Turpiter atrū Desinit in piscem mulier formosa superne and lower parts of an ugly fish was joyned to a faire and beautifull womans face Or like some Apothecaries boxes which bearing the inscription of a Cordiall or pretious antidote containes nothing in it but some banefull drugge or deadly poyson I confess I have knowne men of his straine to start strange doctrines from texts where a man would never have dreamed of any such matter as if their texts were but a colour serving onely to bring in their owne fancies As one that preaching upon the parable of the Prodigall Luk. 15. 15. from that where it is said Hee joyned himselfe to a Citizen of that country which hee did constrained by necessity and to avoid starving observed this doctrine That it is the duty of Christians in choosing their calling to make choyse of men eminent for religion and piety Another that in that of S. Iohn Hee is the propitiation for our Iohn 15. 15. sins and not for our sins onely but for the sins of the whole world found this That Christ did not dye for all men but onely for the elect But yet Mr. Burton passes them all in that having such a Text could in all the parts of it so directly contradict it as if he had learned of the Canonist to expound constituimus by abrogamus But I go on The pretended ground of all these clamours calumniations and contumelies against the Bishops and Hierarchy we find by him set downe p. 111. in these words According to our text we are professedly against all those usurpations and innovations which the Prelates of latter dayes have haled in by the head and shoulders being besides and against the law of the Land and much more against the Law of God And indeed the summe of all these declamatory sermons and of his libels and Epistles c. is briefly this There are divers Innovations lately brought into the Church and State and that with a strong hand and strange persecution of those that yeeld not to them by the Archbishop of Cant. and some other Bishops of dangerous consequence as tending to the subversion of the religion and government established and the bringing of us back againe to idolatry and union with the Church of Rome and therefore that the Bishops ought to bee severely punished and their orders abolished So that if it appeare that this is false in every part of it As namely that the innovations which he raves upon are injuriously so termed That they are not popish or tending to the overthrow of the religion established and reconciling us to Rome That the Bishops urging these supposed innovations have kept within the bounds of their lawfull power and not exercised any tyrannie nor persecuted Gods people or the Kings good subjects If I say these severals shall be made to appeare and this by Gods assistance I doubt not but I shall be able to do to the conviction of such as are not wilfully blinded then the iniquity of his clamors the falsehood odiousness and impudency of his calumniations will without more adoe be discovered and it will be easie to judge who they are that have troubled Israel And therefore that I may not leade my readers through the maze of his manifold tautologies nor tyre my selfe and them in the wilde and pathless thicket of his impertinencies nor take the paynes to wipe off every spot of dirt which he hath cast upon his opposites My purpose is to examine this Grand crimination and to speake of the severall supposed innovations and that according to that division and in that order that wee finde them ranked by him in that forenamed place Where he thus writes And these Innovations or changes wee may reduce to eight generall heads 1. Innovation in Doctrine 2. Innovation in Discipline 3. Innovation in the worship of God 4. Innovation in the civill government 5. Innovation in the Altering of bookes 6. Innovation in the meanes of knowledge 7. Innovation in the rule of faith 8. Innovation in the rule of Maners CHAP. V. Of the supposed Innovations in Doctrine Of King James his Order to the Vniversities for reading the Fathers done long since unjustly charged upon the present Bishops By whomsoever procured upon just grounds Not Popish but against Popery King James's other Order for preaching of Election c. justified FIrst saith he they the Prelats have laboured to bring in a change of Doctrine as appeareth by these instances 1. By procuring an Order from King James of famous memory to the Vniversities that young students should not read our Moderne learned Writers as Calvin Beza and others of the reformed Churches but the Fathers and Schoolemen This first crimination is farre fetcht being if I mistake not a thing acted above twenty yeeres agoe so that it seemes hee meanes to take him compasse enough the times present not affording him sufficient store and if hee had gone backe but twice as many more hee might have found the reading of Calvin and Beza accounted as great an Innovation as now he holds the debarring of men from reading of them and that by those that were as good Protestants as Mr. Burton and as farre from Popery But secondly being so long agoe done I cannot see how hee can lay it upon the present Prelates especially upon those whom hee most strives to make odious none of them being Bishops at that time But if they must inherit the guilt and punishment of their Predecessors faults In the third place how doth it appeare that it was the Bishops doing Marry because King Iames approved and magnified those Orthodox Authors and gave the right hand of fellowship to those reformed Churches which those Authors had planted or watered calling that