The True Catholic and Catholic Church Described, Postscript – Errata

The True Catholic and Catholic Church Described · Postscript – Errata

p. 277Postscript.

Reader,

WHen I have said and done all that I can for Unity, and made it a principal businesse of my life, if thou wilt believe some late Writers (that seem in good sadnesse to expect that some body should believe them) thou must take me (for all this) to be a Sect-master, and an enemy to the Unity and Concord which I so earnestly contend for. Just now comes out, (to make up the number) a thing p. 278call'd [A Box, &c.] or [A short and sweet Discourse] for Christmasse, by T. M. P. de P. that is, Thomas Malpas Preacher of Pedmore (not farre from me) as against fourteen Arguments of mine: which I here take notice of, because it is upon the subject which in the conclusion of the Catholick Ʋnity, I have touched. Lest you should be so unhappy as to misse this Pearl, you may know it by a couple of exquisite Poems, next following the Epistle: The first of them beginneth thus:

Read on good Reader, but read aright;

Do not mistake, nor construe things in spight.

'Tis a proud word to speak, yet true I ween,

That such a Book as this you have seldom seen:

p. 279All Books this Christmas, whereon vain men do look,

Are not to be compared to this little Book.

You cannot play at a more delightsome game,

Than to handle, and peruse, and read the same, &c.

And that you may know he takes not Christmasse for a thing indifferent, and is farre enough from my opinion, who think the Churches Unity and Peace, should not be laid on it, he acquaints you in the next Poeme with our errour in the fundamentals.

A Christ without a Birth! How strange is this!

Sure they are mad, or else they dote I wis.

War was in the gates, and many a mischief mo,

p. 280When Israel did the living God forego.

To worship dead Idols of wood and stone,

Whereas they should have worshipt God alone.

The Article of his Birth-day they do deny

Such Antichristian tenets I defie:

For born he was, and of a Virgin pure,

And did for us the pains of Hell endure.

Then cause have we for to observe this time,

And not to account it any fault or crime:

This feast of Christ hath been highly kept of yore:

And never yet esteemed Popery before.

It is not superstition to eat a Pie:

Sure, he that tells you this, tells you a lie,

p. 281And doth dissemble with his glozing tongue,

These Roundhead Hypocrites do all the wrong.]

Who can choose but be wooed into Unity and Peace, by such sweet melodious charms as these? I prethee Reader, do not laugh, because he hath (prophanely) interwoven the reverend name of Christ. But to assure you, that he speaketh truth, and save you the labour of examining his evidence, his companion, T. J. (T. Jordan) in an Epistle suitable to the work, hath offered you this full satisfaction, [I dare say, and will affirm, that the Authour hereof hath written herein, nothing contrary to the will of God.] You see now a Confutation would come too late. How [Nothing but what is true!] The first words are, [The Question propounded p. 282by R. B. &c. Whether the Nativity of Christ, commonly called Christmasse day ought to be celebrated. R. B. denieth it, and endeavours to prove the contrary: His Arguments are these fourteen.]

But he tells you never a word, when and where I stated and argued this case: nor what proof he hath that his Notary hath not deceived him.

I must provoke the Reader on this occasion to pity this poor distracted Nation, whose Rulers tolerate all that will, not onelyonly in Print to belie their Neighbours, but to fill the ears of the people through the Land, with their raving non-sence, and horrid abuse of the name of God, as if it were desirable to bring contempt upon the Christian Name and Cause, and to make writings called Theological, to become of p. 283equal repute with Play-books, or the tales of Scoggin, or Tom Thumb.

