AN
EXAMINATION
OF
THOSE
PLAVSIble
Appearances
which
seeme
most
to
commend
the
Romish
Church
,
and
to
preiudice
the
Reformed
.
DISCOVERING
THEM
to
be
but
meere
shifts
,
purposely
invented
,
to
hinder
an
exact
triall
of
doctrine
by
the
Scriptures
.
By
Mr
IOHN
CAMERON
.
Englished
out
of
French
.
OXFORD
,
Printed
by
Iohn
Lichfield
and
William
Turner
,
for
Edward
Forrest
.
Ann.
Dom.
1626.
To
the
Reader
.
COurteous
Reader
:
for
preventing
mistakes
,
giue
me
leaue
to
aduertise
thee
,
that
in
many
passages
of
this
book
beside
the
running
title
,
J
haue
vsed
the
word
Preiudice
in
a
sense
,
not
very
vsuall
in
English
,
make
it
answere
to
the
French
word
Preiugè
,
which
my
Author
vseth
,
not
for
an
ill
preconceit
,
as
wee
commonly
take
it
,
but
for
such
a
plausible
appearance
,
as
before
due
examination
,
ma●
bee
a
probable
ground
for
any
preconceit
of
a
thing
,
either
good
or
bad
.
So
Antiquitie
is
a
Preiudice
for
the
Papists
,
and
against
vs
,
because
that
before
a
iudicious
examination
,
it
is
a
probable
ground
for
common
braines
to
conceiue
well
of
their
Religion
,
and
to
mistrust
ours
.
Secondly
,
I
haue
not
beene
so
superstitious
in
expressing
my
Authors
word
,
as
I
haue
obserued
some
translators
to
be
:
I
haue
not
construed
,
but
translated
,
keeping
(
as
neere
as
I
could
)
an
euen
course
between
a
Pedant
&
a
Paraphrast
:
For
when
the
Originall
is
not
to
be
learned
by
the
Translation
,
I
tbink
it
not
only
lawfull
,
but
also
conuenient
to
make
vse
of
that
liberty
.
The
neglect
of
it
,
I
take
to
be
the
reason
,
why
commonly
Translations
are
thought
to
tast
flat
in
respect
of
the
Originall
.
I
shall
not
wonder
if
some
slipps
haue
escaped
mee
,
seeing
a
man
may
be
as
absurdly
ouer
seene
by
too
much
animaduersion
,
as
by
none
,
and
(
which
is
the
misery
of
the
most
circumspect
diligence
)
a
man
may
dote
as
much
by
gazing
through
a
thing
,
as
by
staring
beside
it
:
yet
I
hope
there
are
none
so
grosse
as
that
they
may
abuse
either
my
Author
,
or
his
Reader
.
Farwell
.
AN
EXAMINATION
of
the
Prejudices
of
those
of
the
Romish
Church
,
against
those
of
the
Reformed
Religion
.
CHAP.
I.
That
passion
blindeth
the
iudgement
of
man
,
and
hindreth
it
from
assenting
to
the
Truth
.
IT
's
a
matter
worthy
astonishment
,
that
not
onely
vulgar
braines
,
but
even
the
most
eminent
wits
,
should
suffer
themselues
to
be
so
easily
wonne
,
by
the
out-sides
of
lies
,
to
beare
armes
against
the
truth
.
Albeit
the
spirit
of
man
,
the
more
excellent
a
temper
it
is
of
,
the
more
naturall
,
and
eager
an
appetite
it
hath
after
the
knowledge
of
the
trut●
:
by
the
same
instinct
loathing
ignorance
,
and
especially
disdaining
to
be
cheated
.
So
that
even
the
most
artificiall
flatterers
,
insteed
of
humoring
it
,
would
offend
it
,
if
it
once
conceiued
it selfe
to
be
but
flattered
:
as
on
the
contrary
,
if
it
once
compleatly
apprehended
the
truth
,
it
would
stoope
to
it
,
how
harsh
and
bitter
soever
it
were
.
So
hard
is
it
but
that
the
compleat
representation
,
the
inside
of
a
lye
will
offend
vs
,
and
that
of
the
truth
affect
vs
.
But
the
cause
of
our
mischiefe
is
the
perversenesse
of
our
passions
,
which
oftentimes
so
over-heat
,
and
distemper
the
heart
,
that
out
of
it
,
as
it
were
exhaling
thick
,
and
black
vapours
vpon
the
vnderstanding
they
either
disturb
our
iudgements
,
or
altogether
dull
our
apprehensions
.
Neither
deale
they
so
well
with
vs
as
those
piercing
smoakes
,
which
bereauing
man
of
his
bodily
sight
,
yet
leaue
him
still
this
vncomfortable
priviledge
,
that
as
he
seeth
nothing
,
so
he
cannot
bee
gull'd
by
any
lying
apparitions
.
Whereas
when
a
heart
chafed
with
passion
,
hath
dimmed
,
yea
extinguished
the
light
of
the
vnderstanding
,
yet
that
takes
not
from
it
a
presumptuous
conceit
of
its
owne
cleere
sight
,
and
reall
comprehension
of
the
truth
.
Whence
it
commeth
to
passe
,
that
man
compassed
about
with
thick
darknesse
,
confidently
dreameth
that
he
walketh
in
the
Sunne
shine
,
and
is
strongly
conceited
that
he
hath
then
fast
hold
of
the
truth
,
when
he
huggeth
an
absurd
,
ridiculous
fable
.
This
corruption
is
almost
vniversall
,
and
like
to
a
generall
distemper
of
all
the
humours
in
the
body
,
it
's
dispersed
into
all
the
passages
of
mans
life
.
In
a
word
,
it
's
the
Epidemicall
disease
of
our
soules
which
maketh
vs
easily
induced
to
beleeue
all
that
for
true
which
we
desire
should
be
so
,
as
being
more
sutable
to
our
dispositions
,
and
convenient
for
the
accomplishment
,
and
execution
of
our
desires
,
and
designes
.
Vpon
this
we
invent
vnto
our selues
probabilities
,
and
readily
entertaine
such
as
are
presented
vnto
vs
,
to
make
vs
beleeue
that
matters
are
so
as
passion
willeth
vs
to
conceiue
them
:
as
on
the
contrary
that
which
we
desire
should
be
false
,
as
thwarting
our
aymes
,
crossing
and
encumbring
our
enterprises
by
the
like
naturall
flattery
of
our selues
,
we
perswade
our selues
that
it
is
false
indeed
,
or
suffer
our selues
to
be
easily
so
perswaded
by
another
.
The
first
veine
of
this
corruption
may
be
espied
even
in
the
infancy
of
man
.
Children
are
cheered
,
and
delighted
,
if
one
tell
them
that
the
tale
which
pleaseth
them
is
true
,
and
they
willingly
beleeue
it
how
strange
,
and
fabulous
soever
it
otherwise
seeme
vnto
them
:
contrariwise
they
are
vexed
and
discouraged
,
if
one
plainely
tell
them
that
it
was
fained
only
for
pleasure
;
it
will
be
a
hard
matter
to
stick
this
impression
into
them
.
So
naturally
familiar
is
the
power
which
passion
hath
,
to
darken
,
and
blindfold
the
vnderstanding
.
After
the
same
manner
whosoever
loueth
with
a
fit
of
passion
,
he
will
descry
many
shewes
of
arguments
to
encourage
his
affection
,
in
the
discourse
of
him
who
extolleth
that
vpon
which
he
doteth
.
And
as
he
desireth
that
that
which
he
loueth
shou●d
bee
praise-worthy
,
beholding
it
through
this
clowd
,
he
vieweth
it
in
a
shape
and
colour
farre
different
from
the
naturall
.
Parents
oft-times
curb'd
by
civility
from
an
outward
expression
of
their
indiscreet
affection
,
yet
in
themselues
giue
the
lye
to
those
who
freely
tell
them
the
truth
of
their
children
:
for
it
being
a
iust
cause
of
extreame
griefe
vnto
vs
to
be
the
parents
of
vntoward
children
,
so
is
it
hardly
beleeued
by
vs
,
so
long
as
there
remaineth
any
probability
of
the
better
contrary
.
He
who
is
desirous
to
enter
into
a
law-suit
will
conceiue
a
pretious
esteeme
of
weake
,
and
frivolous
counsell
,
which
perswadeth
him
that
his
cause
is
good
:
contrariwise
he
will
disesteeme
,
and
bee
much
displeased
with
the
solidereasons
of
a
sage
Counseller
,
who
out
of
the
goodnesse
both
of
his
conscience
,
and
skill
,
certifieth
him
of
the
weaknesse
of
his
cause
,
and
disswadeth
him
from
entring
into
law
.
All
this
proceedeth
from
this
passion
which
entangleth
his
vnderstanding
,
and
hindreth
it
from
a
steedy
view
of
those
cozening
semblances
,
from
an
impartiall
examination
of
them
,
and
from
comparing
of
them
with
the
truth
.
Even
so
some
one
sick
of
an
ignominious
disease
,
against
all
other
Physitians
he
will
willingly
approue
of
him
who
shall
iudge
him
to
be
sicke
indeed
,
but
of
an
honest
disease
.
Imprinting
according
to
his
desire
this
false
conceit
into
his
minde
,
vnder
the
superscription
of
truth
:
for
so
a
lye
is
never
approued
of
,
but
masked
with
the
looks
of
its
opposite
.
Yea
our
owne
passions
varnish
it
over
,
or
at
least
hinder
vs
from
tearing
of
its
vaile
,
for
feare
least
we
beholding
it
with
a
narrow
eye
,
stripped
of
the
borrowed
face
of
truth
,
should
be
affrighted
by
its
vglinesse
.
CHAP.
II.
That
this
imperfection
of
iudgement
,
proceeding
from
passion
,
is
discouered
principally
in
the
cause
of
Religion
.
IT
may
be
that
in
the
civill
part
of
mans
life
where
(
if
the
worst
come
to
the
worst
)
it
toucheth
but
the
temporall
good
:
this
affected
winking
of
the
vnderstanding
is
not
altogether
hurtfull
.
But
in
Religion
it
fareth
otherwise
,
the
danger
here
is
dreadful
,
and
the
losse
beyond
recovery
:
when
all
here
is
embarked
,
and
carried
away
,
the
body
&
the
soule
,
not
to
be
no
more
,
which
would
be
at
least
a
forlorne
kinde
of
happinesse
,
but
to
be
everlastingly
miserable
,
which
is
the
wofull
complement
of
all
vnhappinesse
.
And
yet
for
all
that
this
mischieuous
quality
hath
so
encroached
vpon
our
nature
,
and
insinuated
it selfe
into
such
good
footing
,
that
it
's
never
more
domineering
,
and
peremptory
,
then
when
the
question
is
concerning
Religion
,
the
salvation
of
the
soule
,
and
the
worship
which
God
requireth
of
vs
.
[
a
](A17864-e420-b)
a
Vid.
epist.
de
progress
.
Rel.
Christian
,
ap.
Jndos
.
The
poore
Indians
so
long
as
they
are
shewed
braue
ensigne
,
or
curious
picture
(
because
the
imbroderie
,
and
painting
ravish
the
sense
,
and
man
is
naturally
idolatrous
)
runne
to
them
like
birds
to
the
fowlers
crye
,
even
to
adore
them
,
as
if
they
enshrined
some
Deity
.
But
otherwise
,
let
o●e
tell
them
of
their
errours
,
of
the
errours
of
their
fore-fa●hers
,
they
will
demand
(
[
b
](A17864-e450-b)
b
Munsler
in
,
Cosm.
descrip.
F●is
.
as
did
the
Prince
of
Frisland
)
What
is
become
of
their
progenitors
,
and
friends
,
formerly
dead
in
their
errours
?
And
if
one
answere
them
,
that
they
are
in
hell
,
they
will
reply
,
that
they
will
goe
thither
also
,
secretly
giuing
vs
to
vnderstand
,
that
there
is
no
likelyhood
they
should
be
there
,
The
loue
which
they
beare
towards
them
maketh
them
mistake
this
sad
truth
for
a
lye
,
because
it
implieth
the
condemnation
of
those
whom
nature
,
or
acquaintance
hath
most
indeared
to
them
.
If
by
reasons
so
sensible
,
that
meere
sense
might
comprehend
them
,
it
be
strongly
endeauored
to
make
the
folly
of
the
Turkish
Religion
visible
vnto
a
Turke
,
all
this
while
the
Sunne
is
but
shewed
to
a
beetle
,
the
Turke
sees
not
a
whit
:
not
as
if
that
had
impaired
his
senses
,
but
it
being
an
irksome
businesse
to
acknowledge
the
horrid
absurdities
of
his
superstition
,
his
passions
grow
furious
,
&
either
besot
his
vnderstanding
,
or
divert
it
from
a
discontenting
speculation
of
such
a
truth
,
which
being
assented
to
,
would
force
him
to
pronounce
sentence
of
condemnation
vpon
his
country-men
,
his
Sultan
,
his
friends
,
and
kindred
.
This
is
so
torturing
a
griefe
vnto
him
,
that
nature
will
not
suffer
him
to
beleeue
it
,
and
so
it
remaineth
as
incredible
vnto
him
,
as
it
is
vnpleasant
,
vnlesse
God
worke
aboue
nature
.
Let
vs
accuse
the
obstinate
Iewes
of
blasphemy
,
by
testimonies
of
Scripture
,
wee
shall
stop
their
mouths
,
we
shall
convince
them
,
but
yet
for
all
that
not
convert
them
.
[
c
](A17864-e580-b)
c
Rom.
1●
.
2
.
An
inconsiderate
zeale
without
knowledge
(
as
the
Apostle
hath
obserued
it
)
[
d
](A17864-e590-b)
d
Gal.
1.14
.
a
superstitious
reverence
of
the
traditions
of
their
fathers
,
[
e
](A17864-e600-b)
e
Rom.
10.3
.
a
sottish
doting
vpon
their
owne
righteousnesse
,
[
f
](A17864-e610-b)
f
Ioh.
6.15
.
Act.
1.6
.
a
desire
of
the
restauration
of
their
state
,
of
their
restablishment
in
the
land
of
promise
;
[
g
](A17864-e620-b)
g
2.
Cor.
3.16
.
overspread
their
eyes
,
as
it
were
,
with
a
vaile
,
so
that
they
cannot
behold
the
glory
of
God
in
the
face
of
Christ
;
[
h
](A17864-e630-b)
h
Mat.
15.3
6.
Marc.
7.8.9
&
13.
who
nullifieth
their
traditions
;
[
i
](A17864-e640-b)
i
Luc.
18.9.8
.
teareth
from
them
the
false
covert
of
righteousnesse
;
[
k
](A17864-e650-b)
k
Ioh.
6.15
.
Act.
1.7
.
who
confoundeth
their
hope
of
an
earthly
kingdome
,
and
prosperity
;
[
l
](A17864-e660-b)
l
Ioh.
18.36
.
who
frustrateth
their
expectation
of
a
King
,
a
Messias
triumphing
in
secular
pompe
:
[
m
](A17864-e670-b)
m
Mat.
11.29
.
who
bindeth
them
to
the
taking
vp
of
his
Crosse
,
[
n
](A17864-e680-b)
n
1.
Cor.
1.23
.
presenting
himselfe
to
them
crucified
,
[
o
](A17864-e690-b)
o
Act.
2.23
.
and
in
his
Crosse
the
shame
,
&
horrour
of
the
rebellion
of
their
Ancestors
.
All
this
is
thus
,
and
more
harsh
to
the
naturall
apprehension
of
the
Iew
:
and
therefore
hee
is
no
lesse
blockish
,
and
backward
to
beleeue
it
.
In
as
much
as
he
considereth
not
,
neither
alloweth
the
true
,
&
full
poise
to
those
meanes
whereby
this
truth
should
be
proued
vnto
him
.
It
is
then
from
his
passion
that
this
his
CHAP.
III.
That
the
vnderstanding
troubled
by
the
affections
of
the
heart
,
alwaies
findeth
pretences
,
to
make
it selfe
beleeue
that
which
it
desireth
should
be
true
.
IT
is
not
so
,
for
all
this
,
that
this
ignorance
wanteth
colour
,
which
giueth
it
at
least
the
aspect
,
and
complexion
of
a
true
knowledge
,
insomuch
that
it
deceiueth
him
who
hath
it
,
and
oftentimes
others
also
.
[
a
](A17864-e760-b)
a
1
Cor.
1.23
.
The
Paynims
puffe●
vp
with
a
conceipt
of
their
owne
wisedome
,
esteemed
the
doctrines
of
Christian
Religion
to
be
meere
dotages
.
[
b
](A17864-e790-b)
b
Videsis
Apolog.
Ch●●stian
.
〈◊〉
Ge●t●s
viz:
duas
Ap●log
.
Iustini
d●s●er
:
Tatiani
●heoph
C●em
.
Alex.
Tertul.
in
Ap●log
.
Arnob.
Minut.
F●lic
.
Lactan.
Ioseph
.
cont.
A●pion
.
Cyp●ian
cont
,
Dem●t
.
N●zi●n
co●
.
●ulian
.
To
this
purpose
they
alledged
all
that
which
reason
blinded
with
passion
could
furnish
them
with
,
albeit
that
in
their
superstition
they
beleeved
many
things
much
more
repugnant
to
humane
reason
.
They
alle●ged
Antiquity
,
and
yet
all
the
Pagan
superstition
sprang
vp
long
after
the
truth
.
Had
we
but
the
●earned
discourse
of
Iosephus
against
Appion
,
it
is
enough
to
instruct
vs
that
that
wisdome
so
much
vaunted
of
was
of
late
birth
in
comparison
to
th●t
of
God
,
to
that
of
the
Church
.
They
alleaged
a●so
their
[
c
](A17864-e860-b)
c
Minut.
Fel.
Arno●
lib
7.
Te●tul
Apolog.
cap
22·
miracles
,
their
prodigious
wonders
,
their
oracles
,
t●e
[
d
](A17864-e890-b)
d
Arnob.
lib.
1.
Cyprian
.
contr.
Dem●t
.
Maxim
.
Im●er
.
in
edict
.
●useb
Eccles.
〈◊〉
.
ab
.
9.
c.
7.
disasters
which
befell
the
world
after
the
publication
of
Christianity
:
as
if
it
had
not
beene
confir●ed
by
many
,
and
most
admirable
miracles
against
the
contemners
of
it
:
as
if
it
had
not
bin
promised
,
&
spoken
of
long
before
by
oracles
far
exceeding
theirs
in
clearnesse
,
antiquity
,
and
truth
:
as
if
whilst
the
Pagan
superstition
flourished
the
world
had
not
smarted
vnder
the
same
evills
,
which
it
felt
since
the
preaching
of
th●
Gospell
,
or
as
if
it
had
felt
more
tolerable
plagues
.
And
as
i●
this
multiplication
of
evills
were
not
rather
to
be
attributed
to
the
contempt
of
so
excellent
a
gra●e
t●
t●e
butcherie
,
and
martyring
of
so
many
poore
soules
guilty
of
nothing
but
Christianity
,
blamelesse
in
all
other
respects
,
living
not
so
much
like
men
,
Symmach
li
10.
epi●t
.
〈…〉
.
as
Angels
.
If
you
please
but
to
read
the
relation
of
Symmachus
to
t●e
Emperours
Theodosius
,
Valentinian
,
and
Arcadius
apologizing
for
Paganisme
,
you
shal
find
there
were
never
grosser
vntruthes
invented
,
nor
yet
more
like
vnto
truth
:
that
nothing
could
be
spoken
with
more
impiety
,
or
more
plausibility
,
the
author
being
as
eloquent
,
as
he
was
irreligious
.
These
poore
Paynims
little
thought
they
maintained
a
bad
cause
;
their
affection
to
it
made
them
mistake
it
for
good
.
[
e
](A17864-e1060-b)
e
Tertul
Apol.
cap.
49.
They
excused
that
in
Paganisme
,
which
in
Christianity
they
esteemed
a
folly
,
a
crime
,
a
sacriledge·
For
Paganisme
they
enslaved
their
vnderstandings
,
&
busied
them
to
search
out
reasons
against
reason
,
in
it
they
swallowed
even
Elephants
.
On
the
contrary
in
the
Christian
Religion
they
accuratly
strained
,
and
sifted
every
circumstance
:
the
propension
of
their
affections
swayed
them
to
an
approofe
of
the
Religion
of
their
[
f
](A17864-e1100-b)
f
Sym.
in
rel●●
Ancestours
,
forbade
them
to
condemne
so
many
braue
spirits
of
ignorance
,
to
remoue
the
bounds
which
the
renowned
Ancients
had
fixed
,
to
tumble
into
the
hazard
of
ruine
,
and
confusion
(
so
they
imagined
)
their
Empire
,
and
[
g
](A17864-e1120-b)
g
Mecaen
.
apud
Dion
.
lib.
52.
Common-wealth
which
never
receiveth
such
violent
tosses
,
nor
ever
feeleth
such
furious
shaking-fits
as
when
alterations
in
matter
of
Religion
are
stirring
in
it
.
Having
vpon
these
considerations
conceived
a
hatred
against
Christianity
,
it
was
easie
for
them
afterward
to
invent
more
prejudices
against
it
.
[
h
](A17864-e1160-b)
h
Act.
3.17
.
1.
Cor.
2
6.
The
Iewes
for
the
most
part
blindly
condemned
Christ
,
and
his
doctrine
.
[
i
](A17864-e1190-b)
i
Ioh.
7.17
.
But
if
any
one
will
doe
the
will
of
my
father
(
saith
the
Lord
vnto
them
)
he
shall
iudge
of
the
doctrine
:
noting
thereby
,
that
the
primary
cause
of
their
malicious
ignorance
was
the
corruption
of
their
hearts
.
Yet
they
were
not
to
seeke
for
pretences
.
They
opposed
against
him
[
k
](A17864-e1220-b)
k
Mark
7.5
.
Math.
15.2
.
antiquity
,
[
l
](A17864-e1230-b)
l
Ioh
8
33.
succession
,
[
m
](A17864-e1240-b)
m
R●m
11.
the
promises
made
vnto
them
,
[
n
](A17864-e1250-b)
n
Ma●k.
1.27
.
the
strangenesse
,
and
novelty
of
his
doctrine
,
[
o
](A17864-e1260-b)
o
Ioh
6
42.
Mat.
13.
●5
.
Ioh
7
49.
the
contemptible
condition
of
himselfe
,
his
disciples
,
and
followers
.
But
the
cause
of
this
evill
lay
deeper
,
inveterated
even
with
in
their
marrow
,
[
p
](A17864-e1270-b)
p
Act
●
.
5
.
an
invincible
hardnesse
of
heart
,
[
q
](A17864-e1280-b)
q
Gal.
1.14
.
an
obstinate
resolution
not
to
let
goe
their
hold
of
the
superstition
of
their
forefathers
.
CHAP.
IIII.
That
Passion
in
the
cause
of
Religion
produceth
at
this
day
the
like
effects
,
and
covereth
it selfe
with
the
like
plausible
pretences
.
WHo
doubteth
but
that
at
this
day
,
the
same
passions
cause
vs
to
conceiue
the
same
prejudices
against
the
same
truths
?
It
s
a
very
harsh
point
to
condemne
our
forefathers
for
Heretickes
,
this
is
to
putrifie
their
memories
,
it
seemeth
to
be
an
impious
,
and
vnnaturall
act
towards
them
.
The
Pagans
had
this
consideration
,
the
Iewes
had
it
,
and
haue
it
at
this
day
.
We
who
are
men
as
they
are
,
subject
to
the
same
passions
with
them
,
haue
the
very
same
inclination
,
willingly
to
beleeue
that
the
Religion
of
our
Grandfathers
,
was
the
only
holy
,
and
divine
Religion
.
It●
insupportable
to
nature
(
because
tempered
with
little
sweetnes
)
to
incur●e
disgrace
,
to
procure
the
displeasure
of
parents
,
kindred
,
neighbours
,
countrymen
,
superiours
.
These
respects
are
able
to
produce
in
vs
at
least
this
effect
,
to
make
vs
wish
that
the
religion
of
those
to
whom
nature
,
and
the
civill
lawes
haue
obliged
vs
were
the
true
.
This
desire
afterward
can
it
not
stagger
the
iudgement
:
and
this
staggering
can
it
not
terminat
it selfe
in
a
firme
resolution
to
hold
our selues
fast
vnto
it
:
and
not
to
examine
whether
it
be
as
sound
as
it
is
favourable
?
Because
that
comming
to
discerne
its
imperfections
,
our
conscience
will
not
suffer
vs
to
be
any
longer
at
quiet
,
vntill
we
change
it
for
a
better
,
even
vpon
condition
of
running
into
inconveniences
so
cumbersome
,
and
vnwelcome
vnto
the
sense
of
our
nature
.
So
then
,
when
the
ambitious
spirit
of
man
perceiveth
it selfe
taken
vp
already
on
the
one
side
,
by
a
religion
propitious
to
his
ambition
,
and
invited
on
the
other
side
by
such
a
one
as
bindeth
him
to
renounce
the
honour
,
and
embrace
the
infamy
of
the
world
,
shall
we
doubt
of
his
partiality
in
the
choice
?
Is
it
not
easie
to
iudge
on
which
side
he
will
turne
the
ballance
?
Certainely
man
cannot
strip
himselfe
out
of
all
affection
of
religion
;
in
the
same
proportion
he
doth
that
,
he
vnmanneth
himselfe
,
and
is
at
best
,
but
a
monster
of
nature
in
humane
shape
.
Perforce
then
he
is
to
make
profession
of
some
kinde
of
religion
,
the
profession
of
irreligion
being
more
infamous
then
that
of
a
brutish
,
stupid
sensuality
.
But
amongst
so
many
religions
when
he
commeth
to
the
choice
of
the
True
his
affections
,
his
particular
interests
accompany
him
to
the
ballance
,
and
there
sway
all
.
The
truth
how
soundly
soever
propounded
,
how
evidently
soever
manifested
,
how
powerfully
soever
vrged
is
not
able
to
make
the
counterpoise
.
For
this
cause
St.
Paul
recommending
the
Gospell
,
and
wishing
the
knowledge
of
it
to
King
Agrippa
,
excepted
his
bonds
:
as
knowing
right
well
,
what
a
stumbling
block
the
bondes
,
and
crosse
of
the
Gospell
are
to
Potentates
.
Wee
are
wont
to
excuse
at
least
,
if
not
to
defend
a
wicked
person
if
favourable
,
and
beneficiall
vnto
vs
,
and
wee
thinke
the
cariage
of
a
good
man
to
be
peeuish
,
froward
,
and
cruell
if
hee
oppose
our
ends
,
&
thwart
our
purposes
.
Iust
so
it
is
with
our
affection
towards
religion
:
if
it
fauoureth
vs
,
and
apply
it selfe
to
our
humours
we
are
curious
in
inventing
trickes
to
adorne
it
,
and
artificiall
colours
to
beautifie
it
.
If
we
doe
already
,
or
are
like
to
make
profession
of
it
vpon
good
advantagious
hire
,
in
this
case
probabilities
are
vnto
vs
so
many
convincing
,
&
irresistible
demonstrations
:
the
grosser
and
more
palpable
heresies
in
it
are
but
petty
mistakes
:
the
horrible
abuses
,
and
enormities
are
but
such
slips
as
should
be
borne
with
in
the
spirit
of
meeknesse
.
But
towards
the
religion
crosse
to
his
affections
,
and
which
is
is
an
enemy
to
his
ambition
man
behaueth
him selfe
after
another
fashion
:
he
stretcheth
,
and
straineth
his
wits
to
espie
some
faults
in
it
▪
in
it
a
small
wrinkle
,
a
wart
,
a
superficiall
spot
seemeth
vnto
him
an
hideous
deformity
.
Oft
times
he
will
not
or
dares
not
so
much
as
looke
vpon
it
,
for
feare
of
being
captiuated
by
its
beauty
.
He
willingly
openeth
the
eare
to
him
who
is
a
deadly
enemy
of
it
,
to
him
who
slandereth
it
;
he
stops
it
against
them
who
only
can
represent
it
to
him
in
its
natiue
purity
,
never
considering
but
in
hasty
,
and
prefunctory
thoughts
,
the
firmenes
of
its
grounds
,
for
feare
least
a
truth
so
euident
,
and
powerfull
should
come
to
master
,
and
tame
the
rebellion
of
his
vnderstanding
.
CHAP:
V
:
That
to
be
throughly
assured
of
the
truth
of
a
Religion
,
it
is
necessary
to
examine
the
nature
of
the
reasons
,
vpon
which
it
is
grounded
.
SEing
that
such
is
the
inclination
of
our
nature
,
it
concerneth
him
who
desireth
to
bee
throughly
setled
in
the
assurance
of
the
truth
of
his
Religion
,
narrowly
to
consider
,
whether
they
are
bare
prejudices
,
plausible
pretences
,
respects
meerely
carnall
which
make
it
pleasing
vnto
him
,
or
whithe●
the
truth
of
it
be
so
cleere
,
and
evident
,
that
the
conscience
remaines
convinced
with
it
,
the
soule
satisfied
,
the
minde
resolued
and
content
.
This
disquisition
,
this
meditation
will
be
of
excellent
vse
in
making
way
for
the
discerning
in
matter
of
Religion
,
of
truth
from
errour
,
superstition
from
piety
,
of
the
abuse
from
that
which
is
legitimate
,
custome
from
law
.
For
it
will
furnish
vs
with
proofes
,
not
drawne
from
the
circumstances
of
the
accessory
,
and
that
which
is
meerely
accidentall
:
but
such
as
are
grounded
vpon
the
principall
,
and
which
result
from
the
nature
,
&
essence
of
the
thing
it selfe
.
Proofes
infallible
,
and
inforcing
a
necessary
conclusion
,
whereas
the
other
either
conclude
not
at
all
,
or
if
they
doe
,
the
most
the
conclusion
can
doe
,
is
to
make
the
cause
for
which
the
proofes
were
produced
plausible
,
and
g●acious
,
the
contrarie
suspected
,
and
odious
,
being
nothing
else
(
if
we
esteem
of
them
as
they
are
)
but
likely-hoods
of
truth
,
prettie
conjectures
.
Now
is
it
not
well
knowne
that
the
most
plausible
,
and
gracious
causes
,
are
not
alwaies
of
their
ranke
,
which
being
not
commended
but
by
their
own
proper
right
,
haue
that
for
the
only
ground
,
&
reason
not
of
the
favour
,
but
of
the
justice
they
demande
?
And
those
which
by
reason
either
of
the
ignorance
,
or
partiality
of
men
are
suspected
,
and
hated
,
haue
they
not
oft-times
the
lawes
,
and
equity
on
their
side
?
Certes
the
most
pure
,
and
(
as
I
may
say
)
the
most
innocent
innocencie
would
be
punishable
,
were
it
enough
to
make
one
guilty
,
to
be
thought
so
.
But
we
may
proceede
farther
,
and
affirme
that
the
suspition
of
falsity
,
is
a
calamitie
ordinary
to
truth
.
Vnder
an
vncomely
maske
,
their
may
be
hid
an
admirable
beauty
.
Should
the
diamond
lose
it's
invincible
solidity
,
or
the
inward
fountaine
of
its
bright
,
and
sparkling
luster
if
sometimes
it
be
found
so
outwardly
discoloured
,
that
at
the
first
view
,
it
can
hardly
be
knowne
for
a
diamond
?
In
the
Courts
of
Iustice
it
's
ordained
that
accusers
should
bring
in
their
inditement
of
the
largest
,
that
the
court
may
be
fully
informed
concerning
the
accused
parties
:
yet
this
is
not
called
condemnation
,
but
it
only
presupposeth
a
suspition
.
Let
then
preiudices
,
exceptions
,
and
pretences
be
imployed
to
the
vttermost
,
to
make
a
religion
suspected
,
so
that
vpon
them
without
more
adoe
the
accusers
ground
not
its
condemnation
,
so
that
they
tarrie
vpon
tearmes
of
suspition
vntill
they
proceede
orderly
to
a
larger
enquiry
,
and
a
stricter
examination
,
so
that
the
question
be
not
a
whit
spared
,
nor
if
it
be
possible
,
the
most
vigorous
proofe
.
If
a
rich
diamond
suspected
of
bastardy
had
sence
,
it
would
call
for
the
touchstone
,
and
desire
to
be
admitted
to
a
triall
.
Truth
also
being
suspected
,
reioiceth
and
presuming
vpon
victory
,
triumpheth
already
,
if
shee
be
put
to
a
serious
examination
,
and
her
last
triall
.
The
decree
which
imposeth
this
vpon
her
,
is
not
against
her
,
but
for
her
,
this
disgraceth
her
not
but
helpeth
her
to
the
only
meanes
by
which
shee
may
redeeme
her
credit
.
This
is
that
shee
most
earnestly
desireth
as
beeing
a
passage
,
and
introduction
to
her
glory
.
It
is
her
affliction
to
be
suspected
,
but
she
maketh
not
that
her
complaint
,
this
is
not
the
subiect
of
her
grievances
,
custome
hath
sweetned
this
vnto
her
,
and
made
it
tolerable
.
Her
complaint
and
greife
which
she
cannot
so
easily
disgest
is
that
shee
seeth
her selfe
condemned
vpon
surmises
,
her
cause
not
being
sifted
to
the
bottome
,
where
lieth
the
maine
point
of
her
defence
,
and
where
shee
hath
reserued
all
her
strength
.
For
other
wise
by
reason
of
by
matters
in
the
forme
of
proceeding
,
circumstances
,
appearances
,
coniectures
,
she
would
be
quite
lost
,
&
ofttimes
borne
downe
by
a
lie
.
Is
it
not
too
well
knowne
that
by
such
meanes
the
better
causes
are
lost
?
That
by
such
trickes
bad
causes
almost
commonly
in
corrupt
times
seeke
and
obtaine
the
victory
?
Excellently
then
to
this
purpose
spake
Tertullian
.
Apolog
cap.
1.
Truth
entreateth
not
to
haue
her
cause
favoured
because
shee
wondreth
not
at
her
condition
.
Shee
knoweth
that
shee
is
a
stranger
vpon
earth
,
and
that
amongst
strangers
shee
easily
meeteth
with
enimies
.
But
shee
hath
her
kindred
,
residence
,
hope
,
and
dignity
in
the
heaven
.
One
thing
yet
she
affectionatly
beggeth
,
that
she
may
not
be
condemned
vnheard
.
What
can
the
lawes
loose
here
where
they
haue
absolute
authority
,
if
she
be
vouch
safed
a
hearing
?
Shall
not
their
power
be
with
more
credit
increased
,
if
they
condemne
her
euen
hauing
heard
her
.
But
if
they
condemne
her
without
hearing
her
,
beside
the
hatred
of
manifest
vniustice
,
they
will
incurre
also
the
suspicion
of
a
bad
conscience
,
in
that
they
would
not
heare
that
which
hauing
heard
they
could
not
haue
condemned
.
CHAP:
VI.
That
the
cause
of
those
of
the
Reformed
Religion
hath
beene
condemned
in
the
Romish
Church
,
vpon
bare
preiudices
,
without
ev●r
beeing
throughly
examined
.
THey
of
the
Church
of
Rome
haue
incurred
this
suspition
,
in
condemning
the
Reformed
Religion
without
considering
it
,
and
examining
it
to
the
bottome
.
They
auoid
both
the
hearing
of
our
sermons
,
and
reading
of
our
writings
:
they
neither
reade
,
nor
meditate
vpon
the
holy
scripture
.
The
high
esteeme
which
they
haue
both
of
the
learning
,
and
honestly
of
their
Doctors
,
hath
preuailed
thus
farre
with
them
,
that
they
haue
chosen
them
for
Iudges
,
in
a
cause
wherein
themselues
are
parties
.
Parties
accused
not
of
a
pettie
fault
,
but
of
a
crime
,
a
sacriledge
,
an
impiety
in
causing
the
revolt
of
Israel
.
If
this
accusation
be
false
it
were
an
easie
and
effectuall
course
to
silence
it
,
if
they
would
but
lay
open
to
the
publick
view
the
weaknes
,
and
impertinencie
of
the
reasons
.
Why
are
they
so
affraid
to
heare
it
?
why
is
it
a
kind
of
sacriledge
amongst
them
to
be
busied
in
so
serious
,
and
so
holy
a
meditation
?
Why
is
it
made
a
shriving
matter
to
haue
but
thought
of
it
?
Who
made
these
ordinances
?
Who
instituted
this
so
wary
a
discipline
?
What
was
their
plot
in
it
?
What
benefit
expect
they
from
it
?
If
the
Pope
be
innocent
,
why
made
he
this
prohibition
?
Is
it
the
part
of
innocency
,
or
of
guiltines
to
entreate
,
yea
command
that
the
accusation
should
not
be
heard
?
This
manner
of
proceeding
tendes
it
to
iustifie
himselfe
,
or
rather
to
auoid
,
and
escape
iudgement
?
doubtlesse
he
doth
as
good
as
openly
confesse
that
he
is
affraid
of
it
.
If
wee
had
vsed
such
a
subtile
methode
in
our
proceedings
,
wee
shoulde
haue
afforded
iust
matter
of
presumption
against
our selues
,
that
wee
went
not
that
way
to
worke
honestly
,
bona
fide
,
but
driuen
to
it
by
an
ill
conscience
.
It
's
true
indeed
that
in
their
schooles
,
and
writings
they
sometimes
mention
our
accusation
,
but
for
that
they
ought
the
more
to
be
suspected
of
it
.
For
he
who
hindreth
his
accuser
from
being
vnderstood
,
and
taking
the
accusation
out
of
his
mouth
,
will
propose
it
himselfe
,
secretly
giueth
vs
leaue
to
presume
,
tha●
hee
disguiseth
it
,
that
he
may
the
more
easily
shift
it
off
.
It
's
also
the
common
and
continuall
complaint
of
those
of
the
Reformed
Religion
,
that
their
accusation
is
neuer
proposed
but
mangled
,
and
counterfeit
,
that
their
faith
is
represented
by
its
enemies
,
out
of
its
naturall
shape
.
That
their
Adversaries
in
their
disputations
against
them
,
doe
but
quarrell
with
their
owne
fictions
,
and
combate
with
puppets
of
their
owne
making
.
That
they
represent
some
prints
,
and
lineaments
of
our
doctrine
,
but
not
in
their
true
decencie
,
and
proportion
,
like
certaine
looking-glasses
which
representing
the
visage
mishapen
,
yet
after
a
sort
preserue
something
of
the
hue
and
complexion
.
So
they
hauing
vnder
taken
●s
they
say
to
paint
our
deformities
yet
they
will
not
suffer
any
one
to
looke
vs
in
the
face
.
What
may
be
thought
of
the
cunning
,
or
ingenuity
of
that
Painter
which
would
haue
vs
iudge
of
his
picture
without
comparing
it
to
the
originall
?
They
cite
,
and
reade
our
bookes
in
the
chaire
,
as
the
false
accusers
of
Christ
,
with
their
cavilling
sophistry
,
alleaged
his
words
to
a
contrary
sence
.
But
if
they
deale
fairely
,
and
say
no
more
then
what
is
true
,
why
giue
they
not
their
people
leaue
to
looke
,
and
consider
at
their
leasure
whether
matters
are
so
or
no
?
Why
is
the
meere
curiositie
of
reading
,
and
hearing
our
workes
accounted
a
sinne●
?
What
a
wild
contradiction
,
what
a
strange
confusion
is
this
,
to
cite
our
bookes
and
forbid
the
reading
of
them
?
But
the
naturall
lazinesse
of
men
maketh
this
both
excusable
,
&
plausible
.
For
to
referre
the
people
to
our
writings
seemeth
vnto
them
,
a
token
of
assurance
in
their
Doctour
,
this
assurance
,
or
rather
boldnesse
serueth
them
also
for
a
note
of
conscionable
dealing
,
and
withall
the
prohibition
of
troubling
themselues
about
this
matter
,
easeth
them
of
a
labour
.
They
are
glad
to
heare
our
bookes
cited
,
that
they
may
not
seeme
so
vnreasonable
,
as
to
condemne
vs
vpon
other
mens
words
;
they
are
as
glad
to
be
forbid
to
examine
the
citations
,
that
they
may
be
discharged
of
such
a
trouble
.
So
the
lazie
merchant
relyeth
vpon
his
factour
,
and
the
vnworthy
Councellor
vpon
his
clarke
,
so
long
as
the
one
looketh
now
and
then
to
some
accounts
,
the
other
to
an
extract
of
the
processe
,
but
carelesly
,
hand
over
head
:
and
both
of
them
say
,
the
one
of
his
factour
,
the
other
of
his
clerke
,
that
they
are
sufficient
,
and
conscionable
men
made
both
for
their
Masters
profit
,
and
ease
,
they
willingly
perswade
themselues
so
,
that
they
may
sleepe
the
quietlier
.
CHAP.
VII
.
Vpon
what
Preiudices
we
haue
beene
condemned
in
the
Church
of
Rome
.
WEE
could
easily
demonstrate
that
which
we
haue
said
,
particularly
running
through
all
the
points
of
the
Reformed
Religion
,
and
manifesting
the
disguisement
put
vpon
it
,
to
expose
it
to
hatred
,
and
suspicion
.
But
our
ayme
is
to
examine
vnder
what
pretences
,
it
hath
beene
&
is
endevoured
to
hinder
those
reasons
from
beeing
at
all
,
or
duely
considered
which
haue
made
the
reformation
of
their
abuses
necessary
.
Their
master-peece
,
or
chief-trick
of
policie
hath
beene
,
to
decline
the
will
and
law
of
God
speaking
in
the
scriptures
.
And
as
wicked
Magistrates
,
and
the
corrupters
of
iustice
in
a
common-wea●th
,
make
th●
authoritie
of
the
lawes
to
depend
vpon
theirs
,
vnder
good
and
popular
colours
of
a
pretended
obscuritie
,
&
imperfection
in
them
,
that
so
there
may
be
a
gate
opened
to
al
liberty
,
in
substituting
in
the
roome
of
the
lawes
,
their
owne
willes
,
and
particular
passions
.
So
in
the
Church
wicked
Pastours
,
not
daring
to
accuse
the
Script●res
of
falsehood
,
or
to
r●fuse
subiection
to
their
authority
directly
,
haue
contriued
diuers
meanes
by
which
they
may
auoid
their
sentence
&
determination
,
charging
them
with
all
those
defects
,
which
make
a
writing
mee●ly
humane
,
defectiue
,
&
imperfect
in
its
own
kind
,
denying
the
efficacy
and
maiesty
of
the
Scripture
while
they
call
it
[
a.
](A17864-e1610-b)
a.
Coster
.
En●hir
.
controu
c.
1
a
dead
letter
,
[
b.
](A17864-e1630-b)
b.
Bordes
de
abus
Missae
.
of
white
,
and
blacke
:
its
clearenesse
,
and
simplicitie
,
whil'st
they
blame
it
for
[
c.
](A17864-e1650-b)
c.
Cens.
Colon.
p
9.
And●ad
.
explis
.
orthodox
lib
:
2.
p
:
69
Eckius
in
Enchir
p●op
:
4
pag
69.
obscuritie
,
and
[
d.
](A17864-e1710-b)
d.
Pe●rus
a
so●●
in
defe●s
de
vno
praes.
Iud.
E●cles
.
p.
108.
co●
:
2.
Pighius
de
Hiera
:
Ecel
.
1.
c
4.
ambiguitie
:
its
[
e
](A17864-e1780-b)
e
Card.
p●rro
in
t●●ct
.
de
i●suffiScript
.
Pistorius
cont.
disp.
Mentz
f.
27
sufficiencie
,
while
they
dare
to
accuse
it
of
insufficiencie
:
its
aucthority
in
respect
of
vs
,
when
they
make
no
scruple
to
teach
that
it
hath
no
more
authoritie
,
over
vs
without
the
authority
of
the
Church
,
then
[
f
](A17864-e1830-b)
f
Herman
.
laudatus
à
Card.
Hosio
.
lib
3
de
author
scrip
.
Aesops
fables
,
[
g
](A17864-e1860-b)
g
Bellar.
lib.
4.
de
verbo
Dei
cap.
4.
or
Mahomets
Alcoran
.
But
we
suppose
that
we
haue
by
Gods
assistance
elsewhere
suff●ciently
shewed
how
false
these
censures
,
or
(
to
speake
more
fully
)
these
blasphemies
are
;
wee
haue
at
least
wise
performed
it
in
such
a
manner
,
that
the
adversaries
of
this
truth
hitherto
haue
not
replied
any
thing
.
Only
the
vexation
and
desperate
rage
,
to
see
the
vanity
,
and
villanie
of
their
vngodly
policies
exposed
starke-naked
to
the
view
of
the
world
,
hath
forced
them
insteed
of
dissembling
their
ex●reame
griefe
,
to
vent
it
in
iniuries
,
and
outragious
insolencies
wo●thy
indeed
of
their
persons
,
and
well
befitting
so
desperate
a
cause
,
so
accursed
both
of
God
and
men
:
but
doubtlesse
most
vnbeseeming
a
Christian
,
a
Doctor
of
Christians
,
vnsutable
to
the
gravitie
,
the
sweet
demeanour
,
and
gracious
mildenesse
of
truth
.
