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, 
 
THE 
 
 G&otian Religion 
 
 DlSC OVER E D , 
 
 At the Invitation of Mr. 
 
 Thomas Tierce hi his Vindica- 
 
 tion 
 
 a 
 
 With a Preface, vindicating the 
 Synod of Dert from the calum- 
 nies of the New Tilemts ; and David, 
 Peter, &c. And the Puritanes , and 
 Sequeftrations, ejre. from the cen- 
 fares of Mr* Pierce. 
 
 By "Richard 'Baxter, 
 ' CATHOLICK. 
 
 L O 2{JD O N , Printed by R. W* for isttvHl 
 
 Simfoom Bookfcller in J{edermnjier r ind are to be 
 
 fold by him therc 5 and by Tbo. Brewfier at the 
 
 three Bibles, and by John Stark?) at the 
 
 Miter at the Weft en i of Pauls. 1 6 $ 3 i 
 
Errata. 
 
 P* j. j. I. xo. blot out to my felfi p. 17. 1. 1 J. for */j r. « 5 
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 1* 19. r-adeas )es,p. tf. Lj.v.m&nam > p. 64* 1«*. r. Confefuoil 
 p. 87, 1. 23, r. For /. 
 
 T^ Z&w *»</ numbers between each Settlor* > are pnt by, 
 the Printers mififiks* 
 
 I 
 
The Preface, to the Re- 
 verend Mr. Thomas 
 Tierce. 
 
 Reverend Sir, 
 
 s«a.?: 
 
 Do plainly and faitjh- § # X- 
 fnlly here render you 
 that Account of my 
 \ thoughts of Gf otius 
 and his Englifh fol- 
 lower s, which in your Rejoynder to Mr. Hit- 
 \ec 9 puare f> leafed to demand, and make mf 
 Duty. I had much rather ha ve been excuftd 
 from fiirring in this unpleafi/^ ^ujinefs any 
 more : But if it feem necep.ry to yon , 1 
 mufi yield : For I confefs *t is fo odious a 
 thing , to calumniate fo Learned a man at 
 Grottos, <wd all others of his mind 4ndw*y> 
 
The Preface. 
 
 that I muji needs Repent and Recant if 1 be 
 guilty of fo great a crime. But while Jam 
 confident that lam not, to fret end Repentance 
 were an hurtful hypecrifie. By that time you 
 have returned me jour thoughts of my Rea- 
 fons, I /hall be mere capable of difcerning 
 whether I have be. nmiftaken ornot. And if 
 J find that I was, IJhallpremife yon a Re- 
 cantation infteadof a Reply. 
 
 / ^ Sed. 2. In the mean time 1 jojn with you 
 in Charity to Grotius ; Tou vindicate him 
 from Popery, and I from Diffimulacion? 
 Had he been living ,1 thinkj. fhould have had 
 more thank/ from him then you. If Imder- 
 fidfld him , he tookjtfor hisgiory to be a fnem- 
 her of that Body of which the Pope is the 
 Bead, even to be a Roman Catholic!^ : and 
 therefore would have given you little thanks 
 to vindicate him from fuch an imputation. 
 
 you are fuch your (elf, as I manifeft Grotius 
 to have been, 1 protefi again ji fuch acenfati- 
 9ns of you, as no part of my intention : But 
 js you have given too much occafien of them 
 Hy your vindication, fo is it in your power at 
 your pleafui t to remove that occafien, by dif- 
 ewnin? nkat in Grotius you difliks- But if 
 " fiiU 
 
The Preface. " 
 
 Jiill you like his DoBrine and Defign, but 
 not the name of a Papift, you know that cu* 
 ftom is the Mafter tf Speech, and it is not in 
 the power pf one or two to alter the Significati- 
 on of common words : But for the things we 
 {hall better under fiand each other. 
 
 Se&. 4. For your Broth$rly and mode* , y 
 rate dealing with myfelf, 1 mu/i acknowledge 
 your gentlenefs and charity •, but I woutd^ I 
 had been of your counfel , and had been able 
 to have per [waded you to the like to others. 
 Jn my opinion it would have adorned jour La- 
 bours far more s then all that laming and 
 Command of words that fubferves your parti- \ 
 dl interefi or pajfion. 
 
 Se<9\ 5. Toufeem , as Grotius, to be too ^ j t 
 much affetted to jour opinions commonly cal- 
 led Armenian : and too much imbittered 
 againfi ether mens. I muft confefs to you , 
 that I am grown to a very great confidence , 
 that mofi of our contentions about thofe 
 points , are more about words then matter % 
 and that fnch eager men as you and your An- 
 tagonijl , do make themfelves and others be- 
 lieve that we differ much more about them 
 then we do : Adpardonme if I add, that 
 thereby you tell the world, thatjou do not well 
 
 under- 
 
The Preface. 
 
 under ft and the true ftate of the fontroverfa 
 or elfeyou would not take the breach to be in- 
 comparably wider then it is. Our differences 
 are of four forts , I. About points which the 
 Ca\viri\{[sthemfelvesdonot commonly hold: 
 Such as that of Phyftcal Predetermination % 
 which is much commoner among the Domini- 
 cans thy* the Protectants : To which ( were 
 it of moment} I might add the Supralapfa- 
 rian Dottrine of Predeftination or Reproba- 
 tion at leaft i and the Dottrine of Chrifts dy- 
 ing only for the Eleft. Tou know that the 
 Synod of Dort owneth none of thefe : and it 
 is that Synod that is the Tefi of the Calvinifts 
 Anti- Arminianifm. 2, About matters un- 
 revealed, and utterly unknown to all conten- 
 tenders , and to all the world. 3 . About 
 meer names > and words , and methods. 
 4^About revealed Botlrines of weight. I 
 fuftofe you will e aft I j confent , that all our 
 quarrels be laid by about the three fir ft. For 
 why Jhould you charge a Party with the opi- 
 nions of a very few , which upon great eft de- 
 liberation in a Synod^ the Party will not own • 
 Nay with thofe opinions that are more proper 
 to their Adversaries ? And why Jhould we 
 quarrel about b re words , or unrevealed 
 things ? And truly ,f yon mil cut off thefe 
 three forts of Controver fie > it is fo little that 
 
The Preface. 
 
 wilt be left of the fourth fort, that it will find 
 [mall workjor hot contentions , and be but a 
 -poor excufeforfuch leads of odious inferences , 
 and uncharitable cenfures as Grotius and 
 others are too muchgulity of, 1 have thought s y 
 if God mll y to demon/Irate this -, but I know 
 not whether 1 fhall have time. In the mean 
 time confider but this \t hat the Doctrine of the 
 Divine Decrees u refolved into that of the — 
 Divine operations : Lets agree of the lafi ^ 
 and we agree of the former : Andalmoft all 
 the Doftrine of the Divine operations , about 
 which we differ , dependeth on the point of 
 Free-will, and will be determined with that. 
 And how far we differ {if at all) in the 
 point of Tree will , Idefire jou to confider by 
 what I have briefly fpoken ad populum in 
 my Treatifeof Judgement, pag. 141, 142* 
 And 1 defire you hereafter to charge none 
 of the err ours upon the Anti-Arminians f 
 which in thofefourty Excitfes J have cotfut* 
 ed y unlefsyou canfhew that Icrofs the Prin- 
 ciples of the Synod of Dort : Or at leaf 3 
 charge them not in thefe Controverts , with 
 any thing ,which that Synod did not own > if 
 joHwillbejuft. 
 
 Se<9\ 6. And here I thinh^itmj duty to , ^ 
 rebuke the unworthy dealing of your friend 
 
 that 
 
The Preface. 
 
 that wrote the Examination of Tilenus ( 1 
 
 am glad to find you difowning it as none of 
 yours) pag. 28,29 he pretends to give us 
 [concifely but truly] the fumme of the 
 DoUrine of the Synod of Dort in the five 
 Articles. And when he hath wade this Pro- 
 mife^ heprefently falls to falfifying y and ca- 
 lumny^ unworthy a Divine , a Chriftian, or a 
 Man : the weight of the cafe and great nefs 
 of his fin, command me to be thus plain : Tea 
 were I of his Party I mufi fay the fame. 
 What I [hall fo many Countries purpofely 
 confult to declare their thoughts , and their 
 writings be common in the hands of all , and 
 the adverfary purpofely write again/} them , 
 and pretend to be acquainted with their Do* 
 Elrine % and make it his defign to bring it to be 
 edious to the world , and jet fhall falfly tell 
 the world that they hold and ajfert the things 
 that they are not only f lent in, but difown, de- 
 tefi y and are contrary to their DoElrine. Tru- 
 ly this is an exceeding fhame te the Arminian 
 and fefuite eaufe y to find the Learned Pa- 
 trons of it , to deal fo unconfcionably that a 
 Reader cannot believe them ; and that 
 where it is fo eafie to any to fee their falfe- 
 ho$ds. 
 
 Sect. 7* 
 
The Preface. 
 
 Sect. 7. i. Saithhe £ They hold, that 
 God by an abfolute Decree hath ete&ed to *• ?• 
 Salvation a very little number of men , 
 without any regard to their faith or obedi- 
 ence whatfoever, and fecluded from fa- 
 ing grace all the reft of mankind, and ap- 
 i ointed them by the fame decree to eternal 
 damnation, without any regard to their 
 impenitency, or infidelity, j But I. Where 
 ialk^ they of a very little number ? 2. Its 
 not true that they fay he doth it [ without 
 any regard to their faith or obedience 
 whatever, ] for they profefs that he hath re- 
 gar A to it , I . as the benefit which be de- 
 creeth to give them. 2- A s the condition 
 of J he Glory which he decreet* them, tie 
 decreeth to favenone but for their obedience 
 as the fruit of faith ,. which is not a means 
 or. Antecedent to Gods Decree, but to ourfal- 
 vation , as the moft rigid Anti-Arminians 
 teach. 3. He calls that fecluding all the 
 reft from faving grace , which the Synod 
 calls but Preterition,arid Nonele£lon % and 
 reli&ion. 4. He unworthily feigneth them u 
 fay that God [appointeth them to eternal 
 damnation without any regard to their 
 impenitency or infidelity, ] when they pro- 
 fefs, that it is propter infidelitatem & c# j 
 
The Preface. 
 
 terapeccata,*W/tf decrees to damnthem.as 
 the Ca&fes of damnation, though not of the 
 Eternal Decree : and they do not only refpetl 
 Infidelity and other fins as the caufe of dam- 
 nation ^ but as the flat e in -which God find- 
 eth many when he Aenyeth them the grace of 
 faith ; and t>f all the non elett they deter- 
 mine that God leaves them but in that mife- 
 ry, i to which by their own fault they pre' 
 eipit.irethemfelves: and that he leaves them 
 by hisjufi judgement to the Malice and 
 Hardnefs of their own hearts' ( §. 6/& 
 15. art; I. ) Though they deny eleftion ta 
 proceed upon f or ef ten faith ( becaufe God de - 
 creesjogive that faith y before we can be fore- 
 feen to have it) yet the) purpofely pafs by the 
 tjueflion, whether fotefeen Infidelity be in any 
 the qualification of the objeft of Reprobation 
 or pretention : Bat plainly they took^forefcen 
 [ Malice ^Hardhe&rtednefsjnens own fin, and 
 their own wayes and common miferj J to be 
 the qualification of that objett : And they 
 make Pretention an a£l of fufiice in God. 
 
 Sect. 8. And where now is the odious error 
 that thisfecond Tilenus puts fuch aface upon? 
 l.Is it in the Number? If he thinly a greater 
 number arefaved or abfolutely decreed to fat" 
 vstion^ then they dd y he Jbouid fpeak, out* 
 
The Preface 
 
 2. If he think* that God fore-faw fhat they 
 would believe and obey , before he decreed f* 
 give them faith or the grace of obedience \ 
 and confeq&ently that thefe are only or 
 principally of themfelves, and net of Cjod t . 
 he mufi condemn Auftine and the reft of 
 the Cht4rch y and the Council of Orange 
 and other Councils and Popes themfelves, and 
 all the Thomifts, Dominicans and lanfenifis > 
 and many more, at well as the Synod of Don : 
 And for my fart I wijh no more in this of 
 him and you, then may conftft with Rational . 
 Prayers and Thanksgivings for the Grace 
 of God. Would you not have men fray for 
 faith that tv ant it ? Or for more that have 
 it ? and give thanks for it when they receive 
 it ? Was it not a Rational Prayer Q Lord 
 increafe ourfakh ] and[_ Lord, I believe, 
 help thou my unbelief. ] And was it a Ra- 
 tional Thanfgivin^ of Paul for his converts 
 that God had given them both to Believe 
 and fuffer for him ? Sure you do not mean 
 •when you fray for £ Increafe of Faith ] 
 that God would give you natural free- will 
 which you had before , or that he would 
 fend the G off el to jou •, but fame way that he 
 will effeftually frocureyou to believe, (ana 
 doubtlefs the way of his internal operation 
 fi beyond our reach, and therefore beyond 
 A 2 wr 
 
The Preface, 
 
 our difpute. ) Z* If his offence be at Gods 
 Pretention of men without a forefight of 
 their demerit ] as taught by the Symd, it 
 is not their dettrine ( true or falfe ) but 
 his forgery , yea it feems contrary to their 
 dotlrine. But indeed they ( well ) affirm 
 that there was the fame fin and demerit, in 
 many whom yet God decreed to convert and 
 fave. 4. If his offence be that they thinkjhat 
 [Ccd d*th not effetluallj convert and (ave all 
 the reft of the world, ) if he be a hriftian 
 he believes the fame himfelf- or if he bemt, 
 one fart of it may be feen. 5. If he be 
 offended that they teach^that Cod doth not 
 give fuffcient Grace to the reft ^ I anfwer, 
 that wh ch he calls efficient Grace ( or 
 thofe of his way ) they confefs that God 
 givrth to other men as well as to the elett ; 
 To g.ve them the Natural Power of Free- 
 will, and a Chrift to be believed in, and an 
 offer of Chrift and Ufe y and m an carneft per* 
 fwafionto them to accept him % and to leave 
 the matter to their enn choice, yea and to 
 add 1 ommon exciting moving help of the Spi- 
 rit , W'ichyet is ftntffeciual, this is it that 
 the fefmtes call fuffcient Grace. Who quar- 
 rels with them for the name ? the Do- 
 minicans yield it them ; andthough the Ian* 
 ftnians deny it them ', the I 'rote ft ants have 
 
The Preface. 
 
 no mind to quarrel about a word ' the thing 
 ft yielded them by all: This General and 
 Common Grajoe which fitch call Efficient , 
 leaving the matter to the finners' choice , tvc 
 yield that God giveth to thewQrJi thatperifh. 
 Bat be not angry if wt thanks God for more, 
 even for giving us both to will and Do, 
 
 Seer. 9. 2. Saith this NewTiknus^tbey 5, p. 
 hold, that Chrift Jefus hath ^noc differed 
 death for any other but for thofe eled on- 
 ly ; having neither had arfy intent nor 
 commandment of his Father to make fatis- 
 fadion for the fins of the whole world. 
 Anfw. A moft foamelcfs falfhwd, made^as 
 they fay, of his fingers ends. There's not a 
 word of the Decrees o f the Synod that hath 
 any jttch importance. They do indeed afftrt , 
 Art. 2. $. .8. That it was only the Eletl that 
 God the Father intended by the death of 
 Chrift tffe finally to bring to faith, ^nftifk- 
 cati r >n and Salvation: which is the fame 
 dotirine with that of EleUion before menti* 
 oned . And if thu Tilenus thinly that God 
 Intended the Juftification and Salvation 
 of all by Chrift , its abfchnely or conditi- 
 onally, if abfolmely, they Jhallbe faved : 
 which noChnftian that I know belicyethi 
 If but conditionally y 1 The rigideft Ann- 
 
The Preface. 
 
 Arminians, even Dr. Twifs doth over and 
 over grant it you of fuftification, and Sal- 
 vat ion , that Chrifi died to procure this com" 
 won grace , that men (ball be fuftified and 
 Saved if they will believe. 2. But did God 
 furpofe to caufe in men this condition or not I 
 If he did, then it was A bfo lately or Condi - 
 tionally : If absolutely, it will be dene. If 
 conditionally, what is the condition ? andj o 
 
 in infinitum . 
 
 2. But contrary to this Accufer the Synod 
 declareth, Art. 2. §.3. that QThis death 
 of the Son of God is the only and moil 
 perfeS Sacrifice and fatisfadion forfin*, 
 of infinite value and price, abundantly fuf- 
 ficxenc to expiate the fins of the whole 
 world, ] and that it is Q therefore fuffici- 
 
 cnt becaufe this death was joyned 
 
 with the fenfe of Gods wrath and curfc 
 which we by our fins had merited] that 
 is, that the fins of all the world were charg m . 
 ed on Cbrift, and he bore their penalty , as 
 V&rxusin his writings to the Synod ( and 
 there contained ) exprejfeth it. They addalfo 
 ( §.5. ) thatthe promife of Salvation to 
 all that will believe mud be preached to all 
 without difference, with the command of 
 Faith and Repentance : And ( §. 6. ) 
 they add that [ the # rcafbn why many that 
 
 are 
 
The Preface. 
 
 are called by the Gofpel do not repent, 
 or believe, but perifh in Infidelity, is not 
 through any defed: of the facrifice of Cfarift 
 offered on the Crofs, or mfufficiency of 
 it , but by their own fault] And the 
 Brittifh Divines , and the Bremijb efptci- 
 ally, and moft clearly Martinius(^Crocius 
 well > ) did give in their faffrages for 
 ZJniverfal Redemption, which are recorded 
 t» the Atts of the Synod, and thefe Decrees 
 are plainly agreeable. 
 
 ' . 
 Sect. 10. And canTiknus y oryot^orany . 
 that is moft paffienatein thefe points, tell us *T 
 of one jot more that yon afcribe to the death 
 of Chrift for all, then the Sjtwd of Don 
 doth ? Imhft fay if- you can, its jet beyond 
 my reach or my remembrance. They give 
 more to Chrift s death for the Etetl then you, 
 bat no lefs that I know of, to hu death for 
 all then you. Tor yon fay that he dyed 
 to bring it to mens choice whether they 
 will have Chrift and life or not ? and jo 
 fay they , and Calvinifts commonly ( as 
 Dallxus hath told yon, in the very words 
 of abundance of thtm. ) If yon fay that 
 according to you, Chrift hath Parchajedf ef- 
 ficient Grace for all, or for more then the 
 Elett s to caufe them to believe* I anfmr.^ 
 A 4 \. Tte 
 
The Preface. 
 
 I. That the higbefi Grace with you doth 
 bat bring it to their choice-^ and help , but 
 not determine their wills •, and this they 
 grant toother* as well at joh do. 2.1s it the 
 name of fufficient Grace , or the Thing ? 
 The thing that you call fo^ as I faid, they 
 grant to be as common as joh can refonably 
 txpetl them to imagine \ and Chrift did not 
 die to pare ha fe empty Names as a bene- 
 fii.The dffcrence is plainly but in this : The 
 Synod thought thxt £hrijl purchafed more 
 for feme, then you do ; bvst no lefsfor other j. 
 
 $ . ii. Sect.u. 3 . Sahh this Tilenu*, they hold 
 £ that by Adams fall his Poftericy loft their 
 tree will, being put to an unavoidable Nc- 
 ceffity to do,or not to do,whatfoever they 
 do, or do not , whether it be good or evil ; 
 being thereunto predeftinate by the eter- 
 nal and effe&ual fecret decree of God.] 
 Anftv. Vnworthy falfification ftill \ Not 
 a word to any fuch fence m the Synod. Well 
 might this Author conceal his nam? for 
 fhame of the World, ssls the words be not 
 in the Decrees of the Synod, fo much & 
 there and in many fujfrages againjl the 
 fenfe. I. It is but the Moral or r Difpofi. 
 iive , or Habitutl Freedom of the Will \ 
 that the} or other Protejlants commonly fay 
 
 that 
 
The Preface. 
 
 that man hath loft. They allprofefs that wan 
 hath the natural faculty of Freewill. See my 
 forecited pages inmyTreatife of Judgement 
 of this .2 !T here U not a Word in the Decreet of 
 the Synod \ that men are put to unavoidable 
 Neceffltj . 3 . Much left to do or not do, Vvhat • 
 wr they do cr do not .good ortvil : All thu 
 is fuch a felf*devifed tale^ that no hone/} 
 man/hould have been guilty of again ft the 
 poor eft neighbour or enemy s much le(s again ft 
 a Party^and a Synod of fo many truly Learn- 
 ei and Worthy men. The jQuefiion is whe- 
 ther men have original fin or not? Thofe 
 of yon that are of Dr. Jer. Taylors m'mdin 
 thu, fpeal^out, and dforvn the Pelagians no 
 more § but jpe«k. as bitterly of Auftin as of 
 the Synod oflDott. T>o you believe that all 
 ungodly men*) or any man TS^atntally^ hath 
 the Habit of Faith 9 or Love or Holinefs ? 
 This is the very fflueftion } ifjo'u will rightly 
 understand is. 
 
 Sed. 12. The fourth Article forged by s ^ 
 thisGhoft of Tilenus is, [ that God to 
 fave his Ele& from the corrupt Mafs,doth 
 bege: faith in them by a power equal to 
 that whereby he created the world, and 
 raifed up the dead, infomuch that fuch unto 
 whom he gives that Grace, cannot rejed 
 
 ie 
 
The Preface. 
 
 it; and the reft being reprobate cannot ac- 
 cept of it, though it be offered unto both 
 by the fame preaching and Miniftry. ] 
 Anfw. I. Where did the Synod fay that tht4 
 \b*s to fave his Eleft from the corrupt 
 Afafs, excluding all others Salvation. And 
 if you quarrel not With a fuppofed exclufion 
 but an inclufion-t then he thxf denyeth a nt- 
 cejftty of Salvation from the corrupted 
 tJMafs, may tell Qod he will not be beholden 
 for fuck a Mercy i and ft and to the venture. 
 But if you mean it Exclufively, they pro- 
 fefs that faith ts the means of our Salva- 
 tion) not only from the corrupted Mafsjbut 
 from Infidelity \ and the Curie of the Law, 
 and from damnation , and all the fin that 
 would procure it. 2. // you think that God 
 doth not caufe faith in us t you will not then 
 pray for it , nor be beholden for it. 3. 'But 
 if you yield that hecaufeth it^ but not by 
 fiich a Po\\>er as you mention, you either 
 thinly that God caufeth h without Poty- 
 er ( which is an opinion that needs no 
 cenfure ) cr that he hath many Powers , 
 and caufeth one thing by one Power and 
 another thing by another : ^tohtch is as 
 unbefetminga Divine or Chriftiantoajfertt 
 Is not all the world of fober Chrijtiant 
 agreed ^ that OmnU Potentia Dei eft Om- 
 nipotent!* I 
 
The Preface. 
 
 nipocentia ? Bther^ God* canfeth faith by 
 the (ameOmnxpy>tency bj which he created the 
 world* or elfe he caufethit not at all .* For 
 he hath no Power but one,*nd that is ommpo- 
 f tencj. In theft fever al fenfes it may be 
 f aid, that a thing is the effeEl of Omnipo- 
 tency. I. Properly and (IriBlj at denomi- 
 nating the caufe. And fo all that Qod 
 doth is the ejfett of O mnipotency , even 
 the life of a worm or fly ; and therefore 
 you cannot deny it of Cjrace. 2. Impro- 
 perly, as meaning that the A gent doth aEt 
 to the utmofl of his Power, and could do 
 no more : and thus never did any Divine 
 that was well in his w its fay % ih Jit Cjrace is 
 the ejfettof Gods Omnipotency.y. Improper- 
 ly alfo 9 as meaning that fo much PoWer as 
 Was pat forth in canfwg faith , would, 
 have created a^orldjoad it been that way 
 tmploytd. And this cannot be their mean- 
 ing, becaufe fober Divines do not ufe to 
 afcribe fevtraLdegrees of Power ( unle(s 
 denomivativelyQm) effe&is ) to Qod: and 
 if they did, yet Would they not pretend to 
 judge of the fcantltng, and fay, Thit \\>ork 
 hath more power and this lefs: efpecially 
 'in fuch Myfltriow works : Gods willisfuf- 
 ficient to caufe the thing "frilled : And the 
 willing of Grace , mil not caufe a worl& % 
 
 nor 
 
The Preface. 
 
 nor the willing jf a world will not caufe 
 ^race. 4. Improperly , as only defcribing 
 the degree of excellency in the tffeEh, at 
 related to the caufe ; As if they faid, there 
 is fo much excellency in this ejfefi of Grace} 
 that noctufe btlowOmnipotency jhat isjbelow 
 God himfelfcou/d procure it . ^And he that 
 denieth this, let him prove if he can y that any 
 creature without God can Santtifie. $And 
 if only the feveral ejfetts are compared, a* 
 if the meaning were, [ the Worl^ of Grmce 
 doth more dearly T) emonjlrare Omnipoten- 
 ty in the caufe, then the creation of the World] 
 1 have met With none that dare pretend to 
 bea']uige in the comparifon or competition* 
 In fome refpeci the work^ of Grace demonfra- 
 feth Omniootency morels being again]} more 
 atlual refinance : In other refpecls the cre- 
 ation demon fir ateth it much more. But fxre 
 faber Divines did never intend to make them- 
 felves judges of thefe tkings, or trouble the 
 Church with difputes about them n 
 
 Sect. 13. 4. Tou (landerouflj fay th*t 
 $* *!• the Synodfaith [[the Reprobates cannot aci 
 CCptit] They have no fuch Words : And 
 for fence , they deny them no Power but Aio* 
 raljvhich u the Willingness Habitual it jelf\ 
 they knew that all had * Pa/five and Obe- 
 diential 
 
The Preface. 
 
 Aiential Power ^ and alfo a Natural Aftive 
 Power or Faculty of willing, and fo far 
 can lArteyt : The Queflionis only of the 
 tMoral Difpojition : Jindl pray you, if 
 jyoti are a Chriftian, or a Man of obfervati- 
 wn, tellm whether you thinks that an Infi- 
 Wel hath a Habit of faith > or a Difpofition 
 "of Believing; Or whether a drunkard have 
 a Habit or Difpojition of fobriety , or a 
 Whoremonger 'of Chafiity , or a Worldling 
 of Hcavenlinefs. The Synod never doubttd 
 but that men have the Natural Power of 
 Willing ; and what then can be moreover 
 imagined to be in the Will, befides the Mo- 
 ral Inclination to Will ? Now I dare ap- 
 peal to any reafonable man whether thefe 
 vicious perfons have holy inclinations to the 
 contrary virtue} that ii^whtthtr a wicked 
 man be Habitually or difpojitivdj a godly 
 man ? This it the very quejtion when yon 
 have driven it to the Head, about the Power 
 . of unfanElifiedmen to Repent, b lievejove 
 God, &c* 
 
 Secc. 14. And you -wrong them alfo in $.14* 
 feigmng them [imply to fay, that thofe to 
 whom God gives grace cannot rejeft it. 
 They fay indeed that [Poft Dei Ope ratio- 
 ned, ( quoad ipfam ) non raanet in hqmi- 
 
 nis 
 
The Preface. 
 
 
 nis poteftate regencrari vel non rcgenerari, 
 &c. ] For when effectual Grace hath done 
 itsworl^, the man is regenerate already, or 
 elfe grace were net effectual : be fides , by 
 [Power] here they mean nothing but t' 
 Proportion ef mans corruption and refifiin> 
 difpefition , compared with that Cjrace th4t% 
 jhall infallibly prevail againfl it. For the 
 manner of Gods operation ,they cenfefs itfuch 
 as man cannot here comprehend ( Art. 
 3,4. $.13.) And C: . 1 6. they telljou that 
 f Sicuti pott lapfum homo non definit effe 
 homo,intelledu & voluntatc prxditus, nee 
 peccatum,quod univerfum genus humanum 
 pervafic, naturam generis humani fuftulit, 
 fed depravavit & fpiritualiter occidit : ira 
 etiam baec divinaregenerationis gratia,non 
 agit in hominibus tanquam truncis & fti- 
 pitibus, nee voluntatem ejufque proprie- 
 tates tollit , auc invitam violcntcr cogit - y 
 fed fpiritualiter vivificat , fanat , corrigit , 
 fuaviter fimulac potenter fle&it.] So that 
 you fee they deny not Natural Free-will y which 
 is a Power of C hoofing or Refafing, but Mo- 
 ral Free- will * which is a Spiritual Inclina- 
 tion : Jnd fothey deny not in the Regene- 
 rate the Natural Power of finning andrefift- 
 ing grace .^ ( much lefs in the elect unregene- 
 rate) but only that this Tower , or any ill 
 
 difpofition 
 
The Preface. 
 
 difpofition of theirs , /ball eventually fruftrate 
 the Grace that comes from a Refolmion to re- 
 new them. 
 
 i 
 
 Sect. 15. / would at this time only as\ §. i* 
 jftfit, whether every fefuite will not confefs 
 hat God did from Eternity fore-know who 
 would Believe and Repent , and who not ? If 
 fo y then whether it be a rational conceit , that 
 God in fending Chriftto die , and the Word 
 and Spirit to convert menjoath as full a pur- 
 pofe that thefe Jhall be effectual to convert 
 andfave them that he foreknew from Eter- 
 nity would never be converted or faved , as 
 them that he fore- knew would certainly be 
 converted and faved ? And will not moft of 
 your mo§ odious inferences fall upon your own 
 Do£lrines y if you confefs Gods fore-knowledge^ 
 06 well as upon theirs that maintain his De- 
 cree of giving efftUual Grace tofme. 
 
