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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	faith_n	see_v	word_n	4,690	5	4.5038	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67904	The life of William now Lord Arch-Bishop of Canterbury, examined. Wherein his principall actions, or deviations in matters of doctrine and discipline (since he came to that sea of Canturbury) are traced, and set downe, as they were taken from good hands, by Mr. Robert Bayley, a learned pastor of the Kirk of Scotland, and one of the late commissioners sent from that Nation. Very fitting for all judicious men to reade, and examine, that they may be the better able to censure him for those thing [sic] wherein he hath done amisse. Reade and judge.; Ladensium autokatakrisis, the Canterburians self-conviction	Baillie, Robert, 1599-1662.	1643 (1643)	Wing B462; ESTC R22260	178,718	164

eorum qui dicunt aliquid impossibile homini à Deo esse praeceptum o 〈◊〉 pag. 184 By his 〈◊〉 he informeth us of all the meanes that leads toward life eternal by his counsels which goe beyond his 〈◊〉 because G O D hath given man free-will to get what he can in the state of grace for the state of glory he shewes some exceeding meanes to grow to this lifes perfection and to improve the common reward of glory for the next life as sell what thou hast and give it to the peore and 〈◊〉 shalt have 〈◊〉 in 〈◊〉 here wee have counsell to change temporall riches for eternall which are better 2. Wee are counselled to change permitted fleshly pleasures for heavenly pleasures where it is said qui 〈◊〉 capere 〈◊〉 3. Wee are counselled to deny our selves and our lawfull libertie to follow Christ through the worlds difficulties these are Gods counsels which in the primitive church were put in practice but in our times they are put off with a non placet Ibid. p. 129. Of the counsels of the gospel which goe beyond the counsels of the Law S. 〈◊〉 sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ hath commanded nothing impossible yea many have gone above his commandements p 〈◊〉 appeal p. 233. The wicked go to enduring of torments 〈◊〉 the good to enjoying of happinesse without end thus is their estate diversified to their deserving 〈◊〉 p. 120. setteth downe the comitiall verses of Cambridge which in merite goeth as farre as 〈◊〉 〈◊〉 〈◊〉 speciosa 〈◊〉 salutem divine 〈◊〉 〈◊〉 〈◊〉 dabunt 〈◊〉 p. 18. goes yet further that our workes are as true efficent causes of our salvation as our wickednesse can be of our damnation as we heard before Montag 〈◊〉 pag. 153. That a worke may be said to be meritorious ex 〈◊〉 these conditions are required that it be morally good that it be freely wrought by a man in this life in the estate of grace and friendship with God that it have annexed Gods promise of reward All which conditions I cannot conceive that any Protestants doth deny to good workes q 〈◊〉 p. 198. In that blessed estate there are degrees of joy and glory a starre differs from another in glory some ground bringeth foorth thirty some sixty some a hundred fold To this agreeth S. Gregory Quia in hac vita est discretio operum erit procul dubio in illa discretio dignitatum ut quo hic alius alium merito superat illic alius alium retributione transcendat And S. Cyprian in pace coronam vincentibus candidam pro operibus dabit in persecutio ne purpuream pro passione geminabit Certēt nune sin guli ad utriusque honoris amplissimam dignitatem accipiant coronas vel de operibus candidas vel de sanguine purpureas Here shineth Gods justice in distributing rewards according to the variety of his owne grace in this life bestowed and Christians works by their own free wil to the best end imployed and because there are certaine excellencies of workes in overcomming the greatest difficulties therefore the scoole after the former demonstration argueth priviledged crownes which they call 〈◊〉 to bee due to them which have conauered best to Martyes for overcomming persecutions to virgins for conquering the 〈◊〉 qnd to Doctors for putting the Divell to flight from their flockes r 〈◊〉 〈◊〉 127. For Shelsoords booke whatever is in that mentioned should not trouble you if he ascribe a speciall eminency unto charity in some cerraine things it is no more then 〈◊〉 taught to him by S. Paul who doth preferre it as you cannot but choose to know before faith and hope nor doth he attribute our justification 〈◊〉 in any other sence then was taught him by S. Iames M Dow p 52. And I believe if M. Shelsoords justification by 〈◊〉 be well examined it will prove no other then that which S. Iames saies 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 〈◊〉 may not without aspersion of popery be even openly and publickly maintained if there be no sence obtruded upon them which may crosse S. Pauls doctrine which M Burtoun can never prove that they did whom he charged with