design as this is would make the unity and peace of the Church seem impossible and our Divisions desperate Turpe est Doctori quem culpa redarguit ipsum It should seem by this that in your judgment the true discipline of Christ hath been revealed onely to you or at least that you onely have found it out by your industry Nor are you onely a Presbytâ—rian but an Episcopal Divine an Erastian alsâ— and Independent or if you are not all you are neither Nor indeed can you be either in point of Diâ—ciâ—line unless you are professedly against the Scripture When you say you would cleave to any party that you could perceive were in the right p. 24. you do but say in effect that you cleave to none you having declared your belief that none of those entire wayes is the Scripture-way But why was a National League and Covenant both sworn and fought for and persecutions made use of for non-conformity to the Covenant Why were men so expensive of Blood and Conscience for the pulling down of Episcopacy so well establish'd and for the setting up of a Scotish Presbytery in the room if the former was partly and the lâ—ter but partly the way of Christ's discipline May not the Independents and the Erastians do as much against Presbyterie as Presbyterians have done against the Prelâ—cy of the Church and cite your judgment as one defensative of their own Of all the Ministers in the land the Presbyterians who were Preachers within the Province of London A. D. 1647. and * See the book intâ—tuled A tâ—stimoâ—â— to the tâ—uâ—h of Iâ—â—us Christ and compare it with the Covenanâ— as well as with the â—â—dâ—rs for To. â—raâ—onâ— protested so much against all toleration which did not well comport with their solemn League and Coveâ—ant will least of all thank you for your discovery 'T is true you have also your Pacisick Deâ—ign but so little hath it of Catholicism and so impossible it is to prove effectual that after your having accused Grotius it onely serves to make you fall under your own condemnation When you say that Christ's and the Scripture way is parcell'd out between four parties and that every party hath a piece of the truth in peculiar that is to say not common to it with any one of the other three and so that the whole of the Truth must be compounded of four Ingredients some of your readers will reflect on the onceit of Tamerlane that Religion ought to be like a Posie which smells best when made up of the most variety And I have read that Mahomet of the Tribe of Ishmael thought fit to make up his new Religion Celrenus p. 347. Baronius ad A. D. 629 630. by borrowing and blending with his Inventions one parcel from the Pagans another from the Iews a third from the Arians a fourth from the Nestorians a fifth from the Manichees that so he might with the greater ease reconcile them all unto himself And with pardon to the comparison which is not intended to run on four feet if in the Medlie which you propose the component parts will so temper and correct each other that the whole will be grateful to every party you will not onely grow famous as the first Discoverer of the thing but nature being thus changed and tamed our Lambs will dwell safely within the neighbourhood of the Wolf and the Leopard inoffensively lie down with the Kid. You who have given in your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after serious study of the point both in Antiquity and the Scriptures may speak unexpectedly in your account But you have left me to wonder and I suppose some thousands more which ingredient of the four shall be praedominant in the mixture or which shall be the Basis of all the structure so as to give satisfaction to every party or whether in the mixture all parts can be equal and a Structure erected without a Basis. If four distinct parties have the Truth of Christ's Discipline divided betwixt them unlesse it be equally divided they will not all own an equal right to the inheritance on every side Else when the Presbyterian Ministers were so hard put to it by his * See Reliquiae sacrae Carolinae in the Papers which passâ—d c. at Newport p. 275 367 368 369. Majesty at the Isle of Wight to give in their Answer to these Queres 1. Whether there be a certain Form of Government left by Christ or his Apostles to be observed by all Christian Churches 2. Whether it bind perpetually or be upon occasion alterable in whole or in part 3. Whether that certain form of Government be the Episcopal Presbyterian or some other differing from them both and we know how shamefully they did again and again decline answering the Queres though they confessed them to be of great importance your quadri-partite way might have serv'd their turn had it not been for their usual boast that since the times of Christianity their own is the onely Divine Model in the World To the glory of which priviledge the Episcopal party laying claim with fairer reasons for their pretension how will you do for the share of the other two the Independent and the Erastian and reconcile Extremes of so great a distance If I say not in civility that the terms imply a contradiction yet I know there are of your Presbyterians who will say that the mention of such terms doth carry in the Forehead it s own confusion Sect. 13. Your following reasons of dislike from p. 15. to p. 19. are at least as feeble as your two first Grotius doth not cut off the holiest parts of the Church they having nothing to support them but your particular wants of apprehension if not the strength of your prejudice against Grotius his Doctrine and Design For first when you say that in the name of a peace-maker he divideth and cutteth off the holiest parts of the Church on earth p. 15 16. it is gratis dictum without so much as a shew of proof and a pitiful begging of the Question which no man living will grant you who is not partially addicted to all you say You fitly confesse in a Parenthesis you do but speak your own judgment And what is your judgment compar'd with that of immortal Grotius who knowingly judged those men to be the greatest subverters of Church and State and that incessantly by their Principles as well as frequently by their Practice even as often as they have power to reduce their Principles into Practice whom you affirm without scruple as without colour of excuse to be the holiest part of the Church on earth What you say and but say of my reproching Puritans throughout my book very politickly forbearing to cite so much as one page or passage doth not belong to this place and shall be duly spoken of in a peculiar Chapter And when you tell me that Grotius doth make the name of the Reformed or
for every â—alady of body found upon them was required to pay the accustomed tribute for the Ulcer in his face but he refusing to pay it the Officer pulls off his hat intending to keep it for a pawn his hat being taken off another malady appears in his bald head now Sir saith the Officer I must have a double tribute of you Nay saith the Traveller that you shall not and begins to struggle with the Officer who being too strong for him gave him a foyl by means whereof there was a rupture perceived under his coat Now saith the Officer to him again I must have a treble tribute of you Book p. 106. l. pen. c. Truth is so lovely and beautiful that they who imbrace falshood will needs have it to be truth and because they are unwilling to be deceived they will not be convinced that they have been deceived ib. p. 108. l. 10. Debasing me to the dunghil of doltisme Pref. p. 1. l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pâ—ut Book p. 14. marg At whose name Mr. P. is wont to rise up in an * extasie of adâ—iration ib. p. 27. l. 27. Rhetorick dropt from his pen in the absence of judgment and conscience ib. p. 3. l. 3. He hath alwayes a flood of vilifying words at command and if he meet with a hard and stubborn argument he â—oaks it in that liquor so long c. ib. p. 75. l. 14. Having with the Badger bitten till his teeth meet he lets go ib. p. 13. l. 4. a fin Was there ever a man ab â—nbe condito ib. p. 13. l. pen. The best crowers are not alwayes the best fighters ib. p. 90. l. antâ—p Resolving never more to come so near him untill his breath be sweeter ib. p. 106. l. 24. Mr. Goodwin Nonnulli intelligentes citiùs volunt exagitare quod non intelligunt quà m quaerere ut intelligant non fiunt humiles inquisitores sed superbi calumniatores Aug. de Temp. Serm. 72. Preface § 8. p. 11. in marg Solent veritatis hostes suis jactantiis etiam de nihilo theatrum quaerere Calvin Harm in Mar. 9. 14. Book p. 211. so p. 194. marg He calls to my remembrance a story reported from Gilbertus Cognatus of a man with an Ulcer in his face who passing over a bridge where the passengers were to pay a certain piece of mony for every malady of body found upon him was required to pay the accustomed tribute for that Ulcer in his face but he refusing to pay it the Officer pulls off his hat intending to keep it for a pawn his hat being taken off another malady appears in his bald head now Sir saith the Officer I must have a double tribute of you Nay saith the traveller that you shall not and begins to struggle with the Officer who being too strong for him gave him a foyle by meanâ—s whereof there was a rupture perceived under his Coat Now saith the Officer to him again I must have a treble tribute of you ibid p. 225. l. 6. Truth is loved but upon such terms that whosoever loves that which is otherwise will needs have this to be truth and because they are unwilling to be deceived they will not be convinced that they have been deceived Sic amatur veritas ut quicunque aliâ—d amant hoc quod amatur velint esse veritatem quia falli nollent nolunt convinci quòd falsi sunt Aug. Confes. l. 10. c. 23. Pref. Sect. 64. p. 105. l. 10. Abaseth me to the dunghil of doltism Book p. 211. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. ib. p. 168. marg At the sound of whose names are wont to rise up in an * extasie of veneration ib. p. 95. l. 27. Composed by the Rhetorick of in the absence of his judgment and conscience ib. p. 60. l. 7. Compare this with Pref. p. 27. Sect. 16. l. 13. and 24. ending in these words steeping it thoroughly in this liquor With the Badger he hath bitten til his teeth meet now he lets go Book p. 210. l. 21. There was never such ab orbe condito ib. p. 210. l. 26 The greatest crowers are not alwayes the best cocks of the game Pref. p. 29. Sect. 16. l. 5. a fin Resolution not to come any more so near him untill his breath be sweeter Book p. 371. Dr. Francis White Way to the True Church Edit 1614 4â— Mr. Hickman Who Memnon heaâ—ing a mercenary souldier with many bold and impure reports exclaim against King Alexander lent him a blow with his Launce saying that he had hired him to fight against Alexander and not to rail Book p. 17. Dr. White Memnon when a certain mercenary souldier did with many bold and impure reproches exclaim against Great Alexander lent him a blow with his Launce saying that he had hired him to fight against Alexander and not to rail Epist. to Read bot of p. The reputed Bishop of Lincolne The Holy Table Name and Thing Mr. Hickman This poor fellow makes himself an adversary out of his own fancy and driving him before him from one end of the Book to the other shoots all his arrowes at this man of ugly clouts of his own framing Book p. 21. bot Hath so slipt and glided into all the several parts of his Book that it is almost impossible to refute them without committing as many tautologies as he himself c. ib. p. 89. l. 2 c. I must therefore fall a picking of them up like so many daisies in a bare common here and there one where I can find them ib. l. 7. Tumble in his ugly tropes and rowle himself in his rayling eloquence ib. p. 4. l. 9. Mentis aureae verba bracteata Pref 1. Edit p. 31. l. 10. Bishop of Lincolne This poor fellow makes himself an adversary out of his own phantasie and driving him before him from one end of the Book to the other shoots all his arrowes at this man of clouts of his own rearing Ch. 1. p. 2. l. 9 c. Having slipt and glided into all the several parts of this Libell so as it is impossible to refute them without committing as many Tautologies as he useth himself ib. ch 3. p. 60. l. 20. I must therefore fall a picking of them up like so many daisies in a bare common here and there one where I can find them ib. p. 61. l. 4. Tumble in your tropes and roll in your Rhetorick ib. p. 77. l. 19. Mentis aureae verba bracteata ib. ch 2. p. 59. l. 11. Philophilus Parrhesiales Enthusiasmus Triumphatus Mr. Hickman Concerning the story out of Acosta touching the Peruvian Doctor of Divinity who would affirm that he should be a King and a Pope The Apostolical See being translated to those parts See Book p. 45. l. 17 c. Philophilus Parrhesiales This story we have at large in the above-mention'd Treatise p. 38 39. Wherein some of the words are that he would affirm
