SYR.
THE
Letter
which
you
deliuered
to
Monsieur
de
la
Boderie
,
to
be
giuen
me
,
I
receaued
when
I
was
vpon
my
departure
,
taking
my
iourney
into
Normandie
.
Since
my
returne
,
I
haue
bene
allwaies
sick
;
which
hath
bene
the
cause
,
that
my
Answer
commeth
no
sooner
to
your
hands
.
But
now
,
that
my
infirmity
alloweth
me
some
little
ease
,
I
will
pay
the
arrierages
of
my
former
slacknesse
.
And
first
I
yield
you
many
thankes
,
for
the
pleasure
you
did
me
,
in
shewing
my
Letter
to
his
Maiesty
of
Great-Britaine
,
and
procuring
me
some
part
in
his
gracious
fauour
;
which
I
will
endeauour
so
to
increase
by
most
humble
seruices
,
and
particulerly
by
setting
forth
his
Royall
Praises
(
the
only
fruite
,
which
good
and
vertuous
Kings
,
such
as
his
Maiesty
is
,
do
receaue
of
the
thorny
cares
annexed
to
Royall
Gouernement
)
as
he
shall
haue
no
cause
to
be
sorie
,
that
Posterity
know
the
honour
,
which
his
Maiesty
did
me
with
his
Royall
fauour
,
and
the
Reuerence
and
Admiration
I
had
of
his
Princelie
vertues
.
As
for
the
Translation
of
Virgils
verse
,
wherof
you
say
his
Maiesty
desired
a
Copie
,
that
being
lost
,
which
before
I
sent
you
,
I
must
differre
for
some
daies
the
performance
of
this
duty
,
for
that
I
haue
caused
it
to
be
printed
againe
with
an
Addition
of
one
part
of
the
fourth
;
which
for
his
Maiesties
sake
I
haue
of
purpose
added
,
to
make
therof
vnto
him
a
more
ample
and
worthy
present
;
and
as
soone
as
some
few
Copies
shal
be
finished
,
I
will
not
fayle
to
send
you
one
,
that
you
may
present
it
to
his
Maiesty
in
my
name
.
There
resteth
now
the
third
point
of
your
Letter
;
which
is
,
that
his
Maiesty
much
meruailed
at
these
wordes
of
mine
,
where
I
sayd
,
that
excepting
the
only
Title
of
Catholike
,
there
was
nothing
wanting
in
his
Royall
Person
,
to
expresse
the
liuelie
patterne
of
a
Prince
,
completely
endued
with
all
Princely
vertues
:
and
that
he
pretended
the
Title
of
Catholike
,
could
not
be
denied
him
,
since
he
belieued
all
those
things
,
which
the
ancient
Fathers
with
vniforme
consent
esteemed
necessary
to
saluation
.
To
this
I
answere
,
that
as
on
the
one
side
I
cannot
but
greatly
praise
the
Christian
humility
of
his
Maiesty
,
in
that
he
refuseth
not
to
submit
his
Iudgement
,
adorned
with
so
rare
light
of
Nature
,
and
increased
by
Industrie
,
to
those
bright
shining
Lampes
of
Antiquity
;
imitating
herein
the
prudence
of
the
Great
Emperour
Theodosius
,
who
thought
no
other
meanes
more
ready
for
the
composing
of
those
dissentions
,
wherewith
the
Church
was
molested
in
his
time
,
then
to
demaund
of
both
parties
,
if
they
belieued
,
that
the
ancient
Fathers
,
who
flourished
before
their
contentions
began
,
had
the
true
faith
;
which
they
confessing
,
he
required
them
to
submit
themselues
to
that
,
which
they
should
find
to
haue
byn
belieued
by
the
ancient
Fathers
:
so
on
the
other
side
,
there
are
diuers
things
to
be
obserued
vpon
the
Premises
before
we
come
to
the
Conclusion
;
which
for
that
I
haue
not
meanes
to
present
to
his
Maiesty
,
I
shal
be
content
to
informe
you
of
them
for
your
particuler
satisfaction
.
The
first
is
,
that
the
Name
of
Catholike
,
is
not
a
Name
of
only
Beliefe
,
but
of
Communion
;
otherwise
the
ancient
Fathers
would
neuer
haue
refused
to
giue
this
Name
to
them
,
that
were
separated
from
them
,
not
in
beliefe
,
but
in
the
communion
&
vnity
of
the
Church
.
Neither
would
they
euer
haue
affirmed
,
that
out
of
the
Catholike
Church
they
might
haue
Faith
and
Sacraments
,
but
not
Saluation
.
Out
of
the
Catholike
Church
(
saith
S.
Augustin
in
his
Treatise
of
the
Conference
had
with
Emeritus
)
a
man
may
haue
all
things
,
excepting
saluation
:
he
may
haue
Orders
,
he
may
haue
Sacraments
,
he
may
sing
Alleluia
,
he
may
answere
Amen
,
he
may
haue
the
Ghospell
,
he
may
haue
,
and
preach
the
faith
in
the
Name
of
the
Father
,
&
of
the
Sonne
,
and
of
the
holy
Ghost
;
but
he
can
by
no
meanes
obtaine
saluation
,
but
in
the
Catholike
Church
.
And
in
his
booke
de
vtilitate
credendi
.
There
is
one
Church
,
as
all
do
confesse
:
and
if
you
looke
on
the
whole
compasse
of
the
world
,
it
exceedeth
all
others
in
number
:
and
as
they
affirme
that
know
,
it
is
more
sincere
in
the
doctrine
of
the
Truth
.
But
this
is
another
question
.
That
which
sufficeth
for
our
present
purpose
,
is
,
that
there
is
one
Catholike
Church
,
to
which
diuers
heresies
haue
giuen
different
Names
,
when
as
euery
of
them
haue
their
proper
Names
,
which
they
dare
not
deny
:
by
which
it
may
easily
appeare
,
to
whome
the
Name
of
Catholike
,
of
which
all
are
desirous
,
ought
to
be
attributed
.
And
that
I
may
omit
this
wisdome
,
which
you
denie
to
be
in
the
Catholike
Church
,
there
are
diuers
other
things
,
which
do
most
iustly
retayne
,
and
hould
me
in
her
bounds
&
vnity
.
There
doth
hould
me
the
consent
of
people
and
nations
,
the
authority
which
had
her
beginning
by
miracles
,
nourished
by
hope
,
augmented
by
charity
,
confirmed
by
antiquity
.
There
doth
hould
me
the
Succession
of
Bishops
vntill
this
present
day
,
from
the
very
Seate
of
Peter
,
to
whom
our
Lord
committed
the
feeding
of
his
sheepe
after
his
Resurrection
,
to
the
Episcopall
dignity
of
the
present
Bishop
.
