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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29210	Bishop Bramhall's vindication of himself and the episcopal clergy, from the Presbyterian charge of popery, as it is managed by Mr. Baxter in his treatise of the Grotian religion together with a preface shewing what grounds there are of fears and jealousies of popery.	Bramhall, John, 1594-1663.; Parker, Samuel, 1640-1688.	1672 (1672)	Wing B4237; ESTC R20644	100,420	266

with some Papists in the point of perseverance also Sect. 64. The second conclusion was borrowed by Mr. Chillingworth from my Lord Primate That our agreement in the high and necessary Points of Faith and obedience ought to be more effectual to unite us than one difference in opinions to divide us Concerning which there is no need of my suffrage for it is just mine own way My second demand in my proposition of Peace was this That the Creed or necessary points of Faith might be reduced to what they were in the time of the four first Oecumenical Concils according to the decree of the third General Council Who dare say that the faith of the Primitive Fathers was insufficient c. I do profess to all the World that the transforming of indifferent opinions into necessary Articles of Faith hath been that insana laurus or cursed Bay-tree the cause of all our brawling and contention Judge Reader indifferently what reason Mr. Baxter had to disallow my terms of Peace as he is pleased to call them and allow Mr. Chillingworths when my terms are the very same which Mr. Chillingworth proposeth and my Lord Primate before him and King Iames before them both CHAP. VIII The true reasons of the Bishops abatement of the last 400. years Determinations IN his one and fortieth Section he hath these words He will not with Bishop Bramhall abate us the determinations of the last 400. years though if he did it would prove but a pitiful patch for the torn condition of the Church When I made that proposition that the Papists would wave their last 400. years determinations I did it with more serious deliberation than he bestowed upon his whole Grotian Religion Begun April 9. 1658. And finished April 14. 1658. My reason was to controul a common errour received by many that those errours and usurpations of the Church of Rome which made the breach between them and us were much more ancient than in truth they were What those errours and usurpations were cannot be judged better than by our Laws and Statutes which were made and provided as remedies for them I know they had begun some of their gross errours and usurpations long before that time and some others not long before but the most of them and especially those which necessitated a separation after that time Those errours and usurpations which were begun before that time if they be rightly considered were but the sinful and unjust actions of particular Popes and Persons and could not warrant a publick separation from the Church of Rome I deny not but that erroneous opinions in inferiour points rather concerning faith than of faith and some sinful and unwarrantable practices both in point of Discipline and devotion had crept into the Church of Rome before that time But erroneous opinions may be and must be tolerated among Christians so they be not opposite to the ancient Creed of the Church nor obtruded upon others as necessary points of saving faith Neither is any man bound or necessitated to join with other men in sinful and unwarrantable opinions or practices until they be established and imposed necessarily upon all others by Law Whilst it was free for any man to give a fair interpretation of an harsh expression or action without incurring any danger there was no necessity of separation But when these tyrannical usurpations were justified by the decrees of Councils and imposed upon Christians under pain of Excommunication when these erroneous opinions were made necessary Articles of saving faith extra quam non est salus without which there is no salvation when these sinful and unwarrantable practices were injoined to all Christians and when all these unjust usurpations erroneous opinions and sinful and unwarrantable practices were made necessary conditions of Communion with the Church of Rome so that no man could Communicate with the Roman Church but he that would submit to all these usurpations believe all these erroneous opinions and obey all their sinful injunctions then there was an absolute necessity of separation Then if any man inquire when and how this necessity was imposed upon Christians I answer all this was ratified and done altogether or in a manner altogether by these last 400. years Determinations beginning with the Council of Lateran in the days of Innocent the third after the twelve hundreth year of Christ when Transubstantiation was first defined and ending with the Council of Trent So though these were not my terms of peace but preparatory demands yet if these demands be granted our concord would not only be nearer which he acknowledgeth but the peace allmost as good as made and Christians were freed from their unjust Canons and left to their former liberty When they had granted so much it were a shame for them to stick at a small remainder CHAP. IX An Answer to sundry aspersions east by Mr. Baxter upon the Church of England I Have done with all that concerneth my self in Mr. Baxters Grotian Religion But I find a bitter and groundless invective in him towards the conclusion of his treatise wherein he laboureth to cast dirt upon his spiritual Mother the Church of England which out of my just and common duty I cannot pass over in silence He saith p. 75. That this Grotian design in England was destructive to Godliness and the prosperity of the Churches What Churches doth he mean By the Laws of England Civil and Ecclesiastical we ought to have but one Church It was never well with England since we had so many Churches and so many Faiths I am afraid those which he calls Churches were Conventicles He proceedeth that it animated the impious haters of piety and common civility First he ought to have proved that there was such a design in England which he neither hath done nor ever will be able to do That which never had any being but in his Imagination never had any efficacy but in his Imagination He addeth that men were hated for Godliness sake That is to exprest his sense truly were restrained in their seditious and Schismatical courses which he stileth Godliness Fallit enim vitium specie virtutis umbra And troubled and suspended and driven out of the Land though most of them twenty for one were conformists How Conformist and yet persecuted If this be not a contradiction yet it is incredible that so many men should be silenced and suspended every where without Law Certainly there was a Law pretended Certainly there was a Law indeed and that Law made before they were either punished or ordained I will put the right case fairly to Mr. Baxter if he have any mind to determine it Let him tell us who is to be blamed he that undertaketh an office of his own accord which he cannot or will not discharge as the Law injoineth or he that executeth the Law upon such as had voluntarily confirmed it by their own oaths or subscriptions or both He proceedeth that it was safer in