the Orthodox faith which those Churches did professe and in particular did commend Calvin as the most judicious and sound expositor of Scripture And therefore it were impious to imagine that King James should doe any act in prejudice of Calvin c. Well But might not that judicious King or any man else approve the Authors in the general and yet dislike some things in them for which hee might thinke them not so fit for young students in Divinity to lay them for the foundation of their studies It is no prejudice to the best of them nor indeed to any man as being a common infirmity of humane nature to say that in some things they erred Much lesse can it wrong them to have the ancient Fathers from whose torches they lighted their candles preferred as the more worthy And it is one thing to give the right hand of fellowship to a particular Church which we willingly doe to all the reformed Churches beyond the Seas and another to like and approve every Tenet that any man in that Church shall hold or deliver I suppose Mr. Burton is not so uncharitable as to deny the Lutherane Churches the right hand of fellowship and to exclude them from being
Iacksons bookes beene licensed it passeth Mr. Burtons learning yea though Mr. Prinne should bee of his counsell to find any thing in them which is not consonant to the doctrine of the Church of England Dr. Cosens private devot Mr. Brownes sermons I have not seene conteyned in the 39. articles and the booke of Common prayer Nor which is contrary to this Declaration of his Majesty Onely here I except my Lo of Chichester his Appeale which was published some yeares before the making of the Declaration And what blemish can it bee to Authority or to the Prelates if the booke of Franciscus a S. Clara. Also that book of Fr. à S. Clara. had beene printed 23. times and in London too so long as it is not cum Privilegio And what if he were so bold as to dedicate it to his Majesty I have knowne others and Mr. Burton by name p. 117. more bold in that kind than either was fitting or as I beleeve well pleasing to his Majesty But they say it was presented to the King by a Prelate And how if his highly-esteemed author They say do mis-informe him and there were no such matter Yet granting it to be true what hurt can be in it Blessed be God his Majesty is of yeares and wisdome abundantly sufficient to be able to discerne truth from falsehood be it never so cunningly masked or disguised Lastly what if a Romanist acting his owne part like himselfe indeavour to pinne such a sense upon our Articles as may make them almost Romish Who can hinder such mens tongues and pens Much applauded by our Innovators But doe any of our Innovators approve or applaud his wresting of our Articles to serve his owne turne I thinke Mr. B. cannot name any of them that doth And yet I cannot see what harme can follow if any shall so farre approve him as to like his moderate straine his lessening the number and quality of the differences between us which most of his owne party like M. Burton study to multiply and increase and so his desire of peace and reconciliation which if salvâ veritate it might once be wrought were a most blessed and happy accomplishment Neither is that though M. Burton so terme it true Christian p. 121. zeale but a distempered heat of a contentious spirit that shall come between and make an interruption And if as hee confesseth Puritans and Calvinists be such men no matter if they had no place either in Synode or Church of England As for those who because they know better are not willing as Mr Burton and others of his straine use to call all opinions and practices Popish which are beyond their learning and crosse the principles of their Catechismes and are therefore by him in scorne termed peaceable and indifferent men and well affected to Rome as Ely and Chichester and the Arch-Prelates they by their wisdome and moderation doe more good and acceptable service to God and his Church than ten thousand such fiery spirited Zelotes who understanding nothing but that the Romish Church are not of their opinion make it their ambition and highest point of Religion to condemne whatsoever is held or practiced in that Church not because evill or erroneous but because theirs What warrant they can have from the God of peace for their courses I cannot imagine One thing I am sure of that the Apostle S. Paul doth sufficiently warrant the contrary when he commands us If it be possible and as much as in us is to live peaceably Rom. 12. 18. with all men and according to his wont makes good his precept by his owne practice and that having to doe with men Jews and Gentiles opposite not to the faith onely but even to the very name of Christianity which yet they of Rome though bad enough are not For to the 1 Cor. 9. 