THAT
CATHOLICKS
ARE
both
improbably
and
vniustly
charged
with
lacke
of
Charity
,
for
affirming
that
Protestancy
vnrepented
destroyes
saluation
.
CHAPTER
I.
IF
it
be
a
part
of
honour
and
iustice
,
for
a
Cauallier
of
this
world
,
to
defend
the
rights
of
the
oppressed
;
and
to
contribute
,
if
there
be
cause
,
with
particular
care
,
towards
the
protection
and
defense
of
some
excellent
,
but
afflicted
Lady
,
whose
fame
were
blasted
by
the
ill
tongues
of
men
:
how
much
more
iust
and
honourable
will
it
be
for
a
Catholike
(
who
in
this
time
and
place
,
may
well
goe
for
a
Cauallier
of
Christ
)
to
defend
the
honour
and
fame
of
his
Lady
and
Mother
,
which
is
the
holy
Catholicke
Church
:
Shee
being
so
innocent
,
as
the
immaculate
Spouse
of
Christ
our
Lord
ought
to
be
,
and
yet
with
all
,
so
much
wronged
,
as
to
be
taxed
for
wanting
the
very
wedding
ringe
,
and
the
nuptiall
to
be
it selfe
of
Charity
,
whereby
shee
is
best
distinguished
from
all
pretenders
to
that
Mariage
bed
,
and
most
euidently
marked
out
to
be
that
very
Spouse
,
which
indeed
shee
is
?
For
,
that
the
abounding
in
Charity
should
be
the
distinctiue
signe
of
the
Church
of
Christ
our
Lord
,
from
euery
other
congregation
vpon
earth
,
he
did
by
the
Oracle
of
his
owne
blessed
mouth
declare
expressely
vpon
record
;
when
speaking
to
the
same
Spouse
of
his
,
in
the
person
of
his
disciples
he
sayd
thus
;
By
this
shal
all
men
know
,
whether
you
be
my
disciples
or
no
,
if
you
loue
one
another
.
And
least
by
occasion
of
these
words
,
a
man
might
chance
to
thinke
,
that
the
Church
were
only
bound
to
loue
her
owne
children
,
and
consequently
that
Catholicks
were
but
obliged
to
mainteine
Charity
towards
their
fellow
Catholicks
;
our
Lord
did
elswhere
teach
vs
,
that
we
were
not
only
to
loue
our
friends
,
but
our
enemyes
also
,
by
his
owne
example
of
bestowing
his
sunne
,
and
rayne
,
not
only
vpon
the
iust
,
but
vpon
the
vniust
also
;
and
that
it
was
to
be
a
signe
of
a
true
Pastour
,
if
he
were
ready
euen
to
lay
downe
his
life
for
his
flocke
,
First
then
at
the
very
first
fight
,
it
is
wholy
improbable
,
euen
supposing
that
the
Catholicke
Church
should
vniustly
&
vntruly
hold
(
as
shee
is
charged
by
her
aduersaries
to
doe
)
that
Protestancy
vnrepented
destroyes
saluation
,
that
yet
this
should
be
affirmed
by
her
,
through
want
of
Charity
,
and
not
rather
vpon
some
other
motiue
,
namely
error
in
iudgment
indiscreet
zeale
of
soules
,
immoderate
feare
of
the
iustice
of
God
,
or
the
like
.
For
to
see
the
holy
Catholicke
Church
dissolue
,
and
euen
as
it
were
defeate
her selfe
of
her
very
selfe
,
for
the
acquiring
of
all
imaginable
both
temporall
and
eternall
blessing
to
mankinde
;
&
then
yet
to
say
,
that
because
shee
wants
Charity
,
shee
will
not
allow
men
of
different
Religions
a
place
in
heauen
,
where
yet
there
is
roome
inough
for
all
the
world
;
doth
stampe
the
marke
of
absurdity
vpon
the
very
front
of
the
proposition
,
euen
whilest
it
is
deliuered
.
Now
to
see
that
this
Catholicke
Church
is
,
after
a
most
eminent
manner
,
so
expressiue
,
&
diffusiue
of
her selfe
towards
the
good
of
others
,
as
hath
bene
sayd
,
a
man
needes
no
more
but
to
haue
eyes
in
his
head
;
for
the
truth
thereof
is
not
only
to
be
euicted
by
reason
,
but
it
lies
subiect
euen
to
common
sence
,
and
to
the
obseruation
of
euery
ordinary
looker
on
.
For
what
kinde
of
creature
is
there
,
of
what
condition
,
what
sex
,
what
age
,
whom
the
Catholicke
Church
doth
not
striue
to
wrap
vp
in
the
bowels
of
her
pitty
?
&
how
restles
is
that
solicitude
wherwith
shee
doth
it
?
As
soon
as
any
childe
is
borne
,
shee
considering
the
precise
necessity
of
Baptisme
,
will
be
sure
to
initiate
him
with
that
Sacrament
;
wherin
other
Religions
are
farre
more
remisse
.
When
he
growes
vp
to
yeares
of
discretion
,
shee
strengthens
him
with
the
Sacrament
of
Conformation
.
When
shee
findes
him
once
to
haue
drunke
of
the
poysoned
cup
of
actual
sin
,
shee
striues
to
make
him
cast
it
vp
againe
,
by
the
Sacrament
of
Confession
and
Penance
.
To
the
end
that
he
may
not
only
enioy
some
proportion
of
health
,
but
be
able
to
stand
out
,
and
grow
,
and
passe
on
with
strength
and
comfort
,
shee
feedes
him
from
time
to
time
,
with
the
pretious
Body
of
our
blessed
Lord
in
the
Sacrament
,
of
the
Altar
.
If
he
will
bestow
himselfe
vpon
the
seruice
of
Almighty
God
in
a
more
particular
manner
,
by
taking
Priesthood
,
she
not
only
giues
him
holy
Orders
,
but
she
doth
it
by
a
Sacrament
conferring
grace
.
If
he
haue
not
spirit
for
so
much
as
that
,
but
resolues
to
walke
on
in
the
broade
way
of
a
marryed
life
;
that
state
is
honorable
,
though
it
be
inferiour
to
the
former
;
and
she
ioynes
him
to
a
wife
,
by
a
Sacrament
,
also
conferring
grace
.
If
in
his
last
sicknes
he
be
assalted
by
those
sharpest
arrowes
of
his
inuisible
enemy
,
she
annoynts
him
towards
the
combat
,
&
enables
him
by
that
Extreme
Vnction
,
and
by
the
benedictions
and
prayers
which
accompany
it
,
to
resist
&
conquer
those
aduerse
powers
.
When
he
is
giuing
vp
the
ghost
she
recomends
the
soule
with
most
tender
,
and
affectuall
words
,
into
the
hands
of
God
.
And
it
is
no
sooner
discharged
from
that
body
,
but
instantly
she
makes
it
her
businesse
,
to
pray
for
it
;
and
still
she
prayes
,
and
prayes
,
and
neuer
giues
it
ouer
till
the
worldes
end
.
But
now
in
the
meane
time
,
whilest
Christians
are
leading
this
mortall
life
,
for
such
as
haue
a
desire
to
consecrate
themselues
wholy
to
God
in
any
Religious
Order
,
by
the
vowes
of
Pouerty
,
Chastity
,
and
Obedience
,
whether
they
be
men
,
or
women
,
the
holy
Catholicke
Church
with
excessiue
Charity
,
prouides
meanes
for
them
,
in
Monasteries
,
and
other
Religious
houses
,
(
either
by
the
foundations
of
Princes
and
great
persons
,
or
els
by
the
ordinary
and
daylie
Charities
of
her
deuout
children
in
generall
)
that
they
may
be
enabled
to
liue
,
and
wholly
attend
to
that
sacred
function
,
for
the
assistance
of
mankinde
in
the
way
of
spirit
(
though
some
after
a
more
contemplatiue
,
and
some
others
after
a
more
actiue
or
mixed
manner
)
without
scattering
,
or
dispersing
their
thoughts
and
cares
,
vpon
prouiding
for
the
necessaries
of
this
life
.
She
doth
also
otherwise
finde
meanes
,
that
secular
men
&
woemen
be
succoured
,
according
to
all
theyr
miseries
,
whether
they
be
spirituall
or
temporall
.
If
men
be
to
suffer
as
malefactors
,
she
hath
children
,
who
by
speciall
deuotion
oblige
themselues
to
watch
some
nights
with
those
poore
creatures
,
of
what
Religion
soeuer
they
may
be
,
to
prepare
them
,
before
they
dye
,
for
that
great
passage
,
If
men
be
taken
prisoners
by
Moores
,
or
Turkes
,
or
other
Infidels
,
she
nourishes
whole
Orders
of
Religious
people
in
her
bosome
,
whose
office
it
is
to
keep
correspondence
in
those
other
vnbelieuing
parts
;
by
meanes
whereof
the
miserable
creatures
are
redeemed
,
and
restored
to
their
former
liberty
,
through
the
Charity
of
her
children
.
Orphanes
,
and
poore
virgins
are
brought
vp
by
thousands
;
and
endowed
with
marriage
money
.
And
persons
sicke
of
all
diseases
,
are
cherished
and
relieued
,
and
regaled
by
whole
Armyes
(
as
man
may
say
)
of
Christians
,
in
her
Hospitalls
:
yea
&
they
are
serued
and
attended
(
after
the
example
of
Christ
our
Lord
)
by
the
owne
hands
of
great
Princes
and
Prelates
,
&
of
choice
&
delicate
Ladies
,
&
Queenes
,
in
the
Communion
of
the
holy
Catholicke
Church
.
But
then
,
as
much
as
soules
are
more
worth
then
bodies
,
so
farre
doth
the
Charity
of
Catholicks
,
for
the
instructing
,
&
gayning
soules
,
exceed
those
former
Charities
,
which
they
impart
for
the
relief
of
mens
bodies
.
For
where
there
is
question
of
bringing
vp
youth
in
vertue
;
of
drawing
ignorant
and
dull
people
to
some
reasonable
proportion
of
knowledge
in
thinges
belonging
to
their
saluation
;
of
reducing
men
,
who
are
peruerted
by
heresy
;
of
conuerting
men
,
who
are
buryed
quicke
in
the
blindenes
of
infidelity
;
what
paynes
,
what
care
,
what
vast
iourneys
both
by
sea
and
land
,
what
incommodity
,
what
danger
,
what
torment
,
what
death
is
not
most
gladly
vndergone
and
euen
desired
by
worlds
of
Religious
men
,
who
are
children
of
the
holy
Catholicke
Church
;
and
who
sucke
the
sweet
strong
spirit
of
the
loue
of
martyrdome
,
from
the
brests
of
their
mother
;
she
being
inspired
and
inriched
therewith
,
by
her
celestiall
spouse
?
In
the
strength
whereof
,
they
blesse
such
as
curse
them
;
they
pray
for
such
as
persecute
them
;
and
are
ready
vpon
all
occasions
,
in
the
hope
of
freeing
their
enemies
from
damnation
,
to
runne
hazard
of
their
owne
temporall
death
.
Now
she
who
is
so
profuse
in
affoarding
fauours
,
will
be
sure
precise
in
not
doing
wrongs
.
And
so
it
is
notorious
to
the
whole
world
(
as
appeares
both
by
our
innumerable
books
of
Cases
of
conscience
,
and
by
those
Formularies
also
,
which
are
dayly
set
out
to
instruct
and
teach
men
how
to
examine
themselues
,
and
to
confesse
their
sinnes
)
that
she
is
most
strict
in
keeping
vs
,
from
iudging
or
speaking
vncharitably
of
any
one
,
and
from
doing
men
the
least
wronge
,
either
in
thought
,
word
or
deed
.
And
now
without
recrimmating
vpon
our
aduersaries
,
for
the
want
of
such
great
charities
,
and
diligences
as
these
,
mee
thinkes
I
may
appeale
euen
to
themselues
,
whether
it
be
euen
probable
(
as
I
sayd
before
)
that
the
belief
of
the
Catholicke
Church
,
concerning
the
ill
estate
of
such
as
dy
impenitent
in
the
Protestant
Religion
,
can
be
thought
to
proceed
from
want
of
Charity
,
and
deserue
not
rather
to
be
imputed
,
and
ascribed
,
to
some
other
cause
.
Of
the
intention
of
Catholicks
when
they
say
that
Protestancy
vnrepented
destroyes
saluation
,
and
how
the
speech
is
to
be
vnderstood
.
CHAPTER
II.
THe
intention
therefore
,
wherwith
Catholicks
declare
that
Protestancy
vnrepented
destroyes
saluation
,
cannot
with
any
colour
of
reason
,
be
thought
to
proceed
from
want
of
Charity
in
them
,
but
indeed
from
the
religious
and
iust
care
they
haue
to
awake
men
toward
the
sauing
of
theyr
soules
,
in
the
right
way
;
by
procuring
that
they
see
,
that
they
are
to
perish
,
if
they
continue
in
the
wrong
.
And
the
good
God
of
heauen
doth
best
know
,
that
when
we
speake
to
Protestants
in
this
kinde
,
our
very
hearts
are
sad
,
as
considering
how
true
it
is
,
and
how
much
it
imports
them
to
weigh
it
well
;
and
that
yet
,
the
while
,
in
steed
of
theyr
proffiting
by
our
aduice
,
they
maligne
vs
for
presenting
it
to
them
in
the
best
sorte
we
can
.
Nay
they
calumniate
not
only
our
intention
,
as
hath
bene
sayd
,
by
affirming
that
it
proceeds
in
vs
from
want
of
Charity
;
but
they
charge
vs
withall
,
with
taking
the
office
of
Almighty
God
out
of
his
hands
,
by
pronouncing
iudgment
vpon
our
fellow
seruants
before
their
time
;
and
in
fine
,
that
we
make
their
Protestancy
to
be
as
the
sin
against
the
Holy
Ghost
,
which
is
not
capable
of
any
remission
at
the
hands
of
God
.
But
the
Case
being
well
considered
,
will
appeare
to
be
ill
put
against
vs
,
who
are
farre
from
being
liable
to
such
aspersions
as
these
.
Wee
iudge
not
them
or
any
other
:
for
we
know
that
we
all
must
stand
,
or
fall
to
our
owne
Master
.
We
loue
their
persons
,
and
we
pitty
them
for
their
errors
;
and
we
proceed
no
otherwise
towards
them
,
then
as
towards
creatures
who
are
made
after
the
image
of
Almighty
God
,
and
who
were
redeemed
by
the
death
and
Passion
of
our
onely
Lord
and
Sauiour
Iesus
Christ
;
and
we
pray
and
hope
,
that
before
they
part
out
of
this
life
,
the
merits
of
the
said
death
&
passion
of
our
Blessed
Lord
may
be
applyed
to
theyr
soules
,
by
fayth
and
charity
and
penance
,
&
by
those
Sacraments
,
and
other
conduits
&
meanes
of
conueying
,
and
applying
his
grace
,
and
spiritual
life
to
their
soules
,
which
are
onely
to
be
found
in
the
bosome
of
the
holy
Catholicke
Church
.
Without
which
Sacraments
and
other
meanes
,
the
merits
and
blood
of
Christ
our
Lord
,
though
most
apt
and
able
in
themselues
,
to
saue
a
thousand
millions
of
worlds
,
will
neuer
saue
any
one
soule
.
For
in
fine
,
the
merits
of
our
Lord
,
and
the
sinfull
soules
of
men
,
be
two
extreames
of
great
distance
from
one
another
;
&
can
neuer
be
brought
to
meet
,
but
by
such
wayes
and
meanes
,
as
the
vnspeakeable
power
and
wisedome
&
goodnes
of
Almighty
God
,
hath
found
out
for
that
purpose
;
and
those
meanes
are
they
,
which
I
haue
already
touched
.
For
if
the
merit
of
our
Blessed
Sauiours
death
,
were
of
it selfe
to
saue
any
one
soule
,
without
the
application
thereof
by
the
aforesaid
meanes
;
no
reason
at
all
could
be
assigned
,
why
any
one
soule
should
be
lost
;
as
yet
the
farre
greatet
part
of
soules
is
sure
to
be
.
So
that
we
speake
not
so
much
of
Protestants
in
thy
kind
as
of
the
profession
of
heresy
which
they
follow
,
and
we
iudge
no
more
of
them
vpon
this
reason
,
but
that
whilest
they
liue
in
that
Religion
,
they
estrange
themselues
from
the
right
meanes
of
applying
the
merits
of
Christ
our
Lord
to
theyr
soules
,
whereby
they
might
be
saued
.
But
yet
we
hope
neuertheles
,
that
God
will
haue
so
much
mercy
on
many
of
them
,
before
they
dy
,
as
to
incorporate
them
into
his
mysticall
body
,
which
is
his
true
Church
,
whereby
they
may
partake
the
influence
of
that
mercy
and
grace
,
which
is
deriued
from
the
head
thereof
Iesus
Christ
our
Lord
.
And
therefore
it
is
plaine
,
that
we
make
not
Protestancy
to
be
at
a
sinne
against
the
Holy
Ghost
,
which
cannot
be
forgiuen
,
because
it
will
not
be
repented
;
whereas
Protestancy
both
may
,
and
often
is
repented
of
,
and
consequently
forgiuen
:
&
to
the
end
that
it
may
be
so
,
we
declare
the
grieuousnes
of
the
sinne
,
and
we
procure
by
all
the
meanes
,
we
can
,
to
remoue
the
same
.
Nay
,
we
are
so
farre
from
accounting
it
a
sinne
against
the
Holy
Ghost
,
as
that
by
our
saying
that
Protestancy
vnrepented
excludes
saluation
,
we
imploy
no
more
,
then
meerly
,
that
it
is
a
mortall
sinne
.
For
whosoeuer
dyes
impenitent
of
any
one
mortall
sinne
can
neuer
be
saued
,
Qui
non
crediderit
condemnabitur
.
That
our
saying
that
Protestancy
vnrepented
destroyes
saluation
,
proceedes
from
want
of
Charitie
in
vs
,
is
no
lesse
vntrue
(
because
there
is
but
one
true
Church
,
)
then
already
I
haue
shewed
it
to
be
improbable
,
and
first
this
is
proued
by
holy
scripture
.
CHAPTER
III.
HItherto
I
haue
been
shewing
how
vtterly
improbable
it
is
,
euen
prima
facie
,
that
we
should
censure
Protestancy
or
Protestants
,
through
want
of
Charitie
;
and
withall
what
that
motiue
is
,
which
induces
vs
to
let
them
know
the
extreamity
of
danger
,
wherein
they
are
;
or
that
when
we
hold
any
such
discourse
,
it
is
so
farre
from
being
an
effect
of
want
of
Charitie
in
vs
towards
them
,
as
that
it
only
proceedes
from
our
deepe
compassion
of
their
case
,
which
is
the
most
sweete
&
pretious
fruite
of
that
soueraigne
vertue
.
My
endeauour
now
shal
be
,
to
shew
that
this
charge
of
vncharitablenes
,
against
vs
is
not
only
improbable
,
but
vniust
also
&
vntrue
.
And
that
in
carrying
our selues
herein
as
we
doe
,
we
not
only
not
swarue
from
our
duty
to
them
;
but
if
we
should
doe
otherwise
,
we
should
fayle
of
that
obedience
which
we
owne
to
Almighty
God
himselfe
,
who
exacts
the
performance
of
this
office
,
at
the
handes
of
his
holy
Catholicke
Church
.
And
now
for
the
clearing
of
this
point
in
such
sort
as
that
it
may
satisfie
doubtfull
mindes
,
it
will
first
be
fit
to
premise
some
few
groundes
,
vpon
which
I
may
the
better
build
vp
that
truth
,
which
I
am
about
to
declare
.
I
will
not
offer
here
to
prooue
,
that
there
is
a
God
;
because
now
I
haue
not
to
doe
which
professed
Atheistes
:
nor
yet
that
Christ
our
Lord
is
the
true
sonne
of
God
,
who
suffered
death
for
the
redemption
of
the
world
;
because
we
liue
not
amongst
Iewes
.
But
for
as
much
as
there
are
such
differences
of
opinion
,
concerning
that
Religion
and
Church
,
which
was
founded
and
framed
by
Christ
our
Lord
:
I
will
briefely
shew
in
the
first
place
,
that
Almighty
God
did
found
one
Church
,
and
but
one
;
and
that
he
ordained
one
Religion
,
wherein
he
would
be
serued
,
and
but
one
;
and
that
out
of
that
Communion
there
is
no
saluation
.
In
the
second
place
I
will
make
it
appeare
,
that
the
vnity
which
is
to
be
maintained
amongst
the
members
of
this
one
true
Church
,
and
the
professors
of
this
one
Religion
,
is
directly
broken
betweene
Catholickes
and
Protestants
.
And
then
I
make
account
,
that
in
the
third
place
,
it
will
follow
euen
of
it selfe
,
that
both
Catholicks
and
Protestants
are
not
saueable
in
both
their
seueral
Religions
,
without
repentance
thereof
.
And
consequently
,
that
no
one
of
vs
is
to
be
blamed
,
if
conceauing
his
owne
to
be
the
only
true
Religion
,
he
declare
the
dangerous
estate
,
wherein
he
takes
any
other
man
to
be
,
who
communicates
and
agrees
not
with
him
;
but
rather
that
he
is
obliged
to
let
him
know
it
.
And
now
I
will
briefely
put
my selfe
to
proue
the
first
assertion
concerning
the
unity
of
the
Church
,
by
some
texts
&
testimonies
of
holy
Scripture
:
and
first
of
the
old
Testament
.
In
the
time
of
Moyses
,
when
it
pleased
Almighty
God
to
draws
a
visible
people
to
himselfe
,
and
to
give
them
an
expresse
law
;
and
to
ordaine
varietie
of
visible
sacrifices
,
by
the
oblation
whereof
they
were
to
doe
him
homage
,
and
appease
his
wrath
;
and
to
institute
visible
ceremonies
for
the
more
deuout
and
exact
performance
of
the
same
,
it
was
also
pleasing
to
his
diuine
Maiesty
to
appoint
,
that
howsoeuer
the
Iewes
were
to
exercise
their
Religion
in
some
kinds
,
in
their
seueral
Synagogues
,
yet
that
sacrifice
was
not
to
be
offered
to
him
by
them
,
but
in
the
only
Temple
of
Ierusalem
.
