this little So that this being not a little but a great point S. Basill doth not speak against us but for us who sayes that in these great points there should be no difference Now it might be called little by some not for the little weight of the point but for the litte odds in the sound of the word so that in the little difference of a syllable the great point lay affirmed or denyed And indeed it were better that death were imbraced then any such point of divine doctrine should bee betrayed Besides â—s there a desire on our side of betraying or delivering up any lesser points of divine doctrine but rather a charitable hope that men may be saved though differing in opinion concerning some lesser matters by not knowing that they be divine doctrines or not reaching to them by a weake and inferiour degree of a faith But who so will truely judge our maine quarrell with Romists hee shall finde it to be a defence of divine doctrine against humane fictions and traditions And Romists most grossely offend against the words and example of S. Basil who permit many syllables of the divine doctrine in the second Commandement forbidding worship of imâ—ges to be left out of their Catechismes and the divine doctrine of halfe a Sacrament to be denyed and made voyd to the people and the divine doctrine of praying in a known tongue in the Church to be actually betrayed Saint Gregory Nazianzen is next who as our Author saith thus delivers himselfe Nothing can be more dangerous then those hereticks who when they run straight through all the rest doe yet with one word as with some drop of poyson infect the true and sincere faith of our Lord. If this Champion had gotten this place by his owne knowledge he could not well but take notice that the sincere faith whereof Gregory speaks is the faith contained in the Nicene Creed which Creed is set at the head of the Tractate and accordingly the one word of which hee speaks as being dangerous to the faith is the word that giveth not to Christ one Substance with the Father This word Nazianzen often names in this discourse so that the Cavalier could not well oversee it if hee had seene the place yea hee saith plainly that it lets in the Arian heresie And if it be thus this Champion is yet far from his Conclusion by this Antecedent which must thus lead the way It is most dangerous to differ in one word of the Creed which concernes a point fundamentall even the Deity of Christ therefore it is most dangerous to differ in points out of the Creed which are extra-fundamentall and of the Popes decreeing But let Romists look whether this place doe not fight against them who thrusting the word Roman after or into the word Catholick have drawne the soules of too many to beleeve in the Pope or Popish Church in stead of God and so have changed the very foundation of their faith Saint Hierome must have the same answer no man denying but that for some one word or two contrary to the faith or Creede in points fundamentall many heresies have been and ought to bee cast out of the Church It followes Saint Leo saith That out of the Catholick Church there is nothing pure According to that of the Apostle Whatsoever is not of faith is sinne But what doth this here where the question is not Whether they sin that be out of the catholick Church but Whether they be out of the catholick Church that differ in any smal point of doctrine from some other members of the same Church But because this place wants help hee adds a second If it be not one it is no faith at all We acknowledge there is but one saving and fundamentall Faith in Christ Iesus as but one Baptisme and this faith was once delivered to the Saints and the Saints still doe so uniformely receive it as that they who have any other fundamentall faith have none at all But if Romists will have faith to bee one in all points then by this Popes doctrine they have no faith for their faith is not one in all points with the one faith once delivered to the Saints nor with the faith in the time of Leo for in that one faith there was no worship of Images no universall Monarchy of the Pope no worship of Bread The Cavaliers first place of Augustine I am loth to bring forth to spare both the Cavalier and the Reader It is somewhat long but very short of the Cavaliers mark it proves against the Donatists That the Church in earth and the Church in heaven are not two Churches but one But who denyes this yea who denyes the true Church on earth to bee but one and this is the Protestants maine businesse to keep it one though differing in some lesser points of doctrine And it is our Authors businesse to breake this unity even by this place which he produceth under a shew of proving unity but not proving by it such an unity as by it hee may make a division hee is faine to set a second Buttresse to support his wall of separation Thus hee reareth it To shew moreover by the judgement of Saint Augustine that the Church in her doctrine was to be truly one hee spake thus of the Donatists who called upon the same God preached the same â—ospel sung the same Psalmes had the same Baptisme observed the same Easter and the like in those things they were with mee yet not wholly with mee in schisme not with mee in heresie not with me in a few not with mee but in regard they were not with mee in a few their being with mee in many could not help them If the Cavalier had gone on in his Allegation the very next words would have given him an answer to the objection which hee drew out of the former for those words say that the one