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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

where my advantages are so many I must even for brevity dispense with some § 12. In his two next pages 75 76. he obtrudes upon his Reader this constant falsehood that I pretended Bishop Davenant to have been also an Arminian although he knows that I did rank him amongst Arminius his Antagonists I only pleaded his opinion of universall Redemption which as Mr. Barlee could not disprove so he durst not it seems so much as try I referred my Reader to his Pacificatory Epistle into which Mr. Barlee either would not peep or thought not safe for his interest to take any notice of what he saw He cites other words which were not referred to by me and which as they are not to the purpose in any kind so if they were they would serve exactly for my Advantage by shewing that that Bishop had changed his judgement from what it once was I did not speak of every part of his life but meerly of that wherein he writ to Duraeus which with his Adhortation to Ecclesiasticall Peace was printed at Cambridge 1640. no more then two years before his Death Yet Mr. B. to serve his turn affirmeth this to be the second edition and that a Chaplain of the Bishops did set out a third 1638. two years before the second in Mr. B's account Would not he make an omnipotent Lawyer who to salve a crack't Title in his clients Tenure can prove that Harry the eighth was before Harry the seventh This is his first contradiction about the works of Bishop Davenant His second contradiction is more ridiculous because attended with a pompous parenthesis of commendation For whereas he saith it is much more considerable that the Bishops Animadversions against Mr. Hoard was under the Bishops own hand published three years after the last printed Edition of his Pacificatory to Duraeus and whereas he saith also but few lines before that the Bishop dyed in the year 1642. and whereas it is evident to all the world who will but look that the Cambridge edition of that Epistle was in the year 1640. all the reasoning of Mr. B. amounts to this that the Bishop lived at least a year after his Death vvhich is somevvhat longer then St. Dlonysius is said to do in the Golden Legend Or at least he must say to avoid that absurdity that there vvere then three years betvvixt 40. and 42. nay betvvixt 40. and 41. for he saith in his margin that the Animadversions against Mr. Hoard vvere printed A. D. 1641. If he shall novv pretend ignorance in the Bishops works and their Editions vvhy vvould he speak at a venture of vvhat he knew not but if he shall say he vvell knew vvhat he said vvhy vvould he wilfully defile his conscience The reason of it is very plain For having resolved to accuse me of a notorious mistake if not somewhat worse they are his vvords he knevv not hovv to make it out but by saying such things as unavoidably implyed those contradictions vvhich either he did not perceive himself or hoped that I should not be able to perceive or that at least I vvould keep his counsell vvithout his having told me it vvas a secret 2. Now we are taught what to think of his other storyes that he was more then ordinarily acquainted with that Bishop almost to the very last moment of his life and that the Bishop did once in private sadly bewail to Mr. Barlee the great growth of Popery and Arminianism p. 75. and that the Bishop did write a letter to him in folio about the ceremony of the Crosse in Baptism p. 76. All this is possible though unlikely and not at all to the purpose And had another man said it or Mr. B. himself before he made us all to know the strength and plenty of his invention I should have readily believed that so charitable a Prelate might write a letter of instruction to one who stood in need of it and might shew him his bounden duty to use the signe of the Crosse in baptizing Infants But he hath brought his conceptions to so fair a market that he must now affirm nothing if he intends to be believed unlesse he is as ready to bring his proof Numa pretended to hold intelligence with Egeria and Minos with Iupiter and Scipio with the same and Sertorius with his inspired Doe and Eumenes with the Ghost of Alexander the Great and Mahomet with Gabriel one of the seven Arch-Angels and Mr. Barlee with learned Davenant one of the Angels of the Church of England 3. Though Mr. B. pretendeth some kind of Reverence to the Bishop yet he declaredly dissents from his Doctrin of Christ's Death as he professed to do from that of Amyrald p. 72. He confessed that Bishop