that he should be a King yea and a Pope too the Apostolical See being translated to those parts Now Sir however it may suffice for your vindicationâ— that Mr. Hickman is thus evinced to have wrapp'd his own Talent if he hath any in a Napkin and to have swagger'd for a time by spending freely on others men's and though I shall purposely omit to send you the many and large passages which you know he hath plunder'd from Mr. Prinn even because they are so very many and withall so very large that to recite them would make a Volume yet to the end you may be able to grasp them all at one view and to find them with ease if need require I shall briefly set down a Directory both to the pages and to the lines Mr. Prinne Canterburie's Doom Mr. Hickman Concerning the English Jesuite's Book inscribed a Direction to be observed by N.N. See Epist. Ded. p. 6. l. 3 c. along for 2. pages Concerning Bishop Montagues Visitation-Articles See Pref. p. 3. l. 3 c. along for about 16. lines Concerning Bishop Lindsey See ib. p. 10. l. 5 c. along for about 11. lines Concerning the Church of England's supposed holding the Pope to be Antichrist See ib. p. 11. l. 4 c. along for several lines Concerning Dr. Abbot's Sermon at St. Peter's See Book p. 65. l. 8. along for 34. lines Concerning the Jesuite's Letter to the Rector at Bruxells See ib. p. 63. l. 20. along for about 11. lines Concerning the Historical Narration c. intituled to Cerberus and Champneys See ib. p. 18. l. 14. along for 43. lines Concerning Dr. Holland's pretended turning Dr. Laud out of the Schooles upon the score of Presbytery See ib. p. 23. l. 19 c. Concerning Archbishop Laud's Letter to Bishop Hall about Presbytery and the forrain Churches See ib. p. 24. l. 1. along for 10. lines Concerning Episcopacy being an Order or degree in Bishop of Exon's Letter See ib. l. 15. Concerning Images pretended to be forbidden in our times by the Homilies See Pref. p. 8. bot The Image of God the Father c. along for 7. lines Concerning Mr. Sherfield's case See ib. For taking down a glasse window c. along for about 6. lines Concerning a Gentleman's telling Mr. Hickman of the Archbishop's justifying the picturing of God the Father c. See ib. p. 9. along for about 5. lines Concerning Mr. Palmer of Lincolne-Colledge being coursely handled by the Regius P. and called Appellator c. for citing Bishop Montague's Appeal Concerning Mr. Damport See p. 45. l. 8 c. along for about 14. lines Concerning Mr. Pym's Report to the Commons about Mr. Montague's appeale See ib. p. 24. l. 1 c. That he had disturbed the peace of the Church c. along for 10. lines Concerning the Commons Declaration about the sense of the English Articles of Religion See ib. l. 16 c. along for 12. lines Concerning Mr. Montague's Appeale almost strangled in the wombe and such as wrote against it See ib. p. 23. l. 14 c. Concerning Dr. Bray's expunging a clause against worshipping of Images ta'ne out of one of the Homilies out of Dr. Featlye's Sermons See ib. p. 10. l. 18 c. Concerning the calling-in of Dr. Downhams Book of perseverance See p. 47. l. pen. c. Concerning the censure of Mr. Ford Thorn Hodges See ib. Mr. Prinne Ibid p. 114. l. 1. so on to the end Ibid p. 177. l. 4. so on to the end Ibid p. 360. on to the end Ibid p. 542. l. 28. 278. bott 276. l. 38. ib. l. 17. p. 275. l. 24. Ibid p. 155. l. 24. so on to end See also p. 410 411. ib. Ibid p. 159. l. 39. so on to the end Ibid p. 167. l. 37. c. 168. l. 38 c. p. 169. l. 35. 170. l. 17 c. ib. l. 39. p. 508. l. 7. Ã fin Ibid p. 389. l. 20 c. Ibid p. 274. l. 22. so on to the end Ibid p. 275. l. 25 c. Ibid p. 102. l. 7 c. Who in this window had made no lesse then 7 c. so on to the end ib. l. 24 c. The image of God the Father c. so on to the end and p. 103. l. 18 c. Ibid p. 103. l. 11 c. so on to the end Ibid p. 157. l. 28 c. From An Renati c. on to the end Ibid. p. 158. l. 41 c. 1 That he had disturbed c. so on to the end Ibid. p. 163. l. 18 c. We the Commons c. so on to the end Ibid. p. 157. l. 15. c. p. 159. l. 20 c. ib. l. 7 c. Ibid. p. â—08 l. 25 c. Ibid. p. 171. l. 30 c. Ibid. p. 174 l. 175. Mr. Prinne Anti-Arminianism Mr. Hickman Concerning Dr. Iohn Bridges's Book called a Defence of the Government c. and about his opinion that falling away is not grounded on our 16. Article See Pref. p. 45. l. antep Concerning Tyndallâ—s Frith's Barnes's works preserved put forth by Iohn Day and prefac'd by Mr. Fox See ib. p. 13. l. 19 c. Concerning Bishop Ponet's Catechism imposed by K. Edw. 6. on all Schools See ib. p. 16. l. 13. c. Concerning Questions and Answers about Predestination at the end of the Old Test. of Rob. Barkers Bible See ib. p. 17. l. 16. Concerning the English Articles agreed confirm'd c. in several Reigns See ib. p. 14. Concerning Dr. Iackson's Questions in Vesper and concerning Dr. Frewenâ—s Questions See ib. p. 28. l. 28. c. Concerning Bishop Carletons saying That albeit the Puritans troubled the Church about Discipline yet they did not so â—bout Doctrine See Book p. 42. l. 7. c. Concerning the University of Cambridge s Letter to the Chancellour for suppressing of Baro's Opinions See p. 66. l. 18 c. Concerning our Articles being Anti-Arminian because composed by such as were disciples of Bucer and Martyr See Pref. p. 18. l. 6. c. Concerning K. Iames's hard words of the Remonstrants See Book p. 39. l. 5. c. ib. l. 11. c. Mr. Prinne Ib. p. 202. l. 8. c. See also p. 6. l. 23. c. Ib. p. 79. l. 3 c. ib. l. 18. and ib. l. 20. Ib. p. 48. l. 31 c. see just before two leaves of the said Catechism from f. 37. to f. 41. see ib. p. 48. l. 28 c. Ib. p. 51. l. 1 c. and p. 54. l. 6 c. Ib. p. 4. Ib. p. 249. l. 12. and p. 250. l. 11 c. Ib. p. 262. l. 18 and p. 263. l. 7. ib. l. 16. Ib. p. 256. l. 18 c. see p. 253. l. 27 c. and p. 256. l. 18. Ib. p. 12. l. 3 c. Ib. p. 214. and p. 205. l. 26 c. and 206. l. 3 c. see also p. 89. l. 13. Having
Cor. 10.12 seem to themselves to stand the more I would have them to take heed lest they fall Sect. 5. Hereupon I ask you Did you promise in your Title-page to vindicate David as an Adulâ—erer or as a Murderer or as one who repented of all his wickednâ—ss If the former you are professedly a Pleader for gross impiety if the latter you have not spoken to the purpose nor resisted any thing at all but what was the fruit of your private fancy Sect. 6. The same I may say of S. Peter also Of Peter Puritans and Sequestrations in the Title-page For I spake against nothing in all his life except his cowardize and his perjurie and his flat denial of the Lord Iesus for which he hated himself and did not write a vindication I onely spake of such Puritans as I described to be hypocrites having onely a form of godliness but denying the power of it the impurest creatures in the sight of God and good men as for other reasons so for this also that they are the * Pro. 30.12 Isa. 65.5 purest in their own I spake of such Sequestrations as were confessed to be unlawful by eminent Ministers of your own party and that in print nay detested by your self if I may credit your own words p. 111. Of all which when you profess to take upon you a vindication I know not how you will free your self from siding with sin on the one side or from strange impertinence on the other I will have so fair an opinion of you as to think you incurr'd this inconveniâ—nce by writing hand over head as egged on by the heat of your present interest and passion which gave you not time to consider that you were writing against your interest and against your intentions of writing for it If this were the worst as it is really the best that I am able to make of so bad a matter I shall be very glad of it and hope that as you have offended through too much haste so you will make amends for it at greater leisure I say I hope it so much the rather because if you find you are mistaken you have offered me your promise of recantation Sect. 7. You see how willing I am to put the best construction upon your words that your words will bear which course I wish you would have taken with me and Grotius in stead of the worst that you could fancy either of his words or mine I shall hope to overcome you in nothing more then in the measure of my civility and candid usage And therefore I pray do me the justice whenever you find your self afflicted with any portion of my Discourse to consider from whence the affliction riseth It shall not arise from any such bitterness of words or ceâ—sures as you and others have poured out against me you indeed much less then others but from the nature of your own matter from the condition of your own failings and from the evidence of the conviction which my conscience forbids me to let you want Sect. 8. I shall begin with your Preface and in that with your thoughts of Grotius which lying scattered up and down in many parts of your Book I shall endeavour to gather up as far as my leisure will permit and occasion serve to be considered by themselves in the following Chapter I shall direct my speech unto your Reverend self not upon any other motive then a civil compliance with your example The former half of your book which you call a Preface being onely divided into Sections and the later hâ—lf being printed with a notification of the pages I think it will be my easiest way so to distinguish in my citations as to note the Sections onely of the former and onely the pages of the later It is in order to my ease that I resolve on this course and in order to yours that I take this care to advertise you CHAP. I. Concerning Grotius his Religion and Design Sect. 1. IN the entrance of your Preface you professe to render mâ— that accompt of your thoughts of Grotius and his English followers which I was pleased to demand and make your duty And that you had much rather have been excused from stirring in this unpleasing business any more Sect. 1. I had wonderâ—d that in your Title-page you should say you did what you did at Mr. Pierce his invitation I wonder more that in your preface you would say you did it at my demand Truly if I did either it is more then I know And I may say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where and when and by whom did I demand any such thing Two lines in a letter will suffice you to answer this easie Question Sect. 2. It is well you call them your thoughts of Grotius which may be strangely mistakeâ— and yet your thoughts still It had been more for your interest if you had not pretended in your Title to an undoubted Discovery of the Grotian Religion meaning his being turn'd Papist as you have often explain'd your self For now we have it under your hand that you hâ—ve but discovered your thoughts of Grotius This indeed is a modest and proper speech because your thoughts are such private and hidden things that God alone can discern them whilst you are silent we silly mortalls cannot come at them but by that discovery which you are pleaâ—'d to make of thâ—m But Grotius whilst he was living was at once a publick and a most Exemplary person much more are his writings since his Translation To make a Discovery of the Sun who is best discerned by his own Light were to suppoâ—e the world is Blind and he alone quick sighted who undertakes to â—hew him to all the rest But to discover what a man thinkes of the Sun or Moon as to the nature of his substance his sphaere and motion hath nothing in it either of singular or absurd It is for want of a better thing that I content my self with this Resemblance in comparing Grotius unto the Sun His works give Light unto the world They all lye open as well to me as to your self You are led by some Reasons to think that Grotius was a Papist and I have met with many more which make me know him to have been none Of his Engiâ—sh â—ollowers Sect. 3. But what do you mean by his English Followers Hath any English-man of late either dead or alive written any Design of pacification between the Protestant and Popish parties All that can be said is this that the unwavering men of the Church of England do love the writings of Grotius much more then those of the Presbyterians and more then the Presbyterians love them Now if to read his Books and to admire them doth make us fit to be reckon'd amongst his Followers your self must passe for one of the chiefe because you tell me p. 4. You must iâ— gratitude professe that you have learnt more from Grotiuâ—
moderation like an Episcopal Divine Ego Hieronymus Zanchiuâ— septuagenarius cum tota familia mea testatum hoc volo toti Ecclesiae Christi in omnem aeternitatem The same Zanchy did acknowledge in the seventieth year of his age that the Church of Rome was a true Church of Christ however defiled with innovations because she retained the fundamentals of Christianity See Zanchy's Preface to his * Edit Neostadii Palat. A.D. 1585. Confession and compare it with what he saith in the Confession it self Art 8. de Eccles. Milit. p. 149. and again with his p. 157. where he doth not scruple to use these words †Non ab Ecclesiâ Rom. simpliciter in omnibus defecimus sed in illis duntaxat rebus in quibus ipsa defecit ab Apostolicâ atque adâ—ò a seipsâ veteri purâ Ecclesiâ neque alio discessimus animo c. ut supra Zanch. ib. p. 157. We have not simply and in all things made a defection from the Church of Rome but in those things alone wherein she hath departed from the Church Apostolical and so by consequence from her ancient and purer self Nor have we left her even so but with an intention to return as soon as she shall return her self to that pitch of integrity from which she fell All which being considered either let Grotius have been a Protestant as well as Zanchy and Blondel or let them both have been Papists as well as Grotius No other Primacy to the Popedom did he allow but what †Farente Melanchthone Primatum secundum Canonas necessarium esse ad retinendam unitatem Discuss p. 255.256 Melanchthon thought necessary to conserve the unity of the Church Nor would he have all to joyn with Rome as Rome now stands which yet you confidently suggest p. 35. but upon friendly condescensions on either side implying * Vide inter alia compluscula Grot. Animadv in Animadv A. Riveti p. 35. Vot pro pa. 7 8 9. Discuss p. 160.161.18.20 etiam p. 71 72. Reformation in some particulars and mutual forbearance in many others You confesse that Bishop Bramhall allowes the Pope to have his old Patriarchal power and his Primacy of order and somewhat else p. 22. whom yet you take not to be a Papist p. 23. Nor can I see that Grotius allowes him more And as Principium unitatis or Concordiae coagulum you will certainly allow it as well as Grotius Arg. 16. If you compare one passage of his Discussio p. 256. with his Epistle to Cordesius p. 352. you will find him so steadfastly and pertinaciously a Protestant that the largest offers of a King could not make him any thing else You say the French moderation is acceptable to all good men you think that many such Papists are blessed souls now with Christ and you pronounce that Nation an honorable part of the Church of Christ p. 10. yet all the advantages in the world could never work upon Grotius to have communion even with them no not at that point of time when the Calvinists had deprived him of his liberty of his livelihood Gratias ago summas Regi quod in me etiam absentem beneficia sua depluere voluerit amicis quod meis commodis tam perseveranter invigilent Caeterum ego ex quo Gallias reliqui nullam cur tali beneficio utar probabilem causam video ideoque comiter excusari volo Epist. 143. ad Cordes p. 352. and in preparednesse of minde of his very life In the depth of his poverty immediately after his bonds and banishment and confiscation of goods he refused the great offers which daily courted him in France I pray observe in what words he confuted that calumny which Rivet was bold to cast upon him Si Grotius tanto viro invitante voluisset id promittere quod eum promisisse fingit D. Rivetus poterat ille per malos Calvinistas exutus patriâ exutus bonis ampla illa honorum commodorum promissa adipisci quae à Rege Galliae nunquam aut habuit aut speravit neque illi opus fuisset exire Galliâ rebus alterius regni operam suam addicere Et nunc quoque cum omnia adferat ad pacem Ecclesia restituendam quae potest nihil illi dat Gallia si dare velit nihil iâ—le accipiat Discuss p. 256. Here you see the great reason why he went out of France when courted in it and why he chofe to serve a poorer because a Protestant State As he never had been brought to accept of any thing from France so you see he resolved he never would Arg. 17. That Grotius did never once communicate with any part of the Church of Rome Discuss p. 59 60 61. is a manifest sign he was never of them and he gives such reasons for his own abstinence from all communion in France with either Papists or Presbyterians as could not possibly be prâ—tended by any Romanist whatsoever and so they prove him by consequence to have been none for whose excuse or defence they were pretended Arg. 18. Whilest you say he turn'd Papist you cleerly grant him to have been Protestant it lies upon you then to prove that he renounced the one in exchange for the other and you must shew both when and where he did it For whosoever turns Papist is ever bound by them to whom he turns to make an abrenunciation of all other Churches upon which he is solemnly reconciled and received into the bosom of that at Rome of which you have the Queen Christina and the late Minister of Montanbaâ— exhibited as examples in the Weekly newes-Newes-book Had Grotius been such a Convert in their language or such an Apostate in ours the Church of Rome had been proudeâ— of it then of a thousand such Queens as now I mentioned and their Gazetts had told us of it with great ambition But in the whole that you have said in a matter of Fact too you have not pretended any such thing how unadvisedly soever you have impli'd it Arg. 19. Notwithstanding all that I have urged to prove that Grotius was no Papist I shall adde one Argument from the signal manner of his Death which will also be much confirmed from the place and manner of his burial they are both attested by Doctor Quistorp a Lutheran Divine and so no Papist at the earnest entreaty of an eminent person as known a Protestant as Quistorp and they are published by both to embalm the memory of that Phoenix of learned men as learned Quistorp doth fitly call him Had Grotius been a Papist uâ—on his death-bed he would not have admitted much less have sent for a Protestant Minister to assist him in his last and greatest triall Nor would the chief Pastor of Rostock the publick Professor of Divinity have given his Narrative to the World with so much Eulogie as he hath done much lesse would he have buried him in the most honorable place of the chiefest Temple nor