He
also
commaunded
;
that
in
such
cases
of
difficulty
,
as
might
occure
;
his
whole
people
should
be
subiect
to
the
determination
and
decision
of
the
high
Priest
for
the
time
being
;
and
this
,
The
same
truth
is
also
made
euident
,
by
the
feareful
iudgment
,
which
fell
vpon
Core
,
Dathan
,
and
Abiron
,
According
to
this
practise
vnder
the
written
lawe
,
Almighty
God
speaking
to
the
Prophet
Ezechiel
,
of
the
times
which
were
to
succeede
vnder
the
Messias
,
made
a
promise
that
he
would
giue
true
Christians
a
heart
which
should
be
most
truly
one
.
Et
dabo
eis
cor
vnum
.
And
the
kingly
Prophet
Dauid
describes
the
excellency
,
and
Maiestie
of
Almightie
God
,
by
declaring
howe
he
raignes
in
his
holy
place
;
and
makes
them
who
inhabite
that
house
,
to
be
all
after
one
manner
,
and
to
be
indued
with
the
same
affections
and
dictamens
concerning
his
seruices
.
Canticles
;
Vna
est
columba
mea
,
will
any
man
thinke
that
he
holds
fast
his
faith
if
he
hold
not
faste
this
vnity
of
the
Church
?
Now
the
same
also
is
deliuered
;
at
least
as
certainely
,
in
the
new
Testament
;
and
so
much
more
euidently
,
and
aboundantly
,
as
the
Church
of
God
vnder
the
lawe
of
grace
,
was
to
be
farre
more
diffused
ouer
the
whole
world
,
and
both
for
the
honour
of
Christ
our
Lord
,
&
the
safety
of
his
seruants
,
who
were
so
dearely
bought
by
himselfe
to
be
preserued
in
no
lesse
perfect
vnity
than
euer
it
had
enioyed
in
former
times
.
We
see
therfore
that
Christ
our
Lord
made
it
one
of
his
last
suits
to
his
eternall
father
(
when
he
stood
,
as
it
were
,
euen
vpon
the
very
brim
of
death
)
that
he
would
preserue
the
disciples
whom
he
had
giuen
him
,
he
would
make
them
al
,
as
truly
one
in
affection
and
will
touching
things
with
might
concerne
his
seruice
,
as
euen
the
Father
&
Son
were
one
.
And
it
may
be
noted
here
with
all
,
that
in
this
case
,
he
speakes
to
his
eternall
Father
for
our
increase
of
comfort
,
with
a
compellation
of
extraordinary
tendernes
,
saying
,
Pater
sancte
,
serua
eos
.
&c.
Keep
them
,
holy
Father
&c.
to
shew
,
how
much
his
hearte
was
set
vpon
this
suite
.
When
also
he
was
vpon
the
point
of
his
Ascension
vp
to
heauen
,
he
commaunded
his
disciples
to
teach
all
nations
to
obserue
all
those
things
whatsoeuer
,
which
he
hadum
commaded
them
;
that
whosoeuer
would
not
belieue
,
should
be
condemned
:
which
doth
clearely
relate
,
not
only
to
this
or
that
particular
Article
,
but
to
the
whole
summe
of
Christian
doctrine
in
generall
:
and
thus
it
may
be
seene
,
that
he
intended
to
ordaine
an
exacte
vnity
in
his
Church
;
The
Apostles
planted
this
one
faith
,
and
watered
it
with
all
so
well
,
that
our
Lord
gaue
great
encrease
to
it
,
&
the
holy
Ghost
declared
,
in
the
acts
of
the
Apostles
,
That
the
whole
multitude
of
belieuers
had
but
one
heart
and
one
soule
.
And
that
vessell
of
the
holy
Ghost
,
S.
Paule
,
considering
how
very
much
this
point
of
vnity
did
import
,
sendes
his
aduise
to
the
Ephesians
,
be
carefull
to
preserue
the
vnity
of
the
spirit
,
in
the
bond
of
peace
;
and
the
word
whereby
he
expresses
himselfe
,
implyes
no
ordinary
kinde
of
care
,
but
a
most
particular
solicitude
of
minde
.
I
should
neuer
make
an
ende
,
if
I
would
presse
all
those
places
of
the
new
Testament
,
which
declare
the
intention
of
our
Lord
to
haue
his
Church
one
,
and
only
one
.
The
very
names
,
whereby
it
is
described
,
as
for
example
that
of
the
Arcke
of
Noe
;
of
one
Kingdome
;
one
Cittie
;
one
Spouse
;
one
vineyard
;
one
fielde
;
one
barne
;
one
ship
;
one
net
;
one
body
;
&
many
others
of
like
nature
,
which
I
omit
;
shewe
expresly
that
the
Church
of
Christ
our
Lord
,
was
to
be
but
One.
And
especially
this
point
was
setled
by
our
Lord
,
when
he
made
his
owne
Church
,
to
be
the
only
supreame
Iudge
euen
in
all
spirituall
offences
and
scandalls
,
and
much
more
in
Controuersies
of
Religion
amongst
Christians
;
requiring
,
that
whosoeuer
would
not
hearken
to
,
and
obey
that
Church
should
be
held
a
very
Pagan
,
and
Publican
;
perpetuall
visibility
;
or
els
he
had
giuen
vs
a
commaunde
which
it
were
not
possible
for
vs
to
obey
.
For
how
should
we
at
all
times
find
out
,
and
consulte
our
difficulties
,
and
manifest
our
complaints
to
that
Church
,
which
at
all
times
could
not
be
seene
by
the
eyes
of
men
,
with
a
most
certaine
infallibility
?
For
otherwise
,
a
man
might
perish
for
beleeuing
and
professing
false
doctrines
,
through
his
obedience
to
the
commaundant
of
Christ
our
Lord
,
in
submitting
to
an
erring
Church
.
But
especially
(
which
makes
most
to
our
purpose
)
the
entire
vnity
of
the
Church
is
prooued
here
,
by
the
exact
obedience
,
which
we
are
obliged
to
exhibite
to
the
same
Church
.
For
els
,
if
there
might
be
two
seuerall
true
Churches
dissenting
from
one
another
,
they
might
holde
me
for
a
Publican
and
Pagan
,
if
I
did
not
obey
them
both
:
which
were
impossible
for
me
to
doe
,
they
commaunding
contrary
things
.
And
if
one
of
them
dissented
from
the
other
I
must
be
tossed
betwixt
two
damnations
.
For
if
I
should
obey
that
true
Church
erring
,
I
should
incurre
damnation
by
obeying
her
,
and
by
embracing
and
persisting
in
her
errours
;
&
yet
if
I
should
not
obey
her
I
should
incurre
damnation
by
the
expresse
sentence
of
Christ
our
Lord
himselfe
,
who
appoints
me
to
be
held
a
Pagan
,
if
I
obey
her
not
.
And
this
shall
suffice
for
this
Chapter
,
wherein
we
may
haue
seen
,
what
holy
Scripture
saith
to
this
question
:
and
in
the
next
we
shall
find
,
that
the
Fathers
of
the
Primitiue
Church
,
who
follow
it
as
their
guide
,
will
not
fayle
to
vtter
the
same
voice
.
The
expresse
vnity
of
the
Church
is
prooued
by
the
authority
of
the
Fathers
of
the
most
primitiue
times
.
CHAPTER
IIII.
THe
holy
Fathers
in
the
most
primitiue
times
,
who
are
iustly
called
Fathers
,
and
reuerenced
as
such
by
vs
,
were
yet
withall
most
obedient
and
humble
children
,
to
the
holy
Catholicke
Church
of
their
time
;
and
so
treading
in
those
very
steps
,
which
had
beene
traced
out
for
them
by
the
holy
Ghost
in
holy
Scripture
,
they
haue
shewed
many
wayes
,
how
they
beleeued
and
knewe
,
that
there
was
but
one
true
Church
,
and
that
the
perfect
vnity
thereof
,
was
to
be
so
very
carefully
maintained
,
as
that
whosoeuer
broke
it
,
must
euerlastingly
perish
.
I
say
they
haue
shewed
many
wayes
,
what
their
dictamen
was
herein
:
for
some
of
them
haue
written
whole
books
,
expresly
and
to
no
other
end
at
all
,
but
to
prooue
the
necessity
of
vnity
in
the
Church
of
Christ
our
Lord
;
as
namely
S.
Cyprian
and
S.
Augustine
.
Others
haue
written
,
&
framed
expresse
Catalogues
of
all
the
heresyes
which
had
risen
in
the
Church
of
Christ
our
Lord
from
his
Ascension
to
heauen
til
their
own
time
;
expresly
shewing
hereby
,
that
both
the
vnity
of
the
Church
was
directly
broken
by
the
obstinate
beliefe
of
any
one
doctrine
,
which
was
held
in
disobedience
to
the
same
Church
;
and
withall
,
that
whosoeuer
did
so
breake
it
,
must
forfet
the
saluation
of
his
soule
thereby
.
And
this
was
doone
by
S.
Epiphanius
Bishop
of
Cyprus
,
by
Philastrius
Bishop
of
Brescia
,
both
who
are
cited
to
this
purpose
by
the
incomparable
S.
Augustine
in
his
treatise
de
heresibus
ad
Quod
vult
Deum
.
Where
himself
also
maks
an
exact
Catalogue
of
all
the
heresies
which
had
sprung
vntill
his
time
:
and
where
,
by
the
way
,
I
must
needs
obserue
in
a
word
,
that
he
recounts
diuers
heresies
,
which
are
held
by
the
Protestant
Church
at
this
day
,
and
particularly
that
of
denying
prayers
and
sacrifices
for
the
dead
;
and
then
he
concludes
in
the
end
,
that
whosoeuer
should
hold
any
one
of
them
,
were
not
Christian
Catholick
.
Besides
this
way
of
proofe
,
concerning
the
vnity
of
the
Church
;
I
will
also
cite
the
Fathers
who
are
full
of
expresse
and
positiue
texts
,
whereby
vpon
occasion
,
they
proue
the
vnity
of
the
Church
,
and
I
will
begin
with
S.
Ireneus
,
who
discourses
thus
.
The
Church
hauing
receiued
this
word
preached
,
and
this
faith
,
as
was
shewed
before
,
and
hauing
spred
the
same
ouer
the
whole
world
,
doth
diligently
preserue
it
,
as
inhabiting
one
house
;
and
doth
likewise
beleeue
those
thinges
which
are
taught
thereby
,
as
hauing
one
soule
&
one
heart
,
&
in
the
same
conformity
,
she
preaches
and
teaches
,
&
deliuers
it
,
as
indeed
possessing
but
one
mouth
.
For
though
there
be
in
the
world
different
expressions
,
&
tongues
,
yet
the
vertue
and
power
of
Tradition
is
but
one
,
and
the
same
.
And
neither
those
Churches
which
are
found
in
Germany
,
nor
those
others
in
Spaine
,
nor
those
in
France
,
nor
they
which
are
in
the
Easterne
parts
,
nor
they
which
are
in
Egypt
,
nor
they
which
are
in
Libya
,
nor
they
which
ar
setled
in
the
middle
parts
of
the
world
,
doe
beleeue
or
make
tradition
of
doctrine
,
any
otherwise
in
one
place
than
in
another
.
But
as
that
creature
of
God
,
the
Sunne
,
is
one
and
the
same
in
the
whole
world
,
so
is
the
preaching
of
the
truth
,
a
light
which
shews
euery
wheare
,
and
illuminates
all
men
who
will
come
to
the
knowledge
of
the
truth
.
And
those
Prelates
of
Churches
,
who
haue
most
power
and
grace
of
speache
,
will
deliuer
no
other
things
but
these
.
For
noe
man
is
aboue
his
maister
,
neither
will
such
an
one
as
hath
meaner
talents
in
speach
,
make
this
doctrine
and
Tradition
lesse
;
but
since
Faith
is
but
one
,
and
the
same
;
neither
doth
he
inlarge
it
,
who
is
able
to
speake
much
of
it
;
nor
that
other
diminish
it
,
whoe
speakes
lesse
.
Valentinus
approueth
some
things
of
the
law
and
the
Prophets
;
some
things
be
disavowes
;
that
is
,
be
disallowes
all
,
whilest
he
approues
some
.
And
the
same
Tertullian
,
Quod
apud
multos
&c.
That
which
is
found
to
be
one
,
amongst
soe
many
,
is
not
to
be
thought
to
haue
crept
in
by
errour
,
but
to
haue
beene
recommended
by
Tradition
.
S.
Cirill
Patriarche
of
Ierusalem
,
Because
she
teacheth
Catholickely
,
that
is
to
say
,
vniuersally
and
without
any
defect
or
difference
,
all
those
doctrines
,
which
ought
to
be
knowne
,
concerning
things
either
visible
or
inuisible
,
celestiall
or
terrestriall
.
S.
Cyprian
in
his
booke
de
vnitate
Ecclesiae
,
sayeth
thus
,
The
Church
being
stroken
through
by
the
light
of
our
Lord
doth
sende
her
beams
throughout
the
whole
world
;
but
yet
that
light
,
which
is
cast
so
far
abroad
,
is
but
one
,
and
the
same
;
she
spreads
her
brannches
,
ouer
the
whole
earth
after
a
plentifull
manner
;
she
extendes
her
flowing
streames
with
greate
abundance
,
&
to
a
great
distance
;
but
yet
is
she
one
head
and
one
roote
,
and
one
mother
,
who
is
fruitfull
by
such
store
of
issue
.
Core
,
Dathan
,
and
Abiron
implies
that
the
one
Church
must
not
only
be
entirely
belieued
,
but
followed
also
,
in
all
her
doctrines
,
and
directions
.
For
he
saieth
that
though
Core
,
Dathan
and
Abiron
,
did
belieue
and
worship
one
God
,
and
liued
in
the
same
law
,
and
religion
with
Moyses
and
Aaron
,
yet
because
they
deuided
themselues
from
the
rest
by
Schisme
,
resisting
their
gouernours
and
Priests
,
they
were
swallowed
vp
quick
into
hell
.
S.
Basile
puts
such
a
value
vpon
the
absolute
integrity
of
all
the
whole
Christian
Doctrine
,
(
which
declares
what
he
belieued
concerning
the
necessity
of
vnity
in
the
Church
)
as
to
expresse
himselfe
after
this
manner
.
They
who
are
well
instructed
in
holy
writ
,
permit
not
one
syllable
of
diuine
doctrine
to
be
betrayed
,
or
yeelded
vp
;
but
are
willing
to
embrace
any
kind
of
death
,
for
the
defence
thereof
,
if
neede
require
.
That
man
of
God
,
had
beene
solicited
by
some
to
relent
for
a
time
,
and
to
yeeld
though
it
were
but
to
a
litle
;
he
refused
in
such
sort
as
you
haue
seene
&
he
did
it
much
disdaine
to
be
attented
in
that
kind
.
S.
Gregory
Nanzianzene
speaking
of
Hereticks
,
who
doe
all
breake
the
vnity
of
the
Church
;
seemes
yet
to
apprehend
them
to
be
worste
of
all
,
who
whilest
indeed
they
breake
it
,
Nothing
can
be
more
dangerous
,
then
those
Heretikes
,
who
when
they
runne
streight
through
all
the
rest
,
doe
yet
with
one
word
,
as
with
some
drop
of
poison
,
infect
the
true
and
sincere
faith
of
our
Lord
.
S.
Hierome
shewes
,
that
the
vnity
of
the
Church
,
and
faith
thereof
,
must
be
so
perfect
;
as
that
for
some
one
word
or
two
,
contrary
to
the
same
,
many
heresies
haue
been
caste
out
of
the
Church
.
And
S.
Leo
saith
,
that
out
of
the
Catholicke
Church
there
is
nothing
pure
,
according
to
that
of
the
Apostle
;
whatsoeuer
is
not
of
faith
,
is
sinne
:
and
els
where
he
saith
also
.
If
it
be
not
one
,
it
is
no
faith
at
all
.
Concerning
this
one
Church
,
S.
Augustine
is
also
most
expresse
&
cleere
;
For
when
the
Donatists
(
saith
he
)
calumniated
the
Catholickes
,
as
affirming
that
there
were
two
Churches
;
one
vpon
earth
,
which
contained
both
the
good
and
bad
;
and
the
other
in
heauen
,
which
contained
none
but
good
:
the
Catholicks
made
them
this
answere
.
That
they
did
not
make
two
Churches
,
but
did
only
distinguish
the
two
times
of
the
Church
,
saying
that
the
same
One
only
Church
was
in
one
state
now
,
and
was
hereafter
,
to
be
in
an
other
:
that
now
,
it
had
a
mixture
of
euill
men
,
but
that
hereafter
,
it
should
haue
none
:
iust
so
,
as
there
are
not
therefore
two
Christs
,
because
once
he
could
dye
;
and
now
he
can
dye
no
more
.
And
thus
the
Catholickes
refuted
that
slaunder
,
which
the
Donatists
had
layed
vpon
them
;
expresly
shewing
,
what
they
had
formerly
sayed
;
namely
,
that
there
was
but
One
,
and
the
same
holy
Catholicke
Church
.
And
to
shewe
more
ouer
by
the
iudgment
of
S.
Augustine
,
Donatists
,
who
called
vpon
the
same
God
,
preached
the
same
ghospell
,
sunge
the
same
Psalmes
,
had
the
same
Baptisme
,
obserued
the
same
Easter
,
and
the
like
;
In
those
things
they
were
with
me
,
yet
not
wholy
with
me
;
in
Schisme
not
with
me
;
in
Heresie
not
with
me
;
in
many
things
with
me
;
in
a
few
not
with
me
:
but
in
regard
they
were
not
with
me
in
a
few
,
their
being
not
with
me
in
many
could
not
helpe
them
.
Nay
S.
Ireneus
(
whom
I
named
before
)
implies
,
That
it
is
necessary
for
a
true
Christian
Catholicke
to
differ
in
no
one
point
of
the
doctrine
or
faith
from
other
Christans
;
but
he
must
withall
not
beleeue
any
thing
after
a
different
manner
;
that
is
to
say
,
vpon
a
different
motiue
,
from
that
,
for
which
it
is
beleeued
by
other
Christians
.
But
this
point
I
shall
touch
hereafter
.
And
for
the
present
it
may
suffice
to
haue
proued
the
necessitie
of
most
perfect
vnity
in
the
Church
,
and
that
indeede
no
reason
can
be
giuen
,
why
if
there
be
allowed
any
more
true
Churches
then
One
,
there
should
not
be
admitted
,
as
well
two
thousand
as
two
.
So
that
now
it
remaynes
for
me
,
to
shewe
also
by
the
iudgment
of
holy
Scriptures
,
and
Fathers
,
that
out
of
this
One
Church
,
there
is
no
saluation
.
It
is
prooued
,
both
by
holy
scriptures
,
and
Fathers
,
that
out
of
One
true
Church
of
Christ
our
Lord
no
saluation
is
to
be
found
.
CHAPTER
V.
SInce
the
Church
of
Christ
our
Lord
,
is
so
truely
One
,
and
but
only
One
;
it
followes
easily
inough
,
that
no
saluation
can
be
had
out
of
this
Church
;
and
that
euery
heresy
,
or
schisme
,
is
sufficient
to
depriue
any
soule
thereof
.
But
yet
neuerthelesse
,
to
the
end
that
men
may
be
wholy
left
without
excuse
,
or
rather
that
they
may
be
the
better
warned
to
take
heede
in
time
,
of
those
miseries
,
which
otherwise
they
are
to
feele
for
all
eternity
;
I
will
strengthen
also
this
trueth
by
the
authority
of
some
few
Scriptures
and
Fathers
of
the
primitiue
Church
.
For
so
,
by
degrees
,
it
will
easily
and
of
it
felfe
appeare
,
that
we
Catholickes
are
not
faulty
in
that
,
wherewith
we
are
so
much
charged
.
The
Prophet
Esay
thus
foretelles
the
quality
and
condicion
of
the
then
future
Church
of
Christ
our
Lord
and
what
shall
become
of
them
,
who
serue
it
not
.
Gens
enim
,
&
regnum
,
quod
non
seruierit
tibi
,
peribit
.
That
nation
,
and
kingdome
,
which
will
not
serue
thee
,
shall
perish
.
And
now
if
a
whole
nation
and
kingdome
shall
perish
for
not
seruing
,
what
shall
become
of
those
priuate
miserable
people
,
who
blaspheme
and
rent
it
?
The
same
Prophet
sayth
else
where
,
to
the
same
purpose
,
Omne
vas
&c.
Euery
vessell
or
pot
,
which
is
framed
against
the
,
shall
not
succeede
or
proue
well
;
and
thou
shalt
iudge
euery
tongue
resisting
thee
in
iudgment
.
We
haue
seene
already
in
the
new
Testament
(
vpon
another
occasion
to
prooue
the
vnity
of
the
Church
)
that
whosoeuer
obeyes
not
this
One
Church
,
is
by
the
order
of
our
blessed
Lord
himselfe
,
to
be
held
for
no
other
then
a
Pagan
or
Publican
;
that
is
to
say
for
no
better
then
a
meere
Idolater
in
his
Religion
,
and
for
a
most
infamous
and
base
person
in
his
conuersation
.
And
we
may
see
now
further
that
S.
Paule
,
that
vessell
of
election
,
that
man
who
had
beene
rapt
to
the
third
heauen
,
add
who
had
in
his
heart
such
a
flaming
fornace
of
Charity
,
as
to
desire
to
be
made
Anathema
for
the
saluation
of
his
brethren
,
doth
most
aboundantly
declare
the
wofull
state
or
all
heretickes
and
schismatickes
.
He
requires
men
to
auoid
an
heretick
if
he
reform
not
himselfe
,
after
one
or
two
reproofes
;
and
he
names
Haereticum
hominem
indefinitely
,
without
specifying
in
particular
,
what
his
heresie
may
be
,
more
or
lesse
.
He
sayth
also
,
that
an
Hereticke
is
condemned
euen
by
his
owne
iudgment
.
