A Dangerous Plot Discovered, Chapter 21
CHAP. XXI. The Concluſion of the whole Diſputation, claiming M. Mountagues promiſe.
ALthough it hath beene his faſhion to ſpend many lines, with much bitterneſſe, and ill language; very ill beſeeming a man of gravity, and a Miniſter: yet in the iſſue hee promiſeth fayre, (if you will beleeue him) writing in theſe words;
Let him, or any other, goe honeſtly, ſincerely, ſoberly, Scholler-like to worke: Let him come home to the points controuerted, without Rowling, Rambling, Rauing, ioyne iſſue, inſtantly with the queſtion where it lyeth: I am for him: no man more ready, more willing, more ſubmiſſe, more deſirous to goe calmly to work, for Gods glory, the Churches tranquilitie, the good and benefit of my ſelfe and others.
Thus farre hee, in his Epiſtle to the Read…r, ſet before his Anſwer to the Gagger, neer to the end therof.
I anſwer, I hauehave accompliſhed your deſire; you inuite to the diſcuſſion of the things you hauehave written. I hope you will accept it in good part: I hauehave obſerued the courſe of diſputation you hauehave appointed. And, becauſe, I would not truſt mine owne Art (altogether,) therefore hauehave I followed B. Iewel, in his anſwer to Maſter Harding.
To ſhew your ſelfe a plaine man, you profeſſe further, in your anſwer to the Gaggers Preface, toward the end.
1 Our faith is to be regulated by the Scriptures.
2 Bring mee in any one point, or all points, to this rule. Tye me to it, try me there. I fall downe and adore it. I would not, I will not, ſwerue from it.
3 The preſent doubts hang in the Church of England: I doe appeale to the publike doctrine thereof, let that which is againſt them, on Gods name, be branded with error: and as error be ignominiouſly ſpunged out. Let the author be cenſured (as he well deſerueth) by authority. If I be ſo taken with the fact, or euidence be cleare againſt me, or I be conuicted by ſufficient witneſſe, to hauehave erred thus, I will recall, and recant, whatſoeuer is ſo exorbitant: and further, will deale ſo with my owne writing, as they did with their curious bookes, Acts 19. & 19. Appeale p. & 9.
I anſwer; I hauehave performed the condition, in the iudgement (I hope) of eueryevery Reader, able to iudge of a diſputation. I looke for the performance of this your promiſe: if you faile, the fault muſt reſt vponupon your ſelfe; and ſo I leaue you to your owne choice.
But you thinke to eſcape that; and yet be without blame: by obiecting againſt the perſons, and plea of them that ſtand againſt you.
Of their perſons, you ſay, They are
Puritanes, Self-conceited, Preſumptuous, Maligners at States, Irregular, Louing paritie, Factious, Turbulent. (page … 3. Ouer preciſe profeſſors. p. 4.
Malicious. p. 5.
Hornets ill affected, Purer Brethren, Great Rabines in Iſrael, whoſe pens, and pulpits be infallible in iudgement. page 6.
Popular-ſpirits, Singular illuminates, Simple ignoran…ees, Claſsicall dictators, Groners for Parochiall Popes. p. 7.
Partiaries, p. 14.
Peremptory, reſolued, concluſiue, falſe ſlanderers, p. 15.
Calumniators, indirect dealers, p. 22.
Men of cheuerelliſed conſciences, Calumniators, neither honeſt nor plaine, hauing presbyterian tricks of Legerdemaine, p. 23.
Traducers, Saint-ſeeming, bible-bearing, Hypocriticall Puritans, gloſers, time-ſeruers, Colluders with the State, page 43.
Cloſers (in ſhew) with our Church, but teachers of things contrary to what they hauehave ſubſcribed, crafty pretenders to bring in Popes to eueryevery pariſh, and Anarchies in the State, ſeparatiſts from others, ſingular, a part, afaction, a diuiſion, brethren of Amſterdam, p. 44.
A faction of nouellizing Puritanes, men intractable, inſociable, incompliable with thoſe that will not maintaine diſſentions. p. 60.
Men that hauehave whirlegiggs in their braines, And be far at variance with their owne wits, p. 81.
Clamorous Promoters, That read not ordinary proteſtāt writers, that braule at the ſhadow of their owne fancies: fight with ſhaw-fowles of their owne ſetting vp. Talke confidently, Traduce virulently, miſtake ignorantly, page 88.
