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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

judgement in the points aforesaid as by any of those Divines whome you call Arminians You grant that I behold not M. Burton as a Puritan only but as a Puritan and seditious and being such might pass the better in the train of Illyricus his followers without drawing after him all the rest which hold the same opinions in some doctrinal matters as Illyricus did Nor doth it help your cause at all that M. Burton is accused for wresting the Articles of the Church to make good his Doctrines in that point pag. 122. or said to have dealt fasly with D. Jackson in charging him to be a maintainer of Arminianism pag. 123. for M. Burton might do both as indeed he did and those who are of M. Burton's judgment in those Doctrinal matters whom you here call by the name of Anti-Arminians might and did wrest the Articles from their proper sense For did not many of them draw the Article aside refusing to submit to the full and plain meaning of it but puting their own sence or comment to be the meaning of the Article and consequently not taking it in the litteral and grammatical sense Contrary to the tenour and command of his Majesties D●claration prefixed before the Book of Articles Anno 1628. All this may be or may not be and you be not a jot nearer to your Journie● end which was to let us know in what Book or Books the said Peter Heylyn by gathering together their opinions had made up the description of such Puritans who being Conformists you may add Non-Conformists also if you have a mind to it as were no Arminians for if you find not this upon your Melius inquirendum you have found just nothing but must return a non est inventus as at first you did Where by the way I would fain learn why those that are of different perswasion from you in the points aforesaid must be called Arminians or D. Jackson must be said to maintain Arminianism instancing to the established Doctrine of the Church of England Assuredly Arminius was too much a Puisue of too late standing in the world to be accounted the first Broacher of those Doctrinal points which have such warrant from the Scripture and were so generally held by the Ancient Fathers both Greek and Latine till S. Austin's time defended since that time by the Jesuites and Franciscans in the Church of Rome by all the Melancthonian Divines among the Lutherans by Castelio in Geneva it self by Bishop Latimer and Bishop Hooper in the time of K. Edward by some of our Confessors in Prison in Q Maries days by Bishop Hursnet in the Pulpit and Peter Barrow in the Divinity Scholes of Cambridge during the raign of Q. Elisabeth by Hardem Bergius the first reformer of the Church and City of Emden and finally by Anastatius Veluanus Anno 1554. and afterwards by Henrious Antonii Johannis Ibrandi Clemens Martini Cornelius Meinardi the Ministers generally of the Province of Vterick Manaus the Divinity Professor of Leyden Gellius Suecanus in the Province of Friezland before the name of JACOB VAN ' HARMINE hath been ever heard of in the World Lay all that hath been said together and the sum is this that I apply not the name of Puritan in any Book or Books of mine to such Conformists as in Doctrine are no Arminians not have given any such description of them by their opinions as your Preface speaks of and therefore once again I shall claim your promise of publishing an account of your misunderstanding me in that particular with your following satisfaction to the World to do me right 15. And here again you might have left me teling me that you have no more wherewith to trouble me on that subject which was indeed the only subject in which you had been troublesome to me and for which trouble I desire satisfaction from you But having said thus much to so little purpose you will proceed a little further to no purpose at all but that you cannot let me pass without a use of Exhortation and Reproof to conclude the business In order whereunto you tell me that had you not savoured in my writings a spirit so very distant from your disposition that you have small hopes that your words shall escape my displeasure you would on this occasion have dealt freely with me about many things in many of my Books which have long been matter of scandal and grief to men that have much Christian meekness and moderation What your own disposition is as I know not otherwise so I cannot gather it from your Writings having never seen any of them but this of the Grotian Religion which is now before us and what I find in that you shall see hereafter But if you be of such a disposition as inclines to peace and chearfully submissive to the higher Powers under which you live you shall not find such a spirit in me but that we may take sweet councel together and walk in the house of God as friends Certain I am you savour not in my Writings any such spirit as bends me to despise dominion and speak evil of dignity or tends to the embroilment of Kingdomes the subversion of Churches and the confusion of Estates If the Writings of many of your party and perswasions had savoured of no other spirit then mine there had not been such scandal given to the rest of Christendom by our Schisms and Heterodoxies by lifting up our hands against Gods anointed ●nd washing them in the blood of one another My Writings have all tended unto peace and unity and if they had been better followed we might have kept the spirit of unity in the bond of peace Nor need you fear that any thing which you can either say or write shall escape my displeasure as I think you do not I have been alwaies patientissimui veri I thank God for it and can give ear to friendly admonition and severe reproof without any disturbance and therefore you may deal as freely with me as you please your tongue is your owne and my ears are mine nor can you speak or write more of me then I can willingly hear without any displeasure Tu linguae ego aurium dominus sum as once he in Tacitus 16. Useing the freedom which I give you you say as in the way of reprehension and reproof that there are many things in many of my Books that have long been matter of scandal and grief to men that have much Christian meekness and moderation Matter of scandal there hath been there is no question of it but whether it be Scandalum pusillorum or Pharisaicum whether it be datum or acceptum as the Schools distinguish A scandal given by me to those whom you have honoured with the Attributes of much Christian meekness and moderation or causl●sly and perverslesly taken by them against the Rules of Christian meekness and moderation is the thing in question but you think it to be past all question