their judgment from what it was then which makes the distance seem less now or they did us abominable wrong then or both these Propositions without any disjunction are undoubtedly true Mr. Baxter who was so much mistaken in his Arminian points then may be as much mistaken in his Grotian points now He noteth the time when he began his Book April 9. 1658. and when he ended it April 14. 1658. by which account it cost him but six days inclusively comprehending both the day when he began and the day when he ended In my judgment this circumstance might better have been omitted Among those who seem to approve his Work some will ascribe it to the fortune of Augustus in Suetonius in the life of Claudius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 happy men may have children at 3 months Some others will take it as a symptom of vain-glory other men must dig deep to lay a good foundation but Mr. Baxters happiness is only by turning the Cock to spout out whole Pages in an instant as if he had found them set to his hands and his part had been only to imprint them Here was neither multa dies nor multa litura neither much time lost nor much pains taken in correcting Thirdly All men will say that he undervalues his Adversary and makes his Victory too cheap without either blood or sweat And on the other side among those who dislike his Work some will make bold to tell him that he presumes too much upon his Readers courtesie to publish such raw undigested fansies upon fewer days deliberation than the Poet requires years nonumque prematur in armum Others will not stick to say that they knew by the Treatise it self though he had held his peace that it cost him no great labour And lastly His saddest and most judicious Readers will suspect that he hath not weighed his Citations as he ought Certainly all those testimonies which he produces out of Grotius in this Book if he had examined them as exactly as he ought with their coherence with the Antecedents and Consequents and compared them with those Authors whom Grotius doth alledge for confirming of his own judgment would have taken up thrice as many days as he assigneth to this Work yea though he had made use of Aristotles Ball and his Bason to keep him waking Before I leave his own part I cannot choose but tell him that I do not I cannot approve of his defence of Sequestrations And what he believeth of idle ignorant unworthy Pastours that they are obliged to make restitution the same do I firmly believe of his Sequestrators that without restitution according to the extent of their power they can have small hope of salvation But first I must crave leave to tell him that he doth utterly mistake the question First he doth disown the casting out of able and godly Ministers because they are Prelatical or supposed Arminians or interested in the late civil differences But we know that the greatest part of sequestred persons were such and ejected for those very reasons So he disowns the question And as he disowns the question so he diverts it from sequestred Ministers to ignorant unsufficient reading Ministers There was no need why he should have put reading Ministers into his Apology and yet he cannot choose but know that good use may be made of reading Ministers in a constituted Church and that there is much less danger of them than of ignorant or seditious Preachers Our reading Ministers of all the Clergy were in least danger of their Sequestrators who looked more at the value of the Benefice than at the qualifications of those persons who were turned out He who doubteth of this general Truth upon inquiry into particular Cases may quickly satisfie himself And as he disowns the question and diverts the question so he begs the question that those Ministers whom they put in were incomparably better than those they turned out No nor yet worthy to be named the same day with them Compare those Provosts and Presidents and Professors and Fellows and Scholars who were turned out of our Universities with those Bulrushes in comparison whom for the most part they introduced or read but the Martyrology of the City of London alone with an impartial eye and consider sadly how many eminent persons for Learning Piety and Industry have been turned out of their livelihoods meerly for those reasons which he disowneth and dares not justifie He who shall do this thing seriously and compare them with their crawling Successors will find cause enough to write upon the dores of their habitations O domus antiqua quam dispari dominaris Domino From this Foot a man may easily conjecture the proportion of the whole Body and what have been the sufferings of our Orthodox Clergy throughout the whole Kingdom contrary to the Laws of God and Man how many of them have been beggered and necessitated to turn Mechanicks or Day-Labourers how many imprisoned or forced to forsake their Native Country and seek their bread among strangers how many have had their hearts broken some starved some murthered and the spoyl of their houses given for a Reward to the Murtherer But this is a sad Subject to dwell upon God Almighty pardon them who have had any hand in these cruel courses and give them true repentance In the mean time their Sequestrators notwithstanding their former censures against all Pluralists and their present pretended self-denial were well contented to hold Pluralities themselves with confidence enough But now I will suppose all that which he desires and which he is never able to prove yea which his own conscience tells him to be much otherwise that all persons who have been sequestred or turned out of their Benefices by them had been such undeserving persons as he feigneth and all those who were put in their places had been such learned honest and Orthodox Divines such as out of conscience and a desire to do good did seek as much after the stipendiary Cures of Reading Ministers as after the larger Benefices of more eminent Scholars yet these sequestred persons had a just title to their Benefices by the Laws of England That which was theirs by Law cannot be taken from them without Law or against Law Dominion is founded in Nature not in Grace Nothing is more hidden than true Grace we understand it not certainly in another hardly in our selves Therefore if Grace should give every one that pretends to it interest in that which is another mans lawful Possession no mans title could be certain to another scarcely to himself from whence must necessarily follow an incredible confusion and an inevitable perturbation of all estates By the Laws of England they were possessed of their Benefices and by the Laws of England they ought to be outed of their Benefices They who decried Arbitrary Government should not be the only men to introduce Arbitrary Government into England The Law of England knoweth no way to out a