Learning of whiâ—h sort it were easie to name some hundreds were all exposed by the Presbyterians at least as far as in them lay to the utmost extremities of want and beggery without the least Mercy or Moderation Had they been Heapers up of Riches as Presbyterians and Iews are observed generally to be you might have squeez'd them as spunges without much harm And if the men of your party upon the present shifting the scene of things shall be forc'd to feel what they inflicted as some have presaged whilst they were reading your two Dedicatory Epistles wherein you are subscribed a Faithful Subject and wherein you complain of the * Epist. Ded. before Kâ—y for Cath. p 10. Democratical Polititians who were busie about the change of Government they will feel it so much the less by how much the greater the Treasures are which their Avarice and Rapine have raked up for them against their Winter A Vindication of Bâ—shops and D. Hammond's Paraphrase Sect. 36. Your principal Argument against our Bishops by law established in England which you urge from Scripture and Dr. Hammond's Paraphrase from p. 22â—to p. 27. I do the rather think fit for my consideration because I think it not fit at all that so learned a person as Doctor Hammond should ever take it into his own It s pity a Person of his employments should descend to a taske of so little moment And whilst he is doing those things which cannot be done but by himself let me have leave to do that for which your Argument's inability hath made me abâ—e You know the summe of it is this that Preaching Confirming Discipline Care of the poor Visiting the Sick Baptizing Congregating the Assemblies Administring the Sacrament of the Lords Supper guiding the Assemblies Blessing the people Absolving the Penitent and more then these p. 27. are the works of the Antient Episcopall Function But no one man can now performe all these to so many hundreds of Parishes as are in one Dioecess Ergo our Dioecesan Bishop is not the same with the Antient Bishop This being the summe of your chiefest Argument may be enlarged by my consent in the Major Proposition to the utmost pitch of advantage to which your own heart can wish the difficulty improved to wit by urging that the Bishops were at first invested by the Apostles with all manner of Ecclesiasticall both Power and Office And so the Bishop in every Dioecesse being lineally the successor of that numerical Bishop who was ordained by the Apostles is by consequence invested with all this power From whence there flow's another Sequel as unavoidable as the former that not the least part of this Sacred power can be possibly received but from the Bishop 3. All which being granted as very true and my thanks being returned for your service to the truth whilst you resist it for Presbyterian Ordinations are hence evinced to be null I shew you the vanity of your Minor by putting you in mind of a plain distinction per se aut per alium mediatè vel immediatè your meer forgetfullness of which for ignorant of it you could not be made you imagin there was a force where you will speedily acknowledge there can be none For what a Bishop is not able to do by himself he may very well do by the help of others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is nothing more obvious then that when Moses is * Exod. 18.18 22 26. overtask'd he should take in others in partem Curae and yet lose nothing of his Preeminence And even for this very reason had the Bishops all power as well as power to communicate it either in whole or in part that what they could not perform alone they might by Proxy whether by Presbyters Deacons Subdeacons Arch-Deacons Chancellors Officials I will add Church-Wardens and Overseers of the Poor what is done by their Delegates is done by them 4. Now that this was the case in the earliest times of the Church our learned and Reverend Dr. Hammond hath irresistibly * Consulatur Summi viri Disseâ—t 4. p. 210 211. evinced And had you first been well acquainted with his four Latin dissertations you had not stumbled at the light of his English Paraphrase †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Rom. Clemens Romanus would have told you that in the Regions and Cityes where the Apostles had preached and gathered Churches they constituted Bishops to Rule those Churches and likewise Deacons to be subservient to those Bishops Why no Presbyters as yet Epiphanius would have inform'd you out of the oldest Records For whilst there was not saith he so great a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Epiph. Haer. l. 3. t. 1. multitude of believers as to need the ordaining of any Presbyters between the two above said orders Bishops and Deacons they contented themselves with the Bishop onely who together with his Deacon whom he could not conveniently be without did then abundantly suffice for so small a Diocesse But when believers did so increase in the single Diocesse of a Bishop as that there needed more Pastors and fit men were to be had then they admitted into the Priesthood I do not say into the Prelacy that other sort of Church-Officers whom we now call Presbyters And I conceive that such Presbyters were ordained in Asia by St. Iohn because Ignatius in Trajan's time throughout his Epistles to those Churches of Asia doth distinctly make mention of all three orders If then the Primitive Bishops did thus communicate of his power to Inferiour Pastors and still reserve unto himself the super-intendency over all what should hinder their Successors from doing according to their example And why should any man presume to take any power unto himself but he whom the Bishop hath first ordained unto the office of a Deacon a kind of secundary Presbyter and after that to a Cure of soules which belongs to a Presbyter plenarius and after that too to the Episcopal Office of Ordination 5. Having shew'd you the full agreement betwixt the Ancient and modern Bishoâ—s I hope you see your Inadvertency and acknowledge the vanity of your Argumentation For 1. In the Infancy of the Church * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— Epiph. l. 3. t. 1. none were worthy to be made Bishops in diverse places and in such the Apostles did all themselves at least the place remained vacant †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. Ibid. 2. Where need requir'd and worthy persons were to be had in such the Apostles ordained Bishops But 3. Whilst the Churches were so thin as that the Bishops with their Deacons could well discharge the whole work Epiphanius tell 's us expresly and that from the eldest of the Church Histories there was not yet a constitution of single Presbyters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And of this we have the first instance in Iames the Bishop of Ierusalem to whom
were added seven * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 6.1 2 3 4 Deacons without the least mention of any Presbyters Yet 4. Many meer Presbyters were ordained not with a priviledge to ordain but to diâ—â—ense the Word and Sacraments as soon as the number of Believers had made it needfull And I pray Sir forget not to take due notice that what is spoken by Epiphanius is against the Heretick Aerius the very first Presbyterian that ever infested the Christian Church 6. After the levity and unfruitfullness consider the danger and unlawfulness of thiâ— your arguing It being just as much against all the Monarchs as against any one Bishop throughout the world For ' tiâ— the duty of every King and of every other supreme Magistrate let his Dominions be never so large to reward to punish and to protect to deale out Justice to every subject whether corrective or distributive as their merits or offences shall seem to challenge Now comes a Disputant like your self who first displayes the severall parts of the Magistrate's Office next he proposeth to consideration how many hundreds of Parishes and how many Myriads of Men may probably be found in his Dominions and then conceiving it impossible that any one Mortal should know them all much less be able to perform his several offices to each he presently sends the chief Magistrate his writ of ease and then forsooth in every Parish one or other of his subjects who thinks himself able to be a Ruler must take upon him to play Rex within that Territory or Precinct Never remembring or regarding the famous Division of the Apostle much less his Precept with which the division is introduced Submit your selves to every ordinance of man for the Lords sake whether it be to the King as * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Supreme or unto * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Governours as unto them that are sent by him for the punishment of evil doers and for the praise of them that do well 1 Pet. 2.13 14 15. From which words I intreate you to make this pertinent observation that as a single supreme Magistrate may well be qualified and fitted for the largest Taskes of the widest Kingdom by all those Emissaries and Envoyes who are deputed to act by his Commission so with a greater force of reason is every Bishop in his own Diocess very sufficiently enabled for every part of his office to every person by the assistance of those Presbyters and other officers under them who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by him sent out into their several charges 7. You see how unhappy you have been even in that way of Arguing in which you seem to have taken the greatest pleasure there being less force in it against the Bishop of a Diocess than against that person to whom you dedicated your Book and acknowledged your self a faithfull subject May you be faithfull to those Superiours who are not onely permitted but appointed and Authorized to Rule over you in the Lord. You see the people of this Land will no more be ridden by your Presbyteries For though you found amongst them some patient Beasts for a while who lov'd the novelty of their Riders if nothing else yet rideing them as you did with switch and spur as soon as you got into the saddle you provoked your tamest creatures to reprove the * 2 Pet. 2.16 madness of the Prophets Saying implicitly to your selves as you did frequently to them and with every whit as much reason remember them which have the rule over you Heb. 13.7 That is to say saith our learned Paraphrast set before your eyes the Bishops and Governours that have been in your Church c. Obey them that have the rule over you and submit your selves v. 17. that is be subject unto the Bishops as St. * See the Note of Dr. Haâ— on Heb. 13.7 A resutation of the prime Argument for Presbyterian Ordinations Chrysostom and the said Paraphrast do well explain it Sect. 37. As this may serve for a specimen of your voluminous medlings against our Bishops in which you say little against them which your enemies may not say with greater reason against you and with as much pretense of reason against the Ministry it self and with much more reason against their maintenance by Tithes so it sufficeth for a specimen of what you plead in the defence of your Schismaticall Ordinations to use the word of the Lord Primate that I acquaint you with the absurdity of your first and chief Argument In your second Dispute of Episcopacy ch 7. p. 199. l. 8 9 10 c. You strive to prove your Ordination is by scripture-Scripture-Bishops Meaning your titular Ordination without Dioecesan Bishops whose Episcopal Office you sacrilegiously invaded And you think you prove it by this sad Syllogism The scripture-Scripture-Bishops were the Pastors of particular Churches having no Presbyters subject to them Most of our Ordainers are such Pastors Therefore most of our Ordainers are Scripture-Bishops The major of this Syllogism you prove from Dr. Hammond and the minor from Mr. Pierce At least you are confident that you prove it though I shall prove you prove nothing except your forgetfulness of Logick and somewhat else to your prejudice of which anon 2. First for your Syllogisme by the disposition of the medium it appeare's to be in the second Figure and yet which is wonderfull it consist's of three affirmative Propositions which the second Figure cannot indure any more than the First can admit of three Negatives And so again you are obnoxious to the publick assertion of D. Kendal that a little more of the university would have done you no harm 3. Next to know what you have done by disputing thus in figure without all mood observe the Conclusiveness of your Syllogism by an other just like it in all respects Suppose in the person of Diogenes you were to prove that a Cock with his Feathers strips from him alive is a Man as well as Plato though not as able to teach School you may thus argue for him as you have done for your self A man is a living Creature with two feet and without Feathers A Cock deplumed like that of Diogenes is such a living Creaturo Therefore a Cock deplumed like that of Diogenes is a man But then you have taught an ill Sophistry against your self For the plainest person in all your Parish may prove you to be an arrant He athen by the very same Logick which you have err'd by An arrant Heathen is an Animal indued with reason Mr. Baxter is an Animal indued with reason Therefore Mr. Baxter is an arrant Heathen The major at least must be as true as that which you take from Dr. Hammond The minor infinitly truer than that which you take from Mr. Pierce And you know the conclusion is undeniable For if the premises are true Falshood cannot flow from them by any regular