This
euent
sad
in
it selfe
,
hath
notwithstanding
afforded
vs
ioy
,
in
affording
vs
a
new
example
of
the
preuailing
force
of
truth
,
which
faileth
not
to
convince
,
euen
then
when
shee
perswadeth
not
,
and
if
shee
cannot
bend
her
adversaries
,
yet
shee
so
trample●h
them
,
and
so
sorely
bruiseth
them
,
that
albeit
they
submit
not
themselues
vnto
her
,
they
are
neuerthelesse
constrained
to
testifie
the
vlcer
,
and
wound
of
their
consciences
by
furious
railings
,
like
those
proceeding
from
a
woman
surprised
in
the
shamefull
act
of
adultery
.
In
the
mean
time
this
ioy
hath
encouraged
vs
to
proceed
farther
,
in
discovering
by
what
devises
they
hinder
an
examination
of
the
conformity
of
our
Religion
,
with
the
rule
of
faith
,
as
Tertul
de
praescrip.
advers.
haeret
c.
13.
&
alibi
.
Tertullian
calleth
it
;
whilst
God
enableth
vs
in
the
meanes
to
shew
how
they
haue
ma●e
it
an
impossibility
,
to
consider
religion
in
its
owne
naturall
guife
,
representing
it
so
counterfeit
,
&
vnlike
it selfe
,
that
as
they
pourtray
it
for
the
most
part
,
it
is
prodigiously
mishapen
.
Now
to
make
our
religion
so
obnoxious
to
hatred
and
suspicion
,
that
none
should
vouchsafe
to
consider
its
harmonie
,
and
concord
with
those
maximes
,
and
principles
which
haue
beene
at
all
times
,
and
are
at
this
time
vnquestionable
amongst
Christians
:
they
haue
pronounced
it
an
impossibilitie
for
any
Christian
to
discerne
the
truth
by
the
spirit
of
God
dwelling
in
him
.
And
hauing
once
appropriated
to
themselues
the
title
of
the
Church
,
●nobled
with
so
many
elogies
,
priviledged
by
so
many
promises
,
that
no
man
may
presume
to
question
her
authoritie
,
vnlesse
hee
forthwith
professe
himselfe
a
Iew
,
Turke
,
or
Pagan
:
it
was
easie
for
them
afterwards
,
to
shuffle
the
doctrine
contrary
to
their
abuses
besides
all
examination
.
But
they
,
seeing
that
it
was
not
enough
to
vsurpe
a
magnificent
title
,
vnlesse
it
were
after
some
sort
justified
;
and
that
contrarily
the
presumptuous
rashnesse
of
such
proceedings
might
pull
vpon
them
the
generall
hatred
,
and
vniversall
detestation
of
all
Christians
:
they
haue
found
out
(
as
they
imagine
)
notable
pretences
to
colour
this
vsurpation
,
and
verefie
their
title
.
All
th●se
pretences
may
be
reduced
to
tenne
heads
,
which
they
propound
vnto
vs
after
this
manner
.
1
The
magnificent
state
of
their
Church
:
opposed
,
to
the
contemptible
condition
of
th●se
who
call
for
a
reformation
of
their
abuses
.
2
Her
vnity
,
and
the
division
of
her
adversaries
.
3
Her
antiquitie
:
and
the
noveltie
of
the
Reformation
.
4
They
vrge
vs
to
confesse
,
that
sometimes
they
h●ue
beene
the
true
Church
,
if
we
yeeld
that
,
then
they
cry
out
:
that
therefore
they
are
so
still
,
because
the
Church
perisheth
not
,
as
certainly
shee
cannot
either
perish
,
or
change
in
that
which
is
essentiall
.
5
They
stand
vpon
a
quotation
of
times
,
places
persons
,
when
,
where
,
by
whom
this
change
was
wrought
,
this
defection
begunne
?
6
They
demand
,
where
our
Church
soiourned
so
long
time
,
in
what
citty
,
yea
into
what
valley
,
what
desert
did
she
retire
?
7
They
except
against
the
commission
of
the
Authors
of
the
Reformation
as
false
,
and
counte●feit
.
8
They
make
great
braggs
of
their
succession
continued
without
interruption
.
9
They
boast
of
having
the
substance
of
Christianity
amongst
them
,
even
by
our
owne
confession
.
10
They
dazell
the
eyes
of
the
world
with
the
shew
of
a
multitude
of
religious
persons
,
which
they
say
haue
renounced
the
world
,
trampled
vnder
their
feet
the
delights
,
riches
,
and
honours
of
earth
that
they
may
aspire
vnto
heaven
.
So
in
the
vpshot
they
make
their
conclusion
,
that
where
these
notes
are
,
there
is
the
Church
:
and
where
they
are
not
,
she
cannot
be
.
And
so
presuming
that
they
may
with
good
right
take
these
notes
vnto
themselues
,
and
that
we
can
pretend
nothing
for
them
:
albeit
this
truth
receiued
amongst
vs
,
dart
her
most
cleere
,
and
liuely
rayes
into
the
most
passionate
,
and
partiall
eyes
,
yet
they
alwaies
condemne
vs
vpon
these
prejudices
.
CHAP.
VIII
.
A
consideration
of
the
outward
glory
of
the
Romish
Church
,
and
of
the
meane
estate
of
the
true
Church
.
NOw
albeit
these
considerations
might
make
the
world
doubt
,
whether
we
were
the
true
Church
or
no
,
yet
they
should
not
haue
made
them
to
condemne
vs
.
The
Lord
Iesus
was
surnamed
the
Nazarene
,
this
very
surname
made
Nathanael
to
doubt
,
whether
he
were
the
Messias
or
no.
Can
any
good
come
out
of
Nazareth
?
(
said
he
to
Philip
)
but
as
soone
as
Philip
answered
him
,
come
and
see
,
he
went
and
saw
him
.
What
shall
wee
loose
by
it
,
if
we
take
a
stricter
view
of
these
appearances
,
that
we
may
see
whether
there
bee
no
cosenage
in
them
?
The
most
rigorous
exam●nation
will
not
make
them
false
,
contrarily
their
truth
the
more
it
s
tried
,
it
will
become
the
more
illustrious
.
But
if
they
are
but
cheating
shewes
,
what
honest
heart
will
not
bee
content
that
the
imposture
should
be
detected
?
To
this
purpose
wee
are
now
busied
.
And
for
as
much
as
the
matter
we
haue
in
hand
is
large
,
that
our
discourse
may
not
roue
,
wee
will
severally
examine
these
pretences
in
the
same
order
wee
propounded
th●m
.
Of
all
these
appearances
,
the
Magnificence
of
the
Romane
Church
,
is
the
first
with
which
she
presents
her selfe
to
the
view
of
people
being
remarkable
by
three
principall
circumstances
.
1
Her
outward
glory
.
2
Her
ceremonies
.
3
Her
policy
.
But
what
will
become
of
this
maine
point
if
al
these
circumstances
ought
to
make
vs
the
more
suspect
her
:
and
if
the
Church
which
in
this
respect
is
opposite
vnto
her
for
the
want
of
these
shewes
deserueth
to
be
better
esteemed
of
by
vs
?
Surely
1
The
nature
of
the
Church
.
2
Her
condition
.
3
The
dangerous
inconveniences
which
these
circumstances
draw
along
with
th●m
,
forbid
vs
to
admit
them
for
characters
,
and
badges
of
the
true
Church
:
for
the
glory
and
lustre
of
the
Church
is
not
outward
,
bodily
,
visible
:
but
inward
,
spirituall
,
invisible
.
All
her
beauty
is
within
,
[
b
](A17864-e2420-b)
b
Ps.
45.
v.
54.
shee
is
like
vnto
the
Tents
of
[
c
](A17864-e2430-b)
c
Cant.
1.5
.
Kedar
,
as
soone
couered
with
dust
,
and
well
nigh
burned
with
the
heat
of
the
Sunne
:
as
soone
be●t●n
&
shaken
with
stormes
,
and
tempests
:
but
in
the
meane
time
,
inwardly
all
glittering
in
glory
and
magnificence
.
Like
in
this
unto
her
[
d
](A17864-e2440-b)
d
Ephes.
1.21
.
&
4.15
.
&
.
5.23
Colos.
1.18
.
head
the
Lord
Iesus
,
as
being
[
e
](A17864-e2450-b)
e
Rom
8.29
.
predestinated
to
bee
made
conformable
vnto
his
image
:
who
,
during
the
time
of
his
conversation
here
belowe
,
had
nothing
without
[
f
](A17864-e2460-b)
f
Esay
.
5●
3.
him
that
could
make
him
amiable
;
being
[
g
](A17864-e2470-b)
g
Phil.
2.7
.
contemptible
in
his
owne
person
,
in
[
i
](A17864-e2480-b)
i
Act.
4.13
.
his
Disciples
,
[
k
](A17864-e2490-b)
k
Ioh.
7.49
.
and
followers
,
in
the
iudgement
of
him
who
saw
but
his
outside
.
Who
would
haue
compared
him
in
this
respect
to
Tiberius
,
or
Pilate
,
or
Caiphas
the
high
Priest
?
[
l
](A17864-e2530-b)
l
Luc
2.7
.
Borne
in
a
Cratch
,
not
in
a
Palace
:
[
m
](A17864-e2540-b)
m
Math
2.5
.
in
a
blinde
village
,
not
at
Ierusalem
,
not
at
Rome
:
[
n
](A17864-e2570-b)
n
Mat.
1.
Luc
3
of
the
Royall
stocke
indeed
,
but
then
when
the
glory
of
it
was
quite
eclipsed
;
[
o
](A17864-e2580-b)
o
Luc.
2.1.2.3
.
amongst
the
Israelites
,
but
at
a
time
when
they
were
slaues
to
the
Romans
:
[
p
](A17864-e2600-b)
p
Mat.
1.18.23
.
of
a
Virgin
,
but
so
poore
,
that
shee
was
betrothed
to
a
[
q
](A17864-e2610-b)
q
Mat
13
55.
Marc.
6.3
.
Carpenter
:
at
his
bi●th
indeed
adored
by
a
company
of
[
r
](A17864-e2620-b)
r
Luc.
2.8
.
&c.
shepheards
,
but
by
a
[
s
](A17864-e2630-b)
s
Mat.
2.
few
wisemen
:
persecuted
by
[
t
](A17864-e2640-b)
t
Mat.
●
.
12.13
.
Herod
,
living
in
such
a
[
u
](A17864-e2660-b)
u
14.
●5
.
Ioh.
1.31.33
.
retired
obscurity
,
vntill
the
time
of
his
Baptisme
,
that
Iohn
himselfe
knew
him
not
.
[
*
](A17864-e2680-b)
*
Mat.
4
1.
Then
was
hee
led
by
the
spirit
into
the
Wildernesse
,
tempted
by
Satan
,
by
him
carried
vp
to
a
pinnacle
of
the
Temple
;
and
after
all
this
having
begun
his
preaching
[
x
](A17864-e2690-b)
x
Luc.
9.58
.
continually
,
and
vnmercifully
persecuted
even
to
death
:
but
by
whom
?
Surely
by
the
Princes
of
the
world
,
the
Magistrates
,
the
very
same
which
pretended
the
title
of
the
Church
,
the
authority
,
succession
,
and
chaire
of
Moses
:
oppressed
alwaies
with
these
prejudices
,
Haue
any
of
the
governours
,
and
Phar●ses
beleeued
in
him
?
Behold
to
what
the
pomp
and
state
of
Iesus
Christ
is
brought
,
to
ignominie
,
and
pouerty
.
But
in
the
meane
time
consider
him
inwardly
,
[
z
](A17864-e2720-b)
z
Colos.
2
3.
in
him
are
hid
all
the
treasures
of
wisdome
,
and
knowledge
:
[
a
](A17864-e2730-b)
a
Colos.
2.9
.
in
him
dwelleth
all
the
fullnesse
of
the
Godhead
bodily
:
[
b
](A17864-e2740-b)
b
Act.
3.15
.
&
5.31
.
he
is
the
Prince
of
life
:
[
c
](A17864-e2750-b)
c
Apoc.
19
16.
the
Lord
of
glory
:
[
d
](A17864-e2760-b)
d
Math.
3.17
.
the
Sonne
of
God
:
[
e
](A17864-e2770-b)
e
Thes.
1.14.18
&
3.18
his
onely
sonne
:
[
f
](A17864-e2780-b)
f
Phil.
2.6.7
.
who
being
in
the
forme
of
God
,
but
made
himselfe
of
no
reputation
.
Should
i●
then
be
seemely
for
the
Church
,
[
g
](A17864-e2800-b)
g
Ephes.
2
.
1●
.
the
workmanship
of
his
hands
,
[
h
](A17864-e2810-b)
h
Esa.
64.8
.
the
clay
which
his
fingers
haue
fashioned
,
[
i
](A17864-e2820-b)
i
1
Pet.
1.19
.
the
slaue
which
hee
hath
ransomed
by
his
blood
,
[
k
](A17864-e2830-b)
k
Ephes.
5.17
the
spouse
which
he
hath
sanctified
by
his
spirit
,
to
we●re
any
other
livery
then
his
owne
,
to
be
handled
more
daintily
,
and
after
a
more
delicate
manner
then
himselfe
?
Is
it
possible
that
the
body
should
not
be
made
conformable
to
its
head
,
that
the
glory
of
the
head
being
invisible
,
that
of
the
body
should
be
visible
:
that
the
magnificence
of
the
head
being
heavenly
,
&
spirituall
,
that
of
the
Church
,
the
mysticall
body
of
that
head
,
should
be
earthly
and
secular
?
Yea
her
condition
is
to
[
l
](A17864-e2840-b)
l
Rom.
8.17
.
2.
Tim.
2.11
.
suffer
with
him
,
that
she
may
raigne
with
him
.
Moreouer
,
statelines
,
&
gaietie
in
apparell
doth
not
commend
,
but
prejudice
chastitie
,
which
either
is
of
meane
condition
,
or
else
as
modest
in
her
deportments
as
if
she
were
.
This
pomp
which
invites
and
feasts
as
it
were
,
the
eyes
of
the
body
,
is
but
carnall
;
and
seeing
it
doth
so
much
humour
the
flesh
,
it
should
rather
be
taken
for
a
marke
of
pride
,
then
of
vertue
.
[
m.
](A17864-e2860-b)
m.
Luc.
16.19
.
The
rich
glutton
is
clothed
with
purple
and
fine
linnen
:
he
fares
deliciously
:
contrarily
Lazarus
is
sick
,
vlcerous
,
exposed
to
the
iniuries
of
the
weather
,
and
scorne
of
men
,
beholding
to
dogges
only
for
reliefe
.
Yet
Lazarus
is
an
Embleme
of
the
Church
;
the
glutton
of
the
world
.
Moreover
,
hath
not
the
Lord
advertised
[
m
](A17864-e2900-b)
m
Mat.
10.16
.
his
own
,
that
he
sent
them
abroad
as
sheep
amongst
Wolues
,
[
o
](A17864-e2910-b)
o
Luc
,
21.17
.
that
they
should
bee
hated
of
all
men
for
his
names
sake
.
That
as
the
[
p
](A17864-e2920-b)
p
Ioh.
15
.
17.1●
world
had
hated
him
,
so
it
would
hate
them
.
[
q
](A17864-e2930-b)
q
Ioh.
6.6
.
That
they
should
be
cast
out
of
the
Synagogues
:
questionlesse
out
of
those
Synagogues
which
had
the
succession
,
and
pleaded
antiquity
.
That
they
should
be
[
r
](A17864-e2940-b)
r
Luc.
12.12
.
haled
before
the
Magistrates
,
[
s
](A17864-e2950-b)
s
Ioh.
16.2
.
that
they
which
put
them
to
death
,
should
thinke
they
did
God
good
service
,
in
a
word
,
that
[
t
](A17864-e2960-b)
t
Ma.
10
,
24.25
the
Disciple
being
not
aboue
his
Master
,
they
should
expect
the
same
welcome
and
entertainement
in
the
world
which
he
had
formerly
received
.
[
u
](A17864-e2970-b)
u
1.
Cor.
1.26
.
You
see
,
saith
the
Apostle
,
your
calling
,
not
many
wise
according
to
the
flesh
,
not
many
noble
,
but
God
hath
chosen
the
weake
things
of
this
world
,
and
things
which
are
not
,
to
confound
things
that
are
,
that
no
flesh
might
glorie
before
him
.
[
*
](A17864-e3000-b)
*
Mat.
11.25
.
Agree●bly
to
the
thanksgiuing
of
our
Sauiour
,
I
thanke
thee
O
father
,
Lord
of
heauen
and
earth
,
for
that
thou
hast
hid
th●se
things
from
the
wise
,
and
prud●nt
and
hast
reuealed
them
vnto
babes
,
&
to
his
exhortation
[
x
](A17864-e3020-b)
x
Luc.
12
.
3●
.
Feare
not
little
flocke
,
for
it
is
your
fathers
will
to
giue
you
the
kingdome
.
And
indeed
if
that
outward
pomp
were
a
note
of
the
true
Church
,
and
its
contrary
of
the
false
:
the
true
Church
for
the
space
of
three
hundred
yeares
,
and
more
,
during
the
time
of
her
persecu●ions
,
should
haue
beene
the
false
.
After
that
,
when
Arrianisme
had
so
ove●-runne
the
world
,
that
it
[
y
](A17864-e3050-b)
y
Hier.
cont.
Lu●if●r
.
groaned
,
and
wonto
see
it selfe
become
an
Arrian
.
When
the
Emper●ur
[
z
](A17864-e3070-b)
z
Th●odor●t
.
Eccles.
Hist.
lib.
3.
c.
16.
Constantius
tauntingly
demaunded
of
Liberius
Bishop
of
Rome
,
How
great
a
part
of
the
world
he
thought
himselfe
to
be
,
that
hee
alone
sh●uld
take
the
part
of
one
wicked
fellow
,
(
such
a
o●e
w●s
Athanasius
in
his
esteeme
)
that
hee
should
so
disturbe
the
peace
●f
the
whole
world
.
When
Liberius
was
faine
to
con●e●se
indeed
that
he
was
alone
,
but
replied
withall
,
that
his
being
alone
could
not
weaken
the
cause
of
the
true
faith
.
When
he
alleaged
an
example
from
former
times
,
that
once
there
were
but
three
which
resisted
Nebuchadnezars
decree
,
commanding
them
to
worship
an
Idoll
.
[
a
](A17864-e3180-b)
a
Athanas.
in
〈◊〉
ad
eos
qui
●eg
vit.
solit●r
.
When
the
same
Liberius
was
ca●ried
downe
by
the
impetuous
streame
,
&
subscribed
to
Arrianisme
.
[
b
](A17864-e3210-b)
b
Greg
Naz.
in
orat
.
cont.
A●●ian
.
When
Nazianzen
was
angry
that
the
Church
was
measured
by
the
mu●titude
:
and
when
he
said
,
speaking
of
the
Arrians
,
they
haue
the
people
,
and
we
the
faith
;
they
haue
the
gold
and
silver
,
and
we
the
doctrine
;
What
?
was
the
true
Religion
all
this
while
the
bravest
,
and
most
illustrious
?
Was
it
amongst
them
which
bare
the
greatest
sway
in
those
times
?
Was
it
removed
from
obscurer
places
of
abode
,
to
reside
in
more
famous
and
imperiall
citties
?
Let
vs
remember
the
advertisement
which
[
c
](A17864-e3250-b)
c
Jn
lib.
cont.
Arri.
&
Auxent
S.
Hilary
gaue
indeed
to
those
of
his
owne
time
,
but
which
extend●th
its
vse
also
to
ours
.
Of
one
thing
I
advise
you
,
take
heed
of
Antichrist
.
It
is
not
well
that
you
are
so
taken
with
the
loue
of
walls
,
that
you
reverence
the
Church
of
God
in
consecrated
houses
and
goodly
edifices
,
that
vnder
these
you
settle
the
name
of
peace
[
and
presume
on
it
]
Is
it
a
matter
to
be
questioned
(
a
remarkable
speech
)
that
Antichrist
must
sit
in
them
?
The
mountaines
,
woods
,
lakes
,
prisons
,
caues
,
dungeons
,
seeme
safer
to
me
,
for
the
Prophets
either
abiding
in
them
,
or
being
driven
,
and
cast
into
them
,
haue
prophesied
by
the
spirit
of
God
▪
This
outward
glory
then
,
is
incompatible
with
the
nature
of
the
true
Church
,
and
cannot
possibly
bee
taken
for
one
of
her
markes
:
on
the
contrary
,
the
want
of
it
being
more
naturall
to
the
Church
,
it
doth
more
distinctly
set
her
forth
to
the
notice
of
intelligent
beholders
.
CHAP.
IX
.
What
kinde
of
tranquillitiy
belongeth
vnto
the
true
Church
?
How
Kings
are
her
nursing
fathers
?
And
that
Kings
are
not
the
noursing
fathers
of
the
Romish
Church
.
BVt
what
then
?
Shall
the
Church
never
enioy
a
quiet
estate
?
And
those
promises
that
[
a
](A17864-e3340-b)
a
Esa.
49.7.23
.
Kings
shall
be
her
nursing
fathers
,
that
they
shall
licke
vp
the
dust
of
her
feet
,
shall
they
be
frustrated
?
God
forbid
.
True
it
is
that
God
[
b
](A17864-e3350-b)
b
Ioh.
14.27
.
&
16.33
.
giveth
peace
to
his
Church
:
but
it
is
such
as
[
c
](A17864-e3360-b)
c
Philip.
4
7.
passeth
all
vnderstanding
.
That
[
d
](A17864-e3370-b)
d
Rom.
5.1
.
peace
towards
God
,
by
which
shee
glorieth
in
afflictions
:
being
[
f
](A17864-e3380-b)
f
2.
Co●
4.8
.
pressed
,
but
not
oppressed
:
[
e
](A17864-e3390-b)
e
Rom.
5.2.3
.
in
perplexity
,
but
not
comfortlesse
:
persecuted
,
but
not
forsaken
:
cast
downe
,
but
not
destroyed
.
And
these
promises
that
Kings
shall
be
her
nursing
fathers
,
that
they
shall
licke
vp
the
dust
of
her
feet
,
are
of
the
same
nature
with
those
other
promises
;
that
she
[
g
](A17864-e3400-b)
g
Esa.
60.16
.
shall
sucke
the
milke
of
the
nations
,
that
[
h
](A17864-e3410-b)
h
Esa.
46
.
1●
.
Kings
shall
walke
before
her
in
chaines
,
as
it
were
in
triumph
:
nations
enemies
,
Kings
enemies
of
the
Church
.
Promises
then
of
earthly
things
,
for
types
of
heavenly
:
promises
of
fading
and
transitorie
commodities
,
to
represent
those
everlasting
honours
&
pleasures
.
In
this
manner
God
hath
promised
that
he
would
set
her
vpon
Carbuncles
,
[
i
](A17864-e3420-b)
i
Esa.
54.11
.
and
build
her
vpon
Saphires
,
pronouncing
that
there
should
be
no
mo●e
tumults
,
nor
clattering
in
her
gates
.
Because
the
Iewish
nation
at
the
time
of
these
prophecies
,
was
most
in
loue
with
such
matters
,
therefore
the
holy
Ghost
vsed
them
in
the
expression
of
the
happie
,
but
spirituall
estate
of
the
Church
.
In
the
same
kinde
the
Lord
promiseth
,
[
k
](A17864-e3430-b)
k
Esa.
43.2
.
that
when
the
Church
should
passe
through
waters
,
they
shall
not
overflow
her
,
that
being
in
t●e
fire
,
she
shall
not
be
burnt
.
Promises
according
to
the
letter
,
figuratiue
;
according
to
the
sense
,
mysticall
,
and
reall
.
It
s
true
that
God
somtimes
giues
to
his
Church
[
l
](A17864-e3440-b)
l
Psal.
125.3
.
an
outward
prosperity
,
[
m
](A17864-e3450-b)
m
Prov.
30
8.
1.
Tim.
4.8
.
&
6.6
.
but
in
a
mediocrity
,
[
n
](A17864-e3460-b)
n
Act.
14.22
.
but
for
a
time
.
It
appertaines
not
vnto
her
,
to
enioy
a
compleat
peace
on
earth
,
being
[
o
](A17864-e3470-b)
o
2.
Cor.
5.6
.
a
stranger
in
it
,
&
a
[
p
](A17864-e3480-b)
p
Heb.
11.13
.
pilgrime
,
out
[
q
](A17864-e3490-b)
q
Heb.
11.14.15
.
of
her
element
,
and
[
r
](A17864-e3500-b)
r
Heb.
13
,
14.
Apoc.
14.13
.
heavenly
country
.
[
s
](A17864-e3510-b)
s
Prov.
30.6
.
A
continuall
,
and
vndisturbed
peace
,
is
vncompatible
with
her
nature
,
and
doth
not
cherish
,
but
change
it
,
and
at
length
quite
corrupt
it
.
Even
as
the
outward
heat
of
the
ayre
,
continued
without
moderation
,
first
slackes
the
vigour
of
the
inward
,
and
naturall
heat
,
&
maketh
it
faint
,
at
last
stifles
and
quite
extinguisheth
it
.
It
s
true
,
also
that
kings
are
the
foster-fathers
of
the
Church
,
but
this
is
seldome
.
[
t
](A17864-e3530-b)
t
2.
Chron.
36.22.23
Esd.
1.11
Esa.
49.28
.
&
45.1
.
Cyrus
was
a
father
to
the
Iewish
Church
,
yet
no
part
of
it
.
So
many
Pagan
Emperours
haue
suffered
their
kingdomes
to
bee
receptacles
of
Christians
.
Then
was
it
when
the
Church
sucked
the
milke
of
the
Gentiles
:
then
,
if
ever
,
was
this
prophesie
,
that
Kings
should
be
her
sustainers
,
fulfilled
liberally
.
Yet
we
deny
not
but
God
raiseth
vp
Princes
in
his
Church
.
But
when
these
Princes
in
striving
to
shew
themselues
Patrons
of
his
Church
,
with
more
affection
,
then
discretion
,
haue
fostered
her
even
with
superfluity
,
they
haue
procured
her
ruine
,
by
the
same
means
they
sought
her
advancement
.
It
was
not
a
Poet
only
,
from
whom
the
pride
and
surly
pomp
of
the
Romish
Church
,
extorted
this
speech
,
[
u
](A17864-e3550-b)
u
Petrarch
.
in
Sonnet
.
beginni●g
Fontana
.
Hor
Constantin
non
torna
,
Let
's
haue
no
more
Constantines
.
St
Hierome
[
*
](A17864-e3610-b)
*
In
vit.
Malch
.
Monac
.
ad
ini●i
.
himselfe
observed
in
his
time
,
(
marke
Reader
how
long
since
it
was
)
that
the
Church
attained
to
her
full
growth
,
became
adultae
by
persecutions
:
but
being
cherished
by
Christian
Princes
,
she
increased
indeed
in
riches
and
power
,
but
decreased
in
vertues
,
and
graces
.
What
would
he
haue
s●id
in
our
daies
?
Wherefore
a
too
pompous
magnificence
in
the
Church
,
is
at
the
first
a
presage
of
a
future
alteration
,
and
at
last
a
certaine
note
of
a
change
to
worse
.
But
the
times
are
now
otherwise
,
&
matters
are
crept
into
another
extreame
.
There
is
not
a
Prince
at
this
day
,
which
,
to
speake
truely
,
sustaineth
the
Romish
Church
:
she
rather
vpholdeth
them
,
by
whom
she
is
said
to
be
vpheld
.
So
they
cannot
properly
be
tearmed
her
Patrons
.
Shee
domineers
over
them
,
even
in
temporall
matters
:
she
holdes
their
authorities
and
estates
fastned
to
her
beckand
pleasure
.
It
s
a
small
matter
for
her
to
vsurp
the
power
of
excommunicating
them
,
vnlesse
she
also
take
vpon
her
the
authority
to
depriue
them
of
their
sovera●gneties
.
When
it
pleaseth
her
,
she
plucks
away
the
scepter
,
&
tramples
the
crownes
vnder
her
feet
:
so
that
now
(
a
strange
alteration
)
the
nursing
father
trembles
before
his
nursling
,
and
the
Guardian
stands
in
feare
of
his
pupil●
;
not
with
such
a
feare
,
wherewith
of●imes
God
strikes
his
enemies
,
a
feare
proceeding
from
a
secret
cause
,
Touch
not
mine
annointed
to
giue
a
startling
sound
to
the
most
inhumane
and
sauage
hearts
;
but
with
an
affrighting
apprehension
of
conspiracies
,
poyniards
,
powder-plots
,
the
ruine
of
their
estates
,
and
reuolt
of
their
subiects
.
O
barbarous
,
and
vnnaturall
pupill
!
o
vnfortunate
and
ill-rewarded
Protectors
.
What
?
shall
the
Church
which
vsurpeth
this
authority
,
practiseth
this
cruelty
be
the
true
Church
?
surely
he
hit
the
point
well
,
who
was
the
first
that
said
,
that
deuotion
begate
wealth
,
but
the
daughter
devoured
the
mother
.
A
prodigious
child
deliuery
that
Religion
should
send
forth
so
vnnaturall
a
monster
,
so
contrary
to
the
disp●sition
of
its
mother
.
But
it
was
the
purpose
of
God
.
He
had
foretold
that
Kings
,
Now
then
l●t
the
Romish
Church
proceede
,
and
pra●cke
it
lusti●y
,
let
her
triumph
in
this
imperiall
greatnesse
,
seeing
it
is
the
greatnesse
of
the
Beast
:
let
her
scorne
at
our
homelinesse
,
and
scoff
at
our
penury
,
seing
it
is
the
condition
of
the
Church
.
CHAP:
X.
That
the
Ceremonies
of
the
Romish
Church
,
doe
not
Commend
,
but
disparage
her
.
BVt
let
vs
examine
,
whether
the
multitude
of
ceremonies
in
the
Romish
●hurch
,
can
giue
her
that
title
,
which
her
pompe
cannot
,
and
whether
the
want
of
such
a
troupe
amongst
vs
,
will
procure
vs
that
disparagement
,
which
the
meanesse
of
our
estate
cannot
.
Certainely
all
alike
,
one
as
much
as
the
other
.
So
that
wee
still
stand
vpon
the
same
tearmes
with
them
:
their
glory
shameth
,
them
our
ignominy
honoureth
vs
:
their
ceremonies
make
them
superstitious
:
our
simplicitie
notifieth
that
we
haue
the
true
Religion·
This
will
clearely
be
discerned
,
if
we
consider
,
that
there
was
indeede
[
a.
](A17864-e3740-b)
a.
Gal.
3.23
.
time
when
the
ceremonies
,
&
the
rudiments
of
the
world
had
place
,
and
were
vsefull
in
the
Church
of
God
:
who
then
[
b.
](A17864-e3750-b)
b.
Cols
.
2
17.
manifested
himselfe
in
types
,
and
shadowes
.
But
this
time
[
c.
](A17864-e3760-b)
c.
Colos
4.1.2
3.4.5
.
lasted
no
longer
,
then
whilst
the
Church
was
in
her
infancie
,
while
the
heire
was
a
child
,
he
was
to
be
gouerned
as
a
child
,
his
tendernesse
being
not
capable
of
a
full
liberty
,
and
of
a
manlike
instruction
.
The
[
d.
](A17864-e3770-b)
d.
Luc
1.78
day
spring
from
on
high
,
[
e.
](A17864-e3780-b)
e.
Malach.
●
.
2
[
e.
](A17864-e3800-b)
e.
.
the
sunne
of
righteousnesse
was
not
yet
risen
.
The
bodie
of
the
shadowes
,
[
f
](A17864-e3810-b)
f
Col
2
7.
[
g.
](A17864-e3820-b)
g.
Ioh:
1.17
.
the
truth
of
the
figures
was
not
then
exhibited
.
But
the
[
h.
](A17864-e3830-b)
h.
Gal.
4.1
.
et
seq.
fullnesse
of
time
being
accomplished
,
the
time
of
the
Churches
infancy
being
expired
,
the
heire
being
come
to
a
perfect
stature
,
the
Sunne
of
righteousnesse
being
already
risen
,
the
[
i.
](A17864-e3840-b)
i.
Col●s
.
2.17
.
Heb:
10.
body
and
rea
;
l
truth
being
now
represented
;
the
[
k.
](A17864-e3850-b)
k.
Gal.
4
3.
rudiments
of
the
world
tooke
their
leaue
,
the
shadowes
vanished
,
the
[
l.
](A17864-e3860-b)
l.
Gal
2.35.26
types
gaue
place
to
truth
,
the
carnall
schoole-mastership
yeelded
to
a
spirituall
liberty
,
[
m
](A17864-e3870-b)
m
Heb.
7.16
.
obscurity
and
imperfection
,
to
clearnesse
and
perfection
.
For
this
cause
,
the
Apostle
said
,
[
n.
](A17864-e3890-b)
n.
Colos.
2.19.17
.
Let
no
man
condemne
you
in
meate
,
or
in
drinke
,
or
in
respect
of
an
Holy
day
,
or
of
the
new
moone
,
or
of
the
Sabbath
daies
,
the
reason
was
,
because
these
things
were
shadowes
of
things
to
come
,
but
the
body
(
as
he
addes
)
is
of
Christ·
Proceeding
farther
,
he
comes
even
to
cut
off
a●l
those
ceremonies
,
which
were
got
into
the
Church
by
humane
institution
.
If
ye
be
dead
(
saith
he
)
with
Christ
,
from
the
rudiments
of
the
world
,
why
,
a●
though
liuing
in
the
world
are
ye
subiect
to
ordinances
.
(
Touch
not
,
taste
not
,
handle
not
,
which
are
to
perish
with
the
vsing
)
after
the
commandements
and
doctrines
of
men
,
which
things
haue
indeede
a
shew
of
wisedome
,
in
will
worship
and
humilitie
in
that
they
spare
not
the
body
,
and
haue
no
regard
to
the
satisfying
of
the
flesh
.
What
could
be
more
effectually
and
vrgently
spoken
,
for
the
banishment
of
ceremonies
out
of
the
Church
?
for
by
this
we
see
that
they
are
altogether
incompatible
with
the
nature
of
the
Church
vnder
the
Gospell
:
1
the
Church
is
dead
with
Christ
,
and
so
to
liue
spiritually
,
2
these
ordinances
are
a
burden
,
the
Lord
hath
eased
her
of
it
,
3
they
are
perishable
,
true
piety
is
permanent
,
4
they
are
doctrines
of
men
,
the
doctrine
of
Gods
worship
is
divine
,
sent
downe
from
heauen
:
5
They
haue
a
flash
of
humane
wisedome
,
some
shew
of
humilitie
,
but
they
are
indeede
will-worships&
Vainely
then
,
and
impertinently
in
this
case
are
the
pretences
of
a
good
meaning
vsed
,
meere
fig-leaue
couerings
.
It
is
for
Princes
to
prescribe
rules
according
to
which
they
will
be
serued
,
not
for
subiects
to
inuent
them
to
themselues
,
he
is
a
●ebell
who
attempts
it
.
How
much
more
rebellious
shall
the
bole
sacriledge
of
them
be
accounted
,
who
either
bringe
in
to
,
or
keepe
in
the
church
a
seruice
of
God
patched
vp
meerely
of
humane
institutions
?
The
more
these
ceremonies
increase
,
the
more
vnm●nnerly
presumption
and
sacriledge
,
there
is
in
the
Church
,
and
shall
they
be
the
markes
of
a
true
Church
?
Let
vs
consider
the
Primitiue
Church
flourishing
more
in
times
of
the
Apostles
then
euer
it
did
afterwards
,
who
will
not
admire
her
great
simplicity
in
all
points
,
and
especially
in
ceremonies
?
For
excepting
the
celebration
of
baptisme
by
washing
of
water
;
and
of
the
holy
supper
,
according
to
the
lords
institution
,
in
taking
the
bread
and
wine
,
and
distributing
them
after
thanks
giuing
:
excepting
also
,
the
imposition
of
hands
vpon
those
which
extraordinarily
receiued
the
holy
Gost
,
whether
it
weare
in
a
[
p
](A17864-e3980-b)
p
1
Tim.
4.
d●e
5·
22.
particular
to
a
charge
in
the
Church
,
[
q
](A17864-e3990-b)
q
marke
.
6.13
.
Iam.
6
,
14.
Aug.
ep.
118.
ad
Ianuar.
and
annealing
for
a
miraculus
effect
of
healing
the
fick
,
I
say
these
excepted
,
their
will
not
be
found
any
other
ceremony
in
those
primitiue
times
,
so
admirable
was
their
simplicity
.
But
the
number
of
them
was
multiplied
after
wards
,
not
by
diuine
but
by
humane
institution
.
St.
Austen
entring
in
to
discourse
about
ceremonies
with
Ianuarius
,
s●yes
wel
,
that
our
Lord
hath
subiected
vs
to
Turrian
easie
yoke
and
a
light
burden
;
and
therefore
hath
vnited
his
new
people
,
by
the
sacraments
very
few
in
number
,
v●ry
easy
to
be
o●serued
,
very
excellent
in
their
signification
,
as
is
Baptisme
cons●crated
in
the
name
of
the
Trin●ty
,
and
the
Communion
of
his
body
and
b●ood
▪
and
if
their
bee
any
other
thing
commended
in
Scripture
,
not
comprehending
the
ceremonies
which
are
to
bee
read
in
the
Pentateuch
,
which
made
the
seruitude
of
the
antient
people
heauy
and
toile
some
.
If
he
adde
that
it
is
to
be
presupposed
,
that
those
things
which
are
obserued
by
the
whole
world
,
Aug.
Jbid.
although
vnwritten
,
haue
notwithstanding
beene
ordained
either
by
the
Apostles
,
or
by
the
Councells
,
this
he
restraineth
neverthelesse
to
a
small
number
of
feastes
,
of
the
passion
,
Resurrection
,
and
ascension
of
our
Lord
,
of
the
comming
of
the
Holy
Ghost
,
yea
in
closing
his
discourse
with
this
supposition
,
and
if
their
bee
any
thing
obserued
by
the
whole
Church
,
he
plainely
giues
vs
to
vnderstand
,
that
their
were
very
few
things
,
beside
those
by
him
specified
,
and
those
to
of
very
small
moment
.
The
doubting
particle
,
If
their
be
any
,
imports
that
necessarily
.
And
truely
if
the
ceremonies
had
amounted
then
as
they
doe
now
,
to
an
heavy
burden
by
reason
of
their
number
,
the
difficulty
and
trouble
of
obseruing
them
.
If
in
obscurity
of
signification
,
they
had
matched
the
Iewish
ceremonies
,
yea
if
they
had
beene
taken
from
the
ceremonies
of
the
law
(
as
the
Popish
are
all
,
excepting
those
which
are
borrowed
from
Paganisme
)
this
good
father
should
haue
contradicted
himselfe
,
if
hee
had
thought
that
either
the
Apostles
would
,
or
Councels
could
haue
imposed
them
vpon
the
Church
.
He
had
said
that
our
Lord
had
subiected
his
Church
to
an
easy
yoke
,
and
a
light
burden
,
should
he
then
say
,
that
the
Apostles
and
Councels
had
beene
willing
to
make
this
yoke
irksome
,
and
burden
heauy
?
And
certainely
here
is
the
venome
incorporated
into
humane
inventions
,
Aug.
ib.
which
vnder
some
well
composed
lookes
of
piety
and
deuotion
,
insinuating
themselues
into
the
true
seruice
of
God
,
they
stifle
that
,
and
aduance
themselues
into
its
roome
.
Our
Lord
marked
ou●
this
euill
when
his
Disciples
being
accused
of
transgressing
the
traditions
of
their
fathers
,
he
not
only
iustifieth
them
but
also
condemneth
their
accusers
,
for
hauing
made
void
the
commandement
of
God
by
their
traditions
.
who
is
so
blind
that
hath
not
seene
,
that
sees
not
daily
that
the
commandements
,
but
falsely
called
the
commandements
of
the
Church
,
are
more
religiously
respected
,
and
with
more
scruple
violated
,
then
those
,
which
all
confesse
to
be
the
commandements
of
God
?
Notwithstanding
the
infinitenes
of
their
number
and
variety
,
the
sottishest
,
&
dullest
amongst
them
haue
them
at
their
fingers
ends
:
the
spirituall
seruice
of
God
in
the
meane
time
,
and
the
manner
of
its
performance
is
vnknowne
vnto
them
,
the
precepts
which
inioyne
and
teach
it
are
strange
to
the
greatest
part
of
them
.
A
pregnant
argument
of
the
hypocrisie
and
corruption
of
mans
nature
,
which
is
delighted
in
that
which
is
fleshly
and
outward
:
neglecting
that
which
is
spirituall
,
and
inward
.
This
is
that
which
gaue
occasion
to
that
antient
and
grievous
complaint
of
the
Prophet
,
conceiued
in
the
name
of
God
.
This
people
draweth
neere
vnto
mee
with
their
lips
,
but
their
heart
is
farre
from
me
,
for
their
feare
and
seruice
is
the
commandement
of
men
.
A
man
continuing
without
any
exercise
of
religion
,
can
hardly
be
at
peace
with
himselfe
,
and
therefore
he
ventureth
vpon
some
kind
of
deuotion
,
but
the
mischiefe
is
,
that
he
is
not
pleased
,
but
in
that
which
is
outward
and
sensuall
,
carnall
as
he
is
in
that
which
is
carnall
.
the
more
then
that
a
religion
is
sensible
,
and
mechanicall
(
as
wee
may
terme
it
)
the
more
acceptable
it
is
vnto
him
,
the
more
intellettuall
,
and
spirituall
,
the
more
vncouth
and
harsh
.
For
this
cause
even
vnder
the
new
testament
,
and
vnder
grace
,
vnto
a
sublime
pitch
,
and
set
them
on
high
,
and
fixe
them
vpon
their
Principall
obiect
,
drawing
them
from
sensible
and
materiall
obiects
,
to
more
refined
and
purified
affections
and
meditations
.
Pondering
these
reasons
,
we
make
no
more
apologies
for
our selues
to
those
who
cast
in
our
teeth
our
penu●y
of
ceremonies
.
Nay
wee
thinke
this
our
glory
,
seeing
in
this
point
we
stand
vpon
the
same
tearmes
with
the
blessed
Apostles
,
wee
haue
the
same
defence
which
they
had
,
the
condemnation
of
our
accusers
,
for
that
by
their
trumperies
,
they
haue
smothered
the
syncere
simplicitie
of
true
worship
.
Wee
tell
them
that
this
multitude
of
rites
,
and
traditions
is
more
suteable
to
the
superstition
of
Turkes
,
Iewes
,
and
infidels
,
amongst
whome
all
these
vanities
haue
beene
,
and
are
still
in
re●uest
.
Christian
religion
is
not
capable
of
them
,
they
cannot
stand
either
with
the
spirituall
estate
,
or
poore
condition
of
the
Church
.
Superstition
the
mother
of
ceremonies
is
lavish
,
&
prodigall
,
Spirituall
whordome
as
it
is
,
it
hath
this
common
with
the
bodily
.
Both
of
them
must
haue
their
paintings
,
their
trinkets
,
their
inveaglemēts
&
this
cannot
be
without
charges
.
The
Church
cannot
afford
such
cost
vpon
ceremonies
,
and
bables
,
her
stock
is
so
employed
in
succouring
the
liuing
images
of
Christ
,
that
shee
cannot
t●inke
vpon
wooden
babies
:
the
world
is
so
hard
w●th
her
,
that
shee
hath
nothing
to
cast
away
in
the
guilding
of
Alters
,
in
erecting
proud
edifices
,
in
adorning
walles
with
t●pe●lrie
,
in
maiestick
and
stately
processions
through
the
streets
.
CHAP:
XI
.
That
the
policie
of
the
Roman
Church
,
serues
all
for
preiudice
against
her
.
WEE
haue
seene
then
,
that
neither
the
pompe
,
nor
the
ceremonies
of
the
Church
●f
Rome
can
doe
her
any
seruice
,
but
only
to
make
her
the
more
suspected
,
the
more
shee
stands
vpon
them
:
euen
as
the
rioto●s
luxury
,
a●fected
postures
of
countenance
,
and
m●ltitude
of
compliments
in
a
woman
make
her
chastitie
more
questionable
.
But
peradventure
the
policy
,
government
,
and
authority
which
she
takes
vpon
her
,
hauing
a
visible
head
,
si●ting
in
a
throne
more
then
imperiall
,
in
the
citty
of
Rome
,
heretofore
the
Queene
and
Empresse
of
the
vniverse
:
and
now
by
vsurpation
greater
then
ever
she
was
,
having
succeeded
the
Empire
,
and
in
this
succession
surmounted
it
in
greatnesse
of
soveraigntie
which
she
takes
vpon
her
:
exercising
dominion
over
the
body
,
and
the
soule
,
in
this
life
and
after
it
,
in
this
world
,
&
without
the
circuit
of
it
;
without
being
accountable
to
any
,
submitting
all
to
her selfe
,
not
only
the
outward
man
,
but
the
inward
also
,
even
the
conscience
.
