CHRISTIANITY
MAINTAINED
.
OR
A
Discouery
of
sundry
Doctrines
tending
to
the
Ouerthrowe
of
Christian
Religion
:
Contayned
in
the
Answere
to
a
Booke
entituled
,
Mercy
and
Truth
,
or
,
Charity
maintayned
by
Catholiques
.
Bringing
into
captiuity
all
Vnderstanding
vnto
the
Obedience
of
Christ
.
2.
Cor.
10.5
.
What
is
more
contrary
to
Fayth
,
then
not
to
belieue
any
thing
,
to
which
Reason
cannot
reach
?
S.
Bernard
.
Epist.
190.
Permissu
Superiorum
.
1638.
TO
THE
HIGH
AND
MIGHTY
PRINCE
,
CHARLES
King
of
Great-Brittaine
,
France
,
and
Ireland
,
&c.
May
it
please
your
Most
Excellent
Maiesty
,
MY
Presumption
were
not
easily
excusable
(
Most
gracious
Soueraigne
)
in
flying
to
the
Sanctuary
of
your
Maiesty
,
for
the
protection
of
this
poore
Treatise
,
if
the
great
importance
of
the
Cause
,
wherof
I
write
,
did
not
change
my
Feare
into
Hope
,
and
raise
vp
my
Hope
as
high
as
Confidence
,
that
Christianity
Maintayned
,
by
what
pen
soeuer
it
be
performed
,
needeth
not
feare
to
find
benigne
acceptance
from
so
Gracious
and
Great
a
King
as
you
are
;
who
glory
more
in
that
most
Sacred
name
of
being
a
Christian
,
then
in
that
most
ancient
Stocke
of
Royall
Progenitours
,
which
so
gloriously
adornes
the
Diademe
of
your
Sacred
Maiesty
.
For
I
do
not
in
this
occasion
pretend
to
act
either
the
Offensiue
or
Defensiue
part
of
any
one
particular
Religion
,
honoured
with
the
Name
of
Christianity
;
but
I
only
come
in
the
generall
Name
of
a
Christian
Church
,
without
treating
whether
it
be
Latin
or
Greeke
,
East
or
West
,
of
England
,
or
of
Rome
:
and
therefore
I
cannot
despayre
of
being
graciously
admitted
by
your
Maiesty
.
My
Scope
,
and
Worke
,
as
I
am
saying
,
is
only
to
maintaine
the
authority
of
Holy
Scripture
,
the
Mystery
of
the
Blessed
Trinity
,
the
Deity
of
our
Blessed
Sauiour
,
the
infallibility
of
his
Apostles
,
the
power
of
his
Miracles
,
the
necessity
of
his
Grace
,
and
of
the
absolute
Certainty
of
Christian
Fayth
;
against
an
Aduersary
,
who
seeketh
to
turne
the
diuine
beliefe
of
Christians
into
humane
Opinion
:
[
(a)
](A15509-e10400-b)
(a)
Pag.
36.
&
37.
&
pag.
112.
n.
154.
Who
teacheth
that
our
assurance
of
holy
Scripture
,
&
of
all
the
verityes
contained
therein
,
is
but
[
(b)
](A15509-e10450-b)
(b)
Ibid.
probable
,
and
credible
;
and
consequently
such
as
may
well
be
false
:
Who
continually
vrgeth
,
[
(c)
](A15509-e10480-b)
(c)
Pag.
112.
lin.
3.
that
God
,
as
sure
,
as
he
is
good
,
neither
doth
,
nor
can
require
of
Christians
an
infallible
,
and
certainly
vn-erring
Beliefe
of
his
word
;
That
men
,
neither
are
bound
,
nor
can
belieue
diuine
Reuelations
[
(d)
](A15509-e10540-b)
(d)
Pag.
330.
lin.
13.25.33
.
further
then
they
are
made
apparent
&
euident
to
them
;
and
that
it
sufficeth
vnto
Saluation
to
belieue
the
Gospell
[
(e)
](A15509-e10580-b)
(e)
Pag.
37.
lin.
20.
&
s●qu
.
as
we
do
other
Stories
;
as
much
as
we
do
[
(f)
](A15509-e10620-b)
(f)
Pag.
327
n.
5.
lin.
28.
Cesars
Commentaries
,
or
the
Hi
story
of
Salust
:
Who
proclaimes
[
(g)
](A15509-e10680-b)
(g)
Pag.
144.
n.
31.
the
Apostles
,
with
the
whole
Church
of
their
time
,
to
haue
erred
in
matters
of
fayth
,
euen
after
they
had
receiued
the
Holy
Ghost
;
That
after
their
Deaths
,
[
(h)
](A15509-e10690-b)
(h)
Pag.
292.
infine
&
293.
Initio
.
the
whole
Church
was
presently
infected
with
vniuersall
Errour
;
and
that
the
whole
Church
of
the
[
(i)
](A15509-e10700-b)
(i)
Pag.
338.
lin.
5.
Gentils
may
fall
away
into
Infidelity
:
Who
shutteth
[
(k)
](A15509-e10730-b)
(k)
Pag.
292.
&
393.
the
gates
of
Mercy
against
penitent
sinners
:
Finally
who
openeth
an
easy
way
for
the
deniall
of
all
those
maine
points
of
Christianity
aboue
mentioned
,
as
it
will
appeare
in
this
ensuing
Treatise
.
Vouchsafe
therefore
,
Most
gracious
Soueraigne
,
to
consider
how
Christianity
is
impugned
by
some
,
euen
in
this
your
Kingdome
,
and
the
incoueniences
and
dangers
thereof
;
and
preuent
both
them
,
and
such
others
of
the
selfe
same
kind
,
as
may
grow
greater
if
they
be
not
preuented
,
by
your
Zeale
and
Care
.
I
cannot
doubt
,
but
that
your
Maiesty
will
do
it
euen
for
the
Piety
of
the
thing
it selfe
,
though
my
Aduersary
(
who
yet
pretends
that
he
is
wholy
of
your
Maiesties
Religion
)
giues
you
a
more
particular
offence
,
by
departing
from
the
very
doctrines
,
which
you
belieue
.
For
besides
diuers
other
single
differences
,
he
neither
allowes
the
Nine
and
thirty
Articles
,
which
your
Maiesty
,
in
your
Royall
Declaration
,
affirmes
to
containe
the
true
Doctrine
of
the
Church
of
England
;
nor
holds
he
the
Succession
of
Bishops
to
be
necessary
in
Gods
Church
;
And
though
God
hath
made
your
Maiesty
most
happy
,
both
in
a
Royall
Consort
,
of
singular
and
rare
endowments
both
of
Body
and
Mind
,
&
with
a
plentifull
and
most
hopefull
Issue
,
(
which
with
my
hart
I
begge
may
euen
last
to
the
very
end
of
the
world
)
and
with
an
Obedient
&
Loyall
People
,
and
with
power
both
at
land
and
sea
,
and
with
times
both
of
Plenty
and
Peace
,
whilst
almost
all
your
Neighbours
are
in
warre
and
want
;
yet
nothing
will
euer
be
more
able
,
to
establish
You
in
all
these
Felicityes
,
nor
to
auert
all
disasters
from
your
Maiesty
,
then
not
to
permit
,
that
there
be
any
conniuence
at
such
enormous
Errours
as
these
,
which
partly
openly
,
&
partly
couertly
,
are
vented
against
Christ
our
Lord
,
and
all
Christian
Fayth
.
The
God
of
Heauen
preserue
your
Maiesty
in
all
Health
and
Happinesse
,
to
his
greatest
Glory
,
your
Maiestyes
owne
Felicity
,
and
to
the
ioy
&
comfort
of
all
your
Kingdomes
.
Your
Maiesties
most
humble
,
and
most
obedient
loyall
subiect
,
I.
H.
To
the
Christian
Reader
.
WONDER
not
(
Christian
Reader
)
That
I
entitle
this
Little
Treatise
,
Christianity
Maintained
.
I
giue
it
that
Name
,
because
that
is
the
thing
which
I
endeauour
heer
to
make
good
,
against
one
who
ouerthrows
Christianity
,
not
by
remote
Principles
,
or
strained
Inferences
,
but
by
direct
assertions
,
&
cleere
deductions
,
naturally
flowing
from
diuers
of
his
doctrines
:
which
if
it
be
made
appeare
,
I
cannot
but
hope
,
that
all
who
take
comfort
in
the
glorious
,
and
most
happy
name
of
Christian
,
will
giue
me
the
right
hands
of
fellowship
in
this
Common
Cause
.
Ancient
Pacianus
sayes
[
(a)
](A15509-e10990-b)
(a)
Epist.
ad
Semprou
.
of
euery
orthodoxe
belieuer
,
that
Christian
is
his
name
,
Catholicke
his
Surname
.
Catholicke
cannot
be
conceiued
without
Christian
.
But
Christianity
so
long
as
it
is
maintained
,
wil
afford
some
common
Principles
of
beliefe
,
which
may
direct
men
to
find
,
that
one
Catholicke
Church
of
Christians
,
by
meanes
whereof
our
Lord
hath
decreed
to
giue
Grace
and
Glory
.
Let
therfore
neither
preiudice
auert
,
nor
priuat
respects
diuert
the
good
Readers
vnderstanding
from
weighing
in
an
equal
ballance
that
which
is
herce
layd
before
it
.
God
forbid
any
Christian
should
exceed
the
desper
are
folly
of
the
Iewes
,
who
would
not
depose
their
priuat
quarells
,
euen
while
they
were
circled
with
a
hostile
army
of
Romans
:
or
be
losse
aduised
then
the
Romans
,
who
tooke
occasion
to
make
peace
at
home
,
by
the
pronocations
of
the
Enemy
abroad
,
indging
it
wifedome
to
be
swayed
with
feare
of
greater
euill
,
especially
when
they
could
do
it
,
vnder
the
honourable
title
of
a
Common
[
(c)
](A15509-e11080-b)
(c)
Liu.
lib.
2.
good
.
In
which
respect
,
I
lay
asde
,
and
as
it
were
forget
at
this
present
,
the
Surname
of
Catholicke
,
while
my
scope
is
to
maintaine
Christianity
.
1.
But
I
must
notwithstanding
by
the
way
desire
thee
,
by
example
of
this
Man
whose
errours
I
vndertake
to
discouer
,
that
thou
wilt
be
pleased
,
to
reflect
vpon
the
misery
into
which
they
do
bring
themselues
,
who
forsaking
in
truth
that
glorious
Surname
,
content
themselues
with
the
only
name
of
Christians
.
For
consequently
hauing
lost
the
Guift
,
and
Light
of
supernaturall
and
infused
Fayth
,
which
in
their
Christendome
they
receaued
,
they
lye
so
open
to
all
manner
of
deceites
,
that
though
they
be
warned
of
them
,
they
runne
vnawares
into
them
:
because
not
regarding
,
or
not
esteeming
and
weighing
the
necessity
and
importance
of
a
Guide
,
they
follow
the
Eye
of
their
owne
Reason
only
,
which
is
too
short-sighted
to
preserue
them
from
falling
into
the
manifold
pitfalls
,
which
lye
on
all
sides
of
Christian
Fayth
,
as
we
learne
by
all
those
,
who
in
all
ages
haue
swarued
from
it
.
2.
This
Man
,
as
the
world
knowes
,
had
warning
abundant
,
in
a
little
Treatise
called
,
The
Direction
,
that
he
should
not
goe
a
destructiue
way
tending
to
the
ouerthrow
of
all
Religion
,
no
lesse
then
of
Catholicke
Doctrine
.
How
little
he
hath
obserued
it
,
will
appeare
by
the
ensuing
discourse
,
penned
to
the
like
intent
,
and
to
no
other
,
then
,
I
dare
say
,
the
Direction
was
,
to
wit
,
to
preuent
,
or
rather
now
,
to
discouer
Socinianisme
couertly
creeping
into
this
Kingdome
vnder
the
shrowde
of
Naturall
Reason
.
The
vanome
of
which
Sect
being
still
,
as
it
seemes
,
growing
,
or
as
I
may
say
,
compounding
,
it
is
no
wonder
if
the
enemy
of
mankind
doth
vse
all
his
art
to
make
that
Treatise
more
and
more
odious
,
by
which
it
began
to
be
detected
.
Direction
,
fastens
the
[
(a)
](A15509-e11370-b)
(a)
Prefat.
n.
7.
imputation
of
Atheisme
and
Irreligion
vpon
all
wise
and
gallant
men
that
are
not
of
our
owne
Religion
:
and
this
in
a
different
letter
,
as
the
very
words
of
the
Directour
,
who
yet
hath
neither
any
such
words
or
sense
.
And
againe
,
that
[
(b)
](A15509-e11400-b)
(b)
Prefat.
n.
2●
.
as
the
Samaritans
saw
in
the
Disciples
countenances
,
that
they
meant
to
goe
to
Hierusalem
,
so
you
pretend
it
is
euen
legible
in
the
forheads
of
those
men
,
that
they
(
that
is
some
Protestants
of
worth
,
and
learning
and
auctority
too
)
are
euen
going
,
nay
making
hast
to
Rome
:
words
set
downe
in
a
different
letter
,
and
in
the
same
context
with
the
other
words
of
the
Direction
,
which
yet
hath
not
any
one
such
word
,
or
syllable
.
And
the
Author
was
farre
from
presuming
to
meddle
with
the
intentions
of
those
persons
,
with
whom
this
man
would
make
him
odious
.
4.
He
neither
commended
,
nor
discommended
,
nor
so
much
as
considered
their
vicinity
to
vs
.
His
purpose
was
to
shew
that
for
want
of
some
publicke
infallible
Authority
,
they
could
not
possibly
auoyd
frequent
variations
,
by
which
whether
they
fell
to
come
neerer
to
vs
,
or
to
go
further
from
vs
,
was
not
materiall
to
his
purpose
.
Let
altars
be
demolished
to
morrow
,
let
pictures
be
defaced
,
let
all
that
is
done
be
vndone
;
These
last
alterations
will
prooue
his
intent
as
strongly
as
the
others
can
,
wherein
they
happen
to
agree
with
vs
.
For
his
scope
being
to
discouer
the
impietyes
of
the
Socinians
,
and
to
preuent
the
hurt
of
soules
by
forewarning
them
of
the
danger
;
to
this
end
he
declared
some
of
the
reasons
for
which
this
Sect
disperseth
it selfe
,
and
is
able
to
do
it
,
by
working
vpon
the
minds
of
diuers
Protestants
.
The
chiefest
he
affirmed
to
be
the
want
of
a
publicke
infallible
Iudge
of
Controuersyes
,
without
which
they
are
left
to
their
owne
priuate
spirît
,
or
wit
,
and
discourse
,
which
must
of
necessity
bring
forth
a
multitude
of
differences
,
altercations
,
and
alterations
,
and
end
in
Socinianisme
,
the
quintessence
whereof
is
to
resolue
Fayth
into
Opinion
,
or
into
euery
mans
owne
Reason
and
Persuasion
.
Now
to
shew
that
for
want
of
some
liuing
Guide
,
alterations
in
matters
of
Fayth
and
Religion
must
needes
be
frequent
,
he
alle
adged
such
instances
,
as
lay
open
to
the
knowledge
,
and
euen
to
the
eye
of
euery
man
,
and
might
afford
a
more
sensible
demonstration
of
what
he
intended
to
euince
:
Yet
so
,
that
(
as
I
said
before
)
his
Argument
receaued
strength
,
not
from
their
comming
neere
to
vs
,
but
from
their
altering
from
themselues
.
From
thence
to
inferre
,
that
they
must
intend
Popery
,
because
they
happen
to
agree
with
vs
in
some
things
or
rather
seeme
to
agree
,
but
indeed
differ
;
is
iust
as
if
one
should
say
:
The
first
Protestants
in
England
,
intended
to
persist
in
Papistry
,
euen
when
they
purposed
the
contrary
,
yea
euen
when
they
did
actually
depart
from
vs
:
Because
(
forsooth
)
they
were
not
so
furious
against
euery
particular
doctrine
of
Catholicks
,
as
some
others
were
.
And
I
wonder
how
these
men
dare
belieue
the
B.
Trinity
,
and
other
principall
mysteries
of
Christian
Fayth
,
since
they
must
by
this
meanes
agree
with
Papists
,
and
so
may
feare
least
themselues
be
in
a
way
to
Popery
.
5.
Others
are
apt
to
belieue
on
the
contrarie
side
,
that
the
Directour
was
so
farre
from
hoping
that
Protestants
would
become
Catholicks
by
these
degrees
,
as
that
he
rather
feared
it
might
be
a
cause
of
some
temptation
to
Catholicks
,
and
a
setling
of
Protestancy
more
effectually
then
could
haue
been
performed
either
by
the
feruour
of
Zelots
,
or
feare
of
Death
,
or
any
other
meanes
.
And
therfore
I
make
bold
to
say
,
that
although
we
Catholicks
,
his
Maiesties
most
humble
and
loyall
subiects
,
should
be
most
vnworthy
and
vngratefull
creatures
,
if
we
did
not
with
deepest
thankefulnes
acknowledge
our
infinite
obligation
to
the
tender
Clemency
of
our
dread
Soueraigne
:
Yet
I
may
truly
say
(
if
such
a
Truth
may
be
spoken
without
offence
)
that
by
many
degrees
They
are
more
vnreasonable
,
and
vnthankefull
,
who
are
vnquiet
,
because
the
most
moderate
,
that
is
,
the
most
powerfull
meanes
which
can
be
thought
of
,
are
put
in
execution
,
for
establishing
that
which
they
pretend
to
desire
,
I
meane
the
Protestant
Religion
;
vnlesse
indeed
they
desire
Protestancy
should
perish
,
if
it
do
not
in
all
respects
perfectly
and
punctually
sute
with
their
humours
.
For
it
is
a
true
saying
;
Moderate
things
may
last
,
but
no
Violence
can
long
endure
.
6.
This
then
was
the
Directours
intention
,
free
from
all
malignity
,
and
directed
only
to
matters
of
Religion
,
and
good
of
soules
in
the
manner
declared
aboue
.
Which
to
be
true
,
I
haue
heard
him
affirme
most
seriously
by
all
that
can
be
feared
,
or
hoped
for
in
the
next
life
,
for
all
eternity
;
and
therefore
he
could
not
but
be
sorry
,
that
any
writing
of
his
was
interpreted
to
an
other
meaning
,
of
which
if
he
had
but
once
imagined
his
words
to
haue
been
capable
,
himselfe
without
so
much
as
hearing
any
plea
of
defense
,
would
haue
been
the
first
to
haue
sentenced
them
to
be
destroyed
,
and
all
memory
of
them
to
be
forgotten
.
And
he
hopes
that
upon
this
sincere
declaration
it
will
be
belieued
,
that
if
he
erred
,
it
was
against
his
owne
intention
,
and
not
,
a
more
erroris
,
sed
errore
amoris
(
as
Blessed
S.
Austine
speakes
)
not
by
any
loue
to
errour
,
but
by
an
errour
of
loue
,
to
the
eternall
good
of
soules
,
by
preuenting
the
daunger
of
their
falling
into
precipices
of
Socinian
doctrines
.
7.
But
the
foule
Imputation
wherewith
,
euen
in
the
Epistle
Dedicatory
to
the
Kings
most
Excel
.
Maiesty
,
this
man
is
bold
to
calumniate
the
whole
Order
of
Iesuites
,
with
intent
doubtlesse
to
make
the
Directour
,
and
his
endeauours
hatefull
,
(
tearming
it
,
that
Order
which
enuenomes
poison
it selfe
,
and
makes
the
Roman
Religion
more
malignant
and
turbulent
then
otherwise
it
would
be
:
whose
very
Rule
and
Doctrine
obliges
them
to
make
all
men
,
as
much
as
lyes
in
them
,
subiects
vnto
Kings
,
&
seruants
vnto
Christ
no
further
then
it
shall
please
the
Pope
)
is
a
most
virulent
slaunder
,
and
most
vniust
vntruth
.
For
the
cleering
whereof
,
though
we
might
content
our selues
either
with
his
ignorance
of
our
Order
,
Rule
,
and
Doctrine
;
or
with
the
guiltinesse
of
his
owne
Conscience
,
in
regard
,
that
probably
he
cannot
choose
but
know
,
that
the
intent
of
them
,
and
our
proceedings
,
are
nothing
such
as
he
proclaymes
them
:
yet
I
thought
fit
here
to
touch
briefly
some
grounds
,
whereby
his
Maiesty
chiefly
,
and
all
others
may
receaue
satisfaction
,
that
there
is
no
such
thing
in
our
Order
,
Rule
,
and
Doctrine
,
as
this
man
is
pleased
to
cast
vpon
it
.
8.
And
first
(
in
regard
,
by
what
he
sayth
in
his
Preface
,
of
the
fourth
Vow
which
the
Iesuits
make
of
speciall
obedience
to
the
Pope
,
proper
to
their
Order
,
it
seemes
,
that
which
he
doth
vent
in
his
Epistle
Dedicatory
,
hath
relation
to
that
VOW
)
it
is
to
be
vnderstood
,
that
,
that
Fourth
VOW
is
wholy
circa
Missiones
,
concerning
Missions
,
in
order
to
the
help
of
soules
,
Tota
intentio
huius
Voti
Obediendi
Summo
Pontifici
fuit
,
&
est
circa
Missiones
,
&
sic
intelligi
oportet
liter
as
Apostolicas
,
vbide
hae
Obedientia
loquuntur
,
in
omnibus
quae
iufferit
Summus
Pontifex
,
&
quocunq
miferit
&c.