he goes on p. 179. the Church of England is not invisible It is still preserved in Bishops and Presbyters rightly ordained and multitudes rightly baptized none of which have fallen off from their profession 7. To your preposterous Demands then Especially to the Eâ—iscopal whose sufferings have made them the more coâ—formable to the primitive Christians why we separate from you and refuse to go to your Communion the first and shortest Answer is this that we are passively separated because you actively are separatists We by remaining as we were are parted from you and you by your violent departure have made our Difference unavoidable We are divided by necessity and you by choice we from you our Dividers but you from us and between your selves You like Demas having forsaken us and having embraced this present world it is our lot as it was Paul's to be unâ—voidably forsaken It is God's own Method to turn away from his Deserters When the Times are changed by some and others are changed by the Times you must at least excuse if not commend us that we * Prov. 24. â—1 meddle not with those who are given to change For you to go from us and then to chide us for being parted is the greatest injustice to be imagin'd because it requires us to verifie the two Extremes of a contradiction A second Answer I shall give you in better words than mine own even the same which Dr. Hammond once gave the Papists Sâ—e Dr. Hammond of Schism p. 180 181. The Night-meetings of primitive Christians in Dens and Caves are as pertinent to the justifying of our Condition as they can be of any and 't is certain that the forsaking of the Assemblies Heb. 10.25 is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our wiâ—ful fault v. 26. but onely our unhappy Lot who are forced either not to frequent the Assemblies or else to incourage and incur the scandal of seeming to approve the practises of those that have departed from the Church That we do not decline Order or publick communion and consequently are not to be charged for not enjoying those Benefits of it which we vehemently thirst after is evident by the extensive Nature of our persecution the same Tempeâ—t having with us thrown out all Order and Form Bishops and Liturgy together And to that Curstnesse of theirs not to any Obstinateness or Vnreconcileableness of ours which alone were the guilt of non-Communion is all that unhappiness of the constant Sons of the present English Church to be imputed Lâ—y-elders condemned by such as had sworn to assert them Sect. 30. I am glad to find you thinking that unordained Elders wanting power to preach or administer the Sacraments are not Officers in the Church of God's Appointment and that as far as you can understand the greater part if not three parts for one of the English Ministers that we stand at a distance from are of this mind and so far against Lay-Elders as well as we of whom you confess your self one and Mr. Vines another p. 4. But I am not glad to find you excusing what you condemn 'T is true ye all swore when ye took the Covenant to preserve the Discipline and Government in the Church of Scotland and to reforme the Church of England in Discipline and Government according to the example of the best Reformed Churches of which the Scotish was implied to be the chief yea to bring the Churches in the three Kingdoms to the nearest conjunction and Uniformity in Church-government c. Lay-elders in Scotland were pretended to be by Divine right The Platforme of Geneva was highly magnified that I say not blasphemously for the Pattern shew'd in the Mount The Scepter of Christ and Evangelium Regni Dei were noted expressions of their Device But since you have printed your own opinion that therâ— were no such Lay-elders of God's appointment you should rather have recanted your having sworn the Scotish Covenant than have tryed by all means to make the best of so bad a matter Whilst you believe a fourth part of the Presbyterians are directly against the other three in thinking Lay-elders of God's appointment you give us to hope that your Kingdom will never stand And indeed if you will read but the first 5. Chapters of Bishop Bancrofts Survey of the pretended Holy Discipline you will find that no Sect hath been more divided against it self See what is said by Dr. Gauden in his excellenâ— * p. 17. Dendrologia concerning the Pertness and Impertinenâ—y the Arrogancy and Emptiness the Iuvenility and Incompetency the Rusticity and Insolency of some Ruling and Teaching Elders too the disagreement that was found betwixt High-shoes and the Scepter of Church-government especially mark what he †p. 18. saith of the Decoy and Fallacy the Sophistry and Shooing-horn of bringing in Lay-elders by Divine Right and perhaps when you have done you will hardly excuse your own Excuses much less the manner in which you make them for to excuse the Lay-eâ—ders as men not preaching Sect. 31. You say A Calumny cast upon our Preachers to the sole disgrace of the Calumniator In that our Readers are much like them p. 4. And again you speak of our Ignorant Drunken Worldly Readers and Lazy Preachers that once a day would preach against doing too much to be saved p. 16. But 1. that any have so preaâ—hed of the regular Clergy is your ungrounded Intimation for which you are answerable to God They have commonly been accused of having preached for the doing too much to be saved Their earnest pressing for the Necessity of Universal Obedience to the Law of Christ which carries along with it all manner of good works hath very frequently procured them the name of Papists Socinians Pelagians Moralists any thing in the world to express the dislike of your Presbyterians The Antinomians are the chief men who preach against doing too much to be saved and as the Fautors of that Heresie you your self have accused both Mr. Pemble and Dr. Twisse who were not Prelatists but Presbyterians And such were they who applauded The Marrow of modern Divinity which you have sharâ—ly written against for the like dangerous positions Nay you your self are more liable to undergo your own censure than any Prelatist I ever heard of for teaching the people how greaf a wickedness may well coâ—sist with their being Godly Of this I have given so many Examples that I shall adde but one more You put the Question Wâ—ether if men live many years in swearing or the like sin See Disp. of right to Sacram 3. p. 330. it is not a certain sign of ungodliness To which you answer in these words A godly man may long be guilty of them as 't is known some well-reputed for Godliness are in Scotland Reputation doth much with many even that are godly to make sin seem great or small With us now a swearer is reputed so great a sinner that he is
the chief Fathers and Pillars of the Church of which the Dioeces of London can have but one And so the plain Country-man doth no exactly understand you Sect. 32. Whil'st you say that some Protestants A fâ—ir Confessiâ—n how far a Protâ—stant mâ—y go and be still a Protestant as Bishop Bramhall and many more do hold the Pope may be obeyed by the Transmarine Western Churches as the Patriarch of the West and be taken by us all to be the Principium unitatis to the Catholick Church and the Roman determinations still may stand except those of the last 400. yeares and those if they obtrude them not on others p. 7. You help your Reader to conclude that Grotius might well have been a Protestant by the very allowance of his accuser And supposing my Reader to be intelligent I shall make no other use of your large Concession Sect. 33. You very confidently say Of Bishâ—ps â—nd Presbytery that in the pulished judgments of Bishop Hall Bishop Usher Dr. Holdsworth Forbes and others they would have all Presbyters to be Governours of the Churches one of them having a stated Presidency or Moderatorship and this will content them p. 9. I know not what they have declared in other parts of their writings which I have never yet seen Nor am I sure I know your meaning by the word Presbyters Presidency and Governours of the Churches much less am I sure that you your self do know theirs But I know what Bishop Hall hath done and suffer'd for that Episcopacy which had been established in this land with Christianity it self and had also been confirmed by 32. Acts of Parlament nor need I tell you how much an Act doth differ from an Ordinance and was abundantly provided for by Magna Charta which by statute is * 25. of Edw. 1. ch 1 2. declared the Common Lâ—w of the land I say I know what he hath done against the many-headed Smectymnuus in which are compendiously represented the chiefest sâ—icklers for the Presbytery as Dr. Gauden hath expressed in that crooked low shrub which ambitiously supplanted the well-grown Cedar Again I know what he hath suffered by his imprisonment in the Tower where yet the reason of his imprisonment made it a comfortable restraint I farther know what he was for when he writ his Peace-maker See Bishop Hall's Peace-maker p. 48 49 c. to wit the Primitive Government universally agreed upon by all antiquity for which he refers you to the writings of Clemens and Ignatius He makes use of the Confessions both of Camero and Beza of Marlorate and Calvin that in a Calvin Inst. l. 4. â— 4. very City there was chosen one Bishop least an equality in thâ— Clergy should engender strife That the Bishop was indeed the very b Marlorat in Apoc. 2. Prince of the Clergy That he was above the Presbyters in point of c Beza de Grad Minist Evang. order That being chosen by the Colledge of the Presbyters he was to be their President and that not without some d I. Camer Myrothâ—c in Tim 4 14. Authority over the rest Now though the Bishop doth consent that he be call'd a Moderator a President a Superintendent an Overseer or by any other such name if the name of a Bishop is displeasing as thinking it pity that words should break square where the things are agreed yet saith he for the fixedness or change of this person Bishop Hall p. 50. let the antient and universal practice of God's Church be thought worthy to oversway And he had said a little * p. 48. before that the President must be constant as well as oâ—e Now had you sworn in taking the Scotish Covenant to change the name of a Bishop and there had stopt you might have cited the Peace-maker with much more reason than now you do But you swore to endeavour the extirpation of the thing of Church-Government it self by law establish'd For that you might not be mistaken you explain'd the word Prelacy by the word Church-Government c. by a good token that in conclusion you superstitiously held it for Anchristian And because you often take the confidence to cite that Treatise of Bishop Haâ—l as if it had yielded you some fig-leaves to cover the shame of your undertakings I pray observe your concernments in his Epistle before the book I will but put you in mind when the Book was first printed to wit in the yeaâ— 1647. and who were the very first men who did quieta movere and then I will give you his Golden Paragraâ—h It is felony by our Municipal Lawes for a man to burn but the frame of a Building intended for an house Bâ—shop Hâ—ll's ceâ—sure of the Dâ—stuâ—bers â—f sâ—tled Goveâ—nment in the Church how hainously flagitious shall the God of heaven account it to set fire on his complete spirituall House the Chuâ—ch whereof every believer is a living stone Doubtless how slight soever the world mak's of theâ—e spiritual distempers it shall be easier in the day of judgement for Theeves and Whoremongers and Adulterers then for the breakers of publick Peace Never was there any so fearfull vengeance inflicted upon any Malefactors as upon Corah and his Combination Surely if we consider the sin it self other offenses had been far more hainous but in that it was a presumptuous mutiny tending to the affront of allowed Authority to the violation of Peace and to the destruction of community the earth could not stand under it hell only is fit to receive it Now Sir consider with your self both what you have done in these times and with what success You did not open your mouthes wider against Moses and Aaron pretending they had taken too much upon them than all the people of the earth have open'd theirs against you Presbytery like Corah was swallow'd up quick If the Bishops you were against did differ so little as you pretend from those very Bishops which you are for why was the publick peace broken for private interesses and ends Let me tell you in the words of the right Reverend Bishop Hall thâ—t you and others of your way who were born and bred under Authority * Ubi supra p. 93 94. should have contented your selves to be Disciples rather than Iudges and have entertained reverent thoughts of those that were set over you not more for the Gravity and Wisdom of their persons then for the Authority of their Places Even Timothie's youth may not be contemned Hereupon it was that holier antiquity even from the daies of great and gracious Constantine thought it very conducible to the good success of the Gospel to put respects of honour upon the sacred Messengers of God Damas. Epist. de Chorâ—piscopis It is too true an observation of Damasus where the name of Church-Governours is grown contemptible the whole state of the Church must needs be perturbed Could you expect any thing less from the common people than
that they should pay you in your own Coin and say yee took too much upon you and that all the Congregation was at least as holy as themselves Had your spirituall Superiours been more venerable in yours yee had not certainly been so vile in the Peoples eyes Th Lord Primate's censure of Presbyterian Ordinations as Iâ—valid and Schismaticall Published by Dr. B. p. 125.126 2. Next for his Grace of Armagh whom I can never find you calling by a higher Title then Bishop Usher I shall but mind you how he hath pleaded for the Prelacy of England in other workes and onely recite his words at length out of that very piece in which you seem to have taken the greatest pleasure For even there he hath concluded your Ordinations by Presbyters to be invalid in as much as they were made where Bishops might have been had there being nothing but necessity in case Bishops cannot be had which in the judgement of the Primate can make such valid And that you may not flatter your self his Grace intended such a necessity as against all reason you sometimes offer to pretend you shall read him subjoyning these following words Holding as I do that a Bishop hath Superiority in degree above a Presbyter you may easily judge that the ordination made by such Presbyters as have severed themselves from those Bishops unto whom they had sworn Canonical obedience cannot possibly by me be excused from being Schismaticall You see what necessity the Primate admitted for an excuse and in what respect you are unexcusable For besides that you are not under any necessity of ordaining Presbyters without a Bishop no necessity can happen but what will be of your own making and such an home-made necessity will but aggravate the wickedness of them that made it I make no doubt but you will say the same thing if a power succeeding shall deal with you and your Function as you have dealt with your Superiours I shall not add more of the Primate now than that the Reduction of Episcopacy is a posthumous work and yet pretend's to no other modell than what may stand with the preeminence both of Bishops and Archbishops 3. Dr. Holdsworth's Iudgement is as well known Dr. Holdsworth's sufferings a declaration of his judgement as what he suffered for his judgement during the memorable Reign of the Presbyterians Which puts me in mind of what was said by that learned Gentleman Mr. Morrice * The Nâ—w-inclosures broken down Sect. â—1 p. 212. the digladiations about Discipline have laid open Doctrin to those destructive wounds it bleed's under the discountenancing and depressing of so many learned Champions of the truth hath been the leaving the Church without a Guard When you were swearing and fighting to level the Bishops with the ground for want of merit and suâ—ficiency to seat your selves among the Bishops you had not the patience to consider or not the prudâ—nce to believe that you were laying out your strength as blinded Sampson did his to pull down a house upon your heads by laying your hands upon its