 Sect. 16. The fifth feigned Article of T\- §.i& 
 lenus is , £ That iuch as have once received 
 that Grace by Faith, can never fall from it 
 finally or cotally^ocwichftanding the moft 
 enormous (ins they can commie. ] Anfw^ 
 This alfi is in his own abufive language , and 
 not in theirs , whofe words concerning falling 
 away are ["Quod quoad ipfos nontantum 
 
 facile 
 
The Preface. 
 _% 
 
 facile fieri poffet, fed & indubie fief et ; re- 
 fpectu autem Dei fieri omnino non potcft ; 
 cum nee confilium ipfius nmtari, promiffio 
 excidere, &c. non poffit. ] So that if yon 
 /peak, of Power in them , they fay that the 
 Regenerate cannot ft and , and not that they 
 cannot fall : But becaufe Gods f&rpofe is un- 
 changeable^ &c. therefore neceffitate con- 
 fequcntiae at leafl you muft confefs your 
 felves that it follows that the Elett mufl ne- 
 cejfarily perfevtre -, andfo there is a Logical 
 or Moral Impoffibility of their ^poflacy. 
 Will not any fefuite confefs this, that all that 
 ( fuppofe on fore- knowledge ) God eleUethto 
 falvation , muft necefiicate confequentiae 
 infallibly befavei ? No doubt they will', and 
 fome of them touch more* 
 
 ?' 
 
 : 
 
 j~ Sect. 17. Tour addition is a perverfe in 
 \finuation £ Aotwichftanding the moft enor 
 raous fins they can commit. ] It feemsto 
 intimate \ that they may commit as enormous 
 fins as others , and yet not fall away : When 
 the Synod holds that in committing grofs fins, 
 they fall into a prefent incapacity of falva 
 tion, but that Godwill keep them from fuch 
 fins as are inconfiflent with Habitual G race 9 
 ( or Charity , as form call it. ) So mnch for 
 Tilenus* 
 
 Sect 
 
The Preface. 
 
 Sect. l8# ts4nd ntito on this occa/ion s j% t 
 (having done with your friend ) J return to 
 fou Mr. P. yottr felf. Ton recite fomc words 
 out of my third Difpur, of Sacraments y 
 which you bidyonr Readt r believe not a word 
 pf, pag. 115. Wherein had you dcnejttflly , 
 I. Yon fhould have noted fame difference be- 
 tween a man godly , and one that is not not$* 
 rionfly ungodly. 2. Toufbould not have feign- 
 ed me to fpeahjhat of Solomon , which you 
 mter ajfertively as my own, when I purpofely 
 added that it is the common opinion , and that 
 I de fired all men to take heed of taking fuch 
 introverted faffages for cert Unties in their 
 temptations. 3. ^/indih reafonyou fhottli 
 have intimated to yonr Reader , that as I lay 
 iown ten particular proofs of Notorious Un- 
 Todliyeft ^ fo I Juppofe , both that the fin of 
 Peter, David, &c% was exceedingly in re- 
 tard of manner ^ ends i concomitants + &c. 
 different from the like f aft in a gracelefs man, 
 xnd jet that it put them into thai prefeni in- 
 capacity for heaven s that Aflual Repentance $ 
 %nd deep andferions Repentance too , was ne- 
 •ejfary to their recover J and forgivenefs : 
 A fcrap of my words may cafily be mif* 
 tnderftood 
 
 s && 
 
The Preface. 
 
 1 9. Sect. 1 9. Ifuppofe y by my Papers of Per- 
 
 feverance, you will not thinkjme your violent 
 or rigid adverfary . and truly I am heartily 
 willing of further information : And there- 
 fore to debate this pint a little with you , / 
 will tell you why I cannot yet believe that Pe- 
 ter or David {for of Solomons cafe J told 
 you my own uncertainty) were utterly unfan* 
 ftifadgracelefs men, and fuch as had need of 
 another New birth ,after their fall ; or as the 
 Papifis fay , that they had wholly excujfed 
 Charity , or the Spirit of God , or Habitual 
 fpecial Grace. 1 . 1 do not find any mention 
 of them or any others that were twice regene- 
 rated, or f an ft i fed in Scripture* 2. Thofe 
 paffages, Heb.6. & 10. feem to import, that 
 if men Jhould thus wholly excufs the Spirit 
 ef God , there were no renewing them by Re- 
 pentance. 3. C^rift faith, that the Hearers 
 like the good ground that give deep rooting to 
 the feed , do net fall away in tryal : But Da- 
 vid and Peter were fuck by Gods own testimo- 
 ny -, ergo ] Jhallpafs by all the com- 
 mon Arguments for perfeverance , becaufe 
 they are mentioned by fo many : but 4. No 
 Scripture tells us that David or Peter were 
 void of Charity^ ( though as to the degree , 
 and aft andfenfe % we are agreed that it was 
 
 decayed, 
 
The Preface. 
 
 decayed, and Jo far David beggsfor a recove- 
 ry.) 5. DaVid prayes Pfalm 50. that God 
 jpohU not for that fin , take his holy Spirit 
 from him : which imp lyes that yet he had it. 
 6.Thethinginitfelf feems utterly impro- 
 bable to me, that David or Pecer fhould have 
 no Love to God, after thofe particular fins. 
 The fins I k#ow were odious, and deferved an 
 utter defertion of God : But Godinftttsnot 
 all that we defer 've. 1. It is not imaginable" 
 that thisfudden prevalency of fenfuality did 
 \fo far change the judgement of David or 
 i Peter, that hereupon they Habitually eft eem- 
 ed the creature above God , and valued the 
 pleafures of fin before the ? leafing a*d the 
 favour of God. Its true that AElually in the 
 time of finning , the power of fenfuaiity pre- 
 vailed againfi the AEl of Charity •, and fo it 
 doth in every fin that men commit , according 
 to the meafure of the (in. But that Habitual* 
 ly Godw^s afterward fet lefs hy then the fen- 
 fual pleafure , by thefe holy men , is utter If 
 improbable. 2. And you cannot imagine 
 that the Faith of David and Peter were Ha- 
 bitually extirpated ,andthey were turned Vn~ 
 believers. And I cannot thinkS whateveY the 
 Papift shave yet (aid to the contrary) that 
 a found Chriftim faith is feparakk^from 
 I Charity , though a fnperficiat opinionative 
 £ Z belief 
 
- -. 
 
 The Preface. 
 
 belief may. 3 . Do you thinkjhat if David 
 or Peter had after their fin, been nponfober 
 deliberation put to it , they would not have 
 chef en the Love of God before the world or 
 firrful pleafure ? 1 thinly they would. 4. h 
 is it likely that this one AEl fhould turn their 
 hearts into as Grace lefs a frame as the ungod- 
 ly themfelves that never were fanBified ? It 
 is not likely . Tet fo it muft be, if they excuf. 
 fed all the Love of God. 5 . I thinly it was 
 the Habit of Grace , that the Gracious looks 
 of Chrift on Peter, and the words of Nathan 
 to David , did excite and bring again to AEl\ 
 Peter was converted indeed by a particular 
 Converfion from that ftn^ when he Repented ; 
 but fureij he was not converted a fecond time I 
 from a Itate of unbelief, or of ungedlinefs, or ^ 
 uncharit ablenefs, or unholy nefs. 6. 1 verily 
 thin\ that after hi* /in, David went on in his 
 ordinary courfe &f Religion and Obedience in 
 all things elfe {abating in the Degrees ) : O- 
 therwif his ^poftacy wonldhave been noted 
 by thole about him , andfo his very fin would 
 fcarce have been hid , which he de fired to 
 hide. ' nd I do net thinly that he went to God 
 daily in pub dickand private ^without any love 
 at all Thefe things to me are utterly im- 
 probable. 7. Chrift prayed before hand for 
 Peter that hii faith fhould not fail: therefore 
 
 hit 
 
The Preface. 
 
 his Charity was not totally extinct. To con- 
 clude this : They that build on the Rocl^per- 
 fevere in tryal , Match- 7. 25 becaufe they 
 build on the Rock \ But David and Peter 
 had built upon a Reck • therefore 1 think. 
 they did not totally fall from Habitual 
 Grace* 
 
 Sed. 20. Truly Sir^ 1 am willing to learn § .20. 
 better that Doctrine that is according to god- 
 line fs , and to disclaim all that is again ft it : 
 Butyeu mujl hereafter ham to do us that )n* 
 Jlice , as not to take our exprejjions of the 
 worft that the mercy of God will cover in a 
 man obedient in the main, to be our defcripti- 
 ons of Godly men. My thoughts are , that 
 men artto be judged godly or ungodly accor~ 
 ding to the predominant Eftiwation^Eleffion, 
 Refolutionand Operation %f their fouls , and 
 the bent and c&urfe of their lives, and >iot by a 
 particular act : becaufe no Act will prove 
 us holy indeed , but what proveth a Habit ; 
 and a predominant Habit. And mthal , that 
 men thus Habituated , never live in a courfe 
 cf wilful fin 9 nor have any one fin which for 
 Ends, Concomitants and alljsfuch as that of 
 unfanctified men: And that the ungodly-have 
 never one true act of fav ng Love to God. 
 But yet for all that , / thinks that Good 
 B 3 men 
 
The Preface. 
 
 men may have one hour of their lives fobad* 
 ( or a day y or more ) and bad men may have 
 fome how* of their lives fo far good % that you 
 mil make but a blind m'jujl judgement of 
 them y if you will judge them both by that one 
 hour ; the good by the worfi hour of his lift , 
 and the bad by the befl ; and effecially if you 
 cull out that one hour of a good mans life 9 
 and /Hence the bent of heart and life that is 
 for God, and then fay , £ This is Mr. Bax- 
 ters Go£\y mzn. 3 / do not thi^k, that God 
 will deal thus by us. And 1 would make this 
 motion to you in the daily exercife of your 
 watch : Try whether in the very emijf/enof 
 fome duties to your flick, , or condemning of 
 vyow Brethren, &c. you may not haye fins 
 that are a company ed with as little love of 
 God) as Davids and Peters more difgraceful 
 and ( materially ) hainous fins. Jf fo, con* 
 Jider whe^ her they trove you gracelefs. Ton 
 little fufpect th;t the uncharitable paffages in 
 this very learned Bookjjf jours^ are <*s pro- 
 iabjt afymptom of the abfen:e of Chanty as 
 the fin 0/DiVid or Peter were. I would 
 have jou fear it, andfearch with jealoufie * 
 And judge your felf as impartially as yo-u do 
 David and Pecer. Be not mt angry with me 9 
 if I till you that if I mufi needs c hoof e one of 
 the two % l hadrather die in thefiate tf/David 
 
 before 
 
The Preface, 
 
 before Nathan fpoak^ to him, or of Peter af- 
 ter he had denied his Lord , then of (JAfr. 
 Pierce that ha' h committed no fitch ftn , nor? 
 after this Boo^ fthich its Itke you repent not 
 of ( with the reft of yvnr failings 9 Which are 
 knoton to God* ) 
 
 Seft. 21. To fuvt the labour of oft repe- §. 2 r. 
 tit ions , / intreate you to take my judgement 
 of the fins of theGodly (as Peter, &c. ) to 
 be that Which I have exprejfedin my Directi- 
 ons for Peace of Cor.fcier.ee 9 but more di- 
 ftinftljf in mj Difput. of J u fit feat ion , pag % 
 397,398* in the end of my Papers to Mr. 
 Tombes : For that is it tkailjH ft and 
 to. 
 
 Sect. 22. hs ftrange that in an Age that $ # 22. 
 knows the Lives of thofe that you a r e for^ 
 and againft , you can make it the grcundof 
 op^ofing the Puritanei^ as you call them \ be* 
 caufe their DoEirines lead men to Lcentiouf- 
 nefs , anddeftroy godlinefs : »And the fame 
 faith Grotius , Vthcn ftill he confeffeth the 
 Papifts Lives to be fuck as if they believed 
 not their 'Dofirine. If really your DoBrtnt 
 be fo much more holy then theirs , and theirs 
 fo much more unholy then yours , its ftr&ngt 
 that the difference appear eth not iff mens 
 £ 4 lives j 
 
The Preface. 
 
 lives ^ or at leafi , that their lives fhould b* 
 fe much better then their DoUrine\ and other 
 mens fo much Worfe. Help them but heartily 
 to pro wot e Ho line ft , and the men that you 
 arefo much again ft, Will love and honour you 
 Whether j ou Will or no. 
 
 $.23. Sect. 23. Having H. Fitz Simmon'/ 
 Brittanomachia/*ni/6W a little before! 
 faw your Boo^ Where that mofi Petulant 
 fefuite devldeth us Eng/ifh Proteftants into 
 Formalist $ and Puritanes , and inveigheth 
 sgainft the Puritanes as their gre ate ft ene- 
 ' mies^ with a dmblemeafure of malignity % 
 1 Wasforry to find yours to ufefo much of his 
 language, and that theftfuitiandbisFor- 
 malifts fhould fo far accord info bad a Work* 
 DoubtUfs it is your defire to be under flood by 
 your Readers : And if fo , you mufi expett 
 that tie word [Puritane] which you ufe 
 for a reproach, fhould be taken mthe vulgar 
 fe*fe : or elfe you were too blame that jou 
 would not give us your Defcription of a Pu- 
 ritane, that vte m-ght knoW your meaning. 
 A Pnritane u not the fame thing to one man 
 & to another. With a Papifl y a Puri- 
 tan e is a zealous P ret eft ant , that if nearer 
 the 'Dowiniravif then thg Jefaites in c DoUri- 
 nals , andu mot) tverfe to the f*p*l Way. 
 
 With 
 
The Preface. 
 
 With King James a Puntane Was aturbu* 
 lent [editions Separatiji, or Non conformift t 
 Tor he prof eft he meant not all Presbyterians 
 or Non-conformijts by thtt name , much left 
 4//Calvinifcs. With fome Prott ft ant s 9 aPu* 
 ritane u one of the old fatbtriflf, that thinks 
 a man may be petfeU Without fin in this life , 
 as Grotius and the Papifts do : Andbecaufe 
 thx is the Antienteft tsfe of the word, take 
 heed left by vindicating Grotius you make 
 folkj thinkthat yon area Puritane your felf 
 With an *s4rminian a Puritane is one that u 
 Again ft Arminianifm* With the old Epifco- 
 pal party, a Puritane Was a Non- conformift. 
 With the late Prelates^ a Puritane wm either 
 a Non* conform^ y or a £onformift that in 
 Doctrine Was no Arminian ( of Which fort 
 Pet. Heylin gave *u a Defcription by their 
 opinions ) ; Or elfe a Conformift that would 
 not bow towards the Altar, or read the Book 
 for 'Dancing on the Lords daies , or that. 
 Preached twice a day , &c.fuch variety of 
 Puritanes Were then made : Thefe Were the 
 finfes of this Word amsng the Leaders of the 
 feveral parties : 'But among the vulgar a 
 Puritane ( all over England whercever I 
 came ) was one th.n would [peak feriou fly or 
 rev rentiy of God or Heaven fir of the Scrim 
 pwe % and that mnldtalkj>f Hell or the Hf* 
 
 to 
 
The Preface, 
 
 to come, or call men to p>* pare for death or 
 judgement, or that to *ould not J r we*r \ or would 
 reprove ajwearer^ or a drunkard , or a Pro- 
 fhaner of holy things : or mould not fpend 
 -part of the Lords day infports or idlenefs ; 
 cr that Would pray in hi* family , or read the 
 Scripture and pious Booths , or religiouflj 
 educate and inflru-El his children , or teach 
 his fervants to fear the Lord •> or would go 
 hear a Sermon at the next Parifh when there 
 was none ct home^ &c. Thefe were the peo- 
 ple ( Whether they were conformable or not) 
 that in all Countries were called Puritanes 
 and Trecijians^nd hated and rt viled openly 
 as tf they had been men not to be endured on 
 earth. And in Preparation to the War f not 
 very long before it , jour party in their wif- 
 dom, gave them a new name , and the Pari- 
 tanewas called a RtUnd-head ( A Learned 
 invention^ intimating that the Puritanes do 
 ffeak , and not as Long-heads^ bark or 
 grant. ) And when the wars had given Li- 
 berty to the rage of fu has hated Puritanes^ 
 then crdin*rth he was a Puritane or Round- 
 head that was heard to pray or finga1?fa\m 
 in hu houfe , andfuch like. Sometimes the 
 ftgn of Purgation, by Which men muft prove 
 themf elves no Puritanes, Was, ff they could 
 /near nine onthes in a breath.The Way that 
 
 one 
 
The Preface. 
 
 one company of the Kings Souldiers tejiified 
 their freedom from this crime by ( as credible 
 impartial witneffes in Somerfecfhire nlime^ 
 that (a^ them do it ) was byPraking their 
 fingers, and letting their blood run wo the 
 cup t a*a\ drinking a health to the 'Dtvittn 
 their own blood* No^Q avnc'-g allthef fn* 
 fes , me think* y oH fhould have toll men 
 Which is yours , before yon ka> t*lkp j» m«ch 
 againfl the Pftritdnes, unlejs oh mmfa ct m- 
 prehend them all. In the metn um> , as 
 Cuftom is the mafler and interpreter ofjptech, 
 fo jou that (pe*k to the vulgar, muff b> i *> 
 be fuppnjed to mean as the vuloar , %%d > u 
 Puritane to mean a man (hat feareth Qod^&nd 
 feeketh fit (i hu Kingdom ata R g ttou 
 and more care fully provuxetlo for hea v& ti en 
 earth^and is fo pr;ctfejio*t h« kill #oi cl «^ t 
 and wear , and f^o to hell for the com], j of 
 good ft flows. The impious tout o* thi 
 ga r will under ft and you rh#< , w>,etht 
 wil or not 3Zy wh>ch jou map* cop jet 
 Vvhat good your Book u lik) to do them y what- 
 ever you intend. H d you been torkutg 
 againft P*pi(ts % woud you no' &e loth to fay 
 that they are aii H^et^ks toiprayi* s ? 
 sfndyet if jou will fay that yon mean by Pa- 
 pijls only fuch as Grotius doth itfbrifo and 
 mean , when he \pea\s againji tkp* , yo$t 
 
 rn*ght 
 
The Preface. 
 
 might eafilf* juftifie the truth offuch word*. 
 But all the P apt jts in Europe that knoW of 
 it, WohU nevertheless fuppofe you Wronged 
 them, as long a* the common ufe of the word 
 £ Papift 3 doth teach men to make a more ex- 
 tenftve interpretation of it. And fo in the 
 prefent cafe. 
 
 §♦ 24. Sed. 24. And let me tell you that Where- 
 as in your commendation of Grotius, you in- 
 timate that you are a friend to Catholicifm 9 
 in Principles and Difpofition , you lamen- 
 tably deviate from it , in your uncharitable 
 cenjures of the Puritanes and Presbyterians ; 
 Jts no Catholic^ Church that cannot hold 
 fach men as thefe.nor a Catholic!^ Dijpofeti- 
 en that cannot embrace them with that un- 
 feigned fpecial Love that's due to Chriftians. 
 I am confident, upon long acquaintance with 
 thofe that the world calls Puritanesjhat God 
 thinkj not of them asfo odious a Generation, 
 as you endeavour to make them fe em to the 
 World. I can fay with bolinefs that I have 
 attained to fo much impartiality in my Re- 
 figion 9 that I Would gladly cleave 1 any par- 
 ty how much difgracedfcever , that 1 could 
 perceive were in the right : And after the 
 be ft account lean take of all the parties now 
 on earth , thefe are myfixedrefolutionJ and 
 
 defires % 
 
The Preface. 
 
 defires, even H be Catholic!^ in my Eftima- 
 tionandrefpettto all, Loving allChriftians 
 of what fort foever % that may be truly called 
 Chriftians ; but not partaking of the errours 
 or fins of all that I thus love ; and therefore 
 not to imitate all in their Vvay of ftorfbip or 
 conversion ; but with this Catholic^ Cha- 
 rity to have the Conversation of fuch as the 
 Vvorld hath long called Puritanes ; and in this 
 ft ate 1 defire to die. t/fnd I had rather my 
 right hand Veere ufed as Cranrners , then I 
 fhtuld have written againfi Puritanes what 
 you have done* how Jbonld I fear that ter* 
 rible faying of our Lord 9 (JWateh. 1 8. 6. 
 Whofoevcr (hall offend one of thefe little 
 ones which believe in me; , it were better 
 for him that aMill-ftone were hanged a- 
 bout his neck, and that he were drowned 
 in the depth of the Sea. 
 
 Sed:. 25. But to pafsby thefe : I have < 2 - 
 here in thefe following /beets obeyed your in- 
 vitation 9 about my cenfuret of GrotiUS and 
 his Enghjh followers, and given you the Rea- 
 fons of what 1 (aid. But I defire you to con- 
 fult withfome that are more impartial then 
 you or I, whether you be not guilty of injuftice 
 in calling your Bool^ £ A vindication of 
 Epifcopal Divines ] from me 1 Intimating 
 
 to 
 
i ne f rerace. 
 
 to thoje that take Words in their common 
 finfe, that I had laid fome charge upon Epif- 
 copal Divines in the general , when it was fo 
 feVe that there Ifpo^of , with a defcripion 
 of them, and a proffjfion of my great refpeEt 
 and reverence to fo many of the reft. And if 
 you "toould knoft mo*e then jet I have told 
 you % what evidence there is that England be- 
 friended the defign of Grotios % I pray you 
 read Mr* Prins Inrroda&ion to Canterbu- 
 ries Tryal; and h* Hiftoryof bis Try at ; 
 andhts Rome's Matter-piece; and hi* Popifa 
 Royal Favourite : Of all which Inotvre* 
 commend nothing to you ; but the Proved 
 Evidences and CMaturs of faB, Vvhichyou 
 may receive from the greateft enemy. 
 
 §* 26. Seft. 26. One thing I have a mind to ad- 
 vife with you about for my own information : 
 / perceive ( without diftinftion ) you do 
 With fome reproach and bittemefs exprefs 
 your dijltke of M'wiflers living on Sque- 
 Jirations : T^ot knowing your He tfons y I am 
 defireus to be better informed herein f to avoid 
 much guilt ^ohich elfe I may and do incur if 
 1 be mtftaken ; For Imufi confefs to you that 
 it is not only my opinion that the thing is law- 
 ful , but that 1 tak^ it for one of the befi 
 works lean do , to help to caft out a bad Mi* 
 
 nijier, 
 
 \ 
 
The Preface* 
 
 ni(ter>and to get a butter in the place : So that 
 J prefer it (as a Work, of mercy ) before 
 much Sacrifice. As for casing out Able , 
 Faithful, Godly Minifters, becaufe they are 
 Prelaticat % Presbjterial % tndependent, Armi- 
 mans, or interested in the late civil differen- 
 ces, this 1 utterly difown : But the cafting 
 ont of the utterly insufficient, ungodly % un- 
 faithfuUfcanddouijfr any that do more harm 
 then good , ltakf it to be one of the mo ft pi. 
 opu and charitable works ( fufpofmg a better 
 put in the place ) that lean put my hani to : 
 Novo if I be miftaken in this , Ifhould be 
 glad of your help for my conv'iBion ; For I 
 am ftill going on in the guilt* I need not go 
 to Mr. Whites Centuries to be acquainted 
 of the Qualities of the E jetted ; Our Cow-. 
 tries have had too many of them , that have 
 long been a bur Jen inHead of a blefsing ; 
 Some never preached, bat read the Common* 
 Prayer *Bookj, and fame preached much veorfe 
 then they that were never called Preachers . 
 Some under flood not the Catechif/n cr Creed, 
 many of them lived more in the Ale-houfc 
 then the Churchy and ufed to lead their peopl t 
 in Drunkennefs, Curfeng, Swearings f&uar 
 reling t and other ungodly praElifes % and t- 
 mend all by railing at the Turitanes and Pre* 
 cifians ; Some that were better > would be 
 
 drunk. 
 
The Preface. 
 
 drunks but now and then^ and preach once 4 
 day ( remembringftillto meet with the Pre- 
 cipe, left their hearers [heuld have any mind 
 to become Godly ) , but nrgletted mo ft of the 
 Paftoral care, and lived in much worldlinefs 
 and prophanefs , though not (0 dij gracefully 
 as the reft. Now my opinion hath been and is, 
 I. That it is a work, of great charity to 
 fouls , and honour to Chrift and the Church 
 and Gefpel , to caft outthefe men , till they 
 prove reformed. 2. That whenthey are caft 
 out, others that Are more fit mnft be put into 
 their places, and live on the Church mainte- 
 nance as theft did. My Reafonsfor tbefirfi 
 are y becaufe lam a C hrijlian^and believe that 
 there is a God , a Heaven and an Hell , and 
 that our people have fouls tofave or lofe , and 
 that a Minifte s C caking heed io him- 
 felf and unto Dodrine , and continuing 
 therein, is Gods appointed means of faving 
 himfelf and them that hear him , 1 Tim, 
 4. 16. with many the Hkf Reafons, which be- 
 ing obvious I recite not. My Reafonsfor the 
 fecondare, 1 . Becaufe the maintenance is for 
 the Miniftry, and the Miniftry is for the end, 
 even the good of fouls and the honour of God t 
 &c. He therefore ceafeth to be the Mini ft er, 
 or do the wor^ or be capable of the ends , 
 1 and thus by his own vicioufnefs % doth ceafe ta 
 
 have 
 
The Preface. 
 
 have a right to the maintenance : and he 
 that is the Minifter and doth the work, ought 
 by the Magi (irate to have the maintenance 
 conferred on hint. 2. Fr$m a Parity of Rta- 
 fon : If it bejuft andnecejfary in lower tafes, 
 much more in this. If every City had a 
 Phyfitian that was maintained by a publicly 
 fiipendfor tlce publick^fervice : and if igno- 
 rant , or malicious ,or carelefs men get in,that 
 kill men inftead of curing them, it were cruel 
 and bloody £harity to keep in thefe men , and 
 let them kill more % for fear of Sc que ft ring 
 their maintenance. To let a cowardly ; un- 
 skilful or trayterous Commander , kfep his 
 place and undo the t/i rmy, and caft away his 
 Souldiers lives, for fear of Seque firing his 
 pay, is cruel Charity. To let an ignorant Pi- 
 lot caft away the Ship, for fear uf St que firing 
 his pay, is alfo cruel Charity : So by a School- 
 mafter, a Steward of jour eft ate y or the like t 
 And to leave the City without a Phyfitian , 
 the Army or Regiment without C ommanders, 
 the Ship without a Pilot , left another jhould 
 live on the Sequeftraticn , is as cruel ftilL 
 3. It was the intent of the Donors, and of' 
 Cod himfelf in requiring and accepting tfye 
 Donation, that the maintenance jhould be fi- 
 nally and chiefly given to God and the Church, 
 and not to particular menjbut in order to thefe 
 C ends; 
 
The Preface. 
 
 ends ' and then fore the Right muft be fecu- 
 red ( and the ufe ) to God and the (fhurch -,or 
 elfe the Intent of the Donors wiUbefruftraied. 
 4. What a mifery elfe will the Church be cafi 
 into, if the fouls of thoufands muft be left de- 
 folateMcaufe a Woolfis once crept in*$*Tht6 
 would dif courage others from ever being Be- 
 nefaBors to the Church , if they fee that the 
 Churches enemies muft keep it as their due , 
 becaufe they have got poffejfien. 6. So long as 
 .the fore- defcribed men did keep their Church* 
 maintenance , I thinly before God they -were 
 ufurpers , ( like the Phyfttian that takes mo- 
 ney for killing men by ignorant applications , 
 foyfons^or neglett ) And therefore that they 
 are bound, l f pofftble, to make Rejlitutionof 
 all the Tythes or other maintenance that ever 
 they received ( while they were fuch ) as 
 truly as if they had broke mens houfes for it, 
 or robbed them by the high- way. And tfit be 
 fo, then, cannot it be unjuft for the Magiftrate 
 to difpoffefs them of it, and deliver it toothers. 
 If ( as you feem to mean ) you would have 
 hadmne of all thofe Infuffcient ones, Drunks 
 ards and the reft before defcribed, to be Se- 
 queftred, nor any better put in their places, 
 but all to be as it was under the Prelates -, or 
 if you think, the fore- def crib ed to be as good 
 as the Puritanes that are now ft*bftituted,th*t 
 
 ai$er 
 
The Preface. 
 
 differ from jots, plead then no mote to this Gt+ 
 neration for the Piety of your Principles ; 
 Por its eafie to fee what afriendyou are to tht 
 fchnrch , and what a cafe you would bring it , 
 t$ if jou had jour will- Tou would then with 
 Grotius, do more then wi/h that there were 
 wt a 1 J uritane left in the world- But if tht s 
 be not your meaning, it had been meet that you 
 had fpoken with limitation , and told us what 
 Seque ft rations you are againfi , and not have 
 fpoktnfo in general. 
 
