A Key for Catholics, Treatise 2 · Chapter 1
CHAP. I.
Shewing the Occaſion and Reaſons of this Writing, eſpecially as from the Grotians; which are Vindicated from the frivolous exceptions of Mr. Tho. Pierce.
I HAVE already in the firſt Part of this Book (and formerly in another) diſproved the Popes Univerſal Headſhip, and anſwered what Bellarmine, Boverius, and ſome others ſay for the maintaining of it: And it is a work already done ſo fully by Chamier, Whitaker, and many others, but moſt triumphantly and copiouſly by David Blondell in a French Treatiſe in Folio de primatu in Eccleſia againſt Cardinal Perron, that I need not, and therefore intend not to ſay much here upon that ſubject. But this Diſputation I principally intend, 1. For the ſubverting of the Foundation of Popery, which is the ſuppoſition, that the Viſible Catholick Church muſt needs be united in ſome Humane Viſible Head. 2. To confute the Opinion of the moderate ſort of French Papiſts and Grotians, that take a General Council to be the Legiſlative Head, and the Judicial Head while they are in Being; and the Pope ruling by the Laws of Councils, to be the ordinary Judicial Head. 3. To deliver ſome perſons from a dangerous Temptation, that by Grotius, or his followers here in England are drawn into a conceit that the Catholick Church is ſuch a Body as we here deny, and think that the unity that the Scripture ſo commendeth to us cannot be attained without an Univerſal Viſible Head: which Temptation of theirs is much increaſed by obſerving the differences of Opinions in the world; which every good man doth lament, as we do all the ſins and frailties that on earth accompany us in the ſtate of imperfection. As I blame not thoſe that deſire perfect Knowledge, or Holineſs; but blame them that promiſe it to the Church on Earth, when it is the prerogative of Heaven; and much more ſhould blame him that would ſay we ſhall be perfectly Wiſe and Holy if we will but be of this Opinion, that the Church hath an Infallible Humame Head; even ſo I blame not them that deſire perfect Concord (the Conſequent of perfect Knowledge and Holineſs;) for this is to deſire Heaven: But I blame them that promiſe us this Heaven on Earth; and them much more that tell us we ſhall have it if we will but believe that a Pope or Council is the Univerſal Head; and ſo will condemn the Church on Earth, becauſe it hath not attained that Celeſtial perfection, which they have once fancied that it may and ſhould attain.
Concerning Grotius his opinion, deſign and great endeavours to reduce the Churches to Popery, under the pretence of a Conciliation, I have lately by the Invitation of Mr. Thomas Pierce given in my Evidence (I think beyond all further queſtion) out of his own writings, in his frequent and expreſs aſſertions. And Rivet in his Dialyſis and his Apologet. and other writings hath ſufficiently confuted him. The miſtakes of many in their judging of Grotius, are cauſed by their ſuppoſition, that the man was the ſame in his firſt Conciliatory enterpriſes, and in his laſt, which is not true. He oft profeſſeth his mutations himſelf, and how apt he was to diſlike that which he had but lately thought or ſaid: At firſt he thought out of Reconciling the Proteſtants among themſelves: But afterwards his deſign was to Reconcile them with the Papiſts, and that by drawing them all to be Papiſts, that is, to unite in the Pope of Rome as the Univerſal Governour, ruling according to Canons and Decrees; and this he thought was the only way to the union of the Churches.