Pillars Iudg. 16.29 But now you are taught by sad experience that what you covenanted against was even the glory and support of your own profession you will I hope be so just as to blame yourselves if you shall live to suffer as heavy things as you have done Sect. 34. Whereas you say in your excuse The Presbyterian excuses are aggravations of their offences that some of your party did not swear obedience to the Bishops or did not disobey such Bishops as Bishop Vsher assureth us were the Bishops of the Antient Churches and that the Schism is not such as makes men uncapable of our Communion and that since Bishop Prideaux dyed there hath been none in his place p. 12.13 I briefly answer first that you speak against your knowledge unless you know not what you did when admitted into the Priesthood And that I may not repeat two or three pages of what I have said in another book I refer you for a sight of your great and manifold obligations to obey your Ordinary with reverence and other chief Ministers unto whom the Government and Charge was committed over you to acknowledge the order of our Church as then it stood to be according to the will of our Lord Iesus Christ to approve of Bishops and Archbishops to use the Common prayer to observe the Traditions and Ceremonies of the Church and all according to the Lawes of this Realm I say I refer you for a sight of your great and manifold obligations to my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch 2. p. 51.52 53. Next I must mind you that the Lord Primate did onely speak of Communion with the Transmarine Protestans in France and Holland upon this supposition that he were in those Countries But our English Presbyterians were under another consideration He never received the blessed Scrament at any one of your hands nor would he ever hold Communion with any one of your Revolting Scotizing Churches But if you return to our Communion from which you fell by transgression both our Armes and our hearts are alwaies open to receive you And that you may do it so much the sooner let me admonish you of the disorder which the Lord Primate wonder'd at in your late Presbyterian ordinations A disorder so great that it sufficeth of it self without your other imperfections to say no harder things of them to make a nullity in the things that you most confide in * See the Primates judgement of Ordinat by Pres. set out by Dr. Bern. p. 136.137 138 139. To give the Seal of Ordination as some are pleas'd to call imposition of Hands without any express Commission annexed or Grant of Authority to the person the Primate was wont to say seemed to him to be like the putting of a Seal to a blanck Your Presbyterian Ordinations he judg'd no better and the reasons of it at large you may find in those pages which I have cast into the Margin What Bishops there were in the Antient Churches or what the Primate thought of them it matter 's not Your disobedience was not the better for being acted against those to whom you had promis'd to yield obedience And those alone are the Bishops which here t is pertinent to speak of for they alone were the Bishops to whom the men of this Age had sworn Canonical obedience through the Non performance of which obedience you had extorted from the Lord Primate that heavy censure If since the Death of Bishop Prideaux none hath succeeded in his place remember what I said lately of self-created necessity and do not imagin your Sin is lessen'd by a principall part of its aggravation Add to this that there are Bishops though not perhaps in your County And where Bishops are to be had you were forbid by the Primate to ordain without them Sect. 35. Whereas you say of Bishop Prideaux Bishop Prideaux
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
Sect. 10. A strange way of arguing in the behalf of Cruelty It s consequence subversive of all humane society Sect. 11. Concerning Vsurpers and Restitution Sect. 12. What sequestrations are misliked and what not Sect. 13. Of growing Luâ—ty on Sequestrations and self-denial in usurpation CHAP. VII Of the Dort-Synod and the Remonstrants Sect. 1. A confessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sect. 2. The Synodists unexcusable by standing out after yielding Sect. 3. Of grace which is really not verbally sufficient Sect. 4. Austin confessedly against the Synod of Dort Sect. 5. The extent of grace Sect. 6. The Synod of Dort parallel'd with the Iesuites even by its own Advocates Sect. 7. The Deniall of originall pravity falsely charged on the Remonstrants Sect. 8. How much there is in the will of man Sect. 9. To convert a sinner no breach of charity Sect. 10. Who it is that abuseth the choisest of Gods servants Sect. 11. Made appeare by an example The Contents of the APPENDIX Concerning severall Subjects both in The Key for Catholicks and in the Book of Disputations of Church-Government and Worship SECT I. The chief occasion of the Appendix Sect. 2. Mr. Baxters charge of Popery attended with self-contradictions Sect. 3. Made the more hainous in four respects Sect. 4. He is shew'd his Danger as well as guilt Sect. 5. Himself proved to be a Papist by fourteen Arguments according to his own Logick Grotius vindicated and cleared from all appearance of Popery from Sect. 6. to Sect. 26. The testimony of Poelenburg opposed to that of Sarravius Mr. Baxters confounding a Primacy of order with a supremacy of power And the New Canons of Rome with the antient Canons of General Councils His many and grievous mistakes in translating Grotius his Latin whether from wilfulness or weakness is referred unto the Reader Grotius his design had no influence on our English changes No Church-preferment was offer'd to him Franciscus à Sanctâ Clarâ had a contrary design Dr. Bezier cleared from an implicit Calumny The Popes Primacy allow'd by all sorts of Protestants as well as Grotius Bishop Andrews Bishop Bramhall Dr. Hammond c. A conjecture passed upon the letters which Mr. Baxter saith were sent to him of the real presence in the Lords Supper Material and formal Idolatry Two sorts of Pâ—pists The granted Primacy a Bulwarke against Popery Pacificks are not a cause of discord The Priâ—acy of the Pope how it removeth the whole mistake Sect. 29. By whom our Breaches were firâ—t made and are ever since widened The wrong sore rubb'd by Mr. Baxter and Presbyterians gall'd upon the Prelatists backs The Prelatists beaten for being abused yet are earnest desirers of Reconcilement The Church of England justified by the Confessions of her Desertors The Presbyterian separatists apparently unexcusable They are obnoxious to men of all sides for their sin of schisme Especially to the Episcopal whose sufferings have made them the more conformable to the Primitive Christians Sect. 30. Lay-Elders condemn'd by such as had sworn to assert them Sect. 31. A Calumny cast upon our Preachers to the sole disgrace of the Calumniator Once a day Preaching and Catechizing a great deal better then Prateing twice The Accuser most criminall The Presbyterian Readers are many more then the Episcopal And their Preaching much worse if we may credit their own confessions An agreement in point of Raileing between the Quakers and Presbyterians Sect. 32. A fair Confession how far a Protestant may go and be still a Protestant Sect. 33. Of Bishops and Presbytery Bishop Hall's censure of the disturbers of setled Government in the Church The Lord Primate's censure of Presbyterian Ordinations as invalid and Schismatiâ—al Dr. Holdsworth's sufferings a Declaration of his judgement Sect. 34. The Presbyterian excuses are Aggravations of their offences Sect. 35. Bishop Prideaux confessed a Moderate man though the sharpest Censor of our English Presbyterians He doth Characterize them by Ravenous Wolves By ambitious low shrubs conspiring against the goodly Oake By a petulant Ape on the house top By the greedy Dog and the Sacrilegious Bird in the common Fable By Baltasar and Achan By the title Smectymnuan importing a monster with many heads By the Bramble consuming the Cedar of Lebanon Bishop Prideaux us'd worse then any scandalous Minister Sect. 36. A vindication of Bishops and Doctor Hammond's Paraphrase Sect. 37. A Refutation of the prime Argument for Presbyterian Ordinations Mr. Baxter proved to be an Heathen by his own Art of Syllogizing Sect. 38. Presbyterians are not Bishops by having Deacons under them Sect. 39. Immoderate virulence towards those of the Episcopal way Mr. Thorndike's judgement of Presbyterian Ordinations Sect. 40. A parallel case between the Pharisees of old and our modern Puritans Sect. 41. What hath been meant by the word Puritan by Learned men The Lord Chancellor Egertoâ—'s judgement of Puritans Bishop Bramhall's judgement of the same Bishop Hall of Pharisaism and Christianity Sect. 42. The Presbyterian Directory exceedingly abominable The Kings reasons against the Directory And his reasons for the Common Prayer Sect. 43. Concerning Coppinger and Hacket and the communication of their Design to the Presbyterian Ministers Sect. 44. Dr. Steward's Sermon at Paris And Dr. Heylin's Antipuritanism To the Reverend Mr RICHARD BAXTER Reverend Sir Sect. 1. AFter so many of my indeavours to disappoint the open enemies of Truth and Reason thereby to rescue poor Christians from the worst kind of thraldom in which too many have been held by the Mythologie of the Turks whose desperate Doctrine of God's Decrees doth seem to me more terrible then all their Armies by how much the bondage of a man's Spirit is more to be fear'd then that of his Flesh for the effecting of which Rescue I verily thought you had laboured with me till what you rais'd with one hand you also ruin'd wâ—h the other which made me think many times of Penelope's Web I pleas'd my self with an opinion that my Disputes were all ended and that a liberty would be allowed me to pass the remnant of my dayes in my proper Element I take the words of old Hesiod as if they were spoke unto my self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For although perhaps I may not say I have as great an averseness to all Contention as that of the Fish unto the Fire yet am I not able to indure it but when I steadfastly believe it to be a Duty And being perswaded that it is mine I dare not shrink from a discharge how much soever it may cost me in self-denials That alone is the time of my being imployed in my proper Element when I am studying the Doctrine and Life of Christ as both are ordinable to practice when I am preaching the glad tidings of the Gospel of Peace as one to whom is committed the Word of Reconciliation 2 Cor. 5.19 when I am teaching the Ignorant admonisâ—ing the Guilty procuring settlement to the Doubtful and binding up the broken-hearted when I am anxiously pressing
England * In ist's Remediis quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 medici vocant parum est auxilii Neque potest partium unitas nisi à corpoâ—is unitate sperari Non possum non laudare praeclarum Aâ—gliae Canonem An. Dom. 1571. c. De Imperio sum po circa sacra cap. 6 witness his sixth Chapter De Imperio summarum potestatum circa sacra wherein he doth not onely insist upon the same means of union for which he pleads in his later writings but exceedingly commends our English Canon agreed upon in the yeâ—r 1571. exactly tending to the very same end Inprimis verò videbunt Concionatores nequid unquam dâ—ceant pro Concione quod à populo religiosè teneri credi velint nisi quod consentaneum sit Doctrinae Veteris ac Novi Testamenti quodque ex illâ ipsâ Doctrinâ Catholiâ—â— Patres Veteres Episcopi collegerint Because the Scripture is made a Lesbian Rule by a great variety of Professors who are irreconcileable amongst themselves therefore no Exposition ought to be taken for authentick so soon as that which hath been made by the Catholick Fathers and Ancient Bishops of the Church In a word it doth appear as well by * Casauâ— Epist. 220. Hu. Gro. 1612 Epist. 221. c. Casaubon's and Bishop Overall's Epistles to Grotius as from his to them and to Thuaâ—us and divers others that his desires of union were no other then what were common to him with the soberest Protestants in the World in particular with Melanchthon whom he proposeth as his exemplar in all his writings of that affair Nay in two Epistles to Duraeus which a learned Mr. Clement Barksdale in his Mâ—morials of Grotius admirer of his Works hath very usefully made English he is as palpably a Protestant as Cardinal Bellarmin was a Papist for he clearly justifies our breach with Rome and heartily wisheth our agreement amongst our selves however hindered by those who defile themselves with a proud conceit of being holier and purer then their Fathers and Brethren of the Church He unites his Consultations with both our English Embassadors how our union may be accomplished to which he exhorts so much the rather because he observes that our Division doth strengthen Popery and make Proselytes for Rome Such were Grotius his Counsels no longer since then in the year of our Lord 1637. And though you confidently say that He mentions the Protestants with distaste as pretended Reformers p. 33. yet I know the contrary to be a very great truth * Traxit in auxilium sui Reformâ—torum Principes Pontificlorum fervidiores meam praesentiam aliis de causis suspectant Epist. 