 Seft. 27. Tour phrafe of £ growing fat §.£7> 
 or lufty upon Scqueftrations ] with fuch 
 like , dofeew to intimate , that you either are 
 one of thofe, or uncharitably \udge others to be 
 fuch, that take the carnal j4ccemmedati<ws 
 of the maintenance , to exceed tht flejb-dif 
 p leafing duties and fujferings that faithful 
 Minifiers m uft expeB. I will not fay to you 
 as Grotius to Rivet , Vilcs , vacnalefque 
 anirnae, &c* Men judge as they are : but 
 Jwillferioujly profefs to you, that I unfeign- 
 edly judge my f elf far below many Minifters 
 about me that live upon Sequejlrations, in 
 point of felfdenjal, and of exemplary holi- 
 nefs -, and yet I that am fo far below them, 
 can truly fay , 1. That if you could give me 
 but probable evidence that my Ejctt!on and 
 C Z $e- 
 
The Preface. 
 
 Sequeft ration and Silence would be more to 
 the good cf fouls (by a better fupply ) then 
 tnj continuance in the Miniftry, and that the 
 Church would have a better provifion if we 
 were out , I would prevent a Sequeft ration y 
 and befo far from being againft it , as that I 
 would prtfently furceafe my felf -, yea and be 
 glad to further the Ejeflion of all the Puri- 
 tans s % as jou call them, in the Land % if J did 
 believe that the Church would be bettered by 
 th' change ; and I would not beg for the 
 Mercy of a fifth part for them, but let them 
 live as well as thej can , if the (fhurch have 
 bene ft by it. 2. And that if you could but 
 affure me that it were lawful for me, and bet- 
 ter for the Church thus to furceafe , and de- 
 liver up to jou or any other my worf^ and 
 maintenance, my flefh would rejoyce in the eafe^ 
 and my mind in the benefit of the Church ; 
 and if I know what is in my heart , I fhould 
 be no more forryfor the lofs of my Church- 
 maintenance and place, then the Ox is for be- 
 ing unyoked, or the School- boies for the break: 
 ing'up of Scho&l. Do you in the ears of the 
 world, give out (uch thoughts of the painful, 
 burdenftm , fuffering life of faithful Mini- 
 fttrs. as if ^VSequeftrarions were fo va- 
 luable for men to grow fat and lufty upon, as 
 to makefuch a lifefeem deferable to the fiejh , 
 
 which 
 
 i 
 
The Preface. 
 
 which calls for fo much patience and felf- 
 denyal ? So many temptations have I felt 
 mj felf>to run Away with Jonas fromGods 
 yvorl^j andfo eft dm 1 provoked to lool^ back^ 
 and fuch delightful thoughts hath myflejh 
 of a retired private life , ( looking towards it 
 at the horfe to his Provinder or Pafture) and 
 fo oft have 1 been driven to pray to God for the' 
 pardon of this fin f and Jlrength againft it , 
 ( when yet my difcouragements are lefs then 
 moft about me meet with ) that I muft needs 
 take it to be mj duty both to rejoyce with 
 thanks and fraife to God> thatfo many Godly 
 painful Atinifters can fiill hold en y under all 
 their difceuragemints from (he wickedxefs 
 and ingratitude of men, and the greatnefsof 
 their burden , and alfo daily to beg of God 
 that he would fupport them with patience, and 
 help them to bear their heavy burden , and 
 conquer the with- drawings of the (Icjh , left 
 they Jhwld forfake the work^and burden , and 
 therewithal! the power , preheminence and 
 maintenance , which you would make men 
 hink^ they do fo highly value. 
 
 Seft. 28. As for jour main Controverjie §,38, 
 
 with Mr. Barlee , / find no call to interpofe 
 
 in it any further then to tell you , that If it 
 
 l(hall be proved fo you that the Calvinifts that 
 
 C 3 folloy 
 
The Preface. 
 
 follow the Synod ofDQtt, or contradict them 
 not , do extend the Mercy of God, and the 
 Merits, Sufferings and Grace of Chrifi ae 
 much to alias j oh do fir as the fefmtes them- 
 [elves do\then me thinks I Jhouldintreate you 
 to be reconciled to them % and to forbear jour 
 indignation <> and odious characters and infe- 
 rences : "But whether they do fo^lfhall leave 
 you to judge, when with what is [aid )oh have 
 confidered what follows. 
 
 Seft. 29. 1. That the Jefuites abom 
 >' Z9 ' Election fay not that God hath Abfolntelj 
 Elected all to life , but that he hath Elected 
 certain qualifications to be the Condition, and 
 fo hath c ho fen all men to befaved on Condi' 
 tion the) Repent and Helievej&c. This much 
 do the friends of the Synod of Dort grant 
 you as a common thing. They confefs that 
 (jodhath from Eternity Decreed that Faith 
 and Repentance JbaH be the Conditions of life , 
 and that none but the per fevering (hall be fa- 
 ved^ and that he hath decreed that there 
 fhall be a General Qift or promife male of 
 pardon and life to all upon thefe Conditions : 
 zAnd though they like not the name of a Con- 
 . ditional ^Decree as importing that the ^AH 
 rf Decreeing isfufpendedon a condition , yet 
 key prof ef s^even Dr. Twifs himfelf oft) 
 
 that 
 
The Pretace. 
 
 that the Decree doth fufpend t he TZenefit of- 
 fered us , upon a Condition. St that truly 
 ( if lean under fi and them ) they are for as 
 much General Elettiontothe utmoji as the 
 Jtfmtesare : But the difference is that the 
 Synod is for more : £ venfor afpecial Ele £li- 
 oh of fomt to he Infallibly faved ( agreeable 
 \ to the Scriptures ) : ^tohich no "tohit diminifh* 
 eth the Mercy that is common toothers ; 
 They have not the lefs becaufe we have 
 more. 
 
 Sect. 30. aAnd t\oe fame may be faidof £.30. 
 the Purchafe as of the Decree. That the 
 Jim of all the world were the caufe of Cbrtfts 
 death jr as Parous faith jn Script. Synodal ) 
 Were laid on Ckrift , the Synod never denied ^ 
 nor that it is a fatis faff ion fuffcient for all 
 ( which they maintain ) • nor that Chrijl 
 hath procured a Grant and offer of pardon and 
 life to all on condition of faith andrepentance; 
 So that the) grxnt as muqh for Jdll as the 
 fefuites : Only th$y fay , he hath done more 
 for fome , that are given htm in a ffecial 
 manner by the Father. 
 
 Seft. 31 The fame alfo I may fay of the < t W 
 Gijt of Grace, The fefuites fay , that all 
 WW ( *b*t bear the Qofpel at haft ) have fa 
 C 4 muck 
 
The Preface. 
 
 much Grace befioWed from Chrifi , at that 
 the matter is brought to the choice of their 
 oWn wills , Whether they will have Chrifi 
 ^nd life cr not ; And fo fay the followers tf 
 Auguftine and the Synod : Only they add, 
 that Chrifi doth more for fotfte, then this ; 
 not only bringing it to the choice of their Wills f 
 but giving them the Grace infallibly to chofe 
 it. \' 
 
 §.32. Seft. 32. The fume alfo may be faid of 
 the (Jrace of perfeverance. The fefuites 
 fay that hegiveth all men to perfeverc if they 
 Will : And the Synodifts fay that and more, 
 with Auguftine, that hegiveth the will and 
 per fever ance it f elf to the Elefi. 
 
 $-33- Se<3. 33. It u true that Whereas Au- 
 guftine thought that Eventually the EUti 
 only perfvere ; and fome that are fanttified 
 and not tilett , do fall array ^ the Synod do 
 )tidge oxhttvpfe : But note , I. Tha- they 
 deny not but men mar full from a p'tfent ca- 
 pacity of falvation , and under theneciffity 
 of a rentwcd Repentance to put themaga n in- 
 to apreftnt capicity. 2. That this is nothing 
 to the point in hand, of the extent of Grace, 
 fave only that the Synodifls do extend Grace 
 further ^or advance it more th-n thefefuitet 
 
 do. 
 
The Preface. 
 
 fa. For they alloto as much to all as the fe- 
 fuites, evep for perfeverance ; but as All- 
 guftinc ani the 'Dominicans give more to 
 fome ( the Elett ) then the Jefuites ; fo the 
 Synod gives more to fome then Augaftine j 
 or if y oh fay % they give lefs , becaufe they de- 
 ny Salification to the noyj-tlett ^ at that is 
 but a mercy that increafeth their mifery ac- 
 cording to the Jefultts^ fo its more fitly fud 9 
 that they give more then lefs : He that faith 
 [ All that ever a*e fantiifitd truly f (hall be 
 fa ved ] doth more advance the grace- of God^ 
 then he that faith [ Some that fhallnever be 
 faved are fanUified. ] 
 
 Sed. 34. And a< for the point of Free- $. 34. 
 will* she fefuites and Dominicans dffer about 
 the Definition of it ^ and the Feuds feem 
 wreconcilable : 7 he Synod h*th not meddled 
 tvithdefining T^atunl Free-Vvill: and tke e- 
 fore j oh cannot (ay they are y»ur aiver furies -, 
 ts4nd if they h*d,y-t that is a Fhilofophtcal 
 £ontroverfte , and not about tbz extent of 
 Grace : So that I thinly 1 may conclude that 
 the Synod gives as much as the Arminians 
 or fefuites to Vnivtrfal Grace t both 
 in Decree, Kjdemption , and Execution by 
 Collation of Grace ; but theygh>§ ww$ to the 
 
 em. 
 
The Preface, 
 
 6,3 <* 'eft. 35. And feeing this u ( IthinkJ) 
 undenyable , judge I bejeechyou but impar- 
 tially, whether it be Chrifiian dealing to give 
 out, that they do by the rejlraint of (jrace , 
 mak§ tfoda Tyrant fir m 7, not lovely to man y 
 a Diffembler 9 withabundance of the like^when 
 they came not a ftep behind the fefuites or 
 Arminians in fitting forth Gods Love to All, 
 but go beyond them in Extolling hisfpecial 
 Love and Grace to fomc 9 even to hit EleCt. 
 
 §36, Se&. 36. If you fay , that theymthall 
 ajfert y that without this fpecid Grace men 
 cannot Repent % Believe , &c. and therefore 
 they make God cruel in denying them that 
 which is of necejfitytofalvation. I anfwer, 
 j. If they do fay this, they do not deny a jot 
 of Cjrace that you affert, but only ajfert that 
 Original Pravity which the adversaries de- 
 ny . Let that then be known to be the diffe- 
 rence , that t her make God more Cjracious , 
 and man more Jinful and impotent then you 
 do : and do not fay that Which is not fo 9 that 
 they make God lefs Cjracious , becaufe they 
 make man more fitful But 2. 1 told your 
 Tilenui tht tr nth even now y that its an hard 
 jQueftion wheihcr in this you differ at all , 
 ( unlefs with the flat Pelagians you deny Ori- 
 
 &na\ 
 
The Preface, 
 
 ginalfin.) For what mean you or thcj, when 
 you fay men Can or Cannot Repent and Be- 
 lieve ? Is there any thing in the will be fides 
 a Natural Power or Faculty, and an Habit '+ 
 Difpofition or Inclination to aft 9 and the aci 
 ttfilfi I know of no more : And as to the 
 Natural Power of Willing , the Synod is 
 agreed with you that it is in all : or elfe they 
 were no men : And fo far all Can Repent 
 and Believe : But as to the Inclination or 
 Habit , the fefuites themfehes cannot deny 
 but the Impenitent are without it •, yea wore, 
 that they have the contrary habit of evil ; and 
 fo far they Cannot Repent or do well. So 
 that when the Synod fays they Cannot, they 
 fpeak^ but of a Moral Impotcncy, which is 
 nothing elfe but Habitual unwillingnefs ^ and 
 fo the Cannot and the will not is the fam c 
 thing : and its all one to fay , Q The Impe- 
 nitent Cannot Repent without fpecial 
 Grace ] as to fay , £ The Impenitent 
 are fo Habitually Impenitent, that they 
 will not Repent without fpecial Grace.] 
 Some other objections I kgow may here be 
 rai/ed , which 1 may not be fo tedious as to 
 difcufs at this time. 
 
 Sect, 
 
ThePreface. 
 
 §.37; Sect. 37. Theft things confidered , 2 be- 
 feech you Brother in the name of Chrifi , u 
 ceafeyour too uncharitable difiances andcen- 
 furesy and entertain jet thofe Principles that 
 are truly Catholic^ and dare not tQfhut out 
 any from your Lov-ejr Peace, that you cannot 
 Prove that Chrifi jbutteth out. Effccially 
 take heed of ujing thus the choiceft of his 
 fervants, but lool^upon them with a fingle eye* 
 And for them and the Synod of Dort, / may 
 well challenge that fufiicefromyou 3 as to im- 
 pute no fuch opinions to th p ,m whi ' h the] pur- 
 pofelj difown and publicity profefs to deteft : 
 As [That the moft hainous fins do not hin- 
 der the falvation of the Elecr , however 
 they live: That'the Reprobate cannot be 
 faved , though they truly perform all the 
 works of the Saints ^ That God by his own 
 meer will, without an; refpect at all to fin, 
 or fight of it , did predeftinate and create 
 the moft of the world to damnation ; That 
 Reprobation is the caufc of Infidelity and 
 Impiety , in the fame manner as Election is 
 the fountain and caufeof faith ancf piety; 
 That many harmlefs Infants of Believers 
 are fnatcht from the mothers brealls , and 
 tyrannically caft into Hell , fo that neither 
 Baptifm , nor the Churches prayers in 
 
 Baptifra 
 
The Preface. 
 
 Baptifin can profit them. Thefemth abun- 
 dance more ( that are charged on them ) 
 the Reformed Churches do with all their 
 hearts deteft. ] Saith the Synod themf elves* 
 in Conclufione Decrctorum. 
 
 Sect. 38. To conclude, wejkonld live in . ^ 
 Peace , if the advice of the Synod (ibid.) ^'* 
 were followed [A phrafibus deniqueiis om- 
 nibus abftineanc quaepradcriptos nobis ge- 
 nuini fanp tarura fcripturarum fenfus limites 
 execdunt, & protetvis fophifts juftam an- 
 fam praebere poffint , doctrinam Ecclcfia- 
 rum Reformatarum fugillandi , aut calum- 
 niandi. ] And if withall we were humbly 
 confeious of our own frailty and fallibility , 
 and could maintain that unfeigned Charity 
 to our Brethren, which befeemeth all the Dif- 
 ciplesof Chrift y and which would caufe us 
 to fay and do by others ( even in our Contro- 
 verfal writings and private fpeeches of them) 
 as we would have them fay and do by us. 
 
 Dear Brother , you mufl either take this 
 courfe, or wijh you had taken it. 
 
V WtTwwVY I V Y ■¥ Y f ■■? 
 
 Thefe Books following of the fame 
 Authors, arpalfoprintdfor Nevil Sim- 
 mons Book -feller in Kederminfter. 
 
 TRueChriftianfty,or Chrifts Abfolute domi- 
 nion^and mans neceffary felf-refignation and 
 Subjeftion,in two Affize Sermons preacht a: 
 tVorcefter pin iz°. 
 
 A Sermon of Judgement preached at Pauls, be- 
 fore the Honorable Lord Major and Aldermen of 
 the City of Londoner cember 17. 1654. and now 
 enlarged) in ii°. 
 
 Making light of Chrifl and Salvation too oft the 
 Iflue of Golpel Invitations, manifeft in a Sermon 
 preached at Lawrence Jury in London, 8°. 
 
 The Agreement of divers miniflers of Chriil in 
 the County o£tt r 0Yce{kr for Catechizing or perfona! 
 inftru&ing all in their feveral parishes that will 
 Confent rnereunto,containing i.The Articksof our 
 Agreement. 2. An Exhortation to the people to fab- 
 mit to this necefiary work. 3. The Profeflionof 
 Faith and Catechifm, in 8®. 
 
 G mldas Salvimus, the Reformed Paftor, (hew- 
 ing the nature of the Paftoral work, efpecially in 
 private inftruftion and Catechizing, 8°. 
 
 Certain Difputations of Right to SacramentSjand 
 :be True Nature of Vifible CBriftianity, 4 . 
 
 Qf 
 
Of Juftification : four Difputations clearing 
 and amicably defending tha Truth, againft the uri- 
 ne ceflary Oppotltions of divers Learned and Re- 
 verend Brethren, 4 . 
 
 A Treatifc of Converfion preached and now 
 publifhed for the ufe of thofe that are ftrangers 
 to a true Converfion, efpecially the grofly Ig- 
 norant and Ungodly, 4 . 
 
 One iheet for the Miniftry againft the Malig- 
 nants of all forts. 
 
 A Winding-fhcet for Popery. 
 
 One fheet againft the Quakers. 
 
 A fecond Iheet for the Miniftry Juftifyng our 
 Calling againft Quakers , Seekers and Papifts , 
 and all tint deny us to be the Minifters of Chrift. 
 
 Directions to Juftkesof Peace,efpecially in Cor- 
 porations, to the difcharge of their duty to God, 
 written at the requeft of a Magiftrate,and Publish- 
 ed for the ufe of others that need it. 
 
 The Crucifying of the world, bytheCrofsof 
 Chrift : With a Preface to the Nobles, Gentle- 
 men, and all the Rich , directing them how they 
 may be Richer. 
 
 THE 
 
************** **&&& 
 
 THE 
 
 Religion of Grotius 
 
 Discovered 
 
 Upon the Invitation of M r . Thomas 
 
 Pierce's Vindication. 
 
 April 9. 1658. Incept. 
 
 SECT. f. 
 
 ,N a Book called Chrtfian $.«J 
 Concord , having to do 
 with feme that will have 
 no Peace, but by the de* 
 grading of all the Prote- 
 ctant Minifters, and un- 
 churching all the Proteftanc Churches that 
 arenotPrelatical, I thought it my duty to 
 D warn 
 
The Grotian Religion difcovered. 
 
 warn thofc that arc in danger of the defign 
 offuch as Under the name of Epifcopal Di- 
 vines, do pfofecute the defign of Caff under 
 and GrotiHs, to reconcile us to the Pope, 
 upon certain abatements and Reformations 
 of the Romanills. Hereupon I find the 
 Learned and Reverend Dr. Sanderfintakc 
 notice of it in his Preface to his Sermons,as 
 if it tended too much to raife a jealoufieof 
 Episcopal Divines ; and the fame offence 
 is fullier expreffed by the Reverend Mr. 
 Tho. Pierce in his Rcjojnder to Mr. Barlee. 
 But *hefe Reverend perfons (hould have 
 noted, that I purpofely protefted againft 
 any accufation of the Epifcopal in general, 
 and as fuch, or any of them, except the 
 guilty , whom I there in part defcribed, 
 which was fitter then the nomination 
 which Mr. Pierce would have. And by 
 name [ profefs my very great reverence to 
 Dr. Sander fon and fuch a* he. 
 
 But Mr. Pierce wonders how I was be- 
 trayed to fpeak fo feverely offo excellent 
 a perfon as Grotius, unlefs by taking things 
 on truft ; and therefore he makes it part of 
 the Title of his Book, to be [ A Vindication 
 of Grotius from Mr. Baxter.] I took him 
 to be a CaUandrian Papift •, and Mr. Pierce 
 and many more among us that vindicate 
 
 him 
 
The Grotian Religion dif covered. 3 
 ■■ ■— iii ' " * * ' ' " ■ "» " : i j- 
 
 him do take this co be an injurious imputa- 
 tion. I am here in a great ftrait ! For now 
 if I prove Grotins a Papift, I fear much left 
 I (hall offend his Learned followers and 
 vindicators, as if withal I proved themalx 
 fo to be Papifts •, which is none of my de- 
 |iigfr; nor would I fobe underfiood unlefs 
 'they follow him in the very points that I 
 charge him with. And if I fay nothing, 
 I fhallbeunjuft to my felf to my felf, in 
 lying under the injurious charge of being 
 a falfe accufer of fo great a man But Truth 
 is Truth • and I hope will do lefs harm then 
 (ilence , when i have fo loud a call to 
 fpeak. Forbearing therefore the fearch 
 of Mr. Pierces words concerning me, be- 
 caufe I would not trouble my felf, or him, 
 or the Reader with unneceflary altercati- 
 ons,! {hall only give him a plain account of 
 my Reafons for fuch thoughts and words of 
 Cronus ( and confequently of all that are 
 fherein of his mind, ) as he takes offence 
 at •, and let him fee that I ufe not to charge 
 men fo deeply upon the truft of any ac- 
 cufer swords. 
 
 And here 1. I (hall tell him how far 
 
 it is that I blasie Grotius and diflike his 
 
 defign, and how far I approve it y and ho* 
 
 nor the man, 2. And then whenl have 
 
 D £ opened 
 
The Grotian Religion dtfebvtred. 
 
 v opencd the rcafons of my offence, I (hall 
 produce my evidence to prove that Grid* 
 us was a Papilt as far and as deeply guiky 
 as I charged him to be. 
 
 SECT. IL - 
 
 §.2. A N D forthe fir ft, I (hall (peak of his 
 j/jL perfon and worth in other refpe&i , 
 and then of this defign in fpccial. 1. 1 do 
 indeed take Grotius for fo Learned and Ju- 
 dicious a man, that Mr. Pierce might bold- 
 ly conjedureashe doth, that I judge not 
 my felf worthy in any fuch refpeft to be 
 named with him : A (mail meafure of hu- 
 mility may make meferious in this Profef- 
 fion. But I cannot be of every mans 
 opinion in all things , that is more 
 Learned then my felf, unlefs I will hold 
 a hundred contradidions. Yea I muft in 
 Gratitude Profefs, that I have learnt more 
 from Grows, then from almoft any Wri- 
 ter in thofe fubjects , that ever I read ; 
 ( I fpeak not of Praftical Divinity , 
 which my foul doth live upon,and is the 
 happieft part of my learning : ) Efpecially 
 his Books de fatisfaBione Chrifii 9 de veri- 
 uu Re Idioms Chriftian<t,de Imferio fnm- 
 
 mar. 
 
The Grotian Religion discovered. 5 
 
 p$ar. Poteftat. circa facra.de fure Belli & 
 Pacts ,and his Annotations on the four Evan- 
 qelifts. For the blcmifhes commonly re 
 porred of his life, infome points, I ever 
 ftopt my ears againft the accufacion, fuf- 
 fpending my cenfures of him , as being in 
 a matter that lefs concerned me to take 
 knowledge of, fothat if I mighr be parti- 
 al for any man,U were very likely to be for 
 Grotins. 
 
 ;Ecy. 
 
 IIL 
 
 A 
 
 ND 2. For his Pacificatory defign, *- 
 in General I take it to be one of the 
 
 moft Chriftian, noble, bleffed works, that 
 any man can be employed in, to heal ( if it 
 be pofftble ; the Divifions of the Churches, 
 that laying by our paffions, and unchari- 
 tablenefs and contentions, we might Love-, 
 ingly and Peaceably ferve the Lord, and 
 walk together in the fellowfhip oftheGo- 
 fpel to everlafting life.Othat the fouls of all 
 the Pallors and Peopleof Chrifts Church , 
 were fenfible of the finfulnefs and hur t 
 df our pivfions, and were as zealous for 
 the Unity and Peace of Chriftians, as they 
 arc for duties of a lower nature, an4 as de* 
 £ 5 'firow 
 
6. T he Grotian Religion Ji [covered. 
 
 firousofche healing of our (ad diftradions, 
 as they are for many a leffer MercyiO that 
 they would followGod as hard in theirPray- 
 ers,and men in their felicitations, for the re- 
 turn of Charity, and the Recovery of Peace, 
 as they would pray or ftrivc for their fi- 
 liates or Lives or the faving of their fouls. 
 For my own part, I am a perfon of fo little 
 worth or intereft, that 1 cannot in reafon 
 exped that my endeavours, in fuch a work 
 (Jiouldhave any conflderable fuccefs : But 
 yet, though 1 faw not a man in the world 
 that would regard it, or return me any bet- 
 ter thanks then a reproach, 1 am rcfolvcd,if 
 God vouchfafe me opportunity and afli - 
 fiance, to fpeakfor Peace, whhe I have a 
 tongue to fpeak, and to write for Peace, 
 while I have a hand to write, and to live 
 to the Churches Peace,while 1 have an hour 
 to liv<e, and am able to do any thing that 
 may promote it. 
 
 It is not therefore the Pacificatory de- i 
 fires or defigns of Grotius or any other that I 
 I diflafte. Could I find fuch a heart within , 
 me,I would caft it in the duft t and condemn : 
 it to ftiame and forrow and recantation *, fo 
 much as I love the Churches Unity and 
 Peace lefs then Grotius or you fo much I am 
 a worfe roqn then Grains or you i and fo I 
 
 freely 
 
T&Grotian Religion difcovercd. 7 
 
 freely warrant you to judge of me. But 
 were it meet for me to play the fool and 
 glory, I know no inward affe&ion of my 
 foul that I can more confidently £nd afTu • 
 redly boaft of,and fay, 1 feel it reign within 
 me, then an unceffcnt burning defirc after 
 the Reformation and Concord of the 
 Churches, Nor will I for fear of the cen- 
 furesofany man, that will call me Pharifee 
 or Proud, conceal that work of God upon 
 my foul, the mentioning whereof may tend 
 to excite the like in others. As the Hallow- 
 ing of Gods Name and the Coming of his 
 Kingdom, and the doing his will through- 
 out the Earth in conformity to Heaven, is 
 prefcribedusas the matter of our firft re- 
 quests, fo mud I needs fay that when I let 
 my prayers loofe to follow the bent and in- 
 clination of my foul, they begin in a com- 
 paifionate deploring of the condition of the 
 Nations ofHeathens,Mahomctans and other 
 Infidels that are Grangers to Chrift , and 
 thence they proceed to a Commemoration 
 of the ftate of the Church univerfal, before 
 they come home to this clod of earth on 
 which we trcad-.If then you fay that I blame 
 you or Gmius for feeking Peace or common 
 Good, I take it as ifyoufaid, that I blame 
 you for being Chriftians, if not for bsing 
 D 4 mm 
 
8 The Grotian Religion difcovtred. 
 
 nacn f and that I would have you turn the 
 enemies of the Church and all mankind. 
 The Lord knows the raoft honourable em- 
 ployment in this world in my eyes is the 
 Converlion of the Unbelieving Nations >, 
 and the next to it is the Healing of the Pol- 
 luted and Divided Churches. No man 
 on earth is honoured in my thoughts for 
 his works fake more then Mr. EUtts in 
 New England, theApoftle to thofe Ame- 
 ricans, with his Helpers v and truly next 
 him I have very Honourable and Grateful 
 thoughts of the Labours of the Jefnites and 
 Fryers for the fapenians, Brafilians, Chi- 
 nenfes and other Infidel Nations ; fo that 
 my heart rifeth againft their fopperies and 
 Papal intercft that by inter pofing marrreth 
 fogood a workjand againft either Holland- 
 ers or any others that have hindered thecn 
 in it^ and I could wifh that the world had a 
 thoufand Jefuites for one,on condition they 
 were imployed in no other work. And 
 next to tbefe, there is none fo grateful to 
 my thoughts as the Reformers and Peace- 
 makers. Oh how delightful is it to roe to 
 read Bifhop Halls Peacemaker & his Pax 
 Urris y and Ddvenants^Mortons^nd his Pa* 
 cificatoryTrattsiznd to read fuchTra&ates 
 . toCAlimtu, CmiHSyjQb.BtrpHsfitnrad. 
 
 BergitH 
 
The Grotian Rdightidtfcevered. 9 
 
 Bergiujj Hottonns, Morinut, Amyraldus, 
 Hajn, yea and Acomins t do, with many 
 the like, that have written for Pacification. 
 The Irenicon of Junius , of Par<eus % of fer. 
 Burroughs and othcrs,arc delicious recrea- 
 tions to me, when I have leifure to review 
 them. MeUnttthons peaceable Spirit and 
 writings , are acceptable to me as well 
 as to Grotius. But his own words and Pe- 
 zelius have fatisfied me, that Melanchthon 
 and Grotius were not of a mind, in many 
 a weighty point of doftrine, for all his 
 conftant glorying in Melanchthon : Much 
 lefs were Junius and he of a mind. 
 
 SECT. IV. 
 
 Moreover, I muftfay, that though $*4« 
 I diffent much from Grotius his 
 way of Pacification -, yet are not my 
 thoughts of Grotius , Cafander , Eraf- 
 mus, Modrevius , Wicdius or others of 
 that flrain , no nor oiThuanus^ and ma- 
 ny more moderate Papifts, cither bitter, 
 cenforious or uncharitable •, nor did I ever 
 damn them in ray cenfurcs, or reckon them 
 with the Sfanijb % Italian, violent, bloody, 
 perfecting fort. When I read the wri- 
 tings, 
 
i o The Grotian Religion difcwered. 
 
 tings of Cajfander, Thdulcrus, Terns and 
 others of Germany, I think they are now 
 bleflfcd fouls with Chrift. And when I read 
 the writings of Efpe* fans, Albafpinans^nA 
 many other moderate French men, cfpecial- 
 lythofe of the Nobility who are moft im- 
 partial, I cannot but read them wi:ha great 
 deal of Love and Honour to the Writers. 
 The French Moderation is acceptable to all 
 good men j That Nation is an honourable 
 part of the Church of 
 * Its great blemifh, Chrift in my efteem*. 
 
 is the ftreams of Much more muftl Ho- 
 blood that hare i ttf 
 
 been fpik by Mai- ™ur the pacificatory en- 
 facrcs. deavours of any that at- 
 
 tempt the Healing of the 
 Church ^So that thus far Gr otitis and Cajfan- 
 der and cheir followers are defervedly 
 efteemed by us. And if if I knew never fo 
 many Grotian or Cajfandrian Papifts irT* 
 England, though I would not be one of 
 them , nor have others mifled by them , 
 yet would I love them, and much prefer 
 them before the more violent fort of Pa- 
 pifts. 
 