Davenant and Dr. Ward did extend the phrase of Christs Dying for all not only generibus singulorum to all sorts of men but also singulis generum to every man of all sorts But he will sue out a writ of melius inquirendum before he passeth any damnatory sentence upon them because they have so many handsome orthodox put-off● This is Rare That Bishop must be reprieved though he speakes as I doe and I must be condemn'd as the enemy of God although I spake as the Bishop did What is the reason The Bishop hath his put-offs and I have none What is this but to say in effect and substance that the venerable Bishop did tack about he stood out in such a manner from Mr. Barlee as that in a manner he came in he had handsome subterfuges and orthodox shifts whilst Mr. Pierce doth assert the same Doctrin with the Bishop and all that follows thereupon by unavoidable consequence without the least fear of displeasing the implacable and so without making use of any orthodox Tricks or syncretizing Terg●versations for the keeping of their favours and acts of Grace Thus he abuseth that excellent Prelate to whose favour he oweth his admission into the Priesthood though he doth not abuse the orthodox●a of his party to which that Prelate was so averse whilst he ingeniously placeth it in handsome evasions and put-offs 4. But sure the Bishop will incur a great deal more of his displeasure by that time I have shewed him one famous passage The Bishop thought that St. Paul in his words to Titus ch 1. v. 3. had a particular respect to the Apostles Creed in which are comprehended the fundamentalls of Christianity to be believed by all Christians to wit the creation of all creatures out of nothing the mystery of the Trinity the benefit of Christ Incarnate Crucified rising from the dead and Glorified bestowed upon miserable and wretched sinners and as fundamentals derived thence the Redemption of Mankind the Sanctification of a peculiar people the Communion of Saints the forgivenesse of sins the Resurrection of bodyes and the Glorification of the Faithfull All these things saith the Bishop are comprehended in this short Creed He that detracteth or

cover it with new Slanders so unluckily chosen that they become their own Traitors as I shall shortly demonstrate in the following papers Secondly if I am not only a Papist but Iesuitical nor only such but also a Seminary Priest nor only one of them who creep privately into houses but one in possession of a Parsonage if I am one of the Conspirators against the Protestant Religion who having more wit then Dr. Vane Dr. Goff and Dr. Baily do only stay here in England under the Names of Episcopal Divines because we think we may do our party more service then by declaring our selves Papists and if our Design for the Introduction of Popery is so strongly laid that it gives a strong probability of prevailing if God do not wonderfully blast it I say if I am one of these Popish complotters as Mr. Barlee now publisheth against whom Mr. Baxter professed to take himself bound to proclaim a publick warning to the inhabitants of the Nation then by the Law of this Land must my Quarters be hung up on the high places of the great City for the striking a Terror into those who are partakers of the plot And the great plot saith Mr. Baxter is design'd to be carried on with no lesse then 5 subservient plots of which the least is a swinger and of which I am publickly charged by Mr. Barlee as well with the greatest as with the least By these two instances it is evident that I am now to deal with an other thing then the most who are ingaged in any controverted Doctrins Not only with a weak and unskilfull Disputant but also with an outragious and false Accuser who layes things to my charge which if he is able also to prove will make my Native Country too hot to hold me So that now Mr. Barlee hath brought affairs to this passe that I must either be suspected for the worst Creature in the world or else I must manifest to the world that I am slander'd Had he kept to the Questions of God's Decrees the Death of Christ the Grace of Conversion and the like and in prosecuting them had shew'd but a shortnesse of Discourse bewraying nothing but his Cause and his understanding I had had no more to do then to instruct him in meeknesse opposing himself if God per adventure would give him Repentance to the acknowledgement of the Truth For as he should not have been offended that I saw not with his eyes but with mine own so could I never have been displeas'd so far forth as to be angry that he saw no farther then he