that assertion In the doctrine of the sacraments see their Popery s Montag orig p. 72. de circumcisione quaeritur quamgratiam 〈◊〉 primo ponitur non 〈◊〉 quod 〈◊〉 verum sacramentum veteris politiae in statu legis 〈◊〉 ideo esse operativū illius gratiae qua ab luuntur 〈◊〉 ut fit in baptismo novae legis 2. Si quaeratur an ut baptismus 〈◊〉 〈◊〉 quae figurat 〈◊〉 olim peccata visua sacramētali ex institutione divino opere operato 〈◊〉 〈◊〉 operantis aut alio quovis modo abolere mundare poterit qua de re sunt diversae sententiae Hereafter he hath brought at length the Fathers to prove that Sacramēta veteris testamēti non causabant gratiam sed cam solum per 〈◊〉 Christi 〈◊〉 esse significabant nostra vero gratiam continent digne suscipientibus conferunt 〈◊〉 closes inanes 〈◊〉 illae disputationes acerbae contentiones 〈◊〉 lorum quae apud scholasticos doctores nonnullos ventilantur quas sopitas optamus nos Ibid. p. Baptismus Joannis rudimentarius ait Damascenus imperfectus isagogicus 〈◊〉 ut lex vetus 〈◊〉 novum baptisma post illud necessarium inquit Augustinus post Johannem baptizabat Paulus post hereticos non baptizat Ecclesia Christi baptismo actu remittebantur peccata non remittebantur actu post Iohannis Then in his owne words quid ergo An dabat gratiam baptismus ille 〈◊〉 visum non nullis perperam omnino nam ubi tum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptismatis Christi Sacramentorum novi faederis quibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratiam 〈◊〉 quam significant preparatoriè hoc agebat non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in spe tantum cum re ipsa in Domini baptismo illud 〈◊〉 ab 〈◊〉 sententia quae est 〈◊〉 omnium antiquorum si Calvinus recesserit cum sequacibus aetatem habent ipsi respondeant privati cujuscunque hominis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non est communi protestantium sententiae ascribendum Obtineat ergo per me Tridentinae synodi canon primus sessionis septimae Si quis dixerit baptismum Iohannis habuisse eandem vim cum baptismo Christi anathema sit t Mon. opeal p. 35. We 〈◊〉 aught in the Liturgie earnestly to beleeve lest it should be left to mens 〈◊〉 that 〈◊〉 hath received favourably these infants that are baptised And to make this doctrine 〈◊〉 more sure against our novellists it is again repeated in the 〈◊〉 that it is certainly true by the word of God that children being baptised have all things necessary forsalvation and if they die before actuall sin shall be undoubtedly saved according whereunto all

none or but few preachings that this is the only means to reduce the land to that old honest simplicitie equitie pietie and happinesse which was in our Antecessors dayes even to that old blindnesse wherein of necessity wee must give our soule to bee led by the light of Sir John the Priest our Father Confessor for all this behold on the margine their expresse declaration Preaching being thus far cryed down there will be the lesse adoe to get up the Masse For the word of the Masse is so lovely to them that they are delighted to stile their Service Booke by that name And least wee should thinke that it is but with the word of the Masse that they are reconciled they shew us next that they find no fault with the very matter of the Masse if you will give unto it a charitable and benigne interpretation Neither here doe they stand but goe on to tell us yet more of their minde that if transubstantiation onely were removed from the Masse they would make no question for any thing it hath beside And this but most falsly they give out for King James judgement Yea they goe on further to embrace transubstantiation it selfe so farre as concernes the word And how much the matter of it displeaseth them wee shall heare anon But to shew their minde more clearely towards the Masse consider the Scottish Liturgie This unhappy book was his Graces invention If he should denie it his owne deeds would convince him The manifold letters which in this pestiferous affaire have passed betwixt him and our Prelates are yet extant If we might bee heard wee would spread out sundrie of them before the Convocation house of England making it cleare as the light that in all this designe his hand hath ever been the prime stikler so that upon his back mainly nill he will hee would be laid the charge of all the fruits good or evill which from that tree are like to fall on the Kings Countries But of this in time and place onely now we desire to bee considered that to this houre his Grace hath not permitted any of his partie to speak one crosse word against that booke but by the contrarie lets many ofthem commend it in word and writ for the most rare and singular piece that these many ages hath beene seene in any Church for all gratious qualities that can bee found in any humane writ Heare how the personate Jesuite 〈◊〉 Nicanor that is