That
their
speech
is
like
a
Cancer
whiche
creepes
and
kills
;
That
they
attend
to
the
spirit
of
errour
,
and
the
Doctrine
of
diuells
;
That
they
are
hyppocrites
,
and
lyers
,
couetous
,
arrogant
,
and
blasphemous
;
That
they
take
the
apparance
of
piety
vpon
them
but
yet
renounce
the
vertue
and
substance
hereof
;
That
they
are
euer
learning
,
but
without
attayning
to
the
knowledge
of
truth
;
That
as
Iannes
and
Mambres
resisted
Moyses
so
doe
these
also
resist
the
truth
;
being
corrupt
in
minde
,
and
reprobates
concerning
the
faith
;
but
that
they
shall
not
preuaile
,
but
their
folly
shal
be
made
manifest
to
al
,
as
that
of
Iannes
and
Mambres
was
;
That
they
haue
itching
eares
,
which
they
turne
away
from
hearing
the
truth
;
And
S.
Iude
saith
they
ar
dumbe
Beasts
,
vnfruitful
trees
,
twise
dead
,
&
rooted
vp
;
cloudes
without
water
&
waues
of
a
tempestuous
sea
,
which
beate
themselues
into
the
some
of
their
owne
confusion
;
for
whom
,
the
storme
of
of
eternall
darknes
is
reserued
;
and
that
they
are
men
who
walke
the
way
of
Cain
,
and
Baalam
;
and
who
perish
in
the
contradiction
of
Core
.
By
all
which
kind
of
language
a
man
may
easily
perceaue
,
how
farre
both
the
Apostle
S.
Paule
,
&
S.
Iude
also
,
accounted
them
to
be
from
saluation
,
whoe
haue
deuided
themselues
from
the
Catholicke
Church
by
heresie
or
schisme
.
And
S.
Paule
sayth
in
cleere
termes
,
That
the
workes
of
the
flesh
are
manifest
;
Amongst
which
he
reckons
expresly
,
contentions
,
emnities
,
dissentions
,
and
Sects
&c.
which
word
Sects
in
Latin
,
is
Heresie
in
Greeke
.
Now
if
any
one
heresie
be
damnable
;
what
shall
they
be
,
when
they
come
in
clusters
?
And
if
their
soules
be
to
be
lost
,
who
fall
into
emnity
and
contentions
,
without
repenting
themselues
hereof
;
what
shall
become
of
those
miserble
creatures
,
who
violate
,
maligne
,
and
wound
the
whole
mystical
body
of
Christ
our
Lord
,
which
is
his
Church
?
As
for
the
Fathers
,
that
if
they
be
heretikes
,
they
cannot
be
accounted
Christians
.
S.
Cyprian
is
expresse
,
and
large
in
this
argument
,
and
sayth
thus
.
Adulterari
non
potest
Sponsa
Christi
&c.
The
Spouse
of
Christ
cannot
be
adulterated
,
she
is
incorrup
and
chaste
;
she
knowes
one
house
,
&
purely
consernes
the
Chastity
of
one
bed-chamber
.
It
is
she
who
keeps
vs
for
God
;
she
sets
them
forth
for
his
kingdome
,
whome
she
hath
begotten
.
Whosoeuer
is
separated
from
the
Church
,
and
is
ioyned
to
an
adultres
;
is
separated
also
from
those
promises
,
which
belonge
to
the
Church
;
nor
shall
he
arriue
to
the
rewards
of
Christ
,
who
forsake
the
Church
of
Christ
.
He
is
an
alien
,
he
is
a
prophane
person
,
and
he
is
an
enemy
.
He
can
no
longer
haue
God
for
his
Father
,
who
hath
not
the
Church
for
his
Mother
.
If
a
man
might
haue
escapte
drowning
,
without
being
in
the
Arck
of
Noe
;
he
shall
also
be
able
to
escape
,
who
is
out
of
the
Church
.
Many
will
come
in
my
name
,
saying
I
am
the
Christ
,
and
they
shall
deceaue
many
.
But
as
he
is
not
Christ
,
though
he
shall
deceaue
many
,
vnder
the
colour
of
that
name
;
so
neither
can
that
man
be
accompted
a
Christian
,
who
remaines
not
in
his
doctrine
and
faith
.
And
in
another
place
,
he
also
saith
,
whosoeuer
he
be
,
and
what
kinde
of
man
soeuer
he
be
;
he
is
no
Christian
,
who
is
not
in
the
Church
of
Christ
.
The
like
or
rather
the
very
same
words
are
vsed
by
S.
Augustine
Serm.
181.
de
temp
.
&
else
where
also
he
saith
thus
to
certaine
heretickes
.
How
can
you
brag
,
Sonne
of
man
,
and
for
the
faith
,
which
he
recommended
to
his
Apostles
.
And
then
doth
the
Saint
put
himselfe
to
shew
our
of
Scripture
,
That
this
is
that
Church
of
Christ
,
which
is
spread
ouer
the
whole
world
,
No
man
commeth
to
saluation
or
life
euerlasting
who
hath
not
Christ
for
his
head
;
and
no
man
can
haue
Christ
for
his
head
,
who
is
not
in
his
bodie
,
which
is
the
Church
,
And
els
where
hee
discourseth
thus
,
whosoeuer
is
separated
from
the
Catholicke
Church
,
how
laudably
soeuer
he
may
conceaue
himselfe
to
liue
,
yet
he
shall
not
haue
life
;
but
the
wrath
of
God
remainesh
vpon
him
,
for
this
only
crime
of
being
seuered
from
the
Society
of
Christ
.
And
to
conclude
(
for
asmuch
as
concernes
S.
Augustines
authority
touching
this
point
)
let
this
following
speech
of
his
be
well
pondered
,
whereby
it
will
appeare
that
Cardinall
Petron
said
well
,
when
he
taught
that
the
name
Catholicke
was
,
not
only
a
name
of
beliefe
and
faith
,
but
of
Charity
also
and
Communion
,
which
whosoeuer
should
want
,
would
also
want
saluation
,
though
he
were
not
wanting
in
points
of
faith
;
let
vs
hearken
to
S.
Augustine
who
deliuers
himselfe
thus
;
Et
haeretici
&c.
both
Heretickes
&
Schismatickes
are
wont
to
call
their
congregations
by
the
name
of
Churches
:
Heretickes
violate
Fayth
by
belieuing
false
things
of
God
,
and
Schismatickes
though
they
belieue
the
same
things
with
vs
,
doe
yet
fly
from
fraternall
.
Charity
by
their
wicked
diuisions
;
And
therefore
neither
doth
the
Hereticke
belong
to
the
Catholicke
Church
,
because
he
loueth
not
God
;
nor
the
Schismaticke
,
because
he
loueth
not
his
neighbour
.
For
how
(
saith
these
Sainte
elwhere
)
shall
the
Schismaticke
be
esteemed
to
be
in
Charity
with
his
neighbour
,
who
is
out
of
Charity
or
Communion
with
the
whole
body
of
Christ
,
which
is
his
Church
.
Saint
Hierome
writing
to
Pope
Damasus
,
saith
(
not
only
of
the
Catholicke
Church
indifinitely
,
but
denoting
that
to
be
the
Romane
)
that
that
Church
is
the
Arke
,
out
of
which
whosoeuer
liueth
,
shal
be
drowned
in
the
deluge
,
and
that
that
Church
is
the
house
,
out
of
which
whosoeuer
should
eate
the
lambe
,
were
a
prophane
person
.
Lactantius
also
sayth
thus
;
Sola
Ecclesia
Catholica
est
,
&c.
It
is
the
Catholicke
Church
alone
,
which
preserues
the
true
worship
of
God
,
this
is
the
fountaine
of
truth
,
this
the
house
of
faith
,
this
the
Temple
of
God
;
if
any
man
either
enter
not
into
it
,
or
depart
out
of
it
,
he
shall
be
depriued
of
the
hope
of
saluation
,
and
eternall
life
.
No
man
must
flatter
himselfe
with
an
obstinate
kind
of
contention
for
the
questions
here
,
about
saluation
and
life
,
which
if
it
be
not
watchfully
and
diligently
prouided
for
,
it
will
be
extinct
and
lost
.
Saint
Fulgentius
hath
this
dreadfull
saying
,
wherewith
I
will
conclude
this
point
.
Firmissimè
tene
&c.
be
most
firmely
persuaded
and
haue
not
doubt
at
all
but
that
euery
Hereticke
or
Schismaticke
,
baptised
in
the
name
of
the
Father
,
and
of
the
Sonne
,
and
of
the
holy
Ghost
,
if
withall
he
be
not
a
member
of
the
Catholicke
Church
can
by
no
meanes
be
saued
,
how
great
Almes
soeuer
he
shall
giue
,
yea
and
though
he
should
shed
his
bloode
,
for
the
name
of
Christ
;
For
so
long
as
the
sinne
either
of
Heresie
or
Schisme
(
which
drawes
men
downe
to
death
)
shall
remaine
in
any
man
;
neither
Baptisme
,
nor
Almes
,
nor
death
endured
for
the
name
of
Christ
,
can
be
of
any
benefit
towards
his
saluation
,
who
houlds
not
fast
the
vnity
of
the
Catholicke
Church
.
And
now
by
this
we
see
what
the
holy
Scriptures
,
and
what
the
Fathers
of
the
most
primitiue
time
affirme
concerning
the
vnsaueablenesse
of
any
man
,
who
is
not
a
member
of
that
Church
,
which
formerly
hath
beene
so
cleerely
proued
to
be
but
One
;
Nor
will
I
so
much
distrust
either
the
attention
or
discretion
of
my
reader
as
to
thinke
that
I
neede
presse
this
point
any
further
.
Soe
that
now
in
the
next
place
it
will
only
remaine
to
be
considered
and
resolued
;
whether
or
no
,
both
the
Catholickes
&
the
Protestants
can
be
truly
said
to
be
parts
&
members
of
this
One
and
the
selfe
same
Church
?
for
if
they
can
not
,
the
case
in
question
is
already
iudged
,
and
there
will
be
no
colour
of
reason
,
why
either
of
vs
should
hereafter
be
charged
with
want
of
Charity
for
affirming
,
that
the
other
is
not
saueable
without
repentance
of
his
Religion
.
CHAPTER
VI.
That
both
Catholickes
and
Protestants
can
not
possibly
be
accounted
to
be
of
one
and
the
same
Religion
,
Fayth
and
Church
.
HItherto
I
haue
insisted
vpon
the
former
part
of
this
maine
discourse
:
wherein
I
vndertooke
to
shew
(
and
doe
conceaue
my selfe
to
haue
complyed
with
my
word
)
that
there
is
but
one
true
Religion
&
one
true
Church
;
out
of
which
there
is
no
saluation
.
It
will
now
remaine
that
I
prooue
the
second
part
of
my
vndertaking
,
which
is
that
both
the
Catholickes
&
Protestants
,
can
by
noe
meanes
account
themselues
to
be
professours
of
that
one
true
Religion
,
and
obedient
Children
to
that
one
true
Church
;
whichsoeuer
be
that
true
Church
,
by
the
addresse
&
conduct
wherof
men
may
hope
to
saue
their
soules
.
For
cleare
demonstration
whereof
it
will
be
fit
,
in
the
first
place
to
shew
,
what
that
is
,
which
makes
a
diuersity
in
Religion
;
and
without
which
men
may
still
be
of
the
same
Religlon
,
though
there
be
difference
of
opinion
betweene
them
.
The
very
name
of
a
Christian
Religion
,
whereby
Almighty
God
is
to
be
worshiped
,
implyes
a
doctrine
which
must
be
beleiued
,
Sacraments
which
must
be
receaued
,
discipline
which
must
be
embraced
,
&
Prelates
or
Gouernours
which
must
be
obeyed
:
&
therefore
that
which
make
a
Religion
to
be
entire
,
is
the
beliefe
of
the
same
doctrine
,
and
the
participating
of
the
same
Sacraments
,
and
obedience
to
the
same
discipline
and
Prelates
or
Gouernours
,
so
farre
as
men
doe
not
obstinately
reiect
any
part
thereof
,
or
refuse
to
submit
thereunto
.
Whosoeuer
doth
this
,
and
conformes
his
interiour
,
by
way
of
beliefe
,
to
the
same
doctrine
and
Sacraments
,
and
his
exteriour
,
by
way
of
obedience
,
to
the
sayd
Prelates
and
discipline
,
may
iustly
be
held
to
be
one
of
the
same
Religion
:
and
whosoeuer
refuseth
to
do
this
,
fayles
of
that
.
But
so
also
,
on
the
other
side
,
whensoeuer
the
Church
hath
not
decided
,
&
propounded
,
and
commaunded
a
doctrine
to
be
belieued
by
her
children
,
and
hath
not
enioyned
such
a
part
of
discipline
to
be
embraced
,
a
man
(
so
that
he
commit
no
scandall
in
the
manner
of
it
)
may
varie
both
in
the
one
and
in
the
other
,
from
other
men
,
and
may
thinke
and
do
,
as
he
sees
cause
;
without
offending
the
vnity
of
Church
,
or
incurring
thereby
the
crime
either
of
heresie
or
schisme
,
as
I
shall
shew
more
at
large
afterwards
vpon
an
other
occasion
.
It
must
therefore
be
considered
whether
Catholicks
and
Protestants
be
of
one
Church
or
not
;
or
rather
it
is
to
be
seene
:
for
indeed
in
this
case
men
haue
not
so
much
neede
of
their
wits
,
as
of
their
eyes
,
for
the
resoluing
of
the
question
.
But
yet
still
to
the
end
,
that
euen
the
weakest
stomackes
may
be
made
strong
inough
to
digest
that
morsell
which
is
coming
toward
it
,
I
will
shew
by
seuerall
arguments
that
we
are
farre
from
all
possibility
of
passing
for
professours
of
the
same
Religion
,
&
for
members
of
the
same
Church
,
so
longe
as
we
continue
as
we
are
.
For
who
perceaues
not
at
the
first
sight
,
that
we
resolutely
differ
from
one
another
,
in
the
prime
and
maine
points
of
Christian
Religion
?
We
embrace
not
all
the
same
Scriptures
;
we
differ
about
no
fewer
then
fiue
Sacraments
of
seauen
,
which
Catholickes
belieue
with
all
reuerence
,
and
they
reiect
withall
contempt
.
Yea
and
euen
concerning
those
two
,
in
the
receiuing
whereof
we
both
agree
,
namely
the
Sacrament
Baptisme
&
of
the
Communion
,
there
are
so
many
differences
and
debates
amongst
vs
about
the
necessity
of
of
the
one
,
and
the
reall
presence
of
our
Lord
in
the
other
;
that
vpon
the
matter
we
can
be
thought
but
to
agree
in
words
.
We
differ
about
the
authority
of
all
traditions
vnwritten
,
which
is
the
very
foundation
of
our
beliefe
of
the
holy
Scripture
it selfe
;
and
consequently
,
of
all
the
other
greatest
points
.
We
differ
about
the
Primacie
of
S.
Peter
,
and
his
successours
;
yea
and
about
the
infallibility
of
generall
Councells
;
and
so
therefore
about
the
supreme
iudge
on
earth
of
all
our
controuersies
in
Religion
.
We
differ
,
about
the
iustification
of
soules
,
and
the
value
which
the
death
and
grace
of
Christ
our
Lord
hath
imparted
to
the
workes
of
the
children
of
God
.
We
differ
in
a
world
of
particulars
,
about
the
article
of
holy
Catholicke
Church
,
and
namely
whether
it
must
alwayes
be
visible
or
noe
euen
,
to
the
eyes
of
men
;
and
whether
it
must
alwayes
be
free
from
errour
and
fallibility
.
We
differ
about
the
Communion
of
Saincts
,
&
whether
we
may
either
pray
for
them
who
are
in
Purgatory
,
or
to
them
who
are
in
heauen
.
And
we
differ
not
only
about
these
,
and
many
other
most
important
points
,
as
men
who
ar
ready
to
relinquish
their
opinions
,
if
they
be
commanded
:
but
we
ar
on
both
sides
resolued
to
persist
;
though
both
the
Catholicke
Church
in
her
counsells
,
and
the
Protestants
in
their
seuerall
Confessions
,
haue
declared
that
their
owne
opinions
are
true
,
and
the
contrary
false
:
and
though
we
on
the
one
side
haue
cast
excommunication
vpon
the
new
deniers
of
those
doctrines
of
ours
,
which
we
haue
receaued
from
Christ
our
Lord
,
&
his
Apostles
;
and
they
on
the
other
,
haue
filled
their
parts
of
the
world
,
which
scurrill
&
blasphemous
inuectiues
against
those
sayd
Doctrines
of
ours
;
and
haue
taken
vpon
themselues
to
be
the
reformers
of
the
Church
,
though
without
either
ordinary
mission
,
or
miracles
;
and
to
be
true
publishers
of
the
ghospell
,
and
euen
the
very
illuminatours
of
the
world
.
And
now
therefore
let
that
be
considered
once
for
all
,
which
hath
formerly
ben
shewed
,
about
the
stile
of
holy
Scripture
&
Fathers
,
which
speake
those
said
things
of
Heresies
and
Hereticks
,
without
specifying
in
particular
,
what
they
are
.
And
let
it
also
be
called
to
minde
,
what
Catalogues
the
Fathers
of
the
Primitiue
Church
,
haue
made
of
heresies
,
whereof
many
(
abstracting
from
the
pride
and
disobedience
,
which
thereby
is
committed
against
the
Church
)
are
neither
of
so
great
importance
in
themselues
,
or
at
least
not
great
at
all
,
in
respect
of
those
many
most
important
Articles
,
which
ar
mutually
affirmed
or
denied
betwene
the
Protestants
and
vs
.
For
what
imported
it
all
,
that
some
were
so
foolish
,
as
to
hold
al
men
bound
by
Scripture
to
put
of
their
shoes
when
they
prayed
:
&
yet
S.
Augustine
cited
them
for
heretickes
in
his
Catalogue
.
But
the
pride
wherewith
they
presumed
to
abuse
Scripture
,
and
to
impose
such
a
fond
law
vpon
mens
consciences
&
a
resolution
not
to
leaue
it
,
when
they
were
commaunded
by
the
Church
,
was
that
which
made
it
heresy
in
them
.
Or
what
Article
of
the
Creede
?
or
what
book
of
Scripture
?
or
what
sacrament
of
the
Church
,
did
the
Quartodecimani
deny
;
or
what
errour
did
they
introduce
,
but
only
the
celebrating
of
Easter
at
another
time
,
then
was
ordained
by
the
Church
?
and
yet
for
this
doth
S.
Austin
inroll
them
in
the
rancke
of
heretickes
.
&
the
same
I
might
exemplifie
in
many
other
particulars
.
Presumption
and
pride
,
which
is
expressed
by
choosing
,
&
obstinatly
maintaining
of
any
doctrine
or
discipline
,
contrary
to
the
iudgment
and
commaundement
of
the
Catholicke
Church
;
and
by
refusing
to
submit
therein
to
the
same
Church
;
is
that
wherein
the
very
life
&
spirit
,
of
Schisme
and
Heresie
doth
consist
.
And
the
question
is
not
here
,
whether
the
point
,
vpon
which
the
Schisme
or
heresie
is
grounded
,
be
in
it selfe
of
so
great
importance
yea
or
no
?
but
whether
there
be
in
the
hearte
of
any
priuate
man
or
men
,
such
a
diabolicall
degree
of
obstinacy
and
pride
,
as
to
preferre
their
owne
sence
and
Iudgment
,
in
things
belonging
to
the
faith
and
worship
of
our
Lord
God
,
before
the
resolution
and
direction
of
his
holy
Catholicke
Church
,
which
is
his
spouse
,
his
kingdome
,
his
house
,
his
Sanctuary
and
his
citty
,
which
was
made
the
treasure
house
of
grace
,
the
foundation
and
pillar
of
truth
,
the
depositary
of
the
holy
Ghost
,
and
the
heire
of
most
faithfull
and
firme
promises
,
that
euen
the
gates
and
power
of
Hell
it selfe
should
neuer
be
able
to
preuaile
against
it
.
And
now
I
say
,
if
there
be
found
such
a
sinne
as
this
in
the
soule
of
man
,
as
to
preferre
his
owne
poore
dictamens
before
the
decrees
of
this
Church
,
it
is
so
very
enormous
,
so
barbarous
,
so
wholy
out
of
the
way
of
al
Religion
,
of
reason
,
of
nature
,
and
euen
of
common
sence
;
&
it
sauours
of
such
a
spirituall
and
infernall
presumption
(
so
much
the
more
cordially
to
be
first
lamented
,
and
then
detested
,
because
it
is
cloaked
vnder
the
collour
of
the
ghospell
,
and
Christian
liberty
,
and
I
know
not
what
of
that
kind
)
that
really
it
can
deserue
no
other
place
or
degree
of
punishment
,
then
Hell
it selfe
.
And
now
that
all
this
is
true
;
namely
that
heresie
consistes
not
in
the
material
beliefe
of
a
false
doctrine
(
for
the
contrary
thereof
perhaps
,
was
not
sufficiently
propounded
to
be
belieued
)
but
in
the
disobedience
to
the
Church
,
after
it
is
propounded
,
that
famous
example
of
S.
Cyprian
and
the
Donatistes
may
serue
for
prooffe
.
For
S.
Cyprian
was
of
the
first
who
fel
vpon
the
doctrine
of
rebaptization
of
such
as
had
beene
baptized
by
Hereticks
;
and
the
Donatists
afterward
succeeded
in
the
same
.
But
in
S.
Cyprian
it
was
but
errour
,
because
the
Church
of
his
time
,
had
not
absolutely
condemned
it
;
but
growing
after
to
condemned
,
in
the
Donatists
time
;
it
was
Heresie
in
them
not
to
forsake
it
.
Which
drew
Vincentius
Lirinensis
to
make
this
exclamation
,
O
admirable
change
of
things
!
the
authours
of
an
opinion
are
held
Catholicks
;
and
the
followers
of
the
selfe
same
,
are
iudged
hereticks
.
And
S.
Cyprian
himselfe
declares
the
same
in
substance
,
vpon
a
like
occasion
concerning
others
.
For
when
one
inquired
of
him
,
what
that
erroneous
doctrine
was
,
which
Nouatianus
the
schismatick
had
taught
;
his
answere
to
his
friend
was
directly
this
.
Thou
must
know
that
we
should
not
be
curious
what
that
doctrine
is
which
he
teaches
,
since
he
is
out
of
the
Church
;
teachinge
clearly
therby
,
that
not
the
quality
of
the
doctrine
,
but
the
pride
of
the
man
,
is
that
which
makes
the
hereticke
.
And
in
deede
if
this
were
not
the
rule
,
whereby
heresies
and
schismes
must
be
knowne
,
it
were
impossible
to
conclude
what
were
an
heresie
or
a
schisme
;
and
so
also
there
should
fall
out
to
be
no
heresie
in
effect
at
all
,
which
might
not
be
compatible
with
saluation
.
