who labour to draw the people's mindes from the love of the publick Congregation and engage them to their private meetings whereby they commonly intangle them in their errours and Haeresies Therefore if they say as the Vid. August Ep. 48. Donatists once did that Christ is onely amongst them in their Crypts and Conventicles beleeve them not for they doe contrary to the precept and practise of Christ He wills or enjoynes us to †Luk. 12.8 confesse Him and his Truth before men i. e. to make an open profession of our Faith both in times of persecution and peace He himselfe ever * Joh. 18.19,20 taught publikely as he witnessed of himselfe before Pilat He †Luk. 4.15.44 did so to teach us this lesson That Truth seeks not corners but loves the light therefore it is sometimes called light in the Holy Scriptures Eph. 5.8 Walke as Children of the Light Vid. Act. 26.18 But they that * Joh. 3.19 Men love darknesse rather then light because their deeds are evill hate the Truth delight in darknesse dare not say that in an open Congregation what they spawn and vent in a Conventicle or private meeting Therefore avoyd them joyne not with them beware of making a Schisme in the â—hurch or making that rent wider which was first begun of late by the Presbyterians Adhere not to Schismaticks whose portion without a deep repentance for so great a sinne as wounding Christs Church shall be after death in the Land of darknesse because they loved darknesse rather then light I never read that saying of August Aug. Ep. 204. but with horrour and dread when I considered the common guilt Foris ab Ecclesiâ constitutus separatus à communione unitatis vinculo charitatis aeterno supplicio punireris etiamsi pro Christi nomine vivus comburereris i. e. He or She that out of pride or peevishnesse separates himselfe from the bodie of the Church whose members are knit together by the ligaments of one faith and bond of love that man shall be punished with everlasting torments although he should die in the flame and be burnt for the name of Christ Such biting Truths as these are the cause why Schismaticks and Hereticks love not to read the Fathers nor vouchsafe so much as to name them in their Sermons or writings Therefore let no man deceive you with vaine words for for such things cometh the wrath of God upon the children of Disobedience Be not then companions with them for ye were sometimes darkenesse but are now light in the Lord walk as Children of Light Eph. 5.6,7,8 And conforme your selves to the * Christi actio nostri debet esse instrinctio Aug. example of our Lord and Master Jesus who †Luke 19.47 preached in the Synagogues and the Temple notwithstanding they were places full of disorder and corruption He * Mat. 21.13 called the Temple a Denne of theeves and are there not too many in ours †Mat. 15.3 The Doctrine of the Law was then corrupted by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the false glosses of the Scribes and Pharisees is not the Doctrine of the Gospel as much corrupted by ours Besides all this they were loose and wicked in their lives witnesse that charge of our Saviour to his followers and Auditours against the Jewish Doctours Mat. 23.23 Doe not after their workes c. Notwithstanding all these corruptions and deformities in the Jewish Church yet our Saviour Christ made no separation from it but came and preached in those places of publick concourse where the Seducers and false Teachers were If this example and practise of our Saviour will not convince and startle into feare and obedience the Separatists of our age both Teachers and Disciples I know not what will doe it Area Dominica nondum ventilata est sine paleis esse non potest Nos eremus atque agamus quantum possumus ut palea simus Aug. Ep. 203. If Christ should have trodd in their steps been led by their fond opinion he would have made a Separation and fled from the Society of the Jewes and not so much as once gone into the Temple or taught in their Synagogues but he did otherwise and from what he did we may conclude that the practise of those Phanaticks who separate themselves from all Assemblies or publick places of Gods service pretending either a want of gifts or a defect of holinesse in the Ministers I say the practise of such men doth speake them to be those Antichrists which the Apostle S. John mentions in his first Epistle 1 Ep. Ioh. c 2. v. 18 19. Now there are many Antichrists whereby we may know it is the last time They went out from us c. i. e. They turn'd Separatists therefore Antichrists because they went flat against the practice and precept of Christ who commands us by his Apostle Phil. 1.27.2.2 to be of one heart and of one minde to thinke and speake and doe the same thing in good to love as Brethren who forsake not one anothers company and desert