as we conjecture by too probable signes his Graces creature Lesly of Dun and Conner extolls that Booke above the skies And yet we did undertake to shew into it the maine yea all the substantiall parts of the Masse and this undertaking to the satisfaction of our Nation was performed in our generall Assembly but to those men the judgements of nationall Churches are but vile and contemptible testimonies I have seene a parallel written by a preacher among us comparing all and every particular portion of the Masse as they are cleared by Innocent Durand Walfrid Berno and the rest of the old Liturgick Rationalists with the parts of our Liturgy as they may bee cleared by the late writs of the Canterburians which ends not till all the parts great and small of the Masse bee demonstrate in our Book either formally in so many words as the most considerable are and that in the very 〈◊〉 If you will joyne to our book the Canterburian commentars or virtually a necessity being laid uponus upon the same grounds which perswades to embrace what in those bookes is formally expressed to embrace also what of the Masse is omitted 〈◊〉 it shal be their pleasure in a new edition to add it This parallel is ready for the publick when ever it shall be called for For the present because those men make our gracious Soveraigne beleeve and declare also to the world in print that what we challenge in that book doeth strike alike against the Liturgie of England as if the Scots Liturgy were altogether one with the English and the few small variations which possibly may be found in the Scottish were not onely to the better but made for this very end that this new booke might better comply with the Scots humour which now almost by birth or at least by long education is become naturally antipathetick to the Masse to make this their impudent fraud so palpable that hereafter they may blush if it bee possible for such foreheads to blush at any thing ever againe before our King to make any such allegeance passing all the rest of that booke for shortnesse wee shall consider some few lines in some three or foure leafes of it at most wherein the world may see their malapart changing of the English liturgy in twentie particulars and above every one whereof drawes us beyond all that ever was allowed in England and diverse of them lead to those parts of the Masse which all protestants this day count most wicked If this be made cleare I hope that all equitable men will bee the more willing to free our opposition thereto of all imputations and specially of all intentions to meddle with any thing that concernes the English Church except so farre as is necessary for our present defence and future peace and makes cleerely fortheir good also For albeit we are confident the world would have excused us to have opposed with all vehemency the imposition upon us a Church and Kingdome as free and independant upon any other nation as is to bee found this day in Christendome without our consent or so much as our advice the heavie burden of foure forraigne books of liturgie canons ordination homilies ofa number ofstrange judicatories high commission episcopall visitations officiall courts and the like though they had bin urged in no other words in no other sence then of old they wont to be used in England For it is well known that those things have bin the sole ground and onely occasion of the 〈◊〉 schismes and heavie troubles wherewith almost ever since the reformation that gracious church hath beene miserably vexed But now all those things being laid upon us in a far worse sence as they are declared by the Canterburian imposers in their owne writs yea in farre worse words as all who will take the paines to compare may see wee trust that our immoveable resolution to oppose even unto death all such violent novations shall be taken by no good man in evill part let be to be throwne far against our intentions to the disgrace of our neighbour church or any well minded person therein We have with the English church nought to doe but as with our most deare and nearest sister wee wish them all happinesse and that not onely they but all other Christian Churches this day were both almost and altogether such as wee are except our afflictions We have no enemies there but the Canterburian faction no lesse heavie to her