Now
this
opinion
,
is
not
only
contrary
to
the
current
of
holy
Scriptures
and
Fathers
,
and
to
the
beliefe
and
practise
of
the
Catholicke
Church
of
all
ages
;
but
euen
of
the
Protestants
themselues
,
who
condemne
not
only
vs
,
but
one
an
another
also
as
is
abundantly
shewed
the
Authour
of
the
Protestants
Apologie
,
&c.
for
the
Roman
Church
and
especially
in
the
place
cited
in
the
Margine
;
We
seriously
censure
the
Zuinglians
,
and
all
the
Sacramentaries
,
for
hereticks
,
and
as
alienated
from
the
Church
of
God
.
And
I
protest
before
God
and
the
world
,
that
I
agree
not
with
them
,
nor
euer
will
:
but
will
haue
my
hand
cleare
from
the
blood
of
those
sheepe
,
which
these
hereticks
driue
from
Christ
,
deceaue
and
kill
.
And
againe
,
in
the
same
place
,
Cursed
be
the
Charity
,
and
concord
of
Sacramentaries
for
euer
,
and
euer
,
to
all
eternity
.
And
a
litle
before
his
death
,
he
protesteth
saying
:
I
hauing
now
one
of
my
feete
in
the
graue
,
will
carry
this
testimony
and
glory
,
to
the
tribunall
of
God
;
That
I
will
with
all
my
heart
condemne
and
eschew
Carolostadius
,
Zuinglius
,
Oecolampadius
,
&
their
disciples
;
nor
will
haue
familiarity
with
any
of
them
neither
by
letter
,
writing
,
words
,
nor
deedes
,
accordingly
as
the
Lord
hath
commaunded
:
Thus
he
sayth
with
very
much
more
to
the
same
effect
.
And
to
make
this
yet
more
euident
by
the
like
testimonyes
of
the
Zuinglians
,
&
Caluinists
:
the
Tigurine
Diuines
say
thus
;
Nos
,
condemnatam
&
execrabilem
vocat
sectam
&c.
Luther
calls
vs
a
damnable
and
execrable
sect
;
but
let
him
looke
,
that
he
declare
not
himselfe
an
Archheretick
;
since
he
will
not
nor
cannot
haue
any
society
with
those
that
confesse
Christ
.
But
how
marueilously
doth
Luther
here
bewray
himselfe
with
his
diuells
;
what
filthy
words
doth
he
vses
?
&
such
as
are
replenished
with
all
the
diuells
in
helle
For
he
sayth
that
the
diuell
dwelleth
both
now
and
euer
,
in
the
Zuinglians
;
and
that
they
haue
a
blasphemous
brest
insathanized
,
persathanized
,
and
supersathanized
;
and
that
they
haue
besides
,
a
most
vaine
mouth
,
ouer
which
Sathan
beareth
rule
,
being
infused
,
perfused
and
transfused
into
the
same
.
Did
euer
man
heare
such
speeches
passe
from
a
furious
diuell
himselfe
?
In
so
much
as
Zuinglius
sayth
of
him
,
Behould
how
Sathan
doth
endeauour
wholly
to
possesse
this
man
.
And
Oecolampadius
also
forewarnes
Luther
,
least
being
puffed
vp
by
arrogancy
&
pride
he
be
seduced
by
Sathan
.
Wherunto
might
be
added
sundry
other
like
testimonies
.
This
contention
betweene
Luther
and
his
followers
on
the
one
party
,
and
the
Zuinglians
or
Caluinists
on
the
other
,
is
yet
further
testified
,
not
only
by
the
almost
infinite
writings
of
on
against
an
other
yet
dayly
encreasing
;
but
also
by
the
knowne
mutuall
proscription
or
banishment
of
ech
other
,
from
their
seuerall
territories
or
dominions
.
So
farre
were
they
from
reputing
one
another
for
members
of
one
and
the
same
Church
.
Thus
farre
goe
the
words
of
the
sayd
Apoligie
,
where
you
shall
finde
the
places
both
of
Luther
and
Zuinglius
and
Oecolampadius
,
and
the
Tigurine
diuines
,
exactly
cited
.
Heare
also
further
,
what
Nicolaus
Gallus
saith
(
who
was
an
eminent
Minister
at
Ratisbone
)
of
the
difference
amongst
the
Protestants
themselues
.
Non
sunt
leues
&c
,
The
dissentions
which
are
amongst
vs
,
be
not
light
,
nor
concerning
light
matters
;
but
about
the
greatest
Articles
of
of
Christian
Doctrine
;
of
the
law
,
and
the
ghospell
;
of
iustification
and
good
workes
;
of
the
Sacraments
,
and
vse
of
ceremonies
.
Heare
also
what
Conradus
Schlussenburgus
another
famous
Lutheran
Protestant
sayth
,
in
the
very
Title
of
his
booke
against
the
Caluinists
,
Theologiae
Caluinisticae
libri
tres
&c.
Three
bookes
concerning
Caluinian
diuinity
,
wherein
it
is
shewed
as
in
a
Table
to
the
eye
,
out
of
two
hundred
&
thre
and
twenty
publicke
writers
of
the
Sacramentaries
(
with
particular
setting
downe
the
pages
,
the
words
,
&
the
names
of
the
authours
)
that
the
said
Sacramentaries
haue
no
true
belief
of
almost
any
Article
of
Christian
Faith
.
This
booke
was
printed
at
Franckford
in
the
yeare
1594.
Reade
also
but
the
very
Title
of
two
of
Grauerus
his
bookes
(
who
was
a
famous
professour
of
Lutheranisme
;
the
one
is
this
;
Absurda
absurdorum
absurdissima
,
Caluinistica
absurda
.
The
absourd
&
most
absourd
doctrines
&
Caluin
&c.
and
the
other
,
Bellum
Ioannis
Caluini
&
Iesu
Christi
,
printed
1598.
The
warre
of
Iohn
Caluin
against
Iesus
Christ
.
And
lastly
,
doe
but
read
this
Title
of
book
written
by
Aegidius
Hunnius
,
who
was
a
most
famous
Lutheran
,
and
succeeded
next
to
Luther
himselfe
in
possessing
his
Chaire
at
Wittenberge
.
The
Title
is
this
Aegidij
Hunnij
Caluinus
Iudai
.
●ans
id
est
,
&c.
Caluin
playing
the
Iew
;
that
is
to
say
,
A
discouery
made
by
Aegidius
Hunnius
,
of
the
Iewish
Interpretations
and
corruptions
,
whereby
Iohn
Caluin
,
●ath
not
bene
afrayde
,
to
corrupt
(
after
a
detestable
manner
)
most
illustrious
places
,
and
testimonies
of
holy
Scripture
concerning
the
glorious
Trinity
,
the
Deity
of
Christ
,
&
of
the
holy
Ghost
;
and
especially
of
predictions
of
the
Prophets
touching
the
coming
of
the
Messias
,
his
Natiuity
,
Passion
,
Resurrection
,
Ascension
,
&
sitting
at
the
right
hand
of
God
.
Printed
at
Wittenberge
in
the
yeare
1592.
I
forbeare
both
to
presse
this
euidence
,
&
I
will
no
further
seeke
to
prooue
by
way
of
Authority
,
that
both
Catholicks
and
Protestants
are
not
sauable
,
as
not
being
to
be
accounted
,
to
be
of
one
and
the
same
Church
and
Religion
,
no
not
yet
euen
the
Lutherans
and
Caluinists
.
For
in
a
word
,
that
reason
strikes
euen
at
the
roote
,
which
is
drawen
from
the
nature
&
propriety
of
faith
it selfe
.
And
euen
that
alone
,
if
it
be
well
considered
,
will
vnanswerably
conuince
,
not
only
that
they
are
of
different
faith
&
Church
,
who
differ
in
so
many
Articles
of
so
great
moment
,
as
these
wherein
we
professe
one selues
to
disagree
:
but
that
they
also
,
who
differ
in
any
one
single
point
,
which
is
propounded
and
commanded
by
the
Catholicke
Church
:
yea
and
more
ouer
,
that
they
who
differ
not
in
any
points
at
all
,
if
yet
they
assent
not
,
vpon
the
only
true
infallible
ground
,
which
is
(
as
hath
bene
said
)
the
reuelation
of
Almighty
God
,
and
the
Proposition
and
Direction
of
the
said
Catholicke
Churh
;
not
only
haue
the
selfe
same
faith
,
with
that
Church
;
but
that
they
haue
no
supernaturall
and
true
faith
at
all
,
euen
of
those
other
doctrines
,
which
they
most
earnestly
thinke
themselues
to
imbrace
;
and
consequently
that
it
is
wholly
impossible
for
them
to
be
saued
,
if
they
dye
impenitent
.
The
reason
whereof
is
excellently
deliuered
by
S.
Thomas
,
and
many
other
diuines
who
vnaunswerably
prooue
,
that
whosoeuer
belieues
not
the
whole
corps
of
Christian
Doctrine
,
hath
no
true
supernaturall
faith
at
all
,
and
doth
not
righly
belieue
any
one
Article
thereof
.
He
may
haue
a
kinde
of
materiall
fayth
,
concerning
those
articles
,
to
which
he
giues
assent
,
but
not
a
certaine
and
true
and
supernaturall
faith
,
vnles
he
belieue
them
vpon
the
right
grounde
thereof
;
which
is
,
The
speech
,
or
reuelation
of
Almighty
God
,
propounded
and
commaunded
to
belieued
by
the
Catholicke
Church
.
For
example
,
if
I
should
belieue
,
that
Christ
our
Lord
dyed
for
the
sins
of
the
world
,
either
because
I
had
only
read
it
in
some
learned
booke
;
or
in
regard
that
I
had
ben
told
so
by
some
friend
,
whom
I
much
esteemed
and
loued
;
or
else
because
I
thought
it
likely
,
in
respect
of
some
congruity
thereof
to
other
things
;
or
finally
vpon
any
other
humane
and
fallible
motiue
whatsoeuer
;
it
is
cleare
that
I
could
haue
no
supernaturall
faith
at
all
,
euen
concerning
that
one
single
article
of
Catholicke
doctrine
.
And
the
same
is
to
be
said
of
the
rest
,
whether
they
be
many
or
few
,
great
or
smalle
.
And
the
vndoubted
reason
hereof
is
,
because
I
giue
not
my
firme
assent
to
it
vpon
the
only
true
infallible
motiue
,
which
is
the
reuelation
of
God
,
&
the
proposition
of
his
Church
.
For
whatsoeuer
is
lesse
then
this
,
cannot
erect
and
qualifie
an
act
of
supernaturall
faith
,
with
must
be
absolutely
vndoubted
and
certaine
;
and
otherwise
it
is
noe
true
faith
at
all
,
but
opinion
and
persuasion
,
or
humane
beliefe
.
He
therfore
with
belieues
not
euery
particular
Article
of
Catholicke
Doctrine
,
which
is
reuealed
and
propounded
by
Almightie
God
and
his
Church
,
doth
no
assent
euen
to
any
one
of
them
,
which
he
belieues
,
vpon
the
sayd
only
true
and
infallible
motiue
.
For
if
he
did
,
he
would
as
certainely
,
or
rather
indeede
could
not
choose
,
but
as
willingly
belieue
all
the
rest
,
since
they
all
come
recomended
to
him
by
the
same
Authority
.
And
now
if
there
be
truth
in
this
,
which
indeed
cannot
be
called
into
any
question
,
the
Catholikes
and
Protestants
are
farre
inough
from
being
of
one
faith
and
Church
;
since
it
is
demonstrated
that
besides
the
maine
differences
,
which
runne
betweene
vs
,
either
they
or
we
haue
not
really
any
true
and
supernaturall
faith
at
all
of
any
one
doctrine
of
the
Church
,
wherein
yet
we
seeme
to
consent
together
.
For
as
Turkes
and
Mores
who
belieue
in
God
the
Father
,
haue
yet
no
true
supernaturall
faith
euen
of
that
one
single
Article
,
nor
the
Iewes
of
any
thing
contained
euen
in
the
old
Testament
;
so
neither
hath
any
heticke
,
of
any
thing
contained
either
,
in
the
old
or
new
;
since
they
all
resemble
one
another
in
this
,
that
whatsoeuer
they
belieue
,
it
is
not
done
vpon
that
motiue
,
which
only
can
make
an
act
of
true
and
supernaturall
faith
.
And
thus
it
shall
suffice
me
to
haue
proued
(
according
to
the
maine
proiect
of
this
discourse
)
that
there
is
but
one
true
faith
,
which
is
the
foundation
of
the
only
one
true
Religion
,
which
is
exercised
in
one
only
true
Church
,
wherewith
Christians
are
bound
to
communicate
;
and
that
out
of
this
Church
,
there
is
no
saluation
to
be
found
;
and
lastly
that
both
Catholicks
and
Protestants
can
by
no
meanes
be
accounted
for
members
of
one
and
the
same
true
Church
of
Christ
our
Lord
.
But
Protestants
(
Qui
nolunt
intelligere
vt
bene
agant
)
though
their
reason
tell
them
that
al
this
is
true
,
do
yet
find
their
Religion
to
be
so
vnsoundly
built
,
that
they
can
hardly
be
drawne
to
an
acknowledgment
thereof
.
And
therefore
they
are
wont
to
say
,
that
such
vnity
of
faith
,
as
this
whereof
we
haue
spoken
,
is
a
kind
of
impracticable
thing
in
this
life
;
that
the
holy
Scripture
speaking
thereof
is
not
to
be
vnderstood
in
such
a
rigid
sense
;
that
the
Fathers
of
the
primitiue
Church
,
were
too
precise
that
way
;
that
their
discourse
of
this
kind
was
metaphysicall
;
and
that
saluation
is
no
so
hard
to
be
obtained
;
but
that
there
is
roome
inough
in
heauen
for
both
Religions
.
And
finally
they
obiect
,
that
there
is
no
such
exact
vnity
as
I
haue
her
described
,
euen
amongst
vs
Catholickes
;
and
that
themselues
maintaine
a
sufficiency
of
vnity
in
faith
,
both
with
the
Fathers
of
the
primitiue
Church
,
and
with
their
owne
fellow
brethren
the
Lutheranes
;
yea
&
some
moreouer
will
be
so
courteous
,
as
to
professe
that
they
agree
,
euen
with
vs
moderne
Papists
,
in
all
Fundamentall
points
of
faith
.
But
I
will
consider
in
the
next
chapter
,
both
how
litle
reason
they
haue
in
what
they
obiect
herein
against
vs
;
and
in
what
also
they
alleadge
for
themselues
.
The
auoiding
of
three
obiections
,
which
they
make
against
vs
,
to
disproue
our
vnitie
in
faith
amongst
our selues
;
and
of
a
fourth
allegation
,
whereby
they
would
shew
that
they
hold
as
much
vnity
both
with
the
Lutherans
,
and
euen
with
vs
Catholickes
at
this
day
,
as
they
are
bound
to
maintaine
.
CHAPTER
VII
.
THey
first
striue
to
impeach
our
vnity
in
faith
,
by
obiecting
that
variety
of
opinions
in
some
points
which
they
find
by
our
books
,
to
be
amongst
vs
;
whereby
they
would
inferre
,
that
there
is
also
amongst
vs
a
diuersity
of
beliefe
and
faith
;
and
there
is
nothing
more
vsuall
with
them
then
this
discourse
.
But
the
answere
is
shortly
and
clerely
this
.
That
wheresoeuer
they
find
our
Doctours
to
be
of
a
contrary
opinion
,
they
shall
also
find
those
points
in
question
,
not
be
haue
bene
defined
by
the
Church
;
but
left
at
liberty
to
be
debated
and
disputed
,
as
men
see
cause
.
Such
are
a
world
of
difficultyes
betweene
the
Thomists
and
Scotists
;
de
auxilijs
,
betwene
the
Dominicans
and
the
Iesuites
;
wherein
either
side
defendes
that
which
they
take
to
be
the
truth
,
opposing
the
contrary
opinion
,
by
all
the
arguments
that
occure
.
And
both
sides
,
the
while
,
are
resolued
,
&
ready
to
submit
,
to
the
iudgment
&
definition
of
the
Church
whensoeuer
it
shall
be
declared
;
so
captiuating
their
vnderstanding
to
the
obedience
of
faith
,
as
the
Apostle
exhorts
.
And
in
the
meane
time
,
they
preserue
the
spirit
of
charitie
,
in
the
bond
of
peace
.
If
our
aduersaries
could
sh●w
that
they
erected
Altare
contra
altare
,
or
that
they
were
resolued
not
to
obey
to
the
definition
of
the
Church
,
when
it
were
declared
,
they
should
haue
reason
on
their
side
:
but
otherwise
they
are
either
very
ignorant
,
or
els
full
of
malice
,
who
make
this
obiection
.
And
let
them
either
shew
,
what
Iesuite
and
Dominican
breakes
communion
with
on
another
,
or
els
betake
themselues
to
some
better
prooffes
.
The
next
obiection
is
yet
more
stupide
then
the
former
;
and
I
wonder
how
Caluins
rage
against
the
Church
could
put
him
so
farre
out
of
his
wits
,
as
that
he
would
euer
take
it
into
his
mouth
.
For
it
is
he
,
who
(
being
pricked
by
our
noting
their
want
of
vnity
towards
their
fellow
brethren
)
thinkes
to
re●ort
it
backe
vpon
vs
,
by
saying
that
we
are
not
in
case
,
to
obiect
any
such
thing
against
them
;
forasmuch
as
that
forsooth
,
we
haue
as
many
sects
amongst
vs
,
as
we
haue
seuerall
Orders
of
Religious
men
;
and
then
he
rekons
vp
Benedictans
,
Carmelites
,
Dominicans
,
Franciscans
,
&
whom
els
he
will
.
Wicked
man
,
who
well
knewe
,
that
no
one
of
those
holy
Orders
,
doth
differ
in
any
one
point
of
doctrine
from
any
of
the
rest
,
&
are
so
farre
from
breaking
communion
with
them
,
as
that
still
they
preuent
one
another
in
all
honour
and
good
respects
,
according
to
the
aduice
of
the
Blessed
Apostle
;
and
much
more
do
they
exhibite
all
possible
reuerence
and
obedience
to
the
same
Church
,
and
the
Prelates
thereof
.
The
difference
which
indeede
raignes
amongst
them
,
is
who
shal
strip
themselues
soonest
of
all
earthly
incombrance
,
and
so
fly
the
faster
to
heauen
.
They
haue
seuerall
Rules
indeed
which
were
framed
by
their
seuerall
Founders
,
those
men
of
God
;
whereby
they
might
the
better
direct
their
course
to
this
iourneyes
end
,
according
to
those
seuerall
spirits
which
our
Lord
imparts
to
seueral
persons
.
For
though
any
man
may
be
good
in
any
lawfull
state
of
life
,
but
especially
in
some
holy
Order
of
Religion
;
yet
because
men
are
not
only
of
seuerall
constitutions
in
body
,
but
of
as
seuerall
dispositions
also
in
minde
;
and
that
some
are
apter
for
contemplation
,
others
for
a
more
actiue
life
;
some
for
corporall
austerities
,
others
for
mentall
reflections
and
mortifications
;
some
for
catechising
,
preaching
and
confessing
,
others
for
silence
and
recollection
;
Vt
omnis
spiritus
laudent
Dominum
,
it
was
most
agreable
to
the
sweete
prouidence
of
Almighty
God
,
to
inspire
his
eminent
seruants
with
seuerall
spirits
,
who
might
erect
seuerall
Orders
at
seuerall
times
,
which
seuerall
natures
might
affect
,
and
so
apply
themselues
to
God
,
both
more
cheerfully
&
more
fruitfully
therein
;
especially
if
they
conserue
that
spirit
,
with
which
the
Order
was
first
indued
.
And
as
wel
&
wisely
might
Caluin
haue
confest
a
difference
of
Religion
amongst
themselues
because
some
men
weare
gownes
&
others
cloakes
;
as
to
haue
argued
a
disunion
amongst
our
Religious
men
,
because
of
their
difference
in
habit
or
diet
,
either
from
other
Orders
,
or
else
from
secular
people
.
I
heare
them
also
make
a
third
obiection
,
against
our
vnity
in
points
of
faith
;
in
regard
of
the
difference
betweene
our
learned
and
vnlearned
men
;
for
in
consequence
thereof
they
say
,
that
some
one
of
vs
belieues
incomparably
more
,
then
an
other
.
For
the
clearing
of
this
point
I
will
open
a
certaine
distinction
,
the
subiect
whereof
they
are
wont
to
lay
to
our
chardge
as
a
crime
:
but
if
they
lend
me
a
litle
patience
,
the
same
will
serue
them
for
a
light
,
to
let
them
see
that
themselues
are
out
of
the
way
.
This
distinction
,
is
of
Explicite
and
Implicite
faith
.
A
man
is
sayd
to
haue
Explicite
faith
of
any
Article
or
doctrine
,
when
he
hath
heard
it
particularly
propounded
to
him
,
and
hath
some
particular
knowledge
thereof
,
and
giues
particular
assent
thereunto
.
But
as
for
Implicite
faith
of
any
Article
or
doctrine
,
a
man
is
then
sayd
to
haue
it
,
when
he
belieues
that
concerning
it
,
which
the
Church
teaches
them
explicitly
,
who
are
capable
thereof
;
although
for
his
owne
part
,
he
haue
not
perhaps
so
much
as
heard
of
it
in
particular
;
or
if
he
did
,
he
hath
forgot
it
;
or
if
he
remember
it
,
he
hath
not
capacity
inough
to
apprehend
,
or
vnderstand
it
.
But
howsoeuer
(
as
I
sayd
)
he
is
resolued
to
belieue
both
of
that
and
all
things
else
,
as
the
Church
teaches
;
&
wil
giue
an
Explicite
consent
to
it
,
when
he
shal
be
informed
hereof
,
&
be
made
ab●e
to
vnderstand
it
;
&
hath
this
firme
resolution
,
that
he
will
neuer
hold
he
contrary
either
of
that
,
or
of
any
other
thing
,
which
they
Church
shal
require
him
to
belieue
.