The Truth of this, and the Miſchiefs of the Enterpriſe, muſt be apprehended by him that will underſtand my endeavours in this diſpute, and eſcape the ſnare thats laid for their perverſion. And for the Truth of it, I refer you to my foreſaid writing of the Grotian Religion. Since which it pleaſed Mr. Pierce to publiſh a ſheet containing (not any thing that hath the leaſt aptitude to perſwade a rational man that Grotianiſm is not Popery, but) ſome Reaſons why he doth not, at leaſt, as yet perform the vindication, with a General profeſſion how eaſily he can do it, and make me a Winding ſheet, at leaſt as ſutable as that which I made for Popery (which when he hath confuted, I ſhall better know his mind and ſtrength) This with two or three frivolous Exceptions, and many ſwelling words of Vanity, with certain Squibs and empty jeers, according to the manner of the man, is the matter of his Advertiſement. Nothing could have been eaſier for him then to ſay [or almoſt to ſay, that I am very liable, in every line] and that his advantages are too many, and that I am an advocate for the crimſon ſins of others, and an encomiaſt of my own. Nothing more vain then his oſtentation of the mild diſcharge of his Cenſorſhip, and his ſenſleſs intimation that I take the Virtues of Epiſcopal Divines, for glittering ſins, when he never had a word from me of ſuch a ſence or tendency. (But Grotians will now be but Epiſcopal Divines, and their glittering ſins, muſt be their Virtues.) Becauſe I had acknowledged how civilly he dealt with me (no doubt on a ſuppoſition that I was neerer his conceits then thoſe that he had ſo copiouſly reproached,) he takes it as an acknowledgement of his moderation, as if it were the proof of a mans moderation, that he can give a civil word to any, and a while refrain abuſing one, while he is abuſing many. I am thankfull to him that ſpits in moſt mens faces, that he ſpeaks to, that he ſpitteth not in mine; when I give a civil man no ſuch thanks. When I commend a man for not belying me, reproaching me, or otherwiſe abuſing me, as he doth others, I ſhould ſuſpect he would take it for a diſpraiſe: For I uſe not to thank good men for doing me no miſchief. His valuing the ſecurity of his own eſtate above Davids or Peters (that had ſuch ſpecial Teſtimonies of their Holineſs, and Promiſes from God, before theirs falls,) and his defending his Malignant ſins as vertues, his venemous reproaches of Puritans and Presbyterians as Proteſtants frightned out of their wits, men of ſedition and violence, and a bloody Generation, with abundance of the like, and then telling us that he meant no Puritans but ſuch (as if one ſhould ſay, the Arminians are a perfidious bloody Generation; and then ſay, Its well known that he meant no Arminians but ſuch,) theſe and ſuch like paſſages ſhew the quality of the man and his Advertiſement. He that durſt openly and frequently charge his adverſaries with ſlanders, and yet tell the world, that I [pretend that the difference between him and his Antagoniſts is meerly Verball] (becauſe I ſaid that Moſt of our contentions about thoſe points are more about words then matter, and that ſuch eager men as he and his Antagoniſt, do make themſelves and others believe that we differ much more about them then we do.] Is this equipollent to [a difference meerly verball?]) this man its like dare do the ſame by others.
But it is the buſineſs of Grotius upon which I am to meddle with him. And firſt he ſaith [that on the ſame Reaſons as I conclude him a Papiſt, I muſt conclude him a Proteſtant, unleſs I think as hardly of the Auguſtine Confeſſion as of the Council of Trent.] Anſw. I ſhall yield it, when you have proved [that a Proteſtant is one that holdeth to the Council of Trent, and the New Creed by Pope Pius, made long after the Auguſtine Confeſſion, and that the Common Government in which all the Catholick Church muſt unite, is the Univerſal Headſhip of the Pope, governing according to the Canons and Decrees, and that the Auguſtine Confeſſion is ſo 'to be expounded (by fair means or foul) as ſhall be agreeable to, or conſiſtent with all this.] We uſe not to call ſuch men as theſe Proteſtants, but Papiſts, but if this be your meaning when you call your ſelf a Proteſtant, you ſhould have told us ſooner, if you deſire to be known.