not their family when they discocover any infirmity in their Father or any deformity in their Mother but keep close to both in observance and humble duty We may have communion or fellowship with mens persons in publick worship and not partake in the guilt of their Sinnes I lle communicat malis qui consentit factis malorum Aug. Ep. 171. He communicates with the wicked that consents to their wickednesse abhorre and forsake his sinne then maist thou without feare or danger communicate with a wicked man Si malos odistis vos ipsi mutamini à Scelere Schismatis Si malorum permixtionem timeretis Optatum inter vos in apertissimâ iniquitate viventem per tot annos non teneretis Thus Augustine bespeakes the Donatists So may I the men of our times If you hate the ungodly shew your hatred towards your selves by repenting and turning from your Schisme and Heresies And if you feare the mixture or company of the wicked shun the Society and abhorre the persons of your Leaders by whom you are seduced and corrupted To conventicle on the Lords day a breach of the fourth Commandement A third Argument against such meetings in private on the Lords day may be deduced from the intent and scope of the fourth commandement whose morality in the judgement of all both Fathers and moderne writers consists in this that God be worshipped in the Congregation with publicke service in an open confession of our Faith and a profession of our love and thankfulnesse to him for all his mercies and blessings those which concerne our Soules and those which respect our bodies c. But to wave this and other Arguments which might be produced to confirme my former Thesis I proceed to reasons against Conventicles First Reason suggests this Truth to our Spirits that our Soules being as it were so many sparkes of the
declared plainly before the Congregation that they were free from that whereof they were falsely suspected i. e. Haeresie agreeable to that of the Learned and most profound Augustine Ep. 162. Qui sententiam suam quamvis falsam atque perversam nullà pertinaci animositate defendunt sed veritatem cautâ solicitudine quaerunt corrigi parati cùm invenerint nequa quà m sunt inter haereticos deputandi The meaning of which words in brief is this that He onely is to be counted an Haeretick who persists with obstinacie in an opinion which is against the word not He who erres yet is ready to forsake his errour and yeeld to the Truth so soon as he is convinced of it This pious and humble Temper was in those my Antagonists for whose farther confirmation and satisfaction to their modest desires together with the rest of that populous Parish of Swacie I have published the Discourse with some enlargements hoping that it will meet with as good successe by Gods blessing on it in the conviction of those by whom it shall be perused whose judgements perhaps have been formerly perverted by false Teachers who beguile unstable Soules having hearts exercised or overcome with covetousnesse cursed Children they are children for their Ignorance who forsaking the way of all righteousness have gone astray following the way of Balaam that made Israel to sinne 2 Pet. 2.14.15 Jude ver 11. Num. 25.2 31 16. Such blind guides as these have been the cause of many poore Soules falling into the ditch of Haeresie which if backed with obstinacy is a barre that shuts men out of all hope of glory This hereafter shall be proved in my answer to the second Doubt May the Infinite goodnesse to whose onely glory I humbly desire to devote my selfe and all my weake endeavours make them as usefull and beneficiall in the confirming and reforming of weak deceived Soules as they are well meant and intended to the Churches good by the unworthiest of his servants who am likewise Christian Reader Thine in Christ Iesus R. BOREMAN A SHORT VINDICATION OF THE Use and Necessity of Vniversities and other Schooles of Learning Being An Answer to the first Quere What need is there of Vniversities IT is truly observed by a learned * Gentillet exam Concil Triden Li. 1. Sect. 7. 8. Ignorantiam Romanae sedis autoritatē simul auctam c. Vicissimque ut bonarum artium literarum instauratione facessere caepit ignorantia ita Pontificis autoritas paulatim imminui labascere visa est Writer that the Pope of Rome and that Church never flew higher in power never sunk deeper into errour then when Ignorance prevailed and Learning was suppressed Wee may as safely and with as much truth assert That where the purity of God's Word is corrupted and not preserved in it's integritie that Kingdome Church or State cannot but fall into ruine and moulder away into divisions caused by the multiplicity of false Opinions which being joyned with Schisme doe often as they have now done engender and beget a monster the subverter of all Government