thing wherein they were not one was Charity And the want of this hee proves out of Saint Paul 1 Cor. 13. to make all the rest unprofitable But our question is not of want of charity but of differing in some small point of faith True it is that this uncharitablenesse was back'd with an error which hee called an heresie That the Catholick Church was onely in the part of Donatus and so as Saint Augustine infers that the Church was not catholick But let our Author remember That this voucheth an Article of the Creede as denyed by the Donatists but with the denyall of any such Article he cannot charge us But yet that their error did not kill nor cut them off all from being truly of the Church except the error were accompanied with the want of that one thing which was true charity we have great probabilities if not proofes out of Optatus and Saint Augustine the former of which commonly calls them brethren and the later denies not but some of them might be
others doe and therefore doe exact a more explicite beliefe and consequently may bee accounted in some respects more fundamentall This I desire the Reader to observe because this confirmeth that which hath beene formerly spoken concerning the agreement between Fundamentals and Explicites and must serve hereafter for a Confutation of his owne objections against Fundamentals In the meane time that which paines him for the present is this That wee doe not beleeve every Decree or Errour of the Pope as well as these important grounds of Christianitie for thus hee presently subjoyneth There is no doctrine at all concerning Religion the beliefe whereof is not fundamentall to my salvation if the catholick Church propound and command mee to beleeve it So the Cavaliers quarrell against us is this That wee doe not make the worship of Images kindred of Gossips and such popish vanities fundamentall to our salvation as the Articles of the Trinity and Christs Incarnation A fearfull blasphemy and which should make his heart hate his hand for writing it but they well deserve to bee given up to the beliefe of such impious errours who receive not the love of the truth revealed in the word with duâ— estimation For such will easily equall the word of Man to the word of God and will not suffer the word of God to stand for a sufficient saving verity nor a sufficient ground of unity except man give his word for the word of God and Man add his word to the word of God For if the Pope give his word for a doctrine contained in Gods word then his Popish disciples must receive it and untill that they may without heresie not beleeve it and if the Pope adde his word to the word of God Gods word is not a sufficient ground of unity but the unity made by that word is to be torne in pieces if withall we do not joyne the word of the Pope in one beliefe with it Thus is the Pope made Christs Rivall and takes the faith of the spouse from her husband to himselfe And so whereas he would accuse us of an high craft our craft is no other then that simplicity of S. Paul by which hee did labour to espouse the Church as a chaste Virgin to one Husband which was Christ But this Romish doctrine is the very craft of the old Serpent and Dragon which goes about to seduce Eve the patterne of the Church from her Husband and to marry her to the Pope or rather to make her his Adulteresse But let him remember Whoremongers and Adulterers especially such great ones God will judge Yet this would hee approve by that which followes For there is no errour in faith which may not bee made damnable by the manner of holding it when it is done so obstinately as that in defence thereof a man denyes the authority of the Catholick Church But briefly I answer First that the Church cannot make a point of faith of that which is none Secondly Stapleton tells us that the Church hath no promise to bee infallibly directed in the decision and resolution of small or light points and so the Church not having this infallible direction cannot have authority to make such points fundamentall nor to command faith to them where she hath no infallible direction in them Thirdly the Church in these lesser points not having this authority hee doth not disobey the authority of the Church who beleeveth not these points which she hath no authority to command as points of faith Fourthly if the Church were this foundation and could make a point fundamentall yet the Pope and his confederacy for whom this Author fights is not the Church Fifthly the same Popish Church hath taught and propounded many grosse errours and untruths for points of doctrine which are so farre from being fundamentall to salvation that they shake the very foundation and so are rather fundamentall to damnation But here I cannot but complaine of this Author in that hee useth craft which himselfe accuseth for while he goes about to lay the Pope the Chimera of Rome for a foundation of faith hee names him not in his whole booke but still tells us of the catholick Church let him come forth plainly out of his Covert and shew us his catholick Church even the Pope and his adherents if he be not ashamed of them and not thus draw disciples to a fancy and a piece of Poetry under the reall and reverend name of the catholick Church But this may serve as a caveat to the Reader that the Cavalier tells us of the Church when the Pope is his errand Another point whereof he seemes to be ashamed is the worship of Images which he never reckons among the doctrines of difference but if it please him he may now fitly conjoyne them together and then