The
whole
intention
of
this
Vow
to
obey
the
Pope
,
was
,
&
is
concerning
Missions
,
and
so
the
Apostolicall
Letters
are
to
be
vnderstood
,
where
they
speake
of
this
Obedience
,
in
all
things
which
the
Pope
shall
commaund
,
and
whithersoeuer
he
shall
send
&c.
As
for
their
Rules
in
generall
,
they
are
confirmed
by
the
same
Authority
,
which
confirmed
the
Rules
of
all
Religions
Orders
,
and
there
is
nothing
in
them
which
is
not
most
holy
,
and
which
hath
not
been
accounted
such
,
euen
by
our
Enemies
:
or
if
there
be
any
thing
to
be
found
in
them
otherwise
,
let
this
man
produce
it
if
be
can
.
They
are
not
so
hard
to
come
by
,
but
that
S.
Paules
Churchyard
may
of
times
afford
them
.
Doctrine
their
Order
approoues
none
but
what
is
taught
by
other
Catholicke
Diuines
,
as
hath
been
often
demonstrated
against
such
as
this
man
is
.
And
therefore
we
hold
our selues
bound
in
all
duety
to
be
,
and
to
professe
our selues
to
be
,
as
loyall
subiects
to
the
soueraigne
Maiesty
of
our
King
,
as
louing
and
tender
towards
his
Sacred
Person
,
as
respectfull
and
dutifull
to
his
Commaunds
,
as
any
other
of
his
subiects
of
what
profession
soeuer
;
and
to
be
bound
also
to
teach
all
other
subiects
,
that
the
same
subiection
is
due
,
not
only
for
feare
,
but
for
Conscience
also
,
by
the
law
of
God
,
of
nature
,
and
of
Nations
.
This
we
shall
be
ready
to
make
good
at
all
times
;
as
also
to
giue
his
Maiesty
full
satisfaction
,
by
what
meanes
his
Maiesty
shall
be
pleased
to
appoint
,
in
any
particular
point
of
Doctrine
,
or
Practise
,
which
is
,
or
may
be
imputed
to
our
Rule
,
or
Order
.
9.
It
were
ouer
great
boldnesse
to
appeale
in
this
to
the
liuing
testimony
of
him
,
who
in
his
experience
abroad
hath
beene
acquainted
with
more
Communities
of
our
Order
,
then
this
man
hath
beene
with
Persons
in
his
late
changes
when
he
professed
himselfe
a
Roman
Catholicke
,
and
conuersed
with
diuers
of
vs
:
And
by
the
equall
hand
which
he
carryeth
towards
all
sorts
of
persons
,
obligeth
all
without
preiudice
to
any
.
His
Maiesty
may
be
pleased
to
vse
what
meanes
in
his
Royall
wisedome
he
shall
thinke
best
.
And
if
he
should
thinke
it
fit
to
pitch
vpon
such
a
Testimony
,
we
should
esteeme
our selues
happy
in
the
choyce
;
notwithstanding
that
M.
Chillingworth
may
conceaue
otherwise
,
in
regard
that
he
wilneeds
haue
it
,
that
Signor
Con
hath
prohibited
the
Directour
from
writing
bookes
any
more
,
hath
reason
to
do
it
.
10.
But
he
must
know
,
that
we
are
of
a
different
disposition
from
the
Socinians
,
and
therefore
though
that
Person
were
not
of
that
eminent
Integrity
,
Piety
,
wisedome
,
Modesty
,
and
all
kind
of
worth
as
he
is
,
who
by
so
many
wayes
hath
obliged
many
great
Persons
to
our
nation
,
and
howerly
receiues
a
most
gracious
regard
from
those
whose
iudgment
and
example
all
should
dread
,
we
esteeme
it
a
great
happinesse
to
be
subiect
to
all
lawfull
Auctorities
.
And
whatsoeuer
our
skill
be
in
Logicke
,
yet
by
Gods
grace
we
will
alwayes
in
hart
,
word
,
and
deed
maintaine
these
to
be
good
and
lawfull
Arguments
:
A
Person
of
so
eminent
wisedome
as
he
is
whom
this
man
names
,
aduises
me
not
to
write
;
Therefore
it
is
fittest
for
me
not
to
write
.
And
this
other
:
A
Person
endued
with
Authority
,
commandes
me
not
to
write
:
Therefore
it
is
not
only
fit
,
but
necessary
for
me
not
to
write
.
But
this
Logicke
is
no
Philosophy
with
Socinians
,
who
will
haue
no
Maisters
'
but
themselues
,
euen
in
matters
concerning
the
eternall
saluation
of
their
soules
,
and
will
one
day
find
to
their
cost
,
that
Holy
S
Bernard
vttered
a
most
important
Truth
when
he
said
:
Qui
se
sibi
Magistrum
constituit
,
stul
to
se
Discipulum
subdit
.
He
who
will
be
his
owne
Maister
,
shall
be
scholler
to
a
foole
.
But
it
is
time
for
me
to
take
vp
&
conclude
this
Preface
with
this
caueat
,
that
I
would
not
haue
the
Reader
conceiue
that
in
this
litle
volume
I
haue
touched
all
this
mans
Doctrines
which
tend
to
the
ouerthrow
of
Christianity
,
but
only
such
as
were
most
obuious
.
Nor
is
it
my
purpose
at
this
time
,
exactly
to
confute
his
grounds
or
answere
his
obiections
,
which
may
be
done
hereafter
.
My
maine
busines
is
to
demonstrate
,
that
vnder
the
Name
of
Christians
,
he
vndermines
Christianity
,
and
setles
Socinianisme
.
Which
is
the
cause
that
mooued
me
to
set
forth
this
short
Treatise
for
a
present
Antidote
,
till
a
larger
answere
can
be
published
.
For
who
will
aduenture
vpon
food
if
be
know
it
is
mixed
,
and
euen
incorporated
with
deadly
poison
?
This
is
the
scope
of
this
Treatise
,
whereto
I
hope
all
Christians
will
concurre
.
Socinians
are
but
an
aggregate
of
Iewes
,
Manicheans
,
Arians
,
and
other
condemned
sects
,
which
all
good
Christians
ought
to
detest
.
I
hartily
with
their
Conuersion
:
yet
if
they
will
obstinately
resist
,
in
despite
of
their
inuentions
the
words
of
the
Apostle
will
be
verified
,
Iesus
Christ
yesterday
,
and
to
day
,
the
same
also
for
euer
.
And
they
shall
giue
a
fearefull
account
for
their
contempt
of
al
Churches
,
and
errours
against
Christian
Fayth
,
when
repentance
will
nothing
auaile
:
Euen
at
that
day
,
when
as
S.
Ambrose
grauely
sayth
:
The
Iew
shall
perforce
acknowledge
whom
he
crucified
;
when
the
Manichean
shall
adore
whom
he
belieued
not
to
haue
come
in
flesh
;
when
the
Arian
shall
confesse
him
to
be
omnipotent
whom
he
denied
.
And
I
may
adde
;
when
all
good
Christians
shall
ioyfully
behold
him
,
whose
Fayth
they
laboured
to
Maintaine
.
The
Doctrines
confuted
in
the
ensuing
Treatise
.
-
THe
first
Doctrine
.
That
Fayth
necessary
to
Saluation
is
not
infallible
.
Chap.
1.
-
The
grounds
of
this
Doctrine
lead
to
Atheisme
.
Chap.
2.
-
The
second
Doctrine
.
That
the
assurance
which
we
haue
of
Scriptures
is
but
morall
.
Chap.
3.
-
The
third
Doctrine
.
That
the
Apostles
were
not
infallible
in
their
Writings
,
but
erred
with
the
whole
Church
of
their
tyme
.
Chap.
4.
-
The
fourth
Doctrine
,
Iniurious
to
the
miracles
of
our
Sauiour
,
and
of
his
Apostles
.
Chap.
5.
-
The
fifth
Doctrine
.
By
resoluing
Fayth
into
Reason
,
he
destroyes
the
nature
of
Fayth
,
and
Beliefe
of
all
Christian
Verities
.
Chap.
6.
-
The
sixt
Doctrine
,
Destructiue
of
the
Theologicall
Vertues
of
Christian
Hope
,
and
Charity
.
Chap.
7.
-
The
seauenth
Doctrine
,
Takes
away
the
grounds
of
Rationall
Discourse
.
Chap.
8.
-
The
eight
Doctrine
,
Opens
a
way
to
deny
the
B.
Trinity
,
and
other
high
mysteries
of
Christian
Fayth
.
Chap.
9.
-
The
ninth
Doctrine
,
Layes
grounds
to
be
Constant
in
no
Religion
.
Chap.
10.
-
The
tenth
Doctrine
,
Prouides
for
the
impunity
,
and
preseruation
of
whatsoeuer
damnable
Errour
against
Christian
Fayth
.
Chap.
11.
-
The
Conclusion
.
CHRISTIANITY
MAINTAINED
.
OR
The
discouery
of
sundry
Doctrines
tending
to
the
Ouerthrow
of
Christian
Religion
.
The
first
Doctrine
.
That
Fayth
necessary
to
Saluation
is
not
Infallible
.
CHAP.
I.
CHRISTIAN
Fayth
being
the
foundation
of
Hope
,
the
eye
of
Charity
,
the
lesser
light
appointed
for
the
night
of
this
world
,
the
Way
to
Heauen
;
if
this
Foundation
be
faulty
,
this
Eye
deceitfull
,
this
Light
an
Eclypse
to
it selfe
,
this
way
erroneous
;
our
Hope
,
Charity
,
Light
,
Happinesse
,
and
all
Christianity
must
end
,
S.
Thomas
said
to
our
Sauiour
,
[
(a)
](A15509-e13060-b)
(a)
Io.
14.5
.
We
know
not
whither
thou
goest
,
and
how
can
we
know
the
way
?
So
what
will
it
auaile
vs
to
know
whither
we
goe
,
if
we
follow
a
misleading
way
,
the
Direction
of
a
Fayth
weake
,
waueriug
,
and
subiect
to
Errour
?
such
is
Christian
Fayth
in
this
man's
iudgment
deliuered
in
the
Doctrine
with
which
I
thought
fit
to
begin
,
in
regard
it
is
the
substance
,
and
summe
of
that
which
he
deliuers
,
and
labours
to
prooue
through
his
whole
booke
;
and
is
persuaded
,
that
it
is
of
great
and
singular
vse
,
and
demonstrable
by
vnanswerable
arguments
.
2.
I
must
confesse
,
it
is
of
great
vse
to
ground
Socinianisme
,
which
,
as
the
[
(b)
](A15509-e13150-b)
(b)
Cap.
1.
p.
7.
Direction
fortold
,
reiecteth
infallible
supernaturall
infused
Fayth
from
being
necessary
to
saluation
:
and
maketh
our
Christian
Fayth
of
the
Gospell
,
and
of
Christ
Iesus
our
Lord
and
Sauiour
to
be
a
meere
human
opinion
,
resolued
into
the
authority
of
men
,
of
no
greater
certainty
then
other
human
Traditions
and
Histories
knowne
by
report
.
Hence
the
saying
in
Charity
Maintayned
(
that
an
absolute
certainty
of
Fayth
is
necessary
to
Saluation
)
he
taxeth
deeply
as
[
(c)
](A15509-e13230-b)
(c)
Pag.
328.
most
pernicious
and
vncharitable
;
and
els
where
[
(d)
](A15509-e13260-b)
(d)
Pag.
325.
n.
3.
as
a
great
errour
of
daungerous
&
pernicious
consequence
;
yea
pag.
37.
thus
he
writeth
:
Men
being
possessed
with
this
false
principle
(
that
Infallible
Fayth
is
necessary
)
and
that
it
is
in
vaine
to
belieue
the
Gospell
of
Christ
with
such
a
kind
,
or
degree
of
assent
as
they
yield
to
other
matter
of
Tradition
;
and
finding
that
their
Fayth
of
it
is
to
them
indiscernable
from
the
beliefe
they
giue
to
the
truth
of
other
stories
,
are
in
daunger
not
to
belieue
at
all
&c.
It
is
true
,
that
(
pag.
36.
n.
8.
)
he
sayth
We
cannot
ordinarily
haue
any
rationall
and
acquired
assent
,
more
then
morall
founded
vpon
credibilities
,
wherby
some
may
conceiue
,
that
besides
human
and
rationall
Fayth
,
he
supposes
and
requires
Diuine
Fayth
,
which
is
a
pure
,
sincere
,
firme
adhesion
to
Gods
word
,
not
caused
by
reason
and
discourse
,
but
infused
by
the
Holy
Ghost's
inspiration
into
a
belieuing
soule
.
But
in
truth
he
disclaimes
from
any
necessity
of
Diuine
Fayth
,
or
any
diuine
light
aboue
the
light
of
meere
reason
,
and
will
haue
men
to
be
saued
by
the
natiue
forces
of
human
,
rationall
,
and
fallible
Fayth
.
Men
(
sayth
he
)
[
(f)
](A15509-e13350-b)
(f)
Vbi
supra
pa.
36.
n.
8.
are
vnreasonable
;
God
requires
not
any
thing
but
reason
;
They
pretend
that
heauenly
things
cannot
be
seene
to
any
purpose
,
but
by
the
midday-light
:
but
God
will
be
satisfyed
,
if
we
receiue
any
degree
of
Light
which
makes
vs
leaue
the
works
of
darknesses
.
They
exact
a
certainty
of
Fayth
aboue
that
of
sense
and
science
:
God
desires
only
that
we
belieue
the
conclusion
,
as
the
premisses
deserue
,
wherof
in
rationall
Fayth
one
is
euer
weake
,
credible
,
and
not
infallible
.
And
againe
pag.
112.
n.
154.
Neither
God
doth
,
nor
man
may
require
of
vs
,
as
our
duety
,
to
giue
a
greater
assent
to
the
mysteries
of
our
Fayth
,
then
the
motiues
of
credibility
(
which
are
fallible
)
deserue
.
This
is
his
doctrine
,
which
he
deliuers
often
,
&
makes
vse
thereof
to
reiect
the
infallible
Authority
of
Gods
Church
:
so
prophane
,
impious
,
&
vnchristian
,
as
I
wonder
that
a
man
professing
himselfe
a
Christian
,
durst
venture
to
vent
the
same
in
print
,
in
a
Christian
country
.
For
is
the
certainty
of
the
Fayth
which
Christians
yield
to
the
truth
of
the
Gospell
,
to
the
life
of
Christ
Iesus
our
Lord
and
Sauiour
,
to
the
histories
of
holy
Scripture
,
of
no
greater
discernable
certainty
,
then
the
beliefe
we
yield
to
humane
traditions
?
I
appeale
to
the
conscience
of
euery
true
Christian
,
whether
he
do
not
most
cleerely
discerne
his
assent
to
the
Truths
of
holy
Scripture
,
to
be
superiour
,
and
incomparably
more
firme
,
then
his
beliefe
of
meere
humane
storyes
.
That
the
Serpent
spake
vnto
Eue
,
and
persuaded
her
to
eat
of
the
forbidden
tree
;
that
our
first
Parents
were
naked
,
and
did
not
perceiue
it
till
they
had
eaten
of
the
forbidden
apple
;
these
storyes
&
other
the
like
would
any
Christian
belieue
them
,
yea
would
they
not
laugh
at
them
,
as
they
doe
at
Aesops
Fables
,
were
they
not
of
more
credit
with
them
,
then
Caesars
Commentaries
,
or
Salusts
histories
,
as
this
man
[
*
](A15509-e13450-b)
*
Pag.
327.
n.
5.
saith
,
they
are
not
?
That
God
requires
not
any
thing
of
vs
but
only
reason
;
That
he
exacts
no
more
then
that
we
belieue
the
misteries
of
Christian
Fayth
,
with
a
human
fallible
assent
;
That
diuine
illumination
aboue
the
reach
of
the
light
of
reason
is
not
necessary
,
that
men
may
belieue
as
they
ought
,
to
please
,
and
satisfy
God
;
That
God
is
satisfied
with
any
degree
of
light
,
with
the
meere
light
of
naturall
Reason
,
and
with
the
weake
and
wauering
Fayth
,
which
reason
standing
vpon
probabilities
can
ground
;
These
be
strange
and
dismall
positions
,
and
such
as
ouerthrow
Christianity
,
as
is
euident
by
many
reasons
.
I
will
point
at
a
few
.
3.
First
it
is
against
holy
Scripture
.
Fayth
,
sayth
S.
Paul
,
is
the
substance
of
things
to
be
hoped
for
,
the
argument
of
things
not
appearing
:
[
(g)
](A15509-e13520-b)
(g)
Heb.
M.
v.
1.
or
,
as
the
translation
receiued
in
England
hath
it
,
the
euidence
,
or
ground
,
or
confidence
of
things
not
seene
.
All
which
signify
a
firme
,
certaine
,
and
as
I
may
say
substantiall
Fayth
,
much
different
from
whatsoeuer
assent
,
if
it
be
only
probable
.
For
as
S.
Bernard
disputing
against
Abailardus
(
who
likewise
taught
that
Fayth
was
but
Opinion
)
sayth
touching
this
definition
of
S.
Paul
(
By
the
name
of
Substance
we
are
determined
to
some
certaine
and
setled
thing
,
&
Fayth
is
not
Opinion
but
Certainty
:
)
Audis
[
(h)
](A15509-e13680-b)
(h)
Epist.
190.
(
sayth
this
Saint
)
Substantiam
?
Non
licet
tibi
in
fide
putare
,
vel
disputare
pro
libitu
,
non
hac
illacque
vagari
per
inania
opinionum
,
per
denia
errorum
.
Substantiae
nomine
,
aliquid
tibi
certum
,
fixumque
praefigitur
.
Certis
clauderis
finibus
,
certis
limitibus
coarctaris
.
Non
est
enim
fides
aestimatio
sed
certitudo
.
Doest
thou
heare
the
name
of
Substance
?
It
is
not
lawfull
for
thee
in
Fayth
to
thinke
or
to
dispute
at
thy
pleasure
,
nor
to
wander
hither
and
thither
,
through
the
emptines
of
opinions
,
or
straying
errour
.
By
the
name
of
substance
,
some
certaine
and
setled
thing
is
appointed
thee
.
Thou
art
shut
vp
within
certaine
bounds
,
and
confined
within
limits
which
are
certaine
.
For
Fayth
is
not
an
opinion
but
a
certainty
.
This
is
also
prooued
by
the
words
of
the
same
Apostle
:
[
(i)
](A15509-e13710-b)
(i)
Gal.
1.
v.
8.
Although
we
,
or
an
Angell
from
Heauen
euangelize
to
you
,
beside
that
which
we
haue
euangelized
to
you
:
be
he
anathema
:
and
where
he
sayth
,
[
(k)
](A15509-e13750-b)
(k)
Heb.
6.
v.
8.
That
by
two
things
vnmooueable
,
whereby
it
is
impossible
for
God
to
lye
,
we
may
haue
a
most
strong
comfort
.
For
how
can
it
be
most
strong
if
it
be
grounded
only
vpon
probabilities
,
as
this
man
sayth
our
Fayth
and
comfort
is
?
The
falshood
whereof
is
yet
further
declared
by
the
same
Apostle
Ep.
1.
ad
Thessal
.
cap.
2.
v.
12.
When
you
had
receiued
of
vs
the
word
of
the
hearing
of
God
,
you
receiued
it
not
as
the
word
of
men
,
but
(
as
it
is
indeed
)
the
word
of
God
.
And
S.
Bernard
Ep.
190.
alleageth
S.
Paul
to
the
same
purpose
,
in
this
manner
.
Scio
cui
credidi
,
&
certus
sum
,
clamat
Apostolus
(
1.
Tim.
1.
)
&
tu
mihi
subsibilas
,
Fides
est
aestimatio
?
tu
mihi
ambiguum
garris
,
quo
nihil
est
certius
?
But
this
Truth
being
certainly
belieued
by
all
Christians
,
it
will
be
needlesse
to
alleadge
more
texts
of
Scripture
in
confirmation
of
it
.
D.
Potter
(
in
whose
behalfe
you
stept
forth
)
doth
euidently
contradict
your
doctrine
,
when
he
teacheth
[
(l)
](A15509-e13910-b)
(l)
Pag.
143.
that
the
chiefe
ground
of
Christian
Fayth
is
diuine
Reuelation
,
and
that
nothing
but
this
can
erect
an
act
of
supernaturall
Fayth
;
which
must
be
absolutely
vndoubted
,
and
certaine
,
and
that
without
this
,
Fayth
is
but
opinion
or
persuasion
,
or
at
the
most
an
acquired
human
beliefe
.
And
Doctour
Hooker
(
whom
you
alleadge
pag.
325.
for
your
opinion
)
in
his
Ecclesiasticall
Policy
pag.
117.
writes
most
expressely
in
these
words
:
The
greatest
assurance
generally
with
all
men
,
is
that
we
haue
by
plaine
aspect
and
intuitiue
beholding
&c.
Scripture
with
Christian
men
being
receiued
as
the
word
of
God
,
that
,
for
which
we
haue
probable
,
yea
that
which
we
haue
necessary
reason
for
,
yea
that
which
we
see
with
our
eyes
,
is
not
thought
so
sure
,
as
that
which
the
Scripture
of
God
teacheth
,
because
we
hold
,
that
his
speach
reuealeth
there
what
himself
seeth
,
and
therefore
the
strongest
proofe
of
all
,
and
the
most
necessary
assented
vnto
by
vs
,
which
doe
thus
receiue
the
Scripture
,
is
the
Scripture
.
4.
If
we
haue
recourse
to
reason
,
grounded
on
principles
,
which
no
Christian
denyes
,
this
doctrine
likewise
cannot
be
tolerated
.
