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Preface Answer to a Popish Catechism
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Genre
Preface Treatise Controversial
Date
1685
Full Title
"The Preface." In: Rawlet, John. A dialogue betwixt two Protestants, In Answer to a Popish Catechism, called, A Short Catechism against all Sectaries [...]
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Wing R352
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The original format is octavo.
The original contains new paragraphas are introduced by indentation,contains elements such as change of font,
THE PREFACE.
I Do not think there needs any excuse to bemade for answering a Book written against
our Religion: If there were, I could truly
produce that common one of being put upon
it by Friends. For it's now more than
a year since some very worthy Friends to whom
my Obligations are too great to dispute their Commands
did put into my hands a little Popish
Book, called, A Short Catechism against all
Sectaries, said to be Translated by C. M. desiring
me to write a plain Answer thereto by way of Dialogue,
such as might be fitted for the capacities
of common people. In obedience to whom I presently
betook my self to the work, wherein I have
proceeded very slowly, being daily interrupted with
other employments. But now at length having
finish'd it, I present it to the World, heartily
wishing it may have a success answerable to the
truth and goodness of the cause I maintain, and
to the design both of my self in Writing and Publishing
it, and of my Friends in putting me upon
it.
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I am not so vain as to pretend to have saidany thing new on a Subject so very common, and
which for a long time hath exercised the Pens of
very many persons of greatest Wit and Learning,
both in our own and other Nations. Let it suffice,
what I hope without any vanity may be said, that
I think I have here delivered certain and solid
Truth in plain and easie Words, that even he that
runs may read and understand the same. I can
also truly add, that in answering this my Popish
Author, I have used all manner of honest and
fair dealing, as becomes a sincere Lover of Truth.
I have not indeed always followed him word for
word, especially not in his second and third Chapters,
in the former of which he endeavours to
prove, That Protestants have not the marks of a
true Church; in the latter, That the Church of
Rome hath them. These two I have handled together,
and though I have left out much of his
reviling Language, which I thought needed no answer,
nor deserved any notice; yet I do not know
that I have past over any one Argument either
there or in any other place. Some perhaps may
look on it as a fault that I have often followed him
too punctually, which has occasioned the frequent
repetition of the same things, but this may be useful
to some Readers. If I have not every where
quoted his very words as for the most part I have
done yet I am sure I have never willingly misrepresented
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his sense, nor proposed his Argumentswith disadvantage, but rather have added what I
thought might give strength thereto. And as I
know not that I have any where overlooked one
Argument without answering it, so neither have I
returned any answer, but what in my Conscience
I thought to be just and true, and with which my
own mind is well satisfied. I have not so confined
my self to this Author, but that I have
also taken notice of some other points which he
never mentions. And though I may be far enough
from having spoken to all that are in controversy
betwixt us and the Church of Rome, yet I
think I have not wholly omitted those which
are of greatest weight. At least, I am well assured
that I have said enough to satisfy any considering
impartial person, that there is not the
least reason, why any Man should depart from the
Communion of the Church of England, and betake
himself to that of Rome: Since the Romish
Church has no manner of Authority over us,
and is moreover guilty of retaining and imposing
such gross and dangerous Errors and Corruptions,
as render her Communion utterly unlawful and
unsafe, even to those who have been born and bred
in her bosom. How unreasonable then is it for us
to revolt to her? And indeed my chief design in
this undertaking is to confirm those of our own
Church in strict Communion with it, having little
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hope of bringing over many Proselytes from theChurch of Rome. Where I can expect but few
Readers, I must not look for many Converts.
Those Guides who are not willing to trust their
People with the Holy Scriptures, which yet they
say are on their side, will be less willing they should
read the Books of those whom they account their
Enemies; and too oft they account us so, as the Jews
did our Saviour, meerly for telling them the truth.