He ſaith (the proof of which we wait for) that I [miſtake at once the whole drift of Grotius his excellent Diſcuſſio Apol. and that I tranſlate not his Latine into Engliſh, or lamely, &c.] Anſw. 1. Nothing more eaſie, then to tell me I miſtake! Are not his words plain enough, and frequent enough to open to us ſo much of his mind as I have charged him with? Let the Readers of his words recited by me, be the Judges: (For him that will believe you, either to ſave him the labour of reading, or againſt his eye ſight, he is not one of them that I write for; but ſhall have Liberty for me to be deceived.) 2. That I tranſlated not the words of Grotius, was purpoſely done, foredeeming that ſuch men as you would have ſaid they were miſtranſlated, and that they were not his own but mine: I am ſure now that I give you but his own: And if you think him wronged if the Engliſh Reader know him not, by a Tranſlation, I pray you tranſlate the words your ſelf; for I ſuppoſe you will leaſt quarrel with your own. But to pleaſure you, I will Tranſlate (as well as I can) the paſſage which you chooſe out to defend, and a few more. Diſcuſ. Apol. pag. 255. [Thoſe that knew Grotius, know that he alwayes wiſhed for the reſtitution of Chriſtians into One and the ſame body: But he ſometime thought, even after he was known to the moſt Illuſtrious Vairius, that it might be begun by a Conjunction of the Proteſtants among themſelves: Afterwards he ſaw that this was altogether unfeaſible; becauſe, beſides that the genius of almoſt all the Calviniſts is moſt alien from all peace, the Proteſtants are not joyned among themſelves by any Common Government of the Church; which are the cauſes that the parties made cannot be gathered into one Body of Proteſtants; yea and that more and more parties are ready to riſe out of them. Wherefore Grotius now abſolutely judgeth, and many with him, that the Proteſtants canno be joined among themſelves, unleſs at once they be joined to them that cohere to the Sea of Rome: without which there can no common Government be hoped for in the Church. Therefore he wiſheth that the divulſion which fell out, and the cauſes of that divulſion may be taken away. The Primacy of the Biſhop of Rome according to the Canons is none of theſe, as Melanchton confeſſeth.] I think this is the Engliſh of Grotius words (be it ſpoken with a Salvo to the preheminence of Mr. Pierces Tranſlating faculty.) But here he hath a quarrel, and that ſo momentous, as to be his grand, if not only inſtance of my miſdealing; and ſo he hath written enough againſt the Contagion of my Volume! A happy generation! that can make what they will true or falſe by aſſerting it, and can give themſelves the victory at their pleaſure by triumphing, and by wiping their mouths, can make themſelves innocent! and by ſaying any thing, or ſuch a nothing as this, can prove Popery to be the Proteſtant Religion, and make many Worſhipful Gentlemen of their mind, that were of their mind before they knew it, implicitely believing in them, and in their Church. Well: but what is my miſcarriage? Why [the later part of theſe words, which are the chief, Mr. Baxter takes no notice of in the Engliſh account which he renders of them.] Anſw. 1. He ſuppoſed that you and all that he wrote this for underſtood Latine, though in Anſwer to an Engliſh Cavill, he wrote his Diſcourſe in Engliſh. And he that Tranſlated none of the ſentence, thought it no injury, to give account in Engliſh but of part. 2. But open your eyes, and look further into his words, and ſee whether you wrong him not, by leaving out the reſt of his account, as much as he wronged Grotius: And look into your own advertiſement, and ſee whether you recited not Grotius his words your ſelf without a Tranſlation, committing the ſame error which you reprehend, while you do reprehend it. But ſaith the Epiſcopal Divine, (for ſo he will needs be called) [He is deeply ſilent as to the cauſes of the breach which Grotius did wiſh might be taken away, and which he charged the Papiſts with.] Anſw. 1. Was I deeply ſilent that Grotius would have the cauſes taken away? What! When I recite his very words? Or was I deeply ſilent of the particular cauſes? Do you mean Here, or Throughout? If Here, ſo I was deeply ſilent of ten thouſand things more, which either it concerned me not to ſpeak, or I had not the faculty of expreſſing in one ſentence. If you mean Throughout, you read without your eyes, or wrote either with a defective Memory or Honeſty. Read again, and you ſhall find that I recite the cauſes. 3. But did I not all that my task required, by reciting the Negation of the cauſes [It was not ſaith Grotius, the Primacy of the Biſhop of Rome according to the Canons?] And I ſhewed you partly, and the Canons ſhew you fully, that that Primacy is the Univerſall Headſhip, which Proteſtants (I mean not Roman, Grotian Proteſtants) have ever uſed to call Popery. But ſaith Mr. P. Grotius chargeth the Papiſts with it.] Anſw. 1. True! but the Proteſtants much more, as making many more faults by their withdrawing from Rome then they mended. 