and the disturber of Peace the nurse of Religion This and Learning wee may fitly resemble to the great Luminaries of Heaven the Sunne and Moone both for their light and influence And as for the preserving the entire luster of the Moone there is required a continuall emanation of light from the Sunne So Learning borrowes it 's true light from Religion without which a man having a learned Head and an unsanctified Heart is the fittest Agent and best Instrument for the Devill to doe mischief with But now here is the difference between that lesser Luminarie and Learning in that resemblance The Moone repaies no tribute conferrs no benefit to the Sunne but Learning by way of reflection conduces much if not to the being precisely taken at least to the happy and well being of Religion These two like Eros and Anteros in the Fable of the Poets are sick and well both at a time G Naz. Orat. 3. Julian the Apostat understood this well when hee put down by a poblike Edict the Schooles where the Children of Christians were to be educated So did Pope †Platin. in vita ejus Paulus the second when hee absurdly pronounced those Hereticks that did either in jest or earnest but use the Word Academie in their Tongues or Writings The Jesuites and their Factours men subtile in their Generations and active in their mischeivous intentions they know the same and therefore endeavour now to effect what of late one vauntingly said in the Eares of a good Protestant would be done that is To destroy the Vniversities and with them the Ministery and Religion That the Vniversities so called as * Fab. Soranus in Thesauro one explaines the terme because the Circle of all the Arts and Sciences is in them expounded or taught to young Students and others of all sorts Degrees and Callings whatsoever That these Vniversities and other Schooles of Learning seedplots and nurceries subordinat to them are not onely profitable to the Church but also necessary for the maintenance of Religion so necessary that without them neither the Doctrine of the Gospell can be preserved pure and uncorrupted neither the Church wherein wee live stand sure upon it's foundation but will certainly be destroyed This I shall endeavour to prove by a familiar climax or gradation proposed to vulgar capacities by way of question First by what meanes can the Church be pure and free from Heresies without the guidance and light of the pure Word of God the holy Scriptures 2. How can that Word be preserved in it's purity without the Ministery 3. How can there be a Ministerie without able and fit Ministers to explaine and publish that Word purely without corruption whose Office it is to act the parts of Truth 's Champions to defend it against seducing Hereticks who as †Tertul. lib. de praescript Scripturas obtendunt hâc suâ audaciâ quosdam movent c. Tertullian well notes evermore alleage Scripture to back and bolster out their absurd Opinions and by this their boldnesse they move some tire out those that are strong by their restlesse disputes take the weake in their Nets and as for those of a middle temper these they send away full of doubts and scruples And whence doe Heresies arise but from this as St. * Aug. Tract 18 in Evang Joh. Augustine observes dùm Scripturae bonae intelligantur non benè quod in eis non benè intelligitur etiam temerè audactèr asseritur c. i.e. Whilest the good Word of God is not well understood and that which is not well understood is rashly and boldly asserted for truth c. Now in the fourth place How can such stout Champions learned and faithfull Pastours be had without Schooles of learning the Vnivesitirs It will follow then by a necessary Illation or Consequence that without Vniversities out of
which such Learned Wise Orthodox and pious men may be called and produced to govern particular Congregations and to sit at the Helme of the Church This cannot be preserved secure and entire from Heresies but will be like the †Luke 8.23 Ship wherein our Saviour was asleepe i.e. battered with tempests and beaten with the waves of contrary Opinions For this cause wee finde in ancient Records that not onely among the people of God the ancient Jewes and Christians but also even among the Gentiles evermore in all ages great care and diligence was used to ordaine and maintaine Schooles of learning and to place in them holy and knowing men whom they encouraged with large stipends by whose paines and parts the liberall Arts and Sciences together with the Doctrine of their Religion might be taught and fastened in the people's Memories To omit the Schooles of the Gentiles as of the Aegyptians * Alsted li. 24. c. 13. Encycl Scholast Heurn primord Philosoph to whom Learning and Arts were derived from the Jewes likewise those of the Chaldeans Babylonians Persians Greeks and