172. p. 422. A.D. 1635. Foâ— how severely soever he useth to speak of the rebellious and sacrilegious who by their Heathenish practises and oâ—inions had put a publick disgrace on the Reformation in pretending themselveâ— the Authors of it yet of regular Protestants he never speaks without love and reverence and simply calls them the Reformed in opposition to Pontificians who stand in need of Reformation That unavowable sort of Protestants whom he reproves with sharpness the meek and moderate †Look forward on ch 5. sect 9. Dr. Sanderson rebuketh as sharply as he hath done yet he is not the likelier to be a Papist Arg. 14. From many places of his Discussio printed in the year 1645. as well as from its whole design his aversion to Papism doth very sufficiently appear And as that is the book from whence you draw your objections so from that very book you could not have fail'd of satisfaction had you impartially either read or considered all * Discuss p. 10. His desire that the rules of Vincentius Lirinensis might be observed was common to him with King Iames Isaac Casaubon yea with Gregory Calixtâ—s and Doctor Reynolds against Hart. †Nec aliud desiderat Confessio Augustanâ— Diâ—unt enim qui eam amplexi sunt Principes Civitates de nullo Articulo Fidei dissentire se c. sed paucos abusus à se omitti qui novi sunt contra voluntatem Canonum vitio Temporum recepti ib. p. 14. He would not onely have the Canons of the Council of Trent to be commodiously expounded in order to peace but also in order to reformation he would have all taken away which evil customes and manners have introduced In a word he would have that then which the Augustan Confession desires no more And many moderate Papists desired no less He allowes the Pope no * Ibid. p. 1â— other Primacy then is allowed by the Canons of oecumenical Councils and may consist with the rights of the several Patriarchs of the East disapproving his usurpations no lesse then Casaubon himself †Ibid. p. 15. He loves to style that Vsurper by the modest name of the Bishop of Rome and fastens the Primacy which he allowes nâ—t so much on the Pope as the Church of God for Zanchy himself doth so expresse her Arg. 15. To prove he speaks as a Peace-maker which he was not as a Papist which he was not he cites the Declarations of some chief * Ibid. p. 69. Protestants in the behalf of such a Primacy as he and they have thought due to the Roman Prelate Not onely King Iames who granted as much in a manner as Cardinal Perron exacted of him in order to the Unity and Peace of Christendom nor onely Bucer a moderate Protestant but even Blondel the Patron of Presbyterians and even Calvin himself are brought in speaking to his advantage to whom I might adde Franciscus Iunius and our learned Mountague in his Appeal to Caesar. The words of Blondel are very remarkable Non negari à Protestantibus dignitatem Sedis Apostolicae Romanae neque Primatum ejus super Ecclesias vicinaes imâ—o aliquatenus super omnes sed referri hoc ab iis ad jus Ecclesiasticum Nor can I remember I ever read that Grotius pretended to any more For obedience due from all seculars unto the Bishops of the Churâ—h he cites the * Ibid. p. 70. Augustan Confession For the want of reformation in the Presbyterian Churches he cites the †Ibid. p. 73. Confession of Mr. Rivet For the admitting of such words as Transelementation and Transubstantiation with their convenient explications in order to Peace and Reconcilement * Ibid. p. 77. he cites Modreviâ—s and our King Iames. For the Protestants return to the Church of Rome upon condition that that Church will also return unto the Primitive he cites the Prayers and Protestation of learned Zanchy Ab Ecclesiâ Româ—nÃ¥ non aliâ— discessimus animo quà m ut si correcta ad priorem Ecclesiae formam redeat nos quoque ad illam revertamuâ— communionem cum illâ in suis porrò coetibus habeamus Apud Grot. p. 14. apud ipsum Zanch. in Confess Art 19. p. 157. who notwithstanding his being a Presbyterian concluded his
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called them the unruly and phanatick spirits among the Ministeâ—y as bad as Highland or Border Thieves for Ingratitude Lies and vile Perjuries When you say he meant not all Presbyterians you do infer he meant some and more then some I never meant nâ—y I often professed I meant not all But which and how many Presbyterians were understood by King Iames you may collect by two Books already printed my Divine Purity defended chap. 2. p. 8.9 and my Self-Revenger Exempl chap. 3. p. 71. to p. 84. of which your Grotian Religion doth take no notice The truth is the word Puritaâ—e waâ— brought hither out of Scoâ—land I think I am not mistaken though if I am it s no great matter and so King Iames was the fittest definer of them though their name was in the World before his time viz. Anno Dom. 1564. So that after it was evident I spake of such what needed the muster of so many other notions yet to give you satisfaction I shall speak to each of them You say With a Papist a Puritane was a zealous Protestant c. Sect. 23. Sect. 7. If that doth signifie a firm Wâ—at Puritane signifies with the Papists or a constant Protestant who building upon rational and truly Catholick grounds is not onely no Papist but never can be then the notion of Puritane belongs to no other Protestants then those you commonly call Prelatists and Episcopal men But if by zeal is meant violence ignorance noise and virulence or calling the Pope the Whore of Babylon then it belongs to those men who declaim against Bishoâ—s as Antichristian and against a publick Form of Prayer as a stump of Dagon And so the soberest of the Papists do call them Puritanes who are enemies to Protestants as well as Papists You know who they are that are thus intitled to the word and for those of King Iames I have accompted to you already You say With some Protestants a Puritane is one of the old Catharists that thinks a man may be perfect without sin in this life as Grotius and the Papists do c. Sect. 23. Sect. 8. But could you not tell us what Protestant hath used the word as you say A mistake of the old Catharists who yet were Puritanes before the woâ—d was fitted to the thing or could you not tell in what writings either Grotius or the Papists have hâ—ld such Doctrine as that a man in this life may be without sin you often lay too great a weight upon your private fancy or bare assertion perhaps indeed some of the Papists may have said of the ever blessed Virgin that she was free from all sin in this present woâ—ld but she was a woman and therefore cannot be the man you are pleas'd to speak of Nay are you sure the old Catharists did ever teach any such thing I doubt you are not Bishop Andrews call'd the Catharists Puriâ—aneâ— inferring the Puritanes to be a new sort of Catharists but foâ— quite other reasons then you here fancy as I shall shew you at large in my following Sections The Scripture notion of the word Perfect you must acknowledge doth belong to divers men in this life it being ascribed both to Zachary and to Elizabeth his wife But such perfection is one thing and sinlesness is another Grotius groundlâ—sly calumâ—iated afrâ—sh Your bidding me take heed least by vindicating Grotius I make folks believe I am a Puritane my self ibid. is a most groundless intimation that all the vindicaters of Grotius do make themselves or some others to be without sin which what a calumny it is I need not tell you At first you bid me take heed lest by vindicating Grotius I be suspected to be a Papist if now a Puritane too my case is hard especially when Grotius himself was neither for the vindicating of whom I must be suspected to be both Perhaps your brethren did call you Papist for the very same reason even because you have appear'd in vindication of Grotius and taught that the righteousness of a Christian even in this present life is either perfect or none at all In this you have spoken as high as Grotius see if you have not Aphoris of justif Thes. 24. p. 129. 133. Thes. 22. p. 122.123 Thes. 27. p. 141. Saints Rest. part 4. p. 296. What I have * Self Revengeâ— ch 1. p. 35 36 37. spoken for Castellio to that I refer for you and Grotius You say with the old Episcopal party a Puritane was a Non-conformist Sect. 23. What the Puritâ—â—es were with the old Episcopal party Sect. 9. And glad I am of the Confession for 't is not long since that party was the prevailing and so had the Norman loquendi abiding with it which being granted what need we more to discover the vulgar use of the word Puritane If you consider the ill things which Non-conformist doth import a schismatick Boutefeux a strainer at Gnats and a swallower of Camels you have not spoken much amiss And as touching the late Prelates How good Sir doth it appear that they had any other notion you bring just nothing to prove they had and I can bring something to prove they had not For Bishop Carleton could say even then when he endâ—avour'd to speak in their favour or excuse that Puritanes were †This is confâ—ssed by Master Hickman p. 40. disquieters of the Church about their conceived Discipline * p. 99. Master Fuller to the word Discipline doth adde Church-Government from which the Puritanes dissented in former time And he saith in probability the word imported Non-conformists To the other two words you now adde Doctrinâ— and what an unruly sort of people must they have needs been who were ever snarling and disquieting the Church of God in which they lived for her Discipline and Goverâ—ment and Doctrine too Our Learned and Reverend Doctor Sanderson you do professedâ—y reverence in very great measure p. 2. and whether you do esteem him a new Prelatist or an old one it will equally be to my advantage First see him * Pâ—â—face to the fourth Edit of of his first Sermons Sect. XXIII citing the old Prelatists concerning Puritanes and then together with their judgments compare his own The Reverend Archbishop Whitgift and the learned Hooker men of great judgement and famous in their times The judgment of Archbishop Whitgift and judicious did long since foresee and declare their fear that if ever Puritanism should prevail among us it would draw in Anabaptism after it At this Carâ—wright Hooker concerning Puritâ—ns and other Advocates for the Disciplinarian Interest in those dayes seemed to take great offence c. but without reason saith Doctor Sanderson †Doctor Sanderson's judgment of the samâ— for those Godly men meaning Hooker and the Archbishop were neither so unadvised nor so uncharitable as to become Judges of other mens thoughts or intentions beyond what their actions spoke
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
your own Brotherhood you have endeavour'd to exâ—ose to shame and laughter before you censure those men who give you Examples of Moderation Who it is that abuseth the choicest of Gâ—d's Servants Sect. 10. I know not well what you mean by the choicest of Godâ— servants it being become in these Times a most equivocal Expression If you mean King Iames his Puritans I have spent a whole Chapter for the Rectification of your mistake If such as truly serve God who have also writen against Puritanes whereof I have given you a speoimen in Bishop Andrews Doctor Sanderson and other Episcopal Divines you know that Those are the men whom I am constantly defending If God hath any choice servants in any sense you are certainly the man who have writ against them for you have writtâ—n even with bitterness against your own Saints as in your calmer moods you sometimes call them But your Bitterness to the Bishops and to the Regular Sons of the Church of England and to all persons of honour in any part of the Land who either partake of the Common Prayer or attend to the preaching of the Eâ—iscoâ—al Clergy I say your Bitterness â—o These is so ineffably great that moâ—tal man cannot express it but by reâ—eating your own Termes I should proceed to shew you your frightful self from the Ten last pages of your Grotian Relâ—gion but that I see you have reprinted the substance of thâ—m in your Enormous Preface to your New Book of Church Gâ—vernment and Worship which I intend to consisider towards the end of my Appendix Sect. 11. It shall suffice in this place to put you in mind of your Malignity to a profound and pious Episcopal Divine Made appear by an Example whose Certificate touching the Primate I was constrain'd to make publick You call him a man of the New Way a Grotian-papist 't is thought you mean You say he blasted a good business by an unpeaceable writing and did not onely foment a Schism but fomented it by poor Insufficient Reasonings p. 118. Pretty words for a conclusion to your Grotian Religion But such as will sufficiently put their speaker to Rebuke as soon as your Readers shall be inform'd that your Bolt was shot at Mr. Gunning For how can you hope to be believ'd when you shall let flie your Censures of other men after the liberty you have taken to write so grosly of Mr. Gunning The world will conclude you extremely incontinent of your Passion when they shall find you throwing it out in three such palpable Contradictions as that Mr. Gunning was the Author of an unpeaceable writing that Mr. Gunning was guilty of Fomenting a Schism and that any thing poor or insufficient fell from Mr. Gunning Had you been honour'd with the Advantage of having sate for some years at his learned Feet you had certainly attain'd a greater measure of Understanding than to have mention'd his Writing with such irreverence AN APPENDIX Conteining a Rejoynder to Diverse Things both in The Key for Catholicks and in The Book of Disputations of Church-Government and worship c. WHilst I was drawing towards an End of what I thought fit to advertise you The chief Occasion of this Appendix concerning the principall Misadventures of your Grotian Religion my Stationer sent me two bookes at least as bitter and as irrational as the worst of that stuff which was laid before me It seemes my silence was hurtfull to you And what I intended in my Advertisment behind my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for nothing more than a promise that I would Answer you at leisure with an addition of Reasons for my Delay you fall upon with as much confidence and that in two Bookes at once as if you had hope'd that That Promise had been the onely Performance that I had meant you So very little is my Concernment in what you Intitle a Reply wherein you add little or nothing to your Grotian Religion how much soever you borrow from it That I might wel have abstained from giving you the Trouble of this Appendix by referring you to my Answer as a sufficient Rejoynder to your Reply but that I heare you are a scorner and so unhappily inclinable to flatter your self with your misfortunes as to think you are fear'd when you are but pityed and passed by Some men must be dealt with if not for other mens sakes yet for their owne if not because they deserve Resistance yet because they may want it to check their Pride It being pity in my opinion so to despise any mans weaknesse as to make him dream he is irresistible The Patient's acknowledgment of his Disease Sect. 2. This is the chief consideration by which I am moved to this Appendix there being nothing more visible in your two last Bookes than that you are sick of a shrewd Disease which having swell'd up to your Throat and broken out at your mouth doth serve to justify the charge which was fram'd against you by Dr. Owen without the Help of your own †See your Disp. of right to Sacram. 5. p. 486. Where you also confess you are Hypocriticall Making bolder with your self than I should ever have allow'd you by my consent Acknowledgment that you are proud and selfish Very faine would I follow my Inclinations to treat you as gently in the Conclusion as in the Beginning of my Book And what incredible pleasure should I have taken in the present Discussion of Diverse Truths had you but left me the possibility to be as respectfull towards your self as you must acknowledg me to have been towards a Couple of your Superiours by name D. Reynolds and Dr Bernard But so throughly have you convinc't me by your * Key for Catholicks from p. 381 to p. 194. Five Disp. of Church Gov. and Worship Preface from p. 16. to p. 38. two late Volumes of the irrefragable Orthodoxie and Truth of what you have put upon Record in another Place to wit †Disp. 5. of Sacram. p. 486. That your Pride neede 's sharper Reprehensions then your friends have ever us'd about you I do but Echo your own words that I must Cross my Inclinations and change my stile for no other end then to serve your Needes For you give it me under your hand both that your Malady is dangerous and that it needs a rough Cure You are not like Alexander's †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diod. Sic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bâ—cephalus to be subdued with soft usage My Brotherly Gentleness you * Grot. Rel. Praef. Sect. 4. spake of hath but inrag'd you my Moderation which you * Ibid. acknowledged hath made you Fierce my Charity towards you which you * Ibid. applauded hath accidentally Occasion'd your greatest Hatred For not to speak yet of your innocent Railing which I may therefore call Innocent because it is too gross to hurt me mark how desperately you strike both at my Lively-hood and my Life