 SECT- 
 
The Grotian Religion discovered. 1 1 
 
 SECT. V. 
 
 'T'HE things then that I diflallow in $.5, 
 ^ Grotius his defign and do&rines, arc 
 thefe. I . That he was not truly Catholickjn 
 thofe defigns anddoElrines. So far am I from 
 condemning him for extending his charity 
 & Healing attempes as far as to the Papifts, 
 that my greateftdiflikeis that he extended 
 them no further. He begun his Pacihcato- 
 ry attempes with the Proceftants only, for 
 the uniting of the Arminians and Calvinifts 
 ( fee his notable Oration in Senatu Amflclo* 
 damenfi.) Afterwards he thought this too 
 narrow a defign, and unanfwerable to his 
 later principles, and fo turning Papift, ima- 
 gined that Rome muft be the Head of the 
 Unity , or clfc ic could not be expe&ed. But 
 by this means he dropt into a deplorable 
 Schifm,excluding all the African^Afian and 
 European Churches that cannot fubmit to 
 the Roman Head, and to many of thofe Do- 
 drines which Grotins now at laft doth pa- 
 tronize. Saich Biftioptfnwta/to Mileterius 
 (P-5 l *)ltf}°»fakt° obtrude upon him the 
 Roman Church with its adherents for the Ca- 
 tholicl^Church % excluding three farts of four 
 •ftht Ckrijlian wt id from the Communion of 
 
 Chrifi 
 
14 The Grotian Religion dtfctvtred. 
 
 Chrift, or the opinions thereof for Articles 
 and Fundamentals of Catholic!^ Faith % nei- 
 ther his Reafon, nor his Religion, nor his 
 Charity -will fuffer him to lift en to you.] Was 
 this Catholicism, ro fee up a Head or Center 
 of Union, with other termes of Union and 
 Peace which three parts of four of the ( al- 
 ready ) Catholick Church do diflent from? 
 What may be called Schifra if this be a 
 Catholick defign ? This is my firft diflike. 
 
 SECT. VL 
 
 ANother thing that I diflike in Grotius 
 his dcfign,is, that it would make the 
 unity and Peace oft he Church feem impojfible 
 and our divifivns defperate y by calling us all 
 to Impoffible term* of unity as the only terms. 
 And then as this will engage men in a great 
 deal of zealous toyl for nothing,and draw 
 them that are of Healing difpofitions, to 
 mifled defires and prayers, and to lofe all 
 their labour •, fo it will entice others that 
 tome after thetn,to think that Unity isirn? 
 poflible, becaufe fucb great attempts were 
 fruUrate ( which might have been bleflfed 
 with much more fuccefs,had they been bet- 
 ter guided, and gone upon truly Catholick 
 
 terms. J 
 
The Grotian Religion discovered* 1 3 
 
 terms. ) He that faw fo much of the Ca- 
 tholick Church ("three parts of four faith 
 Bifhop Bramhtl ) to ftand fo long at fuch 
 a diftance from the Roman Principles which 
 Grotins propoundeth as the Healing terms, 
 and that fees what endeavours of the fefn- 
 ites and Frjars, in Ethiopia, Syria, Arme- 
 ma, Thracia, Rujfta^ and almoft all over 
 the Chriftian world, have been fruftrated 
 already, me thinks fhould never have taken 
 it for a thing Probable, (ifpoflible) that 
 this muft be the Healing way. Its an un- 
 comfortable Phyfician that tels the Patient 
 that there 19 no hope of hiscure but by thofc 
 fame means that have been long ufed by 
 the skillfulleft men without fuccefs •, But 
 he is much more an uncomfortable Phyfi- 
 cian that tells his Patient that he muft fetch 
 a medicine from the Moon, or the Anti- 
 podes or have the brains of a Phxnix, be- 
 fore he can be cured. The terms that Gro- 
 tins propoundeth for our Unity and Peace 
 are as impoffible. For the Cacholick Church 
 throughout all the world to be united in 
 one vifiblc Head and Governour, and to 
 own the Do&rinesthat Grotim muft hare 
 them own, even the Tridentine Creed and 
 Council with the reft of that nature, is a 
 thing chat cannot be. For, 1. The plain 
 
 commands 
 
1 4 The Grotian Religion difavered. 
 
 command* of God arc againft it. 2. The 
 workings of Gods Spirit in the foul arc 
 againft it. The Cacholick Church is Holy ; 
 He chat hath not the spirit of Chrift is none 
 of his. This Spirit will not fuffcr the 
 Church to be guilty of thofe Practices that 
 Grotius propounds as the way to peace. 
 Though it may permit fome to fall fo far, 
 it will not do fo by all ; nor let the Cacho- 
 lick Church be cemented by fuch crrour 
 and corruption. 3. And che Society that 
 Gretius would incorporate us in , is not 
 One in it feif but jnany , under the name 
 of one : For many Heads have many Bo- 
 dies : And how can weCenccr wichchera 
 in a Head chat is yec unknown ? Or how 
 can chac be a Means of our Unity, that will 
 ,fiot procure their own ? Saith Br(hop 
 Brtmhallto Mileterius (p. 169.) \JTou 
 tell us moreover that this (fhurch is the Re- 
 man Church : That is not true : but fuppofe 
 it were mofi true , as it is mojtfalfe : what 
 flfoutd a man be better or nearer to the know* 
 ledge of the Truth, and confcjucntlj to his 
 falvation for his fubmiffion to the Roman 
 Church ? As long as jou cannot agrte among 
 jourfelves , either what this Roman v hurch 
 is , or what jour Infallible Judge is One 
 faith \ it is the Pope alone ; *si not her faith % 
 
 No: 
 
The Grotian Religion discovered. 1 5 
 
 No : but the Pope with his Conclave of Car* 
 dinals ; A third will go no lefs then the Pope 
 and a Provincial Council. A fourth will not 
 be contented without the Pope and a. General 
 Council* A fifth is fot a General Council 
 alone \ either with or without the Pope. A 
 fixth party ( and they are of no fmall efteem 
 among you here at this prefent ) is for the 
 Ejfential Church, that is, the company of all 
 faithful people , whofe reception , fay they, 
 makes the true ratification of the <A£ls of its 
 reprefentative body. It were as good have no , 
 Infallible fudge, as not to know or agree who 
 it is. 2 
 
 SECT. VIL 
 
 « 
 
 TH E third caufe of my diflike of Gro- ^ s> 
 tius's way, ( or defign in refpcd to 
 the terms of Concord ) is, becaufe it is Vn- 
 charitable and C enforious , cutting off from 
 the Catholic)^ Vnited Society , the Reformed 
 Churches that yield not to his terms, and will 
 not be Reconciled u the Pope of Rome* And 
 thus under pretence of Healing he wound- 
 ech ^ and in the name of a Peace- maker ,be 
 Dividcth , and cuts off ( if I may fpeak my 
 own judgement of men ) the Holyeft parts 
 
 of 
 
1 6 The Grotian Religion discovered. 
 
 of the Church on earth, and thofe that afe 
 fo dear to Chrift , that he will never give 
 thanks to them that thus reproach them or 
 feek to caft them out. As you reproach 
 thofe throughout your Book by the name of 
 Puritans that differ from you (a people 
 much dearer to God then to Mr. Pieree ) 
 fo doth Grotins make the name of the Re- 
 formed or Proteftants a note of reproach to 
 thofe that will not be reconciled to the 
 Pope. 
 
 SECT. VIIL 
 
 A Fourth reafon of my dill ke of the 
 way of hisdefign,is, becaufe it is a 
 trap to tempt and engage the fonts of millions 
 into the fame uncharitable >cenforious and re- 
 proachful way , which he thus entered inf 
 himfeif When a falfe Center of the Chur- 
 ches Unity isfet up, and impoffible orun- 
 lawful terms of Concord are thus pre- 
 tended to be the only terms, it will eafily 
 follow that they that believe this, will un- 
 charitably, cenfure all that clofe not with 
 them on thefe terms, forSchifmaticksor 
 Hereticks i and in their writings and 
 fpeecbes will thus reproach them. And bow 
 
 great 
 
The Grotian Religion difavered, i 7 
 
 great a wrong ic is to the Church of God, 
 thus to tempt and engage fo great a num- 
 ber in a conlbnt pra dice of fo great a fin , 
 me thinks all tender confcicnces fhould ea* 
 filydifcern. 
 
 SECT. IX. 
 
 A Fifth reafon that moves me to diflike 
 this defign,is, that it tendeth to en- 
 gage the Princes of Chriftendom in a perfe- 
 ction of their fubjeEis , that eanmt comply 
 with thefe unwarrantable terms. And that 
 its likely to benoimai numjxr, nor the 
 worferpart; butthefoundeft, and wifeft, 
 and holyeft men. For if once Princes be fee 
 on this kind of Pacification , and are per. 
 fwaded that thefe are the only terms, and fo 
 that the diffenters are facciou9, Schifmatical 
 or unpeaceable men > no wonder if they 
 filence the Minifters , and leave their flocks 
 in lamentation, and perfecute the people , 
 and think all this while that they do God 
 fervice,andarebutfuppreffing a company 
 of turbulent rebellious Schifmacicks , and 
 are mercifully promoting the peace of the 
 Church: This is the unhappy iflue of the 
 attempts of Pride- when men have fuch 
 E high 
 
 §<<?• 
 
1 8 The Grotian Religion dif covered. 
 
 high thoughts of their own imaginations 
 and devices , that rhty think the Churches 
 wounds can be healed by no other plaifter 
 but by this of their compounding ; and 
 fpecially when men depart from the Word 
 of God and the fimpiicity of faith, and the 
 true Center and terms of Unity and Peace, 
 they are involved in the guilt of perfecti- 
 on before they are aware. 
 
 SECT. X. 
 
 4io A Sixth reafon of my diflike of Grotius 
 jl\ his Pacification, snd all fuch as his,is, 
 hzcaxxfeitengagetkthe Church of Chriftin 
 a way of fin, both infalfe Doflrine, Difctpline 
 and worjhip , as if thefe were the raoft de- 
 ferable way for the Church. God hath for- 
 bidden that Popery ,and many of thofe er- 
 rours,that(7w*#.r would make the way to 
 Peace. And the difpleafing of God , is a 
 moft unlikely way to the Unity and Peace 
 of Chriftians > and a way that fhoukl no: 
 ieem dehrable to any that are indeed the 
 fervants of Chrift. That's not a Means 
 that hath no tendency to the End ; much 
 lefs which croffethand cverthroweth the 
 End. What's the end of the Churches Uni- 
 ty 
 
The Grotian Religion di [covered. 1 9 
 
 ty and Peace, but the increafe of Holinefs 
 and the Honour and Pleafing of God, in 
 the falvation and felicity of his Saints. But 
 thefe miftaken waies do tend to lead men 
 from God, to diminifh Holinefs , and pro- 
 mote fin, and confequently to hinder mens 
 falvation , and to difpleafe.and difhonotir 
 God : And is this a defirable way to Peace ? 
 The Turks have more Unity and Concord 
 then the Chriftians ; and yet Mahometan- 
 ifm is not defirable. Satan is a friend to 
 Unity and Concord in^viL He would not 
 have his Kingdom divided againft it felf ; 
 For then how fhali it ftand t It is not there- 
 fore every Peace, but that which promoteth 
 the Holinefs & Salvation of raen,that is de- 
 firable.l abhor che;r difpoficion that can de» 
 fpifeor violate the Churches peace for eve- 
 ry petty conceit of their own , which they 
 have called by the name of Truth,or Duty. 
 But for all that, I had rather have a conten- 
 tion that promoteth Holinefs and Salvati- 
 on, then a Peace that doth deftroy it/For its 
 no Means with me that deftroyeth the End* 
 
 T 
 
 SECT. XI. 
 
 Hismuchmayfufficctp fatisfie you of §, i$. 
 the Reafons of my diffent from fuch 
 E 2 un* 
 
20 The Grotian Religion difcovercd. 
 
 unhappy Pacifications as Grotins did at- 
 tempt ., chat you may fee alfo to what ends 
 I diffwaded men from complying with this 
 defign : It was no uncharitable disaffecti- 
 on to the perfons , but an apprehenfion of 
 the exceeding hurt that the Church was 
 like .to receive by it , in fuch refpects as 
 thefe, that moved me to fay what I did 
 againft Grot i us and fuch as he. I love and 
 honour them much more then violent Pa- 
 pifts ; but I am fatisfied that the Reformed 
 Churches are more amiable Societies then 
 their Pacification would make us. I am zca- 
 loufly defirous of the Healing of the 
 breach between Papifts and Proteftants : 
 But if the befi of them he as a brjar, and the 
 tnofl upright /harper then a thorny hedge, 
 ( Mic. 7. 4. ) I would intreate all the fons 
 of Peace, that they will not too haftily con- 
 demn us, becaufe we (hake not hands with 
 them. If it be pofsible as much as inns Ijeth, 
 we would live peaceably with all men, 
 (Rem. 12. 18 .) But that which God 
 hath forbidden, is frapoffib!e:It lycth not in 
 us to have Peace and Unity with them that 
 will have none with us,unlefs we will break 
 with God, and our confeience*. Its a dear 
 price to pay for peace with men, if we muft 
 buy it with the lofs of our Peace with God, 
 
 and 
 
The Grotian Religion difcovered. 2 1 
 
 and the hazard oi our Salvation and Eter- 
 nal Peace, and the profperity of the Church 
 and Truth. 
 
 SECT. XIL 
 
 MAny -of the late Epifcopal Divines 
 do propound terms of Peace that 
 are much lower ( co die Romanilts ) then 
 the terms of Grotlns were. And yet though 
 I honour their Peaceable difpofitions I 
 durft nor confcnt to their terms , nor do i 
 think chat chey will ever prove truly Heal- 
 ing in the end. I mention them to let you 
 know , that it is not all Epifcopal Divines 
 that I Jbfpectcd of a compliance with Gro- 
 titts and Cajfander ; no nor all of the later 
 lirain ; Which one would have thought 
 ■^might have been believed at the firft affir- 
 mation. The old fort of Epifcopal Divines 
 that received the Publick Doctrine of this 
 Nation, contained in the 39. Articles, the 
 Homilies, &c. I wholly acquitted from my 
 jealoufiesof this compliance. And I extend- 
 ed it to none of the New Epifcopal party 3 
 but fuch as I there defcribed. I will inftance 
 in Bifhop r £rambjll^ becaufe I fuppofe that 
 you value his judgement, and I as highly 
 R 3 honoyr 
 
 «. 1: 
 
22 The Grotian Religion di [covered. 
 
 honour his Reafon and clcarnefs of dif- 
 courfc, as any mans that I have lately read. 
 I may welt hope chat many of your prefent 
 friends do intend no nearer a clofurewith 
 the Pope then he ; And I take him for no 
 Papift, chough I dare not follow him. His 
 terms of Peace with Rome arc thefe. i . He 
 will not admit the Popes Vniverfality of 
 furifdiftion , by the Inftitution of Chrift. 
 24 Nor hi* fuperiority above Oecumenical 
 Councils. 3 . Nor his Infallibility of Judge- 
 ment % pag. 138. (Sep- 151. Edit. 2.) 
 4. But he faith, ( fol. ult. ) [_ If you could 
 be contented to wave your Uft four hundred 
 years determinations, or if y.uiiked them for 
 your felves, yet not to obtrude them upon other 
 Cheches ; If you could reji fatisfiedwith 
 you, old Patriarchal Power , and your Prin 
 cipium unitatis, or Primacy of Order , much 
 £00 d might be ex petted from free Councils and 
 conferences from moderate perfons ; and we 
 might yet live in hope to fee an Vnion, if not 
 in all opinions, yet in charity and all necejfa- 
 ry points of faving truth between all Chri- 
 ftians • to fee the Eaftern and Weft em Chur* 
 ches jojn hand in hand, &c. ] And it is a 
 Primacy as of Chrifts Inftitution that he 
 would here grant them. For pag. 165. 
 ( Edit. 2.) he faith , £ Cyprian gave a 
 
 Primacy 
 
The Gromn Religion discovered. 23 
 
 Primacy or Principality, of Order to the chair 
 of Saint Peter, as Principium Unitatis-, fo 
 dowe.'J This with his Dodrmal Concef- 
 fion% and others about worfhip,are his way 
 of Unity. 
 
 SECT. XIU. 
 
 I Take not this Learned Bifhop for a Pa- ^,13, 
 pift , though I take Grotim for one ; 
 1. Becaufe I find him more difowninga 
 fellowlhip with that party then Grotim did. 
 And every man (hall by me, be taken to be 
 what he Profefleth to be , and fuppofed to 
 be of noorher way but what he owns, till 
 l have very weighty Reafons to Jadge 
 otherwife. 2. Becaufe he gives them no 
 more then fome Reconcilable members of 
 the Greek Church would give them ; and 
 (except the points afcer named ) feemsto 
 be juft of the Greek way of Religion. 
 3 . Be&ufe he difowns their Council of 
 Trent, and laft four hundred years deter- 
 minations. 4. His two knocking Argu- 
 ments conclude againft them • much other- 
 wife then Grotins doth j f pag. 196, 
 Edit. 1.) which are thefe, and worthy the 
 rccinngj £ That Church which hath chmg- 
 E 4 U 
 
24 The Grotian Religion difcovered. 
 
 ed the aApoftolical Creed, the Apofloltcal 
 Succefsion, the Apojlolical Regiment, and the 
 Apoltolical Communion, ii no Apojlolical f 
 Orthodox , or Catholick^fhurch. But the 
 Church of Rome hath changed the Apeftoli- 
 cal Creed the Apojlolical Succefsion , the 
 Apojtolical Regiment, and the Apofloltcal 
 Communion. Therefore the Church of Rome 
 is no Apojlolical , Orthodox , or Catholic!^ 
 Church. They have changed the Apofiolical 
 Creed, by making a new Creed, wherein are 
 many things inferred , that hold no Analogie 
 with the ol d Af oft les Creed : The Apofioli- 
 cal Succeffton,by ingroffing the whole Succef- 
 Jionto Rome ; and making all other Bifhops 
 to be but the Popes Vicars and Swbftitutes, as 
 to their jurifditlion : The Apojlolical Re- 
 giment , by eretting a Vifible Vniverfal Mo- 
 narchy in the Church : And laflly the Apo- 
 fiolical Communion , by excommunicating 
 three parts of the holy Cathoiick^dpoftolicl^ 
 Church. 2. A gain , that Church which re 
 folves its faith, not into Divide Revelation 
 and Authority , but into Humane Infallibili- 
 ty , or the Jnfallibilityif the prefent (fhurch* 
 without knowingor according, what that pre- 
 fent Church is, whether the Virtual, or Repre- 
 fentative, or the Ejfential Church, or a Body 
 compounded of fome of thefe , hath nor true 
 
 faith. 
 
»"■ " — — 
 
 The Grotian Religion dif covered. 2 5 
 
 faith. But the Church of Rome refolves its 
 faith y not into Divine Revelation and Autho- 
 rity \but, &c.Thereforethe Church of Rome 
 hath no true faith. 
 
 SECT. XIV. 
 
 V^ET cannot I confent that thefc fhouid §- x 4- 
 I be made the terms of Union that the 
 Biihop here grants. For, 1. If when he 
 excludeth | Vniverfality of JurifdiElion by 
 (thrifts Inflitution ] he intend to grant thena 
 ( which yet [ know not ) an Univerfality 
 of JurifJidion by humane Inftitution or 
 Agreement, then it would be buc to fct up 
 an Humane Popery inftead of a pretended 
 Divine : But this I charge not on him as 
 his judgement ^ though fome will think ic 
 intimated. But 2. that Peter hath a certain 
 fixed Chair to which a Primacy of Or- 
 der is annexed 5 and aHcad-fhip of Unity, 
 is not a Truth , and therefore not a Pin- 
 ciple Neceffary to Heal the Church. 3 .That 
 the Pope fhould hold to himfelf and his 
 Church his \_laft four hundred years deter* 
 minations ~] and lb continue fuch as the Bi- 
 fhop here concludes to be [no Apoftolical, , 
 Orthodox , Catholic!^ Churchy nor to haw 
 
 true 
 
26 The Grotian Religion difcovered. 
 
 true Faith'} is an unlikely thing to ftand 
 with the Unity and Concord that he men- 
 tioned : We fhall cement but forriJy with 
 fuch a Body as this. 4. That the Pope 
 fhould hold his Patriarchal Power,is a raeer 
 Innovation and humanelnfticution, as is his 
 Primacy of Order f and fuch Priviledges 
 ( the Council of: Calcedon averr's it. J And 
 therefore it is no neceflary thing to be con- 
 ceded for the Churches Peace. 5. Multi- 
 tudes chat live in the Weftern Nations of 
 the world , will ftill diffent both from the 
 Popes Patriarchal Power,and more from his 
 way of exerciling k r and fo will be forced 
 to fall under the reproach of Schifmaticks 
 by thefe terms : and that for obeying the 
 Laws of Chrift. if the Pope as Patriarck of 
 the Weli,fhould impofe un~m us only, (and 
 not on the Eaft ) the Doctrines, and Wor- 
 fhip, and Ceremonies which henowim- 
 pc-feth on the Papifts, ( excepting the ex- 
 cepted before ) doch any man of reafon 
 think that the Reformed Churches would 
 ever yield to them, or ought to do it? We 
 will Unite on Chrifts terms, and that wil! 
 be a fure and more General Union -, and noi 
 on fuch humane devices as chefe. Let thoft 
 that made the Pope our Patriarck, maintair 
 his Power; For Chrift did not. 6. Mam 
 
 thing 
 
The Grotian Re ligion difavered. 27 
 
 things in Do&rine and Worfhip which on 
 thcfe terms would be impofed both on Eaft 
 and Weft, and prevail in moft of the Chur- 
 ches at this day, are fins againft God ; and 
 therefore how fmall foever they may be 5 
 are not to be confented to for Unity. 
 7. The Ethiopian and other Churches that 
 were ftill without the verge of the P^oman 
 Empire, will never acknowledge this mach 
 to the Pope -, feeing that even thole humane 
 Conrticucions that gave him his Primacy of 
 Order , determined of no more then the 
 Roman world , and had nothing to dp be* 
 yond Euphrates -, nor did the Popes lay any 
 claim , or meddle any further. And abun- 
 dance among the Eafter n Churches alfo will 
 deny this Primacy. 8. There is no hope of 
 Uniting the Churches on any terms but 
 what are Neceffary and Divine : For its 
 vain to expeft that things humane and un- 
 ncceflary fliould be confented toby all : 
 Much lefs things finful. 9. There is no 
 Union to be had but upon the terms on 
 which the Churches have fometimes United. 
 For a new way of union is not to be 
 expected, or attempted. But never was 
 the Church united on fuch Conceflions as 
 thefe ; and therefore never will be. 10. It 
 would be an exceeding difhonour to God , 
 
 and 
 
2 8 7 he Gf otian Religion discovered. 
 
 and injury to the fouls of many millions 
 of men, if but under the Popes Patriarchal 
 Jurifdiccion in the Weft, the Papifteway 
 of worfhip were fee up, and their Govern- 
 ment exercifed as now. The good will of 
 Rome , or the name of Peace would not 
 recompence the lots of fo many thoufand 
 fouls as fome one of the Papal abufes might 
 procure : For inftance, their driving che 
 people from che Scriptures and other means 
 of knowledge. Befides moft of the evils 
 that 1 before charged on the G'/etian way , 
 ( as Cenfures, Perfections, &c. ) would 
 follow upon this. 
 
 Yet this I fhall yield , that if thePapifls 
 will Reform what the Biihop requires them 
 to Reform, it will undoubtedly make way 
 for nearer Concord,and make them capable 
 of car more charitable thoughts. But if it 
 be expected alio that we yield to them as 
 much as the Bifhop yields them , and thefe 
 be made the terms of Peace or Concord , I 
 dare fay that the Churches will never have 
 a general , or fafe , or durable Peacfc or 
 Concord on thofe terms. 
 
 SECT. 
 
The Grotian Religion difcovered, 29 
 
 SECT. XV. 
 
 BUT though T am thus confident that §. 15, 
 neither the terms of Grotius, Cajfav- 
 der, or thisBifhop, will ferve for a Cacho- 
 lick Agreement; yet I defire not to make 
 the work feem utterly Hopelsfs or take off 
 any mans juft endeavours for a general 
 Peace : Nor fhall I leave the bufincfs thus, 
 and content my felf to (hew the mpolli- 
 bility of other mens terms, left while i pull 
 down all, and offer nothing intheftcad, I 
 be thought to be but an enemy to Peace , 
 while I pretend to love it. In general there- 
 fore I fay, that the terms of an Univerfal 
 Concord or Peace, muft be Purely Divine , 
 and not Humane; NecefTir?,and not things 
 unneceffary •, Ancient, according to the 
 Primitive fimpiicity, and neither New, nor 
 yet too Numerous, Curious or abftrufe. 
 Particularly , Chillingworth hath already 
 told the world the way of Unity. And I 
 have caft in fomewhat of my thoughts in 
 another Deputation of this fubject , and 
 more in a Treatife againft Popery called* A 
 Key for Catholkkj, ( not yet Printed , but 
 fini(hed,and going to the Prefs, ) 
 
 •SECT. 
 
3 o The Grotian Religion difcovered. 
 
 SECT. XVI. 
 
 §.16. T Have now told you how far I diffent 
 X from Grotius , and on what accounts, 
 and how far I approve Pacificatory at- 
 tempts, between us and the Papifts,that you 
 may not mifinterpret me any more. And 
 now I come to the matter that you call me 
 to, which is ro prove that Grotius W£s a 
 Papift of that ftram as I fuppofed hicn to be. 
 And I think he would have taken it as an 
 injury from you or me, if while he had lived 
 wehaddcnyedic 
 
 And here it is fuppofed that you and I 
 are fo far agreed what'a Papift is f as is ne- 
 ceflary to our profecution of this queftion. 
 For i. you'l grant me I doubt not, thac 
 the French Church are Papifts , though 
 much more moderate then the Italians , and 
 though they deny the Popes fuperiority 
 over a Council , and fo his Infallibility 
 alone. 2. You do grant me (pag.9 3, 94.) 
 that Thuanus and Cajfandtr were Papifts, 
 and the Emperours Ferdinand And Maxi- 
 milian ( as I underftand you ) And this 
 much to all fuffice us at this time. I would 
 Grotius had gone no further then Maximi* 
 Han. His mind was to have had the Scrip- 
 ture 
 
The Grotian Religion discovered. 3 1 
 
 ture taken for the only Rule of faith, and 
 to haveadjoyned for Church Government 
 that frame of Policy that Gmim was for. 
 But many of Grotim do&rinesare not in 
 the Scripture, but againft it , and fetcht 
 from pretended Tradition. 
 
 SECT. XVII. 
 
 IF Cajfanderwas aPapift, then he that $.17. 
 owns the Dodrine of Caffander, and 
 his way of Difcipline and Wor(hip,is fo 
 too : But fo did Cretins. For 1 . He Pub- 
 lifhed his Confultations^as the very way to 
 the Churches Peace, profeffing himfelf in 
 many writings to own them^and defire their 
 Reception , and making it the very defign 
 andbufinefsof many writings and of his life* 
 
 2. He calls them [ Cajfandri Veracia fcrip- 
 u] in his Poem before his via ad Pacem. 
 
 3 . In his Annotations,he approveth of that 
 which you can call Popery in Cajfander,but 
 feemsto be more favourable to the Papal 
 caufe in many points then Cajfander was . 
 Read but Cafander of Images(for inftance) 
 and Grotim in his Annot. his Vol. & Dif. 
 cufs. and fee which of them was neerer, or 
 more favourable to the Papifts. If then Caf- 
 
 fandcr 
 
32 The Grotian Religion discovered. 
 
 fanderht aPapift, and Grotius profefledly 
 of the judgement of Cajfander, then Grotius 
 was a Papift. The lame I may fay of 
 Erafmus (whom Thomas white and rriany 
 more Papifts vindicate, as formerly orteof 
 theirs ) and Modrevius^ and many more 
 whom Grotius owneth and adheres to. 
 
 SECT. XVIII. 
 
 .iS. TT E thac owneth the Tridentine Creed 
 JLi-is a Papift.But fp did Grotius : For he 
 firft printed it in his Tfia*xdPaccm, as that 
 whi^h fhould be received for the Churches 
 Peace, or which the Augufian Confeffion 
 muft be reconciled to ; profeffingto hold 
 them reconcileable with the expoficions and 
 Corre&ives that Ctffander & behave given 
 of this Confeffion : Not offering the leaft 
 Correftivefor the Trent Creed ki order 
 * to the Reconciliation. Yea he purpofcly in 
 divers writings maintaineth the Agreement 
 of them ( thus far ) and vindicated the 
 Trent Creed, and the do&rincs of it. 
 