For
if
a
Christian
be
not
certaine
that
his
beliefe
is
true
,
he
may
according
to
your
owne
confession
doubt
,
whether
it
be
not
false
According
to
your
owne
confession
,
I
say
,
seeing
your selfe
goe
about
to
prooue
[
(m)
](A15509-e13980-b)
(m)
Pag.
326.
n.
4.
that
Christian
Fayth
cannot
be
absolutly
certaine
;
because
if
it
were
so
,
it
would
follow
,
that
any
least
doubting
though
resisted
and
inuoluntary
,
would
destroy
it
;
which
manifestly
declares
,
that
doubting
can
well
consist
with
that
sort
of
vncertaine
Christian
Fayth
which
you
goe
about
to
vent
.
If
once
way
be
giuen
for
Christians
to
fall
vpon
doubting
of
their
Fayth
,
why
may
not
they
put
themselues
vpon
an
examination
in
good
earnest
,
and
as
doubting
of
the
grounds
thereof
?
And
if
this
kind
of
examination
be
lawfull
,
who
can
discommend
an
alteration
,
if
they
chance
to
find
cause
?
as
it
is
very
possible
they
may
,
if
their
first
assent
was
not
infallible
?
How
then
could
S.
Paul
so
absolutely
say
:
Although
we
,
5.
But
let
vs
goe
a
step
further
.
This
Assertion
giues
way
to
belieue
,
that
the
contrary
to
Christian
Fayth
retaines
some
probability
,
in
regard
that
no
high
degree
of
probability
can
of
it selfe
wholy
deuest
the
opposite
part
of
all
probability
,
this
being
excluded
by
certainty
alone
:
Mistake
me
not
,
as
if
I
meant
that
the
probability
of
one
side
were
sufficient
to
bestow
probability
on
the
other
.
This
only
I
say
,
that
whosoeuer
belieues
any
point
only
with
probability
,
hath
in
his
vnderstanding
no
present
disposition
which
of
it selfe
is
repugnant
to
probability
for
the
contrary
side
.
And
if
Christians
must
be
of
this
disposition
in
their
beliefe
,
they
can
haue
no
setled
or
firme
resolution
,
neuer
to
imbrace
the
contrary
of
that
which
for
the
present
is
their
beliefe
,
which
ought
notwithstanding
to
be
the
resolution
of
euery
true
Christian
belieuer
.
6.
This
is
not
all
.
If
we
follow
this
doctrine
,
this
other
vnchristian
Consequence
cannot
be
auoided
:
That
one
may
be
saued
,
though
he
belieue
some
sect
contrary
to
Christian
Religion
,
as
Iudaisme
,
Turcisme
,
Paganisme
,
or
Atheisme
,
with
as
great
,
or
greater
probability
,
then
he
belieues
the
articles
of
Christian
Fayth
.
For
proofe
I
need
alleadg
nothing
beside
what
your selfe
suggest
.
In
one
place
you
tell
vs
,
that
[
(n)
](A15509-e14140-b)
(n)
Pag.
37.
any
fayth
if
it
be
but
a
graine
of
mustardseed
,
if
it
worke
by
loue
,
shall
certainly
auaile
with
God
,
and
be
accepted
of
him
.
In
another
[
(o)
](A15509-e14160-b)
(o)
Pag.
327.
you
endeauour
to
prooue
,
that
a
probable
persuasion
,
and
hope
of
infinite
and
eternall
happinesse
,
prouided
for
all
those
that
obey
Christ
Iesus
,
may
be
able
to
sway
our
will
to
Obedience
,
and
encounter
with
all
those
temptations
,
which
flesh
and
bloud
can
suggest
to
auert
vs
from
it
.
Ioine
these
two
doctrines
togeather
,
&
the
issue
will
be
;
that
any
probable
beliefe
of
Christian
verities
,
or
euen
of
a
God
,
must
suffice
to
saluation
,
as
enabling
vs
to
worke
by
loue
.
Now
it
is
cleere
that
your
graine
of
mustardseed
,
your
any
probable
persuasion
or
hope
,
are
verified
in
any
low
degree
of
probability
of
fayth
in
Christ
,
or
God
;
and
yet
they
do
not
exclude
equal
or
greater
probability
in
behalfe
of
the
contrary
part
(
for
example
that
Christ
is
not
the
Sauiour
of
the
world
,
or
that
there
is
not
a
God
:
)
whence
it
followes
that
a
man
may
attayne
saluation
,
though
he
belieue
with
equall
or
greater
probability
,
that
Christ
is
not
the
Sauiour
of
the
world
,
or
that
there
is
not
a
God
,
then
is
that
wherewith
he
belieues
the
same
,
and
all
other
mysteries
of
Christian
Fayth
.
Whether
this
tend
not
to
Iudaisme
,
Turcisme
,
Paganisme
,
or
Atheisme
,
and
to
the
ouerthrow
of
all
Christianity
,
I
need
not
say
.
7.
Moreouer
,
who
can
oblige
any
vnderstanding
man
,
to
dye
for
auerring
the
Truth
of
that
Fayth
,
wherof
he
proclaymes
himselfe
to
haue
no
certainty
?
And
you
,
O
glorious
Martyrs
of
Christ
our
Lord
,
did
rather
spill
,
then
shed
your
bloud
,
if
you
were
so
prodigall
therof
,
for
a
truth
not
certainly
belieued
to
be
such
.
This
is
the
very
same
argument
,
which
mellifluous
S.
Bernard
brings
against
Petrus
Abailardus
,
a
Progenitour
of
the
Socinians
,
who
in
those
dayes
taught
,
that
Christian
Fayth
was
but
opinion
,
and
not
infallibly
certaine
:
[
(p)
](A15509-e14270-b)
(p)
Epist.
190.
Stulti
ergo
Martyres
nostri
(
sayth
this
Saint
)
sustinentes
tam
acerba
propter
incerta
,
nec
dubitantes
sub
dubio
remunerationis
proemio
durum
per
exitum
diuturnum
inire
exilium
.
S.
Paul
sayth
,
[
(q)
](A15509-e14310-b)
(q)
Rom.
5.7
.
Scarce
for
a
iust
man
doth
any
dye
.
And
we
may
say
,
who
will
giue
his
life
for
a
Truth
?
and
most
of
all
,
who
will
not
only
giue
his
life
,
but
thinke
himselfe
bound
vnder
paine
of
eternall
damnation
to
lay
it
downe
in
testimony
of
that
,
which
for
ought
he
certainly
knowes
,
may
prooue
to
be
an
vniust
,
and
vntrue
thing
?
Was
the
precious
bloud
of
Christ
our
Lord
,
which
by
infinite
degrees
excelled
that
of
Martyrs
,
shed
in
such
abundance
for
purchasing
probabilities
?
or
for
the
impetration
of
Grace
,
to
enable
his
seruants
to
dye
for
the
truth
of
things
,
which
in
fine
they
esteemed
but
probable
?
8.
Far
be
it
from
the
harts
of
Christians
to
belieue
,
and
their
tongues
to
professe
,
that
a
God
of
infinite
wisedome
and
goodnesse
,
would
oblige
himselfe
to
reward
men
with
euerlasting
happines
,
for
imbracing
the
mysteries
of
Christian
Fayth
,
which
may
once
proue
false
,
and
to
adiudge
men
to
endles
torments
,
for
adhering
to
the
contrary
,
which
in
the
end
may
be
found
true
,
if
Christian
Fayth
can
possibly
be
false
,
as
false
it
may
be
,
if
it
be
but
probable
.
9.
Neuer
could
any
doctrine
be
offered
to
the
sonnes
of
Adam
more
plausible
,
then
that
our
beliefe
of
Heauen
and
Hell
is
but
an
opinion
in
it selfe
,
and
no
way
certayne
,
concerning
things
of
another
world
;
whereas
worldly
pleasures
,
are
in
present
possession
and
certaine
.
If
the
greatest
certainty
wherewith
all
Christians
hitherto
haue
belieued
their
fayth
to
abound
,
hath
not
byn
able
to
stay
the
cariere
of
mens
licenciousnesse
;
what
shall
we
now
expect
,
but
,
that
flattered
by
this
doctrine
,
they
,
who
before
did
runne
,
will
now
fly
,
after
the
Idols
of
whatsoeuer
may
appeare
to
their
soules
or
bodies
,
obiects
of
delight
?
10.
No
lesse
liberty
doth
this
doctrine
affoard
for
belieuing
,
then
it
doth
for
liuing
,
giuing
scope
to
Apostasyes
,
and
endlesse
changes
of
Religions
,
as
this
man
's
fourefold
alteration
makes
manifest
,
if
all
be
true
which
is
reported
of
him
.
In
which
inconstancy
notwithstanding
he
seemes
to
glory
,
stiling
it
[
(r)
](A15509-e14390-b)
(r)
Prefa.
n.
5.
his
Constancy
in
following
that
way
to
heauen
,
which
for
the
present
seemes
to
him
the
most
probable
.
But
of
this
more
hereafter
.
11.
I
will
doe
him
the
fauour
to
suppose
that
he
holds
no
Religion
more
certainly
true
then
that
of
Christians
,
which
yet
to
him
being
not
certaine
,
what
remaines
in
his
persuasion
and
doctrine
,
but
that
for
matters
of
fayth
and
Religion
,
God
hath
prouided
no
certainty
on
earth
?
which
is
not
only
of
very
ill
consequence
,
as
I
haue
said
,
amongst
Christians
themselues
,
but
exposeth
Christian
Religion
to
contempt
among
the
enemies
thereof
,
and
disbelieuers
of
it
:
which
this
man
it
seemes
doth
not
value
a
hayre
;
but
measuring
euery
body
by
himselfe
,
taxeth
Christians
generally
to
be
of
the
like
weakenes
,
vngroundednes
,
&
vnsetlednes
in
their
beliefe
:
For
,
sayth
[
(s)
](A15509-e14440-b)
(s)
Pag.
327.
n.
5.
he
,
men
may
talke
their
pleasure
of
an
absolute
&
most
infallible
certainty
,
but
did
men
generally
belieue
,
that
obedience
to
Christ
were
the
only
way
to
present
and
eternall
felicity
,
but
as
firmely
and
vndoubtedly
,
as
that
there
is
such
a
Citty
as
Constantinople
,
but
as
much
as
Caesars
Commentaries
or
the
history
of
Salust
,
I
belieue
the
liues
of
most
men
both
Papists
and
Protestants
would
be
better
then
they
are
.
I
leaue
the
Censure
of
this
Doctrine
to
others
:
I
only
note
,
first
how
poore
a
conceit
this
man
himselfe
hath
,
&
endeauoureth
to
instill
into
others
of
the
ground
or
adhesion
,
which
Christians
vndoubtedly
haue
in
their
beliefe
,
making
it
no
more
solid
or
firme
,
then
the
beliefe
of
Caesars
Commentaries
&c.
And
secondly
that
it
may
perchance
be
his
fortune
to
be
really
forbidden
to
write
any
more
bookes
,
if
he
can
make
no
better
consequences
,
then
to
conclude
the
want
of
Fayth
,
or
firmenesse
of
Fayth
in
Christians
,
from
the
faults
in
their
liues
,
seeing
there
may
be
in
a
manner
infinite
other
causes
,
why
they
do
not
liue
,
as
they
most
firmely
belieue
they
should
.
12.
This
therefore
,
you
see
is
his
doctrine
concerning
Christian
Fayth
;
that
it
is
weake
,
and
weakely
grounded
;
that
it
is
resolued
into
the
authority
of
men
,
as
the
beliefe
of
Constantinople
,
Christian
Fayth
is
euen
so
much
as
probable
;
which
now
I
am
going
to
shew
.
The
Grounds
of
this
Doctrine
leade
to
Atheisme
.
CHAP.
II.
1.
I
Said
in
the
former
Chapter
that
if
a
Christian
be
not
certaine
that
his
beliefe
is
true
,
he
may
according
to
this
mans
owne
confession
doubt
whether
it
be
not
false
.
I
pleaded
his
Confession
,
vpon
an
Argument
of
his
which
perhaps
seemed
to
him
a
great
subtilty
,
and
hard
to
be
answered
,
but
is
indeed
a
meere
toye
,
and
if
it
prooue
any
thing
,
it
prooues
the
Title
of
this
Chapter
to
be
true
.
If
,
sayth
he
[
(t)
](A15509-e14620-b)
(t)
Pag.
326.
this
Doctrine
,
of
the
absolute
certainty
of
Christian
Fayth
were
true
,
then
seeing
not
any
the
least
doubting
can
consist
with
a
most
infallible
certainty
,
it
will
follow
,
that
euery
least
doubting
in
any
matter
of
Fayth
though
resisted
and
inuoluntary
,
is
a
damnable
sinne
,
absolutly
destructiue
,
so
long
as
it
lasts
,
of
all
true
,
and
sauing
Fayth
.
Doth
not
this
Sophisme
tend
also
to
prooue
,
that
if
one
be
tempted
with
inuoluntary
doubts
against
the
Truths
I
spake
of
,
he
must
forfeit
his
certainty
that
there
is
a
God
,
or
that
Christian
Fayth
is
certainly
probable
,
and
so
either
incurre
damnation
without
his
owne
fault
,
which
is
impossible
,
or
attaine
heauen
without
any
certaine
beliefe
or
knowledge
that
there
is
a
God
,
or
that
Christian
Fayth
is
certainly
probable
.
2.
As
for
the
argument
it selfe
,
it
is
of
no
moment
.
It
doth
not
distinguish
betwixt
the
Habit
of
Fayth
,
whereby
Christians
are
permanently
denominated
Faithfull
,
and
which
remaines
euen
when
we
are
a
sleepe
,
and
the
Act
or
exercise
thereof
,
which
may
be
hindred
by
many
good
employments
,
as
study
or
serious
attention
to
any
businesse
,
without
the
least
preiudice
to
the
Habit
of
which
we
are
depriued
only
by
Voluntary
errours
or
doubts
against
it
,
not
by
those
which
are
inuoluntary
and
resisted
.
If
this
answere
giue
not
satisfaction
,
let
him
either
afford
a
better
against
his
owne
obiection
,
or
else
professe
,
that
he
doth
not
certainly
belieue
there
is
a
God
,
or
that
he
is
not
certaine
,
that
Christian
Fayth
and
Religion
is
so
much
as
probable
.
And
by
the
way
me
thinks
he
should
reflect
,
that
if
he
thinke
euery
Act
destroyes
the
contrary
habit
,
and
in
that
respect
no
doubting
may
consist
with
the
habit
of
infallible
fayth
,
then
the
Doctrine
of
Catholicke
Diuines
,
that
euery
voluntary
Act
of
Heresy
or
Infidelity
is
destructiue
of
the
habit
of
Fayth
,
should
not
in
reason
and
true
consequence
be
tearmed
by
him
[
(v)
](A15509-e14830-b)
(v)
Pag.
368.
a
vaine
and
groundlesse
fancy
.
3.
An
other
argument
to
prooue
the
fallibility
of
Christian
Fayth
,
in
effect
is
this
:
[
(w)
](A15509-e14870-b)
(w)
Pag.
326.
We
pray
for
the
increase
and
strengthning
of
our
Fayth
:
Therefore
our
Fayth
is
not
infallible
.
You
might
as
well
argue
:
We
may
pray
for
a
high
degree
of
happines
in
heauen
:
Therefore
euery
Saint
in
heauen
is
not
perfectly
happy
.
Do
you
not
know
,
that
there
may
be
intension
of
degrees
,
euen
in
qualities
which
haue
no
mixture
of
the
contrary
?
No
light
includes
darknes
,
yet
one
light
may
be
greater
then
another
.
Thus
the
most
imperfect
acte
of
fayth
,
is
most
certaine
in
the
most
perfect
kind
of
certainty
,
though
not
most
certaine
in
the
most
perfect
degree
of
certainty
:
and
we
may
well
belieue
that
the
least
degree
of
Christian
Fayth
is
incompatible
with
any
deliberate
and
not
resisted
doubt
,
or
vncertainty
,
and
yet
pray
for
the
increase
thereof
.
If
you
deny
this
,
then
tell
me
whether
you
may
not
pray
for
the
increase
of
your
beliefe
of
a
God
,
and
his
Attributes
,
and
for
the
strengthning
of
it
against
all
temptations
(
rising
either
from
the
suggestions
of
the
enemy
,
or
from
the
weakenesse
of
mans
vnderstanding
in
order
to
so
high
misteryes
)
as
also
of
your
certainty
that
Christian
Religion
is
probable
in
the
higest
degree
of
probability
;
and
when
you
haue
granted
that
you
may
,
as
I
hope
you
will
,
then
you
will
haue
answered
your
owne
argument
,
vnlesse
you
will
acknowledge
your selfe
not
to
be
certaine
that
there
is
a
God
,
or
that
Christian
Religion
is
probable
.
4.
A
third
reason
wherby
he
endeauours
to
prooue
that
Christian
Fayth
is
not
absolutely
certaine
,
is
this
in
substance
:
That
seeing
,
as
S.
Iohn
assures
vs
,
[
(x)
](A15509-e15030-b)
(x)
Pag.
326.
our
Fayth
is
the
victory
which
ouercomes
the
world
;
if
our
Fayth
be
a
certaine
infallible
knowledge
,
our
victory
ouer
the
world
must
of
necessity
be
perfect
,
and
it
should
be
impossible
for
any
true
belieuer
to
commit
any
deliberate
sinne
;
How
this
doth
follow
I
cannot
perceiue
,
no
more
then
one
can
inferre
that
Christians
cannot
commit
as
grieuous
sinnes
as
men
that
reiect
Christianity
,
because
the
beliefe
of
Christians
is
true
,
and
the
beliefe
of
others
is
false
.
The
Angels
in
heauen
and
Adam
in
Paradise
,
were
indued
with
infallible
Fayth
,
yea
and
with
Euidence
,
in
the
opinion
of
diuers
good
Diuines
;
and
yet
the
Angels
and
Adam
sinned
deliberatly
,
and
damnably
.
Fayth
doth
direct
,
but
not
necessitate
the
will
,
which
still
remayning
free
,
may
choose
good
or
euill
.
If
he
will
still
maintayne
the
argument
for
good
,
then
he
must
be
conuinced
to
say
,
that
he
doth
not
with
certainty
belieue
a
God
,
or
that
vertue
is
to
be
imbraced
,
because
he
can
doubtlesse
commit
deliberate
sinnes
against
God
,
and
vertue
.
5.
Not
vnlike
to
this
is
another
reason
,
[
(y)
](A15509-e15070-b)
(y)
Ibid.
That
Charity
being
the
effect
of
Fayth
,
if
our
Fayth
were
perfect
,
Charity
would
be
perfect
,
&
so
no
man
could
possibly
make
any
progresse
in
it
.
Giue
me
leaue
to
speake
to
your selfe
;
do
you
not
see
,
that
by
this
reason
,
if
you
belieue
in
God
with
certainty
,
your
loue
of
God
must
be
perfect
without
possibility
to
make
any
progresse
in
it
;
which
because
it
is
false
,
it
must
follow
,
by
force
of
your
Argument
,
that
you
do
not
with
certainty
belieue
a
God
.
But
as
for
the
reason
in
it selfe
,
because
it
concernes
more
then
your selfe
,
I
must
tell
you
that
it
doth
falsly
suppose
that
Charity
is
both
an
immediate
,
and
necessary
effect
of
Fayth
,
without
interuention
of
Freewill
,
which
may
refuse
to
follow
the
direction
of
Fayth
,
and
either
wholy
cease
to
loue
God
,
or
loue
him
,
now
more
,
now
lesse
.
And
therefore
no
wonder
,
if
vpon
a
false
supposall
,
that
follow
which
is
also
false
.
6.
This
is
not
a
time
to
enter
into
long
discourses
,
how
you
confound
certainty
with
perfection
,
as
if
because
Fayth
is
absolutely
certaine
,
but
yet
obscure
,
it
must
be
also
absolutely
perfect
,
which
is
a
great
mistake
,
for
it
wants
the
perfection
of
euidence
,
&
hath
a
possibility
annexed
to
it
,
that
it
may
be
both
resisted
,
and
reiected
.
But
it
will
not
be
vnpleasant
notwithstanding
,
nor
vntimely
to
stand
a
while
,
and
see
how
excessiuely
confident
you
are
of
the
strength
and
force
of
the
foresaid
Arguments
,
and
the
contentment
which
you
take
in
them
.
Thus
you
speake
of
them
:
[
(z)
](A15509-e15230-b)
(z)
Pag.
326.
327.
These
you
see
are
strange
and
portentous
consequences
,
and
yet
the
deduction
of
them
is
cleere
and
apparent
,
which
shewes
this
doctrine
of
yours
(
you
meane
our
doctrine
of
the
infallibility
of
Christian
Fayth
)
which
you
would
faine
haue
true
,
that
there
might
be
some
necessity
of
your
Churches
infallibility
,
to
be
indeed
plainly
repugnant
,
not
only
to
Truth
,
but
euen
to
all
Religion
and
piety
,
and
fit
for
nothing
but
to
make
men
negligent
of
making
any
progresse
in
Fayth
,
or
Charity
.
And
therefore
I
must
intreat
and
adiure
you
,
either
to
discouer
vnto
me
(
which
I
take
God
to
witnesse
I
cannot
perceiue
)
some
fallacy
in
my
reasons
against
it
,
or
neuer
hereafter
open
your
mouth
in
defence
of
it
.