For the Question and Arguments recited by this man, they are none of mine. He throws in your faces the snivell of his own nose, and would make you believe it was not the excrements of his brain, but mine. I know the occasion of it was from a Sermon which I preached divers years ago, on the day he pleads for. In which I told them, that I would neither plead for Christmasse-day, nor against it, but laboured to bring them to obey the Spirit of Christ, Rom. 14. and to forbear judging or despising one another upon this account. To those that numbred it with things indifferent, I spoke not: But to those that could not be contented with their own liberty, but uncharitably reviled all that were p. 284not of their mind, and reproacht their Teachers on this account, and would persecute all by violence that would not keep this day, and follow them, the rabble throwing stones and dirt into their shops and houses, and breaking their windows (which occasioned my speech) I undertook to tender them some of those Reasons, which the contrary minded gave to excuse themselves from the observing of this day, as necessary to be observed. And some scraps of these Reasons, broken and mangled, some Scribler, it seems hath given to this man. And the Consuter or the Scribe had not brains or honesty enough to distinguish between a [may be] and a [must be] and between [a temporary accidental duty] and [an universal permanent necessity, or duty] between [accusing the keepers] and [excusing p. 285some for not keeping the day.] I pleaded but for Charity to the non-observers, and Ʋnity notwithstanding such a difference; and so have incurd the fury of these charitable men. My own opinion I have fully opened in my Disputat. of Church-government. I deny not but this, as other things indifferent, may become a temporary duty to particular persons or societies, by some accident (as the avoiding scandal, the obeying the Magistrate, &c.) But that it is a permanent duty to the Ʋniversal Church by any Law of God or man, to keep this day, I now deny: or that it is lawfull for any man to keep it, as a day of Divine Institution, and so of necessity to be kept. And I wish Father Malpas would vouchsafe me the recreation of an hour or two's disputation with him on this Question. p. 286And for both the Case and Arguments, if he had but so much cared what he saith or publisheth, as to endeavour faithfully to know first, whether it be true or false, he might have sent to me, and I would have found him work, or he might have enquired of some better Notaries, that could have shew'd him the Case and Arguments were other, than he here sets down. He knowes how the omission of a word may make all seem another thing: Much more such a childish recitall, as he hath published. What therefore can the Book be, but a ludicrous fiction, a talking to his shadow, when he feigneth the Question (which was none of mine) and giveth us such scraps under the name of Arguments, that I must say by the charge are made his own.

p. 287I think no body (that knoweth him and me at least) will expect from me a line of Replication to this Disputant; I know I shall be blamed for taking so much notice of him, as I have done. But that which I observe (as pertinent to the fore-going Discourse) is the lamentable case that the Church is in, through the uncharitable, imperious, factious spirit, of that generation of men, that condemn the servants of the Lord, as so many gracelesse wretches, because they keep not Christmasse-day; and defie them, and would cast them out of the Church, and lay the peace of the Church upon such circumstances, when God hath as plainly condemned that course in Rom. 14. as can be expected. Hear the Charity of this our Box-maker, pag. 19. [I am verily perswaded in my soule p. 288and conscience, that whosoever is truly, really and sincerely addicted and devoted to Christ, neither can nor will speake a word amisse against the due Festivity and solemnity of this day.] And he had not the wit to forbear annexing the words of Rom. 14. 5. to tell you, that he point blank contradicteth the holy Ghost. The holy Ghost forbids the judging them that esteem each day alike, because to the Lord they regard it not, and calls such, The servants of the Lord, yea and the stronger sort of Christians, (as to the instances in the Text) and plainly shews, that such differences about dayes should not make divisions in the Church, but each party should forbear the other. But this Refuter, boldly steps into the seat of judgement, and condemneth every one in the world, that speaks a p. 289word amisse against Christmasse, as not truly, really and sincerely devoted to Christ, and consequently no true Christian, but the child of the Devil. And he layeth his soul and conscience on it. See here the sobriety, the charity, the peaceablenesse of these men. Is it possible for Unity and Concord to flourish, where this spirit, and these principles prevail? Yes: so farre as clubs and halters can procure it. When Christmasse day is made an Article of our faith, yea a fundamental, without which no man can be truly addicted and devoted to Christ (and so be saved,) no wonder if these men will have communion with none but Christmasse-keepers. Yet these as well as the Papists, think that they are the right Catholicks and promoters of the Ʋnity of the Church, who damn or exclude p. 290all that receive not the Opinions which the presumptuous Usurpers of Christs Legislative Power, have turned into Articles of Faith, or imposed as Necessary on their brethren.

But the Malignity of Father Malpas riseth yet higher, and scorns the works of God themselves, pag. 79. he saith, of his own, or his Notaries fiction, which he falsly calleth my eleventh Assertion.

[It is a meer falshood and manifest untruth, (the more is his shame, that filleth up his Box with such) and no more to be credited or believed, than that vain fancie, and fond surmise of yours, I mean the fable and story you tell us of in your Saints Rest, touching the raining down of Manna on the leads of the Church at Bridgnorth when you preached there: for some Gentlemen of p. 291worth in those parts have credibly reported it to be nothing else; then the seeds of hips and haws, being the excrements of Rooks and Jackdaws, which they there had voided.