Men of new learning, that hauehave little, or none old, factious, furious, p. 90.
Of the preciſer cut, zealous Diſciples, p. 95.
Such whoſe wits be not their owne, p. 96.
Such as profeſſe themſelues ſenſeleſſe, p. 99.
Ignorant of others, wedded to their owne conceits, p. 101.
Feruent ones, violently preciſe, p. 108.
Of vncharitable, vnchriſtian, fiery, Puritanicall zeale, Malice, Indiſcretion, Such as run a madding, of tranſported ſpirits, p. 110.
Schiſmaticks conforming for preferment, p. 111.
Men that hold with the Hare and run with the hound, of mouing, violent, Quickſiluer, Gunpowder ſpirits, That run into extreames,▪ Furious ones, p. 112.
Promoters, without Chriſtian charitie, common wit, ſenſe, vnderſtanding, honeſtie; Such whoſe paſsions are malignant and poſſeſſed with deepe malice. Shameleſſe ſlanderes, p. 129.
Ignorant, malicious, factious, poore diuines, p. 138.
Franticke, good fellowes that are and euer will be I know what, p. 139.
Halfers in opinions for priuate ends, rotten at the core, profeſſing conformitie, but are oppoſites, p. 142.
Men partially addicted, maliciouſly bent to calumniate, Honeſt informers, detractors, p. 145.
Puritanicall oppoſites, p. 146.
Men that hauehave ſet themſelues to calumniate, Ignorant of the point they vndertake againſt. That cannot or will not vnderſtand, p. 168.
Fooles oppoſing common reaſon, confeſſed diuinity, p. 185
Great Maſters in Iſrael, Lyars againſt their owne knowledge, p. 191.
Ignorant, peeuiſh, prophane, p. 207.
Miſdeeming informers, wanting ſincere and honeſt dealing, p. 209.
Malicious, peeuiſh, Puritanicall, p. 213.
Men of poore capacitie, without apprehenſion, p. 218.
Diſſemblers, p. 222.
Such as vnderſtand not the depth of the queſtion, ſcum vponupon the ſurface, gibberiſh they cannot tell for what, page 248.
Pigmies of this time, p. 273.
Younglings, p. 274.
Of vncircumciſed lippes, p. 275.
Of your ſhorter cut, ſingular in their owne conceits, Such as ramble, and are ready to grind the teeth, p. 279.
Furious Puritans, p. 281.
Ignorant, inſolent, arrogant, preſumptuous. 283.
Good brethren, ſeeming holy, and preciſe, Tormentors of words, malicious detractors, 285.
Bred, and ſent abroad by the diuell, to maintaine a faction, p. 291.
Neither diſcreet, nor moderate, nor, vnderſtanding Diuines, 293.
Foore men, that medled beyond their lachet. And were out of their element, p. 295.
Ignaroes, intollerable, inſolent, malicious traducers, Of Puritanicall, quickſiluer ſpirits, p. 304.
Such as louelove faction, and diuiſion, p. 305.
Counterfeiting hypocrites, p. 308.
Of a braſen forehead, p. 319.
Zealous ones, charitable informers, franticke fellowes, frighted with Pannicke feares, of vncharitable conceits, p. 320.
Of Predominant frenſies, Ignorant ſtupiditie, p. 321.
Againſt their plea, you ſay It is
PRiuate opinions of the Informers. Claſsicall reſolutions of the Brethren, p. 6.
Diſmembred paſſages, p. 15.
Of pure malice, indiſcreet zeale, Loſt-wits, p. 17.
Miſtakings for aduantage, p. 20.
Shreds cut out from ſeuerall parts, laid together and patched vp for aduantage, p. 22.
Things broken and diſmembred, which doe not cohere nor inſue, nor follow inſtantly vponupon each other, laid together out of charitable pure intent, p. 24.
Paſſages diſmembred, miſhapen, and abuſed, p. 26.
Scholaſticall points, meere ſpeculations, of themſelues not apt to breed danger. That hauehave beene purſued without all danger but of tongue-tryall, p. 42.
Priuate imaginations of opiniatiue men, ignorant of others, wedded to their owne conceits, p. 101.
Idle dreames, fancies, and furies, p. 114.
The fruits of angry and idle braines, p. 115.
Confuſedneſſe, p. 116.
Sottiſh malice and ignorance, p. 128.
Miſhapen calumnies, falſe ſuggeſtions, p. 129.