And
lastly
this
very
name
Catholike
doth
hould
me
in
the
vnity
of
this
Church
;
which
name
this
Church
hath
alwaies
,
not
without
cause
,
amongst
so
many
different
sects
of
heresies
,
in
such
sort
obtained
,
that
although
all
heretiks
desire
to
be
called
Catholiks
;
yet
if
a
Stranger
should
demaund
where
is
the
Assembly
of
the
Catholike
Church
,
there
is
no
Heretike
that
dareth
to
assigne
him
his
Temple
,
or
his
house
.
We
doe
belieue
the
holy
Church
,
that
is
Catholike
;
for
the
Heretikes
and
the
Schismatikes
do
cal
their
Congregations
Churches
:
but
the
Heretikes
belieuing
those
things
of
God
,
which
are
false
,
do
violate
the
fayth
;
and
the
Schismatiks
by
vnlawfull
diuisions
,
doe
separate
themselues
from
brotherly
charity
,
although
they
belieue
in
all
things
the
same
with
vs
.
And
for
this
cause
neither
doth
the
Heretike
appertaine
to
the
Catholik
Church
,
for
that
she
loueth
God
;
nor
the
Schismatike
,
for
that
she
loueth
her
neighbour
.
All
those
that
belieue
,
as
hath
bene
said
,
that
our
Lord
Iesus
Christ
is
come
in
flesh
,
&
risen
from
death
in
the
same
flesh
,
in
which
he
was
borne
,
and
hath
suffered
;
and
that
he
is
the
Sonne
of
God
,
with
God
,
and
one
with
the
Father
,
and
the
onely
immutable
Word
of
the
Father
,
by
whome
all
thinges
were
made
,
but
doth
yet
in
such
sort
dissent
from
his
body
,
which
is
the
Church
,
that
their
communion
is
not
with
all
them
with
whome
the
Catholike
Church
doth
participate
,
but
are
in
some
deuided
part
;
it
is
manifest
,
that
they
are
not
in
the
Catholike
Church
.
And
Prosper
his
Disciple
saith
:
That
he
who
doth
communicate
with
this
Vniuersall
Church
,
is
a
Christian
,
and
a
Catholike
,
and
he
that
doth
not
communicate
,
is
an
Heretike
and
Antichrist
.
By
which
we
see
,
that
the
ancient
Fathers
denyed
the
Title
of
Catholike
to
the
Donatists
,
because
they
separated
themselues
from
the
Communion
of
the
Church
,
and
graunted
it
to
them
,
from
whome
the
Donatists
tooke
their
doctrine
,
because
they
remayned
in
the
Vnity
of
one
communion
.
The
people
vnder
S.
Cyprian
his
charge
(
saith
Saint
Pacianus
)
haue
neuer
bene
called
otherwise
then
Catholike
.
And
S.
Vincentius
Lyrinensis
:
O
admirable
change
of
things
!
The
Authors
of
one
and
the
same
opinion
are
esteemed
Catholikes
,
and
their
followers
are
iudged
Heretikes
.
And
S.
Augustine
.
Your
dissention
,
saith
he
,
and
your
diuision
maketh
you
Heretikes
,
&
their
peace
and
vnity
made
them
Catholikes
.
And
when
as
in
the
fourth
Councell
of
Carthage
this
Article
was
put
in
the
examen
of
those
that
were
to
be
made
Bishops
,
the
same
was
repeated
in
the
Epistle
of
the
Councell
,
by
Saint
Augustine
,
who
was
the
Secretary
,
in
these
words
:
Whosoeuer
is
deuided
from
the
Catholike
Church
,
how
laudably
soeuer
he
seeme
to
liue
,
for
this
only
cryme
that
he
is
separated
from
the
Vnity
of
the
Church
,
he
shall
be
excluded
from
life
,
and
the
wrath
of
God
shall
remayne
vpon
him
.
And
the
same
was
repeated
againe
by
Fulgentius
,
who
saith
:
Thus
sayd
these
Fathers
,
wholy
or
principally
against
the
Donatists
;
who
notwithstanding
agreed
with
the
Catholikes
in
all
articles
of
the
Creed
,
and
in
holy
Scripture
.
You
accord
with
vs
(
sayth
S.
Augustine
)
in
Baptisme
,
and
in
the
Creed
,
and
in
all
other
Sacraments
of
our
Lord
:
but
in
the
spirit
of
Vnity
,
in
the
place
of
peace
,
&
lastly
in
the
Catholike
Church
,
you
are
not
with
vs
.
And
yet
they
differed
only
in
one
poynt
of
Tradition
,
not
expressely
contayned
in
Scripture
.
And
S.
Augustine
himselfe
,
the
chief
Conquerour
of
this
Heresy
,
doth
confesse
,
that
it
could
not
be
proued
by
Scripture
.
This
(
saith
he
lib.
And
in
his
first
booke
contra
Cresconium
:
Although
no
example
of
this
matter
be
found
in
holy
Scriptures
,
yet
do
we
follow
in
this
,
the
Truth
of
the
Scriptures
,
when
we
do
that
which
is
agreable
to
the
Vniuersall
Church
,
commended
vnto
vs
by
the
authority
of
the
same
Scriptures
.
And
l.
de
Bapt.
cont.
Donat.
And
we
our selues
(
saith
he
)
should
not
dare
to
affirm
any
thing
of
this
matter
,
if
we
were
not
warranted
by
the
most
vniforme
Authority
of
the
Church
.
S.
Cypr.
is
to
be
thought
to
haue
descended
from
their
tradition
,
as
diuers
other
things
haue
done
,
which
the
Vniuersall
Church
doth
obserue
,
and
are
therfore
with
great
reason
belieued
,
to
haue
bene
commaunded
by
the
Apostles
,
although
they
be
not
written
.
Whence
it
followeth
,
that
it
sufficeth
not
,
for
the
obtaining
of
the
Name
Catholike
,
to
hould
,
or
rather
to
thinke
we
do
hould
the
self
same
beliefe
of
the
ancient
Fathers
,
if
we
do
not
participate
with
them
in
the
Vnity
and
Communion
of
the
same
Catholike
Church
,
with
which
the
same
ancient
Fathers
did
communicate
,
and
which
by
succession
of
persons
,
and
,
as
we
further
pretend
,
by
the
succession
also
of
doctrine
is
descended
vnto
vs
.
And
if
she
hath
lost
any
part
of
her
greatnes
in
our
Hemisphere
,
she
hath
gotten
as
much
,
or
more
,
in
the
other
Hemisphere
,
that
is
vnder
vs
:
that
so
those
ancient
Prophesies
may
be
fulfilled
;
In
thy
seed
all
the
nations
of
the
earth
shall
be
blessed
And
:
In
the
last
dayes
,
the
mountayne
of
the
house
of
our
Lord
,
shal
be
in
the
top
of
mountaines
,
and
shal
be
lifted
vp
aboue
the
hilles
,
and
all
nations
shall
come
vnto
it
.