Peradventure
,
we
say
,
this
consideration
may
make
vs
both
to
reverence
,
and
admire
her
.
This
doubtlesse
may
set
her
out
most
amiably
to
carnall
eyes
:
but
the
spirit
iudgeth
otherwise
,
yea
quite
contrary
of
it
.
When
the
protestation
of
Christ
shall
come
into
our
memories
,
[
a
](A17864-e4260-b)
a
Ioh.
18.36
.
that
his
kingdome
is
not
of
this
world
:
the
exhortation
of
Christ
,
that
[
b
](A17864-e4290-b)
b
Mat.
10.25
.
his
Disciples
should
not
be
like
to
the
kings
of
the
nations
,
the
example
of
Christ
,
who
being
himselfe
Lord
of
Lords
,
King
of
Kings
,
during
the
time
of
his
abasement
,
became
[
c
](A17864-e4310-b)
c
Mat.
17.16
.
tributary
to
a
Prince
,
a
tyrant
:
The
commandement
of
Christ
,
when
he
bid
to
pay
vnto
Caesar
,
that
which
is
Caesars
,
and
vnto
God
that
which
is
Gods
.
The
[
d
](A17864-e4330-b)
d
Act.
23.10
.
practice
of
this
commandement
in
the
Apostles
,
who
acknowledged
themselues
subiects
to
superiour
powers
,
subiecting
to
them
every
[
e
](A17864-e4340-b)
e
Rom.
13.1
.
1
Pet.
2.13.14
.
soule
by
their
e●hortations
,
when
they
protested
that
they
[
f
](A17864-e4350-b)
f
2.
Cor.
4.5
.
2.
Cor.
1
24.
2
Thes.
2.4
.
were
the
servants
of
the
faithfull
for
Christs
sakee
,
that
they
had
no
power
over
their
faith
.
These
considerations
make
that
which
ravisht
fleshly
eyes
,
mishapen
,
hideous
,
and
terrible
to
a
spirituall
view
;
especially
when
it
shall
bee
considered
that
this
boundlesse
power
,
and
transcendent
dignity
is
a
character
of
Antichrist
,
the
true
condition
of
his
Antichristian
kingdome
,
directly
contrary
to
that
of
our
Lord
Iesus
Christ
.
Certainely
be
it
as
it
will
,
that
there
haue
beene
,
are
and
will
be
many
[
g
](A17864-e4380-b)
g
1.
Ioh.
2.18
.
Antichrists
,
and
false
teachers
,
which
oppose
themselues
against
Christ
,
yet
there
is
one
of
them
to
[
h
](A17864-e4390-b)
h
lb.
&
2.
Thes
2.4
.
whom
this
title
is
,
by
an
vnhappy
excellency
,
principally
due
.
Inasmuch
as
that
beside
the
abominable
impurity
of
his
doctrine
,
which
is
common
to
him
with
the
others
,
hee
invades
the
royall
prerogatiue
of
Christ
;
hoising
himselfe
aboue
[
i
](A17864-e4400-b)
i
2.
Thes.
2.4
.
the
Magistrate
and
the
Angells
themselues
,
and
so
aboue
all
that
is
called
God
(
for
these
are
they
to
whom
this
name
is
allowed
in
Scripture
)
,
whil'st
arrogating
to
himselfe
a
power
over
consciences
,
hee
pretends
a
supremacy
over
all
Christians
:
a
supremacy
of
religion
,
and
which
is
spirituall
;
and
so
fits
in
the
temple
of
God
,
behaving
him●elfe
,
as
if
he
were
God
;
taking
vpon
him
the
power
of
binding
&
loosing
consciences
;
of
making
that
sinne
which
God
hath
not
called
sinne
;
of
giving
dispensations
where
God
giues
none
;
of
rating
good
workes
and
setting
a
price
vpon
them
,
enhauncing
,
and
moderating
the
market
according
to
his
occasions
.
[
k
](A17864-e4410-b)
k
See
Monsieur
d●
Nevers
his
discourse
of
his
embassage
to
Rome
.
When
he
hath
terrified
the
consciences
of
the
greatest
Monarchs
,
working
this
impression
into
them
by
his
deputies
,
that
how
serious
soever
their
repentance
may
be
,
yet
they
cannot
enioy
peace
either
of
soule
,
or
body
,
vnlesse
his
absolution
come
betweene
.
Whil'st
he
makes
vncleane
the
vse
of
creatures
whom
God
hath
sanctified
by
his
word
,
not
commending
a
fast
,
but
inforcing
an
abstinence
from
certaine
creatures
against
the
expresse
word
of
God
,
which
pronounceth
this
doctrine
,
a
doctrine
of
Divells
.
Whil'st
he
vndertakes
to
make
[
l
](A17864-e4430-b)
l
Viz:
that
of
the
Cleargy
.
marriage
vnlawfull
,
which
the
Scripture
hath
called
honourable
amongst
all
men
,
and
the
bed
vndefiled
.
When
hee
dispenseth
with
the
[
m
](A17864-e4450-b)
m
Viz:
Monastick
vows●
.
breaking
of
vowes
,
when
hee
allowes
for
honest
those
[
n
](A17864-e4470-b)
n
Witnesse
the
King
of
Polonia
,
who
by
a
dispensation
maried
his
sister
in
law
.
marriages
,
which
the
word
of
God
hath
declared
to
be
incestuous
.
When
he
declares
by
his
indulgentiall
Bulls
,
that
prayers
had
in
a
pl●ce
by
him
assigned
,
are
more
pretious
,
then
if
they
had
beene
without
his
assignation
.
Exercising
this
traffique
,
that
with
the
sale
of
things
spiritual
,
of
soules
and
consciences
,
he
may
stuffe
his
treasures
,
which
he
imployeth
,
as
the
world
knoweth
,
either
in
maintaining
warre
against
Christian
Princes
,
or
in
promoting
his
kindred
,
or
in
making
his
proud
,
prophane
,
Epicurean
court
swimme
in
superfluities
of
dissolute
luxury
.
What
shall
we
say
more
?
When
he
vndertaketh
to
shut
and
open
at
his
pleasure
the
gates
of
Paradise
,
to
prolong
,
or
abbreviate
the
torments
of
those
that
are
departed
.
When
arrogating
to
himselfe
this
power
,
he
vseth
such
a
partiality
in
the
execution
of
i●
;
partiality
,
say
we
?
When
he
proceeds
in
such
niggardlinesse
,
and
avarice
,
yea
such
barbarous
inhumanity
,
savîng
only
whom
it
pleaseth
him
to
saue
,
being
able
(
if
you
will
beleeue
himselfe
)
to
saue
all
.
Is
not
this
to
arrogate
a
power
proper
,
and
peculiar
to
God
alone
?
But
this
power
which
in
God
,
the
Lord
and
Master
of
all
,
is
no
whit
tyrannicall
:
in
man
,
who
is
obliged
to
doe
for
another
all
he
can
possible
,
to
loue
his
neighbour
as
himselfe
,
more
then
tyrannicall
.
Finally
,
when
[
o
](A17864-e4480-b)
o
Clem
5
in
bu●●a
indulg
.
out
of
his
authority
,
he
employeth
the
Angells
,
in
the
pretended
execution
of
his
commandements
,
v●urps
not
he
an
authority
more
then
humane
,
altogether
divine
?
Yet
notwithstanding
,
this
so
strangely
vsurped
power
,
is
the
master
sinew
of
that
policy
,
by
which
this
vnwildy
body
subsisteth
,
the
Colossus
and
maine
pil●ar
of
the
Roman
Church
,
a
nerue
which
taking
its
originall
from
the
head
,
straggles
through
the
whole
body
,
being
distributed
to
every
member
proportionably
to
its
vse
:
even
as
in
the
kingdomes
of
the
world
,
the
Monarches
reserving
with
themselues
,
as
it
were
,
the
spring-head
,
and
sunne
of
soveraignety
,
nevertheles
communicate
the
streames
of
this
spring
,
the
beames
of
this
sunne
in
proportion
to
their
officers
,
according
to
each
of
their
functions
.
CHAP.
XII
That
although
it
hath
beene
foretold
,
that
Antichrist
should
sit
in
the
Temple
of
God
,
yet
that
Church
which
acknowledgeth
him
,
cannot
be
the
true
Church
.
BVt
there
remaineth
yet
this
scruple
,
that
how
tyrannicall
and
Antichristian
soever
this
policy
be
,
yet
the
Church
where
it
is
practised
may
not
a
whit
the
lesse
bee
the
true
Church
.
Yea
rather
seeing
that
Antichrist
must
sit
in
the
Temple
of
God
,
considering
this
power
and
dignity
,
wee
haue
iust
reason
to
presume
that
the
Church
of
Rome
,
wherein
it
beares
sway
,
may
be
truly
the
Temple
of
God
.
This
scruple
cannot
stagger
,
or
stay
him
who
shall
examine
whether
this
power
be
to
be
exercised
by
the
Church
,
or
against
her
:
to
be
approved
,
or
de●ested
by
her
;
who
will
consider
that
the
followers
of
Antichrist
at
any
time
,
now
if
he
be
already
come
,
as
certainely
he
is
:
or
for
the
future
,
if
he
be
not
yet
come
,
as
a
great
part
of
the
world
dreameth
,
may
oppose
the
church
by
the
same
argument
,
alleaging
that
they
are
the
true
church
,
because
Antichrist
is
amongst
them
.
One
[
a
](A17864-e4540-b)
a
August
.
civit
.
Dei
lib.
10.
c.
59
therefore
,
adventured
to
interpret
these
words
,
sitting
in
the
Temple
of
God
,
in
a
sense
which
runnes
,
sitting
against
the
Temple
of
God
,
grounding
vpon
the
words
in
the
[
b
](A17864-e4590-b)
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
originall
,
which
may
denote
as
well
,
an
opposition
against
the
church
,
as
a
residence
in
it
.
But
let
vs
take
the
words
in
the
former
sense
,
that
Antichrist
must
sit
in
the
church
of
God
;
yet
it
will
never
follow
that
that
church
which
a●knowledgeth
him
for
her
head
,
obeyeth
,
and
adoreth
him
hath
any
thing
of
the
church
but
the
bare
name
.
Let
him
then
be
in
the
church
,
but
as
a
canker
is
in
the
body
,
a
tyrant
in
the
commonwealth
.
It
may
seeme
that
for
this
cause
the
Apostle
vsed
the
word
Temple
,
rather
then
Church
,
that
hee
might
expresse
vnto
vs
this
mystery
of
iniquity
,
by
allusion
to
the
Temple
of
Ierusalem
,
called
by
an
excellency
,
the
Temple
of
God
;
signifying
vnto
vs
,
that
as
the
Temple
of
God
had
beene
anciently
the
place
which
God
had
consecrated
,
to
t●e
outward
exercise
of
his
service
,
but
that
men
aft●rward
transformed
it
into
a
den
of
theeues
:
retaining
for
all
that
the
title
of
the
Temple
of
God
,
in
regard
of
it's
primitiue
,
and
sanctified
vse
:
even
so
the
church
of
Rome
is
stiled
the
Temple
of
God
,
as
being
primordially
planted
,
and
dressed
by
his
hand
:
consecrated
to
God
,
and
the
Lord
Iesus
Christ
,
(
and
is
so
still
at
this
day
outwardly
)
by
baptisme
,
and
profession
of
the
Christian
faith
,
although
they
haue
degenerated
from
their
originall
purity
,
and
by
their
abominations
prophaned
their
consecration
,
&
belied
their
profession
.
Like
vnto
rebells
,
who
notwithstanding
their
rebellion
,
retaine
the
name
still
of
kings
subiects
,
as
vsually
he
that
is
the
ringleader
of
a
conspiracy
,
obeyed
by
his
confederates
,
is
said
to
vsurpe
rule
over
the
kings
subiects
.
So
the
adulteresse
keepes
the
name
of
a
wife
still
.
After
this
fashion
,
that
may
bee
called
the
Temple
of
God
,
which
is
become
a
den
of
theeues
,
that
wherein
not
Antiochus
,
but
Antichrist
hath
set
vp
the
abomination
of
desolation
.
But
granting
them
that
the
Temple
of
God
,
wherein
Antichrist
must
sit
,
should
be
the
true
Church
;
it
cannot
thence
bee
concluded
that
the
Church
of
Rome
should
be
the
true
Church
;
this
will
imply
no
more
,
then
that
the
Temple
of
God
are
the
faithfull
,
both
those
which
haue
been
heretofore
,
and
those
which
are
still
as
it
were
impledged
in
the
Church
of
Rome
,
as
anciently
the
Iewes
were
in
Babylon
,
and
all
Israell
in
Aegypt
.
Over
them
the
Pope
long
since
sate
,
and
at
this
day
sits
,
and
in
this
sense
sits
in
the
Temple
of
God
in
the
rigour
of
its
signification
.
They
in
the
meane
time
never
were
,
and
now
are
not
of
the
Romane
church
,
as
the
graine
is
in
the
chaffe
,
but
not
of
it
.
As
some
vpright
Iustices
may
be
in
a
Court
of
corrupt
Iudges
,
but
not
of
their
confederacy
,
a
few
wholsome
bodies
may
be
with
a
multitude
of
infectious
,
but
not
of
their
company
.
Finally
to
cut
them
off
from
all
evasion
,
we
say
that
the
Pope
sitteth
in
the
church
of
God
,
in
regard
of
the
vnlimited
authority
he
vsurps
over
all
christians
,
even
those
which
are
separated
from
his
slaues
,
vndertaking
as
their
Iudge
,
to
proceed
against
them
with
his
tyrannous
censures
,
and
constraining
Princes
to
persecute
them
.
It
is
then
a
certaine
truth
,
that
this
policie
of
the
Roman
church
,
being
of
the
same
nature
with
that
of
the
Antichristian
church
,
it
is
a
disgracefull
and
scandalous
badge
of
her
corruption
,
and
apostacy
.
On
the
other
side
,
let
the
government
of
the
reformed
churches
be
obserued
,
in
them
there
is
no
supreame
iurisdiction
,
but
an
authority
which
alwaies
submitteth
it selfe
to
the
rule
of
Gods
word
,
and
Canons
of
a
discipline
regulated
by
it
.
Every
man
being
assubiected
to
the
iudgement
,
not
of
one
alone
,
but
of
many
,
and
those
many
not
vndertaking
to
binde
any
man
by
their
authority
,
but
only
by
the
equitie
of
their
decrees
,
submitting
themselues
to
the
controll
of
any
man
,
yea
and
yeelding
to
it
,
if
it
be
accompanied
with
reason
.
The
true
church
is
of
so
ample
a
circumference
that
she
cannnot
be
governed
by
one
alone
,
and
of
so
Royall
a
descent
,
that
in
that
which
concerneth
the
conscience
,
she
cannot
be
ruled
by
any
but
God
himselfe
.
Any
other
whosoever
he
be
,
imployed
in
any
function
concerning
her
,
must
behaue
himselfe
as
her
servant
,
not
as
her
Lord
,
not
prescribing
her
any
thing
,
but
bearing
witnesse
to
what
hath
beene
prescribed
her
,
not
advancing
himselfe
aboue
kings
,
but
bowing
vnto
them
,
not
thinking
,
that
his
spirituall
liberty
,
exempts
him
from
bodily
loyaltie
,
but
giving
to
Caesar
,
that
which
is
Caesars
,
to
God
that
which
is
Gods
,
honour
to
whom
honour
,
tribute
to
whom
tribute
belongeth
.
This
is
the
platforme
and
ground
of
iurisdiction
in
the
protestant
churches
,
very
different
from
the
Popes
,
who
establisheth
a
spirituall
monarchie
in
the
church
,
who
taketh
vpon
him
to
iudge
all
,
without
being
iudged
by
any
,
who
requireth
a
blind
obedience
,
grounded
not
vpon
the
reason
and
equity
of
his
iniunctions
,
but
vpon
the
vncontrolable
eminency
of
his
place
,
making
as
much
of
his
ordinances
,
as
if
they
were
brought
downe
immediatly
from
God
,
as
having
in
the
[
c.
](A17864-e4740-b)
c.
Plat.
in
vita
Paul
.
2.
registry
of
his
breast
,
the
fulnesse
of
infallible
knowledge
.
CHAP.
XIII
.
Whether
vnion
and
discord
be
markes
,
by
which
the
true
Church
should
bee
discerned
from
the
false
.
ALL
the
advantage
then
that
the
Church
of
Rome
gets
by
this
clatter
of
externall
pomp
,
of
ceremonies
,
iurisdiction
and
authority
,
by
which
it
is
endeavored
to
make
her
greatnesse
more
venerable
,
stands
her
but
in
this
sorry
steed
,
to
strengthen
the
suspicion
of
her
falshood
into
her
conviction
.
On
the
contrary
,
the
innocent
basenesse
,
simplicity
,
and
humility
notable
in
the
true
church
,
maketh
her
more
louely
,
affording
vs
sound
matter
of
a
pressing
coniecture
,
&
a
strong
presumption
that
she
is
indeed
,
as
well
as
in
stile
,
The
Reformed
Church
.
This
perceiued
,
maketh
vs
presage
that
all
the
other
exceptions
which
the
Church
of
Rome
darteth
against
vs
will
be
of
the
same
making
with
this
first
:
having
more
plausibility
,
then
soundnesse
,
partiality
,
then
iustice
,
colour
then
strength
,
as
we
shall
see
,
by
Gods
assistance
,
in
the
progresse
of
this
examination
.
Let
vs
consider
then
in
the
second
place
,
what
weight
there
is
in
the
pretended
vnity
of
the
Church
of
Rome
,
opposed
to
the
discord
surmised
to
bee
amongst
vs
.
Now
we
say
that
it
is
not
generally
true
,
that
vnity
should
alwaies
be
a
note
of
the
true
Church
,
or
discord
of
the
false
.
We
s●y
also
that
the
vnity
of
the
Romane
Church
is
in
shew
only
,
not
in
deed
:
that
it
is
rather
a
conspiracy
,
then
a
vnion
;
like
vnto
that
amongst
those
which
were
besieged
in
Ierusalem
,
who
[
a
](A17864-e4810-b)
a
Joseph
.
de
bel
.
Judaec
.
l.
6.
c
4.
disagreeing
betweene
them●elues
,
ioyned
forces
neverthelesse
against
those
which
besieged
them
,
being
divided
at
home
,
and
vnited
abroad
.
And
on
the
other
side
that
our
discord
is
only
surmised
,
and
t●at
we
are
in
truth
vnited
,
not
only
against
the
common
en●my
,
but
also
betweene
our selues
.
That
it
is
true
that
vnion
is
not
a
marke
of
the
true
Church
,
nor
disvnion
,
a
iust
presumption
of
the
false
,
see
we
not
that
in
the
times
of
the
Apostles
,
there
were
great
discords
in
the
Church
?
Some
of
them
were
of
one
opinion
,
some
of
another
,
one
thought
that
the
ceremonies
of
t●e
law
were
to
be
retained
,
another
that
they
were
not
.
And
this
division
had
made
such
an
alienation
of
hearts
in
t●e
Church
,
that
[
b.
](A17864-e4850-b)
b.
Gal.
2.11
.
St
Peter
himselfe
was
compelled
to
be
a
timeserver
,
and
diversly
to
apply
himselfe
,
according
to
places
,
and
persons
,
vntill
he
met
with
a
rough
censure
from
St
Paul
,
who
resisted
him
to
his
face
,
and
sharply
rebuked
him
,
for
not
walking
vprightly
according
to
the
truth
of
the
Gospell
.
I
vnderstand
(
saith
[
c.
](A17864-e4910-b)
c.
1
Cor.
11.18
.
the
same
Apostle
,
writing
to
the
Corinthians
)
that
there
are
dissentions
among
you
,
and
I
partly
beleeue
it
,
for
there
must
be
heresies
amongst
you
also
,
that
they
which
are
approued
may
be
made
manifest
.
Behold
in
the
meane
while
[
d
](A17864-e4940-b)
d
Act.
23.
amongst
the
Iewes
,
the
Scribes
,
Pharisees
,
and
Sadduces
vnited
together
vnder
one
head
the
high
Priest
.
Could
they
then
benefit
themselues
with
this
pretence
,
and
vpbraid
the
Christians
with
their
discord
?
True
it
is
,
the
Sadduces
agreed
not
with
the
Pharises
in
all
points
of
doctrine
,
but
yet
,
all
of
them
acknowledged
one
chiefe
Priest
,
all
of
them
ioined
together
in
the
same
forme
of
diu●ne
seruice
,
&
which
is
more
,
the
number
of
the
Sadduces
was
so
small
,
commpared
with
the
other
;
that
it
could
nor
furnish
the
Christians
with
iust
matter
of
reto●tion
;
and
if
it
could
,
what
would
this
haue
beene
more
then
reproach
,
and
counter-reproach
,
crimination
,
and
recrimination
;
equally
true
on
either
side
.
Now
seeing
that
one
of
the
parties
was
the
true
Church
,
could
it
be
inferred
from
its
diuision
,
that
it
was
the
false
?
Neither
diuision
then
,
nor
vnion
can
be
essentiall
characters
either
of
the
true
or
false
Church
.
But
suppose
these
markes
should
bee
infallible
,
what
would
the
Church
of
Rome
get
by
it
?
What
should
wee
iudge
of
her
during
that
long
schisme
?
What
may
afford
her
an
apology
?
perhaps
a
distinction
,
that
the
division
at
that
time
,
was
in
respect
of
charity
,
not
of
faith
,
and
doctrine
.
But
how
will
this
distinction
of
schisme
in
faith
,
and
schisme
in
charity
,
heale
vp
the
wound
,
if
both
of
them
be
equally
,
pernicious
,
equally
incompatible
with
the
nature
of
the
Church
?
The
Donatists
were
not
diuided
from
the
Catholique
Church
in
faith
,
at
the
first
,
for
all
that
,
they
were
reputed
of
as
members
cut
off
from
her
.
Their
schisme
,
indeede
,
at
the
length
begate
heresie
;
as
an
inflamed
vlcer
causeth
a
feuer
.
And
may
wee
not
avouch
,
that
during
the
last
schisme
in
the
Romane
Church
,
the
same
case
hath
happened
,
when
the
anti
Popes
were
by
one
another
accounted
the
forerunners
of
Antichriste
:
rhe
followers
of
both
sides
reciprocally
called
by
one
another
the
members
of
Antichrist
.
What
may
here
be
replyed
?
perhaps
,
that
in
the
Christian
Church
in
the
time
of
the
Apostles
,
in
the
Romane
Church
since
,
heretickes
and
schismatickes
were
not
of
the
true
Church
,
but
mingled
with
it
:
as
darnell
amongst
wheat
,
which
maketh
no
part
of
the
wheat
:
as
mutiners
in
an
army
which
are
not
of
the
army
.
But
what
?
make
not
they
of
the
reformed
religion
the
same
reply
when
their
discord
is
cast
in
their
dish
?
confesse
they
not
that
their
is
indeede
darnell
in
their
wheat
,
but
yet
not
of
it
,
that
there
are
in
their
spirituall
army
turbulen-mutiners
,
but
not
of
their
army
?
Now
if
so
soone
after
the
publication
of
the
Gospell
by
the
Apostles
,
when
that
Iudaisme
,
and
Paganisme
were
assaulted
by
such
strong
forces
there
sprang
euen
then
schismes
,
and
heresies
like
fogs
at
the
rising
of
the
sunne
.
If
in
a
time
so
priuiledged
,
so
flourishing
with
the
frequency
,
and
variety
of
gifts
,
and
extraordinary
graces
,
notwi●hstanding
all
this
,
Sathan
striued
with
might
and
maine
,
to
make
the
assault
vpon
those
,
who
gaue
it
to
his
kingdome
confounded
with
distractions
,
that
he
might
weaken
the
assailants
,
by
diuiding
them
:
who
will
thinke
it
strange
that
he
hath
made
the
like
assay
,
with
the
same
successe
in
this
last
reformation
?
who
will
wonder
,
that
he
hath
raised
such
an
hurly burly
of
dissonant
voices
,
that
Christs
voice
may
not
be
heard
distinctly
?
Iust
as
anciently
the
Iewes
making
their
children
passe
through
the
fire
,
in
honour
of
their
Idol
Moloch
,
for
feare
that
their
ruef●ll
scrietches
should
call
to
their
hearts
for
naturall
affection
,
and
amaze
them
with
the
sound
of
their
owne
cruelty
,
they
tooke
order
,
that
voices
so
sensibly
lamentable
,
should
bee
lost
in
a
rude
variety
of
more
clattering
,
and
vnpassionate
noises
Certes
this
deuice
was
effectuall
to
the
Iewes
,
but
it
succeedeth
not
so
well
with
Satan
.
The
cryes
of
infants
were
feeble
,
and
might
easily
bee
out-noised
:
but
the
voice
of
Christ
,
how
soft
and
sweet
soever
it
bee
,
to
those
who
are
his
,
yet
it
is
a
piercing
,
and
a
mighty
voice
.
True
religion
hath
had
its
course
,
all
heresies
are
either
dead
,
or
dye
one
after
annother
not
by
the
fu●y
of
faggots
,
and
gibbets
,
but
by
the
sword
of
the
spirit
,
and
by
the
power
of
the
word
of
the
liuing
God
.
CHAP.
XIIII
.
That
their
is
no
true
vnity
in
the
Church
of
Rome
,
and
that
in
the
reformed
Church
,
there
is
no
discord
of
importance
.
BVt
to
consider
this
point
neerer
hand
,
there
is
no
discord
of
moment
amongst
vs
;
no
syncere
vnion
amongst
them
:
but
a
combination
to
ruine
their
common
aduersaries
;
as
some
Princes
,
which
otherwise
bare
mutual
grudges
one
against
another
,
entertaine
neuerthelesse
a
league
against
a
common
enemy
.
So
Herod
and
Pilate
agreed
,
in
putting
to
death
the
Lord
Iesus
,
the
sauiour
of
the
world
.
Surely
it
cannot
be
denied
,
but
that
in
former
ages
,
the
dissentions
in
the
Romish
Church
were
very
great
.
Their
mutuall
hatred
was
deadly
,
witnesse
their
schisme
,
witnesse
also
the
great
variety
of
opinions
amongst
those
doctours
which
themselues
stile
Catholique
.
who
so
will
see
proofe
of
this
,
let
him
only
consult
the
writings
of
Cardinall
Bellarmine
,
there
he
shall
find
diuersities
,
and
contrarities
of
opinions
amongst
the
Catholique
doctours
almost
about
euery
point
of
religion
.
But
the
Pope
being
then
busied
about
the
establishment
of
his
Papall
omnipotence
his
spirituall
authority
over
the
temporalty
,
yea
his
temporall
authority
ouer
the
temporalty
,
and
spiritualty
together
,
tormented
not
himselfe
with
those
disputes
,
not
so
much
as
to
interpose
his
authority
to
appease
them
.
For
those
schoolebroiles
at
that
time
did
not
a
whit
preiudice
his
designes
,
but
rather
helped
them
forward
.
So
long
as
these
doctors
sharpned
their
subtilties
against
themselues
,
they
let
him
alone
in
peace
,
they
outvied
one
another
in
flattering
of
him
,
each
side
fearing
lest
he
should
incline
to
its
opposite
.
This
indifferencie
was
both
acceptable
to
the
disagreeing
parties
,
and
beneficiall
to
the
Pope
.
There
were
as
yet
no
strangers
which
might
publish
the
shame
of
these
doings
,
and
aduantage
themselues
by
these
domesticke
quarrells
of
their
enemies
:
they
spake
therefore
at
that
time
freely
,
and
boldly
vented
their
opinions
betweene
themselues
.
But
since
that
,
the
world
is
well
changed
,
their
affaires
are
no
longer
at
this
point
.
Now
it
was
to
be
feared
,
least
the
discord
of
the
seruants
,
should
ruine
the
authority
of
the
Master
.
For
this
it
is
,
that
he
hath
desired
to
●ull
it
asleepe
,
that
he
may
bend
the
entire
forces
of
his
supports
,
against
the
stranger
,
and
common
adversary
.
He
was
now
to
looke
to
it
,
that
they
without
tooke
no
advantage
of
this
dissention
,
&
to
take
away
the
scandall
of
it
from
those
that
are
within
.
This
is
that
he
hath
done
,
but
after
a
sorry
manner
,
as
hee
could
,
tyrannically
,
and
by
meanes
altogether
shamefull
.
Not
by
a
resolution
of
their
doubts
,
by
stating
of
their
questions
,
by
a
rationall
decision
of
their
controversies
;
but
by
his
absolute
authority
imposing
silence
vpon
the
parties
,
by
this
trick●
,
smothering
the
evill
,
without
medling
with
the
root
.
He
that
will
be
better
informed
concerning
this
,
let
him
obserue
that
even
at
this
day
(
for
example
)
the
true
followers
of
Thomas
yeeld
not
to
Bellarmine
,
that
their
Angelicall
Doctor
concluded
amisse
,
affirming
that
the
image
of
Christ
,
and
the
true
Crosse
are
to
be
worshipped
with
the
same
adoration
,
that
Christ
himselfe
.
That
the
Sorbonists
will
not
consent
to
the
Jesuits
,
that
the
Pope
should
be
aboue
a
Councell
,
that
he
may
as
well
depose
as
excommunicate
Kings
,
that
a
Tyrant
may
lawfully
be
put
to
death
even
by
a
private
man
.
In
the
meane
while
these
points
are
of
such
consequence
,
that
if
any
of
them
be
true
,
they
vnavoidably
damne
the
contrary
.
Bellar.
de
imag.
l.
2.
c.
20.21
.
If
the
opinion
of
Bellarmine
bee
true
,
touching
the
adoration
of
images
,
that
of
Thomas
is
pure
idolatrie
:
if
the
tenet
of
the
Iesuits
concerning
the
authority
of
the
Pope
be
receiuable
,
that
of
the
Sorbonists
is
schismaticall
and
hereticall
.
What
will
be
answered
vs
here
?
Doubtlesse
that
these
opinions
are
but
problematicall
,
and
may
on
both
sides
indifferently
be
maintained
,
so
long
as
the
Church
hath
not
giuen
her
determination
of
them
.
This
hole
indeed
they
vsually
start
out
at
,
when
for
the
diversity
of
opinions
which
are
amongst
them
,
they
are
pressed
not
to
taxe
that
fault
in
others
,
which
is
so
notorious
in
themselues
,
not
to
vrge
those
lawes
vpon
others
which
they
meane
to
shift
off
themselues
.
Neverthelesse
their
by-corner
reacheth
not
farre
,
they
cannot
runne
farre
,
if
one
briefly
tell
them
,
that
the
sentence
of
the
Church
is
not
effectiue
,
but
declaratiue
,
that
it
makes
not
truth
but
directeth
to
it
,
it
makes
not
heresie
,
but
points
it
out
.
Even
as
the
opinion
of
the
Physitian
makes
the
disease
neither
better
,
nor
worse
then
it
is
,
lesse
doth
it
make
it
what
it
is
.
The
diseased
party
then
of
whom
the
Physitian
hath
decreed
nothing
,
ceaseth
not
to
be
sicke
and
to
dye
,
as
well
as
those
who
by
a
true
prognosticke
were
iudged
to
be
in
danger
of
death
.
Whether
the
iudgement
then
of
the
church
be
interposed
or
not
,
that
which
deserues
to
bee
condemned
is
condemnable
of
it selfe
,
and
in
the
sequel
,
makes
him
that
beleeueth
it
infallibly
damnable
.
But
let
any
man
tell
me
,
whether
there
may
be
imagined
a
more
compleat
and
formall
schisme
,
then
that
which
we
see
in
the
protestation
of
the
French
church
against
the
councell
of
Trent
:
Yes
,
they
say
,
but
this
was
but
in
certaine
points
.
What
matters
that
?
Seeing
that
a
Councell
is
a
body
,
and
expects
either
to
be
wholy
receaued
,
or
wholy
reiected
:
not
submitting
it selfe
to
iudgement
,
Vid.
Sledian
.
comment
.
l.
22.
that
they
to
whom
it
speaketh
by
authority
,
should
goe
about
to
choose
,
and
picke
out
some
of
its
determinations
.
But
requiring
of
all
an
absolute
and
vniversall
obedience
by
reason
of
its
authority
,
and
the
pretended
presidence
and
guidance
of
the
holy
Ghost
.
After
all
this
,
who
will
not
be
more
astonished
,
to
see
that
the
Pope
pronounceth
not
definitiue
sentence
vpon
these
differences
▪
dispatcheth
not
these
difficulties
,
determineth
not
these
questions
.
Is
it
because
he
taketh
delight
,
to
foster
and
cherish
discord
amongst
his
ad●erents
?
No
,
this
is
no
time
for
it
.
He
is
so
neerly
assaulted
by
those
without
,
and
so
lustily
incountered
with
,
that
he
had
need
haue
good
entercourse
,
&
keepe
good
correspondency
with
those
that
are
within
.
Is
it
then
because
he
fauoureth
all
sides
equally
?
neither
,
this
is
more
vnlikely
then
the
other
.
He
loueth
his
greatnesse
to
well
,
he
is
to
iealous
of
his
authority
,
too
zealous
for
the
aduancement
of
his
Papal
omnipotency
to
beare
no
more
affection
to
those
who
imploy
their
spirits
to
his
bent
,
for
his
soueraignty
,
them
to
those
who
crosse
it
,
&
skirmish
with
it
.
Is
it
not
known
,
how
these
are
esteemed
of
,
in
that
they
are
tearmed
Politikes
,
and
haue
not
the
name
of
Catholiques
allowed
them
,
but
grudgingly
.
That
which
holdeth
the
Pope
,
from
openly
condemning
some
of
them
,
is
a
feare
by
alienateing
them
to
diminish
his
forces
.
He
knoweth
,
that
slippery
things
wrung
to
hard
slide
away
the
faster
:
that
lines
stretched
too
much
snap
in
sunder
.
He
remembreth
the
peremptory
roughnes
of
Leo
the
tenth
,
he
hath
seene
how
much
it
hath
cost
him
(
or
to
speake
mo●e
properly
)
the
papall
Monarchy
,
to
haue
prosecuted
the
affaires
of
the
See
so
eagerly
,
to
haue
beene
so
stiffely
bent
in
the
breaking
of
that
,
which
(
as
he
thinkes
)
might
haue
beene
mollified
and
bended
with
time
.
By
this
it
is
to
be
seene
,
that
there
is
rather
a
conspiracy
amongst
them
,
the●
a
true
vnion
:
as
on
the
contrary
,
the
difference
amongst
vs
is
rather
a
diversity
,
then
a
diuision
,
in
the
circumstances
,
then
in
the
thing
;
in
the
accessory
,
then
in
the
principall
;
in
the
policy
,
then
in
the
doctrine
;
amongst
some
persons
,
then
in
the
Corporation
,
and
generality
of
our
Churches
.
Witnesse
the
harmony
of
our
confessions
,
and
Catechismes
,
a
harmony
grounded
vpon
no
other
plot
,
or
designe
,
then
that
of
comming
to
the
kingdome
of
heauen
,
to
the
fruition
of
the
heauenly
inheritance
,
by
that
one
and
only
way
,
the
knowledge
of
one
true
God
,
and
whom
he
hath
sent
I●sus
Christ
.
spots
in
our
feasts
,
CHAP.
XV.
That
novelty
is
a
reproach
which
is
ordinarily
cast
vpon
truth
,
and
how
shee
hath
beene
cleared
of
it
from
time
to
time
.
LEt
vs
come
now
to
the
preiudice
strongest
of
all
the
rest
,
that
Antiquity
they
pretend
,
burdening
on
the
contrary
,
the
truth
which
we
preach
,
as
new
,
with
hatred
and
envy
.
Antiquity
,
they
say
,
is
diuine
and
venerable
,
nouelty
on
the
other
side
,
damnable
and
diuellish
.
The
truth
of
this
wee
willingly
subscribed
to
,
but
wee
yeeld
not
,
that
this
antiquity
,
which
they
so
much
cracke
of
,
appertaineth
vnto
them
:
that
the
shame
of
nouelty
which
they
so
much
taunt
vs
with
,
is
due
vnto
vs
.
Here
standeth
the
difference
,
if
they
can
iustifie
that
they
are
ancienter
then
wee
,
let
them
gaine
the
cause
:
if
wee
are
conuinced
of
nouelty
,
let
sentence
be
pronounced
against
vs
,
the
condemnation
shall
be
iust
,
we
are
all
ready
to
giue
way
to
it
,
and
to
be
the
first
that
shall
set
their
hands
to
it
.
But
wee
earnestly
request
,
that
their
pretences
may
not
be
taken
vpon
t●eir
words
,
that
our
reasons
may
be
pondered
ere
we
bee
condemned
of
nouelty
vpon
a
bare
accusation
:
yea
although
there
were
some
likelyhood
of
truth
in
it
.
So
long
as
the
accuser
speaketh
,
it
is
hard
if
the
defendant
be
not
iniured
.
But
the
lawes
,
but
nature
,
but
God
willeth
,
that
both
parties
,
the
plaintif
and
defendant
,
be
heard
with
equall
attention
and
equity
.
Otherwise
,
where
is
the
innocent
that
could
shroud
himselfe
from
the
fraud
and
violence
of
calumny
:
alwaies
malitious
,
but
then
confident
and
peremptory
,
when
shee
perceiueth
herselfe
handsomely
trimmed
,
and
to
be
favoured
something
like
the
truth
.
To
begin
this
point
,
wee
say
that
it
is
no
new
matter
that
truth
should
be
censured
of
nouelty
,
nor
that
falshood
should
be
invested
with
the
venerable
and
sacred
mantle
of
antiquity
.
The
Iewes
cast
this
aspersion
vpon
our
Sauiour
the
Prophet
of
Prophets
,
and
doctor
of
doctors
:
contrarily
they
tooke
to
themselues
this
prerogatiue
,
that
they
were
the
[
a
](A17864-e5280-b)
a
Marc
7.5
.
Math.
13.2
.
old
friends
,
and
retainers
of
truth
.
[
b
](A17864-e5290-b)
b
Sym.
in
relat
.
The
pagans
made
the
primitiue
Christians
odious
to
the
world
by
the
aspersion
of
nouelty
.
Proud
and
lying
braggers
,
they
made
brauadoes
and
trophies
,
with
the
monuments
of
their
antiquity
.
It
is
for
vs
then
to
thinke
our selues
happy
,
and
to
cheare
vp
our selues
in
that
wee
are
partakers
of
the
same
slanders
with
Christ
:
these
are
honorable
skars
,
with
which
the
primitiue
Christians
were
marked
:
And
they
who
goe
about
to
shame
vs
by
these
aspersions
,
who
boast
and
brag
of
their
antiquity
,
if
they
doe
it
vpon
the
same
title
which
the
Iewes
and
Pagans
presumed
on
,
are
they
not
vnhappie
,
and
their
proceeding
is
it
not
really
as
ridiculous
,
as
in
appearance
it
was
commendable
?
Now
that
it
is
so
,
it
appeareth
by
the
nature
of
the
answeres
we
oppose
to
their
exceptions
,
conformable
to
those
of
Christ
to
the
Iewes
,
and
of
the
Christians
to
the
pagans
,
to
discouer
the
impie●y
,
quell
the
earnestnes
,
and
abate
the
insolency
of
the
like
calumnies
.
Search
the
scriptures
(
saith
our
Sauiour
)
for
in
them
yee
thinke
to
haue
eternall
life
,
and
they
are
th●y
which
testifie
of
me
,
If
y●u
haue
beleeued
in
M●s●s
yee
beleeue
also
in
me
,
for
he
wrote
of
me
.
This
is
our
defence
at
this
day
.
Wee
are
slandered
as
innouators
,
wee
answer
,
search
the
Scriptures
,
if
you
beleeue
Moses
,
the
Prophets
and
Apostles
,
you
will
bel●e●e
also
in
Christ
,
preached
in
the
midst
of
vs
,
wee
publish
nothing
,
but
what
hath
bee●e
written
by
them
.
It
was
oblected
to
our
Sauiour
,
his
d●sciples
violated
the
traditions
of
the
fathers
,
he
replyed
v●to
th●m
,
that
by
their
traditions
they
had
made
void
the
word
of
God
.
Wee
at
t●is
time
are
molested
with
the
same
censure
,
wee
in
our
Sauiours
authority
,
retort
the
same
reproch
,
vsing
his
words
,
in
the
face
of
them
that
brocht
it
.
Wee
offer
to
make
it
manifest
,
wee
doe
indeede
make
it
a
plaine
case
,
that
they
nullifie
the
word
of
God
by
their
traditions
,
that
our
antiquity
is
the
antiquity
of
the
Scripture
,
yea
of
the
truth
contained
in
it
,
which
was
preached
before
euer
it
was
written
.
So
when
the
Pagans
by
this
aspersion
(
though
false
)
of
nouelty
,
made
the
cause
of
the
Christians
suspected
,
they
were
confuted
by
[
f.
](A17864-e5400-b)
f.
Tertul.
Apol.
c.
19.
the
antiquity
of
the
scriptures
,
and
by
a
proposall
of
these
considerations
,
that
wee
are
not
so
much
to
care
when
,
[
h
](A17864-e5430-b)
h
Arnob.
Contr.
Gentes
.
lib.
2.
as
vpon
what
grounds
wee
embrace
religion
,
that
as
God
almighty
Iehouah
,
the
ancient
of
daies
is
not
of
any
new
being
,
so
his
true
worship
cannot
be
new
,
the
forme
of
which
worship
who
can
better
prescribe
,
[
i
](A17864-e5460-b)
i
Ambros
in
r●spos
.
ad
Sym.
celat
.
then
God
himselfe
?
who
(
said
they
)
is
more
to
be
beleeued
in
a
matter
concerning
God
,
then
God
himselfe
?
is
man
to
be
credited
,
who
is
ignorant
of
himselfe
,
vnlesse
God
assist
him
,
and
reueale
him
to
himselfe
?
It
is
not
the
antiquity
of
yeares
,
but
of
manners
which
is
venerable
.
It
s
no
disparagement
to
be
conuerted
euen
in
the
doting
age
of
the
world
,
no
age
is
superannuated
for
repentance
.
It
is
rather
a
shame
,
not
to
be
forward
in
a
willing
and
industrious
amendment
in
old
age
.
So
the
Primitiue
Christians
defended
themselues
;
and
so
in
these
times
,
wee
frame
our
apologies
.
Wee
rehearse
the
same
things
to
iustifie
vs
.
Wee
request
,
that
the
antiquity
not
of
persones
,
but
of
doctrine
may
be
respected
.
This
is
that
which
we
expect
,
that
to
which
wee
haue
summoned
,
and
doe
daily
call
our
adversaries
to
.
Hither
our
adversaries
dare
not
come
,
that
they
may
not
come
hither
,
they
find
excuses
to
runne
back
.
It
is
then
,
a
base
slander
which
is
cast
vpon
vs
;
that
wee
confesse
our
religion
is
new
,
that
wee
denie
,
which
wee
stifly
affirme
,
that
antiquity
is
allwaies
on
truths
side
.
Christ
in
appearance
,
was
but
an
vpstart
in
respect
of
his
adversaries
;
as
being
but
newly
come
abroad
;
Christian
religion
,
if
one
would
haue
iudged
of
it
,
while
he
cast
his
eyes
vpon
the
heathenish
monuments
,
their
temples
and
edifices
,
would
haue
beene
thought
a
neotericke
vanity
.
New
in
outward
shew
,
but
really
Christ
and
his
doctrine
,
in
antiquity
surpassed
the
Pharises
,
and
their
leauen
;
Christianity
was
by
many
ages
ancienter
then
Paganisme
.
But
is
it
not
a
kind
of
stupidity
in
man
,
more
to
looke
after
towers
and
steeples
,
then
truth
?
neuer
remembring
that
there
was
a
time
when
these
deuices
were
not
;
but
truth
was
before
them
all·
Is
it
not
reasonable
here
that
wee
should
be
heard
?
will
it
not
be
thought
,
that
wee
speake
with
reason
,
when
wee
affectionately
both
aduise
and
entreate
,
that
it
may
be
considered
,
that
it
is
a
fault
,
almost
common
to
all
men
,
to
call
that
new
,
which
is
not
so
but
in
respect
of
them
,
to
bestow
the
honour
of
antiquity
vpon
nothing
but
what
is
ancient
in
their
opinion
;
measuring
both
antiquity
and
nouelty
,
by
the
ell
of
their
memories
.
It
fares
with
religion
and
lawes
,
which
the
corruption
and
ignorance
of
the
times
hath
obscured
,
and
as
it
were
buried
,
as
it
doth
with
Countries
called
new-found
lands
,
because
lately
discouered
:
yet
who
is
there
that
hath
not
his
senses
stolne
from
him
,
which
doubts
but
that
they
are
of
the
same
standing
with
the
world
?
All
reformation
is
new
,
what
matter
is
it
if
the
modell
,
and
patterne
of
it
be
antient
?
Let
our
discouery
be
new
,
The
land
which
wee
haue
discouered
is
ancient
,
h●th
alwaies
beene
,
though
vnknowne
to
the
multitude·
CHAP.