The grunting of ſwine, p. 288.
I anſwer; firſt, in the very words of that learned, holy, and reuerend Biſhop Iewell. If I ſhould quit him with courteſie of ſpeech, I ſhould bee like vntounto him, but I thought it good to vſe ſuch temperance of words, not as may beſt anſwer your eloquence, but as may be moſt comely for the cauſe. Thus he writeth in his Preface before his Defence againſt Harding, no 1.
Although I ſhould grant theſe imputations, wherof I ſhall ſpeake, no 2. yet ſhould you gaine nothing. And I ſhew it in Biſhop Iewels words alſo.
I beſeech you, if you hauehave leiſure, hearken a little, and heare your ſelfe talke, behold your owne words, ſo many, ſo vaine, ſo bitter, ſo fiery, ſo furious, altogether in one place. Theſe be the figures and flowers of your ſpeech: yet muſt we thinke that you can neither ſtampe nor rage, howbeit I truſt, no wiſe man will iudge our cauſe the w…rſe, for that your tongue can ſo readily ſerue to ſpeake ill, Defenc. part 2. cap. 1. diuiſ. 1. p. 83.
By ſuch diſcourſes, he is able to proue whatſoeuer thing ſhall come to hand: when Scriptures faile, then diſcourſe of wit muſt come in place: and when wit and diſcourſe will not ſerue, then good plaine round railing muſt ſerue the turne, then he flingeth now at his Informers, now at his Promoters, now at the Puritans.
Thus he iumpeth, and courſeth this way and that way, as a man rouing without a marke; thus hee ſheweth a mountaine of words without ſubſtance; and a houſe full of ſmoake without fire; when all is done, we may ſay of him, as the poore man ſaid that ſhore his Sow. Here is great cry, and little wooll.
But truth is plaine, and homely, and hath no need of theſe hablements, but who ſo will take vponupon him to maintaine vntruth, muſt be forced to leade his Reader from the purpoſe, to feed him with words, for want of matter, and briefly, to doe euen as here you doe. In the Preface to the Reader, neere to the end.
To the particular imputations, I anſwer likewiſe in Biſhop Iewels words. So terrible are you in your dealing, be not afraid good Reader of all this ſmoake; for thou ſhalt ſee it ſuddenly blowne all to vanity, from whence it came. Thus hee writeth in his Preface before his Defence, no 6.
Touching ſome of the particulars I hauehave my anſwer out of the ſame Biſhop too, in theſe words, You ſay we read neither the old writers, nor the new; but are vtterly ignorant and void of all learning; it were a very ambitious and childiſh vanitie to make vaunts of learning. For aſmuch as you ſeeme deſirous of the …ame of great reading; ye ſhall hauehave the praiſe and glory of it (Mr. Mountagu) without contention: we will rather ſay with St. Paul, wee know nothing but onelyonly Ieſus Chriſt crucified vponupon his croſſe: yet notwithſtanding wee are neither ſo ignorant, but that we are able and hauehave leaſure to read as well the old Doctors, and the Fathers of the Church: as alſo your light, vnciuill pamflets, and blotted papers, which (God wot) in all reſpects are very new, and we are much aſhamed of your papers, and nouelties, to ſee them with vntruth, & other vncourteous ſpeech, ſo fully fraughted.
I anſwer further, you ſay we hauehave no learning, capacitie or vnderſtanding: but theſe are your owne words, you hauehave brought nothing that hath ſhewed it, or, that is fit to try, whether you ſay true or not: you hauehave brought ſome arguments; but they are ſo ſilly, that a child may anſwer them: you pleaſe your ſelfe with ſome Latine, Greeke, Poets, Hiſtory, Fathers, Councells: but they ſerue to no purpoſe, for they neither proue, nor diſproue any thing in queſtion. If you will bring arguments that ſauour of vnderſtanding, or diſpute from Latine, or, Greeke words, Poets, Hiſtorie, Fathers, Councels, in a Logical forme of true Sylogiſme, then ſhall you readily find, where reading, learning, capacitie reſteth: Till then, you may vſe them, and brag of them, but he that hath his eyes in his head, will ſay there is no cauſe.