was able But when a man is accused of committing a murder or of stealing a horse or any other matter of Fact of very dangerous importance he must prove the negative by such mediums by which negatives are to be proved As by catching the Accuser in diverse contradicting Tales by proving him virum non fide dignum a Customary Raiser of false Reports by shewing the vast improbability of the thing by evincing the inconsistence of circumstantials by making it evident and clear that the life and Temper of the Defendant is known by thousands of worth and credit to have ever been quite of another Fashion last of all by the exerting of a Hand from Heaven to compurge him How much of this is my case the intelligent Reader will see anon And if my Neighbour did pretend he was to publish his Reply to secure the credit of his ministerial office his Name and Fame it may well be one reason of my Rejoynder that besides those things I must also provide for Truth and safety Secondly as I must not hate my Brother in my Heart so in any wise I must rebuke him and must not suffer sin upon him If I should not resist a growing evill I know not to what it may aspire or whither at last it may arrive It is so dangerous a thing to go along with impunity in any lewd Course that the greatest mercy to malefactors is to arrest them in their Carriere Why did Diagoras turn Atheist but because he saw a Plagiarie not struck with Thunder When Mr. Hacket and his Adherents were apprehended and examin'd they did then confesse before witnesse that their extraordinary purposes were nothing else but illusions of Satan cruell bloody and Traiterous Designments which yet before they were detected they protested even with tears fastings groans and imprecations to have proceeded from the Dictates of God's good Spirit So much wholsomer it is for evill Doers to be caught then to be cruelly permitted to grow successfull Thirdly there is some such thing in Plato's Gorgias as that offenders are to be punished for three gooduses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the revenging of the offense and paying satisfaction to injur'd Iustice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the admonishment of the offender that he never again commit the like and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the giving a timely warning to Lookers-on that they amend their lives by that example It was one of the menaces of God to Israel That he would execute his judgements in the midst of them in the sight of the Nations round about them Which was no doubt for this reason as I collect from the Context that as their exemplary sins had been apt to hurt many so by their exemplary punishments many also might be healed And this is openly expressed to be one end of punishment that all the people may hear and fear and doe no more presumptuously These are the things at which I ayme and I hope very sincerely First the clearing of mine innocence as to that whereof I am accused next the good of my Accuser whom I would fain be instrumentall to promote unto Repentance and change of life lastly the benefit and instruction of both our Readers whom another man's harms may render circumspect and wary but the Glory of God more especially both first and last is the end and scope of my undertaking I have not been ignorant or unmindfull that I am put by my Neighbour in slippery places and that in the doing of my duty I am not freed from all danger it being possible for the injur'd to seek Revenge against the injurious under the righteous pretense of a vindication And truely the fear of the former hath sometimes put me to the Question whether it were not my safest course to omit the later It being absolutely impossible to clear my self but by extenuating the credit of my Accuser To this I answer'd within my self that should I be so very impotent as to requite his Railing with Railing and his false Accusations with false Accusations I might conclude my self guilty of a defensive vengeance And yet what might I not say would I make use of my invention with greater credibility then He hath done Nay should I but faithfully repeat what I have heard

