An
Historical
Prologue
,
as
a
Key
to
understand
our
English
Differences
.
§
I.
IT
is
a
dreadful
Instance
of
the
sottish
deceivableness
of
Mankind
,
that
one
of
the
most
happy
Kingdoms
on
Earth
,
should
be
almost
consumed
by
their
own
hands
,
in
Divisions
infamous
through
the
World
,
and
that
to
this
very
day
the
Cause
and
Matter
of
them
,
is
not
known
(
except
by
the
contrivers
,
among
our selves
)
by
such
who
madly
continue
the
Divisions
.
Nor
is
it
known
who
is
in
the
fault
,
but
they
strive
on
,
accusing
one
another
.
And
it
's
one
of
the
saddest
notices
in
this
World
,
that
studious
Learned
Pastors
that
are
grown
old
in
Studies
,
and
profess
all
to
be
devoted
to
Truth
and
Love
,
are
so
far
from
having
skill
and
will
to
heal
us
,
that
they
are
the
men
that
cause
the
wound
,
and
keep
●t
open
,
and
are
greater
hinderers
of
our
Concord
and
Peace
,
than
Princes
,
Lords
,
or
any
Seculars
:
And
what
one
judgeth
the
certain
Cause
of
the
Worlds
Divisions
,
another
as
confidently
judgeth
the
only
way
to
heal
them
:
And
both
sides
confess
while
they
lay
it
on
each
other
,
that
it
is
the
Clergy
that
are
the
deadliest
Enemies
of
Peace
.
§
II.
It
is
not
the
noise
of
Drums
and
Trumpets
,
which
tells
an
Army
the
causes
of
the
War
:
The
Masters
of
the
War
can
chuse
their
own
Trumpeters
,
and
talk
loudest
of
that
which
they
would
have
divert
men
from
the
true
cause
.
Episcopacy
,
and
Liturgy
,
and
Ceremonies
,
and
Conformity
,
are
the
things
that
make
the
greatest
noise
.
But
Jewel
,
Bilson
,
Hooker
,
&c.
differed
not
about
these
,
nor
Sir
Edwin
Sandys
,
the
Author
of
Europae
Speculum
:
Nor
the
English
Clergy
and
Parliaments
in
Bishop
Abbots
days
,
who
were
of
their
mind
,
when
the
Differences
began
to
rise
and
threaten
us
.
§
III.
It
's
certain
that
the
fundamental
,
universal
Quarrel
through
the
World
,
is
between
the
followers
of
Cain
and
Abel
,
the
Serpents
and
the
Womans
Seed
,
or
the
Servants
of
Satan
and
of
Christ
:
For
the
carnal
mind
is
enmity
to
God
,
and
neither
is
nor
can
be
subject
to
his
Law
.
Selfishness
is
the
sum
of
wickedness
;
and
Holiness
of
Moral
good
.
Uniting
in
one
God
is
possible
and
safe
:
But
to
the
selfish
there
are
as
many
Religions
and
Ways
,
as
sandy
self-interest
requireth
.
Good
men
will
do
good
,
and
bad
men
will
do
evil
,
under
every
Form
of
Government
:
Because
Great-Good
men
are
so
rare
,
to
keep
Bad
men
from
doing
hurt
,
is
not
the
smallest
use
of
Laws
.
Good
men
of
different
Opinions
can
live
in
Love
and
Peace
.
I
never
knew
any
called
Puritanes
,
who
did
not
love
and
honour
such
Conformists
,
as
Bishop
Jewel
,
A.
Bishop
Grindal
,
A.
Bishop
Abbot
,
A.
Bishop
Vsher
,
Bishop
Davenant
,
and
many
such
;
and
such
as
Mr.
Bolton
,
Dr.
Sibbs
,
Dr.
Preston
,
Mr.
Whateley
,
and
all
such
other
;
yea
while
they
wrote
against
some
of
them
(
as
Bishop
Morton
,
Hall
,
Downame
,
&c.
)
But
what
are
the
particular
Quarrels
?
§
IV.
Departing
from
the
only
Center
and
Test
of
Universal
Concord
,
and
devising
an
Vniversal
Humane
Soveraignty
,
hath
set
the
World
into
mortal
Discord
,
on
pretence
of
being
the
only
way
to
Concord
.
Christ
only
is
the
Head
,
the
King
,
and
Law-giver
,
and
Judge
of
the
whole
World
:
The
Law
of
Nature
,
and
sacred
inspired
Apostolical
Scriptures
,
are
his
only
Universal
Law
.
Pastors
by
the
Word
,
and
Princes
by
the
Sword
(
conjoyned
where
it
may
be
)
rule
under
him
only
in
their
several
Provinces
.
God
made
the
largeness
of
the
Roman
Empire
a
Receptive
Means
of
the
happy
propagation
of
Christianity
.
Mans
nature
is
prone
to
selfishness
and
ambition
:
By
degrees
those
humours
,
and
the
Wisdom
of
the
World
,
conformed
the
Episcopal
Government
to
the
Civil
,
and
made
those
Bishops
highest
,
who
dwelt
in
the
Cities
where
the
Secular
Rulers
were
highest
.
The
Churches
had
before
used
to
serve
God
in
Concord
,
and
to
Assemble
for
Consultation
when
Concord
required
it
.
The
Emperors
therefore
exalted
the
great
Bishops
,
not
to
Govern
alone
,
but
to
preside
in
these
Assemblies
.
The
first
General
Council
had
been
called
as
a
rational
means
to
cure
the
shameful
threatning
Discords
of
the
Churches
,
without
the
formality
of
any
President
,
save
the
Emperor
and
a
temporary
Moderator
:
But
three
Patriarchs
were
soon
set
up
,
and
after
made
five
,
and
other
Bishops
in
different
degrees
of
grandeur
:
The
great
and
shaking
dangers
bred
by
Religious
Factions
,
were
ordered
to
be
decided
by
Assemblies
of
Bishops
,
when
changes
were
made
in
the
Cities
of
the
Empire
,
the
Rule
of
conforming
the
Church
to
the
Civil
Government
bred
a
competition
between
Rome
and
Constantinople
,
because
of
the
translating
of
the
Imperial
Seat
.
They
grew
higher
and
higher
;
and
whenever
any
Emperor
of
Constantinople
fell
out
with
his
own
Patriarch
,
he
either
put
him
out
,
or
favoured
the
preheminence
of
the
Bishop
of
Rome
to
curb
him
:
But
usually
his
own
Bishop
being
at
his
command
,
he
favoured
his
Interest
against
the
Roman
:
And
it
being
the
Law
of
their
Councils
called
General
,
that
the
five
Patriarchs
must
be
there
,
by
themselves
,
or
their
Delegates
,
and
the
Emperors
calling
the
Councils
(
upon
great
occasions
)
they
called
them
in
some
Eastern
City
for
the
most
part
,
and
the
main
Body
of
the
Councils
were
the
Greek
Bishops
,
very
few
of
the
Western
being
there
,
nor
the
Pope
himself
,
nor
at
C.
P.
Conc.
1.
so
much
as
any
Legate
.
When
the
Patriarch
of
Alexandria
,
who
was
the
third
,
fell
out
with
him
of
Constantinople
,
he
would
extol
the
Roman
Preheminence
to
strengthen
himself
:
And
when
the
East
had
Arian
persecuting
Emperors
and
Bishops
,
the
Orthodox
would
fly
for
countenance
to
the
Orthodox
Emperor
and
Bishop
in
the
West
:
But
usually
the
other
four
Patriarchs
in
Councils
concurred
,
and
the
Roman
Clergy
were
a
small
part
of
their
Councils
.
But
these
Councils
dolefully
disagreeing
,
became
a
Church
Militant
,
and
on
pretence
of
agreeing
,
the
Churches
tore
them
all
to
pieces
,
and
all
upon
two
occasions
:
1.
WHO
SHOULD
BE
GREATEST
,
or
please
the
greatest
for
worldly
Interest
?
2.
WHO
SHOULD
PASS
FOR
ORTHODOX
,
when
after
the
Arian
and
Macedonian
Heresies
,
much
of
the
strife
was
about
ambiguous
words
:
Till
at
last
the
Division
of
the
Churches
,
the
Degeneracy
of
the
Clergy
,
the
Badness
of
Emperors
,
and
the
Rebellion
of
Generals
,
and
Mutinies
of
Souldiers
,
delivered
up
the
Empire
to
the
Infidels
.
And
the
Bishop
of
Rome
became
the
Chief
Rebel
,
and
set
up
the
French
in
the
Western
Empire
,
against
his
Lawful
Prince
,
and
furthered
the
Division
of
the
Empire
to
its
Ruine
.
But
this
Division
occasioned
an
Universal
Claim
.
§
V.
In
all
the
old
Contests
it
never
came
into
the
mind
of
the
Emperors
or
the
Councils
,
to
set
up
a
Government
over
all
the
World
,
but
only
in
the
Empire
:
They
never
Summoned
the
Bishops
of
all
the
World
but
only
of
the
Empire
(
and
not
most
of
them
.
)
As
I
have
oft
said
,
The
Subscriptions
yet
tell
us
that
it
was
the
Bishops
of
the
Roman
Provinces
.
But
the
Empire
being
large
,
they
used
sometime
the
swelling
phrase
of
totius
Orbis
,
meaning
Orbis
Romani
:
And
the
Greek
Patriarchs
never
dreamed
of
a
Jus
Divinum
,
or
Establishment
by
Christ
,
or
his
Apostles
,
much
less
of
an
Universal
Power
:
For
they
all
knew
that
Constantinople
had
no
such
pretence
,
being
a
new
Erected
Seat
;
And
they
were
not
so
impudent
as
to
profess
to
set
a
Humane
Law
against
a
Divine
:
And
the
Roman
Bishop
long
went
no
higher
,
nor
ever
used
that
Argument
against
Constantinople
[
My
Power
is
of
God
and
yours
but
of
Men
]
which
had
been
most
obvious
and
unresistible
,
and
therefore
would
have
been
used
,
had
it
been
true
and
then
believed
.
But
at
last
,
from
the
Name
of
Saint
Peter's
Successor
,
the
Pope
began
a
double
new
Claim
.
1.
TO
A
DIVINE
RIGHT
.
2.
TO
THE
GOVERNMENT
OF
ALL
THE
WORLD
(
of
Christians
at
least
.
)
And
the
breaking
of
the
Empire
necessitated
him
to
this
pretence
which
his
ambition
had
obscurely
before
begun
.
For
else
,
1.
His
old
power
had
died
,
when
he
was
no
Member
of
the
Empire
,
and
so
from
under
the
ancient
Government
and
Laws
:
And
all
must
have
been
built
on
a
new
uncertain
Foundation
.
2.
And
when
all
the
old
Eastern
Empire
was
gone
,
his
Power
and
Primacy
would
have
been
confined
to
a
narrow
compass
.
Wherefore
he
served
his
present
interest
;
1.
By
setting
up
the
French
Empire
,
and
2.
By
pretending
to
a
right
of
Universal
Soveraignty
over
the
World
as
the
Successor
of
St.
Peter
.
For
a
General
hath
no
strength
without
his
Army
,
who
must
have
their
Part
in
the
Fight
,
the
Victory
,
and
the
Prey
:
Popes
always
ruled
but
in
and
by
these
Councils
:
These
therefore
must
,
as
Church
Parliaments
have
their
Power
in
the
Universal
Soveraignty
,
and
the
Pope
as
Universal
Monarch
must
Rule
not
absolutely
;
but
in
and
by
these
Law-makers
and
their
Laws
.
How
this
Land
was
brought
to
Popery
by
degrees
,
and
how
much
the
most
Religious
Men
did
towards
it
,
I
must
not
tell
Historically
lest
I
be
too
long
.
He
that
readeth
but
Beda
,
and
Malmesbury
,
and
Huntington
,
and
Hoveden
,
and
Matthew
Paris
,
may
see
how
the
Roman
Grandeur
drew
on
the
change
,
and
how
good
people
took
the
advancement
of
the
Bishops
in
Wealth
and
Power
,
and
the
Number
and
Endowments
of
Monasteries
to
be
the
chief
strength
of
the
Christian
Church
,
while
Princes
were
hardly
restrained
from
Rapacity
,
Sacriledge
,
and
from
the
Crimes
that
commonly
breed
in
worldly
Power
,
Wealth
and
Pleasure
.
The
wickedness
of
some
Princes
made
the
Power
of
the
Prelates
seem
necessary
to
bridle
them
:
And
then
better
Princes
took
it
for
their
Chief
Piety
to
advance
them
,
who
were
all
taken
for
sacred
Persons
,
Men
of
God
:
And
after
the
Saxons
overthrow
of
the
Brittains
,
the
Countrey
being
Heathens
,
and
long
in
Converting
,
it
must
needs
be
that
ignorance
must
be
predominant
for
a
long
time
:
And
the
Cure
of
it
was
greatly
hindered
by
the
continual
Wars
of
the
Saxon
Kings
among
themselves
,
and
after
by
the
Danish
Wars
and
Conquest
.
And
under
the
Normans
the
Bishops
were
grown
so
strong
by
their
dependance
on
the
Pope
,
who
was
then
grown
to
the
heighth
of
his
Usurpation
,
as
that
they
were
almost
in
continual
Contests
with
their
Kings
.
The
Ignorance
of
the
English
Clergy
was
so
great
that
the
Kings
were
put
to
fetch
their
chief
Bishops
from
other
Lands
,
where
they
had
got
more
learning
than
was
found
at
home
,
and
so
had
been
trained
up
in
the
heighth
of
Popery
:
And
even
those
that
were
the
most
Famous
for
Learning
and
such
Piety
as
then
prevailed
,
were
yet
most
Zealously
addicted
to
the
Pope
,
and
learnt
of
Rome
to
strive
for
Grandeur
.
Wilfrid
of
York
who
is
magnified
by
Malmesbury
and
others
after
Beda
,
was
so
zealous
to
be
the
sole
Bishop
in
that
large
Northern
Countrey
,
when
the
King
and
the
A.
Bishop
of
Canterbury
said
there
was
work
enough
for
four
,
and
decreed
a
division
,
that
in
resistance
of
the
King
and
the
A.
Bishop
he
appealed
to
the
Pope
,
and
went
divers
times
himself
to
Rome
,
and
once
at
Seventy
years
of
age
,
rather
than
have
his
vast
Bishoprick
divided
.
And
when
by
his
better
skill
in
Computation
he
prevailed
against
the
Holy
Scots
for
the
Roman
time
of
Easter
,
the
Merit
of
that
,
and
that
he
was
the
first
that
brought
in
singing
by
Antiphons
,
and
the
Benedictine
Monkery
were
good
works
which
he
pleaded
against
diminishing
his
Bishoprick
:
W.
Malmesbury
,
p.
151.
The
most
Learned
were
placed
at
Canterbury
,
Viz
,
Odo
,
Dunstane
,
specially
Lanfranke
,
Anselme
,
&c.
whose
Miracles
by
the
Monks
are
magnified
beyond
belief
,
which
tended
much
to
advance
their
Interest
.
But
what
the
generality
of
the
Bishops
were
long
,
judge
by
these
words
of
Malmesbury
de
gest
.
Pont.
li.
1.
p.
116.
[
speaking
how
Stigandus
got
both
the
Bishopricks
of
Winchester
and
Canterbury
,
and
how
Sacrilegious
and
Wicked
a
Life
he
lived
,
selling
Bishopricks
and
Abbies
,
of
unbounded
Ambition
and
Covetousness
,
adds
,
[
Sed
ego
conjicio
illum
non
judicio
sed
errore
peccare
,
quod
homo
illiteratus
(
sicuti
plerique
&
pene
omnes
tunc
temporis
Angliae
Episcopi
)
nesciret
quantum
deliquerit
,
rem
Ecclesiasticorum
negotiorum
sicut
publicorum
actitari
existimans
,
]
that
is
,
[
But
I
conjecture
that
he
sinned
not
knowingly
but
by
error
;
That
being
an
Illiterate
Man
,
(
as
most
and
almost
all
the
Bishops
of
England
then
were
)
he
knew
not
how
much
he
transgressed
;
thinking
that
Church
matters
were
to
be
managed
like
Publick
matters
.
]
(
that
is
secular
.
)
And
this
was
in
good
K.
Edward's
Reign
,
and
at
the
Conquest
.
And
is
it
any
wonder
if
such
Bishops
brought
in
Popery
.
And
though
the
Conqueror
strove
not
till
he
was
setled
,
he
and
his
Son
after
him
were
fain
to
be
resolute
in
defending
themselves
against
their
own
Prelates
and
the
Pope
:
And
though
Hen.
1.
wisely
ordered
them
,
the
Bishops
that
had
Sworn
to
be
true
to
the
Empress
his
Daughter
,
broke
their
Oath
,
and
after
swore
to
K.
Stephen
against
her
,
and
brake
that
Oath
,
and
sware
to
her
again
,
and
brake
that
Oath
,
and
again
turned
to
Stephen
,
and
his
own
Brother
the
Bishop
of
Winchester
led
the
way
:
And
no
wonder
when
they
were
great
enough
to
Build
suddenly
the
many
great
Castles
,
(
Sherburne
,
Salisbury
,
Devises
,
Malmesbury
,
&c.
which
he
surprized
.
)
And
when
Hen.
2.
succeeded
Stephen
after
long
bloody
Wars
,
with
the
greatest
advantage
of
a
Powerful
Government
,
yet
was
he
not
able
to
master
his
own
Bishops
strengthened
by
the
Pope
.
Who
feared
not
openly
to
tell
him
as
Thomas
of
Canterbury
did
,
[
Certum
esse
Reges
potestatem
suam
ab
Ecclesia
accipere
,
&
non
ipsam
ab
illis
sed
à
Christo
,
&c.
Hoveden
,
Hen.
2.
p.
285.
]
§
VI.
But
the
General
and
his
Army
,
the
Universal
Church-Monarch
and
his
Church-Parliament
could
not
well
agree
.
Many
hundred
years
the
Roman
Church-Monarch
having
the
Preferments
in
his
power
,
got
Councillors
to
his
mind
,
who
were
as
ready
to
be
militant
against
Princes
,
and
Peace
,
as
he
to
command
it
:
Till
at
last
the
Monarch
by
a
packt
bribed
Clergy
having
got
possession
of
a
Power
like
to
absolute
,
disgraced
it
with
a
succession
of
such
Monsters
of
wickedness
,
as
the
most
flattering
of
their
Historians
declare
to
be
unworthy
to
be
named
in
the
Catalogue
.
And
they
had
so
often
two
Popes
at
once
,
filling
the
World
with
blood
,
while
by
the
Sword
they
tryed
their
Cause
,
and
at
last
three
Popes
(
and
saith
Wernerus
in
Fasc
.
Temp.
once
six
at
once
that
were
then
,
and
had
been
Popes
)
some
Kingdoms
being
for
one
,
and
some
for
another
,
that
the
Christian
World
could
no
longer
bear
the
mischievous
effect
,
France
having
one
Pope
,
and
Italy
and
Germany
another
,
expose
the
Nations
to
blood
,
and
the
Christian
Religion
to
decay
and
scorn
:
Till
necessity
forced
the
Emperor
of
Germany
and
other
Princes
,
first
by
the
Council
of
Constance
,
and
after
by
that
at
Basil
,
to
overtop
,
depose
and
correct
the
Popes
.
§
VII
.
But
when
the
Councils
were
ended
,
though
a
Decennial
Council
was
decreed
,
and
all
means
used
to
prevent
relapse
,
the
chief
Executive
Power
in
the
intervals
being
in
the
Monarch
(
the
Pope
)
and
it
being
the
Pope
,
and
not
the
Councils
that
gave
Preferments
,
all
the
Councils
Decrees
against
Absoluteness
,
and
for
Decennial
Councils
proved
but
empty
words
.
The
worldly
Bishops
clave
to
the
Pope
.
Eugenius
4.
condemned
and
Deposed
as
an
Heretick
,
Simoniack
,
&c.
continued
in
despight
of
his
deposers
,
and
their
succession
is
from
him
to
this
day
.
The
Greeks
by
necessity
were
forced
a
while
to
countenance
a
debauched
Council
at
Florence
,
to
undo
what
the
other
Councils
had
done
,
(
who
are
there
pronounced
Rebellious
Church-Parliaments
,
who
would
have
changed
the
Universal
Monarchy
;
)
But
being
cheated
,
they
went
home
,
and
had
so
sad
entertainment
by
the
Greek
Church
,
as
made
them
repent
,
and
wish
they
had
hearkened
to
their
Marcus
Ephesus
.
§
VIII
.
Things
returning
to
the
old
channel
of
Tyranny
and
Corruption
,
and
their
Clergy
not
reforming
,
Reformers
got
a
double
advantage
,
1.
By
the
sense
of
the
need
of
Reformation
,
which
the
two
Church
Parliaments
,
Constance
and
Basil
(
after
Pisa
)
had
left
upon
the
Peoples
minds
,
with
the
general
murmur
at
their
frustration
.
2.
The
horrid
Corruption
of
the
Clergy
by
gross
Ignorance
,
palpable
Errours
,
Pride
,
Covetousness
,
and
almost
all
iniquity
,
which
made
even
nature
loath
them
:
Whereupon
the
old
Bohemian
complaints
were
reassumed
,
and
Tecelius's
Indulgences
provoking
Luther
,
he
awakened
the
University
of
Wittenburg
,
and
they
the
Princes
and
Learned
men
of
Germany
.
§
IX
.
At
their
first
awakening
,
they
coming
newly
out
of
darkness
,
were
sensible
of
little
but
the
gross
sort
of
corruptions
,
which
men
of
common
sense
and
morality
might
perceive
:
And
few
had
studied
the
case
of
a
Pretended
Universal
Jurisdiction
,
being
bred
up
in
the
Reverence
of
that
Church
Unity
for
which
it
was
pretended
:
But
one
Truth
let
in
another
till
the
case
became
very
commonly
understood
.
Accordingly
men
fell
into
three
Parties
.
1.
The
worldly
Clergy
was
against
Church-Parliaments
,
unless
such
as
would
obey
the
Pope
,
and
against
Reformation
,
saying
,
The
Pope
was
fittest
to
do
what
was
to
be
done
,
for
Councils
and
Popular
Humours
would
never
know
where
to
stop
,
but
would
break
down
all
the
Churches
strength
and
glory
.
2.
Luther's
Party
(
after
their
riper
thoughts
)
were
for
such
a
Reformation
as
consisted
in
a
nullifying
of
the
Papal
Church
and
Separation
from
it
,
as
no
True
Church
,
but
the
Seat
of
Antichrist
.
3.
A
moderate
sort
of
Papists
were
for
reforming
of
many
things
in
the
Roman
Church
,
but
not
for
nullifying
it
.
They
were
for
reconciling
the
two
Parties
,
and
for
submissive
Conformity
,
but
not
for
Separation
.
Such
were
Julius
Pslug
,
Sidonius
,
and
Agricola
,
who
drew
up
the
Interim
,
and
also
Erasmus
,
Cassander
,
Ar.
Baldwin
,
Wicelius
,
&c.
And
in
France
the
great
Chancellor
Michael
Hospitalias
,
Thuanus
,
and
many
of
their
most
excellent
Lawyers
and
Parliament-men
,
and
some
Bishops
and
Divines
.
These
men
being
offended
at
the
Separating
part
of
the
Reformation
,
were
taken
with
the
notion
of
Unity
and
Government
,
but
understood
not
the
true
state
of
the
Controversie
,
and
were
of
two
minds
among
themselves
.
1.
Some
had
long
had
an
untryed
notion
by
Tradition
,
that
the
Church
throughout
the
World
was
One
Body
Politick
under
one
Humane
Government
.
2.
Others
never
thought
of
that
,
but
having
seen
a
submission
of
all
the
Western
Churches
to
the
Pope
,
thought
a
Separation
unlawful
.
§
X.
But
the
case
of
the
Separation
,
which
they
understood
not
who
blamed
it
,
was
this
.
The
Reformers
took
the
Universal
Church
in
all
the
Earth
to
have
no
Head
,
King
,
or
Soveraign
Governour
but
Christ
,
none
else
having
the
least
shew
of
true
capacity
or
right
;
and
therefore
that
none
had
an
Universal
Legislative
,
Judicial
or
Executive
Power
:
And
a
Church-Soveraignty
was
a
more
irrational
conceit
than
a
Civil
Soveraignty
over
all
the
Earth
:
And
an
Aristocracy
of
Bishops
more
irrational
than
a
Papal
Monarchy
.
Therefore
they
professed
not
to
separate
from
Papists
as
Christians
,
or
from
any
of
their
Societies
as
parts
of
Christ's
Church
;
but
to
renounce
,
deny
,
and
separate
from
their
new
Vsurped
Church-Species
or
Form
,
as
it
is
feigned
to
be
an
Vniversal
Humane
Soveraign
with
his
Subjects
.
Had
they
never
corrupted
other
Doctrine
or
Worship
this
Church-Species
of
Universal
Soveraignty
,
is
to
be
separated
from
.
2.
And
with
all
,
the
Reformers
found
,
that
though
they
could
have
submitted
to
Patriarchs
as
a
Humane
Power
set
up
by
Princes
,
had
they
Governed
according
to
the
Laws
of
Christ
,
yet
1.
It
being
but
a
Humane
Power
,
2.
And
one
Prince
having
no
right
to
set
up
a
Patriarch
over
another
Princes
Subjects
,
3.
And
the
Roman
Patriarch
claiming
also
the
Universal
Soveraignty
,
or
part
of
it
in
Councils
;
4.
And
having
corrupted
Doctrine
,
Worship
and
Discipline
,
they
took
it
to
be
their
duty
to
renounce
also
the
Pope's
Patriarchal
Government
;
and
for
all
Christians
to
obey
Christ's
Universal
Laws
alone
,
and
the
Local
Laws
circa
sacra
left
to
man's
Legislation
,
of
the
particular
Princes
and
States
where
they
live
.
And
not
to
place
Universal
Unity
or
Concord
in
any
Usurping
Humane
Soveraign
,
or
their
Laws
,
or
mutable
circumstances
:
And
,
had
those
excellent
moderate
Papists
before-named
,
well
studied
this
point
of
Universal
Soveraignty
,
it
's
like
they
had
forsaken
Rome
.
§
XI
.
When
the
Pope
thought
to
satisfie
the
World
,
and
confound
the
Reformation
by
the
Council
of
Trent
,
the
Cardinal
of
Lorain
,
and
the
French
consented
not
to
much
that
they
there
did
;
but
stuck
to
the
Councils
of
Constance
and
Basil
,
lest
they
should
lose
the
Liberties
of
the
Gallican
Church
:
So
that
it
was
long
e're
that
Nation
seemed
to
own
the
Council
of
Trent
,
and
never
did
it
heartily
and
universally
;
but
continued
at
some
further
distance
from
the
Absoluteness
of
the
Pope
than
Italy
or
Spain
.
And
to
this
day
they
continue
to
maintain
,
1.
That
the
Pope
hath
no
Power
over
the
King
in
Temporals
:
2.
That
he
hath
no
Power
to
Depose
Kings
:
3.
That
General
Councils
are
so
far
above
him
as
to
reform
him
and
his
disorders
4.
That
he
is
not
Infallible
alone
,
but
in
conjunction
with
the
Church
or
Councils
.
And
though
some
have
spoken
and
written
against
the
first
and
second
,
Barclay
and
many
others
have
confuted
them
,
and
the
Parliaments
have
burnt
their
Books
.
And
this
is
the
Moderate
Popery
of
France
.
Well
may
I
call
them
Papists
still
;
for
,
1.
They
renounce
not
a
Humane
Universal
Church
Soveraignty
.
2.
They
allow
the
Pope
to
call
Councils
,
and
Preside
,
and
to
be
the
principium
Vnitatis
,
and
Patriarch
of
the
West
.
3.
They
know
that
when
no
Church-Parliaments
are
in
being
,
the
Universal
Executive
Power
must
be
continued
,
or
the
Universal
Policy
be
dissolved
:
Therefore
they
allow
the
Pope
a
Right
of
Universal
Government
according
to
the
Canons
,
but
not
Arbitrary
;
and
therefore
not
above
Councils
:
So
that
if
those
that
are
for
the
King
Ruling
by
Law
,
and
making
Laws
only
in
and
by
Parliaments
,
be
yet
for
Monarchy
then
Concil.
Constan.
Basil
,
and
the
French
are
yet
for
Popery
.
As
to
our
Reformation
it
is
so
fully
recorded
by
many
and
newly
by
that
excellent
and
moderate
Historian
Dr.
Burnet
,
that
for
the
time
he
writes
I
shall
only
transcribe
a
few
Notes
out
of
his
Abridgment
.
Page
87.
The
Oaths
which
the
Bishops
swore
to
the
Pope
and
the
King
were
found
so
inconsistent
,
as
it
appeared
both
could
not
be
kept
;
which
caused
the
Popes
to
be
dismist
.
Page
113.
An
Act
was
made
for
Election
and
Consecration
of
Bishops
;
in
short
,
The
King
to
name
one
,
and
the
Dean
and
Chapter
in
twelve
days
to
return
an
Election
of
the
person
named
by
the
King
—
Page
138.
Cranmer
,
Tonstall
,
Clark
and
Goodrik
.
Bishops
being
called
to
give
their
Opinion
of
the
Emperors
Power
to
call
Councils
said
,
That
though
ancient
Councils
were
called
by
the
Roman
Emperors
,
yet
that
was
done
by
reason
of
the
extent
of
their
Monarchy
that
was
now
ceased
:
But
since
other
Princes
had
an
entire
Monarchy
within
their
Dominions
:
Yet
if
one
or
more
of
those
Princes
should
agree
to
call
a
Council
to
a
good
intent
,
and
desire
the
concurrence
of
the
rest
,
they
were
bound
by
the
rule
of
CHARITY
to
agree
to
it
.
Page
139.
Cranmer
said
—
that
this
Authority
of
General
Councils
flowed
not
from
the
Number
of
Bishops
,
but
from
the
Matter
of
their
decisions
;
which
were
received
with
an
Universal
Consent
;
for
there
were
many
more
Bishops
at
Arimini
—
than
at
Nice
or
Constantinople
,
&c.
Christ
had
named
no
Head
of
the
whole
Church
,
as
God
had
named
no
Head
of
the
World
—
In
Queen
Elizabeth's
Reign
1559.
the
Divines
appointed
to
dispute
against
the
Papist
Bishops
in
their
second
paper
maintain
,
That
every
Church
had
power
to
reform
it self
:
This
they
founded
on
the
Epistles
of
Paul
to
the
particular
Churches
,
and
St.
John
to
the
Angels
of
the
Seven
Churches
:
In
the
first
three
Ages
there
were
no
General
Councils
,
but
every
Bishop
in
his
Diocess
,
or
such
few
Bishops
as
could
assemble
together
,
condemned
Heresies
,
determined
Matters
that
were
contested
;
so
did
also
the
Orthodox
after
Arrianisme
had
so
overspread
the
World
that
even
the
See
of
Rome
was
defiled
with
it
.
Page
358.
A
Bill
that
came
to
nothing
was
for
empowering
thirty
two
Persons
to
revise
the
Ecclesiastical
Laws
:
But
as
this
last
was
then
let
fall
,
so
to
the
great
prejudice
of
this
Church
,
it
hath
slept
ever
since
.
For
before
this
p.
129
,
130.
l.
2.
In
King
Edward's
Reign
Bucer's
Opinion
was
asked
about
the
review
of
the
Common
Prayer
Book
:
He
wished
there
might
not
be
only
a
denunciation
against
scandalous
Persons
that
came
to
the
Sacrament
,
but
a
Discipline
to
exclude
them
:
That
the
Habits
might
be
laid
aside
,
&c.
—
At
the
same
time
he
understood
that
the
King
expected
a
New
Years
Gift
from
him
,
of
a
Book
written
particularly
for
his
own
use
:
So
he
made
a
Book
for
him
concerning
the
Kingdom
of
Christ
:
He
prest
much
the
setting
up
a
strict
Discipline
,
the
Sanctification
of
the
Lords
day
,
the
appointing
many
days
of
Fasting
,
and
that
Pluralities
and
Non-residence
might
be
effectually
condemned
;
that
Children
might
be
Catechized
,
that
the
reverence
due
to
Churches
might
be
preserved
,
that
the
Pastoral
Function
might
be
restored
to
what
it
ought
to
be
,
that
Bishops
might
throw
off
Secular
Affairs
,
and
take
care
of
their
Diocesses
,
and
Govern
them
by
the
advice
of
their
Presbyters
;
that
there
might
be
Rural
Bishops
over
twenty
or
thirty
Parishes
,
and
that
Provincial
Councils
might
meet
twice
a
year
;
that
Church
Lands
be
restored
,
and
a
fourth
part
assigned
to
the
poor
;
—
that
care
be
taken
for
Education
of
Youth
and
for
repressing
Luxury
,
that
the
Law
be
reformed
,
and
no
Office
sold
but
given
to
the
most
deserving
,
that
none
be
put
in
Prison
upon
slight
offences
—
The
young
King
was
much
pleased
with
these
advices
:
And
upon
that
began
himself
to
form
a
Scheme
for
amending
many
things
,
&c.
—
It
appears
by
it
that
he
intended
to
set
up
a
Church
Discipline
,
and
settle
a
Method
for
breeding
Youth
—
Page
361
,
362
,
li.
4.
To
return
to
Queen
Elizabeth
,
the
Changes
are
recited
,
and
he
addeth
,
[
The
liberty
given
to
explain
in
what
sence
the
Oath
of
Supremacy
was
taken
,
gave
a
great
evidence
of
the
Moderation
of
the
Queens
Government
;
that
she
would
not
lay
snares
for
her
people
,
which
is
always
a
sign
of
a
Wicked
and
Tyrannical
Prince
.
But
the
Queen
reckoned
that
if
such
comprehensive
Methods
could
be
found
out
as
would
once
bring
her
people
under
any
Vnion
,
though
perhaps
there
might
remain
a
great
diversity
of
Opinion
,
that
would
wear
off
with
the
present
Age
,
and
in
the
next
Generation
all
would
be
of
one
mind
.
Page
363.
The
Empowering
Lay
men
to
deprive
Church-men
,
or
Excommunicate
,
could
not
be
easily
excused
;
but
was
as
justifiable
as
the
Commissions
to
Lay-Chancellors
for
those
things
were
.
There
are
9400
Benefices
in
England
,
but
of
all
these
the
Number
of
those
(
viz.
Papists
)
who
chose
to
resign
rather
than
take
the
Oath
was
very
inconsiderable
.
Fourteen
Bishops
,
Six
Abbots
,
Twelve
Deans
,
Twelve
Archdeacons
,
Fifteen
Heads
of
Colledges
,
Fifty
Prebendaries
,
and
Eighty
Rectors
was
the
whole
number
of
those
that
were
turned
out
:
But
it
was
believed
that
the
greatest
part
complied
against
their
Consciences
,
and
would
have
been
ready
for
another
turn
,
if
the
Queen
had
died
while
that
Race
of
Incumbents
lived
,
and
the
next
Successor
had
been
of
another
Religion
.
Read
what
he
saith
of
Mr.
Parker's
great
unwillingness
to
be
A.
Bishop
,
and
the
threatning
else
to
Imprison
him
.
p.
363
,
364
,
&c.
I
conclude
with
that
honest
Note
,
p.
369.
[
There
was
one
thing
yet
wanting
to
compleat
the
Reformation
of
this
Church
,
which
was
the
restoring
a
Primitive
Discipline
against
scandalous
Persons
,
the
stablishing
the
Government
of
the
Church
in
Ecclesiastical
hands
,
and
taking
it
out
of
Lay
hands
who
have
so
long
profaned
it
—
So
that
the
dreadfullest
of
all
Censures
is
now
become
most
scorned
and
despised
.
See
the
rest
.
The
Papists
in
Queen
Elizabeth's
days
sometime
strove
by
Treasons
the
recovery
of
their
Power
;
and
secretly
strove
by
Policy
to
divide
the
Protestants
,
and
to
root
out
those
that
were
most
against
them
.
The
Ministers
unhappily
fell
into
these
Parties
.
1.
Some
were
for
the
Grandeur
of
the
Bishops
,
and
for
strict
observance
of
Liturgy
and
Ceremonies
,
and
against
Parochial
Discipline
;
and
these
prevailed
with
the
Queen
.
2.
Some
were
against
Diocesan
Bishops
and
Ceremonies
,
and
some
things
in
the
Liturgy
,
and
were
for
Parish
Discipline
:
And
these
were
called
Nonconformists
and
Puritans
.
3.
Melancthon
and
Bucer
had
prevailed
with
some
others
,
who
were
indifferent
as
to
Bishops
,
and
most
of
the
Ceremonies
and
Forms
,
but
Zealous
for
Parish
Discipline
and
a
godly
Life
,
and
for
using
things
indifferent
only
indifferently
,
to
Edification
,
and
not
to
the
hinderance
of
the
Ministry
of
refusers
.
And
Bucer's
Scripta
Anglicana
written
for
K.
Edward
,
which
urged
this
Parish
Discipline
with
great
Zeal
and
Judgment
,
prevailed
with
a
great
part
of
the
Queens
Council
,
and
of
the
Protestant
Nobility
and
Gentry
;
but
most
of
the
Clergy
were
of
the
two
first
mentioned
Opinions
,
called
Extreams
by
others
.
§
4.
All
the
Parliaments
that
were
called
in
Queen
Elizabeth's
time
were
still
suspicious
that
Popery
would
keep
too
much
strength
by
the
peoples
Ignorance
and
Impiety
,
for
want
of
good
Preaching
and
godly
Living
in
the
Ministry
:
And
therefore
were
usually
complaining
of
the
Bishops
(
especially
Whitguift
)
for
silencing
so
many
Nonconforming
Preachers
,
and
keeping
up
so
many
Pluralists
,
and
so
many
meer
Readers
:
And
they
were
oft
attempting
a
Reformation
of
this
,
and
to
have
restored
the
Nonconformists
,
and
united
the
godly
Protestants
:
But
by
the
Bishops
Counsel
the
Queen
still
restrained
them
,
and
charged
them
not
to
meddle
with
Ecclesiastical
Matters
,
as
belonging
to
her
;
In
Sir
Simond
Dewes
Journals
you
may
see
the
many
attempts
and
her
constant
prohibition
and
restraint
:
And
Parliaments
were
loth
to
offend
her
,
or
make
any
breach
,
remembering
how
great
a
deliverance
they
had
by
her
from
Queen
Mary's
Persecutions
.
Though
they
grudged
at
the
Imprisonment
of
Mr.
Strickland
and
others
that
had
spoke
earnestly
for
Reformation
,
of
Bishops
Affairs
,
and
the
Ministry
,
yet
they
bore
it
patiently
because
of
what
they
did
enjoy
.
One
of
their
strongest
attempts
you
may
read
in
their
Petition
of
Sixteen
Articles
in
Sir
Sim.
Dewes
,
An.
1584
,
and
1585.
page
357.
which
is
well
worth
the
reading
:
But
it
was
not
endured
.