But if any of that Persuasion should be so ingenuous
as to give this little Book a fair Reading,
and shall bring along with him a mind as free
from passion and prejudice as the Author had in
Writing it, I dare say that it will either perswade
him to become a Member of our most excellent
Church, or at least convince him, that we
who are already so, have great reason not to depart
from it: Since this our departure, beside all other
faults involved in it, would render us guilty of
an apparent Schism. And this guilt I reckon is
most justly chargeable on the Papists amongst us:
And not on them only, but also on those Protestant
Dissenters as they are commonly called
of what Denomination soever, who separate from
us into distinct Societies, which they set up in opposition
to our Church as by Law established. For
if in this Church all things needful to Salvation
are afforded, and no sinful condition imposed,
then do they make a causeless, sinful separation,
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who withdraw from its Communion. Neithercan these our Dissenters justly plead the same Arguments
for their Separation from us, that our
Church can for its withdrawing from the Church
of Rome, or rather for Reforming her self from
the corruptions of that Church, as I have briefly
shewn toward the end of this Treatise. They who
would see this more fully demonstrated, let them
read a Discourse which purposely handles this Subject,
being one of the Cases lately Written, as is
said, by some of the London Ministers. And
indeed I scarce know any Books that I would sooner
recommend to the Common Reader, for his
direction in these matters, than all those Discourses,
which treat of the several points in difference
betwixt our Church, and the Non-conformists,
and also of some of those betwixt us and
the Papists: And are generally Written with
such clearness of judgment, and with such calmness
and good temper, as may render them more
acceptable and more useful, through God's Blessing,
to those for whose sake they were Written.
But whilst we are thus engaged in disputes and
controversies, let us look well to the temper of our
minds, and take great care that we lose not peace
or charity, whilst we are inquiring after and contending
for the truth. Let us have as great an
aversion as we will from the errors, the ill principles
and practices of any sort of men; but let us
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not have the least enmity to their persons upon anypretence whatever. Let us pity them, and pray for
them, and do all we can in our several places to
instruct them, to reduce and reform them: but let
us not hate or envy them, not rail upon or revile
them, not wish them or do them any hurt, nor rejoyce
in any mischief that befalls them, nor vex our
selves at their prosperity, or with the fears and
forethoughts of it. Let us not fret our selves in
any wise to do evil.
For that end above all let us take heed of such a
fierce and furious zeal as tends to disturb the peace
of Church and State. That's no true zeal for Religion
which produces such ill effects, but rather a
zeal for opinions and parties, or for outward advantages,
and proceeds from pride, envy, revenge,
distrust of God, and such like evil principles. But
the wisdom which is from above is pure and
peaceable. True Religion inspires the breasts of
men with meekness and patience, humility and charity,
renders them calm and quiet, gentle and tractable,
easie to be intreated, and easie to be governed.
Next to piety to God, what greater duty
of Religion than Loyalty to our Prince as the Minister
of God? How then can Religion be exprest
or promoted by Sedition and Rebellion, any more
than by cursing and swearing, and such like profaneness?
He that talks of rebelling for his Religion,
has lost what he contends for before he begins
the contest. For what Religion has he who resists
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the Ordinance of God? And this as we are taughtby God himself he does who resists that lawful authority
which God hath set over him. But we must
shew that we Fear God by Honouring the King,
and loving all men, especially our Christian Brethren.
This is the language of Holy Scripture,
and this is the Doctrine of our Church.
Let us then live in peaceable Communion with
this Church, and let us in all respects behave our
selves in so loyal and dutiful a manner toward our
King, as she instructs and obliges us to do; even
so that we may deserve the Character which one of
the Ancients in his Apology for the Christians,
gives of them, viz. That a Christian is an enemy
to no man, much less to his Prince. Thus
ought we to practise if we will be true to our profession.
For the Religion of our Church as I have
often said and fully proved in the following Discourse
is no other than the Christian Religion,
the very same which our Blessed Saviour and his
Apostles taught, without either Popish or Phanatical
corruptions and additions.
And as in other points, so particularly in this of
obedience to Magistrates, she inculcates what Christ
hath commanded, Give unto Caesar the things
that are Caesars; and that of St. Paul, Let every
soul be subject to the higher Powers, &c.
even Bishops and Priests as well as Lay-men; and
this not only for wrath but conscience sake. Or
as St. Peter, Submit to every ordinance of man
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for the Lords-sake. This was the Doctrine andpractice of the Apostles, and of the Primitive
Christians in the first and purest ages, when they
had the greatest temptations to the contrary even
in times of hottest persecution; and this not for
want of strength as Bellarmine to their great dishonour,
would have it thought, Lib. 5. de Rom.
