entlest men in all;
we should not therefore bring it in charge against any one in
particular. But what excuse shall be made for the revival of this
presumptuous encroachment on the divine prerogative in our days?

Ib. p. 180.

Near this time my book called A Key for Catholics, was to be
reprinted. In the preface to the first impression I had mentioned with
praise the Earl of Lauderdale. * * * I thought best to prefix an
epistle to the Duke, in which I said not a word of him but truth. * *
* But the indignation that men had against the Duke made some blame
me, as keeping up the reputation of one whom multitudes thought very
ill of; whereas I owned none of his faults, and did nothing that I
could well avoid for the aforesaid reasons. Long after this he
professed his kindness to me, and told me I should never want while he
was able, and humbly entreated me to accept twenty guineas from him,
which I did.

This would be a curious proof of the slow and imperfect intercourse of
communication between Scotland and London, if Baxter had not been
particularly informed of Lauderdale's horrible cruelties to the Scotch
Covenanters:--and if Baxter did know them, he surely ran into a greater
inconsistency to avoid the appearance of a less. And the twenty guineas!
they must have smelt, I should think, of more than the earthly brimstone
that might naturally enough have been expected in gold or silver, from
his palm. I would as soon have plucked an ingot from the cleft of the
Devil's hoof.

[Greek: Taut' elegon perithumos ego gar misei en iso Lauderdalon echo
kai kerkokeronucha Satan.]

Ib. p. 181.

About that time I had finished a book called Catholic Thoughts; in
which I undertake to prove that besides things unrevealed, known to
none, and ambiguous words, there is no considerable difference between
the Arminians and Calvinists, except some very tolerable difference in
the point of perseverance.

What Arminians? what Calvinists?--It is possible that the guarded
language and positions of Arminius himself may be interpreted into a
"very tolerable" compatibility with the principles of the milder
Calvinists, such as Archbishop Leighton, that true Father of the Church
of Christ. But I more than doubt the possibility of even approximating
the principles of Bishop Jeremy Taylor to the fundamental doctrines of
Leighton, much more to those of Cartwright, Twiss, or Owen.

Ib. p. 186.

Bisho