But
she
long
endured
the
Popish
Bishops
in
their
Seats
,
though
in
Parliament
the
A
Bishop
of
York
,
the
Bishop
of
London
,
the
Bishops
of
Worcester
,
Landaff
,
Coventree
,
Oxford
,
Chester
,
the
Abbot
of
Westminster
were
against
the
Bill
for
the
Supremacy
and
abolishing
Popery
.
See
Sir
S.
Dewes
p.
28.
and
p.
23.
also
the
Bishops
of
Winchester
,
Carlile
,
Exceter
.
Which
patience
of
hers
mentioned
put
Sir
S.
D.
the
Historian
on
the
recital
of
so
large
a
Catalogue
of
Records
for
the
Kings
Power
against
the
Pope
and
Usurping
Bishops
as
is
worth
the
reading
,
page
24.
§
5.
Also
for
many
years
the
Papists
came
to
our
Temples
,
till
the
Pope
forbad
them
:
But
the
Parliament
men
much
differed
about
this
:
Some
would
have
all
men
forced
to
the
Sacrament
:
Others
would
have
them
forced
to
hear
some
allowed
Teachers
,
but
not
to
be
compelled
to
the
Sacrament
,
because
it
is
the
investing
of
men
in
the
Pardon
of
sin
and
right
to
Salvation
,
which
no
unwilling
Person
is
capable
of
.
Of
this
see
in
the
foresaid
Author
,
p.
177.
the
Excellent
Speech
of
Mr.
Aglionke
,
and
of
others
.
I
mention
this
because
the
late
Reconcilers
have
made
the
mixture
of
Papists
and
Protestants
in
Communion
the
first
ten
years
of
the
Queen
to
be
the
desireable
state
to
which
they
would
have
had
us
reduced
.
Of
which
more
anon
.
But
the
Queen
here
also
restrained
them
,
and
would
have
all
left
to
her
and
the
Bishops
.
Mr.
Yelverton
told
them
how
perillous
a
President
it
might
prove
for
worser
times
for
the
Parliament
to
be
so
restrained
;
Where
(
saith
he
)
there
was
such
fulness
of
Power
,
as
even
the
right
of
the
Crown
was
to
be
determined
,
and
by
warrant
whereof
we
had
so
resolved
,
that
to
say
the
Parliament
had
no
Power
to
determine
of
the
Crown
was
High
Treason
.
Ibid.
page
176.
§
6.
The
Invasion
1588
,
and
many
Treasons
,
and
the
Popes
Excommunications
,
increased
the
Parliaments
Zeal
against
Popery
,
and
the
Clergies
also
.
And
when
the
Case
of
the
Queen
of
Scots
was
referred
to
the
Council
of
the
Parliament
,
they
earnestly
urged
the
Queen
by
many
Reasons
,
to
execute
the
Sentence
of
Death
which
was
past
upon
her
;
seeing
while
the
Papists
hoped
for
her
Reign
,
neither
the
Life
of
the
Queen
nor
the
Kingdom
could
be
safe
.
See
Sir
S.
D'
Ewes
,
page
400
,
&c.
These
were
their
apprehensions
then
of
Popery
.
§
7.
In
K.
James's
time
the
horrid
Powder
Plot
to
have
blown
up
King
and
Parliament
,
and
the
Murder
of
Two
Kings
in
France
successively
,
H.
3.
and
H.
4.
and
other
Inhumanities
,
increased
this
Kingdoms
Zeal
against
Popery
.
As
the
Oaths
of
Allegiance
and
Supremacy
were
made
for
their
discovery
,
so
multitudes
of
Learned
Men
were
employed
in
confuting
their
pretended
Sovereignty
and
manifold
Errors
.
And
the
common
Preachers
had
ordinarily
in
their
Sermons
One
Vse
,
as
they
called
it
,
for
the
Confutation
of
the
Papists
.
Besides
that
the
Homilies
and
Jewels
writings
against
them
were
to
be
in
every
Church
.
And
as
many
of
the
Bishops
in
Queen
Elizabeth's
first
time
were
such
as
had
been
Exiles
and
Suffered
by
the
Papists
,
so
many
both
in
her
days
and
K.
James's
,
were
Learned
and
Godly
Men
,
who
remembred
former
times
,
and
were
greatly
desirous
of
the
Extirpation
of
Popery
,
and
of
the
increase
of
able
Preachers
,
and
of
the
Concord
of
Protestants
to
that
End
.
And
the
Books
of
Martyrs
written
by
John
Fox
being
common
in
all
parts
of
the
Land
,
increased
the
peoples
hatred
of
Religious
cruelty
.
But
some
few
Bishops
(
specially
A.
Bishop
Whitguift
and
Bancroft
)
exceeded
the
rest
in
their
prosecution
of
the
Nonconformists
;
And
though
before
by
connivance
they
had
enjoyed
more
quietness
,
yet
when
once
the
Canon
was
made
and
Executed
for
Subscribing
that
[
there
is
nothing
contrary
to
the
Word
of
God
in
the
Liturgy
,
&c.
]
and
the
Excommunicating
Canons
,
five
,
six
,
seven
,
&c.
the
reconciliation
of
the
Protestants
seemed
hopeless
.
Yet
even
the
hottest
prosecuting
Bishops
were
firm
Adversaries
to
Popery
;
yea
Whitguift
thought
Arminianism
came
so
near
it
,
as
made
him
consent
to
the
ill-framed
Lambeth
Articles
.
And
that
unhappy
Controversie
called
Arminian
(
which
I
have
largely
proved
to
be
over-aggravated
on
both
sides
for
want
of
a
distinct
way
of
Examination
,
in
my
Cath.
Theol.
)
increased
the
Division
much
.
The
Jesuits
being
most
hated
by
the
Protestants
,
the
Arminians
were
taken
to
incline
to
Popery
,
though
the
Dominicans
who
had
been
on
the
contrary
side
,
had
been
the
Bloody
Masters
of
the
Inquisition
.
And
when
our
English
Arminians
were
accused
of
approaching
Popery
,
it
inclined
some
of
them
to
think
more
favourably
of
a
Reconciliation
with
those
whom
they
were
likened
to
.
And
the
Papists
never
ceased
their
diligence
,
secret
or
open
,
for
the
restoration
of
their
Forreign
Jurisdiction
and
their
Errours
.
§
XII
.
The
Councils
at
the
Laterane
,
Lyons
,
and
others
having
so
set
up
the
Pope
above
Kings
,
as
that
those
whom
he
Excommunicates
may
be
deposed
,
and
are
then
no
Kings
:
And
their
Most
Learned
Doctors
writing
this
,
the
Pope
came
to
lay
much
of
his
strength
upon
King-killing
;
and
it
hath
proved
too
successful
:
Had
it
been
only
against
Rebellion
,
Kings
had
their
defence
:
But
what
can
one
do
against
a
Desperado
,
who
is
promised
Preferment
if
he
escape
,
and
taught
,
if
he
so
die
for
the
service
of
the
Church
,
to
look
for
as
much
greater
a
Reward
than
Martyrs
,
as
his
service
is
more
voluntary
,
and
of
more
publick
benefit
than
theirs
?
When
Henry
the
Third
was
so
murdered
in
France
,
Henry
the
Fourth
turned
Papist
,
it
's
like
much
for
fear
.
And
when
the
first
Knife
had
but
struck
out
his
Teeth
,
the
next
dispatcht
him
.
King
James
here
was
not
a
fearless
man
:
He
had
known
of
the
many
Treasons
which
Queen
Elizabeth
escaped
.
The
Powder-Plot
thundred
to
him
,
though
it
took
not
fire
.
King
Henry's
Stabs
did
yet
speak
louder
.
He
was
told
,
This
shall
be
your
End
;
think
not
to
escape
;
Instruments
will
be
found
who
prefer
the
Church
before
their
Lives
,
if
you
repent
not
.
What
a
strait
now
is
a
King
in
,
whose
Life
is
thus
at
the
mercy
of
a
thousand
deluded
desperate
Slaves
of
the
Pope
!
That
which
kindleth
revenging
anger
in
a
Kingdom
or
Senate
,
may
rationally
cause
fear
in
a
single
man
:
For
it
is
easier
to
kill
a
King
,
than
a
Kingdom
or
a
multitude
.
§
XIII
.
The
unhappy
Differences
about
the
five
Articles
in
Belgio
(
in
which
I
am
past
doubt
both
Parties
there
were
much
to
be
blamed
)
involved
the
Learned
Hugo
Grotius
in
sufferings
:
The
Contra-Remonstrants
were
too
violent
,
and
trusted
to
the
Sword
of
the
Prince
of
Orange
;
and
Grotius
being
condemned
to
Imprisonment
,
and
by
his
Wife
got
out
in
a
Trunk
,
on
pretence
of
carrying
away
his
Books
,
becoming
the
Queen
of
Swedens
Resident
Embassador
in
France
,
no
doubt
exasperated
,
and
falling
into
intimate
acquaintance
with
the
French
Jesuits
,
especially
Petavius
,
grew
to
that
approbation
of
the
Moderate
French
Popery
,
which
I
have
here
after
proved
,
and
to
that
desire
of
reducing
the
Protestants
to
them
,
which
not
only
Valesius
Orat.
in
Obit
.
Petavii
,
but
his
own
Writings
fully
testifie
.
And
his
design
was
to
bring
Rome
as
the
Mistress
Church
,
to
Rule
,
not
arbitrarily
,
but
by
the
Canons
of
Councils
,
securing
the
Right
of
Kings
and
Bishops
,
and
casting
aside
the
Schoolmens
subtil
vain
Disputes
,
and
reforming
the
bad
lives
of
the
Clergy
,
and
some
small
mutable
things
;
and
in
this
to
draw
in
the
Church
of
France
,
and
England
to
agree
,
and
the
Queen
of
Sweden
,
and
if
possible
the
Lutherans
,
and
to
crush
the
Calvinists
as
unreconcileable
:
And
he
tells
us
how
many
in
England
favoured
what
he
did
,
though
those
whom
he
miscalleth
Brownists
were
against
it
.
§
IV.
The
Church
of
England
and
the
Parliament
being
before
discontented
at
the
Marriage-Articles
as
to
Toleration
,
and
at
the
Popes
Agents
and
Nuntio's
here
in
London
,
were
much
more
offended
at
the
changes
suddenly
made
by
Bishop
Laud.
The
blotting
out
the
name
of
the
Pope
and
Antichrist
,
and
the
Zeal
for
Altars
and
Bowings
,
and
the
report
of
a
Treaty
for
Union
with
Rome
,
Printed
by
some
with
the
particulars
,
and
their
conceit
that
Arminianism
lookt
towards
Popery
,
and
the
casting
out
many
Conformable
Ministers
,
and
many
such
things
,
especially
when
they
thought
the
Liberty
of
their
Persons
,
and
their
Properties
had
been
Invaded
,
and
that
A.
Bishop
Laud
,
and
the
new
Clergy
Men
,
(
Sibthorp
,
Mainwaring
,
Heylin
,
&c.
)
were
the
Cause
of
all
;
I
say
,
These
things
raising
in
men
a
dread
of
Popery
our
greater
distances
were
here
begun
:
And
though
in
A.
Bishop
Abbot's
days
the
Church
of
England
was
against
the
Syncretism
,
and
few
went
with
Bishop
Laud
at
first
,
he
afterwards
got
many
to
adhere
to
him
.
He
that
would
see
all
the
Case
in
an
unsuspected
Author
,
let
him
read
Dr.
Heylins
Life
of
A.
B.
Laud
,
where
he
shall
find
much
of
the
proceedings
,
and
the
Articles
and
Reasons
of
the
Treaty
with
the
Papists
.
And
if
he
add
Laud's
Tryal
,
and
Rushworth's
Collections
,
he
may
see
more
.
Heylin
tells
us
that
the
Design
was
but
to
bring
the
Papists
in
to
us
,
by
removing
that
which
kept
them
out
:
They
that
feared
a
Toleration
of
Papists
did
much
more
fear
a
Comprehension
or
Coalition
,
though
their
Conversion
they
desired
:
For
they
knew
that
they
must
still
be
Members
of
the
false
Universal
Papal
Kingdom
,
and
that
we
must
in
the
greatest
points
come
to
them
,
who
without
changing
their
Religion
could
not
come
to
us
:
And
if
we
could
hardly
now
keep
out
the
Pope
,
what
should
we
do
when
he
had
got
so
much
more
advantage
of
us
?
Besides
all
other
Changes
we
must
change
our
very
Church-species
,
or
else
we
should
not
be
of
the
same
Church
,
though
we
sate
in
the
same
Seats
:
For
a
Church
which
is
but
a
subject
part
of
a
Sovereign
greater
Church
,
is
no
more
of
the
same
species
with
one
that
is
subject
to
no
other
(
but
Christ
)
than
our
Cities
are
of
the
same
species
with
a
Kingdom
.
§
XVI
.
These
distances
between
the
old
Church-men
and
the
Laudians
having
increased
to
that
which
they
came
to
in
1641.
suddenly
on
Octob.
23.
the
Irish
Rebellion
Murdering
two
hundred
thousand
,
and
Fame
threatening
their
coming
into
England
,
cast
the
Nation
into
so
great
fear
of
the
Papists
,
and
next
of
Bishop
Laud's
new
Clergy
who
were
supposed
to
be
for
a
Coalition
,
as
was
the
Cause
(
where-ever
I
came
)
of
Mens
conceit
of
the
necessity
of
defensive
Arms
;
and
this
was
increased
by
two
or
three
Opinions
which
many
were
then
guilty
of
,
who
had
not
Learning
enough
to
know
which
side
was
right
according
to
the
Law
.
One
of
their
Opinions
was
,
That
the
Law
of
Nature
is
the
Law
of
God
.
Another
was
that
no
men
have
Authority
to
abrogate
it
.
Another
was
that
the
Law
of
Nature
inclineth
men
to
Love
their
Lives
,
and
to
private
Self-defence
.
Another
was
that
every
Kingdom
or
Nation
hath
by
the
Law
of
God
in
Nature
,
a
right
of
publick
Self-defence
against
professed
Enemies
and
apparent
danger
of
its
destruction
.
And
another
was
,
that
They
whose
profest
Religion
obligeth
them
on
pain
of
Damnation
to
do
their
best
to
exterminate
or
destroy
the
Body
of
the
Kingdom
(
are
to
be
taken
for
its
profest
Enemies
,
if
they
renounce
not
that
obligation
:
Especially
if
they
or
their
Confederates
Murder
two
hundred
thousand
Fellow-Subjects
,
and
apparently
strive
for
power
over
the
rest
.
These
Opinions
being
then
received
,
and
by
many
ill-applyed
,
things
then
ran
to
what
we
saw
.
§
XVII
.
When
the
old
Churchmen
and
Parliament
on
one
side
,
(
and
we
know
who
on
the
other
side
)
began
the
War
,
necessity
caused
them
to
call
in
the
Scots
as
Auxiliaries
,
who
brought
in
the
Covenant
and
attempted
Illegally
the
Change
of
the
Church
Government
;
and
all
after
falling
into
the
hands
of
Cromwell
and
his
Army
,
the
King
destroyed
,
the
Parliament
pulled
down
,
and
other
unthought
of
Changes
which
we
saw
,
Discord
and
War
grew
odious
to
the
Nation
.
And
we
longed
to
be
reconciled
to
those
that
we
had
differed
from
especially
in
matters
of
Religion
.
Among
others
more
considerable
,
I
attempted
in
Worcestershire
a
Reconciliation
with
them
.
I
tryed
first
with
my
Neighbours
:
The
Gentry
that
I
spake
with
of
the
Royal
Party
,
professed
willingness
,
and
that
they
desired
but
the
Security
of
the
Essentials
of
Episcopacy
.
Dr.
Good
and
Dr.
Warmstrie
with
others
of
them
Subscribed
their
approbation
to
our
Agreement
:
When
I
tryed
with
others
distant
,
Bishop
Vsher
easily
consented
,
Bishop
Brownrig
on
somewhat
harder
terms
,
but
such
as
would
have
healed
us
;
Dr.
Hammond
on
harder
yet
,
but
yet
such
as
we
could
have
born
save
that
he
left
all
to
the
uncertain
determination
of
a
Convocation
.
Put
shortly
Dr.
Warmstrie
withdrew
his
Consent
,
and
as
the
reason
of
it
sent
me
a
Writing
against
our
Agreement
,
saying
,
It
was
a
confederacy
with
Schism
,
and
labouring
to
prove
that
they
were
no
Ministers
or
Churches
which
had
not
Episcopal
Ordination
,
and
much
more
to
that
effect
.
I
wrote
a
full
answer
to
it
,
which
satisfied
all
that
I
shewed
it
to
,
but
did
not
publish
it
.
The
writing
answered
was
Dr.
Peter
Guning's
,
now
Bishop
of
Eli.
Presently
I
found
this
opinion
,
That
they
were
no
true
Ministers
or
Churches
that
had
not
an
uninterrupted
Succession
of
Diocesane
Ordination
from
the
Apostles
,
but
that
they
were
true
Ministers
and
Churches
that
had
Roman
Ordination
,
became
the
stop
to
our
desired
Agreement
,
and
I
saw
that
it
proclaimed
an
utter
renunciation
of
the
Reformed
Churches
which
have
no
such
Succession
,
and
yet
a
Coalition
with
the
Roman
Clergy
,
though
the
Bishops
of
Rome
have
had
the
most
notorious
intercisions
.
And
having
read
Grotius
his
Discussio
Apologetici
Rivetiani
in
which
he
more
plainly
pleads
for
Canonical
Popery
,
than
he
had
done
in
his
Votum
,
or
Consultatio
,
&c.
I
thought
I
was
bound
in
Conscience
to
give
notice
to
the
Royalists
of
the
Grotian
Party
and
Design
,
and
after
printed
a
small
Collection
out
of
Grotius
his
own
words
:
These
Dr.
Pierce
wrote
against
,
and
others
were
offended
at
.
But
in
the
Second
Part
of
my
Key
for
Catholicks
,
I
shewed
the
utter
impossibility
of
this
Conceit
of
Sovereign
Government
by
General
Councils
.
§
.
XVIII
.
When
God
was
pleased
by
the
restoration
of
the
King
to
raise
Mens
hopes
of
Protestant
Agreement
,
I
need
not
repeat
what
was
done
towards
it
;
among
many
worthier
Persons
by
my Self
,
the
Earl
of
Manchester
and
the
Earl
of
Orery
first
making
from
us
the
motion
to
His
Majesty
,
who
readily
consented
,
and
granted
us
the
healing
Terms
exprest
in
His
gracious
Declaration
of
Ecclesiastical
Affairs
1661
;
for
which
the
London
Ministers
subscribed
a
Thanksgiving
,
and
the
House
of
Commons
gave
him
their
Publick
Thanks
,
as
making
for
the
Publick
Concord
.
But
when
the
King
under
the
Broad
Seal
granted
a
Commission
to
many
on
both
Sides
,
to
treat
and
agree
of
such
Alterations
of
the
Liturgy
as
were
necessary
to
tender
Consciences
,
and
the
Bishops
and
their
Drs.
yielded
not
to
the
least
,
but
to
the
last
maintained
that
none
were
necessary
for
them
;
I
saw
in
the
Manner
and
the
Issue
with
whom
it
was
that
we
had
to
do
,
and
consequently
what
England
must
expect
.
I
easily
perceived
that
much
more
would
be
imposed
.
For
I
saw
what
some
intended
,
and
I
could
conjecture
what
must
be
the
Means
:
But
others
went
further
than
they
.
If
I
my self
had
been
of
the
opinion
that
a
Syncretism
or
Coalition
with
the
Church
of
France
on
Grotius's
terms
had
been
the
way
of
Church
Concord
most
pleasing
to
God
,
and
that
all
were
intolerable
Schismaticks
that
united
not
on
these
terms
,
as
Members
of
one
Universal
Church
,
under
one
humane
Soveraignty
.
It
's
like
I
should
have
done
my
best
to
accomplish
these
things
following
,
at
least
,
if
I
were
also
of
the
temper
of
those
of
that
Mind
which
I
have
known
.
I.
I
should
have
laboured
to
render
all
those
as
odious
and
contemptible
as
I
could
,
that
had
been
against
the
Coalition
.
II.
It
's
like
I
should
have
done
what
I
could
to
Silence
all
those
Ministers
that
were
likest
to
hinder
my
Design
.
III.
It
's
like
I
should
have
desired
if
less
would
not
do
this
,
that
more
might
be
imposed
on
them
,
that
it
might
be
effectually
done
.
IV.
It
's
like
I
should
have
done
all
that
I
could
to
Banish
them
far
enough
from
the
Ears
and
Presence
and
Acquaintance
of
Rulers
,
that
we
might
represent
them
at
our
pleasure
,
and
they
might
not
answer
for
themselves
.
V.
If
all
this
would
not
do
,
were
I
sufficiently
hardened
,
It
's
like
I
should
endeavour
to
break
all
those
that
will
not
bend
,
and
to
ruine
them
utterly
,
and
lay
them
in
Jailes
with
Rogues
,
and
make
men
believe
that
they
are
intollerable
Persons
deserving
worse
,
and
that
all
this
is
Mercy
to
them
.
VI.
It
's
like
that
were
I
of
that
mind
and
temper
,
I
should
make
it
my
chief
design
to
make
a
tender
Conscience
a
Scorn
,
and
to
drive
it
out
of
Esteem
and
Power
,
and
then
there
would
be
little
in
the
rest
to
hinder
my
desires
;
I
might
expect
that
they
would
all
take
my
Pills
whom
I
could
first
get
to
swallow
as
big
a
thing
.
VII
.
I
would
make
the
great
noise
about
Episcopacy
,
Liturgy
and
Conformity
,
and
not
say
a
word
till
all
were
ready
of
a
Coalition
with
the
French
Papists
or
Roman
Church
.
VIII
.
I
would
(
as
Dr.
Heylin
)
call
this
a
Drawing
in
the
Papists
to
us
,
when
we
had
opened
the
Door
wide
enough
for
their
Universal
Soveraignty
,
and
I
would
not
call
it
a
going
over
to
them
.
IX
.
It
's
like
I
should
learn
of
Grotius
,
to
call
none
Papists
but
only
those
that
count
all
good
and
lawful
that
the
Popes
do
,
or
as
Dr.
Saywell
,
disown
none
but
the
Jesuited
Party
,
and
then
I
would
detest
and
rant
against
Papists
as
hotly
as
any
of
them
all
.
X.
I
would
not
put
any
Oath
or
Profession
of
Popery
,
or
of
an
Universal
foreign
Jurisdiction
on
any
of
the
Lay
Communicants
,
nor
on
the
Inferior
Clergy
till
they
were
ripe
for
it
:
It
's
gently
said
of
Dr.
Saywell
,
What
Bishop
puts
you
to
own
the
Power
of
General
Councils
before
he
will
give
you
the
Sacrament
?
If
the
Bishops
will
but
own
and
be
subject
to
a
foreign
Jurisdiction
,
and
the
Clergy
only
to
the
Bishops
at
first
,
and
the
Laity
to
that
Clergy
and
Bishop
;
the
Chain
is
strong
enough
at
present
,
we
need
no
more
.
XI
.
I
will
Prognosticate
no
further
conditionally
of
my self
,
but
whoever
is
engaged
in
such
work
,
above
all
cannot
spare
the
Engine
of
Historical
Vntruths
.
Against
those
that
may
not
be
heard
speak
for
themselves
,
nor
be
acquainted
with
them
that
hear
the
report
,
this
must
do
the
greatest
part
of
the
work
;
it
cannot
be
probably
done
without
it
:
Perjury
is
a
thing
that
I
will
not
meddle
with
.
XII
.
They
must
make
the
Differences
of
Protestants
as
odious
as
they
can
,
and
make
men
believe
that
they
are
running
mad
for
want
of
Catholick
Government
and
Unity
,
and
as
a
late
Book
called
An
Address
,
&c.
tell
them
that
lately
there
were
an
Hundred
and
forty
several
Sects
,
(
and
if
it
be
denied
,
it
is
but
proving
so
many
Complexions
.
)
XIII
.
Above
all
,
they
must
say
nothing
for
the
Pope
himself
,
but
only
for
General
Councils
,
advancing
their
Honour
by
making
odious
all
that
they
Condemned
,
and
by
the
Reverence
that
Protestants
have
exprest
to
the
best
as
means
of
Concord
:
And
they
must
be
sure
to
confound
Concord
and
Government
,
Communion
and
Subjection
.
XIV
.
And
they
must
be
sure
to
keep
the
Ministry
;
partly
in
hope
of
Preferment
,
and
partly
in
servile
Dependance
,
and
specially
to
Corrupt
the
Vniversities
,
that
part
may
be
Ignorant
and
Vicious
,
and
part
ambitious
Militants
;
And
when
once
all
these
have
got
into
Church
Livings
,
let
the
Dislikers
get
them
out
if
they
can
.
XV.
Some
have
ever
found
it
of
great
use
to
Altering-designs
,
to
represent
all
that
are
against
it
as
Rebellious
,
and
make
Rulers
believe
that
they
are
their
Enemies
.
And
when
our
King
here
hath
done
so
much
by
the
Act
of
Oblivion
,
and
advancing
the
late
Duke
of
Albemarle
,
and
acknowledging
the
Service
of
him
and
his
Army
,
and
many
others
who
formerly
fought
against
him
,
I
cannot
but
suspect
some
Altering
design
in
them
that
would
still
rub
the
old
Sores
,
and
fetch
thence
Materials
for
all
their
Purposes
.
(
If
I
may
mix
ridiculous
things
with
terrible
,
)
that
as
the
Drunken
Man
easing
his
Bladder
by
a
running
Conduit
,
stood
half
the
day
there
in
a
mingent
posture
,
complaining
to
Passengers
that
his
Water
would
not
stop
,
because
he
still
heard
the
Conduit
run
;
so
if
they
can
but
make
the
Nation
Drunk
or
Melancholick
,
the
noise
of
nothing
but
War
,
and
Rebellion
,
and
Blood
,
will
make
them
think
that
their
Blood
is
still
running
.
XVI
.
And
beyond
Sea
,
the
Papists
have
found
it
the
greatest
Expedient
to
their
Successes
,
to
keep
Great
Men
from
Study
,
and
Learning
,
yea
,
and
from
Conscience
and
Sobriety
,
and
train
them
up
with
Sport
,
and
Wine
and
Women
,
and
Debauchery
,
and
ranting
Jollity
,
and
scorns
at
Conscience
and
Preciseness
,
that
they
may
not
discern
their
own
interest
,
nor
have
understanding
enough
to
see
the
Snare
,
but
may
tamely
put
their
foot
in
the
Stocks
&
under
pretence
of
Universal
Concord
and
Government
,
make
themselves
the
Subjects
of
a
foreign
Usurpation
.
And
if
the
Pope
may
but
govern
till
the
next
General
Council
,
it
will
be
like
a
Lease
of
many
Hundred
Years
,
as
good
as
a
Fee-simple
;
And
may
he
but
Rule
all
as
Patriarch
and
Principium
Vnitatis
by
the
Canons
already
made
,
it
will
be
as
good
as
the
Guardianship
of
Infants
,
that
will
never
call
the
Guardian
to
Account
.
§
.
XIX
.
I
must
say
after
all
this
,
that
I
love
the
French
Church
much
better
than
the
Italian
,
and
if
we
must
all
be
Papists
,
had
rather
we
were
French
Papists
,
of
the
two
.
And
yet
that
I
more
fear
the
French
Papists
than
the
Italians
.
For
the
Italian
Party
are
at
so
visible
a
distance
,
that
they
can
design
no
way
for
their
advantage
but
a
Toleration
(
unless
they
could
get
the
Government
)
And
their
Toleration
would
a
while
but
make
the
Nation
better
know
them
,
and
more
dislike
them
:
But
the
French
Party
cry
down
Toleration
,
and
trust
wholly
to
a
Coalition
and
to
force
:
They
hope
to
do
their
work
before
it
s
known
what
they
are
doing
:
They
will
cry
down
Popery
,
meaning
only
the
Pope's
absolute
Power
above
Councils
:
It
is
but
abating
the
Latine
Service
,
Transubstantiation
,
Priests
Marriage
,
granting
the
Cup
to
the
Laity
,
and
two
or
three
more
such
things
,
and
crying
up
nothing
but
the
Name
of
the
Church
of
England
(
though
changed
by
Subjection
to
a
Forreign
Jurisdiction
)
and
then
crying
up
Obedience
and
Conformity
to
it
,
and
crying
down
Schism
as
an
intolerable
thing
,
and
the
Papists
shall
seem
to
turn
to
us
,
and
not
we
to
them
,
and
then
no
Dissenter
shall
be
suffered
.
Mr.
Thorndikes
Book
of
forbearance
of
Penalties
,
tells
us
of
no
other
hope
of
sufferance
,
but
on
supposition
that
we
all
agree
in
subjection
to
the
thing
called
,
The
Vniversal
Political
Church
.
And
a
Learned
Tribe
by
Interest
and
Opinion
engaged
in
the
Cause
may
be
ready
by
confident
triumphant
Writings
and
Disputes
to
make
good
all
this
,
and
scorn
and
tread
down
Gainsayers
as
Schismaticks
.
And
the
Coalition
will
take
in
the
parts
and
labours
of
those
that
now
are
called
Papists
,
who
are
trained
up
in
Militant
Arts.
XX.
But
as
long
as
God
and
the
King
are
against
them
,
we
need
not
much
fear
the
Success
of
their
Endeavours
:
Such
a
Care
hath
the
King
had
to
secure
the
Land
against
all
suspicion
of
Popery
in
himself
,
that
a
severe
penalty
is
to
be
inflicted
on
any
that
shall
so
defame
him
:
Yea
he
hath
passed
Acts
for
the
Clergy
,
Corporations
,
Vestries
,
the
Militia
,
Nonconformists
,
in
which
they
are
all
obliged
by
Promise
or
Oath
never
to
Endeavour
any
Alteration
of
the
Government
of
Church
and
State
:
And
again
I
say
,
what
sober
Man
can
be
so
sottish
as
to
think
that
to
subject
the
King
,
Clergy
,
and
whole
Kingdom
to
the
Forreign
Jurisdiction
of
a
pretended
Universal
Sovereignty
(
Monarchical
,
Aristocratical
or
Mixt
)
is
no
alteration
of
the
Government
of
the
Church
,
yea
of
the
Church-specifying
Form
.
XXI
.
This
is
a
great
secondary
reason
why
we
cannot
be
for
such
a
change
because
we
cannot
Consent
that
Church
,
Vestries
,
Corporations
,
Militia
,
&c.
should
be
all
perfidious
or
perjured
:
Yea
all
the
Land
that
have
taken
the
Oath
of
Supremacy
against
all
Forreign
Jurisdiction
.
We
accuse
not
others
but
excuse
our selves
:
Yea
what
Crime
is
it
against
King
and
Kingdom
,
to
make
them
the
Subjects
of
a
Forreign
Power
,
I
leave
to
other
men
to
enquire
.
XXII
.
God
seemeth
purposely
to
have
confounded
them
in
their
Design
,
by
leaving
them
no
Materials
for
their
Fabrick
.
I
can
imagine
no
pretences
of
possibility
but
in
some
of
these
following
ways
.
1.
That
it
is
the
Colledge
of
Bishops
diffused
over
the
Earth
that
must
exercise
Legislation
and
Judgment
by
Consent
,
or
by
Majority
of
Votes
:
And
I
shall
never
fear
the
prevalency
of
this
Opinion
,
till
an
Epidemical
Madness
turneth
us
into
a
Bedlam
.
2.
That
it
must
be
a
true
General
Council
that
must
Govern
us
:
And
this
is
no
more
to
be
expected
than
that
all
the
World
fall
under
one
Monarch
,
or
that
all
Christians
save
one
Kingdom
Apostatize
;
which
God
prevent
.
3.
That
Patriarchs
with
such
Metropolitans
as
they
will
call
,
be
taken
for
the
Governing
Representers
of
all
the
Bishops
and
Churches
on
Earth
.
But
there
is
no
possibility
left
us
of
this
way
:
For
it
must
be
either
by
the
five
old
Patriarchs
or
by
new
ones
.
1.
If
the
old
ones
,
Gods
Judgments
have
made
that
way
unpracticable
.
1.
The
Cities
of
Antioch
and
Alexandria
are
destroyed
,
where
two
of
the
Patriarchs
should
be
Bishops
.
2.
The
Turk
is
Lord
of
four
of
the
old
Patriarchal
Seats
;
and
none
can
be
chosen
,
rule
,
or
come
to
Councils
without
his
Consent
.
And
he
can
get
almost
whom
he
will
Chosen
,
and
so
the
Turk
should
be
our
Chief
Church
Governour
.
And
the
Places
are
bought
with
Money
,
and
the
Possessors
answerable
.
Ludolphus
tells
us
that
the
Patriarch
of
Alexandria
is
some
unlearned
ignorant
Person
that
scarce
knoweth
Letters
,
and
that
Men
are
made
Clergy-men
there
against
their
wills
,
all
Men
shunning
the
Office
because
of
the
Sufferings
from
the
Turk
which
they
must
undergo
.
They
have
no
just
Qualification
,
Election
or
Power
:
There
are
three
nominal
Patriarchs
of
Antioch
chosen
by
three
several
Parties
,
besides
the
Popes
.
They
are
utterly
uncertain
which
of
them
is
right
,
or
rather
certain
that
none
of
them
are
or
can
be
such
.
All
the
four
Nominal
Patriarchs
are
against
the
Romans
,
and
several
against
each
other
:
And
many
of
the
chief
Christian
Churches
own
none
of
them
as
their
Governours
,
and
none
own
them
all
as
such
.
And
must
our
Kings
and
Kingdoms
be
Subjects
of
ignorant
Subjects
of
the
Turk
,
because
once
Men
were
advanced
to
high
Titles
over
Towns
now
destroyed
,
in
one
Christian
Empire
now
dissolved
or
turned
Mahometans
.
4.
There
is
therefore
but
one
way
left
,
which
is
for
the
Pope
and
his
Privy
Council
of
Cardinals
to
be
the
standing
Governour
,
by
Judgment
and
Execution
,
and
to
call
when
Princes
force
him
to
it
,
such
European
Councils
as
he
can
,
and
(
as
he
doth
)
to
make
four
Nominal
Patriarchs
(
of
Const.
Alex.
Antioch
and
Jerusalem
)
as
Men
make
Kings
,
Queens
,
and
Bishops
on
a
Chess-board
,
and
to
call
these
General
Councils
,
as
he
did
that
at
Trent
,
and
to
keep
the
people
ignorant
enough
to
believe
it
.
As
for
the
making
of
a
sort
of
new
Patriarchs
there
must
go
so
much
to
agree
who
they
shall
be
among
all
Christian
Princes
and
Nations
,
and
then
to
prove
that
they
are
the
true
Representers
of
all
others
,
and
that
the
Representers
or
represented
have
any
Universal
Legislative
Power
,
that
I
am
in
no
Expectations
of
any
such
Sovereignty
.
I
have
proved
against
Mr.
Hooker
that
the
Body
of
the
people
as
such
are
not
the
Givers
of
the
Power
of
their
Govern
ours
,
nd
therefore
cannot
give
power
to
an
Universal
Supream
.
XXIII
.
When
I
had
seen
all
Mr.
Thorndikes
Books
,
and
Dr.
Heylins
,
and
some
other
such
,
and
A.
Bishop
Bramhall's
Book
against
me
,
with
a
long
and
vehement
reproving
Preface
,
I
purposed
to
have
again
detected
the
design
,
and
have
answered
that
Book
.
But
my
Bookseller
Nevill
Simons
told
me
that
Mr.
Roger
Lestrange
then
Overseer
of
the
Press
,
came
to
him
and
vehemently
protested
that
he
would
ruine
him
if
he
printed
my
Answer
to
it
:
And
when
it
might
not
be
Printed
I
forbore
to
Write
it
.
Since
then
among
others
Mr.
Dodwell
hath
appeared
with
most
Voluminous
confidence
,
whom
I
have
answered
;
who
I
doubt
not
will
want
neither
Ink
,
Paper
,
Words
or
Face
for
a
reply
.
My
Conference
with
Bishop
Guning
I
thought
it
against
the
Rules
of
Converse
to
publish
.
But
his
Chaplain
Dr.
Saywell
,
Master
of
a
Colledge
in
Cambridge
,
whom
I
take
for
his
Mouth
,
being
himself
present
,
hath
published
what
he
would
have
the
World
to
believe
of
our
Discourse
,
in
a
Book
against
me
,
for
Universal
Jurisdiction
:
And
therefore
he
hath
put
some
necessity
on
me
to
publish
the
Truth
,
which
I
am
confident
will
not
be
to
the
Readers
loss
of
time
,
who
will
peruse
it
.
When
I
had
sent
him
my
Book
of
Concord
,
he
sent
me
Dr.
Saywell's
first
,
by
Dr.
Crowther
,
of
which
I
wrote
to
him
my
sence
.
On
this
he
desired
me
to
come
speak
with
him
,
which
having
done
three
several
days
,
I
thought
it
meet
at
Night
to
Recollect
our
Discourse
and
send
him
the
Sum
of
all
in
Letters
,
that
neither
he
might
forget
it
,
or
any
Man
misrepresent
it
.
These
four
Letters
I
have
therefore
here
annexed
,
and
with
them
an
answer
to
Dr.
Saywell's
Reasons
for
a
Forreign
Jurisdiction
.
XXIV
.
I
am
so
far
from
charging
the
Church
of
England
with
the
guilt
of
this
Doctrine
or
Design
,
that
I
prove
that
the
Church
of
England
is
utterly
against
it
.
But
then
by
that
Church
I
do
not
mean
any
Men
that
can
get
heighth
and
confidence
enough
to
call
themselves
the
Church
of
England
;
but
those
that
adhere
to
the
Articles
of
Religion
,
the
Doctrine
,
Worship
and
Government
by
Law
Established
.
XXV
.
And
I
am
so
far
from
uncharitable
Censures
of
the
Men
whom
I
thus
confute
,
that
I
profess
that
I
believe
Mr.
Thorndike
,
Bishop
Guning
,
Mr.
Dodwell
,
&c.
to
be
Men
that
do
what
they
do
in
an
Erroneous
Zeal
for
Unity
and
Government
,
and
are
Men
of
great
Labour
,
Learning
,
and
Temperance
,
and
Religious
in
their
way
:
And
I
have
the
same
Charity
and
Honour
for
many
French
Papists
,
yea
for
such
Papal
Flatterers
as
Baronius
who
joyned
with
Philip
Nerius
in
his
first
Oratorian
Exercises
and
Conventicles
:
Yea
I
cannot
think
that
they
that
burn
and
torment
Men
for
Religion
,
could
live
in
quietness
,
if
they
did
not
confidently
think
that
it
is
an
acceptable
Service
to
God
.
And
I
fear
not
still
to
profess
that
were
it
in
my
power
,
I
would
have
no
hurt
done
to
any
Papist
which
is
not
necessary
to
our
own
defence
.
