A26947:1376
A key for Catholics, to open the juggling of the Jesuits, and satisfy all…A key for Catholicks, to open the jugling of the Jesuits, and satisfie all…
A key for Catholics, to open the juggling of the Jesuits, and satisfy all that are but truly willing to understand, whether the cause of the Roman or reformed churches be of God ... containing some arguments by which the meanest may see the vanity of popery, and 40 detections of their fraud, with directions, and materials sufficient for the confutation of their voluminous deceits ... : the second part showeth (especially against the French and Grotians) that the Catholic Church is not united in any merely humane head, either Pope or council / by Richard Baxter, a Catholic Christian and Pastor of a church ...A key for Catholicks, to open the jugling of the Jesuits, and satisfie all that are but truly willing to understand, whether the cause of the Roman or reformed churches be of God ... containing some arguments by which the meanest may see the vanity of popery, and 40 detections of their fraud, with directions, and materials sufficient for the confutation of their voluminous deceits ... : the second part sheweth (especially against the French and Grotians) that the Catholick Church is not united in any meerly humane head, either Pope or council / by Richard Baxter, a Catholick Christian and Pastor of a church ...
London: printed by R.W. for Nevil Simmons, 1659
Quest. Whether the way to heal any Divisions in the Churches of Chr… › Chapter 1
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
2. That I might take in those parties of the Papists, that I have past by or said less to in the former Part of the Book.
3. Because I see what Influence the conceit that I dispute against hath on the minds of many well-meaning less judicious people.
4. Because I perceive in part what influence the design of Grotius had upon England, in the changes that were the occasion of our late wars; He saith himself Discuss. pag. 16. [That the labours of Grotius for the Peace of the Church were not displeasing to many equal men, many know at Paris, and many in all France, many in Poland and Germany, and not a few in England, that are placid and lovers of peace: For as for the now-raging Brownists, and others like them: with whom Dr. Rivet better agreeth then with the Bishops of England, who can desire to please them, that is not touched with their venom?] So that he had Episcopal Factors here in England. And whereas some tell me, that Grotius was no Papist, because he professed his high esteem of the Church of England, and say they, had Church-preferment here offered him, and thought to have accepted it. I answer 1. Either it was Grotius in the first Edition, or the Church of England in the second Edition then in the Press, that this must be spoken of, if true. 2. Was not Franciscus a Sancta Clara, (still the Queens ghostly Father) a Papist, for all he reconciled the Doctrine of the Church of England to that of Rome? Grotius and he did plainly manage the same design. 3. Mr. Pierce assures you by his Defence, that Grotius hath still his followers in England of the party that he called the Church of England: And is it any more proof that Grotius was a Protestant for joining with them, then that they are Papists that join with him? Is not his Doctrine here given you in his Englished words? Do you doubt whether the Council of Trent were Papists? This makes me remember the words of the late King to the Marquess of Worcester: when the Marbuess came into the room to an appointed conference about religion with him, & leaned on D. Bayly's arm, he told the King that he came leaning on a Doctor of his own Church: and the King replied, My Lord, I know not whether I should think the better of you for the Doctors sake, or the worse of the Doctor for your sake] (or to this purpose) And indeed the Doctor quickly showed, by professing himself a Papist, what an Episcopal Divine he was: And I think we have as fair advantage to resolve us, whether to think the better of Grotius for the Church of Englands sake, or the worse of those that he called the Church of England, and that were of his mind, for Grotius sake.