holy breathings after Christ the love to God! the heavenly mindedness the hatred of all known sin the humility self-denial meekness c. that I have discerned as far as effects can shew the heart to others in abundance of those people that differ from you in some smaller things which occasioned your frequent bitter reproaches if God love them not I have not yet met with the people whom I may say he loveth if he do love them he will scarcely take your dealing well especially when you rise to such bloody desires of hanging them as the better remedy then burning their Books as in your History of Sabbath pag. 254. Ecclesia vindicata Preface and passim you express 7. I am not an approver of the violence of any of them nor do I justifie M. Burtons way nor am I of the minde of the party you most oppose in all their discipline as a Book now in the Press will give the world an account but I am sure the Church must have unity and charity in the ancient simplicity of Doctrine Worship and Government or not at all And if you would have men live in peace as Brethren our union must not be Law or Ceremonies or ind●fferent Forms nor must you make such rigorous Laws for all and hang them that are against you Scripture and reason and the primitive practise and great experience do lead us all to another course But of these words if I could procure your pardon I expect no more because of our difference 8. To pass by many others I am also much unsatisfied in three things you say concerning Popery 1. That the Papist was the more moderate adversary and the Puritan faction hurried on with greater violence c. Preface to Ecclesia vindicata 2. That you maintain against M. Burton that the Religion of the Papists is not rebellion nor their faith faction I prove both 1 That Religion which defineth the deposition of Princes and absolving their Subjects from their fidelity by the Pope because they deny Transubstantiation c. is rebellion Doctrinal but such is the Popish Religion The Minor is evident That which is defined by a Pope and general Council is the Papist● Religion It is defide yea and essential because they will have all essentials and deny our distinguishing them from the rest But the aforesaid Doctrin is defined by a Pope and an approved general Council viz at the Laterane under INNOCENT III. That if any Protestant Writers should teach the same that puts it not into our Creed as this is in theirs 2. If it be an Article of the Papists faith that none are members of Christ and his Church but the Subjects of the Pope then the Papists faith is faction But the Antecedent is true being defined by Pope LEO X. in a general Council 3. I am a sorry Lawyer but truly I would fain understand whether it be true that written by M. Dow and you his page 185. and yours 210. of the History of the Sabbath That the Popes decretals the body of the Canon Law is to be accepted as not abrogated which being made for the direction and reiglement of the Church in general were by degrees admitted and obeyed in these parts of Christendom and are by Act of Parliament so far still in force as they oppose not the Prerogative Royal and the municipal Laws and Statu●es of this Realm of England these are your words and M. Dow gives some reason for them out from a Statute of HEN. 8. But little know I by what Authority the Popes decretals are Laws to the Church in general or to us and I will yet hope they are not in force But if ever I live to see another Parliament if I be mistaken I shall crave a freedom from that bondage I thought the Acts that impose the Oaths of Allegiance and Supremacy had disobliged us from all forreign power and nulled the Popes authority in England 9. I am very glad that you who are esteemed the Primipilus among the defenders of the late turgid and persecuting sort of Prelacy do so freely disclaim the Grotian Religion which I never charged you with I hope the more confidently that most of the Prelatical Divines will disown it but if ever you put your self to the trouble of writing to me again I should be glad to understand how you can take the Popes decretals and the body of the Canon Law as a Law for the government of the Church in general and here received to be still so far in force as you affirm and yet not hold that the Pope and his Council have the power of making Laws for the government of the Church in general and see that we and all other Christians are his Subjects Sir I crave your pardon of the displeasing plainness of these lines and remain Your unfaignedly well willing Brother and fellow Servant R. Baxter Octob. 20. 1658. To this Letter being thus received and seriously considered of I thought my self obliged to return an Answer and such an Answer as might satisfie him in all particulars which were in difference between us and it is here chearfully presented to the eye of the Reader The Answer of Peter Heylyn D. D. to M. Baxter's Letter of Octob. 20. SIR YOur Letter of Octo. 20 last I received on Saturday the 30. of the same Month at what time I was preparing for a Journey to London from whence I returned not till that day Month I had there so much other business to take up my thoughts that I could not give my self the leasure to read and consider the Contents of that your Letter much less of dispatching an Answer to it But being now at home in full peace of minde and health of body I thank God for it I have more thorowly considered of all particulars which may s●em necessary for me to take notice of in order to my owne defence and your satisfaction which shall go hand in hand together 10. But first I must needs tell you that I could not chuse but wonder at the extream but most unnecessary length thereof and the impertinencies of the greatest part of it in reference to that Letter of mine which it was to Answer and whereunto you had given so full an Answer in the first 25. lines which make but the fifth part of the whole that there was no need of any thing to be added to it The cause of my address unto you was to let you know how much I wished that you had spared my name in your Preface to your Book of the Grotian Religion unless you could have proved me to have been one of that Religion which I thought you could not or had had some more particular charge to have laid against me then I sound you had And secondly To desire you to let me know in what Book or Books of mine you had found a Puritan defined to be a Conformist who was no Arminian a description of whom one Peter Heylyn had