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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86280	Certamen epistolare, or, The letter-combate. Managed by Peter Heylyn, D.D. with 1. Mr. Baxter of Kederminster. 2. Dr. Barnard of Grays-Inne. 3. Mr. Hickman of Mag. C. Oxon. And 4. J.H. of the city of Westminster Esq; With 5. An appendix to the same, in answer to some passages in Mr. Fullers late Appeal.	Heylyn, Peter, 1600-1662.; Baxter, Richard, 1615-1691.; Bernard, Nicholas, d. 1661.; Hickman, Henry, d. 1692.; Harrington, James, 1611-1677.	1659 (1659)	Wing H1687; Thomason E1722_1; ESTC R202410	239,292	425

like and reckoned him for a reproach to the holy improvements of the Sabbath by justifying his Disciples in plucking off the ears of Corn upon that day commanding the man whom he had cured of his diseases to take up his bed and walk though upon the Sabbath and finally giving this general Aphorism to his Disciples That the Sabbath was made for man and not man for the Sabbath Then which there could be nothing more destructive of those superstitions wherewith that day was burthened by the Scribes Pharisees and thereby more accommodated to the ease of the Ox and Asse then to the comfort and refreshment of the labouring man might not the latter Rabines among the Jews defend themselves in those ridiculous niceties about the keeping of that Sabbath Queen-Sabbath as they commonly call it for which they stand derided and condemned by all sober Christians by reckoning them for such holy improvements as D. Bound and his Disciples have since encogitated and devised to advance the dignity of the Lords day Saints Sunday as the people called it in times of Popery to as high a pitch Restore the Lords day to that innocent freedom in which it stood in the best and happiest times of Christianity and lay every day fresh burthens upon the consciences of Gods people in your restraints from necessary labours and lawful pleasures which neither we nor our forefathers have been able to bear though christned by the name of holy improvements The coming out of Barbours's Book Printed and secretly dispersed Anno 1628. but walking more confidently abroad with an Epistle Dedicatory to his Sacred Majesty about five years after declare sufficiently what dangerous effects your holy improvements had produced if not stopt in time and stopt they could not be by any who maintain your Principles that poor man being then deceived into the errour of a Saturday Sabbath a neer neighbour of this place hath been of late by the continual inculcating both from the Pulpit and the Press of the perpetual and indispensable morality of the fourth Commandment as it hath been lately urged upon us But so much hath been said of this by others and elsewhere by me that I forbear to press it further nor indeed had I said thus much had you not forced me upon it for my own defence 18. And for those most unjust as well as uncharitable speeches those bitter reproaches as you call them afterwards which you charge upon me in reference to my brethren whom I take for adversaries when you have told me what they are and of whom they are spoken and where a man may chance to find them I shall return a more particular answer to this calumny also but till then I cannot In the mean time where is that ingenuity and justice you so much pretend too you make it foul crime in me not easily to be washed away with the tears of repentance that I have used some tart expressions which you sometimes call bitter reproaches sometimes unjust and uncharitable speeches against my brethren many of them being my inferiours and the best but my equals and take no notice of those odious and reproachful Attributes which you have given unto your Fathers all of them being your superiours de facto though perhaps you will not grant them to be such de jure You call me in a following passage the Primipilus by which I finde you have studied Godwin's Antiquities or chief of the defenders of the late turgid or persecuting sort of Prelates whither with greater scorn to me or reproach to them it is hard to say the merit of the accusation we shall see anon I note here only by the way in S. Paul's expression that that wherein you judge another you condemn yourself seeing you do the same things and perhaps far worse But to return unto my self take this in general that though I may sometimes put vinegar into my inck to make it quick and opulative as the case requireth yet there is nothing of securrility or malice in it nothing that savoureth of uncharitableness or of such bitter reproaches as you unjustly tax me with But when I meet with such a firebrand as M. Burton whose ways you will not seem to justifie in that which followeth I hope you cannot think I should pour Oyl upon him to encrease the flame and not bring all the water I had to quench it whither soul or clean Or when I meet with such unsavoury peices of wit and mischief as the Minister of Lincoln Diocesse and the Church Historian would you not have me rub them with a little salt to keep them sweet The good Samaritan when he undertook the care of the wounded passenger is said to have poured into his wounds both Oyl and Wine that is to say the Oyl to cherish and refresh it and the Wine to cleanse it Oleum quo foveatur Vinum quo mordeatur as I have read in some good Authors he had not been a skilful Chyrurgion if he had done