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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	believe_v	die_v	life_n	6,038	5	4.8496	4	false

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

originall but an actuall Nose he must say that Adam's Death was our own if his sin was our own by force of that Text Rom. 5. 12. which saith that Death as well as sin did by one man enter into the world Now then let us observe the utmost force of his probable Argument Mr. Pierce said in his uncorrect copy that Adam's sin was not our own St. Paul saith that by one Man sin entered into the world therefore it is probable Mr. Pierce said That he was without sin and above sin and by his own power could abstain from all sin By the very same Logick but with a greater force in some respects I will prove that Mr. Barlee doth probably think he shall never dye but either be translated or live immortall upon Earth For he doth probably believe that Adam's Death was none of Mr. Barlee's own and St. Paul saith that by one man Death enter'd into the world Rom. 5. 12. therefore it is probable Mr. B. believeth that he is without death and above death and by his own power can abstain from dying Besides the same Apostle that saith By one man sin entered into the world v. 12. doth also say at the same time that by the righteousnesse of one the free gift came upon all men unto justification of life v. 18. from whence how many inconveniences will arise to Mr. Barlee and to his Doctrins as well as his wayes of arguing I leave to be observed by the considering Reader Having shewed how little he understood that saying that by one man sin enter'd into the world c. I will but add that the meaning is only this It was by Adam's eating the forbidden fruit that we are all of us obnoxious both to sin and mortality as being born after the image and likenesse of Adam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by one as by an instrument which Satan used or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by one as by a door at which sin enter'd and Death by sin not that Adam's sin and Death were both our own But notwithstanding the lesse then nothing which Mr. B. hath alledged for his report that I said such things as must needs imply me to be a Ranter a Sect which follows his principles for want of mine yet he adventures to proceed not foreseeing what I have shew'd him in that desperate manner which now ensues W. B. The Minister from whose mouth I took up † both the Reports about his maintaining himself to be above † sin and about his Deniall of the lawfulnesse of second marriages of Ministers is not a man of mean Note in the Ministery nor far off with whom since this last book of his came forth I have divers times conferred about these reports and he professeth that upon any just occasion he will justify them to his Face and stands amazed at his impudent Denyall of what he then said to him Methinks therefore his marginal Finger p. 81. is but like that of the naughty one who be speakes his own impudence with his fingers Prov. 6. 13. T. P. § 11. First it ought to be observed that what he barely reported in his first book he barely repeateth in his second without replying to those ten things which I had returned in my Answer to that incomparable report and yet he said in his Title-page that he had made a full Abstersion of all calumnyes c. thereby implying this confession that those were far from being Calumnyes from which he hath not endeavour'd to clear himself This is a speciall point of his necessary Vindication to acknowledge the enormityes which were laid to his charge even whilst he labours to deny them To sing the same song in the very same notes with this ridiculous difference that he who before was a Reverend Minister without a Name is now a namelesse Minister of no small Note what is this but to be stomack full in the midst of a confession and to betray his Crime with his excuse Secondly he confesseth a little after that that Minister who told him I was the Author of Artificial Handsomnesse although a conscionable Divine was yet a Deceiver in that point And if he was cheated by his conscionable Informer why did he not suspect his man of note too since I was much more likely to have pen'd that book then to have given occasion for such a slander Nay thirdly he confesseth in the passage lying above that his man of no mean note in the Ministery had foulely wrong'd me in one thing which he related viz. my denying the lawfulnesse of second marriages of ministers and why might he not have thought that he as foulely wrong'd me in the other viz. my saying that I was without sin c That he wrong'd me in the former by Mr. B.'s confession and Oath too I prove from those words which were the subject of my seventh section where he protested before God and men that there was nothing in all his book to which he gave credit so much as seemingly except those three things of which this concerning second marriages he knows was none And by this we may see that Mr. B. wants a good memory the most of any man living unlesse I may except his Reverend Minister For as if Satan had betrayed him since he slunk from the mention of second marriages when it concern'd him