Romans all which to the shame of Christians in these times had learned and men of Wisdome in high estimation especially of Professours and assertours of their Religion such were their Magi their Gymnosophists their Philosophers their Augures or Sowthsayers omitting these I shall onely make a plaine discovery of the Schooles erected by the People of God as well before as after Christ and then leave it to the Judgments of discreet and moderate Judges whether a want of love to Religion and the feare of God does not discover it selfe in the profane practises of those men who labour to pull down the Ministery which is now the Jesuits maine designe by doing as the * Gen. 26.18 Philistines did by the Wells of Abraham i. e. by seeking to stop the Springs and Fountaines of Learning into which they have thrown dirt and stones by undeserved slanders and reprochfull infamies Colledges and Schooles under the old Law If wee traverse the story of the old Testament wee shall find that there were and this not without the prescript or command of God in the Kingdome of Israel Schooles constituted and opened to publick use in some whereof were placed Levites in others Prophets to teach and explicate the Law of God to traine up Disciples or Scholars who afterwards should teach either in the Temples or Synagogues and propagate the Doctrine of the Law to succeeding Generations For who were the Sonnes of the Prophets of whom there is so often mention made in the Booke of the Kings but those that were students educated and brought up in those Schooles whereof the Prophets were heads and Governours 1 Kings 20 35. 1 Kings 2.3.7.15 This was the intent or meaning of the Prophet Amos when hee said I am not a Prophet nor the Son of a Prophet Amos 7.14 i.e. never brought up in the Schooles of the learned Prophets What was the reason that the Lord commanded 48 Cities with their Suburbs to be assigned to the Levites above their Brethren of the other Tribes Numb 35.2 was it not for this that in the Land of Israel there might be Schooles and Colledges in the which the Levites might teach and instruct young Novices their pupils in the Law of God and thereby fit them for the Offices of the Sanctuary Over these Schooles or Colledges there were ever placed men renowned for their Piety Learning Prudence and Gravity of Manners and those chosen out of the Prophets and Levites Thus †1 Sam. 29.28 Samuel was the Prefect or Governour of the Schoole which was at Naioth in Mount Ramah where was a Schoole and Scholers in the Raigne of Asa if we may believe the Talmudists who say that hee was therefore punished with lamenesse in his Feete Vid. Buxtorf in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Chr. 16.12 because hee compelled all the Wisemen or Doctors of that place together with their Disciples or Scholers to leave their Studies and to take up Armes for his aide against Baasha King of Israel This they collect how truly I will not determine out of the 1 of Kings 15.22 where it is said that Asa made a proclamation thorowout all Judah none was exempted and they tooke away the stones of Ramah c. i. e. when the Scholars were all warned out by the King's Edict Elias was the Praepositus or Master of the Schoole at Hierico 2 Kings 2.5 In his place succeeded his Disciple Elisha and so others after him in succeeding ages In the second of Chron. 34.22 wee read of a Colledge in Hierusalem It is called there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as much as a double House so called by reason of it's two Courts wherein Huldah the Prophetesse dwelt when Hilkiah went unto her with a message from Josiah Doubtlesse shee dwelt by her selfe in one of the Courts remote from the Prophets and their Sonnes who were taught in the other For Colledges indeed ought to be what a Name that is given them by Eusebius does import 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 places of gravity and severity which cannot well stand with a mixture of both Sexes in one and the same place But to returne from this short digression To this end and purpose it likewise was I meane for the maintenance of Schooles that the Levites under the Law had such large incomes by Gods appointment they had well nigh as hath beene proved by mee in another †The Churches Plea c. Sect. 10 p. 23. Treatise the fifth part of the Jewes Revenues which large allowance was given them that being free from all cares to which the Ministers of the Gospell are too sharply exposed they might with the lesse distraction and more freedome of Spirit devote themselves wholy to their studies and their Ministeriall Functions Againe wee finde that the Jewes themselves ever in after Ages endeavoured even when they were dispers'd amongst the Gentiles to retaine their Schooles which are called sometimes