Protestants a note of reproch to those that will not be reconciled to the Pope you do not onely beg the Question and speak without an offer of reason for it but as contrary to truth as if you had affected its opposition For I have made it appear that he did honour the name of Protestant and reckoned himself with the Reformed But he noted with a black coal those rebellious Schismaticks in the Protestant Churches if yet I may so speak without implying a contradiction for they cease to be of our Church by their separating themselves from our Communion who usurp'd the title of the Reformed and help'd to justifie the Papists in all their clamours by still pretending to be Râ—formers of our most excellent Reformation I can prove by your own Logick that you your self are a reviler of the Protestant name by throwing such Cart-loads of dirt upon the Regular Sons of the Church of England who will ever be esteemed do what you can the most judiciously-reformed of all the Protestants in the World Again you dishonour the Proâ—estant name by calling the irreâ—onciliaâ—iles the holiest men and by pleading so much for Puritanes as the godliest part of the Protestants who call a Rebellion a Reformation and stick the term of Christian purity on the most palpable hypocrisie to be imagined For these alone are the Puritanes whom both Grotius and Bisâ—op Andrews Bishop Hall and Doctor Sanderson and indeed the most renowned of all the Protestants in the World have taught us to know and to avoid under that very name And therefore let me intreat you to be so just for the future even to those whom you are pleased to single out for your Adversaries as to suffer their own words to be the interpreters of their own meaning Sect. 14. The next reason of your dislike p. 16. is but an uncharitable Assertion without so much as pretending to any proof that Grotius his way was uncharitable His way is not uncharitable and a trap to ingage the souls of millions in the same But they that read and understand him do know the contrary that Peace and Loyalty and Obedience and mutual Love were all the traps wherein Grotius would very fain have engaged the souls of men You think not so ill of his design as your Fathers and Superiours do think of yours yet iâ— it lay in your power you would engage the souls of millions in it And if you may be so zealous in your contrivance much more may Grotius be allow'd to have been in his you having confessed you are not worthy to be so much as nam'd with him and that a small measure of humility may make you serious in your profession p. 4. And if you fall so very short both of his learning and of his judgment take my word you fall shorter of his integrity of life if you will but allow me to take your own And I shall cite your own words in their proper place Sect. 15. As your fourth reason so called was the same in substance with your third It doâ—h not tend to persâ—cution so now your fifth if not your sixth is the same in substance with the two former As affirming a tendency in the design of Grotius to engage the Princes of Christâ—ndom in a persecution of their subjects that cannot coâ—ply with these unwarrantable terms p. 17. In this you say no more of Grotius then any man living may say of you or indeed of any man living But as you nakedly say it with a great deal of confidence in stead of reason so is it known to all the World to whom the meekness of Grotius is not utterly unknown that he was as far from such â— project as he was from being a Prâ—sbyterian If to hinder subjects from treading all under their feet as well their Soveraigns as fellow subjects must passe with you for a persecution then was Grotius as guilty as you expresse him for he indeed exhorted Prinâ—es to beware of those Ministers who taught the people to be rebellious and to call it by the fine title of setting Christ upon his Throne He would not have Sacrilege and Murder and all manner of Rapine to be freely exercised and used as the proper means of Reformation He could not indure that the filthiest fruits of the flesh should be ascribed to the suggestions of Gods good Spirit And if men are grown to such a pitch of impiety as not to be satisfied with less then with a liberty of Conscience to cut mens throats they ought not to call it a persecution to be happily bound to some good behaviour What you adde of the attempts of pride when men have such high thoughts of their own imaginations and devices that they think the Churches wounds can be healed by no other plaister but by this of their compounding p. 17 18. is so unduly appli'd to Grotius that it hath many reflexions upon your self for you know you have been a great promissor in your dayes You mislike the Plaister proposed by Grotius and that of some late Episcopal Divines which yet you prefer before that of Grotius p. 21. you mislike the â—lâ—ister of Bisâ—op Bramhal p. 22 25. and indeed what is there which in other men you do not publickly dislike But you like your own Plaister as abundantly sufficient to heal the wounds of the Church at least as better then other mens It appears by what I have cited from you in the twelfth Section of this Chapter and by what you said in your Preface to your book of Sacraments Iam. 3.5 and by what you now say in your Grotian Religion p. 29. that though the Tongue is a little member yet it boasteth great things It doth not engage in a way of sin Sect. 16. You say the sixth reason of your dislike of Grotius his Pacification and all such as his is because it engageth the Church of Christ in a way of sin both in false Doctrine Discipline and Worship p. 18. still a confident affirmer of what your interest or your passion suggesteth to you without the appearance of any ground excepting your absolute Decree to reprobate Grotius and his Design But 't is enough that I deny what you think it enough but to affirm and do know that Grotius his Pacification was as much superiour unto your own in all imaginable respects as you and your Writings are confessedly inferiour to him and his A little while since you were professing that you distaste not Grotius his Pacificatory designs and that if you could find such a heart within you you would cast it in the dust and condemn it to shame and sorrow and recantation p. 18. yet now you say in plain terms that you dislike his pacification p. 18. nay you vehemently dislike it as appears by the enormities with which you charge it It was the Motto of King Iames who had it out of Christ's School Beati pacifici Blessed are the Peace-makers And therefore
Grotius as a pacifick was much esteemed by that King Nor can he be one of Christ's family who doth not love Pacification But if by that word you mean his Pacificatory deâ—ign how came you to dislike at your eighteenth page what but twelve pages before you highly liked If you say you distinguish his particular way from his design it seems your quaâ—rel is onely this that having chosen a good end he did not jump with your humour in chusing the means of its attainment But methinks for this you should never have us'd him as you have done because he knew not you were an Oracle and so he could not consult you concerning the course he was to take You do avow your approbation of Pacificatory attempts between us and the Papists p. 30. where then lay the fault when Grotius attempted such a pacification with the greatest Industry and Wisdom that God had given him Had you been as Grotius in point of poweâ— and prudence to say no more you would have taken his course and so if Grotius had been as you he would no doubt have taken yours But Grotius being as he was one of the wisest and most learned of all mankind and you continuing as you are neither the wisest nor the most learned what matter of wonder can it be if he was otherwise advis'd then you would have him If you do really take Grotius to have been so learned and so judicious as you expresse p. 4. and do as really judge your self unworthy to be named with him as in the page I now cited you have acknowledged methinks it is pity that your whole Book should be little else then a preferring your opinion before his judgment your jealousies and fears before his knowledge and your fortuitous conjectures before his exact deliberations Whereas you add that you abhor their disposition who can despise or violate the Churches Peace for every pety conceit of their own which they have called by the name of â—ruth or Duty p. 19. you oblige your self and your party to do some very severe penance for having violated the Peace of the Church of England which for so many happy years had been establish'd The Presbyterian way of Discipline was a pety conceit of their own as you at least must acknowledge who have written against it as hath been * Look back on Sect. 12. shewed The Common-Prayer book you †Look on what shall be said ch 6. sect 9. num 2. confess was more perfect then the Directory which was therefore another of the pety conceits for which the peace of the Church was despised and violated Nay you complain to * Of Inf. ch memb and Bapt. p. 122 123. Mr. Tombs that plain duties were wiped out and excellent things taken from us which we were in actual possession of Your National-Covenant it self you must acknowledge was a pety conceit of your own for which you have cause to repent if we may credit your †Ibid. p. 123. own words Why then did you violate the Churches peace or if you abhor your self for it why do you not make us some satisfaction You are often an admirer of Bishop Davenant who had told you all in good time * Sent. Daven ad Duraeum p. 39. Aâ—hort ad Pac. Eccl. cap. 11. p. 148 149. that rather then have troubled the peace and quiet of the Church under which you lived in subâ—ection and of which you did profess you all were members you should quietly have deparâ—ed into some other Church to which you could have been pleased to yield obedience or have remained in ours without disturbance Nay this said the Bishop you should hâ—ve done thoâ—gh you had thought your opinions had been of such moment as that salvation it self depended on them How much moâ—e should you have done it when the things you stood uâ—on so stifly were pety conceits of your own and coâ—fessed such at long running however magnified at your first setting out I ever apâ—lauded those dissenting and dissatisfied brethren who peaceably went into New-England and other parts of America until I was taught that they intended a very unpeaceable return Be not angry at your Mâ—n â—r but meekly receive the admonition not at all for my sake but Bishop Davenant's And if according to your own Doctrine Truth ought to be suspended for love of peace then be not offended with this consequence that you must judge the way of Grotius or Bishop Bramhall very much worthier to be followed then your own or Mr. Chillingworths p. 29. in case they are likelier to take effect This I say you must do unless you can give some better reason then I am able to expect for your refusal Sect. 17. Now that you see what you have gotten by the six Reasons of your Dislike Mens thoughts of Grotius must be esteemed by their words for such it was in your power to call them though not in power to make them such be pleas'd to reflect on your profession p. 9. that your thoughts of Grotius are not either bitter censorious or uncharitable In which profession if there is Truth why would you write what you never thought Did you think it was enough to think well of the man whilest you spake as ill of him as it was possible for you to speak If your expressions are so bitter when you are full of sweet thoughts I wonder what words you could have us'd in case your thoughts had been bitter too Or what advantage could you aim at in pouring out so many bitter censorious words and in professing at the same time a contrariety of your thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But perhâ—ps you may deny that there is bitterness in your words and therefore that shall be tried before I leave you If you forget what is past it will be good for your memory to look before you Sect. 18. For now I hasten to conclude my Vindication of Grotius The conclusion And I hasten so much the rather because I hear it will be done in an elaborate manner and ex professo by a great admirer of his perfections and because I hope I have said enough to make you sensible of your mistake For methinks you should not take leasure in trying to make men believe that the learnedst of mortalls at last turnd Papist or in case that that is too bold a word one so richly accomplished with all variety of secular and sacred knowledge joyned to wonderful endowments of Grace and Nature but for nothing more remarkable then acuteness of research and depth of judgement Now that a person of such importance should in the full maturity of all these excellencies forsake the Protestant Religion in exchange for the Papistâ— would be a greater advantage to our adversaries then I am willing to afford them and I heartily wish you had not done it For the Roman Catholicks are too apt to take such honours unto themselves when they