20 21. Iewes he became as a Iew that he might gaine the Iewes To them that were under the law as under the law that he might gaine them under the law c. Yea as he there saith he was made all things to all men that he might by all meanes save some Not that thereby he did betray the truth or joyn with either Iew or Gentile in their errors from which he laboured by all means to with-draw them but because commiserating their condition he did condescend to their weaknesse and yeelded to them in what he might that thereby hee might winne them to yeeld to him in the maine As S. Augustine expounds the place And thus to August Ep. 19. deale with them of the Church of Rome at this day not that I intend to parallel them with either how any man can without wrapping up the blessed Apostle within the same sentence justly condemne I must confesse I am altogether ignorant For whereas such are bruited abroad to comply with Papists in their errors that is meere clamour without ground or shew of truth saving that they joyne not with these hot-spurres in rayling and raging and so exasperating them but leave that part to them as most delighting and exercised in that way and lacking compassionate affections to seek to gain and reduce those that wander into the way of truth Yet here we must take heed of going too far and that we doe not while we pitty and seeke to gain the adversary become injurious to the truth and lose it as it seemes if M. Burton may be beleeved some Factionists and Factors for Rome among us so he is pleased to style the Reverend Prelates and those that oppose his crotchets have done for he saith it is a common cry among them that we and they of Rome differ not in fundamentals This is I confesse to goe farre yea and a great deale too farre if we measure Fundamentalls by M. Burtons last who under that name will comprise all matters of faith as is evident by his quotation of these words out of our 19. Art in the margent The Church of Rome hath erred in matters of faith And this is usuall with others of his party who more truly may be termed Factionists than those whō he so calls for I once lighted upon a small book set forth by one of them which bare this title Fundamentall truths and nothing but Fundamentalls in which were contained all Catecheticall Doctrines the high points of Predestination the ten Commandements of the Law yea and though some more sublimated among them will admit none ten Commandements of the Gospell But M. Burton hath beene told sufficiently if prejudice would let him see that by Fundamentalls See B. of Exon advertisement Cholmely Butterf treatises are meant those points of faith which are absolutely necessary to salvation which whosoever beleeves not cannot be saved and to admit that in the Church of Rome these points are yet to be found and believed among them is no more than not absolutely to deny salvation to all that live in communion with that
but to assert the Doctrine of St. Paul commanding Phil. 2. 12. us to Work out our salvation with feare and trembling and of St. Peter who tells us 2 Pet. 1. 11. That thus an entrance shall bee ministred into the everlasting Kingdome of our Lord and Saviour Iesus Christ And I beleeve for I have not the Booke at hand if Mr. Shelfords justification by charity be well examined it will proove to bee no other than this at least no other than in St. Iames Iam. 2. 24. sense when he saith Yee see how that by works a man is justified and not by faith onely And I would demand of any reasonable man whether the expresse words of that Apostle may not without aspersion of Popery be even openly and publikely maintained if there be no sense obtruded upon them which may crosse St. Pauls doctrine which Mr. Burton can never prove that they did whom hee chargeth with that assertion But the the truth is such is the humour that possesses many men of Mr. Burtons straine that they cannot endure any glosse upon that place of St. Iames but such as shall both make the Text like themselves full of non-sence and to turne the seeming and verball into a reall and direct contradiction of St. Paul To the third That the Pope is not Antichrist I answere that though many of the learned in our Church especially at the beginning of the ReformatioÌ„ when the greatest heat was strickeÌ„ between us and Rome have affirmed the Pope to be Antichrist and his whole religion Antichristian and that some exceeding the bounds of moderation in this point have passed abroad that with the license of authority wherein yet they are to be excused in that they have beene so intolerably provoked by the odious criminations of the adversary yet to them that calmely and seriously consider it it may not without good reason bee disputed as doubtfull whether the Pope or any of them in his person or the Papall Hierarchy bee that great Antichrist which is so much spoken of And which way soever it be determined it makes not the religion any whit the better nor frees the practises of the Popes and Court of Rome from being justly accounted and stiled Antichristian For Mr. Shelfords second Book I have not seene it and therefore will say nothing but onely that if hee seeme to set as they thinke too light by preaching and pulpits hee doth at the worst but pay them in their owne coine who have magnified it to the vilifying and contempt of publick Prayer the most sacred and excellent part of Gods worship Neither have I seene that other Booke called the Female glory nor will I spend words by way either of censure or defence of it upon sight onely of those fragments which here hee presents us with as well knowing his art and at what rate to value his credit in quotations Yet in all those panegyrick straines of Rhetorick for such for the most part they seeme rather than positiue assertions he hath not deviated so much to the one extreme as Mr. Burtons marginall hath to the other in scoffingly calling her the New great Goddesse Diana And if it bee true that hee hath not digressed in any particular Lo here the new great goddesse Diana whom the whole Pontifician world worshippeth H. B. p. 125. from the Bishop of Chichester as Mr. Burton makes him affirme I dare boldly say Mr. Burton will never bee able to finde the least point of Popery in it For it is well known that Bishop whom he as if hee had bid adieu to all civility yea and shame too termes a tried