5. That none ought to reprove our prayers unto our Angel keeper The Saint in heaven which the Papists doe most idolize is our blessed Virgine to whom it is well knowne they give much more false worship then true to the whole Trinity concerning her the Canterburians affirme first that she is created in another way then any of the race of Adam that God did meditate fifty ages upon the worke of her perfect creation that she did live all her daies without mortall sin yea without all actuall sinne yea without all originall That she is now advanced above all the Angels to the highest created perfection that is possible to be daughter mother and spouse of God and that her very body is already translated to the heavens 3. That God hath made her to bee true Lady and Empresse of the Catholike Church of all the earth and of the heaven and that all these honours shee hath obtained by her due deservings and merits 4. That all the Angels and Saints in Heaven let bee men upon earth are obliged to adore her and bow their soules unto her 5. That shee knoweth all thinges perfectly heere beneath upon the earth For in the face of God in the glasse of the Trinity shee doth behold all creatures 6. That it is but prophane puritans who refuse to say the Ave Maries and to follow the example of their pious predecessors who wont so to pray 7. That the devotions of the present Monks Nunnes and Princes who have enrolled their names in the sodality of the Virgin Mary is worthy of imitation 8. That the old pious ceremony of burning of wax candels in all the Churches of England through the whole cleare day of her purification ought to be renewed 9. That the Christians obtained that famous victory over the Turkes in Lepanto by her intercession at their prayers with Christ her sonne All this his Grace hath permitted under his eye to bee printed at London without any censure and when this doctrine was challenged by Burton hee was rewarded with the losse of his eares and perpetuall prison The booke which he inveighed against let bee to bee recalled is openly excused in Print at his Graces direction as containing no evill but only innocent retorications Yea M. Dow with his Graces licence pronounceth that booke to bee free of all Popery and that upon this reason because the author professeth his tracing the steps of Doctor Montagu whom all England must know to be above all suspition of Popery CHAP. V. The Canterburians avow their embracing of the Popish heresies and grossest errours THE nature of heresie is so subtilized by our faction that so farre as in them lies it is now quite evanished in the aire and no more heresies are to be found on the earth With the Socinian Remonstrants they exeeme all 〈◊〉 controverted this day among any Christians from being the Subject of heresie For they tell us that the beleefe of the doctrines uncontroverted by all is sufficient for salvation And howsoever some of them will bee content to count the Socinian Arianisme and Macedonianisme to bee true heresies yet as we shew before and all of them do clearethe Popish errors of this imputation Alwayes not to strive for words our assertion is that the grossest of the Roman errours which in the common stile of Protestants wont to goe for heresies are maintained by the Canterburians for Catholick truths For to 〈◊〉 this cast over the bookes of Bellarmine and see if his grossest tenets bee not by them embraced In his first tome his errours about the Scriptures imperfection and doctrinall traditions seemes to be most weighty In his second besides these already named his defence of the monastick vowes of Limbus Patrum and Purgatory are very palpable In the third his ascribing too little to the Sacraments of the old Testament and too much to the Sacraments of the new his making all infants in baptisme to bee regenerate and all nonbaptised to bee damned his corporall presence of Christs body on the altar his sacrifice of the Masse auricular confession extreame unction are very grosse corruptions In the last tome his errours about faith justification merit free-will are among the chiefe In all those consider how farre our party is long agoe declined to the left hand Begin with Scripture and traditions The reformed Churches in the harmony of their confessions lay all down one common ground for their mutuall consent the Scripures absolute perfection without the helpe of any doctrinall tradition Hogh me once this pillar the whole edifice of the reformation must fall To batter downe this fort the Papists plant two Engines One that there is divers Apostolicke and ancient traditions both rituall and dogmaticall which beside Scripture with a divine faith must be firmely beleeved An other that Scripture must not be taken in any sense by us but 〈◊〉 wherein the ancient Fathers of the Church have understood it or the present Church do take it In both these very dangerous corruptions our party joines with Rome They glory and triumph above all other reformed Churches that they doe embrace doctrinall traditions for which in Scripture there is no ground And of this kinde they reckon out some of great importance such as are the baptisme of infants the sanctifying of the Sabboth the Apostles Creed the giving of the cup to the people praying in a knowne tongue our knowledge of Scripture to be Scripture the names and number of the Canonicall bookes and their