The
Ghospell
of
the
Kingdome
must
be
preached
through
the
vniuersall
world
,
and
then
shall
follow
the
end
and
consummation
:
with
other
the
like
sentences
of
holy
Scripture
.
By
which
(
as
Saint
Augustine
noteth
)
the
Church
hath
obtayned
the
Title
&
Marke
of
Catholike
.
The
second
obseruation
is
,
concerning
the
restriction
to
things
,
necessary
to
saluation
.
For
besides
those
that
are
necessary
to
saluation
,
there
are
two
other
degrees
of
things
:
the
one
,
of
such
as
are
profitable
to
saluation
:
as
,
according
to
the
iudgment
of
your
Ministers
,
is
the
selling
of
all
that
a
man
hath
,
and
giuing
it
to
the
poore
.
Likewise
to
fast
in
time
of
affliction
,
to
appease
the
indignation
of
God
;
to
pray
for
the
brethren
that
are
of
the
same
faith
with
vs
;
to
pray
to
Almighty
God
for
our
owne
necessities
.
The
other
degree
is
of
things
lawfull
,
&
not
repugnant
to
saluation
;
as
to
flie
in
time
of
persecution
,
and
for
such
as
serue
the
Altar
,
to
be
maintained
by
the
Altar
;
to
put
away
the
wife
that
is
Adultresse
,
and
the
like
.
For
I
alleage
these
,
as
examples
,
and
not
for
instances
.
Now
for
entire
conformity
with
the
beliefe
of
the
ancient
Fathers
,
it
is
necessary
,
that
we
belieue
all
those
things
which
they
belieued
,
euery
one
according
to
the
degree
in
which
they
were
held
by
them
;
that
is
,
to
belieue
those
things
to
be
necessary
to
saluation
,
which
they
reputed
necessarie
;
and
those
things
profitable
to
saluation
,
which
they
esteemed
so
:
and
likewise
to
belieue
those
things
to
be
lawfull
,
and
not
repugnant
to
saluation
,
which
they
did
hold
for
lawfull
&
not
repugnant
:
and
that
vnder
colour
,
that
these
two
last
degrees
are
not
of
things
necessary
to
saluation
,
but
only
profitable
or
lawfull
,
we
should
not
condemne
them
,
nor
separate
our selues
for
any
respect
of
them
from
the
Church
,
which
did
,
and
doth
practise
them
.
The
third
obseruation
is
,
concerning
the
ambiguity
of
the
words
(
necessarie
to
saluation
)
which
for
that
there
are
diuers
kindes
of
necessities
in
matters
of
Religion
,
may
be
diuersly
taken
.
For
there
is
one
necessity
,
which
is
called
Absolute
,
and
another
Conditionall
.
There
is
a
necessitie
of
the
meanes
to
do
a
thing
,
and
there
is
a
necessitie
induced
by
the
precept
,
by
which
we
are
commaunded
to
do
it
.
There
is
also
a
necessitie
of
speciall
and
particuler
beliefe
,
and
a
necessitie
of
beliefe
in
generall
:
a
necessitie
of
act
,
and
lastly
a
necessity
of
approbation
.
I
call
absolute
necessity
(
not
that
it
is
simply
so
,
but
for
that
God
hath
so
ordained
it
)
that
which
admitteth
no
excuse
of
impossibility
,
nor
any
exception
of
place
,
time
,
or
person
.
Of
this
kind
is
the
knowledge
and
beliefe
of
Christ
,
the
Mediatour
betweene
God
and
man
,
which
is
of
absolute
necessitie
to
be
knowne
of
all
that
be
of
age
.
For
it
is
not
excused
with
the
circumstance
of
not
being
in
place
,
where
one
may
be
instructed
,
nor
with
the
condition
of
being
ignorant
and
vnlearned
,
rude
,
and
of
little
capacity
,
a
sheepe
,
and
not
a
sheepheard
:
for
none
of
these
exceptions
can
defend
them
from
eternall
death
,
that
do
not
actually
belieue
.
Forasmuch
as
whosoeuer
belieueth
not
in
the
only
begotten
Sonne
of
God
,
is
allreadie
iudged
.
Do
not
belieue
,
do
not
say
,
do
not
teach
,
that
the
Infants
preuented
by
death
,
before
they
be
baptized
,
can
obtaine
remission
of
Originall
sinne
,
if
thou
will
be
a
Catholike
.
And
of
this
kind
of
necessitie
,
there
are
but
few
examples
.
I
call
that
necessitie
Conditionall
,
which
obligeth
not
,
but
when
there
is
possibility
,
and
admitteth
exception
of
place
,
time
,
and
persons
:
and
this
againe
is
subdeuided
into
many
branches
.
For
first
of
all
(
to
speake
of
matters
which
concerne
Faith
)
there
are
many
points
,
which
necessarily
are
to
be
belieued
by
him
,
that
is
in
place
,
where
he
may
be
instructed
,
or
hath
time
to
informe
himself
,
which
are
not
necessary
to
another
,
that
liueth
in
a
desert
,
or
is
so
suddainly
preuented
by
death
,
that
he
hath
no
leasure
to
be
instructed
:
as
,
that
Christ
was
borne
of
a
Virgin
,
that
he
was
crucified
vnder
Pontius
Pilate
,
that
he
rose
againe
the
third
day
.
And
many
things
are
necessary
to
be
belieued
and
held
for
points
of
Faith
,
either
by
the
whole
body
of
the
Church
in
generall
,
or
by
the
order
of
Ministers
or
Pastours
,
who
are
the
eies
of
the
Church
,
which
be
not
necessary
to
be
knowne
and
belieued
as
articles
of
Faith
by
euery
one
in
particuler
:
As
,
that
the
persons
of
the
blessed
Trinity
are
one
in
Essence
,
and
distinct
in
Subsistence
:
that
the
Father
hath
begotten
his
Sonne
of
necessity
,
and
not
of
free
accord
;
that
they
are
the
diuine
Persons
which
do
produce
,
and
are
produced
,
and
not
the
Essence
which
doth
neither
produce
,
nor
is
produced
;
that
the
externall
operations
of
the
blessed
Trinity
are
vndeuided
:
that
the
only
Person
of
the
Sonne
hath
taken
flesh
,
and
not
any
of
the
others
:
that
in
Christ
there
are
two
Substances
,
and
one
Subsistence
:
that
the
Diuinity
was
not
in
place
of
the
soule
,
but
that
besides
the
body
and
Diuinity
,
there
was
in
Christ
also
a
sensible
and
reasonable
soule
:
that
what
Christ
did
once
personally
vnite
vnto
him
,
he
doth
neuer
abandone
:
that
the
Diuel
was
created
good
,
and
by
the
liberty
of
his
owne
free
will
,
he
became
euill
;
and
other
the
like
.