nearly to crave my mercy or at least to prove he did not need it which yet he could not prove without a confession of being perjur'd as hath been shewn § 7. he here confesseth the same man that is probably himself to have been the Author of both reports as well of that which is acknowledg'd to be false as of the other which is still pretended to be true Thus he useth his Brother presbyter as the men of his Leven do use the Catholick Church whilst he relyes upon him in one thing as an infallible informer and yet esteems him in another an arrant cheat But fourthly the greatest jest is that he should leave his informer in his more tolerable invention and stick fast to him in that which is more impossible to be true For I did really disswade a neighbour Minister from a plurality of wives though the Arguments which I used were taken only ab incommodo which might give a slander some kind of colour or pretense But so infinitely distant hath my tongue ever been from that impious boast of being without and above all sin that I never spake any thing like it never any thing that look'c that way or that might give an Eve-dropper and an enemy the least occasion of mistake but as much the contrary as any man hath ever spoken He might have said with more skill that Christ and St. Paul were against all marrying because they both preferred the single life Or being resolved to say an ugly thing of me he might rather have given it out that I pretended to be

prove my Affirmation to have been false but alledging some Circumstances by which it might seem to be unlikely and obliging me thereby to prove it eminently true First he ingenuously professeth that as it is hard to prove a Negative p. 47. so according to my Caveat he doth not take upon him to do it p. 56. but immediately adds He understands not the Ground of my definitive sentence c. ibid. And therefore the utmost I have to do is to make my Ground visible that an obscure Truth may not suffer for want of a right understanding Secondly As Dr. Bernard hath candidly professed that he took not upon him to prove the Negative of what I said p. 56. so he professeth to be content that I enjoy my opinion if I censure not him for not forsaking his own p. 57. And sure he cannot but be inclinable to agree with me in the end who differs from me in the way upon such amicable Termes of Reconcilement Thirdly Though Dr. Bernard was willing as well he might to put the Belief of my Affirmative to some kind of Stand at that time of the day whilst yet he knew not the Ground upon which I marched yet he pretended not to do it by any other then probabilities p. 58. And we know that probabilities do●ly in the middle twixt Truth and Falshood it is not in their Nature and so belongs not to their Office to make a proof but to ingender a perswasion They are proper to Rhetoricians speaking in genere Deliberativo not to those who intend a Scientifical Demonstration And such was the modesty of that reverend Person that he professed only to stick to his perswasion not to his knowledge or assurance which in that case was impossible confirmed as he goes on by probable Testimonies that there was no such change in the Primate near his Death p. 61. where he confesseth that his Testimonies were no more then probable and such as only begot a perswasion in him nor doth he seem to be perswaded that the Primates judgement was never changed but that it was not near his Death And if it was longer before his Death then I supposed it to have been I am extremely glad of it because abundantly happy in that mistake Fourthly As Dr. Bernard affirmeth the third time also a naked Improbability of what I said p. 69. so he seemed to believe that I had no other witnesses of what I said then such as were present at his Sermon wherein he taught that by the death of Christ all receive this benefit that they are saveable or put into a Capacity of salvation that termes of peace are procured for all mankind that all mens sins are become pardonable mercy attainable and the like From whence I easily gather that had he been timely enough acquainted with the other evidences which I received he had not opposed his probabilities against such pregnant and cogent proofes Fifthly whereas it is said by Dr. Bernard He was perpetually with the Primate when last in London p. 48. he must not be thought to mean that he was never absent but that he was present very often for it appears that he was absent when his Grace and Dr. Walton discoursed together of these affairs Nor am I moved in the least measure at what he seemeth at least to intimate p. 52. because he seemeth only to do it but doth it not A person of his prudence could not be so extravagant as to put speeches into my mouth which never proceeded out of my thoughts I did not only never say no not so much as in a Dream that the L. Primates Opinion was wholly for Arminius but expresly said he was an Anti-Arminian as Dr. Bernard doth acknowledge by his recital of my words p. 50. I only said that he asserted universal Grace and Redemption as well as Arminius meaning a salvability procured for all without exception more then which I look not after nor do I care to have granted And I am sure my L. Primate affirmes no