distinction from Apocrypha of this kinde they maintaine large as many as Rome For at the first word they speake to us of six hundreth Among these traditions which wee must embrace with an undoubted faith They reckon up the authority of Bishops above Priests prostration before the altars worshipping towards the East crosse in Baptisme crossing of our faces at all occasions the standing of a crucifix upon the altar and what else they please to urge for which they can get no Scripture warrant To this head they referre the very customes of the Popish Church in latter times for which they have no syllable in any writer let bee in any Father Yea all the injunctions of the Bishops must bee Ecclesiastick traditions whereto the conscience must submit no lesse then to the precepts of God In the meane time Scripture must bee stiled the booke of hereticks a Lesbian 〈◊〉 In no controversies no not in Sermons any use may bee made of it except so farre as wee can backe our deductions from Scripture by consent of the ancient Fathers or present Church In our most important controversies anent faith justification fulfilling of the Law merite c. they teach first that faith is no more but a bare knowledge and naked assent that in the nature of it there is no confidence no application at all that the soules

than to us What we have said against the Scots liturgie may well reflect upon them and so farre as we intend upon them alone and that for three of their crimes chiefely First their forcing upon us with whom they had nought to do so many novations even all that is England at one draught and that by meere violence 2. Their mutation of the most of those things to a plaine popish sence which in the best sence that ever was put upon them did occasion alwayes to England much trouble 3. Their mutation of the English books not onely to popish sences but even to popish words and that in a number of the most important passages of the Masse This last here wee will shew holding us within the bounds of our few forenamed leafes by which conjecture may bee made of the rest Of all the limbes of the Masse the most substantious for many evill qualities are those three which lie contiguous together the Offertorie the Canon the Communion The English at the reformation howsoever for reasons of their owne thought meet to retaine more of the Masse words than our church could ever be induced to follow yet in those three portions of the Masse they were very carefull to cast out what they knew protestants did much abhorre in the church of Rome But at this time the Canterburians having gotten the refraiming of the Liturgy in their hands for to manifest their affection openly to Rome do put in expressely that which the English reformers put out as wicked scandalls That this may bee seene consider severally the three named portions The popish Offertorie in it selfe is a foule practice even a renovation in the Christian church of a Jewish Sacrifice as Durand confesseth But as it stands in the Masse it hath yet a worse use to bee a preparatorie peace offering making way for that holy propitiatorie which in the Canon followes It is pretended to bee a sacrifice for the benefit both of quicke and dead for the good of the whole church universall for the helpe of these in Purgatorie but it is really intended to be a dragge a hook to draw in money to the Priests purses This piece of the Masse the English did cleane abolish but behold how much of it our present Reformers are pleased to replant in our booke First they professe in plaine tearmes the reduction of the Offertorie and that not once alone but least their designe should passe without observation they tell us over againe of the Offertory 2. In the very forefront of this their Offertory they set up unto us whole five passages of Scripture whereof the English hath none all directly in the literall sence carrying to a Jewish oblation 3. For the waking of the Priests appetite which of it selfe uses to be sharpe enough Upon the hope of present gaine to sing his Masses with the better will they set up a Rubrick seasing and infefting the officiating Priest in the halfe of all the oblations which hee can move the people to offer and giving a liberty to him with his Church-warden to dispose on the other halfe also as he thinks good expresly contrary to the English which commands all the almes of the people to bee put up in the poores boxe 4. They will not have us to want the very formality of a Jewish offering for they ordaine the Deacon to put the bason with the peoples devotions in the hands of the Priest that hee may present it before the Lord upon the Altar just as the papists in this place ordaine to bring the paten with their oblations unto the Priest that hee may set it before their altar 5 The priest is ordained to place and to offer up the bread and wine upon