Pont. Cap. 7. but out of obedience to Gods commands
and faith in his promises. But in succeeding
ages of greater prosperity, as the Church declined
from her purity in many other respects, so
also in point of subjection and obedience to Governours.
Then began Prelates to contend with Princes,
and the Pope to set himself against, yea above
the Emperour. Then by degrees he claim'd a
power of deposing even Kings for what he shall
judg heresie, and of absolving Subjects from their
Allegiance, which by the way, Bellarmine very
finely compares to that power which the spirit
ought to have over the flesh. Lib. 5. de Rom.
Pontif. Cap. 6. Then were the Clergy exempted
from the jurisdiction of the Civil Magistrate, with
many other encroachments upon the rights of
Princes, which they of the Church of Rome were
especially guilty of. But it was the design of our pious
Reformers to remove these as well as other abuses,
and to restore Religion to its Primitive purity
as far as possible. And this they have done, as
in many other instances, so particularly in asserting
the just power and prerogative of Kings; strictly
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obliging all the members of this Church, whetherClergy or Laity, to yield all that homage and honour,
that obedience and subjection, which by the
plain dictates of reason and nature, and by the express
Laws of God in Holy Scripture, are most
justly due to them. And as it was the glory of the
Primitive Church, so has it been of ours, ever
since the happy time of her Reformation, that she
hath always maintained her Loyalty and Allegiance
untainted and unshaken. And hath fixed it
on such principles as will make it firm and steady
in all times, and under all Princes, on such as
made the Primitive Christians obedient to their
Emperours, whether Heathen or Christian, Arrian
or Orthodox; even on the principles of Religion
and Obedience to Almighty God, who hath set up
Kings as his Vicegerents, and hath expresly commanded
us to reverence and obey them as such,
threatning damnation to them that resist; and
promising an eternal Kingdom of Glory to the meek
and peaceable, and to the patient sufferer for
righteousness sake. This, I say, is Primitive
Christianity, and this is the true Protestant
Doctrine of our Church, taught by our first Reformers,
and by their genuine successors ever since.
So that it seems not without reason that several
learned men make this a chief distinguishing character
of a True Protestant without an Irony
that he owns the Kings Supremacy, as our Church
has defined it. I am sure he that denies it, so far
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agrees with the Papists. Wherefore if we wouldrestore due honour to the name of Protestant, which
by the abuse of pretenders, hath of late been exposed
to derision and contempt, let us live according
to the Doctrine of our Church; whilst we
profess our selves zealous for Protestant Religion,
and cry out bitterly against Popery, let us
take heed of embracing some of the vilest principles
and practices of it, such as were broached
and maintain'd chiefly by their furious Hildebrands,
and some of the worst men amongst
them, I mean their Doctrine of resisting and rebelling
against lawful Soveraigns upon pretence of
Religion and the honour of God, for the defence
of his Church, and the carrying on his cause. The
Holy God needs not the wickedness of men to defend
any cause of his; nor is Religion like to be
secured by irreligious means; nor Gods honour
promoted by a contempt of his authority in disobeying
his commands. True Religion will make us
impartial and uniform in the performance of
our duty, and teach us to have a respect to all
Gods Commandments, to the fifth as well as to
the first or second; so that we shall no more
dare to rebell against our lawful Soveraign, and
set up an Vsurper, than to disown the true God,
and worship an Idol.