And
as
for
the
necessity
of
action
,
there
are
many
things
necessary
,
when
there
is
possibility
and
opportunity
of
times
,
of
places
,
and
of
persons
;
which
are
not
necessary
absolutely
,
and
when
these
commodities
and
meanes
to
performe
them
,
are
wanting
:
As
to
assist
at
Ecclesiasticall
solemnities
;
to
receaue
actually
the
Eucharist
.
And
many
things
are
necessary
to
some
,
as
Mission
and
Imposition
of
hands
to
the
Pastours
of
the
Church
;
and
Marriage
to
such
as
desire
lawfull
ofspring
,
which
are
not
necessary
to
others
.
And
briefly
,
other
things
are
needfull
for
the
obtayning
of
saluation
,
and
others
for
the
obtaining
of
it
with
more
facility
:
others
for
the
obtaining
of
it
for
ones
self
,
and
others
for
the
procuring
and
getting
of
it
for
another
:
others
for
the
constitution
of
the
Church
,
and
others
for
the
edification
and
more
large
propagation
of
the
Church
:
others
for
the
meere
being
of
Christian
Religion
,
and
others
for
the
better
being
,
that
is
,
for
the
decency
,
dignity
,
and
splendour
therof
.
I
call
necessity
of
meanes
that
which
is
in
the
things
themselues
we
vse
,
as
that
of
the
Sacraments
,
to
which
God
hath
giuen
power
,
for
the
imparting
of
Grace
,
and
the
reall
cooperation
to
the
health
of
a
mans
soule
,
That
also
of
the
Commaundements
of
the
morall
law
,
the
necessity
wherof
is
imposed
by
the
order
of
nature
.
In
like
manner
the
necessity
of
repenting
for
our
sinnes
,
which
is
a
necessary
meane
for
obtaining
of
pardon
.
I
call
that
necessity
of
Precept
,
which
proceedeth
only
from
the
force
of
commaundment
,
as
is
the
keeping
holy
of
the
first
day
in
the
weeke
,
in
memorie
of
that
day
in
which
our
Sauiour
rose
from
death
,
and
which
for
this
cause
is
called
Dies
Dominicus
,
that
is
,
the
day
of
our
Lord
,
and
other
the
like
obseruations
;
the
omission
of
which
,
would
nothing
endanger
saluation
,
if
it
were
not
for
disobedience
and
the
breaking
of
the
precept
,
by
which
they
are
commaunded
.
I
call
necessitie
of
particuler
and
speciall
beliefe
,
the
necessity
of
those
articles
,
which
all
faithfull
soules
not
preuented
by
death
are
bound
to
know
and
belieue
with
an
expresse
,
distinct
,
and
determinate
faith
,
which
in
Schooles
is
called
Fides
ex
licita
:
and
of
this
kind
,
are
the
twelue
Articles
of
our
Creed
.
Necessity
of
generall
beliefe
comprehendeth
those
things
,
which
euery
one
in
particuler
is
not
bound
to
belieue
in
distinct
and
expresse
manner
;
as
the
doctrine
of
Originall
sinne
;
the
article
of
two
wills
in
Christ
;
the
proceeding
of
the
holy
Ghost
from
the
Father
and
the
Sonne
;
the
force
of
Baptisme
giuen
in
due
forme
out
of
the
Catholike
Church
;
and
that
the
baptized
by
heretikes
are
not
to
be
rebaptized
,
when
they
returne
to
the
vnity
of
the
Church
,
and
other
the
like
,
which
euery
simple
and
rude
Christian
is
not
bound
expresly
and
distinctly
to
belieue
,
but
it
sufficeth
,
that
they
belieue
them
in
generall
,
in
the
faith
of
the
Church
,
that
is
,
that
they
adhere
,
and
be
vnited
to
the
Church
,
which
belieueth
them
;
in
the
faith
whereof
they
liue
as
long
,
as
they
remaine
in
her
communion
and
vnity
;
in
like
manner
as
the
infant
liueth
by
the
food
receaued
by
the
mother
,
as
long
as
it
is
within
her
wombe
.
Necessity
of
Act
I
call
that
,
which
is
of
those
things
,
which
euery
one
in
particuler
is
bound
actually
to
do
:
As
to
professe
the
name
of
Christ
,
to
pardon
receaued
iniuries
,
to
restore
the
goods
of
others
vniustly
detayned
.
Necessity
of
approbation
is
of
those
things
,
which
euery
one
in
particuler
is
not
bound
actually
to
execute
;
but
he
is
bound
not
to
contradict
,
or
condemne
those
that
do
them
,
nor
the
Church
which
doth
approue
them
,
nor
for
any
dislike
of
them
to
separate
themselues
from
the
Church
,
vnder
paine
of
being
excluded
from
euerlasting
saluation
.
Of
this
sort
is
the
choice
of
liuing
a
chast
and
single
life
,
and
other
the
like
.
Of
all
which
kindes
of
Necessitie
the
ancient
Fathers
held
many
things
,
ech
one
in
his
degree
,
differently
necessary
to
saluation
:
as
we
will
shew
in
those
particulers
,
which
shal
be
presented
to
be
examined
.
Now
if
we
hold
the
points
of
doctrine
or
of
action
,
which
the
Fathers
esteemed
necessary
for
saluation
,
according
to
some
of
these
necessities
,
and
do
reiect
the
rest
,
we
cannot
for
this
be
said
to
agree
in
beliefe
with
the
ancient
Fathers
:
but
it
is
further
needfull
to
hold
and
esteeme
all
those
things
necessary
to
saluation
,
which
the
ancient
Fathers
did
esteeme
to
be
necessary
,
euery
one
in
the
degree
,
and
according
to
the
kind
of
necessity
,
as
they
were
esteemed
by
them
.
The
fourth
Obseruation
is
about
the
word
(
Ancient
)
which
some
,
when
they
should
come
to
performe
their
promise
of
submitting
their
iudgment
to
Antiquity
,
do
restraine
to
the
first
or
second
Age
immediatly
after
the
Apostles
,
not
for
that
they
hope
to
find
within
that
space
any
ancient
Father
,
that
doth
fauour
them
,
but
for
that
the
Church
being
then
oppressed
with
persecutions
,
left
vs
but
few
writings
of
that
Date
;
and
those
for
the
most
part
against
such
persons
,
&
about
such
matters
,
as
do
so
little
appertaine
to
the
questions
now
in
controuersy
,
as
the
face
of
the
ancient
doctrine
,
&
the
practise
of
the
Church
in
those
dayes
,
cannot
be
fully
represented
vnto
vs
&
knowne
.