I
answere
,
it
seemes
to
me
,
that
your
reasons
are
already
sufficiently
prooued
to
be
fallacyes
,
since
from
them
either
nothing
can
be
deduced
for
your
purpose
,
or
else
you
must
acknowledge
your
selfe
to
haue
no
certainty
that
there
is
a
God
,
that
vertue
is
to
be
imbraced
,
or
that
Christian
Fayth
is
euen
probable
.
7.
And
yet
I
adde
,
that
you
must
in
another
respect
also
solue
your
owne
obiections
.
Remember
these
your
words
:
[
(zz)
](A15509-e15300-b)
(zz)
Pag.
36.37
.
Yet
all
This
I
say
not
,
as
if
I
doubted
that
the
spirit
of
God
being
implored
by
deuout
,
and
humble
prayer
,
and
sincere
obedience
,
may
and
will
by
degrees
aduance
his
seruants
higher
,
and
giue
them
a
certainty
of
adherence
,
beyond
their
certainty
of
euidence
.
And
elswhere
:
[
(a)
](A15509-e15320-b)
(a)
Pag.
112.
Gods
spirit
if
he
please
may
work
more
,
a
certainty
of
adherence
beyond
certainty
of
euidence
.
Now
you
cannot
deny
but
that
these
men
may
be
tempted
against
their
Fayth
by
inuoluntary
doubting
;
that
they
may
increase
in
it
;
that
they
may
commit
some
deliberat
sinne
;
and
may
make
daily
progresse
in
Charity
and
good
workes
,
euen
by
the
greater
increase
of
their
Fayth
:
and
yet
you
graunt
them
a
certainty
of
adherence
,
beyond
their
certainty
of
euidence
.
And
so
in
this
case
your selfe
must
answere
your
owne
arguments
,
and
confesse
them
to
be
but
fallacies
.
Euen
your
maine
reason
,
that
Christian
Fayth
can
be
endued
with
no
stronger
certainty
then
the
probable
motiues
on
which
it
relyes
,
by
this
selfe
same
instance
is
proued
a
Sopbisme
.
For
now
you
grant
a
certainty
of
Fayth
not
without
probable
arguments
of
credibility
,
yet
not
for
them
,
it
being
more
certaine
then
they
are
;
and
therefore
you
are
still
put
vpon
a
necessity
of
answering
your
owne
arguments
.
And
whereas
pag.
330.
you
make
a
shew
of
answering
this
particuler
obiection
,
really
you
do
not
answere
,
but
plainly
contradict
your self
,
labouring
to
prooue
that
it
is
impossible
that
there
should
be
a
certainty
of
adherence
beyond
the
certainty
of
euidence
,
as
the
Reader
may
cleerly
see
,
and
shall
be
demonstrated
in
due
time
.
8.
One
thing
more
I
must
not
let
passe
,
and
it
is
,
That
whereas
you
say
,
We
would
fayne
haue
Christian
Fayth
belieued
to
be
infallible
,
that
there
might
be
some
necessity
of
our
Churches
infallibility
;
it
seemes
you
are
apt
inough
to
yield
infallibility
to
Gods
Church
,
if
once
it
be
granted
that
Christian
Fayth
is
infallible
.
And
with
good
reason
.
For
seeing
you
teach
that
vniuersall
Tradition
and
other
arguments
of
credibility
,
cannot
produce
an
infallible
beliefe
of
holy
Scripture
,
and
of
the
mysteries
belieued
by
Christians
;
it
must
follow
,
that
some
other
infallible
meanes
must
be
found
out
for
the
propounding
to
vs
the
holy
Scriptures
:
which
other
infallible
meanes
euen
according
to
your
persuasion
,
being
not
Scripture
it selfe
,
nor
euery
mans
priuate
spirit
,
there
remaynes
only
the
authority
of
the
Catholicke
Church
,
which
as
an
instrument
of
the
holy
Ghost
,
may
be
an
infallible
propounder
both
of
Scripture
and
all
diuine
verities
.
Wherein
there
is
a
large
difference
betweene
the
Church
and
other
Iudges
.
These
in
their
sentences
or
determinations
intend
not
to
deliuer
points
of
infallible
Fayth
,
as
the
Church
must
intend
,
and
do
it
,
if
once
it
be
granted
,
that
from
her
we
must
receiue
holy
Scriptures
,
and
belieue
them
with
a
certaine
and
infallible
assent
of
Christian
Fayth
.
The
second
Doctrine
.
1.
THis
man
magnifies
holy
Scriptures
in
many
places
,
as
the
only
thing
on
which
he
relyes
his
Saluation
;
but
whosoeuer
shall
walke
along
with
him
from
place
to
place
,
&
marke
well
his
wayes
,
will
find
that
they
lead
to
the
quite
contrary
,
and
shew
that
he
neither
doth
value
them
to
their
right
worth
,
nor
doth
lay
any
other
grounds
,
but
such
as
are
more
apt
to
breed
disesteeme
then
esteeme
of
them
.
This
may
be
seene
,
in
that
he
teacheth
,
[
(b)
](A15509-e15510-b)
(b)
Pag.
141.
&
62.
That
our
assurance
that
the
Scripture
hath
been
preserued
from
any
materiall
alteration
,
and
that
any
other
booke
of
any
profance
writer
is
incorrupted
,
is
of
the
same
kind
and
condition
,
both
morall
assurances
.
2.
If
this
may
be
allowed
,
it
must
necessarily
follow
that
the
assurance
which
we
haue
of
Scripture
must
in
degree
be
much
inferiour
to
the
assurance
which
we
haue
of
such
bookes
of
prophane
Authors
as
haue
a
more
full
testimony
and
tradition
of
all
sorts
of
men
,
to
wit
,
Atheists
,
Pagans
,
Iewes
,
Turkes
&
Christians
;
wheras
the
bookes
holy
Scripture
,
are
either
vnknowne
,
or
impugned
by
all
except
Christians
,
&
by
some
also
who
would
beare
of
Christians
,
and
consequently
the
morall
assurance
of
them
,
and
of
the
incorruptednesse
of
them
,
is
the
much
the
lesse
,
and
of
lesse
morall
credit
.
And
by
so
same
reason
whosoeuer
builds
vpon
this
mans
grounds
,
cannot
haue
so
great
assurance
that
there
was
a
Iesus
Christ
,
that
he
had
disciples
,
and
much
lesse
that
he
wrought
wonderous
things
,
and
lesse
then
this
,
that
those
wonders
were
true
miracles
;
as
that
there
was
a
Coesar
,
Alexander
,
Pompey
&c.
or
that
they
fought
such
battailes
,
and
the
like
.
For
these
things
descend
to
vs
by
a
more
vniuersall
tradition
,
then
the
former
.
[
(c)
](A15509-e15560-b)
(c)
Pag.
116.
Do
not
your selfe
speake
thus
?
We
haue
as
great
reason
to
belieue
there
was
such
a
man
as
Henry
the
Eight
King
of
England
,
as
that
Iesus
Christ
suffered
vnder
Pontius
Pilate
.
You
should
haue
said
;
we
haue
greater
reason
to
belieue
it
,
if
we
consult
humane
inducements
only
,
and
consequently
if
Christian
Fayth
be
not
absolutely
infallible
,
euen
aboue
the
motiues
of
credibility
,
we
are
more
certaine
that
there
was
a
King
Henry
,
then
a
Iesus
Christ
:
A
thing
which
no
true
Christian
can
heare
without
detestation
.
3.
That
which
followes
out
of
the
same
116.
page
,
is
of
the
like
nature
,
laying
a
ground
for
vn
wary
people
to
reiect
Scripture
;
For
,
hauing
spoken
of
some
barbarous
Nations
,
that
belieued
the
doctrine
of
Christ
,
and
yet
belieued
not
the
Scripture
to
be
the
word
of
God
,
[
(d)
](A15509-e15610-b)
(d)
Pag.
116.
for
they
neuer
heard
of
it
,
and
Fayth
comes
by
hearing
;
you
adde
these
words
:
Neither
doubt
I
,
but
if
the
bookes
of
Scripture
had
byn
proposed
to
them
by
the
other
parts
of
the
Church
where
they
had
been
before
receiued
,
and
had
been
doubted
of
,
or
euen
reiected
by
th●se
barbarous
nations
,
but
still
by
the
bare
beliefe
,
and
practise
of
Christianity
they
might
be
saued
,
God
requiring
of
vs
vnder
paine
of
damnation
,
only
to
belieue
the
verities
therein
contained
,
and
not
the
diuine
authority
of
the
bookes
wherein
they
are
contained
.
4.
If
this
be
granted
,
why
might
not
any
Church
haue
reiected
the
Scriptures
being
proposed
by
other
parts
of
the
Church
?
And
why
may
not
we
do
so
at
this
day
?
Nay
seeing
de
facto
we
know
the
verities
of
Christian
Fayth
by
Scripture
only
,
according
to
your
doctrine
;
we
cannot
be
obliged
to
belieue
the
Scriptures
,
because
the
verities
therein
contained
are
necessary
to
be
belieued
,
(
for
this
very
necessity
you
cannot
belieue
,
but
by
belieuing
aforehand
the
Scripture
)
but
contrarily
you
may
reiect
the
verities
themselues
,
if
you
be
not
preobliged
to
belieue
the
diuine
authority
of
the
bookes
wherein
they
are
contained
.
5.
Againe
,
you
say
that
Scripture
is
the
only
Rule
of
Christian
Fayth
,
[
(e)
](A15509-e15680-b)
(e)
Cap.
2
per
totum
.
yet
it
is
not
necessary
to
Saluation
to
belieue
it
to
be
a
rule
of
Fayth
,
no
nor
to
be
the
Word
of
God
.
The
first
part
of
this
doctrine
is
the
scope
of
your
whole
second
Chapter
.
The
second
is
taught
purposely
,
and
at
large
in
the
same
Chapter
[
(f)
](A15509-e15700-b)
(f)
Pag.
116.
pag.
116.
n.
159.
Ioyne
these
two
assertions
,
and
the
Conclusion
will
be
;
That
we
are
not
obliged
to
receiue
that
which
is
the
only
ordinary
meanes
of
attayning
Christian
Fayth
,
namely
the
Scriptures
.
And
therefore
in
the
ordinary
way
,
we
cannot
be
bound
to
imbrace
Christian
Fayth
,
seeing
it
cannot
be
compassed
without
the
meanes
to
attaine
to
it
.
For
how
can
one
be
obliged
to
attayne
an
end
,
and
yet
be
left
free
to
reiect
the
only
meanes
of
atchieuing
that
end
?
I
am
the
freer
to
make
this
question
,
because
you
concurre
with
me
in
the
answere
,
when
you
say
:
[
(g)
](A15509-e15730-b)
(g)
Pag.
16.
It
was
necessary
that
God
by
his
prouidence
should
preserue
the
Scripture
from
any
vndiscernable
corruption
,
in
those
things
which
he
would
haue
knowne
;
otherwise
it
is
apparent
it
had
not
been
his
will
that
these
things
should
be
knowne
,
the
only
meanes
of
continuing
the
Knowledge
of
them
being
perished
.
Now
is
it
not
in
effect
all
one
,
whether
the
Scripture
haue
perished
,
or
whether
it
be
preserued
,
if
in
the
meane
time
we
be
not
bound
to
belieue
,
that
it
is
the
Rule
of
Fayth
,
and
word
of
God
?
Nay
,
seeing
as
things
now
stand
we
may
find
the
verityes
contayned
in
Scripture
,
sufficiently
expressed
in
innumerable
other
bookes
,
we
may
at
this
present
in
conformity
to
your
doctrine
reiect
all
the
holy
Scripture
,
contenting
our selues
with
the
contents
thereof
taken
from
other
Authors
,
and
not
from
the
writers
of
the
Bible
.
6.
The
Doctrine
which
he
carryeth
through
his
whole
Booke
,
but
particularly
insisteth
vpon
in
his
third
Chapter
,
that
we
cannot
learne
from
Scripture
it selfe
that
it
is
Canonicall
,
but
only
from
Tradition
of
men
,
deliuering
it
from
hand
to
hand
,
is
no
lesse
iniurious
and
derogatiue
to
holy
Scripture
then
the
former
,
speaking
of
men
in
his
sense
,
that
is
,
not
as
endued
with
any
infallible
assistance
of
the
holy
Ghost
(
which
Catholicks
belieue
of
the
Church
)
but
only
as
wise
,
or
many
men
,
or
for
the
like
human
qualifications
;
for
to
this
effect
he
sayth
:
[
(h)
](A15509-e15760-b)
(h)
Pag.
72.
n.
51.
Tradition
is
a
principle
,
not
in
Christianity
,
but
in
Reason
,
not
praper
to
Christians
,
but
common
to
all
men
.
This
is
certainly
the
right
course
to
blast
the
Authority
of
holy
Scripture
,
not
to
maintaine
it
.
For
besides
that
which
I
haue
touched
already
,
that
by
this
meanes
we
are
not
so
certaine
of
Scripture
,
as
of
profane
bookes
,
he
must
come
at
length
to
resolue
the
beliefe
of
Scripture
into
the
Tradition
or
Authority
of
Pagans
,
Iewes
,
Turkes
,
or
condemned
Hereticks
,
as
well
as
of
true
Christians
.
For
seeing
errours
against
fayth
,
or
Heresies
cannot
in
his
principles
be
discerned
but
by
Scriptures
;
before
they
be
receaued
,
the
testimony
of
one
man
concerning
the
admittance
of
them
must
weigh
as
much
as
of
another
,
and
be
considered
only
as
prooceeding
from
a
number
of
men
,
be
they
faythfull
or
Infidels
,
true
Christians
or
condemned
Hereticks
.
7.
And
further
according
to
the
same
principles
he
must
acknowledge
,
that
he
belieueth
some
parts
of
Canonicall
Scripture
with
a
more
firme
assent
,
then
others
,
to
wit
,
as
they
haue
been
deliuered
with
more
or
lesse
generall
consent
,
or
haue
been
more
or
lesse
once
questioned
:
which
is
to
depriue
Canonical
Scripture
of
all
Authority
.
For
if
once
we
giue
way
to
more
or
lesse
in
the
behalfe
of
Gods
word
,
we
shall
end
in
nothing
.
And
this
hath
the
more
force
in
this
mans
doctrine
,
who
professeth
that
the
greatest
certainty
which
he
hath
of
any
part
of
Scripture
,
is
within
the
compasse
of
probability
.
What
certainty
then
shall
those
Scriptures
haue
,
which
participate
of
that
probability
in
a
lesse
and
lesse
degree
,
according
as
they
haue
been
deliuered
with
different
tradition
and
consent
.
How
this
doctrine
will
sound
in
the
eares
of
all
true
Christians
,
I
leaue
to
be
considered
,
contenting
my selfe
to
oppose
your
Assertion
with
the
discourse
of
D.
King
,
afterward
Bishop
of
London
,
in
the
beginning
of
his
first
Lecture
vpon
Ionas
,
where
amongst
other
things
he
sayes
:
Comparisons
betwixt
Scripture
and
Scripture
are
both
odious
and
daungerous
.
The
Apostles
names
are
euenly
placed
in
the
writings
of
the
holy
foundation
.
With
an
vnpartiall
respect
haue
the
children
of
Christs
family
from
time
to
time
,
receiued
,
reuerenced
,
&
imbraced
the
whole
volume
of
Scriptures
.
You
on
the
other
side
speake
in
a
different
strayne
and
say
thus
:
[
(i)
](A15509-e15860-b)
(i)
Pag.
67.
n.
36.
I
may
belieue
euen
those
questioned
Bookes
to
haue
been
written
by
the
Apostles
,
and
to
be
Canonicall
:
but
I
cannot
in
reason
belieue
this
of
them
so
vndoubtedly
,
as
of
those
bookes
which
were
neuer
questioned
.
And
elswhere
:
The
Canon
of
Scripture
,
[
(k)
](A15509-e15890-b)
(k)
Pag.
69.
n.
45.
as
we
receiue
it
,
is
built
vpon
vniuersall
Tradition
.
For
we
do
not
professe
our selues
so
absolutly
and
vndoubtedly
certaine
,
neither
do
we
vrge
others
to
be
so
,
of
those
Bookes
which
haue
byn
doubted
,
as
of
those
which
neuer
haue
.
By
this
meanes
what
will
become
of
the
Epistle
of
S.
Iames
,
the
second
Epistle
of
S.
Peter
,
the
second
and
third
of
S.
Iohn
,
the
Epistle
to
the
Hebrewes
,
and
the
Apocalyps
of
S.
Iohn
?
And
what
part
of
Scripture
hath
not
been
questioned
by
some
,
and
those
some
so
many
,
as
would
haue
made
vs
doubt
of
the
works
of
Tully
or
Liuy
&c.
if
they
had
affirmed
them
not
to
haue
been
written
by
such
Authours
?
And
the
only
doubting
of
Erasmus
,
or
some
such
other
about
the
workes
of
some
Fathers
,
hath
caused
them
to
be
questioned
by
diuers
,
vpon
much
weaker
grounds
,
as
difference
of
stiles
,
or
the
like
.
8.
In
another
place
you
tell
vs
[
(l)
](A15509-e15990-b)
(l)
Pag.
68.
n.
43.
that
to
receiue
a
Booke
for
Canonicall
,
it
is
inough
to
haue
had
attestation
though
not
vniuersall
,
yet
at
least
sufficient
to
make
considering
men
receiue
them
for
Canonicall
,
which
were
sometimes
doubted
of
by
some
,
yet
whose
number
and
authority
was
not
so
great
,
as
to
preuaile
against
the
contrary
suffrages
.
Obserue
vpon
what
inextricable
passages
,
and
lesse
degrees
of
probability
this
man
doth
put
vs
in
our
beliefe
of
holy
Scripture
.
First
we
must
settle
our
Fayth
on
men
;
then
on
considering
men
,
though
the
consent
be
not
vniuersall
;
thirdly
vpon
the
greater
and
more
preualent
number
and
authority
of
suffrages
,
as
if
the
greater
number
alone
,
without
infallible
assistance
of
the
holy
Ghost
,
were
a
sufficient
ground
for
Christian
Fayth
.
You
deny
(
pag.
68.
n.
42.
)
that
the
Controuersy
about
Scripture
is
to
be
tryed
by
most
voyces
,
and
yet
what
is
your
greater
number
,
but
most
voyces
?
And
as
for
greater
Authority
,
what
can
you
meane
thereby
,
except
perhaps
greater
learning
,
or
some
such
quality
,
nothing
proportionable
to
that
Authority
,
on
which
Christian
Fayth
must
relye
?
The
third
Doctrine
.
That
the
Apostles
were
not
infallible
in
their
writings
,
but
erred
with
the
whole
Church
of
their
time
.
CHAP.
IIII.
1.
IT
can
be
no
wonder
that
he
should
speake
meanly
of
the
necessity
,
and
infallibility
of
holy
Scripture
,
since
he
labours
to
fasten
errour
vpon
the
Canonicall
writers
,
and
deliuerers
thereof
the
Apostles
themselues
,
and
the
whole
Church
of
their
time
.
[
(m)
](A15509-e16140-b)
(m)
Pag.
1●7
.
n.
21.
The
Church
may
ignorantly
disbelieue
a
Reuelation
,
which
by
errour
she
thinkes
to
be
no
Reuelation
.
That
the
Gospell
was
to
be
preached
to
all
Nations
,
was
a
Truth
reuealed
before
our
Sauiours
Ascension
in
these
words
;
Goe
and
teach
all
nations
.
Math.
29.19
.
Yet
through
preiudice
,
or
inaduertence
,
or
some
other
cause
the
Church
disbelieued
it
,
as
it
is
apparent
out
of
the
11.
and
12.
Chapter
of
the
Acts
,
vntill
the
conuersion
of
Cornelius
.
And
that
the
Apostles
themselues
were
inuolued
in
this
supposed
errour
of
the
most
primitiue
Church
,
he
deliuers
without
ceremony
in
another
place
:
[
(n)
](A15509-e16190-b)
(n)
Pag.
144.
n.
31.
That
the
Apostles
themselues
euen
after
the
sending
of
the
holy
Ghost
were
,
and
through
inaduertence
,
or
preiudice
continued
for
a
time
,
in
an
errour
repugnant
to
a
reuealed
Truth
,
it
is
,
as
I
haue
already
noted
,
vnanswerably
euident
from
the
story
of
the
Acts
of
the
Apostles
.
Is
not
this
to
ouerthrow
all
Christianity
?
If
the
Blessed
Apostles
on
whom
Christians
are
builded
,
as
vpon
their
foundation
(
Ephes.
2.
)
were
obnoxious
to
inaduertence
,
to
preiudice
,
to
other
causes
of
errour
;
what
certainty
can
we
now
haue
?
The
Apostles
might
haue
written
what
they
belieued
,
and
so
we
cannot
be
sure
but
what
they
haue
written
may
contain
some
errour
proceeding
from
inaduertence
,
preiudice
,
or
some
other
cause
.
If
they
euen
after
the
receiuing
of
the
holy
Ghost
,
and
with
them
the
whole
Church
of
that
time
,
could
either
forget
or
transgresse
so
fresh
a
Commaund
,
imposed
by
our
Sauiour
Christ
for
his
last
farewell
at
his
Ascension
;
it
will
be
obuious
for
aduersaries
of
Christian
Religion
to
obiect
,
that
perhaps
they
haue
byn
left
to
themselues
,
to
obliuion
,
inaduertence
,
and
other
humane
defects
in
penning
the
Scripture
.
If
they
erred
in
their
first
thoughts
,
why
not
in
their
second
?
With
the
assistance
of
the
holy
Ghost
they
can
erre
in
neither
,
without
it
,
in
both
.
2.
The
Obiection
which
he
brings
is
not
hard
to
solue
.
S.