But
I
must
say
that
I
much
more
honour
such
as
Gerson
,
Ferus
,
Espencaeus
,
Monlucius
,
Erasmus
,
Vives
,
Cassander
,
Hospitalius
,
Thuanus
,
&c.
who
among
Papists
drew
nearer
the
Reformers
,
than
such
among
us
as
having
better
Company
and
Helps
draw
fromward
them
,
and
nearer
to
the
Deformers
.
XVI
.
And
as
to
you
,
Reverend
Brethren
Conformists
,
who
are
true
to
the
True
Church
of
England
;
I
humbly
crave
of
you
but
three
things
.
I.
That
you
will
by
hard
study
and
Ministerial
diligence
and
holiness
of
life
,
keep
up
to
your
power
the
common
Interest
of
Christianity
,
of
Faith
and
serious
Piety
and
Charity
.
II.
That
you
will
heartily
promote
the
Concord
of
all
godly
Protestants
,
and
therein
follow
such
measures
as
Christ
himself
hath
given
us
,
and
as
you
would
have
others
use
towards
you
.
III.
That
you
will
openly
and
faithfully
disown
the
dangerous
Errour
of
Universal
Legislative
and
Judicial
Soveraignty
,
and
bringing
the
King
,
and
Church
,
and
Kingdom
under
any
Forreign
Jurisdiction
,
Monarchical
,
Aristocratical
or
Mixt
;
and
never
stigmatize
the
Church
of
England
and
your
sacred
Order
with
the
odious
brand
of
Persidiousness
,
after
so
many
Imposed
and
Received
Subscriptions
,
Professions
and
Oaths
,
against
all
Endeavours
to
alter
the
Government
of
Church
or
State
.
XVII
.
And
as
to
the
Nations
fears
of
future
Popish
Soveraignty
,
for
my
part
I
meddle
no
further
than
1.
To
do
the
work
of
my
own
Office
and
Day
,
2.
And
to
pray
hard
for
the
Nations
Preservation
,
3.
And
to
trust
God
,
and
hope
that
he
will
perfect
his
wonders
in
such
a
deliverance
,
as
shall
confirm
our
belief
of
his
special
care
and
providence
for
his
Church
.
But
I
must
tell
you
that
such
Reasons
as
Bishop
Gunings
Chaplains
,
should
not
be
thought
strong
enough
to
make
you
so
secure
,
as
to
abate
the
fervour
of
your
prayers
.
His
words
are
these
(
more
congruous
far
to
him
than
to
you
and
me
)
page
282
,
283.
[
The
only
means
that
is
left
to
preserve
our
Nation
from
destruction
,
and
to
secure
us
from
the
danger
of
Popery
,
is
to
suppress
all
Conventicles
,
&c.
—
Being
by
this
method
provided
against
having
our
People
seduced
by
the
Papists
,
which
as
yet
they
are
in
great
danger
of
—
the
next
thing
is
to
consider
how
to
prevent
violence
,
that
those
be
not
murdered
and
undone
that
cannot
be
perswaded
to
submit
.
Now
to
secure
this
,
His
Majestes
gracious
promises
to
conform
any
Bills
that
were
thought
necessary
to
preserve
the
Established
Religion
,
that
did
not
intrench
on
the
Succession
of
the
Crown
,
do
make
the
way
very
easie
;
if
our
People
were
united
among
themselves
,
and
in
the
Religion
of
the
Church
of
England
.
For
matters
may
be
so
ordered
,
that
all
Officers
Ecclesiastical
,
Civil
and
Military
,
and
all
that
are
employed
in
Power
and
Authority
,
of
any
kind
,
be
persons
both
of
known
Loyalty
to
the
Crown
,
and
yet
faithful
Sons
of
the
Church
,
and
firm
to
the
Established
Religion
:
And
the
Laws
that
they
act
by
may
be
so
explained
,
in
favour
of
those
that
Conform
to
the
Publick
Worship
,
and
the
discouragement
of
all
Dissenters
,
that
we
must
reasonably
be
secure
from
any
violence
that
the
Papists
can
offer
to
force
our
submission
:
For
when
All
our
Bishops
and
Clergy
are
under
strict
Obligations
and
Oaths
,
and
the
People
are
guided
by
them
;
and
all
Officers
,
Civil
and
Military
,
are
firm
to
the
same
Interest
,
and
under
severe
penalties
,
if
they
act
any
thing
to
the
contrary
:
Then
what
probable
danger
can
there
be
of
any
violence
or
disturbance
,
to
force
us
out
of
our
Religion
,
when
all
things
are
thus
secured
,
and
the
Power
of
External
Execution
is
generally
in
the
hands
of
men
of
our
own
Perswasion
.
Nay
moreover
,
the
Prince
himself
will
by
his
Coronation
Oath
be
obliged
to
maintain
the
Laws
and
Liberties
of
the
Kingdom
so
Established
.
]
I
am
not
of
a
Calling
fit
to
debate
the
Reasons
of
these
Reverend
Fathers
;
some
will
read
them
with
a
Plaudite
;
some
with
a
Ridete
;
some
with
a
Cavete
,
and
I
with
an
Orate
:
And
he
that
will
abate
the
fervour
of
his
prayers
by
such
securing
words
,
is
one
whose
Prayers
England
is
not
much
beholden
to
.
The
words
with
all
their
designs
are
edifying
,
as
Diagnostick
and
Prognostick
.
I
only
say
,
[
Seeing
we
receive
a
Kingdom
which
cannot
be
moved
,
let
us
have
grace
whereby
we
may
serve
God
acceptably
with
reverence
and
godly
fear
;
for
our
God
is
a
consuming
fire
,
Heb.
12.28
,
29.
]
March
28.
1682.
Chap.
I.
The
Protestant
Church
of
England
is
against
all
Humane
Vniversal
Soveraignty
,
Monarchical
or
Aristocratical
;
and
so
against
all
Forreign
Church
Jurisdiction
.
I
Prove
this
,
I.
From
the
Oath
of
Supremacy
,
which
saith
thus
:
I
do
utterly
testifie
and
declare
in
my
Conscience
,
That
the
King's
Highness
is
the
only
Supream
Governour
of
this
Realm
,
and
of
all
other
His
Highness
Dominions
and
Countreys
,
as
well
in
all
Spiritual
or
Ecclesiastical
Things
or
Causes
as
Temporal
.
And
that
No
Forreign
Prince
,
Person
,
Prelate
,
State
or
Potentate
,
hath
,
or
ought
to
have
ANY
JURISDICTION
,
Power
,
Superiority
,
Preheminence
or
Authority
Ecclesiastical
or
Spiritual
within
this
Realm
.
And
therefore
I
do
utterly
renounce
and
forsake
all
Forreign
Jurisdiction
,
Priviledges
,
Preheminence
and
Authorities
granted
or
belonging
to
the
Kings
Highness
,
his
Heirs
and
Successors
,
or
united
or
annexed
to
the
Imperial
Crown
of
this
Realm
.
Here
all
the
Kingdom
swears
,
That
none
have
,
or
ought
to
have
any
Jurisdiction
here
,
who
is
Forreign
.
Yet
some
Papists
have
been
encouraged
to
take
this
Oath
,
by
this
Evasion
.
Obj.
No
Jurisdiction
is
here
disclaimed
of
Forreigners
,
but
what
belongs
to
the
King
:
But
Spiritual
Jurisdiction
,
called
the
Power
of
the
Keys
,
belongs
not
to
the
King
:
Ergo.
Ans.
For
securing
the
King's
Jurisdiction
,
All
Forreign
Jurisdiction
is
renounced
;
signifying
that
there
is
no
such
thing
as
a
Jurisdiction
over
this
Realm
,
but
the
King
's
and
his
Officers
.
The
Power
of
the
Keys
,
or
Spiritual
Power
,
is
not
properly
a
Jurisdiction
,
as
that
word
includeth
Legislation
,
but
only
a
Preaching
of
Christ's
Laws
,
and
administring
his
Sacraments
,
and
judging
of
mens
capacity
for
Communion
according
to
those
Laws
of
Christ
:
And
this
under
the
Coercive
Government
of
the
King
.
Much
like
that
of
a
Tutor
in
a
Colledge
,
or
a
Physician
in
his
Hospital
.
What
can
be
more
expresly
said
than
this
here
,
that
[
No
Forreign
Prince
,
Person
,
Prelate
,
State
or
Potentate
,
have
,
or
ought
to
have
any
Jurisdiction
,
Power
,
Superiority
,
Preheminence
or
Authority
Ecclesiastical
or
Spiritual
within
this
Realm
.
]
Is
that
of
Pope
or
Councils
neither
Ecclesiastical
nor
Spiritual
?
Is
not
the
word
[
Prelate
]
purposely
put
in
to
exclude
that
Power
hence
which
Prelates
claim
?
Though
the
King
claim
not
the
Power
of
the
Keys
,
he
knew
that
by
the
claim
of
that
Power
the
Pope
and
Councils
of
Forreigners
had
been
the
disturbers
of
his
Government
:
And
therefore
all
theirs
here
is
excluded
as
a
necessary
means
to
secure
his
own
.
1.
Popes
and
Councils
have
claimed
a
Legislative
Power
over
us
and
all
the
Church
:
But
the
Laws
of
this
Land
know
no
such
but
in
Christ
over
all
,
and
in
King
and
Parliament
under
him
over
this
Land
:
And
therefore
the
Oath
excludeth
the
Power
claimed
by
Popes
and
Councils
.
2.
As
to
Judicial
Power
,
these
Forreigners
claim
a
Power
of
Judging
who
in
England
shall
be
taken
for
a
true
Bishop
and
Minister
;
who
shall
have
Tythes
,
Church-Lands
and
Temples
;
whether
the
Kings
,
Lords
,
and
all
Subjects
,
shall
be
judged
capable
of
Church-Communion
,
or
be
Excommunicate
:
And
our
Laws
declaring
that
all
this
Forreign
Claim
is
Usurpation
,
fully
proveth
that
it
was
the
sense
of
the
Oath
to
exclude
them
.
They
claim
also
a
Power
of
Judging
who
shall
pass
here
for
Orthodox
,
and
who
for
Hereticks
:
And
in
their
Laws
the
consequence
is
,
who
shall
be
burned
for
a
Heretick
,
or
be
exterminated
,
or
after
Excommunication
deposed
from
their
Dominions
,
and
their
Subjects
absolved
from
their
Allegiance
?
But
certainly
the
Oath
excludeth
them
from
all
this
.
The
most
of
the
Papists
claim
no
Power
directly
due
to
their
Pope
,
but
that
which
they
call
Ecclesiastical
or
Spiritual
(
the
rest
is
but
by
consequence
,
and
in
ordine
ad
Spiritualia
:
)
But
if
this
be
not
excluded
in
the
Oath
,
then
they
intended
not
to
exclude
the
Papacy
:
And
then
what
was
the
Oath
made
for
,
or
what
sense
hath
it
,
or
what
use
?
And
who
can
believe
this
?
If
the
meaning
of
the
Oath
be
not
to
exclude
the
Pope's
Ecclesiastical
Power
,
then
they
that
take
it
may
yet
hold
that
the
Pope
is
Head
of
all
the
Churches
on
Earth
,
and
hath
the
Authority
to
call
,
and
dissolve
,
and
approve
,
or
reprobate
General
Councils
,
and
may
Ordain
Bishops
for
England
,
and
his
Ordinations
and
his
Missionaries
be
here
received
,
and
Appeals
made
to
him
,
and
Obedience
sworn
to
him
,
his
Excommunications
,
Indulgences
,
imposed
Penances
,
Silencings
,
Absolutions
,
Prohibitions
here
received
:
All
which
our
Statutes
,
Articles
,
Canons
,
&c.
shew
notoriously
to
be
false
.
It
is
evident
therefore
that
this
Oath
renounceth
all
Forreign
Ecclesiastical
Jurisdiction
.
II.
The
second
proof
is
from
many
Acts
of
Parliament
:
Those
which
prohibit
all
that
receive
Orders
beyond
Sea
from
the
Pope
,
or
any
Papists
,
to
come
into
England
,
on
pain
of
death
:
Those
that
forbid
the
Doctrine
,
Worship
and
Discipline
both
of
Popes
and
Councils
:
The
words
of
25
H.
8.
c.
21.
are
these
.
Whereas
this
Realm
recognizing
no
Superiour
under
God
but
the
King
,
hath
been
,
and
is
free
from
Subjection
to
any
man's
Laws
,
but
only
such
as
have
been
devised
,
made
and
ordained
within
this
Realm
for
the
wealth
thereof
,
or
to
such
other
as
the
People
of
this
Realm
,
have
taken
at
their
free
liberty
by
their
own
consent
to
be
used
among
them
,
and
have
bound
themselves
by
long
use
and
custom
to
the
observance
of
the
same
;
not
to
the
observance
of
the
Laws
of
any
Forreign
Prince
,
Potentate
or
Prelate
;
but
as
to
the
accustomed
and
antient
Laws
of
this
Realm
,
originally
Established
as
Laws
of
the
same
,
by
the
said
sufferance
,
consent
and
custom
,
and
none
otherwise
:
It
standeth
therefore
with
natural
equity
and
good
reason
,
&c.
that
they
may
abrogate
them
,
&c.
Moreover
the
Laws
of
England
determine
,
that
no
Canons
are
here
obligatory
,
or
are
Laws
,
unless
made
such
by
King
and
Parliament
.
And
if
it
be
true
which
Heylin
,
and
some
others
say
,
that
the
Pope's
Canon-Laws
are
all
here
in
force
still
,
except
those
that
are
contrary
to
some
Laws
of
the
Realm
,
that
is
but
as
the
Roman
Civil
Law
is
in
force
;
not
as
a
Law
of
the
Pope
or
old
Romans
,
but
as
made
Laws
to
us
by
King
and
Parliament
.
The
Roman
Senate
and
Emperor
give
us
the
Matter
of
the
Civil
Law
,
and
the
Pope
and
Councils
of
the
Canon-Law
;
but
the
Soveraign
Power
here
giveth
them
the
Form
of
a
Law
;
as
the
King
coineth
Forreign
Silver
.
III.
The
Articles
of
Religion
prove
the
same
.
1.
The
twenty
first
Article
saith
,
General
Councils
may
not
be
gathered
together
without
the
Commandment
and
Will
of
Princes
:
And
when
they
be
gathered
together
(
forasmuch
as
they
be
an
Assembly
of
Men
,
whereof
all
be
not
governed
by
the
Spirit
and
Word
of
God
)
they
may
err
and
sometime
have
erred
,
even
in
things
pertaining
to
God
:
Wherefore
things
ordained
by
them
,
as
necessary
to
Salvation
,
have
neither
strength
nor
Authority
unless
it
may
be
declared
that
they
are
taken
out
of
the
Holy
Scriptures
.
Here
note
,
1.
That
General
Councils
(
so
called
)
in
the
Empire
,
had
no
power
to
meet
,
much
less
to
Rule
,
without
the
Commandment
of
Princes
.
And
so
those
called
by
the
Emperor
had
no
power
over
the
Subjects
of
other
Princes
.
2.
And
true
Universal
Councils
will
never
be
Lawfully
called
,
till
either
all
the
Earth
have
One
Humane
Monarch
,
or
all
the
Heathen
,
Infidel
,
Mahometan
,
Papist
,
Heretical
and
Protestant
Princes
agree
to
call
them
:
For
one
hath
not
Power
over
the
Dominions
of
all
the
rest
.
And
so
the
Aristocratical
Party
put
the
whole
Church
under
an
impossible
and
non-existent
unifying
and
governing
Power
.
3.
That
which
may
be
proved
a
Duty
out
of
God's
Word
,
was
such
before
any
Pope
or
Council
made
Laws
for
it
.
So
that
if
their
Commands
herein
are
any
more
than
declarative
,
and
subservient
to
God's
Laws
(
as
the
Crying
of
a
Proclamation
,
or
as
a
Justices
Warrant
,
)
God
hath
forestalled
them
by
his
Laws
,
and
theirs
come
too
late
.
And
if
all
the
Power
that
Councils
or
Bishops
have
as
to
Legislation
,
be
to
make
Laws
unnecessary
to
Salvation
,
it
were
to
be
wished
they
had
never
made
those
that
are
hinderances
to
Salvation
,
and
set
the
Churches
together
by
the
Ears
,
and
have
divided
them
these
1200
Years
and
more
.
Surely
our
English
Canons
5
,
6
,
7
,
8
,
which
Excommunicate
so
many
faithful
Christians
,
do
much
hinder
Salvation
,
if
they
be
not
necessary
to
it
.
But
it
's
apparent
that
they
take
their
Laws
to
be
necessary
to
Salvation
;
1.
Who
say
All
are
Schismaticks
that
obey
them
not
;
and
that
such
Schismaticks
are
Mortal
Sinners
in
a
state
of
Damnation
.
They
that
make
their
Canonical
Obedience
necessary
to
avoid
Schism
,
and
that
necessary
to
Salvation
,
make
the
said
Canonical
Obedience
necessary
to
Salvation
.
But
,
&c.
2.
And
one
would
think
that
they
that
torment
,
and
burn
Men
,
and
silence
Ministers
for
not
obeying
their
Canons
,
made
them
necessary
to
Salvation
.
The
34th
Article
saith
,
That
[
every
Particular
or
National
Church
hath
Authority
to
Ordain
.
Change
,
or
Abolish
Ceremonies
,
or
Rites
of
the
Church
,
ordained
only
by
Man's
Authority
,
so
that
all
things
be
done
to
edifying
.
]
And
if
so
,
they
that
may
abolish
the
Rites
ordained
by
General
Councils
,
or
Popes
,
are
not
their
Subjects
:
nor
is
this
Power
of
making
and
abolishing
Rites
reserved
to
them
,
nor
can
they
deprive
any
National
or
Particular
Church
of
this
their
own
Power
.
The
36th
Article
saith
,
That
[
The
Book
of
Consecration
of
Arch-Bishops
,
Bishops
,
and
Ordaining
of
Priests
,
&c.
doth
[
Contain
all
things
necessary
thereto
.
]
But
nothing
in
that
Book
doth
make
it
necessary
that
English
Bishops
or
Priests
receive
their
Power
or
Office
from
any
Foreigners
,
Pope
,
Council
or
Bishops
;
which
yet
must
be
necessary
if
they
be
their
Subjects
.
The
37th
Article
saith
,
That
[
Though
the
Queen
hath
not
the
Power
of
administring
the
Word
and
Sacraments
,
yet
she
is
not
,
nor
ought
not
to
be
subject
to
any
foreign
Jurisdiction
;
And
that
the
Bishop
of
Rome
hath
no
Jurisdiction
in
this
Realm
of
England
.
]
And
if
so
,
then
he
hath
no
Patriarchal
Jurisdiction
here
;
nor
have
foreign
Councils
any
.
IV.
King
Edw.
6.
Injunctions
say
,
That
[
No
manner
of
Obedience
or
Subjection
is
due
to
the
Bishop
of
Rome
within
this
Realm
.
]
Therefore
not
as
to
a
Patriarch
,
President
or
Principium
Vnitatis
.
V.
Queen
Elizabeth's
Injunctions
say
,
[
No
manner
of
Obedience
or
Subjection
is
due
to
any
such
foreign
Power
—
And
Admonit
.
[
No
other
foreign
Power
shall
or
ought
to
have
any
Authority
over
them
.
]
VI.
The
Reformatio
Legum
Ecclesiast
.
c.
9
,
10
,
11.14
,
15.
are
full
proof
:
There
the
Reformers
professing
reverence
to
the
4
first
General
Councils
as
holding
sound
Doctrine
,
add
[
Quibus
tamen
non
aliter
fidem
nostram
obligandam
esse
censemus
,
nisi
quate●us
ex
S.
Scripturis
confirmari
possint
:
Nam
concilia
nonnulla
interdum
errasse
,
&
contraria
inter
se
desinivisse
,
partim
in
actionibus
juris
,
partim
etiam
in
fide
manifestum
est
.
Itaque
legantur
Concilia
quidem
,
cum
honore
&
Christiana
reverentia
,
sed
interim
ad
Scripturarum
piam
,
certam
,
rectamque
regulam
examinentur
.
C.
15.
Orthodoxorum
Patrum
etiam
authoritatem
minime
censemus
esse
contemnendam
;
sunt
enim
permulta
ab
illis
praeclare
&
utiliter
dicta
:
ut
tamen
ex
eorum
Sententia
de
Sacris
Literis
judicetur
,
non
admittimus
:
Debent
enim
sacrae
literae
,
nobis
omnis
Doctrinae
Christianae
&
regulae
esse
&
judices
.
Quin
&
ipsi
Patres
tantum
honoris
sibi
deferri
recusarunt
,
saepius
admonentes
lectorem
ut
tantisper
suas
admittat
sententias
&
interpretationes
,
quoad
cum
sacris
literis
consentire
eas
animadverterit
.
Et
de
Haeres
.
c.
1.
Illorum
intolerabilis
est
error
qui
totius
Christiani
orbis
universam
Ecclesiam
solius
Episcopi
Romani
principatu
contineri
volunt
.
Nos
enim
eam
quae
cerni
potest
Ecclesiam
sic
definimus
,
ut
omnium
coetus
sit
fidelium
hominum
,
in
quo
S.
Scriptura
sincerè
docetur
;
&
Sacramenta
(
saltem
his
eorum
partibus
quae
necessaria
sunt
)
juxta
Christi
praescriptum
administrnetur
.
Et
de
Judic
.
Cont.
Haeres
.
c.
1.
Appellatio
reo
conceditur
ab
Episcopo
ad
Archiepiscopum
,
&
ab
Archiepiscopo
a●
Regiam
personam
(
but
no
further
)
Vid.
de
Eccles.
c.
10.
de
Episc.
Potestate
.
Et
pag.
190.
Rex
tam
in
Archiepiscopos
,
Episcopos
,
Clericos
,
&
alias
Ministros
quàm
in
Laicos
intra
sua
regna
&
dominia
plenissimam
jurisdictionem
tam
civilem
quàm
Ecclesiasticam
habet
,
&
exercere
potest
:
Cum
omnis
Jurisdictio
tum
Ecclesiastica
tum
secularis
ab
eo
tanquam
ex
uno
&
eodem
fonte
derivantur
.
Et
de
Appell.
c.
11.
There
's
no
Appeal
to
any
above
or
beyond
the
King
,
judging
by
a
Provin●ial
Council
,
or
Select
Bishops
.
]
Though
the
King
died
before
these
were
made
Laws
,
they
tell
us
the
Church
of
England's
since
.
VII
.
To
save
transcribing
,
I
desire
the
Reader
●o
peruse
that
notable
Letter
of
King
Henry
the
●th
to
the
Archbishop
of
York
:
It
is
the
first
in
the
second
Part
of
the
Caballa
of
Letters
;
well
worth
the
reading
,
to
our
purpose
.
VIII
.
The
Liturgy
for
Nov.
1.
called
the
Pope
Antichrist
,
And
the
Homilies
to
the
same
since
:
And
the
Convocation
in
Ireland
,
Art.
8.
1615.
So
doth
the
Parliament
of
England
,
in
the
Act
●or
the
Subsidy
3
Jacobi
,
of
the
Clergy
.
And
●ure
they
that
took
him
for
Antichrist
,
thought
〈◊〉
not
that
as
Pope
or
Patriarch
he
had
any
ruling
●ower
here
.
IX
.
The
Apology
of
the
Church
of
England
●n
Jewel's
Works
,
(
ordered
to
be
kept
in
all
the
●arish
Churches
)
saith
,
Pag.
708.
[
Of
a
truth
even
those
greatest
Councils
,
and
where
most
Assemblies
of
People
ever
were
,
(
whereof
these
Men
use
to
make
such
exceeding
reckoning
)
compare
them
with
all
the
Churches
which
throughout
the
World
acknowledge
and
profess
the
Name
of
Christ
,
and
what
else
I
pray
you
can
they
seem
to
be
but
certain
Private
Councils
of
Bishops
,
and
Provincial
Synods
?
For
admit
peradventure
Italy
,
France
,
Spain
,
England
,
Germany
,
Denmark
,
Scotland
,
met
together
;
If
there
want
Asia
,
Greece
,
Armenia
,
Persia
,
Media
,
Mesopotamia
,
Egypt
,
Ethiopia
,
India
,
Mauritania
,
in
all
which
Places
there
be
both
many
Christians
,
and
many
Bishops
,
how
can
any
Man
,
being
in
his
right
Mind
,
think
such
a
Council
to
be
a
General
Council
?
]
Pag.
629.
It
's
proved
that
Councils
have
been
so
factious
and
tyrannical
,
that
good
Men
have
justly
refused
to
come
at
them
.
Pag.
593.
But
the
Gospel
hath
been
carried
on
without
and
against
Councils
;
and
Councils
been
against
the
Truth
.
And
Jewel
,
Pag.
486.
sheweth
that
[
Councils
have
been
against
Councils
,
and
the
Arrian
Hereticks
had
more
Councils
than
the
Christians
.
]
and
sheweth
their
uncertainty
.
Pag.
19.
As
to
the
Authority
of
Councils
,
Augustine
saith
,
[
Ipsa
plenaria
Concilia
saepe
Priora
●
posterioribus
emandantur
.
And
of
the
Succession
and
Ordination
of
Bishops
,
he
saith
,
Pag.
131.
[
If
there
were
not
one
of
them
(
that
turned
from
Popery
)
or
of
us
left
alive
,
yet
would
not
therefore
the
whole
Church
of
England
fly
to
Lovaine
.
Tertullian
saith
,
Nonne
&
Laici
sacerdotes
sumus
.
—
Ubi
Ecclesiastici
Ordinis
non
est
Consessus
,
&
offert
&
tingit
sacerdos
qui
est
solus
.
Sed
&
ubi
tres
sunt
,
Ecclesia
est
,
licet
Laici
.
And
frequently
he
saith
,
The
Church
is
found
among
few
,
as
well
as
among
many
.
]
And
he
was
for
Lay
Mens
Baptizing
.
X.
The
first
Canon
commandeth
Preachers
Four
times
a
Year
to
declare
[
That
All
usurped
&
foreign
Power
(
forasmuch
as
the
same
hath
no
Establishment
nor
Ground
by
the
Law
of
God
)
is
for
most
just
Causes
taken
away
and
abolished
.
And
that
therefore
,
No
manner
of
Obedience
or
Subjection
within
His
Majesties
Realms
and
Dominions
is
due
to
any
such
foreign
Power
.
The
12th
Canon
Excommunicateth
ipso
facto
any
that
shall
affirm
,
That
it
is
lawful
for
any
〈◊〉
of
Ministers
to
joyn
together
and
make
〈◊〉
,
Orders
or
Constitutions
,
in
Causes
Ecclesiastical
,
without
the
King's
Authority
,
and
shall
submit
themselves
to
be
ruled
and
governed
by
them
.
]
Therefore
none
may
go
beyond
Sea
to
Councils
without
his
Authority
.
And
the
Canons
of
Foreigners
are
not
to
be
made
a
Rule
without
his
Authority
.
And
is
not
other
Princes
Authority
as
necessary
in
their
Dominions
?
The
Canon
which
bids
Prayer
55th
describeth
[
Christ's
holy
Catholick
Church
to
be
the
whole
Congregation
of
Christian
People
dispersed
throughout
the
whole
World
.
]
But
such
a
Church
hath
no
Legislative
or
Judicial
Power
.
XI
.
The
Controversie
is
about
an
Article
of
Faith
,
[
I
believe
the
holy
Catholick
Church
.
]
The
Humanists
say
,
It
is
an
universal
Political
Society
,
Governed
by
one
humane
Supream
,
(
Monarch
,
Aristocracy
or
mixt
)
under
Christ
.
Protestants
say
,
It
hath
no
universal
supream
Ruler
but
Christ
.
Now
the
Generality
of
Protestant
English
and
transmarine
,
who
write
on
the
Creed
,
expound
this
Article
accordingly
in
the
Protestant
sence
;
as
he
that
will
peruse
their
Books
may
find
;
which
sheweth
what
is
the
sence
of
the
Church
of
England
.
XII
.
Though
King
Edw.
VI.
was
but
a
Youth
when
he
wrote
his
sharp
Book
against
Popery
,
(
lately
printed
.
)
It
sheweth
what
his
Tutors
and
the
Clergy
of
his
time
,
who
were
called
the
Church
,
then
thought
of
these
Matters
.
XIII
.
If
the
Parliaments
of
England
all
the
days
of
Queen
Elizabeth
,
King
James
,
and
King
Charles
I.
and
II.
knew
what
was
the
Doctrine
of
the
Church
of
England
about
a
Forreign
Jurisdiction
,
it
is
easie
to
gather
it
in
their
Votes
,
and
Acts.
Let
him
that
would
know
whether
they
were
for
a
Coalition
with
the
French
on
such
terms
,
read
Sir
Simon
Dewes
Journals
,
Rushworths
Collections
,
or
Prins
Introduction
ad
annum
1621.
or
any
other
true
Historian
,
and
he
will
see
how
far
they
were
from
owning
any
Forreign
Ecclesiastical
Jurisdiction
.
But
the
contrary
minded
would
make
the
World
believe
that
all
these
Parliaments
were
of
some
Sect
differing
from
the
Church
of
England
.
But
what
call
they
the
Church
of
England
but
that
part
of
the
Clergy
who
conform
to
the
Laws
:
And
did
not
the
Law-makers
understand
the
Laws
?
Or
if
they
more
regard
the
sence
of
the
Clergy
,
let
them
read
A.
Bishop
Abbot's
very
plain
and
bold
Letter
to
the
King
,
in
Prin's
Introduct.
pag.
39
,
40.
and
Dr.
Hackwell's
,
&c.
and
they
may
know
what
was
then
the
sence
of
the
Clergy
:
With
whom
concurred
the
Bishops
of
Ireland
:
Insomuch
that
Bishop
Downame
expressing
his
sense
of
the
Papists
there
,
and
his
contrary
desires
,
presumed
to
add
,
[
And
let
all
the
people
say
Amen
;
]
at
which
the
Church
rang
with
the
Amen
.
And
though
he
was
questioned
in
England
for
it
,
he
came
safe
off
.
His
Neighbour
Bishops
also
declaring
Popery
to
be
Idolatry
,
and
the
Pope
Antichrist
.
XIV
.
The
Bishops
and
chief
Writers
of
England
have
taken
the
Pope
to
be
the
Antichrist
;
Cranmer
,
Whitguift
,
Parker
,
Grindall
,
Abbot
,
all
A.
Bishops
of
Canterbury
;
Vsher
,
Downame
,
Jewel
,
Andrews
,
Bilson
,
Latimer
,
Hooper
,
Farrar
,
Ridley
,
Robert
Abbot
,
Hall
,
Allig
,
and
abundance
more
Bishops
:
The
Martyrs
,
Sutcliffe
,
Fulke
,
Sharp
,
Whittaker
,
Willet
,
Crakenthorp
,
and
most
of
our
Writers
against
Popery
.
Sure
then
they
were
for
none
of
his
Jurisdiction
here
.
XV.
The
Prayers
have
been
and
are
to
this
day
added
in
the
end
both
to
our
Bibles
and
Common
Prayer
Books
,
which
shew
how
far
the
Church
of
England
was
from
desiring
a
Coalition
with
the
Papists
by
submitting
to
any
Forreign
Jurisdiction
:
They
say
to
God
,
[
Confound
Satan
and
Antichrist
,
with
all
Hirelings
,
whom
thou
hast
already
cast
off
into
a
reprobate
sense
,
that
they
may
not
by
Sects
,
Schisms
,
Heresies
,
and
Errors
,
disquiet
thy
little
Flock
.
And
because
,
O
Lord
,
we
be
fallen
into
the
latter
days
and
dangerous
times
,
wherein
Ignorance
hath
got
the
upper
hand
,
and
Satan
by
his
Ministers
seeketh
by
all
means
to
quench
the
light
of
thy
Gospel
,
we
beseech
thee
to
maintain
thy
Cause
against
those
ravening
Wolves
,
and
strengthen
all
thy
Servants
whom
they
keep
in
Prison
and
Bondage
.
Let
not
thy
long-suffering
be
an
occasion
either
to
increase
their
tyranny
,
or
to
discourage
thy
Children
,
&c.
]
Though
A.
Bishop
Laud
put
out
all
these
Prayers
from
the
Scots
new
Liturgy
,
we
had
never
had
them
still
bound
with
ours
to
this
day
if
the
Church
of
England
had
not
at
first
approved
them
.
There
is
also
a
Confession
of
Faith
found
with
them
,
describing
the
Catholick
Church
as
we
do
.
XVI
.
The
Oath
called
Et
Caetera
of
1640.
saith
that
[
The
Doctrine
and
Discipline
of
the
Church
of
England
containeth
all
things
necessary
to
Salvation
.
]
Therefore
Obedience
to
any
Forreign
Jurisdiction
is
not
necessary
to
Salvation
:
And
therefore
not
necessary
to
the
avoiding
of
Schism
,
or
any
Damning
Sin
.
XVII
.
The
Church
of
England
holdeth
that
no
Forreigners
(
Pope
or
Prelates
)
have
Judicial
Power
to
pronounce
the
King
of
England
a
Heretick
.
Or
Excommunicate
,
(
though
as
Bishop
Andrews
saith
in
Tortura
Torti
even
a
Deacon
may
refuse
to
deliver
him
the
Sacrament
if
uncapable
,
much
more
that
Pastor
whom
he
chuseth
to
deliver
it
him
.
)
For
it
's
known
by
sad
experience
how
dismal
the
Consequences
are
;
exposing
the
lives
of
the
Excommunicate
to
danger
among
them
that
believe
the
Pope
and
his
Councils
,
and
rendering
them
dishonoured
and
contemned
by
their
Subjects
:
We
know
how
many
Emperors
have
been
deposed
as
Excommunicate
,
and
what
Queen
Elizabeth's
Excommunication
tended
to
;
And
if
our
Laws
make
it
Treason
to
publish
such
an
Excommunication
,
sure
the
Law-makers
believed
not
that
either
Pope
or
Prelates
had
a
Judicial
Power
to
do
it
.
In
Prin's
Introduct.
p.
121.
the
Papists
that
were
unwilling
to
be
the
Executioners
,
had
no
better
plea
,
than
[
That
no
Council
had
yet
judged
the
King
to
be
a
Heretick
.
]
But
Protestants
deny
that
any
Council
hath
a
Judicial
Power
so
to
judge
him
,
though
all
Men
have
a
Discerning
Power
to
judge
with
whom
they
should
hold
Communion
.
But
if
our
Defenders
of
a
Forreign
Power
say
true
,
then
the
Universal
Judge
(
Pope
or
Prelates
)
may
Judge
and
Excommunicate
Kings
who
they
think
deserve
it
.
And
if
so
,
not
only
Justice
,
but
Humanity
requireth
that
such
Kings
be
first
heard
speak
for
themselves
,
and
answer
their
Accusers
Face
to
Face
.
And
this
can
seldom
be
well
done
by
proxy
,
as
the
Prelates
will
not
Excommunicate
the
Proxies
or
Advocates
only
.
And
must
all
Emperors
and
Kings
travel
no
Man
knows
whither
or
how
far
to
answer
every
such
accusation
,
and
that
at
the
Bar
of
a
Priest
,
that
's
Subject
to
another
Prince
,
(
perhaps
his
Enemy
;
)
And
if
it
be
at
an
Universal
Council
,
the
King
of
England
may
be
Summoned
to
America
or
Constantinople
,
at
nearest
,
if
they
must
be
indifferently
called
together
.
XVIII
.
The
Church
of
England
is
not
for
Popery
,
but
against
it
:
But
the
Doctrine
of
an
Universal
Church
Soveraign
under
Christ
,
is
Popery
;
by
the
Confession
of
Protestants
and
Papists
.
I.
Protestants
ordinarily
rank
the
Papists
into
these
sorts
,
differing
from
each
other
.
1.
Those
that
place
the
Universal
Supream
Power
in
the
Pope
alone
,
(
which
are
most
of
the
Italians
that
dwell
near
him
.
)
2.
Those
that
place
it
in
a
Pope
and
General
Council
agreeing
,
(
which
are
the
greatest
number
.
)
3.
Those
that
place
it
in
a
General
Council
as
above
the
Pope
,
especially
if
they
disagree
.
4.
Those
that
place
it
in
the
Universal
Church
real
or
diffusive
.
See
Dr.
Challoner
in
his
Crede
Ecclesiam
Catholicam
,
describing
these
four
sorts
of
Papists
.
II.
And
the
Papists
themselves
number
all
the
same
differences
,
as
you
may
see
in
Bellarmine
at
large
.
Of
the
first
Opinion
is
Valentia
in
Thom.
To.
3.
Disp.
1.
p.
7.
§
45.
and
divers
others
both
Jesuits
,
Friars
and
Seculars
.
And
Albert.
Pighius
hath
written
an
unanswerable
Book
against
the
Supremacy
of
Councils
.
But
Bellarmine
himself
saith
,
of
this
way
,
[
Vsque
ad
hanc
diem
quaestio
superest
etiam
inter
Catholicos
.
Lib.
2.
de
Concil.
c.
13.
And
they
that
have
different
Soveraigns
have
different
Churches
.
Of
the
second
Opinion
are
the
greatest
number
of
their
Doctors
.
Of
the
third
Opinion
(
for
a
Councils
Supremacy
above
and
against
the
Pope
in
case
of
disagreement
)
were
the
Councils
of
Constance
and
Basil
;
And
saith
Bellarmine
,
Joh.
Gerson
,
Petr.
de
Alliaco
.
Card.
Cameracensis
,
Jacobus
Almanius
,
Card.
Nicol
.
Cusanus
,
Card.
Florentinus
,
Panormitanus
,
Toslatus
Abulensis
,
and
multitudes
more
;
with
Oviedo
,
Okam
,
&c.
and
the
Parisians
and
French
Church
:
And
the
Pope
and
Jesuits
will
not
say
that
all
these
are
Protestants
,
or
none
of
the
Roman
Church
:
And
the
Church
of
England
never
took
them
for
any
other
than
Papists
.
XIX
.
The
small
Book
called
Deus
&
Rex
,
which
is
approved
by
the
Church
of
England
,
may
give
the
Reader
satisfaction
herein
.
XX.
The
common
strain
of
the
most
approved
Doctors
of
the
Church
in
their
Licensed
Books
against
the
Papists
,
disclaimeth
all
Forreign
Jurisdiction
of
Pope
or
Prelates
.
1.
Bishop
Jewel
I
before
cited
.
2.
Bishop
Bilson
is
too
large
to
be
recited
.
Of
Christian
Subj
.
p.
229.
[
To
Councils
(
saith
he
)
such
as
the
Church
of
Christ
was
wont
by
the
help
of
her
Religious
Princes
to
call
,
we
owe
Communion
and
brotherly
Concord
,
so
long
as
they
make
no
breach
in
Faith
and
Christian
Charity
;
Subjection
and
Servitude
we
owe
them
none
.