spirit and the qualityes of each a different thing from our persons bodyes souls and spirits and all personall qualityes whatsoever Every child could have taught Mr. B. that though Adam and we do agree in specie yet we are with a witnesse numerically different 2. It seems Mr. B. is so unsufficient for the Ministery that he knows not what is meant by our original sin amongst the men of his own way He thought that Adam's actuall sin of eating the Apple had been that which we call original sin in our selves which none of his party if they have more wit then he will ever say and if they should they would imply unavoidably that our original sin is not inherent in our souls but only in Adam who being forgiven dead and happy hath that sin done away from his imparadised soul and so there is no such thing remaining as original sin by that doctrin And by the same it would follow that original sin is actual sin that actual sin is no sin that Mr. Barlee's Daughter is guilty of his books as having been in ipsius Lumbis though she never had a hand in them and I verily believe was never willing they should be written 3. But if I had said that Adam's sin was none of our own and had implyed thereby what he supposeth yet having spoken in the plurall number including all the posterity of Adam of which Mr. Barlee is a part I had by consequence implyed that every man in the world Mr. Barlee too is without sin and above sin and by his own power can abstain from all sin And thus we see that Mr. B. was an unpolitick projector for he should have fancyed my words were these Adams sin was none of mine own but he would needs have it thus Adams sin was none of our own 4. That which I call original sin in my self is the pravity of my nature my corruptnesse of Disposition by which I love darknesse better then light unlesse God by his Grace doth make me able to choose better to have better loves desires and inclinations then I can possibly have without it And through this pravity of Nature there is not any meer man who can possibly be without sin And the spirit of this Doctrin doth run through all that I have published from presse or pulpit But I must not lye and speak non-sense and abuse the Scriptures and imply a thousand contradictions for fear of displeasing an angry Neighbour I say I must not commit these Crimes by saying that Adams sin was very really mine own Indeed if Adam had never sinn'd I hope I should ever have been Innocent But Death having entred into the world by sin and sin by Adam I have too many sins which are peculiarly mine own both Original and Actuall to need another man's sin for the completing of my Number Perhaps a few country people who have been taught by such Pastors as were put besides the right use when they were dedicated to learning may think it sense to say that Adam's sin was our own before we were or that his sin which began above 5600. years since did also not begin till yesterday when we were borne or did begin a thousand times and was ten thousand times begun before its beginning Such men as these must be taught to say that all our own sins did enter by Adam not that our sins were Adam's much lesse that Adam's sins were ours And before I shew this from Mr. B's own Text which he thought had been pertinent but is nothing lesse I will thus reason him into his wits If Adam's sin was none of Mr. Barlee's own it was none of mine or thine Reader but it was none of Mr. Barlees own For did he eat of the fruit in the midst of Eden many thousands of years before he had a mouth no more did I or t'other man What the Jewes said to Christ and very rationally in respect of his Manhood Thou art not yet 50. years old and hast thou seen Abraham that may I say more rationally of my self I am not yet 40. years old and have I ever seen Adam whom Abraham was too young to see and could his sin be mine without my commission and could I commit it without existence Nothing is mine in any sense right or wrong unlesse I find or conquer or purchase or inherit or claime by prescription or receive it by deed of gift Now it cannot be pretended that Adam's sin is mine own unlesse by right of inheritance and that is but weakly pretended too For when I say in my confessions and prayers that I was born in sin and in sin my mother conceived me and the like I do not mean that I was born in the act of eating forbidden fruit growing in the midst of the Garden of Eden nor that I did eat it with Adam's mouth before I was born nor that my mother Eve conceived me in sin as she once conceived Cain or Abel nor that I was born in the guilt of those actuall sins which my mother committed who brought me forth into the world but I mean that I was born in original sin that is a pravity of nature a corruptnesse of disposition which makes me naturally prone to obey the law that is in my members to rebell against the Law which God hath imprinted in my mind So that that which I inherit is a depraved nature common to me with all mankind considered in specie but numerically consider'd it is peculiarly mine own and no mans else Whereas if I inherited in a proper sense as well the sin as the substance of my progenitors then the sins of my particular immediate parents would be mine own rather then Adams And therefore fifthly let us consider how perfectly contrary to common sense Mr. B. opposeth that Text Rom. 5. 