You ſay, we are Puritans, which you eſteeme a reproachfull name: but you tell vsus not what you meane by it; therefore you would faine ſpeake ill, but no man can vnderſtand you. I thinke that name belongs to your ſelfe rather, for, a Puritan is hee that is pure in his owne conceit, and is not waſhed from his filthineſſe; according to the ſentence of the holy Ghoſt. Prouerb. 30. & 12. Now this ſeemeth to agree to your ſelfe, for, you ſay, you hauehave receiued the earneſt of your ſaluation, App. p. 48. Therefore you are pure in your own conceit. Now you are not waſhed frō your filthineſs, except your vnmeaſurable railings formerly related, be no filthineſſe. If you will ſay they be not filthineſſe, then muſt you reſolue vsus, what Salomon meant, when hee ſaid, There is a generation whoſe teeth are as ſwords, and their iaw teeth as kniues, Prou. 30. & 14. And Dauid, when he ſaid, Their throat is an open Sepulcher, &c. Did Salomon and Dauid commend or diſcommend thoſe of whom they ſpake? You tel vsus, that Puritans do refuſe, ſome of the doctrine, or diſcipline of the Church of England, or both, Appeale, p. 118. and this doth fitly agree to your ſelfe, for in all the points now diſputed, you reiect the faith of the Church of England, and bring vsus the Popiſh faith in ſtead of it, as hath beene euidently declared.
You tell vsus the things obiected againſt you are collected out of diuers places, and layed together for aduantage: In both parts you intend to blame the pleadings againſt you; but the firſt part is againſt your ſelfe, for, Art and plaine dealing, required you to ſet your opinions together. An obiection is well made, when it is truly made, though it be gathered out of many ſeuered places. You meane they are layed together vniuſtly: but the ſeuerall places out of which they are brought will ſay, that is falſe: diuers ſentences brought into one place, doe make each other the cleerer vntounto vnderſtanding, to that end are they now layed together, and for no other, as the reader may find. To ſcatter them into diuers places with the intermiſſion of other things, was a good meanes to conceale the ſnake, till a fitter time was offred: he that giueth poiſon, muſt conceale it. To gather them together, was the labour, diligence, and faithfulneſſe of him that did it. He that diſcouers a hidden euill, is more worthy then he that ſuggeſteth that which is overt, and lyeth aloft. You wold fain Tridentize it, & ſo go on, hanging hoof, againſt hoofe: (that I may vſe your owne words) Appeale, p. 270. As the fearfull Hare, doth double, and redouble, her courſe, and intricate her paſſage, to conceale her ſelfe, euen ſo doe you: hee therefore that would find you out, muſt take you where you are to be had, ſeeing you are not wher, and how you ought to be.
You tell vsus of the points in queſtion,
… are not …gerous.
Of themſelues. In the event vntounto vsus.
Becauſe
They are ſcholaſticall ſpeculations meerly.
The author is
No fomenter of
Faction.
Schiſme.
A
Patri…t.
Reconciler. Appeale, p. 42. 43.
They that thinke not ſo
Make clamors of they know not
What.
Wherefore.
Are
Franticke fellowes.
Frighted with Pannicke feares.
HaueHave without cauſe
fired the Beacons.
diſturbed the Countrey.
Eſteeme a field of Thiſtles, to be a battell of Pikes.
Appeale, pag. 320.
I anſwer; It is no meruaile, though you ſet your whole ſtrength, to remoue the ſuſpicion of danger, from the points you hauehave deliuered; yea it would be much meruaile, to ſee you doe otherwiſe▪ for hee that layeth a ſnare, muſt conceale it, leaſt his purpoſe be fruſtrated; but your labour is ſpent in vaine, a weake ſight may ſee them full of danger.
That they are dangerous to our eternall eſtate, and of themſelues, fitted to bring ſad euents, is manifeſt; for all of them are articles of erronious faith. Now an erronious faith is an addition vntounto the diuine reuelation, threatned by God, to bee puniſhed eternally, Reuel. 22. & 18. verſe, Some of them bee articles of the erronious faith of Rome, and that they bee dangerous vntounto our ſaluation, wee hauehave the teſtimony of Biſhop Iewell, who ſaith expreſly, That, they are dangerous to kindle Gods wrath, and condemne our ſoules for euer, Apol. part. 6. c. 22. diuid. 1. And c. 20. diuid. 2. he ſaith, vnleſſe we leaue them, we cannot come to Chriſt: With whom agreeth our reuerend Biſhop Carleton in his directions to know the true Church, p. 63. & 64. For of the Romiſh faith he ſaith, That it is traps and ſnares, dangerous, and tending to mans deſtruction. Your ſelfe doe no leſſe, when you ſay, Popery is originall of ſuperſtition, enemie vntounto pietie, Appeale, p. 321.