]
See
more
p.
270
,
271
,
272
,
273
,
&c.
of
the
Errours
and
Contradictions
of
General
Councils
,
and
how
the
major
Vote
obligeth
us
not
to
follow
them
.
And
pag.
233.
[
The
Title
and
Authority
of
A.
Bishops
and
Patriarchs
was
not
ordained
by
the
Commandment
of
Christ
or
his
Apostles
,
but
the
Bishops
long
after
,
when
the
Church
began
to
be
troubled
with
Dissentions
,
were
contented
to
link
themselves
together
in
every
Province
to
suffer
one
—
to
assemble
the
rest
.
"
Pag.
261.
The
Bishops
speaking
the
Word
of
God
,
Princes
as
well
as
others
must
yield
Obedience
:
But
if
Bishops
pass
their
Commission
,
and
speak
beside
the
Word
of
God
,
what
they
list
,
both
Prince
and
People
may
despise
them
.
3.
Dr.
Fulke
on
Eph.
1.
§
5.
sheweth
that
the
Church
hath
no
Head
but
Christ
,
and
no
man
can
be
so
much
as
a
Ministerial
Head
.
4.
Dr.
Reynolds
against
Hart
proveth
,
that
none
but
Christ
can
be
the
Head
of
Government
any
more
than
the
Head
of
Influence
.
5.
Dr.
Whitaker
against
Stapleton
de
sacra
Script
.
pag.
128.
He
sheweth
his
Ignorance
as
worthy
to
sit
among
the
Catechumens
,
that
instead
of
Believing
that
there
is
a
Catholick
Church
,
puts
[
believing
what
the
Catholick
saith
and
believeth
[
sic
tu
,
ut
novam
tuam
fidem
defendas
n●vos
articulos
condis
,
etiam
non
haeresis
sed
perfidiae
Magisteres
]
I
believe
that
there
is
a
holy
Catholick
Church
,
but
that
I
must
believe
all
that
it
believeth
and
teacheth
,
I
believe
not
.
Augustine
appealed
from
the
Nicene
Council
to
the
Scripture
.
We
receive
not
the
Baptism
of
Infants
from
the
Authority
of
the
Church
,
but
from
the
Scripture
.
And
pag.
103.
he
sheweth
that
[
Councils
have
erred
,
and
corrected
one
another
,
and
are
more
uncertain
than
the
Scripture
.
And
pag.
50.
[
The
Peace
of
the
Church
is
better
secured
by
referring
all
to
the
Scripture
than
to
the
Church
.
Pag.
501.
The
Catholick
Church
in
the
Creed
is
invisible
,
and
known
only
by
Faith
.
6.
See
Bishop
Hall's
,
No
Peace
with
Rome
,
and
his
Letter
to
Laud.
It
is
tedious
to
cite
all
in
Willet
,
Slater
,
Prideaux
,
Abbot
,
Marton
,
Crakenthorp
,
Challoner
,
White
,
and
the
rest
to
this
purpose
.
It
is
most
notorious
,
that
the
Church
of
England
was
against
all
Forreign
Jurisdiction
of
Pope
or
Prelates
as
over
this
Land
.
To
cite
a
multitude
of
such
Testimonies
,
would
but
needlesly
swell
the
Book
,
and
weary
the
Reader
.
Chap.
II.
The
whole
Kingdom
and
Church
is
sworn
against
all
Forreign
Jurisdiction
,
and
all
alteration
of
Government
in
Church
and
State
:
And
ought
not
to
be
stigmatized
with
PERJURY
.
§
1.
THat
the
whole
Church
and
Kingdom
is
under
such
Oaths
is
visible
.
I.
The
Oath
of
Supremacy
before
cited
against
All
Forreign
Jurisdiction
is
put
upon
all
the
Land
.
II.
The
Oath
called
Et
caetera
1640.
is
against
Change
of
Government
,
and
was
taken
by
many
.
III.
The
Act
of
Uniformity
obligeth
the
whole
Ministry
to
subscribe
against
all
endeavours
to
alter
the
Government
.
IV.
The
Oxford
Act
of
Confinement
sweareth
all
Nonconformists
(
and
more
)
never
to
endeavour
any
Alteration
of
Government
in
Church
or
State
.
V.
The
Vestry
Act
sweareth
all
the
Parish
Vestries
to
the
same
.
VI.
The
Corporation
Act
sweareth
all
the
Cities
and
Corporations
of
England
to
the
same
;
that
is
,
All
in
Power
and
Trust
as
to
Government
.
VII
.
The
Militia
Act
sweareth
all
the
Souldiers
of
the
Land
to
the
same
.
So
that
it
is
undeniable
that
all
the
Kingdom
is
sworn
never
to
endeavour
any
Alteration
of
Government
in
Church
or
State
,
and
also
expresly
against
all
Forreign
Jurisdiction
.
§
2.
That
it
is
not
only
an
Alteration
,
but
even
an
Alteration
of
the
very
Species
or
Constitution
of
Church
and
State
Government
,
to
bring
the
Land
under
the
Forreign
Jurisdiction
either
of
Pope
,
Prince
or
Prelates
,
I
have
proved
by
it self
;
and
to
any
man
of
understanding
,
it
needs
no
proof
.
§
3.
That
Church
and
State
,
and
the
whole
Land
ought
not
be
wilfully
perjured
,
is
clear
.
1.
It
is
so
heinous
a
sin
against
God
,
as
is
like
to
bring
down
destructive
vengeance
:
He
that
threatneth
it
even
in
the
Tables
of
Stone
:
The
Lord
will
not
hold
him
guiltless
that
taketh
his
Name
in
vain
:
And
Perjury
is
the
chief
taking
his
Name
in
vain
,
to
confirm
a
Lie
.
And
if
this
threatning
reach
to
every
individual
,
what
will
become
of
perjured
Church
and
Kingdom
?
The
Lord
is
the
avenger
of
all
such
crimes
:
And
it
's
a
fearful
thing
to
fall
into
the
hands
of
this
God
,
who
is
a
consuming
fire
.
II.
Perjury
is
a
direct
dissolution
of
Societies
:
Mutual
Trust
is
their
concernment
:
Utter
Distrust
is
a
Virtual
death
or
war
King
and
People
are
tied
to
each
other
by
Oaths
:
Majors
and
chief
Officers
,
and
Judges
are
tied
to
fidelity
by
Oaths
.
The
Bishops
swear
their
Clergy
to
them
,
(
though
old
Canons
condemned
it
:
)
Loose
this
Bond
,
and
what
are
Societies
?
Who
can
trust
him
that
maketh
no
conscience
of
the
Obligation
of
Oaths
,
any
more
than
an
Enemy
?
III.
It
depriveth
the
King
of
a
necessary
means
of
security
for
his
life
.
If
all
conscience
of
the
Oaths
of
Allegiance
were
gone
,
it
is
supposed
that
the
conscience
of
Loyalty
would
be
gone
.
And
many
a
Traytor
would
study
how
to
kill
Kings
secretly
without
danger
to
themselves
,
or
to
make
it
good
by
strength
and
numbers
.
IV.
It
depriveth
all
the
Subjects
of
necessary
Security
for
Estate
,
Name
or
Life
.
If
Church
and
State
should
openly
be
perjured
,
who
can
expect
that
all
Individuals
should
stick
at
it
?
But
rather
that
every
Man
that
hath
an
Enemy
,
or
hath
either
Wealth
or
Place
which
another
desireth
,
should
presently
be
Sworn
to
the
Gallows
or
the
Block
?
It
were
far
better
dwell
among
Toads
,
Snakes
,
and
Adders
,
or
Wolves
and
Bears
against
whom
a
Man
hath
some
defence
:
Homo
homini
Lupus
,
would
be
turned
into
Homo
homini
Diabolus
.
V.
It
would
make
us
uncapable
of
Trust
,
Traffick
,
and
Friendship
with
any
Forreign
Land
:
Open
National
Perjury
is
so
odious
against
the
Light
and
Law
of
Nature
,
that
Englishmen
would
be
to
other
Lands
,
as
Man-eating
Canibals
are
to
us
.
None
could
treat
with
us
or
trust
us
.
VI.
This
would
be
a
most
heinous
wrong
to
the
King
,
to
have
the
History
of
his
Reign
so
odiously
blotted
to
all
Posterity
,
as
that
under
him
the
Land
should
be
turned
to
Diabolism
,
and
made
the
hatred
and
scorn
of
all
the
Earth
;
when
God
had
honoured
it
with
so
many
Blessings
above
most
others
.
VII
.
It
would
render
Popery
it self
more
odious
than
it
is
,
as
if
it
lived
by
the
most
horrid
crimes
,
and
must
revive
by
National
Perjury
:
And
would
confirm
those
self-conceited
Whimsical
Expositors
of
Rev.
13.
that
think
the
mark
in
the
Forehead
imposed
upon
all
that
must
buy
and
sell
,
and
be
Freemen
is
PERjury
with
PERsecution
;
and
that
dream
that
the
Letters
of
the
Name
of
the
Beast
,
are
not
to
be
understood
meerly
Numerally
,
but
Materially
and
Nominally
,
and
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
xi
,
sigma-tau
are
our
Ch.
and
St.
conjoyned
by
a
Serpentine
[
X
]
or
[
and
]
to
signifie
that
our
Swearing
and
Forswearing
was
for
[
Church
and
State
.
]
Yea
and
the
more
odious
fancy
of
another
Name
in
them
will
become
their
Sport
.
VIII
.
It
would
make
the
Nonconformists
say
that
never
Men
on
Earth
were
dealt
with
so
inhumanely
,
and
Challenge
the
World
to
give
any
such
instance
in
any
History
,
Christian
,
Mahometan
or
Pagan
,
if
the
same
men
that
have
reviled
them
as
Rebellious
,
and
endeavoured
their
Imprisonment
and
utter
Ruine
for
not
Swearing
never
to
endeavour
any
alteration
of
Government
,
should
all
this
while
be
designing
the
alteration
of
it
,
and
first
to
make
all
men
abjure
it
,
and
after
to
bring
them
to
it
.
The
Dissenters
scruple
not
Swearing
never
to
Endeavour
the
Altering
of
the
State
,
Government
,
nor
of
the
Church
as
in
the
Hands
of
such
Pastors
as
Christ
or
his
Apostles
instituted
;
nor
any
Reformation
by
Sedition
or
unlawful
Means
:
But
they
durst
not
absolutely
abjure
all
Lawful
Endeavour
,
to
take
the
Church
Keys
out
of
Lay-mens
Hands
,
and
to
have
more
Bishops
than
one
to
many
score
or
hundred
Churches
,
&c.
And
if
we
must
lye
in
Jails
as
Rogues
for
refusing
this
for
fear
of
Perjury
,
and
yet
the
Reverend
or
other
Prosecuters
should
so
far
alter
all
the
Government
of
Church
and
State
as
to
bring
all
the
Land
under
a
Forreign
Jurisdiction
,
Legislative
,
Judicial
and
Executive
,
and
to
make
King
,
Parliament
,
Clergy
and
People
the
Subjects
of
the
Pope
,
or
which
is
more
base
,
of
a
Court
or
Colledge
of
Prelates
who
are
almost
all
Subjects
to
Forreign
Papists
,
Mahometans
and
Heathens
,
of
whom
few
dare
disobey
their
Lords
and
Princes
,
this
would
be
such
a
thing
as
Humane
Language
hath
no
words
significant
enough
to
describe
.
§
4.
Obj.
Sinful
Oaths
bind
none
,
and
must
be
broken
.
Ans.
1.
Sinful
Oaths
involve
Men
in
the
dreadful
guilt
of
Perjury
.
2.
Oaths
sinfully
imposed
and
taken
,
yet
bind
to
Lawful
Matter
.
3.
If
these
Oaths
be
sinful
,
why
were
they
imposed
?
Shall
the
same
Men
urge
all
to
take
them
,
and
then
say
,
You
may
break
them
as
being
sinful
?
4.
It
is
not
sinful
to
Swear
Loyalty
and
Self-defence
against
foreign
Enemies
or
Usurpers
.
Obj.
2.
Luther
and
your
other
Reformers
broke
their
Vow
of
Chastity
and
Obedience
to
the
Pope
,
and
defended
it
.
Answ.
1.
You
think
they
did
ill
,
and
will
that
justifie
you
?
2.
To
obey
a
Pope
,
that
is
by
Usurpation
a
Vice-Christ
,
or
King
of
all
the
World
,
is
a
great
Sin
,
and
they
that
Swear
it
,
are
no
more
bound
to
it
,
than
they
that
Swear
Murder
or
Treason
.
And
the
Vow
of
Chastity
becomes
unlawful
to
those
that
have
not
the
Power
of
Continence
.
But
for
those
that
had
,
let
them
justifie
them
from
Perjury
that
can
:
I
cannot
.
3.
The
Perjury
of
a
few
Individuals
,
and
of
a
Kingdom
,
vastly
differ
.
4.
They
took
that
Oath
in
ignorance
,
thinking
they
had
done
well
.
But
those
that
I
now
speak
to
,
at
once
reviled
them
that
took
it
not
,
and
did
their
best
to
lay
it
on
all
the
Land
,
and
yet
were
then
for
a
Foreign
Jurisdiction
,
and
designed
or
desired
that
all
that
took
it
might
after
break
it
.
But
these
Objectors
shew
us
that
there
is
no
Sin
so
odious
and
inhumane
,
which
Learned
and
Reverend
Men
may
not
plead
for
,
under
a
Name
and
Mask
of
Virtue
,
Loyalty
,
Piety
,
and
the
Churches
Good
and
Service
.
Obj.
The
Laws
may
repeal
these
Oaths
.
Answ.
That
will
but
free
new
Men
from
taking
them
;
but
not
those
that
have
already
Sworn
from
keeping
them
in
all
the
lawful
parts
.
Chap.
III.
What
Endeavours
have
been
used
by
the
more
Moderate
Papists
to
bring
England
under
a
Foreign
Jurisdiction
in
King
James's
time
.
§
.
1.
I
Will
not
meddle
now
with
their
violent
Attempts
abroad
and
at
home
,
nor
so
much
as
name
them
.
(
Commonly
Known
)
It
is
not
my
design
to
speak
or
act
offensively
,
but
defensively
:
Their
ways
of
Wit
and
Deceit
have
been
many
,
and
among
others
pretended
Motions
for
a
Coalition
hath
not
been
the
least
:
And
their
injurious
Pretences
that
our
Rulers
have
been
inclined
to
them
,
as
knowing
how
much
that
may
do
with
the
ignorant
sequacious
Multitude
.
§
.
2.
I.
In
Queen
Elizabeths
days
,
they
much
perswaded
her
that
to
go
as
far
from
the
Church
of
Rome
as
the
Anti-Papists
desired
,
would
cross
her
Interest
,
and
make
the
reduction
of
the
Kingdom
impossible
,
who
were
all
Papists
but
as
it
were
the
other
day
.
II.
In
King
James's
time
,
they
would
fain
have
conquered
him
by
the
fear
of
Murder
,
when
he
heard
of
the
Murder
of
two
King
's
of
France
,
H.
3.
and
H.
4.
that
had
greater
defensive
Powers
than
he
:
And
the
Powder
Plot
was
yet
more
frightful
:
And
continued
threatnings
more
.
And
he
shewed
his
peaceable
Disposition
in
promoting
the
Spanish
and
French
Matches
for
his
Son
:
and
especially
if
it
be
true
that
Rushworth
●nd
other
Historians
say
,
that
He
,
and
his
Son
,
●nd
his
Council
took
their
Oaths
for
a
Toleration
;
●n
the
words
recorded
by
them
.
§
.
3.
And
to
make
People
believe
that
he
was
●t
the
heart
a
Papist
,
the
Bishop
of
Ambrun
boasteth
of
his
success
in
a
Conference
with
him
,
published
in
French
in
Mr.
D'ageant
,
printed
at
Grenoble
1668.
where
in
Pag.
173
,
174
,
175
,
176
,
177
,
178.
he
tells
this
Story
.
(
It
's
like
the
Archbishop
told
it
to
ingratiate
himself
with
Cardinal
Richlieu
,
to
whom
he
sent
it
,
and
would
not
scruple
aggravation
.
)
Afterwards
there
was
a
good
understanding
between
the
two
Crowns
:
The
King
of
England
at
the
request
of
the
K
of
France
,
did
often
remit
the
ordinary
severities
used
against
the
Catholicks
in
England
:
He
was
even
well-pleased
with
the
Proposals
that
were
secretly
made
to
him
by
the
King
of
France
,
in
order
to
the
reducing
of
him
into
the
bosom
of
the
Church
.
Insomuch
,
that
after
several
Conferences
held
for
that
Effect
,
by
the
consent
of
his
Majesty
,
without
communicating
any
thing
of
that
matter
to
his
Council
,
for
fear
that
the
business
being
known
should
have
been
obstructed
;
The
Archbishop
of
Ambrun
passed
into
England
,
as
if
it
had
been
without
Design
,
in
the
Habit
and
under
the
Name
of
a
Counsellor
of
the
Parliament
of
Grenoble
,
whose
curiosity
had
incited
him
to
see
England
.
He
had
no
sooner
Landed
at
Dover
,
but
the
Duke
of
Buckingham
came
to
meet
him
,
and
having
saluted
him
thus
whispered
in
his
Ear
[
Sir
,
who
call
your self
a
Counsellor
of
Grenoble
,
but
are
the
Archbishop
of
Ambrun
,
you
are
welcom
into
these
Kingdoms
.
You
need
not
change
your
Name
nor
your
Quality
,
for
here
you
shall
receive
nothing
but
Honour
,
and
especially
from
the
King
my
Master
,
who
hath
a
most
high
Esteem
of
you
.
]
Indeed
the
King
of
England
used
him
most
Kindly
,
and
granted
him
many
Favours
on
behalf
of
the
Catholicks
,
and
even
permitted
him
in
the
French
Embassador's
Lodgings
where
was
a
great
Assembly
to
administer
the
Sacrament
of
Confirmation
to
the
Catholicks
,
the
Doors
being
open
,
There
were
near
Eighteen
thousand
Persons
who
received
that
Sacrament
,
and
yet
no
man
said
any
thing
to
them
as
they
went
in
at
the
Gate
,
nor
no
where
else
.
Although
there
were
many
of
the
English
always
standing
in
the
Street
beholding
the
Ceremony
.
During
his
abode
,
he
had
many
Conferences
with
that
King
,
who
having
come
to
agreement
in
all
the
controverted
Points
,
he
wrote
a
long
Letter
to
the
Pope
by
a
Catholick
Gentleman
,
his
Subject
,
whom
he
sent
secretly
of
purpose
,
by
which
Letter
he
acknowledged
him
to
be
the
Vicar
General
of
Jesus
Christ
,
on
Earth
,
the
Universal
Father
of
Christians
,
and
the
Head
of
all
the
Catholicks
;
assuring
him
that
after
he
had
made
sufficient
provision
with
respect
to
the
things
agreed
on
,
he
would
open●●
declare
himself
:
In
the
mean
time
;
he
pro●●●ed
him
not
to
suffer
any
more
to
make
search
in
his
Kingdom
for
the
Priests
which
were
sent
over
by
his
Holiness
,
and
the
most
Christian
King
,
provided
they
were
no
Jesuites
,
whom
he
said
he
could
not
trust
for
many
Reasons
,
chiefly
because
he
counted
them
to
have
been
the
Authors
of
the
Powder
Plot
,
by
which
they
had
designed
to
have
blown
him
up
in
his
Parliament
.
In
his
Letter
among
other
things
,
he
intreated
the
Pope
to
grant
that
the
Church
Lands
which
had
become
part
of
the
Patrimony
of
the
principal
Houses
in
England
might
not
be
taken
from
them
;
that
on
the
contrary
,
they
might
be
permitted
to
possess
them
;
because
if
it
should
be
otherwise
,
there
might
arise
trouble
on
that
account
.
He
said
also
,
that
nothing
hindred
him
from
declaring
himself
presently
,
but
that
he
desired
to
bring
the
King
of
Denmark
his
Brother-in-Law
with
him
;
whom
he
had
in
order
to
that
end
,
but
under
another
pretence
,
prayed
to
come
over
into
England
,
where
he
hoped
to
Convert
him
with
himself
.
That
in
so
doing
he
should
secure
the
Peace
of
his
Kingdoms
,
which
otherwise
he
could
hardly
keep
in
Peace
,
and
that
they
two
joyned
in
the
same
Design
,
would
draw
with
them
almost
all
the
North.
The
Duke
of
Buckingham
and
the
Gentleman
,
whom
he
sent
to
Rome
,
were
the
only
Persons
of
his
Subjects
to
whom
he
had
made
known
this
design
.
But
the
Death
of
King
James
,
which
put
a
stop
to
this
Negotiation
,
put
a
stop
to
the
Effect
of
it
,
which
was
a
matter
of
great
Grief
to
his
Holiness
,
and
the
King
of
France
.
]
Thus
far
Deageant
:
At
the
End
of
his
Book
is
a
Narrative
of
the
Archbishop
of
Ambrun
of
his
Voyage
into
England
,
written
to
Cardinal
Richlieu
.
In
which
he
speaks
much
to
the
like
purpose
,
as
done
1624.
adding
,
That
the
King
told
him
with
great
freedom
the
affection
he
had
for
the
Catholick
Faith
,
and
was
so
particular
as
not
to
omit
any
thing
,
insomuch
that
he
told
me
,
that
from
his
Childhood
his
Masters
perceiving
his
inclinations
thereto
,
he
had
run
great
hazards
of
being
assassinated
.
)
The
rest
is
,
That
the
King
resolved
to
settle
Liberty
of
Conscience
by
calling
an
Assembly
of
Trusty
English
and
Foreign
Divines
at
Dover
or
Boloigne
.
I
have
recited
this
to
shew
that
as
they
are
not
wanting
in
Art
and
Industry
,
so
they
abuse
the
Name
of
Princes
to
promote
their
Cause
.
Who
can
tell
but
much
of
this
is
Lies
?
And
if
King
James
to
prevent
Butchery
,
gave
them
a
few
fair
words
,
it
's
like
they
added
more
of
their
own
.
And
if
he
used
the
Papists
kindly
,
as
being
against
Cruelty
,
they
were
the
more
unexcusable
that
would
have
destroyed
him
,
and
could
not
be
kept
in
Peace
.
§
.
4.
Yet
do
the
Papists
make
people
beyond
Sea
believe
that
they
live
here
under
constant
Martyrdom
!
Sure
if
History
be
to
be
believed
,
the
Articles
of
King
James
and
his
Son
,
our
late
King
,
about
the
Spanish
and
French
Matches
,
do
acquit
both
Kings
from
any
just
Accusation
of
Cruelty
against
the
Papists
.
Rushworth
aftermentioned
thus
reciteth
the
private
Articles
of
the
first
Match
,
Pag.
86
,
87
,
88.
1.
Particular
Laws
made
against
Roman
Catholicks
,
under
which
other
Vassals
of
our
Realm
are
not
comprehended
,
and
general
Laws
under
which
all
are
equally
comprized
,
if
repugnant
to
the
Romish
Religion
,
shall
not
any
time
hereafter
by
any
means
or
chance
whatever
,
directly
or
indirectly
,
be
commanded
to
be
put
in
Execution
against
the
said
Roman
Catholicks
:
And
we
will
cause
that
our
Council
shall
take
the
same
Oath
,
as
far
as
it
pertains
to
them
,
and
belongs
to
the
Execution
which
by
them
and
their
Ministers
is
to
be
exercised
.
2.
That
no
other
Laws
shall
hereafter
be
made
anew
against
the
said
Roman
Catholicks
;
but
that
there
shall
be
a
perpetual
Toleration
of
the
Roman
Catholick
Religion
within
Private
Houses
throughout
all
Our
Realms
and
Dominions
;
which
We
will
have
to
be
understood
as
well
of
Our
Kingdoms
of
Scotland
and
Ireland
,
as
in
England
;
which
shall
be
Granted
to
them
in
manner
and
form
as
is
Capitulated
,
Decreed
,
and
Granted
in
the
Articles
of
the
Treaty
concerning
the
Marriage
.
3.
That
neither
by
Us
,
nor
by
any
other
interposed
Person
whatsoever
,
directly
or
indirectly
,
privately
or
publickly
,
will
We
Treat
or
Attempt
any
thing
with
the
most
renowned
Lady
Infanta
Donna
Maria
,
which
shall
be
repugnant
to
the
Roman
Catholick
Religion
:
Neither
will
We
by
any
means
perswade
her
that
she
should
ever
renounce
or
relinquish
the
same
,
in
Substance
or
Form
,
or
that
she
should
do
any
thing
repugnant
or
contrary
to
those
things
which
are
contained
in
the
Treaty
of
Marriage
.
4.
That
We
and
the
Prince
of
Wales
will
interpose
Our
Authority
,
and
will
do
as
much
as
in
Us
shall
lye
,
that
the
Parliament
shall
approve
,
confirm
and
ratifie
all
and
singular
Articles
,
in
favour
of
the
Roman
Catholicks
,
capitulated
between
the
most
renowned
Kings
,
by
reason
of
this
Marriage
:
And
that
the
said
Parliament
shall
Revoke
and
Abrogate
particular
Laws
made
against
the
said
Roman
Catholicks
,
to
whose
observance
also
the
rest
of
Our
Subjects
and
Vassals
are
not
obliged
;
as
likewise
the
general
Laws
under
which
all
are
equally
comprehended
,
to
wit
,
as
to
the
Roman
Catholicks
,
if
they
be
such
as
is
aforesaid
,
which
are
repugnant
to
the
Roman
Catholick
Religion
.
And
that
hereafter
we
will
not
consent
that
the
said
Parliament
shall
ever
at
any
time
enact
or
write
any
other
,
or
new
Laws
against
Roman
Catholicks
.
Moreover
,
I
Charles
Prince
of
Wales
engage
my self
(
and
promise
,
that
the
most
Illustrious
King
of
Great
Britain
my
most
honoured
Lord
and
Father
shall
do
the
same
both
by
word
and
writing
)
that
all
those
things
which
are
contained
in
the
foregoing
Articles
,
and
concern
as
well
the
Suspension
as
the
Abrogation
of
the
Laws
made
against
the
Roman
Catholicks
shall
within
three
years
infallibly
take
effect
,
and
sooner
if
it
be
possible
,
which
we
will
have
to
lye
upon
our
Conscience
and
Royal
Honour
;
that
I
will
interceed
with
the
most
Illustrious
King
of
Great
Britain
my
Father
,
that
the
ten
years
of
the
Education
of
the
Children
which
shall
be
Born
of
this
Marriage
with
the
most
Illustrious
Lady
Infanta
their
Mother
,
accorded
in
the
Twenty
third
Article
(
which
term
the
Pope
of
Rome
desires
to
have
prorogued
to
twelve
years
)
may
be
lengthened
to
the
said
term
.
And
I
Promise
freely
of
my
own
accord
and
Swear
that
if
it
so
happen
that
the
entire
power
of
disposing
of
this
matter
be
devolved
to
me
,
I
will
also
grant
and
approve
the
said
term
.
Further
,
I
Prince
of
Wales
oblige
my self
upon
my
Faith
to
the
Catholick
King
,
that
as
often
as
the
Illustrious
Lady
Infanta
shall
require
that
I
should
give
ear
to
Divines
or
others
whom
her
Highness
shall
be
pleased
to
imploy
in
matter
of
the
Roman
Religion
,
I
will
hearken
to
them
willingly
without
all
difficulty
,
and
laying
aside
all
excuse
.
And
for
further
caution
in
point
of
free
exercise
of
the
Catholick
Religion
and
Suspension
of
the
Laws
above-named
,
I
Charles
Prince
of
Wales
Promise
and
take
upon
me
,
in
the
word
of
a
King
,
that
the
things
above-promised
and
treated
concerning
those
matters
shall
take
effect
and
be
put
in
execution
as
well
in
the
Kingdoms
of
Scotland
and
Ireland
,
as
of
England
.
The
Privy
Councillors
Oath
,
saith
the
same
Author
,
was
this
.
I
A.
B.
do
Swear
that
I
will
truely
and
fully
observe
as
much
as
belongeth
to
me
all
and
every
the
Articles
which
are
contained
in
the
treaty
of
Marriage
between
the
most
Gracious
Charles
Prince
of
Wales
and
the
most
Gracious
Lady
Donna
Maria
Infanta
of
Spain
:
Likewise
I
Swear
that
I
will
neither
commit
to
Execution
nor
Cause
to
be
Executed
by
my self
or
any
inferior
Officer
serving
me
,
any
Laws
against
any
Roman
Catholicks
whatsoever
,
nor
will
execute
any
punishment
inflicted
by
those
Laws
,
but
in
all
things
which
belong
to
me
will
faithfully
observe
,
his
Majesties
word
given
on
that
behalf
.
]
I
have
recited
this
to
shew
that
the
Papists
deceive
Forreigners
,
when
they
tell
them
that
they
lived
here
under
cruel
Persecution
.
And
yet
let
none
think
that
the
King
turned
Papist
:
For
all
this
was
on
condition
of
the
Spanish
Match
which
was
broken
:
And
the
King
well
knew
that
the
Parliament
would
never
consent
to
it
.
But
his
own
words
may
satisfie
us
in
this
:
For
,
saith
Rushworth
,
[
The
King
called
a
Parliament
1623.
(
when
the
Match
was
broken
)
and
saith
to
them
,
[
It
hath
been
talked
of
my
remisness
in
maintenance
of
Religion
,
and
suspicion
of
a
Toleration
:
But
as
God
shall
judge
me
,
I
never
thought
nor
meant
,
nor
ever
in
word
expressed
any
thing
that
savoured
of
it
.
]
But
the
stinging
Petition
against
the
Papists
(
as
the
King
called
it
)
which
this
Parliament
offered
him
shewed
still
what
they
were
against
.
If
the
Papists
say
these
Articles
frustrate
prove
no
forbearance
of
Severities
against
us
;
Rushworth
answers
them
saying
,
pag.
156.
of
the
French
Match
,
[
In
Novemb.
the
Articles
were
Sworn
to
by
King
James
,
Prince
Charles
,
and
the
French
King
.
The
Articles
concerning
Religion
were
not
much
short
of
those
for
the
Spanish
Match
.
]
And
pag.
173.
[
That
the
English
Catholicks
should
be
no
more
searched
after
,
nor
molested
for
their
Religion
.
]
§
5.
And
they
have
the
less
reason
to
accuse
the
King
of
Cruelty
,
or
yet
to
report
that
he
was
in
Heart
a
Papist
,
when
he
rather
endured
their
displeasure
than
he
would
turn
to
them
,
and
yet
endured
the
disgust
both
of
the
Church-men
and
Parliament
than
he
would
lay
by
his
Clemency
toward
them
.
The
Commons
,
saith
Rushworth
pag.
213.
An.
1625.
censured
Mr.
Ri.
Montague
for
endeavouring
to
reconcile
England
and
Rome
and
to
alienate
the
Kings
Affections
from
his
well-affected
Subjects
.
And
the
A.
Bishop
Abbot
wrote
this
Letter
to
the
King
.
May
it
please
your
Majesty
,
I
have
been
too
long
silent
,
and
am
afraid
by
my
silence
I
have
neglected
the
Duty
of
the
place
it
hath
pleased
God
to
call
me
to
,
and
your
Majesty
to
place
me
in
.
But
now
I
humbly
crave
leave
I
may
discharge
my
Conscience
toward
God
,
and
my
Duty
to
your
Majesty
:
And
therefore
I
beseech
you
freely
to
give
me
leave
to
deliver
my self
,
and
then
let
your
Majesty
do
with
me
what
you
please
.
Your
Majesty
hath
propounded
a
Toleration
of
Religion
.
I
beseech
you
take
into
consideration
what
your
Act
is
,
what
the
consequence
may
be
.
By
your
Act
you
labour
to
set
up
the
most
and
Heretical
Doctrine
of
the
Church
of
Rome
,
the
Whore
of
Babylon
:
How
hateful
it
will
be
to
God
,
and
grievous
to
your
good
Subjects
the
Professors
of
the
Gospel
,
that
your
Majesty
who
hath
often
Disputed
and
Learnedly
Written
against
those
Hereticks
,
should
now
shew
your self
a
Patron
of
those
wicked
Doctrines
,
which
your
Pen
hath
told
the
World
,
and
your
Conscience
tells
your self
,
are
Superstitious
,
Idolatrous
,
and
Detestable
.
And
hereunto
I
add
,
what
you
have
done
in
sending
the
Prince
into
Spain
,
without
the
consent
of
your
Council
,
and
Privity
and
Approbation
of
your
People
:
And
though
you
have
a
Charge
and
Interest
in
the
Prince
as
Son
of
your
Flesh
,
yet
have
the
people
a
greater
as
Son
of
the
Kingdom
,
upon
whom
next
after
your
Majesty
are
their
Eyes
fixed
and
their
welfare
depends
.
And
so
tenderly
is
his
going
apprehended
,
as
(
believe
it
)
however
his
return
may
be
safe
,
yet
the
Drawers
of
him
into
this
Action
,
so
dangerous
to
himself
,
so
desperate
to
the
Kingdom
,
will
not
pass
away
unquestioned
,
unpunished
.
Besides
this
Toleration
which
you
endeavour
to
set
up
by
your
Proclamation
,
cannot
be
done
without
a
Parliament
,
unless
your
Majesty
will
let
your
Subjects
see
that
you
will
take
to
your self
ability
to
throw
down
the
Laws
of
your
Land
at
your
pleasure
:
What
dreadful
consequents
these
things
may
draw
afterward
,
I
beseech
your
Majesty
to
consider
:
And
above
all
,
lest
by
this
Toleration
discountenancing
the
true
Profession
of
the
Gospel
,
wherewith
God
hath
blessed
us
,
and
this
Kingdom
hath
so
long
flourished
under
it
,
your
Majesty
do
not
draw
upon
this
Kingdom
in
General
and
your self
in
particular
Gods
heavy
wrath
and
indignation
.
Thus
in
discharge
of
my
Duty
towards
God
,
and
your
Majesty
,
and
the
place
of
my
Calling
,
I
have
taken
humble
leave
to
deliver
my
Conscience
.
Now
Sir
do
what
you
please
with
me
.
Thus
you
see
what
difficulties
the
King
went
through
to
avoid
all
shew
of
Cruelty
to
the
Roman
Sect
;
when
at
the
same
time
the
Canons
Excommunicated
Protestants
that
affirmed
any
thing
to
be
unlawful
in
the
Liturgy
,
Ceremonies
,
or
Church
Government
,
and
the
Laws
were
in
force
against
them
.
Chap.
IV.
Of
the
Papists
Endeavours
in
the
time
of
King
Charles
the
First
,
and
the
great
wrong
they
did
him
.
§
.
1.
THE
same
method
they
still
continued
,
1.
In
vain
they
subtilly
laboured
to
have
perverted
the
King
.
2.
And
then
pretended
their
great
sufferings
to
procure
Indulgence
.
3.
And
secretly
gave
out
that
the
King
was
for
them
,
to
draw
on
others
that
they
thought
would
be
still
of
the
Kings
Religion
.
§
2.
When
he
was
in
Spain
the
Bishop
of
Couchen
a
Trained
Veterane
,
and
Head
of
the
Inquisition
was
chosen
to
take
the
charge
of
labouring
his
Conversion
,
and
Carolus
Boverius
wrote
to
him
that
Book
for
Church
Monarchy
,
which
is
now
extant
:
And
the
Pope
wrote
to
him
an
insinuating
Letter
;
to
which
this
answer
as
returned
by
the
Prince
is
recorded
by
Prin
as
out
of
Mr.
De
Chesne
the
King
of
France
his
Geographer
,
and
by
the
Caballa
of
Letters
,
and
by
Rushworth
,
who
saith
the
Latine
Copy
was
preserved
by
some
then
in
Spain
at
the
Treaty
,
and
this
following
in
the
Caballa
is
but
an
ill
Translation
of
it
.
Most
Holy
Father
,
I
received
the
dispatch
from
your
Holiness
with
great
content
,
and
with
that
respect
which
the
Piety
and
Care
wherewith
your
Holiness
writes
doth
require
.
It
was
an
unspeakable
pleasure
to
me
to
read
the
generous
Exploits
of
the
Kings
my
Predecessors
,
in
whose
Memory
Posterity
hath
not
given
those
Praises
and
Elogies
of
Honour
as
were
due
to
them
.
I
believe
that
your
Holiness
hath
set
their
Examples
before
my
Eyes
to
the
end
I
might
imitate
them
in
all
my
Actions
:
For
in
truth
they
have
often
exposed
their
Estates
and
Lives
for
the
Exaltation
of
the
Holy
Chair
.
And
the
Courage
wherewith
they
have
assaulted
the
Enemies
of
the
Cross
of
Jesus
Christ
,
hath
not
been
less
than
the
Care
and
Thought
which
I
have
to
the
End
that
the
Peace
and
Intelligence
which
hath
hitherto
been
wanting
in
Christendom
might
be
bound
with
a
true
and
strong
Concord
.
For
as
the
common
Enemy
of
Peace
still
watcheth
to
put
hatred
and
dissention
among
Christian
Princes
,
so
I
believe
that
the
Glory
of
God
requires
that
we
should
endeavour
to
unite
them
.
And
I
do
not
esteem
it
a
greater
honour
to
be
descended
from
so
great
Princes
,
than
to
imitate
them
in
the
Zeal
of
their
Piety
.
In
which
it
helps
me
very
much
to
have
known
the
mind
and
will
of
our
thrice
honoured
Lord
and
Father
,
and
the
Holy
Intentions
of
his
Catholick
Majesty
,
to
give
a
happy
concurrence
to
so
laudable
a
Design
.
For
it
grieveth
him
exceedingly
to
see
the
great
evils
that
grow
from
the
Divisions
of
Christian
Princes
,
which
the
Wisdom
of
your
Holiness
foresaw
,
when
it
judged
the
Marriage
which
you
pleased
to
design
between
the
Infanta
of
Spain
and
my self
to
be
necessary
to
procure
so
great
a
good
.
For
it
is
very
certain
I
shall
never
be
so
extreamly
affectionate
to
any
thing
in
the
World
,
as
to
endeavour
alliance
with
a
Prince
that
hath
the
same
apprehension
of
the
true
Religion
with
my self
.
Therefore
I
intreat
your
Holiness
to
believe
that
I
have
been
always
very
far
from
Novelties
,
or
to
be
a
partizan
of
any
Faction
,
against
the
Catholick
Apostolick
Roman
Religion
.
But
on
the
contrary
I
have
sought
all
occasions
to
take
away
the
suspicion
that
might
rest
upon
me
.
And
that
I
will
employ
my self
for
the
time
to
come
to
have
but
one
Religion
and
one
Faith
;
seeing
we
all
believe
in
one
Jesus
Christ
:
Having
resolved
in
my self
,
to
spare
nothing
that
I
have
in
the
World
,
and
to
suffer
all
manner
of
discommodities
,
even
to
the
hazarding
of
my
Estate
and
Life
for
a
thing
so
well
pleasing
to
God
:
It
rests
only
that
I
thank
your
Holiness
for
the
permission
you
have
pleased
to
afford
me
.