Answ. What falshood so odious that Satan cannot have instruments to divulge! Or what truth so clear that he cannot cause his instruments to reproach! Why did he not name, and so shame, his Gentlemen of worth? That I said it was Manna, or that it was when I preached at Bridgnorth, are some of the falshoods which he hath stuft his Libel with. But for the story it self, this is the truth, upon the word of a Christian.

When I came to live with Reverend Mr. William Madestard at Bridgnorth, he and many others told me of a grain that had been rained down there a little before. p. 292The notice they had of it, was thus: As they sate together in the house, they thought a small storm of hail had ratled upon the windows, and marvelled, because it was not a season for hail: but they suspected nothing else. Shortly after as they went out of doors, they saw in the walk before the door a deal of corn, as they then imagined, scattered about, which they thought had been Rie, which some one had shed that passed that way; and so neglected it, till it was all trodden in the dirt. But when some neighbours askt them, whether they saw the corn, that was then rained, and affirmed it to be true, they thought better of it, and went up on the leads, both of the Church, and of the House, and found the grain, and gathered it, and kept it. There was then present M^r Madestard p. 293himself, (a most grave and godly Minister, whose fidelity and veracity were so well known in London and Shropshire, and many other parts, that it is beyond the power of the most exercised skilfull liars to bring them into suspicion with those that well knew him;) and also Mistress Madestard his wife, and Mistress Grey (an ancient Gentlewoman of very good repute for piety and truth) and Mistresse Willford her daughter (as I remember was then there) and many more of the family, who confidently affirmed it. M^r Simon King Minister neer Peterborough, and M^r Richard Swaine Minister at Cleroe in Radnorshire, were there when it was told me, and I think when it was done; both godly, faithfull, able Ministers, yet alive, of whom any man may make enquiry. A sonne of Master p. 294Madestards, now a Minister, and his daughters were then so young, that I know not whether they remember it or not; but I suppose the daughters may. I desired them to shew me some of the grain; and Mistress Grey fetcht me part of her store (the rest having given theirs away:) I kept part of it about three or four years: part of it I tasted, but did not let it down. It was no grain that ever I saw before; nor could I by any Herbal, conjecture what it might be. It was likest to Rie, or small wheat, but was not either. It had a skin somewhat thicker and darker coloured than a Riecorn; and when that was taken off, the substance under (dark coloured also) was almost like a Rie corn in the skinne (but plainly to be differenced:) The taste of it was somewhat sharp p. 295or biting, but not very much: almost like a dried Yvie-berry, (but nothing like it in shape;) not so hot as a Juniper-berry. I have spoke with other credible persons, that assured me it fell in other Countreys at the same time. And now let this grain go for Haw-stones, and Jackdaws excrements, with such as take pleasure to feed their minds with the excrements of malignant brains. I thought this unusual providence of God, not fit to be unobserved, nor to be left to the derision of ignorance and malice.

Pag. 77. [He tells us a thing: That the late upstart seraphical illuminated Independents; are likely to justle and thrust the proud, rigid, fantastical, and Pharisaical Presbyterians out of their places; even as they have cunningly supplanted and undermined p. 296the Reverend Bishops, and their conformable Clergie out of theirs.]

Answ. I cannot imagine that M^r Malpas himself should think he hath any cause to complain of the Presbyterians, or of me, for such undermining of him. It is twenty years since I once heard him preach, much after the rate that here he writes; and since fame accused him of being too familiar with a Cup of Nimi…: I never heard of any Presbyterians in his Parish; and yet long since the warres, I have heard him accused by one of his Parishioners at least, and many others, as a Railer, a Swearer, a horrid Curser, a Fighter, a Drunkard, &c. And though I was importuned to assist them in prosecuting him upon these Accusations, and I never spoke with one man that p. 297justified him, or that did once question the truth of the Charge (to my remembrance) yet I think he will not say, that I did prosecute him: and yet he enjoyeth his place, as formerly: And after that, when as an Assistant with the Commissioners, I saw new Articles preferr'd or tendered against him (because they said, That the Act of Oblivion, and a bargain with his Neighbours, had saved him from the former,) I medled not with him. And fince that I have had an accusation in writing, under the witness hand, of his fighting in another Parish, as was verily believed in his drunkenness, yet I never made use of it against him, but buried it in silence. Yet I must intreat the Reader, that he will not hence censure me, as one that consent to such mens being in the Ministry; p. 298or as one that hold Communion with men of such a Character. But I must confesse, I would not go beyond my Calling under pretence of doing a good work: Otherwise, I freely professe, that I take it to be one of the best works I can do, when God calls me to it, to deliver the miserable people from Pastours of this quality, and help them to better in their stead, and to promote the casting out such unsavoury salt, that is good for nothing but to be trodden under feet, Matth. 5. 13. And I must confesse the man hath taken the most subtil course that I can think of, to prevent his Ejection for the time to come. For now he hath thus learnedly defended Christmasse, and brought in the Presbyterians and me, as parties, he may imagine, if any p. 299of us should seek to cast him out, the world would judge that we did it in malice and revenge, and that he is not cast out as a Drunkard or Swearer, or Curser, or a fighter, but as a Defender of Christmasse-day: and he may think that to escape so odious an imputation, men will let him alone. But what will he do when God shall judg? It is a fearfull thing to fall into the hands of the living God.