But I have been longer on this Subject than I
intended, and therefore shall hasten to conclude this
Preface as I have done my Book, with a most serious
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and earnest exhortation to the Reader, thatabove all things he be careful to lead an universally
religious and good life, giving in the first
place to God the things that are Gods, and then
to Caesar the things that are his. Let God be all in
all to our souls, and let his authority wholly govern
and sway us in the whole course of our lives. Let
us study to know his will as he has plainly revealed
it in his holy Word, and let us most strictly and
faithfully comply with it in all things. Never let
the hopes of any wordly advantage, or the fear of
any loss or suffering draw us into the wilful commission
of any sin, or into the wilful neglect of our
duty. Neither the commands of the greatest Monarch,
nor the example of the multitude will be
any excuse for going against the light of Gods
Word, and our own Consciences. There is not
the least doubt of it but that God must be obeyed
rather than man, when their commands do
indeed thwart and contradict each other. Gods
favour is more to be desired than all the riches
and honours of the world, and his wrath more
to be feared than all the miseries and sufferings
of this life. What will it profit a man to gain
the whole world and lose his own soul? But
as no pretence of Loyalty and Obedience to Kings
will at any time justifie our breach of Gods commands,
who is the King of Kings, so neither will
the pretence of Religion any more warrant our
resistance of lawful authority. If we cannot obey
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with a good conscience, then we ought to sufferwith quietness and patience. This is every where
the Lesson which the Gospel teaches, and which is
more especially recommended to us by the example
of our Blessed Lord and Master; and if ever we
hope to live and reign with him hereafter, we must
now deny our selves and take up our cross and
follow him; even in meekness and patience must
we follow him as well as in righteousness and mercy,
purity and temperance, or any other graces.
Yea by this means we shall best consult for the present
safety and honour both of our selves and our
Religion. Who will or what can harm us if
we be followers of that which is good? This
will incline Kings to be Nursing Fathers to the
Church, when the Church trains up her Children
in obedience to God and the King. Above all,
this will procure the blessing and favour of Almighty
God, wherein consists all our safety and felicity.
We may hope still to enjoy his Presence and
his Gospel, whilst we bring forth such good fruits
of it, and walk worthy of the Lord in all well-pleasing.
He will continue our peace and prosperity
so far as he sees good for us, and will suffer nothing
to befall us but what shall make for the interest
of Religion and our own truest advantage.
Say to the righteous it shall be well with him,
whether in peace and prosperity, or in sufferings
and adversity. But let us remember St. Peter's
advice 1 Pet. 4. 15. to beware of suffering as
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busie bodies or evil doers, as factious and seditious,as Rebels and Traytors. They only who suffer
for righteousness sake may glorifie God on
that behalf. They alone with confidence may
commit themselves to him, who are exercised
in well-doing.
To him therefore, the only wise, the great and
good God, let us freely and chearfully commit both
our souls and bodies and all our concerns, whether
publick or private: banishing from our minds
those faintings and despondencies, those fears and
jealousies, which first disturb the peace of our own
breasts, and then too often that of the publick. Let
us but see to do our own duty with faithfulness and
diligence, and then let us possess our souls in patience,
being assured that all the ways of God
are mercy and truth; and all his Providences
how strange soever they may seem to us, shall in
the issue sweetly conspire to fulfill his promises, and
accomplish his designs of love to all that truly fear
and serve him. Let us look well to the Government
of our own spirits and passions, of our tongues
and our lives, and then let us leave the Government
of the world to the God that made it, who
is the absolute Lord and Ruler over all, in whose
hands are all the hearts and the affairs of men, and
who can turn and order all as he will, and he will
do what he sees best and most conducing to the glory
of his own name, and the good of his Church,
which is a thousand times dearer to him than it
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can be to us. Wherefore let us sincerely make GodsGlory our End, and his Word our Rule, and continue
stedfast in communion with our Church
which teaches us so to do, and then we can never
be utterly defeated, nor need we ever be much dejected.
Truth and goodness are most strong and
invincible things, and will certainly at last prevail
and triumph over error and wickedness. And all
that do with courage and honesty engage in their
service shall never receive any real hurt, but are
certain to come off with victory and honour. Even
now the spirit of God and of glory resteth upon
them, and dwelleth in them, filling them with joy
unspeakable and full of glory. And at length
they shall be exalted to those glories and joys, those Crowns
and Scepters, which are reserved in Heaven
for Christian conquerors, even for such as
have managed their warfare, and gain'd their conquests,
not by disturbing the peace, nor by doing
evil to any man, but by patient suffering of evil
done to them, and by patient continuance in
well-doing.