his discourse may runne thus If the Pope decree the worship of Images it may be fundamentall to salvation if with the deniall of Idolatrie the Popes authority bee denyed Yet our Author having spoken that which is proved to be fearfully untrue in his sense that what the Pope and his conspiracy under the name of the catholick Church doe propound and command to be beleeved is fundamentall he is bold to say This untruth is unanswerably proved by the meere catalogues of heresies which have beene made by severall Fathers of the Primitive Church and especially by S. Austin in his Treatise ad quod vult Deum which I have toucht before and which I earnestly exhort my Reader to peruse at large This is so farre from being unanswerable that it hath beene answered and our Author can never make it good that those points which hee acknowledgeth to be of little importance in themselves were there declared to bee fundamentall for being obstinately maintained against the decision command of the Pope and his Councell eâ—ther private or publick so that the Author onely makes up with boldnesse and undertaking what hee wants in evidence and proofe And as in the following piece hee preferres his Reader to the sixth and fifth Chapters so I also referre him to the answer of those Chapters and there besides other solutions hee may see that the example of Saint Cyprian makes mightily against the Popes authority since it plainly appeares that Saint Cyprian did hold the Popes fallibilitie when he plainly held the contrary to that which the Pope had decided And thus being put besides his premisses hee is also deprived of his conclusion The distinction of points of faith into fundamentall and not fundamentall doth stand still in such full truth and power that the unbeliefe of points not fundamentall doth not presently forfeit salvation though the same points bee decided by the Pope and his conspiracy much lesse doe worship of Images Prayer in an unknowne tongue salvation by merits the Popes supremacy especially taken for a foundation of faith though decided and commanded by the Pope cause damnation by being unbelieved but rather by being believed
the Man of sinne Secondly for that Idolatry which giveth divine worship to Images though it be an evill that hath too largely overspread the Romish dominions and the denyall of it in Spaine hath beene censured for heresie Yet there are divers of the Romish communion that have not thus bowed to Baal in so much that Papyrius Massonus thus writes in his Preface before Agobardus and of him Hee manifestly discovers the errors of the Greeks concerning Images and Pictures and denyeth that they ought to be worshipped which opinion all Catholicks doe approve So it seemes hee thought it a Catholick opinion not to worship Images and those not Catholicks which doe approve this worship And Pamelius dares tell the Pope himselfe That if the question bee proposed concerning the use of Images How they are forbidden in the Decalogue which is that they bee not worshipped Tertullian sheweth it in his Booke against Marcion and after in his Notes upon Tertullian's Apologetick Tertullian saith not that Christians did hate Statues and Images but that they did not worship them which certainly as the Fathers of the seventh Synode Damascen and Jonas doe often inculcate none of us ever attempted I meane not with the worship of latria which is due to God alone But though his speech be somewhat too large when hee excludeth all Romists from giving this worship as hereafter in another Chapter will more plainely appearâ— yet it is possible that this all might 〈…〉 lâ—â—arned ones wherewith hee 〈…〉 for I doubt the common 〈…〉 understood the distinction betweene doulia and latria yet thus it is likely wee may finde some at least of the Learned that are cleere also of this pestilence In this ranke also of Idolatry may bee mentioned the worship and adoration of the Sacrament which is likely to bee the more universall because it seemes back'd with a Councell which some thinke universall But indeede all doe not take it to be universall as the Author of the Examen Pacifique doth plainely shew And of this Idolatry wee may well beleeve that there are some free in the Romish Territories For wee finde that because without the Priests Intention Romists doe acknowledge that the Bread is still but Bread and withall that the worship of bread is abominable Idolatry It hâ—th been thought safest by some to direct all the Sacramentall worship to Christ Jesus sitting at the right hand of God where hee is sure to be found This is the doctrine of Vasques and I could name a Lady in England who professed so to worship Christ in the Sacrament and I hope shee is not without followers Another Romish Idolatry is turning merits into Saviours This we have seen is too common among the vulgar yet by some they are removed from this office and especially at the time of death for even persecuting Gardiner thought it good doctrine for them that were dying to put their whole trust in the merits of Christ. And Cardinall Bellarmine in his last will desires to bee crowned by God not as a Regarder of merits but as a Giver of mercy And Bernard Thomas de Kempis Cassander and Ferus who have many Readers and I hope herein some beleevers appeare sound in their Writings both from this and other Idolatries Briefly the catholick Apologie brings forth divers Authors of theirs that have taught their Readers Doctrine contrary to the mortall and damnable errors which wee complaine of for massacring soules in the