of mind which reluctancy she had in her commission of adultery upon which she concluded 't was but an infirmity of the flesh not an obliquity of her will that her temptations were unresistible and the spirit was willing to be obedient though the flesh was weak She made the same perverse use of the seventh chapter to the Romanes by †2 Pet. 3.16 wresting it just to serve her turn as the Preachers whom she admired were wont to do But by the blessing of God on my endeavours I convinced her of the danger as well as madness of her opinions and of the deadly influence they had had upon her practice and how the Scripture was grossely wrested from its true intent and importance to serve for such vilo offices of which she had had some sad experience I made it manifest that she had fin'd against conscience and that her sin was * Est actuale mortale in labente post reconciliationem actio interior vel exterior pugnans cum lege Dei facta contra conscientiam Melanchth de Pecsat Actual p. 83. aggravated by that which she had alledged as an excuse and a lessening of it to wit the reluctancy of her mind which shew'd her sin to have been wilful Now whether this Presbyterian woman for such she was in all points when first she came into my house were sent on purpose to baffle me with her command of words and prodigious memory of the Scriptures or whether she came of her own accord to hear what I could say in opposition to her Teachers I cannot tell But I have witness of her conviction before she went out of my doors which was about four or five hours from after the time when she came in and sâ—nce that time I never saw her but once when meeting me and another walking togeher in my Church-yard about four or five miles from her own abode she heartily thanks me for my instructions Sir I have told you this great truth with a most charitable intention to you and others upon a most pregnant occasion which you have offer'd me from the Press and had it not been for this occasion this Narrative might have died in perfect silence Had I not known that there were Gnosticks in the Apostles times and what the Ranters in these times are wont to hold and upon what Principles they ground their Doctrines and how avowedly they have practised according to what they have believed nay had I not read some books which I shall cite in due place and compared my other readings with what I have read out of your own I should hardly have had the courage to tell a story so strange as might seem to some people to be hardly true But besides that I have witnesses from within and without me I have a witness above me too for * 2 Cor. 11.31 The God and Father of our Lord Iesus Christ which is blessed for evermore knoweth that I lie not Hugon Grot. Anim. in Animadv Andr. Riveti p. 80 81. Miror vero conscientiam aliorum lacessere eos qui omnem vim conscientiae adimunâ— suo dogmate cum doceant justificatis five electiâ— suis non imputari non auferre stâ—tum Gratiae Adulteteria Homicidia ideo quod ea faciant animo reluctante id est contra conscientiam I will shut up this Section but not this subject with an useful passage out of Grotius in his Animadversions upon Rivet I wonder saith he that they should vex the conâ—ciences of others who do enervate by their opinion all force of conscience when they teach that Murders and Adulteries are not imputed to the justified or to them whom they call Elect nor take away from them the state of Grace and that for this reason because they do such villaâ—ies with a reluctant mind that is to say against their conscience The sins of David with their circumstances Sect. 3. But let us consider the sins of David in regard of manner ends and concomitants and see how they difference his sins from the like in a graceless man as you affirm Sect. 18. First David deliberately defiled Bathsheba 2 Sam. 11.2 3 4. Next to palliate his adultery he cogg'd with her husband v. 8. Thirdly finding that would not take he dissembled with him yet farther and made him drunk v. 13. Fourthly Seeing that that plot had failed he contrived the murder of the Husband that so he might carry away the wife v. 15. Fifthly when Uriah's death was certified to David he plaid the hypocrite with the Messenger and bid him tell Ioab That the sword devoureth one as well as another v. 25. Sixthly Uriah being thus basely murdered David married his Widow which was to kill him over and over even after he was dead v. 27. Seventhly his murder was the more horrible because he gratified the Ammonites and caused the murder of a great multitude of his loyal subjects meerly that Uriah might be murder'd with them v. 15 16 17. Eighthly All this while he plaid the Hypocrite with God both in his publick and private acts of Religion lifting up unclean hands and impure eyes unhallowed lipps and a stony heart by which how his sacrifice was polluted I pray Sir see and consider in the first Chapter of Isaiah v. 11 12 13 14 15. Add to all this that David was 1 a King and should have given a better example 2 a Prophet who should have taught whom he perverted 3 a person of high endowments of Grace and Nature the abuse of which was the greater sin 4 One who had women enough at home both Wives and Concubines which made his seeking abroad the more unexcusable 5 One to whom Vriah was an * 2 Sam. 11.11 affectionate friend as well as a faithful and valiant subject fighting against the Kings enemies whilest the King was acting enmity to him and his Besides so many distinct sins and so many aggravations which could not but make them †Rom. 7.13 exceeding sinful he lived indulgently in them from month to month was lull'd in carnal security and as if his conscience had been * 1 Tim. 4.2 seared as it were with a hot iron he never so much as said †Iorem. 8.6 what have I done he was not startled with Nathans Apologue 2 Sam. 12.1 2 3 4 5 6. untill he was fain to indigitate the moral of it applying it home unto himself with a Tu es homo Thou art the man v. 7. Now if with all that I have spoken of David's guilt you will compare the whole speech which God sent Nathan to rouze him with and consider the greatnesse of his ingratitude from ver 7. to v. 10. which is the * Homicidae Tyranni Fures Adulteri Raptores Sacrilegi Proditores erunt Sed infra ista omnia ingratus est Senec. l. 1. de Beneficiis cap. 10. mihi p. 386. greatest aggravation that sins are capable of and how great an occasion he had
them they onely considered as prudent men that Anabaptisme had its rise from the same Principles the Puritanes hold and its growth from the same courses they took together with the natural tendency of those Principles and Practices thithâ—rward And that it was no vain fear the unhappy event hâ—th proved and justified them since what they feared is come to passe and that in a very high degree Thus you see that Presbyterians and the prime of that party even such as Master Cartwright in Queen Elizabeth's dâ—yes were stiled Puritanes and Disciplinarians by these unquestionable men And I wish you would read once at least every week that most excellent Preface of Doctor Sanderson See Sect. XVII and compare it with XXI where he saith the right English Protestant is in the middle between the Papist and the Puritan you will find him placing the Church of England and the regular sons of the Church of England in the middle betwixt the two extremes Papists and Puritanes highly applauding the Episcopal Divines as the greatest enemies of Rome and converters of Papists from that Church to this which hardly ever a Presbyterian was known to be You will find him shewing how your party have been the great promoters of the Roman interest among us and that by many more waies then one You will find him confuting your Book of Concord p. 46. shewing how you and your brethren have hardened the Papists Sect. XVIII and betrayed the Protestant cause Nay how Libertinism it self hath over spread the whole face of the land by the means of fiery turbulent Presbyterians Sect. XX. You will find him discovering that dangerous point wherein the very mysterie of Puritanism consisteth they are his own words and from whence as from a fountain so many acts of sinful disobedience issue How the enemies of our Prelacy are both multiplied Sect XXIII and divided into Fractions and Factions not more opposite to truth many of them then to one another their opposition to the Truth being the onely property wherein the Factions do all agree Ibid. Yea you will find him express his fears which are extremely to be heeded proceeding from so good and so wise a man that our Atheists are more numerous then either our Papists or our Sectaries and perhaps go masking in all their vizors since the pretended Reformation you so much talk of Sect. XXIV To put an end to this Paragraph you will find him distinguishing as I have many times done as well before as since he did it between the moderate and the rigid Scotized through-paced Presbyterians The former he professeth to love and honour but such he saith the madness and obstinacy of the later that it is vain think of doing any good upon them by Argument But becauâ—â— you may objeâ—t that Doctor Sanderson is one of the neâ— Episcopal Divines or say of him as you did of Grotius thâ—â— he is an exasperâ—â—ed man as having been cast out of hiâ— own by the barbarous violence of your Reformers I will adâ— some judgments to which you cannot have such exceptions Sect. 10. Bishop Andrews of blessed memory hath described a branch of the old Cathari or Puritanes Bishop Andrews his judgment of Puritanes in his Sermon of worshipping imaginations p. 29. A.D. 1592. published by supreme Aâ—thâ—rity who call themselves Apostolici for an extraordinary desire above other men to have discipline and all things to the exact pattern of the Apostles dayes He citeth Epiphanius for the Catharists Haeresâ— 6â— so that it seems he thought Puritanes a sort of Hereticks revived He calls it fitly Cacozâ—lia an apish imitation to retain all in use thâ—n seeing divers things even then were onely temporary He also shews them to be a parcel of the Donatists for pressing all things alike which they found in Scripture Both which he tells us have not a little harmed the Church * Ib. p. 30. He discovers their Hypocrisie and Superstition so unfit are the Puritanes to accuse others of it with another riot and licentious liberty which he saith is a great deal worse then the former In a word he doth conclude them to be partly Idols and partly Idolaters †See from p 32 to the end for besides their vain imaginations touching the Apostles fellowship Lay-Elders and the rest of the Presbyterian inventions to which he saith a great number of the deâ—eived people bow down and worship p. 34. and besides their babling after the manner of the Papists yea of the Heathen in their long and pretendedly extemporary prayers in wâ—h he saith they err no less then either Papists or the Heathens do p. 37. He concludes of all their tricks together w ch he condemned in particular throughout his Sermon These are of many imaginations some set up and magnified by some and by others worshipped and adored under the names of the Apostles1 Doctrine,2 Government,3 Sacraments,4 Prayers In divers others of hiâ— Sermons he sets them out in their proper colours * See his second Sermon of sending the Holy Ghost p. 610. As mistaking their humours and misterming them the spirit calling that the spirit of zeal whâ—ch is indeed a hot humour onely flowing from the gall Another windy humour they have proceeding from the spleen supposed to be the wind Act. 2.3 4. with which being filled they term themselves THE GODLY BRETHREN I wish saith He it were not needful to make this Observation But you shall easily know it for an Humour Non continetur termino suo it s own limits will not hold it They are ever mending Churches States Superiours mending all save themselvs alieno non suo is the note to distinguish an humour by (b) Ezek. 13.13 Many follow their own ghost in stead of thâ— Holy Ghost For even that ghost taketh upon it to inspire And (c) Mat. 16.2 flesh and bloud we know have their revelations Having set up and shrin'd the worldly spirit in their hearts up shâ—ll all the golden Calves to uphold the present estate down shall Christ ne veniant Romani that the Romans come not and carry us all away †See his ninth Sermon of the same p. 694. Again he calls them the Automata the Spectra the Puppets of Religion Hypocrites Wiâ—h some spring within the eyes are made to rowle and their lips to wag and their brest to give a sob all is but Hero's Pneumatica 2 Pet. 3.5 a vizor not a very face an oâ—tward shew of godliness but no inward power of it at all And are there not somewhere in the World some such as will receive none other spirit or Holy Ghost but their own ghost and the Idol of their own conceit the vision of their own heads the motions of their own spirits And if you hit not on that that is there in their hearts they reject it be it what it will That make their brests the sanctuary That in effect say with the old Donatists Quod
opposing the Gospel Such service for the Papists was then done by the Puritanes whose Libels were cited and applauded by those of Rome even Hacket himself hath an Apology made for him although as execrable a miscreant as most have been of that paste (d) p. 256. The libellous Pamphlets of Martin-Mar Prelate thâ—t early Puritane in Queen Elizabeth's dayes were urged by the Papists as Authentick Witnesses and sufficient Evidences foâ— the disgrace and condemnation of the Protestant-Church So true was that which I shew'd you fâ—om the Lord Keeper Puckering that the Puritanes do joyn and concur with the Iesuites Thâ—ir rebâ—llious Principles What (e) p. 138 139. â—â—3 Principles of Rebellion were scattered abroad among thâ— peoâ—le by the Puritane leaders in seveâ—al Countreyâ— â—uch as Wickliff Clesselâ—us Knox and Winram that excellent Examen will quickly tell you p. 178.179 And what Heathâ—niâ—h Notes the Genevians put uâ—on â—he Bâ—ble (g) p. 151. How Felton a zealous Puritane comâ—itâ—ed his murder upon thâ— Duke How Covetousâ—ess and Non-conformity were so married together that 't was not eaâ—e to divorce them (h) p. 153. How an Act of Parliament wâ—s made against Puritanes 23 Eliz. c. 3. (i) p. 156. And a High-Commission enforced to curb them (k) p. 158. How mock-ordinations were made at Antwerp by a mongrel sort of Presbyterians consisting of two blew Aprons to each Cruel Nightcap In a word it will tell you their sabbatizing their downfall their essayes to rise their disappointments their new attempts by the way of Lecturing in which the Iesuites went before them their pride without parallel their malice without measure and thâ—ir acts of injustice without remorse Sect. 15. That irresistible Champion of the Protestant Church against her Adversaries of Rome Bishop Montague ' s judgmeâ—t of Puritanes I mean the learned Bishop Montague who was imployed by King Iames to write the Annals of the Church Catholick and all along as he went to reform Baronius on the one side as the Magdeburgenses on the other doâ—h often justifie and distinguish the Church of England no less from the Puritane then Popish party He calls them in one place * Religiosi nebulones nostrates Deum Ecclesiam emulgentes aiunt Deum culâ—u merè spirituali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Montac in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad An. Chr. 2. See his Appello Caesarem â—art 2. c. 1. p. 11â— 111 112. the sacrilegious hypocrites of our Countrey who rob God and the Church under colour of spirituality saying that God is well pleased with no other worship then what is spiritual In another place he speaks