This
I
say
is
our
doctrine
concerning
Explicite
and
Implicite
faith
,
and
I
dare
confidently
affirme
,
that
whosoeuer
considers
the
same
indifferently
,
and
with
a
resolution
to
receaue
satisfaction
if
there
be
cause
,
and
not
to
be
still
cauilling
,
whether
there
because
or
noe
;
will
confesse
,
that
not
only
the
doctrine
of
Explicite
and
Implicite
faith
,
doth
not
only
not
impeach
our
vnity
in
beliefe
,
in
regard
that
some
men
belieue
some
things
more
Explicitely
,
●hen
others
do
;
but
that
,
if
it
were
possible
to
abo●ish
this
doctrine
(
which
indeed
it
is
impossible
to
do
,
because
it
is
rather
deliuered
vs
by
the
voice
of
nature
it selfe
,
which
hath
ordained
a
different
capacity
in
the
mindes
of
men
)
it
would
be
wholly
impossible
to
maintaine
any
Church
in
any
vnity
of
faith
at
all
.
For
example
;
will
any
man
amongst
them
be
so
absurd
,
as
to
conceaue
that
any
plough
man
,
or
Trades
man
,
or
silly
Woman
,
doth
belieue
the
same
things
Explicitely
,
concerning
Originall
sinne
,
or
the
relation
which
runnes
betweene
free
will
and
grace
,
and
a
hundred
other
questions
of
this
nature
,
which
may
be
Explicitly
belieued
by
some
principall
Doctour
of
diuinity
amongst
them
,
who
haue
particular
studied
these
questions
?
And
if
they
confesse
they
cannot
,
will
they
be
content
that
we
shall
inferre
thereby
,
that
there
is
no
vnity
of
faith
maintained
amongst
them
?
Infallibly
they
will
not
:
and
therefore
it
is
but
reason
,
that
they
measure
,
as
they
would
be
measured
to
;
and
that
they
acknowledge
that
if
dissension
in
point
of
faith
,
could
depend
vpon
the
Explicitenesse
,
or
Implicitenesse
of
a
mans
belieuing
seuerall
doctrines
,
there
would
be
,
in
effect
,
as
many
seuerall
faithes
,
amongst
vnlearned
Christians
,
as
there
are
seuerall
capacities
.
For
as
much
as
we
can
hardly
finde
,
two
such
men
,
whereof
the
one
belieues
iust
as
much
Explicitely
and
no
more
,
then
the
other
doth
;
because
the
notice
,
and
the
attention
,
and
the
capacity
,
and
the
memory
,
and
the
profession
,
is
euer
in
effect
more
or
lesse
in
one
,
then
in
another
,
and
according
to
the
more
or
lesse
of
these
circumstance
,
will
the
Articles
Explicitely
beleiued
be
either
more
or
lesse
.
The
truth
concerning
this
particular
holds
not
only
in
the
Catholicke
Church
,
but
in
all
congregations
which
professe
any
Religion
whatsoeuer
,
consisting
of
seuerall
Articles
&
parts
.
They
who
are
learned
and
haue
eminent
endowments
of
nature
,
and
apply
themselues
with
particular
industry
,
must
euer
belieue
Explicitely
more
points
of
their
Religion
,
whatsoeuer
it
be
;
and
those
others
who
are
of
contraries
qualities
,
must
belieue
Explicitely
fewer
points
.
And
this
is
also
clear
,
that
the
more
points
of
any
Religion
,
which
a
man
belieues
Explicitely
,
the
fewer
doth
the
leaue
himselfe
to
belieue
Implicitely
;
and
so
on
the
contrary
side
,
the
more
he
belieues
Implicitely
,
he
reaches
so
much
the
fewer
with
an
Explicite
faith
.
He
may
&
must
belieue
all
the
Articles
,
and
Doctrines
of
his
Religion
,
with
a
true
,
entire
,
most
certaine
and
supernatural
faith
;
but
that
he
should
belieue
them
all
with
an
Explicite
faith
,
is
neither
necessary
,
nor
possible
.
But
by
belieuing
as
much
as
he
can
with
an
Explicite
faith
,
and
what
he
can
not
,
with
an
Implicite
;
a
Cardinal
Bellarmine
,
and
a
Collier
;
nay
the
simplest
Catholicke
woman
in
the
whole
world
,
and
the
most
glorious
Mother
of
God
,
if
she
liued
still
on
earth
,
should
be
absolutely
&
fully
of
the
selfe
same
Religion
&
faith
wi●h
one
another
.
So
that
the
sw●rd
of
our
aduersaries
prooues
a
buckler
to
vs
;
and
that
obiection
which
they
make
to
disproue
our
vnity
in
faith
,
(
vnder
which
they
would
both
shelter
their
weaknes
,
when
we
iustly
obiect
their
departure
from
the
Church
against
them
;
&
also
authorize
their
malice
,
when
they
haue
a
minde
to
cast
the
scandall
of
affected
ignorance
vpon
vs
)
prooues
a
foundation
to
vs
of
that
truth
,
which
shewes
how
our
vnity
is
made
perfect
.
These
are
the
three
obiections
,
which
Protestants
are
wont
to
make
against
our
vnity
in
point
of
faith
.
And
now
there
remaines
an
allegation
or
argumt
,
wherby
they
procure
to
defend
themselues
against
our
obiection
,
that
they
want
vnity
amongst
themselues
.
For
in
vertue
hereof
they
affirme
,
that
they
ought
not
to
be
held
in
disunion
,
either
with
the
Fathers
of
the
primitiue
Church
,
or
which
the
Lutherans
or
such
other
fellow
ghospellers
of
theirs
at
this
day
,
or
indeed
euen
with
vs
Catholickes
;
if
things
,
as
they
say
,
may
be
considered
with
moderation
:
and
all
this
they
take
to
be
secured
,
by
distinguishing
points
of
faith
,
into
Fundamentall
and
not
Fundamentall
;
and
then
by
saying
that
they
agree
both
with
the
Fathers
,
and
Lutheranes
,
and
sometimes
(
of
their
curtesie
)
euen
with
vs
,
in
all
fundamentall
points
of
faith
,
and
that
they
differ
but
in
points
not
fundamentall
.
It
is
a
matter
of
great
moment
,
that
this
particular
conceit
be
carefully
sifted
and
discouered
;
and
therefore
I
wil
aske
leaue
that
the
next
Chapter
may
be
spent
about
it
.
That
Protestants
haue
no
reason
in
alleadging
the
distinction
of
fundamentall
,
&
not
fundamentall
points
or
faith
;
as
intending
to
prooue
thereby
,
that
they
are
in
vnity
with
the
Fathers
of
the
Primitiue
Church
,
of
their
fellow
Brethren
the
Lutherans
,
yea
and
some
times
with
Catholickes
at
this
day
.
CHAPTER
VIII
.
BOth
Luther
and
Caluin
,
&
their
next
disciples
,
yea
and
many
Protestants
also
of
these
dayes
,
haue
familiarly
in
their
sermons
,
and
no
lesse
frequently
in
their
bookes
,
taken
liberty
,
with
euery
pennefull
of
incke
to
dash
as
it
were
damnation
into
our
eyes
;
and
directly
to
affirme
,
that
they
departed
from
the
Communion
of
the
Church
of
Rome
,
because
forsooth
they
found
it
to
be
the
seate
of
Antichrist
,
the
Synagogue
of
Satan
,
the
very
Center
of
superstition
and
Idolatry
;
and
finally
,
that
bloody
tyrant
,
which
exercised
all
immaginable
cruelty
against
the
Saints
of
God
for
many
ages
,
and
which
poisoned
the
world
with
false
&
prophanes
doctrines
,
of
extreme
dishonour
vnto
Almighty
God
.
And
indeede
with
what
collour
could
certaine
single
,
base
,
and
filthie
men
haue
presumed
to
depart
from
the
visible
Catholicke
Church
of
Christ
our
Lord
,
and
to
erect
their
conuenticles
as
they
did
,
if
they
had
not
ar
least
professed
,
that
they
could
not
finde
saluation
there
?
For
if
they
had
said
that
they
might
haue
found
it
there
,
they
could
not
so
much
as
haue
pretended
to
iustifie
their
departure
from
thence
.
But
yet
neuerthelesse
now
that
many
moderne
Protestants
haue
beene
taught
by
time
,
that
the
straits
,
into
which
they
fall
,
are
great
by
protesting
against
our
saluation
in
that
kind
,
they
haue
been
content
now
and
then
,
to
desire
better
quarter
at
our
hands
;
and
to
affirme
that
the
differences
betweene
them
and
vs
,
concerne
not
the
fundamentall
points
of
faith
,
but
only
such
as
are
not
fundamentall
;
that
therefore
for
their
parts
,
they
hold
we
may
be
saued
,
if
we
leade
good
liues
in
our
Religion
:
and
that
they
desire
the
like
attestation
of
vs
for
them
;
and
thas
it
is
but
tyranny
and
cruelty
in
the
Catholicke
Romane
Church
,
which
keepes
from
allowing
it
;
since
vpon
the
matter
,
the
Religions
of
vs
both
are
the
same
,
&
the
Churches
in
effect
the
same
.
And
this
is
that
,
which
lightens
,
as
they
thinke
,
our
chardge
of
them
;
and
still
keepes
theirs
heauy
vpon
vs
,
as
being
vncharitable
in
not
allowing
them
saluation
.
This
discourse
of
theirs
,
and
their
standing
so
much
vpon
fundamentall
points
of
faith
,
in
the
sense
which
they
vse
,
is
a
mere
Chimera
:
but
it
is
frequented
by
them
,
through
a
high
kind
of
craft
.
For
though
it
be
most
true
,
that
some
doctrines
are
in
themselues
of
farre
more
importance
,
then
some
others
;
because
the
knowledge
thereof
,
may
be
necessary
for
the
performance
of
some
duty
which
is
required
at
our
hands
;
or
else
because
they
may
containe
the
very
heads
and
first
grounds
of
Christianity
,
more
then
others
doe
;
and
therefore
do
exact
a
more
explicite
beliefe
at
the
hands
of
Christians
,
and
consequently
may
be
accounted
in
some
respects
more
fundamentall
:
yet
so
,
on
the
other
side
,
there
is
no
doctrine
at
all
concerning
Religion
,
the
beliefe
whereof
is
not
fundamentall
to
my
saluation
,
if
the
Catholicke
Church
,
which
is
the
spouse
of
Christ
our
Lord
,
propound
and
commande
me
to
belieue
it
.
For
there
is
no
errour
in
faith
,
which
may
not
be
made
damnable
by
the
manner
of
holding
it
,
when
it
is
done
so
obstinately
,
as
that
in
defence
thereof
,
a
man
denies
the
authority
of
the
Catholicke
Church
.
This
is
vnanswereably
prooued
by
the
meere
Catalogues
of
heresies
,
which
haue
been
made
by
seuerall
Fathers
of
the
primitiue
Church
,
and
especially
by
S.
Austin
,
in
his
treatise
ad
Quod
vult
Deum
;
which
I
haue
toucht
before
,
and
which
I
earnestly
exhort
my
reader
to
peruse
at
large
.
For
therein
he
noteth
diuerse
,
which
consist
but
of
single
erroneous
doctrines
,
and
they
of
litle
importance
in
themselues
,
as
was
declared
in
a
former
chapter
.
But
yet
for
as
much
as
they
were
obstinately
imbraced
,
they
were
there
declared
to
be
so
fundamentall
,
as
that
he
was
noe
Christian
Catholicke
,
who
belieued
any
one
of
them
;
yea
or
who
should
afterward
belieue
any
other
,
which
might
chaunce
to
be
condemned
by
the
Catholicke
Church
.
Looke
backe
vpon
the
example
of
S.
Cyprian
in
the
6.
chapter
:
for
there
you
will
find
,
that
the
selfe
same
doctrine
of
Rebaptization
,
which
was
not
fundamentall
to
him
,
in
regard
that
the
Church
had
not
then
defined
it
;
the
same
,
I
say
,
was
fundamentall
afterward
to
the
Donatistes
and
made
them
Heretickes
,
because
then
it
was
defined
,
and
yet
still
maintained
by
them
.
Looke
backe
to
see
in
the
same
place
,
what
the
nature
of
true
faith
is
:
which
is
not
only
,
that
it
be
absolutely
entire
in
itselfe
;
but
that
the
meanes
of
propounding
the
Articles
thereof
be
also
both
certaine
,
and
absolutely
infallible
:
or
else
there
will
be
no
faith
at
all
.
See
also
in
the
same
Chapter
,
where
the
forme
and
spirit
of
heresie
is
found
to
consist
in
the
pride
and
disobedience
,
wherewith
any
doctrine
or
discipline
of
the
Church
is
disobeyed
;
and
then
withall
cast
an
eye
vpon
that
,
which
you
may
find
in
the
fifte
Chapter
of
this
discourse
,
about
the
iudgment
,
which
is
pronounced
there
,
both
by
Scriptures
&
Fathers
about
the
vnsaueablenes
of
any
soule
,
which
is
guilty
of
the
least
heresie
,
or
schisme
and
separation
from
the
one
and
only
true
Church
of
Christ
our
Lord
.
For
by
this
meanes
it
will
appeare
most
euidently
,
that
the
distinction
of
Faith
,
into
Fundamentall
and
not
Fundamentall
points
(
to
the
purpose
of
permitting
it
in
a
mans
liberty
to
leaue
any
one
of
them
vnbelieued
,
wirhout
preiudice
to
saluation
)
is
both
friuolous
,
dangerous
,
and
vtterly
false
:
and
so
I
shall
be
excused
from
growing
into
length
by
making
vnnecessary
repetitions
,
which
I
am
most
carefull
to
auoid
.
But
in
the
meane
time
,
I
should
be
glad
to
know
,
of
the
authours
of
this
distinction
,
what
points
of
their
faith
,
which
are
controuerted
eitheir
betweene
them
or
vs
,
or
betweene
the
Lutherans
and
them
,
are
fundamentall
,
and
which
are
not
fundamentall
?
The
very
nature
of
the
words
seeme
to
shewe
;
that
a
fundamentall
point
of
faith
,
is
such
an
one
as
is
most
necessarily
to
be
belieued
;
and
that
whosoeuer
belieues
it
not
,
cannot
be
saued
.
And
that
so
also
on
the
other
side
,
a
man
may
take
his
liberty
,
either
to
belieue
as
he
sees
cause
,
or
not
to
belieue
any
doctrine
,
which
is
not
fundamentall
,
without
incuring
the
sentence
of
damnation
.
Vpon
this
it
followes
,
that
there
is
nothing
in
all
Christian
Religion
,
which
according
to
their
groundes
it
imports
a
man
more
exactly
to
learne
,
then
what
is
fundamentall
and
what
not
;
nor
which
it
more
imports
the
Doctours
and
guides
of
the
Protestant
Church
to
make
knowne
to
all
that
people
,
which
they
pretend
to
guide
in
the
way
of
saluation
.
And
yet
neuerthelesse
,
there
is
absolutely
no
one
thing
,
which
hath
beene
so
frequently
&
importunately
desired
,
as
that
they
would
giue
in
,
some
exact
list
or
Catalogue
of
all
,
and
the
only
fundamentall
points
of
faith
:
and
yet
is
there
no
one
thing
,
wherein
we
are
so
litle
satisfied
,
and
which
vpon
the
matter
,
they
doe
so
absolutely
refuse
.
And
yet
(
as
hath
beene
here
expressed
)
if
according
to
their
groundes
a
man
should
faile
of
belieueing
any
one
fundamental
point
of
faith
,
by
his
not
knowing
(
●hrough
their
fault
)
that
the
point
,
which
he
belieued
not
was
fundamentall
,
he
must
be
sure
to
perish
and
that
for
euer
.
But
the
Protestants
are
wise
inough
in
their
owne
waye
,
and
well
they
know
what
they
do
,
in
order
to
their
owne
ends
,
both
when
they
frame
the
distinction
of
fundamentall
and
not
fundamentall
points
of
faith
;
and
when
also
they
refuse
to
giue
in
a
Catalogue
of
which
is
which
.
For
by
making
first
the
distinction
,
and
then
by
concealing
the
particulars
contained
vnder
the
branches
thereof
,
they
saue
themselues
harmeles
amongst
ignorant
people
,
from
being
conuinced
to
be
of
a
different
Communion
and
Religion
,
both
from
the
Fathers
of
the
primitiue
Church
,
on
the
one
side
;
and
from
their
fellow
sectaries
of
this
age
,
on
the
other
.
Whereby
they
gaine
a
kind
of
reputation
with
their
vulgar
auditours
and
readers
,
as
if
th●y
maintained
a
sufficiency
of
vnity
with
both
.
Whereas
if
either
they
framed
not
the
distinction
of
fundamentall
at
all
,
or
else
would
clearly
let
men
know
which
points
alone
were
fundamentall
;
then
this
would
followe
.
That
whensoeuer
we
should
conuince
them
of
any
particular
doctrine
,
which
is
denied
by
them
,
and
which
yet
was
belieued
by
the
ancient
Fathers
,
they
would
be
obliged
to
professe
,
that
either
that
point
was
not
fundamentall
,
which
would
disable
them
from
rayling
at
vs
for
belieuing
the
same
;
or
else
that
the
Fathers
were
of
a
different
Religion
in
fundamentall
points
from
them
;
and
that
in
their
opinion
,
those
very
Fathers
could
not
be
saued
;
which
would
put
them
to
much
preiudice
another
way
.
And
so
vpon
the
same
reason
,
they
would
also
either
be
forced
to
renounce
the
communion
of
the
Lutherans
,
if
they
were
found
to
differ
from
them
in
fundamentall
points
of
faith
;
or
else
to
avowe
expresly
,
that
those
points
,
which
they
belieued
differently
from
them
,
were
not
fundamentall
,
which
would
be
of
no
lesse
danger
&
disreputation
to
them
.
But
now
,
when
we
vrge
them
(
for
example
sake
)
with
the
doctrine
of
praying
to
Saints
,
of
prayer
for
the
dead
,
or
the
like
,
out
of
the
ancient
Fathers
;
&
that
once
we
bring
them
from
denying
via
facti
,
that
the
Fathers
taught
that
doctrine
,
which
yet
they
will
be
sure
to
confesse
as
cautelously
as
they
can
;
they
then
tell
vs
streight
,
that
those
Fathers
were
but
men
,
and
had
their
errours
.
We
aske
them
then
,
if
those
errours
depriue
them
of
saluation
?
They
say
noe
;
because
those
points
forsooth
,
were
not
fundamentall
:
and
thus
,
as
hath
bene
said
,
they
will
seeme
to
keepe
a
kinde
of
quarter
with
the
Fathers
.
In
the
selfe
same
manner
when
we
vrge
them
in
the
name
of
Lutherans
,
with
the
Reall
Presence
of
of
the
body
of
our
Lord
in
the
Blessed
Sacrament
of
the
Altar
,
or
with
their
casting
the
Epistle
of
S.
Iames
and
diuerse
others
out
of
the
Canon
of
holy
Scripture
;
by
their
forbearing
to
avowe
and
declare
that
these
points
of
Religion
are
fundamentall
,
they
goe
inuisible
to
the
eyes
of
simple
people
;
and
still
make
a
shift
to
seeme
to
be
in
vnity
with
the
Lutherans
;
when
yet
the
world
knowes
and
we
haue
seene
,
that
Luther
himselfe
declared
them
directly
to
be
heretickes
.
Not
only
doth
this
distinction
of
their
doctrines
into
fundamentall
and
not
fundamentall
saue
their
credits
amongst
weake
men
,
by
making
them
belieue
that
they
ioyne
in
vnity
of
faith
,
both
with
the
Fathers
of
the
primitiue
Church
,
and
Lutherans
;
but
they
enable
themselues
also
thereby
,
to
affirme
(
with
some
very
litle
shewe
of
colour
,
though
it
haue
no
truth
at
all
)
that
they
haue
had
a
continuall
visible
Church
in
all
the
ages
since
Christ
our
Lord
;
without
being
so
easily
detected
to
the
contrary
.
And
their
way
is
this
.
When
they
are
prest
by
vs
to
shew
a
continuall
visible
Church
of
their
Religion
,
(
which
they
know
well
inough
that
they
are
not
able
to
produce
)
those
aduersaryes
of
ours
,
who
are
of
any
ingenuity
at
all
,
are
wont
clearely
to
confesse
,
that
indeede
they
haue
had
no
continuall
visible
Church
.
But
so
also
they
declare
,
that
there
is
no
necessity
at
all
that
the
Church
must
haue
beene
continually
visible
to
the
eyes
of
men
.
The
rest
,
who
see
how
absurde
this
doctrine
is
,
say
that
indeede
there
must
alwayes
haue
bene
a
visible
Church
;
but
then
againe
they
subdiuide
themselues
in
that
opinion
.
For
some
fewe
of
them
affirme
(
when
they
are
vrged
by
vs
to
shewe
that
visible
Church
of
theirs
)
that
theirs
,
and
ours
,
do
make
but
one
true
Church
;
and
so
in
shewing
the
visibity
of
ours
,
they
doe
withall
(
as
they
say
)
shewe
their
owne
to
haue
beene
visible
.
And
these
men
treade
in
this
way
,
because
they
well
know
,
that
no
other
Church
but
ours
can
indeed
be
shewed
to
haue
beene
visible
through
all
ages
since
Christ
our
Lord
.
But
a
third
sort
of
men
there
is
,
who
pretend
to
shewe
a
Church
distinct
from
ours
,
which
hath
continually
been
visible
,
in
the
profession
and
practise
of
the
Protestant
Religion
.
Wherein
Fox
hath
shewed
the
way
to
the
gees
,
who
follow
him
.
For
in
fine
,
when
they
are
put
to
name
their
particular
professours
of
former
ages
;
they
doe
but
muster
vp
those
seuerall
single
false
doctrines
,
which
haue
been
held
by
other
heretickes
by
retayle
,
during
tenne
or
twelue
ages
since
Christ
our
Lord
;
many
of
which
Doctrines
together
,
themselues
doe
now
professe
in
grosse
.
For
what
other
men
of
former
times
did
they
euer
,
or
can
they
euer
name
,
as
men
of
their
Religion
,
but
such
as
belieued
some
one
or
two
of
those
hereticall
doctrines
,
which
now
themselues
embrace
;
and
wherein
they
are
contrary
to
vs
?