But
reason
and
equity
requireth
,
that
if
we
wil
confer
the
estate
of
the
Sects
of
this
age
,
which
would
chalenge
to
themselues
the
Title
of
the
Catholike
Church
,
with
the
estate
of
the
ancient
Church
;
we
should
take
a
time
,
wherin
not
only
our
Competitours
do
agree
with
vs
,
that
the
Church
of
that
age
was
the
true
Church
,
&
the
true
Spouse
of
Iesus
Christ
,
and
that
she
had
lawfull
authority
to
iudge
and
determine
the
Controuersies
in
matters
of
Religion
;
but
also
it
behoueth
vs
to
take
such
a
tyme
,
of
which
we
haue
sufficient
Monuments
and
Records
,
to
shew
cleerly
vnto
vs
the
doctrine
&
obseruations
of
that
Church
,
which
cannot
in
any
sort
be
better
found
then
in
the
tymes
of
the
foure
first
Councels
,
that
is
,
from
the
tyme
of
Constantine
the
Great
,
who
was
the
first
Emperour
that
publikly
professed
Christian
Religion
,
to
the
tyme
of
the
Emperour
Martian
.
And
it
seemeth
his
Maiesty
doth
liberally
accord
,
not
onely
to
this
,
but
to
much
more
in
some
of
his
writings
,
hauing
extended
the
continuance
of
the
true
Church
,
to
the
whole
space
of
the
fiue
first
ages
.
For
besides
that
the
freedome
from
the
yoke
of
seruitude
of
the
Pagans
,
gaue
place
to
the
Church
then
to
speake
with
more
liberty
,
and
to
haue
more
free
communication
with
all
the
parts
belonging
vnto
it
,
dispersed
in
diuers
Countreys
and
Kingdomes
,
and
to
flourish
in
a
greater
multitude
of
learned
and
excellent
Writers
,
which
hath
bene
the
cause
,
that
we
haue
at
this
present
without
comparison
,
many
more
testimonyes
of
those
ages
,
to
discouer
the
entire
and
perfect
forme
of
the
ancient
Christian
Religion
,
then
we
haue
of
the
other
ages
which
went
before
.
Besides
this
,
I
say
,
our
Aduersaryes
cannot
deny
,
but
that
Church
,
which
was
nourished
with
the
brests
of
the
first
Christian
Emperours
,
and
which
destroyed
the
Temples
,
abolished
the
seruice
and
honour
done
to
false
Gods
,
and
exercised
the
soueraigne
Tribunall
of
spirituall
authority
on
earth
,
by
the
sentence
of
condemnation
,
which
she
pronounced
against
the
foure
most
famous
Heresies
,
in
the
foure
first
generall
Councells
,
which
were
the
foure
first
generall
Assemblyes
,
and
Parlaments
of
Estate
of
the
Kingdome
of
Christ
,
was
that
Church
of
whom
it
was
fortould
,
that
she
should
suck
the
brests
of
Kings
;
Shall
we
doubt
,
Saint
Augustine
,
to
put
our selues
in
the
bosome
of
that
Church
,
which
by
succession
of
Bishops
from
the
Seat
of
the
Apostles
,
to
the
vniuersall
confession
of
mankind
,
the
Heretikes
barking
on
all
sides
,
and
condemned
partly
by
the
iudgement
of
the
very
people
,
and
partly
by
the
Maiesty
of
miracles
,
hath
obtained
the
highest
degree
of
authority
,
which
not
to
obey
and
acknowledge
,
is
an
act
of
extreme
impiety
or
precipitous
arrogancie
.
And
againe
.
The
Catholike
Church
resisting
all
Heretikes
may
be
impugned
,
but
neuer
ouercome
:
al
heresies
haue
come
out
of
her
,
as
vnprofitable
branches
cut
off
from
the
vine
,
but
she
remaineth
still
in
her
roote
,
in
her
vine
,
in
her
charity
.
That
doctrine
therefore
shall
truly
be
sayd
to
be
ancient
,
and
marked
with
the
character
of
the
primitiue
Church
,
which
shal
be
found
to
haue
bene
belieued
and
practised
vniuersally
by
the
Fathers
,
who
liued
in
the
time
of
the
foure
first
Generall
Councells
;
and
principally
when
it
shall
appeare
,
that
the
things
affirmed
by
the
authors
of
those
ages
,
were
not
held
by
them
as
doctrines
and
obseruations
of
their
owne
,
but
as
doctrines
and
obseruations
perpetually
practised
by
the
Church
in
all
ages
,
from
the
time
of
the
Apostles
:
although
perhaps
there
cannot
be
found
so
many
expresse
testimonies
of
euery
one
of
those
things
within
the
compasse
of
the
precedent
ages
,
as
may
within
the
time
of
the
foure
first
Councells
,
by
reason
of
the
small
store
of
writings
,
which
the
Persecution
of
those
times
suffered
to
come
to
our
hands
.
For
it
sufficeth
to
assure
vs
of
the
perpetuall
practice
of
those
matters
,
that
the
Fathers
who
liued
in
the
time
of
the
foure
first
Councells
,
and
knew
better
then
we
what
passed
in
the
ages
that
went
before
them
,
do
testify
that
they
were
belieued
and
practised
,
not
as
things
instituted
in
their
age
,
but
as
things
,
which
had
bene
practised
in
all
times
in
the
Church
,
&
were
come
by
continuall
and
successiue
obseruation
from
the
Apostles
vnto
them
;
and
that
in
the
Authors
of
the
precedent
ages
,
no
repugnant
testimonie
can
be
found
,
but
wholy
to
the
contrary
:
when
any
occasion
of
speaking
of
those
things
is
offered
,
they
alwaies
affoard
conformable
and
fauourable
testimonies
;
which
is
in
few
words
to
say
:
That
thing
ought
to
be
held
in
all
reason
for
ancient
,
which
those
,
whome
we
do
accompt
ancient
,
did
themselues
esteeme
to
be
ancient
.
The
fifth
obseruation
is
,
about
the
Vnanimity
and
vniforme
consent
of
the
Fathers
;
which
some
contentious
spirits
would
haue
to
be
vnderstood
only
,
when
one
and
the
selfe
same
thing
is
actually
found
in
the
writings
of
all
the
Fathers
;
which
is
a
most
vniust
and
impertinent
pretension
.
For
,
that
any
doctrine
or
obseruation
be
truly
held
by
the
Fathers
to
be
Vniuersall
and
Catholike
,
it
is
not
needfull
that
it
be
found
in
the
writings
of
all
the
Fathers
,
when
as
many
of
them
perhapps
neuer
treated
of
those
matters
,
and
of
whose
writings
some
haue
perished
,
and
neuer
come
to
our
hands
:
but
there
are
two
other
lawfull
waies
to
assure
and
satisfy
vs
in
this
matter
.