12. where the Apostle saith that by one man Adam sin entred into the world and death by sin He doth not say that one mans sin is the peculiar sin of all men or all mens own as the word was nor can he mean it in such a sense as if the numericall sin of Adam's eating the Apple were successively propagated as mankind was throughout the universe of men for then as all the sons who descended from Adam were the same kind of Creatures that Adam was to wit men so all the sinners as sinners descending from Adam should be the same kind of sinners that Adam was to wit Apple-Eaters and eaters of that Apple which was forbidden And if every thing of man which entered into the world by Adam were Adam's own and our own too then as Adam's sin should be our sin so his personall qualityes and members should be our own too And Mr. Barlee must say that Adam's Nose was Mr. Barlee's own Nose or deny himself to be Adam's Son or say that he was born without a Nose and that this which he now weares is not an

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

though in respect of the end Christ dyed intentionally for all yet in respect of the event he dyed effectually for the elect only 7. I agree to the reason which the Primate gives why so many are damned forwhom Christ dyed with such a merciful and pure intention even because they refused what was sincerely prepared for them sincerely offered to them sincerely intended to do them good and not harm but they had no will to take it they would not come when invited they intended not to take the benefit offered Arich price was put into the hands of a fool howsoever he had no heart to use it Prov. 17. 16. He was not disposed to take the benefit of it 8. I agree also in this p. 12. and 13. That they who miss of the Redemption which was purchased by Christ which lay open to them and to which they were invited had not been excluded from it had they had a mind to accept of it and would they have listened to the motion of it when a true tender of it was made by Gods Embassadours And for the reason of this I give the old maxime Nemo tenetur ad impossibile or to express it with Bishop Davenant Impossibilium nulla est obligatio The Tender is not true nor the intention sincere in him that offers if he who must be damned for not accepting is not allowed so much as a possibility to accept And therefore 9. I agree with the Primate in what he saith p. 16. That in respect of Christs mercy he may be counted a kind of universal Cause of the restoring of our nature as Adam was of the depraving of it Now that the Cause doth not take its particular effects in the impenitent is not because it is no cause nor because it is not universal but because of the impenitency in them that perish It s universality is very perfect it being in the second Adam as in the first the Virgin Mary is not excluded from her share in the first no more then Iudas the son of perdition from his share in the second 10. I agree to that part of the Primates Doctrine p. 22. that forgiveness of sins is not by our Saviour impetrated for any unto whom the merit of his death is not applyed in particular 11. I agree with the Primate that Mr. Amesinclined too much unto the other extremity p. 23. that the Arminians drove the Calvinists or Anti-Arminians unto this extreme Absurdity to say that the greatest part of mankind were bound in Duty to believe a lye p. 24 25 26 27. and that as Mr. Culverwell so any man else would flye rather into any error then yield that Christ in no manner of wayes dyed for any Reprobate and that none but the elect had any kind of Title to him p. 26. Nor do I mean only a bare sufficiency for the Reprobate in the Death of Christ For 12. I agree with the Primate that to preach a bare sufficiency cannot yield sufficient comfort to a distressed soul without giving a further way to it p. 31. And let the distressed soul be what he will he is not bound to believe a lye any more then Barnabas is bound to preach one And to demonstrate that the Primate doth mean exactly in his writing as I did in mine he doth illustrate his meaning by the very same case and that in a way as extraordinary as if he or I or both together had been