The particular points, whereof wee hauehave diſputed, doe ſay no leſſe.
For, if wee muſt take our faith in all matters of doubt, from the ſentence of a Councell, then can we hauehave therein no diuine faith; and conſequently no ſaluation.
If a man beleeue, that a ſinner is iuſtified (from the actuall ſinne which he hath committed) by a created being, that remaineth ſetled, and ſeated in him, then he beleeueth, that, thereby thoſe ſinnes are ſo done away, that no being thereof remaineth, and that all the powers, and faculties of man, are diſpoſed, and fitted, vntounto obedience as amply and largely as the Law appointeth, and preſcribeth obedience, and conſequently is in danger of damnation: for ſuch a man reſteth in his owne Iuſtice, to keepe him from hell, and to order him to heauen; and thereby truſteth vntounto a ſliding foot, and a broken tooth, for aſmuch as God hath laid out the way vntounto them in another line.
Hee that beleeueth that the continuance of grace (whereby man is fitted vntounto holineſſe in this life, and happineſſe in the life to come, by Gods appointment) is ſo contingent, and vncertaine, that eueryevery man that hath it, may be, and ſome men are, depriued thereof, and left in the ſtate wherein hee was firſt borne, and wholly deſtitute of all inward fitneſſe to holineſſe and happineſſe; he is in danger of damnation: for, ſuch a one beleeueth, that ſome men at this inſtant, are in the way to heauen, and holineſſe, beautifull, and glorious, in the eyes of God: but in a moment, ignominious, and hatefull vntounto God, and in themſelues tending vntounto nothing, but wickedneſſe, and damnation: and conſequently is or may bee in this condition, of, in, and out, eueryevery moment, and inſtant of his life: ſo alſo, he beleeueth that all men may, and ſome men doe, retaine their ſanctitie, in their inward diſpoſition, and outward actions for many yeares, but in the laſt moment of their life, are depriued thereof, and are caſt into hell. Which faith can in no ſort agree vntounto the ioy and conſolation of heart, which the ſanctified doe enioy: Nor vntounto that louelove of God, and the righteouſneſſe of his Kingdome, which eueryevery ſuch a man doth find by experience: Nor vntounto that great louelove, and delight, which God beareth vntounto, and taketh in his Saints; ſo largely expreſſed in the Scriptures: Nor vntounto the diuine prouidence which gouerneth the world with infinite wiſdome.
He that beleeueth Images are profitable to the ſtirring vp of deuotion, and may bee had in Churches, and imployed for that vſe, is in danger of damnation: for ſuch a man will not ceaſe till he hath them, and ſo imploy them, and thereby is in danger of worſhiping of them, through their fitneſſe, and mans corruption; and hee that doth worſhip them, doth commit idolatry, and idolatry is puniſhable with damnation. He that beleeueth honour is due to Images, beleeueth that in giuing honour vntounto them, hee doth an action ſupernaturall, acceptable to God, and that leadeth to heauen; ſeeing that, no honour can be due vntounto them, but by Gods reuealed appointment: and conſequently he is in danger of damnation: becauſe ſuch a man indeuoureth to ſerue God, and to come to heauen, by an obedience deuiſed by himſelfe: foraſmuch as God hath not appointed any honour to bee giuen to Images.
Hee that beleeueth, that Chriſt is really, and ſubſtantially preſent in the Sacrament, will honour the Sacrament, with honour due to God: which (that I may ſpeake in the words of Biſhop Iewell in his Reply, the 8. Article, p. 283.) cannot bee attempted without great danger: for it is Idolatry: ſeeing Chriſt is not there really and ſubſtantially: and all Idolaters ſhall hauehave their portion in the ſecond death, Reuel. 21. verſe 8.
Hee that beleeueth, hee aſſenteth vntounto God that calleth, and exciteth, freely: ſo as, hee can reiect and diſſent from that calling and excitation (if hee will) is in danger of damnation: for ſuch a one beleeueth, that he ſo conſenteth out of the liberty and dominion, that his will hath to doe, or not to doe, to conſent, or diſſent, and not yeeld that conſent in obedience vntounto any preuiall worke, and true efficiency of grace, diſpoſing him thereunto: and conſequently, that himſelfe doth firſt and originally make the difference betweene himſelfe and another, that diſſenteth from that grace of God that calleth: and that he hath of himſelfe, ſomething which he hath not receiued, whereof he may boaſt, contrary to the word of God, that ſaith,
Who hath made thee to differ from another? And what haſt thou that thou diddeſt not receiue? Now if thou diddeſt receiue it, why doſt thou glory, as if thou hadſt not receiued it? 1 Cor. 4. and 7. verſe.