And
I
pray
God
to
give
you
a
Blessed
Health
,
and
his
Glory
after
so
much
pains
which
your
Holiness
takes
in
his
Church
.
Signed
,
Charles
Steward
.
§
3.
Read
Rushworth's
Copy
p.
82
,
83.
whether
is
most
current
I
know
not
,
but
this
much
shews
that
the
Papists
complaint
of
cruel
usage
here
is
unjust
.
And
lest
any
believe
them
that
say
King
Charles
was
at
the
Heart
a
Papist
,
let
them
note
,
1.
How
many
and
strong
temptations
he
frustrated
.
2.
That
when
he
wrote
this
he
was
in
their
power
.
3.
That
here
is
no
promise
to
subject
himself
to
a
Foreign
Jurisdiction
,
but
to
endeavour
Peace
and
Concord
;
which
may
better
be
by
drawing
the
Papists
to
us
,
than
by
coming
to
them
.
The
truest
Adversaries
to
Popery
are
the
greatest
Lovers
of
true
Concord
and
Peace
.
§
4.
All
the
lenity
that
was
shewed
them
after
here
,
and
the
agency
of
Panzani
,
Con.
&c.
I
pass
by
,
lest
my
recital
be
misunderstood
.
The
Reader
may
see
enough
if
not
too
much
in
Rushworth
,
and
in
Prin's
Introduction
,
&c.
I
only
add
that
this
King
who
was
so
Zealous
for
Concord
,
and
that
overcame
so
many
Temptations
to
Popery
distant
and
in
his
Bosom
,
and
was
so
firm
as
not
to
fear
to
grant
them
the
audience
promised
,
yet
was
so
much
against
all
cruelty
to
them
,
that
he
suffered
very
much
for
his
Lenity
and
Clemency
to
them
,
both
from
themselves
and
from
the
Protestants
.
But
the
most
odious
injury
that
ever
they
did
him
,
was
by
pretending
his
Commission
for
that
most
inhumane
War
and
Massacre
in
Ireland
;
when
in
time
of
peace
they
suddenly
Murdered
two
hundred
thousand
,
and
told
Men
that
they
had
the
Kings
Commission
to
rise
as
for
him
that
was
wronged
by
his
Parliament
;
the
very
fame
of
this
horrid
Murder
,
and
the
words
of
the
many
Fugitives
that
escaped
in
Beggery
into
England
(
assisted
by
the
Charity
of
the
Dutchess
of
Ormond
and
others
)
and
the
English
Papists
going
in
to
the
King
was
the
main
cause
that
filled
the
Parliaments
Armies
:
I
well
remember
it
cast
people
into
such
a
fear
that
England
should
be
used
like
Ireland
,
that
all
over
the
Countreys
,
the
people
oft
sate
up
,
and
durst
not
go
to
Bed
,
for
fear
lest
the
Papists
should
rise
and
Murder
them
.
And
this
is
all
that
the
Papists
have
yet
got
by
their
Bloody
Cruelty
,
to
necessitate
people
in
fear
to
take
them
for
their
Mortal
Foes
.
Bishop
Morley
saith
in
his
Letter
to
the
Dutchess
of
York
p.
6
,
7.
That
by
raising
and
spreading
malicious
and
scandalous
reports
against
the
King
that
he
was
a
Papist
and
intended
to
bring
in
Popery
,
on
that
account
only
they
raised
many
thousands
against
him
,
without
whose
assistance
they
could
never
have
overpowered
him
,
and
oppressed
him
as
they
did
:
And
the
success
they
had
thereby
against
the
Father
,
encouraged
them
to
make
use
of
the
same
Engine
against
his
Son
,
by
giving
it
out
that
the
King
by
living
so
long
abroad
in
Popish
Countreys
was
so
corrupted
in
his
Religion
,
that
if
he
were
suffered
to
return
,
he
would
bring
in
Popery
along
with
him
.
So
that
with
this
groundless
fear
I
found
many
considerable
and
very
much
interested
Persons
possest
when
I
was
sent
into
England
,
about
two
Months
before
the
Kings
return
;
most
of
which
time
I
spent
in
undeceiving
all
I
met
with
,
especially
the
Heads
and
Leaders
of
the
Presbyterian
and
Independant
Parties
,
(
who
seemed
to
be
most
afraid
of
such
a
Change
)
by
assuring
them
that
those
misreports
they
had
heard
of
the
King
and
his
Brothers
were
nothing
else
but
the
malicious
Inventions
of
those
that
were
in
fact
or
consent
the
Murderers
of
his
Father
—
For
to
my
certain
knowledge
(
said
I
)
who
was
almost
always
an
Eye-witness
of
their
actions
,
the
King
and
both
his
Brothers
,
&c.
]
And
he
was
confident
that
this
was
the
case
of
the
Dutchess
of
York
,
and
that
the
Papists
falsly
gave
it
out
that
she
was
theirs
to
draw
people
to
them
.
And
what
then
could
have
been
more
injurious
to
King
Charles
the
First
,
than
this
boast
and
report
of
the
Irish
Murderers
.
By
which
they
would
make
him
to
have
so
dreadfully
begun
;
for
the
rebellion
was
Octob.
23.
1641.
and
Edge-hill
Fight
the
same
day
1642.
And
hereby
they
have
given
the
Scots
occasion
to
publish
to
posterity
these
Scandalous
words
in
their
Books
against
the
Cromwellians
called
,
Truth
its
Manifest
,
printed
1645.
pag.
17
,
19.
[
The
King
seeing
he
was
stopped
by
the
Scots
first
in
their
own
Countrey
,
next
in
England
,
to
carry
on
his
great
design
takes
the
Irish
Papishs
by
the
hand
rather
than
be
alway
disappointed
,
and
they
willingly
undertake
to
levy
Arms
for
his
Service
,
that
is
,
for
the
Romish
Cause
,
the
Kings
design
being
subservient
to
the
Roman
Cause
,
though
he
abused
thinks
otherwise
,
and
believes
that
Rome
serveth
to
his
purpose
:
But
to
begin
the
work
they
must
make
sure
of
all
the
Protestants
,
if
they
cannot
otherwise
by
Murdering
and
Massacring
them
—
p.
19.
The
next
recourse
was
to
the
Irish
Papists
,
his
good
Friends
,
to
whom
from
Scotland
a
Commission
is
dispatched
under
the
Great
Seal
(
which
Seal
was
at
that
instant
time
in
the
Kings
own
Custody
)
of
that
Kingdom
to
hasten
according
to
former
agreement
,
the
raising
of
the
Irish
in
Arms
who
no
sooner
receive
this
new
Order
but
they
break
out
,
&c.
]
And
I
am
not
willing
to
believe
this
.
A
report
so
dishonourable
to
the
King
,
his
Life
,
his
Arms
,
his
Death
,
and
to
all
that
fought
for
him
,
that
the
Fifth
Commandment
forbids
us
to
believe
it
,
though
the
Scots
should
say
,
They
saw
the
Sealed
Commissions
:
Yea
though
I
had
seen
them
my self
;
seeing
it
is
possible
for
the
Irish
to
Counterfeit
the
Scots
Broad
Seal
.
But
by
this
it
appeareth
what
wrong
the
King
had
by
the
Irish
boasting
of
his
Commission
,
and
the
Papists
pretending
to
more
countenance
than
he
gave
them
.
§
4.
And
as
the
said
R.
Bishop
of
Winchester
was
confident
they
slandered
the
Dutchess
of
York
in
her
Life
,
so
he
conjectureth
that
the
Jesuit
Maimbrough
hath
done
since
her
death
,
and
that
some
of
them
devised
the
Confession
which
he
printeth
as
hers
,
which
he
professeth
to
be
false
as
to
the
accusation
of
himself
.
The
words
of
Maimbrough
translated
are
these
.
A
Declaration
of
the
Dutchess
of
York
,
translated
out
of
Maimbourg's
Histoire
du
Calvinisme
.
A
Person
Educated
in
the
Church
of
England
,
and
as
much
instructed
in
her
Doctrine
(
according
to
the
Opinion
of
the
most
able
Divines
of
her
Party
)
as
her
Condition
and
Capacity
could
admit
,
ought
to
expect
to
be
the
Object
of
publick
censure
,
when
she
quits
her
Religion
to
imbrace
that
of
the
Church
of
Rome
.
And
as
I
freely
confess
that
I
have
been
one
of
her
greatest
Enemies
,
if
not
in
effect
at
least
in
will
,
I
have
thought
it
reasonable
,
that
for
the
satisfaction
of
my
Friends
,
I
should
declare
the
Motives
and
Reasons
of
my
Conversion
,
and
of
the
so
suddain
and
unexpected
change
of
my
Religion
,
yet
without
engaging
my self
in
the
Questions
and
Objections
which
might
be
made
on
this
Occasion
.
I
Protest
in
the
presence
of
Almighty
God
,
that
since
my
return
into
England
,
no
Person
whatsoever
,
hath
directly
or
indirectly
,
perswaded
me
to
imbrace
the
Catholick
Religion
:
It
is
a
favour
which
I
owe
to
the
alone
Mercy
of
God
;
I
dare
not
even
think
that
the
Prayers
which
I
have
made
him
every
day
since
my
return
from
France
and
Flanders
,
to
beg
of
him
to
discover
to
me
the
Truth
have
obtained
for
me
.
It
is
very
true
,
that
having
seen
the
Fervour
and
the
Devotion
of
the
Catholicks
of
those
Countries
,
and
feeling
that
I
had
none
of
it
,
or
very
little
,
I
have
never
ceased
since
that
time
to
ask
of
God
the
Grace
,
that
if
I
were
not
of
the
true
Religion
,
I
might
be
so
before
I
died
.
Nevertheless
I
had
not
the
least
doubt
but
that
the
Belief
of
the
Church
of
England
was
the
true
,
and
I
never
had
any
scruple
or
trouble
of
Conscience
on
this
Occasion
until
November
last
,
that
I
began
to
read
Dr.
Heylin's
History
of
the
Reformation
,
which
is
much
esteemed
;
and
whereof
the
reading
in
the
Opinion
of
all
the
able
Men
of
the
Kingdom
,
is
sufficient
to
free
the
Conscience
from
all
Scruples
and
Doubts
which
might
arise
about
Religion
.
But
for
my
part
far
from
finding
in
that
History
what
was
said
of
it
,
I
found
to
the
contrary
that
by
reading
of
it
;
it
only
made
me
see
the
most
horrible
Sacriledges
that
were
ever
heard
spoken
of
,
and
that
it
was
not
sufficient
to
satisfie
an
indifferent
understanding
,
nor
to
perswade
it
that
we
had
the
least
foundation
or
appearance
of
reason
for
changing
the
ancient
Face
of
the
Church
,
and
renouncing
the
Catholick
Religion
.
I
noted
in
that
History
first
,
that
Henry
the
Eighth
quitted
not
the
Communion
of
the
Church
of
Rome
,
nor
opposed
the
Authority
of
the
Pope
;
but
because
he
would
not
let
him
put
away
the
Queen
his
Wife
,
to
Marry
another
.
2.
That
King
Edward
the
Sixth
being
yet
a
Child
,
his
Uncle
who
governed
him
abusing
the
Royal
Authority
,
which
he
had
in
his
hand
,
enriched
himself
by
appropriating
to
himself
and
his
Family
the
Lands
and
Goods
of
the
Church
.
3.
That
Queen
Elizabeth
not
being
the
lawful
Heir
of
the
Crown
,
could
not
keep
the
unjust
Possession
which
she
had
taken
but
by
renouncing
the
true
Church
,
because
the
Purity
and
Rectitude
of
her
Doctrine
was
not
consistent
with
the
Usurpation
of
the
Kingdom
of
Great
Britain
.
I
could
not
conceive
,
much
less
believe
,
that
the
holy
Spirit
which
governs
the
true
Church
,
should
be
the
Author
of
the
Three
Points
that
I
now
noted
,
which
have
been
the
only
Foundation
of
the
Subversion
of
the
ancient
Religion
,
to
favour
the
Licentiousness
of
Henry
the
Eighth
,
the
Usurpation
of
Queen
Elizabeth
,
and
the
Ambition
mixed
with
the
extream
Avarice
of
the
Uncle
of
Edward
the
Sixth
.
Neither
could
I
understand
how
the
Bishops
,
who
boast
that
they
had
no
other
design
●n
separating
themselves
from
the
Communion
of
the
Church
of
Rome
,
but
to
endeavour
the
re-establishing
of
the
Doctrine
&
Discipline
of
the
Primitive
Church
,
have
not
thought
of
this
pretended
Reformation
,
but
while
Henry
the
Eighth
attempted
a
Separation
from
the
Roman
Church
,
that
he
might
satisfie
his
guilty
Pleasures
.
All
these
Reflections
having
busied
my
Mind
after
the
reading
of
that
History
,
I
endeavoured
to
●nstruct
my self
in
the
Points
controverted
between
●s
and
the
Catholicks
:
I
examined
them
the
most
●xactly
that
I
could
by
the
Scripture
it self
,
and
though
I
thought
not
my self
sufficient
for
under●tanding
it
well
,
I
found
nevertheless
some
things
which
appeared
to
me
so
clear
,
so
easie
to
be
un●erstood
,
that
I
have
a
thousand
times
wondred
that
I
have
been
so
long
without
reflecting
on
them
.
I
was
particularly
and
strongly
convinced
of
the
●eal
Presence
of
Jesus
Christ
in
the
Holy
Sacrament
of
the
Altar
,
of
the
Infallibility
of
the
Church
,
Confession
,
and
Prayer
for
the
Dead
.
I
was
willing
to
confer
of
these
Matters
by
way
of
Discourse
with
the
two
most
able
Bishops
that
we
●ave
in
England
,
and
both
confessed
to
me
ingenuously
,
that
there
are
many
things
in
the
Church
of
Rome
which
it
was
to
be
wished
that
the
Church
of
England
had
still
observed
,
as
Confession
,
which
it
could
not
be
denied
but
that
God
had
commanded
it
,
and
Prayer
for
the
Dead
,
which
is
one
of
the
most
authentick
and
ancient
Practices
of
the
Christian
Religion
;
But
as
to
themselves
,
they
made
use
thereof
in
private
,
without
making
publick
profession
thereof
.
As
I
pressed
one
of
these
Bishops
upon
the
other
Points
of
Controversie
,
and
principally
on
the
real
Presence
of
Jesus
Christ
in
the
Holy
Sacrament
of
the
Altar
,
he
answered
me
freely
,
That
were
he
a
Catholick
,
he
would
not
change
Religion
,
but
that
having
been
educated
in
a
Church
in
which
he
believed
there
was
all
that
was
necessary
to
Salvation
,
and
there
having
received
his
Baptism
,
he
thought
he
could
not
quit
it
without
great
Scandal
.
All
this
Discourse
served
but
to
increase
the
ardent
desire
which
I
had
to
become
a
Catholick
,
and
I
felt
inward
pains
and
horrible
disquiets
after
the
Conversation
I
had
with
these
two
Bishops
.
Nevertheless
that
I
might
not
precipitate
in
an
Affair
of
this
Importance
,
and
where
my
Salvation
was
concerned
,
I
endeavoured
to
satisfie
my self
entirely
.
I
prayed
God
with
all
my
heart
to
calm
my
troubled
Mind
by
making
me
to
know
the
Truth
,
the
search
of
which
had
caused
my
trouble
.
Being
in
this
Condition
,
I
went
at
Christmas
to
the
Kings
Chapel
to
receive
the
Sacrament
,
which
put
my
Soul
into
new
troubles
,
which
continued
till
I
discovered
my
state
of
Mind
to
a
Catholick
,
who
to
procure
me
the
repose
and
tranquillity
which
I
wished
,
caused
a
good
Priest
to
come
to
me
,
and
he
was
the
first
Ecclesiastick
,
with
whom
I
conferred
of
my
inward
condition
and
the
affairs
of
my
Soul
.
The
more
I
spoke
with
him
,
the
more
I
found
my self
inwardly
perswaded
and
strengthened
by
the
Grace
of
the
Holy
Spirit
to
change
Religion
.
As
I
could
not
doubt
of
the
truth
of
the
words
of
Jesus
Christ
,
which
assures
us
that
the
Holy
Sacrament
contains
his
Flesh
and
his
Blood
;
I
could
not
easily
believe
that
he
who
is
truth
it self
,
had
permitted
that
the
Communion
under
one
kind
had
been
introduced
into
his
Church
,
in
which
and
with
which
he
hath
promised
to
dwell
to
the
end
of
the
World
,
if
it
sufficeth
not
for
the
Salvation
of
them
who
communicate
under
one
kind
only
.
To
conclude
,
I
am
not
able
to
enter
into
Dispute
with
any
on
these
great
Truths
,
and
though
I
were
,
I
would
not
engage
my self
further
than
in
a
Discourse
of
a
few
words
,
and
without
contesting
to
express
simply
the
Motives
and
Reasons
of
my
Conversion
.
I
call
God
to
witness
,
who
knows
the
secret
of
Mens
hearts
,
that
I
had
never
thought
of
changing
Religion
if
I
had
believed
I
might
obtain
Salvation
by
continuing
in
the
state
I
was
by
my
Birth
and
Education
,
and
I
think
it
is
not
necessary
that
I
here
declare
that
it
was
not
Interest
,
nor
prospect
of
Honors
,
or
of
any
fading
and
perishable
Profits
which
have
perswaded
me
thereunto
,
seeing
that
on
the
contrary
by
changing
Religion
,
I
exposed
my self
to
the
hazard
of
losing
both
my
Friends
and
my
Credit
;
and
freely
to
confess
the
truth
,
I
considered
and
examined
often
,
whether
it
was
not
more
expedient
for
me
to
keep
my
Friends
,
my
Rank
,
and
my
Credit
in
the
Court
,
by
continuing
in
the
Exercise
of
the
Religion
of
the
Church
of
England
,
than
quit
all
these
things
in
a
view
and
hope
of
the
good
things
of
the
life
to
come
;
but
thorough
the
Mercy
of
God
,
which
inl●ghtens
those
that
seek
it
,
I
felt
no
pain
or
difficulty
in
making
the
choice
I
have
.
I
shall
only
say
that
all
my
fear
hath
been
,
lest
the
poor
Catholicks
of
this
Countrey
should
suffer
much
on
the
occasion
of
my
Conversion
,
and
that
God
should
nor
give
me
the
Grace
to
suffee
patiently
with
them
the
Disgraces
and
Afflictions
of
this
Life
to
merit
the
Eternal
.
At
St.
James
the
8
th
of
August
,
1670.
Postscript
.
BUt
since
the
first
writing
of
this
,
the
Publick
Matter
of
Fact
hath
taught
the
World
how
little
Cause
those
that
he
calleth
the
Heads
of
the
Presbyterians
and
Independants
,
or
any
others
,
had
to
believe
Bishop
Morley's
confident
Testimony
,
of
one
or
other
;
Or
honest
Mr.
Gache's
Letter
to
me
,
or
the
rest
of
the
French
Letters
published
with
it
by
Lauderdale
.
I
cannot
forget
Dr.
Morley's
words
to
my self
in
Jan.
1659.
before
King
Charles
II.
came
in
,
that
most
on
this
side
the
Alpes
would
joyn
with
the
Church
of
England
,
were
it
not
for
the
blocks
that
Calvin
had
laid
in
the
way
;
And
this
he
knew
by
his
converse
with
them
.
But
this
Coalition
was
not
to
be
our
becoming
Papists
,
(
quoad
nomen
)
but
France
forsooth
,
if
not
Flanders
too
,
would
turn
Protestants
(
as
they
have
done
.
)
I
knew
not
when
I
writ
this
Book
,
1.
Of
King
James's
Paper
published
as
found
in
King
Charles
the
Second's
Pocket
,
and
the
Testimonies
that
he
died
a
Papist
,
nor
what
was
witnessed
of
his
Engagement
for
them
.
2.
I
knew
not
of
what
King
James
the
Second
would
after
be
and
do
.
3.
I
knew
not
of
Archbishop
Bramhall's
Letter
,
Printed
by
Dr.
Parre
in
Archbishop
Vsher's
Life
,
confidently
assuring
Archbishop
Vsher
,
that
on
his
certain
Information
,
the
Papists
in
1647.
got
into
Cromwell's
Army
,
and
confederated
with
the
Papists
at
Oxford
in
the
King's
Army
to
have
the
King
put
to
Death
:
And
whether
they
sent
beyond
Sea
for
Approbation
,
and
obtained
it
.
Chap.
V.
The
foreign
Leaders
of
the
English
Conciliaters
,
who
are
for
introducing
a
foreign
Jurisdiction
.
§
.
1.
THe
horrid
Confusions
in
the
Roman
Church
by
two
and
three
Popes
at
once
(
some
Kingdoms
cleaving
to
one
,
and
some
to
another
)
constrained
the
Emperor
and
divers
Princes
to
call
a
Council
called
General
,
for
remedy
.
The
Popes
being
by
this
Council
condemned
and
deposed
,
it
could
not
be
expected
that
they
should
approve
them
and
consent
:
so
that
the
Council
was
necessitated
(
though
cross
to
late
Custom
)
to
declare
their
Power
to
be
above
the
Popes
,
so
far
as
to
judge
and
depose
him
if
he
deserve
it
:
This
way
went
the
Councils
of
Pisa
,
Constance
,
and
Basil.
But
the
Pope's
Upholders
still
stuck
to
him
,
and
said
,
Parliaments
may
as
well
depose
Kings
.
The
Body
cannot
cut
off
the
Head
.
And
Eugenius
4th
,
though
condemned
by
the
Council
and
deposed
as
a
Heretick
,
Simonist
,
Blasphemer
,
&c.
kept
Possession
,
and
their
Church
succeedeth
him
to
this
day
.
§
.
2.
This
opinion
for
the
Church
Diffusive
represented
in
a
Council
being
above
the
Pope
,
was
kept
alive
in
Bohemia
,
France
and
other
Countries
,
and
in
Luther's
time
did
much
further
his
Reformation
;
by
encouraging
Princes
and
People
to
disobey
the
Pope
.
And
Luther
at
the
first
seemed
to
go
but
little
further
:
But
afterward
quite
cast
off
the
Pope
,
and
denied
all
his
Claim
of
universal
or
foreign
Jurisdiction
.
§
.
3.
Some
that
joyned
with
Luther
in
reforming
many
Abuses
,
thought
that
the
whole
World
(
or
Church
)
must
have
one
Humane
Head
or
Governor
in
Religion
,
and
that
we
must
not
separate
from
subjection
to
the
Pope
,
but
only
keep
him
to
govern
by
Church
Canons
,
and
not
Arbitrarily
,
as
being
singulis
major
,
but
universis
minor
.
And
so
the
Controversie
came
to
be
the
same
as
between
Monarchs
that
will
be
above
Law
,
and
those
that
are
limited
by
the
Laws
.
The
Italians
and
some
others
are
for
the
first
;
but
the
French
and
some
others
are
only
for
his
limited
Power
.
Of
these
in
Luther's
time
were
Erasmus
,
Julius
Pflug
.
,
Sidonius
,
Agricola
,
the
Authors
of
the
Interim
,
and
Wicelius
,
Cassander
,
Haffmeister
,
and
after
Fr.
Baldwin
,
and
divers
others
.
And
in
France
some
excellent
Lawyers
,
yet
more
moderate
,
as
the
Chancellor
Mich.
Hospitalius
,
Thu●nus
,
and
a
great
Party
with
them
.
§
.
4.
Joh.
Gerson
Chancellor
,
and
a
Member
of
the
Council
of
Constance
before
these
,
was
so
moderate
(
though
he
was
for
burning
Hus
and
Jerome
of
Prague
)
that
in
the
great
Point
of
the
sufficiency
of
God's
own
Laws
,
he
condemneth
even
most
of
these
Moderators
.
I
will
insert
his
words
in
Sermone
in
die
Circumcisionis
Domini
habito
Trasconae
coram
Papae
(
in
the
Pope's
own
hearing
.
)
[
Schismatis
praesentis
sedationem
invenire
non
sufficient
leges
humanae
jam
conditae
,
nisi
superior
Lex
Divina
vivae
&
architectonica
consulatur
.
Quod
fortè
non
satis
actum
est
usque
in
praesens
:
Obliget
quod
ait
Dominus
in
Isaia
,
Timuerunt
me
mandato
hominum
,
&
doctrinis
;
ideo
ecce
ego
addam
ut
admirationem
faciam
populo
huic
miraculo
grandi
&
stupendo
;
Peribit
enim
sapientia
à
sapientibus
ejus
,
&
intellectus
prudentium
ejus
abscondetur
:
Ex
quo
loco
sumpsit
Jesus
illud
improperium
contra
Pharisaeos
quod
irritum
faciebant
mandatum
Dei
propter
suas
traditiones
.
Audirent
utinam
ista
auribus
suis
hi
qui
legem
Evangelicam
,
legem
Divinam
cum
professoribus
suis
deserentes
,
humanis
traditionibus
incumbant
toti
,
adeo
ut
ad
superiorem
legem
illam
oculos
attollere
vel
non
valeant
ex
ruditate
,
vel
nolint
ex
iniquitate
,
vel
negligant
ex
inerti
segnitie
,
cum
tamen
rebus
leges
humanae
non
sufficiunt
;
prout
in
schismate
praesente
compertum
videtur
;
&
ad
Legis
divinae
radicem
&
interpretationem
Consultatio
referatur
,
&
secundum
eam
conscientia
formetur
necesse
est
,
Quid
autem
mali
,
quid
periculi
,
quid
Confusionis
attulerit
contemptus
sacrae
Scripturae
;
utique
SVFFICIENTIS
PRO
REGIMINE
ecclesiae
Alioquin
Christus
fuisset
Legislator
imperfectus
:
Interrogetur
experientia
,
consideretur
clerus
,
cui
desponsari
debuerat
Sapientia
quae
de
sursum
est
,
purifica
&
pudica
;
an
ipse
fornicatus
est
cum
adultera
illa
meretricula
,
sapientia
terrena
,
animali
,
diabolica
:
Status
insuper
ecclesiae
nonne
factus
est
totus
brutalis
&
monstrosus
?
ubi
coelum
deorsum
,
hoc
est
,
id
quod
spirituale
est
,
&
terra
sursum
,
spiritus
serviens
&
caro
dominans
:
Principale
accessorium
,
&
accessorium
principale
;
usque
ad
hoc
ut
quidam
delirare
non
dubitent
quod
per
inventiones
humanas
etiam
melius
,
quàm
per
legem
divinam
&
Evangelicam
regeretur
:
Quasi
minus
sit
anima
quàm
Corpus
,
&
spiritualis
quàm
carnalis
fructus
:
Haec
assertio
per
meam
fidem
blasphema
est
;
nedum
falsa
.
Evangelica
quippe
doctrina
per
suos
professores
dilatavit
Ecclesiam
usque
in
Coelum
,
quam
filii
Agur
exquirentes
sapientiam
quae
de
terra
est
detruserunt
usque
in
coenum
:
Et
quod
ex
toto
non
corruerit
est
ex
gratia
Dei
&
salvatoris
nostri
.
Haec
ego
loquor
eo
liberius
quia
mihi
Conscius
sum
,
non
ex
quaestu
,
non
ambitu
,
non
ad
laudem
propriam
meae
professionis
,
sed
pro
assertione
veritatis
&
utilit●●e
publica
haec
dicere
.
O
happy
England
,
if
Protestants
had
been
as
much
in
this
against
Popery
and
Error
.
§
.
5.
And
here
the
Roman
Deceivers
and
some
peaceable
Men
of
them
,
have
joyned
to
draw
us
to
them
on
Pretences
of
Peace
and
Reconciliation
.
Some
honest
peaceable
Men
have
been
destroyed
by
the
rest
for
their
Moderation
.
The
Learnedst
Moderator
that
we
have
had
,
was
M.
Ant.
de
dominis
Archbishop
of
Spalato
,
whose
Books
de
Republ.
Eccles.
are
full
of
both
Learning
and
Judgment
,
and
so
moderate
that
I
cannot
call
him
a
Papist
:
Though
being
enticed
to
Rome
again
by
flattery
,
he
perished
by
their
Cruelty
.
What
Leander
was
,
I
am
not
fully
acquainted
.
Fr.
de
Sancta
Clara
aliàs
Davenport
,
was
a
real
Papist
,
and
designed
on
the
pretence
of
Reconciliation
to
draw
us
over
to
them
;
And
hath
shewed
more
acquaintance
with
Scotus
and
other
Schoolmen
,
than
with
the
Protestants
in
his
attempt
to
reconcile
our
Articles
to
their
Doctrine
.
Dr.
Morley
Bishop
of
Winchester
tells
us
,
That
in
his
Conference
with
the
Jesuit
F.
Darcy
,
he
would
have
drawn
him
to
them
,
by
perswading
him
that
they
are
not
unreconcileable
but
can
abate
us
many
things
;
P.
5.
[
The
Father
replied
,
that
perhaps
we
should
not
find
them
so
stiff
in
all
Points
:
for
in
things
of
Positive
and
Ecclesiastical
Constitution
only
,
the
Church
might
in
order
to
Christian
Peace
alter
something
which
she
had
before
Established
;
and
he
doubted
not
but
she
would
:
And
his
Instances
were
,
the
Latine
Service
,
the
Sacrament
under
one
Species
,
and
the
Caelibate
of
Priests
;
But
as
for
Matters
of
Faith
,
they
could
not
alter
or
abate
any
thing
,
instancing
in
the
Point
of
the
Churches
Infallibility
.
And
this
is
their
ordinary
Opinion
,
and
yet
they
would
not
grant
the
Cup
to
the
Bohemians
,
and
to
this
day
the
Churches
Peace
hath
not
prevailed
with
them
for
such
Alterations
as
they
say
are
in
their
Power
.
What
of
this
Kind
they
offered
in
the
Treaty
with
Archbishop
Laud
we
shall
see
after
.
The
Book
called
The
Catholick
Moderator
,
goeth
this
way
.
But
no
man
hath
attempted
it
with
so
much
ability
of
Judgment
and
Success
of
late
as
Hugo
Grotius
,
in
his
Votum
Pro
Pace
,
Consultatio
and
Notes
on
Cassander
,
his
Annotations
on
the
Revelations
,
and
De
Antichristo
,
and
his
Writings
against
Rivet
.
The
Dutch
dealt
hardly
with
him
as
an
Arminian
,
and
Judged
him
to
perpetual
Imprisonment
,
(
when
they
had
not
such
another
Man
among
them
)
from
which
his
Wife
delivered
him
,
getting
him
carried
out
in
a
Trunk
,
on
pretence
of
carrying
from
him
his
Arminian
Books
.
And
being
escaped
into
France
he
was
intimate
with
the
Learned
Jesuits
,
especially
Petavius
,
and
made
the
Queen
of
Sweden's
Embassador
,
who
shortly
after
turned
Papist
,
and
is
yet
living
at
Rome
:
And
it
is
no
censoriousness
to
suspect
that
his
great
exasperation
might
have
influence
on
his
judgment
.
And
because
he
is
the
Man
whom
our
English
Defenders
of
a
foreign
Jurisdiction
own
,
I
will
next
tell
you
what
his
late
judgment
was
in
his
own
words
.
I
confess
I
have
a
far
greater
honour
for
those
Men
that
were
bred
in
Popery
and
are
Moderators
,
than
for
those
being
bred
Protestants
revolt
from
Reformation
to
a
Coalition
.
I
doubt
not
but
Gerson
,
was
a
very
holy
Man
:
Cassander
seemeth
to
have
been
an
excellent
Pious
learned
Man
:
And
I
doubt
whether
most
of
our
nominal
Protestants
that
are
for
a
foreign
Jurisdiction
be
near
so
moderate
as
he
.
He
oft
(
as
de
Officio
Pii
Viri
,
p.
788
,
789
,
&c
)
maketh
the
Church
of
Rome
to
be
but
a
part
of
the
Universal
Church
:
He
maintaineth
(
that
some
called
Schismaticks
,
are
not
indeed
departed
from
the
Church
for
departing
from
Rome
,
as
long
as
they
depart
not
from
Christ
the
Head
of
the
Church
:
and
that
only
defection
of
Love
,
and
not
diversity
of
Rites
and
Opinions
cuts
Men
off
from
Christ
!
And
that
as
long
as
they
are
joyned
to
Christ
the
Head
by
sound
belief
of
him
,
and
by
the
Bond
of
Charity
and
Peace
,
they
are
joyned
to
the
Church
,
and
are
not
to
be
taken
for
Schismaticks
and
Aliens
from
the
Church
,
though
they
be
rejected
and
seem
separated
from
their
Society
and
Communion
,
by
another
more
powerful
part
of
the
Church
,
which
doth
obtain
the
Government
.
(
How
much
more
moderate
and
sound
is
Cassander
,
than
such
as
Mr.
Dodwell
.
)
And
Pag.
791.
he
saith
the
same
of
the
Oriental
Churches
,
and
the
Ethiopians
that
are
not
under
the
Pope
.
And
he
still
speaketh
so
cautelously
,
that
it
is
not
easie
to
understand
how
far
he
took
the
Papacy
to
be
necessary
.
Yet
sometime
he
only
excuseth
the
unwilling
departers
from
Rome
,
and
asserteth
,
Consult
.
de
Pont.
Rom.
p
931.
That
it
is
not
alien
from
the
consent
of
the
ancient
Church
,
that
Obedience
to
our
Chief
or
Supream
Rector
the
Successor
of
St.
Peter
in
Governing
and
Feeding
the
Church
,
is
required
to
the
Unity
of
this
external
Church
:
And
it
is
not
only
Primacy
of
Order
,
but
Obedience
to
one
Chief
Ruler
that
he
Pleads
for
.
And
in
his
Epistle
to
Lindanus
,
and
frequently
he
still
professeth
only
to
desire
some
Reformation
in
the
Roman
Church
,
but
never
to
depart
from
it
,
nor
own
those
that
do
.
Chap.
VI.
Grotius's
Judgment
in
his
own
Words
.
§
.
1.
TO
give
you
Grotius's
Judgment
to
the
full
,
would
be
to
transcribe
many
Books
:
I
shall
choose
some
plain
Passages
.
Discussione
Apologet.
Rivet
.
p.
255.
Those
that
knew
Grotius
,
knew
that
he
always
wished
for
the
restitution
of
Christians
into
one
and
the
same
Body
.
[
(a)
](A26858-e13350-b)
(a)
So
they
are
:
even
of
that
one
Body
of
which
Christ
is
Head
.
But
he
sometime
thought
even
after
he
was
known
to
the
most
excellent
Vairius
,
that
it
might
be
begun
by
a
Conjunction
of
the
Protestants
among
themselves
:
Afterwards
he
saw
that
this
was
altogether
unfeasible
;
because
,
besides
that
the
Genius
of
almost
all
the
Calvinists
is
most
alien
from
all
Peace
,
the
Protestants
are
not
joyned
among
themselves
by
any
common
Government
of
the
Church
,
[
(b)
](A26858-e13370-b)
(b)
They
are
united
in
all
the
7
terms
of
Unity
required
,
Eph.
4.4
,
5
,
6.
They
desire
not
to
be
of
any
Universal
Body
but
Christs
,
no
more
than
under
one
Monarch
of
the
World
.
which
are
the
Causes
that
the
Parties
made
cannot
be
gathered
into
one
Body
of
Protestants
,
yea
and
that
more
and
more
Parties
are
ready
to
rise
out
of
them
.
Wherefore
Grotius
now
absolutely
judgeth
,
and
many
with
him
,
that
the
Protestants
cannot
be
joyned
among
themselves
unless
at
once
they
be
joyned
to
them
that
cohere
to
the
See
of
Rome
,
without
which
there
can
be
no
common
Government
hoped
for
in
the
Church
.
[
(c)
](A26858-e13410-b)
(c)
Nor
in
Kingdoms
neither
under
one
Man
or
Senate
;
But
they
have
a
better
Union
.
Therefore
he
wisheth
that
the
Division
which
fell
out
,
and
the
Causes
of
that
Division
were
taken
away
.
The
Primacy
of
the
Bishop
of
Rome
according
to
the
Canons
,
is
none
of
these
,
&c.
Ib.
P.
185.
Grotius
professeth
that
he
will
so
interpret
Scripture
,
God
favouring
him
,
and
Pious
Men
being
consulted
,
that
he
cross
not
the
Rule
delivered
by
himself
,
and
by
the
Council
of
Trent
,
&c.
P.
239.
The
Augustane
Confession
commodiously
explained
hath
scarce
any
thing
which
may
not
be
reconciled
with
those
Opinions
which
are
received
with
the
Catholicks
by
Authority
of
Antiquity
and
of
Synods
as
may
be
known
out
of
Cassander
and
Hoffmeister
.
And
there
are
among
the
Jesuits
also
that
think
not
otherwise
.
P.
71.
(
The
Churches
that
join
with
Rome
have
not
only
the
Scriptures
,
but
the
Opinions
explained
in
the
Councils
,
and
the
Popes
decree
against
Pelagius
,
&c.
They
have
also
received
the
egregious
Constitutions
of
Councils
and
Fathers
,
in
which
there
is
abundantly
enough
for
the
Correction
of
Vices
:
But
all
use
them
not
as
they
ought
:
And
this
is
it
that
all
the
Lovers
of
Piety
and
Peace
would
have
corrected
(
as
Borromaeus
did
.
)
Page
18.
Speaking
of
false
Doctrine
,
[
These
are
the
things
which
,
thanks
be
to
God
,
the
Catholicks
do
not
thus
believe
,
though
many
that
call
themselves
Catholicks
so
live
as
if
they
did
believe
them
.
But
Protestants
(
so
live
)
(
by
force
of
their
Opinions
,
and
Catholicks
by
the
decay
of
Discipline
.
Page
95.
What
was
long
ago
the
judgment
of
the
Church
of
Rome
,
the
Mistress
of
others
,
we
may
best
know
by
the
Epistles
of
the
Roman
Bishops
to
the
Africans
and
French
,
to
which
Grotius
will
subscribe
with
a
willing
mind
.
Page
7.
They
accuse
the
Bull
of
Pius
Quintus
,
that
it
hath
Articles
besides
those
of
the
Creed
;
but
the
Synod
of
Dort
hath
more
.
—
But
these
in
the
Bull
are
New
as
Dr.
Rivet
will
have
it
.
But
very
many
Learned
Men
think
otherwise
,
that
they
are
not
new
,
if
they
be
rightly
understood
,
and
that
this
appeareth
by
the
places
both
of
Holy
Scripture
,
and
of
such
as
have
ever
been
of
great
Authority
in
the
Church
,
which
are
cited
in
the
Margin
of
the
Canons
of
Trent
.
Page
35.