And as Mr. M. rewardeth me for my fore-mentioned forbearance, so doth Mr. Pierce for my Charity to some of the Adherents to his way and party. How commonly the whole kennels of Swearers, and Drunkards, and Scorners at Godlinesse, and such like, were continued in the Communion of the Prelaticall Church, is a thing so well known, as needeth no words of mine to discover p. 300it, in England. Nor yet, how eager the scandalous rabble are for Prelacy, and their mode of Government and Worship. Hereupon too many godly people, have been enclined to think too hardly of those wayes and Churches, and to depart somewhat further from them, than they should. And upon this, it grew ordinary with the Prelatical Divines, to speak more favourably of the ongodly scandalous sort of people, than others thought they ought to do, sometimes excusing their sinnes as venial, or infirmities, that might consist with Grace, and ordinarily making the people that walked circumspectly, and durst not runne with others to excesse of riot, to seem to the world the worser sort of the two; either charging them with some heart p. 301sinne, or some generals onelyonly, wherein no man is capable of vindicating himself, (to such unjust accusers) or using some nicknames instead of just accusations; either Purinans, or (as Mr. M. here) Round-head Hypocrites, or some such like. Hereupon the minds of many people fearing God, were too farre alienated both from the looser sort among them; and from the Clergy, that gave them so much countenance, (and too many of them, example and company in sinne.) Now when I was endeavouring an Agreement with the better sort of the Brethren, that are for Diocesans, and their way, perceiving that this prophanenesse of their Clergy and people (afore-described) was the principal impediment of our desired Unity; and also perceiving that many Ministers were very p. 302fearfull of recerving such people in their Parishes to communion, and their children to Baptisme, I therefore endeavoured to bring them herein to a just moderation, and to as favourable censures of the more faulty sort, as judgement and godlinesse would allow: that so while they used the notoriously ungodly, as such should be used, they might yet judge no more to be notoriously ungodly, then they needs must. And thus I thought to increase mens Charity, to the Prelaticall Churches, and their Adherents in our Parishes.

And what doth Mr. Pierce by way of requital, but take advantage of my Charity to his Friends, to make the world believe, that I am guilty of some prophane licentious principles: to teach me the next time to p. 303let men esteem them, and use them as they are, without such lenitives. But to satisfie him, rather than I will be irreligious, or licentious, by excusing the faults of their Adherents or Communicants, or pleading for their too easie Admission to our Communion, I will recant all that he shall prove I have said amisse, and leave them to the judgements of those that have more to do with them than I have. If I saw a man ready to be condemn'd for stealing, and I should say, It's pitty to hang him, because he stole for meer necessity, I should sooner expect that the prosecutor should accuse me of defending thieves, then the thief himself, or his friends or companions. But thus you see, what hopes we have of Unity and Peace! while on one side, such as Mr. Pierce cry p. 304out against the Puritans and Presbyterians, as if they were unmeet for humane Society; and such as Mr. Malpas say, [The Round-hbad Hypocrites do all the wrong;] And on the other side, some are apt to be too fearfull of holding Communion with them, because so many Drunkards, and Cursers, and Swearers, are of their way, and in their Communion, yea and in their Clergy; and when I seek to mollifie exasperated or offended minds, by disswading them from uncharitable censures, I am proclaimed a desender of mens crimes, and one party will neither give me leave to excuse themselves, nor those that they accuse.