 SECT, 
 
the Grotian Religion discovered . 3 3 
 
 SECT., XIX. 
 
 TIE that is for the Trent Council, and < x ^ 
 JLlall that is determined by it or any 
 other General Council which the Papifts 
 ©wn, profeffing the Agreement of his Te* 
 nents therewith, is a Paptft : But fuch was 
 CjYotitis^ as appeareth through his DifcxJJio 
 Afologet. Rivet his Velum, &c. I (hall pro- 
 duce feme of the particular words anon. 
 
 SECT. XX, 
 
 HE that purpof^rr&profcfTedly through ^ . 2a 
 his Books doth call chc Papiits by the 
 name of theCatholicks, and defend them* 
 and join himfelf to them as one of them, in 
 oppofition to theProteftants,whora he men- 
 tions with diftafte,a«; pretended Reformers, 
 and difowneth them that are not reconciled 
 to the Papifts , is himfelf a Papift. But 
 fo doth Qrotipis, as is yifiblc throughout his 
 Difcnfsio Apol. tUvet. ftill 'joining himfelf 
 with the Cacholicks, that is^ thePapiftr,in 
 oppofition to Reformation it felf and to 
 the Ptoteftant Churches and Doftrines, 
 Yea PrQ >/ii ng himfelf openly a Papift I 
 F v mean 
 
34 ?bc Grotian Religion difeovered. 
 
 mean not in the name of i Tapift ] for fo 
 few of rhePapifts themfelves will do, be- 
 caufe they like notthenam^: But that he 
 owned the Thing, l fhall now prove from 
 his words. 
 
 SECT. xxr. 
 
 fatt* T^ his Difikfs. j4pologct.Rivietia*ip.2<j5i 
 * JL he faith as followech £ Reftitutiwem 
 Chriftianorum in unnm idem^ corpus, femper 
 optatam a Grotto , fcinnt qui earn noruntfx- 
 iftimavit autem aliquando etiam poflquam 
 innotuerat llluftriffimo D. Vairio , incipi 
 pojfe a Proteftantium inter fe conjunctions 
 Poftea vidit, id plane fieri nequire ; quia 
 pr<eterquam quod Calviniftarum ingenia fer- 
 ine omnium ab omni pace funt alieniffima^ 
 P rot eft antes nullo inter fe ctmmuni Ec cleft a 
 ftico regimine fociantur, qut Caufe funt cur 
 fact <t vanes in unum Proteftantium corpus 
 colligi nequeam:immo &cur partes ali£ atq^ 
 alU fmt- exurrtctura. ^uare nunc plane it a 
 fentit Grotius, & multi cum ipfo, xonpoffe 
 Prote ft antes inter fe jun^i^ nift fimul jungan- 
 tar cum iis quifedi Romans Coherent ; fine 
 qua nullum fperari pot eft in Ecclcfia com- 
 mune Regimen. Idco opt at y at ea dhulfio 
 
 qu 
 
 : 
 
1 ; ^^_^__ 
 
 The Grotian Religion difcovered. 3 5 
 
 qti& evenit^& can fa divulfionis tolUnturJrr 
 ureas nonefi Primates Epifctpi Romanife* 
 cHndumCanonesjatente Mclanchthone -f-] 
 Here you fee that Grotms judged that the 
 only way for union was for all Proteftant£ 
 to join with them that adhere to the fea of 
 t<ome: And then I hope you doubt not 
 whether Grotius did that himfelf which he 
 endeavoured to bring alj the Proteftants to 
 as neceflary to their unity •, that is, to join 
 with them that adhere to the Pope. If yoii 
 fay that he mentioneth only^the Primacy 
 of the Pope at iaft, I anfwer 1 . He fpeaks 
 of that only as A4:lanchthons confeffi- 
 on, 2. And he well know knew that the 
 Pope hath not yec given away all fave his 
 beer primacy of Order, nor isabouttodo 
 it, nor is it ai thing to be expe&ed : And 
 yec at prefent Grotius would have all to 
 join with Rome frspter commune Regimen) 
 and that is the Papal Regiment ^ for there 
 is no other. The reft that followed fhallfiif- 
 ther explaine chin • fo that here cither Gro* 
 tins calls to us all to become moderate 
 fiyjflfllflflr elte he calk* below the rates of 
 2fUtiofc«I man, about ^ur adhering to 
 the Roftift'riieat. 
 
 it SECT. 
 
3 6 The Grotian Religion discovered. 
 
 • 
 
 $ECT. XXII. 
 
 §.22. T | Ercby wc may expouud the Be- 
 JL Aginning of his Votum pro Pace, where 
 he cells us his judgement that the Church 
 be one, non an ; mo tantum,fed & ea commn- 
 nionecjtiA conffici poteft , & maxime confpi- 
 
 cittir in Regiminis vinculo. The ground 
 
 of our common Divifions is, a conceit that 
 thevifible Church muft be one vifible Po- 
 litical Body having a vifible Head, whe- 
 ther Pope, Council or whatever it be ; 
 which fees men ftill a tampering to do a 
 thing neither poflible nor defireable , no 
 more-then an Univerfal Civil Monarchy 
 or other form of Government. AH the 
 world cannot much better be Governed in 
 Ecclefiafticals by one Head that in Civils. 
 And if men will lament the ftate of thel 
 world, and cry out, AUs> we are Sftrattedl 
 and torn in pieces, tilll they can get them un-| 
 I s der one Univerfal Civil Government 
 they muft permit us to think that the 
 complainers are more diftra&ei^fcen 
 Church. *r 
 
 So page 7. ( voti ) he faith of Vincenti 
 us his requilites and notes of true Catholi 
 cifms, £ Videbam eamanereinEcclefiacjK 
 
 Roman 
 
The Grotian Religion discovered. 37 
 
 Romans convey tit ur~] And his way to Peace 
 pag. 9, is am per Papa eximieboni authorita* 
 tem> am Concilium nniverfale, &c. ] And 
 /?. 1 p. He profefleth that be doth not no- 
 vum moliri opus % but add his. helps to Caf- 
 fanders works. 
 
 And in his Dijfertatio defnmmo Pontifice, 
 p. 5 10,31 1, 3 ]%. Inanfwerto theQuefiion 
 P> 3°9- Qua fit ratio refiituendi facer dotii 
 Vniverfalis y & cum to Sacerdotio unitatis, 
 &c. 1 He faith [] In Gubematione obfer- 
 vandum , earn fpecie quadam externa pojfe 
 effe cjuafi Monarchiam -, reipfa autem talem 
 m plus de Arifiocratia trahat* J 
 
 SECT. XXIII. 
 
 HEncc he faith Difcufs. page 2. Square $, 23 , 
 non eft Culpandus Duarenus , qui 
 ita Catholic* pacts amantemfe ojlendit, &c. 
 which Duarenus was a moderate Papift,of 
 whom he faith in the antecedeac lines, 
 [ it a Roman* fedis fait communione y ut acerru 
 me obftiterit iis qua nonnnlli five RomaeJ?- 
 ve Geneva, contra Regum ant Epifcoporum 
 jtira moliuntptr. And p. 1 8. he faith Talem 
 pacem qm Pap£ Omnipotentiam tribuat, & 
 \n Ecckfa dr imperii rebus , ficnt Ca[a%- 
 F } bonm 
 
5 8 The Grotian Religion difcovered. 
 
 bonus non probavit, it a necprobat Grotius, 
 nee qui in Gallia & alibi funt fapientes Ca- 
 tholici, qui & falli pojfe Papas put ant , & 
 Author it atem eorum certisfinibus contineri : 
 fie fit in Florentia Synodo decrctum eft, Pa- 
 pam ejfe Principem Sacerdotum^ & Guber* 
 natorem Eeelefix fecundum Canone* Conci- 
 Uorum umverfalium, & falvis jnribus Pa- 
 triarckarum Orientis~\ Here you fee i -That 
 he is of the French Religion,who no doubt 
 are Papifts. 2.That he is for the Popes Uni- 
 verfai Principality, yea and Government of 
 the Church, though he will have him Go T 
 vern according to the Canons &not arbitra- 
 ri!y,&notincroach on the rights of the infe- 
 riour Patriarks.3 . That he is for the Power 
 given him in the Council of Florence, which 
 is commonly fuppofed to fee up the Pope 
 above a General Council ; Though its like 
 in that Grotius might diflent ; yet I thi'nk 
 be doubted not but that Council was Papal, 
 for all the compliance of theGreeks there at 
 that feafon. And 4. Whereas he exdu- 
 dcth the Popes Omnipotency in Civil and j 
 Ecclefiaftick matters, fo do, as he faith, the 1 
 French and thoufands of Papifls as well asj 
 he, that yet are ftill Papifts. 
 
 SECT.I 
 
The Grotian Religion dijcoverea. 39 
 
 SECT. XXIV. 
 
 HP O chis purpofe Difcufs. p. 20. be faith \ ; »24* 
 •J. [Xrjannis Papa metu'enda non eft y ubi 
 frimatum Aietropolitanorum , Efifcopo- 
 rumq, aliorum )ura bene [ervantur > & 
 nbi Reges in Jihti'ionihus Epifcoportim pic 
 utuntHY ea pot eft ate cjuam Siciti* Reges ha- 
 bere fe dicunt. } With thefe limita- 
 tions we need not fear , he thinks , 
 the Tyranny of the Pope. And (o fay 
 thoufands of Papifts alfo , that Bifhops 
 Rights fliould be preferved. If all be ex- 
 cluded from the number of Papifts that are 
 of this mind , the Kingdom of the Pope 
 is fmaller then they will believe, or willing 
 Jyhear of, efpeciallyin France. 
 
 SECT. XXV. 
 
 HEreupon in" the next fentence head- §> 2|. 
 deth, Spopondit am em pridem pro Papa 
 Cardindis Perronim J:acobo Magna Brit- 
 tanU Regi, ft enrn fede Rowan* concordiar?? 
 ve/let, nihil ipfi de jure Rfgio perititrpim ] 
 fe that if Person was no Papift, then Gro- 
 urn that would have a Pope with the fame 
 V 4 liiriiuno^ 
 
40 the Grotian Religion discovered. 
 
 limitation is no Papift neither : And if Te r- 
 ren was none, its a doubt whether there 
 be anyfuch thing at all as a Papift of the 
 French. 
 
 SECT. XXVI. 
 
 §>Z6. j\ Jfcuf. p. 27, 28. he comes to the 
 \^S point of Unity, and faith, [^uaergo 
 via exeundi ex tot fcijfuris, inter quas cum 
 magno periculo flttEluant populorum anima ? 
 AneaquamD. Rivecus indicate ut Scrip- 
 tu*as \ fequamur folas I At eas^ & quidtm 
 /folas y fequi fe clamat Menno , Socinus , 
 
 BrunHSy & alii Parendum ergo eft 
 
 Traditioni, dummodo bene probetur, id eft 
 quantum <tquojoomini fatis effe debet — Ea 
 autem de qua loquor Traditio^ colligi qui* 
 dem poteft ex veterum Scriptorum Con- ' 
 fenfu^fed optime tutlffimeq\ colligitur inCon- 
 cilio univerfali, ubi tot funt viri Eruditi ut 
 nullusfit liber tgnoratus omnibus: — Con- 
 fenfus autem ijlius qui in veterum Scripts, 
 maximeq^ ra conciliis univerfalibus appa^ 
 ret, Cuftodes quidem funt Efifcopi otnnes y 
 fed Authoritatis ad veritatem, unitatemq^ 
 retinendam prxcipue Rowanus Epifcopus , 
 quern Eccleftaalit, advitanda ex rebus du* 
 
 bits 
 
The G rotian Religion dif covered. 4 1 
 
 bits SchifmAta y confnlere y ex quo Apoftoli 
 in t err is vivere defiernnt, f Ant folk a. Et 
 hinc eft quod Ecclefia Romana ah antiquis 
 dicifttr aliarum Eccleftarmn Alagifira. 
 
 — ■ Corrump quidem Mores Roma 
 
 & alibi fajfns eft Dens : at Dottrina^ li- 
 tis ipfis malts rnwibus contraria^ Deo ita 
 res dirigente* corrupt a noneft. ] Here you 
 fee, 1 . That the Scripture alone is taken 
 as utterly inefficient to unite in ( and 
 then we (hall never have Union by all the 
 Devices in the world ) but Tradition muft 
 be the fufficient means: We are for Tra- 
 dition as well as Grotins •, but its only in 
 fubferviency to the Scripture which is 
 fufficient in its kind , and affordeth us. 
 matter enough for our agreement , and 
 needeth not Tradition as a fupply to its 
 defefts for the Matter of our Faith or 
 neceffary Concord. 2. You fee alfo that 
 Fathers and Councils are the Colle&ors 
 of thefc Traditions. 3. And the prefent 
 Bifhops the Keepers of the Dicifions 
 of thefe Councils. 4. And the Pope of 
 chief Authority for the prefervation of 
 Truth and Unity ^ fo that here is fuch 
 Authority as is more then Primacy of Or- 
 der. 5. And that the Chruches fince the 
 Apoftlesdayes have confulted with it, for 
 
 avoiding 
 
i\i the Grotian Religion difcovered. 
 
 avoiding Schifm about doubtful things, 
 Which having reference to the faid Priority 
 and Authority , is falfe. 6. And that 
 therefore it is called [ The Mifiris of other 
 Churches ] which alfo , relating to the 
 Authority mentioned,is falfe. 7. And that 
 God hath kept this Roman Church front 
 corruption in DoArine , which is very 
 falfe. Though he here and oft grant 
 them to be corrupted in manners ; 
 ( and yet they would be known to be the 
 true Church by their Holinefs ) IT this 
 be not Popery 9 furelyit is the name,and 
 not the thing that we differ about. If 
 Mr. Pierce and the other Patrons of Grots- 
 us will tell that they holdall thefc things 
 themfelves that Grotius held 5 and yet are 
 no Papifts, we (hall the better know how 
 to undcriland them hereafter. And yet I 
 am thankful co God, that Popery isfodif- 
 honourable a thing among us , that the 
 name is fo muchdifownedas itis: For till 
 men dare openly own the name, they will 
 mifs of many advantages to pr6pagate it 
 ( though others I confefs in fecret they 
 may have ) we have hitherto taken thUJ 
 for Popery. 
 
 SECX 
 
The Grptian Religion difcovered. 43 
 
 §,r 
 
 SECT.XXVIL 
 
 SO Difcuf. p. 62, 63. \_Paulihcm ^ 
 Eph. 4 ojienditConcordiam cgere or dine ^ 
 
 ordinem gradibus— Nam cum longe 
 
 Uteque disjctti ejfent Apoftoli ad fpargendum 
 femtn £vangelii y ficjuid incidijfet dnbii^ tit 
 de Apftolatu Pauli , quo iri potuit nift ad 
 Petrum ? ] Peter then muft be Judge of 
 Pauls Apoillefhip? Or they bad none but 
 Peter to go to for refolutionof fuch doubts? 
 When fW was not an Apoftleby the will 
 of roan, but of God, nor craved or needed 
 the Teliimony of Peter , butbyfignsand 
 wonders, and mighty deeds , the works of 
 an Apoftle, and not by the Approbation of 
 Peter , did prove himfelf to be an Apoftle 
 But how falfc is all this , and how contrary 
 to Scripture? Why might they not go to 
 fatnes^ or fehn , as well as Peter ? Where 
 do we find that he had any more Authority 
 ; in advifing then the reft ? He addeth * 
 £ Sine tali Primatu exiri e controverjiu mn 
 poterat : ficut hodie apud Protejlantes nulla 
 eft ratio qua ort arum inter ipfos ccntreverfta- 
 rum reperiatur finis. Et hie Primatus po(i 
 Apoftolos manfa in Romans fede. ] So that 
 it is a Primacy with Divine Authority, ne- 
 
 ceflfary 
 
44 The Grotian Religion difcevered. 
 
 ceffary to decide controverfies^hat Grotiu* 
 faid belongeth to the Pope. And for want 
 of this,there is no ending of the Proteftants 
 Controvcrfies. And yet this man is either 
 a Proteftant, or no Papift wkh Mr. Pierce* 
 He adds, [ Cypnani locta antehac k Grotio 
 prodttttusjegi tantnm opus locket tit appareat 
 ab eo^gnofci Petri Primatum cum Authori- 
 tate. j i. So thiticsftilla Primacy .with 
 Authority. 2. Cyprian de Vnitate, is bafe- 
 Jy corrupted bythePapifts. Blot out but 
 the corrup: additions ( according to ferom* 
 StephensEdhion out of the Oxford Manu- 
 ienpes) and leave out but his fpurious 
 Epifties (mentioned alfo out of thofe 
 M.S. S. by Mr. Stephens ) and then the Pa- 
 pifts will have fmall caufe to boaft of Cypri- 
 an. He addeth , [Non maUGelaftns 
 
 approving his faying of Peters Principality. 
 A nd I think by this much more its eafie to 
 tinderftandGwZ/ir. 
 
 SECT. XXVIII. 
 
 *f*2&* C O P a g- 66. Difcujf. he faith , Q Inter 
 kD fedes a Ht em illas emimntijftmas , m Pri- 
 mes locus jt a & Authorit as prima fnit JedU 
 Rom ant. Et hoc ejfe quod potevtiorem prim- 
 
 cifalitatem 
 
The Grotian Religion difcovcred. 45 
 
 cipalitatem dixit Irenaeus, fatis apparebit ei 
 qui nnllo partium ftudio infettas enm lege- 
 rit J Still here is a Primacy of Autho- 
 rity : And Irenans unworthily abufed. I 
 dare fay I hwefinepartitimftudio , with an 
 unfeigned willingnefs to know the truth , 
 perufed that place of Irenans long ago , up- 
 on theboaftsof BelUrmine concerning it. 
 And it feems moft plain to me that its the 
 fecular Principality occafioning a Con- 
 curfe to that place that Iren&ns fpeaks of. 
 And if it were not fo, yet is it much more 
 likely that it is an Ecclefiaftick Principality^ 
 ex nobilitate MaterU , becaufe the Great'- 
 nefs of that City occafioned the gathering 
 of a more numerous famous Church where 
 Apoftolical perfons were ftil! at hand , and . 
 opportunities were greater to preferve 
 Church Hifiory, then that it ftiould be any 
 Inftituted Principality of office or feat? 
 Nor do Gretius his Arguments do any thing 
 to Prove this Roman Principality which he 
 pleads for. 
 
 SECT, 
 
46 The Gretian Re lip on dtfepvered. 
 
 i, 9 . H 
 
 SECT. XXIX- 
 
 E defcants thus on Irenaus words 9 
 £ Vides agi de Principalitate qua ad 
 Cttftodiam Traditionis pertinet : earn ver$ di- 
 cit Potentiorem^ ide(l,fnmm& amhoritatis^ 
 Here Grerim cells us^, it is Potcntior Printi- 
 pxtitas, idej} y fumma Amhoritas y thathe^ 
 pleads tor ; >o th<t his meaning is plain. 
 Buccohis Comment on Irenzus it needs 
 but a denyal, having no proof-, We grant 
 that it is P.incifalitas cju<t ad traditionis cu- 
 flodiampertinet, and yet deny it to btfum* 
 nMauthiritatis, or of any inQituted formal 
 Authority. The Roman Emperours Au- 
 thority drawing a Concurie to that City, 
 tended co the Prefervation of Tradition. 
 The Churches Eminency on that occafion, 
 ex mbilitate materia, , may be all that he 
 means by the Potentior Principalitas , if it 
 had been fpoken as an attribute of the j 
 Church : But this is no proof of an Autho- I 
 rity ? and chief Authority of that Church J 
 over the reft of the Churches* 
 
 SECT. 
 
"the Grotiah Religion discovered. £f] 
 
 SECT. XXX. 
 
 DifcHjf. pag. 67. he applauds and com- * j 0# 
 ments on the words of certain Anti- 
 ents thus, [ Hinc eft quodapud Ambrofium 
 convenire cum Epifcopis Catholicis, exponi- 
 tur, id e(l cum Ecclefia Romana : Et par ei 
 ttatc fcriplor in Epiftolamprimam adTimo- 
 xh<tum,Eccle[vam qua eft domus Dei, fie de- 
 notar, Cujus hodie retlor eft Damafus ; Cui 
 Damafo fcribens Hieronjmus , Qui tecum 
 noncoUigit, ait.fpargit : Idem adv. Ruffi- 
 num, Q Fidemfuam quam vocant ? Eamne 
 qua Romana pallet Ecclefia f SIRomanam 
 refpondent , ergo Catholici fumus. Sox,o- 
 menu*. 3. 7. EpifcQpus Romanus, idee quod 
 omnium cur a ad ipfum pertinent , obthroni 
 dignitatem unicnique Ecclefiam fuam red- 
 didit. ]J Vnicuique , id eft , Alexandrivo , 
 Conftantimpolitano^ & <iA ncyrano. Roman. 
 Concii in Epift ad Imperat. [_ Ds.mafus 
 qnibus aqualis eft munere , prxrogativa ta • 
 men Apoftolic&ftedu excellft. ] Concii AquiL 
 in Epift. ad G rati an. Imper. Romanam Ec- 
 clefiam vocat totius or bis Romani caput , un- 
 de in omnes veneranda Commonitionis jura 
 dimanant. Vdtntianus 3. Imperator [Ho* 
 mantfedij Epifcopus y Cui Principamm Sa- 
 
 cerdotii 
 
48 "The Grotian Religion difcevered. 
 
 cerdotii fuper oynnts Antiquitas contnlit. ] 
 You fee here what it is that Grotim pleads 
 for •• that Romanifm and Catholicifm 
 ftiould be convertible : That the Pope was 
 Ruler of she whole Church ; that all chat 
 gather not with him, do fcattcr : that the 
 care of all belongs to the Pope : and that 
 by reafonof the dignity of his Throne, he 
 had power to reltore even the great Patri- 
 archs of Alexandria and Conftantinofle 
 That he is the Head of the whole Roman 
 world; and Laws flow from him to the reft ^ 
 that the Pope hach the Principals facer- 
 dotii over all ; Me thinks he fpeaksas plain 
 as you can defire. But as to his Authorities 
 here cited, 1. I defire the Reader toob- 
 ferve , that they are over and over by Pro- 
 teftants proved to be part of them forgeries, 
 and part of them nothing to the bufinefs, 
 I ftiould digrefs from my intended courfe, if 
 I (bould ftandto confuce all that he faith as 
 I go. I have faid enough to them in another 
 writing before mentioned ( A Key for Ca* 
 Mick*. ) And among others you may fee 
 almoft all thefe and many more fufficiently 
 anfwered by Jacobus Cappellus, againft 
 BnHnger^ 2. And note here a remarkable 
 paffage^ that truly tells you the height of 
 the Roman claim and ambition till of late : I 
 
 thai 
 
The Grotian Religion dif covered. 6$ 
 
 that it was but orbis Romani caput, that his 
 greatcft friends and flatterers called him. 
 And when ever they called him the head or 
 chief of all Biftiops, or Churches, &c. they 
 ftill fpoak^in the Roman Dialed. For he 
 had never any thing to do with Ethiopia 
 and other Churches where the Roman Em- 
 perour had nothing to do. So that 1 will 
 not lay my cenfure on others -, but fure 1 
 ftiould be blind my felf if 1 fhould not fee 
 that the Papal power was the effe& of the 
 Eraperours Greatnefs , and Plcafure, and 
 Beneficence^ who thought it moftfor the 
 Unity and Honour of the Churches in their 
 Dominions to be thus Headed by the Bi- 
 ihop of the Imperial feat. If any man will 
 n?eds take it for an Infallible confequence , 
 that Bancroft or Laud were chief Bifliops 
 of all the world , becaufc they were the 
 chief in England , I will not much difpute 
 againftthem. But I am fure when all the 
 world was taxedby Auguftus C&far, ( Luk^ 
 2. i . ) there was many a man on earth that 
 heard nothing of the bufinefs. The Roman 
 world was but a little world & the Roman 
 Catholick Church is too little a Church for 
 meto own, as fuch, or to joyn with. But 
 let us go with Grotins and fee whether wc 
 wrong him . 
 
 G SECT. 
 
50 The Grotian Religion difcovered. 
 
 SECT. XXXI. 
 
 ^.3 1. T*\ //**/. pag. 69. he praifeth King 
 jLJ James for faying, [_ Si Romanus Pon- 
 tifex probet ^non ftum fe ,vert4m Dei immorta* 
 lis gloriam qntrere, & populort4mpacem> 
 concordiam ac falntem fibi cur<e ejfe , fe fine 
 ctinElatione primes ei delatnrum, diftwrHmq^ 
 mn invitum, d Pontifice totem Ecclefiam 
 eurari. ] And he adds , £ Neque vero Car- 
 dinalis Perronius aliud a Rege illo exigebat, 
 qttam Ht Papdt tribuertt Mas Primas, id eft, 
 pr&cedentis dignitatis fr&rogativam in omni - 
 bus negdtiis ad Rcligionem aut Ecclefiam 
 fpeftantibtif. ] Though he mif-interpret 
 King fames his [ Primus] yec he iseafi 
 to be underftood himfelf , that if Perron 
 were a Papift,afid would have drawn Kin: 
 James to be a Papift, then Grotius was for 
 Popery : Ocherwifc not : And when I 
 callhiraaPapift,I raeanitnootherwi r ether j 
 2LS*Perron was a Papift. 
 
 In the next words he cites Bucer , ( 
 know not where, and therefore cannot vin 
 dicate him) faying [per Pr oteft ante spo M 
 Pcntificem Romanum & c&teres Epifcom 
 omnes fuampoteftatem retinere : tantkmfti> 
 pet eft ate ntantur in adificatiolttm Ecclefa. | 
 
The Grotian Religion discovered. 5 1 
 
 But Bucer took not that to be their power 
 which Grotius did. 
 
 SECT. XXXIL 
 
 IB-id* p. 69. he adds a twofold ufe of the **{£§ 
 Papal Primacy ; the firft is , [ In tutandit 
 Mis qtii per inimicorum coitiones opprime- 
 bantur : ] the other, £ In praveniendis ant 
 fanandis fcifturis.) This (hews that ■ he 
 would have in the Pope fome Governing 
 power over all the Chriflian world • oreife 
 he cannot by his Primacy have power to 
 right and help die opprefled, and end divi- 
 (ions. And how well he doth cither of thekj 
 I have (hewed eliewhcrc. 
 
 SECT. XXXIH. 
 
 1)Ag. 70. £ Oggeritur etiamalos Epifco- j.j 'j; 
 . pos mn malum ad as res operam.pofuijfe ] 
 And he anfwereth, [ Pofuerunt fane, fed nbn 
 fine Spifcopo Romano „ cmfemper primasin 
 hac re partes detulermt. ] Though this be 
 . falfe ; yea fo falfe that they have done it 
 conttd Epifcopptni Romantim , yet it (hews 
 frill the meaning of Grottos ^ ivfro it fc*m$ 
 Q 2, 
 
5 2 The Grotian Religion Mfc oveted* 
 
 would not have Schifms ended, and the op- 
 prefled righted without the Pope of Rome ; 
 Let him put it into his motion that no fick 
 man (hall be cured without him , and then 
 put it to the Vote. 
 
 SECT. XXXIV. 
 
 « 3 4. T) Ag- 7 1 . He cites as approving it , the 
 X French efteem, that ta\e none for a Ge- 
 neral Council that is not confirmed by all or 
 mob of the Patriarchal feat's : and jet admit 
 not promt fcuoujlj a cuflom of appealing from 
 the Pope to a future General C°u»"K W b * d 
 men win timefrc. By which it appears that 
 he would have the Pope to Govern to the 
 Intervals of Councils. 
 
 SECT. XXXV. 
 
 ** 35. V ET would you have him fpeakmore [ 
 I plainly ? tf/wf. P- 95- L 2e*«* i 
 r» EcclefiaRomana.aliarum Magifira,jan ,.. 
 olimfenferit, optime cognofcemusex Eftpl*. ,, 
 Epifcoporum Romanorum ad Afros 0- Gal , 
 lot.quibus Grotius promptitfimoantmoju* „ 
 fcribet.] In the language of the Tfem 
 
The Grotian Religion dtfcovered. 5 3 
 
 Creed, he calls ifr^etheMiftrifs of other 
 Churches $ and therefore no doubt acknow- 
 ledged more to her then a Primacy of 
 order. 
 
 So pag. 245, 246. he again abufeth the 
 place in Iren&usfot Romes Principalitie. But 
 I will fay no more of this firft point,the Pa- 
 pal Sovereignty, but pafs to the next. 
 
 sect, x^xvr. 
 
 THat Grotius received the Creeds and §.36, 
 Canons \ and Decrees of the Council of 
 Trent, and all other Papal Councils, I think 
 is evident by what here followeth ; Or at 
 leaft that he received as much of them as 
 will prove hitp a Paipift, if not roorcchen 
 tome Papifts do. 
 
 Difcujf. p. 7. A ecu/at Bull am Pit Quia* 
 ti quod Articuhs habeat extra illos Sjmboli. 
 