And
this
is
it
which
the
Synod
of
Trent
saith
,
That
in
that
Sacrament
Jesus
Christ
true
God
and
truely
Man
,
is
really
and
substantially
contained
under
the
form
of
those
sensible
things
:
Yet
not
according
to
the
Natural
manner
of
existing
,
but
Sacramentally
,
and
by
that
way
of
existing
,
which
though
we
cannot
express
in
words
,
yet
may
we
by
Cogitation
illustrated
by
Faith
be
certain
that
to
God
it
is
possible
.
(
The
Councils
expressions
are
,
that
[
There
is
made
a
change
of
the
whole
substance
of
the
Bread
into
the
Body
,
and
of
the
whole
substance
of
Wine
into
the
Blood
;
Which
Conversion
the
Catholick
calleth
Transubstantiation
.
Page
79.
When
the
Synod
of
Trent
saith
,
That
the
Sacrament
is
to
be
adored
with
Divine
Worship
it
,
intends
no
more
,
but
that
the
Son
of
God
himself
is
to
be
adored
.
Page
14.
Grotius
distinguisheth
between
the
Opinions
of
School
men
,
which
oblige
no
Man
,
(
for
saith
Melchior
Canus
our
Church
alloweth
us
great
liberty
)
and
therefore
could
give
no
just
cause
of
departing
(
as
the
Protestants
did
)
and
between
those
things
that
are
defined
by
Councils
.
Even
by
that
of
Trent
:
The
Acts
of
which
if
any
Man
read
with
a
mind
propense
to
peace
,
he
will
find
that
they
may
be
explained
fitly
and
agreeably
to
the
places
of
Holy
Scripture
and
of
the
ancient
Doctors
that
are
put
in
the
Margin
.
And
if
besides
this
by
the
care
of
Bishops
and
Kings
those
things
be
taken
away
which
contradict
that
holy
Doctrine
,
and
were
brought
in
by
evil
Manners
,
and
not
by
Authority
of
Councils
or
old
Tradition
,
then
Grotius
and
many
more
with
him
will
have
that
with
which
they
may
be
content
.
]
Val.
pro
pace
,
That
which
he
blameth
is
.
1.
The
School-mens
liberty
of
disputing
,
and
Opinions
not
agreeable
to
Councils
.
2.
And
the
Pride
,
Covetousness
,
and
ill
Lives
of
the
Prelates
and
others
(
which
all
sober
Jesuits
and
Papists
blame
.
)
Page
16.
That
the
labours
of
Grotius
for
the
peace
of
the
Church
were
not
displeasing
to
many
equal
Men
,
many
know
at
Paris
,
and
many
in
all
France
,
many
in
Poland
,
and
Germany
,
and
not
a
few
in
England
,
that
are
placid
,
and
Lovers
of
peace
:
For
as
for
the
now-raging
Brownists
and
others
like
them
,
with
whom
Dr.
Rivet
better
agreeth
than
with
the
Bishops
of
England
,
who
can
desire
to
please
them
that
is
not
touched
with
their
Venom
?
]
And
whereas
you
may
find
Grotius
and
his
Adherents
yet
disclaiming
Popery
,
and
saying
,
They
are
no
Papists
,
he
tells
you
his
meaning
,
Ib.
p.
15.
[
In
that
Epistle
Grotius
by
Papists
meant
those
that
without
any
difference
do
approve
of
all
the
sayings
and
doings
of
the
Pope
,
for
Honour
and
Lucres
sake
as
is
usual
.
]
By
this
description
I
suppose
that
many
Popes
even
of
late
were
no
Papists
,
such
as
condemned
the
Acts
and
Persons
of
their
Predecessors
,
and
such
as
censured
Liberius
and
Honorius
,
nor
Adrian
the
sixth
,
that
saith
a
Pope
may
be
a
Heretick
;
nor
Baronius
,
Binnius
,
Genebrard
,
that
exclaim
against
many
of
them
:
Nor
Bellarmine
,
nor
Queen
Mary
,
nor
More
or
Fisher
,
nor
Bonner
,
nor
Gardiner
,
nor
any
that
ever
I
met
with
.
But
others
more
moderately
call
only
those
Papists
that
are
for
the
Popes
Power
above
Councils
:
And
so
the
French
are
none
;
nor
the
Councils
of
Constance
and
Basil
were
none
:
Grotius
addeth
p.
45.
that
By
Papists
he
doth
not
mean
them
that
saving
the
Rights
of
Kings
and
Bishops
do
give
to
the
Pope
or
Bishop
of
Rome
that
Primacy
which
ancient
Customs
and
Canons
,
and
the
Edicts
of
ancient
Emperors
and
Kings
assign
them
;
which
Primacy
is
not
so
much
the
Bishops
,
as
the
Roman
Churches
preferred
before
all
other
by
common
consent
.
So
Liberius
the
Bishop
being
so
lapsed
that
he
was
dead
to
the
Church
,
the
Church
of
Rome
retained
its
right
and
defended
the
Cause
of
the
Universal
Church
.
]
Ans.
If
it
be
a
Primacy
of
Name
and
Honour
only
without
any
Governing
Power
,
it
's
nothing
to
our
case
.
But
seeing
it
's
a
Governing
Primacy
that
he
means
,
1.
It
's
against
the
right
of
Kings
and
Kingdoms
,
that
Foreigners
claim
Jurisdiction
over
them
.
2.
Emperors
never
gave
Popes
or
Councils
power
over
other
Princes
Dominions
,
nor
could
give
any
such
.
3.
Nor
did
ancient
Councils
,
nor
could
do
.
Who
gave
it
them
?
And
who
knows
to
what
Councils
he
will
limit
this
power
?
Councils
these
thousand
years
have
been
for
much
of
Popery
.
4.
If
Common
Consent
give
this
power
,
it
binds
not
the
Dissenters
.
The
Judgment
of
others
concerning
Grotius
.
1.
Vincentius
wrote
a
Book
called
Grotius
Papizans
.
2.
Claud.
Saravius
an
Eminent
Parliament-man
in
Paris
in
his
Epistles
,
p.
52
,
53.
ad
Gron.
saith
,
[
Heri
invisi
Legatum
—
De
ejus
libro
&
libello
postremis
interrogatus
respondet
plane
Mileterio
consona
:
Romanam
fidem
esse
veram
&
sinceram
,
solosque
clericorum
mores
degeneres
schismati
dedisse
locum
.
Adferebatque
plura
in
hanc
sententiam
.
Quid
dicam
?
Merito
quod
falso
olim
Paulo
Festus
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
]
Sed
haec
tibi
soli
.
Infensissimus
est
Riveto
.
Est
sanè
in
praecipiti
in
quo
diu
stare
non
licet
.
Deploro
veris
lacrymis
tantam
jacturam
:
Deumque
ex
animo
supplex
veneror
ut
illi
spiritum
suum
mentemque
meliorem
det
.
And
in
another
Epistle
to
Salmasius
p.
196.
he
saith
,
being
ask'd
his
Judgment
of
his
last
Books
,
[
Tantum
abest
ut
omnia
probem
,
ut
vix
aliquid
in
co
reperiocui
sine
conditione
calculum
apponam
meum
.
Verissimè
dixit
ille
qui
dixit
Grotium
papizare
.
Vix
tamen
in
isto
scripto
aliquid
legi
quod
mirarer
,
quodve
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
occurreret
.
Nunquid
enim
omnes
istiusmodi
authoris
lucubrationes
erga
Papistarum
errores
perpetuam
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
erga
Jesuitas
amorem
,
erga
nos
plusquam
vatinianum
odium
produnt
&
clamant
.
In
voto
quod
ejus
nomen
praeferebat
an
veritus
est
haec
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
profiteri
?
And
how
far
he
was
familiar
with
Grotius
he
●ells
us
p.
248.
Ad
Vincent
.
Fabrit
.
[
Cum
eo
nempe
Communicaveram
vel
solebam
mea
fere
omnia
,
]
&c.
And
what
Salmasius
thought
of
him
these
words
of
Saravius
ad
Salmas
.
intimate
.
Ex
quo
à
vera
orbita
in
religionis
negotio
deflexit
,
captasti
occasionem
toto
biennio
antequam
sato
fungeretur
,
eum
illudendi
,
certe
irritandi
.
I
have
formerly
said
that
worthy
Mr.
Ereskin
yet
living
,
(
since
dead
)
told
me
that
Petavius
told
him
that
Grotius
was
resolved
to
have
declared
himself
for
the
Church
of
Rome
,
and
joyned
with
them
if
he
had
returned
safe
from
the
Journey
he
died
in
.
Henr.
Valesius
in
his
Funeral
Oration
on
Petavius
saith
,
p.
684.
Bates●i
Collect.
[
Quid
non
praestitit
ut
clarissimum
Virum
Hugonem
Grotium
ad
Catholica●
Communionem
adduceret
?
Erat
ille
quidem
minimè
à
nobis
alienus
,
&
poene
noster
,
quippe
qui
doctrinan
Tridentim
Concilii
in
omnibus
sese
amplecti
palam
profiteretur
.
Id
unum
supererat
,
ut
Ecclesiae
Sacrari●m
ingressus
Communionem
nostram
Sociaretur
.
Quod
ille
nescio
quas
ob
causas
dum
ad
Catholicae
fidei
umtatem
plurimos
secum
sperat
adducere
Consultò
differebat
.
But
I
make
no
other
mens
,
but
his
own
words
the
Index
of
his
Faith
.
Chap.
VII
.
Of
the
several
sorts
of
Conciliators
or
Peace-makers
about
our
Controversies
with
the
Papists
.
§
1.
IF
any
shall
think
that
I
who
have
spent
so
much
time
and
labour
for
the
Churches
peace
,
am
now
against
it
,
or
would
raise
dishonourable
suspicions
,
on
any
just
endeavours
to
that
end
,
they
will
utterly
mistake
me
.
There
are
divers
sorts
of
Endeavours
for
peace
with
the
Papists
,
by
real
Protestants
.
§
2.
I.
The
old
Conformists
that
prevailed
against
the
Dissenters
in
Queen
Elizabeth's
days
,
were
for
going
no
further
from
the
Papists
than
they
needs
must
,
lest
they
gave
them
occasion
of
accusation
.
II.
Since
then
many
Men
have
taken
notice
that
many
of
our
Doctrinal
Controversies
consist
more
in
ambiguous
words
,
and
misunderstanding
of
each
other
than
most
on
either
side
imagine
:
And
they
have
endeavoured
the
lessening
of
such
Controversies
by
better
Explications
and
stating
of
the
Case
:
In
this
kind
Spalatensis
and
Bishop
W.
Forbes
have
done
very
Learnedly
,
but
in
some
things
yielded
a
great
deal
too
far
.
Camero
,
Amiraldus
,
Capellus
,
Testardus
,
the
Theses
Salmurienses
and
Sed●nenses
have
done
much
:
But
no
Man
so
much
as
Lude
Le
Blank
in
his
Theses
,
which
he
sent
me
his
desire
here
to
publish
.
To
these
I
adjoin
my self
,
as
(
among
many
other
Writings
)
in
my
Catholick
Theology
and
Methodus
Theologiae
I
have
openly
and
largely
shewed
the
World
.
And
no
Censures
have
deterred
me
from
this
honest
and
necessary
way
of
pacification
.
III.
But
there
are
others
that
would
on
pretence
of
Peace
take
in
many
of
their
Errors
in
Doctrine
,
Government
and
Worship
;
But
yet
are
for
no
Foreign
Jurisdiction
.
IV.
But
those
that
I
now
write
against
go
further
,
and
some
under
the
Name
of
a
Prince
,
Patriarch
,
and
the
Principium
Vnitatis
Catholicae
would
come
under
the
Pope
,
some
by
pretence
of
the
power
of
General
Councils
,
or
an
Universal
Colledge
of
all
Bishops
,
and
some
by
these
and
Patriarchs
conjunct
,
would
bring
us
under
a
Foreign
Jurisdiction
,
and
contrive
an
Union
on
some
French
terms
.
And
would
to
this
end
let
in
abundance
of
corruptions
in
Discipline
and
Worship
on
pretence
of
Obedience
to
the
Canons
of
Councils
.
Yea
some
condemn
those
as
Schismaticks
,
yea
as
in
a
state
of
Damnation
who
are
not
in
these
matters
of
their
mind
.
It
is
these
that
I
am
against
.
§
3.
While
I
oppose
these
,
I
still
own
my
foresaid
reconciling
Books
,
and
no
reproach
of
those
that
run
into
a
contrary
extream
shall
ever
drive
me
from
the
true
terms
of
Peace
,
nor
to
desire
any
cruelty
against
them
,
or
any
of
their
Sufferings
but
what
necessary
defence
(
of
Soul
and
Body
)
require
:
And
though
my
Exposition
of
the
Revelation
have
offended
many
,
upon
far
closer
study
of
it
since
,
I
am
not
less
but
more
perswaded
that
Pagan
Rome
was
Babylon
,
and
that
John
Fox
(
Martyrol
.
Vol.
I.
p.
III.
who
took
his
Oath
of
a
Divine
Revelation
to
him
,
which
brought
him
to
take
the
Pagan
Empire
for
the
Beast
with
Seven
Heads
and
Ten
Horns
,
and
to
expound
the
Times
and
Thousand
years
accordingly
)
is
much
to
be
regarded
:
But
if
I
be
uncertain
of
such
points
,
I
will
rather
suspend
my
Judgment
,
than
in
uncertainty
venture
on
any
thing
that
is
against
Christian
Love
and
Peace
.
I
hold
Communion
with
the
Romans
in
Christianity
,
though
not
in
Popery
:
I
take
all
true
Christians
among
them
for
Part
of
the
Catholick
Church
of
Christ
,
though
I
take
their
pretended
Catholick
Church
as
Headed
by
the
Pope
,
for
no
Church
of
Christ
at
all
,
nor
as
Headed
by
any
Usurping
Humane
Head
whatsoever
.
Chap.
VIII
.
The
Doctrine
of
Archbishop
Bromhall
[
in
defence
of
Grotius
in
his
Book
called
,
His
Vindication
of
himself
and
the
Episcopal
Clergy
from
the
Presbyterian
Charge
of
Popery
,
as
managed
by
Mr.
Baxter
in
his
Treatise
of
the
Grotian
Religion
,
I
fiercely
Prefaced
by
a
Dignitary
of
the
Church
.
(
Parker
.
)
§
1.
I
mean
to
give
you
his
own
words
,
and
pass
by
his
mistakes
against
my self
.
Only
saying
,
That
it
was
not
fairly
done
to
affirm
that
I
numbered
him
with
the
Papists
,
or
those
that
designed
to
bring
in
Popery
,
when
I
had
no
such
words
,
yea
and
praising
him
,
excepted
him
from
that
number
,
only
dissenting
from
his
too
near
approach
:
But
whether
he
except
himself
,
his
words
will
best
shew
.
§
2.
Page
20
,
21.
he
saith
,
[
I
will
endeavour
to
give
some
light
what
was
the
Religion
of
Grotius
:
He
was
in
affection
a
Friend
and
in
desire
a
true
Son
of
the
Church
of
England
:
And
on
his
Death
bed
recomended
that
Church
as
it
was
Legally
Established
to
his
Wife
,
and
such
other
of
his
Family
as
were
then
about
him
,
obliging
them
by
his
Authority
to
adhere
firmly
to
it
so
far
as
they
had
opportunity
.
[
(a)
](A26858-e15000-b)
(a)
They
that
Record
his
death
say
that
he
died
in
Rostok
in
his
too
hasty
passage
from
Sweden
towards
is
Wife
then
absent
;
Quistorpius
Pastor
of
Rostok
being
with
him
:
Yet
this
Bishop
knew
Grotius
:
Who
saith
true
I
know
not
.
Page
81.
[
I
know
no
Member
of
the
Greek
Church
that
give
them
(
the
Popes
)
either
more
or
less
than
I
do
.
[
(b)
](A26858-e15080-b)
(b)
How
much
that
is
see
in
their
Patriarch
Jeremias
,
and
in
the
Council
at
Florence
.
Page
82.
To
wave
their
last
four
hundred
years
determinations
is
implicitely
to
renounce
all
the
necessary
Causes
of
this
great
Schism
.
And
to
rest
satisfied
with
their
old
Patriarchal
Power
and
Dignity
,
and
Primacy
of
Order
(
which
is
another
part
of
my
Proposition
,
is
to
quit
the
Modern
Papacy
both
Name
and
Thing
.
[
(c)
](A26858-e15130-b)
(c)
The
very
worst
of
Popery
was
brought
in
by
Hildebrand
long
before
four
hundred
years
last
:
And
he
that
can
receive
all
that
their
Councils
brought
in
till
1256.
need
not
stick
at
any
of
the
rest
save
Transubstantiation
:
We
cannot
obey
the
Pope
as
Patriarch
and
Universal
Primate
,
though
he
would
quit
the
last
four
hundred
years
additions
:
Nor
think
this
a
quitting
Popery
.
Page
84.
In
the
first
place
if
the
Bishop
of
Rome
were
reduced
from
his
Universality
of
Sovereign
Jurisdiction
Jure
Divino
,
to
his
Principium
Vnitatis
,
and
his
Court
regulated
by
the
Canons
of
the
Fathers
,
which
was
the
sence
of
the
Councils
of
Constance
and
Basil
,
and
is
desired
by
many
Roman
Catholicks
as
well
as
we
.
2.
If
the
Creed
or
necessary
Points
of
Faith
were
reduced
to
what
they
were
in
the
time
of
the
four
first
Oecumenical
Councils
according
to
the
Decree
of
the
third
General
Council
,
[
(d)
](A26858-e15220-b)
(d)
Did
the
third
tye
us
to
the
fourth
?
admitting
no
additional
Articles
but
only
necessary
Explications
,
and
those
to
be
made
by
the
Authority
of
a
General
Council
,
or
one
so
General
as
can
be
Convocated
.
[
(e)
](A26858-e15230-b)
(e)
That
was
well
put
in
.
But
by
whom
Convocated
?
And
lastly
,
Supposing
that
some
things
from
whence
offence
hath
been
either
given
or
taken
—
I
say
in
case
these
three
things
were
accorded
—
whether
Christians
might
not
live
in
an
Holy
Communion
,
and
come
in
the
same
publick
Worship
of
God
,
free
from
all
Schismatical
Separation
of
themselves
one
from
another
,
&c.
We
have
no
Controversie
with
the
Church
of
Rome
about
a
Primacy
of
Order
,
but
a
Supremacy
of
Power
.
[
(f)
](A26858-e15280-b)
(f)
Over
Councils
.
I
shall
declare
my
sence
in
four
Conclusions
.
1.
That
St.
Peter
had
a
fixed
Chair
at
Antioch
,
and
after
at
Rome
is
a
truth
which
no
Man
who
giveth
any
credit
to
the
Ancient
Fathers
and
Councils
can
either
deny
or
well
doubt
of
.
2.
That
St.
Peter
had
a
Primacy
of
Order
among
the
Apostles
is
the
unanimous
voice
,
&c.
3.
Some
Fathers
and
School-men
who
were
no
Sworn
Vassals
to
the
Roman
Bishops
affirm
that
this
Primacy
of
Order
is
affixed
to
the
Chair
of
St.
Peters
Successors
for
ever
,
&c.
Page
107.
They
who
made
the
Bishop
of
Rome
a
Patriarch
were
the
Primitive
Fathers
,
not
excluding
the
Apostles
and
Christian
Emperors
and
Oecumenical
Councils
:
What
Laws
they
made
in
this
case
we
are
bound
to
obey
for
Conscience
sake
(
till
they
be
repealed
lawfully
)
by
virtue
of
the
Law
of
Christ
.
[
(g)
](A26858-e15430-b)
(g)
Did
Christ
make
the
Subjects
of
the
Roman
Emperors
perpetual
Law-makers
to
other
Princes
and
all
the
World
?
Or
to
that
Empire
when
it
's
dissolved
?
Page
104.
(
To
my
Objection
that
all
Protestants
must
then
pass
for
Schismaticks
that
take
not
the
Pope
for
Principium
Vnitatis
and
Patriarch
,
&c.
he
answereth
[
still
weaker
and
weaker
:
—
Must
a
Man
quit
his
just
right
because
some
dislike
it
?
Their
dislike
is
scandal
taken
;
but
the
quitting
of
that
which
is
right
for
their
satisfaction
should
be
the
scandal
given
:
Whether
is
the
worse
?
1.
How
are
they
forced
to
fall
under
the
reproach
of
Schismaticks
?
If
they
be
forced
any
way
,
it
is
by
their
own
wilful
Humours
or
erroneous
Conscience
:
Others
force
them
not
.
2.
I
would
have
him
consider
which
is
worse
and
the
more
dangerous
condition
,
for
Christians
to
fall
under
the
reproach
of
Schismaticks
—
or
to
fall
into
Schism
it self
.
Whosoever
shall
oppose
the
just
Power
of
a
Lawful
Patriarch
lawfully
proceeding
is
a
material
Schismatick
.
]
Reader
,
I
forbear
confuting
these
things
by
the
way
,
being
now
but
on
the
Historical
relation
of
their
Judgments
.
You
see
how
great
necessity
(
to
avoid
Schism
)
they
place
in
our
subjection
to
a
Forreign
Jurisdiction
.
The
Confutation
you
shall
have
of
all
together
.
Chap.
IX
.
The
Judgment
of
Archbishop
Laud
,
as
delivered
by
Dr.
Heylin
,
and
by
himself
.
§
.
1.
IN
the
Life
of
Archbishop
Laud
,
Pag.
414
,
415
,
416
,
412.
[
Touching
the
Design
of
working
a
Reconciliation
betwixt
us
and
Rome
,
I
find
it
charged
on
him
by
another
Writer
(
Fuller
Ch.
Hist.
lib.
11.
p.
217.
)
who
holds
it
as
unlawful
to
be
undertaken
,
as
it
was
impossible
to
be
effected
—
Answ.
If
it
be
a
Crime
it
's
Novum
Crimen
of
a
New
stamp
,
never
coined
before
.
—
As
to
the
Impossibility
,
many
Men
of
Eminence
for
Parts
and
Piety
have
thought
otherwise
—
(
Spalatensis
and
Sancta
Clara
are
named
as
Reconcilers
.
)
And
if
without
prejudice
to
the
Truth
,
the
Controversies
might
have
been
composed
,
it
is
most
probable
that
other
Protestant
Churches
would
have
sued
by
their
Agents
to
be
included
in
the
Peace
.
If
not
,
the
Church
of
England
had
lost
nothing
by
it
,
as
being
hated
by
the
Calvinists
,
and
not
loved
by
the
Lutherans
.
Admitting
then
that
such
a
Reconciliation
was
endeavoured
betwixt
the
Agents
of
both
Churches
,
Let
us
next
see
what
our
great
Statesmen
have
discoursed
upon
that
particular
,
on
what
terms
the
Agreement
was
to
have
been
made
,
and
how
far
they
proceeded
in
it
.
And
first
,
the
Book
entituled
,
The
Pope's
Nuntio
,
affirmed
to
have
been
written
by
the
Venetian
Embassador
at
his
being
in
England
doth
discourse
thus
:
As
to
a
Reconciliation
,
saith
he
,
between
the
Churches
of
England
and
Rome
,
there
were
made
some
general
Propositions
and
Overtures
by
the
Archbishop's
Agents
,
they
assuring
that
his
Grace
was
very
much
disposed
thereto
:
and
that
if
it
was
not
accomplished
in
his
Life-time
;
it
would
prove
a
work
of
more
difficulty
after
his
Death
;
that
in
very
truth
for
the
last
three
Years
the
Archbishop
had
introduced
some
Innovations
,
approaching
nearer
the
Rites
and
Forms
of
Rome
:
That
the
Bishop
of
Chichester
,
a
great
Confident
of
his
Grace
,
the
Lord
Treasurer
,
and
Eight
other
Bishops
of
his
Grace's
Party
,
did
most
passionately
desire
a
Reconciliation
with
the
Church
of
Rome
.
That
they
did
day
by
day
recede
from
their
ancient
Tenets
to
accommodate
with
the
Church
of
Rome
.
That
therefore
the
Pope
on
his
part
ought
to
make
some
Steps
to
meet
them
,
and
the
Court
of
Rome
remit
something
of
its
rigour
in
Doctrine
,
or
otherwise
no
accord
would
be
.
The
Composition
on
both
Sides
in
so
good
a
forwardness
before
Pauzani
left
the
Kingdom
,
that
the
Archbishop
and
the
Bishop
of
Chichester
had
often
said
that
there
were
but
two
sorts
of
People
like
to
hinder
the
Reconciliation
,
the
Puritans
among
the
Protestants
,
and
the
Jesuits
among
the
Catholicks
.
Let
us
see
the
Judgment
and
Relation
of
another
Author
in
a
Gloss
or
Comment
on
the
former
,
entituled
,
The
English
Pope
,
Printed
at
London
the
same
Year
1643.
And
he
will
tell
us
that
after
Con
had
undertook
the
managing
of
Affairs
,
the
Matter
began
to
grow
towards
some
Agreement
.
The
King
required
,
saith
he
,
such
a
Dispensation
from
the
Pope
,
as
his
Catholick
Subjects
might
resort
to
the
Protestant
Church
,
and
take
the
Oaths
of
Supremacy
and
Fidelity
;
and
that
the
Pope's
Jurisdiction
should
be
declared
to
be
but
of
Human
Right
.
And
so
far
had
the
Pope
consented
,
that
whatsoever
did
concern
the
King
,
should
have
been
really
performed
so
far
as
other
Catholick
Princes
do
usually
enjoy
and
expect
as
their
due
:
and
so
far
as
the
Bishops
were
to
be
Independent
both
from
King
and
Pope
.
There
was
no
fear
of
breach
on
the
Pope's
part
:
So
that
upon
the
Point
the
Pope
was
to
content
himself
with
us
in
England
,
with
a
Priority
instead
of
a
Superiority
over
other
Bishops
,
and
with
a
Primacy
instead
of
a
Supremacy
in
these
parts
of
Christendom
:
which
I
conceive
no
man
of
Learning
and
Sobriety
would
have
grudged
to
grant
him
:
It
was
also
condescended
to
in
the
Name
of
the
Pope
,
that
Marriage
might
be
permitted
to
Priests
,
that
the
Communion
might
be
administred
sub
utraque
specie
,
and
the
Liturgy
be
officiated
in
the
English
Tongue
;
And
though
the
Author
adds
not
long
after
that
it
was
to
be
suspected
that
so
far
as
the
inferior
Clergy
and
the
People
were
concerned
,
the
after-performance
was
to
be
left
to
the
Pope's
discretion
,
yet
this
was
but
his
own
suspicion
without
any
ground
at
all
.
And
to
obtain
a
Reconciliation
on
these
Advantages
,
the
Archbishop
had
all
the
reason
in
the
world
to
do
as
he
did
,
in
ordering
the
Lord's
Table
to
be
set
where
the
Altar
stood
,
and
making
the
accustomed
reverence
in
all
approaches
towards
it
and
accesses
to
it
,
and
in
beautifying
and
adorning
Churches
,
and
celebrating
Divine
Service
with
all
due
Solemnities
:
in
taking
Care
that
all
offensive
and
exasperating
Passages
should
be
expunged
out
of
all
such
Books
as
were
brought
to
the
Press
;
and
for
reducing
the
extravagancy
of
some
Opinions
to
an
evener
temper
.
His
Majesty
had
the
like
reason
also
for
tolerating
lawful
Recreations
on
the
Sundays
and
Holidays
,
the
rigorous
restraint
whereof
had
made
some
Papists
think
(
those
most
especially
of
the
vulgar
sort
whom
it
most
concerned
)
that
all
honest
Pastimes
were
incompatible
with
our
Religion
.
And
if
he
approved
auricular
Confession
and
shewed
himself
willing
to
introduce
it
into
the
use
of
the
Church
,
as
both
our
Authors
say
he
did
,
it
is
no
more
than
what
the
Liturgy
commends
to
the
care
of
the
Penitent
(
though
we
find
not
the
word
Auricular
in
it
)
and
what
the
Canons
have
provided
for
in
the
point
of
security
for
such
as
shall
be
willing
to
Confess
themselves
.
But
whereas
we
are
told
by
one
of
our
Authors
that
the
King
should
say
,
he
would
use
force
to
make
it
be
received
,
were
it
not
for
fear
of
Sedition
among
the
People
;
yet
it
is
but
in
one
of
our
Authors
neither
,
who
hath
no
other
Author
for
it
,
but
a
nameless
Doctor
.
And
in
the
way
to
so
happy
an
Agreement
(
though
they
all
stand
accused
for
it
by
The
English
Pope
,
p.
15
)
Sparrow
may
be
excused
for
Pleading
for
Auricular
Confession
,
and
Watts
for
Pennance
,
Heylin
for
Adoration
towards
the
Altar
,
and
Mountague
for
such
a
qualified
Praying
to
Saints
as
his
Book
maintaineth
against
the
Papists
.
If
you
would
know
how
far
they
had
proceeded
towards
this
happy
Reconciliation
,
the
Pope's
Nuntio
will
assure
us
thus
:
That
the
Universities
,
Bishops
and
Divines
of
this
Realm
,
did
daily
embrace
Catholick
Opinions
,
though
they
professed
not
so
much
with
Pen
or
Mouth
for
fear
of
the
Puritans
.
For
example
,
they
held
that
the
Church
of
Rome
is
a
true
Church
,
that
the
Pope
is
Superior
to
all
Bishops
;
that
to
him
it
pertaineth
to
call
General
Councils
;
that
it
's
lawful
to
Pray
for
the
Souls
of
the
Departed
;
that
Altars
ought
to
be
erected
of
Stone
;
In
sum
,
that
they
believed
all
that
is
taught
by
the
Church
,
but
not
by
the
Court
of
Rome
.
Another
of
their
Authors
tells
us
,
that
those
among
us
of
greatest
Worth
,
Learning
and
Authority
began
to
love
Temper
and
Moderation
,
that
their
Doctrines
began
to
be
altered
in
many
things
,
for
which
their
Progenitors
forsook
the
visible
Church
of
Christ
:
As
for
example
,
The
Pope
not
Antichrist
,
Prayers
for
the
Dead
,
Limbus
Patrum
,
Pictures
,
that
the
Church
hath
Authority
in
determining
Controversies
of
Faith
,
and
to
interpret
Scripture
;
About
Free
Will
,
Predestination
,
Universal
Grace
,
that
all
our
Works
are
not
Sins
;
Merit
of
good
Works
,
inherent
Justice
,
that
Faith
alone
doth
not
justifie
;
Charity
to
be
preferred
before
knowledge
;
the
authority
of
Traditions
;
Commandments
possible
to
be
kept
;
that
in
Exposition
of
Scripture
they
are
by
Canon
bound
to
follow
the
Fathers
;
And
that
the
once
fearful
Names
of
Priests
and
Altars
are
used
willingly
in
their
Talk
and
Writings
,
]
In
which
Compliances
,
so
far
forth
as
they
speak
the
truth
(
for
in
some
Points
,
through
Ignorance
of
the
one
,
and
Malice
of
the
other
,
they
are
much
mistaken
)
there
is
scarce
any
thing
which
may
not
well
consist
with
the
established
(
though
for
a
time
discontinued
)
Doctrine
of
the
Church
of
England
,
the
Articles
whereof
,
as
the
same
Jesuit
hath
observed
,
seem
patient
or
ambitious
rather
of
some
sence
,
wherein
they
may
seem
Catholick
▪
And
such
a
sence
is
put
upon
them
by
him
that
calls
himself
Franciscus
à
Sancta
Clara
,
as
before
was
said
.
And
if
upon
such
Compliances
as
those
before
,
on
the
part
of
the
English
,
the
Conditions
offered
by
the
Pope
might
have
been
Confirmed
,
who
seeth
not
that
the
greatest
benefit
of
the
Reconciliation
must
have
redounded
to
this
Church
,
to
the
King
and
People
.
His
Majesty's
Security
provided
for
by
the
Oaths
of
Supremacy
and
Allegiance
,
so
far
as
it
concerned
his
Temporal
Power
,
[
(h)
](A26858-e15990-b)
(h)
And
Men
taught
to
be
Perjured
,
by
taking
in
Foreign
Ecclesiastical
Power
.
The
Bishops
of
England
to
be
Independent
on
the
Pope
of
Rome
.
[
(i)
](A26858-e16020-b)
(i)
And
yet
Obey
his
Councils
Canons
.
The
Clergy
to
be
permitted
the
use
of
Marriage
,
the
People
to
receive
the
Communion
in
both
Kinds
,
and
all
Divine
Offices
officiated
in
the
English
Tongue
;
no
Innovation
made
in
Doctrine
,
but
only
in
qualifying
some
Expressions
,
and
discharging
some
Outlandish
Glosses
that
were
put
upon
them
:
And
seeing
this
,
what
Man
could
be
so
void
of
Charity
,
so
uncompassionate
of
the
Miseries
and
Distractions
of
Christendom
,
as
not
to
wish
from
the
very
bottom
of
his
Soul
that
the
Reconciliation
had
proceeded
on
so
good
terms
;
as
not
to
magnifie
the
Men
to
succeeding
Ages
,
who
were
the
Instrument
Authors
of
so
great
a
Bles●ing
.
[
(k)
](A26858-e16030-b)
(k)
Christ
hath
given
us
a
sufficient
Law
for
the
Government
of
the
Church
;
else
,
saith
Gerson
,
he
were
not
a
perfect
Lawgiver
:
Must
we
be
beholden
to
the
Pope
for
leaving
us
a
little
of
that
which
Christ
gave
us
?
Who
gave
him
Power
to
take
any
of
it
from
us
?
Would
our
Conciliators
have
magnified
the
Men
that
for
the
Peace
of
England
would
have
agreed
with
Cromwell
to
allow
the
King
the
Isle
of
Wight
,
or
W●les
▪
Or
to
have
made
a
Law
that
every
Highway
Robber
shall
re●urn
●ne
half
to
the
Owner
?
And
with
what
Conscience
could
the
Subjects
of
Christ
have
obeyed
all
the
rest
of
the
Usurpers
sinful
Canons
?
So
far
Dr.
Heylin
,
who
was
the
Archbishop's
Intimate
and
Agent
.
Archbishop
Laud's
own
words
as
laid
down
in
his
Book
defended
by
Dr.
Stillingfleet
.
§
1.
The
Archbishop
disclaimeth
the
Divine
Institution
and
the
Infallibility
of
General
Councils
:
But
he
thinks
we
must
allow
them
[
external
Obedience
;
and
that
honour
and
priviledge
which
all
other
GREAT
COURTS
have
;
that
there
be
a
Declaration
of
the
invalidity
of
their
Decrees
,
as
well
as
of
the
LAWS
of
other
Courts
,
before
private
Men
can
take
Liberty
to
refuse
Obedience
.
Part.
3.
c.
2.
And
page
540.
It
doth
not
follow
because
the
Church
may
erre
,
that
therefore
she
may
not
govern
.
For
the
Church
hath
not
only
a
Pastoral
Power
to
Teach
and
Direct
,
but
a
Praetorian
Power
to
controul
and
censure
too
,
where
Errors
and
Crimes
are
against
fundamental
Points
,
or
of
great
Consequence
.
]
Thus
the
Archbishop
.
It
is
the
Universal
Church
and
Councils
that
he
speaks
of
.
But
,
1.
There
is
no
such
thing
on
Earth
as
he
calls
the
Church
,
that
is
,
One
Universal
Aristocracy
that
hath
Power
of
Governing
all
the
Christian
World
in
one
Council
or
otherwise
,
as
one
Supream
.
2.
General
Councils
of
divers
Kingdoms
o're
all
the
World
,
are
no
more
a
Court
than
the
Assembly
at
Nimeguen
was
.
3.
No
Obedience
is
due
to
them
,
but
only
consent
for
Concord
,
so
far
as
their
Canons
tend
to
true
Concord
,
and
that
by
virtue
of
Christ's
Law
,
for
Peace
and
Concord
.
Obedience
hath
no
formal
Object
but
Authoritatem
Imperantis
;
But
Assemblies
for
Concord
have
no
Imperium
.
4.
No
Clergyman
as
such
hath
any
but
Pastoral
and
Teaching
Power
,
and
as
a
Tutor
to
order
his
own
School
.
The
Power
of
the
Keys
is
no
other
.
5.
Mens
holding
and
renouncing
of
Communion
with
other
Persons
or
Churches
may
be
without
Governing
Power
.
I
am
not
Governor
of
all
that
I
hold
or
renounce
Communion
with
.
No
Bishops
have
power
Judicially
to
determine
of
Individuals
,
who
shall
have
Communion
with
every
Parish
Church
on
Earth
:
If
they
have
,
they
must
hear
them
all
speak
for
themselves
before
they
judge
them
(
in
or
out
.
)
They
are
not
Governors
of
foreign
Kings
and
Kingdoms
,
though
in
their
Government
of
their
particular
Churches
they
must
all
agree
to
observe
one
Rule
,
that
is
,
Christ's
Laws
.
6.
There
never
was
an
Universal
Council
of
all
the
Churches
,
but
only
of
one
Empire
(
a
part
of
that
)
nor
ever
will
be
,
till
the
Church
be
so
destroyed
as
to
be
brought
into
a
narrow
space
(
which
God
forbid
)
.
As
to
Dr.
Stillingfleet's
Defence
of
all
this
,
I
take
him
not
to
approve
of
all
that
he
blameth
not
:
And
if
he
did
,
I
believe
on
second
thoughts
he
will
more
retract
this
than
▪
he
did
his
Irenicon
.
Chap.
X.
Dr.
Peter
Heylin's
own
Judgment
.
§
.
1.
BEcause
we
come
newly
from
repeating
Dr.
Heylin's
words
of
Archbishop
Laud
,
though
they
fully
shew
his
own
Judgment
,
I
will
●●ere
annex
some
more
.
1.
There
is
a
Book
written
by
a
Papist
,
called
Historical
Collections
of
the
Reformation
,
gathered
most
out
of
Dr.
Heylin's
own
words
(
and
some
●ut
of
others
)
describing
the
Reformers
and
Reformation
so
odiously
,
as
greatly
serveth
the
Priests
to
turn
Protestants
to
their
Church
:
And
●s
the
Jesuit
Maymbourgh
maketh
Dr.
Heylin's
Writings
to
have
Converted
the
late
Dutchess
of
York
,
it
's
like
it
was
this
Collection
out
of
him
.
2.
In
his
Book
on
the
Creed
,
speaking
of
the
Catholick
Church
,
he
saith
,
Pag.
407.
Such
is
the
Ambition
of
the
Pope
of
Rome
,
that
unless
he
may
be
taken
for
the
Catholick
Church
,
he
passeth
not
for
being
reckoned
a
Church
at
all
:
And
yet
this
is
of
the
two
the
Lovelier
Error
.
Better
the
Church
be
all
Head
,
than
no
Head
at
all
:
And
such
a
Church
that
is
all
Body
and
no
Head
at
all
have
some
of
our
Reformers
modelled
in
their
late
Platforms
.
]
.
Answ.
Is
Christ
no
Head
at
all
?
Or
is
any
other
Person
or
Court
capable
of
Governing
all
Christians
on
Earth
?