Peter
himselfe
neuer
doubted
.
That
vision
was
shewed
to
him
,
and
he
declared
it
to
the
conuerted
Iewes
for
their
satisfaction
,
as
it
happened
in
the
Councell
held
by
the
Apostles
,
about
the
obseruation
of
the
law
of
Moyses
;
which
some
Christians
conuerted
from
Iudaisme
did
much
vrge
.
But
neither
the
Apostles
,
nor
the
other
Christians
had
any
doubt
in
that
matter
:
as
likewise
in
our
present
case
,
not
all
the
Church
,
but
only
some
Zealous
for
the
Iewes
did
oppose
themselues
to
S.
Peter
.
For
before
the
conuersion
of
Cornelius
other
Gentils
were
become
Christians
,
as
[
(o)
](A15509-e16330-b)
(o)
Com.
in
Act.
cap.
10.
post
vers.
48
,
Cornelius
à
Lapide
with
others
affirmes
&
proues
.
For
which
respect
the
text
expressely
declares
,
[
(p)
](A15509-e16370-b)
(p)
Act.
c.
11.
v.
2.
that
they
who
were
offended
with
S.
Peter
were
of
the
circumcision
,
that
is
Iewes
made
Christians
.
3.
He
goes
on
in
this
conceit
,
and
addes
a
point
no
lesse
daungerous
then
the
former
.
The
Apostles
Doctrine
,
sayth
he
,
[
(q)
](A15509-e16420-b)
(q)
Pag.
144.
n.
31.
was
confirmed
by
miracles
,
therefore
it
was
entirely
true
,
and
in
no
part
either
false
,
or
vncertain
.
I
say
in
no
part
which
they
deliuered
constantly
,
as
a
certaine
diuine
truth
,
and
which
had
the
attestation
of
diuine
miracles
.
Thus
you
see
he
couertly
calls
in
question
all
the
Apostles
writings
,
and
layes
grounds
to
except
against
them
.
For
if
once
we
giue
way
to
such
distinctions
,
and
say
that
the
Apostles
are
to
be
credited
only
,
in
what
they
deliuered
constantly
as
a
certaine
diuine
Truth
;
we
may
reiect
in
a
manner
all
Scripture
,
which
scarce
euer
declares
,
whether
or
no
the
writers
thereof
did
deliuer
any
thing
,
as
a
certaine
diuine
Truth
;
and
much
lesse
that
they
remained
constant
in
what
they
deliuered
by
writing
.
Or
if
it
should
expresse
these
particulars
,
yet
we
could
not
be
obliged
to
belieue
it
,
if
once
we
come
to
deny
to
the
Apostles
an
vniuersall
infallibility
.
For
what
reason
can
this
man
giue
,
according
to
these
grounds
of
his
,
why
they
might
not
haue
erred
in
that
particular
declaration
?
4.
And
besides
,
will
he
not
oblige
vs
to
belieue
with
certainty
any
thing
deliuered
by
the
Apostles
which
had
not
the
attestation
of
diuine
miracles
?
It
seeemes
he
will
not
,
and
thereby
in
effect
takes
away
the
beliefe
of
very
many
mysteries
of
Christian
Fayth
and
verities
contayned
in
holy
Scripture
.
For
that
miracles
were
wrought
in
confirmation
of
euery
particular
passage
of
Scripture
,
we
cannot
affirme
neither
out
of
holy
Scripture
it selfe
,
nor
any
other
credible
argument
:
rather
the
contrary
is
certaine
,
there
being
innumerable
verityes
of
the
Bible
which
were
neuer
seuerally
confirmed
in
that
manner
,
and
yet
it
were
damnable
sinne
to
deny
them
.
And
moreouer
where
,
or
when
did
the
Apostles
particularly
prooue
by
miracle
,
that
their
writings
were
the
word
of
God
?
Thus
you
see
into
what
plunges
he
brings
all
Christians
by
his
owne
Inconstancy
;
from
which
certainly
ariseth
this
itching
desire
of
his
to
put
conceites
into
mens
heades
,
as
if
the
Apostles
also
might
haue
byn
various
in
their
writings
and
not
constant
.
5.
I
cannot
omit
another
distinction
preiudiciall
to
the
infallibility
of
the
Apostles
&
of
their
writings
,
which
he
deliuereth
in
these
words
:
[
(r)
](A15509-e16500-b)
(r)
Pag.
144.
n.
32.
For
those
things
which
the
Apostles
professed
to
deliuer
,
as
the
Dictates
of
human
reason
,
and
prudence
,
and
not
as
diuine
Reuelations
,
why
should
we
take
them
as
diuine
Reuelations
?
I
see
no
reason
,
nor
how
we
can
do
so
,
and
not
contradict
the
Apostles
and
God
himselfe
.
Therefore
when
S.
Paul
sayes
in
the
1.
Epist.
to
the
Corinth.
7.12
.
To
the
rest
speake
I
,
not
the
Lord
.
And
againe
:
Concerning
virgins
I
haue
no
commaundment
of
the
Lord
,
but
I
deliuer
my
iudgment
.
If
we
will
pretend
that
the
Lord
did
certainly
speake
what
S.
Paul
spake
,
and
that
his
iudgment
was
Gods
commandment
,
shall
we
not
plainly
contradict
S.
Paul
,
and
that
spirit
by
which
he
wrote
which
mooued
him
to
write
;
as
in
other
places
diuine
Reuclations
,
which
he
certainly
knew
to
be
such
,
so
in
this
place
his
owne
Iudgment
touching
some
things
,
which
God
had
not
particularly
reuealed
vnto
him
.
This
doctrine
is
subiect
to
the
same
iust
exceptions
,
which
were
alleadged
against
the
former
.
For
if
once
we
deny
vniuersall
infallibility
to
the
Apostles
,
we
cannot
belieue
them
with
infallibility
in
any
one
thing
,
but
still
we
may
be
doubting
whether
they
speake
out
of
their
owne
spirit
,
and
not
by
diuine
Reuelation
,
though
they
should
euen
declare
in
what
sort
they
intend
to
speake
,
because
we
may
feare
they
are
deceiued
in
those
very
declarations
.
And
as
you
will
perhaps
say
,
they
write
Diuine
Reuelations
,
except
in
things
which
they
professe
to
deliuer
as
the
Dictates
of
human
human
reason
and
prudence
;
another
will
say
that
they
must
or
may
be
vnderstood
to
deliuer
the
dictats
of
human
reason
and
prudence
,
whensoeuer
they
do
not
in
expresse
rearmes
professe
to
deliuer
diuine
Reuelations
,
which
is
very
seldome
;
the
ordinary
custome
of
holy
Scripture
being
to
deliuer
verityes
without
any
such
qualifying
of
them
.
And
if
S.
Paul
when
in
the
Epistle
and
Chapter
by
you
cited
v.
40.
sayes
of
himselfe
,
I
thinke
that
I
also
haue
the
spirit
of
God
,
might
be
deceiued
in
that
thought
of
his
;
we
may
also
say
he
might
be
deceiued
,
euen
when
he
affirmes
that
he
writes
by
the
spirit
of
God
;
and
much
more
may
we
doubt
,
when
he
expresses
no
such
thing
,
as
commonly
neither
he
,
nor
any
other
Canonicall
writers
doe
.
6.
In
the
words
which
you
cite
:
To
the
rest
speake
I
,
not
the
Lord
,
S.
Paul
treates
of
a
very
important
matter
,
that
is
,
of
the
wiues
departing
from
her
husband
,
or
the
husbands
from
his
wife
.
Wherein
if
S.
Paul
were
subiect
to
errour
,
he
might
chance
to
haue
taught
a
point
of
great
Iniustice
,
against
the
commaund
of
our
Sauiour
declaring
the
very
Law
of
nature
,
What
God
hath
ioyned
togeather
let
not
man
separate
[
(s)
](A15509-e16650-b)
(s)
Mat.
19.6
.
.
And
as
for
the
words
you
alleadge
in
the
second
place
:
Concerning
virgins
I
haue
no
commandment
of
our
Lord
,
but
I
deliuer
my
Iudgment
,
the
Apostle
afterwards
within
the
compasse
of
the
selfe
same
discourse
,
sayes
that
a
man
sinnes
not
if
he
marry
;
wherin
if
S.
Paul
may
be
deceiued
,
as
speaking
out
of
his
owne
spirit
,
as
you
say
he
doth
in
some
precedent
words
;
you
will
not
only
want
this
text
to
prooue
with
certainty
,
that
marriage
is
lawfull
,
but
whensoeuer
marriage
is
allowed
in
any
other
place
of
Scripture
(
as
Hebr.
13.
v.
4.
Marriage
is
honourable
in
all
)
you
haue
put
into
the
mouthes
of
the
old
and
moderne
heretiques
,
who
impugned
the
lawfullnes
of
marriage
,
a
ready
answere
that
those
texts
of
Scripture
,
were
but
the
Dictats
of
human
reason
and
prudence
,
wherein
the
writers
of
Canonicall
Scripture
might
be
deceiued
.
7.
The
other
words
,
Speake
I
,
not
the
Lord
,
shew
only
that
our
Sauiour
left
power
for
the
Apostles
,
and
his
Church
to
aduise
,
counsaile
,
ordaine
,
or
commaund
some
things
,
as
occasion
might
require
,
which
himselfe
had
not
commaunded
,
or
determined
in
particular
:
which
truth
if
you
hold
to
be
only
a
Dictate
of
human
reason
,
you
open
a
way
for
refractary
spirits
to
oppose
the
ordinances
of
their
Superiours
and
Prelats
,
in
things
not
expressely
commaunded
by
our
Lord
.
8.
The
last
Words
v.
25.
Concerniug
virgins
I
haue
no
commandment
of
the
Lord
,
but
I
deliuer
my
Iudgment
,
which
we
translate
,
but
I
giue
counsaile
,
prooue
indeed
our
Catholicke
Doctrine
concerning
workes
of
supererogation
,
or
Counsayles
,
in
regard
that
the
Apostle
in
this
place
persuades
virginity
as
the
better
,
but
commaunds
it
not
as
necessary
:
Yet
they
do
in
no
wise
imply
any
doubtfulnesse
or
fallibility
in
the
Apostles
;
neuer
any
hitherto
besides
your selfe
,
offering
to
answere
our
argument
by
saying
,
the
Apostle
wrote
only
the
dictate
of
human
reason
,
or
prudence
,
and
so
might
be
deceiued
.
Which
answere
had
been
very
obuious
,
if
they
had
presumed
to
be
so
bold
,
as
you
are
,
with
the
Apostles
,
and
therefore
it
is
a
signe
that
no
man
besides
your selfe
durst
deliuer
this
doctrine
.
9.
Certainly
if
the
Apostles
did
sometimes
write
by
the
motion
of
the
holy
Ghost
,
and
at
other
times
out
of
their
owne
priuate
Iudgment
or
spirit
;
though
it
were
granted
that
themselues
could
discerne
the
diuersity
of
those
motions
or
spirits
(
which
one
may
easily
deny
,
if
their
vniuersall
infallibility
be
once
impeached
)
yet
it
is
cleere
that
others
,
to
whom
they
spake
or
wrote
,
could
not
discerne
the
diuersity
of
those
spirits
in
the
Apostles
.
For
which
cause
learned
Protestants
acknowledge
,
that
although
ech
mans
priuate
spirit
were
admitted
for
direction
of
himselfe
,
yet
it
were
not
vsefull
for
teaching
others
.
Thus
you
say
(
pag.
141.
)
A
supernaturall
assurance
of
the
incorruption
of
Scripture
may
be
an
assurance
to
ones
selfe
,
but
no
argument
to
another
.
And
as
you
affirme
[
(t)
](A15509-e16810-b)
(t)
Pag.
62.
that
bookes
that
are
not
Canonicall
may
say
they
are
,
and
those
that
are
so
,
may
say
nothing
of
it
:
so
we
cannot
be
assured
that
the
Apostles
deliuer
diuine
Reuelations
,
though
they
should
say
they
doe
;
nor
that
they
deliuer
not
such
Reuelations
though
they
say
nothing
thereof
,
if
once
we
deny
their
vniuersall
infallibility
.
10.
Now
I
beseech
the
good
Reader
to
reflect
vpon
this
mans
endeauours
to
ouerthrow
the
holy
Scriptures
and
Christianity
,
and
to
what
at
last
he
tends
by
these
degrees
.
First
he
sayth
,
our
beliefe
that
Scripture
is
the
word
of
God
exceedes
not
probability
.
2.
Amongst
those
Bookes
which
we
belieue
to
be
the
word
of
God
,
we
belieue
some
with
lesse
probability
then
others
.
Thirdly
we
may
be
saued
though
we
neither
belieue
that
Scripture
is
the
Rule
of
Fayth
,
nor
that
it
is
the
word
of
God
.
Fourthly
,
our
assurance
that
Scripture
or
any
other
Booke
is
corrupted
,
is
of
the
same
kind
and
condition
,
both
,
only
morall
assurances
.
Fifthly
the
writers
of
holy
Scripture
might
erre
in
things
which
they
deliuered
not
constantly
,
or
not
as
diuine
Reuelations
,
but
dictates
of
human
reason
,
or
if
they
deliuered
any
doctrine
not
confirmed
by
miracles
.
Sixtly
,
vpon
the
same
ground
he
might
say
that
the
Apostles
were
infallible
only
when
they
deliuered
things
belonging
to
Fayth
,
Piety
,
or
Religion
,
&
not
when
they
wrote
things
meerely
indifferent
,
or
of
no
great
moment
in
themselues
,
as
some
Socinians
[
(u)
](A15509-e16870-b)
(u)
Volkel
.
l.
5.
c.
5.
Dom.
Lopez
.
de
Authorit
.
sac
.
Script
.
eyther
grant
,
or
care
not
much
to
deny
.
And
then
further
it
will
be
left
to
euery
mans
iudgement
,
what
is
to
be
accounted
a
matter
of
moment
:
And
soone
after
it
will
be
said
,
that
to
search
whether
the
doctrine
of
the
Blessed
Trinity
,
for
example
,
be
contained
in
Scripture
,
or
no
,
is
not
much
necessary
;
since
a
man
without
knowledge
of
that
speculatiue
doctrine
,
may
belieue
and
loue
God
,
as
a
chiefe
Socinian
teaches
[
(w)
](A15509-e16910-b)
(w)
Iren.
Phil●leth
.
dissertatione
de
Pace
Ecclesiae
.
and
your selfe
affirme
[
(x)
](A15509-e16920-b)
(x)
Pag.
37.
that
any
Fayth
if
it
worke
by
loue
shall
certainly
auaile
with
God
,
and
be
accepted
of
him
.
And
then
will
some
say
;
Why
may
not
a
man
loue
God
though
he
erre
in
the
doctrine
concerning
Christ
deliuered
in
Scripture
?
&
so
it
will
not
be
necessary
to
belieue
that
the
Apostles
were
infallible
in
penning
the
Scripture
,
but
only
in
articlesd
absolutely
necessary
to
loue
God
,
and
to
haue
a
generall
sorrow
for
all
our
sinnes
.
And
since
to
loue
God
&
haue
contrition
for
our
sinnes
,
a
probable
beliefe
will
serue
according
to
your
[
(y)
](A15509-e16970-b)
(y)
Pag.
327.
Principles
,
what
need
we
any
infallible
Scripture
at
all
,
but
only
some
motiues
sufficient
to
produce
a
probable
assent
that
there
is
a
God
,
whether
it
be
by
Scripture
belieued
to
be
only
a
probable
writing
,
or
by
naturall
discourse
,
or
any
other
meanes
;
as
you
teach
,
that
one
is
not
bound
to
belieue
the
Scripture
to
be
the
word
of
God
,
but
may
be
saued
,
if
by
other
meanes
,
for
example
,
preaching
,
he
attaine
the
knowledge
of
the
verityes
contayned
in
Scripture
[
(z)
](A15509-e16990-b)
(z)
Pag.
116.
.
And
thus
you
see
to
what
hauock
these
things
lead
,
not
only
touching
Christianity
,
but
of
all
Religion
.
The
fourth
Doctrine
.
Iniurious
to
the
miracles
of
our
Sauiour
,
and
of
his
Apostles
.
CHAP.
V.
1.
THE
Disciple
is
not
aboue
his
Mayster
:
&
we
may
not
wonder
that
a
man
should
be
free
with
the
Apostles
,
if
he
spare
not
Christ
himselfe
.
To
the
end
that
the
entrance
might
be
proportionable
to
the
building
which
he
was
raising
,
he
plants
in
his
Preface
a
Tenet
,
which
cannot
but
be
as
strange
to
all
considerate
Christians
,
as
it
is
dangerous
to
the
weake
.
It
seemes
he
was
not
able
to
deny
,
that
true
miracles
haue
been
wrought
by
members
of
our
Catholicke
Church
:
He
comes
therefore
to
this
desperate
euasion
,
and
giues
vs
these
wordes
in
print
:
[
(a)
](A15509-e17060-b)
(a)
Pref.
〈◊〉
.
43.
It
seemes
to
me
no
strange
thing
,
that
God
in
his
Iustice
should
permit
some
true
miracles
to
be
wrought
to
delude
them
who
haue
forged
so
many
,
as
apparently
the
Professours
of
the
Roman
doctrine
haue
to
abuse
the
world
.
I
shall
wrong
the
Readers
vnderstanding
,
if
for
his
sake
I
shall
stand
to
dilate
vpon
that
,
which
is
very
cleer
;
that
by
this
meanes
the
miracles
of
our
Blessed
Sauiour
,
and
his
Apostles
cannot
be
knowne
to
be
inducements
to
truth
,
but
may
haue
been
snares
to
entrap
the
behoulders
in
pernicious
errours
.
To
what
end
then
doth
S.
Paul
prooue
his
mission
by
miracles
?
[
(b)
](A15509-e17100-b)
(b)
2.
Cor.
12.12
.
Signa
Apostolatus
meifacta
sunt
supervos
,
in
omni
prudentia
,
in
signis
,
&
prodigijs
&
virtutibus
.
To
what
end
did
our
Blessed
Sauiour
assigne
miracles
,
to
confirme
the
preaching
of
his
Apostles
?
Signa
autem
eos
,
qui
crediderint
,
hae
sequentur
:
In
nomine
meo
daemonia
eijcient
&c.
[
(c)
](A15509-e17140-b)
(c)
Mare
.
vlt.
v.
17.
.
To
what
purpose
did
he
send
this
message
to
S.
Iohn
Baptist
,
Caecivident
,
claudi
ambulant
[
(d)
](A15509-e17170-b)
(d)
Mat.
II.
?
To
what
end
did
he
say
[
(e)
](A15509-e17190-b)
(e)
Ioan.
15.24
.
si
opera
non
fecissem
in
eis
,
quae
nemo
alius
fecit
,
peccatum
non
haberent
?
2.
Many
other
texts
might
be
alledged
.
These
will
satisfy
euery
good
Christian
that
belieues
the
Scriptures
.
But
I
confesse
,
neither
these
or
any
other
places
of
Scripture
can
prooue
any
thing
with
this
man
,
who
by
affirming
that
true
miracles
may
be
wrought
to
delude
men
,
doth
depriue
the
Apostles
of
all
authority
which
they
could
gayne
by
working
miracles
,
and
consequently
leaues
men
free
from
any
obligation
to
belieue
that
their
writings
were
infallible
.
And
then
to
what
purpose
doth
he
tel
vs
in
the
same
place
,
that
the
Bible
hath
byn
confirmed
with
those
miracles
,
which
were
wrought
by
our
Sauiour
Christ
and
his
Apostles
,
since
those
very
miracles
might
by
the
same
ground
,
be
delusions
rather
then
confirmations
?
If
true
miracles
may
now
be
wrought
in
punishment
of
Christians
for
forging
false
miracles
,
as
you
pretend
;
what
certainty
can
you
giue
a
man
that
our
Sauiour
&
his
Apostles
did
not
the
like
,
True
miracles
may
be
wrought
to
delude
men
?
3.
But
though
by
this
impiety
you
depriue
Scripture
of
all
authority
,
and
cannot
consequently
be
persuaded
to
any
thing
by
Scripture
:
yet
there
remaines
one
powerfull
authority
to
conuince
you
euen
in
this
your
tenet
.
It
is
your selfe
.
For
thus
you
speake
to
vs
vpon
another
occasion
:
[
(f)
](A15509-e17280-b)
(f)
Pag.
144.
n.
31.
Yf
you
be
so
infallible
,
as
the
Apostles
were
,
shew
it
as
the
Apostles
did
.
They
went
forth
(
sayth
S.
Marke
)
and
preached
euery
where
,
the
Lord
working
with
them
,
and
confirming
their
words
with
signes
following
.
It
is
impossible
that
God
should
lye
,
&
that
the
eternall
Truth
should
set
his
hand
and
seale
to
the
confirmation
of
a
falshood
,
or
of
such
doctrine
,
as
is
partly
true
and
partly
false
.
The
Apostles
doctrine
was
thus
confirmed
,
therefore
it
was
intirely
true
,
and
in
no
part
either
false
or
vncertaine
.
Is
it
not
cleere
by
these
words
that
since
the
Doctrine
of
the
Roman
Church
hath
byn
confirmed
by
true
miracles
(
as
you
affirmed
in
your
Motiue
,
and
for
ought
I
can
perceiue
,
deny
it
not
in
your
answere
)
she
must
be
the
true
Church
?
For
euen
against
your selfe
,
when
you
speake
not
in
opposition
to
the
Roman
Church
,
you
confesse
that
the
eternall
Truth
cannot
confirme
a
falshood
with
true
miracles
.