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
him to Herself by her so many great effects of her Love and Loyalty which have made her a pattern to other women and hereafter will make her a proverb too that he could not conceal his Religion from Her whom he had worthily seated so near his Heart What need we more in so clear a Case The Wife of Grotius was both a Protestant herself as well at her residence in Paris as at her return unto the Hague and hath constantly †Look back on ch 1. Sect. 5. p. 12 13. affirmed to all desirous of Information that her Husband and herself were never divided in their Religion That he did never * Neque in Galliis unquam neque extra Gallias alicubi c. at any time †Neque in Galliis unquam neque extra Gallias alicubi c. in any part of the world so much as permit himself to be * Aut eorum sacris Interfuisse present at any papistical Devotions Never was there a Wife of greateâ— Wisdom and Gravity and Christian courage in the esteem of an Husband than she in his Never was there a Husband who left behind him a greater Monument of honour gratitude to a wife And could he think you be a Papist without her Knowledge Or could he think you turn Papist without his own He made profession to Laurentius who writ the Grotius Papizans which you are now so unskilfull as to object that he was not turn'd Papist as had been slanderously reported which having told you of already ch 1. p. 11 12. I will incourage you to believe whatsoever his Wife hath affirmed of him by letting you see how much he prized her Nos quoque si quisquam multum debere fatemur Sylvae Grotian◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Augusti Thuani Franciscum Filium p. 5 6 Conjugio Memini post tot tua vota precesque Cynthia cùm nonum Capto mihi volveret orbem Qualem te primum Conjux fidissima vidi Carceris in Tenébris Lachrymas absorpserat Ingens Vis Animi neque vel gemitu Te Luctus adegit Consentire malis Rursus nova vincula sed quae Te Sociâ leviora tuli dum milite clausos Nos Mosa tristi Vahalis circumstrepit undâ Heic Patriam toties inania jura vocanti Et proculcatas in nostro corpore leges Tu solamen eras Heic jam Te viderat alter Et post se mediâ plus parte reliquerat Annus Cum mihi jura mei per Te solerte reperto Reddita Tu postquam jam caeca acceperat Alvus Dulce oâ—iâ—s opposâ—â—s libabas oscula claustris Atque ita semoto foribus custode locuta es Summe Pater rigido si non Adamante futurum Stat tibi sed precibus potìs es gaudesque moveri Hoc quod nostra Fides lucem servavit in istam Accipe Depositum tantisque exolve periclis Conjugii testor Sanctissima jura meaeque Spem sobolis Non huc venio pertaesa malorum Sed miserata virum possum sine Conjuge possum Quamvis dura pâ—ti Si post exempla ferocis Ultima saevitiae nondum deferbuit ira In me tota ruat vivam crudele sepulchrum Me premat triplicis cingat custodia Valli Dum meus aetheriae satietur pastibus Aurae Grotius Casus narret Patriaeque suosque Dixerat atque oculis fugientia vela secutis Addit Abi Conjux neque Te nisi Libera cernam Quod mea si auderet Famam spondere Camaena Acciperet quantis virtutem laisdibus istam Posteritas A Rejoynder to as much of the Key for Catholicks as pretend's to be â— Reply to my old Advertisement Sect. 7. I now pass on as you direct me to the latter part of your Key for Catholicks of which your Pen hath made great Boast But every man's cause is not the best who hath the fondest opinion of his performance For then there were no disputing with you You would be constantly in the right which part soever you undertook You say the Business of Grotius is it upon which you are to meddle with me p. 382. And first you promise me to yield what I told you That for the very same reasons upon which you conclude that Grotius is a Papist you must also conclude him to be a Protestant unless you think as hardly of the Augustan Confession as you seem to do of the Councill of Treâ—t But you will not performe it till the Greek Calends For you condition with me to prove That a Protestant is one who holdeth to the Council of Trent c. And are you fitted to be a Disputant whose strength is onely to be sturdy in a meer begging of the Question welfare thâ— Down-right Dr. Kendal for faithfully telling you in his Book That A little more of the Vniversity would have done you no harm See and wonder at your unhappinesâ— which was Rivet's as well as yours You objected against Grotius his having set out the Canons of the Trent Council in his Conciliatory Design To which I answered that he did equally set out the Articles of the Protestant Council at Augusta So as if that doth prove him a Papist This must prove him also a Protestant Whereas indeed they both prove him a Reconciler You confess it is not Popery to be a Peace-maker Nay you pretend at least to be one your self You often wish for peace and union between us and the Papists But how can Peace be ever made betwixt two Adversary parties without a mutuall Collation of both their Doctrines which if they are thought so to differ as to be quite irreconcilable who would labour to reconcile them When * At Grotius non eam Bullam solam edidit sed confess nem Augusâ— nam existimans comâ—â—dè acceptas Doctrinas Tridentinam Augustanam inter se non ita pugre ut multi credidere Discuss p. 7. Grotius told Rivet that he had put forth the Doctrines as well of the Augustan as the Tridentine Council because he believed they differed less than many others did apprehend he conceived the Papists Doctrines might be made to conforme unto the Protestants not the Protestants unto the Papists meaning not the Presbyterian but sober Protestanâ—s such as those at Augusta remember That for in the very same page as in twenty others which I have met with He pleads for the Reforming of Popish Errors whether the Pope will or no by Kings and Bâ—shops within thâ—ir Bounds But never yet could I find that he acknowledg'd the least Error in either the Discipline or Doctrine of sober Protestants such as the Followers of Melanchthon and the unchangeable Sons of the Church of England The words of Grotius Ibid. which have open'd shall stop your mouth Licuerit sanè Regibus legitime constitutis Episcopis intra suos fines quaedam corrigere quae videbantur corrigenda There he approves of the Reformationâ— in the Dukedom of Saxonie and here in England
the Catholicks have from Antiquity If some of the soberest of the Jesuites such as Peâ—avius and Sirmondus would for the love they bear to peace subscribe the Augustan Confession it might be much for the honour but could not be for the prejudice of our Religion for if we rejoyce for the Conversion of now and then a Iew why not for that of a Iesuite also Again supposing that Grotius had been able in his own sense to subscribe the Trent Articles in order to the peace and unity of Christendom it would no more be an Evidence of his being turnd Papist than of any Papist's turning Protestant who should subscribe the Augustan Confession * Compare this with Sect. 12. The very utmost of your Objections against Grotius is that he design'd to deal with the Articles of Trent as Sancta Clara with the Articles of the Church of England to wit by drawing them aside to another Sence than what is most obvious in the words themselves And admit it were so indeed yet 1. He had better grounds for it than Sancta Clara to wit the places of Scripture and Ancient Doctors in the Margin which may be used as a Key to unlock their meaning when it is Doubtful And if the meaning of the Text is truely agreeable to the Margin there is then a just ground of publick peace in case the Scripture and Antiquity do contain a good meaning which I hope you will not refuse to grant me 2. But however you must be minded that this is a thing which the Papists do most of all blame in our Reconciler to wit his assuming so great a liberty as to misinterpret their Definitions Just as we who are Protestants do lay a blame upon Sancta Clara for misexpounding our Articles against our mind From whence notwithstanding the Papists were never so irrational as to conclude that Franciscus à Sanctâ Clarâ turn'd Protestant Much less may we infer that Grotius turn'd Papist from his making their Doctrins comply with Scripture who had wrested the Scripture to serve their Doctrins 3. If he could find a sense in the words of Trent which being agreeable to Scripture and to the Protestant Confession might be by Protestants subscribed to what hurt were it to us or gain to them Even This would evince him to be no â—apist For if he were what need could there be of such commodious Explications 4. Adde to this as I said before Sect. 12. his Quâ—d si praeterea Quod sâ— praetereâ— tollantur ista quae cum piâ istâ Doctrinâ pugnant c. But if besides not and if as you translate it noting this to be required yet further towards a peace before the peace-Maker himself can rest contented that all the Errors of the Papacy be taken away which having never been introduced by Authority of Councils or ancient Tradition meaning no other Councils then what are ancient agreeable to the Tradition which comes immediately after he resolves may be Reformed by Kings and Bishops in their several Regions without the making of any Breach in the Church of God 5. And once for all let it be noted That Grotius his use of that * Especially taking in an old Tradition c. p. 386. phrase which you lately perverted to your own ends is onely to signify against the Romanist's Errors that they are not introduced by antient Tradition and therefore wanting that Authority to which they lay a dishonest claim they are unquestionably fit to be taken away Discuss p. 71. Sect. 15. What you recite out of Grotius in your p. 387. Must receive its true sense from the words of the Author before and after You must observe the Resolution both in France and else where * Inâ—eâ—im in Galliâ alibi Duo constare video neque pro Concilio universali lâ—abendum id quod à Patriarchalibus fedibus aut omnibus aut plurimis est improbatum c. That no one Council is to be reckon'd for universall which is disliked either by all or by the major part of the Patriarchal Sees This then must assure us what his Notion is of Councils when he speakes of them in gegerall without naming which And for the passage which you cite I pray Sir tell me Hath not France the Scriptures and the Dogmata that is the Doctrins in this place not the opinions as you translate it explained in the four Oecumenical Councils and also the Decrees against Pelagius If so why do you quarrell if not why do you say that you esteem that Nation an honorable part of the Church of Christ Grot. Rel. p. 10. If you did not strive to deceive your Reader why did you not faithfully translate the passage but purposely leave out the speciall words which would have served to clear their Author you know his sentence is plainly this That in those Churches which joyne with the Roman In Ecclesiis illis non Scriptura tantùm manet sed dogmata explicata in Magnis Synodis Nicaena Constantinop Ephesinâ Chalcedonensi Discuss p. 71. not onely the Scripture doth still remain but the Doctrins also explained in the GREAT COUNCILS Those of Nice Constantinople Ephesus Chalcedon and the Things decreed against Pelagius by the Bishops of Rome But in your Translation you neither express the word Great which is of vast consequence nor do you name so much as one of the four Great Councils As if you were willing that your Readers should imagin he might meane some partiall and trivial Councils and lay as much weight upon such as those as if indeed he had been a Papist Now concerning the Canons of those great Councils for Reformation of manners in the Bishop of Rome which Grotius call's for that reason Egregious Constitutions They are also received by Rome it self And were they put in execution there could not be any such thing as Popery Because according to those Canons the Bishop of Rome must quit his claim to the Universality of his Pastorship or to his being an Vniversal Iudicial Head and must leave the Church to be govern'd by her severall Primates Hence it t is that such wise and pacifick Protestants as Melanchthon Isaac Casaubon Grotius and Bishop Bramhall do still exact a Reformation Secundum Canones Yet this is but one of those many things for which good Canons have been enacted And thus you see at every turne how very little you were qualified to intermeddle in these Things Sect. 16. The next passage you translate in as fraudulent a manner as any other Discuss p. 48. Read and Repent what you have done These are the things which thanks be to God the Catholicks do not thus believe though many that call themselves Catholicks so live as if they did believe them But Protestants so live by force of their Opinions and Catholicks by the decay of Discipline p. 387. First you omit the word Quidam which is of greatest moment to shew the meaning of the