less even in that which Dr. Bernard hath publisht of him All which doth not hinder but that in several other things his Grace did differ from Arminius as I and my Brethren have alwaies done It is sufficient for the honour of that exceedingly learned and pious man I mean Arminius that though he wanted not his Errors as what man living can be without them yet he was Orthodox in the main and more exact in his Iudgement as well as life then your other Presbyterians are wont to be Sixthly what is spoken by Dr. Bernard indiscriminately of universal Grace and universal Redemption p. 64 65. betwixt which two there is a very wide Difference although the one does evince the other I am not at all concerned in It having never been my opinion nor compatible with it that the same measure of Grace was equally and alike conferred and applyed to Iudas which was to Peter But on the contrary that though All have a sufficient yet some have a more abundant measure one hath five Talents another hath two a third but one everyone according to his several exigence or ability Mat. 25. 15. and according as the Master is pleased to deliver out his goods v. 14. but he that hath least hath sufficient if he hide it not in the earth v. 18. but rather trade with it v. 16. according to the purpose of him that lent it v. 15. 19. 21. 27. As he who had five Talents did gain five more v. 15. and as he who had but two did also gain his other two v. 17. so he who had one and onely one might have gained one more if he had not been a wicked and slothful servant v. 26. 30. As he who improved his two Talents into four received the very same Euge v. 23. with him who improved his five to ten v. 21. so had the third servant improved his one Talent into two he had also received that blessed saying of his Lord Well done thou good and faithful servant thou hast been faithful over a little I will make thee Ruler over much enter thou also into the Ioy of thy Lord. A little mony is sufficient to d●ive a little Trade is capable of yielding a porportionable increase But although one Talent is less then two yet considered in its self 't is not a little and compared with other summs it is a very great deale for a single Talent is no less then a hundred eighty seven pounds and Ten shillings which is a vast summe of mony in some mens purses and esteems A Talent of Grace is infinitely more precious then one of Mony And whilst I thankfully acknowledge that my Talent of Grace is sufficient for me though a farr less measure then God hath given to some of my Brethren mine eye is not evil because I see that my Masters is very good I do not envy my Brother for having five to my one but am heartily

70. you reflect upon me very severely and I am sure you will say so when I shall prove by your Testimony and by his Lordships own as well as by others that he did indeed admit of a change in judgement I would do it now presently but that my letter is grown so long and I must hasten to the next part of yours Mr. Barlee tells you in a Letter that in the main he doth also perfectly agree with the most venerable Primate Which I can prove to be impossible unless he will sing a Recantation of both his books But ●or the doing of that it is not enough that he sees his errors unless he hath also a single heart to take off the scandals which he hath given which he cannot do in a private Letter because the scandals were given in print It would be a good jest to hear him name the main things wherein his perfect agreement with the Primate doth consist If he speaks knowingly and in earnest he doth also for the main agree perfectly with me And if so for what reasons hath he rayled against me so voluminously as against an Arminian Massilian Pelagian Papist Carpocratian Socinian Atheistical Lucianizer sexcenta hujusmodi It appears by my Notes the first thing I printed how inoffensively I provided both for my credit and my cause I mean my credit in the righteousness of my cause and in the candid management thereof no other credit do I pretend to And how Mr. Barlee fell foulely from my opinions to my person Thousands have seen and stood amazed It it were not a needless perhaps an unexcusable expence of time I believe I could shew you that Mr. Barlee differs from the Primate in the 13 particulars wherein I shewed my agreement with his Lordships Doctrine How Mr. Barlee did differ from your account of the Primate in his Correptory Correction I gave you some touches in my last And as my Time or memory will permit me I will present you with some examples of Mr. Barlees Hostility against our renowned and Reverend Primate 1. In the second chap. of his second Volume p. 72. lin 4 5 6 7. from the Bottom he saith that I and the Arminians do maintain the end of Christs Death to have been the procuring for men a salvable condition onely or a possibility of being saved rather then any actual salvation Now though I said no such thing in the place by him cited Philan. c. 3. p. 63. or any where else as I remember yet I have said in effect what the Primate saith in plain Termes p. 4 21 34 35 36. That by vertue of Christs Death God is made placable to our nature but not actually appeased with any no not with the elect before they be truly