of them as our Saviour spake of the Pharisees Ecclesia Anglicana recte quicquid vacillent Puritani 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He had long before noted That many were arrant Puritanes in heart who for preferment did conform holding with the Hare and running with the Hound And that many once Puritanes turn'd often Papists Fleeting being commonly from one extreme to another Men of moving violent quick-silver gun-powder spirits can never rely upon midling courses but dum furor in cursu est run on headlong into Extremes And so I may avow I will not be a Papist in haste because I never was a Puritane in earnest or in jeast having found it true in my small Observation that our Revolters unto Popery were Puritanes avowed or addicted first Ib. p. 113. A little after he calls the Iesuites the Puritane-Papists and for the Protestant-Puritanes he doth not reckon them as Members of the Church of England but onely an overweening-faction which was wont to be shrowded under the Covert of the Church of England and to publish their many idle dreams fancies and furies unto the World under pretext of the doctrine of our Church And our Opposites of the Romish side did accordingly â—harge our Church with them which words when I compare with divers things before mentioned I am apt to think that many Papists did call themselves of the Church of England and acted their parts on our English Theater under the name and disguise of the Puritane-party that so they might help the real Puritanes to bring our Protestant Church into disgrace and misery Sect. 16. To this I will adde some words of Grotius because he was so great an honour to the true Protestant Religion Grotius his judgment concerning Puritanes Serenissimi si per Puritanos liceaâ— Potentissimi Regis Britanniarum beneficio c. Discuss Riv. Apol. p. 57. not more for his learning then moderation who speaking of the King of Britain and of some obligations received from him thought fit to say The most serene and if the Puritanes will suffer him the most potent King of England words most worthy your consideration as having been written in the year 1645. when you cannot but remember how much his Majesty was promised to be made the mightiest King in Christendom It is but seldom that Grotius doth name the word Puritane although sometimes * Rex Iacobus se Puritanis semper exosum fuifse dicit non alio Nomine quà m quod Rex effeâ— Ibid. pag. 92. he names it too but he gives us so often a just accompt of their Tenâ—ts which have commonly broken forth into Blood and Rapine that I need not stay longer upon his exact judgment Mr. Thorndike 's judgment of Puritanes In his Epilogue to the Trag. of the Church of England Conâ—lus p. 405. Ib. p. 423. I will conclude my whole Catalogue with what I lately met with in my perusal of Master Thorndike It is evident saith he that Preachers and People are overspread with a damnable Heresie of Antinomians and Enthusiasts formerly when Puritanes were not divided from the Church of England called Etonists and Grindeltons according to several Countreys c. well had it been had that most pious and necessary desire to restore publick penance been seconded by the zeal and compliance of all estatesâ— and not stifled by the tâ—res of Puritanisme growing up with the Reformation of it In fine if any thing may have been defective or amisse in that order which the Church of England establisheth it is but justice to compare it with both extremes which it avoideth meaning Popery on one hand and Puritanisme on another If you read his whole Book you will probably return to the Church of England by being convincâ—d that you have left her If you will read but some part you will find him shewing what I shall now but say from him Id. lib. 1. p. 77. viz. 1 That the Scotish Presbyterians have done like them who oblige subjects to depose their Soveraign if the Pope excommunicate them making both subjects and Soveraigns the Popes vassals Ib. p. 78. Conclus p. 4â—4 them to rule and those to obey at his discretion who can excommunicate them 2 That it is Puritanism or Popery for subjects to fight against their Soveraign yea a Branch of Puritanism
can love And if you love not Grotius nor the Episcopal Divines the reason is they are no true Christians Sect. 24. You say A wilfâ—ll Imposture or else a Patrâ—nâ—ge of Iâ—piâ—ty You had rather your right hand were us'd as Cranmer 's then you should have written against Puritanes what I have done Sect. 24. yet still you name not a page where I have done it nor a word that I have spoken Nor do you speak of the Puritanes of whom I spake or if you do you are a Patron of impiety If you would not have written as I have done against Puritanes how much less would I as you against Episcopal Divines Have not I chosen so well as you Then follow you your own * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 course and let me follow mine If they were Christians in deed whose works I shew'd you out of their words the frighted Pagan will cry out Sit anima mea cum Philosophis And so perhaps some frighted Protestants Sint animae nostrae cum Pontificiis But what will you say of your self if you have written against Puritanes at least as sharply as I have done I know you have not given them that very name but you have lash'd them shrewdly to whom the word Puritane of right belongs which shews how little you have been scared with that terrible saying of our Lord Mat. 18.6 which you apply in such sort as if you understood not its true importance For to rebuke men for sin is not at all to scandalize them in Scripture phrase nor in the phrase of any Scholar who knows the English of the word Scandalum They are rather scandalized who have pillowes sow'd under their * Ezek. 13.18 Armholes who are flatter'd and commended and soothed up in their sins He that saith to the wicked thou aâ—t righteous him shall the people curse nations shall abhor him Prov. 24.24 To offend a little one in English is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scriâ—ture-Dialect If you make men to â—in by your example or incourage them in sinning by your instructions as by instructing them to believe that being once Regenerate they cannot pessibly be otherwise although their sins should be as David's deliberate Murder and Adulâ—ery c. you are truly said in such case to offend those little ones in the faith to scandalize them to gall them to make them stumble See Dr. Hamond hiâ— learned Treatise concerning Scandal if you are not too haughty for my Advice CHAP. VI. Of Episcopal Divines the Archb. of Câ—nt Sect. 1. THere is little remarkable in your next Section but what hath been spoken to already or what may be satisfied with very few words You implicitely accuse me of injustice iâ— calâ—ing my book A vindication of Episcopal Divines from Mr. Baxter Sect. 25. whereas you cannot be ignorant that I call'd my book by another name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that the words which you mentioâ— â—erâ— oâ—ly a part of the General Contenâ—s as faâ— as a Title-page was fit to hold them You might hâ—ve said as truly that I call'd my Book A vindicatioâ— of Mr. Bâ—xter from Mr. Barlee foâ— that was also one part aâ— your eyes can witnesse 'T is true I said in that Book thâ—t you spake in general against Episcopal Divines But I also said in your Vinâ—ication That your words were wrested beyond your meâ—ning in being applied to my particular ch 3. p. 100. But now that I find you so unthâ—nkful for my brotherly dealing I must tell you that my dealing was much more bâ—oâ—hâ—râ—y thâ—n you * Look back on ch 1. sect 6. towards the end deserved For when your words were so general as to include the Bishops the Kings Chaplains and oâ—her Doctors who stay in England under the name of Episcopal Diviâ—es to do the Pope the better Service and when they were also so particular as to point out for Papists as firm Protestâ—nts as live Bishop Wren Bishop Pierce c. I know not how a True Protestant can misse your Censure if he performes the whole part of an Episcopal Divine in so avowed a manner as to arrive at your knowledge Nor caâ— I think you will deny that you include those Prelatists who will not approve of your Association by allowing a meer Presbyter the Prelatical Power to excommunicate Which I believe will be allowed you by no Episcopal Dâ—vine And then forsooth they must all be Papists You forgot your self much when you directed me for Instruction about the Bishop of Canterbury to the several writings of Mr. Prin his most exasperated Enemy at that time of the day when his Eyes were not opened as now they are But if you will read his Rome's Master-piece you will see that pious Bishop designed to Death by the Papists not to be revenged upon his being of their side you may be sure but because they saw him too strong an Enemy to Rome so far from helping on the Introduction of Popery that they found it could never be introduced so long as a Primate of his Wisdome Vigilance Zeale to the Protestant Religion and the Glory of God was permitted to enjoy both Life and Greatnesse You talk of I know not what matters of Fact which you must specifie first before you prove And you must doe your poore utmost to make some proof before you can be fit for a Confuâ—ation Sect. 2. You begin your next Section Sequestrations misliked by their very Abâ—ttors I should say in a strange manner but that it is such as you are used to and with which you have forced me to be acquainted For you say I expresse with reproach and bitternesse my dislike of Ministers living on Sequestrations And that you perceive I doe it without distinction Sect. 26. But you produce not one word of reproach or bitternesse nor refer to any page where your Reader may try before he trusts you Much lesse do you shew that I expresse my Dislike without Distinction To have quoted my words had been just but not at all for your Interest For then your Readers would hâ—ve found that the * See and coâ—sider my Self-revenger Exem ch 3. sect 1. p. 69 70. reproachfull expressions were but repeated by me from an Eminent man of your own Tribe Who went away with my Reproof for having us'd his own party with so much Rigour Which yet I have since been sorry for because he was of my Iudgment in what he spake against Sequestraâ—ions my Dislike of which iâ— the same with his And I will say in his words that to cast a Brother out of his Livelyhood or to seize upon that which is anothers is an unneighbourly unscholarly unchristian thing I am far from favouring any Minister who is so ignorant or ungodly as you expresse And I know there is a time when Ministers ought to be suspended ab officio beneficio But even then I must say as Mr. Barlee hath done I am for justa
5. But you proceed to tell me That for the casting out of able faithfull godly Ministers because they are Prelaticall Presbyteriall Independent Arminians or interested in the Civil Differences this you utterly disown Sect. 26. If you speak in good earnest how then can you justifie the casting out any by any means unless by that very Law by which it is granted they stood possess'd Will you say in your defence that the Law is now changed that the Committees for Ejection can do the same things now which onely the Bishops and their Officers could do before But your Concession disinables you from saying This For then as many as were concerned in the civil Differences as opposing this new Law might be justly cast out by your good leave which you profess notwithstanding that you do utterly disown Nay then even your self must be acknowledged by you self to be justly expulsible from the Living which you possess for your disowning and detesting and that in print the several Ordinances and Actions of Them that thrust you into your Living You cannot therefore say that the Law is changed and being not able to say that you must confess your Sequestration to be illegall yoâ—r Predecessor being not ejected nor you succeeding into his Place by the Law of the Land which is still in force And which I have made it appear you unavoidably confess I therefore give you my solemn Thanks for so publickly disowning all those Parliamentary proceedings against a multitude of as learned and as godly Protestant Divines called commonâ—y Prelaticall as the Châ—istian World hath ever had since the Times of Luther Not onely those holy and learned Fathers of the Church whom you may possibly call Arminian but even those who have most of your own Applause as Bishop Morton Bishop Hall Bishop Davenant Bishop Prideaux Doctor Oldsworth Doctor Sanderson and so the rest have been all cast out as the Dung of the Earth for no imaginable reason but the Civil Differences you speak of None were ever ejected for being meerly Presbyterial that I can think on It having been quite another thâ—ng for which Dr. Reynolds was so suddenly cast out of christ-Christ-Church How Independents may have suffered for being susâ—ected to be Arminians you may guesse by the partiall and shamefull dealings of the Triers whom Mr. Goodwin hath displayed in his book on that subject And had it not been for an Army which put a Hook into their Nostrils the Presbyterians in all likelyhood had ruin'd All. Sect. 6. You tell me further Accusations are of no value when onely general and without proof that the casting out of the utterly insusficient ungodly unfaithful scandalous or any that do more harm then good you take to be one of the most pious and charitable works supposing a better put in the place that you can put your hand to sect 26. But who by name are the ungodly and all the rest of the ugly things which here you call them in a breath Mean you the Readers of Common Prayer the Sons of Order and Obedience who stand fast to their Principles in time of trial and rather then be perjur'd will gladly perish Were I pleas'd to recriminate perhaps I could make your ears tingle But this is onely to inveigh against the Prelatists in general as the Quakers do against Presbyterians and by such practises as these you justifie the Quakers against your selves When you read me writing against the Puritanes you read my evidences and reasons and undeniable proofs that from matters of fact which themselves have put upon Record Consider your own words in their natural consequence and then suppose that Anabaptists should prevail as much by the sword against your party as yours hath done against Episcopal Divines Casting you all out of the Livings of which at present you are possest and putting in others of their perswasion Would they not plead for so doing as you for the things that you have done Would they not say that they had cast out the insufficient and the ungodly and put better into their places and that this was one of the most pious works that they could possibly put their hands to Did not the Puritanes in Saxonie who threw down Oratories and Churches and Church-men too as Antichristian call themselves the New Ierusalem A holy people sent from God to deliver his Saints out of Egypt the spiâ—itual Egypt of Superstition Did they not enter into a League of Association to throw