2. And he chargeth not that which we have called Popery with it, though he charge the Papiſts with it. That ſome ſins of the Papiſts did occaſion it, he confeſſeth, and all the Papiſts that ever I ſpoke with of it do confeſs. But I am referred for theſe cauſes charged on the Papiſts, to Grot. Votum pag. 7, 8. and thither I'le follow Mr. P. that I may know how much he chargeth on the Papiſts himſelf. And there I find that the things that Grotius found faulty in the Papiſts, were but theſe two. 1. That to the true and ancient doctrine, many quirks of the Schoolmen that were better skli'd in Ariſtotle then the Scriptures, were introduced, out of a liberty of diſputing, not out of the Authority of Univerſal Councils. And the Opinions ſtabliſht in the Church were leſs fitly explicated. 2. That Pride and Covetouſneſs, and manners of ill example prevailed among the Prelates, &c. And really did you think that he is no Papiſt that is but againſt the Schoolmens Opinions, and the Prelates Pride, Covetouſneſs, and Idleneſs? and holdeth all that they call the Decrees of General Councils? Hath not the Council at Lateran and Florence decreed that the Pope is above a General Council? and the Council at Lateran decreed that Princes are to be depoſed, and their Subjects abſolved from their fidelity, if they exterminate not Hereticks (ſuch as Proteſtants) out of their Dominions? Is he no Papiſt that holds all that is in the Council of Trent, if he be againſt ſome School-points not determined, and againſt the Prelates Pride? Well Sir, I underſtand you better then I did: And though you thought meet (that your words might be conform to one another, and not to truth) to ſay that I called you Arminian and Pelagian, I purpoſe (if I had done ſo) to call you an Arminian no more: But I beſeech you cry not out of perſecution till the men of your mind will give us leave to be Rectors of Churches in their Dominions, as you and others of your mind are allowed to be in theſe. And demand not of Mr. Hickman the bread he eats, nor the money he receives, as if it were yours, till we can have licenſe to be maintained Rectors, or at leaſt to eſcape the Strappado in your Church.
But I promiſed you ſome more of Grotius in Engliſh to ſtop your mouth, (or open it whether you ſee cauſe:) and you ſhall have it. Diſcuſ. pag. 14. [Grotius diſtinguiſheth between the Opinions of Schoolmen, which oblige no man (for, ſaith Melchior Canus, our School alloweth us great liberty) and therefore could give no juſt cauſe of departing (as the Proteſtants did;) and between thoſe things that are defined by Councils, even by that of Trent: The Acts of which if any man read with a mind propenſe to peace, he will find that they may be explained fitly and agreeably to the places of the holy Scriptures, and of the ancient Doctors, that are put in the Margin. And if beſides this, by the care of Biſhops and Kings, thoſe things be taken away which contradict that holy doctrine, and were brought in by evil manners, and not by authority of Councils, or Old Tradition, then Grotius, and many more with him, will have that with which they may be content.] This is Grotius in Engliſh. Reader, is it not plain Engliſh? Durſt thou or I have been ſo uncharitable as to have ſaid without his own conſent, that Mr. Pierce would have defended this Religion, and that we have Rectors in England of this Religion? and that thoſe that call themſelves Epiſcopal Divines, and ſeduce unſtudied partial Gentlement, are crept into this garb, and in this do act their parts ſo happily? If words do ſignifie any thing, it here appears, that Grotius his Religion is that which is contained in the Council of Trent with all the reſt, and the reformation which will content him is only againſt undetermined School-Opinions, and ill manners that Croſs the doctrines of the Councils. I'le do the Papiſts ſo much right as to ſay I never met with a man of them that would not ſay as much: Eſpecially taking in all Old Tradition with all the Councils (how much together by the ears, now matters not) as Grotius doth.
Yet more, Diſcuſ. p. 185. He profeſſeth that he will ſo interpret Scripture [God favouring him, and pious men being conſulted, that he croſs not the Rule delivered both by himſelf, and by the Council of Trent, &c.]
Pag. 239. The Auguſtine Conſeſſion commodiouſly explained, leath ſcarce any thing which may not be reconciled with thoſe Opinions which are received with the Catholicks, by Authority of Antiquity and of Synods, as may be known out of Caſſander and Hoffmeiſter. And there are among the Jeſuites alſo that think not otherwiſe.]