And that we may know they can speak falsly in Latine, as well as in English, I have the same kind of usage from their p. 305Philo-Tilenus; who in his Preface maketh most passionate complaints, of the horrid abuses and injuries which they suffer: Their own mouth praising themselves, while false accusations are poured out against others. If you will believe this man, it's they that are the innocent, peaceable men, and it's we that are the persecutots, and the fire-brands: They blesse, and we curse: They doe good, and we repay them with injuries: They love us as their bowels, and we hate them: We deale by them, as becomes not either Ministers, or Christians, or professours of greatest piety, or as men: We strike them through with fiery maledictions:] And who are they that we thus use? Why [Men that deserve all praise, the most learned; the most godly, the strongest, and almost p. 306the OnelyOnly Champions of the Reformed Religion.] And for what is this inhumane injury done? Why without a cause, they are said to be too much addicted to Popery. And who be those monsters that will do all this? Why [Baxterus quidam prae caeteris, qui totum Puritanismum totus spirat.] This sonne of peace to prevent divisions, denominateth them Baxteriani, that are their enemies, their curfers, and that cast them out; and charitably prayeth to God to be so mercifull to us, that no such evil may befall us, as we have constrained them to suffer.

Reader, Wouldst not thou think by all this out cry, that I had affected to head some dividing party? and that I had been some Archbishop, or person of great power, and as great malice, p. 307that had persecuted the Church of England, and that I and some followers of mine, had cast out the most able, holy Pastours from their places of imployment? Or that I were some implacable enemy to the Churches Unity and Peace, that had refused their most importunate solicitations for agreement? Or at least, that I had certainly exprest some hatred to them? Or at least had given them some injurious words? Though swearers may be called swearers, and drunkards may be called drunkards, without any note of incivility in the speaker, yet it is grown common to take him for a Railer that calleth the most infamous Liar by his name: and therefore I shall only say, that if this Writer, and Mr. Pierce, and some other of their way, had half the hatred to sinne, and love to Godliness, p. 308or common honesty, which their writings would perswade the world they have, they durst not, they would not have published to the world, so many, so grosse and shamelesse falshoods, and over-acted the part of the accusers of the brethren, as they have done.

And here the Reader may observe one great disadvantage, that Books have with our belief, in comparison of the words of present men. For the most part, we were not acquainted with the Authors of those Books; nor have full information of the constitution of their consciences, and consequently of their credibility; it being easie with such an one as Mr. Malpas, Mr. Pierce, &c. to tell as smooth a tale to strangers, to make the grossest falshoods seem true, as a man of conscience would do for that p. 309which is truth indeed. But when you discourse with men that you are acquainted with, and know one to be a Drunkard, Swearer, Curser, Liar, and malignant enemy to a holy life, and another to fear God, and hate a lie, you will not equally believe them, though they speak with equal confidence.

I shall imitate them so farre upon their provocation, as to challenge rhem, to bring their proof, that ever I persecuted any of them, or cast them out, or once endeavoured it by word or deed, unless for notorious scandal or insufficiency? It will be long before this Countrey will believe them (who laugh, or shake the head at the silly fictions of these calumniators;) but perhaps they may be believed in another Countrey, where the things are utterly unknown; or p. 310in anothet age, that judgeth of words by their plausible and confident pretendings to be true.

Which of them is it that I have hated, or repaid with maledictions, and with wrongs? Which of them did seek Peace with me, and can say, that I refused it? When I can truly say, that when I have spent a great part of many years, in seeking it of some of them, by word and writing, they have rejected it, and writ against the motion, and drawn off some that began to yield. And though in half an hour I fully agreed with that Reverend Archbishop Ʋsher, upon the terms which should reconcile the moderate of the Prelatical and Presbyterian way, yet I was never the nearer attaining any such reconciliation, with the party p. 311that now I have to doe with.

And for the Ejecting them, and bringing misery on them, it's divers years since I published my desire, in the Preface to the Reformed Pastor, in these words, [I desire nothing more, than that all able, godly, faithfull Ministers, of what side soever, in our late State-differences, may not onelyonly have liberty, but encouragement. For the Church hath not any such to spare, were they ten times more. In a word, I would have those, of what party soever, to have liberty to preach the Gospel, whose errours or miscarriages are not so great, as that probably they will not doe as much hurt as good.]