XVI
.
That
the
search
of
antiquity
is
not
rightly
ordered
,
and
what
the
direction
is
which
Saint
Cyprian
giues
vs
for
it
,
WEE
affirme
then
,
that
antiquity
is
alwaies
on
the
right
hand
of
truth
,
wee
beleeue
it
,
and
preach
it
,
honouring
true
antiquity
,
not
that
which
seemeth
so
to
our
fancy
ignorant
of
times
past
:
but
that
which
is
true
and
reall
.
Otherwise
,
wee
should
be
like
those
,
which
sometimes
thought
,
that
beyond
the
great
Ocean
,
and
Atlantique
sea
,
there
was
no
land
,
because
there
was
neuer
knowne
any
Pilot
,
that
went
so
farre
,
vntill
Columbus
ventred
vpon
it
in
the
time
of
our
Grandfathers
.
Wee
beginne
at
our
shore
,
with
our
time
and
so
goe
backward
;
but
why
at
least
peirce
wee
not
this
Ocean
of
time
,
and
so
get
through
to
the
other
end
?
why
loose
wee
courage
in
the
midst
of
our
voyage
,
why
turne
wee
saile
so
suddainely
?
If
wee
haue
had
neither
the
skill
nor
courage
to
saile
further
,
why
affirme
wee
so
confidently
,
that
their
is
nothing
beyond
our
computation
?
why
dreame
wee
that
it
is
impossible
for
vs
,
to
find
that
which
wee
neuer
sufficiently
looked
after
,
fearing
to
find
it
,
desirous
not
to
find
it
.
Wee
may
then
iustly
suffer
this
taunt
,
that
wee
fainted
in
our
vndertakings
;
that
wee
were
tired
in
our
iourney
.
When
they
goe
about
to
calculate
antiquity
,
now
a
daies
they
beginne
not
with
that
which
is
first
,
the
first
epoche
is
,
where
were
you
within
these
hundred
yeares
!
so
in
steede
of
going
fo●ward
,
they
stop
at
a
short
period
and
retire
homeward
.
In
the
meane
time
this
path
were
not
to
be
neglected
,
nor
this
method
to
be
refused
,
if
they
would
not
stop
in
their
search
,
vntill
they
came
to
the
age
of
the
Apostles
;
for
beateing
this
way
so
farre
,
how
many
nouelties
would
their
be
met
with
betweene
this
and
that
,
of
fresher
date
;
and
which
might
be
questioned
,
where
were
you
before
?
which
are
not
then
of
that
ancient
originall
,
nor
graced
with
the
priuiledges
of
true
antiquity
,
which
yet
are
antiquities
in
respect
of
vs
,
and
our
times
:
but
meere
nouel●ies
in
respect
of
the
age
of
the
Apostles
.
That
which
was
in
the
age
of
the
Apostles
,
is
truely
ancient
,
and
nothing
ancient
but
that
:
they
are
the
fathers
whose
bounds
wee
must
not
remoue
:
wee
must
inquire
after
the
waies
of
these
fathers
,
as
for
those
degenerate
ancestors
which
came
afterwards
,
wee
haue
an
expresse
prohibi●ion
.
Walke
not
according
to
the
statutes
of
your
fathers
,
and
regard
not
their-ordināces
,
I
am
Iehouah
your
God
,
walke
in
my
statutes
,
keepe
my
commandements
,
and
doe
them
.
Antiquity
then
is
not
to
be
accounted
of
,
but
as
shee
is
a
witnesse
of
truth
,
according
to
Tertullian
,
that
which
was
first
taught
(
saith
hee
)
is
of
the
Lord
and
true
.
Tertull.
de
praescent
,
〈◊〉
That
which
is
absolutely
first
then
,
is
to
bee
sought
out
,
and
from
it
the
calculation
is
to
begun
.
St.
Cyprian
giueth
vs
a
direction
for
this
calculation
,
Cypri
.
ad
Pomp.
cont.
epist.
Seph
Epis.
epist.
74.
ex
edit
Pamell
.
(
although
he
otherwise
applyeth
it
)
which
is
as
pertinent
,
as
it
is
familiar
,
instructing
vs
,
that
euen
as
a
conduit
of
water
which
formerly
ranne
copiously
,
and
continually
coming
to
faile
vpon
a
suddaine
,
wee
haue
recourse
to
the
spring-head
,
to
know
the
cause
of
this
defect
:
whether
it
bee
that
the
drying
of
the
fountaine
,
depriueth
the
running
water
,
both
of
an
originall
&
nourishment
:
or
whether
the
fountaine
being
entire
the
water
faileth
in
its
course
,
the
pipe
being
either
broken
or
stopt
,
that
it
being
mended
the
water
may
bee
restored
to
the
vse
of
the
citty
,
in
the
same
plenty
&
purity
it
proceedeth
from
the
fountaine
:
so
,
saith
he
,
the
Priestes
of
God
ought
to
repaire
to
the
originall
,
and
the
tradition
of
the
Gospell
and
Apostles
,
in
keeping
his
commandements
,
to
the
end
,
that
the
reason
of
our
actions
may
be
deduced
,
from
the
same
beginning
,
whence
that
deriueth
its
authority
.
That
wee
may
not
doubt
,
what
is
the
tradition
of
which
he
speaketh
:
whence
is
this
tradition
?
Now
therefore
such
traditions
as
these
,
we
are
ready
to
accept
,
prouided
that
the
Papists
,
after
the
same
method
,
manifest
their
origin
all
vnto
vs
.
When
w●e
demand
whence
is
this
tradition
?
when
beganne
it
?
let
them
answere
vs
,
it
is
drawne
from
the
writings
,
it
hath
beene
from
the
time
of
the
Apostles
.
CHAP:
XVII
.
That
the
only
meanes
to
pr●ue
true
antiquity
,
is
to
haue
recourse
to
the
begining
by
the
scripture
.
NOw
that
wee
alledge
St.
Cyprian
,
it
is
not
to
authorise
the
truth
,
by
the
authority
of
men
,
only
wee
borrow
their
words
,
and
fancies
to
expresse
it
.
Wee
wish
that
it
may
be
considered
,
not
who
speakes
,
but
what
is
spoken
.
But
if
better
authority
here
be
called
for
,
we
wil
alledge
supreme
authoritie
;
that
of
the
Lord
prescribing
vs
the
rule
It
was
not
so
from
the
beginning
.
Wisely
then
,
and
fitly
,
[
a
](A17864-e5750-b)
a
Tertul.
contr.
Marcion
.
l●b.
4
ca.
5.
said
Tertullian
,
th●t
which
is
the
first
,
is
the
truer
,
and
that
which
is
from
the
beginning
is
first
,
and
that
which
is
of
the
Apostles
,
is
from
the
beginning
.
To
which
wee
adde
,
only
that
which
followeth
of
it selfe
,
that
which
is
in
the
scripture
,
in
the
writings
of
the
Apostles
is
of
the
Apostles
.
So
then
,
in
respect
of
this
antiquity
,
doe
wee
not
submit
our selues
to
reason
,
when
wee
yeeld
that
our
doctrine
should
be
reiected
,
if
it
be
not
of
the
Apostles
?
Are
not
our
proofes
authentique
to
confirme
●he
antiquity
of
our
religion
,
when
they
are
gathered
out
of
their
writings
,
the
writings
of
the
Prophe●s
&
Euangelists
?
The
course
which
is
taken
,
to
proue
the
antiquity
so
much
talked
of
in
the
Church
of
Rome
,
is
a
recourse
to
Fathers
,
and
Councells
.
The
more
ant●ent
these
Fathers
and
Councels
are
,
proue
t●ey
not
this
antiquity
the
more
euidently
?
But
what
fa●hers
,
what
Councells
a●e
more
ancient
,
then
the
scripture
?
what
antiquity
then
,
is
ancienter
then
the
scriptures
?
what
title
more
ancient
then
that
which
is
of
the
same
date
with
the
scriptures
?
certainely
it
is
an
excesse
of
open
blasphemy
,
to
equalize
either
fathers
or
councells
to
Scripture
,
and
yet
this
is
done
.
But
though
this
be
done
,
yet
it
will
not
be
said
,
that
the
Scripture
is
of
a
fresher
originall
then
the
fathers
,
and
Councels
,
Impudency
hath
not
yet
ventured
so
farre
.
He
then
of
whose
side
is
the
doctrine
of
the
scripture
,
hath
gaine●
the
prerogatiue
of
antiquity
,
and
by
consequent
of
truth
.
So
then
this
question
about
anti●uity
is
brought
to
this
issue
,
what
wee
are
to
examine
which
is
the
doctrine
most
consonant
to
Scripture
,
this
being
cleared
,
the
controversie
of
antiquity
need
to
trouble
vs
no
longer
.
It
is
impossible
othe●wise
to
decide
it
:
for
let
them
alleage
fathers
,
and
Councells
,
as
long
as
they
will
,
this
scruple
still
remaineth
,
to
knowe
if
the
Apostles
haue
so
ordained
.
Vniversall
consent
cannot
be
called
to
witnesse
in
this
case
,
for
to
shew
that
,
it
would
●e
requisite
to
aske
all
persons
of
all
ages
,
vntill
the
Apostles
.
If
the
name
of
vniversall
consent
,
be
attributed
to
that
which
is
beleeued
by
the
greater
part
,
to
the
most
received
opinion
,
yet
how
shall
we
knowe
and
iudge
of
this
kinde
of
vniversall
agreement
?
Must
it
be
by
Councells
?
Provinciall
Councells
cannot
giue
vs
sufficient
assurance
of
it
,
and
for
generall
let
them
shew
vs
that
after
that
at
Ierusalem
which
is
registred
in
the
Scripture
,
there
was
any
one
held
before
that
of
Nice
,
which
was
not
celebrated
vntill
about
the
yeare
325.
shall
it
be
by
the
writings
of
the
fathers
which
liued
before
this
Councell
?
The
[
b
](A17864-e5810-b)
b
Just.
Mart.
in
dial
.
cont.
T●y
.
Iren.
cont.
Her.
lib.
5.
c.
33.
Euseb.
Eccl
hist.
lib.
3
c.
36.
Tertul
de
spe
fidel
prout
cita●ur
à
Hier.
in
Com.
sup
36
c.
Ez●ch
Vict
ap.
Hier.
ib.
&
in
Catal.
script
.
Ec●les
.
in
nom
.
Papius
Lactan.
lib.
7.
c
25.
greatest
part
,
yea
&
most
ancient
of
them
had
this
strange
conceit
,
that
we
are
to
expect
after
the
resurrection
,
an
earthly
happines
here
below
,
for
the
space
of
1000
yeares
,
during
which
the
Lord
also
shall
conuerse
with
vs
eating
,
and
drinking
.
A
doctrine
which
those
Fathers
propose
as
receaued
of
all
the
Church
.
The
Fa●hers
then
are
not
sufficient
witnesses
,
the
consent
of
the
Church
is
not
a
sufficient
testimonie
of
true
antiquitie
.
[
c
](A17864-e5890-b)
c
Aug.
lib.
1.
de
merit
.
peccat
.
c.
20
&
24
&
lib
ad
Bonif.
cont
2.
Epist.
Pelag.
c.
22.
&
lib.
●
c.
4.
&
.
l.
cont.
Iulia
●
.
c
2.
&
passim
a
ibi
.
But
what
shall
we
say
of
their
consent
in
receiuing
little
children
to
the
Eucharist
?
Shall
we
therefore
beleeue
this
opinion
to
be
ancient
?
Ancient
indeed
in
respect
of
vs
,
but
not
of
truth
,
which
being
truely
ancient
and
Apostolicall
,
hath
condemned
it
of
error
,
which
doubtlesse
will
be
confessed
by
the
Church
of
Rome
.
They
which
came
after
these
ancients
,
haue
corrected
their
errours
,
concerning
the
thousand
yeares
habitation
vpon
earth
,
the
worldly
de●ights
after
the
resurrection
,
the
admission
of
children
to
the
Communion
.
Their
comming
afterward
,
hath
not
preiudiced
the
priority
of
truth
,
which
they
set
vp
againe
in
her
ancient
splendor
and
Maiesty
.
The
time
which
these
fathers
lived
before
them
,
advantaged
not
their
opinions
younger
then
truth
.
It
is
then
a
reasonable
offer
which
we
make
,
to
verefie
the
antiqu●ty
of
our
religion
by
the
Scripture
.
It
is
an
easie
,
necessary
,
and
certaine
discovery
.
For
how
few
are
there
to
be
found
,
which
either
are
versed
in
antiquity
,
or
can
be
?
Seeing
the
tedious
succession
of
so
many
ages
,
the
multitude
of
volumes
which
must
be
read
,
and
pervsed
for
this
purpose
.
A
multitude
,
if
we
haue
regard
to
the
truth
of
the
history
we
search
,
defectiue
;
if
to
the
leasure
of
ability
of
the
greater
sort
infinite
.
Let
them
which
haue
beene
versed
in
these
enquiries
speake
,
if
they
finde
not
through
every
age
changes
,
and
alterations
?
But
the
Scripture
is
exposed
to
the
view
of
every
one
;
it
is
but
one
booke
in
which
that
which
is
necessary
to
salvation
is
easie
to
him
,
who
is
not
preoccupated
either
with
passion
,
or
with
a
conceit
of
its
obscurity
.
This
wee
haue
elsewhere
demonstrated
,
here
we
will
only
recite
as
appertaining
to
the
matter
we
haue
in
hand
,
that
which
the
renowned
father
[
d
](A17864-e5990-b)
d
Chrys.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
inacta
tom.
4.
edit.
Sauil●
Chrysostome
speaketh
concerning
this
.
The
Pagan
saith
,
I
would
make
my selfe
a
Christian
,
but
I
knowe
not
which
side
to
fasten
on
.
There
are
many
contentions
among
you
,
every
one
saith
,
I
speake
the
truth
.
I
knowe
not
vnto
what
,
or
whom
to
referre
my selfe
:
both
sides
pr●tend
Scripture
.
But
answere
him
,
this
maketh
much
for
vs
:
for
if
wee
should
say
that
we
beleeue
reasons
,
there
would
be
something
to
trouble
one
,
but
seeing
that
we
stand
to
the
Scriptures
se●ing
they
are
plaine
,
and
true
,
it
is
very
easie
to
iudge
of
the
matter
.
If
any
one
consent
vnto
them
he
is
a
Christian
:
if
he
oppose
them
,
he
is
far
from
their
company
.
These
are
the
very
words
of
that
father
,
which
in
his
mouth
will
finde
a
great
deale
more
favour
,
and
lesse
envy
then
in
ours
.
Words
which
advertise
vs
,
that
the
Scripture
is
the
most
especiall
instrument
to
ha●e
recourse
to
,
in
t●e
search
either
of
antiquity
,
or
truth
.
Words
also
,
which
avouch
that
the
Pagan
himselfe
,
●ay
iudge
who
is
he
that
beleeueth
,
who
speaketh
agreeably
to
Script●re
:
a●though
he
cannot
iudge
of
the
truth
contained
in
it
.
For
they
are
very
different
things
to
iudge
of
the
truth
of
a
writing
,
and
of
the
conformity
of
some
discourse
to
it
.
The
Pagans
could
not
iudge
of
the
truth
of
the
Scripture
,
but
according
to
Chrys●stome
,
they
might
discerne
,
what
tenet
and
opinion
was
most
confo●mable
to
it
.
Now
this
sufficeth
in
the
question
of
antiquity
:
for
neither
side
doub●e●h
,
but
that
the
Scripture
is
most
ancient
,
that
si●e
then
which
shall
be
found
most
conformable
to
it
,
shall
be
the
most
ancient
.
The
Pagans
may
iudge
of
this
conformity
,
saith
Chrysostome
,
how
much
rather
then
may
the
Christians
.
The
shortest
cut
then
to
the
composing
of
this
difference
,
is
to
addresse
our selues
to
the
Scripture
.
When
one
would
knowe
the
antiquity
of
the
priviledges
of
a
Colledge
,
or
a
soceity
,
he
repaireth
no
whither
,
but
to
the
Charter
of
the
foundation
.
The
instrument
of
the
foundation
of
the
Church
is
the
Scripture
:
if
we
offer
to
verifie
our
antiquity
,
if
we
doe
verifie
it
by
the
date
of
this
instrument
:
wee
proceed
ingeniously
,
and
our
conclusion
is
irresistible
.
Let
them
cease
then
to
reproach
vs
,
that
wee
haue
brought
in
a
new
doctrine
,
vnknowne
in
the
times
of
the
Apostles
.
Let
them
not
for
shame
boast
any
longer
of
antiqu●ty
,
seeing
they
refuse
to
be
con●rolled
by
the
Scripture
,
the
most
ancient
monument
of
antiquity
.
Certainely
they
make
but
an
vntoward
enquiry
into
antiquitie
,
who
measure
it
by
a
certaine
number
of
yeares
:
who
dreame
that
to
haue
beene
alwaies
extant
,
whose
beginning
they
are
ignorant
of
.
It
is
a
safer
course
then
,
to
proue
antiquity
by
truth
,
then
truth
by
a●tiquity
.
Custome
without
truth
,
as
St
Cyprian
well
obserued
,
is
but
antiquity
of
errour
.
CHAP:
XVIII
.
That
vpon
the
supposition
,
that
the
Church
of
Rome
hath
sometimes
beene
a
true
Church
,
it
cannot
be
concluded
,
that
shee
is
so
at
this
day
.
SO
on
their
side
those
counterfeit
flashes
of
antiquity
vanish
,
which
now
with
a
reall
brightnesse
,
shine
more
vigorously
on
our
side
.
They
who
cracked
so
much
of
their
antiquity
,
are
found
to
be
but
vpstarts
;
and
wee
which
were
flouted
at
as
new
comers
,
are
found
to
haue
the
strongest
title
to
antiquity
.
Yet
here
they
will
demand
,
whether
wee
can
deny
but
that
the
Church
of
Rome
hath
beene
a
true
Church
:
seeing
there
is
extant
an
Epistle
of
St.
Paule
addressed
vnto
her
,
in
which
her
[
a.
](A17864-e6190-b)
a.
Rom.
1.
●
.
faith
is
commended
,
as
being
renowned
through
the
whole
world
?
Certes
wee
confesse
,
that
the
Church
of
Rome
hath
sometimes
been
not
the
true
church
,
but
a
true
Church
:
that
her
faith
hath
beene
commended
,
by
the
Apostle
.
We
say
also
,
that
if
they
can
make
her
appeare
to
vs
at
this
day
,
as
shee
was
then
,
wee
will
willingly
shake
hands
with
her
.
That
neuerthelesse
,
this
cannot
serue
her
for
any
prerogatiue
;
for
if
the
Apostle
directeth
one
letter
to
her
,
he
wrote
two
to
the
Corinthians
,
if
he
extolled
her
faith
,
testifying
of
it
that
it
was
renowned
through
the
whole
world
,
he
hath
graced
also
the
faith
of
the
Thessalonians
with
the
same
elogies
.
[
b.
](A17864-e6230-b)
b.
1.
Thes.
1.
●
.
These
prerogatiues
benefit
not
any
of
those
Churches
,
at
this
day
,
with
any
priuiledge
,
why
then
doth
the
Church
of
Rome
extract
advantages
out
of
them
?
The
Churches
of
Constantinople
,
Antioch
,
Alexandria
haue
sometimes
beene
pu●e
and
flourishing
Churches
:
b●t
now
who
condemneth
them
not
,
as
being
fallen
from
the
piety
an●
doctrine
of
their
ancestors
?
But
they
adde
,
that
the
Church
of
God
cannot
faile
or
decay
:
a
strange
pertinacy
!
The
Chu●ches
which
we
haue
named
of
Corinth
,
Thessalonica
,
Alexandria
,
and
Constantinople
since
that
they
are
altered
&
changed
:
that
they
haue
failed
,
and
fallen
away
,
a●e
not
perm●tted
to
haue
recourse
to
the
priuiledge
,
and
to
the
fauour
which
God
had
shewed
vnto
their
predecessors
,
if
they
alleage
,
that
they
haue
beene
sometimes
true
Churches
,
yet
this
consequence
will
not
be
admitted
,
that
therefore
they
are
so
now
.
It
will
easily
and
clearely
be
manifested
,
that
they
are
no
longer
true
churches
;
and
that
neuertheless●
,
the
church
of
God
hath
not
beene
conquered
by
t●e
gates
of
hell
,
but
hath
continued
immoue●ble
vpon
the
rocke
,
vpon
which
shee
was
built
by
the
supreme
Architect
,
the
Lord
Iesus
.
It
will
be
answered
these
Churches
,
that
their
ancestors
indee●e
we●e
of
the
true
Church
,
but
tha●
a●so
the
gates
of
hell
haue
not
preuailed
against
them
,
that
they
haue
ouercome
temptations
,
that
they
haue
vanquished
death
,
and
shall
vanquish
the
graue
;
that
they
which
haue
succeeded
them
,
haue
succeeded
the●
in
the
name
and
title
of
the
Church
:
n●t
in
truth
of
doctrine
,
not
in
pu●ity
of
life
,
and
that
t●●refore
they
are
not
of
the
true
Church
.
That
it
is
n●t
therefore
strange
,
that
the
promises
made
vnto
the
Church
,
should
be
true
,
a●d
yet
not
appertaine
vnto
them
;
seeing
they
are
ne●ther
the
true
Chu●ch
,
nor
●rue
Churches
,
but
barely
succ●sso●s
of
som●
tha●
haue
beene
.
Let
the
Doctors
of
the
Church
of
Rome
here
tell
vs
in
conscience
,
i●
s●ch
an
answere
be
not
pertinent
,
&
●eyond
reply
to
the
Easterne
Churches
,
which
are
separated
from
the
Romane
,
when
they
alleadge
their
Ancestors
,
when
they
s●y
t●e
fathers
were
of
them
.
Why
shoul●
it
not
be
permitted
vs
then
,
to
vse
the
same
answere
to
them
:
that
the●r
predecessors
mad●
a
part
of
the
tru●
Church
,
that
the
gates
of
hell
haue
not
preuai●ed
again●t
them
:
but
this
honour
and
especiall
fauour
of
God
advantageth
not
their
poster●ty
,
vnlesse
they
make
it
evident
,
that
they
haue
not
been
Apostates
from
the
doctrine
of
their
fathers
.
Good
parents
may
haue
bad
Children
:
and
yet
God
failes
not
of
his
promise
to
the
Parents
,
although
the
child
receiue
the
stipend
due
vnto
his
iniquity
:
the
piety
of
his
parents
serues
but
to
encrease
his
condemnation
.
A
good
father
cannot
perish
,
a
true
Church
c●nnot
fall
away
.
But
as
it
is
but
too
common
,
that
wicked
children
succeede
good
parents
,
which
perish
in
their
sinne
,
except
they
repent
:
so
to
a
true
Church
an
impure
Church
succeedeth
,
a●d
perisheth
in
her
impurity
,
vnlesse
shee
be
repurified
and
reformed
.
[
c.
](A17864-e6250-b)
c.
Math.
3.9
.
Doe
yee
workes
worthy
of
repentance
,
and
presume
not
to
say
,
that
wee
are
the
Children
of
Abraham
(
said
Iohn
Baptist
to
the
Iewes
)
If
[
d.
](A17864-e6280-b)
d.
Iohn
.
8.39
.
yee
were
the
Children
of
Abraham
,
yee
would
doe
th●
workes
of
Abraham
,
(
said
the
Lord
to
them
,
then
when
they
bragged
,
that
they
were
of
the
race
of
Abraham
)
They
[
e.
](A17864-e6300-b)
e.
Rom.
4.16
.
&
9.7
.
then
a●e
the
true
Children
of
Abraham
,
which
are
his
Child●●●
in
the
faith
,
and
they
are
truely
the
successors
of
the
Primitiue
Churches
,
which
haue
succeeded
them
in
the
doctrine
of
the
faith
.
The
ancestors
of
the
twelue
tribes
which
reuolted
,
were
of
the
true
Church
;
for
all
this
,
could
it
be
said
,
after
their
reuolt
,
because
sometimes
they
had
beene
,
that
therefore
they
were
so
still
,
vnder
pretence
that
the
true
Church
cannot
reuolt
?
doubtlesse
no
,
for
when
it
was
said
that
the
ten
tribes
at
other
times
had
beene
of
the
true
Church
,
that
was
alwaies
vnderstood
of
their
pious
and
religious
ancestors
:
of
them
,
meerely
in
respect
of
the
outward
profession
,
and
in
regard
of
the
opinion
men
might
conceiue
of
them
,
before
their
reuolt
.
So
their
reuolt
caused
not
that
the
Church
should
reuolt
,
but
discouered
their
hypocrisie
,
[
f.
](A17864-e6320-b)
f.
Ierem.
3.11
.
Moreover
it
so
fell
out
that
Iudah
,
Be●iamin
,
and
the
halfe
tribe
of
Manasseh
reuolted
also
with
a
worse
apostacy
then
they
of
Israell
:
[
g.
](A17864-e6340-b)
g.
Esa.
1.9
.
that
the
Church
of
God
was
revolted
,
because
that
insteed
of
the
reuolted
multitude
,
God
alwaies
preserued
his
owne
.
A
small
number
of
the
election
of
grace
,
[
h.
](A17864-e6350-b)
h.
Ezech.
9.4
.
which
groaned
&
sighed
for
all
the
abominations
,
which
were
committed
in
Ierusalem
.
CHAP:
XIX
.
That
notwithstanding
the
reuolt
of
the
Romish
Church
,
the
true
Church
hath
continued
whole
and
entire
.
IN
the
Apostacy
[
a
](A17864-e6390-b)
a
2.
Thes.
2.3
.
which
was
to
be
in
th●
Christian
Church
,
and
which
at
this
day
wee
see
to
be
,
the
same
is
come
to
passe
.
If
the
Iewes
in
vaine
cryed
the
[
b.
](A17864-e6410-b)
b.
Ierem.
7.4
.
Temple
,
the
Temple
,
in
vaine
cry
they
now
adaies
,
the
Church
,
the
Church
.
If
there
were
nothing
but
the
Temple
,
an
empty
name
,
a
stately
den
of
theeues
.
If
it
were
sometimes
answered
them
which
boasted
of
it
[
c.
](A17864-e6440-b)
c.
Ierem.
ib.
Trust
not
vpon
lying
words
,
The
temple
of
the
Lord
&c.
May
not
wee
now
make
the
same
answer
vpon
the
like
occasion
.
They
brag'd
,
that
the
law
should
not
perish
from
the
Priest
,
nor
the
councell
from
the
wise
,
nor
the
word
from
the
Prophet
,
because
these
promises
were
made
to
the
Church
.
At
this
day
the
Romanists
say
the
same
,
make
the
same
vauntes
,
but
that
which
was
sometimes
answered
those
vaineglorious
hypocrites
,
[
d.
](A17864-e6480-b)
d.
Ezech
7.10
.
the
law
shall
perish
from
Priest
,
&
counsell
from
the
sage
,
is
that
which
we
tell
our
aduersaries
,
it
is
that
which
wee
desire
to
be
admitted
to
verifie
,
that
wee
may
not
be
oppressed
with
these
preiudices
,
wherewith
the
Iewes
anciently
endeauored
to
confute
the
Prophets
and
the
Lord
,
the
Prince
of
Prophets
himselfe
,
the
supreame
Prophet
of
his
Church
.
At
the
time
when
the
Lord
came
into
the
world
:
when
God
was
manifested
in
the
flesh
,
and
many
yeares
before
that
time
,
what
was
the
state
,
and
outward
face
of
the
Iewish
Church
?
What
was
the
high
Priest
?
What
were
the
successors
of
Moses
which
pretended
antiquity
,
succession
and
the
title
of
guides
,
and
Pastors
of
Israel
?
Surely
enemies
of
God
vnder
the
honest
title
of
being
his
seruants
:
seducers
of
the
People
,
vnder
the
demure
shew
of
being
their
teachers
:
Corrupters
of
the
law
,
wearing
the
ornaments
,
and
sitting
in
the
chaire
of
interpreters
;
commending
themselves
to
the
people
,
and
by
them
commended
vnder
this
magnificent
title
.
Such
was
the
Iewish
Church
to
looke
vpon
outwardly
,
as
well
in
those
which
sate
&
ruled
in
their
Synagogues
,
in
their
great
&
little
councells
which
they
called
the
Sanhedrin
;
as
in
the
route
&
multitude
which
followed
approued
,
&
adhered
to
those
disorders
.
So
miserable
was
the
face
of
the
Iewish
Church
at
that
time
,
which
yet
had
not
alwaies
beene
so
.
But
neuerthelesse
,
in
this
so
thicke
and
blacke
darknesse
God
caused
his
light
to
shine
,
reserued
his
wheat
amongst
this
chaffe
,
in
that
infected
multitude
he
preserued
a
small
number
from
that
●pirituall
pestilence
:
small
indeed
,
but
so
vseth
to
be
the
number
of
things
of
worth
,
excellenci●s
are
rarities
.
There
is
much
stone
,
few
diamonds
:
the●e
are
many
dullards
,
few
sages
.
It
is
the
little
flock
to
whom
it
hath
pleased
the
father
to
giue
the
Kingdome
.
So
then
the
Church
which
hath
succeeded
,
which
hath
occupied
the
●oome
of
the
true
Church
,
may
become
an
harlot
by
being
erroneous
and
apostaticall
,
and
yet
the
true
Church
erreth
not
,
is
not
abandoned
of
her
Lord
and
husband
.
The
reply
also
,
which
here
is
made
vnto
vs
,
is
impertinent
,
not
tolerable
,
That
the
estate
of
the
Church
,
was
of
another
nature
vnder
the
old
Testament
,
before
the
first
comming
of
our
Sauiour
,
while
the
[
e.
](A17864-e6540-b)
e.
Gal:
41.23
heire
was
a
child
,
and
the
Church
enioyed
not
a
full
liberty
;
while
shee
[
f.
](A17864-e6550-b)
f.
Heb.
11.13.39
.
saluted
the
promises
of
the
actuall
exhibition
of
the
Messiah
,
&
of
the
abundance
of
Grace
in
him
,
a
farre
off
,
without
obtaining
them
as
yet
.
All
this
is
true
,
but
would
they
hence
infer
that
the
heauenly
father
hath
disinherited
his
children
,
vnder
the
old
Testament
,
which
he
doth
no
longer
vnder
the
new
?
That
he
hath
prostituted
his
spouse
,
but
now
keepeth
her
in
his
Cabinet
?
No
,
our
heauenvly
father
hath
neuer
been
without
Children
,
our
bridegroome
without
the
Church
his
bride
.
It
is
true
indeede
that
he
maintained
her
more
sparingly
,
vnder
the
old
,
then
vnder
the
new
Testament
,
●s
the
scripture
teacheth
,
and
wee
beleeue
.
But
wee
denie
that
he
forsooke
her
any
more
then
,
then
now
,
for
,
he
which
[
g
](A17864-e6570-b)
g
Zach
2.8
.
toucheth
you
saith
he
,
toucheth
the
apple
of
mine
eye
.
The
Church
then
which
reuolted
vnder
the
o●d
Testament
,
the
Church
which
followed
that
reuolt
was
not
the
Church
,
but
in
name
and
in
respect
of
the
reuenues
and
dignities
into
which
it
succeeded
,
masked
howsoever
with
the
outward
profession
of
the
true
religion
.
This
was
the
Church
which
forsooke
God
,
this
was
the
Church
whom
God
forsooke
.
If
then
any
Church
in
these
times
after
the
like
manner
become
apostaticall
,
ought
she
to
haue
any
more
priuile●ge
vnder
the
n●w
,
then
vnder
the
old
Testament
?
God
detesteth
hypocrisie
equally
in
a●l
ages
,
yea
the
greater
it
is
,
the
more
abhominable
it
is
vnto
him
.
If
then
it
be
doubled
in
these
latter
times
,
the
indignation
of
God
is
proportionably
incensed
against
it
.
The
grace
offered
,
excuseth
not
,
but
agrauateth
the
neglect
of
it
,
so
that
there
is
no
difference
in
th●t
which
concerneth
the
perseuerance
and
revolt
of
the
Church
,
vnder
the
law
,
or
vnder
grace
.
This
is
our
b●leife
and
our
doctrine
in
this
point
.
Not
that
we
would
affi●me
,
that
the
true
Church
erreth
or
falleth
away
finally
in
that
which
is
fundamentall
;
although
in
some
of
her
[
b
](A17864-e6610-b)
b
Gal
1.
&
3.1
.
members
,
sometimes
she
goe
away
for
a
time
.
But
we
affirme
,
that
they
who
by
most
voices
beare
away
the
title
of
the
Church
,
either
haue
erred
,
or
may
erre
,
eu●n
fundamentally
and
finally
.
So
when
we
say
that
the
Iewish
Church
hath
erred
,
wee
vnderstand
not
the
true
Iewish
Church
,
but
that
which
was
so
in
appearance
,
which
tooke
vp
its
roome
,
and
bare
the
outward
cognisance
of
it
,
which
had
the
externall
calling
,
&
succession
.
After
the
same
manner
when
we
teach
,
that
the
Christian
Church
may
erre
,
that
it
hath
erred
,
we
vnderstand
not
the
number
of
the
faithful
,
the
number
of
their
successo●s
in
the
faith
,
wee
are
cofident
that
they
cannot
erre
fundamentally
,
generally
all
together
,
and
finally
.
Wee
say
indeede
,
that
the
Church
which
erreth
,
is
that
Church
,
which
triumphing
with
the
title
of
Christs
spouse
,
is
indeede
no
better
then
a
strumpet
.
CHAP:
XX.
That
they
of
the
Church
of
Rome
vse
a
perverse
and
ridiculous
manner
of
Argumentation
,
while
they
conclude
from
the
promis●s
made
to
the
Church
,
that
they
nei●her
haue
erred
,
nor
can
erre
IT
is
a
friuolous
tricke
then
,
that
they
insist
somuch
vpon
the
promi●es
made
to
the
Church
,
and
to
b●ing
vs
newes
that
f●ee
[
a.
](A17864-e6650-b)
a.
Math.
16.18
is
built
vp●n
a
rocke
,
t●at
the
gates
of
he●l
shall
not
preuaile
against
her
.
It
is
to
no
purpose
,
that
they
alledge
those
priuiledges
,
that
shee
is
[
b
](A17864-e6660-b)
b
1.
Tim.
3.15
.
the
pillar
and
prop
of
●ruth
,
the
spouse
of
Christ
,
[
c.
](A17864-e6670-b)
c.
Ephes.
1.32
.
his
[
d
](A17864-e6680-b)
d
Cant.
2.16
.
&
6.3
onely
spouse
,
that
he
is
,
and
will
be
alwaies
in
the
mi●dest
of
her
,
that
his
[
f.
](A17864-e6690-b)
f.
Iohn
16.
spirit
guideth
her
into
all
true●h
.
[
e.
](A17864-e6700-b)
e.
Math.
28.20
.
The
pith
of
our
controuersie
lyes
not
in
all
this
.
Let
him
which
denieth
the
truth
of
these
promises
,
or
envieth
the
church
these
elogies
be
Anathema
Maranatha
;
let
him
be
as
a
Iew
,
or
a
Turke
.
But
as
he
is
not
truely
a
Iew
which
is
one
outwardly
,
said
the
Apostle
:
so
neither
is
shee
alwaies
the
true
church
which
is
so
in
the
account
of
men
;
but
shee
which
[
g
](A17864-e6750-b)
g
Rom.
2.28.29
.
is
so
inwardly
,
whose
glory
and
praise
is
of
God
,
and
not
of
men
,
[
h
](A17864-e6760-b)
h
Ib.
sealed
by
his
spirit
,
[
i
](A17864-e6770-b)
i
1.
Cor.
1.2
.
Ephes.
1.13
.
knowne
of
him
,
&
him
onely
certainly
and
[
k
](A17864-e6780-b)
k
2.
Tim.
2.19
.
distinctly
.
All
the
question
is
,
whether
shee
bee
the
true
church
,
whom
the
world
graceth
with
this
title
.
If
wee
should
graunt
that
the
church
of
Rome
is
the
true
church
,
doubtlesse
we
should
confesse
too
,
that
she
never
erred
fundamentally
.
Let
it
then
be
verified
vnto
vs
that
shee
is
so
,
and
we
will
giue
way
to
all
the
rest
,
we
will
ingeniously
confesse
our selues
to
haue
beene
schismatiques
,
in
separating
our selues
from
her
communion
.
The
principall
question
then
betweene
vs
and
them
is
,
whether
they
are
the
true
church
or
no.
This
being
so
,
is
not
their
proceeding
perverse
and
ridiculous
,
when
they
take
that
for
granted
,
which
is
the
maine
point
of
our
controversie
?
For
alleadging
that
they
are
the
Church
,
they
thence
inferre
,
that
they
neither
haue
erred
,
nor
can
erre
.
This
argument
should
runne
backward
,
they
haue
not
erred
,
therefore
they
are
the
true
Churc●
.
If
a
woman
accused
of
adultery
,
of
being
taken
even
in
the
vile
act
of
her
vnchastity
,
insteed
of
answering
directly
to
her
accusation
,
and
of
acquitting
her selfe
,
by
this
meanes
to
recover
her
good
name
now
tainted
,
for
all
her
defence
,
should
onely
make
a
bare
protestation
,
that
shee
were
an
honest
,
chast
woman
,
might
it
not
be
presumed
,
that
she
were
either
mad
as
well
as
dishonest
,
or
else
as
impudent
as
vnchast
?
What
should
that
Physitian
bee
thought
of
,
which
being
examined
about
a
fact
of
impoisonment
obiected
against
him
,
instead
of
iustifying
his
prescriptions
,
and
his
application
of
them
according
to
the
rules
of
Physicke
,
would
onely
cry
out
that
hee
was
a
Physitian
of
much
skill
,
experience
,
and
fidelity
?
We
accuse
the
church
of
Rome
(
she
who
will
needs
be
called
so
)
of
being
the
whore
,
and
the
Babylon
in
the
Revelation
.
We
accuse
her
Doctors
of
impoisoning
soules
;
she
answereth
vs
that
she
is
chast
,
and
that
she
is
the
spouse
of
Christ
:
her
Doctors
tell
vs
that
they
are
the
successours
of
the
Apostles
,
and
the
servants
of
God
;
contenting
themselues
with
this
poore
silly
answer
,
without
any
other
proofe
to
iustifie
themselues
.
Truely
if
we
should
accord
that
the
Papacy
is
the
spo●se
of
Christ
;
and
that
its
Doctors
are
the
heires
of
the
Apostles
,
they
would
haue
gained
the
ca●s●
:
but
what
man
is
there
so
stript
of
reason
which
seeth
not
,
that
when
we
accuse
the
Church
of
Rome
for
having
erred
,
and
plaied
the
Apostate
,
wee
accuse
her
of
not
being
the
true
Church
:
That
when
wee
accuse
the
teachers
of
the
church
of
Rome
for
being
seducers
,
we
deny
them
to
be
the
successours
of
the
Apostles
.
So
then
,
when
for
their
compleat
defence
,
they
only
oppose
against
vs
these
glittering
titles
,
they
doe
no
more
then
simply
affi●me
that
,
which
was
principally
called
in
question
;
a
pretty
defence
for
them
who
haue
none
at
all
.
True
it
is
,
that
their
proceeding
would
haue
some
equitie
in
it
,
if
our
accusation
consisted
in
a
naked
assertion
,
and
if
we
barely
affirmed
that
,
which
we
were
not
able
to
proue
:
for
to
a
simple
yea
,
it
is
enough
to
oppose
as
simple
a
nay
,
You
say
it
,
we
deny
it
.
Yet
he
that
is
innocent
will
not
content
himselfe
with
this
easie
come
off
,
couragious
as
he
is
,
he
will
doe
more
then
acquit
himselfe
.
But
here
the
question
is
not
about
a
bare
affirmation
,
but
a
rationall
proofe
,
so
strongly
backed
,
that
there
is
no
shift
in
sophistry
,
no
wrangling
devise
which
they
haue
not
recourse
to
,
that
they
may
not
be
bound
to
answer
directly
.
Wee
offer
to
lay
open
the
whoredomes
of
the
Church
of
Rome
,
and
the
impoisonments
of
her
teachers
.
We
propound
this
accusation
fortified
with
reasons
and
proofes
.
Is
not
this
on
our
part
to
proceed
as
we
should
?
and
on
theirs
by
this
vaunting
,
as
vaine
as
it
is
bold
,
of
the
venerable
title
of
the
Church
,
the
Pastors
and
Teachers
of
the
Church
,
which
they
oppose
vs
with
,
to
make
themselues
rather
more
suspected
,
then
any
whit
iustified
?
Yet
when
they
are
prosecuted
and
driven
even
into
the
vttermost
corner
of
their
evasions
,
their
last
mine
,
as
it
were
,
by
which
they
blow
all
vp
is
,
We
are
the
Church
of
Catholike
Doctors
.
As
if
we
disputed
not
with
them
about
the
truth
of
this
title
,
as
if
this
were
not
the
summe
and
substance
of
our
accusation
,
that
they
are
not
such
as
they
would
make
vs
beleeue
they
are
.
In
doing
which
,
they
are
like
vnto
a
company
of
vnlearned
Professors
,
who
when
they
are
puzled
&
nonplust
by
their
auditors
,
for
want
of
other
reply
,
betake
themselues
to
the
authority
of
the
chaire
,
and
prerogatiue
of
the
square
cap.
CHAP:
XXI
.
That
it
is
an
vniust
proceeding
,
to
deny
the
change
happened
in
the
Church
,
vnder
pretence
that
the
Authors
,
time
,
and
place
of
it
cannot
be
specified
.
FOr
all
this
they
imagine
,
that
they
come
over
vs
againe
very
shrewdly
by
a
demand
which
they
vrge
vs
with
,
pressing
vs
to
tell
,
where
,
when
,
and
by
whom
the
change
in
the
Church
was
begunne
.
For
presuming
that
we
cannot
answere
them
exactly
concerning
this
,
they
promise
to
themselues
in
the
sequell
this
aduantage
,
that
we
shall
be
forced
to
yeeld
vnto
them
,
that
since
the
times
of
the
apostles
,
matters
haue
continued
at
that
point
which
wee
see
them
to
be
at
at
this
day
;
neuer
considering
that
it
is
the
vnhappie
condition
of
time
,
and
the
ordinary
pace
of
the
world
to
runne
on
into
wo●se
,
to
loose
and
destroy
with
time
that
good
which
deserued
to
haue
beene
perpetuated
by
it
.
Not
as
if
this
corruption
or
contagion
could
at
all
endanger
or
hurt
the
true
Church
,
the
number
of
the
faithfull
and
the
elect
,
whom
God
sustaineth
in
the
midst
of
the
greatest
confusions
,
and
enlightneth
in
the
most
fearefull
eclipses
,
as
wee
haue
formerly
shewed
:
but
in
as
much
as
time
shriueleth
and
wrinckleth
,
as
it
were
,
the
face
,
and
outward
hue
of
all
things
.
Vnder
the
old
Testament
,
before
the
publication
of
the
yeare
of
Gods
good
pleasure
,
he
alwaies
preserved
his
Church
,
viz.
his
owne
;
yet
no
man
denyeth
,
but
the
outward
face
of
the
Church
was
the
subiect
of
many
and
great
alterations
:
all
confesse
it
,
and
hee
which
should
not
,
would
deny
the
Scripture
.
Vnder
the
new
Testament
the
same
is
happened
,
the
Church
of
God
neuer
altered
in
that
which
is
essentiall
,
much
lesse
hath
shee
vtterly
failed
:
but
if
wee
consider
her
outwardly
,
in
the
multitude
in
which
shee
lay
hid
as
the
graine
amidst
the
chaffe
,
here
the
change
is
notorious
,
wee
offer
to
manifest
it
to
him
who
doubteth
of
it
.
But
wee
say
,
it
is
a
tyrannous
law
to
compell
vs
to
particularise
the
persons
,
times
,
&
places
by
whom
,
when
,
and
where
the
change
,
and
reuolt
was
begunne
.
When
the
concealer
of
stolne
goods
is
attached
for
felonie
,
the
lawfull
owner
challenging
his
goods
,
and
,
verefying
his
title
,
gaineth
his
cause
,
and
ouerthroweth
the
concealer
,
although
he
cannot
shew
where
,
when
,
and
by
whom
the
theft
was
committed
.
The
Physitian
forbeareth
not
to
iudge
of
a
disease
,
and
to
apply
conuenient
remedies
vnto
it
,
although
he
be
ignorant
of
the
time
,
place
and
occasion
of
it
.
Surely
it
is
a
weake
conclusion
in
all
matters
,
especially
in
religion
,
to
infer
that
no
alteration
hath
beene
,
vnder
colour
,
that
the
author
,
time
,
and
place
of
it
cannot
be
punctually
specified
.
Such
an
accurate
enquirie
,
aknowledge
so
exact
in
such
circumstances
dependeth
of
the
histories
of
times
past
;
what
then
,
if
those
histories
bee
not
knowne
?
what
if
they
bee
not
to
bee
found
in
the
Records
of
Antiquity
?