regenerated which St. Paul was not untill it was late nor the Thief on the Cross untill it was later but by Christs satisfaction he made the nature of man a fit subject for mercy p. 34. the sins of all mankind pardonable p. 35. and so put the sons of men only in a possibility of being justified p. 36. Or as his Grace doth elsewhere speak Christ provided good things for all even for the worst p. 8. so as the Reprobates in refusing what was truly tendered to them can blame none but themselves p. 34. So that you see Mr. Barlee hath concluded the Primate an Arminian as well as me nay more then me because it was He that said what I consent to but never said I only said in the place before cited That Christ is the means the meritorious cause and the head of our election and that upon the condition of believing in his Son God gave the promise of eternal life John 3. 26. which being after the Tenor of the Primates whole judgement doth again conclude him an Arminian with Mr. Barlee Nor will it avail him to say that he spake of the end of Christs Death not of the effect peculiar to it for besides that even so he is opposite to the Primate p. 35. lin 10. he interprets himself by actual salvation as that is opposed unto a salvable condition And if he meant any otherwise he doth not only speak ignorantly but in the depth of that ignorance he wrongs the Arminians in a most horrible degree And though I dissent from Arminius in many things as Mr. Barlee confesseth and maketh to appear yet I agree with him in some as doth also our Rev. Primate Nor do I strive to differ from him as if I thought him an ill man for I find him a most grave and learned writer and I read he lived a very strict life and as he forsook the Presbyterians in point of Doctrine so at last he saw the mischiefes of their Discipline also and did endeavour a Reformation But however I honour his great learning and good life as without all doubt the Primate did yet neither He nor I can therefore be said to be Arminians 2. Mr. Barlee tells us c. 2. p. 76. lin 4 5. from the bottom that he hath set down the Primates opinion in his Historia Gottes●halci in his own very full Expressions out of the Valentine Councel And he referrs us for that his fact unto his Corrept Cor. p. 133. in marg But 1. it is evident that the opinion asserted by that Synod Can. 4. was quite at enmity with the Primates as you have lately set it out in several respects Nay they brand it with the Title of Comm●ntum Diaboli So that either Mr. Barlee hath much injured the Primate or else your self must acknowledge his change of judgement Nay 2. Mr. Barlee doth unworthily abuse the Primate in calling those his own full expressions which were no more his then they were mine but the numerical words of that Synod which the Primare relateth as an Historian only not at all expressing his own opinion nor adding so much as his Approbation and I verily believe that even then he disapproved that 4. Canon of that Synod which doth not only deny that Christ dyed for all but doth imply what is worse that he was not the Lamb slain from the Foundation of the world You may quickly consult the place Hist Gottesch c. 12. p. 181. Mr. Barlee might have said by a parity of reason that the Primate was a Pelagian because as an Historian he setteth down some of the Pelagian Doctrines and because by denying Original Sin they did also evacuate the universality of Christs Death as St. Austin maketh appear lib. 6. contra Iulian. c. 4. T. 7. p. 432. 3. Mr. Barlee declareth his dissent from Monsieur Amyrald c. 2. p. 72. as before he did from Bishop Davenant and Dr. Ward Correp Cor. p. 169. and then how far must he be from coming up to the Primate who goes as high and I think higher then either of those three even as high as Bishop Overal of whom hereafter 4. Mr. Barlee follows Dr. Ames whose Disciple I think he somewhere professeth

and from his celebrated Catechism whether printed with or without his leave nor was it you know till very lately that you proclaimed the difference between his reputed and real works And as I will not do that so will I not make any comparisons betwixt the Doctrines of Bishop Overal and those of Gotteschalc I having already made it apparent that as my Certificates were helpful to me for the making good what I had publisht of that great name so you and I thus put together have also been helpful to those Certificates for the making good of those things whereof they have certified a Threefold knowledge which as a threefold Cord being not easily to be broken I shall hope will be so happy as to draw your suffrage to make it stronger I know not what should scare you from a concurrence except a shew of dishonour which a change of judgement may seem to carry along with it But that I am sure hath no place here for to change ones judgement upon just Grounds as well from good to better as from evil to good is the most honourable mark of a mans mortality and I think peculiar to the True lovers of Truth Before I am able to let you alone Sir how much Business soever is at my elbow to pluck my pen from my paper I will tell you what I read lately in the life and Death of Dr. Iackson composed by the strict and impartial hand of Mr. Vaughan