But
by
that
reason
,
our
aduersaries
might
say
as
well
,
that
both
they
and
we
,
yea
and
all
those
others
also
,
are
of
one
and
the
same
Religion
,
because
we
all
agree
together
in
many
points
,
though
we
differ
in
many
more
;
and
though
we
be
excommu●i●ated
by
one
an
other
.
And
if
their
belief
may
be
examined
,
whom
our
aduersaries
cite
out
of
former
times
,
as
men
to
whose
communion
in
Religion
they
now
lay
claime
,
it
will
be
found
,
(
as
hath
aboundantly
beene
prooued
)
that
both
those
former
were
expresse
heretickes
(
euen
in
the
Protestants
owne
opinion
as
wel
as
ours
)
for
their
misbeliefe
of
other
things
;
and
that
those
doctrines
,
wherein
those
former
heretickes
agreed
with
vs
,
and
dissented
from
the
Protestants
,
are
now
most
vniustly
condemned
by
them
in
our
persons
;
howsoeuer
(
for
the
hideing
of
their
owne
misery
)
they
are
content
to
winke
at
the
selfe
same
opinions
in
them
,
who
were
their
predecessours
in
heresie
.
But
all
this
while
,
it
must
still
be
noted
,
that
they
make
themselues
able
to
daunce
also
in
this
Net
by
the
distinction
which
they
haue
framed
of
fundamentall
and
not
fundamentall
.
For
if
this
had
not
beene
deuised
,
but
that
it
might
haue
beene
declared
,
that
the
obstinate
beliefe
of
any
one
single
heresie
depriues
a
man
of
saluation
;
and
therefore
that
there
is
no
meanes
to
make
any
one
man
to
be
of
the
same
Religion
with
any
other
,
but
by
being
wholy
of
the
same
Religion
;
so
farre
forth
at
the
least
,
as
that
he
must
not
obstinately
deny
any
one
doctrine
thereof
,
whether
it
be
important
more
or
lesse
,
when
once
,
as
hath
been
sayed
,
it
is
lawfully
and
sufficiently
propounded
,
and
comaunded
to
be
belieued
by
the
true
Church
:
it
would
instantly
haue
been
made
as
patent
and
cleare
,
as
it
is
true
&
certaine
,
that
neither
when
Luther
rebelled
from
the
Church
of
Christ
our
Lord
,
nor
in
any
age
before
his
time
,
there
was
in
the
whole
world
,
any
one
kingdome
,
or
country
,
or
citty
,
or
towne
or
family
of
men
,
or
pastour
,
or
flocke
,
yea
or
any
one
single
person
,
so
much
as
of
Luthers
owne
,
and
much
lesse
of
the
now
Protestant
Religion
,
which
is
now
forsoothe
so
farre
refined
beyond
his
.
To
conclude
,
the
making
of
this
distinction
betweene
fundamental
,
&
not
fundamentall
points
of
faith
,
and
the
resoluing
not
to
declare
which
is
which
,
doth
saue
them
,
with
a
great
part
of
the
ignorant
world
,
from
the
imputation
of
Rigour
,
in
their
proceeding
with
vs
.
For
how
could
they
persecute
,
as
they
doe
,
without
extreame
note
of
cruelty
?
yea
or
euen
how
could
they
dissent
without
apparent
impiety
,
from
our
beliefe
and
practise
of
those
doctrines
,
wherein
we
haue
had
,
and
still
haue
prescription
of
so
many
ages
;
if
the
contrary
thereof
should
be
confessed
by
themselues
not
to
be
fundamentall
?
We
must
not
therefore
wonder
,
if
that
they
sticke
so
fast
,
as
they
do
,
to
this
distinction
:
for
hereby
it
appeers
,
that
they
haue
wit
inough
to
keep
themselues
warme
,
which
they
could
not
do
so
wel
without
this
cloake
vpon
their
backs
.
It
is
also
more
them
probable
,
that
one
reason
,
why
they
are
so
vnwilling
to
giue
in
any
Catalogue
of
the
fundamentall
points
,
is
because
they
know
soe
well
how
ridiculous
they
would
make
themselues
by
the
infinite
variety
of
their
Catalogues
.
For
if
it
be
so
familiar
with
them
to
be
of
different
mindes
concerning
particular
doctrines
,
how
much
more
would
they
be
so
,
in
this
which
is
a
roote
of
many
branches
,
or
rather
a
monster
of
many
heads
.
And
so
there
can
be
no
doubt
,
but
that
some
of
them
would
not
be
more
resolute
in
restraining
the
fundamentall
points
into
a
narrow
compasse
,
then
others
would
be
in
enlarging
them
to
a
broader
.
I
will
consider
what
is
sayd
by
most
of
them
to
this
purpose
:
&
because
this
chapter
is
growne
into
length
,
you
shall
expect
that
which
followes
in
the
next
.
That
Protestants
neither
do
,
nor
dare
declare
what
are
their
fundamentall
points
of
faith
;
whereby
yet
they
would
pretend
that
they
liue
in
the
Communion
of
the
one
true
Church
of
Christ
our
Lord.
CHAPTER
IX
.
IT
is
vsuall
with
many
to
affirme
that
the
Apostles
Creede
containes
all
the
Fundamentall
points
of
Faith
:
but
these
men
when
they
are
pressed
,
grow
soone
ashamed
of
that
opinion
;
when
they
are
tould
that
in
the
Creede
,
there
is
no
mention
made
at
al
,
either
of
the
Canon
in
holy
Scripture
,
or
of
the
number
,
or
nature
,
yea
or
so
much
as
of
the
name
of
Sacraments
.
Besides
that
there
are
so
great
differences
betweene
them
and
vs
about
the
vnderstanding
of
the
Article
of
the
desce●t
of
Christ
our
Lord
into
Hell
,
and
that
other
of
the
holy
Catholike
Church
;
and
that
also
,
of
the
communion
of
Saints
,
which
we
belieue
and
they
deny
to
inuolue
both
prayers
for
the
dead
,
&
prayers
to
Saints
,
as
that
we
should
not
be
much
the
better
,
either
for
our
knowing
or
confessing
that
the
Creede
containes
all
the
Fundamentall
points
of
Faith
,
vnles
with
all
there
were
some
certaine
way
,
how
to
vnderstand
them
right
,
and
especially
vnles
vnder
the
Article
,
which
concernes
the
holy
Catholicke
Church
,
they
would
vnderstand
it
to
be
indued
with
so
perfect
infallibility
,
and
great
authority
,
as
that
it
might
teach
vs
all
the
rest
.
For
indeed
according
to
that
sense
,
not
only
the
whole
Creede
,
but
euen
that
single
Article
of
the
holy
Catholicke
Church
might
be
said
to
containe
the
reason
of
all
our
Faith
so
Fundamentally
,
as
that
we
should
neede
noe
other
guide
then
that
.
But
if
we
vnderstand
it
otherwise
,
the
Scripture
it selfe
speakes
of
particular
errours
,
which
are
damnable
in
them
,
by
whome
they
are
embraced
;
and
yet
they
are
not
at
all
against
any
expresse
doctrine
of
the
Creede
.
As
namely
where
S.
Paule
calls
it
a
doctrine
of
diuells
,
to
forbid
marriage
,
and
meats
:
which
,
by
the
way
,
is
not
to
be
vnderstood
of
the
chastity
,
and
fasts
of
the
Catholicke
Church
(
as
Protestants
do
most
peruersely
affirme
)
which
knowes
that
those
things
are
lawfull
,
but
that
yet
it
is
most
gratefull
to
God
,
when
his
seruants
,
for
his
loue
,
depriue
themselues
of
those
delights
;
but
of
the
heresie
of
the
M●ni●hees
,
as
S.
Austen
doth
expresly
declare
,
who
forbad
both
marriage
and
meats
,
as
being
abominable
and
impure
through
the
institution
thereof
,
which
they
said
was
deriued
from
a
certaine
second
ill
condicioned
God
,
of
their
owne
making
.
In
like
manner
S.
Peter
saith
,
that
S.
Paule
in
his
Epistles
had
written
certaine
thinges
,
which
were
hard
to
be
vnderstood
,
and
which
the
vnlearned
and
vnstable
did
peruert
to
their
owne
destruction
.
S.
Austen
declares
vpon
this
place
,
that
the
places
misunderstood
concerned
the
doctrine
of
Iustification
,
which
some
misconceaued
to
be
by
faith
alone
,
by
occasion
of
what
S.
Paule
had
written
to
the
Romanes
.
And
of
purpose
to
countermine
that
errour
,
he
saith
that
S.
Iames
wrote
his
Epistle
,
and
prooued
therein
that
good
works
were
absolutely
necessary
to
the
acte
of
Iustification
.
Here
vpon
we
may
obserue
two
things
;
the
one
that
an
errour
in
this
point
alone
,
is
by
the
iudgment
of
S.
Peter
to
worke
their
destruction
,
who
embrace
it
:
and
the
other
,
that
the
Apostles
Creede
which
speakes
no
one
word
thereof
,
is
no
good
rule
to
let
vs
knowe
all
the
fundamentall
point
of
faith
.
Others
say
,
that
the
booke
of
the
39.
Articles
declares
all
the
fundamentall
points
of
Faith
,
according
to
the
Doctrine
of
the
Church
of
England
;
but
that
also
is
most
absurdly
affirmed
.
For
as
it
is
true
,
that
they
declare
in
some
confused
manner
(
which
yet
indeed
is
extreamely
confused
)
what
the
Church
of
England
in
most
things
belieues
;
so
is
it
as
true
,
that
they
are
very
carefull
,
that
they
be
not
too
clearely
vnderstood
.
And
therefore
in
many
controuersies
,
whereof
that
booke
speakes
,
it
comes
not
at
all
to
the
maine
difficulty
of
the
question
betweene
them
and
vs
;
and
especially
in
those
of
the
Church
,
and
Free
will
.
For
whereas
there
are
two
maine
Controuersies
concerning
the
Church
;
namely
whether
the
Catholicke
Church
of
our
Lord
must
not
euer
be
visible
to
the
eyes
of
men
,
though
at
some
times
more
gloriously
then
at
others
;
and
whether
the
said
Church
be
infallible
in
the
definitions
of
Faith
(
in
both
which
points
we
hold
the
affirmatiue
and
they
the
negatiue
;
)
they
dare
not
declare
in
this
publique
manner
what
they
hold
therein
.
And
so
also
in
that
of
Free
Wil
,
Soe
also
do
they
play
at
fast
and
●oose
,
when
in
the
sixt
Article
,
of
holy
Scripture
,
they
enumerate
al
those
books
of
the
old
Testament
,
which
they
allow
to
be
Canonicall
;
wherein
by
the
way
,
they
are
rather
Iewes
then
Christians
,
for
not
admitting
the
bookes
of
Iudith
the
Machabees
,
&
diuers
others
into
the
Canon
.
And
they
trifle
,
also
when
they
tell
vs
,
that
they
vnderstand
those
only
bookes
both
of
the
old
and
newe
Testament
to
be
Canonicall
,
of
whose
authority
there
was
neuer
any
doubt
in
the
Church
.
For
they
know
as
well
as
we
,
that
the
Apocalips
,
the
Epistle
of
S.
Iames
,
S.
Iude
,
and
one
of
S.
Peters
,
were
not
acknowledged
till
prooffes
were
made
,
during
the
space
of
three
or
fower
hundred
yeares
after
Christ
our
Lord
.
And
yet
these
men
haue
beene
pleased
out
of
their
great
grace
,
to
admit
them
,
though
the
Machabees
must
be
reiected
,
because
they
speake
of
prayer
for
the
dead
.
But
obserue
in
the
meane
time
,
what
this
booke
of
Articles
sayeth
concerning
the
Canonicall
bookes
of
the
new
Testament
.
It
saith
only
this
.
All
the
bookes
of
new
Testament
,
as
they
are
commonly
receaued
,
we
doe
receaue
,
and
account
them
for
Canonicall
.
But
why
doe
they
not
particularly
enumerate
all
the
bookes
which
they
acknowledge
to
be
of
the
new
Testament
,
as
they
had
done
them
of
the
old
?
but
only
because
they
must
so
haue
named
those
bookes
of
S.
Iames
and
others
for
Canonicall
,
which
the
Lutherans
haue
cast
out
of
their
Canon
.
A
mad
peece
of
vnity
,
God
wot
,
when
these
reformers
of
the
Church
,
according
forsooth
to
Scripture
(
if
you
will
take
their
word
)
cannot
so
much
as
agree
about
the
very
Canon
it selfe
of
the
Scripture
.
But
abstracting
from
all
these
insincerities
,
wherewith
that
booke
of
Articles
is
full
fraught
,
they
doe
not
so
much
as
say
,
that
the
Articles
of
Doctrine
,
which
they
deliuer
are
fundamentall
,
either
all
,
or
halfe
,
or
any
one
thereof
;
or
that
they
are
necessarily
to
be
belieued
by
them
,
or
the
contrary
damnable
if
it
be
belieued
by
vs
;
but
they
are
glad
to
walke
in
a
cloude
,
for
the
reasons
which
haue
beene
already
toucht
.
Maister
Rogers
indeede
,
in
the
Analysis
which
he
makes
of
those
nyne
and
thirty
Articles
,
speakes
lowd
inough
by
way
of
taxing
the
doctrine
of
the
Church
of
Rome
,
as
being
contrary
to
that
of
the
Church
of
England
;
and
he
giues
it
as
many
ill
names
,
as
his
impure
spirit
can
deuise
;
&
affirmes
amongst
other
things
,
that
many
Papists
,
and
namely
the
Franciscans
blush
not
to
affirme
that
S.
Francis
is
the
holy
Ghost
:
to
haue
beene
pervsed
,
and
by
the
lawfull
authority
of
the
Church
of
England
permitted
to
be
publicke
.
But
yet
,
euen
Maister
Rogers
himselfe
,
is
not
so
valiant
as
to
tell
vs
in
particular
which
point
of
their
Doctrine
is
fundamentall
to
saluation
,
and
which
is
not
.
Much
lesse
is
there
any
apparance
that
euer
the
Church
of
England
should
doe
it
;
since
euen
now
we
haue
seene
,
that
it
dares
not
,
in
diuerse
points
,
soe
much
as
declare
in
publicke
manner
,
that
it
professes
the
expresse
contrary
of
what
we
held
.
Nay
we
are
not
likely
to
see
the
fundamental
points
of
Faith
,
whereof
they
talke
so
lowd
,
to
be
auowed
by
so
much
as
either
of
the
Vniuersities
,
yea
or
yet
by
any
one
Colledge
,
or
society
of
learned
men
amongst
them
.
And
the
reason
of
their
reseruation
in
this
kind
is
playne
▪
For
if
,
when
they
write
ioyntly
,
and
in
a
body
,
they
should
be
conuinced
of
any
absurdity
or
errour
,
by
the
testimony
either
of
the
ancient
Fathers
on
the
one
side
,
or
the
Lutherans
on
the
other
,
their
maine
cause
would
receaue
a
mortall
wounde
;
because
so
their
Church
,
o●
Vniuersities
or
Colledges
would
plainly
appeare
to
be
controlled
,
and
confuted
,
eitheir
by
the
Fathers
,
or
their
fellow
ghospellers
:
whereas
now
when
they
speake
or
write
,
but
in
the
name
or
persons
of
particular
men
,
one
of
them
will
not
thinke
,
that
himselfe
,
or
his
cause
is
much
preiudiced
,
if
any
other
of
them
be
found
guylty
of
errour
;
and
in
such
cases
,
it
is
vsuall
for
them
to
say
,
what
care
I
if
Doctour
Morton
say
this
,
or
Doctour
White
say
that
?
and
the
like
.
For
this
reason
it
is
,
that
I
haue
heard
some
Catholickes
affirme
,
(
and
that
,
to
my
thinking
,
with
great
reason
)
that
they
would
hold
it
to
be
no
ill
worke
for
them
,
if
the
pretended
Colledge
of
Chelsy
,
or
any
other
,
were
founded
by
Protestants
expresly
for
writing
bookes
of
controuersie
,
by
common
consent
.
But
I
belieue
I
shall
not
see
them
halt
vpon
that
leg
,
for
feare
least
they
should
be
found
to
be
lame
of
both
.
On
the
otherside
,
at
times
,
they
make
eager
inuectiues
against
vs
,
for
declaring
so
many
,
yea
and
all
the
Doctrines
of
our
Church
to
be
Fundamentall
;
so
far
forth
as
that
whosoeuer
refuses
obstinatly
to
belieue
any
one
of
them
,
doth
forfette
the
saluation
of
his
soule
.
And
in
the
strength
of
this
zeale
of
theirs
,
Doctour
Dunne
in
a
sermon
made
before
his
Maiesty
at
his
first
happy
coming
to
this
Crowne
,
doth
bitterly
exclame
against
the
Catholicke
Romane
Church
as
making
euery
toy
to
be
Fundamentall
.
Where
,
by
the
way
,
he
takes
his
pleasure
vpon
vs
,
&
sayes
that
we
Papists
will
not
let
Protestants
be
saued
,
though
they
belieue
the
same
Creede
,
and
the
same
faith
with
vs
;
vnles
withall
they
will
belieue
,
the
same
Mathematicks
,
and
gouerne
themselues
by
the
same
Kalenders
,
which
to
omit
other
poornesses
of
his
,
was
soe
weake
and
meane
a
iest
,
so
misbecoming
of
that
Audience
and
of
the
place
he
helde
,
as
being
fitter
indeed
for
some
Ordinary
,
them
for
a
Chappel
or
Church
;
and
withall
so
very
vntrue
,
if
he
were
in
earnest
,
that
vnles
the
pride
of
his
owne
conceit
had
raised
vp
a
dust
to
put
out
his
eyes
,
he
could
not
but
haue
seene
the
senselesnes
of
what
he
said
,
euen
whilest
he
was
speaking
:
since
we
the
Romane
Catholickes
in
this
kingdome
do
rather
gouerne
our selues
at
this
day
,
by
the
lesse
perfect
Kalender
,
which
now
is
vsed
in
this
place
,
then
by
the
other
,
which
is
both
the
better
(
euen
by
the
iudgment
of
learned
Protestants
)
&
is
authorized
by
the
Catholicke
Church
abroade
.
Letting
he
world
see
thereby
,
how
willingly
we
can
accommodate
to
them
in
all
things
,
which
belong
not
meerely
to
Religion
.
But
Maister
Doctour
forgot
himselfe
worse
shortly
after
.
For
hauing
grauely
admonished
men
before
,
not
to
account
things
arbitrary
to
be
necessary
,
nor
to
call
superstructions
foundations
,
nor
to
esteeme
that
euery
little
thing
in
Religion
should
be
able
to
depriue
a
man
of
saluation
,
he
takes
the
paynes
to
wipe
out
with
a
wet
finger
the
whole
substance
,
and
drifte
of
all
his
owne
discourse
,
by
saying
to
his
effect
:
That
difference
in
beliefe
,
in
points
,
which
are
not
very
important
,
is
not
to
preiudice
a
mans
saluation
,
vnles
by
not
belieuing
them
he
commit
a
disobedience
with
all
,
for
(
saith
he
)
Obedience
indeede
is
of
the
Essence
of
Religion
.
Which
vpon
the
whole
matter
,
is
the
very
thing
we
say
;
and
the
very
thing
whereby
he
crosses
the
whole
scope
of
his
owne
sermon
.
For
if
a
mans
disobedience
to
the
proposition
and
direction
of
the
Church
,
concerning
an
inferiour
point
of
Doctrine
,
do
impugne
the
very
essense
of
Religion
,
it
will
follow
that
their
distinction
of
points
Fundamentall
or
not
Fundamentall
(
wherby
they
would
inferre
that
a
man
can
not
loose
his
saluation
but
for
misbelief
in
some
few
mayne
points
of
Religion
,
and
not
in
the
rest
)
is
absurd
and
vaine
,
and
detractiue
both
of
Doctour
Dunnes
Doctrine
last
mentioned
,
and
of
their
owne
obiection
of
vncharitablenes
against
vs
,
for
saying
that
men
dying
in
different
Religions
cannot
be
saued
.
And
withall
that
this
distinction
will
not
secure
them
from
committing
the
crime
of
separation
from
the
Church
of
Christ
our
Lord
,
and
in
swaruing
from
the
directions
thereof
;
in
which
case
,
all
the
Doctrines
of
the
Church
are
found
to
be
Fundamentall
towards
saluation
.
And
this
shall
serue
for
a
dischardge
,
both
of
what
they
obiect
against
our
vnitie
in
faith
,
and
of
what
they
alleadge
in
the
behalfe
of
theirs
.
And
in
the
meane
time
,
I
conceaue
that
I
haue
also
sufficiently
secured
and
settled
those
two
mayne
groundes
vpon
which
this
whole
,
discourse
is
turned
.
Namely
first
that
there
is
but
one
true
faith
,
and
one
true
Religion
and
Church
,
out
of
which
there
is
no
saluation
:
and
secondly
that
both
Catholickes
and
Protestants
can
not
possible
be
accounted
to
be
of
that
one
Religion
,
Church
&
Faith
.
And
now
for
the
finall
proofe
of
this
last
point
according
euen
to
their
practise
as
well
as
ours
;
let
my
Reader
but
looke
vpon
the
body
of
their
lawes
made
against
vs
,
and
especially
vpon
the
Preambles
thereof
,
wherein
they
plentifully
shew
how
hatefull
an
opinion
they
haue
of
our
Church
;
Let
him
looke
vpon
the
seuerall
Acts
of
State
,
which
haue
issued
from
my
Lords
of
the
Counsell
;
Let
him
looke
vpon
the
proclamations
,
which
haue
beene
made
and
published
from
time
to
time
;
Let
him
looke
vpon
the
large
commissions
,
which
haue
beene
granted
to
Pursiuants
,
whereby
that
scume
of
the
world
,
hath
been
and
is
enabled
,
both
to
ransome
&
ransacke
vs
at
their
pleasure
;
Let
him
looke
vpon
those
speeches
,
which
haue
been
vttered
in
both
houses
of
Parliament
,
not
only
against
the
professours
,
but
euen
the
profession
it selfe
of
our
Religion
;
and
how
his
most
excellent
Maiesty
,
hath
been
importuned
by
their
Petitions
,
to
add
more
weight
to
our
miseries
:
for
thus
it
will
easily
be
seene
,
how
false
how
rotten
,
how
superstitions
,
how
Idolatrous
,
how
detestable
,
how
damnable
,
and
euen
destructiue
of
all
truth
and
goodnes
they
professe
themselues
to
esteeme
our
Religion
,
and
in
fine
that
we
carry
such
a
marke
of
the
Beast
in
our
foreheads
as
must
needs
,
in
their
opinion
,
shut
vp
the
gates
of
Heauen
against
vs
,
and
set
open
the
iawes
of
Hell
to
deuoure
and
swallowe
vs
vp
.