What
a
multitude
of
alterations
haue
all
along
happend
,
the
first
authours
,
times
,
and
places
of
which
,
it
is
impossible
to
specifie
?
But
who
is
not
acquainted
with
the
ordinary
dealings
of
Innouatours
?
who
knoweth
not
that
they
vse
to
mislay
or
abolish
such
copies
,
and
evidences
as
might
one
day
be
produced
against
them
?
How
many
bastardly
books
haue
beene
fathered
vpon
ancient
,
and
famous
authors
which
they
would
haue
reiected
as
monsters
?
This
hath
beene
practised
in
all
faculties
,
in
Phisick
,
in
Law
,
and
also
in
Diuinity
.
It
is
then
a
hard
and
vniust
proceeding
in
Romanists
,
to
bind
those
who
accuse
them
for
being
Innouatours
,
to
produce
against
them
fragments
foisted
into
the
Registrie
by
their
owne
confederates
whereas
they
produce
more
authentique
,
&
vnquestionable
evidences
.
He
that
should
vndertake
to
conuince
the
Iewes
of
hauing
adulterated
,
or
rather
abolished
the
purity
of
the
ancient
doctrine
of
their
fathers
:
since
the
time
of
the
Prophet
Malachie
,
he
would
find
himselfe
hardly
tasked
,
precisely
to
specifie
the
authors
,
times
,
&
places
of
this
so
strange
,
&
enormious
an
alteration
.
Yet
it
is
as
cleare
as
noone
,
that
such
a
corruption
,
such
a
change
hath
beene
in
the
Religion
of
the
Iewes
.
By
what
then
is
this
so
vndoubted
a
truth
made
euident
?
doubtlesse
by
the
Scriptures
,
by
which
wee
know
what
was
the
ancient
Religion
of
the
Iewes
.
The
comparison
of
that
samplar
with
the
religion
of
the
Iewes
,
as
it
was
in
our
Sauiours
time
,
discouereth
what
a
great
diuersity
there
is
,
betweene
their
new
superstition
and
old
religion
:
and
consequently
marketh
out
the
change
,
though
not
the
circumstances
of
it
.
And
indeede
,
when
the
Lord
the
sonne
of
God
accused
the
Scribes
,
and
Pharisees
,
the
Doctors
and
interpreters
of
the
law
,
and
conuinced
them
of
hauing
corrupted
the
ancient
and
originall
purity
,
he
troubled
not
himselfe
to
quote
vnto
them
records
and
histories
,
and
exquisitely
to
set
downe
where
,
when
and
by
whom
the
innouation
was
begunne
.
He
contented
himselfe
with
the
Scriptures
,
and
went
no
farther
then
the
comparison
of
doctrine
.
Yet
who
could
better
haue
preformed
such
an
enterprise
then
himselfe
?
who
could
number
to
the
smallest
scruples
of
time
,
and
was
superlatiuely
skilled
both
in
Chronologie
,
and
Historie
.
But
he
was
willing
in
his
owne
person
,
to
teach
vs
what
method
wee
are
to
follow
in
discouering
,
and
reforming
abuses
,
to
wit
,
that
wee
are
not
bound
,
scrupulously
to
specifie
all
those
circumstances
,
which
are
of
no
importance
to
the
maine
point
.
CHAP:
XXII
.
That
there
are
changes
which
creepe
on
by
little
and
little
,
and
that
it
is
hard
,
yea
imposible
to
specifie
alwaies
the
times
,
places
,
and
authors
of
a
change
.
MOreover
we
must
needs
confesse
that
which
experience
dayly
thrusteth
into
our
senses
,
that
there
are
alterations
which
cr●epe
on
and
encrease
by
little
and
little
,
so
that
one
cannot
so
distinctly
perceiue
them
,
that
it
should
be
possible
for
him
precisely
to
quote
the
very
instant
of
every
degree
,
in
this
almost
insensible
progresse
.
Who
could
ever
obserue
when
,
where
,
by
whom
,
by
what
degrees
the
French
tongue
hath
been
changed
?
Yet
must
he
needs
be
accounted
void
of
iudgement
,
who
from
this
difficulty
,
yea
impossibilitie
,
would
conclude
that
there
hath
beene
no
change
in
it
.
What
old
man
is
there
,
able
precisely
to
obserue
the
minute
,
houre
,
day
,
month
,
yea
yeare
,
in
which
he
beginnes
to
bee
an
old
man
,
to
change
his
complexion
,
to
feele
the
decaying
of
his
strength
and
faculties
?
yet
for
all
that
,
he
must
needs
be
senselesse
,
who
in
his
old
age
should
deny
so
sensible
an
alteration
.
Now
to
apply
these
considerations
to
the
estate
of
the
Christian
Church
.
Who
knoweth
not
that
in
the
Primitiue
Church
,
the
[
a
](A17864-e6960-b)
a
Vid.
sup.
c.
17.
errour
of
the
Millenaries
prevailed
?
Yet
who
is
hee
that
can
specifie
by
whom
,
where
,
when
it
began
?
Who
can
particularly
tell
when
it
ended
,
where
,
and
by
whom
it
was
first
condemned
?
Vpon
this
who
will
inferre
,
that
this
errour
hath
beene
alwa●es
,
that
it
is
yet
in
the
Church
,
or
that
it
is
not
an
errour
,
but
an
Apostolicall
doctrine
?
It
was
also
(
as
no
man
doubteth
)
an
errour
anciently
received
and
approued
by
the
Church
,
that
the
Sacrament
of
the
[
b
](A17864-e6980-b)
b
Vid.
iter
.
c.
17
supper
was
to
bee
administred
to
little
children
.
Who
will
tell
vs
who
was
the
first
father
of
it
?
Where
,
and
when
it
was
brought
in
.
Who
will
produce
the
records
of
an
opposition
made
against
it
?
Nay
more
,
let
any
man
tell
when
,
and
in
what
Councell
such
a
doctrine
was
condemned
?
There
is
no
man
able
to
performe
this
,
and
shall
we
therefore
say
its
a
doctrine
of
the
Apostles
.
It
was
an
errour
of
the
Fathers
of
the
Primitiue
Church
,
that
[
c
](A17864-e7010-b)
c
Iren.
cont.
haeres
.
lib.
5.
ad
finem
.
Tertull.
de
an
.
cap.
5.
Ambros.
de
hon.
Mort.
c.
10.
Aug.
in
Enchir.
ad
Laur.
c.
109.
the
soules
of
the
Saints
themselues
entred
not
into
the
heavenly
Paradise
immediatly
after
their
departure
out
of
their
bodies
.
Tertullian
excepted
only
the
soules
of
Martyrs
.
But
who
is
able
to
name
the
author
,
time
,
or
place
of
the
nativity
of
this
strange
opinion
?
Yet
it
is
most
certaine
,
that
this
erronious
doctrine
,
had
its
birth
,
growth
,
and
period
.
It
was
an
erroneous
practise
in
the
ancient
church
,
to
pray
to
God
in
the
behalfe
of
the
Patriarchs
,
[
d
](A17864-e7090-b)
d
Epipha
nhaer.
75
co●t
.
Arr.
lib.
3.
t●m
.
1.
Cypr.
Epist
34.
ex
edit
.
Pamel
.
Prophets
and
for
the
whole
company
of
the
iust
deceased
,
for
the
Martyrs
themselues
.
Who
is
so
versed
in
the
knowledge
of
antiquity
,
that
can
distinctly
set
downe
the
time
,
place
,
and
first
inventer
of
that
so
strange
a
devotion
;
or
the
councell
in
which
it
was
condemned
,
when
,
where
it
was
first
condemned
?
The
difficulty
,
yea
impossibility
of
rendring
an
exact
account
of
such
particularities
,
shall
it
be
a
sufficient
ground
to
maintaine
,
that
it
alwaies
was
,
and
is
still
in
the
church
.
There
was
a
time
when
immediatly
after
Baptisme
,
[
e
](A17864-e7160-b)
e
Tertull.
de
coron.
Mil.
c.
4.
the
baptised
partie
was
made
to
tast
milke
,
&
hony
,
when
his
whole
body
was
to
be
[
f
](A17864-e7180-b)
f
Dionys.
Areop.
de
Eccles.
Hierarch
.
c.
2.
Clem
const.
Apost.
lib.
7.
c.
41.
&
44.
annointed
with
oile
when
they
were
[
g
](A17864-e7240-b)
g
Tertull.
ib.
to
abstaine
a
whole
weeke
after
from
washing
themselues
.
When
they
made
vpon
a
certaine
day
in
the
yeare
offerings
for
the
nativity
,
that
is
,
for
the
memory
of
the
day
of
the
Martyres
sufferings
.
When
they
thought
it
an
impiety
to
fast
betweene
Easter
and
Whit●ontide
,
to
worship
kneeling
.
When
[
h
](A17864-e7260-b)
h
Basil.
de
spi●
san
.
c.
27.
they
prayed
not
but
towards
the
East
.
When
was
it
that
these
customes
had
their
beginning
?
Or
if
they
are
Apostolicall
,
as
it
was
sometimes
thought
when
they
were
practised
,
how
haue
htey
beene
since
altered
?
When
began
their
change
,
by
whom
,
in
what
place
?
If
wee
are
not
able
to
satisfie
those
,
which
should
vrge
vs
with
all
these
queries
,
must
we
needs
therefore
be
obstinate
without
reason
,
and
peevi●hly
deny
the
change
of
those
rites
?
And
seeing
the
change
of
them
was
made
with
reason
,
must
wee
not
confesse
that
they
were
not
of
Apostolicall
,
that
is
,
of
divine
institution
?
It
was
an
Apostolicall
constitution
,
but
which
was
to
last
no
longer
then
the
occasion
of
it
,
It
is
then
an
absurd
cavill
,
to
presse
vs
to
shew
that
no
change
hath
happened
in
the
Church
,
by
quoting
the
time
,
by
assigning
the
place
,
by
naming
the
Authors
of
it
.
But
we
argue
rationally
,
when
wee
proue
by
experience
,
that
there
hath
beene
a
change
:
when
we
compare
the
doctrine
of
the
Apostles
with
that
which
prevailed
in
the
church
afterwards
,
and
cleerely
manifest
the
strange
diversity
,
&
repugnancy
there
is
betweene
them
.
When
we
compare
the
state
of
the
Romish
Church
,
with
that
of
the
church
in
the
first
&
purest
ages
,
and
make
the
diversitie
betweene
them
visible
and
palpable
?
Although
,
this
kinde
of
proofe
being
not
easie
,
but
to
those
who
haue
skill
in
the
languages
,
we
stand
not
chiefly
vpon
it
.
And
although
it
should
faile
vs
,
which
yet
it
doth
not
,
yet
therefore
there
should
not
be
any
prescription
,
or
exception
against
Scripture
.
That
which
is
come
vp
since
,
is
new
in
respect
of
it
,
though
ancient
in
respect
of
vs
.
But
here
the
question
is
not
about
the
Antiquity
of
persons
.
To
which
we
adde
,
that
if
there
should
bee
any
thing
found
as
ancient
as
the
Scripture
,
being
not
conformable
vnto
it
,
if
its
antiquity
commend
it
,
its
falsity
condemneth
it
so
much
the
more
,
as
it
is
the
nature
of
evill
to
be
the
more
pernicious
,
the
more
ancient
it
is
.
CHAP:
XXIII
.
That
it
is
not
ingenuous
dealing
,
to
vrge
vs
to
answer
where
our
Church
was
,
and
what
Pastors
it
had
before
the
Reformation
.
NOw
the
authors
of
these
wrangling
,
cavilling
proceedings
,
might
cease
their
captious
quirkes
,
and
take
time
to
blush
a
while
.
But
as
the
contentious
spirit
of
Sophistrie
is
infinite
in
the
invention
of
new
trickes
to
perplexe
a
cause
,
they
giue
vs
here
another
knot
to
vntie
.
God
they
say
hath
alwaies
had
a
church
on
earth
,
this
wee
confesse
:
and
that
church
hath
from
time
to
time
had
her
Pastors
,
here
we
agree
with
them
too
.
But
then
,
say
they
,
Where
was
your
Church
before
Luther
?
What
Pastours
,
what
Doctours
had
it
?
See
here
againe
,
how
from
the
ignorance
of
man
,
they
conclude
the
not
being
of
the
thing
.
Presuming
that
we
cannot
satisfie
these
demandes
,
and
assuring
themselues
that
we
knowe
not
where
our
Church
hath
beene
,
and
by
whom
it
was
guided
,
they
take
it
for
a
matter
already
out
of
question
,
that
therefore
our
Church
was
not
at
all
.
In
which
inference
there
is
discovered
a
notable
peece
of
wrangling
;
for
it
being
presupposed
(
which
yet
is
false
,
as
it
will
appeare
by
and
by
)
that
we
knewe
not
where
our
church
was
,
and
who
haue
beene
our
Pastours
,
since
the
alteration
,
and
defection
hapned
in
the
church
of
Rome
,
might
it
in
conscience
hence
bee
concluded
,
that
it
was
not
therefore
at
all
?
Would
this
consequence
be
admitted
,
Thou
knowest
not
such
a
thing
,
therefore
it
is
not
,
or
hath
not
beene
.
Yet
this
is
the
manner
of
their
argumentation
against
vs
.
You
knowe
not
,
say
they
,
where
your
Church
was
,
nor
who
were
her
Pastours
,
therefore
she
was
not
at
all
.
Vpon
this
it
is
,
that
they
triumph
and
insult
over
vs
,
as
if
wee
answering
that
we
knowe
not
where
our
Church
was
,
nor
what
Teachers
it
had
,
we
should
implicitly
yeeld
in
the
same
answer
,
that
she
was
not
all
,
or
if
she
were
,
that
shee
was
destitute
of
Pastours
.
The
like
argument
once
deceaved
the
Prophet
Elias
when
he
knewe
not
where
the
church
of
the
tenne
Tribes
was
,
nor
who
were
its
Guides
.
[
a
](A17864-e7400-b)
a
1
King
.
19.10
.
Rom.
11.4
.
They
haue
forsaken
thy
covenant
(
saith
he
)
they
haue
broken
downe
thy
altars
,
they
haue
slaine
thy
Prophets
,
and
I
am
left
alone
,
and
they
goe
about
to
take
away
my
life
also
.
Hee
thought
himselfe
to
be
alone
,
because
his
fellows
were
vnknowne
vnto
him
.
But
the
Lord
made
him
see
the
imperfection
of
his
vntoward
Logicke
,
advertising
him
that
he
had
reserved
seauen
thousand
to
himselfe
,
which
had
not
bowed
the
knee
to
Baal
.
If
then
the
Church
of
Israel
might
subsist
so
secretly
,
that
Elias
knewe
neither
her
abode
,
nor
her
Pastours
,
who
will
thinke
it
strange
,
that
the
same
case
should
happen
in
the
time
of
our
Grandfathers
:
that
then
when
the
earth
was
overclovded
with
darknesse
,
God
had
a
Church
,
albeit
we
are
not
able
to
specify
the
place
of
her
residence
,
or
names
of
her
Pastours
.
It
may
not
here
be
replied
,
that
at
that
time
beside
the
hidden
company
,
God
had
a
flourishing
Church
in
Iudah
;
in
as
much
as
it
hath
often
fallen
out
,
that
the
Church
of
Iudah
equalled
,
yea
exceeded
[
b
](A17864-e7470-b)
b
This
hath
beene
shewed
already
.
c.
18.
the
church
of
Israel
in
corruption
.
So
that
then
to
behold
the
face
of
the
church
,
as
it
was
obvious
to
humane
view
,
it
could
not
be
said
,
but
all
lay
in
desolation
.
But
albeit
that
lamentable
defection
had
not
beene
vniversall
in
●srael
and
Iudah
,
yet
the
argument
drawne
from
the
estate
of
the
Israelitish
church
would
still
retaine
its
force
,
seeing
that
if
such
a
part
of
the
Church
might
exist
vndiscernable
,
why
may
not
the
other
parts
also
,
and
all
other
particular
Churches
subsist
vnknowne
?
It
's
a
necessary
consequence
,
that
that
which
hindreth
the
whole
Church
from
lying
hid
,
ought
also
to
hinder
any
of
her
parts
:
and
the
same
power
which
preserueth
and
sustaineth
the
parts
of
the
Church
,
viz:
particular
Churches
,
amongst
the
most
tumultuous
confusions
and
disorders
,
shall
conserue
likewise
the
whole
Church
.
If
we
are
to
thinke
,
that
the
Church
is
alwaies
visible
,
and
may
be
pointed
at
with
the
finger
,
because
the
Lord
prescribing
the
meanes
to
compose
differences
,
[
c
](A17864-e7510-b)
c
Math.
18
:
17.
hath
said
,
Tell
it
to
the
Church
,
seeing
they
are
particular
Churches
to
whom
recourse
in
this
case
is
to
be
had
:
this
reason
will
proue
as
strongly
,
that
particular
Churches
should
alwaies
be
visible
.
If
it
hinder
not
but
these
may
be
invisible
,
as
it
is
agreed
vpon
,
neither
will
it
hinder
,
that
the
Church
totally
in
her
vniversality
may
sometimes
be
invisible
.
If
the
Church
be
alwaies
[
d.
](A17864-e7530-b)
d.
Esa.
2.2
.
set
vpon
the
tops
of
mountaines
,
if
in
consequence
,
she
be
alwaies
visible
,
the
particular
Churches
shall
be
so
too
,
seeing
she
cannot
be
taken
notice
of
,
but
in
them
and
by
them
,
and
if
she
bee
not
alwaies
glorious
and
conspicuous
in
her
parts
,
no
more
shall
shee
be
in
the
whole
.
If
lastly
,
it
be
thought
that
the
Church
ought
alwaies
to
be
visible
,
alwaies
exposed
to
the
eyes
of
men
,
because
her
Pastours
are
[
e.
](A17864-e7560-b)
e.
Math.
5
.
15.1●
.
the
lights
of
the
world
,
compared
to
candles
which
are
not
put
vnder
bushells
,
but
vpon
Candlestickes
,
seeing
this
appertaineth
to
the
Ministers
of
particular
Churches
,
the
Churches
in
which
these
Ministers
are
,
by
this
argument
shall
continue
alwaies
visible
to
the
eyes
of
carnall
men
,
which
is
manifestly
false
.
But
certain●ly
.
God
hath
not
promised
,
that
his
Church
should
bee
alwaies
elevated
vpon
mountaines
;
he
promised
indeede
,
that
she
should
be
placed
there
,
and
so
no
man
doubteth
but
that
this
promise
from
time
to
time
hath
had
its
accomplishment
.
But
he
neuer
promised
that
she
should
be
placed
there
alwaies
,
no
more
hath
it
fallen
out
so
.
On
the
contrary
,
God
hath
promised
,
that
[
f
](A17864-e7580-b)
f
Apoc.
12.14
.
there
should
be
wings
giuen
to
his
Church
,
that
shee
might
fly
vnto
her
place
,
before
the
pers●cuting
Dragon
.
And
whereas
,
the
Lord
hath
commanded
vs
,
to
empty
our
grieuances
which
wee
haue
against
her
brethren
in
to
the
bosome
of
the
Church
,
when
priuate
reconciliation
is
impossible
:
this
commandement
is
of
the
nature
of
those
which
alwaies
haue
this
condition
vnderstood
,
when
the
thing
is
possible
.
The
Lord
had
regard
to
the
time
wherein
he
liued
,
and
hath
prescribed
a
law
which
ought
to
be
obserued
,
but
alwaies
the
possibility
of
obseruance
supposed
,
and
an
estate
of
the
Church
semblable
to
that
in
his
time
,
when
the
Church
discipline
was
not
as
as
yet
corrupted
in
this
point
.
This
Commandement
then
presupposeth
not
,
that
the
Church
should
alwaies
be
obvious
to
the
eyes
of
men
,
but
that
in
the
case
propounded
recourse
should
be
had
vnto
her
,
when
shee
was
so
.
As
for
the
Pastours
of
the
Church
,
they
are
called
the
light
of
the
world
,
not
alwaies
in
relation
to
the
effect
,
but
to
the
duety
;
as
they
are
called
also
in
this
respect
the
[
g
](A17864-e7620-b)
g
Mat.
5.13
.
salt
of
the
earth
,
beecause
they
were
ordained
for
this
purpose
,
and
are
bound
to
this
duty
.
But
then
when
they
are
in
effect
the
light
,
it
is
a
spirituall
light
,
not
discernable
but
to
the
eyes
of
the
soule
,
&
mindes
of
those
which
are
spirituall
,
of
those
which
are
in
the
house
,
as
our
Saviour
expresseth
it
.
So
that
none
of
these
considerations
can
yeeld
a
sufficient
argument
,
for
the
perpetuall
outward
visibility
of
the
Church
,
neither
in
the
whole
,
nor
in
her
parts
.
CHAP.
XXIIII
.
That
the
Church
of
God
was
before
the
last
Reformation
,
where
shee
was
,
and
who
were
her
Pastors
.
BVt
if
they
will
needs
presse
vs
further
yet
,
&
demand
where
our
Church
was
extant
immediately
before
our
separation
,
we
tell
them
that
shee
was
in
Babylon
,
in
captivity
vnder
the
kingdome
of
Antichrist
.
ᵃ
Come
out
of
Babylon
my
people
,
it
is
written
in
the
Revelation
:
the
people
of
God
were
then
in
Babylon
,
albeit
they
served
not
the
Gods
of
Babylon
;
and
which
is
more
,
their
Teachers
were
the
Teachers
of
Babylon
.
If
this
seeme
strange
to
any
man
,
let
him
call
to
minde
the
estate
of
the
Iewish
church
before
our
Saviour
had
begunne
his
preaching
.
Might
it
not
at
that
time
haue
beene
demanded
,
where
the
Church
of
God
had
beene
before
,
and
who
were
her
Pastours
?
What
could
one
answere
to
this
query
?
Might
it
haue
beene
said
,
that
the
Scribes
and
Pharises
,
and
their
adherents
,
the
greater
part
of
the
people
were
the
Church
?
alas
they
were
nothing
lesse
:
they
were
enemies
of
Christ
and
●his
Church
the
true
answer
then
had
beene
to
say
,
that
the
Church
was
a
small
number
of
righteous
persons
,
which
groaned
vnder
the
burden
of
that
spirituall
tyranny
,
which
lamented
the
desolation
come
vpon
them
by
the
corruption
of
the
ancient
doctrine
and
discipline
.
That
the
Doctors
of
●he
Church
were
the
Pharises
,
of
whom
the
Lord
testified
,
that
they
sate
in
Moses
chaire
.
Now
we
say
the
very
same
thing
.
That
God
before
the
reformation
begun
in
the
daies
of
our
fore-fathers
had
a
Church
in
the
midst
of
Babylon
,
in
the
midst
of
the
Popish
and
Antichristian
church
:
but
that
this
church
howsoeuer
,
was
not
the
multitude
of
those
who
had
received
the
[
b
](A17864-e7700-b)
b
Apoc.
14
9.
marke
of
the
Beast
,
and
worshipped
it
,
but
the
small
[
c
](A17864-e7710-b)
c
Apoc.
20.4
.
company
of
those
which
misliked
the
Roman
tyrannie
and
corruption
,
of
whom
,
some
from
time
to
time
being
detected
,
haue
beene
banished
,
others
cruelly
put
to
death
,
and
slandered
to
haue
beene
guilty
of
horrible
and
hainous
crimes
,
to
make
their
persons
odious
to
the
people
,
&
their
memories
execrable
to
posterity
:
had
not
God
by
his
providence
,
maugre
the
subtiltie
and
furie
of
calumnie
,
preserved
the
monuments
of
their
faith
and
pietie
even
vnto
this
day
.
Such
were
the
poore
Waldenses
constrained
to
wander
to
&
fro
,
such
also
were
the
exiled
Albigenses
.
Concerning
that
which
is
further
demanded
of
vs
,
who
were
the
Teachers
of
the
Church
during
that
time
so
full
of
confusion
then
when
Babel
raigned
:
We
answer
that
questionlesse
the
holy
Ghost
alwaies
instructed
his
Church
[
d
](A17864-e7750-b)
d
Ioh.
16.13
.
inwardly
,
and
that
outwardly
they
were
the
very
same
which
taught
publikely
,
namely
the
Doctours
of
the
Romish
Church
.
But
some
man
may
here
say
,
that
by
consequent
they
were
true
Teachers
:
to
which
we
answer
,
that
in
some
sort
they
were
true
:
as
the
Scribes
and
Pharises
were
both
true
Teachers
and
seducers
:
true
when
they
sitting
in
Moses
chaire
,
teaching
his
doctrine
,
the
people
receiued
wholsome
instruction
by
their
Ministery
:
Seducers
when
they
sitting
in
their
owne
chaire
,
teaching
their
owne
traditions
,
their
owne
inventions
,
they
[
e
](A17864-e7770-b)
e
1.
Cor.
1.18
.
2.
Cor.
2.15
.
who
p●rished
,
the
people
whom
[
f
](A17864-e7780-b)
f
Rom.
11.17
.
God
had
not
chosen
sucked
in
the
poison
which
they
tempered
.
Thus
it
was
in
the
Iewish
c●urch
before
the
Lord
had
begunne
to
manifest
himselfe
to
the
world
,
otherwise
God
had
not
had
a
Ch●rch
.
This
being
true
and
evident
,
it
should
not
be
necessary
sollicitously
to
insist
vpon
a
farther
answer
to
the
demand
,
How
this
could
bee
?
When
there
is
an
agreement
about
the
thing
,
it
is
curiosity
to
inquire
after
the
manner
of
it
.
Yet
that
we
may
leaue
no
scruple
behinde
,
we
will
tell
them
after
what
manner
God
vseth
false
Teachers
to
instruct
his
people
.
The
Scribes
and
Pharises
propounded
the
word
of
God
,
and
read
it
amongst
the
Iewes
before
the
comming
of
our
Saviour
,
so
much
as
was
necessary
to
salvation
:
but
they
mingled
their
leaven
with
it
,
they
thrust
in
their
expositions
,
glosses
,
and
traditions
;
the
true
Church
sustained
her selfe
with
the
word
,
and
reiected
the
leauen
,
the
false
glutted
her selfe
with
the
leauen
,
and
let
passe
the
word
.
What
strange
matter
is
there
in
all
this
?
The
sheepe
in
their
pasturage
where
there
are
some
venomous
hea●bes
,
and
others
convenient
for
this
nature
,
knowe
well
how
to
choose
that
which
is
proper
for
them
,
&
●o
let
alone
that
which
is
hurtfull
:
and
shall
the
sheepe
of
Christ
be
vnfurnished
of
this
discretion
?
They
of
whom
it
is
said
,
[
g
](A17864-e7810-b)
g
Ioh.
10
.
4.5·
that
they
heare
his
voice
,
knowe
it
,
follow
it
,
and
fly
from
the
hand
of
a
stranger
.
Who
then
will
wonder
any
longer
,
that
before
the
great
Reformation
which
the
Lord
hath
begunne
in
these
latter
daies
,
as
it
were
in
the
decrepite
age
of
the
world
,
the
Church
hauing
truth
propounded
vnto
her
mixed
with
lyes
,
hath
embraced
the
truth
and
reiected
the
lyes
.
Surely
this
truth
hath
sounded
alwaies
in
the
Church
,
it
hath
beene
in
the
mouthes
of
the
Romish
Doctours
,
as
the
benediction
was
in
the
mouth
of
Balaam
.
This
truth
,
that
there
is
one
God
,
Creatour
,
and
preserver
of
all
things
,
that
the
Father
,
Sonne
,
and
Spirit
,
distinguished
,
but
not
divided
,
are
this
God
:
that
the
vniverse
being
created
for
man
,
and
man
after
the
image
of
God
,
he
by
his
sinne
hath
drawne
vpon
himselfe
anger
and
malediction
.
That
the
s●nne
of
God
hath
taken
our
nature
vpon
him
,
and
in
it
hath
expiated
our
offences
,
that
all
th●se
which
beleeue
in
him
,
which
repent
in
syncerity
obtaine
mercy
.
That
therefore
we
ought
to
loue
so
mercifull
a
God
,
to
call
vpon
him
,
to
giue
him
thankes
.
Thus
farre
the
Scribes
and
Pharises
were
in
Moses
chaire
,
in
the
chaire
of
the
Prophets
,
of
Christ
and
his
Apostles
:
thus
farre
they
were
to
be
harkned
to
.
Thus
farre
the
Church
did
heare
them
:
But
whilst
they
added
to
this
truth
their
lyes
,
to
this
spirituall
bread
their
leauen
:
then
they
sate
in
their
owne
chaire
,
they
were
to
be
heard
no
farther
;
then
the
true
church
stopt
her
eares
against
them
,
the
false
she
listned
to
them
.
Thus
we
answer
to
this
importunate
questixon
,
How
may
this
be
?
By
the
same
reason
also
,
we
are
not
perplexed
for
an
answer
,
when
they
aske
vs
,
what
is
become
of
our
forefathers
?
This
interrogatory
proposed
by
the
Pagans
to
the
first
Christians
,
extorted
from
them
an
answer
odious
in
the
mouthes
of
children
speaking
of
their
parents
,
that
God
was
marvellous
in
his
waies
,
but
in
all
likelihood
they
were
damned
.
Thankes
be
to
God
,
we
are
not
driuen
to
such
straites
.
In
Paganisme
there
was
nothing
which
might
saue
,
no
word
of
grace
and
mercy
:
in
the
doctrine
published
in
the
church
of
Rome
,
there
was
something
to
be●
chosen
,
and
they
who
picked
it
out
carefully
,
and
applyed
it
to
their
vse
were
saued
.
Why
should
wee
doubt
but
that
many
thousands
of
our
fathers
did
it
?
God
hath
knowne
how
to
preserue
a
church
to
himselfe
in
the
midst
of
the
most
horrible
Apostacies
,
confusions
,
and
desolations
,
happening
vnder
the
old
Testament
since
Malachie
.
Should
his
arme
be
shortned
vnder
the
new
?
No
,
but
[
h
](A17864-e7900-b)
h
Mal.
3.6
.
Eternall
as
he
is
,
he
is
alwaies
like
himselfe
.
Now
then
let
the
importunate
curiosity
surcease
those
questions
,
framed
only
to
distract
the
simple
:
Where
was
your
Church
?
Where
were
your
Pastours
?
Our
church
was
in
Babylon
,
and
her
Teachers
for
want
of
better
,
were
the
Teachers
of
Babylon
.
Concerning
that
which
they
trouble
vs
farther
with
;
why
therefore
we
haue
not
imitated
our
forefathers
example
,
why
we
are
come
out
of
Babylon
if
they
were
saved
in
it
?
We
will
giue
reasons
for
it
hereafter
[
i
](A17864-e7960-b)
i
In
cap.
37.
in
their
proper
place
.
CHAP.
XXV
.
Of
the
true
succession
of
the
Church
,
what
it
is
,
that
it
dependeth
not
of
succession
,
either
naturall
,
or
Politicke
.
NOw
because
they
mainely
oppresse
vs
,
with
the
preiudice
,
which
they
make
against
vs
about
Succession
,
which
they
say
is
of
great
moment
and
pretend
moreover
,
that
they
haue
it
,
and
that
we
haue
it
not
;
that
they
haue
continued
alwaies
,
that
we
are
lately
come
in
by
the
by
,
crossing
their
line
of
succession
,
let
vs
consider
what
strength
this
pretence
for
them
,
&
exception
against
vs
may
haue
.
Now
that
the
ambiguitie
of
the
word
may
not
intangle
vs
,
we
must
knowe
what
kinde
of
succession
they
meane
.
If
it
be
a
naturall
succession
,
from
father
to
sonne
,
from
generation
to
generation
:
we
say
that
the
succession
of
the
Church
dependeth
not
of
such
a
succession
.
It
was
,
and
is
still
the
prerogatiue
of
the
obstinate
Iewes
,
that
they
are
the
successours
of
the
[
a
](A17864-e8030-b)
a
Rom.
9.
●
.
Patriarches
and
Prophets
,
in
respect
of
carnall
and
naturall
generation
,
yet
they
are
farre
enough
from
being
the
true
Church
.
They
haue
succeeded
their
religious
Ancestors
in
being
men
,
this
succession
is
naturall
.
They
haue
not
succeeded
them
in
being
faithfull
men
,
this
succession
is
spirituall
.
If
they
vnderstand
a
politicke
succession
,
in
respect
of
the
place
and
auctority
,
one
succeeding
another
in
order
,
and
without
out
interruption
,
we
affirme
,
that
the
Church
is
not
fastned
to
such
a
succession
.
How
often
doe
the
Prophets
complaine
,
that
the
people
of
Israell
,
their
kings
,
and
Priestes
were
all
gone
out
of
the
way
and
quite
disordered
by
idolatry
?
albeit
their
kings
were
successours
of
good
kings
,
and
their
Priests
of
good
Priests
.
The
Scribes
and
Pharises
enioyed
not
they
this
kind
of
succession
,
which
we
call
Politicke
?
Were
they
for
all
that
the
true
Church
?
yea
were
they
not
[
b
](A17864-e8050-b)
b
Mat.
23.16.17.19
.
seducers
of
the
people
,
corruptors
of
the
Law
,
sworne
and
deadly
enemies
of
the
Lord
and
his
doctrine
.
Now
against
this
truth
so
evident
,
it
is
impossible
they
should
reply
any
thing
,
but
it
will
be
very
friuolous
.
If
it
be
said
,
that
Malachie
prophesieth
,
that
[
c
](A17864-e8060-b)
c
Mal.
2.7
.
the
Priests
lips
shall
preserue
knowledge
,
that
the
people
shall
seeke
the
law
at
his
mouth
:
wee
answer
that
in
that
place
,
there
is
not
contained
a
prediction
of
an
after
euent
,
but
a
declaration
of
a
duty
.
For
indeede
presently
after
the
Prophet
accuseth
the
Priest
,
for
hauing
gone
out
of
the
way
,
for
causing
the
people
to
stumble
.
A
manifest
proofe
that
these
words
:
the
lips
of
the
Priest
shall
preserue
knewledge
,
haue
no
other
emphasis
than
to
signifie
,
that
the
lips
of
the
Priest
ought
to
preserue
knowledge
.
There
is
nothing
more
frequent
in
Scripture
,
than
to
propose
a
duty
in
the
future
tense
.
Almost
all
the
commandements
of
God
runne
in
this
forme
.
Thou
shalt
haue
no
other
Gods
before
me
,
Thou
shalt
not
make
to
thy selfe
any
graven
image
:
Thou
shalt
not
take
the
name
of
the
Lord
thy
God
in
vaine
.
&c.
He
that
should
inferre
vpon
these
formes
of
speech
,
that
these
Commandements
shall
never
bee
broken
,
would
hardly
proue
himselfe
a
reasonable
creature
.
So
the
true
succession
of
the
Church
,
is
not
alwaies
ioyned
to
this
politicke
succession
which
of
it selfe
without
the
succession
of
piety
,
is
like
to
the
succession
of
darknesse
to
light
,
of
sicknesse
to
health
,
of
an
infectious
aire
to
a
wholesome
,
of
barrennesse
to
frui●●ullnesse
,
of
a
Tyrant
to
a
good
Prince
.
That
ought
to
be
accounted
the
true
succession
,
which
is
the
su●cession
of
truth
.
To
haue
the
same
minde
and
opinion
,
is
to
haue
succession
of
the
same
seate
;
not
to
haue
the
same
opinion
,
is
to
be
contrary
in
respect
of
the
seat
.
The
succession
of
the
seate
hath
but
the
name
of
succession
,
the
succession
of
opinion
hath
the
truth
of
it
,
Nazianzen
orat.
21.
in
laud.
Athan.
said
Nazianzane
,
and
in
saying
so
,
hath
taught
vs
in
what
sense
,
the
Lord
would
haue
the
[
e
](A17864-e8170-b)
e
Mat.
23.2
.
Scribes
and
Pharises
to
be
heard
as
sitting
in
Moses
chaire
,
to
wit
,
when
they
tought
like
Moses
,
so
farre
as
they
are
the
successors
of
Moses
in
doctrine
.
But
that
hindreth
not
but
that
he
hath
commanded
also
,
[
f
](A17864-e8180-b)
f
Mat.
16.6
.
[
k
](A17864-e8190-b)
k
Psal.
107.
v.
33.34.35
.
to
take
heed
of
the
leauen
of
the
Pharises
,
when
they
sit
not
in
his
Chaire
,
but
vpon
a
stoole
of
their
owne
making
.
But
what
hath
the
Church
of
God
then
no
certaine
succession
on
earth
?
Yea
the
Lord
hath
said
,
[
g
](A17864-e8210-b)
g
Esa.
6.13
.
that
as
the
substance
of
the
oke
and
Teyletree
is
in
that
which
they
cast
,
so
the
holie
seed
shall
be
her
substance
.
But
this
succession
is
not
tyed
either
to
the
naturall
,
or
to
the
politicke
succession
,
but
it
dependeth
onely
of
the
free
disposition
of
him
,
who
turneth
riuers
into
a
wildernesse
:
and
the
water
springs
into
drie
ground
A
fruitfull
land
into
barrennesse
,
for
the
wickednesse
of
them
that
dwell
therein
who
turneth
the
wildernesse
into
a
standing
water
:
and
drie
ground
into
water
springs
.
CHAP:
XXVI
.
That
the
Popes
authority
,
is
not
originally
deriued
from
the
Apostles
.
BVt
to
come
nearer
to
this
matter
,
the
Romish
Church
hath
no
kind
of
lawfull
succession
;
not
that
of
gouernment
and
policie
,
not
that
of
rites
and
ceremonies
,
no
not
the
succession
of
persons
,
least
of
all
that
of
doctrine
.
Shee
hath
not
that
of
the
policie
of
the
ancient
Church
,
for
in
the
ancient
Church
there
were
no
Popes
,
no
Cardinalls
,
no
Patriarches
,
no
not
Archbishops
and
Bishops
after
the
Romish
fashion
.
All
the
Apostles
in
respect
of
the
power
of
the
keyes
,
and
authority
of
the
Apostleship
were
equall
.
If
there
were
any
difference
betweene
them
,
it
was
not
in
respect
of
their
function
.
For
it
they
were
all
[
a
](A17864-e8290-b)
a
Ioh.
20.21
.
ioynt
tenants
immediately
to
the
supreme
Apostle
,
the
Prince
of
Apostles
the
Lord
Iesus
.
From
him
they
all
immediately
receiued
the
same
commission
,
to
teach
all
nations
,
the
[
b
](A17864-e8300-b)
b
Ioh.
20.23
.
same
power
to
forgiue
sinnes
.
Their
names
were
equally
written
vpon
the
twelue
foundations
of
the
high
Ierusalem
:
[
c
](A17864-e8310-b)
c
Apoc.
21.14
.
[
d
](A17864-e8320-b)
d
Mat.
19.28
.
Luc.
22.30
.
they
are
placed
vpon
twelue
thrones
,
not
subalternate
,
but
coordinate
,
in
the
same
pitch
&
eminencie
,
[
e
](A17864-e8330-b)
e
Gelas.
Cyzicen
A●t
.
Syn.
Nic.
lib.
2.
c.
●
.
of
the
same
dignitie
,
even
as
the
twelue
tribes
.
They
are
(
said
Constantine
the
great
in
the
Councell
of
Nice
)
twelue
pillars
,
not
then
vnderpropped
by
one
another
,
but
which
being
ioyned
together
bare
vp
the
edifice
of
the
Church
.
Be
it
,
that
the
Lord
hath
promised
the
keyes
of
the
kingdome
of
heauen
to
St.
Peter
,
he
[
f
](A17864-e8370-b)
f
Ioh.
20.23
.
hath
bestowed
the
same
power
vpon
the
other
Apostles
:
be
it
,
[
g
](A17864-e8380-b)
g
Luc.
22.32
.
that
he
hath
prayed
that
his
faith
might
not
faile
,
he
hath
[
h
](A17864-e8390-b)
h
Ioh.
17.20
.
prayed
also
for
all
the
faithfull
:
be
it
,
that
he
hath
exhorted
him
thrice
,
[
i
](A17864-e8400-b)
i
Ioh.
21.15.16.17
.
to
feede
his
sheepe
,
this
was
because
he
had
denied
him
thrice
,
[
k
](A17864-e8410-b)
k
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Isid.
Pelus
.
l●b.
1.
ep.
103.
Timoth.
Anag
.
A
triple
deniall
wanted
a
three-fold
reestablishment
:
he
which
had
stumbled
thrice
,
was
to
be
lifted
vp
thrice
.
Shall
any
extraordinary
priuiledge
be
allowed
him
because
of
this
reestablishment
?
Must
those
seruants
which
are
most
frequently
and
earnestly
put
in
minde
of
their
duties
,
for
this
be
supposed
to
be
in
greater
auctority
?
shall
they
be
placed
in
a
degree
aboue
the
other
?
Nay
they
themselues
interpret
it
on
the
contrary
,
and
take
it
for
an
angrie
dislike
their
superiours
haue
of
them
:
they
are
vexed
for
it
with
St.
Peter
,
and
if
their
Masters
could
see
in
to
their
hearts
,
as
his
could
,
they
would
say
with
him
,
[
l
](A17864-e8470-b)
l
Ioh.
21.15
.
Thou
know'st
that
I
loue
thee
,
thou
know'st
that
I
desire
to
serue
thee
,
Finally
be
it
,
that
the
Lord
hath
said
vnto
him
,
[
m
](A17864-e8490-b)
m
Mat.
16.18
.
Thou
art
Peter
,
and
vpon
this
rocke
will
I
build
my
Church
:
[
n
](A17864-e8510-b)
n
Greg.
Nyl
.
in
Test.
&
vet.
Test.
de
T●in
.
cont
▪
Jud.
Cyril
.
de
.
Trin.
lib.
4.
Chrys.
in
Mat.
hom
.
55.
Hil.
de
Trin.
l.
2.
&
6.
Aug.
retract
.
l.
1.
c.
21.
in
Ioan.
tract.
124.
&
ali●i
.
saepe
.
Hieron
.
in
Abdiam
c.
1.
The
most
ancient
and
most
renowned
amongst
the
fathers
teach
,
that
Christ
vnderstood
not
the
the
person
,
but
the
confession
of
St.
Peter
;
not
Peter
viz:
the
rocke
which
confessed
,
but
the
rocke
by
him
confessed
,
viz:
Iesus
Christ
our
Lord
.
Howbeit
,
wee
willingly
confesse
,
that
the
Church
hath
beene
built
vpon
St.
Peter
,
but
not
vpon
him
onely
.
He
is
one
of
the
foundations
of
the
Church
,
but
not
the
onely
foundation
of
it
,
one
of
the
twelue
pillars
,
one
of
the
twelue
Iudges
of
the
twelue
tribes
Israell
,
but
not
the
foundation
of
these
foundations
,
the
pillar
of
these
pillars
,
the
Iudge
of
these
Iudges
,
but
a
collaterall
foundation
,
a
collaterall
pillar
,
a
collaterall
Iudge
with
the
other
Apostles
his
companions
.
Furthermore
St.
Peter
vndertooke
not
,
to
depose
Kings
,
or
to
vsurpe
any
such
authority
,
contrarily
he
hath
ioyned
these
two
duties
together
:
[
o
](A17864-e8690-b)
o
1.
Pet.
2.17
.
Feare
God
,
honour
the
king
,
how
heathenish
a
tyrant
soeuer
,
and
Persecutor
of
the
Church
,
the
Emperour
at
that
time
was
.
[
p
](A17864-e8710-b)
p
1.
Pet.
5.12
.
He
had
no
dominion
likewise
ouer
the
other
guides
of
the
Church
,
whome
he
calleth
his
companions
in
office
.
Now
albeit
St.
Peter
should
haue
had
that
authothority
,
which
is
attributed
to
the
Pope
at
this
day
,
yet
they
are
still
to
proue
,
that
it
died
not
with
him
.
And
if
his
authority
of
Apostle-ship
suruiued
him
not
,
how
much
lesse
that
of
being
the
Prince
of
the
Apostles
?
If
the
other
Apostles
in
regard
of
their
Apostle-ship
,
haue
not
left
themselues
successours
,
how
should
he
leaue
his
iurisdiction
ouer
them
behind
him
?
He
had
the
gift
of
doeing
miracles
,
to
whom
hath
he
particularly
bequeathed
this
faculty
?
Can
the
Pope
doe
any
miracles
?
He
was
the
Apostle
of
the
circumcision
:
is
the
Pope
the
Apostle
of
the
Iewes
?
These
offices
of
the
Apostles
were
extraordinary
,
like
that
of
Moses
,
which
was
extinguished
in
his
person
,
and
did
not
outliue
him
.
As
then
the
Bishop
of
Ephesus
should
idely
haue
challenged
to
himselfe
the
authority
of
Iohn
the
Euangelist
,
&
the
Bishop
of
Alexandria
that
of
St.
Mark
,
albeit
that
tradition
report
,
that
these
two
Apostles
had
bishops
for
their
successors
,
St.
Iohn
at
Ephesus
,
St.
Mark
,
at
Alexandria
:
Even
so
the
Popes
vnreasonably
vsurp
the
authority
of
St.