down all Scepters at the feet of Christ that themselves being the meek ones might inherit the earth And did they not begin with greater appearances of Godliness then the men of your party have yet afforded Or did you ever yet read of any Persecutors in Christendom who oppressed the just as they were just and not rather under the notion of the unfaithfull and the ungodly that so they might seem to set their hands to a pious work Nay did not the Papists say the same for their casting out the Protestants in the Valleys of Piemont and the Bohemian Churches in the Kingdom of Poland which you who professe to be Catholick do now alledge for the ruining of English Protestants It is so easie to find a staffe for the beating of a Dog and to reproach those persons who are designed for a Rejection that I wonder you can write at so low a rate Aâ— ill mâ—n may have a good title to his Estate and must not be wrong'd for being uâ—â—ighteous Again consider your own Principle you think you cannot do better then to remove a bad man that a better may come into his place As if the worst of men might not have right unto the greatest Estate or Possession whilest the best have no right unleâ—s it be unto the least The veriest Atheist in the world may lawfully come by an Estate whether by gift or purchase or inheritance whilest godly Lazarus must thankfully enjoy his scarceness and be content with those crumbs which daily fall from the rich mans table He must not bid Dives come out of his House deliver up his purple Luc. 16 19 20 21. because they both are too good for so great a Sinner but meekly stand or lie down at the Great mans Door And therefore admitting they were ungodly whom you have helpt to cast out you should have turned them out of their Rights before you had medled with their Possessions Bishop Hall hath told you that God loves Adverbs better then Adjectives the Benè better then the Bonum Good Deeds may be abominable if they are not well done I am as willing as any other that every scandalous Minister should be made to reform or to remove But if it must come to a removal let his punishment be legall let him enjoy the Law whilest he endures it For even a Murderer or a Thief hath certain Priviledges and Rights both in the manner of his Trial Execution It is an intolerable mistake to
England who were violently cast out of their Livings and that by men of their own Profession Some you say never preached and if others had never preached the Church of God had been happier then she hath been by their preaching for Schism Blood-shed but read the Book of Common Prayer and was not that better then some of your preaching if you preach no better then you have printed as you are said to print little but what you preach Some you say preached worse then they that were never called preachers How much worse did they preach who preached against their own Governours and blowed the coles of Sedition into a conquering Flame You say and say onely That some understood not the Catechism or Creed But did they better understand it who dream'd themselves able to make a better To depart from such Evil is understanding Iob 28.28 You say that many of them lived more in the Alehouse then in the Church and used to lead their people in Drunkenness Cursing Swearing Quarrelling and other ungodly Practices c. And thus you pour out your passion to a considerable part of your Sect. 26. The Indefinite Accuser brought to his triall by some particulars But now it comes to my turn to propose a few things to your consideration First did the men of your party cast out none but such as these Or was it for such things as these that any Complier was ever ejected who would but take the Negative Oath the Scotish Covenant raile against the King and Bishops cry Curse ye Meroz or raise up good store of loan upon publick Faith But let us come to some particulars which may put your Generals out of countenance I will but give you a Specimen in several kinds Did Bishop Hall never preach or Bishop Duppa preâ—ch worse then they that were never called Preachers Did not Bishop Davenant understand his Catechism nor Bishop Morton his Creed yet how were They spoyled of their Estates and clapt up Prisoners in the (a) Note that of the 12. Bishops who were voted to the Tower Bishop Morton B. Hall at least were two Tower whilest the most ignorant and the most scandalous had both their Livelyhoods and Liberties indulged to them Of those that preached in the Great City the first occurring to my mind were Doctor Holdsworth D. Howel Doctor Hacket Doctor Heywood Doctor Westfield Doctor Walton Doctor Featly and Doctor Rives Doctor Brough Doctor Marsh Mr. Shute Mr. Hall and besides the Reverend D. Fuller now Dean of Durham since the naming of whom I think of the Reverend Mr. Udall These did not live more in the Alehouse then in the Church The Fame of their Piety and their Learning is long since gone throughout the Churches yet Mr. Shute was molested and vext to death and denied a Funeral Sermon to be preacht by Doctor Holdsworth as he desired Doctor Holdsworth was cast out of his Mastership in Cambridge sequestred from his Benefice in the City of London a long time imprisoned at Ely House and the Tower Doctor Walton who hath put forth the late Biblia Polyglotta was not onely sequestred but assaulted also and plundered and forced to flie Doctor Rives Doctor Howel Doctor Hacket and Mr. Hall were sequestred and plundered and forced to fly for their lives Doctor Marsh was sequestred and made to die in remote parts Doctor Brough was plundered as well as sâ—questred his Wife and Children turn'd out of doors and his Wife struck dead with grief Doctor Westfield was sequestred abused in the streets and forced to fly Doctor Featly was sequestred and plundered and died a Prisoner Doctor Fuller was sequestred and plundered and withall imprisoned at Ely House Mr. Udal was not onely sequestred himself but his bed-rid wife was also cast out of doors and inhumanely left in the open streets Doctor Heywood was sequestred and toss'd from prison to prison put in the Counter Ely House and the Ships his Wife and Children turn'd out of doors Could the Ejection of a few scandalous unlearned men supposing them really such and regularly ejected have made amends for such Riots as were committed upon men of so exceeding great worth Go from the City into the Countrey and you will find the case the very same Such venerable persons as Doctor Gillingham Doctor Hintchman Doctor Mason and Doctor Rauleigh Mr. Sudberie Mr. Threscross Mr. Simmons and Mr. Farrington and a very great multitude of the like whom nothing but want of Time and love of Brevity doth make me forbear to reckon further were used like Dunces and Drunkards by your Reformers though powerful Preachers and pious Men men so eminent for learning and so exemplary for life that 't is scandalous to be safe when suâ—h men suffer as Malefactors To let you see briefly what it was by which they were qualified for Ruine I will tell you a story of Mr. Simmons the most exemplary Pastor of Rayn in Essex who being sent for up to the House of Commons by a Pursevant was told That being an honest man he did more prejudice to the good cause in hand then a hundred Knaves and therefore would suffer accordingly So he did in great plenty his whole life after And who should be sent into his place but a scandalous Weaver who cannot seemingly be nam'd Do but read that sober and useful Book entitled Angliae Ruina and then you will be likely to change your stile If none had been thrown out of Oxford but Doctor Sheldon Doctor Mansell Doctor Sanderson Doctor Hammond or none out of Cambridge but Doctor Lany Doctor Brownrigg Doctor Cosins and Doctor Collins Mr. Thorndike Mr. Gunning Mr. Oley and Mr. Barrow no excuse could have been made for so great a Dishonour to Religion See Angliae Ruina â—r Mercurius Rustic But above all let me commend a famous passage to your remembrance Doctor Stern Doctor Martin Doctor Beale men of eminent Integrity exemplary Lives and exceeding great Learning and Heads of several Colledges in the University of Cambridge were carried away Captives from thence to London there thrust up into the Tower thence removed to another prison They often petitioned to be heard and brâ—â—ght to Iudgement but could not obtain either Liberty or Triall After almost a years imprisonment they were by order from the Houses put all on ship-board it was upon Friday Aug. 11.1643 No sooner came they to the ship call'd The prosperous Sayler but straight they were put under Hatches where the Decks were so low as that they could not stand upright and yet were denied stools to sit on yea and a burden of straw whereon to lie There were crowded up in that little Vessel no less then 80 Prisoners of Quality Where that they might stifle one another the very Augur-holes and Inlets of any fresh Air were very carefully stopp'd up And what became of them after I have not heard But let these things serve to make up my first consideration Secondly Because you would
Presbyterian Independent and Erastian as not the Scriptural way nor the way of Christ. And if all Protestants are reducible to those 4. Heads as sure they are then 't is clear that you write against all the Protestants and make men run into Popery by way of Refuge Or if you fright them also from thence by your winding-sheet or your Key you leave them to be nothing but Iewes and Heathens And I would very fain know what sort of Christians in all the world you have not endeavour'd to Disgrace at one time or another either in earnest or in jest I do seriously profess I can think of none 5. You do exceedingly commend the very same sort of Papists and with the same kind of Praises which Grotius give 's them You say * Grot. Rel. p. 10. when you read their publick writings you think they are now Blessed Soules with Christ. You read them with a great deal of Love and honour to the writers The French moderation is acceptable to all good men That Nation is an honourable ☜ part of the Church of Christ in your Esteem Much more must yoâ— honour the Pacificatory Endeavours of any that attempt the healing of the Church Can you blame Mr. Crandon or any reall Presbyterian for thinking or saying you are a Papist when they read such stuffe and compare it with what you say against Grotius will they not shrug or shake their heads with a Totus Mundus exerâ—et Histrioniam 6. Why should you labor to deceive the vulgar people into a Belief that the ablest Protestants in the land are Grotian Papists in the number of which I am far from reckoning my self unless it were to this end that the simple ones may flye from such as are Protestants indeed and shelter themselves under the Papists for feare of Popery I mean the Papists who march about eject the Protestants and succeed them as well in the profits of their Places as in the priviledge of their Pulpits under the Title and Maske of Presbyterians So very fitly was it said by our Learned and Reverend * See his Unanswerable Preface to the second Edition of his first Sermons Dr. Sanderson That your Party have been the great Promoters of the Roman Interest among us that you have hardened the Papists and betrayed the Protestant Cause 7. You refuse to joyne with us Protestants in the Publick Liturgy of the Church and to Communicate with us in the Sacrament of Eucharist according to the prescription of Lawes and Canons which doth the rather become an Argument of your being turn'd Papist Because in all such sâ—tatutes as have been made since the first year of Queen Elizabeth against Popish Recusants The refusing to be present at Common-Prayer or to receive the Sacrament according to the Formes and Rights mentioned in that Book is expressed as the most proper legal Character whereby to distinguish a Popish Recusant from a true Protestant In so much that Use hath been made of that very Character in sundry Acts since the beginning of the long Parliament for the taxing of double Payments upon Recusants Which very Argument was used by †Reasons of the present Iudgment c. p. 34. the University of Oxford against the Ordinance for the Directory imposed on them 8. In that you profess your self a Protestant and yet declare against all four waies Episcopal Presbyterian Independent and Erastian giving out that the way of Christ must be compounded of all fower you help to justifie the Papists in the reproaches which they cast upon our Religion Ib. p. 5. That we know not what our Religion is That since we left them we know not where to stay and that our Religion is a * Harding confut of Apology part 6. ch 2. Parliamentary Religion Would you have done them so great a service if you had not been of their side A likely matter 9. Your not allowing the Civil Magistrate to be Supreme in all Causes as well Ecclesiastical as Civil doth very clearly discover your partialitie to A Pope The Oath of Supremacy here in England was purposely framed for such as You. 10. It was observed by Bishop Bramhall against * p. â—5 Militiere that the private whispers and printed insinuations of Papists touching the Church of England's coming about to shake hands with the Roman in the points controverted was merely devised to gull some silly Creatures whom they found too apt to be caught with chaâ—f And That Art which was us'd to begin our Breach you have craftily continued to make it wider For intus existens prohibet Alienum whilst the Episcopal Protestants are kept from being cast out the Roman Religion can never enter 11. You are a Papist as much as Grotius though you should prove as much a Protestant as Grotius was But you do every where contend that Grotius was a Papist and so at least in that Notion you must needs be a Papist as well as He. 12. You †Grot. Relig. profess to approve of pacificatory Attempts between us and the Papists p. 30. and that you are zealously desirous of it p. 20. and that you honour the peaceable Dispositions of the late Episcopal Divines p. 21. Which being duly compar'd with all you say against Grotius and against the late Episcopal Divines and this again being compar'd with what you have written both for and against the Directory as well as for and against the Common-prayer and against the very Covenant which you pretended to be for and for Episcopacy it self which yet you Covenanted against may lay a ground of Suspicion that you have gotten a Dispensation to use your Tongue and your pen as you see occasion you having been both for and against the Papists as well as for and against the Presbyterians 13. Whilst you labour to prove that Grotius turn'd Papist you are doing the Papists a special service by robbing our Churches of such a prop and by tempting as many to turn Papists as do believe that Grotius knew what was best Whereas the true Protestants on the contrary are encouraged to adhere to the Church of England however disgraced and forsaken by a revolting people by the Iudgment of Grotius that she was neerest unto the Primitive in point of purity and pious Order 14. The Design which is laid by you and others for the Introduction of Poperie is driven on by those means which you have * See your Christian Concord p. 46 47. acknowledged your self to be proper and suitable to the work notwithstanding you have hid them with other Names The first part of the plot is to blow up the sparkes of Schism and Haeresie that our Church being divided may become odious and men be prepared for a Remove The second is An Incessant Indeavour to infect all persons especially those in power Civil or Military with the opinion of Libertinism for which look back on Chap. 3. that so your Doctrines and Practises may have