the Lords Table that it may be ready for that service just the popish offering in that place of the Masse of the bread and wine as a preparatory sacrifice for the propitiatory following 6. The English prayer for the Catholick Church is in our book cast immediately at the back of the offering of bread and wine and that we may know it must be taken for the Offertory prayers that stands there in the Missall and that for the benefit not onely of the living but also of the dead The Masse clauses for the honour of the Saints and helpe of those who are in purgatorie which the English scraped out they put in againe For as the Papists say these Offertorie prayers for the honour of the Saints especially of the blessed Virgin and Apostles and Martyrs so they in this their Offertorie prayer commemorat all the Saints who in their severall generations were the lights of the World and had wonderfull grace and vertue they might have put in particularly as Couzins in his devotions doeth page 371. The blessed Virgin 〈◊〉 the holy Patriarchs Prophets Apostles and Martyrs also they mention among the dead not onely these glorious Saints but the rest of Gods servants who have finished their course in 〈◊〉 and now doe rest from their labours the best description that can be if Bellarmine may be believed of the Soules in Purgatory for whom not only thanks is given but also prayers made as Couzins who is suspected to be one of the maine pen-men of our booke doth comment this passage in his devotions page 372. That at the last day we with them and they with us may attaine to the resurrection of the Just and have our perfect consummation both of soule and body in the kingdome of heaven There is no footestep of any of these things in the English book The piece which followes the Offertorie in the Missall and in our booke also is the Canon no lesse detested by all Protestants then admired by papists as Bellarmine telleth us Many of the prefaces and prayers thereof wee have word by word and what ever we want these men in print are bold to justifie it all as in nothing opposite to the truth or protestant Doctrine So the appendix to D. Fields third Booke Chap. 1. But wee must consider the time wherein D. Field is made to utter such speeches it is in the twenty eight yeare long after the death of that learned and reverend Divine It is in that yeare when his Grace sitting in the Chaire of London had 〈◊〉 now the full superintendence of all the presses there and could very easily for the promoving of his designes put in practice that piece of policie among others to make men after their death speak in print what they never thought in their life or at least to speake out those thoughts which for the good and peace of the Church they keeped close within the doors of their owne breast and withdrew from the notice of the World it would then seeme reason to father these strange justifications of the Masse which are cast to Fields booke so long after his death as also many passages in these posthume works of Andrewes which his Grace

necessary to salvation There is great difference betwixt shisme from them and reformation of our selfe It is one thing to leave communion with the Church of Rome and another to leave communicating with her errors whosoever professeth himselfe to forsake the communion of any one member of Christs body must confesse himselfe consequently to forsake the whole And therefore we forsake not Romes communion more nor the body of Christ whereof we acknowledge the Church of Rome to be a member though corrupted If any Zelots 〈◊〉 proceeded among us to heavier censures their zeale may be excused but their charity and wisdome cannot be justified Cant. relat p. 192. The Protestants have not lest the Church of Rome in her essence but in her errors not in the things which constitute a Church but only in such abuses and corruptions which work toward the dissolution of a Church Can. 〈◊〉 1. p. 249. The foundation is 〈◊〉 whole in the midst of their superstitions 〈◊〉 answer p. 124. Suppose a great Prelate in the high Commission Court had said openly That we and the Church of Rome differed not in fundamentalibus yet how commeth this to be an innovation in the doctrine of England for that Church telleth us in the 19. article That Rome doth 〈◊〉 in matters of Faith but it hath not told us that she doth erre in fundamentalibus 〈◊〉 old religion after the beginning It is the charitable profession of zealous 〈◊〉 that under the Popery there is much Christian good yea all that under the Papacy there is true Christianity yea the kernell of Christianity Neither doe wee censure that Church for what it hath not but for what it hath Fundamentall truth is like the 〈◊〉 wine which if it be mixed with twenty times so much water 〈◊〉 his 〈◊〉 Rome as it is Babylon we must come out of it but as it is an outward visible