Synagogues although in a strict sence a Schoole and a Synagogue differs Philo as hee is cited by Grotius on St. Mat. Grot. in Mat. 4.23 uses the Names promiscuously and calls those Synagogues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that they did both Pray and Preach in them and withall as they doe now where they are traine up their youth and exercise themselves by disputes and polemicall Discourses concerning the holy Scriptures whereby they finde out many hidden Truths This is the practise of Colledges in the Vniversities by which meanes the Students learne to whet their Tongues in disputes against the Truth 's adversaries those of Rome together with other Hereticks Colledges and Schooles under the Gospell In the second place That there were Colledges places of publick concourse even under the Gospell in the time of the Apostles at Hierusalem wee may collect or gather out of the Acts. And there were dwelling at Hierusalem
darknesse and transported into our Church The ground as I humbly conceive of all the enormities and loose opinions amongst us is the discountenancing and discouraging of the publike ministerie and the crying downe of Churches Vox Diabolum sonat non Deum certè as if there were none other but those that are Spirituall when as we finde upon record both in the 1 Cor. 14.35 word and in ancient writers that there were materiall Churches * 1 Cor. 11.22 houses built and set apart for the publick worship of God wherein the Christians solemnly met at the least once a weeke Vid. a full and learned discourse of this in Mr. Mede's Diatribae This was the practise of the Primitive times even in the dayes of the Apostles and continued from them to us through all ages by uninterrupted successions There is a fable amongst the Mythologists of a Maiden and a Lyon who fell in love with her and she promised out of feare to yeeld to his desires on condition that she might first knock out his Teeth which he presently yeelded to and was by her immediately destroyed Thus the only aime of the Devill and his associats is not onely to pluck out the Teeth of Discipline the wall but even the Tongue of sound Doctrine which is the Heart of the Church This he now endeavours by stopping the mouths of Gods lawfull Ministers and sending out his †Jer. 29.24 Jude 8. Shemaiahs Nehelamites his dreaming Chaplaines who dream of a form of Government never thought of nor intended by Christ and having no commission to preach thrust themselves into Conventicles where they vent their dreams and propagate their phancies to the destruction of many poore well-meaning Christians Concerning the unlawfulnesse of which private meetings congregated by men who have no calling to teach and in opposition to the Vnity and Vniformity of our Nationall Church I shall now in all love and tendernesse to the Soules good of the unlearned enlarge my thoughts and deliver my opinion which I trust will be embraced by those who shall peruse this short Treatise without a partiall prejudice which like a Curtaine drawn before a window shuts out the light of Truth and keeps darkness in it harbours errours and mistakes which breed hatred and dissention The description of a Conventicle properly so called First take a Conventicle for a meeting of men and women in a private house upon the Lords day then when they should joyn with the people of God in a Church appointed for Gods publique worship and service thus to convene or meet though in times of restraint without a lawfull Minister to head that body and by enjoyn'd Prayers and Preaching to sanctifie the work is held utterly unlawfull which I shall prove both by the word of God the practice of Christ together with the authority of Fathers and interpreters of the Holy Scriptures as also by Arguments drawn from reason which commonly if not perverted is a sure guide and a good judge First then if we weigh the Truth in the ballance of the Sanctuary if we looke into the Scriptures we shall finde a flat prohibition to the contrary as Heb. 10.24,25 Let us consider one another to provoke to love and good workes not forsaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the congregation as the manner of some is but let us exhort one another c. upon which place Estius a moderate and learned Interpreter hath this glosse Qui conventibus Ecclesiasticis c. Qui conventibus Ecclesiasticis per fastum superbiam sese subtrahunt proximi sunt graviori ruirae Est in loc They that withdraw themselves from the publick Congregation are in danger of an unavoidable and fearfull ruine for that thereby they make a Schisme in the Church the doing whereof is most dangerous and displeasing to God and ingender Sects so Estius on the Text whereby they doe worse by Christ then the persecuting Jewes they devide his seamelesse Coate