otherwise one plaister is not medcinal to all kind of sores some of which may be cured with Balm when others more corrupt and putrified do require a lancing but ●o I shall not deal with M. Baxter nor have I dealt so with others of his perswasion insomuch that I have received thanks from the Ministers of Surrey and Buckingham shire in the name of themselves and of that party for my fair and respectful language to them both in the Preface to my History of the Sabbath and the Conclusion to the same 19. But you go on and having given me some good councel which I shall thank you for anon you tell me that besides those many bitter reproaches of my Brethren which I take for adversaries I rise unto such bloody desires of hanging them as the better remedy then burning their Books For this you point us to the History of the Sabbath pag. 2 pag. 254. and in the general Preface to Ecclesia vindicata Sect. 8. In which last place we find it thus That partly by the constancy and courage of the Arch-Bishop Whitgift who succeeded Grindal Anno 1583. the opportune death of the Earl of Leicester their chief Patron Anno 1588. and the incomparable pains of judicious Hooker Anno 1595. but principally by the seasonable execution of Copping and Thacker hanged at Saint Edmonds bury in Suffolke for publishing the Pamphlets of Robert Brown against the Book of Common-prayer they became so quier that the Church seems to be restored to some hopes of peace Nothing in this that savoureth of such bloody desires as you charge upon me I am sure of that and there is little more then nothing in the other passage where speaking of D. Bound's Book of Sabbath-Doctrines and the sad consequents thereof I add that on the discovery of it this good ensued that the said Books were called in by Arch Bishop Whitgift in his V●sitations and by several Letters and forbidden to be Printed and made common by Sir

John Popham Lord Chief Justice at the Assizes held at Bury and thereunto I subjoyned these words viz. Good remedies indeed had they been soon enough applied yet not so good as those which formerly were applied to Thacker and his fellow Copping in the aforesaid Town of Bury for publishing the Books of Brown against the Service of the Church But here is no mention not a syllable of burning the said Books of Sabbath-Doctrines but only of suppressing and calling in Which makes me apt enough to think that you intended that for a private nip relating to a Book of mine called Respondit Petrus which was publiquely voyced abroad to have been publiquely burnt in London as indeed the burning of it was severely prosecuted though itscaped the fire a full account whereof being too long to be inserted in this place I may perhaps present you with in a place by it self And secondly what find you in that latter passage which argueth me to be guilty of such bloody desires as I stand accused for in your Letter Cannot a man report the passages of former times and by comparing two remedies for the same disease prefer the one before the other as the case then stood when the spirit of sedition moved in all parts of the Realm but he must be accused of such bloody desires for makeing that comparison in a time of quietness in a time of such a general calm that there was no fear of any such tempest in the State as did after follow If this can prove me guilty of such bloody desires the best is that I stand not single but have a second to stand by me of your own perswasion for in the same page where you find that passage viz. page 254. you cannot chuse but find the story of a Sermon Preached in my hearing at Sergeants Inn in Fleetstreet in which the Preacher broach'd this Doctrine That temporal death was at this day to be inflicted by the Law of God on the Sabbath breaker on him who on the Lord's day did the works of his daily calling with a grave application to my Masters of the Law that if they did their ordinary works on the Sabbath day in taking fees and giving counsel they should consider what they did deserve by the Law of God The man that Preached this was Father Foxly Lecturer of S. Martins in the Fields Superintendent general of the Lecturers in S. Antholin's Church and Legate à Latere from the Grandees residing at London to their friends and agents in the Countrey who having brought these learned Lawyers to the top of the Ladder thought it a high piece of mercy not to turn them off but there to leave them either to look after a Reprieve or sue out their Pardon This Doctrine you approve in him for you have passed it quietly over qui tacet consentire videtur as the saying is without taking any notice of it or exceptions against it and consequently may be thought to allow all those bloody uses also which either a blind superstition or a fiery zeal shall think fit to raise But on the other side you find such bloody desires in the passages before remembred which cannot possibly be found in them but by such a gloss as must pervert my meaning and corrupt my text and it is Male dicta glossa quâ corrumpit textum as the old Civilians have informed us 20. But to come nearer to your self May we be sure that no such bloody desires may be found in you as to the taking away of life in whom we find such merciless resolutions as to the taking away of the livelyhood of your Christian Brethren The life of man consists not only in the union of the soul and body but in the