Church we 〈◊〉 did nor would 〈◊〉 Maskel Popery is 〈◊〉 but fundamentall truth is an antidote A little quantity of antidot that is soveraigne will destroy much poyson Pottar p. 62. The most necessary and fundamentall truths which constitute a Church are on both sides unquestioned ibid. By fundamentall points of 〈◊〉 we understand these prime and capitall doctrines of Religion which 〈◊〉 up the holy Catholick Faith which 〈◊〉 constitutes a true Church and a 〈◊〉 Christian. The Apostles 〈◊〉 taken in a Catholick sense that is as it was 〈◊〉 opened in some parts by occasion of emergent 〈◊〉 in the other Catholick creeds of Nice 〈◊〉 Epbesus Chalcedon and 〈◊〉 is said generally by the Schoolmen and Fathers to comprehend a perfect 〈◊〉 of fundamentall truths and to imply a full rejection of fundamentall 〈◊〉 ib. p. 109. It seemed to some men of great learning and judgement such as Hooker and 〈◊〉 that all who prosesse to 〈◊〉 〈◊〉 Lord 〈◊〉 are 〈◊〉 and may be 〈◊〉 though with errors even fundamentall Hereticks do imbrace the principles of 〈◊〉 and 〈◊〉 onely by misconstruction Whereupon 〈◊〉 opinions albeit repugnant indeed to Faith yet are held otherwise by them and maintainedas consonant to the Faith a Cant. relat pag. 361. Holcat Non omnes error in his quae fidei sunt est aut 〈◊〉 aut 〈◊〉 In things not necessary though they bee divine truths if about them men differ it is no more then they have done more or lesse in all ages and they may differ and yet preserve that one necessary Faith intire and charity also if they be so well 〈◊〉 for opinions which fluttereth about that one soules saving Faith there are dangerous differences this day Pottar pag. 38. It is a great vanity to hope or expect that all learned men in this life should absolutely consent in all the 〈◊〉 of the divine truth so long as the faith once delivered to the Saints and that common faith containing all necessary verities is keeped So long as men walke charitably according to this rule though in other things they be otherwise minded the unity of the Church is no wise violated for it doth consist in the unity of faith not of opinions in the union of mens hearts by true charity which easily tolerateth unnecessary differences Some points of religion are 〈◊〉 articles essentiall in the object of Faith Dissention in these is pernitious and destroieth unity Other are secundary probable obscure and accidentall points 〈◊〉 in these are tolerable Unity in these is very contingent and variable As in musicall consort a discord now and then so it bee in the discant and depart not from the ground sweetens the harmony so the variety of opinions and rites in divers parts of the Church doth rather commend then prejudice the unity of the whole Montag Antigag pag. 14. Truth is of two sorts among men manifest and confessed truth or more obscure and involved truth Plainly delivered in Scripture are all these points which belong unto Faith and manners hope and charity I know none of these contraverted inter partes The articles of our creedare confessed on both sides and held plaine 〈◊〉 The contraverted points are of a larger and inferiour alloy Of them a man may bee ignorant without any danger of his 〈◊〉 at all A this way or that way without 〈◊〉 of 〈◊〉 〈◊〉 Cant. 〈◊〉 about the 〈◊〉 The 〈◊〉 〈◊〉 of Rome 〈◊〉 and in the very kinde and nature are 〈◊〉 〈◊〉 hay and stuble yet the Bishop thought that 〈◊〉 as were 〈◊〉 by education or long custome or overvaluing the Soveraignty of the 〈◊〉 Church and did in 〈◊〉 of heart imbrace 〈◊〉 〈◊〉 by their generall 〈◊〉 and 〈◊〉 in the 〈◊〉 of Christ attended with charity and other vertues 〈◊〉 〈◊〉 at Gods hand 〈◊〉 pag. 235. Though there be some difference among us in ceremonies and 〈◊〉 which 〈◊〉 〈◊〉 yet still our head Christ by 〈◊〉 stands upon our body and the substance of the Gospel is intire and whole among us by 〈◊〉 the articles of the Faith the volume of the New-Testament and the practice thereof by Faith and good workes ibid. 239. There bee 〈◊〉 which 〈◊〉 our agreement What then Among the Greekes there were divers 〈◊〉 and yet 〈◊〉 but one language they 〈◊〉 together in the maine So though Papists have a letter more then wee and we one letter for another yet we hold together in the 〈◊〉 Paul could beare 〈◊〉 differences expecting Gods reformation 〈◊〉 you be otherwise minded God shall 〈◊〉 For the present let us be patient and after 〈◊〉 God will shew where the 〈◊〉 heth Why should we presume so 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 wee are in our none-age and know 〈◊〉 in part Have not better men then we 〈◊〉 〈◊〉 Have not 〈◊〉 Fathers and slyding Schoolists been alwaies borne with in 〈◊〉 of Religion b Pottar pag. 77. We hope well of these holy 〈◊〉 who 〈◊〉 ages lived and 〈◊〉 in the Church of Rome for though they 〈◊〉 in 〈◊〉 sinfull 〈◊〉 yet because they did it ignorantly through 〈◊〉 not knowing them either to be 〈◊〉