Grotius to do amiss in so doing was it his fault that he did not lye or is a man turned Papist who relates a matter of Fact as he finds it printed before his Eyes Is any Protestant to be blamed meerly for saying that the Papists do profess to worship none but the Son of God when accused of Idolatry for yielding worship to bread and wine Of what a happy Generation were you descended that you can make a man guilty though never so innocent by somewhat less than an Affirmation But to come from Grotius to the Papists is it not absolutely necessary that they should make that Excuse whilst they suppose as they do that the Elements are converted into the very body and blood of Christ For we know in that Case though what they worship is very Bread which implie's them guilty of material Idolatry yet Christ is That which they mean to worship which free 's them from the guilt of being formally Idolatrous It is not Popery to do the Papists no wrong The way to convince and convert theâ— is to accuse them in measure of their Corruptions A Puritanical opposition â—onfirmes a Papist and make's him conclude he is Orthodox because he Conquer's Two sorts of Papists Discuss p. 15. Sect. 21. Your two last passages out of Grotius which you sadly translated in your p. 388. are joyned together in his Discussio p. 15. and tell us what Papists he understood when he spake of them in â—n Epistle And what hurt can there be in either part Did not Grotius do well in calling those men by the name of Papists who approve of all the sayings and deedes of Popes and â—hat without any difference What a Papist must you be thought if you will not call such Papists as well as Grotius But I perceive by what you say in your Grotian Religion p. 58 59. You collect from those words or would make your Reader at least believe it that none were Papists with Grotius but such as these You hope there be few Papists in the world if thâ—se Onely be Papists p. 59. Nor can you mean any otherwise but by denying that These are Papists Here then I must shew you as great a wilfulness or weakness in your objection as was ever committed by any Writer in this kind For in the page by you cited Grotius make's a Distinction of two sorts of Papists as you have often times done * Grot. Rel. p. 9. Sect. 4. your self and tell 's Mr. Rivet which sort he meant Not which he meant in all places but in illâ Epistolâ in that particular Epistle which Rivet spake of Marke the end of the period as well as the beginning Papistas Grotius in illâ Epistolâ eos intelligebat qui sine ullo discrimine Omnia Paparum Dicta Factaque probant honorum aut lucri ut solet fieri causâ Non eos qui salvo jure Regum Episcoporum Papae sive Episcopo Romano eum concedunt Primatum quem mos Antiquus Canones veterum Imperatorum Regum edicta ei assignant Here are distinctly two sorts of Papists described to us In the Epistle spoken of he meant the former who promiscuously approve of all that come's from the Pope right or wrong good or evil not the later sort of Papists who allow the Pope such a * Note that the later sort of Papists are agreed with in this one particular by Melanchthon Bishop Bramhall David Blondel the Presbyterian and many more Primacy as Antient Custome and the Canons and the Edicts of Emperours and Kings do assigne unto him Did you not know that the second eos was a pronoun Adjective as well as the first And that Papistas was the Substantive with which they did equally agree Dr. Kendal would have said in such a case as this is That a little more of the Grammar-School would have done you no harm If you shall plead in your excuse that your offense was committed through want of Charity towards Grotius not through any the least defect of skill in Grammar you will enforce us to believe you a better Scholar than a Christian 2. But suppose it were as you affirm it yet considering what is meant by sine ullo Discrimine there can be no such ill in it as you suggest For they who approve of as many sayings and doings of the Pope as they discern to have Truth and reason in them and also disapprove of those which have no appearance of truth and Reason amongst whom you may reckon the Presbyterian Followers of Arminius who applaud the Decree of Pope Innocent the tenth cannot properly and strictly be called Papists Next what hurt is there in adding that they who thus approve of all that come's from the Pope do it either for honor's or Lucre's sake Sure they do it not for God's or for Conscience sake And being not on Christian it needs must be on carnal Grounds The chief of which in this matter are Gain and Greatnesse Some indeed there are or may be who may do it onely out of Ignorance But to the consideration of such as Those he had no occasion to descend in that particular passage of which we speak 3. The negative part of the whole sentence which you cut asunder from the Affirmative and set in lieu of a New Argument against its Author whether more wilfully or â—eakly time will shew I have shew'd you the meaning of in the first part of this Section But here I will add for your behoof that there are Papists in the world who are therefore call'd by the name of Papists because they continue in Communion with the Church of Rome and yet do concur with many Protestants as well of the Presbyterian as the Episcopal way touching the Primacy of Order which doth belong to that See From whence we must not conclude that Thuanus turn'd Protestant but that he was a moderate Papist Nor that Blondel turn'd Papist but that he was in this point a very moderate Presbyterian Remember the words of Bishop Bramhall * See your Grot. Rel. p. 22.23 Cyprian gave a Primacy or principality of Order to the Chair of St. Peter as Principium unitatis so do we And yet you profess of this learned Bishop †Ibid p. 23. Sect. 13. that you do not take him for a Papist If to agree in many things whilst in many others we disagree were to be of one Church or of one Religion then would the Papists be all Protestants and all the Protestants would be Papists when Dr. Owen thought you had inrolled him into the Troop of Antinomians Disp. of right to Sacram. 5. p. 485. you pleaded fairly for your self that you reckon'd not all to be Antinomians who held onely some one or few of their Opinions How then could you resolve to reckon Grotius among the Papists who came no nearer unto the Papists than the Papists come to the Protestants No man living can be a Papist
for this one thing of allowing the Pope such a Primacy as Grotius speakes of but denying him the Prerogative of being the universal Pastor or the Supreme head and Governour of the Catholick Church And Grotius give 's a good reason in his following words * Qui quidem Primatus non tam Episcopi est quà m ipsius Ecclesiae Romanae caeteris omnibus praelatae communi consensu c. Discuâ—â— p. 15. Because the Priviledge of the said Primacy was by the common consent of the Antient Church ascribed rather to the Church then to the Bishop of Rome as having been the most eminent of all the Churches in the world I say the most eminent in two respects In respect of the Purity of her Faith when first she was planted by the two chiefest of the Apostles St. Peter and St. Paul and in respect of the City Rome being consider'd as the †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide Cod. Can. Eccl. Vniv. Can. 206. Seat of the Western Empire So farre is this one consideration from shewing favour unto the Papacy that 't is a principal Bulwark set up against it 1. It follow 's unavoidably that the Pope cannot pretend to the granted Primacy from the words of Christ unto St. Peter but onely from the common consent of the Church and so it is not by Divine but Eccclesiastical right 2. It is not granted unto the Pope who may at any time erre as Liberius did but to the pure unerring Roman Church such as Zanchie the Presbyterian doth acknowledge her to have been which when the present Church of Roâ—e shall appear to be by such an impartial Reformation of her Corruptions as may reduce her to her Primitive and purer self we shall be ready to pay her Her Ancient Honour Nor do we gratify her at all as now she is by acknowledging with the Fathers that she was Primitively pure because we are able to demonstrate the several growths of her Corruption The light and evidence of which as it doth justify our deparâ—ure so doth it make us unexcusable if we preposterously return Sect. 22. There is nothing more strange Grot. his design had no influence on our English changes Discuss p. 16. than that from words so innocent as those you cite out of Grotius in your p. 389. you should conclude his Design to have had an influence upon England in the changes which occasion'd our late civil Wars For the Book you cite was the last he wrote and so it was not very far from the final conclusion of all our Wars or suppose it had been a great deal sooner yet I am left to admire at what you are willing to infer Grotius tells us that his Labours for the peace of the Church were not displeasing to many equal impartial men not onely in Paris and all France In Angliâ non pauci placidi pacisque amantes Insanientibus Brownistis quibuscum D.R. quà m Angliae Episcopis convenit c. but in Germany Poland and England too And that the men to whom his pains was pleasing here in England were men of mild Tempers and Lovers of peace Such as to whom he opposeth the raging Brownist better suiting with Mr. Rivet then with the Bishops of England From hence you conclude I wonder why He had Episcopal Factors here in England If you mean Factors to bring in Popery I demand your proof or your repentance if Factors for Peace you have my pardon T is pity so many sheets of paper as you have written and printed on this one Subject should all conclude with nothing better than a confident begging of the Question Yet mark the bottom of the Invention with which you have been so long a brooding There is a party of Prelatists here in England who are Factors for Grotius and so Papists this you know is the scope of all when first it is apparent that Grotius himself was no such thing And secondly the Prelatists are not agreeable to Grotius in that for which he was most suspected to wit his thinking that the Bull of Pius Quintus may for peace be subscrib'd in a commodious sense Wherein as I am not of Grotius his mind I being not able to subscribe it in any sense I can imagin so neither am I of Mr. Baxter's that Grotius for this oâ—inion may be concluded an arrant Papist no I find great reason to conclude the contrary For had he been really a Papist he might have subscribed those Articles without a commodious interpretation And you have no pretense of proof that he ever subscribed them at all He onely spake as an Agitator a studious Contriver of publick peace for which he made propositions but all conditional and shew'd how far he might go to so great an End He had no Church-preferment offer'd to â—im from hence Sect. 23. Whereas you say some tell you that Grotius had Church-preferment here offered him and thought to have accepted it p. 389. you give me occasion to suspect that either you hear amiss what you are told or do ill remember what you hear or imperfectly relate what you remember 1. At best it is but a hear-say and such as if it were true would prove him a Protestant in grain 2. But Grotius was not a Church-man and was a great deal too old to quit his secular imployments for the taking of orders here in England whereby to be capable of Church-preferment 3. All that lookes like truth in it I think is this that the King of England having heard of his incomparable Merits and of his Love to our English Church did determin to offer him if ever the times should prove Peaceable some very honourable condition within this Realm Perhaps the Provostship of Eton might have been suitable to the purpose having been given a little before to some excellent persons of the Laity Sir Henry Savile Mr. Murrey and after that to Sir Henry Wotton Yet this at most was but a purpose which was never advanc'd unto an actuall offer 2. Your conceived objection is not so strange but your answer to it is somewhat stranger For what can you mean by the Church of England of the second Edition then in the Press Dating this as it must be dated about the end of the war a little before the death of Grotius nor long before the death of the King I know not what you will do for any good meaning of your words was the Church of England then Popish or was she not if Popish was she such either in capite or in membris I need not tell you your unhappiness let your answer be what it will You have * Grot. Rel. p. 105.106 freed the King from the suspicion of being a Papist although you make him much inclined to a Reconciliation If she was not then Popish you see how well you have written against your own writings 3. I never heard that St. Clara was the Queen's Ghostly Father Franciscusâ— Sancta had
a contrary design nor can I imagin from what Familiar you may have received your Intelligence I grant he continued a perfect Papist for all he labour'd to reconcile the Church of England's Doctrine with that of Rome But then you must grant by the same reason that Grotius continued a perfect Protestant for all he proposed a Reconcilement of the Tridentine Articles with the Augustan If St. Clara did the former to draw the Protestants to be Papists Grotius also did the later to draw the Papists to be Protestants Can the designs of Grotius and St. Clara be both the same when Grotius endeavour'd so to moderate and soften Popery as to rob it thereby of all its poyson whilst St. Clara made it his business to infuse a poyson into the Articles of the Church of England Behold a strange partiality The poor Protestants of England must suffer on both sides It pleaseth a Papist to interpret our English Articles as a Pacifick and thereupon our Archbishop must needes be warping towards Popery An eminent Protestant doth the same by the Romish Articles which by analogy should infer that the Pope is warping towards the Protestants But still it must be quite otherwise this must also become an Argument against the Prelatists of England who if they approve of that Protestant's Labours or but refuse to raile at him for being turn'd unto the Papists must needes be turn'd Papists as well as he 4. Why do you say that I assure you of Grotius his Followers here in England If you meane here are Pursuers of his pacifick design I shall confidently challenge you to name One man who is employed at present in any such enterprise Not but that we do desire and wish for Peace as much as any but seeing the Papists are more invasive and more at enmity with us then ever we find it more needfull to betake our selves to our defence then either to offer them Termes of peace or to expect such from them as we can yield to If you have read the late writings of Bishop Bâ—amhall and Dr. Hammond two impregnable Propugners of the Protestant cause and let the Reverend Dean Cosins be ever remembred as a third you cannot but know that the Prelatists are more the adversaries of Rome than the Presbyterians 5. You aske in thâ—se words Is it any more proof that Grotius was a Protestant for joyning with them than that they are Papists who joyn with him ibid. Thus whilst you aske if it is any more proof you implicitly confess it to be as much that it must be as much you cannot modestly deny and even this Ad Hominem will serve the turn For t is plain you make them all Papists who joyn with Grotius whilst you call them the Grotian Cassandrian Papists and therefore according to your reasoning Grotius who joyn'd with our Episcopal Divines must have been a prelatiâ—al English Protestant 6. What you adde of the late King doth serve to prove him a Protestant and what you adde of Dr. Bayly doth serve to speak him a Papist but what of this Grotius was not that Doctor any more than that King Our Episcopal Divines made a discovery of the cheat and reckon'd Bayly no other than what they found him rather a man of the sword than a true pacifick Though t was observed by learned Montague that our Puritans were the men who did commonly turn Papists yet he did not conclude they were the