enjoyment of those comforts which make life valued for a blessing for Vita non est vivere sed valere as they use to say there is as well a civil as a natural death as when a man is said to be dead in law dead to the world dead to all hopes of bettering his condition for the time to come and though it be a most divine truth that the life is more then food and the body then rayment yet when a man is plundered both of food and cloathing and declared void of all capacities of acquiring more will not the sence of hunger and the shame of nakedness be far more irksome to him then a thousand deaths How far the chiefs of your party have been guilty of these civil slaughters appears by the sequestring of some thousands of the Conformable and Established Clergy from their means and maintainance without form of Law who if they had done any thing against the Canons of the Church or the Laws of the Land were to be judged according to those Laws and Canons against which they had so much transgressed but suffering as they did without Law or against the Law or by a Law made after the fact a●ainst which last his Highness the late LORD PROTECTOR complaineth in his Speech made in the year 1654. they may be truly said to have suffered as Innocents and to be made Confessors and Martyrs against their wills Either they must be guilty or not guilty of the crimes objected If they were guilty and found so by the Grand Inquest why were they not convicted and deprived in due form of Law If not why were they suspended sine die the profits of their Churches sequestered from them and a Vote passed for rendring them uncapable of being restored again to their former Benefices Of this if you do not know the reason give me leave to tell you The Presbyterians out of Holland the Independents from New England the beggerly Scots and many Tr●n ch●r-Chaplains amongst our selves were drawn together like so many Vultures to seek after a prey for gratifying of whom the regular and established Clergy must be turned out of their Benefices that every Bird of r pine might have its nest some of them two or three for failing which holding by no other Tenure then as Tenants at will they were necessitated to performe such services as their great Patrons from time to time required of them 21. Now for your part how far you are and have been guilty of these civil slaughters appears abundantly in the Preface which is now before us in which you do not only justifie the sequestring of so many of the regular and established Clergy to the undoing of themselves and their several families but openly profess That you take it to be one of the charitablest works you can do to help to cast out a bad Minister and to get a better in the place so that you prefer it as a work of mercy before much sacrifice Which that it may be done with the better colour you must first murther them in their fame then destroy them in their fortunes reproaching them with the Atributes of utterly insufficient ungodly unfaithful scandalous or that do more harm then good

of which argument as I kept myselfe within the bounds of Modesty and Christian Charity so I expected I should have been encountred with no other weapons then such as I brought into the field out of the Magazines and Store-houses of the ancient Fathers and some of the most Learned Writers of these latter times But contrary to my expectation I was advertised on Saturday night that certain Articles have been presented against that Book to the Lords of the Council and that it is ordered thereupon by some of their Lordships that the Lord Mayor of London and one Mr. Weeler of Westminster shall seize upon the said books and see them burnt I have so much charity as to think that this is done without your privity and consent but I cannot but conceive withall that if the business be carried on to such extreamities the generality of men will not be so perswaded of it but that it will be rather thought that since the matter of that book was not otherwise to be answered it was thought fittest to confute it by fire and faggot How little such a course may possibly redound to your honour amongst men of ingenuity and learning I leave you to judge And though I am no fit Counsellour for such a business in which I am concerned as the principal party yet if you please to take the matter into your serious consideration you will perhaps find no councel more fit to be followed then that you presently appear in putting some stop to those proceedings which though for the present they may end with some disgrace to me will bring no credit to your self If there be any thing in that Book either for matter or expression which you stumble at try it ou● with me by the Pen or by personal conference as becomes a Scholar and Divine and if you bring better reason on your side then I have on mine I shall be your Convert if not the burning of the Book will neither suppress the Argument nor confute the Author but only shew how passionately some men are carried to their private ends under the pretence of publique justice Your answer hereunto shall be attended in the afternoon In the mean time I recommend these my desires to your consideration as I do you unto the grace and blessings of almighty God with the affection which becomes SIR Your very humble Servant and Christian Brother Peter Heylyn Lond. Jun. 28. 