Peter
,
vnder
pretence
that
tradition
maketh
them
his
successors
.
So
that
,
in
this
respect
,
the
Papall
Monarchie
hath
no
Apostolicall
succession
,
seeing
that
not
only
,
it
hath
not
had
its
originall
in
the
times
of
the
Apostles
,
but
also
this
kind
of
soveraigntie
was
a
long
time
after
vnknowne
in
the
Church
[
q
](A17864-e8780-b)
q
Cypr
ep.
52.
ad
Anton
edit
.
Pamel
.
&
alibi
passim
.
St.
Cyprian
calls
Cornelius
Bishop
of
Rome
,
his
collegue
and
Co-Bishop
,
and
the
other
Bishops
coepiscopos
,
or
the
fellow
Bishops
of
Cornelius
;
[
t
](A17864-e8830-b)
t
Epist
55.
ad
Cornel.
S.
Augusti
.
in
Concil.
Africa
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
edit
.
Ehi●g●ri
.
he
blameth
him
for
hauing
receiued
those
,
which
the
other
Bishops
(
whom
hee
calleth
the
fellow
Bishops
of
Cornelius
)
had
excommunicated
;
hee
sets
before
him
the
statute
of
the
discipline
of
those
times
,
inioyning
that
the
cause
should
be
iudged
,
where
the
crime
was
committed
;
a
statute
,
which
he
groundeth
vpon
iustice
and
equitie
,
vpon
the
commission
giuen
to
all
Pastours
,
and
the
power
which
euery
one
of
them
hath
by
vertue
of
his
Commissiion
,
ouer
that
portion
of
the
flocke
which
is
assigned
him
,
of
which
he
is
to
giue
account
vnto
the
Lord
.
Likewise
he
sharpely
reprehendeth
Stephen
also
Bishop
of
Rome
,
teaching
that
as
there
is
but
one
Church
through
out
the
whole
world
deuided
into
many
members
viz:
particular
Churches
:
so
there
is
but
one
Bishopricke
diuided
into
many
particular
Bishopricks
.
He
attributeth
the
same
authority
to
the
other
Apostles
with
St.
Peter
,
[
s
](A17864-e8910-b)
s
Jdem
de
vnita
.
Eccles.
although
to
denote
vnitie
it
was
said
to
St.
Peter
,
I
will
giue
thee
the
keyes
of
the
kingdome
of
heauen
.
It
is
not
then
to
the
person
of
St
Peter
,
but
to
Peter
as
representing
the
vnity
of
all
the
Apostles
.
Of
which
mind
also
are
[
t
](A17864-e8950-b)
t
Hieron
.
cont.
Iovin
.
lib.
1
c.
14
August
t●act
.
in
Iohan.
119
&
●24
.
St.
Hierome
,
and
St.
Austen
:
[
u
](A17864-e9020-b)
u
Gelas
Cyzi
.
act
.
Concil.
Nic.
p.
2.
c.
28.
The
synod
of
Alexandria
addresseth
their
synodall
epistle
,
not
to
the
Bishop
of
Rome
in
particular
,
but
to
him
conioyntly
with
the
other
,
without
the
interposition
of
any
distinction
betweene
them
.
Athanasius
neuer
calleth
him
otherwise
,
then
his
Co-bishop
,
and
Comminister
,
his
fellow
Bishop
,
and
fellow
Minister
.
Hosius
subscribed
first
to
the
Canons
of
the
Nicene
Councell
,
not
as
representing
the
Bishop
of
Rome
,
but
generally
the
Westerne
Churches
:
after
the
same
manner
as
the
Bishop
of
Alexandria
those
of
Egypt
,
Lybia
,
Pentapolis
,
&c.
Hosius
was
not
there
then
,
to
represent
the
vniuersall
Bishop
of
the
Church
,
but
to
represent
the
Churches
of
the
West
,
as
every
of
the
other
Bishops
,
Churches
of
a
particular
circuit
or
iurisdiction
,
as
it
may
more
amply
be
seene
by
their
subscriptions
.
Lastly
,
that
which
hapned
vnto
the
Pope
in
the
sixt
Councell
of
Carthage
puts
all
out
of
doubt
,
Concil.
Concil.
Carthag.
6.
an
420.
Vi●
.
Cont.
M●g●●
.
Cont.
5.
cap.
9.
and
admitteth
of
no
reply
.
A
certaine
lewd
companion
named
Appiarius
deposed
from
his
Ministeriall
function
and
preferment
by
the
Bishops
of
Africa
,
repaired
to
Zosimus
then
Bishop
of
Rome
,
who
hauing
reinstituted
him
,
and
deeming
this
a
fit
occasion
to
enlarge
the
bounds
of
his
dominion
,
graspeth
it
fast
,
and
posteth
this
Appiarius
reconfirmed
with
his
Embassadours
to
the
Councel
of
Carthage
,
giuing
them
moreover
in
commission
,
to
demand
that
the
vniversall
authority
of
the
Pope
should
bee
acknowledged
by
the
Councell
,
alleaging
to
that
purpose
a
Canon
of
the
Nycene
Synode
.
Vpon
these
passages
Zosimus
dying
,
Eulalius
is
chosen
in
his
place
,
by
the
greater
part
of
the
Clergy
and
people
:
but
he
gaue
place
to
the
violence
of
Boniface
,
who
out
of
his
ambition
prosecuted
that
which
Zosimus
had
demanded
,
touching
the
acknowledgement
of
his
primacy
.
The
Councell
flatly
denied
,
that
there
was
any
thing
in
the
records
of
the
Nicene
Synode
,
which
might
favour
his
pretended
primacie
,
and
in
the
mean
time
sent
Commissaries
to
the
Patriarchs
of
Constantinople
and
Alexandria
,
to
haue
a
sight
of
the
authenticke
copies
of
the
acts
of
the
Councell
which
were
kept
by
them
.
Vpon
this
Pope
Boniface
died
.
Celestine
succeeded
him
,
who
also
with
the
like
heat
,
claimed
the
approbation
of
his
fained
authority
.
But
the
Councell
having
already
discouered
by
the
report
of
their
Commissaries
,
that
the
authenticke
copies
of
the
Nicene
Synod
contained
no
such
matter
as
the
proud
Bishops
of
Rome
required
,
blamed
their
fraud
,
checked
their
insolencie
,
and
adiured
them
to
receiue
no
more
appeales
,
adding
this
notable
reason
that
the
grace
of
the
holy
spirit
would
not
bee
wanting
to
any
Province
,
In
epist.
Concil.
As●
.
ad
Celest.
Nisi
forte
quisquam
est
.
&c
,
vnlesse
some
man
imagined
that
God
could
inspire
iustice
to
one
only
,
and
that
he
would
withhold
it
from
an
infinite
number
of
Bishops
.
Now
,
this
history
maketh
it
appeare
vnto
vs
,
that
vntill
that
time
,
the
Churches
of
Africa
had
not
acknowledged
the
Pope
.
So
that
if
at
this
day
,
there
were
any
in
those
parts
of
the
world
,
which
did
acknowledge
him
,
they
should
not
be
their
successours
in
this
.
If
the
Pope
hath
beene
from
the
beginning
vniversall
Bishop
,
how
happened
it
that
at
that
time
he
was
not
vniversally
obeyed
by
the
Church
?
But
it
is
no
lesse
remarkable
,
that
the
Popes
which
required
this
acknowledgement
from
the
Councell
,
sent
not
men
to
expostulate
with
that
assembly
by
authority
,
much
lesse
to
excommunicate
them
vpon
their
refusall
as
schismatickes
:
as
also
,
that
they
alleaged
no
Scripture
for
the
primacie
,
but
onely
the
Canon
of
a
Councell
.
Yet
they
vsed
a
strange
boldnesse
,
in
daring
to
falsifie
the
Canons
of
the
Nicene
Synode
:
A
fraud
yet
of
which
their
successours
seeme
to
haue
beene
ashamed
.
For
in
the
decrees
of
the
Nicene
councell
,
as
we
haue
received
them
from
them
,
there
is
nothing
extant
which
maketh
for
the
primacy
:
but
in
them
,
the
other
Patriarches
are
rather
equalised
to
the
Bishop
of
Rome
.
Lastly
,
the
harsh
censure
,
with
which
this
councell
entertained
the
Pope
,
which
neverthelesse
was
but
provinciall
,
witnesseth
it
not
,
that
at
that
time
his
authority
was
new
?
This
being
so
,
seeing
that
succession
must
drawe
its
line
from
the
first
,
and
that
the
first
Romane
Bishop
had
not
that
authority
which
he
hath
that
now
raigneth
:
it
followeth
,
that
there
is
no
succession
in
the
Pope-ship
,
and
by
consequent
not
in
the
whole
state
of
the
Papacie
.
CHAP.
XXVII
.
That
the
Cardinalls
,
Patriarchs
,
Archbishops
,
Bishops
,
Priests
,
Deacons
,
Monkes
,
and
Nunnes
of
the
Romish
Church
,
are
not
of
Apostolicall
institution
.
AFter
we
haue
examined
the
succession
of
the
supreame
degree
of
authoritie
in
the
church
of
Rome
,
come
wee
now
to
the
inferiour
orders
,
and
first
to
the
Cardinalls
.
Who
is
so
ignorant
at
this
day
,
as
to
thinke
,
or
so
impudent
as
to
affirme
,
that
their
institution
was
in
the
times
of
the
Apostles
:
or
that
their
office
,
such
as
it
is
at
this
day
,
was
in
the
church
a
good
while
after
the
age
of
the
Apostles
.
The
church
increasing
,
there
were
created
by
the
principall
churches
[
a
](A17864-e9350-b)
a
Polyd.
Virg.
lib.
4.
de
inven
.
c.
19.
Presbyteri
Cardinales
,
that
is
to
say
,
principall
,
or
chiefe
Elders
.
Diaconi
Cardinales
,
principall
or
chiefe
Deacons
.
Their
office
was
limited
within
the
iurisdiction
of
the
church
where
they
were
created
;
if
at
Rome
,
within
the
iurisdiction
of
the
church
of
Rome
:
if
at
Carthage
,
within
the
iurisdiction
of
the
church
of
Carthage
.
Their
charge
was
a
superintendency
over
the
common
Elders
,
and
common
Deacons
.
The
Cardinalls
at
this
day
,
haue
nothing
of
it
but
the
name
,
their
charge
is
quite
of
another
nature
,
their
institution
is
altogether
different
.
They
are
now
the
electours
of
the
Pope
,
which
they
were
not
anciently
,
except
those
of
the
citie
of
Rome
as
making
a
part
of
the
Clergie
.
Now
they
take
care
of
the
affaires
of
all
those
churches
,
which
are
obedient
to
the
Pope
:
anciently
their
charge
was
bounded
within
the
circuit
of
one
church
alone
.
Howsoever
it
's
true
indeed
,
that
by
hypocrisie
,
they
beare
now
adaies
certaine
titles
,
which
seeme
to
assigne
and
to
binde
them
to
certaine
parishes
in
Rome
;
to
the
end
that
they
may
retaine
,
if
not
the
truth
,
yet
the
name
of
what
they
were
anciently
.
Anciently
their
authority
allowed
them
not
any
degree
aboue
Bishops
:
now
they
are
,
as
it
were
,
Princes
of
the
bloud
in
the
church
,
next
to
the
triple
crowne
.
So
then
the
Cardinalls
haue
no
succession
deriued
from
the
Apostles
,
and
by
consequence
neither
the
church
of
Rome
,
in
respect
of
this
part
of
her
policy
.
As
for
the
Patriarchs
,
there
were
none
of
them
also
in
the
times
of
the
Apostles
,
nor
a
long
time
after
.
Only
we
read
in
the
decrees
of
the
Nicene
councell
,
[
b
](A17864-e9410-b)
b
Can.
6.
that
their
iurisdiction
is
called
an
ancient
custome
,
a
tearme
very
different
from
an
Apostolicall
tradition
.
Moreover
the
Patriarchs
were
supreame
,
and
equall
to
the
Bishop
of
Rome
in
iurisdiction
:
he
was
but
their
companion
,
albeit
he
were
first
in
order
.
All
the
other
Patriarchs
haue
long
since
renounced
the
communion
of
the
Roman
church
:
the
Pope
also
will
no
longer
be
accounted
a
Patriarch
.
The
Patriarchs
which
are
at
this
day
in
the
Romish
church
,
are
elected
by
the
Pope
,
who
hath
no
power
to
choose
them
,
seeing
that
at
their
first
institution
(
which
howsoever
was
not
Apostolicall
)
they
were
his
fellowes
in
authoritie
.
So
the
Patriarchs
of
the
Romish
church
haue
no
lawfull
succession
,
their
beginning
being
not
not
from
the
true
beginning
,
the
times
of
the
Apostles
,
yea
not
from
the
primitiue
institution
of
Patriarches
.
The
Romish
Archbishops
and
Bishops
at
this
day
are
nothing
like
those
ancient
,
primitiue
ones
,
I
say
not
onely
in
respect
of
their
manners
,
but
also
in
respect
of
their
authority
.
Their
authority
at
this
day
dependeth
barely
of
the
Pope
:
anciently
,
it
was
not
subiected
but
to
the
Companie
of
Bishops
;
They
might
not
be
deposed
,
but
by
the
common
consent
.
They
were
not
bound
,
to
runne
to
Rome
for
their
election
;
But
they
gaue
their
mutuall
aduice
,
one
to
another
,
both
in
the
election
and
deposition
of
a
Bishop
.
Anciently
they
had
no
such
authority
ouer
the
magistrate
,
as
they
at
this
day
vsurpe
.
It
's
worth
the
observation
,
to
see
how
matters
are
changed
.
Their
authority
in
respect
of
the
Pope
,
is
become
slauish
:
in
respect
of
the
magistrate
,
tyrannicall
This
is
their
comfort
,
that
they
haue
gotten
on
the
one
side
,
that
which
they
haue
lost
on
the
other
;
so
they
would
haue
it
,
choosing
rather
to
be
subiect
to
one
who
is
far
from
them
,
and
whose
greatnesse
dependeth
of
theirs
,
then
to
many
which
are
neare
them
,
and
whose
lustre
might
obscure
theirs
.
In
regard
of
this
order
therefore
,
there
is
no
succession
in
the
Church
of
Rome
.
In
the
ancient
Church
there
were
Elders
tearmed
Presbyteri
,
from
whence
came
the
name
of
Prebsters
,
Priests
,
But
the
Priests
of
the
Romish
Church
retaine
nothing
of
them
,
but
the
name
.
Their
Principall
office
was
to
[
c.
](A17864-e9480-b)
c.
1.
Tim.
1.89
.
teach
and
instruct
,
where
as
the
Romish
Priests
for
the
most
part
,
are
vnlearned
idiots
,
and
by
consequence
are
no
otherwise
successours
of
those
Primitiue
ones
,
then
darknesse
,
pouerty
,
sicknesse
,
succeed
light
,
wealth
,
health
.
Now
this
default
,
cannot
be
excused
,
by
alleaging
that
it
is
the
fault
of
the
persons
;
for
so
it
is
in
Ecclesiasticall
functions
,
that
were
the
incapacity
of
the
person
is
,
the
function
cannot
bee
.
I
call
here
the
incapacity
,
not
simply
the
fault
of
the
person
,
but
the
impossibility
of
discharging
the
function
.
The
woman
which
hath
no
milke
,
cannot
be
a
nurse
,
and
if
she
take
the
office
of
one
who
hath
vpon
her
,
this
cannot
be
in
the
qualitie
of
a
nurse
,
shee
cannot
be
a
nurse
beyond
the
name
.
So
he
which
hath
not
in
some
sort
the
abilities
requisite
for
reaching
,
he
cannot
possibly
be
a
teacher
;
if
he
succeede
one
that
could
and
did
teach
,
he
succeedeth
him
not
as
teacher
,
but
onely
in
his
name
.
Moreouer
,
the
Principall
part
of
the
priests
office
consisteth
now
a
dayes
in
mumbling
of
masse
,
and
in
being
sacrificers
,
of
which
there
is
no
mention
in
the
Primitiue
ordination
of
Priests
.
In
the
ancient
Church
there
were
[
d.
](A17864-e9500-b)
d.
Act.
6.2.3
.
Deacons
;
now
there
are
Deacons
,
Archdeacons
,
subdeacons
.
But
what
haue
these
people
of
the
ancient
Deacons
,
beside
the
name
?
Take
they
any
care
of
the
poore
?
yea
they
suck
their
blood
by
a
cruell
and
importunate
exaction
of
their
reuenues
.
Doe
they
serue
tables
?
yea
themselues
are
sumptuously
attended
at
their
owne
.
In
a
word
,
seeing
they
doe
not
the
office
of
the
ancient
Deacons
,
how
shall
they
be
their
successiours
?
Concerning
Monkes
and
Nunnes
,
there
will
no●
be
found
a
syllable
in
scripture
,
to
signifie
that
there
were
any
in
the
age
of
the
Apostles
.
[
e.
](A17864-e9520-b)
e.
Hieron
.
in
vit.
Paul
.
Erem
St.
Hierome
who
hath
much
extolled
this
profession
,
fetcheth
its
originall
from
Paul
the
Hermite
;
a
faire
time
after
the
Apostles
.
If
else
where
,
he
referreth
its
beginning
to
a
time
more
ancient
,
he
contradicteth
both
himselfe
and
the
truth
,
[
f
](A17864-e9550-b)
f
in
Catal.
scrip
Eccles.
nom
.
Phil.
being
carried
away
by
the
excessiue
affection
he
bare
to
this
profession
.
Howsoeuer
the
Monkes
of
these
times
,
cannot
iustly
be
accounted
the
successours
of
these
Monkes
which
St.
Hierome
so
much
commendeth
:
What
maketh
a
monke
[
g.
](A17864-e9580-b)
g.
ad
Paul
.
de
instit.
Mon.
sayd
he
,
within
citties
?
These
not
onely
abide
in
citties
,
but
euen
in
them
build
citties
.
[
h.
](A17864-e9600-b)
h.
St.
Austen
hath
left
a
full
treatise
of
this
point
,
intituled
.
De
opere
monachi
.
extat.
3.
tem
.
Basil.
In
St.
Austens
time
it
was
theft
for
a
Monk
to
beg
:
now
it
is
an
especiall
point
of
their
sanctifie
.
[
i.
](A17864-e9670-b)
i.
Cypr.
ep.
62.
edit.
Pamel
.
In
St.
Cyprians
time
it
was
not
vnlawfull
for
him
who
had
vowed
continencie
to
marry
afterwards
:
now
it
's
a
matter
monstrously
hereticall
;
except
when
the
Pope
dispenceth
with
it
,
who
like
a
God
vpon
earth
can
doe
whatsoeuer
it
pleaseth
him
,
and
more
also
then
God
in
heauen
,
for
he
can
make
vice
vertue
,
and
vertue
vice
by
his
dispensations
.
CHAP:
XXVIII
.
That
the
Ceremonies
of
the
Romish
,
Church
are
not
of
Apostolicall
institution
.
IF
we
consider
the
Ceremonies
of
the
Romish
Church
,
we
shall
quickly
see
,
that
the
ancient
simplicity
and
Apostolicall
purity
is
not
to
be
found
in
her
:
that
those
decent
customes
of
true
antiquity
,
are
either
quite
changed
by
her
,
or
so
extreamely
abused
,
that
they
are
made
vnprofitable
.
In
the
flourishing
time
of
the
Apostles
,
there
was
nothing
vsed
in
baptisme
but
water
:
afterwards
there
was
added
Chrisme
and
since
that
,
salt
&
spittle
.
What
succession
haue
these
additions
,
these
new
superfluities
,
seing
they
had
not
their
originall
,
at
the
first
institution
of
that
sacrament
?
The
channell
&
pipe
as
it
were
of
succession
here
grew
faulty
,
and
receaued
in
this
stinking
water
running
athwart
.
The
disguisement
which
they
haue
put
vpon
the
holy
supper
,
is
yet
more
prodigious
,
they
haue
miserably
and
vnhappily
mangled
it
:
they
haue
cleft
the
seale
of
the
King
of
heauen
in
the
middle
,
and
cast
away
the
one
halfe
of
it
.
What
is
it
that
superstition
dareth
not
to
venture
vpon
?
We
haue
the
institution
&
canon
of
this
holy
sacrament
recited
by
three
Euangelists
and
by
St.
Paul
.
Can
there
be
any
thing
more
pure
,
more
simple
,
lesse
stuffed
with
superfluous
&
superstitious
ceremonies
?
lesse
accompanied
with
pomp
&
compliments
?
Now
compare
with
that
purity
,
simplicitie
,
that
nakednesse
(
as
I
may
say
)
of
ceremonies
,
the
histrionicall
pomp
,
the
apish
gestures
,
and
anticke
trickes
of
the
Masse
:
can
there
be
any
thing
imagined
more
vnlike
vnto
it
,
and
disproportionable
?
What
succession
then
may
be
conceiued
,
or
acknowledged
,
where
the
dissimilitude
is
so
great
,
but
a
succession
of
evill
to
good
,
or
corruption
to
purity
?
Moreouer
what
shall
we
say
of
their
superstitious
consecration
of
chappels
,
altars
,
pixes
,
fonts
,
Chalices
,
plates
,
vestiments
,
holy
oile
,
holy
bread
,
holy
water
,
of
their
Beads
,
Agnus
Dei
,
Images
,
of
their
christning
of
Bells
,
of
the
hallowing
of
ensignes
and
swords
.
From
whence
will
they
fetch
the
institution
of
these
trumperies
?
Had
they
a
heart
of
lead
,
a
face
of
iron
,
&
a
for●head
of
brasse
,
yet
they
would
not
dare
to
affirme
that
any
of
these
fopperies
were
in
vse
in
the
age
of
the
Apostles
?
What
succession
then
of
them
can
they
pretend
?
Lastly
their
processions
,
their
stately
pompe
at
funeralls
,
so
Proud
and
magnificent
that
now
they
fondly
liue
and
die
altogether
:
Came
it
from
the
Apostles
?
Yea
is
it
not
a
relique
of
the
Pagan
superstition
?
CHAP.
XXIX
.
That
there
is
no
succession
,
in
respect
of
doctrine
,
in
the
Romish
Church
.
BVt
the
worst
of
all
is
,
that
they
destitute
of
the
succession
of
the
truth
,
which
is
the
soule
and
life
of
the
Church
.
True
antiquite
beleeued
,
[
a
](A17864-e9810-b)
a
Apoc.
14.18
.
that
they
which
die
in
the
Lord
,
rest
from
their
labours
:
they
beleeue
,
that
at
their
departure
out
of
this
life
,
they
goe
to
Purgatorie
,
there
to
fry
in
as
scorching
a
fire
as
that
in
hell
.
True
antiquity
beleeved
,
that
[
b
](A17864-e9850-b)
b
Luc.
17.10
.
when
we
shall
haue
done
all
that
which
is
commanded
vs
,
we
are
but
vnprofitable
servants
,
because
wee
shall
haue
done
no
more
then
was
our
dutie
to
doe
.
They
teach
that
man
already
culpable
before
God
,
may
merit
eternall
life
,
ex
condigno
,
by
exact
proportion
of
the
worke
of
the
wages
.
True
antiquity
beleeued
[
c
](A17864-e9910-b)
c
Rom.
8.18
.
that
the
sufferings
of
this
present
life
,
are
not
sufficient
to
counterpoise
the
glory
which
is
eternall
.
They
beleeue
,
that
they
doe
counterpoise
them
in
merits
.
Antiquitie
beleeued
,
that
we
are
saued
freely
.
They
beleeue
,
that
we
are
saved
by
the
merit
of
our
works
.
Antiquitie
beleeved
that
we
are
saved
[
d
](A17864-e9990-b)
d
Ephes.
2.8
.
by
grace
through
faith
,
and
that
not
of
our selues
,
it
is
the
gift
of
God
,
not
by
workes
,
to
the
end
that
no
man
might
boast
.
They
beleeue
,
that
we
are
saved
,
partly
by
grace
through
faith
,
partly
by
merits
and
workes
,
that
faith
is
partly
the
gift
of
God
,
and
partly
an
effect
of
our
freewill
.
Antiquitie
beleeued
,
that
we
are
not
[
e
](A17864-e10040-b)
e
T
it
3
5.
saued
by
workes
of
righteousnesse
,
which
we
haue
done
.
They
beleeue
,
that
we
are
saved
,
ex
congruo
,
by
the
workes
which
we
doe
before
our
regeneration
,
and
ex
condigno
,
by
those
which
follow
it
.
Antiquitie
prayed
the
Lord
,
[
f
](A17864-e10110-b)
f
Ps●l.
143.2
.
not
to
enter
into
iudgement
with
his
servants
,
because
that
before
him
no
flesh
shall
be
iustified
.
They
beleeue
,
that
the
Lord
shall
enter
into
iudgement
with
them
,
for
they
beleeue
to
be
iustified
by
the
merit
of
their
workes
.
Prim●tiue
,
and
Apostolicall
antiquity
beleeued
,
that
[
g
](A17864-e10160-b)
g
●●m.
11.6
.
Gods
election
was
every
way
free
:
that
election
is
of
grace
,
that
if
it
be
of
grace
it
is
no
more
of
works
,
otherwise
grace
were
no
more
grace
,
but
if
it
bee
of
workes
,
it
is
no
more
of
grace
,
otherwise
workes
were
no
more
workes
.
They
beleeue
,
that
it
is
of
grace
,
and
of
works
too
.
Antiquity
beleeued
,
[
h
](A17864-e10210-b)
h
Phil.
2.13
.
that
it
is
God
which
effectually
produceth
in
vs
to
will
,
and
to
doe
,
according
to
his
good
pleasure
.
They
attribute
both
the
one
,
and
the
other
,
in
part
,
to
their
owne
free
will
.
Antiquitie
beleeved
,
[
i
](A17864-e10260-b)
i
2.
Cor.
3.5
.
that
we
are
not
able
to
think
any
thing
of
our selues
,
but
that
our
sufficiency
is
from
God
.
They
attribute
our
sufficiency
in
part
to
our
owne
selues
.
Antiquity
beleeued
,
[
k
](A17864-e10310-b)
k
Ioh.
15
5.
that
wee
can
doe
nothing
without
Christ
.
They
beleeue
,
that
we
can
without
Christ
,
while
we
are
not
yet
engraffed
into
him
,
doe
workes
which
merit
eternall
life
ex
congruo
,
as
before
our
regeneration
,
and
that
without
the
grace
of
God
,
a
man
may
for
a
time
be
without
sinning
.
Antiquity
beleeued
,
that
[
l
](A17864-e10370-b)
l
Ephes.
2.3
.
of
our
owne
nature
wee
are
the
children
of
wrath
:
they
beleeue
,
that
by
the
strength
of
our
owne
nature
,
we
are
able
to
prepare
,
and
to
dispose
our selues
for
grace
.
Antiquity
beleeved
,
[
m
](A17864-e10410-b)
m
Ephes.
2.1
.
that
before
Christ
hath
quickned
vs
,
we
are
dead
in
sinnes
:
They
beleeue
that
we
haue
freewill
to
good
.
Antiquitie
beleeued
,
that
[
n
](A17864-e10450-b)
n
Gal.
5.17
.
the
spirit
fighteth
against
the
flesh
,
and
the
flesh
against
the
spirit
,
&
that
they
are
contrary
things
in
vs
.
They
beleeue
,
that
we
are
able
to
fulfill
the
law
of
God
perfectly
,
that
is
to
say
,
without
sinne
.
Antiquitie
beleeved
,
that
[
o
](A17864-e10500-b)
o
Rom.
8
7.
the
lusting
of
the
flesh
is
enmity
against
God
,
and
cannot
bee
subiect
to
the
law
of
God
.
They
acknowledge
even
in
the
flesh
a
freewill
to
good
.
Antiquitie
beleeued
,
that
Christ
[
p
](A17864-e10550-b)
p
Ioh.
17.9
.
prayed
not
for
the
world
,
but
for
those
whom
the
Father
hath
giuen
him
out
of
the
world
.
They
beleeue
,
that
it
is
no
certaine
number
for
which
the
Lord
hath
prayed
,
but
that
he
prayed
indifferently
for
all
.
The
Ancients
beleeved
,
that
all
they
who
haue
[
q
](A17864-e10600-b)
q
Ioh.
6.44
.
heard
of
the
father
,
and
haue
learned
of
him
,
come
vnto
Christ
,
and
that
no
man
commeth
vnto
him
,
vnlesse
the
father
drawe
him
.
They
beleeue
,
that
they
who
come
not
to
Christ
,
haue
heard
of
the
father
as
well
as
the
other
:
and
that
there
is
no
grace
,
nor
particular
election
in
the
calling
and
conversion
of
a
Christian.
Antiquitie
beleeved
,
that
it
is
Christ
which
[
r
](A17864-e10660-b)
r
Ioh.
15.5
.
chooseth
vs
,
and
not
we
that
choose
him
.
They
on
the
contrary
beleeue
,
that
wee
choose
Christ
,
for
they
make
that
grace
by
which
hee
calleth
vs
to
him
vniversall
,
and
suppose
it
indifferently
proposed
to
all
,
so
that
in
respect
of
Christ
,
there
is
no
election
,
seeing
he
promiscuously
calleth
all
,
but
that
we
choose
of
our selues
to
goe
vnto
him
.
Whence
that
is
alwaies
in
their
mouthes
,
Fac
vt
praedestineris
,
si
non
es
praedestinatus
,
Make
thy selfe
predestinated
,
if
thou
art
not
.
Antiquitie
beleeued
,
that
God
[
s
](A17864-e10720-b)
s
Rom.
9
.
15·
hath
mercy
vpon
whom
he
will
haue
mercy
,
and
compassion
of
whom
he
pleaseth
to
haue
compassion
,
that
hee
hath
mercy
on
whom
he
will
haue
mercy
,
and
whom
he
will
hee
hardneth
.
They
bereaue
God
of
this
liberty
,
and
accuse
them
of
blasphemie
who
attribute
it
vnto
him
.
Antiquitie
beleeued
,
that
they
who
fall
away
,
who
goe
[
t
](A17864-e10770-b)
t
1.
Ioh.
2
.
1●
.
out
from
among
the
faithfull
,
were
neuer
of
the
number
of
the
faithfull
,
for
if
they
had
beene
of
vs
(
saith
S.
Iohn
)
they
would
haue
tarried
with
vs
.
They
beleeue
,
that
they
who
are
truely
faithfull
to
day
,
may
fall
away
to
morrow
,
and
that
no
man
can
be
assured
of
his
perseuerance
.
Antiquitie
beleeued
,
that
wee
haue
[
u
](A17864-e10830-b)
u
Rom.
8
.
1●
.
not
receiued
the
spirit
of
bondage
to
be
againe
in
feare
,
but
the
spirit
of
adoption
which
cryeth
in
our
hearts
,
Abba
Father
.
They
beleeue
that
the
spirit
of
the
faithfull
is
a
spirit
of
feare
,
that
they
must
alwaies
liue
in
doubt
,
that
to
haue
a
setled
assurance
is
presumption
.
Antiquitie
beleeued
,
that
whosoeuer
beleeueth
in
[
*
](A17864-e10890-b)
*
Ioh.
3
38.
Christ
hath
everlasting
life
.
They
say
,
that
he
who
beleeueth
in
Christ
cannot
be
certaine
of
life
,
albeit
the
Lord
hath
said
it
,
which
is
in
effect
,
to
beleeue
that
wee
must
not
beleeue
in
Christ
:
for
how
shal
he
beleeue
in
Christ
,
who
doubteth
whether
Christ
loueth
him
or
not
?
Whether
Christ
will
loue
him
continually
as
they
teach
him
to
doubt
?
Antiquitie
beleeued
,
that
there
is
no
[
x
](A17864-e10940-b)
x
1.
Ioh.
4.28
.
feare
in
loue
and
that
perfect
loue
casteth
out
feare
.
They
commend
feare
in
those
which
ought
to
burne
with
loue
,
not
that
feare
of
offending
God
that
filiall
feare
,
but
a
feare
of
being
damned
,
a
seruile
feare
.
Antiquitie
beleeued
,
that
there
is
but
one
naturall
body
of
Chri●t
,
a●d
that
composed
of
the
substance
of
the
blessed
Virgin
.
They
would
seeme
indeed
to
beleeue
so
too
,
but
by
the
infini●e
multitude
of
their
hosties
,
or
sacrifices
,
each
of
which
they
s●y
is
Christs
body
,
attributing
vnto
him
also
b●dies
ma●e
of
bread
,
they
betray
their
dissimulation
,
and
shew
themselues
to
beleeue
the
quite
contrary
.
Antiquitie
beleeued
,
that
the
[
y
](A17864-e11070-b)
y
Cor.
10
▪
16
Sa●rament
of
the
alt●r
was
broken
bread
:
they
beleeue
that
it
is
the
bodie
of
Christ
which
is
not
broken
.
Antiquitie
beleeued
,
that
the
heavens
must
containe
Christ
vntill
his
second
comming
.
Antiquitie
be●eeved
,
that
those
were
not
to
be
beleeued
which
should
say
,
[
a
](A17864-e11150-b)
a
Mat.
24
26.
Here
is
Christ
,
there
is
Christ
,
he
is
in
the
secret
chambers
.
They
thinke
,
and
say
the
contrary
every
day
,
when
they
haue
him
about
the
streets
,
when
they
carry
him
to
the
sicke
,
when
they
shut
him
vp
in
the
Pixes
.
Antiquitie
beleeued
,
that
[
b
](A17864-e11210-b)
b
H●b
.
10.
●●
.
Iesus
Christ
is
offered
but
once
:
they
beleeue
that
he
is
offered
a
numberlesse
number
of
times
.
Antiquitie
beleeued
,
that
it
was
[
c
](A17864-e11240-b)
c
H●Heb
.
9
25.
impossible
Christ
should
be
offered
often
,
vnlesse
hee
suffered
often
.
They
beleeue
,
that
he
is
offered
every
day
without
suffering
.
Antiquitie
bele●ued
,
that
we
haue
but
[
d
](A17864-e11280-b)
d
1.
Tim.
2
.
5·
one
Mediatour
towards
God
.
They
beleeue
,
that
we
haue
many
.
Antiquitie
beleeued
,
that
[
e
](A17864-e11320-b)
e
Rom.
10.14
.
we
ought
to
call
vpon
none
but
him
in
whom
we
beleeue
.
They
beleeue
,
that
we
must
call
vpon
many
in
whom
it
is
not
lawfull
to
beleeue
,
namely
the
Saints
and
Saintesses
of
Paradise
.
Antiquitie
beleeued
,
[
f
](A17864-e11360-b)
f
Heb.
4.16
.
that
wee
may
with
a
sound
heart
in
a
full
perswasion
of
faith
,
yea
with
boldnesse
goe
to
the
throne
of
grace
that
we
may
obtaine
mercy
,
and
finde
grace
to
helpe
in
time
of
need
.
They
teach
,
that
it
is
presumption
,
&
that
we
must
vse
the
mediation
of
the
Saints
to
God
,
as
we
doe
the
intercession
of
Court
favorites
to
the
King
.
Antiquitie
beleeued
,
[
g
](A17864-e11410-b)
g
2.
Chro.
6.30
that
only
God
knoweth
the
heart
.
They
beleeue
,
that
the
Saints
knowe
all
our
secrets
.
Antiquitie
alloweth
not
prayer
for
the
dead
(
wee
say
true
Antiquity
which
is
the
Scripture
)
for
it
teacheth
that
[
h
](A17864-e11460-b)
h
Heb.
9.27
.
after
death
commeth
iudgement
,
which
must
be
vnderstood
immediatly
after
,
for
otherwise
one
might
say
as
well
,
that
after
our
birth
commeth
iudgement
.
On
the
contrary
,
they
beleeue
that
iudgement
commeth
not
immediatly
after
death
,
and
vpon
this
opinion
they
ground
their
prayers
for
the
dead
.
Antiquitie
beleeued
,
that
that
which
entreth
in
at
the
mouth
of
a
man
,
defileth
not
the
man
.
They
beleeue
,
that
eating
of
flesh
in
Lent
defileth
the
man
.
Antiquity
beleeved
,
that
to
[
i
](A17864-e11560-b)
i
1.
Tim.
4.1
,
●
.
command
abstinence
from
marriage
,
and
certaine
meats
is
a
doctrine
of
Divells
.
The
Romanists
command
,
and
practise
both
.
Antiquitie
beleeued
,
that
[
k
](A17864-e11610-b)
k
Exod.
20.
images
were
not
to
be
worshipped
.
The
Romish
Church
is
full
of
such
idolatrie
.
Antiquitie
beleeued
that
God
is
to
be
worshipped
in
spirit
and
truth
.
[
l
](A17864-e11660-b)
l
Ioh.
4.24
.
The
Romish
Church
thinkes
there
can
be
no
religion
,
where
there
is
not
a
multitude
of
ceremonies
.
Antiquitie
beleeued
,
that
he
which
[
m
](A17864-e11710-b)
m
1.
Thes.
3.10
laboureth
not
should
not
eat
.
The
greatest
Saints
amongst
them
abstaine
from
l●bour
and
are
most
idle
.
Antiquitie
beleeued
,
that
it
was
[
n
](A17864-e11770-b)
n
Act.
20.35
.
a
more
blessed
thing
to
giue
then
to
receiue
.
They
beleeue
farre
otherwise
,
for
the
most
holy
amongst
them
place
their
felicitie
in
povertie
.
Antiquity
beleeued
,
that
it
was
expedient
to
[
o
](A17864-e11820-b)
o
Prov.
●0
.
8
.
pray
to
God
against
poverty
.
They
beleeue
that
its
best
to
vow
it
.
CHAP.
XXX
.
That
there
is
not
so
much
as
the
succession
of
persons
in
the
Church
of
Rome
.
BVT
how
will
this
matter
goe
,
if
it
appeare
that
they
are
destitute
,
not
only
of
the
succession
of
Ecclesiasticall
policie
,
of
the
succession
of
ceremonies
,
of
the
succession
of
doctrine
,
but
also
of
the
succession
of
persons
?
If
it
hath
fayled
in
the
Popes
themselues
,
shall
it
not
by
the
same
reason
,
haue
fayled
in
the
whole
body
depending
of
them
?
Now
he
that
would
deny
,
that
this
succession
hath
not
beene
interrupted
amongst
the
Popes
he
must
,
impudently
venture
to
deny
also
the
outragious
schismes
made
by
the
Antipopes
,
whilst
there
were
two
,
sometimes
three
,
who
claymed
this
succession
.
It
cannot
be
said
,
that
only
one
of
them
had
it
,
for
what
's
then
become
of
the
Churches
that
depended
on
the
other
Popes
?
Shall
they
be
excused
by
the
pretence
of
their
well-meaning
,
because
every
one
of
them
beleeued
,
that
they
depended
on
the
true
Pope
.
This
good
intention
then
shall
excuse
the
Donatists
,
[
a
](A17864-e11880-b)
a
Aug.
ep.
15.
for
they
thought
they
adhered
to
the
succession
of
the
Apostles
:
and
why
should
not
the
same
excuse
the
Protestants
also
,
seeing
they
beleeue
verily
,
that
their
Ministers
are
the
successours
of
those
Pastours
,
which
the
Apostles
planted
in
the
Primitiue
Churches
.
It
is
to
no
purpose
to
produce
here
the
example
of
Barbarius
Philippus
,
who
being
a
slaue
,
his
determinations
which
he
gaue
during
the
time
of
his
iudicature
were
currant
neverthelesse
,
even
after
he
was
discovered
to
be
a
slaue
.
For
there
is
not
the
same
reason
in
the
Ecclesiasticall
functions
.
Civill
functions
depend
of
the
approbation
of
men
,
these
of
God
.
The
Popes
the
being
not
true
Popes
,
but
vsurpers
before
God
,
could
haue
no
authoritie
,
whatsoever
men
esteemed
of
them
.
It
is
as
idle
to
alleage
the
example
of
Iudas
,
because
that
although
he
were
a
wicked
man
,
yet
he
was
a
lawfull
Apostle
,
not
an
intruder
,
but
one
lawfully
called
to
the
Apostleship
,
which
cannot
be
verified
of
those
Popes
,
which
were
thrust
out
,
becaus●
thrust
into
the
ch●ire
.
[
b
](A17864-e11930-b)
b
Gen●b
.
Chron.
&
4.
sect.
10.
Genebrard
goes
farther
then
all
this
,
when
he
pronounceth
all
those
Popes
vnlawfull
,
in
whose
election
the
Emperour
of
Germany
bare
the
sway
,
although
there
were
many
of
them
succeeding
one
another
,
without
ever
being
deposed
.
The
succession
then
hauing
fayled
in
the
Popeship
,
(
as
I
may
so
speak
)
seeing
the
Pope
is
the
head
of
the
whole
body
of
the
Romane
Church
,
it
would
be
labour
in
vaine
to
shew
,
that
it
hath
beene
personally
interrupted
in
his
members
,
who
haue
no
other
succession
then
what
is
derived
from
his
.
CHAP.
XXXI
.
That
its
meere
wrangling
to
demand
by
what
authority
one
requires
an
holy
Reformation
.
BVt
be
it
(
say
they
)
that
we
haue
in
so
many
kindes
degenerated
from
the
purity
of
our
ancestors
,
who
gaue
you
authority
to
reforme
vs
?
Who
hath
appointed
you
iudges
over
vs
?
See
them
againe
at
their
preiudices
.
So
the
Pharises
anciently
outbr●ved
the
Lord.
In
what
authority
doest
thou
th●se
things
?
But
what
haue
wee
done
,
that
they
should
presse
vs
so
much
,
to
shew
our
authority
?
We
haue
espied
the
wolfe
in
the
fold
,
&
we
haue
cryed
ou●
the
enemie
,
not
at
the
gates
,
but
in
●he
cittadell
,
and
we
haue
sounded
alarme
.
We
haue
observed
the
Traytors
,
and
fingered
them
out
.
To
proceed
thus
farre
,
there
needeth
no
other
authority
,
then
the
zeale
of
the
honour
of
our
Soveraigne
Lord
,
of
the
peace
of
his
Ierusalem
,
and
prosperity
of
his
house
.
If
the
Wolfe
hath
made
no
spoile
,
if
that
man
of
sinne
hath
not
taken
possession
of
the
temple
of
God
,
if
the
watchmen
of
Israel
are
not
become
gluttonous
,
and
drowsie
dogges
,
then
our
zeale
hath
beene
without
knowledge
,
yea
not
zeale
,
but
madnes
.
We
intreat
them
to
giue
vs
leaue
to
make
it
appeare
,
that
we
cryed
not
out
,
but
vpon
a
iust
and
necessary
occasion
,
if
we
cannot
verifie
this
,
let
vs
bee
condemned
.
But
let
vs
not
be
thrust
back
vpon
the
simple
preiudice
of
want
of
authority
in
our
persons
;
to
giue
warning
,
and
advise
,
it
is
insteed
of
all
authoritie
,
to
knowe
how
to
giue
it
seasonably
.
He
that
can
shew
,
that
he
hath
given
an
opportune
,
and
necessary
advertisement
,
sufficiently
purgeth
himselfe
from
the
crime
of
rashnesse
.
Here
then
is
the
pith
of
the
matter
,
to
examine
whether
we
haue
so
proceeded
or
no
:
This
being
cleared
,
the
question
touching
authority
will
be
found
to
be
but
a
wrangling
quirke
,
craftily
invented
to
make
vs
loose
the
principall
:
for
who
doubteth
,
but
if
that
the
desolation
of
the
outward
face
of
the
Church
,
hath
beene
so
lamentable
as
we
pretend
,
that
every
one
ought
rather
to
striue
to
succour
it
,
with
some
timely
remedie
,
proportionably
to
the
measure
of
his
skill
,
then
to
make
it
worse
by
dissembling
it
?
In
the
common
wealth
,
if
any
one
arise
against
the
ordinary
officers
of
the
King
,
this
is
called
sedition
,
rebellion
,
treason
,
but
if
this
insurrection
bee
occasion'd
by
a
treason
attempted
by
those
officers
against
the
King
,
and
state
,
if
this
be
verified
,
it
is
no
longer
a
crime
,
but
an
heroicke
exploit
,
and
an
example
of
loyalty
,
so
much
the
more
famous
,
by
how
much
lesse
note
,
and
authority
he
was
of
,
who
vndertooke
,
and
atchieved
it
.
It
is
as
truely
,
as
commonly
held
,
that
the
divine
power
is
evidently
manifested
,
where
the
strength
of
man
,
by
reason
of
the
meanesse
of
the
person
,
could
not
come
betweene
.
If
a
person
not
authorised
by
degree
,
and
licence
,
should
vndertake
to
controle
the
advise
of
Lawyers
,
and
Physitians
in
their
owne
professions
,
he
is
not
accounted
rash
,
if
hee
doth
it
with
reason
,
especially
if
he
doe
it
according
to
the
Canons
,
and
rules
of
art
:
but
he
is
esteemed
,
and
respected
so
much
the
more
,
as
he
hath
lesse
commendation
elsewhere
,
then
from
his
owne
deserts
.