 Atplures habetSjnodus Dordrechtana 
 
 At novt funt illiin Bulla ^nt vuh D. Rive- 
 Hf. Contra fentimt eruditiplurimh wn no- 
 vo* ejfejiretle intelligantur, idejue apparcre 
 ?x adferiptis ad marginem canonum Triden* 
 inorum locis turn Sacrg Scripture , turn 
 'or urn quorum magna femper in Ecclefiit 
 wthoritasfuit. At Grotius non earn Bullae 
 G 3 apor:- 
 
5 4. The Grotian Religion discovered. 
 
 approbantem-qudt in Concilio Tridentino f tie- 
 rant eXplicata^folam edidit^fed & confejfi- 
 onern Augajianam^ exifiimans cemmede ac- 
 ceptas dottrinas Tr^dentinam & AugHJlt- 
 nam inter fe mn it a pxgnare, nt multi credi- 
 der.e. 3 Though his Q contra fenttont pin- 
 rimi J and his Q non ita pugnare ] may be 
 pretended to wave a peremptory owning 
 of them himfelf , yet indeed he plainly fig- 
 nifieth in this with his via adpacem, l . Thac 
 he takes not the Trent Creed to contain 
 any new Articles. 2. Nor that Creed or 
 Council to be unrcconcilable with the Aur 
 gnflane Confeffion , (with his corre&ives 
 diflorting it to the Tridmtine fenfe. ) And 
 if he be not a Papift that owns the Council 
 and Creed of Trent ^ I know not what a Pa- 
 pift is. By this which Grottm owns as the 
 means of Unity, Bifhop Bramball will 
 prove them to be no Orthodox, or.Catho- 
 lick,or Apoftolick Church.I think Francifc. 
 a SanEla Clara is a Papift ("and lb thinks 
 the forefaid Bifhop , and fo thought the 
 Queen of England that chofe him to be her 
 Ghoftly Father, and fo thought Tho. 
 White , that dedicates his Book to him :) 
 and yet he hath endeavoured co Reconcile 
 the Engli/h Articles with the Tridtntine , 
 even as Grottos did by the Augufiane : not 
 
 healing 
 
the Grotian Religion fy [covered. 55 
 
 healing or corre&ing theirs, but distorting 
 ours, to mean what they would have them 
 mean. 
 
 SECT. XXXVII, 
 
 \7 E T more plainly , Difcujf. pag. 14, ^ 3^ 
 
 C Diftingqit Grotins inter dogmata 
 SchoUJiicorum qtix neminem obliq^ant^ ( ma- 
 gna enim Schola nofira y inqmt Afelchior Ca- 
 ms, nobis indulget libertatem ) ac proinde 
 mn pot Here jaftam dare recedendi canfam ; 
 JEt inter ea qti* Cone Hits [tint dejihita, etiam 
 Tridentino : Quorum Aftajiqptis legit ani~ 
 mo ad pacem propenfo, isinveniet y ea com- 
 mode, & convementer^ turn Sacrarum Scri- 
 pt urar am , turn veterum Dottorum locis ad 
 marginempofitis , pojfe explicari Quod fi 
 prtterea cur a Eplfcoperum & Regurn , tot- 
 lantur ea qu& cum pia ijia Doffrina png- E*F* 
 mnt , & non conciliorum autboritate , an* 
 veteritraditione, fed malis moribHsfuntin- 
 trodnUa , habebitjam Gr otitis , & multi cum 
 ipf°> id quo pojfint ejfe contenti. ] Would you 
 wilh a man co fpeak plainer ? Here are 
 four things that Grotins takes notice of 
 among the Papifts. 1 . The fr^e opinions 
 Qf the Schoolmen/ 2. The ill manners and 
 G 4 cuftqins 
 
$6 The Grotian Religion dif covered. 
 
 cuftoms that are contrary to their own 
 Dodrine. 3 . The Dodrine of the Coun- 
 cil of Trent and the reft of the Council?. 
 4, Anticnt Tradition. The two firft he is 
 content chat none be bound to. The firft he 
 would have free, and the fecond mended : 
 But the two laft he is for, as confonant to 
 Scriptures and Fathers. And is there any 
 Papift , ( even the higheft Italians ) that 
 go any further ^ Would Molina or Ma- 
 riana,, or Vafquez, or Suarez*, or any Pope, 
 oblige all the Church to all the Articles con- 
 tained in Aquinas, Scotus, Ockam, Duran- 
 dus, Alenfts^ Bonaventure 7 and an hundred 
 fuch like ? Or would they have mall take 
 the Licenced Whore houfes at Rome or Bo- 
 noma for Articles of our faith,or obligatory 
 examples of our Pradice ? You fee here 
 that Grotius is for the Council of Trent, and 
 for all the reft of the Councils : He thinks 
 thofe agree with Scripture, that can never 
 be agreed among themfelves. He is for the 
 Council of Laterane , that fee the Pope 
 above a Council j and he is exprefly elfe- 
 where , for the Council of Confiance and 
 Bafil , that fet a Council above the Pope % 
 and damned the contrary Dodrine as He-? 
 retical. He is for the Council of Laterane 
 that puts it in the Power of the Pope to de- 
 
 pofe 
 
The Grotian "Religion difcwered. 5 7 
 
 pofe Princes,and abfolve their fubjefts from 
 their fidelity, and give their Dominions to 
 the Government of others : And yet , he 
 is ftiff for the right of Princes. He is for 
 the Conncil of Laterane , Florence and 
 Trent that are for Tranfubftantiation ■, and 
 in a word , for all the reft of Popery : and 
 yet Mr. fierce faith he is no Papift. I con- 
 fefs moft words have their ambiguity . This 
 may be no Popery with Mr. Pierce : I will 
 not contend with him about the name. Lee 
 him call it what he pleafe, and I will call it 
 Popery. You fee here that Grotius and his 
 followers will be Content without any more 
 ado , if Biftiops and Princes will but take 
 away thofe things that ill manners have in- 
 troduced, contrary to the pious Doftrihe 
 of the Papifts , without antient Tradition 
 or Authority of Councils • let all the reft 
 $hat this Tradition and Councils have in- 
 troduced or determined! of 3 continue, and 
 fparenot. Belhrew Bellarmine, or Baroni- 
 es, or Stafleton, or Parfons, if they will not 
 ftand to this motion and profeffion. Nay 
 he needs not £* Pope eximioufly g*od~^ 
 to confent to this much, unlefs that Pope 
 be eximioufly good , that execedeth not 
 the ordinary fort of the wicked in im- 
 piety ; Which I confefs I find fonie 
 
 Papifts 
 
5 8 The Grotian Rdigtin difcevtred. 
 Papifts fpeaking of the Holy Scat. 
 
 SECT. XXXVIII. 
 
 $.38. AND yet, when I pafsbut one^page 
 
 Jl\ further ( 15 ) I find indeed for all 
 
 this that Grotius is no Papift ; ( I may pof* 
 
 fibly underftand this word at iaft, ) Bu: 
 
 then he teis as what he means by a Papift, 
 
 [ Papiftas Grotius in ilia EpifteU — eos 
 
 inteliigebat , qui fine ullo difcrimine omnia 
 
 P afar urn diclafa&aqne Probant , honor am 
 
 am Ittcri, ut fieri folet caufa. ] 1 would be 
 
 glad if Mr. Pierce will cell us whether (Jits 
 
 be the description of a Papift that he will 
 
 ftand to. It feems with Grotius, a Papift is 
 
 one that , fine ullo difcrimine , doth like 
 
 Marcellinus facrificing to Devils , yea as 
 
 well as his worfhipping God : and one 
 
 that will approve € of John the thirteenth, 
 
 for ravifhing wives and maids at his doors [ 
 
 and one that will own the Adulteries , So- 
 
 dofny, Murders, &c. of all the Popes that 
 
 ever were guilty of thera, and this fine dif- 
 
 crimine , as well as their good deeds : A 
 
 Papift is one that for honour or lucre fake 
 
 will approve of John the two and twentieth 
 
 ( alias the three and twentieth ) for dtnyhg 
 
 itm 
 
The Grotian Religion dif covered. 5 9 
 
 the Refnrretiionof the Bod], and the Life 
 Everlafting, and of all thole other Article's 
 of his Belief and Praftice which the Coun- 
 cil of Conftance have left us at large : And 
 one that liketh of Leo the tenth his Profef- 
 fion of faith to Cardinal B embus , Quan. 
 
 turn nobis lucri h&cfabnla de Chriflo ] 
 
 Or at leaft he is one that approveth the 
 Hcrefie of Pope Honorius, and the *s4rian 
 fubfeription of Liberies , &e. Now we 
 know what a Papift is. I b!ame not Grotius 
 then for the wifh chat Mr. Pierce commend- 
 ech,astothe Papifts , when he faith, that 
 [ if he had accomplished his wijhes , there 
 had not been in all the -world a Papift or a 
 Puritane] ( pag. 92.) And I hope there are 
 butfewPapiftsinthe world, if thefe only 
 be Papifts. I do not think that the very 1 1> 
 ftdels and Atheifts that call themfelves Ro- 
 man Catholicks ( for fome fuch wear the 
 Roman Viztr ) are fo bad as thefe of 
 Grotius his defcription , that fine nllo 
 difcrimine omnia Paparum ditta faElaque 
 proband 
 
 SECT, 
 
60 The Grotian Religion difcovered, 
 
 SECT. XXXIX, 
 
 $•39. T N the next words, p. i5.hetelsusthae 
 X by Papifts he meaneth noc them [ Qui 
 falvo jure Re gum & Epifcoporptm y Pap<e, 
 ( five Epifcopo Romano ) e urn come Aunt pri- 
 matumtfuem mos t/4miqum & Canones,& 
 veterum Imperatornm & Regum ei *fsig- 
 nmt- Qui quidem Primates non tarn Epif- 
 copi efi^ quam ipfttts Eccleftd Romantic uteris 
 
 omnibus pralata communi coufenfa 
 
 Sic Liberie Epifcopo ita lapfo , ut Ecclefid 
 effetrnorttiHS, ScclefiA Romanajus fuum re- 
 tintih, & Ecelefia Vniverfalis ctufam tt*- 
 t at a. eft. | But i. If it htbut communi con- 
 fenfu thai Re me hach this Primacy, why do 
 you fo often derive ic from Peter ? and why 
 may not that Confent on weighty caufes be 
 withdrawn? 2. If it be that which is grant- 
 ed by Canons, and Emperours, how comes 
 it to reach to the Umverfal Church, of 
 whic h fo great a part was out of the reach 
 of the Canoneers , and from under the 
 Power of thofc Kings and Emperours ? I 
 pravyou when did Prefter John fas they 
 tall him ^ give power to the Pope, or Pri- 
 macy either, in reference to his dominions I 
 The like may be faid of many mpre Princes, 
 
 and 
 
The Grotian Religion difcwered. 61 
 
 and populous Churches that had none to 
 rcprcfent them in any of the General Coun- 
 cils; 3. But by this ("with the reft) weun- 
 derftand the fenfe of Grows : He is no Pa- 
 ptft that is for that Supremacy only of the 
 Pope and Church of Rome , that Canons 
 and Emperours granted of old. And he hath 
 fufficiently told us that he takes in Gratia* 
 and Valentinian among thefe Emperours : 
 And ValentinUns Letters or Grant are the 
 higheft teftimony that the Popes upholders 
 plead for his Univerfal Soveraignty or 
 Heap^fhip {to which fetfycob.CapyellHs 
 anfwer. nhi fup. to Bulinger. ) So that this 
 is even to give them what they wifti. 
 4. But 1 would be glad to learn what is 
 that Church of Rome chat hath a Power to 
 defend the Univerfal Church , and heal 
 Schifms, and do the reft of the Popes work 
 when he is dead ? If it be che Cardinals , 
 fure Peter &nd many a Generation after him 
 were utter ftrangcrs to them. If it be the 
 Clergy of the whole Patriarchate, or but of 
 the fuburbicarian Churches,they arc all too 
 new to be the Succcflbr of Peter in his Pri- 
 macy, and have no better title to (hew for 
 it then any of their neighbours. If ic be 
 the City Presby tcric , they may do well to 
 prove their power ovgr Biftiops , and all 
 
 the 
 
Sz The Grotian Religion difcwered. 
 
 the Bifti ops of the world. Sure this is like 
 to be but an unwelcome conceit to the Epif- 
 copai : This is too hateful a Presbyterian 
 Government, for them or us or any wife man 
 to own. What's left then but that it be 
 \_ the C^nrch Ejfemial ] as they call it , that 
 is, the Roman people, who muft carry it by 
 the vote : But truly this is futh a kind of 
 Independency or Popular Government , 
 that I am refolved never to be Independent 
 of this fart : Let it be enough for the peo- 
 ple to be over their own Rulers , without 
 being over all the Rulers* of the Churches 
 in the world. Truly I know not what that 
 Roman Church is that Grotius would have 
 to be thellniverfal Superiour of all Chur- 
 ches when the Pope is dead. Thus we fee 
 who is and is not a Papift. 
 
 SECT. XL. 
 
 Dlfctif p. 185. he profeffeth that he 
 will fo interpret Scripture, £ Deo fa* 
 veftte^ & confutes virisfiis, ut nm incurrat 
 in Regular** & afemet & * Sjnodo Triden- 
 tin* trtditam, &c* "| Which he mention- 
 ed, pag, 182. Nihilineofeciffet^ne contra 
 Sjnedum qmdem Tridentinam ; RegnU 
 
 enim 
 
The Grotian Religion discovered. 6$ 
 
 cnim prudentijfima ejus Sjnodide non inter- 
 pret anda Scrip turd centra unanimem Con- 
 fenfum Patrum , non obftat quo minus ad 
 loca Script ur<e, hifterkaprafertim aut pro* 
 phetica adferatur nova expo fitio, Jed veteri 
 Traditioni dogmatum nihil repugnant ] For 
 which he refers us to Alcazar. So chat {till 
 he is faft to the Tridentine freed. But we 
 may fee what a jeft the Patrons of it 
 do make it. They are devoutly to fwear 
 according to that Bull [that they will ne- 
 ver interpret Scripture but according to the 
 unanimous Confent of the Fathers. ] But if 
 there be no unanimous Confent of them at 
 all, yea if they unanimoufly diffent, yec 
 Grotius thinks this Oath is kept,fo be it the 
 expofition be not againft their confent in • 
 matter of Dottrine : In expounding hillory 
 and Prophefie we may fafely venture up- 
 pon novelty, and jet the Fathers keep their 
 expoiitions to themfelves. Verily I had the 
 charity till I read thfs explication of the 
 Trent Oath y to think that the very novelties 
 and contradictions of the Fathers, found in 
 fome late expositors, had been a fufficient 
 argument to prove them to be no Papilts* 
 Bud feel was deceived. 
 
 SECT. 
 
64 The Grotian Religion difcevered. 
 
 SECT. XLL 
 
 $.41. \\V C ^ P*£- 2 S9- be faith [Cenfefa 
 jLJ Auguftdna commode ex p Heat a , vix 
 quicquam habet , quod non conciliari f of sit 
 cum iu Dogmati* , qut antiquitatis & 
 Synodorum Author it Ate apudCatbolicos funt 
 receftd quod & ex Cajfandro & ex H°ff m 
 weiftere dttur cognofcu Et funt etiam in- 
 ter Jefuitas , qui non aliter fentiant ] 
 Here again you fee that the defign is 
 ( to which forae Jefuites confent ) to 
 make the Proteftant Confeflion # fpeak up 
 to the fence of all thofe opinions which 
 the Papifts ( for chofe areGmj'wCatho- 
 licks ) have received either from the 
 Authority of Councilor Antiquity. He 
 will not with Bifkop Bromhtl abate us 
 the Determinations of the laft four hundred 
 years ; though if he did , it would prove 
 but a pittiful patch for the torn condition 
 of the Church. 
 
 SECT. 
 
The Grotian Religim difcovered. 65 
 
 SECT. XLIL 
 
 ON this fame account ic is alfothacin j, 42, 
 particular cafes Grotivs (till pleads 
 the Council of Trent, as that which he 
 was refolved to conform to ; fo 'Difcuf. p> 
 35. when be is fpeaking of the Real pre- 
 fence of Chrifbbody in the Sacrament, he 
 faith [ Et hoc eft quod dicit Sjnodus Tri- 
 dentin* •, iniflo Sacramento feftm Chriftum 
 verum Deumatq^ hominem vere y rcalitcr, 
 ac fubftantialiter fub fpecie earxm rerum 
 fenfibilinm contimri, non tamen juxta modum 
 exiflendi n^turalem, fed facramentaliter^er 
 ea e$i$endi ratione, quam etji verbis expri* 
 mere nonpojfumpis % pofjibilem tamen ejfeDeo 
 cogitatione per fidem illnfirata ajfequi pof- 
 [amHs. J And indeed in owning the Trent 
 Creed, he muft needs own this and more 
 £ fieriq\ oonverfionem totitts fobftantU panii 
 in corpus \& totius fubftantU vini infangtti- 
 nem, quam converfionemCathelic* Ecclejia 
 TranfubftantUtiewm appellat.] Sop. 37. 
 he citeth with approbation the fame do- 
 drine as agreed to by the Greeks in the 
 Council of Florence i which with many 
 more fuch paflages in his writings,{hew us 
 hi* faithin the point of tranfubftantiation, 
 
 H sect; 
 
66 The Grotian Religion difcovtred. 
 
 SECT. X L 1 1 1. 
 
 < CO of the Anicie of Juftification: Dif* 
 
 . ' kDcuf.p. 38. he faith that the true and 
 ancient Do&rmeoflAeaiTffion of fin, and 
 of the cauies and nature of Evangelical 
 Righteoufnefs [ Semper fuerit in Ecclefia 
 Catholic*, & a Sjnodo Tridentina optime 
 fit explicate j And with him (ibid. ) fu- 
 ftitia eft purgari d vitiis commifftonis & 
 omifsionis : Sanflitas, ad opera tximia ftrri 
 heroico impetu. Nee illnd re&e dicitur 
 juftificationem noftram in eo con ft ft ere , quod 
 Cbriftns pec cat or urn remifsionem nobis ac 
 auifivit ( he (hould have faid donavit) 
 jtiftificari enim eft, am \nftttm facere, am 
 nt juftum'trattare. fafttt* fit homo, cum 
 per fidem habitant Evangelic pHrgatur a 
 vitiis ; & p.$9.Male adjeat HUhs (jnfti- 
 tia ) £ inharentis ; ] nulla enim eft jvfti- 
 tia alia. And Rivet having denyed that 
 Inherent Righteoufnefsis fo perfed in this 
 life, as may endure the exad: judgement 
 of God ; He faith £ Talis PerfeElio^ id eft, 
 Pietas adfummnm gradumprodufta , fuit 
 in Apoftolisy Martjribns , *litf% And of 
 Chrifts fatisfa&ion and our own he faith 
 {ibid.-) Satis fecit pr* nobis Chriftus genera- 
 
 tim 
 
The Grotian Religion discovered. 6j 
 
 tint, quia paf stone fua jus acquiftvit omnibtii 
 fe per fchriftum converfurts , id eft, Deo 
 fatisfatluris pro criminibus fuis. And for the 
 narurc and office of faith, he faith, p. 40, 
 41. Credere, Abrahamo imputatutn eft in 
 Jufticiam ; id eft , pro magnifico failo id 
 habitum eft , non qmd credidit Mtfftam 
 pro peccatU ipfitts mortem toleraturum , 
 quod tamen an mverit , hie non difpu- 
 tabo : fed quod Deo vocanti & jubenti 
 
 confifus eft. ; — Quia vero fides tanti eft 
 
 apud Deum , ideo ei datum eft hoc munus 
 longe maximum, purgandi hominem a vi:iis % 
 five quod tdtm eft, hominem juftificandi. So 
 that they that chink his Annotations on 
 Rom. were not fully his own, becaufe of his 
 do&rineof Faith and Justification there, 
 fhould rather think that indeed they were 
 his own, as agreeing fo pun&Ually with 
 what he published himfelf • But then they 
 muft not be offended, that his later dt>- 
 drine differeth from his former : For he 
 frequently profeffeth that he was pro- 
 greffive, growing wifer and wifer in fuch 
 things, and very prone to diflike what a 
 i little before he was pleafed with ( nt in 
 Bpift.& alibi pajjim.) 
 
 Again, pag 77. he defendeth the term 
 £ TrdnfnbftantiatioH ] and pag. 78. addetb 
 H % £ Sed 
 
68 The Gtoti&n Religion dif cohered. 
 
 £ Sed de hoc myjierio, eo minus necejfe eft 
 multa hie dijferi, quia de eo fatk diElum 
 eft fupra ^ allataq^ verba Sjnodi Tri- 
 dentin* , it a commeda, ut lites qutra* 
 qui eis ft velit opponcre ] he rauft be a 
 fellow fo quarrclfom as to feek maccerol 
 contention, that will oppofe the terms or 
 do&rineof Trent about Tranfubftantiaci- 
 on, fo admirably are they fitted. 
 
 SECT. XLIV. 
 
 $• 44* T^\ Ifcufi: 79 . He defended) the Council 
 jLJofTrent for faying that the Sacra- 
 ment is to be adored with Divine worfhip, 
 faying [ Cum Sy nodus Tridentina dicit , 
 facramentum ejfe adorandum cnltu divine^ 
 nihil a Hud vult quam ipfum Dei filtum ads- 
 randum J Which is very true in their 
 fence that think that to be really, fubftan- 
 tially , ipfum Dei filium , without 
 any remaing fubftance of bread or wine, 
 which we think to be fubftantially Bread 
 and Wine, and to be but Reprefentatively 
 a Crucified Chrift. But here you fee that 
 Gntim is for the Trent divine Adoration of 
 the SacramcnMs it is Chrift. Let his follow- 
 ers anfwer Daile and others that havejfaid 
 fo^amch to prove this to be Idolatry , before 
 
 they 
 
the Grotian Religion difcovcred. 69 
 
 they expert that we fhould all be of their 
 faith. 
 
 SECT. XL V. 
 
 A Bout Priefts marriages he thinks that s 
 the Church did juftly make a Law *'**• 
 againftit, yec allowech them a power to 
 change it, Difcuf.f. tig, *5<>. ;[ ^md fi 
 c^nftet) ant nnlUs atit fauces inveniri in 
 facer dotl!?Hs Cafios — Ccelihes, em nine Ec- 
 cltfta eft Uxare legem gravi de caafa quam 
 mn Uvl decanfa fixer&t So that it was not 
 a light caufe that fixed the Law that for- 
 bids Prieits marriage : but it fhould yet be 
 altered , when it is manifeft ( when 
 Prieft-s will confefs it, or be naught in the 
 open ftreecs ) that either none or few un- 
 married Priefts are found Chafte. There 
 is hope then of repealing this Law; but the 
 Roman Church mud be made a Holy Socie- 
 ty of perjured whoremongers firit, 
 
 SECT. XLVI. 
 
 I Am weary of this unpleafing work $ ? 4$,; 
 ( which within this weeke I hoped I 
 Ihould never have been put upon, J and 
 therefore I Hiall not (land particularly 
 V 3 %q 
 
70 'The Grotian Religion discovered. 
 
 to rccice his fayings for lmagts(£Vtn of God 
 himfelf)oi the fdcrifice of the Ma[s as expi- 
 atory of the fins of the living and dead, of ob- 
 lations for the dead , of Prayers for the dead, 
 and to tkedead\o(z penal Purgatory fit Tr a* 
 ditions as part of the Apoflolical DeBrmne y net 
 found in Scripture , with abundance more 
 of which his Annot.in Cajfand. his Animad* 
 werf his Votam pro pace , and his DifcuJJio 
 .Apolog. Rivet, will give him a fufficienc 
 account that would be acquainted with his 
 mind,efpecially thelaft. Read impartially 
 and judge as you find caufe. 
 
 SECT XLVII. 
 
 §*47- /^V^'y one point of his judgement more 
 V>/l (hall rehearfe, concerning the Holy 
 Scripture, D'fiafp. 171. Afflatu Dei h- 
 cutos quz he mi font , [crip fijfe qua fcribere 
 jptjfi [ant y Prophetas , toto animo agnofcit 
 Grotius ^ Idem )udicat de Afocalypfi & 
 ApoftolorunX frfdittionibas Chrifii ditta 
 omnia quin T>ei jlnt ditla dabitari ne[as. 
 De [criptishiflbricu^ & moralibas Hebra- 
 or urn [ententiis, atiud pmat ^ [at is eft quod 
 pio animo Script a fmt ,, & optima fide, & 
 de rebHsfammiu J%*os libros tales }udi- ' 
 
 cavit 
 
The Grecian Religion dtfavered. 7 1 
 
 cavit Synagoga, ii funt Camnici H<tbrjis. 
 Quos tales Ecclejia Chrijiiana , ii font 
 Camnici Chrifiianis. Neq-^ Efciras ntq\ 
 Lucas prophet <e finer e , fed viri graves \ 
 JPrudentes, qui nee falter evellent, nee ffilii 
 fe finerent. Dix'tne Lucas [_ Faff urn eft 
 ad Lucam verbum Domini % & dixit d 
 Dominus] ut fok.nl Prophet*? Nihil tale. 
 Quid ergo ? [ jQuoniam cjuidem multi cq* 
 #aii funt ordinate narrationem qu<t de no- 
 bis \complet<& lunt rerum ] Dicit fe no* pr*- 
 .cepto y fed aliorum exemplo , adduUum Pit 
 
 fcriberet . jQutniodo affecuto f ex tpfis 
 
 teflibtts, non ex revetatone. Lmge 
 
 ergoaliter atti Prophet* •, aliter Lucas , 
 tujus tamen tarn pium (fonfilum ffiruui 
 fantlo poteft afcribi. Use ipfa Veritas eft % 
 
 non b/ajphemia. Pag. 172. Qua au- 
 
 tern ftnt liter* eximie {acre five d v nittts 
 inffirat* , expofiuerat Grotius ex Secunda 
 Petri^ nempe fermo Prophetieus^ fine Pro- 
 pl-.etia Scr ptur* , i&fc jcriptis Ubris config* 
 
 vat*. And page 177. Speaking of the 
 
 books of the New Teftament , he faith 
 [ Quod ne initlis quidem (criptis ea fit cer- 
 titude , qaam a Traditionibus abeffe queritur 
 D. Rivttus.] I make no Comment on any 
 of thefe words, or colle&ion from thera, 
 .bHt leave them tQ the Readers judgement 
 H 4 SEC'V^ 
 
7* The Grotian Religion discovered. 
 
 SECT. XL VII I. 
 
 $.48. /^\NE thing he tells me Difcnf ^.172. 
 V^/ that I knew not before,that the lear- 
 ned Papifts themfel ves are not agreed, what 
 Canon of Scripture it is that the Council 
 of Trent hath eftablifhcd • There are Par- 
 ticuU qmdtm excepted by Grains from 
 the honour of ancient reverence , [qnas an 
 in atithoritatem Ecclefiafiicam receperit «Sj- 
 nodtis Trident ina , dotli nunc quofc dubitant. 
 And yet poor Proteftants have no hope 
 of Unity, or Peace, nor can the Holy Scrip- 
 tures be undcrftood but by the Determi- 
 nation offuch Synods, or other judgc,that 
 can no better themfelves be underftood. 
 The Papifts it feems cannot tell which 15 
 the Canonical Scripture, after the Coun- 
 cillof Trent hath undertaken the decifion 
 of it / 
 
 SECT. XLIX. 
 
 V 49- 'THE next point by which I leave you 
 Jl to judge whether Grotius was a Pa- 
 pift,is,H/i cenftant)ojning himfelfwith them 
 finder the name ef Cathohkfj , and ap- 
 plauding 
 
The Grotian Religion dif covered. 73 
 
 f lauding their fefuites, and reproaching the 
 very Reformation itfelf^and the Proteftant 
 Churches, and his drowning, if not nullifying 
 them. Read his Difcuffioiuhroughout and 
 judge. Pag. 10. He tells us that the Greek 
 Church,are eafily reconciled to the Roman, 
 as the Council of Florence declareth, yea 
 that they have the fame Sacraments and 
 opinions,adding to this falfhood a Calumny 
 againft their Patriark Cyril ( as if his blood 
 did not fatisfie the cruel Papifts, unlefs they 
 alfo deftroy his furviving reputation J 
 [ Sed fumenda eft Ecclefta Craca , non 
 qualem exfuo capite Cy rillus nuper induclus 
 pretio confinxerat, fed quails eft revera , 
 
 qualem nobis exhikentjcripta feremU. ■] ' 
 
 Should he not have proved this as well as 
 faid it, that he was pretio indue tm , if he 
 could? We do not think that all the Greek 
 Church was fo much Reformed as Cyril; 
 and we have as little reafon to think that 
 that they were all fo deformed as Jeremias. 
 Neither of them was the Greek Church, 
 though both were Patriarks : We have 
 fuller helps to know their minds, then by 
 either of them. And I fuppofe the Papifts 
 know by experience, that the Reconcili- 
 ation is not fo eafie as Grotius pretends : 
 And whether Preteftants and Papifts are 
 
 likr 
 
74 The Grotian Religion difctvered. 
 
 liker to Purchafea Confcnt from them b 
 money , is an eafie matter for any many c 
 common reafon that knows thcra todil 
 cern. Thomas d fefn , and Pojfcvine y an< 
 many more Papifts will trulycr cell us ofth 
 diflancts between them, thpn Grotinshzt 
 done. Though for my part , I make n< 
 doubt, but among us all, they are pretend 
 ed in Do&nnals to be much greater the 
 they ate , by snen that undcrftacd not tb 
 flaceof theControverfies. 
 
