the Christall Spring It s true he varies from Mr. Goodwin in two particulars of Remarke For whereas Mr. Goodwin hath truly written out of Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Book p. 14. in Marg. l. 2 7. Mr. Hickman most grossely thought fit to write thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of this I should not have taken sâ—ch publick notice had he committed the fault but oâ—ce or had he put it in the Errata or had he mended the matter in his second Edition But since it hath passed with him for currant in both Editions of his Farrago I judge he meant to correct Mr. Goodwins Greek and so I may better say of him then he of * Postscript p. 1 you he hath but done like some Tinkers who in stopping one hole are wont to make many That Mr. Goodwin was his Plutarch you may conjecture even from hence that amongst many other things of which I have given you an account he hath illustriously stoln in one place no less than twenty good lines together word for word from Mr. Goodwin although in case of no greater moment then the telling and applying a pretty tale And therefore in that he saith he hath often read from Gilbertus Cognatus his meaning infallibly must be this that he hath often read in Mr. Goodwin's Triumviri what Mr. Goodwin hath related from Gilbertus Cognatus he having managed the story not in the words of Gilbertus Cognatus but in the words and phrases of Mr. Goodwin Instead of his Thanks to Mr. Goodwin for that and many more Favours which Mr. G. hath done him without his knowledge he brand's him with Vaâ—ity and Arrogance and Impudence hardly to bâ— equall'd and Intitle's him the Ishmael in Colem in street And in a manner not much unlike he hath requited your self for the credit he got by stealing from you however he lost it by your Discovery and is now to lose more through the very same meanes by which he gain'd it During the space of some months he made a shew in the world and was thought by some of his party to have had a good stock of Wit and Learning But full well is it known to your self and others how poor a writer â—e would be if every man had his own It was not onely unworthily but cruelly done in Mr. Hickman like the Tyrant Mezentius to joyne the living with the Dead For if you take away the Lively and florid things which he hath stoln there will nothing be found to be his own except the putrid and noysome Carkasse I may say of Mr. H. as our Reverend Doctor Walton hath lately said of his Considerator applying the words of Apollodorus to Chrysippus his writings take away 〈◊〉 〈◊〉 〈◊〉
were much contemn'd by one another To say that Mr. Calvin ascribeth Sin to Gods impulse and that Dr. Twisse defendeth Zuinglius affirming God to be the Author of Adultery and Murder and to cite their pages wherein their words are to be seen is to discover their Doctrines and no farther to meddle with the men When the most learned Mr. Hales even whilst he was a Calvinist not yet converted by †See Mr. Farindon's Accompt prefixt to Hales his Remains Episcopius told in one of his Letters tâ— Sir Dudley Carleton how Gomarus pleaded for this poâ—ition * See Mr. Hales his Letter of Decemb. 12.1618 p. 47. that God did predestine men to Sin we cannot say that Mr. Hales did load that Synodist with obloqâ—y by relating the story with his dislike and saying he mended the Question as Tinkers mend Kettles making it worse then it was before But what can be possibly so absurd which Mr. Bagshaw will not dare to put in print when he is Angry He sayes I seem to be enamour'd upon my numerous issue when yet his very Calumny implies his self-Contradiction For he concludeâ— me the Father of the severall Reflections oâ— his Discourse although he knows I never own'd them And could he think it my Issue upon which I was enamour'd but would not own Had I indeed been the Author of all those Bookes of which by enemies and friends I have been suspected Mr. Bagshaw might have call'd it a numerous issue And of some of those many he might suppose me to be enamour'd could I have had but the madnesse to think them mine I have disowned so many Bookes since Oxford was visited with the Plague not because I conceiv'd them unworthy of me but because I would not be overvalued nor offend like the old or the new Bathyllus Perhaps indeed I am the Author of as many things which shall be namelesse as those to which I have put my name But doe's it follow I am the Author of those Reflections for which Mr. Bagshaw hath rail'd against me as if I had really been one of his Quondam-Masters I deny that sequel and let him prove it if he is able Or can I seem to be enamour'd of a numerous issue who would not be thought to be the parent of as many as I may but of as few as I think I must But I am probably to be blam'd for taking notice so much at large of so lewd a writer Whose inhumanity towards me without the least shadow or shew of reason I having never provok'd him in any kind unlesse it were by my peaceable and passive silence as it hath antidoted the venome which he hath spit at Mr. Busby so to be hated by such a person with such a person as Mr. Busby will I doubt not procure me his Readers Love Having now done with Mr. Bagshaw I bid him heartily Farewell Nor do I say it as a complement or word of Course but as wishing him Repentance and change of Life Of the other Oxonian I take no leave as having given him no more then a Salutation and as supposing he may deserve a more elaborate entertainment If Sir I have tyr'd you with too much length I will not detain you any longer than whilst I may humbly desire your pardon and very heartily commend you to the special guidance of the Almighty in whom I am and shall be ever Your sincerely affectionate and humble Servant THOMAS PIERCE Brington Iuly 7. 1659. 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