purposely overruled by the providence of God to stop the mouth of our Correptory Corrector I pray Sir compare the 32. page of the Primates judgement with ch 3. p. 96. of my Div. Philan defended and you will find the King of Spain in both those places shewing the folly of those men who say that Christ did dye sufficiently for all but not intentionally unless for the elect You cannot easily imagine how much contentment I have taken in this concurrence of our minds either by miracle or by chance or I know not how else Nay 13. I agree with the Primate in the point of Application p. 11. if it is so understood as that it may be reconcileable with p. 6. and 8. and 10. and so it will be very happily by being understood of Gods giving grace to believe and perform the condition which is Gods proper way of applying the Remedy unto us and our making good use of that Talent of grace which is our way through grace of applying the remedy unto our selves that as in the offer it is general so it may be particular in the acceptation And that this is his Lordships meaning as well as mine I find demonstrated by himself p. 39 40. No mans state is so desperate but by this means it is recoverable and this is the first comfortable news that the Gospel brings to the distressed soul but here it resteth not nor feedeth a man with a bare possibility but it brings the word of comfort nigh unto him even to his mouth and heart and presents him with the medicine at hand and desireth him to take it which being done accordingly the cure is actually performed but otherwise not if he will not take it at Gods intreaty The medicine then remains in its bare aptitudinality and doth not actually cure him What is the reason because there is not a concurrence of the mans desire unto his Makers because he submitteth not his will to the merciful will of his Redeemer according to that of our blessed Lord How often would I and ye would not Thus have I given you a parallel of our concurrences in opinion as to the matter in hand And I have done it so much the rather because you say very piously that if you were mistaken in me you will be ready to acknowledge it to my advantage You did not probably judge of me by what you found in my writings but by what you heard from byast men Be pleased therefore to reflect upon some passages in your Letters to M. Barlee as p. 52. l. 2. where you seemingly imply me to have said that the Bishop was wholly for Arminius whereas I did not onely not say it but I said he was not so and lin 8. where you place his judgement in this point in a middle way different both from mine and Mr. Bs. without shewing what it is in which the Primate and I do differ but leaving the Reader to imagine that I do differ from him as much as Mr. Barlee next p. 58. where you imply me to have intimated the Primates penitency of his sins which as I never meant in the place you allude to so my words have quite another sound with them and import the contrary Again p. 65. you clearly imply me to make no difference betwixt the grace given to Iudas and that to Peter although you say a little after you do not affix thus much upon my judgement The Primate might be changed yet not to that pitch Again p. 61 69

believe for if he had he must needs have given some credit to it For not to believe is to give no credit to which the giving of some credit is a direct Contradiction 1. His wise caetera a See the beginnings of the 40. sections of the third chipt of the Div. Philanth D●f b 2. His confession sealed with an Oath 3. That he gave no credit to the far greatest part of his Aspersions 4. Yet will not make a Reparation b Dedic Ep●st p. 3. line 1. 2. ** Epist Ded. lib. pr. p. 9. 5. But seeks to secure an old falsity with a new one * Proved such by an Induction a Correp Corr. p. 15. b p. 15. c p. 20. d p. 36. e p. 69. f p. 102. g Correp Corr. p. 174. a E i st Ded. the first p. 9. b Epist Ded. the second p. 3. * His two Oaths opposite to each other His impossibility of escaping at any Crevic● either from perjury or contradictions ** See Div. P●il●nt Def. ch 3. p. 143 144 c. † Ibid. p. 147 148 c. * p. 149. * Note that in his p. 19. lin 35. 36. he confesseth those to be bare hear-says which here he swear's were not 6. The best that can be said for him is vehemently bad a Epist Ded. p. 1. l. 3. ☜ 7. What he gets by his deniall of vain credulity 8 9. 10. His pretended Necessity for swearing 11. * Mr. B.'s Argumentative Oath Not unl ke to Mr. Ha●ket who inste●d of miracles or reasons whereby to prove that his Doctrin●nd ●nd T aiterous Design did immediately proceed from the spirit of God fell into swearing and groaning and calling curses upon himself if it were not so Bp. Bancr Dang Posit ch 15. p. 170. 