 SECT. L. 
 
 5,50. C ^ Difculf^. 48 / Htc^dt quo Dec fit ^r a 
 LJ tia/faths'ici itanottiredmt^Hancjttat 
 multi qui ( ' athoiicos fe die tint , itavivnnt 
 quaff ijla crederent •, fed P r ot tft ante s<j Hide* 
 ex v' dogmatum , Catholici ex lapfu Difa 
 p/injc. 3 Here ( as throughout ofc ) Ca 
 tholicks and Proteftants are oppofed. In 
 deed many Catholicks have wicked lives 
 but it is the Proteftants only that have th 
 Dodrine that makes men wicked : To 
 fag. 28. he told us, that God hath fufFer 
 ed their manners at Rome to be corrupted 
 but the Doftrine is not corrupted. It wer 
 a hard cenfure of Gmiui , to judge hiti 
 
 fuel 
 
The Grotian Religion Mf covered. 7 5 
 
 t . ■ ■ ' ■ ' ■■■ " — ■■■ ' - .111 t . 
 
 fuch a diflembler,or fo unwifc as after all 
 this to be a Proteftant. I muft needs vifidi- 
 cate him from fuch un juft imputations. 
 
 SECT. LI. 
 
 Dlfctijf. pag. 71. he tels us what it is ^ r< 
 that he aimeth at. The Churches that 
 joyn with Rome have not only the Scri- 
 ptures, but the Dogmata explained in the 
 Councils , and the Popes Decrees againft 
 Relagius, &c [ Rectpermt etiam con(iitu~ 
 tiones egregias Conciliorum & Pair urn , in 
 qnibus abunde eft unde vitia corrigantur : 
 fed non omnes its utuntur quantum eportet. 
 Mamnt UUplerum^ue condita inchanisjit 
 in vagina gladins : Et hoc eft quod omnes 
 pietatis ($ pacts amantes corrigi velint : j 
 and tells us of the example Of far. Ror* 
 rom&m , as oft he doth. So that Borromam 
 Reformation is plainly it that Grotipts would 
 be contented with. I am as ready as ano- 
 ther to think that this Cardinal was a Sains 
 indeed •, ( and it feemeth Saints are rare at 
 Rome even among the Clergy and the Car- 
 dinals , when this one mans Piety and Re- 
 formation muft be noted by a Canonizati- 
 on.^ But I am confident cbac the Pope 
 
 would 
 
j6 The Grotian Religion difcwered. 
 
 would never have Sainted him, had he been 
 belter then he was, if he had not taken him 
 for a Papift : We have his Canons at large 
 in B mitts , in which are many things thai 
 (hew him to be aCbriftian • and not a few 
 that (hew him to be a Papift. And the Pa- 
 pifts would take it for no fmall injury , i; 
 you would rob them of this Saint. 
 
 SECT. LIL 
 
 §'5 2 - T T Ence it is that the Proteftant^ isfalfl 
 jLJl called by him [anew Religion^ anc 
 [ non mnltis feculis per mantis tradita. 
 Difcujf. pag. 206. Whereas wedeureno 
 thing more then to appeal to Antiquity 
 and let the eldeft carry it, and the neweft b< 
 call out. Of all new things, we have n< 
 mind of a new God, or anew Gofpel, 01 
 Religion. 
 
 SECT. LI II. 
 
 $•53- T TEnce is it alfo that he often reproach 
 JL 1 eth the Reformation, as an impious 
 tumultuary, rebeMous thing. Difcujf. p 16 
 [ yitia'quA a?*ofcit oftimut Ctfftnier (cha 
 
 f 
 
Tbi Grotian Religion discovered. 77 
 
 ? s among the Papifts ) agnofcit & Grotius. 
 P* 1** ftccjfioncm fecernnt (thac is, the 
 ^otcftants) partem eorum abft Inerunt > in- 
 nxerealia y feditiones y vim contra Principe s % 
 mperiornm mutationes fro ex nfn , morem 
 r rangenM tdes faeras, alt aria, imagines , be I- 
 } a excitandi & fovendi fab Santto Evangelii 
 iominevnvexermt (jmdam (thac theCalvi- 
 lifts in fpecial ) & dogmata in id compara- 
 >.a,ut homines y de mifericordia Dei nimium 
 fibi pellicentes^in peccatis indormifcerent. ] 
 How true this Charge is , I (hall briefly 
 touch upon anon. Put here you fee his 
 mind. 
 
 SECT. LIV. 
 
 HEncealfo he hath fo many Elogics §.54. 
 for the Jefuites 3 and fo many cenfurcs 
 for the moderate Proteftants, whom he 
 fometime raoft highly honoured for their 
 Learning and Moderation. Petavius is vir 
 eximius^nd his Books de dogmat. Thtolog. 
 are libri eximii.Difcujf. p. J I . And pag> 1 2. 
 bene cflendit liber d fptmm<t ernditioni* vir$ 
 facobo Sirmondo wiper editus. ( Salmafius 
 hath given another Charafter of him, de 
 Ecclef* fubhrbicariis : and yet no man 
 
 greater 
 
78 The Grotian Religion at f covered. 
 
 greater with Grotius a little before then Sal 
 mafipts. ) And p. 9 1 . Sunt am em inter fe t 
 fuitas^ qui in Gallia vivunt viri eruditi, re- 
 rum antiquarum & nofirorumquoquc tem- 
 prum ptriti And (o proceeds to 
 
 fhew their peaceablenefs, and to vindicate 
 the Society of Jefuites, from the diftionour 
 of the writings of Mariana , Santarellus 
 and Bee anus , and to charge Far em writ- 
 ings on others. I would not have the great- 
 eft adverfaries defrauded of their due praife. 
 But the injuftice and partiality (hews the 
 meaning of the man. What men greater 
 with him a while before then Cafau- 
 bone and Scaligcr, (and the forefaid Sal- 
 maftus ) ? But Difcujf. p.20. "[ Cafaubontts 
 hoftiliter aquibafdam trail atus ^ut er at bi- 
 ll* non expers ^nimis ofiendit fibifuas injuria* 
 leves non videri ( one would think that mu- 
 tato nomine defefabula ) pr** 
 
 fertim inftigante Scaligerorfui multalocutus 
 deganter , moderate pauca. Men change 
 with Grotius as he changed himfeif. 
 
 SECT, 
 
The Grotian Religion dijavered 79 
 
 SECT. LV. 
 
 YE A zsfuguftine himfelf efcapeth not $. $$. 
 his cenfures , though he be above 
 them r becaufe he was not of his mind. 
 Difcujf. 96. [] Sapientiores fuere femper 
 Romani Epifcopi, cjuam ut Auguftim omnia 
 probarent.~} Doubdefs they approved not' 
 all that was Augujiines ,for he approved not 
 allhimfelf. But, i.They approved more 
 then Grotius did. 2. O that either fewper, 
 or fapenuwero, or but aliquandojiit Roman 
 Popes had proved Auguflines. 3. As they 
 were wifer then to approve all that An- 
 ghfline wrote > (o are the Protcirants wifer 
 then to approve all that is the judgement 
 of the Pope. But faith he, pag.97. Vt 
 die am quod fentio , pmo AttguflinHm, adeo 
 n&n cum prioribns, ne fecum quidem per om- 
 nia pojfe conciliari : it a cvntranitendi {Indie 
 fe in Mas ambages induxit y fit non invenerit 
 cjttafe extricaret ; Pancis Script urn addu- 
 UnslocU , qua facile commodam interpret** 
 fionem recipient , locis aliis & pluribns & 
 clarioribus, per qua Deus Jignifibatur omni- 
 um falntem velle y interpretationes dat violet - 
 tas y & nunc has, nunc Was , incertus qnofe 
 vertat. Vt dicam aliquid amplitis^fmt uti- 
 
 lit 
 
SO -i ac uiuuau jLtngivn atjiovcrca. 
 
 lis Auguftinus ad monita danda pU vitt, 
 interpretandas Scripturas fatis infalixjen 
 Gr&cis mains inferior. ] If the Dominicai 
 only were Papifts, I would fay that Groth 
 was none. 
 
 SECT. LVI. 
 
 *-' 6 -A 
 
 N D Difcujf. 139, 140. & pafu 
 be rejefteth our Churches as wantirs 
 a Succeffion of Bifhops from the Apoftle 
 which he faith the Catholicks (that is, th 
 Papifts have, £ Semper apud Catholicos ift 
 prafcriptio valuit : Vos h vobis ortiefiis 
 non pQteftis Epifeopos oft endere quorum fer it 
 ud Apoftolos ordinatores decurrat. J Woul 
 you think this were the fame man tha 
 wrote delmperioj urn. Potefi. orthatgav 
 it as one Argument , upon the reading 
 Clements Epiih to the Corinth, that it wa 
 genuine , £ Quod nufquam meminit exforti 
 Wins Epifcopwum auftor it atis, <jut Eccle 
 fa confuetndine pofi Marci mortem Alexan 
 dridt^ atque eo exemplo alibi^ intreduci coepit 
 fed plane ut Paulas Apoftolus ofiendit Ec 
 cleftas communiPreshperorum , qui iiden 
 amnes & Epifcopi ipfi Paulocjue dicuntur 
 CcnjHiofuifte gubernatas Z^Efift. 162. at 
 JBignon.p, 397. WclJ, 
 
 f 
 
The Grotian Religion dif covered. 8 1 
 
 Well , are the Romanifts more blefled 
 henweintheirfucceffion ? Yes, faith be 
 n the next words, ( Difc. p. i 39. ) [ In 
 Jettionibus fepe valuere, qttod dolenAum efi y 
 \ratia auU,feditto plebis, arcanx nundiiia- 
 
 iones At non propter ea inter cidit Or' 
 
 iinatio per Epifcopos cujufque temporis , ad 
 llos ah Apoftolis fattos Epifcopos fcandens •, 
 juam radicem & matricem Ecclefia Catho- 
 lic* vocat. Cjprian. Ep. 45. Aut fi alictibi 
 nt er cidit , id vitmm pojiea fanatum eft ab 
 litis Ecclefiis legitime ordinationis tramitefn 
 'etincntibus. ] But this will not heal the Ro- 
 nan intercifions , who receive Power from 
 no other Churches, but all from them ; nor 
 defatto, have they alwaics hid this reme- 
 dy from other Churches ; Of which elfe- 
 where. 
 
 He proceeds : £ %At quomodo ordinaii 
 in Ecclefta,in qnibns non obfervati Canones 
 EcclefiA ? Quomodo Ecclefia qut non ab 
 
 Apoftolis derivata^fedexfenata eft ? 
 
 It feems that the obfervation of the Scri- 
 pture, without the Canons, will not prove 
 us ordained in the Church, though fottte 
 Churches never had a vote in making thofc 
 Canons. I would we knew which Canons 
 areEffcntial to the Church and which not; 
 For furc I am that the Papifts have cutoff 
 I many % 
 
1$2 J /7C VJIULiail ACM^K/WWfr/H/w^Mt 
 
 many. And 1 would Xntw wriac hurch! 
 it is that hath Power to make a new Canon, i 
 thcobfervation of which (hall be Effential i 
 to a Church, or Paftor,or Church- member ^ 
 and fo to make us a new kind of Church. 
 And for ApoftoHcal Succeflioti, in thene- 
 cefT ry part , we are afore hand with the 
 Papifts ^ and in thenot-necefTary part they 
 are more grofly defective then we, as I (hall 
 elfe^herc (hew. But by all tljis we fee, that 
 we are no Churches or Miniflers, in the 
 cfteem of Cretins ( if I underftand him ) 
 but the PapiRs are. 
 
 SECT. LVII. 
 
 §•57** T T was this grofs abufe of the Proteftant 
 X Churches, that many among us have 
 been guilty of, and ftill are, that occafioned 
 me to give that warning in ray ChriftUn 
 Condord as I did, concerning the promoters 
 of GrotiHs his defign. Thofe that unchurch 
 either all or mod of the Proteftant Chur- 
 ches, and maintain the Roman Church and 
 not theirs, to be true, d ■ call us to a mode- 
 rare jealoufie of them„ and to the defence 
 of our Churches : Of which I have faid 
 fomewhat in my Second fleet for the Mini- 
 
The Grotian Relighn discovered. 8 jf 
 
 ftrj, and hope, God willing, to fay more, 
 Had we no better proof our Miniftry, then 
 a Roman Succeflion is to them , we fhouid 
 think as hardly of our Cafe as Grotms did 
 in this. 
 
 SECT. LVIIT* 
 
 TO all thefel muft add, that the defign $« 
 of Cjyouhs , while he pretended to 
 Moderation, and Catholicifm, and Liberty, 
 doth feem to me to have been Schifmati- 
 cal, Partial and Cruel : I fpeak not of his 
 defireof the blood of any particular per- 
 fon; but of his motion in general, and the 
 effcd that it was framed and fitted to pro- 
 cure. Thac Popery is a meer Schifm, and 
 Papifts a Seft,I have proved in two or three 
 writings againft them. That it was Grqtim 
 his wifh , that there might have been 
 Puritane left in the world , and that he had 
 more for this then empty wi(hes,Mr. Pierce 
 tells us, pag. 92. But I (hall charge Grotins 
 with no mans words but his own. Difcnjf, 
 ■fag. 1, 2. fpeakingof his Catholick Peace, 
 Oe faith of Rivet , [ Ndn ilium, quails eft, ad 
 pacem invitdverat Grotius : narh^yadeam^ 
 fiqHsndo ilia Dei bmficio nftitm^^dfnir- 
 
 i i 
 
$4 The Gtotian Religion difcovtred, 
 
 - - ■ — 1 
 
 tl Di Rivctus, & quid font ftmiles , nun* 
 quant fotuerunt : obfldnt dogmata ab Eccle- 
 fia vetere ddmnata, & noxia : obflat ardent 
 ejusfludium adconvellcudum ordinem ilium 
 regiminis , quo nititur pax Ecclefta : obflat 
 libertas qttam defendit pro novis cpinionibus 
 irigtndi novas Ecclefias,8cc. ] Grotius his 
 Catholick Church and Peace then is too 
 narrow to hold fuch as Rivet , and fuch as 
 hold che opinions that he held, and fuch as 
 are againft the Government that Grotius 
 was for ; and fuch as muft have the liber- 
 ty of particular Churches exempt from the 
 pcrfecuting power of his Catholicks, be- 
 cauft of a difference in fome opinions. 
 But, without a Spirit of Prophefie , I dare 
 foretell, that the Church fhall never have 
 Catholick Peace upon fuch terms as thefe : 
 Nor is it truly the Catholick Church that 
 fhuts out fuch as Grotius here defcribcth. 
 Alas when I look to RuJJia % and moft of the 
 Greek Churches , and to Armenia, Syria, 
 Ethiopia s &c. how incomparably below 
 Rivet and thejeft that Grotius here exclu- 
 ded*, are millions and millions, that yet are 
 members of the Catholick Church, had I 
 not more charity to the Papifts, then Gro- 
 tius to the Proteftants , I muft take few of 
 them to bs member* meet for Catho- 
 lick 
 
The Grotian Religion di (covered. 8 5 
 
 lick Peace. Peacemakers on fuch terms as 
 thefe, arc nor the leall Peace- breakers. 
 
 SECT. LIX. 
 
 C O Difcujf. p. 5 he profeflfcrh it his du- §, |£. 
 
 ty to perfwade the Swedes , Ne tarn 
 inquietum homimm genus in terras fa as nn- 
 quaw admittant. And faith that Magi fir a- 
 tus omnes fibi ab tills timer e deb cut - y nam 
 #ifi ad Prava ifia Cen/ilia exequenda , & 
 fr&fertim ad opprimendos alios , fe minifiris 
 Calviniflis fatellites frabeant,hiilles dimo- 
 vci?tintp:r plebem,per mi litem t aut juovif- 
 mo do. J By chefe and many other paflkges, 
 
 1 find ihMGr otitis his Catholick Peace, is 
 tco narrow and too uncatholick to reach 
 to the CalYinitts. As for fuch reproaches as 
 thefe here mentioned , as I have laid more 
 to the like, againft the Papifts in my Kej 
 for Catholicks, concerning the Jarc proceed- 
 ings here in England fo I defire the Reader 
 to perufe but what Rivet hath faid to Sil- 
 vefier on that fubjc&, and Bifhop Vfierin 
 his Sermon before the Parliament , and Bi- 
 fhop Bilfon, befides abundance more. And 
 then judge whether it be the Proteftants or 
 Papifts that bed defer vc this charge, 
 
 1 3 SECT, 
 
86 The Grotian Religion discovered. 
 
 SECT. LX.- 
 
 •$ 60. AND if after all this there be any 
 *£%, doubt of Grotins his meaning , Mr, 
 Pierce may have fome further light from his 
 laft Epifi. adGalks, to the Jefuite Petavi- 
 its, which begins , £ Safe tibi mo/eft us effi 
 cogor^tfr adopem antehac ftliciter mihi cog* 
 nit Am refygere* Poftremo libello meopro pact 
 fcripto^mppofuit Rivetus Examen, qued mit~ 
 
 to— Sumpfi hanc ultimam operant mea 
 
 antehac ditta & famamqudque a Miniftris 
 allatratam tuendi. In eo fcripto 9 fiquid 
 eft ant Catholicis fententiis difcongruens ant 
 c&teroqtiia veritate alienum^ attt minus ido 
 neum ddpacem^ de eo abs te viro eruditiffimo 
 & ch)hs judicium plurimifacio , moneriper- 
 cupio. Rogopermittas mihi lumen de famine 
 accendere. j Had there been any thing in 
 Grotius his writings againft Rivet, that Pe- 
 tavius had thought to be diflbnant from 
 the Catholiek opinions , you may conje 
 dure by this , that we had never fcen it. 
 
 SECT. 
 
The Grotian Keltgion Aijcovered* 87 
 
 SECT. LXI, 
 
 I Have now done one half of the work $. 6i, 
 that Mr. Pierce hath called me to , in 
 giving in the Reafons why I take Grotint 
 to have been a Papifl*. If I have made it 
 good, I have no caufc to retraft my former 
 judgement , and the warning chat I gave 
 concerning him to others : Yet I delire 
 that none be fo injurious as to interpret 
 my warning of others as intended to the 
 reproach of him : For 1 . 1 think it no re- 
 proach co am man to fay that he is of chat 
 Church which he faich he is of himielf, and 
 to take him to be of the mind that he pro- 
 feflech himfelF to be of : but rather ic 
 would be a reproach to him ; if any man 
 fhall fay thatheisfucha d fllmb'er as to 
 be of a Party or Religion contrary to his 
 open voluminous profdfion. 2. And my 
 cenfuring Gronus co be a Moderate Papiit, 
 intimateth not fo much uncharitab!ene^ in 
 me to him , as it would have done in him 
 to have taken me for a Protellant : For 
 hive much nttore charity ( I dare boldly 
 fay it) for moderate Papifts , thttiQrotius 
 had for any Protefiants that will not be 
 1 4 Re$:oi^ 
 
88 Tbe Grotian Religion discovered. 
 
 Reconciled to the Pope, if we may judge 
 of his Charity by his words. And yet I 
 will not take it for a reproach to be called 
 a Proteftant. Even as in cafe 1 (hould 
 fay Mr. Pierce were an Arminian, or Pre- 
 latical , or of Grains mind ( which yet 
 I do not ) this were not fuch a note of 
 uncharitablenefs in me , as it were in hira 
 to judge me but a Puritane or a Presby- 
 terian ; Becaufe an Arminian , yea or a 
 Grotian Papift, is not near fo deformed , 
 and pdious a creature in my eyes , as a 
 Puritane or a Presbyterian feemeth to be, 
 by the Pourtraitureand Chara&ers vouch- 
 fafed them by Mr. Pierce. And yet I will 
 take it for no reproach to be called a 
 Puritane or a Presbyterian, by hira that 
 intends not thefe names for a reproach. 
 Though I cannot fay that I am either , or 
 that I am not , till I better underftand the 
 figniiication of the terms ; cfpep ially with 
 thefpeaker. 
 
 5$CT. 
 
The Grotian Religion difcevcred. 89 
 
 SECT. LXII. 
 
 YE A I muft fay that my thoughts have § . 62, 
 ever juftified Grotius from that Hcre- 
 fie which he bath too oft been charged 
 withj viz.* Sccimamfm- I never could 
 perceive that he was of that fed : but 
 whatever he hathfaidor done that way, I 
 have reafon to tbink,wa$ no more then the 
 Jefuites ordinarily would have done: and 
 that he complyed much more with the- Je- 
 fuites then theSocinians : For it is his own 
 profeffion •, ( and I will believe him ) 
 and hisdodrines fignific it. Indeed the 
 Jefuites themfel ves are not ncer fo far from 
 the Socinians as the Reformed Churches » 
 are ; but have many opinions complying 
 with them,which when men find in Grotius, 
 they miftakehim'I thinkjfora Socinian. If 
 he oft fay that Imfmed Righteoufnefs u un- 
 kporvn to Scriptures, and that fxjtitia imfu- 
 tatafrigus injecit & plebi & flebis ducibvu^ 
 &c. ( Difcuf. p. 170. ) or that Chrift/4- 
 tufied b] meriting that we by Converfion 
 Jbould fatufie , &c. No fuch paffages as 
 thefe will prove him a Socinian any more 
 then all the Jefuites are Socinians, And 
 the doftrine of the Trigity he exprefly 
 
 owns 
 
po Tfa'Gtotim Relight difctvered. 
 
 o vns however he deal with particular 
 Texts of Scripture that concern it. Nor 
 do I know of any PafTage inrhis Explica- 
 tion of that dodrine in which he gives 
 fo much occafion of offence this way, as 
 Thorn. White ( Inftit.Theolog.) and ma- 
 ny other Papilts do, that are on the fide 
 that Grotius difliked ; much more as the 
 Jefuites do. 
 
 SECT.LXIII. 
 
 & T *^ are b°^y &y ^ at ^ c was an un i u ft 
 
 ^ X man in his Cenfures of the Doftrines 
 of the Calvinifts , pretending the diflfe- 
 4 rences to be much greater between them 
 and the Lutherans then they are, and put- 
 ting a more odious Vizor on the face 
 of their dodrines of Faith, Juftification v 
 Certainty of Salvation , Ele&ion, Perfe- 
 verance,effe&ual Grace,e5^. thenbefeem- 
 ed any judicious man, that underftood the 
 ftatc of the Controversies, ©r the ftrength 
 of an argument, and had any Chriftian 
 Charity left.- Or elfe we fhould never 
 have had it over again , after ful Con- 
 futation-, that it was [ JSditum fafi $ & 
 knonmllU defe»fhr* • Pecca forther? fed 
 
 crtdd 
 
The Grotian Religion discovered. 9 1 
 
 crede fortius , & nihiLmcebunttibi centum 
 homicidial & mUleftrupa~] When 1 read 
 fuch paffages ( Difcuf. /?. 217, 218. ) 
 my confeience is in a ftrait,whether it be my 
 duty to open the falftiood and abomination 
 of fuch inhumane Calumnies in their co- 
 lours in faithfulnefs to the Church and 
 fervants of the Lord ^ or whether I fhould 
 forbear, becaufe the partial and offended 
 will take it to be railing and reproach. But 
 becaufe I am more blamed by others, for 
 too much plainefs or keenefs , then for 
 defed, I will fit down by their judgement, 
 and forbear. Only 1 muft profefs that if I 
 were in every point of do&rine ofGmius 
 mind, I think I fhould abhor this dealing 
 with an adverfary. And indeed,as far as 1 
 am able to judge through all his later wri- 
 tings, it was the too much dearnefsof his 
 RemonftrantsOpinions,and thinking the di- 
 ftance between him & his adverfaries great- 
 er then it was, and his too highly efteem- • 
 ing his efpoufed conceits, and too odious 
 thoughts of the contrary wav, that inclined 
 him fo ftrongly co fall in wi h thcj*fuites,as 
 finding them to agree with hirft where the 
 Calvinifts differed in points which he 
 thought to be of fuch exceeding moment. 
 But of the Dominicans he* exprefTeth 
 
 lower 
 
9 2 The Grotian Religion discovered. 
 
 lower thoughts ^ though in this he ap- 
 plaudcth them that they deny certainty of 
 Salvation, though they agree with Rivet 
 in other ponts. Dijcuf.f 95. 
 
 SECT. L XIV. 
 
 IF after all this noife and bitter accufati- 
 on of the Reformed Churches which 
 he poureth out,itfhould be made appear, 
 that the difference between the Pi-oteftants 
 and many Papifls in certainty of Salvati- 
 on [ excepting the point ofperfeverancej 
 is next to none •, yea Alvarez, in Re* 
 fponf.ad OhjeEl. faith that fomc Jefuite^ 
 naming Gregory de Valentin, do maintain 
 not only a cerrainty of perfeverance 
 I it fclf , but a neceilky in the confir- 
 med • and if it (hall be made appear that 
 in the very points of imputedRighteoufnefs, 
 of Free will, of Reprobation, of univerfal 
 . Redemption, the difference between the 
 Remonftrants and the Synod of Deri, is 
 incomparably fmaller thtnGroths makes ir, 
 and fo that his aliei ation and cenfuresrun 
 upon a meer miftake , that he odioufly 
 aggravates the opinions that defer ve it not 1 
 or that were far ne rer his own then he 
 imagined y whu* a dilhonour would this be 
 
 to 
 
The Grotian Rtligien dtfcovered* ^ 
 
 to his bitter cenfures, reproaches and cla- 
 mours, and to his fadious uncharitable 
 way of Pacification , that mud exclude 
 men as uncapable of the Churches Peace, 
 that the Lord of the Church and Peace will 
 not exclude ? and that on fuch miftakes 
 he (hould change his Church or Religion, 
 was none of his honour. But then I muft 
 add , that when he takes all unmeet ex- 
 preftions that he can find in any Divines, 
 as if they were the common do&rine of 
 that party, he is guilty of his own miftakes, 
 and deals as he would not do by the Pa- 
 pifts. 
 
 SECT. L XV. 
 
 TH E fecond part of my task is yet be- $. 6j^ 
 hind, which is fct me by Mr. Pierce, 
 which is to give fomc account of my fufpi- 
 cions, and thcHrarning I give of the Groti- 
 an party and defign in England* But here 
 I muft expeft that neither Mr. P. nor any 
 moderate man will prefently charge me 
 with motioning a perfecution of alt 
 that I prove guilty; or underftand me as 
 if I were provoking the Magiftrate tori- 
 gor againft them. May we not fo much 
 as know our danger , nor give warning 
 
 4*f 
 
94 The urotian Keitgten dtjceverta. 
 
 of it, nor bid men take heed, but we are 
 prcfently perfecuting them that we are in 
 danger of? It were a hardeafe with the 
 Church, if men may do their worft to un- 
 dermine our Churches and Religion, and 
 we might not take notice of it, nor be 
 called on to avoid it, for fear of difho- 
 nouring the Miners or difturbing them'. 
 We hate persecution, and yet we love the 
 Church and our fouls. 
 
 SECT. LXVI. 
 
 i 66 TK ^ T c ^ e R evercnc * Doftor Sander fen 
 ' & thinks Iftiould alfo have given notice 
 how the taking down ofEpifcopacy,#r. 
 hath advantaged the Papifts, &c. to which 
 I fay, i. All men cannnot fay all things 
 that are true; efpccially at once. 2. All 
 men fee not that which fome fee : May I 
 not give notice of a danger which I fce,be» 
 caufe I fay nothing of another which I fee 
 not ? 3- My fubjcd and bufinefs in that 
 writing called me to no more then I did. 
 4, 1 am not addifted,for all that, to hide 
 my mind : and therefore God willing, I 
 (hall (hortly give the world an account 
 how far I think Epifcopacy good Qt bad 
 
 for 
 
The Grotian Religion discovered. 95 
 
 for the Church of God, and confequently 
 what I think in this cafe. 5, Yet this I 
 will fay now to fatisfic Do&or Sander fen 
 and my own confciencc , that of late I be- 
 gin tobaveaftrongfufpicion that the Pa- 
 pifts had a finger in the Pie on both fides, 
 and that they had indeed a band in the 
 extirpation of Epifcopacy ; but my jea- 
 louiies will not warrant me to affirm it , 
 or to be confident ofit,orto accufeany. 
 When I can prove this by them as well as 
 I have proved what I faid by Grotim^ you 
 may perhaps hear mpre of me. In the 
 mean time I muft blame, and again blame 
 any of you all, that will ndt difclofc this 
 if you are able to prove ic. I find in Mr ; 
 Prins Hiltory of fanter buries Tryal, that 
 Cardinal Richlieu was a promoter of the 
 Rebellion in Ireland ; and i find in BifriQp 
 Bramhal apainft Militeripts thefe words 
 £ There -was a Bifhop in the world ( lofers 
 muft have leave to talk^ ) whofe privy vurfe 
 and fubtile Connfels did help to kindle 
 t^at nnnatnral war in his Afajefiies three 
 Kingdoms, ] &c. I luppofe he means 
 |Cardinal richlieu. But what they did di* 
 redly, againft Epifcopacy, 1 muft leave to 
 them to prove that can* 
 
 SECT. 
 