Champion of Rome and so a devout votary to the Queene of heaven hath approved himselfe such a Champion against Rome that they that have tried his strength durst never yet come to a second encounter Beside we have elsewhere other points of Pag. 67. Popish Doctrine which he saith are preached and printed of late As Auricular Confession Prayer for the dead and praying to Saints Which because I finde onely mentioned by him without any proofe to evidence the truth of his assertion I might with one word reject till hee produced the Authors which have so Preached and Printed and what it was that they have delivered touching those points But because there are many that by reason of their ignorance of the truth in these points are apt to beleeve what he affirmes and to entertaine a sinister opinion of the Churches Doctrine in them I will briefly adde some of them in this place First for Confession It cannot bee denied Of Confession but that the Church of England did ever allow the private confession of sinnes to the Priest for Booke of Common Prayer Exhortation before the Communion the quieting of mens consciences burdened with sinne and that they may receive ghostly counsell advice and comfort and the benefit of absolution This is the publike Order prescribed in our Church And it were very strange if our Church ordaining Priests and giving them power of absolution and prescribing the forme to bee used Forme of absolution in the Visitation of the sick for the exercise of that power upon confession should not also allow of such private confession To advise then and urge the use and profit of private confession to the Priest is no Popish Innovation but agreeable to the constant and resolved Doctrine of this Church and that which is requisite for the due execution of that ancient power of the Keyes which Christ bestowed upon his Church And if any shall call it auricular because it is done in private and in the eare of the Priest I know not why hee should therefore bee condemned of Popery But if Mr. Burton by Auricular Confession meane that Sacramentall Confession which the Councell of Trent hath defined to bee of absolute necessity by Divine ordinance and that which exacts that many times impossible particular enumeration of every sinne and the speciall circumstances of every sinne This wee justly reject as neither required by God nor so practised by the ancient See Bishop Ushers answer to Iesuites â—chall Church And if Mr. Burton knowes any that hath Preached or Printed ought in defence of this new pick-lock and tyrannicall sacramentall Confession hee may if he please with the Churches good leave terme them in that point Popish Innovators For the second point Simply to condemne Of prayer for the dead all prayer for the Dead is to runne counter to the constant practise of the ancient Church of Christ Prayer for the dead it cannot bee denied it is ancient saith the late learned Bishop of Winchester That the ancient Church had Commemorations Oblations and prayers for the dead the testimonies of the Fathers Ecclesiasticall Histories and ancient Liturgies in which the formes of Prayers used for that purpose are Cannon 55. found doe put out of all question and they that are acquainted with the Canons and Liturgy
time especially in the prayers at Baptisme when after the Sacraments administred Wee give God humble and hearty thankes for that it hath pleased him to regenerate the Infant baptized Where they use to understand some such clause as this If hee bee elected or as I have heard some expresse it as we hope by which device they can without scruple of conscience both subscribe and use the prayers of the Church which in the Churches sence they doe not beleeve or assent to But this onely by the way The next booke that he sayth they have altered is that which is set forth for solemne thanksgiving for our deliverance from the Gun-powder Treason In the last Edition whereof instead of this passage Root out that Babylonish and Antichristian sect which say of Ierusalem down with it c. They read Root out that Babylonish and Antichristian sect of them which say c. and little after for whose religion is rebellion and faith faction they read who turne religion into rebellion and faith into faction For answer to this I say first That those prayers were not as he falsely affirmes set forth by authority of Parliament The Act of Parliament which is obvious to every man that reads that book being prefixed to it and appointed to bee read on those dayes enjoynes the keeping of that day by resorting to the Church at morning prayer but mentions no speciall prayers either set forth or to be set forth afterwards for that purpose If he know any other act that authoriseth them I say to him as be to my Lord Bishop of Norwich and I hope I may doe it with lesse sawcines Let him shew it Then secondly pag. 72. I say that being done by the same Authority that first set them forth it is neither for him nor me nor any other of inferiour ranke to question them but with humble reverence to submit to their iudgements and to thinke them wiser and farre more fit to order those things that belong to their places than we whom it neither concernes nor indeed can know the reasons that move them either to doe or alter any thing But more particularly that which he obiecteth against the former is That they would not hereby have all Iesuites and Papists termed a Babylonish and Antichristian sect but restraine it to some few of them and mentally transferr it to those Puritans who cry downe with Babylon that is Popery But what