All
Protestants
hold
that
the
whole
Church
hath
no
Head
but
Christ
.
Pag.
408.
Speaking
still
of
the
Catholick
Church
he
saith
[
The
Government
of
the
Church
not
being
Monarchical
,
as
our
Masters
of
the
Church
of
Rome
would
have
it
,
nor
Democratical
as
the
Fathers
of
the
Presbytery
,
and
Brethren
of
the
Independency
have
given
it
out
,
both
in
their
Practice
and
their
Platform
,
it
must
be
Aristocratical
.
Answ.
This
is
a
gross
Slander
of
the
Presbyterians
and
Independents
.
Did
ever
the
Presbyterians
or
Independents
say
,
that
All
Christians
on
Earth
must
Govern
the
whole
Church
▪
in
one
Meeting
▪
or
by
Delegates
?
where
be
the
Laws
that
any
of
them
pretend
all
Christians
made
?
Or
the
Judgments
they
past
on
any
Persons
after
exploration
?
The
Presbyterians
are
for
an
Aristocratical
Government
of
National
Churches
,
and
some
few
Independents
are
for
popular
Government
in
single
Congregations
;
but
no
further
.
2.
Is
the
Church
now
Governed
by
One
Aristocracy
,
that
is
,
per
Optimates
that
are
One
Persona
Politica
by
Vote
ruling
all
the
Christian
World
?
Where
is
their
Meeting
?
What
be
their
Laws
?
Whom
do
they
so
try
and
judge
?
An
Universal
Governing
Aristocracy
is
more
impossible
and
irrational
than
an
Universal
Monarchy
Civil
or
Ecclesiastical
.
Every
Bishop
and
Presbytery
Governing
his
own
Church
,
and
these
keeping
Concord
by
just
Correspondency
,
is
no
liker
an
Universal
Aristocracy
,
than
an
Assembly
of
Princes
for
Concordant
Government
of
their
Dominions
,
or
than
all
the
Mayors
and
Justices
ruling
their
several
Corporations
and
Provinces
make
the
Government
of
England
Aristocratical
.
Pag.
409.
Saith
he
,
[
Every
Bishop
,
where-ever
he
be
fixt
and
resident
,
hath
like
St.
Paul
an
universal
Care
over
all
the
Churches
,
which
since
they
could
not
exercise
by
personal
Conferences
,
they
did
it
in
the
Primitive
times
,
before
they
had
the
benefit
of
General
Councils
,
by
Letters
,
Messengers
,
and
Agents
for
the
Communicating
of
their
Counsel
,
and
imparting
their
Advice
one
to
another
as
the
emergent
Occasions
of
the
Church
did
require
the
same
.
These
Letters
they
called
Literas
formatas
&
Communicatorias
.
Answ.
Thus
Bishop
Gunning
and
others
.
But
,
1.
St.
Paul's
Apostolick
Power
enabled
him
to
do
the
Work
of
an
Apostle
(
which
is
,
to
plant
Churches
in
as
much
of
the
World
as
they
could
,
and
deliver
them
Christ's
Doctrine
and
Laws
infallibly
as
receiving
them
by
sight
and
hearing
or
miraculous
revelation
.
)
And
this
Power
each
Apostle
could
exercise
singly
,
and
not
only
by
Voting
as
part
of
a
College
;
the
Spirit
of
Christ
teaching
them
all
the
same
Doctrine
.
But
Bishops
have
no
such
Office
or
Power
.
2.
There
are
several
ways
of
expressing
a
Care
of
all
the
Churches
.
Every
Christian
must
do
it
by
private
Endeavours
.
Every
Official
Preacher
by
Preaching
where
he
is
called
.
Every
Pastor
by
guiding
his
Flock
in
Concord
with
all
true
Christians
,
in
the
things
which
Christ
hath
made
necessary
to
their
Concord
:
And
if
Archbishops
have
right
to
a
larger
Province
,
they
must
do
it
in
their
proper
Province
,
per
partes
,
&
not
as
one
Aristocracy
.
3.
It
is
granted
,
that
as
all
Christians
and
Bishops
must
have
a
Love
to
all
the
Churches
,
and
a
Care
to
do
them
good
in
their
several
Places
,
so
Concord
in
things
necessary
is
a
great
means
of
that
good
,
and
the
ancient
Pastors
endeavoured
it
by
Messages
,
Letters
and
Synods
;
and
so
must
we
.
But
what
Universal
Laws
were
made
by
Literae
formatae
?
What
formal
Judgments
were
past
by
them
?
Where
did
the
Writers
meet
first
to
hear
the
Accused
and
examine
Witnesses
?
Or
must
all
believe
the
report
of
every
single
Pastor
?
And
was
it
all
the
Bishops
on
Earth
,
or
a
major
part
,
that
wrote
these
Legislative
and
Judicial
Letters
?
What
strange
things
can
some
Men
gather
from
meer
Communion
and
Concord
?
Bishops
had
then
a
Necessity
of
getting
the
common
consent
of
as
many
of
their
Order
as
they
could
,
to
make
their
Government
of
force
to
the
People
,
that
were
all
Volunteers
,
and
not
constrained
by
any
Magistrate
?
And
it
's
useful
still
to
the
same
end
.
4.
And
we
grant
them
that
every
Bishop
and
Presbyter
,
that
giveth
counsel
to
other
Churches
doth
not
do
it
as
a
meer
private
Man
,
but
as
a
Bishop
:
that
is
,
One
that
by
Office
is
authorized
to
give
such
Pastoral
advice
to
such
as
he
is
called
to
give
it
to
;
But
not
as
one
that
hath
the
charge
of
Governing
other
Mens
Flocks
,
or
is
a
Member
of
an
Aristocratical
,
Supream
Senate
,
Parliament
,
Court
,
or
Voting
States
.
Suppose
each
Hospital
have
its
allowed
Physitian
,
who
in
doubtful
Cases
consulteth
with
many
others
;
Their
counsel
is
the
counsel
of
Physitians
;
that
is
,
of
Men
licensed
for
that
Work
and
Care
:
But
it
proveth
them
not
to
have
any
proper
Governing
Power
over
his
Hospital
or
Patients
.
5.
If
every
Bishop
be
a
Governor
not
only
in
,
but
of
the
whole
World
or
Church
,
it
is
either
Singly
,
or
Collectively
as
part
of
a
Governing
Company
.
If
singly
,
it
's
a
monstrous
Body
that
hath
so
many
thousand
Universal
Heads
.
If
collectively
,
then
no
one
is
a
Supream
Governor
,
but
a
part
of
that
Body
which
is
such
.
And
no
one
on
Earth
can
act
as
such
a
part
of
One
Aristocracy
,
without
presence
with
the
rest
,
hearing
what
they
say
,
and
what
Actors
and
Witnesses
say
,
and
gathering
Votes
.
Pag.
411.
He
confesseth
out
of
Socrates
about
the
Emperors
Power
in
Church
Matters
,
that
[
from
the
time
in
which
Emperors
received
the
Faith
,
Ecclesiae
negotia
ex
eorum
nutu
pendere
vis●
sunt
Socr.
l.
5.
Proem
.
And
if
so
,
why
is
Mr.
Morice
angry
with
me
for
saying
,
That
Bishops
used
in
Councils
much
to
follow
the
Emperors
minds
.
2.
And
then
it
will
be
but
an
odd
Universal
Legislative
and
Judicial
Soveraign
Power
over
all
the
World
,
which
dependeth
on
the
consent
of
so
many
Princes
,
Protestants
,
Papists
,
Mahometans
Heathens
,
Jacobites
,
Nestorians
,
&c.
as
a
General
Council
must
be
called
by
or
depend
on
.
And
it
will
be
an
endless
Controversie
,
what
Princes
have
or
have
not
a
Power
to
consent
or
dissent
,
that
their
Subjects
shall
go
to
such
Councils
.
But
also
Consultation
,
is
not
Government
.
Chap.
XI
.
The
Judgment
of
Mr.
Herbert
Thorndike
,
a
late
Eminent
Divine
of
the
Church
of
England
.
§
1.
MR.
Thorndike
hath
written
so
much
on
this
Subject
that
I
need
no
more
than
refer
the
Reader
to
his
Books
,
for
the
discovery
of
his
mind
.
The
sum
of
his
late
Writings
(
these
thirty
years
past
)
is
to
call
us
all
into
one
visible
Catholick
Church
which
is
unified
by
one
Humane
Government
of
all
,
out
of
which
nothing
will
excuse
us
from
Schism
,
or
make
our
failing
tolerable
.
His
arguments
for
an
Universal
Aristocracy
answered
by
Dr.
Izaak
Barrow
in
the
end
of
his
Treatise
of
Supremacy
,
I
will
not
here
recite
,
because
they
are
there
so
fully
and
learnedly
confuted
.
§
2.
In
his
[
Just
Weights
and
Measures
]
he
tells
us
that
the
Church
of
Rome
being
a
true
Church
,
Reformation
lyeth
in
Restoration
,
and
not
in
Separation
.
[
(a)
](A26858-e16990-b)
(a)
Confusion
.
1.
The
form
denominateth
:
The
Church
of
Rome
which
we
separate
from
is
a
pretended
Soveraignty
over
all
Christians
.
This
is
no
true
Church
of
Christ
.
2.
But
we
separate
not
from
them
in
point
of
Christianity
.
But
1.
From
their
Usurpation
.
2.
And
other
Sins
.
Page
5.
he
saith
,
[
Who
will
take
upon
him
to
shew
us
that
the
Worship
of
the
Host
in
the
Papists
is
Idolatry
.
Page
6
,
7.
They
that
separate
from
the
Church
of
Rome
as
Idolaters
are
thereby
Schismaticks
before
God
.
For
in
plain
terms
we
make
our selves
Schismaticks
by
grounding
our
Reformation
on
this
pretence
.
Should
this
Church
declare
that
the
Change
which
we
call
Reformation
is
grounded
on
this
supposition
,
I
must
then
acknowledge
that
we
are
Schismaticks
.
Ch.
2.
Is
to
disprove
them
that
make
the
Pope
Antichrist
,
and
Papists
Idolaters
,
and
shew
that
the
supposition
of
one
Catholick
Visible
Church
,
is
the
ground
of
all
Communion
and
supposed
to
Reformation
.
And
Ch.
3.
Nothing
to
be
changed
but
on
that
Ground
of
such
Visible
Unity
.
Ch.
5.
If
our
Lord
trust
his
Disciples
and
their
Successors
with
the
Rule
of
his
Church
,
he
trusteth
them
also
to
make
Laws
for
the
Ruling
of
it
—
These
Laws
are
as
Visible
as
the
Laws
of
any
Kingdom
or
Common-wealth
that
is
or
ever
was
are
Visible
—
I
maintain
the
Popes
Canon
Law
(
and
the
same
is
to
be
said
of
the
Canon
Law
,
by
which
the
Patriarch
of
Constantinople
now
Governs
the
Eastern
Church
)
to
be
derived
from
those
Rules
whereby
the
Disciples
of
our
Lord
and
their
Successors
governed
the
Primitive
Church
in
Unity
.
—
The
power
of
Giving
Laws
to
the
Church
;
the
power
of
Dispensing
the
Exchequer
which
God
hath
provided
for
the
Church
,
are
in
the
Governors
of
the
Church
;
and
the
power
of
admitting
into
and
excluding
out
.
It
's
a
Visible
Society
founded
by
God
under
the
Name
of
the
Catholick
Church
,
on
the
command
of
holding
Communion
with
it
.
Page
41.
The
Church
in
the
form
which
I
state
it
is
a
standing
Synod
,
able
by
the
consent
of
the
Chief
Churches
,
containing
the
consent
of
their
resorts
to
conclude
the
whole
.
Page
48.
The
Church
of
Rome
hath
and
ought
to
have
when
it
shall
please
to
hear
reason
,
a
Regular
pre-eminence
,
over
the
rest
of
Christendom
in
these
Western
parts
.
And
he
that
is
able
to
judge
and
willing
to
consider
shall
find
that
Pre
eminence
the
Only
Reasonable
means
to
preserve
so
great
a
Body
in
Unity
.
And
therefore
I
am
not
my self
tyed
to
justifie
Henry
the
Eighth
in
disclaiming
all
such
pre-eminence
.
Page
48.
That
the
difference
may
be
visible
between
the
Infinite
and
the
Regular
Power
of
the
Pope
.
Page
91.
The
perpetual
Rule
of
the
Church
makes
them
Hereticks
to
the
Church
that
Communicate
with
Hereticks
and
Schismaticks
that
Communicate
with
Schismaticks
.
[
(b)
](A26858-e17300-b)
(b)
And
having
before
made
the
Church
of
England
Schismaticks
he
makes
all
Schismaticks
that
Communicate
with
it
.
Page
94.
The
Flesh
and
Blood
of
Christ
by
Incarnation
,
the
Elements
by
Consecration
being
united
to
the
Spirit
,
that
is
,
the
Godhead
of
Christ
,
become
both
One
Sacramentally
,
by
being
both
One
with
the
Spirit
or
Godhead
,
to
the
conveying
of
Gods
Spirit
to
a
Christian.
Page
125.
The
worshipping
the
Host
in
the
Papacy
is
not
Idolatry
.
Page
132.
He
saith
that
the
Oath
of
Supremacy
is
but
to
exclude
the
Popes
Temporal
power
:
But
because
the
words
seem
to
exclude
the
power
of
General
Councils
,
of
which
the
Pope
is
and
ought
to
be
the
chief
Member
,
of
necessity
the
Law
gives
great
offence
:
And
that
offence
is
the
sin
of
the
Kingdom
,
and
calls
for
Gods
Vengeance
on
it
;
which
though
all
are
involved
in
the
account
in
the
other
World
will
lye
on
them
,
which
may
change
it
and
will
not
.
Page
134.
But
the
authority
of
those
Divines
of
this
Church
who
have
declared
the
sence
of
the
Oath
of
Supremacy
with
publick
allowance
are
now
alledged
by
the
Papists
themselves
to
infer
that
the
matter
of
it
is
lawful
(
as
excluding
only
the
Popes
Civil
Power
.
)
Page
141.
We
receive
the
Body
and
Blood
of
Christ
,
and
by
consequence
his
Spirit
Hypostatically
united
to
the
same
,
to
inable
us
to
perform
.
Page
149.
The
Church
of
Rome
cannot
be
charged
with
Idolatry
.
The
Pope
cannot
be
Antichrist
.
Ch.
22.
The
Reformation
pretended
is
abominable
and
Apostasie
,
and
the
usual
Preaching
a
hinderance
to
Salvation
;
and
new
Homilies
to
be
formed
to
restrain
Preaching
.
Page
146.
I
confess
I
can
hope
for
no
good
end
of
any
dispute
without
supposing
the
sence
of
the
Articles
of
One
Catholick
Church
,
which
hath
carried
us
through
this
discourse
,
for
the
Principle
on
which
all
matter
in
debate
is
to
be
tryed
.
P.
214.
And
oft
he
professeth
that
Presbyters
not
ordained
by
Bishops
,
baptize
and
give
the
Eucharist
,
void
of
the
Effect
of
a
Sacrament
,
and
only
by
Sacriledge
—
speaketh
against
killing
and
and
banishing
—
[
But
this
will
require
the
like
Moderation
to
be
extended
to
the
Recusants
of
the
Church
of
Rome
,
(
p.
234.
)
The
Recusants
being
for
the
most
part
of
the
Good
Families
of
the
Nation
,
will
take
it
for
a
part
of
their
Nobility
freely
to
profess
themselves
in
their
Religion
;
if
they
understand
themselves
:
Whereas
the
Sectaries
,
being
people
of
mean
quality
for
the
most
part
,
cannot
be
presumed
to
stand
on
their
reputation
so
much
.
In
his
Book
called
The
Forbearance
of
Penalties
,
c.
3.
p.
12
,
13.
he
makes
the
foundation
of
all
Union
to
be
the
Government
and
Laws
of
the
Church
as
visibly
Catholick
,
which
Laws
must
be
one
and
the
same
,
the
violating
whereof
is
the
forfeiture
of
the
same
(
Communion
.
)
And
here
I
crave
leave
to
call
All
Canons
,
All
Customs
of
the
Church
,
whether
concerning
the
Rites
of
God's
Service
,
or
other
Observations
,
by
one
and
the
same
name
of
Laws
of
the
Church
.
P.
23.
As
for
the
Canons
of
the
Church
,
it
was
never
necessary
to
the
maintenance
of
Commumunion
that
the
same
Customs
should
be
held
in
all
parts
of
the
Church
.
It
was
only
necessary
the
several
Customs
should
be
held
by
the
same
Authority
.
That
the
same
Authority
instituted
several
Customs
;
for
so
they
might
be
changed
by
the
same
Authority
,
and
yet
Unity
remain
.
Whereas
questioning
the
Authority
by
questioning
whether
the
acts
of
it
be
agreeable
to
☞
God
's
Law
or
not
,
how
should
Unity
be
maintained
?
It
is
manifest
that
they
(
the
Fathers
)
could
not
have
agreed
in
the
Laws
of
the
Church
,
if
any
had
excepted
against
any
thing
used
in
any
part
of
the
Church
,
as
if
God's
Law
had
been
infringed
by
it
.
—
It
followeth
of
necessity
,
that
nothing
can
be
disowned
by
this
Church
as
contrary
to
God's
Law
,
which
holdeth
by
the
Primitive
Church
.
[
(c)
](A26858-e17600-b)
(c)
Here
is
1.
An
Universal
Legislative
Power
over
all
the
Church
on
Earth
.
2.
This
Power
is
in
Councils
,
of
which
the
Pope
is
the
chief
Member
;
and
the
only
reasonable
means
of
the
Union
of
so
great
a
Body
,
is
his
Regular
Power
as
distinct
from
Infinite
Power
.
3.
All
the
Canons
Rites
and
Customs
,
are
these
Laws
of
the
Church
.
4.
All
Kings
and
Kingdoms
are
bound
to
obey
them
.
5.
No
man
must
question
whether
these
Laws
or
Customs
,
or
any
of
them
are
contrary
to
God's
Law
.
6.
The
men
that
must
have
this
Absolute
Power
over
all
the
Kings
and
Kingdoms
on
Earth
,
that
will
be
Christian
,
are
themselves
the
Subjects
of
the
Turks
,
the
Moore
,
the
Emperor
of
Abassia
,
the
Persian
,
the
Emperor
of
Indastan
,
called
the
Mogal
,
the
Kings
of
Poland
,
Hungary
,
Spain
,
France
,
England
,
Denmark
,
Sweden
,
the
Emperor
of
Germany
,
and
abundance
more
;
when
it
's
known
that
few
Bishops
are
chosen
in
any
of
these
Countreys
Mahometans
or
Papists
,
but
such
as
the
Princes
like
,
and
that
they
dare
not
go
against
their
wills
in
any
great
matter
.
7.
Their
minds
are
known
already
,
and
consequently
what
they
would
do
in
Councils
,
if
all
these
Princes
would
agree
to
call
an
Universal
Council
.
The
Major
Vote
,
if
it
were
called
in
Mesopotamia
,
or
that
way
would
be
such
as
Rome
calleth
Hereticks
:
If
called
in
Greece
it
would
be
Greeks
:
If
in
Italy
,
or
Germany
,
or
France
,
they
would
be
Papists
;
no
where
Protestants
.
Few
would
travel
above
a
thousand
miles
to
the
Council
.
8.
Tho'
one
would
think
that
this
platform
of
Governing
the
whole
Earth
,
could
be
believed
by
no
man
in
his
wits
,
yet
you
see
Learned
men
are
so
far
deceived
:
And
it
is
by
judging
of
the
World
by
the
Old
Roman
Empire
.
There
indeed
Councils
were
Nationally
General
:
They
were
Courts
:
They
had
Legislative
Power
and
Pretorian
Command
:
None
might
appeal
from
them
for
Relief
in
Foro
Humano
.
Emperors
gave
them
this
Power
.
It
was
but
rational
,
over
their
own
Subjects
:
What
Power
had
they
over
others
?
The
Convocation
in
England
,
or
the
General
Assembly
in
Scotland
may
be
made
and
called
a
Court
by
the
King
:
But
France
or
Spain
were
never
Governed
by
them
,
nor
took
them
to
be
over
them
unquestionable
Legislators
:
Yea
,
I
believe
King
and
Parliament
at
home
are
not
so
subject
to
their
Laws
.
Page
27.
He
saith
(
as
Mr.
Dodwell
)
It
is
agreed
on
by
the
whole
Church
,
that
Baptism
in
Heresie
or
Schism
(
that
is
,
when
a
man
gives
up
himself
to
the
Communion
of
Hereticks
or
Schismaticks
by
receiving
Baptism
from
them
)
though
it
may
be
true
Baptism
,
and
not
to
be
repeated
,
yet
it
is
not
available
to
Salvation
,
making
him
accessory
to
Heresie
or
Schism
that
is
so
Baptized
.
[
(d)
](A26858-e17810-b)
(d)
And
are
not
these
unmerciful
men
that
will
let
men
take
up
with
a
damning
Baptism
,
and
will
not
rebaptize
them
that
they
may
have
a
saving
Baptism
,
which
yet
they
hold
necessary
to
Salvation
?
They
fear
Anabaptism
it
seems
more
than
mens
Damnation
.
Pag.
28.
The
promise
of
Baptism
is
not
available
,
unless
it
be
deposited
with
the
true
Church
,
nor
to
him
that
continueth
not
in
the
true
Church
that
may
exact
the
promise
deposited
with
it
.
[
(e)
](A26858-e17840-b)
(e)
The
true
Church
that
is
an
Usurped
Power
of
Universal
Legislation
,
is
here
made
by
him
and
Mr.
Dodwell
as
necessary
to
Salvation
as
Christ
,
and
more
than
the
holy
Scriptures
.
But
what
will
now
become
of
all
the
Papists
that
(
by
dispensation
)
come
in
to
Protestant
Churches
?
They
also
are
all
damned
as
Schismaticks
for
communicating
with
them
;
unless
he
forgot
to
except
them
that
the
Pope
dispenseth
with
.
Page
33.
[
It
is
out
of
love
to
the
Reformation
that
I
insist
on
such
a
Principle
as
may
serve
to
reunite
us
with
the
Church
of
Rome
;
being
well
assured
that
we
can
never
be
well
reunited
with
our selves
otherwise
.
Yet
not
only
the
Reformation
,
but
the
common
Christianity
must
needs
be
lost
in
the
divisions
,
which
will
never
have
an
end
otherwise
.
[
(f)
](A26858-e17890-b)
(f)
How
much
wiser
are
these
men
than
Christ
and
St.
Paul
,
who
made
it
the
duty
of
all
that
were
baptized
Christians
,
to
live
as
one
Body
of
Christ
in
Love
?
Him
that
is
weak
in
the
faith
receive
,
but
not
to
doubtful
disputations
,
Rom.
14.1
.
The
Kingdom
of
God
is
not
meat
and
drink
,
but
righteousness
,
and
peace
,
and
joy
in
the
Holy
Ghost
.
He
that
in
these
things
serveth
Christ
,
is
acceptable
to
God
,
and
approved
of
men
.
Pag.
111.
[
If
it
be
said
that
it
is
not
visible
where
those
Usurpations
took
place
,
I
shall
allow
all
the
time
which
the
Code
of
the
Canons
contains
,
which
Pope
Adrian
sent
to
Charles
the
Great
,
pag.
128.
which
I
would
have
this
Church
to
own
.
[
(g)
](A26858-e17970-b)
(g)
This
yet
is
some
mercy
to
us
:
But
is
it
as
your
grant
?
1.
How
will
this
stand
with
all
that
you
have
written
for
the
continued
Universal
Legislative
Church
?
Did
it
cease
at
Charles
the
Great
's
time
?
and
yet
are
all
damned
that
are
not
subject
to
it
?
2.
How
shall
we
be
sure
that
the
Canons
bind
us
till
Adrian's
time
,
and
not
since
?
3.
But
Sir
,
we
take
him
for
a
Papist
that
is
for
all
the
Canons
and
Customs
till
Charles
the
Great
:
And
there
are
many
things
before
that
which
we
cannot
Conform
to
without
renouncing
the
Laws
and
sufficient
Government
of
Christ
,
which
we
cannot
do
upon
such
pitiful
reasonings
as
yours
.
In
Mr.
Thorndike's
large
folio
Book
,
there
is
yet
much
more
for
his
Universal
Legislative
Aristocracy
mixt
with
Regular
Papacy
.
The
sum
of
all
is
,
The
Pope
Governing
at
least
in
the
West
by
the
Canons
in
the
intervals
of
General
Councils
(
that
is
,
alwaies
,
)
and
as
the
chief
Member
with
Councils
making
Laws
for
all
the
World
.
Thus
the
French
and
Italian
Papists
differ
whether
the
Pope
shall
Govern
the
World
as
the
King
of
Poland
doth
his
Land
;
or
,
say
some
,
as
the
Duke
of
Venice
,
or
rather
as
the
King
of
France
.
But
Protestants
know
no
such
thing
as
an
Universal
Legislative
Church
,
nor
owns
any
Universal
Laws
but
Gods
;
unless
you
mean
Nationally
Vniversal
,
as
in
the
Empire
Councils
and
Laws
were
called
.
I
refer
you
again
to
Dr.
Barrows
Confutation
of
the
rest
of
Mr.
Thorndikes
.
Chap.
XII
.
The
Judgment
of
Dr.
Sparrow
Bishop
of
Norwich
,
and
divers
others
.
BIshop
Sparrow
Pref.
to
Collect.
[
As
my
Father
sent
me
,
so
send
I
you
.
Here
committing
the
Government
of
the
Church
to
his
Apostles
,
our
Lord
Commissions
them
with
the
same
Power
that
was
committed
to
him
,
for
that
purpose
when
he
was
on
Earth
;
with
the
same
necessary
standing
Power
that
he
had
exercised
as
Man
for
the
good
of
the
Church
.
[
(a)
](A26858-e18200-b)
(a)
The
standing
Power
of
the
Head
or
Soveraign
,
and
that
of
Official
Ministers
much
differ
.
Less
cannot
in
reason
be
thought
to
be
granted
,
than
all
Power
necessary
for
the
well
and
peaceable
Government
of
the
Church
.
And
such
a
power
is
this
of
Making
Laws
.
[
(b)
](A26858-e18210-b)
(b)
All
necessary
power
since
Christ
by
his
Apostles
published
his
Universal
Laws
,
is
but
that
all
Ministers
in
their
several
Churches
guide
the
Flocks
by
these
Laws
of
Christ
,
and
teach
them
the
people
,
and
determine
of
incidental
Circumstances
pro
loco
&
tempore
;
and
not
to
make
new
Universal
Laws
.
This
is
a
Commission
in
general
for
making
Laws
:
Then
in
particular
for
making
Articles
and
Decisions
of
Doctrines
controverted
the
power
is
more
explicite
and
express
,
Mat.
28.
All
power
is
given
me
:
Go
therefore
and
teach
all
Nations
,
that
is
,
with
authority
and
by
virtue
of
the
power
given
me
.
And
what
is
it
to
teach
the
Truth
with
authority
,
but
to
command
and
oblige
all
people
to
receive
the
Truth
so
taught
?
[
(c)
](A26858-e18250-b)
(c)
Christ
expresly
limiteth
the
Apostles
to
teach
the
Churches
what
he
had
commanded
them
,
and
promiseth
to
give
them
the
Spirit
to
bring
all
to
their
remembrance
,
and
lead
them
to
all
Truth
.
And
this
power
was
not
given
to
the
Apostles
persons
only
;
for
Christ
then
promised
to
be
with
them
in
that
Office
to
the
end
of
the
World
;
that
is
,
to
them
and
their
Successors
in
the
Pastoral
Office
:
To
the
Apostles
or
Bishops
that
should
succeed
them
to
the
end
of
the
World
.
[
(d)
](A26858-e18260-b)
(d)
When
the
King
send●
out
Judges
and
Justices
he
doth
not
make
them
Kings
or
Legislators
.
The
Apostles
had
the
Spirit
for
promulgating
and
recording
Christs
Laws
:
Others
have
it
only
to
preserve
and
teach
them
,
and
rule
by
them
,
and
not
to
make
more
such
,
as
if
they
were
insufficient
,
and
Christian
Religion
were
still
to
be
changed
by
new
additions
,
and
were
half
Divine
and
half
Humane
:
Gods
Word
and
the
Bishops
in
medley
.
To
this
One
holy
Church
our
Lord
committed
in
trust
the
most
holy
Faith
,
&c.
commanding
under
penalties
and
censures
all
her
Children
to
receive
that
sence
,
and
to
profess
it
in
such
expressive
words
and
forms
as
may
directly
determine
the
doubt
.
Thus
she
did
in
the
great
Nicene
Council
—
This
authority
in
determining
Doubts
and
Controversies
the
Church
hath
practised
in
ALL
AGES
,
and
her
constant
practice
is
the
best
Interpreter
of
her
right
.
[
(e)
](A26858-e18290-b)
(e)
The
three
first
Ages
had
no
General
Councils
:
The
three
next
had
National
or
Imperial
General
Councils
.
The
thousand
years
last
past
(
which
you
include
in
[
All
Ages
]
had
such
Councils
and
practices
as
prove
not
her
right
.
Else
why
do
not
you
now
practise
accordingly
?
—
Bishop
Guning
owneth
but
six
General
Councils
,
which
were
all
but
in
three
Ages
.
And
others
but
four
,
and
none
that
I
know
of
but
eight
,
who
do
not
openly
profess
Popery
.
Hath
Christ
given
any
new
commands
since
those
which
he
sent
the
Apostles
to
deliver
?
Have
you
any
more
of
his
commands
to
give
us
than
the
Apostles
delivered
in
their
times
?
If
you
may
make
new
ones
,
you
have
more
than
Apostolick
power
,
which
was
to
teach
whatever
Christ
commanded
them
.
He
is
with
them
to
the
end
of
the
World
.
1.
In
blessing
the
Word
delivered
and
recorded
by
them
.
2.
In
blessing
those
that
teach
it
.
But
not
those
that
add
to
it
the
supplement
of
their
own
Universal
Laws
.
And
which
is
the
Church
that
in
all
Ages
(
th●se
thousand
years
)
have
had
this
power
?
Three
parts
of
the
Christian
World
say
,
It
is
not
the
Roman
.
The
Roman
Church
say
,
It
is
not
the
Greeks
.
Both
say
,
It
is
not
they
in
Abassi●
,
Egypt
,
Mesopotamia
,
Armenia
,
Georgia
,
&c.
The
Protestants
confess
it
is
not
they
.
And
is
obedience
to
an
unknowable
Power
necessary
to
Concord
and
Salvation
?
I
shall
not
tire
the
Reader
with
the
needless
recitation
of
many
more
late
Divines
that
lived
since
1630.
enough
are
known
.
Those
that
have
defended
Grotius
of
late
I
pass
no
judgment
on
;
you
may
read
their
own
Books
and
judge
as
you
see
cause
;
viz.
Dr.
Thomas
Pierce
now
Dean
of
Salisbury
,
and
the
famous
Preface
to
Archbishop
Bromhall's
Book
against
me
,
&c.
I
fear
all
this
History
is
needless
.
Men
now
laugh
at
me
for
proving
by
Mens
writings
their
endeavours
to
subject
the
King
and
Kingdom
to
a
Foreign
Jurisdiction
,
when
they
say
it
is
more
sensibly
and
dreadfully
proving
it self
.
Chap.
XIII
.
Dr.
Parker's
Judgment
(
since
Bishop
of
Oxford
.
)
THE
last
mentioned
Author
Dr.
Sam.
Parker
,
besides
what
he
hath
said
against
me
in
his
large
Preface
before
Archbishop
Bromhall's
Book
,
hath
since
gone
so
far
beyond
all
his
Fellows
,
that
finding
himself
unable
to
answer
this
Argument
otherwise
,
[
The
World
must
not
have
one
Universal
Humane
Civil
Governor
(
King
or
Aristocracy
)
ergo
,
It
must
not
have
one
Humane
Priest
or
Church
Governor
]
desperately
denieth
the
Antecedent
,
and
saith
,
that
though
de
facto
the
Kings
of
the
Earth
have
not
one
Soveraign
over
them
all
(
that
is
meer
Man
)
they
ought
to
have
.
Audite
Reges
.
I
cannot
conjecture
who
he
meaneth
unless
it
be
the
Pope
,
and
he
be
of
Cardinal
Bertrand's
mind
,
that
God
had
not
been
wise
if
he
had
not
made
one
Man
a
Vice-God
,
or
his
Deputy
to
Rule
all
the
World
:
For
sure
he
never
dreamed
that
all
Kings
and
States
on
Earth
would
meet
or
voluntarily
agree
to
chuse
one
Universal
King
over
them
.
I
met
newly
with
an
extraordinary
Wit
,
who
saith
that
after
the
Conflagration
,
in
the
Millennium
of
the
New
Heaven
and
Earth
,
Christ
or
his
Vice-Roy
will
triumphantly
Rule
,
&c.
But
1.
I
never
read
before
of
a
Vice-Roy
after
the
Conflagration
,
which
he
saith
will
first
consume
Antichrist
.
2.
I
know
not
how
much
of
the
New
World
he
assigns
to
this
Vice-Roy's
Government
;
for
if
Gog
and
Magog
after
cover
the
Earth
,
and
the
New
Generation
be
numerous
,
(
which
he
thinks
the
Earth
will
bring
forth
like
lower
Animals
,
)
it
may
be
the
New
Jerusalem
may
be
so
small
that
one
Vice-Roy
may
Rule
it
.
3.
But
sure
that
holy
Generation
will
make
Government
and
Obedience
far
easier
things
than
now
they
are
.
Chap.
XIV
.
Dr.
Saywell's
Arguments
for
a
Foreign
Jurisdiction
considered
.
§
1.
THis
Dr.
(
who
I
may
well
suppose
speaketh
his
Lord
and
Masters
sence
)
is
so
open
as
to
let
us
know
,
1.
That
it
is
the
Popes
Power
above
General
Council●
,
which
they
call
Popery
.
2.
And
that
they
join
with
the
conciliar
Party
in
point
of
Church
Government
,
and
so
take
not
them
for
Papists
,
who
hold
not
that
Soveraignty
of
the
Pope
,
but
only
his
Primacy
.
3.
That
it
is
but
the
Jesuited
Party
of
the
Church
of
Rome
,
which
they
renounce
.
4.
That
they
also
renounce
all
Nonconforming
Protestants
as
a
Jesuited
Party
.
So
that
he
would
tempt
us
to
believe
what
some
affirm
that
their
design
hath
long
been
to
subdue
the
Jesuits
and
Reformed
Churches
(
or
rather
destroy
these
)
and
to
strike
up
a
Union
with
the
French
,
and
maintain
that
they
are
no
Papists
as
to
Government
.
But
though
the
Power
of
old
Protestants
in
England
were
never
so
much
subdued
to
them
,
methinks
the
Jesuits
Interest
in
France
should
resist
them
,
unless
the
Jesuits
themselves
be
(
as
some
vainly
think
)
faln
out
with
the
Pope
,
and
then
it
will
be
the
Jesuited
Party
which
these
Men
will
own
.
§
.
2.
But
to
his
Arguments
,
[
Page
342.
Mr.
B.
saith
,
I
have
earnestly
desired
and
searched
to
know
t●e
proof
of
such
a
Legislative
Vniversal
Power
,
and
I
cannot
find
it
.
But
if
Mr.
B.
would
seriously
consider
these
Texts
,
he
might
find
that
obedience
is
due
to
the
Church
,
Mat.
18.
If
he
neglect
to
hear
the
Church
let
him
be
to
thee
as
an
Heathen
Man
and
a
Publican
.
Now
as
one
private
Man
may
ne●lect
to
hear
the
Episcopal
Church
to
which
he
belongs
,
so
the
Episcopal
,
Provincial
and
National
Church
may
also
prove
Heretical
,
and
neglect
to
hear
the
Catholick
Church
;
but
the
Vniversal
Church
can
never
fa●l
,
for
the
Gates
of
Hell
shall
never
prevail
against
it
.
And
if
more
Persons
,
or
particular
Churches
give
offence
by
Heresie
,
Schism
,
&c.
the
Church
Vniversal
,
or
the
rest
of
the
Bishops
may
reprove
them
for
it
,
and
then
there
is
no
reason
why
one
Man
should
be
censured
and
many
go
fr●e
;
and
consequently
our
Saviour
hath
established
the
Authority
of
his
Church
over
all
Christians
,
as
well
particular
Churches
as
private
Men.
Ans.
1.
Let
us
try
this
Argument
by
the
like
.
(
God
hath
commanded
obedience
to
Kings
,
and
said
,
He
that
will
not
hear
the
King
and
Judge
,
shall
be
put
to
death
.
But
Kings
and
their
Kingdoms
may
be
Criminal
:
And
if
private
men
must
obey
Authority
▪
or
be
put
to
death
,
so
must
Kings
and
Kingdoms
?
Why
should
they
escape
?
Therefore
all
Kings
and
Kingdoms
must
obey
One
Universal
Humane
King
or
Kingdom
under
Christ
]
Do
you
think
this
is
true
?
No
;
There
is
no
such
Universal
Humane
Empire
.
Monarchical
or
Aristocratical
.
No
Mortal
Men
are
capable
of
it
,
any
more
than
of
Ruling
the
World
in
the
Moon
,
or
the
Fish
in
the
Sea
,
(
but
of
a
part
only
.
)
So
there
is
no
such
Universal
Church
Power
;
but
particular
there
is
.
As
to
your
reason
,
I
answer
,
God
is
the
Universal
King
▪
and
he
only
is
the
punisher
of
all
Soveraign
Powers
,
whether
Monarchs
,
Aristocracies
or
Mixt.
(
which
I
have
ever
asserted
,
though
the
Lying
Spirit
hath
feigned
the
contrary
.
)
God
hath
several
ways
to
Rule
and
Judge
them
here
,
and
his
final
Judgment
is
at
hand
.
And
the
case
is
like
with
National
Churches
,
save
that
their
own
Princes
may
punish
offending
Clergy-men
.
2.
One
Person
or
Nation
may
renounce
Communion
with
another
as
Heretical
,
without
any
Ruling
Power
over
them
:
And
the
other
may
do
the
same
by
them
(
deserving
it
)
Am
I
a
Governor
or
Legislator
over
every
one
that
I
may
refuse
to
eat
or
pray
with
as
a
Brother
.
3.
That
there
is
no
Humane
Universal
Church
which
hath
power
to
Govern
a
National
Church
,
as
the
Bishops
may
their
Flocks
,
is
proved
.
1.
They
cannot
have
the
Authority
who
have
not
so
much
as
a
Natural
Capacity
:
But
none
have
a
Natural
Capacity
to
Govern
all
the
Christian
World
:
Ergo
none
have
such
Authority
.
2.
They
have
not
the
Authority
who
have
not
the
Obligation
to
use
it
in
such
Government
.
(
For
an
Office
containeth
Authority
and
Obligation
.