By the like deduction, the danger of your Doctrine of Predeſtination will appeare, which is no leſſe againſt the place of the Apoſtle now alleadged, then the point of Free-will: for the Apoſtle ſpeaketh in termes, that comprehend Gods purpoſe, or decree eternall, as well as actions wrought in time.
I might ſhew the like danger, to ariſe from the reſt of the points deliuered by you, and vrge the danger of theſe other waies: but I thinke this ſufficient, to make it apparent, that they are dangerous vntounto a mans ſoule.
Touching the danger which (of themſelues) they are apt to breed, vntounto our outward eſtate, I ſhall need to ſay little; becauſe what you ſay of your ſelfe, Appeale, page 42. I ſay for my ſelfe.
I am loath to touch here, or to meddle beyond my ſlipper, the State is not the ſubiect of my profeſſion: I pray for the proſperity of Prince, and Policie: but let their courſes alone to whom they concerne.
Yet notwithſtanding, I hope I may with licenſe, and good leaue, alleadge what is manifeſt to all men, and deliuered by your ſelfe. Thus you write;
Popery is for tyranny, Appeale, p. 321.
And ſo ſay I, with the generall conſent of all thoſe that know Popery, and are not ſubiect thereunto. By tyranny, you meane, tyranny ouer Kingdomes: for you oppoſe it (in the place alleadged) vntounto Anarchie, now (I hope) eueryevery man will ſay, Tyranny is a notorious euill to any State or Kingdome. If you had not ſaid thus, the thing it ſelfe would hauehave ſaid it for you: for Tyranny is, where one man doth rule the whole, by an vnbrideled and vnlimited will and pleaſure. Now this the Pope claimeth ouer all Kingdomes, whoſe will is accounted a law, to whom no man may ſay, This is not well done: nor call his actions into queſtion.
If you ſay you hauehave not taught this, therefore your Popery is not for tyranny. I anſwer; this muſt follow vponupon the Popery which you hauehave taught: for you giuegive to Councel… an authoritie to determine matters of faith, and require all men to receiue their ſentence as the dictates of the holy Ghoſt. You allow the Church of Rome a ſhare in ſuch Councels, by granting that it hath the eſſence of a true Church; you alſo allow the Pope himſelfe a place in thoſe Councels. VponUpon which it will follow; that the Pope muſt call, direct, and confirme all ſuch Councels: and conſequently, that the Pope hath ſuch authoritie ouer temporall States and Kingdomes, as is aforeſaid; for that authority of the Pope ouer Councels, hath bred, and confirmed this authoritie of his, ouer temporall States, and Kingdomes; as he that readeth Bellarmine, de Rom. Ponti. lib. 5. cap. 1. Tertia ſententia, &c. and cap. 6. to the end of that Booke, will finde.
If wee receiue theſe points of Popery hitherto diſcuſſed, then muſt we receiue all the reſt of the Popiſh faith, for theſe are no truer then they; nor are theſe receiued by any, which doth not receiue them. If wee receiue all Popery, then wee giuegive place to the rabble of their Monkes, and Friers, &c. where they are entertained, great poſſeſſions, much goods, many people, are ſeuered from the vſe of the State, and appropriated vntounto the vſe, and benefit of the Pope, and State of Rome; by which meanes our owne State is much diſabled to maintaine it ſelfe againſt forraigne oppoſers; and a forraigne State inioyeth a great addition to defend it ſelfe, and to offend; yea, to ſubiect ours vntounto the will of the Pope, and State of Rome; which things, (I doubt not) will be confeſſed on all hands, to be no ſmall danger to our State: and this ſhall ſuffice for this time, to ſhew the dangers that doe perpetually attend vponupon this faith of Rome, which you perſwade vsus to receiue.
You tell vsus, you are a Patriot, equall to the beſt: you ſhew vsus wherein, by ſaying thus,
I imbrace the totall doctrine and diſcipline of the Church of England; and will maintaine it, to bee ancient, Catholike, Orthodoxe, and Apoſtolicall, Appeale, page 111.