It is not many years ago, since abundance of godly Ministers were silenced and suspended by p. 312the Bishops, and abundance of honest private Christians, troubled and undone, or driven out of the Land, as New-England witnesseth; where men as worthy to live in England as any of they, were fain to seek them a place of quietness, in a wilderness in so remote a part of the world. And for my self, they openly sought my life, by unjust accusations, though God delivered me. And now when I have a while enjoyed a little peace, and used it according to my small abilities, in seeking Unity with them and others, and never once motioned the sufferings of any of them, but have publickly protested against it, I am made the leader of their haters, ejecters, and unpeaceable, malicious persecutors. For my part, I know not what interpretation of their words, can free p. 313them from the guilt of most impudent calumniation, unless they take themselves to be thus hated, persecuted and abused, when they are not permitted to rule over us, and silence, and persecute, as they lately did: and unless they are thus abused, when we refuse to make them the Lords of the Church, and of our Consciences and Liberties, if not our Lives.

If telling them of their former or present faults, be the [fiery maledictions] which I am accused of, I shall only tell them, That he that being oft reproved hardeneth his neck, shall suddenly be destroyed without remedy. And that impenitency will one day be found more hurtfull to them, then faithfull, tender, moderate reproof: And I will remind them of the words of a late godly, truly peaceable Bishop that p. 318knew these matters (Bishop Hall Modest offer, pag. 3.) I should be a flatterer of the times past, if I should take upon me to justifie or approve of all the carriages of some that have been entrusted with the Keys of Ecclesiastical Government; or to blanch over the corruptions of Consistorial Officers: In both these there was fault enough, to ground both a Complaint and Reformation. And may that man never prosper, that desires not a happy Reformation of whatsoever hath been, or is amisse in the Church of God.] Thus he. And must I fall under your heavy accusations, because I will not fall under this heavy curse, and because I say, as this peaceable Bishop said before me?

But perhaps it is from my own Confessions that Philo-Tilenus accuseth me, in imitation of p. 319Mr. Pierce. But sure I have no where confessed that I hate them, or persecute them, or cast them out. And if Mr. Pierce were of my belief, he would denominate men from the qualities that are predominant in them, and not from every remnant of evil which they lament. I will not say, that man is a Liar, that affirmeth me to confesse my self an Hypocrite, because I say▪ I am aware of Hypocrisie within me (which I must yet confesse, but hope the day of perfect victory is neer, when I shall have no need to confesse and lament it any more.) But I perceive I may have Mr. Pierce's own consent to tell the world, That [there is no truth in him] which is his ordinary Confession in the Book of Common-prayer. And the swarm of falshoods which I find in his Book do make me p. 316fear his Confession comes too near the truth.

But Mr. Pierce will infallibly prove me an Hypocrite: For [either my Confession, is true or not: If it be true, I am an Hypocrite, because I say it in sincerity: if false I am an Hypocrite, because I am not when I say I am.] pag. 174. Very good: I am an Hypocrite, because I am not, &c. It seems it is Hypocrisie to seem worse than I am. But by Hypocrisie I mean (not a purposed dissimulation, but) [a seeming better than I am in any one particular.] And therefore if I have one expression in publick prayer that exceedeth the Affection which it seemeth to expresse, I take my self to have so much Hypocrisie. But I love those that can truly say, they have no such Hypocrisie, (that is, the perfect Saints in Heaven.)

p. 317But how proves he this Confession of mine? He saith [When you proclaim your self an Hypocrite (for so you did from the Presse, or I had not read it, Disp. 5. of Sacr. pag. 484.) you cannot blame me for my belief.

Answ. But God will blame you for this, and abundance more impudent falshoods, which your Book is stuft with. And if Peter was certainly again dead in sinne, and needed another Regeneration, upon his fall, are you in a safer state that deliberately sinne thus so often in one Volume? When God saith, [A false witnesse shall not be unpunished, and he that speaketh lies shall not escape, Prov. 19. 5. He shall perish, vers. 9. [These things doth the Lord hate: A proud look, a lying tongue, &c. A false-witnesse that speaketh lies, and he p. 322that soweth discord among Brethren,] Prov. 6. 16, 17, 19. [Lying lips are abomination to the Lord, Prov. 12. 22. Rev. 21. 27. [There shall in no wise enter into it any thing that defileth, nor whosoever maketh a lie,] Revel. 22. 15, [Without are dogs,—and whosoever loveth and maketh a lie.] If God allow me time, I may perhaps present you with a Catalogue of the fictions which you have published in this one Book, to further your Repentance, or leave you unexcusable. I am so farre from proclaiming my self an Hypocrite, that I shall imitate Job in holding fast mine integrity, I hope against Satan and all his instruments. I will not believe that they proclaimed themselves Infidels that said, [Lord, increase our Faith: I believe, Lord help mine unbelief.] Nor that he calls himself [an p. 323Atheist or Enemy to God] that lamenteth some relicts of Atheisme or Enmity within him.