How
much
more
yet
is
he
reverenced
,
if
he
doe
it
in
time
of
need
,
in
matter
of
great
moment
,
when
it
standeth
vpon
life
,
and
death
?
should
not
such
an
one
be
advanced
,
and
for
his
skill
,
and
fidelitie
worthily
be
promoted
into
their
roomes
,
who
are
vnworthie
of
them
,
both
for
their
ignorance
,
and
vnfaithfulnesse
?
If
this
be
practised
,
and
that
profitably
in
the
affai●es
of
the
world
,
for
the
supreame
law
,
is
the
service
of
the
King
,
and
safety
of
the
people
;
shall
not
the
same
bee
practised
in
the
Church
,
in
divine
affaires
,
which
concerne
the
glory
of
the
King
of
Kings
,
the
eternall
safety
of
our
soules
,
the
importance
of
the
gaine
,
or
losse
being
infinite
.
It
is
a●
ordinary
law
of
nature
,
that
heavy
bodies
descend
as
it
were
to
their
center
,
the
place
of
their
rest
,
&
conseruation
;
and
yet
this
law
is
subiect
to
another
more
generall
law
of
nature
,
which
commandeth
,
that
there
be
no
vacuity
against
the
ordinary
law
of
nature
;
so
that
rather
then
there
should
be
any
emptinesse
light
bodies
will
sinke
downe
,
and
heauy
bodies
will
mount
vp
.
Iust
so
it
is
in
Ecclesiasticall
,
and
ciuill
affaires
.
In
the
church
it
is
an
ordinary
law
,
that
every
man
in
it
follow
his
calling
,
hold
his
ranke
,
keepe
the
law
prescribed
him
,
to
avoid
confusion
,
which
must
needes
arise
from
each
ones
intermedling
with
anothers
function
.
But
this
law
is
subiect
to
another
more
vniuersall
law
,
of
more
importance
and
necessity
,
which
commandeth
every
one
to
forget
his
ordinary
condition
,
and
to
abandon
his
priuate
ranke
,
that
he
may
goe
against
some
extreame
evill
,
and
keep
backe
some
irreparable
losse
,
when
it
cannot
otherwise
be
avoyded
,
then
by
this
seeming
breach
of
his
ranke
.
I
say
seeming
,
for
indeede
,
hee
which
vpon
a
reasonable
,
and
vrgent
occasion
quitteth
his
place
,
quitteth
it
not
,
but
keepeth
it
:
hee
should
abandon
it
,
in
not
abandoning
in
this
case
:
euen
as
heauy
bodies
should
either
moue
,
or
rest
against
nature
,
if
they
forsooke
not
their
ordinary
centers
,
to
ascend
aloft
,
when
by
their
ascent
they
should
hinder
a
vacuity
:
So
the
souldier
,
who
being
ascertained
,
that
his
captiane
hath
traiterously
deliuered
the
gate
to
the
enemy
,
should
superstitiously
keepe
his
ranke
,
and
not
set
vpon
his
captaine
,
hee
would
not
in
effect
in
this
case
keepe
his
ranke
,
but
whil'st
hee
would
doe
the
duty
of
a
souldier
,
hee
would
bee
found
to
haue
committed
the
act
of
a
traytor
.
CHAP:
XXXII
.
That
they
whom
God
imployed
in
the
reformation
had
an
outward
calling
,
and
that
albeit
they
had
not
had
it
,
if
they
were
otherwise
furnished
with
the
gifts
requisite
for
such
a
businesse
,
this
defect
ought
not
to
be
obiected
against
them
.
IF
wee
iustifie
our selues
vpon
these
tearmes
,
why
should
wee
be
accused
of
sedition
in
the
Church
?
If
being
but
priuate
persons
(
as
they
make
of
vs
)
wee
haue
ventured
vpon
the
common
officers
,
if
being
but
common
souldiers
(
as
they
tearme
vs
)
wee
haue
performed
the
office
of
Captaines
,
so
farre
,
as
to
deny
them
our
obedience
,
and
to
make
warre
with
them
,
as
with
the
enemies
of
our
King
,
and
disturbers
of
the
peace
of
his
spirituall
Commonwealth
,
and
finally
,
as
against
traitors
.
Although
in
truth
,
the
first
repairers
of
the
ruines
of
the
Church
,
in
the
time
of
our
forefathers
,
were
not
Iackes
out
of
office
,
or
common
souldiers
,
but
men
imployed
in
the
principall
functions
of
the
Church
.
In
England
all
the
Bishops
,
in
Germany
the
most
ren●wned
Doctors
of
the
Church
,
as
also
in
Switzerland
,
of
whom
others
are
descended
:
Here
it
is
replyed
,
that
if
these
men
,
had
a
true
calling
,
then
there
is
a
true
calling
in
their
Church
,
and
consequently
,
they
shall
be
the
true
Church
.
To
this
wee
answere
,
that
if
there
may
be
a
true
baptisme
without
the
true
Church
,
why
may
there
not
be
also
a
true
vocation
?
Is
the
vocation
lesse
compatible
with
the
false
Church
then
Baptisme
,
doubtlesse
,
where
is
baptisme
,
there
is
a
power
to
administer
it
,
and
where
this
power
is
there
is
a
calling
.
None
can
seale
,
vnlesse
he
be
a
Keeper
of
the
seales
,
no
man
is
so
,
vnlesse
he
be
called
to
it
.
The
seales
of
the
Church
are
the
sacraments
,
no
man
can
seale
in
the
Church
,
but
he
who
hath
commission
for
it
.
They
acknowledge
that
our
baptisme
is
effectuall
,
and
reiterate
it
not
,
what
heretickes
soever
they
account
vs
:
wee
pay
them
the
like
,
when
wee
make
that
calling
sufficient
,
which
our
predecessors
receiued
from
them
,
the
right
of
which
they
haue
bequeathed
to
posterity
.
To
allow
then
our
baptisme
,
what
is
it
,
but
to
confesse
that
wee
may
baptise
?
and
what
is
this
but
to
confesse
that
we
haue
an
ordination
,
a
calling
to
baptise
?
But
their
reply
furnisheth
vs
with
a
stronger
argument
against
themselues
,
when
we
presse
them
either
to
confesse
,
that
they
are
not
the
true
Church
,
or
to
yeeld
that
the
calling
receiued
amongst
them
was
lawfull
.
It
cannot
be
concluded
,
that
there
where
there
is
a
true
calling
,
there
is
also
the
true
Church
.
Witnesse
the
ten
tribes
revolted
,
&
the
Church
of
Iudah
,
in
the
time
of
the
Idolatrous
Kings
,
in
the
time
of
our
Sauiour
Christ
,
in
which
the
Levites
alwaies
had
their
calling
,
albeit
they
executed
it
amisse
.
But
it
will
be
good
logicke
to
argue
that
where
there
is
no
calling
,
there
is
no
true
Church
;
witnesse
the
multitude
of
Pagans
and
infidels
,
amongst
whome
●here
being
true
calling
,
there
can
bee
no
true
Church
.
Here
they
are
faine
to
take
sanctuary
in
another
shift
,
that
the
calling
of
the
first
reformers
was
nullified
by
the
corruption
,
and
alteration
of
that
doctrine
,
for
the
preaching
of
which
it
was
conferred
vpon
them
.
But
see
they
not
,
that
this
reply
giueth
vs
as
much
as
wee
desire
?
namely
,
that
setting
aside
the
question
,
touching
ordination
,
they
accuse
vs
for
hauing
altered
,
and
corrupted
the
doctrine
,
of
which
accusation
if
we
purge
our selues
,
why
perplexe
they
vs
about
outward
ordination
;
seeing
they
yeeld
by
their
reply
,
that
wee
haue
that
,
prouided
,
that
wee
haue
not
lost
it
,
by
corruption
of
doctrine
:
As
also
on
our
side
,
if
wee
iustifie
not
our
doctrine
,
we
will
yeeld
to
them
that
we
haue
no
lawful
calling
amongst
vs
,
&
that
our
predecessors
lost
it
,
assoone
as
they
brought
a
change
into
the
Church
.
If
they
reply
here
,
that
the
question
is
not
whether
our
pastors
at
the
beginning
of
the
reformation
,
altered
the
doctrine
of
the
Gospell
,
but
,
whether
they
altered
that
of
the
Romish
Church
,
for
the
preaching
of
which
they
were
sent
.
To
this
wee
answer
,
that
the
teachers
in
the
Roman
Church
,
are
called
indeede
to
publish
the
doctrine
of
the
same
Church
,
but
vnder
the
title
of
the
Gospell
of
our
Lord
Iesus
Christ
.
This
doctrine
then
being
not
commended
vnto
them
,
but
as
supposed
for
Euangelicall
,
if
they
come
to
discouer
that
it
is
not
so
,
they
are
no
longer
bound
to
teach
it
,
but
to
teach
that
doctrine
which
is
correspondent
to
that
title
,
vnder
which
the
other
was
falsly
commended
vnto
them
.
Surely
if
our
doctrine
be
true
,
albeit
wee
had
not
the
ward
calling
,
yet
wee
were
to
be
heard
:
if
it
be
false
though
wee
had
this
externall
mission
,
(
as
wee
haue
it
)
yet
wee
were
not
to
be
hearkned
to
,
but
abhorred
.
Why
then
come
they
not
directly
to
this
point
?
why
beginne
they
not
with
our
doctrine
?
can
there
bee
a
better
argument
against
a
Phisitian
,
then
to
proue
that
he
is
vnskilfull
,
or
that
he
is
an
impoysoner
?
or
against
a
Lawier
,
then
that
he
is
ignorant
and
corrupt
?
or
a
better
meanes
to
procure
credit
,
to
a
Physitian
,
or
authority
to
a
Lawyer
,
then
the
proofe
of
their
ability
and
fidelity
?
what
doe
degrees
and
licences
,
profit
a
a
Phisitian
or
Lawyer
,
if
they
be
both
witlesse
and
dishonest
?
what
doe
their
not
taking
of
degrees
in
case
of
necessity
disadvantage
them
,
if
otherwise
they
are
skilfull
and
honest
?
So
it
is
with
the
teachers
in
the
Church
,
if
they
are
of
sufficiencie
,
they
are
to
be
receiued
,
though
they
haue
no
testimoniall
of
their
externall
ordination
,
and
if
they
haue
not
this
sufficiency
be
it
,
that
they
make
it
appeare
,
that
they
were
outwardly
sent
,
yet
this
would
be
but
a
humane
mission
,
an
authority
bestowed
by
ignorant
man
,
which
the
Lord
disalloweth
,
who
sendeth
no
man
whom
he
hath
not
endowed
with
gifts
,
necessary
for
the
execution
of
the
charge
in
which
he
imployeth
him
.
He
is
not
like
those
hucksters
of
degrees
,
worthy
to
be
banisht
out
of
commonwealths
,
who
for
the
most
part
license
those
,
not
whom
desert
,
but
whom
bribes
and
by
respects
commend
.
So
then
where
this
diuine
mission
hath
place
,
there
is
also
suffciency
:
where
sufciency
is
not
found
,
wee
may
conclude
that
there
is
no
diuine
mission
.
Now
if
this
sufficiency
be
found
in
our
Teachers
,
if
it
be
not
found
in
the
greater
part
of
the
Romish
pastors
;
wee
shall
haue
on
our
side
an
argument
and
testimony
of
diuine
ordination
,
they
only
of
an
humane
;
an
vncertaine
institution
,
because
he
that
conferreth
it
,
may
be
either
so
deceaued
by
his
ignorance
,
blinded
by
his
affection
,
or
perverted
by
his
malice
and
wickednesse
in
such
a
manner
,
that
he
may
call
him
whom
God
calleth
not
,
and
put
by
him
whom
God
calleth
.
CHAP:
XXXIII
.
That
the
example
of
the
first
Reformers
openeth
no
gap
to
confusion
,
seeing
they
had
the
outward
calling
,
and
that
albeit
they
should
not
haue
had
it
,
the
misery
of
those
times
excuseth
,
yea
iustifieth
that
defect
.
NEverthelesse
,
here
diuerse
difficulties
throw
themselues
in
our
way
.
1
That
it
must
necessarily
breed
confusion
,
to
permit
euery
man
to
exercise
that
charge
of
which
he
is
capable
,
without
being
orderly
called
vnto
to
it
.
2
That
the
example
of
the
Priests
in
the
ancient
law
is
contrary
to
it
,
who
being
fallen
from
God
,
yet
no
man
was
permitted
to
substitute
himselfe
into
their
roomes
.
3
That
the
example
of
commonwealth
is
against
it
,
in
which
no
man
is
suffered
,
to
take
vpon
him
any
office
,
of
what
worth
soeuer
he
bee
,
vnlesse
he
be
legally
deputed
to
it
.
4
That
there
will
be
no
danger
in
ioyning
with
a
schismaticall
Church
,
if
to
be
true
ministers
of
the
Church
,
it
sufficeth
to
haue
the
truth
,
and
purity
of
doctrine
.
From
these
obiections
,
they
conclude
that
outward
mission
and
vocation
are
absolutely
necessary
,
vnlesse
they
are
supplyed
by
some
other
circumstances
,
as
the
gift
of
miracles
,
or
prophecying
.
But
wee
easily
wind
our selues
out
of
these
difficulties
,
by
shewing
,
that
our
first
reformers
had
the
calling
which
was
at
that
time
ordinary
:
&
that
therefore
they
gaue
no
example
of
selfe-intrusion
into
the
Priests
office
,
seeing
themselues
were
priests
;
nor
of
vndertaking
the
execution
of
a
charge
without
a
patent
,
seing
they
were
priuiledged
,
and
licenced
to
that
function
which
they
vndertooke
,
hauing
beene
called
to
be
ministers
;
That
no
man
may
take
occasion
by
their
example
,
to
be
schismaticall
,
because
schisme
is
a
separation
made
without
a
lawfull
cause
,
and
the
separation
made
by
them
was
most
iust
,
1
for
the
Apostacy
,
2
heresie
,
3
idolatry
,
4
cruelty
of
the
Romish
Church
.
To
the
verifying
of
which
,
we
beg
that
wee
may
be
admitted
,
because
the
manifestation
of
this
,
is
the
onely
proofe
of
our
innocency
.
If
the
Church
of
Rome
be
not
Apostaticall
,
hereticall
,
idolatrous
,
cruell
,
if
wee
make
not
this
accusation
good
,
let
vs
be
condemned
for
schismatickes
in
separating
from
her
;
for
heretickes
,
seing
that
our
separation
,
hath
beene
grounded
vpon
the
contrariety
betweene
our
doctrine
and
theirs
.
But
because
in
the
former
Chapter
,
wee
haue
principally
reckoned
vpon
sufficiency
,
and
occasion
to
exercise
this
sufficiency
,
so
farre
as
to
thinke
these
two
circumstances
,
the
notes
of
divine
calling
and
sending
,
Let
vs
suppose
(
that
which
was
not
)
that
the
first
which
God
employed
in
the
worke
of
reformation
,
had
not
an
humane
,
and
outward
ordination
;
let
vs
consider
if
that
therefore
,
they
indiscreetly
vndertooke
a
businesse
of
such
consequence
,
and
whether
the
reasons
a●leaged
to
that
purpose
bee
of
any
weight
.
It
is
a
freq●ent
saying
in
their
mouthes
,
How
shall
they
preach
vnlesse
they
bee
s●nt
?
But
this
hindreth
not
,
but
that
he
who
is
sent
by
God
,
may
ofttimes
be
thrust
backe
by
men
.
Our
Lord
was
not
only
reiected
,
but
euen
persecuted
to
death
,
by
the
Scribes
and
Pharises
;
the
Apostles
,
were
entertained
with
the
like
contempt
,
the
like
crueltie
;
and
which
of
the
prophets
is
it
(
said
the
Lord
to
the
Iewes
)
which
your
fathers
haue
not
ki●led
?
In
the
meane
time
it
is
certaine
,
that
no
man
may
thrust
himselfe
into
a
charge
in
the
Church
without
mission
.
But
the
controversie
is
about
the
nature
of
this
mission
,
whether
it
be
humane
,
hauing
its
approbation
from
men
,
or
diuine
,
hauing
its
approbation
from
God
?
In
a
tolerable
estate
of
the
Church
,
God
hath
established
an
order
which
he
would
haue
to
bee
kept
;
euen
as
Kings
and
princes
in
their
dominions
,
who
though
they
might
by
their
authority
install
their
officers
immediately
,
yet
they
will
haue
them
passe
through
certaine
formalities
,
which
they
haue
ord●ined
for
orders
sa●e
,
and
for
preventing
hasty
,
and
crafty
surprisalls
.
But
when
their
state
is
disturbed
,
when
their
officers
are
combined
against
them
,
when
all
order
is
perverted
,
and
these
formalities
haue
no
longer
place
,
the
Prince
immediately
setleth
his
officers
in
their
places
,
it
sufficeth
them
for
all
patents
,
to
be
authorised
by
his
commandement
.
So
it
is
in
the
Church
,
God
will
haue
every
thing
done
in
order
,
so
farre
as
it
may
be
obserued
,
but
when
confusion
hath
turned
all
vpside
down
,
he
forbiddeth
not
,
to
looke
to
the
maine
chance
,
though
it
be
without
a
methode
,
but
commandeth
,
to
sollicite
the
principall
businesse
,
the
more
zealously
,
because
there
is
lesse
possibilitie
of
compassing
it
the
ordinary
way
.
Methode
is
commendable
in
all
things
,
but
when
exigences
are
so
violent
,
that
they
make
it
impossible
,
nature
,
lawes
,
customes
,
instruct
vs
to
betake
our selues
vnto
that
which
is
most
necessary
.
This
then
is
not
to
giue
example
to
tumultuous
persons
,
or
to
open
a
gap
to
confusion
:
for
he
is
truely
tumultuous
who
contemneth
order
,
not
he
who
cannot
finde
it
:
he
who
neglecteth
it
without
any
good
motiue
,
not
he
who
is
constrained
to
passe
over
it
.
It
supposeth
then
,
not
introduceth
a
confusion
,
to
permit
the
exercise
of
a
function
to
one
who
is
capable
of
it
,
destitute
of
a
humane
calling
,
then
when
the
calling
is
impossible
,
the
exercise
of
the
function
necessary
.
But
whilest
the
ordinary
formalities
may
bee
obserued
,
and
the
case
is
not
so
vrgent
,
as
to
exact
an
extraordinary
proceeding
,
it
would
be
truely
to
open
a
gate
to
disorder
.
So
it
maketh
no
way
for
sedition
in
a
citty
,
or
mutinie
in
a
campe
,
to
permit
that
in
case
of
treason
,
the
citizen
should
rise
against
the
subordinate
Magistrate
,
the
Souldier
against
his
Captaine
,
without
any
other
commission
,
then
his
owne
private
motion
,
if
he
cannot
haue
time
for
a
more
formall
course
.
Confusion
is
only
when
without
this
case
this
licence
is
permitted
.
So
the
first
obiection
drawne
from
the
inconvenience
,
which
the
liberty
of
not
observing
order
and
formes
of
law
when
it
is
possible
,
draweth
after
it
,
cannot
disadvantage
our
predecessors
,
although
they
were
not
furnished
with
an
outward
calling
,
seeing
they
were
driuen
to
such
plunges
,
as
gaue
them
not
leaue
,
safely
,
to
follow
the
methode
of
law
.
For
the
affaires
of
the
Church
,
being
at
that
passe
that
heresie
,
and
idolatrie
bare
the
sway
,
that
they
which
had
the
outward
calling
,
not
only
exercised
it
abusiuely
,
but
which
is
worse
,
hauing
the
authority
to
conferre
it
,
they
bestowed
it
not
vpon
those
who
would
and
could
exercise
it
aright
:
keeping
backe
(
as
some
times
the
Pharises
did
)
the
key
of
knowledge
,
shutting
vp
heaven
gates
,
neither
entring
in
themselues
,
nor
suffering
any
other
to
get
in
:
It
was
necessary
then
,
albeit
,
they
had
no
outward
calling
,
in
an
extraordinary
case
,
to
venture
vpon
an
extraordinary
proiect
.
St
Paul
had
foretold
,
that
there
should
come
a
falling
away
,
so
notable
that
by
a
kinde
of
singularity
he
calleth
it
CHAPTER
.
XXXIV
.
That
the
example
of
the
Priests
vnder
the
law
,
cannot
be
drawne
into
argument
to
proue
that
a
man
may
not
sometimes
exercise
a
function
in
the
Church
without
an
outward
calling
.
THE
second
obiection
which
they
make
against
vs
,
is
that
,
as
it
was
not
lawfull
,
to
occupy
the
roomes
of
the
Priests
in
the
ancient
law
even
during
their
revolt
:
so
it
is
not
lawfull
for
any
man
,
in
the
revolt
of
the
Doctors
of
the
Christian
Church
,
to
take
the
place
of
a
Doctour
.
But
there
is
not
the
same
reason
betweene
the
Pastours
of
the
Christian
Church
,
and
the
Priests
of
the
Iewish
Church
.
Their
function
was
typicall
,
&
carnall
,
and
therefore
fastned
to
certaine
typicall
,
and
carnall
circumstances
of
times
,
places
and
persons
:
they
were
not
to
sacrifice
but
at
a
certaine
time
,
it
was
not
permitted
but
to
a
certaine
race
,
to
exercise
the
Priests
office
,
and
that
in
the
Land
of
Iuda
only
.
The
administration
of
the
Gospell
is
reall
,
spirituall
,
free
from
all
circumstances
.
Preaching
may
bee
in
all
times
,
at
all
places
,
by
all
men
of
ability
,
who
both
may
and
ought
to
preach
,
when
it
's
requisite
.
Salvation
depended
not
vpon
the
carnall
and
typicall
administration
,
the
ceremoniall
sacrificing
in
the
law
,
the
omission
of
which
,
the
circumstances
of
times
,
places
,
persons
requisite
for
the
businesse
ceasing
,
as
in
the
time
of
captivitie
,
of
it selfe
endangered
not
mens
soules
,
as
doth
that
of
the
pre●ching
of
the
word
,
which
the
Lord
even
vnder
the
old
Testament
set
free
,
chaining
it
not
to
these
conditions
,
to
such
a
time
,
such
a
place
,
such
a
person
,
because
it
is
simply
and
absolutely
necessary
to
salvation
.
Whence
it
was
that
there
were
teachers
out
of
all
the
Tribes
of
Israel
,
who
although
they
supplied
not
the
defect
of
Priests
,
for
so
much
as
was
typicall
and
ceremoniall
in
their
charge
,
as
in
offering
of
sacrifice
;
this
part
of
their
charge
,
being
especially
,
appropriat●d
to
their
persons
:
neverthelesse
,
in
that
which
concerned
teaching
and
instruction
,
they
were
substituted
for
aid
,
and
releefe
,
and
were
to
make
good
those
stations
which
the
others
had
forsaken
.
Witnesse
the
Prophets
and
the
Sonnes
of
the
Prophets
,
being
indifferently
of
any
Tribe
,
witnesse
the
Pharises
whose
calling
our
Saviour
alloweth
,
censuring
only
the
abuse
of
it
,
who
were
not
only
of
the
Tribe
of
Levi
,
but
of
all
Tribes
,
of
which
St
Paul
furnisheth
vs
with
an
example
in
his
owne
person
,
being
of
the
stocke
of
Beniamin
,
and
yet
a
Pharisee
,
borne
of
a
Pharisee
.
And
indeed
,
if
here
were
fit
place
to
alleage
the
ancient
law
against
this
truth
,
as
it
was
not
lawfull
but
for
one
Tribe
to
execute
the
Priesthood
of
the
old
Testament
,
and
but
at
a
certaine
time
only
,
and
in
a
certaine
place
:
we
should
by
the
same
reason
,
circumscribe
the
calling
of
Ministers
vnder
the
Gospell
with
the
same
limits
,
and
girde
in
their
liberty
with
the
same
fetters
;
making
it
requisite
that
they
should
be
of
a
certaine
family
,
and
exercise
their
calling
at
a
definite
time
and
place
.
Whence
it
is
manifest
,
that
the
priesthood
of
the
old
Testament
cannot
be
brought
for
an
example
,
when
the
controversie
is
about
preaching
vnder
the
new
,
that
being
tyed
to
certaine
circumstances
,
from
which
this
by
the
propertie
of
its
nature
is
freed
.
CHAP:
XXXV
.
That
the
example
of
Iudges
in
a
Commonwealth
is
impertinent
,
to
proue
,
that
outward
ordination
is
alwaies
necessary
in
the
Church
.
IT
is
to
as
little
purpose
,
to
produce
the
example
of
a
Iudge
in
a
Commonwealth
,
where
no
man
what
necessity
soeuer
there
be
,
what
ability
soeuer
he
hath
,
may
presume
to
thrust
himselfe
into
that
office
,
without
being
called
to
it
.
For
besides
that
wee
haue
formerly
shewed
,
that
in
the
time
of
confusion
,
the
King
installeth
Iudges
himselfe
,
not
binding
them
to
passe
through
the
vsuall
formes
,
there
is
moreouer
this
difference
to
bee
considered
.
The
exercising
of
the
office
of
a
Iudge
,
deriueth
it's
force
and
efficacy
,
from
his
authority
,
whence
it
is
that
the
determinations
of
Iudges
,
are
not
executed
because
they
are
iust
,
but
because
they
are
sentences
,
and
determinations
,
bee
it
that
they
are
giuen
iustly
,
by
the
wisdome
and
equity
of
the
iudge
,
or
vniustly
by
his
ignorance
,
or
corruptnesse
But
the
vertue
,
and
power
of
the
Ministeriall
function
dependeth
not
of
the
authority
of
him
that
practiseth
it
;
For
if
he
be
ignorant
,
or
hereticall
,
one
who
willingly
slighteth
his
charge
,
and
vilifieth
his
own
function
,
an
hucster
of
Gods
word
(
as
the
Apostle
speaketh
)
his
authority
will
not
make
,
that
when
he
hath
proclaimed
peace
,
peace
,
there
shall
be
peace
by
&
by
,
as
well
as
the
sentences
of
Iudges
how
vniust
or
silly
soeuer
they
are
,
faile
not
for
all
that
to
be
put
in
execution
.
On
the
other
side
,
if
he
who
exerciseth
the
function
be
both
of
ability
and
fidelity
,
though
he
want
the
formality
of
an
outward
mission
,
it
being
impossible
for
him
to
obtaine
it
,
and
that
which
he
doth
without
it
being
necessary
,
he
faileth
not
effectually
,
to
instruct
,
exhort
,
and
comfort
.
It
fareth
with
him
as
with
a
Phisitian
whose
authority
giueth
not
his
doses
and
recipes
vertue
to
worke
▪
and
in
working
to
heale
,
but
it
is
his
skill
&
honesty
which
direct
him
in
choise
of
such
prescriptions
as
are
proper
for
the
cure
,
which
is
the
fruit
of
his
labour
,
and
the
end
he
proposeth
vnto
himselfe
.
Otherwise
,
euery
graduated
Phisitian
would
without
any
more
adoe
cure
the
sicke
,
if
it
were
the
authority
of
the
Doctor
and
not
the
vertue
of
his
physicke
,
which
did
the
cure
,
the
choise
and
application
of
which
dependeth
of
his
knowledge
,
and
fidelity
.
Whence
it
commeth
to
passe
also
,
that
if
the
Phisitian
be
skillfull
,
and
carefull
,
the
want
of
authority
,
in
his
person
,
hindereth
not
,
the
operation
of
his
doses
.
From
whence
by
comparison
it
may
be
obserued
,
why
in
a
Iudge
outward
authority
seemeth
to
be
absolutely
,
and
simply
necessary
,
and
why
in
a
Pastour
notwithstanding
,
that
authority
which
dependeth
of
humane
authority
is
not
simply
necessary
:
namely
because
whatsoeuer
a
Iudge
doeth
,
he
doth
by
that
authority
,
which
is
lent
him
from
a
superiour
,
his
abilities
but
enabling
him
to
doe
that
aright
,
which
his
deriued
authority
,
maketh
him
doe
effectually
:
but
in
a
Pastor
,
if
he
be
sound
in
knowledge
and
conscience
,
the
administration
of
his
charge
doth
alwaies
it's
work
,
as
effectually
and
compleatly
,
as
if
it
were
backed
and
graced
by
humane
authority
.
It
is
the
good
phisick
which
healeth
;
the
good
milke
which
nourisheth
,
whether
the
Phisitian
hath
taken
his
degrees
or
not
,
whether
the
nurse
were
approved
of
by
a
Phisitian
or
no
;
these
circumstances
as
they
bring
nothing
to
the
point
,
so
they
take
nothing
from
it
.
Now
the
Gospell
is
a
medicine
(
saith
the
prophet
,
)
milke
(
saith
the
Apostle
,
)
the
authority
then
of
him
who
applyeth
this
medicine
,
who
giueth
this
milke
to
suck
,
or
drinke
,
I
say
the
authority
,
the
commendation
of
men
,
can
neither
augment
nor
diminish
their
vertues·
But
some
will
say
,
that
although
that
authority
which
dependeth
of
outward
mission
,
be
not
alwaies
requisite
in
pastours
,
yet
at
least
,
this
defect
ought
to
be
supplied
by
miracles
;
&
here
they
call
vpon
vs
for
our
miracles
.
But
we
aske
them
againe
,
where
are
the
miracles
of
Iohn
the
Baptist
,
[
b
](A17864-e12590-b)
b
Iohn
.
10.41
.
of
whom
it
is
written
that
he
neuer
did
any
miracles
.
As
for
that
,
after
his
conception
,
he
leaped
in
his
mothers
wombe
at
the
presence
of
the
blessed
virgin
Mary
bearing
in
her
wombe
the
Lord
of
the
world
,
this
was
not
done
to
authorise
&
confirme
his
office
in
to
the
execution
of
which
he
entered
a
long
time
after
.
When
Miracles
are
done
to
make
some
enterprise
authentique
,
they
are
done
either
immediately
before
it
,
or
else
they
accompany
it
while
it selfe
is
in
hand
:
they
are
done
also
publiquely
,
exposed
to
the
view
of
all
,
that
they
may
be
the
lesse
suspected
for
impostures
.
But
to
answere
precisely
,
wee
say
that
when
the
Gospell
was
first
to
be
planted
,
Miracles
were
very
necessary
,
but
that
being
finished
,
their
necessity
ceased
.
The
Miracles
wrought
to
authorize
the
Gospell
anciently
,
retaine
still
,
at
least
amongst
Christians
,
their
vertue
for
that
effect
.
If
then
wee
prooue
that
wee
propose
the
same
Gospell
,
those
ancient
miracles
are
ours
.
Let
them
admit
vs
then
to
this
proofe
,
in
which
if
wee
faile
wee
will
confesse
then
,
that
they
haue
good
reason
to
call
vpon
vs
for
miracles
,
yea
&
more
then
this
,
that
wee
were
not
to
be
beleeued
,
though
wee
should
doe
very
strange
ones
.
For
wee
read
,
that
the
coming
of
Antechrist
shall
be
with
signes
and
wonders
,
but
wee
read
not
that
they
who
oppose
him
shall
worke
miracles
:
so
that
if
wee
should
make
a
trade
of
doing
miracles
,
or
as
it
were
stage-shewes
of
them
,
this
would
make
vs
not
more
iustified
,
but
suspected
.
CHAP:
XXXVI
.
That
the
example
of
the
first
reformers
fauoureth
not
schismatiques
.
THere
remaineth
yet
the
fourth
obiection
,
that
it
seemeth
that
this
doctrine
touching
the
true
markes
of
diuine
calling
,
to
wit
,
sufficiency
,
&
a
necessity
to
imploy
this
sufficiency
,
fauour
&
encourage
schisme
.
But
wee
tell
them
,
that
this
cannot
bee
.
For
seeing
that
he
who
maketh
a
schisme
hath
no
necessity
to
make
it
,
this
note
agreeth
not
to
a
schismaticall
teacher
who
in
a
tolerable
estate
of
the
Church
,
erecteth
a
Church
apart
,
seeing
that
then
he
emploieth
his
gifts
,
without
necessity
;
for
the
beaten
way
lying
open
,
what
need
hath
he
to
betake
himselfe
to
new
cross-pathes
?
but
this
way
being
stopt
vp
to
our
predecessors
,
it
followeth
that
they
were
driuen
to
a
necessity
,
which
presseth
not
schismatiques
.
Certainely
there
is
no
schisme
where
their
is
a
iust
occasion
of
separation
,
&
an
impossibility
of
proceeding
otherwise
,
now
we
say
,
that
such
was
the
misery
of
the
times
of
our
predecessors
,
that
they
had
iust
reason
to
separate
themselues
,
&
that
albeit
they
had
beene
vnprouided
of
that
outward
Vocation
which
they
had
,
yet
it
had
beene
impossible
for
them
to
proceede
otherwise
then
they
did
.
If
they
offer
to
deny
this
truth
,
wee
offer
to
make
it
good
,
hither
wee
desire
to
be
admitted
,
setting
aside
the
preiudice
:
if
wee
faile
in
our
proofe
,
wee
refuse
not
to
be
accounted
schismatiques
.
CHAP:
XXXVII
.
In
what
sense
wee
yeeld
that
the
Church
of
Rome
hath
the
substance
of
true
religion
,
and
how
shee
ceaseth
not
for
all
that
to
be
a
false
Chuch
.
YEa
;
but
at
least
wee
yeeld
to
them
,
that
they
haue
Baptisme
,
that
they
haue
the
substance
of
Christian
religion
;
from
whence
they
conclude
,
that
they
cannot
perish
,
&
that
wee
who
haue
separated
our selues
from
them
,
haue
gone
schismatically
to
worke
.
This
argument
they
frame
,
from
that
confession
which
they
thinke
they
haue
extorted
from
vs
,
let
vs
see
then
what
trueth
&
strength
it
may
haue
.
First
concerning
Baptisme
,
they
confesse
that
wee
haue
it
,
&
that
it
may
be
amongst
heretiques
:
Antiquity
beleeued
it
,
&
wee
beleeue
it
with
antiquity
.
They
reiterate
not
the
Baptisme
administred
by
vs
,
wee
reiterate
not
the
Baptisme
administred
by
them
:
this
priuiledge
aduantageth
not
vs
against
them
,
why
should
it
aduantage
them
against
vs
?
The
true
Circumcision
was
in
the
Church
of
the
ten
tribes
,
it
was
not
for
all
that
the
true
Church
:
an
hereticall
Church
,
shall
haue
Baptisme
,
&
yet
for
all
that
not
cease
to
be
a
false
Church
;
not
in
respect
of
the
Baptisme
,
but
of
her
heresie
:
not
in
regard
of
that
which
is
pure
in
her
&
of
the
Lords
institution
,
but
in
regard
of
her
rebellion
against
the
Lord
,
&
her
owne
impurity
.
That
they
haue
Baptisme
then
wee
graunt
,
but
so
wee
say
haue
all
heretiques
,
so
the
ten
tribes
after
their
apostacy
receiued
circumcision
▪
this
exception
then
is
friuolous
,
when
they
pretend
,
that
wee
confesse
,
that
they
haue
the
Baptisme
,
&
craftily
dissemble
that
which
wee
adde
,
that
they
haue
adulterated
,
&
depraued
it
as
much
as
in
them
lies
.
Concerning
the
substance
of
Christian
religion
,
wee
confesse
that
it
is
also
amongst
them
,
but
not
pure
,
nor
separated
,
not
only
from
chaffe
and
straw
,
that
is
,
from
tolerable
abuses
,
but
neither
from
the
venome
and
poison
of
false
doctrine
.
Now
it
is
no
schisme
to
forsake
a
Church
wherein
is
the
substance
of
religion
,
if
it
be
accompanied
with
superstition
,
impiety
and
sacriledge
,
as
gold
and
siluer
in
false
coine
are
mingled
with
copper
aad
tinne
.
It
is
true
that
the
Church
of
Rome
teacheth
,
that
there
is
one
God
,
Father
,
Sonne
,
and
holy
Ghost
,
that
for
the
redemption
of
mankind
,
the
s●nne
hath
taken
to
himselfe
the
nature
of
Man
,
and
in
it
hath
expiated
our
sinnes
by
his
death
,
that
he
was
buried
,
raised
from
the
dead
,
taken
vp
into
heauen
,
sitting
at
the
right
hand
of
God
Almighty
:
That
the
holy
Ghost
sanctifieth
vs
,
th●t
there
is
a
Church
,
a
communion
of
Saints
,
a
remission
of
sinnes
,
a
resurrection
of
the
flesh
,
and
a
life
euerlasting
.
That
by
faith
wee
must
rely
vpon
the
mercy
of
God
,
that
by
hope
wee
must
expect
the
accomplishment
of
his
promises
,
by
charity
loue
him
.
This
is
indeed
the
substance
of
Christian
religion
which
continueth
so
farre
as
the
doctrine
,
and
outward
Profession
of
it
in
the
Church
of
Rome
,
in
this
respect
wee
haue
not
forsaken
her
,
but
these
considerations
make
vs
leaue
her
the
title
of
a
Church
,
to
which
soe
farre
wee
will
alwaies
be
ioyned
.
But
what
is
it
that
hath
not
beene
added
to
corrupt
this
truth
?
what
strange
doctrines
haue
beene
inuented
to
obscure
it
?
What
heresies
?
what
Idolatry
?
what
grosse
sacriledge
vent
they
vnder
the
protection
of
this
Truth
which
they
professe
.
These
are
the
causes
of
our
separation
from
them
,
if
amongst
them
wee
could
haue
enioyed
the
substance
of
true
religion
,
without
defiling
vs
with
their
superstition
,
wee
had
tarried
with
them
still
.
But
in
these
later
times
,
after
the
Lord
had
lifted
vp
the
Standart
of
his
Gospell
,
and
sounded
with
his
Trumpet
,
Come
out
of
Babilon
my
people
,
since
the
Angells
haue
flowne
in
the
midst
of
heauen
,
carrying
the
euerlasting
Gospell
,
and
crying
with
a
lowd
voice
,
Blessed
are
they
henceforth
who
dye
in
the
Lord
for
they
rest
from
their
labours
,
and
their
works
follow
them
:
not
to
runne
to
this
standard
,
not
to
obey
this
summons
,
not
to
goe
whither
wee
heare
this
inuiting
voice
call
vs
,
in
breife
not
to
come
out
of
Babilon
,
to
goe
vp
to
Ierusalem
,
is
a
rebellion
against
the
liuing
God
,
and
a
manifest
contempt
of
his
grace·
Before
this
,
the
faithfull
whom
God
had
reserued
to
himselfe
in
the
Captiuity
of
Babilon
as
a
residue
of
the
election
of
grace
,
though
they
were
not
separated
from
the
superstitious
,
yet
they
were
from
their
superstition
,
their
groanes
,
and
sighs
seruing
in
steed
of
protestations
against
it
,
because
that
the
Lord
had
not
yet
opened
them
away
by
which
to
come
out
,
nor
as
yet
prepared
them
a
place
into
which
they
might
withdraw
themselues
.
In
a
word
the
time
preordained
by
God
,
to
put
an
end
to
that
miserable
captiuity
was
not
yet
come
.
As
then
it
was
not
a
sinne
to
tarry
in
Egypt
before
the
Lord
had
sent
Moses
,
or
in
Babilon
before
the
seauenty
yeares
were
expired
;
But
God
hauing
sent
Moses
,
hauing
giuen
liberty
to
his
people
to
come
out
of
Egypt
,
to
come
out
of
Babilon
,
to
tarry
there
still
had
beene
manifestly
to
testify
a
consent
to
the
superstition
of
Egypt
,
and
idolatry
of
Babilon
:
so
before
the
Lord
had
sounded
vs
a
loud
summons
with
his
trumpet
,
Come
out
of
Babilon
my
people
,
he
sustained
and
supported
his
people
in
the
midst
of
Babilon
;
it
was
not
at
that
time
a
sinne
,
but
a
Captiuity
to
abide
in
it
.
But
for
any
to
abide
,
or
linger
in
it
,
after
the
publishing
of
this
summons
,
it
is
a
sure
testimony
,
that
they
liue
not
in
it
vnwillingly
,
but
with
delight
,
and
that
,
at
least
outwardly
,
they
partake
of
her
sinnes
,
and
so
may
iustly
partake
of
her
plagues
.
Now
to
demand
,
why
God
caused
not
this
trumpet
to
be
sounded
sooner
,
is
to
dispute
against
him
;
it
were
to
bring
back
those
ancient
questions
propounded
to
the
primitiue
Christians
,
why
the
Lord
Iesus
had
not
brought
the
light
of
the
Gospell
sooner
into
the
Church
,
to
which
St.
Paul
clearely
answereth
,
when
he
teacheth
,
that
the
fullnesse
of
time
was
not
yet
come
.
Why
the
Lord
called
not
the
Gentils
sooner
vnto
his
knowledge
?
to
which
the
same
Apostle
answereth
noe
more
,
then
that
God
hauing
winked
at
the
time
of
Ignorance
,
now
warneth
every
man
to
repent
.
It
often
falleth
out
,
that
they
who
cannot
goe
out
of
an
infectious
citty
tarry
in
it
,
and
are
safe
,
but
for
all
that
,
they
that
haue
opportunitie
to
goe
out
of
it
,
will
not
take
example
from
them
to
tarry
in
it
.
The
sheepheard
will
lead
his
sheepe
into
pastures
where
are
noxious
hearbs
,
rather
then
he
will
suffer
them
to
bee
famished
:
but
if
he
haue
the
opportunity
of
leading
them
elsewhere
,
where
no
danger
is
to
be
feared
,
the
good
lucke
that
God
gaue
him
,
of
preserving
them
in
an
vnwholsome
pasture
,
shall
not
disswade
him
from
taking
of
them
out
of
that
,
to
put
them
into
a
better
.
That
which
the
shepheard
doth
to
his
sheepe
,
we
are
to
doe
to
our selues
:
so
long
as
there
was
presented
vnto
vs
no
other
place
of
pasturage
,
then
the
Romane
Church
,
for
want
of
a
better
,
wee
were
compelled
to
make
vse
of
that
.
But
the
Lord
hauing
graciously
prov●ded
vs
a
better
,
miserable
are
we
if
we
leaue
not
that
,
and
betake
our selues
to
this
.
In
the
time
of
a
famine
men
liue
pinchingly
and
wretchedly
,
but
the
dearth
being
past
,
and
plenty
restored
,
hee
that
will
not
take
the
benefit
of
it
,
deserueth
to
be
starued
to
death
.
Let
this
consideration
then
serue
for
the
solution
of
the
difficultie
aboue
proposed
.
CHAP.
XXXVIII
.
That
there
is
nothing
which
deserveth
to
be
admired
in
the
life
of
the
Monkes
of
the
Romish
Church
.
NOw
it
remaineth
,
that
wee
examine
their
last
preiudice
.
They
haue
amongst
them
a
swarme
of
religious
creatures
of
both
sexes
,
who
preferre
povertie
before
wealth
,
seuerity
of
discipline
before
the
tender
delicacy
of
pleasures
,
humility
and
contempt
of
the
world
,
before
the
greatnesse
and
pompe
of
it
:
who
being
sequestred
from
the
turmoiles
,
and
tumults
of
secular
affairs
liue
here
on
earth
,
like
Angells
in
heauen
.
Who
deny
nature
that
which
she
exacteth
of
them
,
macerate
their
flesh
and
tame
it
in
such
an
austere
manner
,
that
it
serveth
the
soule
no
longer
but
for
a
sheath
,
or
case
,
Snatched
vp
already
to
heauen
in
affection
and
contemplation
,
and
not
tarrying
here
belowe
,
but
after
the
fashion
of
Angels
during
their
soiournement
on
earth
.
Or
if
their
be
any
thing
else
which
may
set
it
forth
more
admirably
,
it
s
all
(
say
they
)
to
be
found
in
the
angelicall
,
and
heauenly
life
of
Monkes
and
Nunnes
.
Soe
Mounte-bankes
extoll
the
vertue
of
their
drugges
,
affirming
them
to
be
nothing
,
but
Elixers
,
balmes
,
&
antidotes
even
against
death
itselfe
.
Now
the
confident
boldnesse
,
the
smooth
behauiour
,
and
eloquent
pratling
of
the
Mountebanque
,
hath
this
faculty
to
make
the
praises
of
his
druggs
pausible
and
receiuable
to
the
simple
,
and
dimme
sighted
Vulgar
.
But
experience
confuteth
them
,
discouering
at
last
the
impudent
knauery
of
these
cosening
quacksaluers
.
Soe
the
Turkes
vaunt
of
their
religious
folke
,
of
the
sanctity
,
austerity
and
extraordinary
devotion
which
seemingly
shineth
in
their
whole
conuersation
.
Let
vs
heare
not
a
Turke
,
but
[
a.
](A17864-e12940-b)
a.
Septem
castrem
de
morib
.
&
r●lig
.
Turc
.
c.
14.
a
Chris●ian
,
a
Monke
by
profession
,
who
had
familia●ly
resorted
to
them
,
and
obserued
their
fashions
,
who
hath
described
their
superstition
,
a
witnesse
,
not
to
be
suspected
in
this
point
.