likelier to be Papists who never turn'd Dr. Bezier â—leared from aâ— implicit Câ—â—â—â—y No to argue in such sort is your own peculiar Sect. 24. What you cite from I. B. to shew the judgement of those on whom the Iudgment of Grotius had any influence p. 390. is every way to your prejudice For 1. The Author is Dr. Bezier a French Protestant by birth and by education not one whit the likelier to have been poâ—ishly affected for having been prefer'd by the Bishop of Durham to be a Prebend in that Church the Bishop himself being so contrary and that in your knowldge 2. It is more then you know that the Judgment of Grotius had any influence upon His or that he ever took Grotius into consideration Take heed of sâ—eaking things out of your meer Imagination Dr. Bezier is a person of whose practice in France I have been an Eye-witness and that I know did evince him a sober Protestant But 3. Why should not a Frenchman preferr'd in England have leave to wish for the ancieâ—t Vnion so as each injoying their true Liberties they might reform all Errors in point of Doctrin for Themselves 4. The design of that Tract being to prove against the Papists that in casting out the Papacy we are not guilty of Schism or Heresie urging Barnes his Book as a good Confession on their side and his monstrous usage for that Confession what need was there of more than to clear the Liberties of our Church 5. Since the Gallican Church had the same Liberties with the British He could not take a fitter hint to expresse his wish for our Vnion 6. * Si utraque pars absque pre judicio sese mutuò intelligeret pars extrema de rigore suo vellet remittere ea Britannicae Ecclesiae cum Gallicanâ consensio non foret adeo improbabilis atque primâ fronte videtur Ecclesiam utramque vel alterutram ignorantibus I. B. de Antiq. Eccl. Britanâ— libert p. 34 35. What he speaks in their favour is only this That if the French Church would uâ—derstand us rightly and would thereupon remit of her present Rigor which you know implies a Reformation our Agreement would be likelier than appears at first sight to such as have not a knowledge of either Churche And will not you say as much as this of that or any other part of the Roman Church certainly these are to be thought those very tolerable terms upon which you profess for the French Papists that you would run with the forewardest to meet them p. 390. Sect. 25. Your odd Resolution Pacificks are not a Cause of Discord that bellum discordia non sunt nisi à pacificis propter pacem p. 392. can onely be verified through the wilfulness of the unreconcileable For Love of Peace by it self would never be apt to make war If any contention shall arise about the meanes of union that again must be charged on them that diâ—â—ike the mean's propos'd and yet propose no better nor more probâ—ble perhaps much worse and more unlikely to take a confortable effect whereas the Pacifici if they really propose the very best meanes they can and do the utmost that in them lye's to live peaceably with all men as they cannot be blame-worthy for doing no more so 't is their coâ—fort if they miscarry that they have freed their own soules Of the Pope's Primacy Sect. 26. You seem to forget the thing in Question when you inveigh against an opinion of the necessity of an
universal visible Head p. 302. For the Primacy allow'd unto the Pope by the learnedst Adversaries of Popery Melanchthon and Bishop Bramhall Dr. Hammond and Bloâ—del as well as Grotius is not an universal Headship as that signifie's Pastorship but at the most a Patriarchate of the west which does not imply but exclude a Monaâ—chy and is exactly reconcileable with an Aristocratick Government of the Church And even this is but according to the Ancient Canons by which he is qualified if he please to advance the Honour of Christianity but not to hinder or obstruct it Again this Primacy thus allow'd is not so properly the Proposal as the Concession of the Protestants with a proviso that the Pope will require no more And for the buying of Peace I told you long since how great a price is to be paid How it removeth the whole mistake Sect. 27. To conclude the whole subject and to remove the cause of your Mistakes to make it very hard for you to persevere in your impertinence or to make you unexcusable in case you do so I give you warning to distinguish between the New Romish Canons and the * Note that the four Generaâ—l Councils were confirmed in Engl. by Act of Parlament in the first year of Queen Eliz. as Dr. Featly well observed in his Letter to the late Primate Ancient Canons of the universal Church between a Primacy of Order and a Supremacy of Power and not to delude your self any longer by fixing your thoughts upon the one when Grotius and other Protestants do not approve but of the oâ—â—er You profess to approve of the Pacifick design It was Grotius his judgement that the likelyest way to make it take a good effect is to take from the Pope his universal Supremacy over the Church and to make him content himself with a Primacy of Order aâ— that Principium unitatis for the peace of Christendom which Melanchthon King Iames Isaaâ— Casaubon Bishop Bramhall Dr. Hammond David Blondel and all intelligent Protestants have still allow'd him By this meanes the whole Church should have one Common Regiment under Bishops and Metropolâ—tans and Primates and Patriarchs which as it iâ— much cast down if not destroyed by the universall Monarchy of the Pope so it well consists with his Primacy according to the Canons of Generall Councils Upon these precise termes an universal peace might be begun if all Protestants would agree under the Government of Bishops and the Popes descend from their usurpations and all other things might be reformed by the Supreme Magistrates and Bishops in their respective places of jurisdiction Now this being the utmost that Grotius pretend's towards a Peace you are highly injurious whilst you joyne the Grotians and the French Papists in making the Pope to be the ordinary judicial Head p. 380. For the Ancient Canons make him but one although the first of five Patriarchs and allow every Primate to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his own Province as Dr. Hammond hath made apparent in his most satisfactory Treatise concerning Schism which hath been twice or thrice rail'd at but never answer'd * Dr. Hammond of Schisme Chap. 5. Sâ—ct 6. p. 100. Especially from the Canon of the Ephesine Council in the particular cause of the Archbishop of Cyprus over whom the Patriarch of Antioch though he extended his Patriarchate over all the Orient was adjudged to have no manner of Power I hope you see your obligation to make amends for your Calumny in which you cannot persevere without incurring the danger of calumniating others as well as Grotius Ibid. ch â— p. 59. even the ablest Supporters of the Protestant cause For Dr. Hammond hath told us as well as Grotius and sure I am that they were both of the same Religion That if we respect order and primacy of place the Bishop of Rome had it among the Patriarchs as the Patriarchs among the Primates that City of Rome being the Lady of the World and the seat of the Empire Ibid. ch 5. p. 100. Sect. 5. Again speaking of the preeminence of the Roman See heretofore though he denies her any supreme Authoritative power over other Primates yet he allows her a precedence or priority of place in Councils an eminence in respect of Dignity which is perfectly reconcileable with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Independence the no-subordination or subjection of other Primates Thus our Reverend Dr. Hammond whom I am verily perswaded you will not dare to call Papist for fear of derision from your most popular Admirers However you do acknowledge that Bishop Bramhall is a right Protestant and he hath told you very lately * Bishop Bramhall in his Schisme Garded c. p. 4. That the main Controversie nay he thinks he might say the onely necessary Controversie between them and us is about the extent of papal power If the Pope would content himself with his exordium Unitatis which was all that his primitive predecessors had and it is as much as a great part of his Sons will allow him at this day we are not so hard-hearted or uncharitable for such an innocent Title or Office to disturb the peace of the Church Nor do we envy him such a preeminence among Patriarchs as St. Peter had by the confession of his own party among the Apostles †Ibid. p. 24 25 26. Primatus Pâ—tro datur ut una Christi Ecclesia una Cathedra monstratur Cyprian Epist. ad Actonium de Uuiâ—ate Ecclesiae Together with this compare his citation of Bishop Andrews expressing his own sense and the sense of King Iames yea and the sense of the Church of England To which having added the like sense of St. Cyprian he doth thus very briefly conclude his own * p. 26. This primacy neither the Ancients nor â—e do deny to St. Peter of Order of Place of Preeminence If this first Movership would serve his turn this Controversy were at an end for our parts A Câ—njecture passed upon some Lâ—tters Sect. 28. It is not amiss to take notice of the applauding Letters of which you boast p. 393. and to conjecture at their design if there were any such things Some who saw in your Aphorismes and in some other things which you had publish'd more of Truth and Moderation than in other writings of Presbyterians were willing to pardon many things which they saw amiss in you for the love of that Truth of which they found you a Patronizer No doubt but that Charity which hopeth all things did make them hope that more study would daily discover more Truth which for want of good study you had not hitherto discern'd and which as soon as you had learn't might serve to rescue your Inward man from all schismatical and factious wayes In which charitable hope if they were very much mistaken theirs was the error but yours the fault and you alone are accomptable for having so guiltily deceived their expectations
to our invitations we cannot do less than declare that we cannot help it We are no rigid exactors of Reparation Do but return to our Communion and we are satisfied Do but accept of our forgiveness and we are pleas'd If you cannot agree with us in every act of our obedience to the established Canons of the Church at least come back to that station from whence you fell and no small matter shall ever part us The Church of England jâ—stified by the Confessions of her Deserters 4. You profess to be for Bishops as well as we p. 5. you acknowledge a stinted Liturgy is in it self lawful and that in some parts of pâ—blick holy service it is ordinarily necessary and that in the parts where it is not of necessity it may not onely be submitted to but desired when the peace of the Church requireth it that the Ministers and Churches which earnestly desire it should not by the Magistrate be absolutely forâ—idden the use of a convenient prescribed Liturgy c. p. 358.359 Nay farther yet you do acknowledge That the use of the Surplice bâ—ing commanded by the Magistrate you would obey him and wear that Garment if you could not be dispensed with Yea though secundarily the whiteness be to signify purity and so it be made a teaching sign yet would you obey p. 409.410 Next for kneeling at the Sacrament you say that as sinfully as this gesture was imposed you did for your part obey the imposers and would do if it were to do again rather then disturb the peace of the Church or be deprived of its Communion p. 411. You confess you see no reason to scruple at the lawfulness of the Ring in Marriage Ibid. You say that Organs or other Instruments of Musick in God's worship being a help partly natural and partly artificial to the exhilarating of the spirits for the prâ—yse of God you know no argument to prove them simply unlawfull but what would prove a cup of wiâ—e unlawfull or the Tune and Meter and melody of singing unâ—awfull p. 412. Again for Holy-daies you confess That some time for God's worship besides the Lord's-day must be appointed and God having not told us which the Magistracy may on fit occasions Ibid. Nay for the great Holy-daies of tâ—e Church to which you have the most aversion such as celebrate the memorial of Christ's Nativity Circumcision Fasting Transfiguration Ascension and the like you freely profess to be resolved if you live where such Holy-daies as these are observed to censure no man for observing them nor would you deny them liberty to follow their judgement if you had the power of their Liberties c. p. 416. Yea more if you lived under a Government that perâ—mptorily commanded it you would observe the outward rest of such a Holy-day and you would preach on it and joyn with the Assemblies in Gods worship on it p. 417. For the name and form of an Altar you think it a thing indifferent whether the Table stand this way or that way The primitive Churches you confess used commonly the names of Sacrifice and Altar and Priest and you think lawfully and you will not be he that shall condemn them p. 417. Last of all for the Cross in Baptisme which you have most suspected to be unlawfull you dare not peremptorily say it is unlawfull nor will you condemn the Ancients and Moderns that use it nor will you make any disturbance in the Church about it p. 418. 5. After all these acknowledgments many more in other places I wonder how you can excuse your departure from us The Pâ—esbyterian Sepâ—râ—tists apparently unexcusable or what should keep you from your return Will you not live in Communion with us because we observe the Rites and Orders of the Church which you confess to be very innocent Or do you abandon what is innocent because we use it Are our Bishops the worse for being derived from the Apostles as our Reverend Dr. Gauden hath lately proved by an induction Are they the worse for being in England ever since the first time that Christianity was planted Or the worâ—e for being setled by the fundamental Lawes of the British land They are not the worse for being approved and contended foâ— unto the death by the learnedst part and the most pious of the Reformed Churches of which our Confessors and Martyrs do make up a great and a noble Army That our Church was a true established Church in the year of our Lord 1641. You have so plentifully granted that 't is too late to deny They that * See Bishop Hali's peacemâ—ker Sect. 7. p. 58. flye out from a true established Church and run waies of their own raising and fomenting Sects and Schisms amongst God's people are sent for their Doom by our late Reverend Bishop Hall to those notable words of the Apostle Rom. 16.17 18. And whether or no the Presbyterians have not thus flown out judge I pray by the †See Dr. Ham. of Schism ch 11. p. 178 181. last Chapter of Dr. Hammond's Treatise concerning Schism Or let the men of that way but lay their hands upon their hearts Now when you seem to have profited not a little by that excellent Preface of Dr. Sanderson wherein you are personally concerned in coming up so far as hath been shew'd to the most disputable things of the Church of England what can make you stand off at so great a distance what kind of answer will you return unto your own expostulations Shall the breach be healed or would you have it to continue If it must continue tell us why and how long Would you have it go with us to Eternity Do you censure us to Hell Or will you not goe with us to Heaven I pray return to us in time rather than wish you had done it when 't is too late Thâ—y are obnoxious to men of all sides for thâ—ir sin of Schism 6. You cannot charge any sort of men for having separated from you without incurring the same charge for having separated from us When Mr. Cawdry writ against Independency and gave it the Title of A great Schism I could not but smile at the retortion which Dr. Owen very speedily and â—itly made him Nay it is publickly declared by a great Body of congregationals * Praef. p. 13. That they did not break from the Presbyterians but the Presbyterians rather from them You are so far from agreeing with one another that you can never be expected to be at unity with your selves unless by being reconcil'd to the Church of England whose Calamities have obscâ—r'd but not destroyed Her The sin of Schism is contracted saith the Judicious Dr. Hammond either by some irregularity of Actions loco supra citato contrary to the standing Rule and Canons of this Church or by Disobedience to some commands of Ecclesiastical Superiours And then by whom it is contracted I need not tell you But Blessed be God as