This Argument is as strong against you, [If you say true, when you say, [There is no truth in you] then there is none: If false, then you speak falsly to God.] And the first is your ordinary confession in your Books, and not feigned of you, as that is, which you so often speak of me; and let the Papists that watch for such advantage imitate you at their peril.

And at least I must say, How happy a man, or how great a Pharisee is Mr. Pierce, that hath no degree of Hypocrisie or pride? and that can say, That I [know nothing by him, but that he writeth against sinne.] Would you have believed this, if you had read but his Discovery! Yea, or p. 320if you believed not the Quakers and Papists Doctrine of Perfection, and the Pelagians against Original Sinne, or the Papists, that it ceaseth to be sinne in the baptized?

But it is my intimating [That the most Learned, pious, and tantum-non, the Champions of the Reformed Religion, are too much addicted to Popery,] that is my crime. But

1. That is not hatred, persecution, or extermination.

2. And who are they of whom I have spoken this? Only of Grotius, and all that are of his mind. If these men are not of his mind, I never spoke it of any of them. Till Mr. Pierce professed himself to be so much of his mind, as to own even the grossest passages in his Discussio, &c. in which Grotius owneth Popery, I did not, I durst not have believed p. 321so much by him: (And now by disclaiming the worst of Grotius, he gives us hope that he is not so bad, as before he would have made us believe he is, in his intellectuals:) pag. 202. he saith, [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 subscribed in a commodious sense.] But from hence he hath the skill to extract an Argument to prove that Grotius was no Papist.

And is this the Summe of my cruelties and crimes, that I take Grotius and those of his mind for Papists? And are they the chief, and almost the only Defenders of the Reformed Religion? Make the Divines of France, and Belgia, and Helvetin, and other Protestant Countreys believe p. 326this if you can? Unless it be calculated prophetically for the time, when the French Protestants are destroyed, and the other Protestant Nations conquered, and the Romane League hath attained its intended end, and none are left in liberty, or suffered to live, but those that Romanize as mach as Grotius; I can see no more shew of truth in this Assertion, than that the Prelatists are tantum-non, the only rational creatures upon earth. But when Mr. Pierce hath proved, that Grotius owned not [the new Romish Canons, but only the ancient Canons of the Ʋniversal Church, and that he was not for the Popes Supremacy of power, but only for his primacy of Order] (which he affirms, Discov. pag. 206, 207.) that is, that Grotius was a Liar, or knew not his own mind, who owns the Council of p. 327Trent, and Pope Pius the fourths new Creed, and all the Councils and the Mistrisship of the Church of Rome, and the Popes Governing Power over the other Churches, (as I have proved in his own express words) then I will confess that I was mistaken in Grotius, though I was no hater or persecutor of him, or of the Prelatists. But yet I presume to tell these men, without pretending to Prophetical Revelations, That [HE THAT WILL MAKE DIOCESANE PRELACY, OR THE ROMANE PRIMACY, TO BE ESSENTIAL OR NECESSARY TO THE ƲNION OR COMMƲNION OF THE ƲNIVERSAL CHƲRCH, SHALL NEVER HAVE HIS END, BƲT GREATLY SIN p. 324AGAINST THE LORD, BY ENCREASING THE DIVISIONS WHICH HE PRETENDS TO CƲRE.] The Church will not be United in any means or interest, but such as God hath laid their Unity upon: Nor are there greater schismaticks and enemies to its Unity, than those that will make the self-devised principles of their particular faction, to be Necessary to the Unity of all the Church.

I admired when I read Mr. Pierce, pag. 213, 214. expostulating with me, because I will not live in their Communion! I thought I had lived in it. I take it not to be unlawfull to joyn with them in Communion: I never refused it, when I had a Call. I never preacht such Doctrine to others; nor told them p. 325that the Churches were Null that owned Prelacy, or Common-prayer. But did I think they had been so factious themselves, that they would have Communion with no Congregations or Ministers about them, that are not of their mind about Diocesans or Ceremonies? And that they would take us all as men out of Communion with them, till we come herein to be of their opinion.