Kingdome of the Pope So that though a pestilence hath generally over-run his Territories yet there are some healthy and living soules therein though there may bee millions that bowe unto their many Baals yet there may bee thousands that bow not unto them And though wee bee not of one Religion with the Idolaters yet with those that serve God in spirit and truth and keep themselves from Idols wee have one Religion in Essentialls and Fundamentalls and so both may be saved Let us conclude in the words of one of them upon the conclusion of S. Iohns Epistle and in him see what saving Religion is taught and I hope learned by some of them Babes keep your selves from Idols This Corollary S. John not unfitly nor without cause annexed to this Epistle For seeing he had taught that there is one onely God who hath manisted himselfe in his Sonne and hath taught us by him that the true worship of God consisteth in faith hope and love and in purity and sanctity of life hee doth now necessarily admonish us that we remaine in that faith and true worship of God and beware of all Idolatry So John in this whole Epistle would teach us two things That there is but one true God And one true Religion Iesus Christ with the Father and the Holy Ghost is that and one true God and Christian Religion is the onely true worship of God For this Religion gâ—veth all glory to God by Christ and by the same Christ bringeth to us life and salvation Behold that one Religion which we all so professe Yet for a caution to be annexed to the conclusion I thinke that true zeale and charity though they take such for living soules which are safe in fundamentalls yet they pity other grosse errours which make the soule sick though they kill not and a true lover of soules resembles the head both of soules and of love and desires to present unto God soules without spot and blemish And because they love them as on the one side they acknowledge the life that is in them so they desire to add growth to this life and to bring it onward toward perfection They doe not tell them that they are well enough because they live for that is rather to build their contentment on their owne safety then on the full pleasing and serving of their Saviour Therefore they call on them for the washing away of other errours which are blemishes in the eye of the Heavenly Bridegroome that thus the Bride being all glorious within may bee ready and prepared for the day of her gladnesse even her marriage in eternall and consummate felicity CHAP. IX Wherein divers objections are re-inforced against the Romists concerning those divisions amongst them which the Cavalier in vaine seekes to reconcile in his seventh Chapter SECT I. Wherein is shewed First that Protestants in submitting to the holy word and spirit of God have therein a true ground of unity actually in those things wherein they agree intentionally in other things wherein they differ Secondly that their Romish submission to the Pope though it produce a seeming unity in many points yet it leaves divers irreconcileable differences amongst them THe Cavalier in his last chapter hath rid on much out of his way and in this he rides apace and the faster the more out of the way He was out of his way when hee travelled to free Romists from want of charity by proving Protestants and Romists not to have one saving faith seeing Protestants
first there hath beene shewed a sore called difference in points defined and points de fide And by the Authors rule they that hold any one point of faith contrary to Romish definition are not of Romish faith nor Church therefore if they bee of a divers faith or Church their Altar is against the Romish Altar Secondly for their peace notwithstanding these differences I dâ—sire to know whether that should be called peace when a Dominican is burned by Franciscans and a Canon in Sevill is condemned as an Heretick for a point either not defined or defined for him by the second Councell of Nice And againe what peace is that betweene the Priests and Jesuits when the Priests call them Hereticks Traytors c. Surely hereby it seemes the peace that is among such is but a warre under the name of peace and this name or title is forced by feare of the forged but fiery and burning head of unity for even the infernall kingdome it selfe hath some bond of unity though not of verity and charity And accordingly the Papacy agreeth under a head called Abaddon and Apollyon And indeede this Author himselfe hath shewed us that where there is a difference in any point of faith upon such a difference one should be to another as Cerinthus to Saint Iohn So that if they hold communion still it seemes by his rule it is not a spirituall but a carnall communion not a communion of Saints but a communion that is faulty and whose fault is this that it is a communion But I say againe to this Author that his owne Answer will be turned against him as an unanswerable objection For if Romists being at such differences in opinions can yet hold communion one with another why do they not hold the like communion with other Christians that maintaine the like differences But herein lies a mystery and it is the mysterie of iniquity And if the Reader know it not I will bring him one that shall teach him Lorca plainly tels him that he is no heretick that beleeves contrary to any Article of faith so he do not rebell against the Church So the Pope the Church vertuall is the whole matter of Popish religion and Popish unity Beleeve the Pope and obey him in what hee saith upon his word and though you