reckon'd with Adulterers and Drunkards But Censoriousness Backbiteing Church-division Disobeying those that rule over us in the Lord I pray let that be remembred spiritual pride c. which are greater sins than swearing do not so brand a man nor make him odious with us This again deserves your notice Once a day preaching and Catechizing a great deal better than prateing twice 2. That Preaching once a day and once a day Catechizing is better than prating twice a day without either Preaching or Catechizing will be granted by all who shall consider the meek saying of the most eminent Preacher Bishop Andrews that when he Preached twice a day he prated once And what dishonour hath been done both to God and his Church by turning the whole publick worship into two Sermons upon a Sunday you may collect at your leisure from Mr. Thorndike It is a proverbial observation that two Sermons of the new mode do seldome differ more from one excepting the labour of lips and lungâ— than two distinct sixpenses from one whole shilling And though since the departure of my assistant I have also preached twice a day yet I think not the better of my performance 3. Your lazy Preachers are they who will not take the paines to meditate The Accuser moâ—t criminal and onely make up in the number of their Sermons what their hearers would rather receive in weight That you your self sometimes are a * One sheet so the Ministery p. 14. lazy Preâ—cher you have publickly confessed in your odd sheet for tâ—e Ministery Which make's it the more unseemly for you to be an accuser of your brethren 4. And as unseemly for you it is The Presbyterian Readers are many more than the Episâ—â—pal to upbraid them so much with their being Readers For the notorious Readers of their Sermons are the eminent men of your way I do esteem Dr. Reynolds as the most learned and the most eloquent of all your Preachers Nor do I value him the less for being a Reader but rather the more for his resolution to preach no more than he can write Not to tell you of Mr. Mantâ—n and all the rest of that party let it suffice that Mr. Hickman is observ'd to be one of your lazy Readers And if he preacheth as he hath printed the printed language and matter of English * Dâ— Heylin Mr. Goodwin Mr. Morrice Mr. Prinn c. writers not onely not acknowledging but defaming and reviling the severall owners it is not an honour to your party that he is one of your chief men Nay since you told us from the Press that †ubi supra p. 13. you use notes as much as any man I and others have thought you a Reading-preacher And so you see your misfortune in this other part of your accusation There are twenty Readers of your way for one of ours 5. Because you are not afraid to add And their preaching much worse if we may credit their own Confessions That in abundance of our most applauded Preachers the things of God were spoken with so little life and seriousness as if they had not been believed by the speaker or came not from the heart p. 17 18. I must put you in mind of that publick Pennance which both your Person and Party were condemn'd to do in your Saints rest Where and to speak one syllable from common fame or from known experience when you had reckon'd up many and great faults in the dispensation of the word Saints Rest. part 3. Sect. 5. p. 99. you shut up the Bill with these expressions the Lord pardon the great sin of the Ministery in this thing and in particular mine own And what were those aggravations which made your sin so exceeding sinfull Even as many as you had mustered in several pages going before Such as your seldom fitting your Sermons * Ibid. p. 98 99. eiâ—her for matter or manner to the great end your people's Salvation your Sacrificing your studies to your own credit or your peoples content or some such base inferiour end your formal frozen lifeless Sermons your handling sins gently your tender dealing with careless hearts your telling the people of Heaven and Hell in such a sleepy tone and slighty way as if you were but acting a part in a Play In a word your want of seriousness about the things of heaven which charmes the Soules of men into formality and that brought them to that customary careless hearing which undoe's them With these and many other things you charge your brethren in general as well as your self in a peculiar manner So very ill were you advis'd in your indefinite accusation of our Episcopal Divines for being guilty of but one of those many faults which you discover in your self and your Presbyterians An agreement in point of Railing between the Quakers and Presbyterians 6. That Ternary of Epithets which you disgorge against the Prelatists Ignorant Drunken Worldly I shall onely leave you to lick up again at your leisure and intreate you for the future to leave your railing The Quakers may thank you for joyning with them in bringing the Priesthood into disgrace But sure you will not thank the Quakers when they shall rationally demand if some of the Prelatists are so unworthy how extremely much worse are the Presbyterians 7. I will shut up this Section concerning Preachers with a certain passage in your Epistle before your Treatise of judgement Which though I could not but observe without a prompter yet I should not at present have told you of it had not another observ'd it as well as I and also taken it so unkindly that you should Court the rich Citizens whilst you seem to contemn the poorer Inhabitants of the Country as to desire I would give you some Item of it Your words I allude to are briefly these * Epist. Dedic p. 10. Let us in the Country have the honest raw young Preachers and see that you have chief Fathers and Pillars in the Church An honest Husbandman in my Parish was much offended at this expression And having ruminated upon it took occasion to tell me his Meditations He thought the Soules in all Countries within this Island were both as many and as pretious as those at London and every way as dâ—ar to God He thought it as much pity for young Preachers to be raw as for old ones to be rotten He could not but put the Question if I may help express his mind in which of those two ranks Mr. Baxter did reckon himself to be If he thought himself one of the raw young Preachers why did he take upon him to censure the eminentst Preachers in the Church If he thought himself a Father and Pillar in it why did he give so gross a Hint that he would fain be sent for up to London He doth not deserve a Country Pulâ—it who thinks himself too good for it Besides the right Reverend Bishops are
confessed a moderate man though the sharpest censor of our English Presbyterians See his Fascic Controv. Epist. Ded. that he was one of thâ— Antient and moderate sort p. 13 I heartily thank you for the Confession than which I could not have wish'd you had made a greater For he was undoubtedly one of them whom you covenanted against and under whom you should have lived in due obedience How much he abhorred your Scottish-Covenant and all your Covenanted attempts especially those against your Bishops how severely he censured the Smectym uan sawciness and ambition how zealously he asserted the established Government of the Church by Archbishops and Bishops Deanes and Chapters c. How very heavily he sate upon the skirts of the Presbyterians both for their Schism and Sacriledg and immoderate railing against their Bishops and how by these very courses he thought them assisting unto the Iesuites in bringing an odium and disgrace upon the Protestant Religion and Rome at last into Britain I pray be pleas'd to see at large in his remarkable expressions which now ensue 1. He doth in print Characterize them by Ravenous Wolves Rapaces Lupi non tantùm irruunt ex vicinis spelaeis sed ebulliunt ex nobis ipsis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nostis quis praedixit quid nos sentimus Sub patulae cujusdam Quercus tegmine Arbusta nonnulla olim latitantia 2. By ambitious low shrubbs conspiring against the goodly Oake putabant se fuisse impedita per adumbrantium ramorum stilliâ—idia ne in altunt quod ambiebant crescerent Iovem igitur implorant ut quercus averuncetur Dictum Factum quid sequitur Ingruunt procellae brumales solo penitùs aequantur succedit aestivale incendium stirpitùs exare scunt 3. By a peâ—ulant Ape on the House-top Intelligentibus non opus est Oedipo Simia in tecto praetereuntibus tam diù capita diminuat donec ipsa ab irritatis tandem deturbetur 4. By the greedy Dog and the sacrilegious Bird in the coÌ„mon Fable Canis umbrae inhians extentiori amittit quam in faucibus possidebat offam notum est quomodo frustulae sacrificii ab altari direptae adhaesit pruna in nidi aquilini pullitici vivicomburium Deus noster ignis consumens est Non impunè feret Baltassar temerata Tempâ—i vasa lingua aurea è consecratis per Achan subducta 5. By Baltasar and Achan Sacrilegium in Anathemate maranatha eloquetur 6. By the Title Smectymnuan importing a Monster with many Heads Atque hic inter caetera mirari subit cur Episcopi titulus quo tamen Salvatorem nostrum insignitum esse legimus adeò recentioris censurae Smectymnuanis sudes esset in oculis ut necessariò characterem Bestiae fronti inustum manifestaret Num Cranmeri Latimeri Ridlei ejusdem classis symmistâ— Antichristiani tandem audiant proxenetae Et Juelli Whitgifti aliorumve ejusdem Hierarchiae scripta aut facta Antichristianismum redolent Quin de vivis utâ—unque conculcatis illud spondeam delectum inter se habeant hi nostri Demagogi proferant primipilos suos in aciem accinctiores valentiores aut constantiores contra quoslibet Orthodoxorum hostes quà m ex evessis Episcoporum Decanorum pharis Duces aut Triarios profectò vix inveniant 7. By the Bramble consuming the Cedar of Lebanon Norunt hoc qui turmis Protestantium turbatis se latenter immiscent versutissimi Sinones Loiolitici ideoque nil punctiùs urgent quà m ut per flammas erumpentes ab hujusmodi rhamnis seu cynosbatis Cedri Libani absumantur quo faciliùs in Britanniam Roma redeat 8. By Papal and Antichristian Arrogance Memini me olim puero in depictâ quadam tabulâ ad nomen PAPA hunc Acrosticum legisse P Pastorum A Ambitio P Peperit A Antichristum Quis autem esset major lis erat jamdudum inter Apostolos inchoata sed determinante Salvatore nunquam acquieverunt posteri Dominari volunt omnes nemo ut oportet obtemperare sic ut tandem fiat hoc non gladio oris sed ore gladii decidendum problema An suprematus PAPALIS habeatur potiùs ANTICHRISTIANUS quà m PRESBYTERIALIS aut Enthusiaâ—ticuâ— En quà m modicum Ambitionis fermentum totius Christianae humilitatis corrumpat massam 9. By uncleâ—n Separatists and Animals puffâ—d up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 igitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostolica ista sunt nobis â— nobis fratribus inculcanda 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5. Cavete canes cavete malos operarios cavete concisioâ—em Phil. 3. Siquidem qui seipsos segregant sub cu uscunque afflatus pretextu inflati taâ—dem animales Spiritum Sanctum non habentes invenientur Iudaever 19. Gustus etiam distinguet inter vinum vetus novum quod jamdudum indicavit Salvator certò pronunciabit veâ—us esse utilius Luke 5. In these several particulars you have partly the History and compleately the Character of our late English Smectymnâ—ans or Presbyterians And you have it from Bishop Prideaux who is one of the ancient and moderate sort It is at last become a Question saith Bishop Prideaux not to be otherwise decided than by the Mouth of the Sword â—Whether Papal Supremacy is to be reckoned Antichristian rather than the Presbyterial or Enthusiastical And thiâ— he tells you in an Epistle wherein you were personally concerned if you were one of his Diocces A. D. 1652. He also tells you in that Epistle I pray observe it as from a Bishop who is both of the Ancient and moderate sort That Doctrine Worship and Discipline in every well-ordered Church are Alwaies and by All to be looked upon with a Religious eye That the first is contained in the 39 Articles the second in the Liturgy and Liturgick Monuments Ista premunâ—â— expendunt defendunt Insequentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third in the Canoâ—s and Constitutions of the Church which being piously and providently and prudently consigned and delivered down to us from the purest fountains of Antiquity and in especial manner by the Reformed Bishops He thought it his duty to defend in the several Controversies and Questions which there ensue Bishop Prideaux us'd worse than any scandalous Minister I ever heard of 2. I pray Sir think on these things and one thing more that neither his Piety nor his Learning nor his approved Industry nor yet the Reverence of his Years no nor his being of the Ancient and moderate sort could prevail for a protection from being banished from his Books and sequestred from his studies and presbyteriâ—nly despoiled of that subsistence which by God's and Man's Law was undisputably his own Many scandalous Miniâ—ters hâ—ve been preserv'd by your party and many too have been exalâ—eâ— into the best mens Rights by wrong and violence But Bishop Prideaux and Bishop Hall and Dr. Holdsworâ—h and Dr. Hammond and whatsoever was most conspicuous for heighth of Piety or depth of
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