A Dangerous Plot Discovered, Chapter 1 – Chapter 2

A Dangerous Plot Discovered · Chapter 1 – Chapter 2

p. 1CHAP. I. Maiſter Mountague hath corrupted, the Faith of the Church of England.

THE whole Diſputation following 1ſerveth to proue this ſentence; by ſhewing wherein, and by what, he hath corrupted it. This ſentence preſumeth, that the Church of England hath publiſhed her faith, which will not be denied, becauſe the Records thereof (cheifly the Booke of Articles) are, or may be in every mans hand.

That he hath corrupted it, will eaſily be granted too, 2if I ſhew, that vnderunder the name and pretence of the doctrine of the Church of England, and defence thereof, he hath brought in the erronious faith of the Church of Rome, and Arminius. And this I will performe; firſt, by anſwering his generall plea to excuſe himſelfe therfrom in this Chapter, and then by ſetting downe the particular points wherein, and whereby he hath corrupted it, in the reſt of the Chapters following.

p. 2Firſt, he pleadeth not guiltie of both accuſations, of 3Arminianiſme, and Popery. Appeale. p. 9. I reply vntounto him. I will joyne iſſue with him herein, and make it good that he is guiltie.

He would argue his innocency on this manner. 1. I diſavowed the name and title of Arminian; for I will not pinne my beliefe vntounto any mans ſleeue. I anſwere, if you joyne in that faith, whereof he was the author, you cannot avoyd to beare his title; no more then others that hauehave ſided in the like caſe. Every artiſt beareth the name of that art which he profeſſeth, but you joyne in faith with him, (as afterwards ſhall appeare) therefore you muſt beare his title. 2. He ſaith, he never read word in Arminius. p. 10. I anſwere, this will not thruſt off his title. For of them that were called Arrians, many thouſands never read word in Arrius. It is communion in his faith, (not his writings) that procures that title.

He would proue himſelfe innocent of the Popiſh 4faith on this manner; I nor am, nor hauehave beene, nor intend to be, a Papiſt of ſtate or of Religion. p. 111. I anſwer, his thoughts may change, and ſo he may be, what he doth not now intend to be; The liking of ſome points firſt, is a good beginning, and a fayre way, to like all at laſt. We doe not inquire what you are, or intend to be, but what you hauehave done. Therefore this plea is nothing to the purpoſe.

He would proue he neither is nor meanes to be a 5Papiſt, by two reaſons; the firſt is, The originall grounds of Popery hauehave no warrant from revealed truth. p. 111. The ſecond is, he hath handled them as few beſides himſelfe hath done, in ſo exaſperating a ſtile. p. 110. I anſwer, this proues p. 3the thing which is not in queſtion, therefore deſerues not be anſwered: but to them, I ſay, you hauehave left a dore open for the firſt (to eſcape.) You ſay, you are not tyed to your owne opinion. Gagg. p. 328. If your judgement change, you are as ready for Popery, and will judge it no leſſe warranted by revealed truth then now you doe the contrary. You tell vsus of ſome that draw one way, and looke another. You may be one of them for any thing is done, & are ſo too (in all likelihood.) For rayling at them doth not ſhew you had no favour to them, becauſe the contention of friends many times is the bittereſt, and odious rayling, was the fitteſt curtaine to conceale your friendſhip to them, where open friendſhip would preſently hauehave beene deteſted.

If circumſtances will argue your guiltineſſe, I can vrge you with ſome ſtore. 1. Your writing is crabbed and hardly intelligible, full of raylings and debaſing of others, extolling & vaunting of your ſelfe, advancing the credit of Popiſh Writers, debaſing the reputation of many of precious accompt in all the Proteſtants Churches. 2. You often times leaue the queſtion between you and the Papiſt, to quarrell with Proteſtants. 3. You grant your Adverſary many points of his faith, and faine a difference where there is none. 4. You drop in the Popiſh faith here ſome, and there ſome, as if you would, but you are not willing to be ſeene. If they were together, every one would perceiue them, being in ſunder, a wiſe man might be overtaken by them. 5. You bring in points of ſpeculation, that will finde leſſe oppoſition, but being received, will draw on matters of practice. 6. You profeſſe your ſelfe for reconciliation, which can be vnderſtood of none, but with the church of Rome. Appeale. p. 292.

p. 4Touching the matter it ſelfe, thus he ſaith; I call therin for tryall for it, by God and my Countrey, the Scriptures, and the Church of England; dare any ioyne Iſſue with me vponupon this, they dare not. p. 9. I anſwer, I dare and doe accept the Challenge. And that the proceedings may be orderly, I will ſet the doctrine of M^r. Mountague in the firſt place, of the Church of Rome in the ſecond, and of the Church of England in the third. Then I will ſhew his diſagreement with ours and agreement with theirs. In the laſt place, I will ſhew the faith of Rome (wherein he doth agree with them) to be erronious.

CHAP. II. The point of the Iudge of Divinitie Controverſies.