then what if out of a charitable respect to those which in that Religion are honest and peaceable men as no doubt but some of them whatsoever Master B. beleeves of them are such they are not willing nor thinke it fit to pray for the rooting up and confusion of all Papists indiscriminatim under those harsh termes surely charitably minded Christians cannot but approve such an alteration if there were no other ground than that for it As for any mans transferring it to Puritanes that is as meere a surmise as it is a false slander that any of those whom he intimates doe call Rome Ierusalem or Popery the true Catholick Religion Yet I know not why such furious cryers downe of Popery as Master B. hath shewed himselfe may not bee accounted of a Babylonish and Antichristian sect as well as any Iesuit in the world nor why we may not pray and that with better reason than Master B. would have men to doe and under those titles against the Hierarchy of our Church that God would roote them out of the land when they cry so loud not of Rome but of our Ierusalem the truely and rightly reformed English Church Downe with it down with it even to the ground To the other his exception is that they which made that alteration would turne off Rebellion and Faction from the Romish Religion and faith to some persons as if the Religion it selfe were not Rebellion and their faith Faction But he craves leave to prove it so to bee according to the judgement of our Church grounded upon manifest and undeniable proofes and without expecting the grant of what hee craves from any but his good Mrs the People hee sets upon it but presently forgets his promised brevitie for he spends almost five leaves in that Argument And lest I forget my promise in the same kinde I le summe him into a very narrow roome 1. Their Religion First Reason is rebellion 1. Because the Oath of Supremacie is p. 132. refused by Iesuites Seminary Priests and Iesuited Papists and if any Papist take it hee is excommunicated for it But this reason concludes nothing Answered against the Religion but against the Practise of some of that Religion and some positions of a Faction rather than the generally received Faith among them It is well knowne that the French and Venetian States professe the Romish Religion and Faith and live in communion with that Church And yet they doe not acknowledge that Duaren de Benefic l. 5. c. 11. extravagant Power over Princes which some Popes have challenged and their flatterers doe ascribe to them As is evident 1. by the Pragmaticall Sanction as they call it in France in the time of Charles the VII approving and ratifying the Decrees of the Councels of Constance and Basill against the Popes usurped Power over generall Councels and Princes which notwithstanding the attempts of many Popes and the Bulls and Constitutions of Pope Iulius the II. and Leo the X. against it is not yet antiquated or abolished Secondly by the publick Decree made in France Christianography p. 132. Anno 1611. for expelling the Iesuites except they approved these foure Articles 1. That the Pope hath no power to depose Kings 2. That the Councell is above the Pope 3. That the Clergie ought to be subject to the Civill Magistrate 4. That Confession ought to be revealed if it touch the Kings Person 3. By that memorable Controversie that of late Controversia memorabilis inter Paul 5. Venetos Acta script c. edita 1607. happened betweene Pope Paul the V. and the State of Venice where the just libertie of Princes and States in their Dominions against that Popes tyrannicall Interdict and Sentence of Excommunication is defended by those who notwithstanding professe their union in Religion and due obedience to the Sea of Rome By all these I say it is evident that what ever the tenets of fiery spirited Iesuites and other furious Factionists of that Religion be the Religion may bee held and yet due obedience to Princes maintained and performed which could not be if the Religion were Rebellion and Faith Faction Besides our English Catholicks though for the most part more Pontifician and Spanish than French doe not all disallow the taking of the Oath of Allegiance nor their Priests themselves but though some of them doe yet others like and approve both the Oath and those that take it and others neither approve nor denie it but leave every man to his owne Conscience The
so that in Baptisme infants receive remission of their sinnes and are truly regenerate These men will allow the Sacraments no such vertue accounting them as bare signes and seales of that grace which they have already received if they be elect if otherwise they hold them to be but as seales set to a blank being to no pupose and of no value acknowledging no such tie between the act of God and the Priest that what the Priest shall do visibly God should bee thought at the same time and by that meanes to effect inwardly by his grace and holy spirit And therefore when according to our forme of Ministration of Baptisme they are to say that the child baptized is regenerate some of them are faine to interlace we hope and think it true only in the judgement of charity or in case they bee elected in which case some think though others strongly contradict they may bee said truly to bee regenerate in Baptisme Of the same straine is their doctrine of the blessed Eucharist wherein they acknowledge no power of consecration in the Priest no other presence of Christ than by way of representation no other exhibition than by way of signation or obsignation nor other grace conveighed but in seeming or at best