So
that
certainely
we
are
no
more
of
one
Church
with
them
in
their
opinion
,
then
they
are
of
one
with
vs
in
ours
.
And
now
there
will
remaine
noe
more
but
a
short
Recapitulation
of
what
hath
been
deliuered
more
at
large
,
for
the
finishing
of
this
discourse
,
to
which
I
will
now
betake
my selfe
.
A
recapitulation
of
the
whole
discourse
,
wherin
it
followes
vpon
the
confession
of
both
parties
,
that
the
Catholickes
,
and
the
Protestants
,
are
not
both
of
them
saueable
in
their
seuerall
Religions
,
without
repentance
thereof
before
they
dy
;
and
that
Catholickes
must
therefore
be
no
longer
held
vncharitable
for
saying
so
:
but
those
Protestants
are
shewed
to
be
Libertines
,
who
say
the
contrary
.
CHAPTER
X.
SInce
the
Faith
,
Religion
,
&
Church
,
hath
beene
prooued
both
by
Scriptures
and
Fathers
,
as
also
by
vnanswearable
reasons
,
which
haue
beene
drawne
both
from
the
very
groundes
of
true
Faith
,
and
from
the
nature
and
spirit
of
Heresy
and
Schisme
,
and
finally
by
the
Confession
of
both
parties
,
to
be
but
only
one
;
and
that
out
of
that
one
,
there
is
noe
saluation
to
be
obtayned
:
Since
the
difference
concerning
the
Doctrine
of
faith
betweene
Catholickes
&
Protestants
,
are
so
many
,
so
important
,
and
so
resolutely
maintained
,
concerning
both
the
Canon
of
Scriptures
,
the
number
&
nature
of
Sacraments
,
the
authority
of
traditions
,
the
supreme
Iudge
of
Controuersies
,
the
visible
heade
of
the
Church
,
the
iustification
of
ouer
soules
,
the
valewe
of
our
good
workes
,
the
liberty
of
our
will
,
the
possibility
of
keeping
the
Commandements
,
the
relations
which
runne
betweene
the
men
of
this
life
on
the
one
side
,
and
both
the
soules
in
Purgatory
,
and
the
Saints
in
Heauen
on
the
other
:
Since
,
besides
our
differences
in
points
of
Doctrine
,
we
swarue
also
from
one
an
other
in
points
of
discipline
,
and
haue
separated
our selues
&
haue
mutually
excommunicated
one
another
:
Since
we
hold
them
to
liue
in
heresie
and
schisme
,
and
they
vs
in
affected
ignorance
,
grosse
superstition
and
Idolatry
,
and
are
dayly
making
Sermons
and
bookes
and
edicts
and
lawes
against
one
another
:
it
is
certaine
that
either
both
they
,
and
we
must
not
be
saued
,
if
we
dy
vnrepentant
of
our
seuerall
Religions
;
or
else
that
the
whole
world
hath
beene
in
a
dreame
of
three
thousand
yeares
old
,
euer
since
Moyses
time
,
which
furnished
vs
,
with
the
first
proofe
that
there
must
be
vnity
in
Religion
,
and
obedience
in
the
professours
thereof
,
&
that
such
as
should
obstinately
trangresse
,
were
ordained
to
be
put
to
a
first
death
,
which
might
serue
them
for
a
Preface
to
their
second
destruction
.
Which
truth
being
once
graunted
,
I
trust
they
will
not
take
it
ill
,
at
our
hands
,
if
we
hope
well
of
our selues
in
our
owne
way
;
and
consequently
if
we
conceaue
that
we
haue
no
cause
to
hope
well
of
them
,
if
they
dy
impeditent
in
theirs
,
they
haue
no
reason
to
be
offended
with
vs
:
and
the
lesse
since
the
Lutherans
declare
so
expresly
and
resolutely
that
the
Resolution
of
the
Sacramentaries
,
that
is
to
say
,
of
our
English
Protestants
,
is
also
damnable
,
as
hath
been
seene
.
And
this
not
only
for
the
heresie
which
they
hold
in
point
of
the
Sacrament
,
but
for
many
others
also
,
as
appeares
by
those
authours
of
theirs
,
whom
I
cited
before
.
So
that
still
I
see
lesse
and
lesse
colour
,
why
they
should
except
against
vs
,
as
if
we
wanted
charity
,
for
saying
that
of
them
,
which
when
they
list
,
they
not
only
take
liberty
to
say
of
vs
,
but
euen
of
one
another
also
;
and
yet
do
not
thinke
that
they
offend
Charitie
therein
.
As
for
vs
,
we
neither
do
,
nor
can
with
any
reason
conceaue
,
that
they
breake
the
lawe
of
charity
towards
vs
(
supposing
their
owne
Religion
to
be
true
)
in
that
they
allow
not
saluation
to
vs
,
if
we
dye
in
ours
;
which
consequently
must
be
false
.
And
if
ours
be
a
false
Religion
,
(
as
it
must
needes
be
,
if
their
Church
be
true
,
and
that
we
obstinately
refuse
to
obay
it
)
we
cannot
be
saued
by
the
profession
thereof
.
And
so
therefore
,
on
the
other
side
,
if
ours
be
true
(
as
euen
they
must
giue
vs
leaue
to
thinke
it
,
and
as
infallibly
we
belieue
it
to
be
)
theirs
must
then
be
no
lesse
false
,
then
ours
is
true
.
Now
supposing
this
on
both
sides
,
it
will
not
be
want
of
Charity
in
either
of
vs
,
both
to
hold
,
and
declare
,
the
others
Religion
to
be
incompatible
with
saluation
:
nay
it
will
be
want
of
Charity
if
we
do
it
not
.
For
men
are
not
so
made
for
them selues
,
as
that
they
must
not
also
procure
to
do
their
neighbours
good
,
and
especially
in
that
,
which
most
imports
.
And
besides
the
generall
tye
of
one
part
of
mankind
to
another
(
whereof
we
are
put
in
minde
so
many
wayes
)
the
holy
Scripture
it selfe
is
often
pointing
vs
out
to
our
duty
in
this
kind
;
and
most
especially
it
doth
in
one
passage
of
Ecclesiasticus
lay
a
direct
obligation
vpon
vs
,
in
these
most
binding
words
;
Mandauit
vnicuique
Deus
de
proximo
suo
.
God
hath
laied
a
charge
vpon
euery
man
,
that
he
looke
to
his
neighbour
.
Which
as
it
warrants
not
the
busie
or
medling
humour
of
any
priuate
man
,
to
intrude
himselfe
into
the
secret
affaires
of
another
,
nor
obliges
him
so
much
as
euen
to
the
reprooffe
of
his
knowne
sinnes
,
(
when
he
hath
neither
charge
ouer
that
person
,
nor
hath
hope
of
amendement
by
it
,
and
when
it
is
not
agreable
otherwise
to
the
circumstances
and
rules
of
charity
,
which
ought
to
be
conducted
and
carryed
on
by
Christian
prudence
;
)
so
yet
on
the
otherside
,
it
layes
not
only
a
Counselle
,
but
a
strict
commandement
,
not
only
vpon
some
one
,
but
vpon
euery
one
;
not
to
omit
opportunity
,
whereby
a
man
may
prudently
be
in
hope
,
either
to
doe
his
neighbour
any
important
good
,
or
else
to
diuert
him
from
any
thing
,
which
may
doe
him
any
considerable
hurt
.
Now
if
a
priuate
man
must
not
only
be
excused
,
if
according
to
the
rules
of
Christian
piety
and
prudence
,
he
assist
his
neighbour
in
doing
well
,
and
declaring
the
danger
wherein
he
is
,
if
he
doe
otherwise
,
but
he
shall
not
be
excusable
in
the
sight
of
God
,
if
he
dischardge
not
this
duty
;
how
much
more
highly
shall
the
Church
of
Christ
our
Lord
be
both
authorized
,
and
obliged
to
instruct
Christians
in
the
right
way
,
and
to
reduce
such
others
as
are
in
the
wrong
,
by
making
them
vnderstand
their
danger
of
euerlasting
damnation
?
Nay
we
see
by
that
which
past
betweene
Almighty
God
and
the
Prophet
Ezechiel
,
that
he
was
appointed
to
stand
Centinell
ouer
the
house
of
Israel
,
and
to
heare
Gods
word
out
of
his
owne
mouth
,
and
so
to
announce
it
to
his
people
in
his
name
;
and
that
God
said
thus
to
him
,
Si
dicente
me
ad
impium
&c.
Now
therefore
if
a
single
Prophet
,
being
called
to
that
office
by
Almighty
God
,
be
obliged
,
vnder
the
paine
of
his
owne
damnation
,
to
aduise
men
to
depart
from
their
wickednes
;
how
much
more
precisely
will
this
obligation
lye
vpon
the
Church
of
God
,
which
hath
the
chardge
ouer
all
Christian
soules
,
to
teach
them
that
Doctrine
which
is
true
,
and
to
let
them
see
the
danger
wherein
they
are
of
hell
fire
,
if
they
continue
to
professe
that
which
is
false
?
For
the
word
of
God
,
whether
it
be
written
in
holy
Scripture
,
or
vnwritten
and
so
deliuered
from
hand
to
hand
by
Tradition
,
is
his
reuealed
will
;
and
the
Church
is
his
Embasadour
Leidger
in
this
world
,
to
declare
and
announce
that
word
and
will
of
his
to
mankind
;
and
to
bring
them
into
league
with
God
,
as
S.
Paule
affirmed
of
him selfe
,
and
of
the
other
Pastours
and
Doctours
of
the
Church
;
Legatione
pro
Christo
fungimur
&c.
We
are
Embassadours
on
the
part
of
Christ
,
with
instructions
for
the
reconciling
of
man
to
God
.
And
accordingly
S.
Paule
was
carefull
to
let
men
see
their
case
,
and
to
declare
the
danger
wherein
sinners
were
.
For
we
haue
seene
how
he
warned
men
to
take
heede
of
the
speech
of
hereticks
as
of
a
Cancer
;
and
else
where
,
to
auoid
them
if
they
did
not
first
reforme
them selues
,
after
they
had
beene
reprooued
once
or
twice
;
as
also
that
such
as
departed
from
the
vnity
of
faith
were
people
who
attended
to
the
spirit
of
Errour
,
and
to
the
Doctrine
of
diuells
;
and
a
great
deale
more
of
that
kind
,
which
you
shall
find
related
before
in
the
ninth
chapter
:
which
clearly
and
fully
shewes
what
opinion
the
holy
Scripture
hath
of
heretickes
.
Besides
all
this
if
a
man
shall
eternally
be
damned
for
committing
of
one
theft
,
or
one
act
of
simple
fornication
,
vnles
he
repent
himselfe
thereof
before
he
dy
,
S.
Paules
expresse
text
:
much
more
,
as
Father
Lessius
shewes
,
shall
he
incurre
those
eternall
torments
for
heresie
,
which
is
a
most
grieuous
kind
of
infidelity
,
and
which
includes
in
it selfe
so
many
other
most
horrible
sinnes
,
as
namely
blasphemies
,
contempt
of
Sacraments
,
scoffes
and
scornes
,
a
prophanation
of
holy
things
,
a
hatred
and
persecution
of
true
Religion
,
disobedience
to
the
Church
and
her
Prelates
;
sacriledge
,
pride
,
obstinacy
,
schisme
and
rebellion
against
the
supreme
Ecclesiasticall
Magistrats
.
How
great
torment
therefore
,
I
say
,
shall
any
man
eternally
endure
,
for
the
sinne
of
Heresie
,
which
is
more
grieuous
then
thousands
of
fornications
and
thefts
?
It
will
not
therefore
serue
a
mans
turne
towards
eternall
life
,
if
being
out
of
the
Communion
of
Gods
Church
,
he
carry
himselfe
otherwise
as
sweetly
,
as
ciuilly
as
can
be
deuised
;
and
that
men
praise
him
for
a
worthy
person
,
an
honest
man
,
the
best
neighbour
in
a
whole
kingdome
,
one
who
owes
no
man
a
penny
,
one
who
is
curteous
to
all
the
world
,
who
neuer
sweares
an
oath
,
nor
giues
offence
to
any
,
in
any
kind
.
These
are
all
goods
things
,
but
these
are
not
all
those
good
things
,
which
are
required
of
him
who
will
be
saued
.
For
whilest
such
an
one
is
so
kind
and
ciuill
to
man
,
he
is
both
vnkind
&
cruell
towards
Almighty
God
,
if
he
be
rebellious
to
that
Church
which
was
purchassed
by
the
death
of
his
only
sonne
.
But
it
seemes
we
are
still
made
of
that
mould
,
whereof
S.
Hierom
speaks
after
this
manner
,
Nos
in
Dei
iniurijs
benigni
sumus
;
in
propri●s
contumelijs
odia
exercemus
.
We
are
easy
&
remisse
towards
such
as
ar
iniuriours
to
God
;
but
we
are
reuinge
full
,
when
there
is
question
of
righting
those
wronges
which
are
done
to
our selues
.
But
withall
,
he
alleages
the
example
of
Hely
in
the
booke
of
kings
,
against
this
ill
custome
,
saying
,
Si
peccauerit
vir
in
virum
,
placari
ei
potest
Deus
:
si
autem
in
Deum
quis
peccauerit
,
quis
orabit
pro
eo
?
If
one
man
offend
an
other
,
God
may
yet
be
appeased
towards
him
:
but
if
any
man
sin
against
God
,
who
shall
pray
for
that
man
?
A
very
different
dictamen
from
that
which
raignes
now
in
the
world
;
where
a
man
,
who
giues
men
no
offence
,
shall
be
celebrated
by
men
for
a
kind
of
Saint
,
though
withall
his
whole
life
be
consumed
in
sinning
against
God
,
by
infidelity
,
by
secret
blasphemy
,
by
heresie
,
and
by
all
that
pride
and
malignity
which
it
involues
against
God
and
his
Church
,
together
with
contempt
&
scorne
,
as
hath
been
sayd
,
of
all
those
deuout
Ceremonies
,
and
almost
all
those
holy
Sacraments
,
which
his
diuine
Maiesty
hath
ordained
for
our
eternal
good
,
with
so
much
cost
to
him selfe
.
But
Saints
and
men
of
God
,
who
see
with
clearer
eyes
then
others
,
make
a
contrary
iudgment
of
these
things
:
and
so
also
are
they
very
remisse
,
when
wronge
is
done
but
to
themselues
;
but
rigorous
,
when
peruerse
men
will
needs
be
putting
affronts
vpon
Almighty
God
.
The
Ecclesiasticall
story
is
full
of
examples
in
this
kind
.
See
but
how
S.
Iohn
carryed
himselfe
towards
Cerinthus
,
&
Polycarpe
to
Marcion
,
and
S.
Antony
to
the
Arrians
;
and
a
thousand
others
.
And
least
it
should
be
thought
that
Saints
fall
not
foule
,
but
only
vpon
such
Hereticks
as
deny
the
very
prime
Articles
of
Christian
Religion
,
which
concerne
either
God
the
Father
,
or
the
immediat
person
of
Christ
our
Lord
himselfe
:
cast
but
an
eye
vpon
S.
Bernard
,
that
milde
&
mercifull
man
of
God
,
&
see
how
he
treates
the
hereticks
of
his
time
,
who
had
too
much
affinity
with
those
of
ours
,
as
you
will
perceaue
by
his
censure
of
them
;
but
yet
it
was
for
certaine
points
which
seemed
not
to
trench
so
deepe
into
the
Christian
Faith
.
But
howsoeuer
,
he
speakes
of
them
in
no
gentler
a
still
then
this
,
Videte
detractores
,
videte
canes
;
irrident
nos
,
quia
baptizamus
infantes
;
quòd
oramus
pro
mortuis
;
quòd
Sanctorum
suffragia
postulamus
.
Behold
these
detractours
,
beh●ld
these
dogs
.
they
scoffe
as
vs
,
because
we
baptise
infants
;
because
we
pray
for
the
dead
;
and
because
we
beg
the
prayers
of
the
Saincts
.
So
that
still
we
see
into
this
truth
,
more
and
more
.
That
how
smooth
soeuer
the
face
,
and
how
sweete
soeuer
the
words
,
and
how
ciuill
soeuer
the
cariage
be
;
yet
if
heresie
be
in
the
heart
,
it
is
of
all
others
the
most
odious
and
offensiue
thing
,
both
to
Almighty
God
,
and
to
all
good
men
,
who
haue
his
honour
in
high
account
.
Yea
and
euen
how
kind
,
and
ciuill
soeuer
they
seeme
to
their
neighbours
and
friends
in
morall
things
,
such
especially
as
they
see
often
,
and
salute
,
and
conuerse
with
;
yet
you
may
obserue
by
that
saying
of
S.
Bernard
,
that
they
are
cruell
inough
to
such
as
they
see
not
.
And
with
all
their
ciuillity
and
curtesy
and
suauity
in
ordinary
conuersation
,
they
can
find
in
their
hereticall
hearts
,
at
a
clap
to
rob
all
dead
men
,
of
the
helpe
&
comfort
of
the
prayers
of
the
liuing
;
&
al
liuing
men
,
of
the
prayers
of
the
Saints
who
are
in
heauen
,
&
the
same
Saintes
,
of
all
the
honour
which
Catholickes
pay
to
them
here
on
earth
;
to
omit
in
this
place
,
their
infinite
&
innumerable
detractions
,
&
slaunders
,
&
reproaches
of
the
whole
Church
of
God
.
Al
which
I
haue
not
sayd
,
either
by
way
of
aggrauating
their
sins
,
or
of
alienating
men
from
their
persons
;
which
I
esteeme
,
and
loue
,
and
desire
to
serue
with
my
whole
heart
;
but
only
,
to
the
end
that
they
may
know
their
owne
case
,
and
consider
well
,
what
kind
of
thing
heresie
is
,
and
how
hatefull
in
it selfe
to
God
,
and
man
;
that
so
,
by
the
diuine
goodnes
,
they
may
grow
to
change
,
both
their
names
and
natures
;
&
passe
from
being
enemies
,
to
become
children
of
that
one
true
Church
,
out
of
which
ther
is
no
saluation
.
In
the
meane
time
it
is
more
them
clear
,
that
the
chardge
,
which
Protestants
lay
vpon
vs
,
as
wanting
Charity
,
for
saying
that
their
Religion
vnrepented
destroyes
saluation
;
must
needs
be
now
transferred
from
vs
,
and
imputed
with
as
much
reason
to
him
,
who
hath
layed
(
as
hath
been
seene
)
an
obligation
euen
vpon
all
Christians
,
and
much
more
vpon
the
Church
,
and
the
Pastours
thereof
,
to
declare
the
daungers
which
they
incurre
,
who
are
departed
from
the
Communion
of
the
holy
Catholicke
Church
.
And
as
truly
,
yea
&
much
more
probablely
,
may
they
affirme
,
that
the
holy
Fathers
of
the
Primitiue
Church
wanted
Charity
,
for
the
strictnes
,
which
they
vsed
in
condemning
men
to
Hell
,
as
heretickes
,
for
their
obstinancy
in
holding
some
one
single
Doctrine
of
it selfe
,
which
yet
was
not
somtimes
so
very
important
.
S.
Paule
wanted
charity
,
when
he
excluded
men
from
heauen
for
those
sins
of
frailty
,
to
which
we
are
daily
sollicited
,
euen
by
the
very
nature
and
condicion
of
our
owne
flesh
and
blood
;
and
in
particular
also
for
dissentions
and
sects
,
which
signify
heresy
in
that
place
.
That
the
holy
Ghost
wanted
charity
,
being
the
hand
which
guided
the
Apostles
finger
,
to
write
so
seuerely
as
he
did
.
That
Christ
our
Lord
wanted
Charity
,
in
commaunding
that
men
should
be
held
for
no
better
then
Pagans
,
and
Publicans
,
if
in
any
thing
of
scandall
,
and
much
more
of
doctrine
concerning
faith
they
disobeyed
the
Church
:
for
his
precept
of
obedience
was
indefinite
,
and
therefore
our
obedience
must
not
be
limited
,
only
to
this
,
or
that
.
That
God
the
Father
himselfe
wanted
Charity
,
who
sent
Chore
,
Dathan
,
and
Abiron
aliue
,
As
for
Luther
and
his
Disciples
,
it
costs
me
little
to
lay
them
a
side
,
as
not
importing
much
what
they
say
,
saue
that
their
authority
is
argumentum
ad
hominem
,
against
al
such
Protestant
Libertins
,
of
this
nation
,
as
so
vniustly
chardge
vs
with
want
of
Charity
towards
them
,
for
saying
that
if
they
dye
in
Protestancy
,
they
cannot
be
saued
.
But
that
which
I
haue
shewed
à
parte
rei
;
namely
that
the
Fathers
of
the
Primitiue
Church
,
that
the
blessed
Apostle
S.
Paule
,
nay
that
God
the
Father
,
the
Sonne
,
&
the
holy
Ghost
haue
both
practised
,
and
imposed
vpon
all
Christians
,
and
especially
vpon
the
Church
and
Church-men
to
declare
the
danger
wherein
sinners
are
to
loose
their
soules
,
by
continuing
in
sinne
;
must
needes
suffice
to
exempt
vs
in
the
iudgment
of
any
indifferent
morall
man
,
from
offending
against
Charity
for
doing
the
like
.
It
is
not
therefore
want
of
Charity
in
vs
,
to
affirme
the
danger
of
their
state
,
who
are
in
errour
,
out
of
a
most
Christian
desire
to
see
them
deliuered
from
the
same
:
but
it
is
too
euident
,
that
their
mislike
of
vs
,
vpon
this
occasion
,
proceedes
in
them
out
of
Libertinisme
and
their
too
great
good
fellowship
in
matters
of
the
soule
,
and
out
of
the
meane
conceit
,
which
they
haue
framed
in
their
mindes
,
of
the
vnity
of
Faith
,
and
of
Communion
both
in
Doctrine
and
discipline
with
the
Catholicke
Church
,
and
of
the
entirenes
of
the
infallible
truth
,
and
the
vnspotted
seruice
of
Almighty
God
.