Pag. 71. He tels us that the Churches that join with Rome have not only the Scriptures, but the Opinions explained in the Councils, and the Popes Decrees againſt Pelagius, &c. [They have alſo received the Egregious Conſtitutions of Councils and Fathers, in which there is abundantly enough for the correction of vices: but all uſe them not as they ought. They lye for the moſt part hid in Papers, as a Sword in the Scabbard. And this is it that all the lovers of piety and peace would have corrected.] And gives us Borromaeus for a preſident.
Pag. 48. [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.]
Pag. 95. What was long ago the judgement of the Church of Rome, the Miſtris of others, we may beſt know by the Epiſtles of the Roman Biſhops to the Africans and French, to which Grotius will ſubſcribe with a moſt willing mind] Rome you ſee is the Miſtris of other Churches.
Pag 7. [They accuſe the Bull of Pius Quintus, that it hath Articles beſides thoſe of the Creed. But the Synod of Dort hath more.—But thoſe in the Bull are new, as Dr. Rivet will have it. But very many learned men think otherwiſe, that they are not new, if they be rightly underſtood: and that this appeareth by the places both of holy Scripture, and of ſuch as have ever been of great authority in the Church, which are cited in the Margin of the Canons of Trent.
Pag. 35. [And this is it which the Synod of Trent ſaith, that in that Sacrament Jeſus Chriſt, true God, & truly man is really & ſubſtantially conteined under the form of thoſe ſenſible things, yet not according to the naturall manner of exiſting, but Sacramentally, and by that way of exiſting, which though we cannot expreſs in words, yet may we by cogitation illuſtrated by faith be certain that to God it is poſſible] And the Council hath found words to expreſs it [that there is made a change of the whole ſubſtance of the bread into the Body, and the whole ſubſtance of Wine into the Blood, which converſion the Catholick Church calleth Tranſubſtantiation.
Pag. 79. [When the Synod of Trent ſaith, that the Sacrament is to be adored with Divine worſhip, it intends no more but that the Son of God himſelf is to be adored]
Ile add no more but that which tells you who is a Papiſt with the Grotians, and who is none. Pag. 15. [In that Epiſtle Grotius by Papiſts meant thoſe that without any difference do approve of all the ſayings and doings of Popes, for honor or lucre ſake, as is uſual]
Ibid. He tells us that by Papiſts, he meaneth not them [That, ſaving the right of Kings and Biſhops, do give to the Pope or Biſhop of Rome, that Primacy which ancient cuſtom and Canons, and the Edicts of ancient Emperors and Kings aſſign them. Which Primacy is not ſo much the Biſhops, as the very Roman Churches, preferred before all other by common conſent (It's well it hath ſo mutable a foundation)—ſo Liberius the Biſhop being ſo lapſed that he was dead to the Church, the Church of Rome retained its right, and defended the cauſe of the Univerſal Church.]
This and much more I had given the Reader before in Latine, but becauſe Mr. Pierce thinks, that I wrong Grotius if you have it not in Engliſh, I have born ſo much reſpect to his words, and to the Reader, as to remove the wrong, and thus far to ſatiſfie his deſire.
Having told you ſome of the Occaſion of this writing, I ſhall add ſomewhat of the Reaſons of it; but the leſs, becauſe I have given you ſo much of them already in my foreſaid Diſcovery of the Grotian Religion.
1. My principal Reaſon is that before expreſſed, that Popery may be pulled up by the very roots: For Italians, French, and all build on this, that the Church muſt have one viſible Head.
2. That I might take in thoſe parties of the Papiſts, that I have paſt by or ſaid leſs to in the former Part of the Book.
3. Becauſe I ſee what Influence the conceit that I diſpute againſt hath on the minds of many well-meaning leſs judicious people.