12. His necessityes and streights betwixt his first and second book * ch 2. p. 17. line 29. deinceps He gives the slip to a passage which would convince him of a double perjurie a Corr. Corr. p. 73. * Ch. 2. p. 17. lin 35. and thence to the bottom of the page The first of his three excepted slanders The slander as it lies in its original ☞ 1 Proved no more now then it was at first when it was crudely affirmed 1 Tim. 5. 19. 2. No more then a hear-say contrary to his oath * See Doctor Hammond's Annot. on the place a Heb. 6. 16. 3. Mr. Barlee provoked to name his Informer if he hath any 4. Mo●ives used to that purpose ●rom parallel slanders which might be raised upon him a These are Mr. Barlees words ch 2. p. 19. li. 9 10 11. And that with more probability 5. And greater hopes of escape The Reasons of these motives ●or the finding of the Informer ** ch 4. p. 149. li. 3 4 5. How Mr. Barlee spoiles himself by his pretensions to a probable Argument 2. * Correp Corr. p. 39. lin 22 23. a Concerning Adams sin and ours and originall sin and actual both in him and in us ☞ b How Mr. B's notion of it tendeth to Pel●gian●sme and to other absurdityes a My own Accompt of original sin in my self ☜ b Why I say that Adams Actuall sin is not numerically mine own * Ioh. 8 57. a Concerning a mans being born in sin What is not meant b What is meant by it c Rom. 7. 23. 5. d Concerning that Text By one man sin entered into the world and death by sin e The Absurdityes which follow from Mr. B's exposition a A second absurdity b The utmost force of Mr. B's Argument ☜ c It s absurdity shewn in a parallel case * Chap. 2. p. 18. lin 1 2 c. † † Observe Reader that both those Tales had one Author and that in the first he conceales the worst part which was that I said there was no sin in me and that by mine owa power I could abstain from all sin He betrayeth his crime with his excuse and blasteth his first Informer a See Div. Philan. Def. ch 3. p. 81 82 83. 2. * p. 19. lin 9. 3. His second Informer is evinced by himself to have been a Forg●r 4. How his Tempter betray'd him in the choice of his invention ☞ ** Observe him speaking in the plurall How the Trick of his confidence is an Argument of Distrust a Gen. 31. 19 35. b Saepe minus est constantiae in rubore quam in culpa Qu. Curt. l. 9. p. 294. c Prov. 30. 20. How he runs on the Symplegades of being guilty either of perjury or causelesse railing ☜ 2. The shamefull modesty of the informer He is challenged to appear 3. Mr. B. makes more way to the discovery of his slandor * They looked one on another doubting of whom he spake Ioh. 13. 22. 4. † Pretended Holy Discip ch 4. p. 61. 5. His signal Tergive sation * Ch. 2. p. 18. lin 13 c. The occasion of this new calumny in defense of the old a Wisd 4. 17. b vers 11. c ibid. * Vi● probus pius non tantum in●ocens Cl. Salm. in Def. R●g c. 11. The Earle of Bristoll's Apologie was in his constant phrase to clear his Innocency not freedom from 〈◊〉 d Ps 26. 6. 2. e Ps 73. 13. 3. f Dan. 6. 22. g Gen. 20. 5. h Ier. 19. 4. His revenge upon an Infant of 3 years old 4. * Ch. 2. p. 45. 5. The admirable force of Mr. B's arguing ☜ a Div. Philanth c● 4. p. 26. li● 2● * Ch. 2. p. 18. lin 21. c. a S. Castalio de obedientia Deo praestanda p. 295. edit in 12. A. D. 1578. His wofull Drollerie can not help him b Div. Philan. ch 3. p. 81. c Ibid. a Tit. 1. 12. 2. Mr. B's malice aga●nst Castalio most imp●rtinently vented Christian Perfection exhibited in Scripture b Rom. 2 24. 1 Tim. 6. 〈◊〉 Tit. 2. 5. c Gen. 17. 1. d G●n 6. 9. e Iob. 1. 1 8. * ch 8. 20. f Ps 18. 32. g Mat. 5. 48. h M●t. 19. 21. i Deut. 18. 13. k 1 Cor. 2. 6. l Eph. 4. 11 12. m Vers 13. n Heb. 13. 20 21. o l●m 1. 4. p 2 Cor. 7. 1. a Phil. 4. 13. b Luk. 1. 6. 3. A Catalogue of Mr. Barl●es g●…gs ●y his m●lig●ing Castalio * Ch. 2. p. 73. † Note that Mr. Barlee doth eithe● slander Arminius or charge Mr. Baxters Doctrin with Arminianism Cor. Cor. p. 109. a Aphor. of Iustif Thes 24. p. 129. b Ib. p. 133. c Ib. Thes 22. p. 122 123. d Ib. Thes 27. p. 141. e Ib. Thes 24. p. 133. f Saints Everl Rest part 4. p. 296. 4. Mr. P. personating a Bishop * Ad quartum Actum ultra in Dramate hoc desultando frigulti●…tes Presbyteriani spectati sunt Salmasius in Defen Reg. cap. 10. † Ne quispiam bis ordinetur ne qui piam bis baptiz●●ur Nam ordinatio est perpetuae functionis consecratio ut Bapti●mus perpetui ●oe de●is testificatio Bannosi●s d● Po●i● ●ivit