1658. D. Barnard's Letter to D. Heylyn SIR 54. FOr that Order mentioned in your Letter I find your charity prevented me in any further assurance of you that I was not the mover of it Since your Servant was here I have further enquired after the ground of it and this I am told That it was not in relation to the Primate or me or any disputes between us but only to the Ordinance of the Lords and Commons Anno 1644. For the better observation of the Lords day wherein there is such a clause as this That whosoever have or shall write against it the Books shall be burned by the hands of justice For my part I have no minde either by personal conference or the Pen as you write to have any disputes or contentions with you in that or any other subject neither do I intend to give any answer to your last Book And had I been acquainted with you I should have advised you as a friend for your own sake not to have shewn so much disaffection to that eminent and pious Primate for which I find you condemned by most if not by all sorts of persons as the sole man so declared against him and as he is too high in the esteem of the world to receive any injury by you so what liberty you have been pleased to take in some expressions concerning me either in your former Book or this I can easily pass it over in silence without the least breach of Charity and notwithstanding shall be ready to do you what service may lye within my compass But for the Order seeing I was no mover of it to the Lords of the Council and that it doth no ways concern me it is not proper for me to interpose in it I rest SIR Your very humble Servant and Christian Brother N. Barnard Grays Inn Jun. 28. 1658. 55. Having received this Letter and considered the contents thereof I found it no way necessary nor convenient for me to trouble my self with a reply for first I was unwilling to be brought under a new temptation in having more to do in any thing which related to the late Lord Primate but where extream necessity should compel me to it though D. Barnard very unadvisedly that I say no way endeavoured in the last part of his Letter to put me upon fresh ingagements to what else tended those upbraidings of my disaeffction to that eminent and pious Prelate from which I had cleared my self before and that twice for failing His reproaches of my being condemned for I know not what by most if not by all sorts of persons Whereas I have reason to believe that he hath spoke with very few upon that subject and therefore cannot know the mind of the most and much less of all sorts of men or the reiteration of the high esteem in the world which the Lord Primate had above me being so willingly acknowledged by me in the beginning of that Book which was then in question Had I not tied my self to this resolution I could have directed D. Barnard to a passage in the Preface of a Book called Canterburys Doom by which he might be satisfied that as I was not the first so I am not the only one who had declared against his eminent pious Prelate as he saith he was But howsoever had he been greater then he was and I less then I am I should not have been terrified from writing in my own defence or doing the best service I was able to the Church of England whose Doctrine Government and established Order I found so openly opposed And secondly I had the less reason to make any reply because I found no hopes that D. Barnard would be perswaded to do himself or me any right in either of the ways proposed For first he had declared before hand when he published the Lord Primates Papers that he would not take upon him the defence of any thing contained in them For thus he tells us in his Preface If saith he the Readers opinion shall descent any of the above-named or swell into an opposition let him not expect any defensive arms to be taken up by me it being my part to declare his judgment as I find it c. By which it seems that D. Barnard had no other intention then to add more fewel unto those combustions which had so long embroyled the Church and not to bring any water to quench the flame Secondly He declared in this present Letter That for his part he had no mind either by the Pen or

he instanceth in that great contention between the Eastern and Western Bishops in the Primitive times about the day on which they were to celebrate the Feast of Easter I must needs say he could no● instance in a worse or find out any other example for this inconformity which could be more destructive of the hopes which he builds upon it For though he verily believeth as he saith he doth that God was equally honored by both by such as religiously observed it I cannot think but that he also doth believe that the contention much redounded to the dishonour of God the disgrace of Religion the renting of the Church into Schisms and Factions the grief of many sober and pious Christians and the great rejoycing of the Gentiles that difference begetting such animosities between the Churches and proceeding from one heat to another they fell at last to mutual Excommunications of the opposite parties One thing I must confess I am glad to hear of that is to say that God is honoured by such men who do religiously observe the Feast of Easter but what offence he may give by it to some others as I cannot guess so neither shall I make it any part of my care And therefore I shall leave him as he doth the Judges as best skilled in his own faculty to make good his