CHAP. I. Showing the Occasion and Reasons of this Writing, especially as from the Grotians; which are
CHAP. I. Showing 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 Catholic Church must needs be united in some Human 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 Catholic 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 Human 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 endeavors to reduce the Churches to Popery, under the pretense 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 Governor, 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 endeavors 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 anything that hath the least aptitude to persuade 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 suitable 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 than his ostentation of the mild discharge of his Censorship, and his senseless intimation that I take the Virtues of Episcopal Divines, for glittering sins, when he never had a word from me of such a sense 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 nearer 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 man's moderation, that he can give a civil word to any, and a while refrain abusing one, while he is abusing many. I am thankful to him that spits in most men's 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 David's or Peters (that had such special
Testimonies of their Holiness, and Promises from God, before theirs falls,) and his defending his Malignant sins as virtues, his venomous reproaches of Puritans and Presbyterians as Protestants frightened 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 show 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 merely Verbal] (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 merely verbal?]) 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 Catholic 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 yourself 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
Latin into English, or lamely, &c.] Answ. 1. Nothing more easy, 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 labor 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 yourself; 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. p. 255. [Those that knew Grotius, know that he always 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 joined 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 cannot 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 Melanchthon confesseth.] I think this is the English of Grotius words (be it spoken with a Salvo to the preeminence 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 anything, 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, implicitly 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
Latin, though in Answer to an English Cavil, 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 yourself 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 shown you partly, and the Canons show you fully, that that Primacy is the Universal 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 p. 7,8, and thither I will 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 skilled in Aristotle then the Scriptures, were introduced, out of a liberty of disputing, not out of the Authority of Universal Councils. And the Opinions stablished 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 Heretics (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 than 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. p. 14.
[Grotius distinguisheth between the Opinions of Schoolmen, which oblige no man (for, saith Melchior Cano, 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 Gentlemen, are crept into this garb, and in this do act their parts so happily? If words do signify anything, 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 will 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 favoring him, and pious men being consulted, that he cross not the Rule delivered both by himself, and by the Council of Trent, &c.]
Pg. 239. The Augustine Confession commodiously explained, hath scarce anything which may not be reconciled with those Opinions which are received with the Catholics, by Authority of Antiquity and of Synods, as may be known out of Cassander and Hoffmeister. And there are among the Jesuits also that think not otherwise.] Pg. 71. He tells 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 lie 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.
Pg. 48. [These are the things, which thanks be to God the Catholics do not thus believe; though many that call themselves Catholics so live as if they did believe them: but Protestants (so live) by force of their Opinions, and Catholics by the decay of Discipline.] Pg. 95. What was long ago the judgment of the Church of Rome, the Mistress 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 Mistress of other Churches.
Pg 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.
Pg. 35. [And this is it which the Synod of Trent saith, that in that Sacrament Jesus Christ, true God, and truly man is really and substantially contained under the form of those sensible things, yet not according to the natural 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 Catholic Church calleth Transubstantiation.
Pg. 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] I will add no more but that which tells you who is a Papist with the Grotians, and who is none. p. 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 Latin, 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 satisfy 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 passed 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. p. 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 Defense, 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 joining with them, then that they are Papists that join 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, and leaned on D. Bayly 's arm, he told the King that he came leaning on a Doctor of his own Church: and the King replied, 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 showed, 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 England's 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 p. 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 Catholic in all other things, it may retain that Liberty without
losing its Catholicism, and without any note of Schism or Heresy] This Liberty then was the Reformation. And this he saith was maintained by Barns, a Papist and Benedictine Monk and Priest in a M. S. entitled
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 stripped of his habit, and bound on a Horseback like a Calf, and violently carried into Flanders, and so to Rome, and so to the Inquisition, and then put among the Bedlams, where he died; and not contented with his death, they defamed him to have died mad] Though
Rome give Peace no better entertainment, the Learned Author thinks that France will; and therefore adds concerning the French Church, [Quâcum
<H&G> optanda foret etiamnum veteris redintegratio concordiae, quam constat plus mille ab hinc annis amicissime intercessisse inter Ecclesiam utramque Gallicanam & Brittanicam, etiam tum cum Ecclesia Brittanica non communicabat cum Romanâ, & certe si utraque pars absque prejudicio, sese mutuo intelligeret, & pars extrema de rigor suo vellet remittere, ea Brittanicae Ecclesiae cum Gallicana concensio non foret adeo improbabilis, atque prima front videtur Ecclesiam utramque vel alterutram ignorantibus.] I add this but to show the Judgment of those on whom the judgment 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 grateful 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 evils 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 easy 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 mere 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 anything 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 endeavor the doing of an evil 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 Endeavor of Unity and Concord, and for the obtaining of them by impossible means. These following evils may easily be foreseen.
1. If men mistake about the Nature of the visible form of the Catholic Church, and its unity, it is like to pervert their judgments 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 a Universal Visible Head, or common Government of the whole Church, he is either a Papist, or of an opinion equivalent in folly, tyranny, 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 anymore then the Pope: Nor is it our
quarrel against Rome, that their Bishop rather than 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 a Universal Visible
Head, is the very thing that turneth most to Popery, and this is the common argument that is managed 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 men's souls, (and he that hath least of Love, hath least of God) and the Preachers and Pastors turn all their studies into matter of Controversy, and their labors into wranglings, and all under pretense of Catholic 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 clothed in the skins of Wolves, by the Wolves that have by exchange put on the skin of the Lamb. Scarce a man that crosseth or displeaseth (that is, dissenteth from, or disobeyeth) the uncharitable
Clergy, but he is stigmatized for a Heretic, 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 tried whether I were flexible and ductile, yet I doubt not but I shall have my share myself before they have done with me: and 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 sold 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 shows the want of Charity, shows the want of saving Grace: and consequently the want of right to Glory. Hence it is that the greatest Schismatics 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 Schismatics. Hence also it is that so many learned well-meaning Papists do so pervert their studies and endeavors, and abuse and lose (and worse than lose) their wits and parts to draw men to their way; compassing Sea and Land to make a Romish
Proselyte, 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 engaged 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 church, while they mistakenly 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 Jesuits, Friars, Prelates, Priests and others, had laid out that labor for a righteous possible Unity and Peace, in God's 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 men's judgments 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.