and give an occasion to the Adversarie of rejoycing and triumphing over the Church Therefore Ignatius in his Epistles Ignat. in Ep ad Ephes Smyrnenses exhorts and that with much earnestnesse the Christians to frequent the Church to be often present and seldome absent from the Meetings of Gods people there lest that by their continued absence they fall at length from the faith having first lost their Love to God and his Saints which Love is commonly child by the cold breath of Conventicles where hatred and malice against those of a contrary judgement with Sedition is commonly hatched and fomented as hath beene found by sad experience in this sinfull Nation I might here accumulate the Testimonies of other Interpreters upon this place to confirme this Truth concerning the unlawfulnesse of Conventicles Cornelius à Lapide writes thus upon this Text much to our present purpose The Apostle saies he by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligit caetus ecclesiae conventus fidelium ad sacram synaxim ad verbum Dei precesque publicas c. i. e. He understands the meeting of the Church in publique prayer in receiving of the Holy Sacrament and to heare the word Hos ergo conventus Apostolus vult frequentari c. Therefore the Apostle would have these publick meetings frequented that so men and women may make a cleer and open profession of their Faith which is a great meanes to beget mutuall Illi publici catâ—… mutui congressus mire fovent fidem charitatem quae in secessu seperatione diuturniori languessit c. Cornel. a lap love and affections in those who agree in the same faith with us By this open profession we likewise encourage and incite others to professe the same Faith to worship the same God in that manner and after that way as it is done by us who hereby shew our selves to be an example of good works And examples we know are more prevalent then words or precepts They have a greater influence upon mens practise in a way of conformity and obedience Besides the forenamed Ignatius amongst the Fathers Chrysostome Theodoret Theophylact and Oecumenius interpret this Text in the same sence with à Lapide and Estius who indeed light their candle at those bright burning Tapers whom God did set up for the good of his Church to enlighten it and to direct it in the wayes of Truth And * Luke 10.16 he that despiseth them with the rest of the ancient Fathers despiseth God who sent them The second Scripture proofe against private meetings as before were defined is this Mat. 24. Mat. 24.26 Wherefore if they shall say unto you behold he is in the desart go not forth behold he is in the secret places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beleeve it not Most of the ancient Fathers therefore now despised because they are enemies to Haeresies as Origen Augustine and others interpret this place of the private corners of Schismaticks and Haereticks
Division who endeavour to disjoyne your hearts from the love of those whom God hath placed over you to be your Guardians and watchmen Ezek. 53.17,18,19 such among the Reverend Fathers of the Church are now God be blessed for it yet living to the terrour and griefe of our Adversaries such likewise yet breath though with much discouragements amongst the inferiour Ministers who are more famous for the Pulpit and Schooles then for the Presse and are able to weild the Sword of Argumentation to the confutation and confounding of Rome's factours who deale by us as the Haereticks of the former age by those propugnatores fidei defenders of the faith Basil Nazianzen Ambrose Augustine Hierome c. whom as * Praefat. in Panopliam Lindanus notes the other impudently called Haereticks Haeretici haereticos appellabant so they undeservedly and most uncharitably terme us To whom I shall onely reply to the words of S. Augustine to the Pelagians Aug. contr Pelag. Impetremus si possumus à fratribus nostris ne nos insuper appellent Haereticos quod eos talia disputantes nos appellare possumus fortasse si vellemus c. i. e. We wish that we might obtaine this favour of our Brethren that they would not call us Haereticks which we might if we were so pleased to breake the rule of Charity which loveth peace rightly call them c. 1 Cor. 13.7 As might be evidenced and proved by the former definition of Haeresie and description of an Haeretick To all which I shall subjoyne this to strengthen my assertion That as an errour in fundamento in any one of the forenamed fundamentalls so one that is circa fundamentum about or bordering upon the foundation joyned with Conviction after the testimony of the whole Church in word or writing to the contrary and that conviction back'd by contumacie these doe constitute an Heretick He that comes boldly in a mans face and cuts his throat and he that steales behinde his