Well Reader, thou seest what men we have to deal with, and upon what account I am put upon these Apologies. As they differ from us in their other Opinions, we bear with them, though they will not bear with us: at least, I meddle not with them here. But as they are Separatists, and keep Conventicles, and as Recusants, turn their backs upon our Churches, and deny to p. 330hold Communion with us, and tell their followers, that we are no Ministers, and have no true Churches, where there is not Ordination by Diocesans; and as they make their Opinions and Government to be matters of Necessity to Christian Communion, and to the Unity and Peace of the Catholick Church, when they have so hotly declaimed against the like practices in the Brownists, and other Separatists before them; thus, and on those accounts it is, that I am here forced to defend the true principles of Catholick Ʋnity against them; and so must all that will be true to Catholicisme, and to Unity. And how I should justifie the Prelatical Conventicles and Separation, while I condemn the like in other Sectaries, I know not, unless I will brand my self with the note of partiality, and contradict p. 331my own and their reproofs, of that in others which they own. And therefore I must still desire that Justice of all that are for Diocesans, but not for Separation, nor for the nullifying of the Churches and Pastors that in this agree not with them, to remember that I speak not a word of this to their dishonour, nor concerning them.

To conclude, I think it well worthy the publick notice of the Nation, what men they be that these Revilers mean, when they speak so hatefully of the Puritans as they do. Philo-Tilenus tells you they are such as I: And as the Papists to make the world believe that we are crumbled all into the dust of Schism, do tell them of the Martinists, and the Lutherans, the Zuinglians, and the Oecolampadians, the Calvinists, and the Bezaites, &c. so would p. 328this man fain fasten the title of a Sect upon my name, when he chargeth them with no new Opinion, but what the Protestants that dissented from him, were charged with before. And that you may be sure that Puritanisme with them, is nothing but what I hold, he makes it my description, as afore-said, that I do [wholly breathe, the whole of Puritanisme.] Very good! Will you next consult Mr. Pierce's Discoverer, pag. 212, 213. & passim, and his former writings for Grotius against me: where you shall find that he takes me to be professedly near him in his Doctrinals, (even of Arminianism it self) and to be for Episcopacy, and moderate for Ceremonies, Holy-dayes, Altars, and such like (for my judgement, take it from my own writings) and thereupon stands wondering that I joyn p. 329not in Communion with them: as if it were their doctrines, and others persons, that I like best. A Puritan then with some of these men, is one that comes thus near them in Doctrine, Government and Worship, as Mr. Pierce supposeth me to do; or at least as my writings (of Church-Government, Christian Concord, Confirmation, &c.) declare me to do. For the odious part of Puritanism of my life, I hear little from them, but my own Confessions (which shall be never the less for their reproaches) and the possessing of a Sequestration: concerning which, if the love of Mr. Dance restrained me not, M. Pierce might very shortly have an answer, that would make him blush, if he have any blushing disposition left.

It is those that know both my Doctrine and Conversation, that I specially commend the observation p. 334to, what all that Puritanism is, that these men pour out such scorn and accusations against, It is all in me: and therefore no worse than my life and Doctrine tells you of. Such are their unsufferable Roundhead Hypocrites. And how would they use us, if we were in their power? I will tell you nothing by collection from their dispositions; but only from their avowed principles. They that take us as unfit for humane societies, would not suffer us in such Societies, if they could help it: They that separate from our Churches, and perswade the people, that Ministers and Churches that are without Prelatical Ordination are null (though that's not my case) would surely silence such Ministers, and dissolve such Churches through all the Land, if it were in their power; As it p. 335may be, when our sins have ripened us for so great a plague. I am glad, that as they have declared their desires concerning the usage of the Puritans, so they have satisfied the Nation so farre, what people they mean, and how farre their censures and violence should extend: If to such as me that come so near them, as one that [Totum Puritanismum totus spirat] much more to those that are further from them. But Blessed are the true Peace-makers.

FINIS.

ERRATA▪

PAg. 52▪ l. 19. for t…us r▪ the… …. 1…. l. 15. r. assimilate. p. 200▪ l▪ …4. dele are. p. 221. l. 9. r Headship. p. 238. l 6. for this r. his. p. 242. l. 10. r. Act. 8. p. 249. l. 21. r. subserviency. p. 319. l. 21. & 323. l. 7. for Truth r. Health. And M. P. in his Common-prayer confesseth manifold sins and wickednesse, and that he is a miserable sinner: which I think he hath very great reason for; and hath no cause to repent of the confession, though he have cause to repent of, and confesse his wickednesse.

End of the text · Richard Baxter, The True Catholic and Catholic Church Described (1660)