4. Becauſe I perceive in part what influence the deſign of Grotius had upon England, in the changes that were the occaſion of our late wars; He ſaith himſelf Diſcuſſ. pag. 16. [That the labors of Grotius for the Peace of the Church were not diſpleaſing to many equal men, many know at Paris, and many in all France, many in Poland and Germany, and not a few in England, that are placid and lovers of peace: For as for the now-raging Browniſts, and others like them: with whom Dr. Rivet better agreeth then with the Biſhops of England, who can deſire to pleaſe them, that is not touched with their venom?] So that he had Epiſcopal Factors here in England. And whereas ſome tell me, that Grotius was no Papiſt, becauſe he profeſſed his high eſteem of the Church of England, and ſay they, had Church-preferment here offered him, and thought to have accepted it. I anſwer 1. Either it was Grotius in the firſt Edition, or the Church of England in the ſecond Edition then in the Preſs, that this muſt be ſpoken of, if true. 2. Was not Franciſcus a Sancta Clara, (ſtill the Queens ghoſtly Father) a Papiſt, for all he reconciled the Doctrine of the Church of England to that of Rome? Grotius and he did plainly manage the ſame deſign. 3. Mr. Pierce aſſures you by his Defence, that Grotius hath ſtill his followers in England of the party that he called the Church of England: And is it any more proof that Grotius was a Proteſtant for joyning with them, then that they are Papiſts that joyn with him? Is not his Doctrine here given you in his Engliſhed words? Do you doubt whether the Council of Trent were Papiſts? This makes me remember the words of the late King to the Marqueſs of Worceſter: when the Marbueſs came into the room to an appointed conference about religion with him, & leaned on D. Bayly's arm, he told the King that he came leaning on a Doctor of his own Church: and the King replyed, My Lord, I know not whether I ſhould think the better of you for the Doctors ſake, or the worſe of the Doctor for your ſake] (or to this purpoſe) And indeed the Doctor quickly ſhew'd, by profeſſing himſelf a Papiſt, what an Epiſcopal Divine he was: And I think we have as fair advantage to reſolve us, whether to think the better of Grotius for the Church of Englands ſake, or the worſe of thoſe that he called the Church of England, and that were of his mind, for Grotius ſake.
In a late Treatiſe De Antiqua Eccleſiae Brittanicae libertate Diatribe, written by I. B. a Divine of the Church of England, and printed at Bruges, 1656 pag. 34, 35. Theſ. 4. it is averred [That ſince the ancient liberty of the Britiſh Church was by the conſent of the whole Kingdom reſumed, remaining Catholick in all other things, it may retain that Liberty without loſing its Catholiciſm, and without any note of Schiſm or Hereſie] This Liberty then was the Reformation. And this he ſaith was maintained by Barnes, a Papiſt and Benedictine Monk and Prieſt in a M. S. entituled Catholico-Romanus Pacificus, c. 3. and that for this ſober work of his the Peaceable Monk, though of unblamed life, and unſpotted fame, was ſnatch out of the midſt of Paris, and ſtript of his habit, and bound on a Horſe-back like a Calf, and violently carryed into Flanders, and ſo to Rome, and ſo to the Inquiſition, and then put among the Bedlams, where he dyed; and not contented with his death, they defamed him to have dyed mad] Though Rome give Peace no better entertainment, the Learned Author thinks that France will; and therefore adds concerning the French Church, [Quâcum foreign optanda foret etiamnum veteris redintegratio concordiae, quam conſtat plus mille ab hinc annis amiciſſime interceſſiſſe inter Eccleſiam utram que Gallicanam & Brittanicam, etiam tum cum Eccleſia Brittanica non communicabat cum Romanâ, & certe ſi utra que pars abſ que prejudicio, ſeſe mutuo intelligeret, & pars extrema de rigore ſuo vellet remittere, ea Brittanicae Eccleſiae cum Gallicana concenſio non foret adeo improbabilis, at que prima fronte videtur Eccleſiam utram que vel alterutram ignorantibus.] I add this but to ſhew the Judgement of thoſe on whom the judgement of Grotius had any influence, for a Communion with the French, as if we little differed from them. Still profeſſing that I would run with the forwardeſt to meet them upon tolerable terms: And that the remembrance of the moderation, wiſdom, charity of the Caſſandrian party in France (that reſiſted the violence of the reſt long in vain, and lamented the maſſacres, and were oppreſſed by them) is very greateful to my thoughts, and the names of many of them very honorable in my eſteem. And it grieves me that Grotius called by Mr. Pierce a Proteſtant, ſhould ſo far out-go them in Popery, whom the ſame man confeſſeth to have been Papiſts. He goes much further then
Caſſander: Much further then Thuanus, that ſo plainly and truly openeth abundance of the Popiſh evills that Grotius patronizeth; and ſo long and ſucceſsfully did his part to keep out of France the Authority of the Council of Trent, which was part of Grotius his Religion. And how far he went beyond that excellent man Michael Hoſpitalius, the Head of that party (ſo much commended by Beza as well as by Thuanus) and Foxius, and others, is eaſie to manifeſt.