wilfully aver or very weakly p. 384. because of the reasons so lately rendred Sect. 10. You confess that Grotius doth charge the Papists with the Causes of the Divulsions p. 385. But you add that he chargeth the Protestants much more You must distinguish of Protestants as I have told you over and over The true and regular Reformers he never chargeth but onely the subverters of Church and State who us'd the Title for a pretense As our Saviour charged the Scribes and Pharisees not with pouring out prayers as if to pray were a sin but with using them as a cloak as some have us'd the word * Gal. 5.13 Liberty for an occasion to the flesh to cover their †Mat. 23.14 devouring of widow's Houses If he charged the Papists but not with Popery the second part of your evasion why doth he frequently complain of the lust and Tyranny of the Pope and the Corruptions of the Papists in point of Doctrine as well as manners exhorting Princes and Bishops if the Pope will not joyn to reform without him Sect. 11. You say the things were but two which Grotius found faulty in the Papists Vot pro. Pace p 7.8 And those you lamely represent too p. 385. Read again Vidi à Scholasticis multa introducta dogmâ—ta non ex Conciliorum Universalium Auctoritate Dogmata verò in Conciliis stabilita minus ab illis commode explicata praeterea inter Ecclesiae praepositos eum invaluisse Typhum Avaritiam mali exempli mores ut ii and you will find them to be Three for first he saith that by the Schoolmen many opinions were introduced and that from a liberty of arguing not at all from the Authority of Generall Councils Mark the Councils which he was for 2. That the opinions established by the Councils were by those very Schoolmen incommodiously expounded These are two distinct things to forge New Doctrins and to misinterpret the old ones which you have confounded in your Recital 3. That Pride and Avarice and manners of ill example had prevailed in such a measure among the Governors of the Church of which remember the Pope was chief that they were neither sollicitous as they ought to press upon the people those wholsome Tenets nor to Reforme those vices which raign'd amongst them But rather made use of the Peoples Ignorance and withall of their Superstition which arising out of their ignorance administred nourishment unto their vices to promote their selâ—ish and sordid Interest Now Sir observe what you have done You have not onely hudled up the things that are different and distinct but you have ended with an caetera which cut 's off the Prime of your Accompt As if you durst not make it known to your English Readers how deeply Grotius had charged the Popish Prelates and Schoolmen for fear your bitterness towards Grotius should lose its sting and that in the act of its exercise or execution To what purpose do you ask if the Council at Lateran and Florence did not decree that the Pope is above a Generall Councill when you knew that Grotius was quite against it They are the Generall Councils which Grotius had in great Reverence of which the Lateran and Florentine you know were None unless your knowledg is less then I would very fain think it Grotius was constant to the Rules of Wise Vincentius of Lyra and adhered to those things which were alwaies and every where perseveringly deliver'd in what Church soever he Chanâ—'d to find them which whosoever doth not cannot be a true Christian. He did not hold all in the Council of Trent as you often calumniate but never prove but told us what might be done for the love of Peace for the Accomodating of that to the Protestant Synod at Augusta I thank you for your promise never to call me an Arminian but not for making me a Papist in the very next period If you are grieved that in these Churches I and the men of my mind have leave given us to be Rectors you may ease your self by a Course at Law For you are never like to do it by writing Books though 't is said of you as of him in Scotland That you can put them out as oft as your Belly akes Whilst you say that such professors as Master Hickman and your self cannot have licence to be Rectors no nor so much as to escape the strappado in my Church you either meane you are departed from the true Church of England or that I am revolted to that of Rome If the first you confesse your own Schism If the second God will rebuke you for your Slander Sect. 12. When you have done with my Advertisement Compare this with Sect. 14. you have not yet done with me And for want of new forces to make a stand against Evidence of Truth and Reason you repete a great part of your Grotian Religion as if you thought a Repetition were aequipollent to a Reply First you scruple not to say That Grotius his Religion is that which is conteined in the Council of Trent with all the rest p. 386. Yet in the passage which you translate there are these things against you * Inveniet ea commode convenienter â—um S. S. tum veterum Doctorum locis ad marginem positis posse explicari Discuss p. 14. 1. He saith that those Acts may be commodiously explained by the marginall Citations both out of Scripture and Ancient Doctors not that they ought to be received in gross without such commodious explications where by the way you may amend your gross mistake in the Translation by carrying the adverbs to the verb which you have link't unto the substantive miâ—taking the Ablative for the Dative Case plural Quorum Actâ— si quis leget animo ad pâ—cem propenso Is inveniet c. And by this you have perverted the Author's sense 2. He saith that this may be done in any man's judgement who hath a mind propense to Peace In order to the unity and peace of Christendom all the most favourable Constructions must be put upon the Doctrins of either party And by whom is this to be said but by a Professed Reconciler 3. So far is Grotius from turning Papist though such commodious explications should be allow'd him as some have taken the Covenant and Engagement too in their own sence who would not take it in the Imposers that nothing less will content him no not in order to publick Peace than a Removall and * Tollantur ea quae cum pia ista Doctrinâ pugnant c. Abolition of those Corruptions in the Church Ibid. which had obteined their Introduction by evill manners and customes not by antient tradition or the Auctority of Councils 4. He doth not say he is content with what he hath but that he †Hâ—bebit id quo possit eâ—â—e contentus shall have that wherewith he may be contented upon this * Quod si
Deduction And if the Deduction is irregular why is your dealing the very same to prove your irregular Ordinations exactly regular 4. Come we now from the Form to the matter of your Syllogism Your major is proved from the words of Dr. Hammond that the * See the whole Annotation on Act. 11.30 B. p. 406. to p. 409. Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture times belonged principally if not onely to Bishops there being no evidence that any of the second Order were then instituted Which words if you observe them do not deny but suppose that as soon as any of the second order were admitted into the Church they were immediately subject unto the First that is to say to the Scripture-Bishops there having been given him in Scripture a twofold power first a power of ordaining inferiour Presbyters next of Governing or Ruling them when so ordained Had you but fairly transcribed the Doctor 's whole Period you must have added to your Citation these following words though soon after even before the writing of Ignatius Epistles there were such instituted in all Churches And had you read unto the end of that excellent Annotation you would have found Epiphanius for Bishop Timothy his power or jurisdiction over Presbyters from 1 Tim. 5.1 19. Where whatever the word Presbyter may be concluded to import whether a single Priest in the common notion of the word Presbyter subjected to the Bishop or a Bishop subjected to the Metropolitan it equally make's against you that Bishop Timothy had power to rebuke and to receive an Accusation against a Presbyter which no meer Presbyter can pretend to have over another This would imply a contradiction to wit that an equall is not an equall because a Ruler and a Judge to the very same person to whom he is an equall The same use is to be made of what is cited from Theophylact concerning Titus * Ibid. to wit that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudgement as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ordination of so many Bishops was committed to him And I pray Sir remember one special Emphasis which evidently lye's on the Doctor 's words Which do not run thus the Title of Presbyters in Scripture times belonged onely to the Bishops but if not onely yet at least Principally to them And therefore however the case might be whether onely or not onely all the course of his arguing will be equally cogent and unresistible 5. Now for your minor that most of your Ordainers are such Pastors you prove it by saying first they are Pastors But this is petitio principii with a witnesse to say they are because they are And 't is a gross transition ab Hypothesi ad Thesin to say they are such Pastors because they are Pastors The word Pastor in our dayes doe's commonly signify a Priest to whom is committed a Cure of Soules And when I have lately so us'd it it hath been onely in complyance with that vulgar Catachresis But in the use of Scripture and antient Writers Pastor signifies him to whom the charge of the Flock is Originally intrusted whereas our English acception of the word Rector which is not the Scriptural or antient stile is wholly extended to a deputed or partiary Government in the Church to wit a Government over part of the Pastors Diocess which Pastor in the old stile hath the plenary charge committed to him Your error therefore was very great in confounding the Pastors with the Rectors of the people unless you spake with the vulgar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and supposing that so you did you spake completely besides the purpose And whereas you say in your Margin Mr. T. P. call's himself Rector of Brington I know not what you can mean by it unless an unkilfull intimation that I arrogate to my self somewhat more then is my due And therefore to undeceive either your self or your Readers I must tell you that in all Records which concern this Church or its Incumbent in all Leases and Compositions and Iudgments of Law in all Directions and Orders which have ever been sent by Supreme Authority the Church hath been stiled the Rectory and the Incumbent the Rector of it You may gather the reason from Mr. Sparrow's Learned Rationale upon the Book of Common Prayer The chief Rector oâ— a Parish called the Cardinal Priest of old quia incardinatus in Beneficio was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the rest under him his Clerks Where there were Chantries as there were in most Churches of England their assisting the Rector of the Church made up that Form of speech the Priest and Clerks And Brington being a Parish consisting of five distinct Members hath occasion'd the Rector in all times to be at the charge of an Assistant I have told you what I mean whensoever I write my self Rector of Brington If Mr. Cawdrey hath meant more when he hath written himself as publickly the Rector of Billing I leave him to give you a Reason for it Having done with your Argument and with your persoâ—all reflection I shall observe but one thing more to wit that whilst you say most of your Ordainers are such Pastors as Dr. Hammond spake of in Scripture-times which yet I hope you will retract you imply a confession that some are not Nor can I see by what meanes you will excuse your selves unto your selves for having admitted of such Ordainers As for your second and third sentences in your Sect. 5. p. 199. You have an answer included in what went before and so you will have in that which follows For Sect. 38. In your seventh Chapter Presbyterians are not Bishops by having Deacons under them p. 203. Sect. 18. You again pretend to fetch an Argument from the words of the Reverend Dr. Hammond Your naked affirmation is express'd in these words Where there are no such Presbyters with a President it is yet enough to prove him a Bishop that he hath Deacons under him or but one Deacon Your pretended proof of this assertion is from the words of Doctor H. which now ensue When the Gospel was first preached by the Apostles and but few converted they ordained in every City and Region no more but a Bishop and one or more Deacons to attend him there being at the present so small store out of which to take more and so small need of ordaining more Reduce this proofe into a Syllogisme which may serve your interest in any measure and it will be like your former most dishonourably false For thus you must form it do what you can if you intend to make it in imitation of a proof A primitive Bishop had no more then a Deacon or Deacons to attend him A Presbyter hath no more then a Deacon or Deacons to attend him therefore a Presbyter is a Primitive Bishop Here you see are three affirmatives in the second Figure And by an Argument so form'd I will prove you to be anything either Fish or Fowle