And
what
indeed
doe
they
,
but
shew
by
their
whole
course
,
that
they
desire
and
resolue
,
to
belieue
,
and
professe
according
to
the
occasion
;
and
to
comply
with
the
superiour
powers
of
this
world
;
and
to
obay
the
motions
of
appetite
and
sense
,
without
being
euer
so
much
as
tould
,
if
they
can
choose
,
that
they
must
loose
heauen
for
their
labour
?
Whereby
it
may
be
seene
,
that
the
children
,
are
in
this
,
as
like
their
Mother
as
they
can
looke
.
For
who
perceaues
not
,
that
the
Protestant
Church
,
doth
rather
carry
a
respect
to
outward
Conformity
,
then
to
reall
vnity
in
matter
of
Religion
;
&
that
indeed
,
they
are
but
as
in
iest
,
when
there
is
speech
of
sauing
soules
in
any
one
Church
,
rather
then
in
another
.
It
is
true
that
they
make
both
lawes
and
Canons
,
whereby
they
oblidge
me
,
vnder
a
world
of
penalties
,
to
frequent
their
Churches
,
and
to
receaue
their
Sacraments
;
but
without
caring
greately
,
whether
men
belieue
their
Doctrine
to
be
true
or
no.
For
I
put
this
case
.
If
a
man
who
were
knowne
to
be
wholly
affected
in
his
heart
to
the
Catholicke
Faith
,
should
yet
,
for
the
sauing
of
his
lands
or
goods
,
resolue
to
comply
with
their
lawes
by
going
to
their
Churches
,
and
by
receauing
their
Communion
;
yea
and
withall
should
declare
in
company
the
day
before
,
that
he
was
resolued
to
do
so
the
day
after
,
for
the
only
sauing
of
his
estate
,
and
for
the
shewing
of
his
obedience
to
the
Kings
lawes
;
though
yet
withall
,
he
were
persuaded
that
their
Sacraments
were
vnlawfull
,
and
their
Church
impure
:
would
that
Minister
,
refuse
to
let
him
goe
to
his
Seruice
,
and
or
to
communicate
with
the
rest
?
Infallibly
he
would
not
;
and
we
see
dayly
that
they
doe
not
in
like
occasions
.
For
that
Church
,
as
I
sayd
,
aspires
not
to
Vnity
,
but
Vniformity
.
But
the
proceeding
of
the
Catholicke
Church
is
very
different
,
and
hath
that
diuine
truth
,
which
was
committed
by
our
Lord
to
her
care
,
in
so
high
account
,
that
if
she
haue
but
iust
cause
to
suspect
,
that
any
man
belieues
not
in
his
hart
,
as
she
teaches
;
she
is
so
farre
from
obliging
him
vnder
pecuniary
mulcts
,
to
repaier
to
her
seruice
and
Sacraments
,
that
she
will
by
no
meanes
,
admit
him
thereunto
,
till
he
haue
first
cleare
himselfe
of
that
suspicion
,
and
sufficienly
shewed
himselfe
free
,
from
any
such
want
of
beliefe
.
Thus
doth
the
Catholicke
Church
of
this
age
proceed
,
and
thus
also
did
the
same
Church
proceede
in
the
most
Primitiue
times
:
In
so
much
as
that
then
there
were
,
and
now
there
ar
,
certaine
men
deputed
,
belonging
to
particular
Churches
,
who
were
called
Ostiarij
.
Whose
duty
was
and
is
,
to
attend
within
at
the
Church
doores
,
of
purpose
to
hinder
their
being
present
at
the
celebrating
of
diuine
Mysteries
,
whom
they
may
know
to
be
obstinately
auerst
,
either
from
belieuing
any
part
of
the
Doctrine
,
or
from
liuing
vnder
the
discipline
,
of
the
Catholicke
Church
.
This
Church
,
which
is
enriched
and
endowed
with
the
holy
Ghost
,
and
consequently
with
spirituall
Fortitude
,
which
is
one
of
the
seauen
prime
gifts
thereof
,
proceeds
like
a
body
,
which
knowes
it selfe
to
belong
to
an
omnipotent
head
;
and
feares
not
to
avowe
,
both
what
it
saith
,
and
what
it
doth
.
And
as
,
on
the
one
side
,
she
expresses
all
the
suauity
which
can
be
conceaued
,
and
is
most
ready
to
wrap
vp
the
most
enormous
sinners
of
the
world
,
and
the
most
mortall
enemyes
which
she
hath
,
in
the
very
bowells
of
her
compassion
,
if
they
will
come
to
God
in
the
way
of
pennance
;
so
yet
withall
,
on
the
other
side
,
if
men
will
presume
to
be
soe
vastly
proud
,
as
to
preferre
their
owne
fancies
before
her
wisedome
,
which
was
sent
downe
from
Heauen
for
,
the
direction
of
the
world
;
and
if
,
notwithstanding
her
most
charitable
endeauours
to
reduce
them
,
they
will
yet
add
contempt
and
obstinacy
to
their
other
sinnes
,
she
threatens
them
with
the
danger
wherein
they
are
;
and
she
goes
on
so
farre
,
if
she
finde
cause
,
as
to
separate
them
,
in
the
quality
of
heretickes
,
from
her
Communion
;
and
proceeds
not
against
them
as
against
Traitours
to
Princes
,
or
states
,
according
to
that
poore
shifte
of
Protestants
(
whose
guylty
Consciences
make
them
not
dare
,
though
their
hearts
be
well
bent
that
way
)
to
punish
our
Priests
capitally
,
as
for
a
corrupt
Religion
;
but
they
set
vpon
them
impudent
and
false
pretext
of
Treason
.
For
as
the
Catholicke
Church
is
most
perfectly
charitable
,
so
withall
she
thinkes
she
cannot
expresse
that
vertue
better
,
then
by
clearely
distinguishing
betweene
truth
and
false
hood
,
and
by
exhorting
men
to
imbrace
the
one
,
and
to
auoid
the
other
;
so
farre
off
is
she
from
demeriting
,
by
letting
Protestants
knowe
that
if
they
dye
impenitent
in
that
Religion
,
they
loose
their
soules
.
THE
CONCLVSION
.
IN
the
meane
time
it
is
a
most
wofull
case
,
chat
whilest
they
will
be
blaming
vs
for
the
want
of
Charity
in
condemning
them
,
there
should
be
so
few
of
them
,
who
haue
so
much
compassion
and
Charity
towards
themselues
,
as
to
flye
from
their
extreame
danger
of
eternall
death
.
And
that
such
a
world
of
worthy
people
being
drawen
vp
by
pride
in
the
vnderstanding
part
of
the
minde
,
and
dragged
downe
by
the
disorderly
affections
of
the
will
,
should
be
soe
very
glad
to
cast
themselues
away
,
and
that
for
euer
.
Our
Lord
giue
all
men
grace
,
to
feele
in
their
very
hearts
,
what
a
huge
misery
it
is
,
to
be
in
state
of
any
mortall
sinne
,
but
especially
of
this
present
Heresy
,
which
both
is
grieuous
in
it selfe
,
and
is
besides
,
a
continual
noursery
of
other
sins
,
by
meanes
of
those
corrupt
principles
,
euen
concerning
life
,
which
vnder
the
false
colours
of
purity
,
&
piety
,
&
Christian
liberty
,
&
the
light
of
the
ghospell
,
it
is
wont
to
infuse
into
the
heart
of
man
.
For
when
they
teach
men
,
that
there
is
no
merit
belonging
to
good
worke
,
(
though
they
be
confest
by
vs
to
flowe
,
but
from
the
grace
&
goodnes
of
Christ
our
Lord
)
what
courage
do
they
giue
men
to
be
frequent
,
and
cheerefull
in
doing
of
good
workes
?
And
what
cause
can
they
assigne
,
why
men
should
abstayne
from
sinne
,
when
they
teach
them
that
the
best
workes
which
are
performed
by
the
greatest
Saints
in
the
world
,
are
no
better
then
sinnes
,
and
they
in
their
owne
nature
mortall
?
Nay
when
they
teach
men
that
the
commaundements
of
God
are
not
possibly
to
be
kept
by
any
man
,
(
euen
with
the
helpe
of
that
diuine
grace
,
which
hath
been
purchased
and
merited
for
vs
,
by
Christ
our
Lord
,
and
is
communicated
to
the
soules
of
his
seruants
by
faith
and
loue
)
what
reason
can
they
haue
,
either
to
exhort
men
to
keepe
Gods
Commandements
,
or
to
reprooue
them
for
infringing
the
same
?
Yea
&
yet
further
,
when
they
professe
that
men
haue
not
so
much
as
Free
will
to
do
any
one
good
worke
at
all
,
euen
when
they
are
first
moued
,
and
assisted
towards
it
by
the
good
grace
of
God
,
(
for
without
that
grace
,
all
Catholicks
professe
that
no
man
is
able
so
much
as
to
thinke
one
good
thought
in
order
to
saluation
)
with
what
sence
can
they
encourage
men
to
doe
any
thing
which
is
good
,
or
with
what
iustice
can
they
punish
them
for
omitting
the
same
:
since
it
hath
no
dependance
at
all
,
in
the
least
degree
vpon
their
own
Free
wil
?
If
therefore
now
at
last
,
they
would
giue
me
leaue
,
I
would
beseech
them
to
looke
with
steadfast
eyes
,
vpon
the
dangerous
state
wherein
they
are
;
and
besides
to
consider
,
that
our
Lord
is
so
highly
good
in
himselfe
,
and
hath
bene
soe
gracious
to
vs
,
that
he
deserue
to
be
adored
,
and
serued
,
though
all
the
world
say
nay
.
And
they
are
happy
miseries
which
are
indured
in
honour
of
such
a
Maiesty
as
his
;
whose
infinite
power
,
&
wisedome
,
are
as
if
they
were
but
meere
instruments
of
his
infinite
goodnes
,
for
the
conueighing
of
graces
downe
to
vs
,
and
the
drawing
of
vs
thereby
vp
to
him
.
The
sinnes
of
this
world
,
and
especially
of
Heresie
and
Schisme
,
which
are
the
very
rootes
and
sources
of
millions
of
sinnes
,
giue
matter
of
sad
meditation
to
the
minde
of
those
men
,
who
behold
these
things
with
a
cleare
sight
,
yea
and
euen
although
(
by
way
of
supposition
)
there
were
no
voluntary
and
malitious
sinnes
committed
in
the
world
,
yet
were
it
misery
inough
for
a
man
to
liue
out
of
the
communion
of
the
holy
Catholicke
Church
with
losse
of
time
,
in
doing
good
,
wherein
such
inestimable
Treasures
might
be
acquired
.
For
supposing
that
a
man
be
a
true
member
of
that
Church
,
(
for
as
much
as
concernes
his
beliefe
;
)
and
that
(
for
as
much
concernes
his
life
)
he
be
in
state
of
grace
,
there
is
no
moment
of
time
,
wherein
by
the
mercy
of
God
(
which
is
euer
both
preuenting
,
and
cooperating
with
the
will
of
man
)
the
same
man
may
not
procure
increase
of
grace
,
either
by
the
doing
of
some
one
good
deede
,
or
by
the
saying
of
some
one
good
word
,
or
by
the
producing
of
some
one
good
thought
,
to
the
honour
and
glory
of
our
Lord
God
.
Nor
is
there
any
weaknesse
of
body
,
or
want
of
learning
,
or
of
other
habilityes
of
the
minde
,
or
any
distresse
in
fortune
,
which
can
clipp
the
wings
(
that
is
to
say
the
holy
affections
)
of
the
soule
,
from
soaring
,
and
struggling
thus
towards
heauen
.
Now
for
euery
degree
of
new
grace
,
there
is
,
in
correspondence
,
a
distinct
degree
of
glory
,
layd
vp
to
be
possessed
in
heauen
.
This
glory
is
a
thing
of
such
incomparable
,
and
soueraigne
quality
and
excellency
,
as
that
the
Blessed
Apostle
sayth
thereof
,
That
neither
the
eye
hath
seene
,
nor
the
eare
hath
heard
,
nor
the
heart
hath
comprehended
any
such
thing
as
that
.
A
poore
mans
eye
in
this
world
might
at
ease
discouer
a
million
of
times
more
greatnes
and
glory
,
then
euer
the
greatest
,
and
most
glorious
Monarch
did
enioy
.
And
yet
a
mans
eye
may
be
sayd
scarce
able
to
see
any
thing
,
if
it
be
compared
with
the
infinitenes
of
those
other
things
,
whereof
we
may
haue
newes
by
our
eares
.
For
who
can
see
so
many
things
,
as
the
tongue
of
others
can
tell
him
of
?
But
yet
,
neither
can
al
that
,
which
we
may
euen
heare
,
hold
any
manner
of
proportion
with
those
worlds
of
other
things
,
which
by
the
faculties
of
our
minde
,
we
may
conceaue
.
For
when
all
is
seene
which
can
be
shewed
,
&
when
all
is
heard
which
can
be
tould
,
it
remaines
for
vs
to
imagine
other
manner
of
things
then
all
those
;
and
to
multiply
and
frame
by
fancy
,
vpon
a
minutes
warning
,
both
innumerable
more
species
,
and
incomparably
more
excellent
,
then
those
former
were
.
So
that
it
is
no
meane
expression
,
for
the
Blessed
Apostle
to
vse
,
when
he
saith
that
the
glory
and
ioy
of
heauen
,
doth
excell
all
that
which
can
be
seene
or
heard
by
the
sense
,
or
which
can
euen
be
conceaued
by
the
hart
of
man
,
And
yet
meanes
of
high
euen
by
this
expression
,
the
Apostle
himselfe
dares
not
venture
or
presume
to
tell
vs
how
great
those
ioyes
are
;
but
only
,
that
other
things
are
not
so
great
as
they
.
And
therby
he
may
rather
be
accounted
to
deliuer
what
they
are
not
,
then
what
they
are
.
This
ioy
and
glory
,
is
so
high
,
and
great
,
and
deepe
as
that
one
instant
therof
would
incomparably
exceede
and
out
strip
,
in
true
account
,
all
the
sensuall
ioy
and
glory
,
which
hath
beene
found
and
felt
,
by
all
the
mortall
creatures
of
flesh
and
bloud
put
togeather
,
from
the
begining
of
the
world
till
the
end
thereof
;
though
all
that
glory
and
ioy
,
could
be
cast
and
summed
vp
into
one
single
act
of
glorying
,
and
enioying
.
For
the
honour
and
pleasure
of
this
world
,
carryes
noe
proportion
at
all
,
with
that
of
the
next
,
any
more
then
idle
dreames
doe
with
strong
truthes
,
or
vaine
shadowes
with
substance
,
which
is
substance
indeede
.
For
in
this
life
,
whatsoeuer
delight
is
felt
,
the
minde
of
man
is
still
too
hard
for
the
body
,
and
ouer
works
it
;
&
doth
secretly
,
either
giue
or
take
a
kind
of
lye
and
insatisfaction
,
euen
in
the
topp
of
all
the
greatest
pleasure
which
it
feeles
,
though
dull
people
vnderstand
not
,
or
obserue
not
this
.
But
if
,
for
any
one
instant
,
a
soule
could
haue
any
one
glimpse
of
celestiall
blisse
,
and
be
ingulfed
with
all
the
facultyes
thereof
,
vpon
an
obiect
of
such
infinite
perfection
,
as
God
is
,
and
that
this
were
done
,
without
the
interposition
,
or
interpretation
of
any
creature
,
but
that
the
whole
soule
might
touch
and
mingle
and
vnite
it selfe
for
that
instant
with
that
soueraigne
obiecte
;
O
how
fully
would
the
soule
be
satisfied
!
O
how
base
,
&
how
beastiall
would
all
the
delight
and
glory
of
this
world
,
both
appeare
and
be
,
in
respect
of
that
!
We
may
see
some
traces
of
this
truth
,
by
a
consideration
of
those
supernatural
visitations
,
and
spirituall
illustrations
,
&
eleuations
,
whereby
our
Lord
hath
been
pleased
to
descend
into
the
soules
of
innumerable
seruants
and
Spouses
of
his
,
euen
in
this
life
;
that
so
they
might
be
enabled
to
take
in
,
as
it
were
some
little
sent
and
ayre
of
that
eternall
blisse
,
which
is
prepared
for
them
in
the
next
.
Yea
&
how
many
haue
there
beene
,
who
formerly
,
being
all
immersed
in
the
pursuite
of
terrene
honour
,
and
delight
,
haue
by
the
meanes
of
some
one
celestiall
visitation
,
been
instantly
,
and
for
euer
estranged
(
and
that
with
extreme
contempt
)
from
the
care
of
all
the
carnal
ioye
and
greatnes
,
which
this
world
was
able
to
afford
them
,
ane
haue
been
fixed
with
a
perpetuall
eye
,
vpon
the
most
ardent
loue
,
and
most
loyall
faithfull
seruice
of
our
Lord
God
.
The
storyes
of
our
Saints
liues
,
and
our
owne
experience
in
conuersation
with
spirituall
persons
,
which
through
the
goodnes
of
God
are
neuer
wanting
in
his
holy
Catholicke
Church
,
hath
made
vs
not
only
see
this
truth
,
but
euen
as
it
were
,
to
touch
it
with
our
fingers
ends
.
And
yet
there
can
be
no
doubt
,
but
that
all
the
spirituall
visitations
,
and
consolations
,
and
extasies
,
and
rapts
,
which
euer
shall
be
,
or
haue
bene
felt
and
suffered
in
this
life
,
by
all
the
seruants
of
God
,
(
and
yet
in
some
one
of
them
,
we
know
that
S.
Paule
was
taken
vp
into
the
third
heauen
,
and
that
he
was
possessed
with
the
vnderstanding
and
feeling
of
so
high
mysteries
,
as
it
was
neither
lawfull
,
not
possible
for
man
to
expresse
)
are
most
poore
and
meane
thinges
in
comparison
of
any
one
moment
of
ioy
in
Heauen
.
And
the
reason
hereof
is
cleare
.
For
whatsoeuer
spirituall
gift
is
imparted
in
this
life
,
is
but
by
image
and
representation
;
but
in
the
next
,
it
is
in
substance
,
and
face
to
face
,
with
God
himselfe
,
where
he
is
seene
,
as
he
is
indeede
.
If
then
one
instant
of
celestiall
glory
be
not
only
so
farre
exceeding
all
carnall
ioy
and
pleasure
,
which
is
but
dust
and
trash
,
being
compared
with
that
other
;
but
that
also
euen
the
highest
spirituall
gust
and
ioy
,
which
is
experimented
in
this
life
,
be
not
able
once
to
subsist
,
in
sight
of
one
moment
of
that
glorious
ioye
,
which
is
felt
in
heauen
(
though
it
be
but
for
one
instant
)
how
infinitely
must
we
find
our selues
obliged
to
this
immortal
God
of
ours
,
who
hath
vouchsafed
,
not
to
ty
vs
to
instants
of
time
,
in
the
fruition
of
that
glory
;
but
to
enlarge
and
extend
it
,
I
say
not
to
yeares
,
or
ages
,
or
worlds
of
time
,
but
as
farre
as
perfect
eternity
it selfe
?
In
comparison
whereof
the
time
of
all
this
world
,
from
Adam
to
this
day
,
and
a
million
of
millions
as
much
time
as
that
,
and
as
many
more
millions
as
all
the
hearts
of
all
men
can
comprehend
and
count
,
are
not
so
much
in
durance
,
as
one
minute
is
,
being
compared
with
all
those
millions
of
time
.
And
yet
all
this
eternity
of
such
glory
,
as
I
haue
described
,
is
vouchsafed
to
vs
by
the
inexhausted
goodnes
of
our
Lord
God
for
hauing
produced
any
one
single
acte
of
Faith
and
Loue
,
which
yet
we
see
may
be
innumerably
multiplied
with
so
much
case
.
For
any
one
single
thought
,
which
is
directed
to
the
glory
of
our
Lord
God
,
doth
increase
the
same
grace
in
our
soules
,
and
consequently
layes
vp
a
distinct
degree
of
that
eternall
glory
,
wherof
we
haue
spoken
.
So
that
,
it
is
a
cleare
and
constant
truth
,
that
for
euery
other
good
thought
(
which
may
be
conceaued
in
any
one
moment
of
time
)
we
shall
haue
an
increase
of
eternall
glory
,
in
a
distinct
degree
,
beyond
that
which
otherwise
we
should
haue
had
;
and
we
shall
for
euer
see
more
perfectly
the
immortall
Essence
of
Almighty
God
,
and
loue
it
more
,
and
enioy
it
more
,
then
we
should
haue
done
,
if
we
had
not
produced
that
one
single
act
of
minde
,
which
yet
(
as
I
sayd
)
may
be
done
by
any
ignorant
or
silly
creature
in
the
world
,
in
any
one
moment
of
his
time
.
And
yet
withall
,
we
are
so
miserable
,
as
not
to
lament
,
that
this
time
should
be
lost
,
not
only
vpon
toyes
,
and
consequently
vpon
not
increasing
this
stocke
of
immortall
treasure
;
but
euen
vpon
committing
of
sinnes
,
which
doe
no
thing
but
horde
vp
an
eternity
of
immense
torments
for
vs
,
insteede
thereof
.
We
Catholickes
must
be
thankefull
,
and
beg
grace
withall
,
that
we
may
continue
where
we
are
;
and
we
must
beg
it
also
for
such
others
,
as
are
not
,
and
will
not
be
so
happy
yet
;
to
the
end
that
contemning
all
the
vaine
delights
and
honours
of
this
world
,
which
may
intice
them
,
and
all
the
disaduantages
&
troubles
which
may
threaten
them
,
they
may
giue
themselues
vp
now
at
last
,
to
be
receaued
into
the
bosome
,
of
the
holy
Catholicke
Apostolicke
Romane
Church
;
and
so
,
to
be
embraced
by
those
strong
armes
of
that
diuine
protection
and
confort
,
which
Christ
our
Lord
,
her
Spouse
,
hath
endewed
her
with
,
for
the
sauing
of
those
soules
,
for
which
he
died
.
Our
Lord
God
make
them
so
happy
,
as
to
receaue
this
blessing
:
and
let
all
his
Saints
and
Angels
euer
glofiry
his
holy
name
,
for
hauing
imparted
it
to
vs
.
FINIS
.