The
one
,
when
the
Fathers
or
greatest
eminencie
in
euery
Countrey
,
do
agree
in
the
affirmation
of
one
and
the
self
same
doctrine
or
practise
,
and
none
of
the
others
haue
noted
it
,
as
dissenting
from
the
Church
,
nor
haue
written
against
it
.
In
this
sort
,
Saint
Augustine
had
cited
against
the
Pelagians
the
testimony
of
an
eleuen
Fathers
,
eminent
in
learning
,
and
agreeing
in
the
same
points
of
doctrine
,
he
thought
he
had
sufficiently
produced
against
them
the
beliefe
of
the
Catholike
Church
:
and
when
the
Councell
of
Ephesus
had
produced
ten
Fathers
of
former
ages
,
they
thought
,
they
had
sufficiently
expressed
the
consent
of
the
Church
in
the
precedent
tymes
,
against
the
doctrine
of
Nestorius
:
Vincentius
Lyrinensis
noteth
,
they
doubted
not
,
but
those
ten
Fathers
held
&
belieued
the
self
same
,
which
all
the
rest
of
their
brethren
did
.
The
other
way
is
,
when
the
Fathers
do
speake
not
as
Doctours
,
but
as
witnesses
,
of
the
vse
and
practise
of
the
Church
in
their
ages
,
&
do
not
say
;
In
my
opinion
,
this
ought
thus
to
be
belieued
,
or
thus
to
be
vnderstood
,
or
thus
to
be
obserued
:
but
the
Church
from
one
end
of
the
world
to
the
other
,
belieueth
thus
,
or
obserueth
this
.
For
then
we
do
not
hold
that
,
which
they
say
,
as
a
thing
sayd
by
them
,
but
as
sayd
by
the
vniuersall
Church
:
and
principally
in
matters
whereof
they
could
not
be
ignorant
,
by
reason
either
of
the
condition
of
things
,
as
in
matters
of
fact
,
or
in
respect
of
the
sufficiencie
of
the
persons
.
And
in
this
case
we
do
not
draw
from
their
words
,
only
a
probable
argument
,
as
we
do
,
when
they
speake
as
particuler
Doctours
;
but
the
argument
we
draw
from
hence
,
is
an
absolute
demonstration
.
This
therfore
is
to
be
held
vndoubtedly
for
Vniuersall
&
Catholike
,
which
the
most
eminent
of
the
Fathers
,
that
liued
in
the
time
of
the
foure
first
Councells
,
haue
taught
in
diuers
Countreys
,
and
different
parts
of
the
world
,
and
which
none
of
the
rest
haue
impugned
or
noted
,
as
disagreing
from
the
doctrine
of
the
Church
;
or
which
the
Fathers
of
these
Councells
haue
witnessed
,
to
haue
bene
belieued
and
practised
by
the
whole
Church
in
their
ages
:
and
that
shall
vndoubtedly
remayne
as
ancient
and
Apostolike
,
which
the
Fathers
of
those
ages
haue
testified
to
haue
bene
obserued
by
the
whole
Church
,
not
as
a
thing
newly
begun
in
their
time
,
but
descended
to
them
by
continuall
and
immemorable
succession
from
former
ages
,
or
from
the
expresse
Tradition
of
the
Apostles
.
For
those
thinges
hauing
bene
vniuersally
obserued
in
the
tyme
of
the
foure
first
Councels
,
they
could
not
be
instituted
,
but
by
an
vniuersall
authority
.
For
in
the
Catholike
Church
was
then
exactly
obserued
the
rule
mentioned
by
Vincentius
Lyrinensis
,
to
oppose
Vniuersalitie
against
Particularitie
.
And
therefore
one
doctrine
or
obseruation
of
one
particuler
Prince
,
could
neuer
come
to
be
the
beliefe
or
custome
vniforme
and
vniuersall
throughout
all
parts
of
the
world
:
especially
in
such
sort
,
as
no
one
of
the
Fathers
liuing
neere
the
tyme
of
those
vniuersall
innouations
,
should
haue
perceaued
or
noted
;
but
whatsoeuer
was
then
vniuersally
obserued
in
the
whole
Church
,
must
necessarily
be
instituted
by
some
vniuersall
Prince
.
For
according
to
the
opinion
of
your
Ministers
,
there
were
in
those
ages
but
two
principall
and
vniuersall
authorities
;
the
one
of
the
Apostles
,
and
the
other
of
generall
Councells
.
For
they
will
not
admit
,
that
the
Sea
Apostolike
had
at
those
tymes
any
vniuersall
authoritie
:
and
therefore
,
whatsoeuer
shal
be
found
to
haue
bene
vniuersally
and
vniformly
obserued
in
the
Church
,
in
all
Countreys
&
Prouinces
of
the
earth
,
in
the
tyme
of
the
foure
first
Generall
Councells
,
and
not
to
haue
bene
begun
in
that
time
,
but
to
haue
bene
formerly
practised
,
that
is
,
before
there
was
any
Generall
Councell
in
the
Church
,
must
necessarily
be
a
tradition
of
the
Apostles
,
following
those
rules
of
S.
Augustine
Epist.
18.
Those
things
,
saith
he
▪
which
we
keep
,
not
by
writing
,
but
by
Tradition
,
which
are
obserued
through
the
whole
world
,
are
vnderstood
to
be
receaued
from
the
ordination
and
institution
either
of
the
Apostles
themselues
,
or
of
Generall
Councells
,
whose
authority
is
most
profitable
to
the
Church
.
And
in
another
place
.
That
custome
also
,
which
men
looking
vpwards
,
could
not
find
,
that
it
was
instituted
by
posterity
,
was
iustly
belieued
to
haue
bene
instituted
by
the
Apostles
.
And
there
are
many
other
things
,
which
would
be
long
to
repeat
.
And
againe
.
If
any
one
in
this
do
seeke
diuine
authority
,
although
that
which
the
vniuersall
Church
obserueth
,
and
hath
not
bene
instituted
by
Councells
,
but
alwayes
retayned
;
is
iustly
belieued
not
to
haue
bene
deliuered
by
Tradition
,
but
by
Apostolicall
authority
&c.
Which
rules
of
S.
Augustine
if
they
haue
place
in
those
things
,
which
the
Fathers
,
who
liued
in
the
tyme
of
the
foure
first
Councells
,
do
testifie
,
to
haue
bene
obserued
in
the
Church
before
those
Councells
;
with
how
much
more
reason
ought
they
to
haue
place
in
those
matters
,
which
the
same
Fathers
affirme
,
not
in
doubtfull
,
but
in
expresse
termes
,
to
haue
bene
instituted
,
and
ordained
by
the
Apostles
.