 
 
96 The Grocian Religion dtfcwtrtd. 
 
 SECT. LXVU. 
 
 § a <5~ \ 7 V7Hether I had anyjuft caufc to 
 
 V V think that Grotins had followers 
 
 here in England, and confequently that the 
 
 warning that I gave was neccflary 9 let 
 
 his own words tell you, Difcaf.pageiC 
 
 0^5, £ *s£qptis multis non difplicuijfcGrotiiprb 
 pace Eccleft* laborcs y norunt Lntetia, & in 
 emni Gallia multi, mulu in Polona & 
 Germania, in Angltk non pauci , plaridi 
 faci[cj\ amantes. Nam infanientibus in 
 quantum nunc videmtss Brmifiis, & fic/ui 
 eorum fun* ft miles , quibufcHm D. Rivet o 
 melius cjuam cum AnglU Epifcopis conve- 
 rt, quvs pUcere , ab illorum veneno in- 
 iatttis pofinlet*] ifGmius[ his Piety and 
 Learning were very equally matcht] as 
 Mr. Pierce thinks page 92; then doubtlefs 
 he is here to be beheved, and therefore 
 had among theEpifcopal party, no fmall 
 number of approvers:though the Brownifis 
 and fuch others were againft him. Indeed 
 if I have not proved Grotitis him(c\f to be 
 as much a Papiftaslthere mentioned.then 
 neither are his adherents and approvers 
 fuch ; and fo all lies upon that. 
 
 SECT. 
 
The Grotian Religion discovered. $j 
 
 SECT. LXVIII. 
 
 AN D if I have proved Grotius a Pa* §. ($ 9 
 pift , then me thinks it is ftrange chat 
 any man (hould approve of his Opinions 
 in thofe things, and yet take it ill to be 
 judged himfelf to be what Grotius was , 
 even while he defendcth him. Mr. Pierce 
 is not the firft or only man that hath pa-* 
 tronizedhim: And Mr. T. I muft needs 
 think is not unacquainted with his writings, 
 i . Becaufe he fo highly values bira. 2.Be- 
 caufe he fo confidently rindicates him. 
 3 . Becaufe he fufpe&cd it as my errour to 
 have [ taken things upon truft, from fomt 
 unfavorable cenfors of his intention, ] p. 9 3 . 
 and therefore would not cake his judge- 
 ment upon truft himfelf. 4. Becaufe his 
 own words intimate it: He was prepared 
 bj the reading of Thuanus for the reading 
 of Grotius, page 9 3- Yet M. P. affirmcth 
 page 94, that there [ is not any the lea ft rea* 
 Jon that Grotius his moderation /hould pro* 
 cure him the name of Papift.~\ They that 
 fpeak to the Vulgar, muftfpeakwith the 
 Vulgar. We common people, call fuch 
 Papifts as Grotius profeffeth nimfclf to have 
 been. But if Mr. Pierce will call him other* 
 K md 
 
9o The Grotian Rettgton dtjcovtrtd* 
 
 wife we will not ftick much with him, for 
 thename,while we are agreed onthe thingi 
 I confefsthac Grotius was no fuch Papift 
 
 as himfelfdefcribeth[*W witheutany dif- 
 ference tpproveth for honour or lucre fake 
 all the fayings and deeds of the Popes. 
 But with us a man is a Papift that is for the 
 Popes Univerfal Hcadfhip and Govern- 
 ment of the Churches^nd that is for the 
 Trent Creed and Council, with all the reft 
 before mentioned. Now would it be any 
 injury for me to believe that Mr. Pierce 
 himfelf is oi Grotius his mind , after fo full 
 an Approbation and vindication of him ? 
 And yet I will not affirm any fuch thing: 
 For I know not till I hear again from Mr. 
 Pierce what miftake he might incurr^ and I 
 would take men to be of the Religion which 
 they profefs. But yet I muft fay that 
 Mr. ^Pierce could not blame any for fuch a 
 cenfure. 
 
 SECT. LX IX. 
 
 13 well if I had named thofe Papift s^ and 
 then have phblikely declared that 1 meant 
 m more : f . 94. 3 I am RM of that siind. 
 
 For 
 
The Grotian Religion discovered. 99 
 
 For 1. Some of them have very lovingly 
 fought to profelyte me, as having/ by the 
 reproaches of fome unadvifed Brethren ) 
 been brought to have fome hopes of me; 
 And truly ingenuity prohibits me to be- 
 tray them that manifefted their love to 
 me, though in a miftaken way : Fori am 
 confident, they think they are in the right, 
 and intended my good while they endea- 
 voured my hurt. 2. What if I had named 
 Bifhop Goodman, and all the rabble that 
 your Friend in the Legenda Lignea de- 
 scribes ( which are more theo Dr. Vane y 
 /zndDr. Goffe and Dr. Baily, and B. P. 
 de Crejfj y as you may^here fee, ) had it 
 been reafonable that I fhould have thought 
 there are no more? 3. Grotins affuresrne 
 himfelf ( whom I have reafon to believe,) 
 that not a few fuch there were among 
 the Prelatical men : And what if I knew 
 not the name of one of them, (houldl non 
 therefore take any notice that fuch there 
 are? 4. By this time I fuppofe both you 
 and all men fee that the Papifts are crept in 
 among all Se&s, efpecially the Quakers, 
 and Seekers, whom they animate, andal- 
 fo among the Anabaptifts , Millenaries , 
 Levellers, yea and the Independents, and 
 if this weeks Dhirnal fay true, one way 
 K % taken 
 
ico The Grotim Religio* difcovtrcd. 
 
 taken thac was a pretended friend to the 
 Presbyterians. Mutt I needs name all thefc, 
 or elfe fay nothing of thcm?Or are you able 
 to name all the Papifts,theFryar$ andje- 
 fuicesyoar fclves that are now under the 
 Vizor of any of thefc Sects, playing their 
 parts in EngUnd ? you would take it to 
 be aa unreafonable motion : when yec 
 you know, or have reafon to believe that 
 ac chis day there are hundreds of them here 
 ac work. 
 
 SECT. LXX. 
 
 70. *Tr>HE truth is, I judge it unmeet to 
 X name even thofe that have given us 
 joift caufe of fufpition, becaufe it may tend 
 to breach of Peace,andto the harder cent- 
 ring and ufage of the perfons , which 
 is none of ray deiire. My warning was 
 only for defence, and Mr. Pierce would 
 provoke me to do that which muft needs 
 turn to the offence and fuffering of others, 
 which no provocation (hall force me to 
 without neceffity. Verily I defire nothing 
 to be done againlt the grofleft Papifts 
 among us , but what is neceffary for 
 the fecttrity of Church and Common- 
 wealth, 
 
The Grotian Religion dif covered* 101 
 
 wealth 5 and the faving of mens fouls from 
 their infc&ions dclufory do&rines. Nomi- 
 nations are more to the danger of mens 
 perfons, when dcfcriptions ferve as well 
 to our own fecurity - ? which was rty pro- 
 filed end, 
 
 SECT. LXXL 
 
 AND in this Defcription I befeech $.• 7*. 
 you blame us not if we be jealous of 
 fuch men as thefe, . i, Of Thofe that 
 a&ually were the Agents in the Englifll il- 
 legal Innovations, which kindled all oar 
 troubles in this land , and were conforma- 
 ble to the Grotian defign. 2. Of thofe that 
 bend the courfe of their writings and per- 
 fwafions to make the Roman Church ho* 
 nourable, and vindicate them , not only 
 from the charge of Antichriltianifm, but 
 from the moft of the imputations that the 
 Reformed Churches lay upon them ; and 
 that labour to make the Doftrine, T>\ku 
 pline and Worlhip and Practices of the 
 Reformed Churches as odious as they can, 
 ufing^the fame common arguments againft 
 them, and reproaches of thern, as thePa- 
 pifts do. 3. Of thofe that labour to 
 prove the Chyrch of Rome a true. Church 
 
 kcaufe 
 
io* the Grotian Religion discovered. 
 
 becaufeof his fucceffion, &c. and the Re- 
 formed Churches to be none for want of 
 that fucceffion ( except this corner that 
 had Biihops ; ) and that labour to prove 
 the truth of the fcapifts Miniftry and ad- 
 miniftrations, and to degrade or difprove 
 theMinifters of all the Reformed Churches 
 that have not Prelates. 4. Ofthofethat 
 are for a VifibleHead of the univerfal 
 Church,whether Pope or General Council. 
 5 . Of thofe that deny the fufficiency of the 
 Holy Scriptures in all things neceflary to 
 Salvation, or Univerfaily to the Peace of 
 the Church, and that tell us that Scripture 
 is but part of the word of God, and Tra- 
 dition contains the reft, as needful to the 
 foresaid ends. 6. That will not be per- 
 fvvaded to join on any reafonable terms for 
 the healing of our prefent divifions: un- 
 lefs all the Churches be unchurched, and 
 all the M/nifters degraded, that be notPre- 
 lacical, they will have no Peace or concord 
 with us. When all thefe, or many of thefe 
 go together, you muft not blame us to 
 be eautcloufly jealous, as far as is needfull 
 to our own preservation, when in general 
 we know that there are Papifts among us, 
 and are acquainted with their doctrine and 
 Intereflsand defigns. 
 
 SECT. 
 
The Grotian Religion di [covered. 1 03 
 
 SECT. LXXII. 
 
 "OUT yet I fay again/ if you think that $.72. 
 *-* I any more by the forefaid warning 
 intended toraifea jealoufieon all the Epi- 
 fcopal Divines, then on any other partv, 
 among whom the Papifts are known to 
 infinuate , you are guilty of very grofs 
 injuftice, when I profeiTedly excepted ail 
 the Proteftant Epifco>pal men, and as re- 
 verently fpokeofthem , I think, as you 
 would have wilhed me. Do you think that 
 all men that have eyes do not fee that be- 
 tween the old Epifcopal Divines, and the 
 new (even fuch as your felves ) there is 
 much more difference then between the 
 Presbyterians and them? Do you think that 
 Biftiop Jewel, Pilkinton y Hall, £Wf<?# , 
 Davenant, Morton^ Abbot , Vfher, Pot- 
 ter, ^Downtime, Grindall, Parker, Hoofer, 
 Farrar, Cramner^ Latimer, Ridlej y and 
 fourty more Bifhopshere, did not differ 
 far more from'ffr^^, yea and from you 
 and all of yonrmind, then from the Mi- 
 nifters of England that you call Presby- 
 teriansat this day? You are exceedingly 
 deceived if you think they did not. We ho- 
 nour and reverence all honeft faithful Epif- 
 K 4 copal 
 
1 04 The Grotian Religion dif covered. 
 
 fcopal Dirines as much as any other men • 
 We take not Epifcopacy to be either fo ex- 
 cellent or fo odious a thing, as that all other 
 matters of Concord or Difcord ftiouldbe 
 eftimated by that. And therefore go not 
 about to make men believe that we jumble 
 all Epifcopal Divines together - y or that we 
 cannot fee more difference between one 
 fort of them and the other ; then between 
 the Presbyterians and the antient Bifhops. 
 Take my defcription, and apply my words 
 to none but thofc that it agreeth to. All 
 that hold to the Do&rine of the Church of 
 England are Proteftants with me. 
 
 SECT- 
 
The Grotian Religion dif covered. 105 
 
 SECT. LXXIIL 
 
 T F I (hould rife higher and (hew the < „« 
 X Probability that the Grotian defign 
 was the caufe of all cur wars and changes 
 here in England , I (hould neither pleafe 
 you nor my felf. And therefore I will only 
 lay this , 1 . That Franc, a S. Claras de«? 
 fign and Grotius's feera the very fame, and 
 their Religion and Church the fame.2.Thac 
 this S. Clara is yet the Queens Chaplaine , 
 ( as White tells us -, ) and the French Reli- 
 gion being the fame with Grotim'sjuz have 
 reafon enough to believe the Queen to be 
 fo moderate as to be of the fame Religion. 
 
 3 . How far the King was inclined to a Re- 
 conciliation , I only defire you to judge ; 
 1. By the Articles of the Spanijb and 
 French match f fwornto ) 2. By his Let- 
 ter to the Pope , written in Spain. 3. By 
 the choice of Agents for Church and State. 
 
 4. By therelidence of the Popes Numio's 
 here, and the Colledge for the Jefuites, &c. 
 
 5. By the illegal innovations in worfhip/ 
 fo refolvedly gradatm introduced. All 
 which I fpeak not with the leaft defire to 
 perfwade msa chat he was a Papift , nor do 
 
 I ^ 
 
1 06 The Grotian Religion dif covered. 
 
 1 believe any fuch thing ( His conference 
 with the Marquefs of Worceficr may fatisfie 
 men for that ; but only to fhew that while 
 he as a Moderate Proteftant took hands 
 with the Queen a Moderate Papift , the 
 Grotian defrgn had great advantage in Eng- 
 land, which he hirafelf boafted of. 
 
 s.74. a 
 
 SECT. LXXIV. 
 
 N D though the moderate Papifts 
 might promote the Engli/b change, 
 yet I mud: confefs I fee caufe enough to 
 think that the Pope and the Italians fo much 
 feared it, as that they might very probably 
 /have a confidcrable hand in railing our 
 wars, to break the plot. Had Grotms and 
 fuch as he prevailed for a combination of 
 France, England, and the ( now Popifti^) 
 Qaeen of Sweden > and others that were 
 inclined to a moderation, no doubt but the 
 Pope would have thought himfelf unfafe : 
 For it is not the terms of Cajfanderfirotius, 
 or the French that will ferve his turn. And 
 though it were not a Reformation of Do- 
 drine , or the Form of Government or 
 Worftiip that Grotius feemed to defire, but 
 of Manners & fuch Corruptoins as without 
 
 Councils 
 
The Grotian Religion discovered. 107 
 
 Councils or Traditions were brought in ; 
 yet even this much of Reformation is fo 
 hardly obtained at Rome^hzt neither Coun- 
 cils nor Emperours could ever hitherto 
 procure it > as Grotim frequently confefTetfa : 
 And therefore Grotius plainly intimateth , 
 that unlefe he could have a Pope eximioufly 
 good , he would have Kings combine to 
 force a Reformation ; and this was it that 
 the Pope was afraid of, more then of many 
 fhattered adverfaries that flood at a far 
 greater diftance from him- Though the 
 Calvinifts 'would have ufed him hardlyer if 
 they had power, yet their weaknefsand 
 broken ftate made them feem more incon- 
 fiderablc at Rome, then fuch a combination 
 of Princes for a leffer Reformation. And 
 fuch a Grotim defign was like to have found 
 fuch abundance of favourers among the 
 Moderate Papifts in all Countries, that if it 
 had gone on, the Pope would have found 
 himfelf nowhere fafe. Though among 
 Proteftants fuch Pacifications arc very fer- 
 viceable to the Pope , by taking off the 
 edge of oppofition, and drawing in the un- 
 fettled under the pretence of Unity, and 
 opening a door to the Roman Agents to 
 draw in more; yet if fuch defigns were fet 
 afootin/ta/jf, Spah, Bdvaria, Aflftria , 
 
 &c. 
 
1 08 The Grotian Religion difcevered. 
 
 8fc. they would marr all. So that I do not 
 wonder if it be true that fome have Printed 
 and confidently averr , that thePapiftsdid 
 not only kindle our wars here , and bad af- 
 terwards an influence on both fides to blow 
 the coals and look to their intereft, but alfo 
 that it was by this Roman influence that the 
 late King was put to death : Of which to 
 the Papifts in another Treatife 1 have given 
 fomewhat a fuller account. 
 
 SECT. LXXV. 
 
 $• 75. TO U T yet I remain confident that as the 
 J3 defign of Gr&tihs , fo that which in 
 England was carryed on, was very much 
 againft the will of God : And though it 
 had a great probability of difpleafing the 
 Pope, if it had extended far enough among 
 his own fubje&s , yet was it very unjuft, 
 and proceeded on unwarrantable Grounds; 
 having many or moft of the unhappy in- 
 gredients that I mentioned of the defign of 
 Grotius in the beginning : It was not a 
 truly Gathollck defign ; Or elfe it would 
 not have ihut out fo many faithful fcrvants 
 of Chrift , and members of the Catholick 
 Church : It efigaged men in a perfection; 
 
The Grotian Religion difcovered. 109 
 
 It was apparently deftruftive to Godlincfs 
 and the profperity of the Churches here : 
 It animated the Impious haters of Piety, 
 and common civility, while thofe that they 
 hated for Godlinefs fake (though moft of 
 them twenty for one were Conformifts ) 
 were difcountenanced, troubled, reproach- 
 ed by the then odious name of Puritans, fi- 
 lenced, or fufpended, and many thoufands 
 driven out of the Land : So that it was 
 fafer in all places that ever I knew, for men 
 to live in conftant fwearing, curling, drun* 
 kennefs ( for all that the Laws were agairtft 
 thefe ) then to have inftru&ed a mans fami- 
 ly , and reftrained children and fervants 
 from dancing on the Lords day,and co have 
 gone to the next Parifti to hear a Sermon 
 when there was none at home ; and in 
 ' fome places , it was much more dangerous 
 for a Minifter to preach a Le&ure or twice 
 on the Lords day, or co expound the Cace- 
 chifm , then never to preach at ail. Hun- 
 dreds of Congregations had Mmi(krs that 
 never preacht , and fuch as werecommon 
 drunkards and openly ungodly , when yet 
 the moft Learned, Godly, Powerful, Pain* 
 ful, Peaceable men, that durftnot ufc the 
 old Ceremonies or the New, muftbe caft 
 afide, or driven away, to the great increafe 
 
 of 
 
no The Grocian Religion difcovcred. 
 
 of ignorance andungodlinefs,and the pro- 
 voking of the wrath of God againft us. 
 Thefe were not likely terms or waies to a 
 Catholick Peace and Concord of the Chur- 
 ches. I know well enough that the perfecu- 
 tors did and do pretend that thefe Puritans 
 and Cafoinifis as they called them , were 
 men of unpeaceable principles and fpirits, 
 and therefore not to be endured , or taken 
 into Peace ; they would notconfent to mo- 
 derate terms : But God will not befarisfi- 
 ed with words , when his fervants are per* 
 iecutedand his Churches deftroyed , or his 
 intereft trodden under- foot. Talk for them 
 as long as you will, thefe are not the waies 
 of Catholick Peace , but crooked paths of 
 your own hewing out, and whoever goeth. 
 in them (hall not know Peace. If thefe 
 men could not have complyed with you in 
 your Innovations, or approaches to the 
 Roman way , Ihould they not have had 
 leave ro live in Peace by you , and ferve 
 God in their own way , as long as they 
 were true members of the Catholick 
 Church , and fo ufeful for the good of 
 fouls ? 
 
 SECT. 
 
The Grotian Retigien discovered, \ i j 
 
 SECT. LXXVI. 
 
 [ Know you will fay, that its you that are §. 75. 
 
 ■*■ now perfecuted , and others arc guilty 
 of the fame that they blamed you for. But 
 Ianfwer, 1. If that befo, thefenfe of it 
 fhould caufe you to confefs your former 
 fin, and not to juftifie that in your party 
 which you blame in others. 2. I have 
 heard of an Ordinance or Proclamation 
 while the Major Generals were on foot 
 prohibiting any fequefired man to preach , 
 but I know not of one that ever was pu- 
 niflied for preaching. What may be done 
 out of my knowledge or hearing, I cannoc 
 tell. 3. The carting out of the Inefficient 
 and Scandalous , is fo far from being a per- 
 fection, that it would have been a cruelty 
 to mens fouls for the Magiftrate ro have 
 forbornit. 4. If any'Able,Godly, Faith- 
 ful Minifter be anywhere caft out upon the 
 account of our late Civil differences, or be- 
 ing for Epifcopacy, or the Form of Liturgy 
 i lately ufed, let them look to it that are guil- 
 ty of it : for my part I deteft it, or any 
 other aft that tends to the diminution of 
 Piety $ or the defolation of the Churches. 
 
 I 
 
1 1 a ? m urouan Mitgion atjcwerea. 
 
 I think if all the Able, Godly Minifters on 
 earth were employed in the Lords harveft 
 to the utmoft of their power ,they would all 
 find work enough to do, if they were four* 
 ty for one. Of what Opinion or Party 
 foever they be , that is confident with god- 
 linefs and the edification of the Church , I 
 dare fay, we have no Able,GodIy Minifters 
 to fpare ^ and therefore none of them 
 fhould be laid by. Yea Princes (hould put 
 tfp fome injuries at their hands, rather then 
 filence them to the apparent injury of the 
 Church, and Chriftian caufe , and the fouls 
 of men. 5. And yet I muftadd, that the 
 reftraint of the exercife of the Prelatical 
 Government , in thefe times of common 
 Liberty, doth feem to me to be fo far from 
 fuch a- perfecution as fome make it , that a 
 {lander by would ftrongly imagine it were 
 purpofely contrived by your friends for 
 your greateft honour and accommodation* 
 Tor it was not a meer fpiritual Governing 
 of the Willing and Confciencious that you 
 formerly exercifed , but it was the Magi- 
 ftratcs Sword that did the werk,by forcing 
 men 60 your obedience : So that Epifco- 
 pacy hath the honour of the Unity that 
 feemed to be among us •, and they that fee 
 the late rifen feds applaud Epifcopacy for 
 
 fed 
 
The Grotian Religion discovered. 1 1 ? 
 
 =, 
 
 it, thar defer ved no more of that appl*u*e, 
 at moft , then Presbyteric that in other 
 Countries did as much ; It was the Magi- 
 ftratesthatdidit,andtheBifhops have the 
 honour of it. And now when all have li- 
 berty and the Magiftrates Sword doth Se- 
 cond none, ( though forae think that you 
 have Liberty ftill upon Confenters, yet 
 really or feemingly ) areftraintis laid on 
 Prelacy : And fo the people that fee the 
 feds and herefies that arife , do acquit you 
 from the guilt , and think with themfclves* 
 that if Prelacy had liberty^ it would not be 
 thus. But really do you think that if you 
 had a meer liberty now as Presbyterians 
 have, it would not be the greateft blow that 
 ever was given to your Government? 
 What more could any of your enemies wifh 
 againft you ? Should one of you now pre- 
 tend to be the Bifliop of a Dioceffe,its two 
 to one, but ten parts of the Clergy would 
 difownhim, andthofe the beft ( urilefshc 
 came in on terms that are not yet fet on 
 foot : ) So alfo would the beft of the peo- 
 ple for the moft part : So that you would 
 have a fmall Clergy, and none of the beft , 
 and the people in moft Parifhes that are 
 moft ignorant, drunken, prophane, unruly s 
 with Tome civil perfons of your mind 
 h among 
 
*^4 y fe Grotian Religion diftovtnd. 
 
 among them that fear God», who would be 
 inconsiderable in the crowd of the ungod- 
 ly : thefe would beatfirft your Church 
 or Diocefle ; And what would you do 
 with them ? Either you muft exercife Dif- 
 cipline on them, or not : If you do, you 
 muft mad them by carting abundance of 
 them out, again, and then they would fly 
 from you, and hate you as much as they 
 hate Presbyterians or Independents. For 
 the caufe of their love to Epifcopacy is, be- 
 caufe it was a ftiadow ( if not a (belter) to 
 the Prophane heretofore, and did not trou- 
 ble them with Difcipline, and becaufe they 
 troubled and kept under the Puritanes , 
 whom they hated. But if you did not ex- 
 ercife Difcipline on them, your Churches 
 would be but the very finks of all other 
 Churches about you , to receive the filth 
 that they all call out, and fo they would be 
 fo great a reproach to Epifcopacy , that 
 would make it vile in the eyes of fober 
 men : So that a Prelatical Church would 
 in the Common account be near kin 
 to an Ale-houfe or Tavern ( to fay no 
 worfe) where fome honeft men may be;and 
 yet its taken for the note of an honeft fober 
 man to be as little in them as may be. Had 
 Epifcopacy this day in England an equal 
 
 Toleratiop 
 
The Grotian Religion dif covered. 1 1 j 
 
 Toleration with Presbyterians and Inde^ 
 pendents, it would make fo confpicuous a 
 difference between them (in their Churches 
 and adminiftrationsj in the eyes of the 
 fober fort of men, as would be likely to 
 make the Prelacy odious, and do more 
 againft it by far then that which you call 
 perfection doth. ( And I cannot take it 
 for a perfecution, that you are not armed 
 or feconded by the fword ; and enabled to 
 perfecute others^ : So that for my part, 
 were I your enemy, I would wifli you a 
 toleration ; but being really a friend to the 
 Church and you, I (hall make a better mo- 
 tion ; Yet defiring that you may have 
 your choice for a Toleration, if you refufe 
 this. 
 
 j ' ' * m 
 
 SECT. 
 
1 1 6 The Grotian Religion dtfcovtrcd* 
 
 SECT. LXXVIL 
 
 $•77* V O U cannot more convincingly (hew 
 J your felves true Catholicks , and free 
 from the partial defigns of the Romanifts , 
 which I mentioned, then by a readinefsfor 
 a truly Catholick Pacification. Will you 
 then begin at home ? our breaches are wide 
 enough, and have continued long enough ; 
 Forbear your reproaches and uncharitable 
 courfes that tend to widen them. You 
 complain that you are perfecuted : will you 
 but yield to terms of Peace and Piety, fuch 
 as are not fitted to a Party , but to the in- 
 creafe of Faith and Holinefs, and the good 
 of all ? and I would be one that (hould 
 with all poffible importunity Petition for 
 your Liberty. Will you lovingly confult 
 with your Brethren whom you now re- 
 proach andccniurc , to find out, i. The 
 way of neareft Clofure and Agreement ; 
 and 2. Of fuch a Brotherly forbearance in 
 the points wherein you cannot Agree, as 
 moft tendeth to maintain our Unity and 
 Peace , and promote the common Truths 
 that we are agreed in ? \i you would but 
 (ignifie your Readinefs to fuch an healing 
 
 courfe, 
 
The Grotian Religion difcovertd. 117 
 
 courfe, that the Proteftant Churches might 
 be ftrcngchened , and owned , and faithful 
 Minifters of both perfwafions might ( not 
 be degraded as by many of you they are , 
 nor perfecuted as you fay you now are, 
 but) be ufed for the fervice of their Ma- 
 tter , and none of their gifts loft to the 
 Church of Chrift ; we fhould then be the 
 more confident that you are not for a fa- 
 dionbutthcChriftianCatholick Intereft : 
 Efpecially if in deeds as well as words, you 
 will manifeft this Confcnt. I dare boldly 
 fay, on long confideration , that the terms 
 of Peace are within our reach f even fuch 
 as moderate men fhould agree upon : Were 
 it as eafie to find a Peaceable Difpofition,the 
 work would be foon done. Without con- 
 futing the Presbyterians in the point , I 
 dare venture to fay with very great confi- 
 dence, that they will yfeld to the terms that 
 Bifhop HaU\\\mfc\{ hath propounded asfa- 
 tisfa&oryin his Peace waller, $&g 47,48, • 
 49 y $0, 51. and Bifhop VJber in his 
 Modell called the Rednttion, &c. Arc you 
 moderate Epifcopal Divines I Why then 
 are we not agreed without any more ado ? 
 Two of your own Bifhops , (as Pious, 
 Reverend, Learned men, as moftever the 
 Church had ) hayc already laid down the 
 
 terms, 
 
1 1 8 The Grotian Religion di [covered. 
 
 terms, (To which I may add Forbes his Ire- 
 nicon.) If you are agreed, we are agreed : 
 I mean , very many that I know to be of 
 my own mind in this ^ and very many of 
 the moft learned , godly Presbyterians in 
 England. I agreed with Bifhop Vfier in a 
 quarter of an hour, propofing to him fome 
 Healing terms,which he profeflcd were fuf- 
 ficient with moderate men , though with 
 others he found they would not take. 
 When we attempted our Aflbciation in 
 this County, we purpofely left our terms fo 
 wide as that we might have Communion 
 with Godly Epifcopal men as well as 
 ethers. But when two of them (Learned 
 moderate men ) approved of our Defign, 
 and were about to joyn with us ( though 
 of another County ) in promoting it , a 
 famous, learned man of the New way ( of 
 Mr. ps. acquaintance, and one of his Epi- 
 ftelers ) by an unpeaceable writing blafted 
 • all ; perfwading one of them not to Cove- 
 nant with Schifm, and fin my judgement) 
 fomenting a Schifm, and that by poor in- 
 fufficient reafonings , under pretence of 
 avoiding Schifmaticks. In a word; Peace 
 is before you ; If you love it, and are real- 
 ly friends of it as you pretend ; accept it , 
 that the Church may have the benefit. If 
 
 you 
 
The Grotian Religion discovered. \ig 
 
 you refufe it, pretend not to be lovers ot it ; 
 and blame your felves if you choofe rattier 
 to fmart , then to fuffer the Churches 
 wounds to be healed: And you fhall give 
 us leave to enjoy the comfort of our de- 
 fires and endeavours for Unity and Peace, 
 whether we attain them or not. 
 
 Fmtur y April. 14. 1658. 
 

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