I truſt to make good, againſt any and all whoſoeuer, that the Church of England is ſo conformable vntounto pureſt antiquity, in the beſt times: that none can be named in all points, more conformable, Appeale, page 48.
You muſt giuegive me leaue to anſwer hereunto in your owne words: which I finde, you hauehave written concerning ſome, viz.
You doe conforme onelyonly for preferment, hold with the Hare, and runne with the Hound, Appeale, page 111. and 112. you are rotten at the core, page 142. your goodly glozings, and time-ſeruing colludings with the State, are but like Watermen, looking one way, rowing another, page 43. and 44.
Your ſelfe (at leaſt) cannot be offended with mee, for applying thoſe words of yours, vntounto your ſelfe: for it is but Iuſtice to fill you, in the ſame cup you hauehave filled vntounto others.
Neither may it bee ill taken of any other: for you may be of that number, notwithſtanding this proteſtation: becauſe (that I may vſe your owne words) you muſt remember All your words are not Goſpell, Appeale, page 272. Therefore vntill I may perceiue that you manifeſt what you proteſt, by reall practice, you muſt giuegive me leaue to thinke you diſſemble in the point; and would perſwade men, that you are not to bee diſtraſted, that your ſelfe may feed fat vponupon their folly, Appeale, page 222. I finde you alſo writing thus of ſome:
Your holy cauſe (you ſee) will not ſucceed by oppoſition; therefore you come vp, and ſeeme to cloſe with the Church of England in her Doctrine and diſcipline: but indeed, you infuſe ſecretly, and inſtill cunningly, a forraigne Doctrine, pretended craftily to be our Churches▪ ſo that a… length, you may winde in forraigne diſcipline, and the reſt of forraigne Doctrine, Appeale, page 43. and 44.
If you conceiue thus of others, it is like enough you ſaw it firſt in your ſelfe: for there is none ſo ſuſpicious of another, as he that is guiltie. You know our Engliſh Prouerbe, The Mother would neuer hauehave ſought her Daughter in the Ouen, but that her ſelfe had beene there firſt: you can apply, what I exemplifie, to ſpeake in your owne language, Appeale, page 320. yea it is more then likely that this was your intent: For you waue the Doctrine of the Church of England: Teach contrary to that which you hauehave ſubſcribed: as you challenge others, Appeale, page 44. which you would neuer hauehave done, but for ſome ſpeciall end, and no other end can be aſſigned but this; and vntounto this end it ſerueth fitly.
If I ſhould reaſon thus,
The learnedeſt, the moſt conformable, the renowned, rewarded, &c. yea the faith it ſelfe, of the Church of England, is for Popery. Therefore Popery is the true faith.
Then eueryevery man will be ready to embrace the faith of Rome, and good reaſon too, ſeeing this teſtimony wanteth nothing to giuegive it authority; the party himſelfe, a friend, (nay more) a Brother that hath beene borne, bred, and brought vp in the confeſsion of the Church of England, that hath learned, loued, admired, and propoſed to himſelfe to follow indeclinable, the Doctrine and diſcipline of the Church of England, Appeale, page 111. No new vp-ſtart Maſter in Iſrael. But one that adhereth and conſenteth vntounto, the Apoſtles, and their true ſucceſſors, immediate and mediate, Appeale, page 45. and 46. The Doctrine of the Church of England, is propoſed in Synods, confirmed by law, commanded, and eſtabliſhed by act of Parliament, Appeale, page 111.
As the qualitie of your perſon, & pretence, ſo your outward condition in our State and Church, doe ſerue very fitly, to bring in Popery; for you are knowne vntounto, and approued by his ſacred Maieſty, King Iames; as you doe ſolemnly informe vsus in the Preface to your Appeale, and in the Booke it ſelfe. page 43. You are beholding vntounto, and fauoured by, men of principall ranke, in the gouernement of our Church and common-wealth: as wee learne from your Epiſtle, ſet before your Treatiſe of the Inuocation of Saints, neere to the end thereof. You are indeed rewarded with preferments, many for number, great for value. Who would deny his conſent vntounto Popery, when it is brought by a meſſenger thus accompliſhed? You are a Miniſter and a Preacher, therefore when you bring in Popery, you goe compendiouſly to worke; for you are like enough to gaine, and draw your Pariſhioners with you, at leaſt to make them more feaſable then other waies they would be: as yourſelfe writes in the third page of your Preface to the Reader, ſet before your Gagge. You are a Preacher vntounto many congregations, therefore you muſt needes draw the more people after you; and they draw others; for we ſee by experience, things new and ſtrange, ſtay not alwaies with them that receiue them firſt. Moreouer, by Preaching Popery, they may be accommodated according vntounto the diſpoſition of ſeuerall men; hee that is inclinable thereunto, may bee followed ſeriouſly, plied at all times. He that is auerſe may bee obſerued, and delt withall as opportunity is offered.