These
fiue
Obseruations
then
thus
made
vpon
the
Premisses
,
to
passe
now
to
the
Conclusion
;
I
say
,
that
so
farre
of
it
is
,
that
your
Ministers
to
whome
his
Maiesty
doth
exteriourly
adhere
,
doe
hold
the
same
thinges
,
which
the
ancient
Fathers
haue
belieued
and
practised
,
as
necessary
to
saluation
,
that
in
the
solemne
Seruice
or
Liturgie
of
the
Church
,
which
is
the
seale
of
Ecclesiasticall
Communion
,
the
foure
principall
points
,
for
which
they
haue
separated
themselues
from
vs
,
which
are
,
the
Reall
Presence
of
the
body
of
Christ
in
the
Sacrament
;
the
Offering
of
the
Sacrifice
of
the
Eucharist
;
Prayer
&
Oblation
for
the
dead
;
&
Prayer
to
Saints
,
the
ancient
Fathers
haue
vniuersally
and
vniformly
belieued
,
held
,
and
practised
them
all
,
as
thinges
necessary
to
saluation
;
although
in
different
degrees
of
necessitie
.
So
as
if
your
Ministers
had
liued
in
the
time
of
the
ancient
Fathers
,
they
must
,
as
they
haue
now
forsaken
and
renounced
our
solemnities
and
communion
for
these
causes
:
so
also
haue
then
renounced
the
solemnities
&
communion
of
the
ancient
Fathers
,
and
consequently
the
title
&
society
of
the
Catholike
Church
.
I
sayd
the
Reall
Presence
of
the
body
of
Christ
in
the
Sacrament
,
not
because
I
thinke
not
to
passe
further
,
to
affirme
the
substantiall
conuersion
of
the
Sacrament
into
the
body
of
Christ
,
but
it
sufficeth
for
my
purpose
to
say
,
the
Reall
Presence
.
For
it
is
not
precisely
and
particulerly
the
Transubstantiation
of
the
Sacrament
,
but
the
Reall
Presence
of
the
body
of
Christ
in
the
Sacrament
,
on
which
is
grounded
the
importance
of
this
article
,
and
the
necessity
of
it
to
saluation
,
to
wit
,
the
Communion
and
substantiall
Vnion
to
the
body
of
Christ
;
which
Saint
Cyrill
calleth
the
knot
of
our
Vnion
with
God
.
Neither
is
it
particulerly
and
precisely
the
Transubstantiation
,
but
the
Reall
Presence
,
from
whence
those
two
inconueniences
do
proceed
,
for
which
your
Ministers
in
this
article
haue
separated
themselues
from
our
Communion
;
which
are
,
the
one
,
the
adoration
of
the
body
of
Christ
in
the
Sacrament
,
whome
they
would
haue
to
be
sought
and
adored
only
in
heauen
;
and
the
other
is
,
the
pretended
destruction
of
the
Vnion
of
the
body
of
Christ
,
by
being
at
one
time
in
many
places
in
the
Sacrament
.
I
haue
sayd
nothing
of
the
prerogatiue
of
the
Roman
Church
,
which
all
the
ancient
Fathers
haue
held
to
be
the
Center
and
roote
of
Episcopall
Vnitie
,
and
Ecclesiasticall
communion
.
For
that
I
perswade
my self
,
that
You
are
sufficiently
conuersant
in
antiquity
,
to
know
,
that
the
most
ancient
Fathers
,
Councells
,
and
Christian
Emperours
haue
perpetually
giuen
vnto
her
the
Primacie
and
supereminent
Authority
in
all
Ecclesiasticall
matters
,
and
such
as
concerne
Religion
:
which
is
as
much
as
the
Church
requireth
,
to
be
confessed
as
a
point
of
faith
,
by
them
that
do
returne
to
the
Vnity
therof
,
that
so
this
companie
of
the
Faithfull
may
be
discerned
from
the
Grecians
,
and
others
of
their
Sect
,
who
some
ages
since
haue
separated
themselues
from
the
visible
,
and
ministerious
head
of
the
Church
.
These
foure
points
therfore
are
the
principall
fountaines
of
our
dissention
:
&
if
about
these
we
were
of
accord
,
it
would
be
easy
to
agree
about
the
rest
.
I
say
,
that
the
Fathers
,
who
liued
in
the
time
of
the
foure
first
Councells
,
haue
all
of
them
held
&
practised
,
as
necessary
to
saluation
,
albeit
in
different
degrees
of
necessity
,
to
wit
,
the
Reall
Presence
of
the
body
of
Christ
,
&
the
oblation
of
the
Sacrifice
,
as
a
meanes
absolutely
necessary
to
the
whole
body
of
the
Church
,
and
conditionally
necessary
to
euery
one
in
particuler
:
Prayer
and
Oblation
for
the
dead
,
as
necessarie
necessitate
medij
to
them
for
whom
they
are
offered
,
to
help
them
by
the
prayers
and
Sacrifices
of
the
Church
,
to
deliuer
from
temporall
paines
after
this
life
,
those
who
hauing
sinned
after
baptisme
,
haue
not
done
sufficient
pennance
,
nor
fully
satisfied
the
iustice
of
Allmighty
God
:
and
they
are
necessary
necessitate
praecepti
,
for
the
exercising
of
Christian
charity
&
piety
,
both
to
the
Church
,
who
maketh
them
,
and
to
the
Ministers
and
Pastours
,
by
whom
she
maketh
them
.
And
Praier
to
Saintes
hath
bene
practised
,
as
necessary
to
the
body
of
the
Church
,
and
to
the
Ministers
,
by
whome
she
maketh
them
:
necessary
,
I
say
,
necessitate
praecepti
,
for
the
communion
and
commerce
betweene
the
Triumphant
and
Militant
Church
.
And
as
for
particuler
men
,
than
haue
no
office
in
the
Church
,
but
vse
their
priuate
deuotions
,
it
is
not
necessary
necessitate
actus
,
but
it
is
only
profitable
for
the
more
easie
obtaining
pardon
for
their
sinnes
,
by
making
their
recourse
in
praier
to
them
,
that
are
allready
in
perfect
and
assured
possession
of
the
grace
and
fauour
of
God
:
but
to
these
and
to
all
other
it
is
necessary
necessitate
approbationis
,
that
is
,
they
are
bound
not
to
contradict
it
,
nor
to
condemne
the
vse
and
doctrine
of
the
Church
in
this
point
,
nor
to
separate
themselues
from
the
Church
for
this
cause
,
vnder
paine
of
Excommunication
,
and
to
be
held
and
esteemed
for
Heretikes
.