5. And I am the more provoked alſo to perform this task, becauſe I ſee by many more as well as Mr. P. that the deſign is ſtill on foot: and that the Papiſts that are got ſo ſtrong in England, under the mask of the Vani, the Seekers, the Infidels, the Quakers, the Behmeniſts, and many other Sects, have ſo much addition to their ſtrength by Grotians that go under the mask of [Epiſcopal Divines.] Which yet I ſhould the leſs be troubled at, if France, Savoy, England, Holland, Poland, Bohemia, and all parts where they prevail, did not acquaint us by bloody, tormenting, thundering, flaming evidence, how they uſe their power where they dare.
6. And it moveth me much alſo to conſider the conſequence of the point in hand. It is not a meer ſpeculation, but a point ſo practical, that the right deciſion and underſtanding of it, is as much as the Peace of millions of ſouls, yea of all the Churches and Common-wealths in Chriſtendom is worth. All that have any thing of the love of God alive within them, are ſomewhat ſenſible of the ſinfulneſs and miſery contained in the diviſions and diſcord of Believers; and therefore they muſt needs be ſolicitous for the Cure, and lay out themſelves and all they have or can do to accompliſh it, if they knew the way. And the more zealous any man is for Peace, the more reſolutely will he carry on his work, and bear down all oppoſition that would hinder him in that which he thinks the way of Peace. And when perſons thus diſpoſed by humanity and grace, ſhall be quite miſtaken in the very thing they ſeek, even in the Nature of the Churches unity and peace, they will think themſelves bound with all their zeal and diligence, to endeavour the doing of an evill work, and to accompliſh a work neither poſſible nor deſirable. And it is not hard for a man of an indifferent wit to fore-ſee what uncharitableneſs, diſcompoſure of minds, of Churches and Common-wealths, and abuſing and endangering of ſouls, is like to be the fruit of ſuch miſtakes about the Churches Unity and Peace. And as the School uſeth to ſay (from Boetius and Anſelm) Malum non eſt niſi à bono & propter bonum, ſo it will be like by experience to be made a proverb, that Bellum & diſcordia non ſunt niſi à pacificis & propter pacem: The greateſt diſcords and wars will be from the Love and Endeavour of Unity and Concord, and for the obtaining of them by impoſſible means. Theſe following evills may eaſily be foreſeen.
1. If men miſtake about the Nature of the viſible form of the Catholick Church, and its unity, it is like to pervert their judgements in many other weighty points of Religion. For when they have received this Error as a Truth, then they will be exceedingly inclined to bend the reſt of their opinions to it, and contrive them into a Conſiſtent Form. For Truth would to Truth, as Fire would to Fire, and Water to Water. Yea all that is flexible within them ſhall be bended to the intereſt of this conceit.
2. As ſoon as ever any man hath received this opinion of the neceſſity of an Univerſal Viſible Head, or common Government of the whole Chruch, he is either a Papiſt, or of an opinion equivalent in folly, tyrannie, and impiety, to Popery. For if ſuch a Viſible Head muſt be, there is no other that can pretend to it with Reaſon or Honeſty any more then the Pope: Nor is it our quarrel againſt Rome, that their Biſhop rather then another ſhould be this uſurping Head, but that they would have ſuch a one at all! It is not who ſhall be the man, or power, but whether there ſhall be any ſuch man or power that we diſpute. This Error about the Neceſſity of an Univerſal Viſible Head, is the very thing that turneth moſt to Popery, and this is the common argument that is mannaged by deceivers to that end, as their writings commonly declare.