own Acts. 44. Charged by the Animadvertor for making the distractions and calamities which befel this Kingdom to be occasioned primarily by sending a new Liturgie to the Kirk of Scotland he positively denies that he ever said any such word as that the Liturgie did primarily occasion the war with Scotland Rather saith he the clean contrary may by charitable Logick be collected from my words when having reckoned up a compliaction of heart burnings among the Scots I thus conclude Ch. Hist Lib. 11 163 Thus was the Scotish Nation full of discontents when this Book being brought amongst them bare the blame of their breaking forth into more dangerous designes as when the Cup is brim full the last though least superadded drop is charged alone to be cause of all the running over and then he adds Till then that the word primarily can be produced out of my Book let the Animadvertor be held primarily as one departed from truth and secondarily as a causless accuser of his brother I have stood behind the Curtain all this while to hear the Appealant rant himself out of breath without fear of discovery and that being done I shall take him gently by the hand and walk him to the beginning of the Scotish tumults where we find thus viz. But now we are summoned to a sadder subject from the suffering of a private person to the miseries and almost mutual ruine of two Kingdoms England and Scotland miseries caused from the sending of a Book of Service or new Liturgie thither which may sadly be tearmed a Rubrick indeed dyed with the blood of so many of both Nations slain on that occasion Ch. Hist Lib. 11. fol. 159. 160. And now I would fain know with what charitable Logick any thing else can be collected out of those words but that the miseries and calamnities which befel the Kingdom of England were occasioned primarily by sending a new Liturgie to the Kirk of Scotland For first in Marshaling the Causes of those miseries and ruines in which both Kingdoms were involved he makes the sending of the Book of Service and new Liturgie thither to be the prime cause both in order and nature of the whole disturbance Secondly he speakes plainer in these words to confute himself then had been formerly observed by the Animadvertor the Animadvertor charging him for no more then saying that those calamities and miseries were occasioned by sending the new Liturgie thither which now he plainly doth affirm to be caused by it And thirdly though the word primarily be not found in that passage yet he must be a very charitable Logician who will not find it in the order and method of Causes which are there offered to his view deduced they may be from his book though it cannot be produced out of it and therefore he may take the departure from the truth on himself alone and send for the accuser of the Brethren to keep him company 45. Concerning the release of the twelve Bishops for now he grants them to be twelve which before he did not he hopes to have me upon some advantage for denying them to have continued eighteen moneths in the Tower without any intermediate discharge pro tempore but not being willing out of his abundant charity to have me persist wilfully in any error he directeth me to be informed by Bishop Wrenn that none of them were released before May 6. And from that reverend Prelate I could as willingly take my Information if I had any convenient opportunity to ask the Question as from any other whosoever but being I am at such a distance I must inform my self as well as I can by my Lord of Canterbury who in his Breviate tels us this That on February 14. 1641. there came an Order that the twelve Bishops might put in bail if they would and that they should have their hearing upon Fryday and that on Wednesday the 15. they went out of the Tower Assuredly my Lord of Canterbury cannot be thought to be so ignorant in the affairs of his Brethren being then fellow Prisoners with him as not to understand their successes whether good or bad or to be of such a careless Pen as to commit so gross an error in matter of fact especially in such things as were under his eye and therefore I resolve as before I did till I shall see some better reason to the contrary then I have done hitherto that there was a general Order for the discharge of the twelve imprisoned Bishops on Feb. 14. and that they were remanded back again by the power and importunity of the House of Commons upon the reasons formerly laid down in the Animadversions 46. And here I would have left the Bishops to enjoy their liberty but that I am called back again to congratulate with the Archbishop of York for holding the Deanry of Westminster in commendam on so good an account I thought till now that he received it as a favour not an act of Justice but the Appealant hath enlightned my understanding with a clearer notion telling me that King Charls confirmed that Deanry upon him for three years in lie● of the profits of his Archbishoprick which the King had taken sed● vacante If so his Majesty must be either more just or more indulgent to Bishop Williams then he had been to Bishop Neil his old trusty Servant whom I find not to be gratified with any such commendam or compensation either when he was promoted from Durham to receive Winchester or translated from Winchester to the See of York and yet the King had taken the vacant profits of those Sees for a longer time that is to say