ib. p. 59. l. 20 c. An Essay of the Spartan's valour who being struck down by a mortal blow used 〈◊〉 stop their mouthes with earth that they might not be heard to quetch or groan thereby to affright their fellowes or animate their enemies ib. p. 3. l. 6. Cannot fall down and worship the idols which these men have set up they must expect to be thrown into the fiery furnace nay they are tormented in it already in Austine's sense who calls the mouth of an angry adversary by that name ib. p. 31. l. 15 c. Seeing the heat of these epidemicall controversies hath produced more writers then to use Plautus his similitude an hot summer brings forth buzzing flies ib. p. 107. l. 24. Hath made a Coward fight for once ib. p. 108. l. 1. Neither can I undergoe the judicious tryal of the learned nor am I willing to hazard the passionate censures of the ignorant ibid p. 108. l. 3. But if his reply shal be seasoned with the salt of Momus not of Mercury or if it be stuffed and coloured onely with an ignorantia Elenchi defending that which is not impugned or if he shal like the flies seek for and stick onely upon a sore place fal on the sick and weak parts of my discourse and never attempt to charge through the main body I shall vindicate my self onely with contempt and silence ib. p. 108. l. 20. Nor have I observed that many have been healed by going into the troubled waters though moved by the best Angels of the Church ib. p. 108. l. 6 c. Nothing which hath weight enough in it to turn those scales at Sedan of which Capellus saith that they would break with the four hundreth part of a grain ib. p. 68. bot Have the same quarrel with me that Fimbria had with Scaevola because he did not totum telum in se recipere ib. p. 93. l. 21 c. Who drew the Scheme of their opinions after that Bishop Land was Lord of the House And I think it no uncharitablenesse to say that some of later times in making their judgments had very great respect to the stars that were culminant ib. p. 25. l. 6 c. Mr. Morice The importunity of friends the common vouchee to warrant publications Epist. p. 8. l. penult As the persecutors lapt the primitive Christians in beasts skins Book p. 194. l. 5. So coursely and indecently deaâ—t with as I have been Preface p. 22. l. 16. Seasonable Counsel which Galba gave to Pico Nero à pessimo quoque desiderabitur mihi tibi providendum est ne etiam à bonis desideretur Book p. 93. l. 29.30 c. Notwithstanding all their Bustle and Ratling impartial and judicious men will discerne they are but like that Goth in Procopius who though he fought fiercely had the mortal Arrows sticking in his Helmet whereof he soon after fell ib. p. 149. l. 13 c. We are lapsed into an age c. and so forward with some transposition untill those words the multiplicity of strange effects Preface p. 11. l. 2 c. That commune odium Dei atque hominum the Anabaptists Pref. p. 19. l. 19. Like Ithasius who had no other virtue but his hatred towards the Priscillianists Book p. 43. l. 43 c. That I might plead with Jerome Qui non ignoscit ingenio ignoscat tempori Pref. p. 3. l. 7. A blasting of all graces or an alloy to all endowments as if it might be said of this as St. Augustine speaks of discretion Tolle hanc virtus vitium erit Book p. 159. l. 31. I have the thousand witnesses to attestate Pref. p. 15. l. 32. I desire to receive a Prophet in the name of a Prophet and not a concurrant c. Book p. 166. l. 1. My affectionate respects to are as well known as I am ib. p. 165. l. 21. For inodiating ib. p. 165. l. 29. Professe it as a precise and measured truth Pref. p. 9. l. 34. Iudgement often varieth with interest and things acquire the price not so much for what they are really in themselves as what they are relatively to our ends and turns no good money when they should take it is currant coine when they should pay it ib. p. 113. l. 31. An Assay of the Spartan valour who being struck down by a mortal blow used to snatch their mouth full of earth that they might not be heard to quetch or groan thereby to affright their fellowes or animate their enemies ib. p. 256. l. 17 c. Cannot fall down and worship the image that hath set up an occasion to bring me into the fiery furnacâ— as Saint Augustine calls an adversaries angry mouth ib. p. 30. l. 8. with p. 67. l. 16. When the heat of those epidemical controversies hath produced more writers to use Plautus his comparison then an hot summer brings forth buzzing flies Pref. p. 10. l. 24. Have made a Coward fight ib. p. 11. l. pen. As I cannot undergoe the judicious trial of the learned so I am not willing to hazard the passionate censures of the ignorant ib. p. 12. l. 6. But if any reply be seasoned nigro sale Momi non sale candenti Mercurii or if they shall stuffe and colour it onely with an ignorantia Elenchi defending that which is not impugned shall like flies seek for and stick onely upon a sore place and falling upon the sick or some single parts of without charging through the main body I shall vindicate my self onely with contempt and silence Pref. p. 25. l. 29. p. 26. l. 3. Very few are healed by going into the troubled waters though moved by the best Angels of the Church ib. p. 12. l. 27. They will not turn those very scales at Sedan which Capellus tells us would break with the four hundreth part of a grain Book p. 153. l. antep Their quarrel against them like that of Fimbria against Scaevola totum telum non recipit ib. p. 256. l. 17 c. Compare also Pr. p. 4. l. 4. B. p. 292. l. 27. This is out of Mr. Morice exactly the words only transposed when they draw the scheme of they observe who are Lords of the House they have chief respect to the stars that are culminant and accordingly make their judgment Book p. 43. l. 11 c. There are many more Instances to be given in from Mr. Morice which for brevities sake must be omitted Mr. John Goodwin Triumviri Mr. Hickman Nonnulli citiùs volunt exagitate quod non intelligunt quà m quaerere ut intelligant non fiunt humiles inquisitores sed superbi calumniatores Aug. de Tem. Serm. 72. Title-page Solent veritatis hostes suis jactantiis etiam de nihilo theatrum quaerere Calvin in Mar. 9.14 ib. I cannot but recall what I have often read from Gilbertus Cognatus of a man with an Ulcer in his face who passing over a bridge where the passengers were to pay a certain piece of mony
were much contemn'd by one another To say that Mr. Calvin ascribeth Sin to Gods impulse and that Dr. Twisse defendeth Zuinglius affirming God to be the Author of Adultery and Murder and to cite their pages wherein their words are to be seen is to discover their Doctrines and no farther to meddle with the men When the most learned Mr. Hales even whilst he was a Calvinist not yet converted by †See Mr. Farindon's Accompt prefixt to Hales his Remains Episcopius told in one of his Letters tâ— Sir Dudley Carleton how Gomarus pleaded for this poâ—ition * See Mr. Hales his Letter of Decemb. 12.1618 p. 47. that God did predestine men to Sin we cannot say that Mr. Hales did load that Synodist with obloqâ—y by relating the story with his dislike and saying he mended the Question as Tinkers mend Kettles making it worse then it was before But what can be possibly so absurd which Mr. Bagshaw will not dare to put in print when he is Angry He sayes I seem to be enamour'd upon my numerous issue when yet his very Calumny implies his self-Contradiction For he concludeâ— me the Father of the severall Reflections oâ— his Discourse although he knows I never own'd them And could he think it my Issue upon which I was enamour'd but would not own Had I indeed been the Author of all those Bookes of which by enemies and friends I have been suspected Mr. Bagshaw might have call'd it a numerous issue And of some of those many he might suppose me to be enamour'd could I have had but the madnesse to think them mine I have disowned so many Bookes since Oxford was visited with the Plague not because I conceiv'd them unworthy of me but because I would not be overvalued nor offend like the old or the new Bathyllus Perhaps indeed I am the Author of as many things which shall be namelesse as those to which I have put my name But doe's it follow I am the Author of those Reflections for which Mr. Bagshaw hath rail'd against me as if I had really been one of his Quondam-Masters I deny that sequel and let him prove it if he is able Or can I seem to be enamour'd of a numerous issue who would not be thought to be the parent of as many as I may but of as few as I think I must But I am probably to be blam'd for taking notice so much at large of so lewd a writer Whose inhumanity towards me without the least shadow or shew of reason I having never provok'd him in any kind unlesse it were by my peaceable and passive silence as it hath antidoted the venome which he hath spit at Mr. Busby so to be hated by such a person with such a person as Mr. Busby will I doubt not procure me his Readers Love Having now done with Mr. Bagshaw I bid him heartily Farewell Nor do I say it as a complement or word of Course but as wishing him Repentance and change of Life Of the other Oxonian I take no leave as having given him no more then a Salutation and as supposing he may deserve a more elaborate entertainment If Sir I have tyr'd you with too much length I will not detain you any longer than whilst I may humbly desire your pardon and very heartily commend you to the special guidance of the Almighty in whom I am and shall be ever Your sincerely affectionate and humble Servant THOMAS PIERCE Brington Iuly 7. 1659. THE END ERRATA PAge 3. l. 36. for â—â— r. nor p. 12. l. 8. r. France p. 19. l. 29. after all r. of p. 21. l. 32. for Mr. r. Dâ— p. 28. l. 28. for concluding r. unconcluding p. 37. in mâ—rg l. 5. for missarum r. amissarum p. 41. l. 7. r. brains p. 42. l. 11. r. conceit p. 49. l. 34. for leasure r. pleasure p. 56. l. 26 for was r. t was p. 57. l 16. after agree r. not p. 93. l. 32. dele to p. 100. in marg l. 5. r. p. 40.41.42 p. 108. l. 16. r. Dr. Iohn Still p. 111. l. 8. r. zeal p. 117. in marg l. 7 after Râ—sticano r. p. 209. Hâ—nnoviae Edit A. D. 1611. p. 120. l. 6. after wâ—re r. both p. 147. in maâ—g l. 6. for p. 123. r. â—22 p. 170. l. 20. for do r. not p. 217. l. 21. after Them begin the Thirty first Section p. 219. l. 29. for and r. not p. 221. l. 15. for no. r. not p. â—â—â— l. 17. for very r. every p. 228. l. 7. r. pullitiei Books Printed for and sold by Richard Royston Books written by Dr. Hammond A Paraphrase and Annotations upon all the Books of the New-Testament by H. Hammond D. D. in fol. the second Edition enlarged 2. The Practical Catechism with other English Treatises in two volumes in 4. 3. Dissertationes quatuor quibus Episcopatus Iura ex S. Scripturis Primaeva Antiquitate adstâ—uuntur contra sententiam D. Blondelli aliorum in 4. 4. A Letter of Resolution of six Queries in 12. 5. Of Schism A defence of the Church of England against the exceptions of the Romanists in 12. 6. Of Fundamentals in a notion referring to practice in 12. 7. Paraenesis or a seasonable exhortation to all true sons of the Church of England in 12. 8. A Collection of several Replies Vindications published of late most of them in defence of the Church of England now put together in four Volumes Newly published in 4. 9. The Dispatcher Dispatch'd in Answer to a late Roman Catholick Book intituled Schism Dispatch'd in 4. new 10. A Review of the Paraphrase and Annotations on all the Books of the New-Testament with some additions and alterations in 8. 11. Some profitaâ—le directions both for Priest and people in two Sermons 8. new Books and Sermons written by J. Taylor D. D. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Course of Sermons for all the Sundays of the year together with a discourse of the Divine Institution Necessity Sacredness and Separation of the Office Ministerial in fol. 2. The history of the Life and Death of the Ever-blessed Jesus Christ third Edition in fol. 3. The Rule and Exercises of holy living in 12. 4. The Rule and Exercises of holy dying in 12. 5. The Golden Grove or A Manuall of daily Prayers fitted to the daies of the week together with a short Method of Peace and Holiness in 12. 6. The Doctrine and Practice of Repentance rescued from popular Errors in a large 8. newly published 7. A Collection of Polemical and Moral discourses in fol. 8. A Discourse of the Nature Offices and Measure of Friendship in 12. new 9. A Collection of Offices or forms of prayer fitted to the needs of all Christians together with the Psalter or Psalms of David after the Kings Translations in a large octavo newly published 10. Ductor Dubitantium or Cases of Conscience fol. Now in the Press Books written by Mr. Tho. Pierce Rector of Brington 1. THe Sinner impleaded in his
own Court wherein are represented the great discouragements from sinning whiâ—h the Sinner receiveth from Sin it self in 12. new printed 2. The Badge and Cognizance of Châ—ists Disciples preached at S. Pauls Church before the Gentlemen of Wiltshire 4. 3. The Christians Rescue from the grand error of the heathen touching the fatal necessity of all events in 5. Books in 4. new The new Discoverer Discover'd by way of Answer to Mr. Baxter with a rejoynder to his Key for Catholicks and Disputations about Church-Government 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Church of England defended in two Treatises against the Fabulous and Scandalous imputations cast upon her in those two Points Of Succession of Bishops and Schism wherein the fable of the Nâ—gs-head-Ordination is detected and the accusation of Schism retorted By Iohn Bramhall D. D. Bishop of Derry The Law of Laws or the excellency of the Civil Law above all other humane Laws whatsoever shewing of how great use and necessiâ—y the Civil Law is to this Nation By Robert Wisemâ—n Dr. of the Civil Law 4. new The Grand conspiracy by Master I. Allington in 12. The History of the Church of Scotland by Dr. Spotswood Archbishop of S. Andrews in fol. Etymologicum parvum in 8. by Mr. Gregory School-master of Westminster The contemplation of heaven in a descant on the prayer in the garden in 12. The Magistrates Authority a Sermon by Master Lyford in 4. The Quakers wild questions objected against the Ministers of the Gospel by Master R. Sherlock in 4. The Communicants Guide by Master Grove in 8. The plain mans sense exercised by Master William Lyford in 4. Anglicisms Latiniz'd by Mr. Willis in 8. The persecuted Minister written by Mr. Lâ—ngly Minister of the Gospel 4. Lyfords Legacy in 12. The Catechism of the Church of England paraphrased by Richard Sherlock 3. Edition An Apology for the Ministry by William Lyford The Examination of Tilenus before the Triers in Utopia in 12. newly published The Calvinists Cabinet unlocked in answer to Mr. Baxter by Tilenus Junior New in 12. Examen Historicum or a discovery and Examination of the mistakes falsities and defects in some modern Histories 8. by P. Heylin D. D. New Reliquiae Sacrae Carolinae The works of that Great Monarch and Glorious Martyr King Charls the first both Sacred and Civil together with a short view of his Life and Reign Certain Considerations of present Concernment touching this Reformed Church of England by H. Ferne. D. D. in 12. A Compendious Discourse upon the Case by Henry Ferne in 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiae Anglicanae Suspiria The Tears Sighs Complaints and Prayers of the Church of England setting forth her former Constitution compared with her present condition also the visible Causes and probable Cures of her Distempers in four Books newly extant in fol. By Iohn Gauden D.D. of Bocking in Essex Certamen Religiosum or a Conference betwixt the late King Charles and the late Lord Marques of Worcester concerning Religion Royalists defence printed at Oxon. 4. Mercurius Rusticus or the Country-mans complaint against Lieutenant Generall Cromwells plundering and defacing Cathedrals printed at Oxf. 8. The Regall apology printed at Oxon. Bishop Bramhalls faire warning to take heed of the Scotch Discipline 4. Sacro-sancta Regum Majestas written by the Archbishop of Tuam Doctor Sâ—uards Answer to Fountains Letter Episcopacy and Presbytery Considered by Henry Ferne D.D. A Sermon before his Majesty at the Isle of Wight by Henry Ferne D. D. Iudicium Universitâ—tis Oxoniensis de Solenni lége foedere Iuramento Negativo c. Fifty Sermons preached by the Learned and Reverend Iohn Donne D.D. Doctor Cozens Devotions c. The End of the Catalogue