back and knocks him on the head are both equally guilty of murther and would be found so were they to be tryed So he that directly and manifestly destroyes a fundamentall Truth and he that obliquely does it teaching or obstinately maintaining those things which if they be granted by a necessary consequence overthrow the Doctrines of Faith both these Antiscripturists are to be reckoned amongst Hereticks although the former are farre worse then the latter Thus the Heresie of the * De his vid. Epiphan Aug. Philast de haeresibus Marcionites and Manichees who destroy the humane nature of Christ by allowing him only a Phantastick body is somewhat worse then that of the Popish Transubstantiatours who by consequent do that which is directly intended by others Cranmer Aâ—b Haeres for that with the defence of this their absurd opinion the Articles of the Incarnation Ascension and Session of our Lord Christ at Gods right hand all these will fall to the ground as the Reverend and most learned Bishops †Ep Mort. contra Missam l. 8. c. 2. Hall in his Treat called Rome irreconcil White against Fisher Q. 19. Dr. Crakanth c. 48. num 23. Morton Hall and White also the judicious Crakanthorp in his elaborat Defence of our Church against Spalatensis prove at large You may hereby collect what great boldnesse hath seiz'd upon the Tongues and Pennes of the proud Romanists who dare throw that dirt upon us which covers their owne faces whilst they with as much audacitie as falsitie stile us what they are indeed themselves judged by the learned to be i.e. Hereticks Thus the Arrians dealt by the Christians in the Primitive times as we finde in Salvian Salv. l. 5. de Guber Dei who complaines thus of them In tantum se Catholicos esse judicant ut nos titulo haereticae pravitatis infament which words would rightly fit our Tongues in reference to our Romish adversaries Papists falsly call themselves Catholikes who speaking and writing a meere contradiction call themselves Catholikes when as indeed they are not truly so it is a terme proper onely to the Vniversall Church of Christ dispersed and scattered over the face of the whole earth They are a particular Church and therefore whilst they stile themselves indeed it is stilo novo Catholikes they speake as much or in effect as if a man should say a particular Vniversall or Vniversall particular which is absurd and against the rule of Logick Therefore in that they appropriat to themselves the name of Catholicks they doe this as falsly as when they fasten upon us the name of Hereticks which is a terme disgracefull and odious Lord open their eyes that they may see the Truth and enflame all our hearts with a greater love of it that knowing what we believe and practising what we know we may at the last be crowned amongst those who with that invincible * Athanasius cont Mundum Raimund cont Athanasium vid. Ribadin in vitâ ejus Athanasius have contended earnestly for the Truth even to the losse of their lives and liberties This is enjoyned by S. Jude ver 3. and a cleere description of such heroick Spirit we finde Heb. 11.37 It. c. 10.34 which things were written for our instruction that we being compassed about with so great a cloud of witnesses should Heb. 12.1 verse 4. resist even unto bloud and strive against Heresie and Hereticks men of corrupt mindes and destitute of the Truth from such separate your selves 1 Tim. 6.5 Converse not with such pestilentious persons This too was the wise Councell of the blessed Martyr Ignatius who as we read in * Euseb l. 3. c. 30. Eusebius used to go from house to house through all the Churches in the Diocesse admonishing and entreating the Christians to abstaine from the Society of knowne Hereticks who like Eccl. 13.1 pitch defile the weake with the least touch of private conference Mat. 7.15 Beware of false Prophets c. The third QUERE Whether it be lawfull or allowable by the word for any to frequent Conventicles forsaking the publike meetings of Christians in Churches AS there is a peevish industrie in wickednesse to finde or make Associats So * Si pertinacia insuperabiles vires habere conatur quantas debet habere constantia c. Aug. Ep. 167. Festo it is a commendable and industrious piece of vertue or goodness to oppose the attempts of wickedness especially those of Scismaticks who not contenting themselves with the bounds of their owne impieties never rest till they have corrupted others with the poyson of their ungodly Tenets And I cannot but grieve to see the once brave spirits of our Nation shewed in the subduing the Genevising Scots such in with greedinesse the positions of the new Jesuitising Englandians who are infected with the venome of old moth eaten Heresies which have lain asleep for a long while but are now awakened and revived by the Prince of