beleeve not Christs word in any Article of faith you have both faith and unity Disobey Christs command of beleeving the very Article of Christs Incarnation if you beleeve the Pope and bee the Popes good subject you shall not be an heretick Accordingly it is said of the Divines of Coleine they held an hereticall opinion in that point which the Cavalier magnifies by calling it the Justification of souls yet they were not hereticks but godly Catholicks And of Catharinus he held contrary to the Councell in the point of assurance yet was a catholick Bishop And others before named by Bellarmine contrary to the Councell of Nice in the point of Image-worship yet in being good Papists they are good Catholicks So the Pope is the summe of Popish religion and unity And is it our unhappinesse that because we beleeve not in the Pope but beleeve in Christ our beliefe in Christ will not serve our turn for religion unity and salvation But now in his Answer to the second objection somewhat like a right Cavalier of Rome he runs at Tilt against Calvin and thus he breaks his Lance on him The next objection is yet more stupid then the former and I wonder how Calvins rage against the Church could put him so farre out of his wits as that hee would ever take it into his mouth For it is hee who being pricked with our noting their want of unity towards their fellow Brethren thinks to retort it back upon us by saying that wee are not in case to object any such thing against them for asmuch as that forsooth wee have as many Sects among us as we have severall Orders of religious men and then hee reckons up Benedictines Carmelites Dominicans Franciscans and whom he will Wicked man who well knew that none of these holy Orders doth differ in any point of doctrine from any of the rest and are so farre from breaking communion with them as that still they prevent one another in all honour and good respect All this wee must take upon his bare word and his title also which he giveth to Calvin wicked Calvin yet well fare the honest Belgicks purgers for when Calvin was named they in stead of Calvin did put in studiosus so upon the matter they called him not wicked but studious Calvin But why wicked Calvin because he knew that no one of those Orders doth differ in any point of doctrine Did Calvin know this or doth any man yea the Author himselfe yet know it We come but now from the differences of Jesuites and Priests Dominicans and Franciscans c. And this Authour himselfe confesseth there that each opposeth the contrary opinion by all arguments that occurre Besides it is no new nor strange objection that divers covents have their severall Masters whom they follow Againe look on the Jesuites doctrine of killing Kings doe all Friers agree in these doctrines upon which much more justly may be cryed out wicked Mariana wicked Friar Clement wicked Barradius wicked Garnet doctrines in my opinion plainly contrary to the faith since the faith is plainly taught by the Scripture in this point And I think more hereticall it is to deny and contradict such a point being thus plainely taught in the Scripture by David Solomon Peter and Paul then to deny what the Pope hath decided by letters sent from Rome unto Trent But will you see this Authors ingenuity hee accuseth Calvin but produceth not the place whence hee taketh his accusation the neerest place that I finde is not for the Authors purpose for there Calvin retorts not the want of unity of faith among the Friars by the diversity of Sects among them But Calvin shewes That the Friars by dividing themselves from others in the Sacraments and publick Assemblies did dissolve the Communion of the Church and depart from it and excommunicate themselves And he saies that so many Ministeries as there be of this kinde so many Assemblies of schismaticks he saies not hereticks as differing in faith which troubling the Order of the Church are cut off from the lawfull fellowship of the faithfull And that this departing should not bee secret they have given to themselves divers names of Sects Neither were they ashamed to boast of that which S. Paul doth so much detest In stead of Christians wee heare some called Benedictines some Franciscans some Dominicans So that here we find neither mention of Carmelites nor indeed of differing in points of faith but of a schismaticall separation from other Christians by different sects expressed by different names And to them hee might have added Jesuits who by a more neer separation have
Christendome and your owne fires which you have kindled to consume a world of Protestants will flash into your faces blast them and make them look red with the shame of this scandall And that which followes is a like empty of Truth but indeed that emptinesse is againe filled up with malice They desire to obey appetite and sense without being ever so much as told if they can chuse that they must lose heaven for their labour You have had Scriptures Fathers and Reasons for our Religion which never yet were nor never can bee answered and with these hath Popery beene battered into pieces Why then talke you of appetite and sense when your owne smart and shame can tell you that wee have had stronger weapons which have beaten you with sound blows Rather speake of sense and appetite when you see a Papist in his â—at dayes before Ashwednesday to make worke for the Priest or speak of sense and appetite when a King is moved to goe to the dames of Paris and then offered to have a Cardinall a man of sense and appetite to be his Confessor as Lewis the