the only the assuring of what they had before which if they have not they must want for all that the Sacrament can do Thus have they made these saving ordinances of God of none effect through their traditions One thing more I cannot omit though I have already touched it in part which is their manner of observing of Fasts and the course they have devised how to have them their owne way The piety of the Church of Christ in whose steps the Church of England treads as they have their appointed solemne Festivals for the commemoration of Gods speciall mercies by publick thanksgivings and rejoycings so they have also appointed set times for fasting and humiliation as the time of Lent the foure Embers c. These though the work of fasting seem to please them they reject and scorn first for that they are set-times and perhaps because appointed by Authority for they would by their good-wils have them only occasionall and in the time of extraordinary calamities either felt or feared and to be appointed by the Minister when he shall judge the necessities of Christians so to require A second thing they dislike them for is That they are not enjoyned to be kept as Sabbaths extraordinary which is their doctrine and so to have the duties of the Sabbaths then observed after an extraordinary manner as namely abstinence from bodily labour and the works of mens particular Callings and two or more Sermons of a more than ordinary size of which I have already spoken somewhat Now because the diligence and care of the Church and State and the watchfulnes of Pursuivants hath frighted them from their private assemblies where they were wont to enjoy themselves and their owne way in this kind They have used in the City of London a new and a quaint stratagem whereby without suspicion they obtaine their desires The course they take is this Some good Christians that is Professors intimate their necessities to some Minister of note among them and obteine of them the promise of their paines to preach upon that occasion pitching upon such dayes and places as where and when Sermons or Lectures are wont to bee and having given under-hand notice to such as they judge faithfull of the day to bee observed and the places where they shall meet for that end thither they resort and mixing themselves with the crowd unsuspected have the word they so much desire with the occasion covertly glanced at so as those that are not of their counsell are never the wiser Thus I have divers times known them to begin the day upon a wednesday where they had a Sermon beginning at six in the morning and holding them till after eight that being done they post somtimes in troopes to another Church where the Sermon beginning at nine holds them till past eleven from thence againe they betake themselves to a third Church and there place themselves against the afternoone Sermon begin which holds them till night And so without danger of the Pursuivants they observe a Publick Fast as much as these hard times will give them leave after their owne way and heart I should tyre my reader if I should at large set downe their severall tenets and positions whereof some are besides others against the holy Scriptures the Doctrine of the ancient and of our mother Church of England Among which are the Doctrine of the Sabbath for which of late they have raised such lowd cryes as if without it bee established among us the glory were departed from Israel and the Arke of God taken Of the same straine are their opinions concerning contracts and their necessity which they use to solemnize in private houses with a Sermon and feasting two usuall companions I will not say to affront and baffle the orders and received customes of our Church I thinke that beyond the intention of many among them though the event proclaime that to be the attendant of their opinion and practise To these I might adde many more as their assertion of the impossibility of the observation of the Law of God not to the meere naturall man but even to the regenerate and assisted by the grace of God a point of dangerous consequence both in regard of that rub which it casts before Christians in their way to heaven and of the advantage which thereby the Iesuites have taken to cast a scandall upon our Church as if what these have in considerately broached were a part of her doctrine So likewise their traditions about callings with their many conceits about them obtruded upon many credulous and tender consciences by which they are many times needlesly affrighted and tormented while their Rabbies by tying and untying of these knots of their owne knitting doe gaine the people and suck from them no small advantage But I passe over these and many others as their innumerable signes and markes of Grace invented many of them to second that good opinion of themselves which by their faith at first they entertained I passe also their rites ceremonies and usages superstitiously observed among them in all or most of which any indifferent man may observe an affectation of singularity and opposition to the Church whereof they would seeme members omitting then all these I wil only adde somthing of their courses of late undertaken for the propagation of their new Church and Gospel amongst which the most dangerous and cunning that ever they hatched was that of the buying in of impropriations a pious a glorious worke and such as rightly intended is highly esteemed by all those that sincerely affect the good of this Church and Religion This project so specious in shew had for a long while a faire passage and the