3. And then when men are drawn over to be Papiſts for the avoiding of Schiſm, and the obtaining of Unity, they are unawares involved in the moſt deſperate Schiſm; which I have proved that party to be guilty of: (and with it drink in the dregs of all the Roman abominations.) When men have ſet up a new Church-form, by ſetting up a new Head and Center of Unity, and then judge of all particular Churches and Members by this ſtandard, it leadeth them unavoidably to ſeparate from all the Churches and Chriſtians upon earth, that conſpire not, and center not with them in their new deviſed Head.
4. And by this means Charity is much deſtroyed in mens ſouls, (and he that hath leaſt of Love, hath leaſt of God) and the Preachers and Paſtors turn all their ſtudies into matter of Controverſie, and their labors into wranglings, and all under pretence of Catholick Unity: And having not charity, they prove not only ſounding braſs, and tinkling Cymbals in their moſt learned labors, but too often burning braſs (like Perillus Bull,) and military Trumpets, and all this under pretenſe of Charity, when they have deſtroyed it. Hence is it that uncharitable cenſures are ſo common, and the Lambs of Chriſt ſo often cloathed in the skins of Wolves, by the Wolves that have by exchange put on the skin of the Lamb. Scarſe a man that croſſeth or diſpleaſeth (that is, diſſenteth from, or diſobeyeth) the uncharitable Clergy, but he is ſtigmatized for an Heretick, and charged with almoſt as much wickedneſs, as their mouths are wide enough to utter, and the ears of other men to hear. What horrid things have they ſpoken of the poor Waldenſes and Albigenſes, and Bohemians? Of Luther, Oecolampadius, Calvin, and who not? Though I have had applauding flattering Letters from ſome of them that tryed whether I were flexible and ductile, yet I doubt not but I ſhall have my ſhare my ſelf before they have done with me: & I wonder I hear not of it before now. Hence among other reaſons its like that Mr. Pierce became ſo deſtitute of Charity, as to diſgorge his ſould of ſo many bitter reproaches and calumnies againſt the Puritans and Presbyterians, whom if he know not, he ſinneth but as Paul did, but if he know, he terrifieth us from his principles by the fruits: that which ſhews the want of Charity, ſhews the want of ſaving Grace: and conſequently the want of right to Glory. Hence it is that the greateſt Schiſmaticks are the commoneſt accuſers of their Brethren with ſchiſm, Phariſaically ſaying, I thank thee Lord that I am not as other men, nor as theſe Schiſmaticks. Hence alſo it is that ſo many learned well-meaning Papiſts do ſo pervert their ſtudies and endeavors, and abuſe and loſe (and worſe then loſe) their wits and parts to draw men to their way; compaſſing Sea and Land to make a Romiſh Proſelite, eſpecially of a Prince, or man of power, intereſt, or ability to ſerve them. What pains take they to draw Nations to their minds, and to embroil the world in contentions and confuſions to attain their ends? What horrid perſecutions, Maſſacres, and barbarous inhumane cruelties have multitudes of men of learning and good parts and natures been ingaged in, by the very Principle that I now confute, and for the promoting of their kind of Unity and Concord, in wicked and impoſsible ways?
7. Beſides this, it takes men off from ſeeking the true Peace of the hurch, while they miſtakingly purſue a falſe peace. The Devil, the cunning Enemy of Concord, hath not a more effectual way to take men off from the ways and means of holy Concord, then by ſtarting them a falſe game, and cauſing them to lay out all their labor to build a Babel, when they ſhould be building Zion. Oh what a bleſſed ſtate might the Church be in if all the Jeſuites, Fryers, Prelates, Prieſts and others, had laid out that labor for a righteous poſſible Unity and Peace, in Gods appointed way, which they have vainly and impiouſly laid out to unite the world in a Vice-chriſt or Vice-god?
Fore ſeeing, and at preſent feeling many of theſe calamitous conſequences to the Church, I think it of exceeding moment, that mens judgements ſhould be rectified that are miſled, concerning the nature of the unity of the Church: Still profeſſing that to me they are the deareſt Chriſtians, and neareſt to my heart, that are moſt for Unity and Concord, ſo it be in Chriſt, and upon righteous poſſible conditions.