Laſtly, preaching is of greateſt efficacie, for it commeth vnderunder the name of Gods ordinance, it is more fit to enter into, and preuaile vponupon, the thoughts of man, than any other courſe: like as the ſmall raine reſ…eth vponupon, entreth into, and ſofteneth the earth, more then the great and haſtie ſhowers. By preaching popery may be let in ſoftly, without noiſe, ſlowly without violence, like as liquid bodies are diſtilled by a ſoft fire, & being once entred, taketh faſter hold like vntounto a ſcrew, that is not heard when it entreth, nor can be pulled out when it hath taken hold.
This courſe, to bring in popery was now requiſite: for all violence was in vaine, no attempt that way could preuaile, it made vsus more warie, and reſolued againſt it: like the boiſterous winde, that cauſeth a man to lay faſter hold vponupon his clothes, to keepe them about him. What diſputations hauehave they had to prevaile againſt vsus, for continuance, & multitude of years: for learning and ſubtlety? What deuices hauehave they vſed to keepe ours from them, to conuey theirs vntounto vsus? Cunning counſells to grace it, deſperate Ianizaries to conuey it into eueryevery Kingdome, Prouince, diuiſion, familie, houſhold, ſingular perſon, if it were poſſible? What wars and trecherie hauehave they omitted, the Hiſtories of Wicklife, Hus, Ziska, Henry the ſecond, King Iohn, and Queene Elizabeth, (beſides many others) will ſhew. More of any of theſe are not needfull, nor can be expected; yet what hauehave they gotten, hauehave they won a party vntounto their faith, or one man to beleeue as they doe? Surely this they hauehave gained, enen a garment dyed red in the blood of the Saints, and a name, but not of the ſonnes of Abraham, who neuer had the glory of hereſie, and poiſon of falſe doctrine, cruelty, trechery, murder, vſurpation. Now, now therefore, is the time when you muſt change your copie, turne ouer a new leafe; bethinke your ſelfe of a new courſe; turne your threatnings into flatterings; your loud ſound into ſtill voices; your long diſputations, into diſtilled dropping, your enmity into pretended friendſhip, your conioyned armies into ſeuered corner creepers; your armour into Gownes; your ſwords into ſithes, your bills into mattocks: Finally, let no voice of warre be heard in your ſtreets: Sound, and reſound; lift vp like a trumpet the voice of Peace, tune your inſtruments, to make that harmony to bee more delightfull, then the ſweet Singer of Iſrael; and then perhaps you may gaine him vntounto your ſide, whom God hath giuen ouer to beleeue lyes: but for the reſt, they will, and alwaies ſhall, hauehave iuſt cauſe to ſay, as we now doe, The ſnare is broken we are eſcaped, thanks be vntounto God.
I might giuegive ſatisfaction to eueryevery one of his particular railings, for there is ſufficient for it: but I will not burthen the reader ſo much. This that I hauehave ſaid, is ſufficient: becauſe theſe things being thus, none of his other bitter invectiues can bee true. Though they were true, yet doe they make either wholly againſt him, or nothing at all for him.
I conclude this whole diſcourſe, in the words wherein Biſhop Iewell concluded his, to Maſter Harding, pag. 652.
Deceiue not the ſimple, they are bought with price, they are the people of God, for whom Chriſt hath ſhed his blood. Your ſhifts be miſerable, you trouble your ſelfe, as a Bird in the lyme. The more ye ſtirre, the ſaſter ye cleaue; the longer ye ſtriue, the weaker ye are: ye cannot bridle the flowing Seas, ye cannot blind the Sunne beames. Kicke not ſtill againſt the ſpurre: GiueGive vntounto the glory of God: (will ye will ye) the truth will conquer. God giuegive vsus both humble hearts, and the people eyes to ſee, that all fleſh may be obedient to his will, Amen.
FINIS.
End of the text · Anthony Wotton, A Dangerous Plot Discovered (1626)