Or
if
in
opposition
to
our
Church
you
will
recall
what
you
deliuer
in
your
Booke
,
and
be
constant
to
that
which
you
say
in
your
Preface
in
answere
to
your
Motiue
;
I
must
still
be
enforced
to
affirme
that
you
prepare
a
way
to
the
ouerthrow
of
Christianity
,
by
euacuating
the
efficacy
of
miracles
wrought
by
Christ
our
Lord
,
his
Apostles
,
and
all
holy
men
,
in
confirmation
of
Christian
Religion
.
4.
And
to
the
end
the
Reader
may
not
thinke
I
am
too
rigorous
in
pressing
you
vpon
this
one
passage
,
vpon
which
you
were
thrust
by
a
hard
necessity
of
answering
your
owne
motiues
;
I
challenge
you
vpon
this
other
wherein
you
say
:
[
(g)
](A15509-e17330-b)
(g)
Pag.
69.
n.
47.
For
my
part
I
professe
,
that
if
the
Doctrine
of
the
Scripture
were
not
as
good
,
and
as
fit
to
come
from
the
fountaine
of
goodnesse
,
as
the
miracles
by
which
it
was
confirmed
were
great
,
I
should
want
one
maine
pillar
of
my
Fayth
,
and
for
want
of
it
,
I
feare
should
be
much
staggered
in
it
.
Catholickes
are
most
certaine
that
the
doctrine
of
the
Scripture
is
as
good
,
as
the
miracles
by
which
it
was
confirmed
were
great
.
But
this
certainty
we
do
not
ground
vpon
our
owne
Knowledge
or
Iudgment
,
framed
by
considering
the
Doctrines
in
themselues
,
as
if
we
should
be
staggered
if
we
could
not
find
them
to
be
such
independently
of
miracles
;
but
,
because
they
are
confirmed
by
miracles
,
or
otherwise
testifyed
to
be
good
,
by
them
,
to
whom
we
must
submit
:
whereas
your
way
of
beliefe
leaues
a
man
in
a
disposition
to
be
perpetually
altering
opinions
,
accordingly
as
the
same
things
may
sometimes
appeare
true
,
and
other
times
false
;
which
diuersity
of
iudgments
you
must
according
to
this
your
doctrine
follow
,
euen
against
any
point
confirmed
by
miracles
,
if
it
chance
to
seeme
not
true
to
your
vnderstanding
,
which
is
the
part
and
proper
disposition
of
a
Socinian
.
The
fifth
Doctrine
.
By
resoluing
Fayth
into
Reason
,
he
destroyes
the
nature
of
Fayth
and
beliefe
of
all
Christian
verityes
.
CHAP.
VI.
1.
THe
source
whence
all
the
aforesaid
and
innumerable
other
pernicious
sequels
do
follow
,
Gentle
Reader
,
is
,
that
according
to
this
mans
doctrine
,
Christian
Fayth
must
be
resolued
into
the
euidence
of
naturall
reason
,
not
as
preparing
or
inducing
vs
to
belieue
,
but
as
the
maine
ground
,
&
strongest
pillar
of
our
Fayth
,
and
in
a
word
,
as
the
conclusion
depends
on
the
premises
.
And
to
this
purpose
he
builds
much
vpon
this
axiome
:
[
(h)
](A15509-e17470-b)
(h)
Pag.
36.
n.
8.
We
cannot
possibly
be
more
certaine
of
the
conclusion
,
then
of
the
weaker
of
the
premises
;
as
a
riuer
will
not
rise
higher
then
the
fountaine
from
which
it
flowes
.
Hence
in
the
same
place
he
deduceth
that
the
certainty
of
Christian
Fayth
can
be
but
morall
,
and
not
absolutely
infallible
.
With
this
principle
is
connexed
another
,
vnlesse
you
will
call
it
the
same
more
expressely
declared
and
applyed
.
And
it
is
this
:
If
vpon
reasons
seeming
to
my
vnderstanding
very
good
,
I
haue
made
choyce
of
a
Guide
or
Rule
for
my
direction
in
matters
of
Fayth
;
when
afterward
I
discouer
that
this
Guide
or
Rule
leades
me
to
belieue
one
or
more
points
,
which
in
the
best
iudgment
that
I
can
frame
,
I
haue
stronger
reasons
to
reiect
,
then
I
had
to
accept
my
former
Rule
;
I
may
and
ought
to
forsake
that
Rule
as
false
&
erroneous
:
otherwise
I
should
be
conuinced
not
to
follow
reason
,
but
some
setled
resolution
to
hold
fast
whatsoeuer
I
had
once
apprehended
.
What
followes
from
this
vast
principle
,
but
that
if
holy
Scripture
(
for
example
)
propound
things
seeming
more
euidently
contrary
to
reason
,
or
my
opinion
,
more
plainly
contradicting
one
another
,
then
the
inducements
which
first
mooued
me
to
belieue
Scripture
were
strong
&
conuincing
;
I
must
reiect
the
Scripture
,
as
an
erroneous
Rule
,
and
adhere
to
my
owne
Reason
and
discourse
as
my
last
and
safest
guide
.
This
certainly
doth
follow
.
Especially
if
we
remember
another
principle
that
the
motiues
,
for
which
we
belieue
holy
Scripture
,
are
only
probable
,
for
so
they
must
in
all
equity
giue
place
to
reasons
seeming
demonstratiue
&
conuincing
,
as
there
will
not
want
many
such
against
the
high
misteries
of
Christian
Fayth
,
if
once
we
professe
that
our
assent
to
them
must
be
resolued
into
naturall
discourse
.
How
farre
dissonant
this
is
from
the
receiued
persuasion
and
tenet
of
all
Christians
,
that
their
Fayth
is
not
resolued
into
Reason
but
Authority
,
it
is
easy
to
see
by
the
effects
.
For
why
do
Socinians
and
such
like
deny
the
misteryes
of
the
Blessed
Trinity
,
the
Deity
of
our
Blessed
Sauiour
,
and
diuers
other
verityes
of
Christian
Fayth
,
but
because
they
seeme
manifestly
repugnant
to
reason
?
2.
It
cannot
be
doubted
but
that
any
one
to
whom
the
saluation
of
his
owne
soule
is
deare
,
will
be
wary
in
admitting
doctrines
deliuered
in
a
Booke
,
if
with
Truth
it
may
be
affirmed
,
that
the
Author
in
point
of
beliefe
is
certainly
no
good
Christian
,
as
one
who
denyes
the
Diuinity
of
Christ
our
Lord
,
and
the
most
Blessed
Trinity
,
which
are
misteryes
most
proper
to
Christian
Fayth
,
and
most
hatefull
to
Iewes
and
Turkes
.
For
what
authority
can
he
challenge
with
any
iudicious
Christian
,
in
matters
concerning
Fayth
,
who
confessedly
erres
in
the
prime
articles
of
Christian
Fayth
?
as
we
feare
euen
a
sound
man
,
if
we
thinke
he
come
from
the
pest-house
;
and
none
will
trust
the
Diuell
though
transfigured
into
an
Angell
of
light
.
For
which
cause
spirituall
men
bid
vs
examine
,
not
only
what
motions
we
find
in
our
soule
,
but
also
from
what
roote
they
proceed
.
3.
I
wil
not
take
vpon
me
to
say
what
you
are
,
or
what
you
are
not
,
but
in
matters
concerning
articles
of
fayth
we
ought
to
speak
plainly
.
You
tell
vs
[
(i)
](A15509-e17550-b)
(i)
Praefat.
n.
5.
that
you
belieue
the
Doctrine
of
the
Trinity
,
the
Deity
of
our
Sauiour
,
and
all
other
supernaturall
verityes
reuealed
in
Scripture
.
The
question
is
not
,
whether
you
belieue
some
kind
of
Trinity
,
nor
whether
our
Sauiour
be
God
in
some
sense
by
participation
,
as
Dauid
sayes
,
I
haue
said
,
you
are
Gods
(
Psal.
81.6
.
)
and
in
that
sense
that
they
are
contayned
in
Scripture
:
But
the
question
is
whether
you
belieue
those
misteryes
,
as
they
are
generally
belieued
by
Christians
,
and
expressed
euen
in
the
39.
Articles
of
the
English
Church
:
or
whether
you
belieue
that
in
this
sense
they
are
reuealed
in
Scripture
.
Be
pleased
then
to
declare
your selfe
,
whether
you
belieue
,
that
in
the
Godhead
there
be
three
Persons
of
one
substance
,
Power
,
and
Eternity
,
the
Father
,
the
Sonne
,
and
the
Holy
Ghost
,
as
is
taught
in
the
first
article
.
And
then
whether
you
belieue
the
second
Article
,
wherein
is
said
:
The
Sonne
which
is
the
word
of
the
Father
,
the
very
and
eternall
God
of
one
substance
with
the
Father
,
tooke
mans
nature
in
the
wombe
of
the
Blessed
Virgin
,
of
her
substance
:
So
that
two
whole
and
perfect
natures
,
that
is
to
say
,
the
Godhead
and
Manhood
were
ioyned
togeather
in
one
Person
neuer
to
be
deuided
,
whereof
is
one
Christ
very
God
,
and
very
Man
.
Thirdly
,
whether
you
firmely
belieue
the
contents
of
the
fifth
Article
:
The
holy
Ghost
proceeding
from
the
Father
and
the
sonne
,
is
of
one
substance
,
Maiesty
,
and
Glory
with
the
Father
and
the
sonne
,
very
eternall
God
.
If
these
demaunds
seeme
harsh
,
blame
your selfe
who
were
forewarned
,
euen
before
that
which
they
call
the
Direction
was
published
,
when
it
was
in
your
power
to
haue
freed
your selfe
from
this
trouble
,
and
secured
others
from
the
scandall
which
your
Booke
may
giue
.
Neither
are
these
questions
from
the
matter
,
but
consequent
to
principles
deliuered
in
your
Booke
.
4.
And
let
no
man
wonder
,
that
I
desire
plaine
dealing
.
For
I
haue
seene
a
Socinian
Catechisme
in
print
,
which
at
first
grants
that
Christ
is
God
,
but
then
to
the
question
,
whether
he
haue
the
diuine
Nature
,
it
answers
,
No
:
because
(
forsooth
)
that
is
a
thing
repugnant
both
to
Scripture
and
Reason
.
It
is
apparent
that
the
Socinians
agree
with
the
Manicheans
,
that
Fayth
is
resolued
into
Reason
,
and
that
the
Manicheans
maintained
a
most
strict
brotherhood
with
the
Priscillianists
,
who
taught
that
it
is
lawfull
to
dissemble
a
mans
Fayth
euen
by
oath
:
For
their
saying
was
,
Iura
,
periura
,
secretum
prodere
noli
.
And
Arius
,
who
denied
the
Diuinity
of
our
Sauiour
Christ
,
made
no
bones
to
forsweare
himselfe
by
a
profession
of
Fayth
,
contrary
to
his
internall
beliefe
.
And
whether
any
one
who
is
esteemed
a
Socinian
do
not
hold
it
lawfull
to
deny
,
or
speake
ambiguously
against
what
he
belieues
,
that
so
in
a
very
peruerse
sense
he
may
with
the
Apostle
,
become
all
to
all
,
it
is
likely
you
know
better
then
another
can
tell
you
.
5.
Howsoeuer
,
euery
one
doth
now
expect
,
that
both
for
these
and
other
manifest
errours
mentioned
in
that
litle
Booke
of
Direction
,
you
openly
declare
your selfe
:
it
being
not
sufficient
to
say
,
as
you
do
,
in
a
generall
confused
manner
,
[
(k)
](A15509-e17800-b)
(k)
Pref.
n.
28.
Whosoeuer
teaches
,
or
holdes
them
,
let
him
be
Anathema
.
For
this
vniuersality
or
collection
of
errours
,
in
a
confused
sort
,
leaues
an
euasion
to
make
good
your
speach
,
if
you
reiect
but
any
one
of
those
errours
,
through
withall
you
imbrace
the
rest
.
And
therefore
to
acquit
your
credit
,
and
to
take
away
scandal
,
it
were
your
part
to
renounce
ech
one
in
particular
.
For
if
in
any
occasion
,
certainly
in
this
,
silence
ought
to
be
interpreted
a
confession
of
the
said
errours
.
S.
Hierome
is
of
this
mind
,
when
he
sayes
,
[
(l)
](A15509-e17840-b)
(l)
Ep.
75.
adu
.
Vigilantium
.
Nolo
in
suspicione
Haereseos
quemquam
esse
patientem
,
ne
apud
eos
,
qui
ignorant
innocentiam
eius
,
dis●imulatio
conscientia
iudicetur
,
si
taceat
.
It
you
be
not
guilty
,
I
do
you
a
singular
fauour
,
in
giuing
you
this
fayre
and
sit
occasion
,
to
wipe
of
that
publicke
staine
which
report
hath
cast
on
you
,
and
wherof
you
haue
not
only
giuen
too
great
occasion
by
your
owne
words
in
frequent
Conferences
,
but
now
by
your
writings
,
which
being
published
after
the
Direction
,
demonstrates
how
deeply
Socinian
errours
are
rooted
both
in
your
iudgment
&
affection
,
which
could
not
be
abated
,
either
by
priuate
aduise
,
or
publicke
admonition
.
6.
But
to
returne
from
this
necessary
digression
;
This
your
resoluing
Fayth
into
naturall
Reason
giues
occasion
for
others
at
least
,
if
your selfe
be
guiltlesse
,
to
deny
the
Diuinity
of
our
Sauiour
Christ
,
and
consequently
to
deny
that
he
redeemed
mankind
by
his
Death
;
which
if
he
be
not
true
God
,
had
beene
(
O
blasphemy
!
)
not
a
price
for
our
Redemption
,
but
a
punishment
rather
of
his
either
vsurping
the
name
of
the
true
Sonne
of
God
,
or
at
least
for
giuing
men
cause
to
belieue
he
did
so
.
These
I
grant
are
harsh
inferences
,
and
yet
you
cannot
auoyd
them
,
so
long
as
you
limit
Christian
Fayth
to
probabilities
,
and
resolue
solue
these
into
naturall
discourse
,
as
the
conclusion
into
the
premises
.
And
giue
me
leaue
to
say
,
you
do
but
dissemble
to
circumuent
an
vnwary
Reader
,
when
you
say
,
[
(m)
](A15509-e17920-b)
(m)
Pref.
n.
12.
that
you
submit
all
other
reasons
to
this
one
.
God
hath
sai
so
:
Therefore
it
is
true
.
For
you
conceale
the
maine
point
,
which
is
,
that
you
cannot
know
,
that
God
hath
said
so
,
except
by
motiues
of
credibility
,
which
can
produce
only
a
probable
assent
;
and
this
must
yield
to
the
contrary
,
if
it
seeme
euident
by
conuincing
arguments
,
as
Socinians
conceiue
their
reasons
against
the
Blessed
Trinity
,
and
the
Deity
of
our
Sauiour
Christ
,
to
be
.
The
like
I
say
of
other
high
misteryes
of
Christian
Fayth
;
and
still
must
conclude
,
that
vnder
colour
of
vphoulding
your
cause
you
ouerthrow
Christianity
.
The
sixth
Doctrine
.
1.
THe
grounds
which
he
hath
layd
for
the
ouerthrow
of
Christian
Fayth
,
doe
by
consequence
ouerthrowe
also
Christian
Hope
,
and
Charity
,
and
bring
them
downe
to
the
ranke
of
ordinary
Morall
vertues
.
But
not
content
with
this
,
he
hath
other
passages
,
in
which
he
strikes
more
neere
the
roote
,
and
deliuers
doctrines
which
tend
immediatly
to
the
destruction
of
them
.
It
is
,
sayth
he
,
[
(n)
](A15509-e18090-b)
(n)
Pag.
368.
against
reason
and
experience
,
that
by
the
commission
of
any
deadly
sinne
,
the
Habit
of
Charity
is
quite
extirpated
.
Reason
and
experience
are
his
Guides
,
you
see
,
in
all
the
most
supernaturall
businesses
of
our
soules
.
Reason
and
experience
,
as
it
seemes
,
do
tell
him
,
that
euen
when
he
is
committing
a
mortal
sinne
,
that
is
,
infringing
the
commaundment
of
God
in
a
matter
of
weight
and
moment
,
and
in
effect
saying
,
I
will
not
serue
him
;
he
is
not
withstanding
in
Christian
Charity
with
him
,
and
his
humble
seruant
.
Christian
Charity
,
as
all
Christians
are
taught
,
is
a
supernaturall
infused
Habit
,
whereby
we
doe
loue
and
preferre
God
before
all
things
,
and
are
habitually
inclined
to
it
.
When
we
do
not
preferre
him
before
all
things
,
but
turne
our selues
to
Creatures
by
some
ouerweeing
affection
to
them
,
that
act
of
commission
or
omission
,
if
it
be
as
I
said
Mortall
,
is
not
only
to
be
considered
as
an
Act
,
but
as
an
Act
killing
the
soule
,
and
bereauing
it
of
the
life
thereof
,
that
is
of
Charity
,
whereby
only
we
liue
in
God
:
and
consequently
the
Infused
Habit
of
Charity
ceaseth
in
vs
:
howsoeuer
we
may
find
by
experience
some
inclination
still
to
loue
God
,
either
by
some
repetition
of
former
acts
of
our
owne
,
or
raysed
by
some
consideration
represented
to
vs
.
2.
This
is
the
doctrine
receiued
amongst
Christians
,
which
I
do
not
now
vndertake
to
dispute
,
and
declare
at
large
,
but
reserue
it
for
a
larger
worke
;
my
intent
in
this
being
only
to
point
out
the
heades
from
whence
very
ill
consequences
must
needes
follow
,
that
people
may
take
heed
of
them
,
and
not
be
too
greedy
of
such
nouelties
,
least
togeather
with
them
they
sucke
their
euerlasting
bane
.
For
to
goe
no
further
,
to
what
passe
would
this
one
doctrine
bring
a
Commonwealth
or
Kingdome
if
it
were
receaued
?
Certainly
to
all
licentiousnesse
and
liberty
.
For
if
deadly
sinne
may
consist
with
the
Habit
of
Charity
,
much
more
with
the
Habit
of
Fayth
and
Hope
.
And
it
being
certain
among
Christians
,
that
God
will
damne
no
man
in
whose
soule
he
beholds
the
precious
gemmes
of
these
three
Theologicall
vertues
Fayth
,
Hope
,
and
Charity
;
it
will
be
concluded
,
that
deadly
sinne
vnrepented
cannot
exclude
a
man
from
Heauen
.
An
errour
most
pernicious
,
and
to
be
banished
the
thoughts
of
euery
Christian
Man
.
3.
For
the
vertue
of
Hope
,
if
I
vnderstand
him
right
,
he
sometimes
destroyes
it
by
Presumption
with
ouermuch
largenesse
,
and
sometimes
turnes
it
to
Desperation
by
denying
sinners
a
possibility
to
be
saued
,
euen
with
the
best
repentance
that
they
can
haue
.
In
proofe
of
too
much
largenesse
it
will
be
sufficient
to
alleadge
words
,
wherin
he
speakes
thus
to
Catholicks
:
[
(o)
](A15509-e18270-b)
(o)
Pag.
32.
This
pretense
of
yours
,
that
Contrition
will
serue
without
actuall
Confession
,
but
Attrition
will
not
,
is
a
nicety
,
or
phansy
,
or
rather
,
to
giue
it
the
true
name
,
a
deuise
of
your
owne
to
serue
ends
and
purposes
;
God
hauing
no
where
declared
himselfe
,
but
that
wheresoeuer
he
will
accept
of
that
repentance
which
you
are
pleased
to
call
Contrition
,
he
will
accept
of
that
which
you
call
Attrition
.
For
though
he
like
best
the
bright-flaming
Holocaust
of
Loue
,
yet
he
reiects
not
the
smoaking
flame
of
that
repentance
(
if
it
be
true
and
effectuall
)
which
proceeds
from
Hope
and
Feare
.
Heere
he
is
very
large
,
and
against
all
good
Diuinity
will
needes
haue
an
Act
proceeding
from
Hope
or
Feare
,
to
be
a
sufficient
and
proportionable
disposition
to
the
noblest
of
the
three
Theologicall
vertues
Charity
.
Among
Protestant
Deuines
there
want
not
some
who
are
so
farre
from
belieuing
,
that
sorrow
arising
from
Feare
of
Hell
,
is
sufficient
for
remission
of
sinnes
,
that
they
hold
it
rather
to
be
a
sinnefull
Act.
4.
But
neither
in
this
doe
I
intend
for
the
present
to
enter
into
long
disputation
,
and
therefore
goe
forward
to
shew
that
in
other
places
of
his
Booke
,
he
is
as
strict
.
For
he
calls
[
(p)
](A15509-e18340-b)
(p)
Pag.
292.
it
a
doctrine
of
Licentiousnesse
,
that
though
a
man
liue
and
dye
without
the
practise
of
Christian
vertues
,
and
with
the
Habits
of
many
damnable
sinnes
vnmortified
,
yet
,
if
he
in
the
last
moment
of
his
life
,
haue
any
sorrow
for
his
sinnes
,
and
ioyne
confession
with
it
,
certainly
he
shall
be
saued
.
I
see
not
how
this
agrees
with
his
former
doctrine
,
that
Attrition
,
and
not
only
Contrition
,
is
sufficient
for
remission
of
sinnes
.
It
is
his
part
to
reconcile
and
vindicate
from
contradiction
his
owne
assertions
.
For
me
it
is
sufficient
that
euery
body
may
be
apt
inough
to
inferre
from
hence
,
that
by
this
meanes
a
poore
sinner
must
despayre
,
though
he
haue
euen
Contrition
of
his
sinnes
.