Some
of
them
(
saith
he
)
shew
an
exceeding
great
patience
,
weare
noe
habit
,
goe
naked
,
not
couering
any
thing
but
their
priuities
:
of
so
great
perfection
that
they
are
impassible
,
testifying
their
patience
by
brand
markes
made
by
burning
,
by
scarres
made
by
launcing
;
some
of
them
eate
,
and
drinke
very
seldome
,
others
altogether
forbeare
both
;
some
are
so
poore
,
that
it
's
said
,
they
thinke
not
at
all
on
earthly
matters
:
others
neuer
speake
,
and
purposely
auoid
the
company
of
men
,
least
they
should
be
vrged
to
speake
,
one
of
which
sort
I
saw
,
not
without
admiration
.
Others
haue
the
gifts
of
vision
,
others
of
reuelation
:
some
haue
raptures
and
supernaturall
extasies
,
or
traunces
.
And
by
this
meanes
,
there
is
no
man
amongst
them
which
acquireth
not
some
spirituall
skill
and
experience
,
and
according
to
the
diuersity
of
this
skill
which
they
professe
they
are
distinguished
by
their
habits
,
and
manner
of
being
.
If
there
be
seene
any
amongst
them
wearing
feathers
on
their
heads
,
this
noteth
that
they
are
giuen
to
meditations
and
reuelations
.
If
any
of
them
weare
a
patcht
habit
,
this
is
a
signe
of
their
pouerty
.
They
which
were
rings
in
their
eares
shew
by
this
that
they
are
submissiue
in
spirit
for
the
frequency
of
their
raptures
.
If
they
weare
chaines
about
their
neckes
and
armes
,
this
testifieth
the
violence
and
vehemence
of
their
raptures
:
some
of
them
liue
sequestred
,
others
associated
:
some
liue
solitary
inforrests
and
desarts
,
others
in
citties
vsing
hospitality
.
Where
may
these
be
paraleld
?
who
can
produce
any
thing
outwardly
at
least
,
&
in
shew
,
so
holie
and
austere
amongst
the
Christian
Monkes
.
What
could
they
answer
here
,
if
the
Turkes
should
goe
to
outbraue
them
after
this
fashion
,
vsing
the
same
pretence
against
them
,
which
they
vse
agianst
vs
?
will
they
say
,
that
this
sanctitie
is
but
hypocrisie
,
that
this
austerity
is
but
savage
barbarousnesse
?
(
as
indeede
it
is
no
better
.
)
But
this
is
our
defence
against
them
,
when
they
goe
about
to
oppresse
vs
with
the
preiudice
drawne
from
the
consideration
of
their
Monkish
holinesse
and
austeritie
.
What
great
matter
haue
you
(
say
wee
)
in
this
respect
,
which
those
barbarous
miscreants
the
Turkes
haue
not
?
nay
,
which
is
more
what
haue
yea
wherein
you
are
not
by
them
exceeded
?
will
they
answer
vs
heere
,
that
they
haue
the
Christian
faith
and
Religion
?
But
so
wee
shall
haue
vnmasked
them
of
this
preiudice
,
so
wee
shall
force
them
to
come
to
the
triall
of
doctrine
.
The
monkish
life
shall
not
iustifie
the
religion
of
the
Romish
Church
,
but
they
must
goe
quite
backward
,
and
iustifie
the
Monkish
life
by
that
religion
from
whence
it
borroweth
its
worth
and
dignity
.
So
wee
shall
haue
fetcht
backe
the
disputation
to
its
true
point
,
to
the
examination
of
the
truth
;
thrusting
aside
that
by-consideration
,
which
advantageth
the
cause
of
the
Turkes
,
as
mu●h
as
it
disaduantageth
ours
.
But
let
vs
draw
a
little
nearer
,
to
this
seeming
sanctity
and
austerity
:
let
vs
looke
stedfastly
vpon
it
,
and
see
whether
it
were
not
painting
which
deluded
our
view
,
whil'st
wee
stood
farther
off
?
whether
it
be
not
a
cunningly
contriued
outside
,
adorning
an
vgly
and
prodigious
inside
.
First
of
all
,
what
kind
of
pouerty
may
wee
imagine
this
to
be
,
where
no
man
is
in
trouble
or
anxiety
to
procure
himselfe
,
wherewith
to
cloath
himselfe
against
the
cold
,
couer
himselfe
against
the
heat
,
replenish
himselfe
against
hunger
,
to
refresh
himselfe
against
thirst
,
to
physicke
himselfe
against
sicknesse
?
may
this
be
tearmed
pouerty
without
mocking
both
God
and
man
?
If
this
be
pouerty
,
what
is
abundance
?
Nay
(
say
they
)
but
these
goods
are
possessed
without
appropriation
:
no
man
hath
any
thing
to
himselfe
;
be
it
so
,
doe
they
therefore
enioy
them
any
whit
the
lesse
.
Enioy
wee
not
all
the
sunne
the
glorious
lamp
of
the
world
?
enioy
wee
not
light
in
●ommon
,
and
without
diuision
?
What
?
are
wee
therefore
poore
,
destitute
of
light
,
or
rich
,
abounding
with
it
?
what
shall
wee
say
of
the
aire
,
and
water
?
are
wee
in
penury
of
these
elements
,
because
wee
haue
not
them
enclosed
vnto
our selues
,
because
wee
enioy
them
in
common
?
Monkish
pouerty
then
is
nominall
pouerty
,
but
reall
abundance
.
But
their
discipline
is
rigid
and
seuere
!
here
wee
call
the
world
to
witnesse
,
yea
wee
appeale
vnto
themselues
in
this
point
.
Wee
will
not
rub
vp
the
ancient
reproches
of
their
gluttony
,
drunkennesse
,
whoredome
,
adultery
,
sodomie
.
But
let
the
world
iudge
,
let
them
speake
themselues
,
whether
they
obserue
this
austere
discipline
?
whether
those
ruddie
cheekes
,
those
white
fleshie
hands
,
those
liuely
sparkling
eyes
,
that
spritefull
vigor
of
the
whole
body
,
testifie
a
rigorous
maceration
&
taming
of
the
flesh
,
or
whether
that
iollie
plight
be
not
rather
an
effect
of
ease
,
mirth
,
good
cheere
,
and
a
compleat
entertainment
of
nature
?
Yet
(
forsooth
)
we
must
beleeue
,
that
they
(
poore
hearts
)
fast
extreamely
,
that
they
lash
themselues
vnmercifully
,
that
they
lye
vpon
the
bare
,
cold
,
hard
ground
,
that
they
grate
their
skinnes
with
sackcloth
.
And
questionlesse
some
few
of
them
doe
that
,
which
they
all
professe
to
doe
:
But
what
a
great
peece
of
worke
is
it
,
if
custome
at
first
allaies
,
at
length
quite
steales
away
the
sense
of
these
miseries
.
There
is
an
excellent
discourse
to
this
purpose
,
&
well
worth
the
observation
in
the
worke
which
Chrysostome
hath
left
de
sacerdotio
,
Chrys.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
edit
sauill
.
that
is
(
in
the
language
of
our
times
)
of
the
office
of
a
Bishop
.
Where
he
making
a
comparison
betweene
the
reall
vexations
in
that
office
,
and
these
seeming
tortures
in
the
monkish
life
(
which
wee
deny
not
to
haue
beene
in
respect
,
in
his
time
,
but
many
waies
differing
from
this
in
our
time
)
he
telleth
vs
,
that
it
is
to
be
seene
by
experience
that
there
are
many
who
without
any
paine
or
discontent
,
make
a
shift
with
very
poore
fare
and
very
hard
lodging
;
Principally
such
as
being
of
a
kind
of
rough
course
nature
haue
alwaies
beene
brought
vp
so
:
but
not
onely
such
,
in
as
much
as
a
good
able
constitution
of
body
,
and
custome
,
soften
and
sweeten
the
roughnesse
and
harshnesse
of
these
extremities
,
euen
to
those
who
formerly
haue
beene
more
daintily
brought
vp
.
Surely
,
so
it
is
.
Those
who
are
of
a
more
tender
and
crasie
constitution
,
faint
vnder
these
austerities
,
and
either
lose
their
liues
amongst
them
,
or
else
retire
out
of
them
by
a
dispensation
:
those
of
a
stronger
,
and
and
more
solide
,
tough
complexion
,
not
onely
goe
through
stitch
with
them
,
and
make
them
tolerable
,
but
in
the
end
find
them
not
onely
easie
,
but
which
is
more
delightsome
.
It
's
a
matter
to
bee
wondred
at
,
that
no
man
bestowes
an
admiration
vpon
the
patience
of
the
galley
slaues
,
which
is
so
great
that
they
sing
in
the
midst
of
their
greuious
toyle
,
so
voluntary
that
they
oftimes
refuse
their
libertie
,
and
chuse
to
tarry
in
the
gallies
:
whereas
to
see
a
lazy
fellow
well
couered
,
to
shew
his
naked
feete
vpon
condition
of
warming
them
when
he
listeth
,
all
are
amazed
,
as
if
this
were
some
extraordinary
exploit
quiet
surpassing
humane
strength
.
Wee
daily
see
poore
,
drudging
laborours
toile
,
and
sweat
,
and
with
painefull
sighes
keepe
time
as
it
were
to
their
worke
:
wee
see
them
with
a
greedy
,
glad
appetite
deuoure
course
bread
,
nourishing
themselues
with
such
victual's
as
wee
would
hardly
vouch
safe
to
touch
:
in
a
word
,
wee
see
them
in
appearance
even
to
kill
themselues
with
irkesome
labour
;
yet
no
man
wonders
at
it
,
no
man
pitties
them
,
because
wee
all
know
,
that
custome
hath
dulled
and
blunted
in
them
the
sen●e
&
apprehension
of
wearisomenesse
and
paine
.
What
then
doe
wee
wonder
at
?
What
extraordinary
matter
is
there
to
be
obserued
,
in
the
patience
of
the
Monkes
,
that
they
must
needes
be
so
much
admired
?
Is
it
because
from
their
labour
,
their
ariseth
no
profit
or
commodity
to
their
neighbour
?
Whereas
by
the
paines
of
drudging
laborours
,
and
toyling
mariners
,
the
life
of
man
is
comforted
,
the
society
of
men
is
vpheld
and
maintained
?
What
then
?
shall
wee
admire
a
labour
in
vaine
▪
an
vnprofitable
,
fruitlesse
toyle
,
and
disesteeme
that
,
which
is
not
onely
profitable
but
also
necessary
.
But
by
their
austerity
,
they
testifie
their
patience
,
very
likely
;
why
doe
they
not
till
the
earth
then
?
why
row
they
not
in
the
galleys
?
is
not
there
an
ample
subiect
enough
for
them
to
shew
their
patience
,
and
to
doe
some
seruice
to
the
world
beside
into
the
bargaine
,
were
it
but
in
putting
themselues
into
the
place
of
many
poore
slaues
whose
naturall
infirmities
make
their
seruitude
insupportable
?
Or
if
that
be
too
much
,
haue
they
not
a
fit
opportunity
to
tame
the
flesh
,
in
the
Vineyards
of
the
next
neighbours
to
their
Couents
,
in
the
fields
at
haruest
time
,
at
the
presse
in
time
of
vintage
,
by
this
meanes
both
to
ease
the
poore
day-laborers
,
and
to
make
some
recompence
for
those
almes
which
they
get
so
easily
by
begging
?
This
would
be
both
to
subdue
the
flesh
,
and
profit
the
world
both
together
.
That
other
discipline
so
much
talked
of
,
may
be
iustly
suspected
,
because
it
hath
no
regard
to
the
profit
of
another
.
He
who
may
with
the
same
paines
,
tame
his
flesh
,
and
serue
his
country
is
vngratefull
,
and
vncharitable
,
if
being
able
to
vndertake
this
course
,
he
neglecteth
it
.
But
the
truth
is
,
that
they
refuse
not
this
kind
of
exercise
,
but
onely
because
it
is
lesse
pleasant
then
their
owne
.
CHAP.
XXXIX
.
A
resolution
of
certaine
doubts
,
which
may
be
framed
concerning
some
things
in
the
precedent
Chapter
.
BVt
it
will
be
said
,
that
the
labour
of
secular
men
is
not
voluntary
.
Why
so
?
Why
is
it
lesse
voluntary
then
that
of
the
Monkes
?
Is
it
because
they
cannot
exempt
themselues
from
it
when
they
list
?
Why
this
(
I
trow
)
is
the
Monkes
case
to
.
Or
is
it
because
they
are
forced
to
follow
that
hard
kind
of
life
,
whereas
the
Monkes
bound
themselues
to
it
with
vowes
voluntarily
made
.
Surely
there
is
no
difference
betweene
them
yet
,
in
this
respect
.
Despairing
discontents
,
melancholicke
dumps
,
the
feare
of
parents
,
the
hard
dealing
of
kindred
,
the
simplicitie
of
youth
,
the
desire
of
avoiding
some
disgrace
,
or
trouble
which
is
like
to
come
vpon
vs
if
we
tarry
abroad
in
the
world
,
are
vsually
the
first
motiues
,
and
which
giue
the
first
impressions
to
them
who
aspire
to
the
Monkish
life
.
When
these
considerations
haue
once
staggered
vs
,
and
set
vs
a
wavering
,
it
is
an
easie
matter
afterwards
to
perswade
our selues
,
that
that
course
of
life
to
which
we
are
now
addicted
(
bee
it
what
it
will
)
is
the
most
compendious
path
to
perfection
,
and
the
ready
way
to
Paradise
.
But
after
that
men
are
once
entred
into
it
,
and
haue
engaged
themselues
in
it
,
then
some
come
to
discouer
the
vnhappinesse
of
their
choice
,
they
befoole
themselues
at
leasure
,
perceiving
those
places
to
be
but
vncouth
prisons
within
,
which
while
they
beheld
them
without
,
seemed
princely
palaces
.
But
now
it
is
too
late
;
they
are
fast
enough
in
the
stockes
,
and
fetters
,
bolts
,
barres
,
double
gates
,
the
Goaler
and
Keepers
take
away
all
hope
of
getting
out
.
So
the
fishes
which
tosse
&
tumble
within
the
nets
,
seeme
to
play
and
sport
to
the
others
which
behold
them
without
.
But
the
desire
of
being
partakes
of
that
sport
,
hauing
once
allured
them
in
,
they
quickly
perceiue
what
is
become
of
them
.
But
some
man
will
say
,
if
it
be
so
,
how
commeth
it
to
passe
,
that
we
heare
none
of
them
complaine
,
that
we
perceiue
not
any
of
these
votaries
,
by
sighs
and
moanes
,
to
discouer
their
repentance
and
dislike
of
their
profession
.
Surely
it
is
,
because
no
man
proclaimeth
his
owne
folly
,
but
every
one
is
most
carefull
to
hide
it
,
especially
when
it
is
remedilesse
.
He
who
hath
beene
vnfortunately
married
,
will
not
discover
the
inconveniences
which
he
findeth
in
his
marriage
,
if
hee
can
possibly
cover
them
,
because
it
cannot
bee
done
without
some
shame
and
disgrace
.
Discontents
of
this
kinde
,
doe
not
evaporate
by
exposing
them
to
the
winde
.
To
this
sort
of
vnfortunate
weights
,
there
remaines
no
comfort
,
but
only
to
procure
their
miseries
a
reputation
of
not
being
.
So
merchants
willingly
dissemble
their
losses
,
especially
those
which
come
from
their
owne
rashnesse
and
indiscretion
.
So
the
Divells
who
are
comforted
,
if
they
draw
many
to
hell
vse
not
to
tell
how
hot
it
is
there
.
CHAP.
XL.
That
the
profession
of
Monkes
is
not
a
note
of
true
humilitie
,
and
that
their
life
hath
nothing
Angelicall
in
it
.
WE
see
then
,
what
kinde
of
povertie
the
povertie
of
Monks
is
:
what
kinde
of
austerity
their
austeritie
is
,
hauing
nothing
admirable
in
them
,
nothing
which
may
prejudice
their
opposites
in
a
matter
of
so
great
importance
as
is
religion
,
seeing
there
is
nothing
extraordinary
in
them
,
nothing
which
is
not
common
in
the
ordinary
course
of
life
,
nothing
which
may
not
bee
both
parallel'd
,
and
transcended
in
the
most
horrible
superstitions
.
But
peradventure
they
are
humble
,
contemning
the
world
?
But
whence
should
that
be
coniectured
?
Is
it
from
their
povertie
,
or
from
the
meanesse
of
their
apparell
,
or
from
their
savage
kinde
of
life
quite
estranged
from
humane
civilitie
?
This
coniecture
indeed
might
haue
some
colour
and
probabilitie
,
if
their
povertie
(
such
as
it
is
,
)
their
habit
&
their
strange
course
of
life
made
them
contemptible
and
despicable
to
the
world
.
But
povertie
,
basenesse
of
apparell
,
and
stoicall
incivilitie
which
make
any
other
person
contemptible
,
adorne
a
Monke
,
and
make
him
honorable
.
Aboundance
of
wealth
,
bravery
in
apparell
,
fashionable
carriage
are
not
honourable
in
the
world
,
but
onely
because
they
make
him
to
be
honoured
who
hath
them
.
But
if
basenesse
procure
respect
and
applause
,
it
's
pride
to
seeme
cont●mptible
,
and
ambition
to
affect
basenesse
.
He
spake
not
like
a
foole
,
who
told
the
Cynick
Philosopher
,
that
he
saw
his
pride
through
the
holes
of
his
cloake
,
because
he
was
so
poorely
clad
,
that
he
might
be
the
more
respected
.
There
was
not
anciently
any
sort
of
men
so
proud
as
that
●ect
of
Philosophers
,
with
their
long
beards
,
course
cloakes
,
beggerly
scrips
,
bare
feet
,
like
to
our
Capuchins
now
a
daies
.
The
Gentrie
,
and
common
people
of
those
times
with
a
kinde
of
emulation
,
outvyed
one
another
in
a
superstitious
respect
to
that
Idol
of
gravity
,
that
deceitfull
outside
of
humilitie
,
which
inwrapped
a
prouder
heart
then
the
royall
robe
of
Alexander
.
True
humilit●e
is
seated
in
the
heart
,
and
in
the
inmost
closet
of
the
soule
:
shee
is
not
commended
by
any
thing
which
may
bee
counterfeited
:
shee
is
discerned
as
well
vnder
the
robes
of
David
,
as
vnder
the
rags
of
Lazarus
.
But
some
will
say
,
that
the
Monkes
would
bee
more
respected
then
they
are
,
if
they
were
not
Monks
.
Let
vs
see
how
true
this
is
;
what
should
we
thinke
of
those
heauie
,
blockish
spirits
thrust
into
a
Monastery
by
their
kindred
,
because
of
their
vnfitnesse
for
any
thing
else
,
that
they
might
not
serue
for
a
reproach
to
the
family
of
which
they
are
descended
:
is
it
likely
these
creatures
would
bee
more
respected
not
being
Monkes
?
What
should
we
thinke
of
those
poore
fellowes
,
which
if
they
were
out
of
the
Covent
,
would
hardly
finde
wherewith
to
sustaine
nature
,
vnlesse
they
got
it
by
their
fingers
ends
at
some
base
occupation
?
Would
these
be
more
respected
?
Lastly
,
what
should
we
thinke
of
those
more
sublimated
wits
,
and
soaring
spirits
amongst
them
,
to
whom
the
Monastery
is
insteed
of
a
Galerie
through
which
they
may
walke
to
a
Bishopricke
,
thence
climbe
to
a
Cardinalship
,
and
thence
ofttimes
iump
into
the
Papall
throne
?
Would
these
haue
fared
better
out
of
the
Monastery
?
Suppose
all
them
hit
not
this
marke
,
could
they
haue
aymed
better
at
it
out
of
the
Couent
?
It
was
a
Pope
who
before
he
came
to
this
dignity
,
vsed
out
of
his
austerity
a
net
insteed
of
a
bed
,
and
now
seeing
the
world
to
wonder
at
the
change
which
he
had
made
of
his
net
bed
into
a
fether
bed
,
answered
,
that
he
had
caught
his
fish
.
The
Monkish
profession
serues
now
adaies
to
heighthen
&
adorne
the
lustre
of
learning
,
eloquence
,
and
the
like
good
parts
,
as
shadowes
in
a
picture
grace
the
other
colours
.
Mantuan
amongst
the
Poets
,
was
but
the
more
esteemed
because
hee
was
a
Monke
.
Hath
Onuphrius
beene
any
whit
the
lesse
admired
by
his
own
,
or
lesse
esteemed
of
by
the
learned
?
Aquinas
,
and
Scotus
,
haue
they
not
beene
so
much
the
more
renowned
because
they
were
Monkes
?
The
glory
,
and
applause
which
Monsieur
du
Bouchage
hath
gotten
by
his
Monasticke
profession
,
haue
they
not
equalled
all
the
honour
which
he
could
expect
from
Martiall
feats
?
Those
actions
cannot
bee
true
notes
of
humilitie
wherein
one
sowes
a
small
honour
,
for
an
assured
haruest
of
a
greater
:
but
those
wherein
a
man
debaseth
and
deiecteth
himselfe
,
expecting
no
advancement
or
preferment
but
in
heauen
.
The
praise
also
of
this
humilitie
is
not
of
men
,
but
from
God
,
who
seeth
it
in
secret
and
rewardeth
it
openly
.
Let
it
be
proued
vnto
vs
then
,
that
the
Monks
contemne
honour
,
and
we
will
beleeue
that
they
contemne
the
world
.
It
is
not
to
tread
the
world
vnder
foot
,
not
to
plead
at
barre
,
not
to
sit
in
the
chaire
of
state
,
not
to
beare
armes
,
not
to
serue
ones
King
and
country
,
to
liue
in
idlenesse
according
to
the
precepts
of
Epicurus
:
but
not
sollicitously
to
ayme
at
,
not
to
affe●t
that
honour
which
is
wont
to
accompany
all
these
professions
.
The
Monkish
profession
cannot
bring
a
testimoniall
of
such
a
contempt
of
the
world
;
yea
on
the
contrary
,
it
betrayes
a
great
loue
of
it
,
seeing
it
is
the
most
certaine
and
easie
way
to
that
honour
which
other
men
purchase
with
so
much
sweat
and
anxiety
.
Finally
they
tell
vs
,
that
the
Monkish
life
is
Angelicall
,
but
I
would
willingly
know
wherefore
:
Doe
the
Angells
vse
to
be
idle
during
their
abode
vpon
earth
?
Yea
are
they
not
all
ministring
spirits
sent
forth
to
minister
for
them
who
shall
be
heires
of
salvation
.
Are
they
not
busie
for
the
preservation
of
men
?
But
these
Angel-Monkes
,
what
doe
they
?
It
will
bee
said
,
they
spend
much
time
in
prayer
;
yea
,
they
devoure
widdowes
houses
,
vnder
the
pretence
of
their
long
prayers
,
as
anciently
did
the
Scribes
&
Pharises
.
To
pray
to
God
,
and
to
serue
the
world
,
are
these
matters
which
cannot
stand
together
?
The
Patriarchs
,
Prophets
,
&
Apostles
did
not
they
pray
?
And
yet
did
they
not
labour
day
and
night
for
the
setting
forward
of
the
salvation
of
men
?
Questionlesse
,
their
charity
is
cold
and
hypocriticall
who
being
able
to
doe
more
,
spend
it
only
in
prayers
;
iustly
deseruing
,
that
their
prayers
should
redescend
vpon
their
owne
heads
turned
into
curses
.
CHAP.
XLI
.
That
the
profession
of
Monkes
is
contrary
to
true
pietie
.
BEhold
now
what
that
so
much
admired
pouerty
of
Monkes
is
come
to
,
their
humilitie
,
their
so
highly
esteemed
imitation
of
Angells
.
But
if
we
will
but
take
the
paines
to
acquaint
our selues
a
little
better
with
the
mysteries
of
this
profession
,
we
shall
perceiue
it
to
be
quite
contrary
to
true
pietie
,
that
it
dishonoureth
&
turneth
it
vpside
downe
:
and
lastly
,
that
the
issue
of
it
is
to
make
a
man
a
theefe
,
a
whoremonger
,
a
proud
Pharisee
.
First
of
all
,
theft
is
manifest
and
notorious
in
it
.
For
the
profession
of
Monkes
bindeth
them
not
to
giue
any
thing
to
another
,
it
hindreth
the
sonne
from
succouring
the
father
,
the
daughter
from
relieuing
the
necessities
of
the
mother
,
the
rich
from
possessing
that
with
which
they
might
comfort
the
poore
,
the
wiseman
from
taking
care
of
the
weale-publike
;
the
valiant
man
from
defending
his
countrie
,
the
lawes
,
and
religion
by
his
valour
,
yea
it
hindereth
the
Divine
from
preaching
:
for
if
some
amongst
them
doe
preach
,
it
is
not
as
they
are
Monkes
;
That
license
was
anciently
granted
them
in
the
forme
of
a
dispensation
.
In
St
Hieromes
time
the
office
of
Monks
was
not
to
preach
,
but
to
weepe
.
To
imploy
ones
selfe
in
preaching
is
to
bid
the
Monkish
life
farewell
,
&
to
renounce
it
in
this
respect
.
And
if
every
Monke
should
imploy
his
gift
and
talent
,
as
doe
the
small
number
of
those
amongst
them
which
preach
,
the
Monasteries
would
remaine
emptie
,
and
these
Monks
would
be
no
longer
Monks
,
but
secular
men
conversing
in
the
world
and
busying
themselues
for
the
common
good
of
it
,
every
one
according
to
his
abilitie
,
every
man
in
his
ranke
&
station
,
one
in
pleading
the
cause
of
the
Orphane
:
another
in
applying
convenient
remedies
for
the
prevention
,
or
expulsion
of
diseases
:
another
in
distributing
almes
out
of
his
abundance
:
one
in
the
exercise
of
one
calling
,
another
in
another
.
But
the
Monkes
by
their
vowes
quite
disenable
themselues
for
the
performance
of
these
offices
.
Some
ancient
lawes
punished
certaine
cowards
,
which
that
they
might
not
be
pressed
for
the
warre
,
got
their
thumbs
cut
off
,
not
only
for
hauing
vsed
an
inhumane
cruelty
towards
them selues
,
but
also
for
hauing
cosened
the
Common-wealth
of
its
due
.
They
then
make
themselues
culpable
after
the
same
manner
,
who
wittingly
depriue
themselues
of
those
meanes
,
by
which
they
might
giue
a
helping
hand
for
the
reliefe
of
the
common
necessities
of
mans
life
.
We
are
not
placed
in
this
life
,
neither
abide
we
in
this
world
for
our selues
only
,
but
for
others
also
,
every
man
for
his
neighbour
.
It
is
the
law
of
nature
,
it
's
the
law
of
God
,
it
's
the
precept
of
the
Gospell
,
that
we
should
doe
good
to
all
,
and
especially
to
those
of
the
houshold
of
faith
.
He
then
who
purposely
maketh
himselfe
vnprofitable
,
willingly
violateth
this
law
,
shewing
himselfe
vnnaturall
,
rebellious
against
God
,
full
of
selfe-loue
,
seeking
that
which
is
his
owne
,
and
not
the
Lord
Iesus
,
any
farther
then
the
lips
and
outward
profession
.
But
which
is
yet
more
intolerable
,
they
make
themselues
not
only
vnprofitable
,
but
also
burdensome
;
they
liue
vpon
other
mens
labours
,
they
depriue
those
who
are
poore
indeed
of
their
reliefe
,
intercepting
that
which
might
and
ought
to
be
giuen
them
.
They
think
it
a
more
blessed
thing
to
receiue
,
then
to
giue
quite
contrary
to
the
iudgement
of
our
Saviour
.
They
labour
not
,
and
yet
they
thinke
themselues
worthie
to
liue
and
be
maintained
,
notwithstanding
the
speech
of
the
Apostle
,
he
which
worketh
not
,
let
him
not
eat
.
They
say
that
their
prayers
are
their
taskes
,
&
their
oraisons
their
businesse
.
But
St
Austin
in
his
booke
de
opere
Monach
:
where
he
hath
taken
vpon
him
to
proue
that
every
Monke
which
liues
vpon
almes
and
gifts
is
guiltie
of
theft
,
hath
amply
refuted
these
flim-flamms
:
shewing
that
the
spirituall
service
of
God
,
doth
not
hinder
vs
from
,
but
incourage
vs
to
labour
.
The
Grecians
account
him
not
a
true
Monke
,
who
is
chargeable
to
others
.
The
Abyssin
Monkes
follow
the
same
law
.
And
indeed
though
the
Monkish
profession
be
ancient
enough
in
the
Church
,
yet
the
idlenesse
of
Monks
,
and
their
begging
is
but
new
.
In
St
Austens
time
some
beganne
in
fauour
of
them
to
alleage
the
example
of
the
birds
of
the
fields
,
of
whom
the
Lord
saith
that
they
neither
sow
nor
reap
.
Aug.
de
oper.
Monach.
c.
26.
But
that
good
father
answereth
them
as
they
deserued
,
telling
them
that
hee
was
of
opinion
that
they
might
goe
as
the
birds
doe
,
to
feed
themselues
in
the
fields
,
without
bringing
any
thing
home
with
them
,
and
that
it
would
bee
good
if
they
had
wings
,
that
they
might
be
affrighted
away
like
stares
[
birds
]
&
not
be
apprehended
as
theeues
.
Concerning
the
second
point
,
the
Monkish
life
doth
not
quench
,
but
nourish
,
doth
not
cast
water
but
oyle
vpon
the
fire
of
concupiscence
.
An
honest
liberty
of
marrying
,
when
one
will
,
if
a
man
be
not
altogether
gracelesse
,
easily
spends
and
exhales
this
passion
,
and
suffereth
it
not
to
breake
out
into
flames
;
whereas
the
constraint
by
vow
,
taketh
away
all
hopes
of
vent
,
and
shutteth
it
vp
within
vs
.
There
is
no
man
lesse
troubled
with
hunger
,
then
he
who
hopes
that
he
may
eat
when
he
pleaseth
,
he
who
despaireth
of
it
,
betaketh
himselfe
to
his
owne
flesh
,
and
as
the
Prophet
speaketh
,
eateth
even
his
owne
arme
.
Now
this
is
not
spoken
with
a
purpose
to
discouer
the
secrets
of
the
Couent
,
but
only
to
giue
a
secret
glaunce
at
that
which
all
the
world
knoweth
of
it
.
But
what
?
Can
their
fastings
,
and
scourgings
afford
them
no
remedy
?
Yes
if
they
would
in
due
proportion
fast
continually
,
if
they
would
fast
simply
and
absolutely
;
otherwise
for
him
which
hath
not
the
gift
of
continence
to
fast
by
starts
,
and
lash
himselfe
by
fits
,
this
is
but
to
stirre
his
disease
insteed
of
remouing
it
,
and
to
anger
his
sore
,
insteed
of
healing
it
?
There
are
diseases
which
are
nourished
by
gentle
,
lenitiue
remedies
.
The
anodins
(
such
medicines
as
cast
the
sicke
into
a
sleep
)
take
away
the
paine
for
a
time
:
but
they
either
kill
the
person
out
right
,
or
else
the
paine
returneth
with
the
greater
violence
,
as
if
it
had
gone
backward
for
a
time
,
that
it
might
come
forward
with
a
doubled
furie
.
Witnesse
St
Hierome
himselfe
,
Hieron
.
ad
Eust.
de
custod
.
Virg.
tom
.
2.
my
countenance
(
saith
he
)
was
wan
by
reason
of
my
fasting
,
and
my
flesh
,
was
dead
before
my selfe
,
and
yet
my
spirit
boyled
within
me
with
the
heat
of
my
desires
.
Did
so
holy
and
devout
a
man
out
of
I
knowe
not
what
humilitie
publikely
divulge
so
base
and
scandalous
a
lye
of
himselfe
?
No
,
no.
He
spake
the
truth
,
and
thereby
(
how
highly
soever
he
hath
extolled
virginitie
)
vnwittingly
confesseth
,
that
for
concupiscence
which
is
not
moderated
by
the
gift
and
particular
grace
of
continence
,
there
remaineth
only
that
remedy
set
downe
by
the
Apostle
,
that
for
avoiding
fornication
,
every
man
should
haue
his
owne
wife
,
and
every
woman
her
owne
husband
.
True
virginitie
is
r●dically
in
the
soule
,
if
it
bee
not
●●ere
principally
,
it
cannot
be
in
the
body
,
and
if
it
be
there
,
it
will
transfuse
it selfe
thence
into
the
body
,
whether
it
be
in
wedlocke
,
or
in
a
single
life
.
Imagine
we
that
St
Peter
married
(
as
the
most
ancient
testifie
of
him
)
was
lesse
acceptable
to
God
,
●gnat
.
in
epist.
ad
Philadelph
.
●id
exerc
.
3.
V●del
.
cap.
12.
then
St
Paul
vnmarried
?
God
measureth
not
men
but
by
piety
,
where
he
findeth
that
equall
,
he
is
equally
pleased
with
it
,
be
it
in
married
,
or
vnmarried
persons
.
What
then
?
shall
the
single
life
haue
no
prerogatiue
?
Yes
questionlesse
,
if
it
conduce
more
to
pietie
,
then
marriage
;
but
if
it
faile
in
this
point
it
's
much
inferiour
to
marriage
.
Now
it
alwaies
fayleth
of
that
in
them
who
haue
not
the
gift
of
it
.
There
are
some
(
saith
our
Saviour
)
which
make
themselues
Eunuches
for
the
kingdome
of
heaven
;
but
all
men
cannot
receiue
this
saying
,
Mar.
19.10.11.12
.
●
.
Cor.
7.7
.
saue
they
to
whom
it
is
given
.
Which
is
clearely
expounded
vnto
vs
by
St
Paul
,
telling
vs
that
he
could
wish
indeed
,
that
all
had
the
gift
of
continence
as
well
as
he
,
but
that
every
man
hath
his
proper
gift
,
one
in
one
kinde
,
another
in
another·
To
him
then
,
who
hath
receiued
this
gift
after
the
same
maner
as
St
Paul
had
receiued
it
,
his
single
life
doubtlesse
will
be
farre
more
advantagious
then
marriage
,
because
that
to
him
who
is
thus
qualified
,
virginitie
is
a
helpe
for
piety
,
marriage
would
bee
but
an
incumbrance
.
But
to
him
who
hath
not
receiued
that
gift
in
that
manner
,
his
single
life
would
be
but
a
snare
and
a
trap
:
for
by
reason
of
his
single
life
he
would
burne
,
&
the
Apostle
tells
vs
that
it
is
better
to
marry
,
then
to
burne
.
As
then
marriage
serues
but
for
an
hindrance
and
disturbance
to
him
,
who
hath
the
gift
that
St.
Paul
had
,
to
wit
,
the
gift
of
continence
:
so
the
single
life
serueth
but
for
an
encumbrance
and
temptation
,
the
danger
of
which
is
vnavoidable
,
and
deadly
,
to
him
who
hath
not
receiued
the
gift
of
containing
himselfe
.
Wee
worthily
esteeme
of
the
single
life
of
those
whome
God
calleth
to
it
,
but
wee
say
that
no
man
is
called
vnto
it
,
who
is
forced
to
burne
in
it
.
Wherefore
then
(
say
they
)
see
wee
not
this
single
life
more
common
amongst
you
?
Heere
wee
could
tell
them
,
that
they
should
dispute
against
our
doctrine
,
not
against
our
manners
;
that
faults
in
manners
ought
not
to
be
thrust
vpon
the
doctrine
,
if
the
doctrine
condemneth
them
;
that
our
doctrine
approueth
not
their
doeings
,
who
being
able
to
containe
themselues
are
married
,
vnlesse
they
are
driuen
vnto
it
by
some
other
vrgent
necessity
.
But
wee
will
answere
directly
,
that
the
gift
continence
being
rare
wee
are
not
to
wonder
if
the
single
life
which
presupposeth
this
gift
be
lesse
frequent
,
but
rather
to
admire
the
wisdome
of
the
Apostle
,
who
hauing
set
before
vs
the
conueniences
of
a
single
life
and
the
inconueniences
of
mariage
,
professeth
that
it
is
not
to
ensnare
vs
.
Now
if
wee
are
not
fitly
qualified
for
a
single
life
,
it
is
vndoubtedly
to
ensnare
our selues
,
if
wee
chuse
rather
to
burne
in
a
single
life
,
then
to
quench
the
fire
by
marriage
.
The
thousands
,
and
wee
dare
say
millions
of
Martyrs
both
in
the
Primitiue
Church
,
and
in
our
owne
times
,
giue
a
sufficient
testimonie
that
wee
entertaine
and
embrace
not
marriage
,
but
so
farre
as
it
fitteth
vs
for
our
calling
.
In
how
base
and
dispitefull
a
mann●●
soeuer
men
calumniate
it
,
which
of
our
Martyrs
was
ever
held
back
by
the
consideration
of
the
sweetnesse
of
his
marriage
,
by
the
naturall
affection
towards
hi●
children
,
by
the
cares
of
the
world
,
from
sealing
the
Gospell
with
his
blood
?
They
might
all
haue
liued
,
and
many
of
them
might
haue
liued
in
all
outward
content
,
either
for
honours
or
pleasures
,
yet
notwithstanding
all
this
,
they
preferred
death
before
life
,
torments
before
pleasures
,
the
ignominy
&
shame
,
before
the
honour
and
applause
of
the
world
.
Let
our
enemies
be
our
Iudges
,
is
not
such
a
kind
of
death
more
admirable
then
the
single
life
of
Monkes
?
is
it
not
a
sure
token
of
a
more
magnanimous
spirit
,
of
a
more
feruent
zeale
,
of
a
more
fixed
hope
,
of
a
more
vehement
loue
,
of
a
more
liuely
faith
,
than
the
single
life
of
these
Votaries
;
vnchast
for
the
most
part
,
and
chast
onely
by
constraint
.
But
let
us
returne
to
our
purpose
.
As
the
Monkish
life
tends
to
make
him
who
addicteth
himselfe
to
it
,
a
theefe
and
a
whoremonger
,
vnlesse
he
hath
receiued
the
gift
requisite
for
a
single
life
:
so
in
the
third
place
,
it
is
a
thing
which
puffeth
a
man
vp
with
a
wonderfull
presumption
of
himselfe
.
I
know
the
Monkes
make
great
profession
of
humility
,
but
how
can
he
be
humble
who
thinketh
himselfe
able
,
who
vndertaketh
to
merite
,
and
beleeueth
that
he
doth
merite
?
True
humility
is
for
a
man
to
thinke
himsel●e
vnworthy
,
to
somuch
as
looke
vp
vnto
heauen
:
these
Votaries
presume
to
merite
it
.
Moreouer
true
humility
is
for
vs
to
thinke
that
when
wee
haue
done
all
,
wee
are
but
vnprofitable
seruants
;
these
Monkish
Saints
,
beleeue
that
they
doe
workes
of
supererogation
,
and
that
they
merit
for
others
also
.
What
pride
is
this
,
or
what
blasphemie
?
God
himselfe
commandeth
vs
to
loue
him
with
all
our
heart
,
with
all
our
mind
,
with
all
our
strength
:
They
make
profession
of
doing
a
great
deale
more
then
he
commandeth
vs
.
In
what
mood
soeuer
God
speaketh
,
it
is
imperatiue
,
after
what
fashion
soever
he
speaketh
,
he
cannot
but
command
:
see
in
the
meane
time
the
monstrous
pride
of
these
Monkes
:
There
are
(
say
they
)
some
counsells
which
God
giueth
,
to
obey
which
man
is
not
bound
vnlesse
himselfe
please
,
his
owne
vow
alone
bindeth
him
to
obedience
.
Who
can
in
conscience
thinke
thus
of
the
Counsells
of
God
without
a
proud
exaltation
of
himselfe
against
him
?
was
this
the
ayme
of
the
Lord
?
is
this
the
fruit
of
his
familiar
mildnesse
?
when
he
commands
in
counselling
,
and
counsells
in
commanding
,
deales
he
so
courteously
with
vs
to
the
end
that
man
should
mistake
him
for
his
companion
?
that
he
should
misconstrue
his
commandements
,
and
allow
them
onely
the
faint
emphasis
of
counsells
which
a
friend
giues
to
a
friend
without
any
strongertie
of
obseruing
them
.
The
entreaties
of
our
superiours
are
commandes
,
if
wee
either
speake
,
or
thinke
of
them
otherwise
,
wee
cease
in
effect
to
acknowledge
them
for
our
Superiours
,
we
proudly
exalt
our selues
against
them
.
And
what
may
wee
then
thinke
of
these
professors
of
humility
,
who
allow
not
God
that
in
matter
of
religion
,
which
they
owe
to
men
in
matter
of
ciuility
.
Questionlesse
this
proueth
them
not
onely
proud
,
but
also
both
sacrilegious
and
blasphemous
persons
.
These
things
being
so
,
how
commeth
it
to
passe
,
that
such
grosse
impiety
should
serue
for
a
pretence
to
iustify
that
religion
,
of
the
which
it
maketh
profession
?
Yea
seing
that
it
is
so
farre
from
being
what
it
seemed
to
be
at
the
first
view
,
that
it
is
indeede
the
quite
contrary
,
as
wee
suppose
wee
haue
proued
,
let
it
serue
rather
to
accuse
,
yea
to
condemne
that
religion
,
of
which
it
's
said
to
be
the
excellency
and
perfection
.
The
Conclusion
.
WE
haue
at
length
examined
in
order
,
all
●hose
preiudices
and
pretences
which
they
of
the
Romish
Church
haue
inuented
,
to
hinder
our
cause
from
being
throughly
&
exactly
examined
.
It
was
the
onely
scope
of
this
treatise
to
shew
that
all
those
allegations
1
of
the
Magnificence
2
Vnity
,
3
Antiquity
,
4
Stability
,
5
Continuation
6
Succession
,
7
the
substance
of
truth
,
8
the
holinesse
pretended
to
be
in
the
Church
of
Rome
,
are
but
friuolous
pretences
,
devised
to
hinder
an
exquisite
and
solide
enquirie
of
the
truth
.
If
wee
haue
attained
to
this
scope
,
it
s
all
wee
could
desire
:
the
indifferent
Reader
shall
iudge
of
it
.
For
my
owne
part
,
it
sufficeth
me
that
my
consc●ence
beareth
me
witnesse
,
that
I
haue
proceeded
in
it
without
vainglory
,
without
stomack
,
in
all
sincerity
,
as
speaking
rather
before
God
,
then
before
men
.
This
maketh
me
hope
for
his
blessing
vpon
my
paines
so
much
the
more
,
as
he
is
iealous
of
his
truth
,
at
the
clearing
of
which
I
haue
wholy
aimed
.
Wherefore
I
humbly
entreat
him
,
by
his
spirit
,
to
supply
all
my
defects
,
and
notwithstanding
my
infirmities
,
not
to
faile
to
accomplish
his
power
by
weake
meanes
,
whether
it
be
in
confirming
those
,
whome
he
hath
already
called
to
the
communion
of
his
grace
,
or
whether
it
be
in
awaking
others
out
of
their
security
,
to
the
end
that
they
may
seeke
his
truth
,
and
in
seeking
it
may
find
it
,
and
in
it
euerlasting
life
through
Iesus
Christ
our
Lord
,
to
whom
with
the
Father
,
&
the
Holie
Spirit
be
honour
and
glory
eternally
,
Amen
.
FINIS
Faults
escaped
in
some
copies
.
PAg.
5.
lin.
18.
for
braue
,
read
,
some
braue
.
Pag.
8.
line
21.
for
superstition
,
superstition
florished
.
P·
11.
lin.
29.
for
accompany
,
for
the
most
part
accompany
.
28.17
.
for
won
,
wondred
.
31.27
.
for
liberally
,
literally
.
132.1
.
for
being
true
,
being
no
true
Pag.
108.
referre
the
citation
out
of
Cyzicenus
to
that
which
followeth
about
Hosius
.
and
at
u
read
Athanas.
2.
Apol.
Diuers
other
petty
faults
there
are
,
such
as
cannot
wrong
a●
intelligent
Reader
.
Notes, typically marginal, from the original text
Notes for div A17864-e380
Notes for div A17864-e730
Notes for div A17864-e1420
Notes for div A17864-e1570
Notes for div A17864-e2230
Notes for div A17864-e3310
Notes for div A17864-e3700
Notes for div A17864-e4230
Notes for div A17864-e4500
Notes for div A17864-e4760
Notes for div A17864-e4980
Notes for div A17864-e5220
Notes for div A17864-e5510
Notes for div A17864-e5700
Notes for div A17864-e6150
Notes for div A17864-e6360
Notes for div A17864-e6620
Notes for div A17864-e6920
Notes for div A17864-e7320
Notes for div A17864-e7650
Notes for div A17864-e7980
Notes for div A17864-e8240
Notes for div A17864-e9320
Notes for div A17864-e9760
Notes for div A17864-e11850
Notes for div A17864-e12160
Notes for div A17864-e12490
Notes for div A17864-e12660
Notes for div A17864-e12880
Notes for div A17864-e13410