then whom I do not believe there lives a more consciencious and punctual speaker as being one who might have written Dr. Iacksons life from his own had it been possible for a man of his singular modesty to have understood his own merits which I say to this end that you may certainly believe what he relateth concerning the Care which the Primate took being a Mourner at the Funeral of that Rare Man to have the writings of Dr. Iackson very religiously preserved that such inestimable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might not be wanting to posterity but might performe their proper work of bringing Religion into its wits whereas had his Lordship been Calvinistical as Mr. Barlee would fain have made him by his notorious creative Faculty he would rather have taken care that such books might have been buried with their Authors Body and in a Grave ten thousand times deeper For Mr. Barlee doth somewhere tell us that Doctor Iackson was the Father of English Arminians my Lord his Grace of Armagh it seems was one of his children and miserable is England if such mens writings as Dr. Iacksons and Castalio's are become as pleasing to the dainty wits amongst us as ever Titus Vespasian was who was styled Deliciae humani generis So zealous was the good Primate if Mr. Barlee hath any Truth in him to contribute his care to our undoing And now as soon as I have told you that I meant Dr. Godwin the Author of the Roman and Iewish Antiquities whose Christian name I think was Ioseph who was converted by reading the Remonstrant writings as Dr. Christopher Potter of pious memory had been a little before him that I am not the Author of Tilenus examined before the Triers that if ever I go to London which I have hardly ever done willingly I shall gladly make an acquaintance with you and that if I punish Mr. Barlee it shall be meerly in my defence and very much less then he deserveth I think there is nothing in your Letter to which any more can be expected from Your most assured Friend and servant Tho. Pierce Brington Jan. 28. 1657. A Postscript A Postscript to this last Letter sent to Dr. Bernard together with it ONe thing comes into my mind since the subscription of my Letter You say in your first printed letter to Mr. Barlee That the Doctrine of S. Austin was it which was confirmed by the Primate and so elsewhere I think to that purpose But Mr. Baxter hath publickly avowed that S. Austin's opinion was for the final falling away of some effectually called regenerated justified and sanctified And because some are so immodest as to deny it he saith he asked the Reverend Bp. Usher in the hearing of Dr. Kendal whether this were not plainly the judgement of Austin who answered that without doubt it was Then he addes many places out of Austin by which this appears And whereas he judgeth this opinion of Austin to be unsound nay contrary to many Texts of Scripture he doth obliquely in so doing defame the judgement of my Lord Primate in case he concurred therein with Austin as I cannot but think he did both by what was spoken by his Grace to Dr. Walton and by what you have affirmed in the place above-cited Thus Good Reader I have accounted for what I spake in my former writings touching the judgement of that Venerable and Learned Prelate Not out of any the least design of breaking Peace or Friendship with Dr. Bernard whose publick Letters notwithstanding had made it necessary for me to do some justice unto my self in a way as publick but partly to perform what I had publickly promised to make appear partly to gratifie the importunities of some who would needs have me publish what I could say of this Business that they who had met with my Report onely might be acquainted with my Grounds too and partly to demonstrate to the most contrary-minded that I durst not be thought a Raiser of false Reports If now our Readers will be pleased to put the Reasons of my affirmative into one scale of the Ballance and Dr. Bernards probabilities for his Negative into the other allowing either none or equal Grains I hope that He and I too shall be well content with the Decision The End The ERRATA PAge 4. in marg line 3. read Travers p. 15. l. 20. for giving r. given p. 34. l. 5. from bottom r. That p. 35. l. 12. after at●ain dele to p. 35. l. 31. for shalir shalt p. 56. l. 2. from the bottom r. word p. 82. in marg l. 3. after Dedar 9. r. April p. 67. in marg l. 2. for praed r. praet p. 98. l. 19. for Carmelites r. Carme● p. 99. l. 5. from the bottom for made r. need p. 103. l. 20. r. ch 1. v. 4. p. 103. in marg l. 14. 5. r. Tit. 1. 4. Books written by Mr. Tho. Pierce Rector of Brington THe Sinner impleaded in his own Court wherein are represented the great discouragements from sinning which the Sinner receiveth from Sin it self 2. Correct Copy of some notes concerning Gods Decrees especially of Reprobation The 3 Edition with some Additionals in 4. 3. The Divine Philanthropie defended in answer to Mr. Barlee in 4. 2 Edition 4. The Self revenger to which is added an Appendage touching the judgement of the late L. Primate of Armagh in 4. new 5. The Divine Purity defended in answer to Dr. Reynolds in 4. new Books written by D. Hammond A Paraphrase and Annotations upon all