Of
all
which
things
I
do
not
for
the
present
vndertake
the
proof
,
least
in
place
of
a
Letter
I
should
send
you
a
booke
,
but
I
oblige
my self
to
performe
it
,
whensouer
you
shall
require
it
:
and
to
shew
vnto
you
,
both
by
the
vniforme
consent
of
the
Fathers
,
who
flourished
in
the
time
of
the
foure
first
Councells
,
and
by
the
formes
which
they
haue
left
vs
in
their
writings
,
of
the
ancient
seruice
of
the
Catholike
Church
in
their
ages
,
vniuersally
and
vniformely
were
held
,
belieued
,
and
practised
through
all
the
Prouinces
and
Countries
of
the
earth
,
these
foure
points
,
in
the
same
sense
,
and
in
the
same
forme
,
as
they
are
vsed
in
our
Liturgies
and
common
Seruice
,
and
not
as
Obseruations
,
which
then
had
their
beginning
,
but
as
things
which
the
same
Fathers
affirme
to
haue
bene
belieued
and
practised
by
all
Antiquity
;
and
to
haue
come
to
them
,
by
a
neuer-interrupted
succession
of
the
tradition
or
approbation
of
the
Apostles
.
So
as
,
no
man
can
renounce
the
Communion
of
our
Church
vnder
the
pretext
and
colour
of
any
of
these
things
,
but
they
must
also
renounce
the
Communion
of
the
ancient
Catholike
Church
,
and
consequently
the
inheritance
of
saluation
.
And
this
I
will
doe
by
authors
and
testimonies
of
good
ranke
and
marke
,
as
you
know
I
am
curious
not
to
vse
others
,
and
with
plaine
and
cleare
answeres
to
all
obiections
,
taken
out
of
the
Fathers
of
those
or
former
ages
;
which
thing
will
be
vnto
me
so
much
the
more
easy
,
forsomuch
as
the
proofes
,
which
we
bring
out
of
the
Fathers
,
do
containe
in
expresse
tearmes
the
affirmatiue
of
what
we
say
;
whereas
on
the
contrary
,
our
Aduersaries
shall
neuer
be
able
to
find
one
passage
,
which
doth
in
expresse
tearmes
containe
the
negatiue
:
but
only
by
such
inferences
,
as
in
an
equall
and
iust
Tribunall
deserueth
not
so
much
as
once
the
hearing
.
For
who
knoweth
not
,
how
contrary
to
reason
it
is
,
to
alleage
the
consequences
of
passages
,
and
those
also
ill
interpreted
and
vnderstood
,
&
in
whose
inferences
doth
alwaies
lye
hidden
some
Paralogisme
and
fallacie
,
against
the
expresse
words
,
and
the
liuelie
and
actuall
practice
of
the
same
Fathers
,
out
of
whom
they
are
taken
:
and
that
this
is
a
ready
way
to
accuse
the
Fathers
of
want
of
vnderstanding
and
memory
,
not
to
take
them
for
iudges
,
and
to
submit
ones
selfe
to
the
obseruation
of
that
,
which
they
haue
belieued
and
practised
.
To
this
I
will
further
adde
when
you
shall
desire
it
,
the
present
conformitie
of
all
other
Patriarchall
Churches
,
in
these
foure
poynts
,
with
the
Church
of
Rome
,
and
of
all
those
which
do
yet
remaine
to
this
day
vnder
their
iurisdiction
,
that
is
,
of
those
that
doe
remaine
vnder
the
Patriarchall
Iurisdiction
of
the
Patriarch
of
Constantinople
,
as
the
Grecians
,
Russians
,
Muscouites
,
and
Asians
of
the
lesser
Asia
,
separated
from
vs
some
eight
hundred
yeares
since
:
of
those
also
which
are
vnder
the
Patriarch
of
Antioch
,
as
the
Syrians
,
Mesopotamians
,
and
others
that
are
further
East
:
For
those
that
acknowledge
the
Patriarch
of
Syria
,
as
the
Maronites
,
do
still
perseuere
in
the
Communion
of
the
Church
of
Rome
.
Of
those
also
,
which
rely
and
depend
of
the
Patriarch
of
Alexandria
,
as
the
naturall
Egyptians
,
whome
they
call
Copthes
,
and
the
Ethiopians
,
deuided
from
vs
and
the
Grecians
,
more
then
eleuen
hundred
yeares
agoe
,
euen
from
the
last
of
the
foure
first
Councells
,
that
is
,
from
the
Councell
of
Chalcedon
;
these
do
hold
these
foure
articles
,
and
with
greater
iealousie
,
if
it
were
possible
,
then
the
Latins
do
;
and
particulerly
that
of
the
Sacrament
,
in
which
they
do
not
only
belieue
the
Transubstantiation
which
the
Grecians
at
this
day
doe
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
do
also
adore
it
with
externall
actions
,
full
of
much
more
humility
,
then
ours
are
;
which
is
a
manifest
signe
,
that
these
foure
poynts
were
vniformely
held
and
obserued
by
the
ancient
Catholike
Church
;
seeing
that
all
the
partes
,
into
which
the
Catholike
Church
is
deuided
,
retayne
them
to
this
present
day
with
great
vniformity
,
notwithstanding
the
distance
,
separation
,
and
diuision
of
them
,
through
all
Nations
of
the
earth
.
Behould
heere
in
generall
,
the
causes
,
which
moued
me
in
my
Letter
,
to
vse
that
exception
obiected
vnto
me
in
yours
,
which
if
his
Maiesty
of
Great-Brittaine
had
as
well
the
leasure
to
consider
in
particuler
,
as
he
hath
capacitie
to
comprehend
them
;
I
assure
my selfe
,
he
would
not
thinke
it
strange
,
that
I
should
wish
him
the
Title
of
Catholike
:
but
would
also
wish
and
desire
it
himself
,
and
put
himselfe
in
state
to
obtayne
it
both
to
himselfe
,
and
his
:
I
meane
,
he
would
to
his
other
Crownes
adde
also
this
,
that
he
would
become
a
Mediatour
for
the
reconciliation
of
the
Church
which
would
be
vnto
him
a
more
triumphant
Glory
,
then
that
of
all
Alexanders
,
and
Cesars
:
and
it
would
obtaine
no
lesse
honour
to
his
Iland
,
to
haue
bene
the
place
of
his
birth
,
then
to
haue
brought
forth
the
Great
Constantine
,
the
first
deliuerer
and
pacifier
of
the
Church
of
Christ
.
I
beseech
the
infinite
goodnes
of
God
,
that
he
would
vouchsafe
one
day
to
increase
with
this
,
the
other
graces
,
which
he
hath
giuen
him
,
and
to
graunt
in
this
behalfe
,
the
prayers
of
the
happy
deceased
Queene
his
Mother
,
whose
not
only
teares
,
as
did
those
of
S.
Augustines
Mother
;
but
also
her
bloud
doth
make
intercession
,
and
cry
vnto
heauen
for
him
:
and
allwayes
preserue
You
in
health
and
safety
.
FINIS
.