For
in
those
circumstances
,
he
hath
no
tyme
for
the
practise
of
Christian
vertues
,
nor
for
the
mortifying
the
habits
of
many
damnable
sinnes
,
if
he
meane
the
acquired
physicall
habits
of
vice
,
produced
by
former
vicious
acts
,
as
he
must
vnderstand
if
he
meane
to
say
any
thing
.
For
if
by
Habits
of
vice
he
vnderstand
Habituall
sinnes
,
or
sinnes
remayning
not
sufficiently
retracted
by
sorrow
,
it
is
to
beg
the
question
,
as
if
he
should
say
such
repentance
is
insufficient
for
pardon
of
our
sinnes
,
because
it
takes
not
away
our
sinnes
.
5.
But
he
does
more
cleerly
declare
himselfe
,
and
cast
men
vpon
desperation
,
by
what
he
sayes
of
vs
in
another
place
:
[
(q)
](A15509-e18430-b)
(q)
Pag:
392.
That
although
we
pretend
to
be
rigid
defenders
,
and
stout
Champions
for
the
necessity
of
Good
workes
,
yet
indeed
we
doe
it
,
to
make
our
owne
functions
necessary
,
but
obedience
to
God
vnnecessary
:
which
will
appeare
(
sayth
he
)
to
any
man
who
considers
what
strict
necessity
the
Scripture
imposes
vpon
all
men
of
effectuall
mortification
of
the
Habits
of
all
vices
,
and
effectuall
conuersion
to
newnes
of
life
,
and
vniuersall
obedience
;
and
withall
remembers
,
that
an
Act
of
Attrition
,
which
you
say
with
Priestly
absolution
is
sufficient
to
saluation
,
is
not
mortification
,
which
being
a
worke
of
difficulty
and
time
,
cannot
be
performed
in
an
instant
,
and
therefore
neither
Attrition
,
nor
Contrition
,
which
signifieth
the
most
perfect
kind
of
repentance
will
serue
at
such
an
exigent
.
It
is
strange
,
Attrition
alone
should
suffice
for
pardon
of
our
sinnes
,
and
that
it
should
be
insufficient
when
it
is
ioyned
with
absolution
,
which
I
hope
you
will
not
say
,
is
ill
,
though
you
hold
it
not
necessary
.
Or
if
you
meane
,
that
Attrition
is
sufficient
only
when
there
remaines
further
time
for
mortification
of
vicious
habits
,
this
answere
seemes
repugnant
to
your
owne
words
,
where
speaking
of
some
kind
of
men
,
you
say
,
[
(r)
](A15509-e18510-b)
(r)
Pag.
32.
That
notwithstanding
their
errours
,
they
may
dye
with
Contrition
,
or
if
not
with
Contrition
,
yet
with
Attrition
,
which
,
you
say
,
God
will
accept
.
Which
supposition
of
yours
seemes
either
to
speake
of
dying
men
,
or
at
least
to
comprehend
them
.
And
(
pag.
133.
)
you
teach
that
for
those
men
that
haue
meanes
to
find
the
Truth
and
will
not
vse
them
,
though
their
case
be
daungerous
,
yet
if
they
dye
with
a
generall
repentance
for
all
their
sinnes
knowne
and
vnknowne
,
their
Saluation
is
not
desperate
.
Where
you
seeme
also
to
speake
of
men
at
the
houre
of
their
Death
,
when
yet
they
haue
not
time
to
mortify
the
habits
of
vice
.
And
indeed
it
is
repugnant
to
Reason
,
that
by
Attrition
a
mans
sinnes
should
be
forgiuen
,
and
yet
this
forgiuenesse
depend
on
the
future
performance
of
mortification
,
which
you
say
requires
time
Howsoeuer
,
for
my
purpose
it
is
sufficient
,
that
by
denying
possibility
of
forgiuenesse
to
a
repentant
sinner
,
at
the
last
instant
of
his
life
,
you
vncharitably
cast
men
on
desperation
,
and
destroy
the
Hope
,
yea
and
Fayth
of
Christians
,
which
assures
vs
,
that
forgiuenesse
is
neuer
denied
to
any
that
repents
.
6.
But
there
remaines
yet
a
more
daungerours
errour
,
that
one
may
be
saued
with
a
generall
repentance
for
his
sinnes
,
euen
while
he
actually
continues
in
them
.
This
,
vnlesse
I
mistake
,
is
implyed
in
the
words
which
I
cited
euen
now
[
(s)
](A15509-e18590-b)
(s)
Pag.
133.
that
for
those
who
haue
meanes
to
find
the
truth
and
will
not
vse
them
,
if
they
dye
with
a
generall
repentance
for
all
their
sinnes
knowne
and
vnknown
,
their
saluation
is
not
desperate
.
Where
you
suppose
,
that
a
man
remaines
in
a
culpable
errour
,
&
yet
that
a
generall
repentance
may
obtaine
pardon
without
actuall
dereliction
of
it
.
For
if
he
forsake
his
errour
,
he
is
out
of
your
case
,
which
speakes
of
men
that
haue
meanes
to
find
the
Truth
,
and
will
not
vse
them
.
A
very
easy
pillow
if
it
could
be
sowed
vnder
any
vnderstanding
eare
.
For
if
such
a
generall
repentance
would
suffice
at
the
houre
of
death
,
it
would
also
be
sufficient
at
other
times
,
and
consequently
one
might
haue
pardon
of
his
sinnes
whilst
he
is
actually
committing
them
.
Or
if
this
be
not
the
meaning
of
that
passage
,
it
wil
notwithstanding
be
true
,
that
either
sorrow
is
sufficient
to
obtaine
pardon
for
sinnes
,
when
there
remaines
no
time
to
mortify
the
habits
of
vice
,
which
is
against
your
Tenet
;
or
else
that
a
sinner
cannot
obtaine
pardon
at
the
hower
of
his
Death
,
euen
with
repentance
.
The
seauenth
Doctrine
.
1.
IT
may
seeme
strange
,
that
a
man
should
resolue
Christian
Fayth
into
naturall
Reason
,
and
yet
fall
vpon
a
way
which
destroyes
all
discourse
of
Reason
.
But
to
these
exigents
human
Vnderstanding
is
brought
,
when
it
forsakes
the
ground
of
Christianity
.
He
teacheth
,
and
endeauoureth
to
prooue
[
(t)
](A15509-e18740-b)
(t)
Pag.
215.
&
217.
n.
47.
by
no
fewer
then
seauen
reasons
,
that
it
is
possible
to
assent
to
contradictions
at
the
selfe
same
time
.
If
a
man
wil
speake
in
this
to
the
purpose
,
he
must
vnderstand
of
formall
and
direct
contradictions
;
for
example
,
Christ
is
the
Sauiour
of
the
world
:
Christ
is
not
the
Sauiour
of
the
world
.
Whereof
to
haue
put
thee
in
mind
,
good
Reader
,
shall
suffice
at
this
present
,
according
to
the
breuity
which
in
this
discourse
I
haue
proposed
to
my selfe
,
not
doubting
but
thou
wilt
vpon
this
reflection
and
thyne
owne
examination
find
that
all
his
seauen
arguments
,
are
very
weake
,
and
so
farre
from
proouing
his
Assertion
,
that
all
of
them
,
not
one
excepted
,
shew
directly
the
contrary
of
that
which
he
intended
,
notwithstanding
that
as
it
seemes
of
purpose
he
tooke
this
subiect
in
taske
to
shew
some
straine
of
wit
,
and
to
purchase
some
opinion
of
knowledge
in
Metaphysicke
.
2.
How
it
hath
thriued
in
his
hand
,
tyme
may
shew
in
some
other
treatise
.
Where
also
perhaps
some
other
subtiltyes
or
quircks
will
be
sifted
:
to
wit
,
first
,
Whether
Fayth
be
properly
Knowledge
or
Apprehension
[
(v)
](A15509-e18800-b)
(v)
Pag.
325.
n.
2.
,
for
he
mightily
mistakes
in
Philosophy
.
Secondly
,
Whether
obscure
and
euident
be
affections
not
of
our
assent
,
but
of
the
obiect
of
it
[
(w)
](A15509-e18860-b)
(w)
Pag.
328.
;
which
were
a
strange
kind
of
Philosophy
,
as
if
we
should
say
,
God
in
himselfe
is
obscure
and
euident
,
because
some
vnderstand
him
with
an
obscure
,
and
others
with
a
cleere
or
euident
assent
.
Thirdly
,
his
discourse
(
pag.
69.
n.
48.
)
about
the
eye
,
obiect
,
and
act
of
Seeing
,
with
the
proportion
which
he
would
make
betweene
them
,
and
the
obiect
and
act
of
Fayth
,
which
must
fall
vpon
an
heresy
condemned
in
the
Pelagians
,
besides
some
mistakes
in
Philosophy
.
Fourthly
,
another
subtilty
about
the
essence
of
Habits
,
and
formall
motiue
,
to
any
Act
&c.
whereof
he
speakes
pag.
138.
n.
24.
and
does
after
his
manner
mistake
.
Then
also
it
shal
be
shewed
with
how
little
reason
he
despises
[
(x)
](A15509-e18980-b)
(x)
Pag.
195.
n.
11.
the
distinction
of
being
obliged
not
to
disbelieue
,
and
of
not
being
obliged
explicitly
to
belieue
;
and
with
as
litle
declaimes
bitterly
(
pag.
391.
n.
8.
)
against
the
doctrine
that
some
things
are
necessary
because
they
are
commaunded
,
and
others
commaunded
because
they
are
necessary
.
And
finally
,
the
Reader
must
not
be
depriued
at
that
time
of
the
recreation
he
will
receiue
by
a
speciall
subtilty
indeed
,
about
a
saying
in
Charity
maintayned
,
That
the
Creed
was
an
abridgment
[
(y)
](A15509-e19020-b)
(y)
Pag.
227.
n.
65.
.
Many
more
of
the
like
nature
will
be
then
brought
to
the
touchstone
,
and
layd
as
flat
,
as
now
perhaps
to
some
partiall
men
they
may
haue
seemed
lofty
and
learned
.
My
purpose
here
is
only
to
giue
the
Reader
warning
,
The
eight
Doctrine
.
Opens
a
way
to
deny
the
B.
Trinity
,
and
other
high
misteryes
of
Christian
Fayth
.
CHAP.
IX
.
1.
I
Cannot
omit
notwithstanding
here
to
shew
,
that
one
of
the
Reasons
which
he
brings
to
prooue
,
that
one
may
at
the
selfe
same
tyme
,
yield
assent
to
contradictories
,
must
be
ranked
amongst
the
rest
of
his
Doctrins
,
which
do
cleerly
tend
to
the
ouer
throw
of
Christianity
.
It
is
the
third
reason
wherin
he
argues
thus
:
[
(z)
](A15509-e19120-b)
(z)
Pag.
215.
They
which
do
captiuate
their
vnderstandings
to
the
beliefe
of
those
things
,
which
to
their
vnderstandings
seeme
irreconciliable
contradictions
,
may
as
well
belieue
reall
contradictions
(
for
the
difficulty
of
belieuing
arises
not
from
their
being
repugnant
,
but
from
their
seeming
to
be
so
.
)
But
you
(
he
speakes
to
vs
Catholicks
)
do
captiuate
your
vnderstandings
to
the
beliefe
of
those
things
,
which
seeme
to
your
vnderstandings
irreconciliable
contradictions
.
Therefore
it
is
as
possible
,
&
easy
for
you
to
belieue
those
that
indeed
are
so
.
Change
but
a
word
,
and
insteed
of
Catholicks
,
put
Christians
,
and
the
Conclusion
will
be
:
Therefore
it
is
as
possible
,
and
easy
for
Christians
to
belieue
contradictions
that
indeed
are
so
,
as
to
belieue
those
which
to
their
vnderstanding
seeme
so
.
And
seeing
it
is
the
common
conceit
of
men
,
that
one
cannot
at
the
same
time
belieue
contradictions
;
and
he
himselfe
acknowledges
in
the
same
place
,
[
(a)
](A15509-e19210-b)
(a)
Pag.
217.
n.
47.
that
men
should
not
do
so
,
and
that
to
do
so
,
is
both
vnreasonable
and
very
difficult
;
what
will
follow
but
that
to
belieue
the
highest
mysteryes
of
Christian
Fayth
,
is
,
if
not
impossible
,
at
least
very
difficult
,
and
vnreasonable
,
and
a
thing
that
men
should
not
doe
.
2.
Now
that
Christians
belieue
mysteries
which
to
human
reason
seeme
to
imply
contradiction
,
he
himselfe
will
not
deny
.
For
though
all
the
mysteryes
of
Christian
Fayth
be
in
themselues
most
sacred
&
true
,
yet
to
the
weake
eye
of
human
reason
some
of
them
seeme
to
be
against
the
Goodnesse
of
God
:
as
that
,
Many
are
called
,
and
few
elected
,
it
being
in
his
power
to
haue
elected
,
and
preuented
with
congruous
&
efficacious
Grace
,
as
well
those
many
,
as
these
few
.
And
our
understanding
is
apt
to
be
the
more
staggard
with
the
depth
of
this
mystery
,
by
considering
that
Christ
our
Lord
dyed
for
the
saluation
of
all
;
and
that
euery
thought
,
word
,
or
worke
of
his
was
superabundantly
sufficient
for
the
Redemption
of
infinite
millions
of
worlds
.
Other
points
of
Christian
Fayth
appeare
contrary
to
Gods
infinite
Mercy
,
and
Iustice
.
Such
is
our
beliefe
,
that
for
euery
deadly
sinne
committed
in
a
moment
,
and
perhaps
in
a
matter
seeming
but
a
trifle
,
as
the
eating
of
an
apple
,
he
should
inflict
an
eternity
of
torments
,
if
it
be
not
repented
.
Or
,
that
Infants
can
be
iustly
depriued
of
Beatitude
in
punishment
of
Originall
sinne
,
to
which
they
neuer
concurred
by
any
Act
properly
theirs
.
And
it
might
haue
been
to
good
purpose
,
if
this
man
had
declared
himselfe
directly
in
these
two
points
,
seeing
he
was
not
without
good
ground
directed
to
doe
so
.
3.
But
I
goe
on
with
the
difficulty
of
Christian
verities
.
For
as
the
former
may
seeme
harsh
and
rigorous
,
so
others
may
seeme
,
as
it
were
,
silly
,
&
vnreasonable
if
Fayth
be
resolued
,
as
this
man
will
haue
it
,
into
human
Reason
.
Others
beare
a
shew
of
repugnance
to
the
most
receiued
Principles
of
Philosophy
,
and
Metaphysicke
,
as
the
Mystery
of
the
most
Blessed
Trinity
.
Others
in
appearance
derogate
from
the
supreme
respect
we
owe
to
God
,
as
the
mystery
of
the
Incarnation
and
Death
of
the
sonne
of
God
.
Where
I
cannot
but
obserue
,
that
this
man
speakes
so
irreligiously
sometimes
,
that
it
may
giue
iust
occasion
for
men
to
enquire
what
he
belieues
concerning
the
Diuinity
of
our
Sauiour
Christ
,
as
when
he
sayth
;
[
(b)
](A15509-e19370-b)
(b)
Pref.
n.
8.
that
the
Doctrine
of
Transubstantiation
may
bring
a
great
many
others
,
as
well
,
as
himselfe
to
Auerroes
his
resolution
:
Quandoquidem
Christiani
adorant
quod
comedunt
,
sit
anima
mea
cum
Philosophis
:
seeing
Christians
adore
what
they
eate
,
my
soule
be
with
the
Philosophers
.
Is
this
matter
of
eating
our
Sauiour
such
a
pill
to
your
vnderstanding
,
that
rather
then
disgest
it
you
will
turne
Turke
or
Infidell
?
If
you
belieued
indeed
that
our
Sauiour
Christ
is
truly
God
,
you
would
not
be
scandalized
that
Christians
adore
Him
,
who
would
and
could
be
eaten
,
no
more
then
Him
who
stood
in
need
of
eating
,
and
whom
the
Iewes
were
able
to
wound
and
murder
,
and
might
haue
eaten
(
euen
in
a
Capharnaiticall
sauage
manner
,
farre
different
from
the
manner
we
receiue
him
in
the
B.
Sacrament
)
if
it
had
beene
his
will
to
permit
it
.
Perhaps
for
these
reasons
,
hauing
subiected
Fayth
to
Reason
,
you
wish
with
Auerroes
,
a
professed
enemy
of
Christians
,
My
soule
be
with
the
Philosophers
.
4.
He
giues
another
suspicion
of
it
in
the
passage
following
.
For
hauing
alleadged
diuers
seeming
contradictions
in
our
Doctrine
concerning
the
Blessed
Sacrament
of
the
Altar
,
he
concludes
,
[
(c)
](A15509-e19450-b)
(c)
Pag.
216.
217.
that
if
I
(
that
is
the
Author
of
Charity
Maintayned
)
cannot
compose
the
repugnance
,
and
that
after
an
intelligible
manner
,
then
I
must
giue
him
leaue
to
belieue
,
that
either
we
do
not
belieue
Transubstantiation
,
or
els
that
it
is
no
contradiction
,
that
men
should
subiugate
their
vnderstandings
to
the
beliefe
of
contradictions
;
which
yet
,
as
I
said
before
,
he
iudgeth
either
impossible
,
or
at
least
vnreasonable
[
(d)
](A15509-e19500-b)
(d)
Ibid.
.
And
who
I
pray
,
can
vndertake
against
a
cauilling
wit
,
to
answere
all
arguments
obiected
against
the
Blessed
Trinity
,
Incarnation
,
and
other
sublime
verityes
of
Christian
Fayth
,
and
compose
all
seeming
repugnances
after
an
intelligible
manner
?
Deuines
are
not
ignorant
,
what
inexplicable
difficulties
offer
themselues
,
euen
concerning
the
Deity
it selfe
,
for
example
,
his
Immutability
,
Freedom
of
will
,
voluntary
decrees
,
knowledge
of
creatures
,
and
the
like
.
Must
we
then
deny
them
,
because
we
are
not
able
to
compose
all
repugnances
after
an
intelligible
manner
?
It
may
seeme
that
you
are
of
opinion
that
we
must
;
to
which
persuasion
if
you
adde
another
Doctrine
of
yours
,
That
there
is
no
Christian
Church
assisted
with
Infallibility
fit
to
teach
any
man
,
euen
such
articles
as
are
fundamentall
,
or
necessary
to
saluation
,
but
that
euery
one
may
,
and
must
follow
the
Dictates
of
his
owne
reason
,
be
he
otherwise
neuer
so
vnlearned
:
what
wil
follow
,
but
a
miserable
freedome
,
or
rather
necessity
for
men
to
reiect
the
highest
,
and
most
diuine
misteries
of
Christian
Fayth
,
vnlesse
you
can
either
compose
all
repugnances
after
a
manner
,
euen
intelligible
to
euery
ignorant
and
simple
person
(
which
I
hope
you
will
confesse
to
be
impossible
)
or
els
say
,
it
is
reasonable
for
men
to
belieue
contradictions
at
the
same
time
,
which
by
your
confession
were
very
vnreasonable
.
5.
And
here
I
appeale
to
your
owne
Conscience
,
whether
in
true
Philosophy
,
the
obiections
which
may
be
made
against
the
mystery
of
the
Blessed
Trinity
,
and
the
Incarnation
of
the
sonne
of
God
,
be
not
incomparably
more
difficult
,
then
any
which
can
be
brought
against
Transubstantiation
.
Some
one
whom
you
know
could
say
in
some
company
,
where
there
was
occasion
of
arguing
,
Either
deny
the
Trinity
,
or
admit
of
Transubstantiation
;
and
it
was
answered
,
We
will
rather
admit
this
,
then
deny
that
.
And
with
good
reason
.
For
if
we
respect
human
discourse
,
there
are
more
difficult
obiections
against
that
mistery
,
then
against
this
.
And
if
we
regard
Reuelation
,
Scripture
is
more
cleare
for
the
reall
presence
,
and
Transubstantiation
,
then
for
the
mystery
of
the
Blessed
Trinity
.
But
no
wonder
if
they
who
reduce
all
certainty
of
Christian
Fayth
to
the
weight
of
naturall
reason
,
are
well
content
vnder
the
name
of
Transubstantiation
,
to
vndermine
the
doctrine
of
the
Blessed
Trinity
,
and
all
the
prime
verityes
proper
to
Christian
Fayth
.
For
which
cause
I
haue
some
reason
,
as
I
touched
before
,
[
(d)
](A15509-e19630-b)
(d)
Chap.
6.
n.
6.
not
to
be
satisfyed
,
that
this
man
for
all
his
bragges
of
belieuing
Scripture
,
doth
make
that
account
of
it
which
Christians
doe
,
and
ought
to
doe
,
but
deludes
the
Reader
with
specious
words
:
as
for
example
,
when
speaking
of
the
holy
Scripture
he
sayes
:
[
(e)
](A15509-e19660-b)
(e)
Pag.
376.
Propose
me
any
thing
out
of
this
Booke
and
require
whether
I
belieue
it
or
not
,
and
seeme
it
neuer
so
incomprehensible
to
human
reason
,
I
will
subscribe
it
with
hand
and
hart
,
as
knowing
no
demonstration
can
be
stronger
then
this
:
God
hath
said
so
:
Therefore
it
is
true
.
These
are
glorious
words
,
but
contrary
to
his
owne
principles
.