eleventh at the enterview told Edward the fourth rather speake of sense and appetite among the stalled Monks the fleshly Cardinals the luxurious Popes that may draw a world of soules into hell both by doctrine and example and who of you durst say to such a one What dost thou or in our Authours words tell them that they must have hell for their labour But indeed wee justly take it ill that Papists should tell us that when wee are going to heaven we should lose heaven for our labour onely because wee give not up our soules to this Man and Head of sinne by schisme and errour leading millions of soules from heaven to hell Hee goes on and sayes The children in this are as like their Mother as they can looke For who perceives not that the Protestant Church doth rather carry a respect to outward conformity then to reall unity in matter of Religion and that indeed they are but as in jest when there is speech of saving soules in any one Church rather then in another A large scandall cast on a whole Church and I doubt once this Authours Mother yet without proofe and against proofe for no proofe doth hee bring that our Church is in jest in matters of Religion or accounts all Religious alike and even his owne words next following might have holpen him to disprove his owne false witnesse It is true that they make both Lawes and Canons whereby they obliged men under a world of penalties to frequent their Churches and to receive their Sacraments For the Lawes and Canons which hee mentions doe expresse a care for the beleeving her doctrine since they command a subscription to it a teaching and preaching of it and preaching Saint Paul saith is the meanes of beleeving and lastly Excommunication against those that affirme the contrary But the Authour having spoken a broad scandall against the whole Church brings in a very narrow tax of some Ministers for a proofe of it For I put the case If a man who were knowne to be wholly affected in his heart of the Catholick faith should yet for the saving of his lands or goods resolve to comply with their Lawes by going to their Churches and by receiving their Communion yea and withall should declare in company the day before that hee was resolved to doe so the day after for the onely saving of his estate and for the shewing of obedience to the Kings Lawes though yet withall hee were perswaded that their Sacraments were unlawfull and their Church impure Would that Minister refuse to let him goe to his Service and for to communicate with the rest Infallibly hee would not and wee see daily that they doe not in like occasions for that Church as I said aspires not to unity but uniformity But here first let the Reader take notice That the Cavalier brings in sons of Rome as like the mother as they can looke and just the same which hee reproved before For hee speakes of a man who is wholly affected in his heart to the Romish faith and yet for saving his goods will come to the Church and receive our Communion Now let me borrow the Cavaliers words and see how his owne words doe fit with his owne Catholicks They professe according to the occasion and comply with the superiour Powers of this world and obey the motions of appetite and sense and are as like their mother Rome as they can looke who for a long time hath fitted Religion to temporall ends if wee may beleeve judicious and truth-telling Guicciardin But now for the admitting of such a one to receive as shall professe his beleeving our Church to bee impure and our Sacraments unlawfull I can hardly thinke that this Authour beleeves that our Church doth allow it For the Canons do excommunicate ipso facto those that say our Church is not true and maintaineth the Apostles doctrine or affirme part of the Articles is erroneous now the doctrine of our Sacraments is a part of the Articles Besides the Rubrick before the Communion doth order That if any have done any wrong to his neighbor by word or deed the Curate having knowledge thereof shall call him and advertise him in any wise not to presume to come to the Lords Table untill hee have openly declared himself to have truly repented Now I think our Church is a very neer and honourable neighbour and that hee who professeth that hee holds her impure doth also professe that hee exceedingly wrongs her and then you may see what doth follow But that I may somewhat speak for Romists Though Rome which is called an Harlot cannot but have a Whores forehead yet I professe that I know no Romist so impudent I never heard of one in charity I can hardly think there is such a one that will openly professe our Sacrament to bee unlawfull and yet receive it presently upon the saying of it for my part if I were a Romist though I indeed knew such Romish Catholicks I should not boast of their shame to the Protestants it shewing an extreme need of scandalous objections when a man must first cast the filth of a scandall at his owne wholly affected for so he termes them Catholicks that it may rebound from their faces and light on Protestants And for our aspiring to unity it is far more reall and solide then such a single and slight objection can dissolve or dissever for we have those mighty bonds of unity One God the Father of all one Lord and one Spirit one Baptisme and one saving Faiht Neither is our faith leâ—t loose to Libertinisme but the doctrine of it is contained in Articles agreed and subscribed to by the Clergy and enacted by the State and as hath been shewed there is Authority and Law for the punishment of those that cast scandals upon it SECT III.