For
resoluing
Fayth
into
Reason
,
he
cannot
belieue
that
which
to
his
reason
seemes
contradictory
,
but
must
thinke
that
the
Motiues
for
which
he
receiues
Scripture
being
but
probable
,
and
subiect
to
falshood
,
must
of
necessity
yield
to
arguments
more
then
probable
,
and
demonstratiue
to
human
reason
.
And
how
then
can
he
subscribe
to
Mysteryes
incomprehensible
to
human
reason
,
and
capable
of
obiections
which
cannot
alwayes
be
answered
,
after
a
manner
intelligible
,
as
he
requires
?
And
consequently
he
must
,
to
vse
his
owne
words
,
giue
me
leaue
to
belieue
,
that
either
he
doth
not
belieue
those
misteryes
,
or
els
,
that
he
subiugates
his
vnderstanding
to
the
beliefe
of
seeming
contradictions
;
which
he
acknowledges
to
be
vnreasonable
,
and
a
thing
which
men
should
not
doe
,
according
to
his
owne
words
[
(f)
](A15509-e19770-b)
(f)
Pag.
217.
.
And
the
Reader
had
need
to
take
heed
that
he
be
not
taken
also
with
that
protestation
of
his
:
[
(g)
](A15509-e19790-b)
(g)
Pag.
376.
I
know
no
demonstration
can
be
stronger
then
this
;
God
hath
said
so
:
Therefore
it
is
true
:
since
he
teaches
,
that
he
knowes
not
that
God
hath
said
so
,
otherwise
then
by
probable
inducements
,
and
only
by
a
probable
assent
.
So
that
in
fine
this
must
be
his
strong
demonstration
:
Whatsoeuer
God
speakes
or
reueales
,
is
most
certainly
true
:
But
I
am
not
certaine
,
that
God
speakes
in
the
Scripture
:
Therefore
I
am
certaine
that
whatsoeuer
is
in
Scripture
is
true
.
Behold
his
demonstration
,
that
is
,
a
very
false
Syllogisme
,
according
to
his
owne
discourse
in
another
place
where
he
not
only
graunts
,
but
endeauours
to
prooue
that
the
minor
of
this
Demonstration
exceedes
not
probability
,
and
consequently
cannot
inferre
a
conclusion
more
them
probable
.
Somewhat
like
to
this
is
an
other
cunning
speach
of
his
:
[
(h)
](A15509-e19850-b)
(h)
Pag.
225.
n.
5.
That
he
hartily
belieues
the
Articles
of
our
Fayth
be
in
themselues
Truths
,
as
certaine
and
infallible
,
as
the
very
common
principles
of
Geometry
,
or
Metaphysicke
.
Which
being
vnderstood
of
the
Obiects
,
or
Truths
of
Christian
Fayth
in
themselues
,
is
no
priuiledge
at
all
.
For
euery
Truth
is
in
it selfe
as
certaine
as
the
Principles
of
Geometry
,
it
being
absolutely
impossible
that
a
Truth
can
be
falshood
.
But
the
point
is
,
that
he
does
not
certainely
know
or
belieue
these
Truths
,
as
he
does
the
Principles
of
Metaphysicke
,
but
onely
with
a
probable
assent
,
and
so
to
him
the
Truths
cannot
be
certaine
.
The
like
art
also
he
vses
pag.
357.
saying
in
these
wordes
:
I
doe
belieue
the
Gospell
of
Christ
,
as
verily
as
that
it
is
now
day
,
that
I
see
the
light
,
that
I
am
now
writing
;
for
all
this
florish
signifies
only
,
that
he
is
certaine
he
belieues
the
Gospel
of
Christ
with
probable
assent
.
As
for
the
argument
,
it
deserues
no
answere
.
For
who
knowes
not
that
contradictories
inuolue
two
propositions
?
but
he
who
captiuates
his
vnderstanding
,
assents
to
one
part
only
,
The
ninth
Doctrine
.
Layes
grounds
to
be
constant
in
no
Religion
.
CHAP.
X.
I.
I
Said
in
the
beginning
,
that
as
we
could
not
know
the
way
,
vnlesse
we
first
be
told
whither
we
goe
;
so
it
could
litle
auayle
vs
to
be
put
in
a
way
,
if
by
following
it
we
might
be
misled
.
But
suppose
the
end
of
our
iourney
be
knowne
,
and
the
right
way
found
,
what
better
shall
we
be
,
if
withall
we
be
continually
harkning
to
some
suggestions
,
which
neuer
let
vs
rest
,
till
we
haue
abandoned
that
path
,
by
following
other
crosse-wayes
,
as
we
chance
to
fall
vpon
them
.
This
is
the
case
of
the
man
with
whome
we
haue
to
deale
.
I
will
not
build
vpon
his
deeds
,
I
meane
his
changes
first
from
Protestant
,
to
Catholique
,
then
from
Catholique
to
Protestant
,
&
then
about
againe
to
Catholique
,
till
at
last
he
be
come
to
that
passe
,
that
it
is
hard
to
say
,
What
he
is
,
neyther
Precisian
,
nor
Subscriber
to
the
39.
Articles
,
nor
confessed
Socinian
,
nor
right
Christian
according
to
the
grounds
which
he
hath
layd
.
If
you
will
belieue
himselfe
,
for
matters
of
Religion
,
he
is
constant
in
nothing
,
but
in
following
that
way
to
heauen
which
for
the
present
seemes
to
him
the
most
probable
.
He
followes
that
which
at
the
present
seemes
most
probable
:
A
poore
comfort
in
matters
of
Fayth
,
wherin
errour
is
of
so
great
consequence
.
And
yet
this
cold
comfort
is
vpon
the
point
of
being
lost
;
for
the
probability
is
limited
to
the
present
.
2.
Would
any
man
thinke
that
in
matters
of
this
nature
,
and
after
so
much
profession
that
he
is
now
satisfied
,
he
should
[
(i)
](A15509-e20090-b)
(i)
Pref.
n.
2.
professe
himselfe
,
still
to
haue
a
Trauellers
indifferency
,
most
willing
to
be
led
by
reason
to
any
way
,
or
from
it
?
And
accordingly
to
tell
vs
,
[
(k)
](A15509-e20130-b)
(k)
Pref.
n.
1.
That
had
there
been
represented
to
his
vnderstanding
such
Reasons
for
our
Doctrine
,
as
would
haue
made
our
Religion
more
credible
then
the
contrary
,
certainly
he
should
haue
despised
the
shame
of
one
more
alteration
,
&
with
both
armes
,
and
all
his
hart
most
readily
haue
imbraced
it
.
Such
was
the
preparation
which
he
brought
to
the
reading
of
that
Booke
,
comming
with
such
a
mind
to
the
reading
of
it
,
as
S.
Austin
before
he
was
a
setled
Catholique
,
brought
to
his
conference
with
Faustus
the
Manichee
.
Did
S.
Austin
after
he
was
a
setled
Catholicke
come
with
the
like
disposition
to
conference
with
any
Heretique
or
mis belieuer
?
To
what
purpose
then
doth
this
man
bring
S.
Austin
here
,
but
to
shew
the
difference
betwixt
the
Fayth
of
one
that
is
a
Catholicke
,
and
of
one
that
is
not
;
the
difference
I
say
in
point
of
adhesion
to
his
Fayth
,
the
Catholicke
belieuing
so
assuredly
that
he
may
say
with
the
Apostle
,
If
we
,
or
an
Angell
from
heauen
euangelize
[
(l)
](A15509-e20240-b)
(l)
Gal.
1.
●
.
to
you
besides
that
which
we
haue
euangelized
to
you
,
be
he
Anathema
.
Others
not
being
able
euer
to
be
certaine
of
what
they
belieue
because
they
build
vpon
grounds
which
by
their
owne
confession
are
not
certaine
and
infallible
.
3.
In
which
respect
also
it
may
be
iustly
wondred
with
what
sense
this
man
taking
vpon
him
to
be
a
guide
to
others
,
and
to
leade
them
a
sofe
way
to
heauen
,
professeth
himselfe
not
to
be
setled
in
his
way
,
and
stil
to
haue
not
only
a
[
(m)
](A15509-e20290-b)
(m)
Prof.
n.
2.
Trauellers
,
but
an
Ignorant
Trauellers
Indifferency
,
willing
to
be
led
to
any
way
,
or
from
it
,
because
he
knowes
not
whether
he
be
right
or
wrong
;
otherwise
if
he
know
himselfe
to
be
right
,
certainly
it
were
not
his
part
to
be
so
willing
to
be
led
to
any
way
,
or
from
it
:
which
giues
me
hope
,
that
no
man
of
iudgment
,
and
timorous
conscience
,
will
aduenture
the
eternall
saluation
of
his
soule
,
vpon
the
writings
or
Doctrine
of
one
,
who
is
so
vnsetled
,
&
whom
he
either
knowes
not
where
to
find
,
or
how
long
to
keep
in
any
one
opinion
or
profession
;
to
whom
the
words
of
S.
Bernard
[
(n)
](A15509-e20360-b)
(n)
Ep.
193.
concerning
Petrus
Abailardus
(
who
taught
that
Fayth
was
but
opinion
)
may
be
applyed
:
Homo
sibi
dissimilis
est
,
totus
ambiguus
.
He
is
a
man
who
disagrees
euen
from
himselfe
,
wholely
composed
of
doubtings
.
I
leaue
out
his
middle
words
,
intus
Herodes
,
foris
Ioannes
.
4.
One
thing
certainly
people
would
be
very
glad
to
know
,
that
whereas
he
maintaines
,
that
his
Alterations
were
the
most
satisfactory
actions
to
himselfe
[
(o)
](A15509-e20450-b)
(o)
Pag.
303.
that
euer
he
did
,
and
the
greatest
victories
that
euer
he
obtained
ouer
himselfe
:
Men
,
I
say
,
would
be
glad
to
know
vpon
what
new
and
great
Motiues
,
these
most
satisfactory
actions
,
&
greatest
victoryes
were
ouer
throwne
againe
,
and
frequent
changes
grounded
.
For
his
first
being
Catholicke
,
we
haue
Motiues
in
writing
vnder
his
owne
hand
,
and
now
in
print
.
But
what
new
reasons
mooued
him
to
forsake
vs
,
this
would
people
willingly
know
.
If
he
had
no
better
reasons
,
then
be
the
answers
to
his
owne
Motiues
,
I
scarcely
belieue
,
that
any
iudicious
Protestant
will
allow
the
alteration
to
haue
been
good
,
diuers
of
them
being
against
Protestants
themselues
,
and
some
repugnant
to
all
Christianity
,
as
may
be
well
seene
by
the
effects
,
which
they
haue
wrought
in
him
,
to
wit
,
so
much
vnsetlednesse
in
beliefe
and
Religion
,
that
he
knowes
not
to
this
day
,
what
he
would
be
at
.
But
we
may
well
suppose
that
as
he
willingly
leaues
all
men
to
their
liberty
,
prouided
that
they
improue
it
not
to
a
Tyranny
ouer
others
;
so
he
reserues
the
like
liberty
to
himselfe
,
and
is
in
fine
resolued
to
belieue
whatsoeuer
for
the
present
doth
seeme
most
probable
to
him
:
and
so
liuing
in
perpetuall
Indifferency
,
be
an
example
to
others
to
be
constant
in
no
profession
,
which
is
as
good
as
to
be
of
no
Religion
.
The
tenth
Doctrine
.
Prouides
for
the
impunity
&
preseruation
of
whatsoeuer
damnable
errour
against
Christian
Fayth
.
CHAP.
XI
.
1.
HE
is
no
lesse
prouident
to
conserue
then
industrious
to
beget
Vnchristian
errours
&
Atheismes
.
Suppose
an
Orthodoxe
Belieuer
fall
first
into
damnable
Heresies
,
then
to
Turcisme
or
Iudaisme
,
afterward
to
Paganisme
,
and
finally
to
Atheisme
.
Let
him
freely
speake
his
mind
to
the
learned
,
and
vnlearned
,
to
high
and
low
,
to
the
Laity
and
Clergy
,
to
all
sorts
of
persons
:
Let
him
haue
swarmes
of
followers
,
let
Circumcision
be
reduced
,
the
Saturday
obserued
for
Sunday
with
Iewes
,
or
Friday
with
the
Turkes
,
and
in
confirmation
of
these
sacrileges
,
let
Bookes
be
written
.
What
remedy
?
Must
these
things
be
tolerated
in
a
Christian
Common
wealth
,
or
Kingdome
?
with
resentment
of
a
Christian
Prince
?
in
despite
of
Christian
Prelates
?
vnder
the
eyes
of
Christian
Deuines
?
in
the
midst
of
Christian
people
?
They
must
be
suffered
,
if
we
belieue
this
mans
doctrine
,
[
(p)
](A15509-e20570-b)
(p)
Pag.
297.
that
no
man
ought
to
be
punished
for
his
opinions
in
Religion
.
We
are
willing
(
sayth
he
)
to
leaue
all
men
to
their
liberty
,
prouided
they
will
not
improue
it
to
a
Tyranny
ouer
others
[
(q)
](A15509-e20610-b)
(q)
Pag.
179.
n.
81.
,
a
good
meanes
to
preserue
euery
one
in
his
liberty
without
feare
of
punishment
.
And
the
contrary
persuasion
and
practise
,
what
is
it
?
It
well
becomes
them
who
haue
their
portions
in
this
life
,
who
serue
no
higher
state
then
that
of
England
,
or
Spayne
,
or
France
,
who
thinke
of
no
other
happinesse
but
the
preseruation
of
their
owne
fortunes
,
and
tranquillity
in
this
world
,
who
thinke
of
no
other
meanes
to
preserue
States
,
but
human
power
&
Machiauillian
Policy
.
How
daungerous
to
Church
,
&
euen
to
State
this
pernicious
errour
is
,
and
what
encouragement
it
giues
for
vnquiet
persons
to
oppose
Authority
,
and
how
deepely
it
taxes
England
&
other
Protestant
Churches
of
Machiauillian
Policy
,
and
to
be
men
who
haue
their
portions
in
this
life
,
who
serue
no
higher
State
then
that
of
England
,
or
Spayne
,
or
France
,
who
thinke
of
no
other
Happines
,
but
the
preseruation
of
their
owne
fortunes
in
this
world
,
for
hauing
punished
Heretiques
euen
with
death
,
I
leaue
to
be
considered
by
higher
Powers
.
2.
There
is
,
saith
he
,
no
daunger
to
any
State
from
any
mans
opinion
,
vnlesse
it
be
such
an
opinion
,
by
which
disobedience
to
Authority
,
or
impiety
is
taught
,
or
licenced
;
which
sort
I
confesse
may
iustly
be
punished
,
as
well
as
other
faults
:
or
vnlesse
this
sanguinary
doctrine
be
ioyned
with
it
,
That
its
lawful
for
him
by
human
violence
to
enforce
others
to
it
.
Thus
he
.
As
for
his
first
limitation
,
it
either
destroyes
all
that
he
said
before
,
or
els
it
is
but
a
verball
glosse
for
his
owne
security
.
For
if
he
grant
that
euery
Heresy
is
impiety
,
and
brings
with
it
disobedience
to
Authority
(
as
certainly
it
does
,
if
it
be
professed
against
the
lawes
of
the
Kingdome
,
or
Decrees
and
Commaunds
of
the
Church
,
State
,
&
Prelats
where
the
contrary
is
maintained
:
)
If
,
I
say
,
his
meaning
be
this
,
then
his
former
generall
Doctrine
vanisheth
into
nothing
;
&
it
will
still
remaine
true
,
that
men
may
be
punished
for
their
opinions
&
heresyes
.
But
if
his
meaning
be
,
that
no
opinion
is
to
be
punished
,
except
such
as
implyes
disobedience
to
Authority
,
or
licenseth
Impiety
in
things
which
belong
meerely
to
Temporall
affayres
,
and
concerne
only
the
ciuill
comportment
of
one
man
to
another
,
as
theft
,
murther
,
and
the
like
;
then
he
still
leaues
a
freedome
for
men
to
belieue
,
and
professe
what
they
please
for
matters
of
Religion
.
And
so
,
if
they
iudge
a
thing
to
be
vnlawfull
,
which
their
Superiours
affirme
to
be
indifferent
,
yet
they
may
hold
their
opinion
,
and
disobey
their
Prelates
,
and
may
be
able
to
tel
them
from
this
mans
doctrine
,
that
to
enforce
any
man
in
points
of
this
kind
,
is
vnlawfull
Machiauillian
Policy
.
3.
His
second
limitation
seemes
to
goe
further
,
telling
vs
,
that
a
mans
opinion
may
be
punished
,
if
this
sanguinary
doctrine
be
ioyned
with
it
,
That
it
is
lawfull
for
him
by
human
violence
to
enforce
others
to
it
.
From
whence
,
for
ought
I
can
perceiue
,
it
cleerly
followes
,
that
if
any
Church
prescribe
some
forme
of
Beliefe
,
and
punish
others
for
belieuing
and
professing
the
contrary
,
the
Prelats
or
others
of
that
Church
,
who
concurre
to
enforce
by
punishment
such
contrary
belieuers
,
may
themselues
be
iustly
punished
.
As
if
for
example
,
an
Arian
be
punished
with
Death
in
any
Kingdome
,
the
Prelats
,
or
other
Persons
of
authority
in
that
State
,
may
according
to
his
doctrine
be
lawfully
punished
,
as
holding
it
lawfull
to
enforce
men
against
their
conscience
,
which
he
calles
a
sanguinary
Doctrine
.
How
daungerous
a
position
this
might
prooue
,
if
Arians
,
or
Socinians
,
or
any
other
sect
,
or
vnquiet
spirit
could
preuaile
in
any
Kingdome
or
Commonwealth
where
Hereticks
are
punished
,
it
is
not
fit
for
me
to
exaggerate
;
being
sufficient
for
my
intention
,
to
haue
made
it
cleere
,
that
the
enemy
of
mankind
could
neuer
haue
inuented
a
more
effectual
meanes
then
this
freedome
of
opinion
,
and
encouragement
by
impunity
,
for
the
enlarging
of
his
infernall
Kingdome
by
Heresy
,
Paganisme
,
Atheisme
,
and
in
a
word
,
by
destroying
whatsoeuer
belongs
to
Christianity
.
4.
As
for
punishing
Heretiks
with
Excommunication
,
in
words
he
grants
it
may
be
done
;
but
I
haue
reason
to
suspect
what
his
meaning
is
indeed
,
&
whether
he
speake
thus
only
for
some
respects
.
For
I
know
that
a
great
Socinian
hath
printed
the
contrary
.
The
Conclusion
.
1.
By
that
which
hath
been
said
in
these
few
precedent
Chapters
it
euidently
appeares
;
first
,
how
fitting
it
was
for
the
good
of
our
Country
in
these
present
circumstances
,
that
people
should
haue
learned
by
some
such
Treatise
as
the
Direction
,
to
beware
of
impious
Doctrines
,
such
as
were
foreseene
that
this
man
would
vent
vnder
colour
of
defending
the
Protestant
cause
,
and
answering
Charity
maintayned
.
And
that
although
nothing
could
be
intended
more
disgracefull
to
Protestant
Religion
,
then
to
see
a
Champion
,
&
a
way
chosen
to
defend
it
,
which
openly
destroyes
all
Religion
;
yet
Compassion
could
not
but
worke
in
a
wel-wishing
soule
,
and
mooue
it
to
desire
,
and
to
endeauour
that
such
a
way
should
not
be
taken
,
which
might
make
people
more
and
more
insensible
of
any
Religion
,
by
blurring
the
common
principles
of
Christianity
,
and
digging
vp
the
foundation
thereof
,
to
lay
insteed
of
them
,
the
grounds
of
Atheisme
.
2.
Secondly
though
this
hath
not
taken
the
full
effect
which
could
haue
been
wished
,
&
that
notwithstanding
the
warning
giuen
,
he
hath
interlac●d
his
whole
booke
with
such
stuffe
as
here
you
haue
seene
;
yet
this
we
haue
gotten
further
,
that
it
is
discouered
cleerly
to
the
world
,
how
deeply
Socinianisme
is
rooted
in
this
man
,
(
and
,
as
it
is
to
be
feared
,
in
many
others
with
whome
he
must
needes
haue
had
much
conference
since
his
vndertaking
the
worke
)
in
regard
that
no
timely
aduise
or
Direction
,
no
force
of
reason
,
no
feare
of
shame
or
punishment
,
no
former
impressions
of
Christianity
could
withdraw
him
from
steeping
his
thoughts
and
pen
in
such
vn-Christian
inke
;
nor
the
many
Corrections
endeauoured
by
the
Approouers
of
his
Booke
,
blot
out
his
errours
,
though
in
respect
of
the
alterations
which
haue
been
by
report
made
in
it
by
them
,
it
is
quite
another
thing
from
the
first
platforme
which
he
drew
,
and
put
into
their
hands
;
and
consequently
how
iust
reason
the
Directour
had
to
suspect
,
that
his
true
intention
,
was
not
to
defend
Protestantisme
,
but
couertly
to
vent
Socinianisme
.
3.
Now
,
thirdly
,
whether
it
be
not
high
time
that
people
should
now
at
the
least
open
their
eyes
vpon
this
second
warning
,
and
take
that
order
which
may
be
conuenient
to
preuent
the
spreading
of
so
pernicious
a
Sect
,
I
must
leaue
to
the
consideration
of
euery
one
whome
it
may
concerne
.
I
do
only
for
the
present
wish
from
my
hart
,
that
the
maintayning
of
that
Blessed
Title
,
and
State
of
Christianity
,
of
which
our
Countrey
hath
been
for
so
many
ages
possessed
,
may
be
the
effect
both
of
this
mans
wauering
and
wandering
trauells
,
and
of
these
my
labours
.