)
But
none
are
obliged
to
Govern
all
the
Christian
World
:
Ergo
,
&c.
For
the
Minor
,
1.
None
are
obliged
to
Impossibilities
:
But
,
&c.
2.
None
are
obliged
without
some
obliging
Law
:
But
there
is
no
Law
obliging
any
to
Govern
all
the
Christian
World
:
Ergo.
3.
If
they
are
obliged
,
they
are
condemned
if
they
do
it
not
:
But
none
do
Rule
all
the
Christian
World
:
He
confesseth
none
have
done
it
since
the
sixth
General
Council
,
that
is
,
these
thousand
years
(
and
more
by
one
.
)
And
doth
he
not
Damn
the
Bishops
of
all
the
World
then
for
neglecting
their
great
Duty
a
thousand
years
together
?
If
he
say
,
that
Others
made
Canons
enough
before
,
I
answer
,
1.
If
they
have
had
no
such
work
to
do
these
thousand
years
,
then
there
was
no
Office
,
or
Obligation
or
Power
to
do
it
.
2.
It
was
then
only
those
that
made
the
Laws
that
had
that
Soveraignty
.
The
Dead
are
no
Rulers
;
and
so
the
Church
hath
had
no
Soveraign
since
.
2.
If
he
say
,
They
since
Ruled
by
the
old
Laws
,
I
answer
,
1.
That
was
not
by
Legislation
,
but
Execution
.
2.
They
never
Ruled
the
Universal
Church
as
one
Soveraign
Power
by
the
old
Laws
,
but
only
per
partes
in
their
several
Provinces
,
as
Justices
and
Mayors
Rule
the
Kingdom
,
without
Soveraignty
.
Arg.
3
▪
That
which
never
was
claimed
till
the
Papal
Usurpation
,
was
not
instituted
by
God
:
But
a
Soveraign
Government
of
the
Unive●sal
Church
on
Earth
was
never
claimed
till
the
Papal
Usurpation
:
Ergo.
That
Councils
were
only
General
as
to
one
Empire
,
and
called
only
in
one
Empire
,
and
pretended
to
Govern
that
Empire
,
and
not
all
the
World
,
I
have
fully
proved
against
Johnson
.
Arg.
4.
Those
that
must
Rule
all
the
Christian
World
,
must
teach
them
.
(
For
the
Pastoral
Government
is
by
the
Word
.
)
But
no
one
(
Person
or
Aristocracy
)
are
the
Teachers
of
all
the
World
.
Who
have
pretended
to
it
but
the
Papacy
?
Arg.
5.
If
any
Soveraign
may
Rule
England
and
all
other
Churches
as
a
Bishop
ruleth
his
Flock
,
then
that
Soveraign
Power
,
may
when
they
judge
it
deserved
Excommunicate
the
King
and
all
the
Kingdom
,
and
silence
all
the
Bishops
and
Ministers
,
and
forbid
all
Church
Communion
(
as
Popes
and
their
Councils
have
done
.
)
But
the
consequence
is
false
—
Ergo
—
Arg.
6.
If
any
have
such
power
,
they
must
be
such
as
people
may
have
access
to
,
to
decide
their
Causes
,
and
may
hear
their
Accusations
,
Defences
,
Witnesses
:
But
so
cannot
the
Universal
Church
of
Bishops
:
They
confess
these
thousand
years
they
met
not
in
Council
;
and
whither
else
should
we
carry
our
Witnesses
?
and
where
else
should
we
expect
their
sentence
?
Paul's
charge
was
,
1
Thes.
5.12
,
13.
Know
them
that
labour
among
you
,
and
are
over
you
in
the
Lord
,
and
admonish
you
,
and
esteem
them
very
highly
in
Love
for
their
work
sake
—
But
we
cannot
know
all
the
Bishops
over
the
Earth
,
that
never
were
among
us
.
An
unknown
Judge
cannot
be
obeyed
:
That
is
,
One
whom
we
cannot
know
to
be
indeed
our
Judge
:
But
it
's
impossible
for
us
now
to
know
what
number
of
Bishops
,
and
who
,
must
be
called
the
Universal
Judge
.
And
an
unknown
sentence
cannot
be
obeyed
;
but
it
's
impossible
for
us
to
know
the
sentence
of
the
Majority
of
the
Bishops
on
Earth
,
about
any
case
to
be
judged
by
them
these
thousand
years
.
But
enough
is
said
of
this
already
:
And
Dr.
Barrow
hath
utterly
confounded
your
pleas
for
Foreign
Jurisdiction
.
Pastors
and
Churches
may
Reprove
one
another
,
who
Govern
not
one
another
.
And
do
you
think
we
are
so
sottish
as
not
to
see
,
that
your
Colledge
and
Council
must
have
some
to
call
them
together
,
or
to
gather
Votes
,
and
preside
,
and
approve
?
And
that
the
question
will
be
only
of
the
Degree
of
the
Popes
power
,
and
whether
the
French
sort
of
Popery
be
best
?
§
2.
Dr.
S.
addeth
,
p.
343.
[
So
the
Scripture
plainly
tells
us
elsewhere
that
Churches
of
Kingdoms
and
Nations
have
a
Soveraignty
over
them
,
to
which
they
must
yield
Obedience
,
Isa.
60
12.
where
the
Prophet
speaking
of
the
Christian
Church
saith
,
The
Nation
and
Kingdom
that
will
not
serve
thee
shall
perish
,
yea
those
Nations
shall
be
utterly
wasted
.
If
Nations
and
Kingdoms
must
serve
the
Church
,
then
she
hath
Authority
to
Command
their
Obedience
in
things
that
belong
to
Peace
and
Holiness
]
Ans.
I
confess
Campanella
de
Re●no
Dei
doth
thus
make
the
Papacy
the
Fifth
Monarchy
,
and
confidently
brings
many
such
Texts
for
their
Clergies
Universal
power
.
But
,
1.
Is
it
the
King
of
the
Church
or
the
People
that
must
be
obeyed
?
The
people
have
no
Ruling
Power
.
And
if
it
be
the
Soveraign
the
question
is
,
Who
that
is
?
Protestants
say
,
It
is
only
Christ
:
And
the
Text
plainly
meaneth
,
[
The
Nation
that
will
not
serve
Christ
the
Head
of
the
Church
for
the
good
of
his
Body
,
shall
perish
.
]
But
the
Italians
say
,
It
is
the
Pope
and
Council
,
and
the
French
,
That
it
is
the
Council
and
Pope
(
as
President
and
Prime
Patriarch
)
that
is
here
meant
.
2.
This
may
be
discerned
by
considering
,
Who
it
i●
that
is
to
destroy
such
Nations
:
It
is
Christ
as
the
second
Psalm
sheweth
;
If
it
were
the
Pope
and
Council
you
threaten
all
Nations
as
terribly
as
Bellarmine
doth
.
3.
And
what
is
the
perishing
and
wasting
here
meant
?
No
doubt
,
their
Souls
that
rebel
against
Christ
shall
perish
,
and
he
will
also
punish
Bodies
and
Kingdoms
as
such
.
Put
doth
any
of
all
this
belong
to
the
Bishops
?
None
of
it
.
1.
Excommunicating
is
their
destroying
work
:
But
the
Heathen
and
Infidel
Nations
are
not
to
be
Excommunicated
?
What
have
you
to
do
to
judge
them
that
are
without
?
Will
you
cast
them
out
that
never
were
in
?
2.
And
destruction
by
the
Sword
is
no
Bishop's
Work
.
4.
And
when
is
it
that
all
Nations
that
obey
not
shall
utterly
perish
?
We
see
that
19
parts
in
30
,
saith
Brierwood
,
of
the
World
are
Heathens
and
Mahometans
,
and
yet
prosper
:
Ever
since
Abraham's
days
till
now
the
Church
is
a
small
part
of
the
World
.
And
it
is
not
by
any
Power
of
the
Church
Governours
that
the
Souls
of
Infidels
perish
,
but
by
themselves
.
And
their
Kingdoms
are
unlikely
to
be
destroyed
till
Christ's
second
coming
.
And
if
it
be
his
destroying
them
at
his
Judgment
that
is
meant
,
that
proveth
no
Power
in
the
Church
against
them
.
But
I
confess
you
tell
us
what
to
fear
:
and
whence
it
is
that
the
French
Protestants
suffer
.
They
must
utterly
perish
that
obey
not
a
Governing
Universal
Soveraignty
?
Nay
,
not
only
French
Subjects
by
their
Lawful
King
,
but
Protestants
States
and
Kingdoms
that
thought
they
had
no
Soveraign
but
their
own
proper
one
and
Christ
▪
But
this
is
in
Ordine
ad
Spiritualia
.
Yet
,
O
you
intend
no
Cruelty
.
§
.
3.
Pag
344.
He
tells
us
of
the
Churches
Power
to
decide
Controversies
,
and
of
the
Council
,
Act.
15.
Answ.
A
multitude
of
Protestant
Writers
have
long
ago
answered
all
this
.
1.
The
word
[
Church
]
is
ambiguous
.
When
Christ
and
his
twelve
Apostles
were
on
Earth
,
they
were
the
Church
(
as
to
Rule
.
)
And
then
the
Vniversal
Church
met
in
a
House
together
,
celebrated
the
Sacrament
together
,
&c.
Must
they
do
so
now
?
It
was
no
General
Council
that
met
,
Act.
15.
unless
you
will
say
that
there
dwelt
a
General
Council
at
Jerusalem
as
long
as
the
Apostles
dwelt
there
.
None
of
the
Bishops
of
the
Churches
planted
by
Paul
,
Barnabas
and
others
about
the
World
are
said
to
be
there
,
nor
any
at
all
but
the
Inhabitants
of
Jerusalem
,
save
Paul
and
Barnabas
who
were
sent
as
Messengers
,
and
were
not
the
Men
sent
to
.
And
you
now
say
,
that
none
but
Bishops
have
decisive
Votes
.
2.
And
there
are
more
ways
of
deciding
Controversies
than
one
.
We
doubt
not
but
every
Pastor
may
decide
them
by
Evidence
of
Scripture
and
Reason
.
And
many
assembled
may
contribute
their
Reasons
and
be
helpful
to
each
other
,
and
may
see
more
than
one
,
if
they
be
meet
Men.
And
Pastors
thus
by
Teaching
Evidence
do
that
as
Authorized
Officers
(
as
Tutors
and
Schoolmasters
)
which
Private
Men
do
but
as
Private
Men
,
and
not
as
Officers
:
so
that
even
thei●
Teaching
Decision
is
an
act
of
Authority
as
well
as
of
Skill
.
And
so
far
as
Humane
authority
must
go
,
the
concurrent
Judgment
of
a
multitude
of
Divines
,
as
of
Physitians
,
Lawyers
,
&c.
Cateris
paribus
deserveth
more
reverence
than
a
singular
opinion
.
But
for
all
that
,
1.
An
Assembly
of
Lay
Men
have
no
Authority
but
from
their
Evidence
and
Parts
.
2.
An
Assembly
of
Bishops
have
no
deciding
Authority
but
by
an
office
by
which
they
are
entrusted
as
fallible
Men
to
teach
others
what
they
know
themselves
,
by
the
same
Evidence
which
convinced
them
;
and
to
guide
their
particular
Congregations
in
mutable
Circumstances
.
3.
But
an
Assembly
of
Apostles
had
Power
to
say
,
It
seemeth
good
to
the
H●ly
Ghost
.
Obj.
1.
There
were
the
Brethren
also
.
2.
Single
Apostles
had
the
Holy
Ghost
,
yet
they
did
it
in
an
Assembly
.
Answ.
1.
The
Inspiration
or
extraordinary
gifts
of
the
Holy
Ghost
were
then
common
to
most
Christians
at
least
,
as
you
may
see
by
comparing
Gal.
3.2
,
3.
1
Cor.
12.
Act.
8.
Rom.
8
9
,
&c.
2.
There
were
but
two
Messengers
more
than
those
that
dwelt
together
,
and
met
ordinarily
.
And
,
1.
The
Apostles
themselves
had
not
such
present
command
of
the
Spirit
,
as
excluded
the
need
of
consultation
.
2.
And
no
doubt
but
the
doubtful
Christians
abroad
did
more
reverence
the
consent
of
all
,
than
one
alone
.
What
therefore
they
did
as
consenting
inspired
infallible
persons
,
will
not
prove
a
soveraignty
in
all
the
Bishops
of
the
World
in
a
Council
,
to
decide
Controversies
by
Sentence
and
Command
.
No
doubt
but
the
Assembly
at
Nimeguen
,
Munster
,
Francfort
,
&c.
may
decide
Controversies
between
Princes
,
but
not
by
soveraignty
over
each
other
,
but
by
consent
.
To
their
Subjects
it
's
reverenced
as
a
consent
of
Princes
,
but
to
each
others
it
's
the
consent
of
Equals
.
I
have
said
that
Archbishop
Vsher
said
to
me
,
That
Councils
were
but
for
Concord
,
and
not
for
Government
;
the
Major
Vote
of
Bishops
being
no
rulers
of
the
Minor
,
nor
of
the
absent
.
Obj.
But
all
Pastors
are
related
to
the
Vniversal
Church
.
Answ.
As
a
Licensed
Physitian
is
related
to
all
the
Kingdom
,
that
is
,
he
may
be
Physitian
to
any
that
desire
him
:
How
strictly
do
the
Canons
forbid
Usurpation
in
other
Mens
Dioceses
?
The
English
Ordainers
say
,
Take
thou
Authority
to
Preach
the
Word
of
God
and
Administer
the
holy
Sacraments
where
thou
shalt
thereto
be
lawfully
called
.
A
general
Ordination
maketh
none
a
Governor
of
other
Mens
Flocks
.
§
.
4.
Dr.
S.
—
[
The
Apostles
to
give
Example
how
Controversies
should
be
ended
in
future
Ages
,
did
not
decide
it
by
their
infallible
Spirit
only
,
but
proceed
in
an
ordinary
Method
,
plainly
countenancing
the
Authority
of
Councils
,
and
intimating
to
us
,
that
all
Christian
People
ought
to
submit
to
their
Decrees
.
Answ.
1.
They
did
decide
it
by
their
Infallible
Spirit
;
else
they
had
not
fathered
all
on
the
Holy
Ghost
:
But
not
[
only
]
by
that
Spirit
:
for
it
was
also
by
their
Vnderstandings
and
their
Tongues
.
Even
so
they
did
not
write
the
Gospel
only
by
the
Spirit
,
but
also
by
their
Reason
and
their
Pens
.
But
they
decided
it
not
without
that
Spiritual
infallible
Inspiration
,
which
your
Councils
have
not
.
You
may
as
well
say
when
Act.
6.2
.
the
twelve
called
the
Multitude
,
&c.
that
there
was
a
General
Council
,
that
spake
not
only
by
the
Spirit
:
And
Act.
11.2
.
Peter
pleadeth
his
Cause
before
the
Apostles
and
Brethren
,
who
were
satisfied
by
his
Reasons
:
This
was
such
another
General
Council
.
But
who
doubteth
but
the
Apostles
had
Reason
as
well
as
the
Spirit
,
and
used
the
gift
of
the
Spirit
in
the
use
of
Reason
,
and
not
only
in
Extasies
:
And
therefore
Consultation
and
the
Spirits
infallible
Inspiration
may
go
together
.
2.
We
deny
not
the
use
of
Consultation
and
the
Consent
of
many
as
a
help
to
incline
mens
Minds
to
Satisfaction
:
But
only
infallible
Men
can
by
infallible
Authority
decide
Controversie
sententially
.
And
if
Pope
or
Councils
have
such
Infallibility
,
they
have
done
ill
that
they
would
use
it
no
better
than
the
Multitude
of
their
Contradictions
manifesteth
.
And
if
they
were
Infallible
,
the
Peoples
actual
Faith
is
never
the
more
infallible
unless
they
themselves
were
infallible
also
.
Are
all
the
believers
of
Popes
and
Councils
themselves
infallible
,
or
not
?
If
yea
,
then
are
all
herein
equal
to
the
Pope
and
Councils
.
If
not
,
then
the
Laity
know
not
but
they
may
be
deceived
in
thinking
the
Pope
and
Councils
infallible
.
3.
I
have
truely
recited
the
doleful
decision
of
Controversies
which
they
have
made
:
They
have
raised
abundance
of
Controversies
which
have
torn
the
Church
into
pieces
,
as
I
have
fully
proved
,
whether
Mr.
Maurice
will
or
not
.
4.
It
would
have
been
a
Service
to
the
World
indeed
if
Pope
or
Councils
would
to
this
day
,
after
1500
years
Controversie
,
vouchsafe
to
end
them
,
and
not
tell
us
that
they
are
appointed
to
end
them
,
and
yet
will
not
?
Why
are
there
still
Cart
loads
of
Books
of
Controversies
among
Papists
,
and
Protestants
,
and
all
;
and
yet
no
Council
doth
decide
them
?
Even
the
Catalogues
of
Heresies
given
us
by
Ephinanius
,
Philastrius
,
Augustine
,
&c.
are
few
of
them
medled
with
in
your
six
Councils
.
It
is
the
Controversies
about
the
sence
of
Scripture
which
is
most
talkt
of
,
which
Councils
must
decide
:
And
of
the
many
hundred
or
thousand
Controverted
Texts
,
how
few
have
Councils
ever
Expounded
to
us
?
How
great
is
their
guilt
if
they
are
bound
to
do
it
,
and
will
not
?
5.
But
you
do
but
speak
darkness
,
and
no
satisfaction
to
us
,
to
tell
us
that
[
all
Christian
people
ought
to
submit
to
their
Decrees
,
]
till
you
tell
us
,
Whether
it
be
to
All
their
Decrees
,
or
but
to
some
,
and
to
which
,
and
how
known
.
The
Case
may
be
,
I
About
points
absolutely
necessary
to
Salvation
,
or
points
not
so
necessary
.
II.
About
points
plainly
exprest
in
Scripture
,
or
points
there
darkly
exprest
.
I.
As
for
points
absolutely
necessary
sober
Papists
themselves
confess
that
they
are
all
plainly
exprest
in
Scripture
:
Else
it
were
no
perfect
Doctrine
or
Law
of
God
:
if
a
Council
contradict
any
Article
of
the
Creed
,
must
we
receive
its
Decrees
?
Sure
Councils
have
no
power
to
judge
that
there
is
no
God
,
no
Christ
,
no
Scripture
,
no
Heaven
!
Nor
must
we
believe
them
if
they
should
so
do
:
And
if
they
have
power
only
to
tell
us
that
,
There
is
a
God
,
a
Christ
,
a
Heaven
,
Scripture
hath
told
us
this
already
;
and
we
need
not
that
a
Council
tell
it
us
.
If
we
believe
it
as
of
God
it
is
a
Divine
Faith
;
if
as
of
Man
,
it
is
but
a
Humane
Faith
.
2.
But
if
it
be
only
points
not
Necessary
,
a
Council
cannot
make
that
necessary
which
God
made
not
so
?
And
it
's
a
great
wrong
to
the
World
,
to
increase
the
difficulty
of
Faith
and
Salvation
,
by
making
more
necessary
to
it
than
God
hath
done
.
II.
And
whether
they
are
necessary
or
not
,
if
they
are
plainly
exprest
in
Scripture
what
need
we
a
Council
to
say
the
same
again
?
Is
not
Gods
plain
words
intelligible
,
as
well
as
theirs
?
And
must
we
not
believe
Gods
plain
words
till
a
Council
repeat
them
?
How
many
things
then
must
we
refuse
to
believe
,
which
are
plainly
exprest
in
Scripture
?
But
if
they
be
things
not
plainly
exprest
in
Scripture
,
it
's
like
they
are
not
Necessary
to
Salvation
.
If
they
be
,
they
are
such
deductions
from
plain
Scripture
as
are
obvious
to
a
sound
understanding
,
or
not
:
If
yea
,
then
every
sound
understanding
may
know
them
.
Or
if
Men
be
ignorant
,
either
Councils
or
single
Pastors
may
teach
them
:
But
that
is
by
opening
the
evidence
of
truth
and
not
by
commanding
Men
to
believe
it
?
Teaching
and
not
Magisterial
determining
begeteth
rational
belief
.
But
if
they
are
not
such
obvious
deductions
,
we
cannot
be
sure
that
Councils
rightly
collect
them
:
But
we
are
sure
they
have
no
power
to
command
us
believe
without
giving
us
convincing
proof
of
the
truth
.
For
instance
,
The
first
General
(
National
)
Council
,
determineth
that
Christ
is
[
God
of
God
,
Light
of
Light
,
Very
God
of
Very
God
,
]
I
believe
they
meant
the
truth
:
But
these
words
are
so
far
from
making
me
a
new
Article
of
Faith
,
or
making
the
point
plainer
than
Scripture
made
it
,
that
they
are
to
me
much
darker
than
many
Scripture
words
.
That
Christ
is
God
,
even
One
God
with
the
Father
,
and
that
he
is
the
Eternal
Word
,
and
Son
,
the
only
begotten
of
the
Father
,
the
Scripture
plainly
tells
us
.
And
that
the
Person
of
the
Son
is
of
the
Father
:
For
the
Persons
being
three
it
is
meet
to
say
that
one
is
of
the
other
.
But
God
of
God
,
and
Very
God
of
Very
God
,
is
of
harder
understanding
,
and
hath
tempted
mistakers
to
say
it
is
[
Godhead
of
Godhead
]
as
if
the
Essence
as
well
as
Persons
were
many
.
Creeds
must
be
supposed
to
speak
properly
.
And
denominations
formal
are
most
proper
:
The
Tritheites
take
advantage
of
this
,
and
say
,
[
It
is
not
said
that
the
Person
of
the
Son
is
of
God
the
Father
;
but
the
Godhead
as
such
:
God
of
God
being
twice
said
,
say
they
,
signifieth
two
Gods
:
They
misinterpret
it
:
But
the
Scripture
speaketh
plainlier
.
The
same
I
say
of
[
Light
of
Light
]
a
Metaphor
in
a
Creed
.
And
they
that
put
[
substare
accidentibus
]
into
the
definition
of
[
substance
]
and
when
they
have
done
,
say
that
God
hath
no
accidents
,
do
not
by
the
Word
[
substance
]
add
any
plainness
to
the
Scripture
phrase
.
And
how
little
the
Council
at
Constantinople
and
Chalcedon
did
to
end
the
Controversies
of
Prelates
,
and
unite
the
Church
,
by
setting
Constantinople
and
Rome
in
mutual
Jealousies
and
Competition
,
the
World
knows
.
And
what
the
Councils
at
Ephesus
and
Chacedon
did
to
end
the
Controversies
about
the
Nestorian
and
Eutychian
points
,
or
that
at
C.
P.
against
the
Monothelites
,
or
that
under
Justinian
de
tribus
capitulis
,
Mr.
Morice
and
you
cannot
keep
the
World
from
knowing
;
nor
yet
what
all
the
Councils
about
Images
,
some
for
them
,
and
some
against
them
,
have
done
.
Are
they
the
only
means
of
ending
Controversies
,
1.
Who
do
end
none
?
2.
Who
have
most
increased
them
?
3.
Who
are
the
greatest
Controversie
themselves
?
The
World
will
never
be
agreed
which
are
to
be
taken
for
General
Councils
Authoritative
and
which
not
;
nor
can
you
give
us
any
thing
that
hath
the
shadow
of
reason
to
satisfie
any
impartial
Man
:
And
no
wonder
when
indeed
there
never
was
an
Universal
Council
in
the
World
.
All
true
Christians
are
agreed
in
all
that
constituteth
Christianity
:
And
it
is
not
the
Authority
of
Councils
that
made
them
Christians
,
and
so
agreed
them
.
And
to
dream
of
ending
all
Controversies
about
lesser
matters
,
as
long
as
men
are
so
ignorant
and
imperfect
,
as
all
are
in
this
World
,
is
the
part
of
no
Man
in
his
Wits
.
§
5.
Page
345.
Dr.
S.
[
Accordingly
the
Christian
Church
has
challenged
such
an
Authority
,
and
has
held
such
Assemblies
as
occasion
did
require
;
and
six
such
have
been
approved
and
received
generally
i●
the
Church
,
and
no
more
.
]
Ans.
In
all
this
matter
of
fact
I
think
there
is
not
one
true
word
.
1.
The
Christian
Church
did
never
challenge
such
an
Authority
,
(
unless
you
mean
the
Papal
Church
)
as
in
Council
to
have
a
Legislative
and
Judicial
Soveraignty
over
the
whole
Christian
World
.
2.
Never
such
an
Assembly
was
call'd
or
held
,
as
I
have
fully
proved
.
3.
The
six
you
mean
we
honour
,
and
are
of
the
same
Faith
as
they
were
,
but
how
far
all
the
Christian
World
hath
been
from
receiving
them
all
,
I
have
elsewhere
shewn
(
and
so
hath
Luther
de
Conciliis
and
many
Protestants
.
)
4.
That
there
were
no
more
approved
and
received
as
these
were
,
is
unproved
.
§
6.
Dr.
S.
[
As
for
Mr.
B
's
exception
,
why
we
do
not
own
the
second
of
Eph.
and
second
of
Nice
for
General
Councils
also
?
I
answer
,
because
they
were
at
the
time
they
were
first
held
and
many
years
after
accounted
no
General
Councils
,
and
not
received
for
such
by
the
Church
—
And
page
346.
[
Mr.
B.
demandeth
how
shall
any
Mans
Conscience
be
satisfied
that
just
these
six
had
a
supream
,
&c.
Ans.
By
the
publick
Acts
of
the
Church
as
we
are
satisfied
of
our
Acts
of
Parliament
:
For
there
are
no
more
generally
received
,
and
these
are
.
Ans.
1.
I
will
not
stand
here
on
many
previous
questions
:
How
we
shall
know
that
a
Council
not
General
binds
us
not
as
much
as
a
General
,
if
they
have
as
wise
Men
and
as
strong
Evidence
:
And
whether
any
Council
be
General
which
carrieth
it
but
by
a
Major
Vote
,
where
a
few
turn
the
Scales
,
and
the
rest
dissent
.
But
,
2.
If
there
be
in
this
decision
of
this
great
point
one
word
that
should
satisfie
any
Mans
Conscience
which
will
not
be
satisfied
with
meer
noise
,
or
the
Writers
Authority
,
I
confess
I
cannot
find
it
.
1.
Either
the
Decrees
of
the
said
Councils
are
obligatory
by
their
Soveraignty
before
the
diffused
Church
receiveth
them
,
or
not
.
If
yea
▪
then
that
obligation
must
be
first
known
;
yea
and
it
is
known
and
the
Council
known
by
those
that
are
nearest
,
before
all
the
Church
on
Earth
can
know
it
.
If
not
,
then
it
is
not
the
Council
but
the
Receiving-Church
which
hath
the
obliging
Soveraign
power
:
And
this
is
indeed
to
make
Soveraign
and
Subjects
to
be
the
same
.
This
is
like
Mr.
Hooker's
Principles
(
and
many
Politicians
)
that
the
Legislative
Power
is
really
in
the
people
by
Natural
right
,
and
it
's
no
Law
which
hath
not
common
consent
.
And
if
so
,
no
Man
can
tell
how
to
date
your
Church
Laws
:
They
did
not
begin
to
be
Laws
when
the
Council
made
them
;
but
when
all
the
Church
on
Earth
consented
▪
But
we
have
need
of
the
Decree
of
a
General
Council
,
(
for
no
Dr.
is
sufficient
)
to
tell
us
when
all
the
Christian
World
consenteth
,
for
if
every
Christian
must
travel
all
over
the
World
to
know
,
it
will
be
a
vagrant
Church
:
And
if
he
must
send
,
he
cannot
be
sure
that
his
Messenger
saith
true
:
And
a
thousand
Messengers
may
all
differ
:
And
who
can
bear
their
Charges
?
And
if
a
Council
tell
us
when
the
World
consenteth
to
former
Decrees
,
we
must
know
also
the
worlds
consent
to
that
Decree
before
we
can
be
sure
it
's
true
.
And
2.
Whether
the
Church
diffusive
give
authority
to
the
Decrees
,
or
only
be
the
Promulgators
,
whose
reception
must
be
our
notice
,
it
is
a
contradiction
to
say
,
[
I
know
it
first
because
all
the
World
of
Christians
receive
it
.
]
For
that
's
all
one
as
to
say
,
[
Every
single
Christian
knoweth
it
because
all
Christians
know
it
first
.
]
That
is
,
All
know
it
before
they
know
it
:
The
parts
are
in
the
whole
.
3.
Hath
God
laid
the
Salvation
of
all
the
Millions
of
Men
and
Women
,
Learned
and
Unlearned
upon
such
acquaintance
with
Cosmography
and
History
as
to
know
what
Councils
(
past
1000
years
)
all
the
Christian
World
receiveth
?
Or
whether
the
greater
part
be
for
them
or
against
them
?
Is
there
one
of
a
hundred
thousand
that
knoweth
it
?
It
's
like
you
will
say
,
They
must
take
their
Teachers
,
or
Bishops
words
.
Ans.
If
so
,
those
in
Italy
,
Spain
,
Portugal
,
Poland
,
Germany
,
and
all
the
Papists
are
bound
to
believe
that
you
and
all
of
your
mind
are
Liars
,
for
saying
,
There
are
but
six
such
approved
Councils
;
for
their
Bishops
tell
them
of
very
many
more
.
And
then
the
Eastern
Christians
are
bound
to
take
you
for
Liars
,
whose
Bishops
tell
them
there
were
not
so
many
.
And
the
Protestants
are
bound
to
dissent
,
who
generally
hold
that
there
never
was
one
such
General
Council
as
had
a
Universal
Jurisdiction
over
the
Christian
World
.
How
then
shall
the
people
know
what
Councils
as
such
are
so
received
?
4.
Yea
it
is
a
thing
that
neither
you
nor
the
most
Learned
Man
can
know
.
Were
you
ever
in
Ethiopia
,
Syria
,
Armenia
,
Georgia
,
Circassia
,
Mengrelia
,
and
in
all
the
Greek
Churches
?
If
it
be
Travellers
that
you
trust
to
,
they
give
you
no
credible
notice
of
any
such
thing
:
And
you
lay
our
Salvation
on
the
avoiding
of
Schism
,
and
this
upon
our
obedience
to
the
Universal
Jurisdiction
,
and
so
you
lay
all
our
Salvation
on
the
Testimony
of
Travellers
,
who
of
all
Men
are
most
.
susspected
of
a
liberty
to
Lie
.
5.
But
the
plain
truth
is
,
that
notice
which
we
have
by
Travellers
and
Historians
of
the
mind
of
most
of
the
Christian
World
,
assureth
us
that
a
very
great
part
of
it
receiveth
neither
your
six
Councils
,
nor
your
first
four
,
and
the
rest
receive
many
more
;
If
you
have
read
Brocardus
and
Jacobus
de
Vitriaco
,
who
dwelt
both
at
Jerusalem
,
and
Haitho
and
others
in
the
Novus
Orbis
that
describe
Tartary
and
Armenia
,
and
Leo
Afer
,
and
Paulus
Venetus
,
and
Boterus
,
and
Godignus
,
and
Ludolphus
of
Abassia
,
&c.
you
may
perceive
how
great
a
number
of
Christians
there
be
who
own
not
so
much
as
your
four
first
Councils
,
some
abhorring
that
at
Ephesus
,
and
some
that
at
Chalcedon
.
And
you
know
that
both
Greeks
and
Papists
receive
more
than
six
.
6.
And
I
crave
your
answer
to
the
Question
which
I
put
to
your
Bishop
and
you
,
How
could
Christians
know
which
were
the
true
Soveraign
Councils
,
when
the
far
greatest
part
of
the
Bishops
disowned
them
?
I
will
not
censure
you
to
be
so
ignorant
of
History
as
not
to
know
that
the
far
greatest
part
of
the
Church
renounced
the
Council
of
Chalcedon
in
the
Reign
of
divers
Emperors
?
And
the
Council
of
Nice
in
the
Reign
of
Constantius
and
Valens
.
How
then
could
they
be
known
by
your
Rule
?
But
you
say
,
[
We
may
know
it
by
the
publick
Acts
of
the
Church
as
we
know
the
Acts
of
our
Parliaments
.
]
Ans.
I
desire
no
better
proof
;
how
we
know
them
I
have
oft
mentioned
.
But
here
you
leave
us
utterly
in
the
dark
:
What
mean
you
here
by
[
the
Church
]
and
what
by
[
its
publick
Acts
?
]
1.
If
by
the
Church
you
mean
,
1.
All
Christians
of
this
Age
,
we
are
sure
they
agree
not
of
it
.
2.
If
you
mean
the
Greater
number
,
we
are
uncapable
of
gathering
the
Votes
or
knowing
it
:
But
I
have
shewed
you
that
we
have
reason
to
conjecture
that
most
are
against
you
:
Vast
numbers
rejecting
some
,
and
the
rest
receiving
more
,
and
the
Protestants
(
nor
any
but
the
Papists
that
I
know
of
)
receive
not
any
as
Universal
Soveraign
:
And
the
Papists
also
are
divided
about
it
,
as
Pighius
and
many
more
will
shew
you
.
3.
If
you
mean
it
of
the
most
in
former
Ages
,
I
still
say
,
one
Age
hath
had
most
for
the
Council
of
Nice
,
Chalcedon
,
Constantinople
second
and
third
,
and
another
Age
most
against
them
.
4.
If
you
go
the
only
way
that
's
left
you
,
and
with
the
Papists
call
only
those
the
Church
who
are
of
your
mind
,
unchurching
the
most
of
the
Church
on
Earth
,
then
I
confess
you
may
say
that
the
Church
receiveth
them
and
only
them
.
But
few
wise
Men
will
reverence
a
Church
so
described
.
II.
And
what
the
Acts
of
the
Church
are
which
give
us
such
assurance
as
you
mention
,
I
cannot
imagine
:
As
to
our
Statutes
I
have
proved
a
Physical
Evidence
of
the
certainty
of
their
being
what
they
pretend
;
even
such
a
consent
of
Men
of
cross
Interests
and
Dispositions
in
the
compass
of
a
Land
where
the
fact
may
be
known
,
as
cannot
be
counterfeited
or
false
.
But
about
Councils
the
case
is
quite
otherwise
.
I.
The
most
of
the
Church
do
not
so
much
as
think
that
there
are
any
such
Councils
,
or
at
least
never
did
hold
it
till
the
Papal
Usurpation
,
that
they
had
a
Soveraignty
over
all
the
Earth
.
II.
They
are
utterly
disageerd
how
many
and
which
are
to
be
received
.
III.
They
are
disagreed
which
be
their
Canons
?
Even
of
the
first
at
Nice
,
how
long
did
three
Popes
contend
about
it
with
the
African
Bishops
?
And
since
Pisanus
and
Turrian
bring
us
forth
80
Canons
instead
of
20
,
which
the
unlearned
Africans
receive
.
IV.
They
are
not
agreed
which
of
their
Canons
still
bind
,
and
which
not
:
nor
which
are
de
fide
,
and
which
not
:
Many
(
as
the
20th
at
Nice
)
are
laid
by
without
any
Councils
repeal
.
IV.
And
the
World
is
so
much
bigger
than
Britain
,
that
it
is
not
so
easie
to
be
sure
of
the
sence
of
all
Christians
about
the
Matter
.
And
how
should
it
when
it
was
never
agreed
on
from
the
first
?
If
by
the
Church
Acts
you
should
mean
the
Decrees
of
later
Councils
,
that
is
to
prove
ignotum
per
ignotius
.
How
know
we
which
Councils
to
believe
when
so
many
condemned
one
another
?
And
if
the
Sixth
was
the
last
,
there
came
none
after
to
notifie
the
reception
of
it
.
And
whereas
you
say
that
those
of
Eph.
2.
and
Nice
2d
,
were
when
they
were
held
,
and
many
Years
after
accounted
no
General
Councils
,
nor
received
as
such
by
the
Church
.
Answ.
The
Mystery
lyeth
in
some
Sectarian
Notion
of
the
Church
that
you
have
:
you
mean
some
Party
;
but
it
's
hard
knowing
what
.
For
,
1.
Bellarmine
himself
saith
,
that
the
second
Ephes.
Council
wanted
nothing
to
make
it
as
true
a
General
Council
as
the
rest
,
but
the
Approbation
of
the
Pope's
Legates
.
It
was
called
by
the
Emperor
,
the
Number
greater
than
many
others
:
the
Consent
so
great
,
that
he
saith
that
they
decreeing
Heresie
,
sola
navicula
Petri
evasit
.
2.
It
had
not
only
the
Consent
of
the
present
Bishops
as
much
as
other
Councils
,
but
was
as
commonly
received
by
the
prevailing
majority
,
while
the
Emperor
seemed
to
be
for
that
way
.
2.
And
the
second
Council
at
Nice
was
taken
for
as
consenting
a
General
Council
during
the
Reign
of
Irene
,
and
after
under
the
Emperors
that
were
for
Images
;
yea
,
and
by
the
Pope
himself
,
and
all
his
Party
in
the
West
:
But
it
's
true
that
when
the
Emperors
were
against
Images
it
was
abhorred
:
And
so
one
Council
was
for
Images
,
and
another
against
them
;
(
as
one
for
Photius
and
another
against
him
)
by
turns
,
for
too
long
a
time
,
as
the
Emperors
were
affected
:
But
for
the
time
,
they
were
all
called
General
,
as
that
at
Nice
is
by
the
Romans
yet
.
2.
But
if
this
had
been
true
(
as
it
is
not
)
which
you
say
,
How
shall
all
Christians
know
it
to
be
true
?
When
such
as
I
with
all
our
searching
cannot
know
it
?
yea
are
past
doubt
that
it
is
false
?
It
's
like
you
'll
say
,
It
is
our
obstinacy
:
And
so
all
shall
be
Schismaticks
and
condemned
with
you
,
whom
you
are
pleased
to
call
obstinate
,
for
escaping
that
Ignorance
which
would
better
serve
your
Ends.
§
.
7.
Dr.
S.
[
But
Mr.
B.
objecteth
,
That
the
Nestorians
,
Jacobites
,
Abassines
,
&c.
renounce
some
of
the
six
Councils
(
yes
,
three
of
the
six
)
They
had
a
personal
Veneration
for
the
Persons
of
Nestorius
and
Dioscorus
,
and
did
believe
them
when
they
said
that
the
Councils
were
mistaken
in
Matter
of
Fact
,
and
Condemned
them
for
Opinions
,
which
they
did
not
own
,
and
thereupon
did
reject
those
Councils
:
But
they
did
not
then
,
nor
do
not
at
this
day
reject
the
Catholick
Faith
,
and
the
Rules
of
Christian
Unity
,
which
are
contained
in
the
six
General
Councils
.
So
that
in
effect
they
own
them
;
For
the
principal
thing
required
is
to
profess
the
true
Faith
,
and
hold
the
Vnity
of
the
Spirit
in
the
bond
of
Peace
and
Righteousness
,
which
those
Churches
do
,
in
that
they
own
the
Nicene
,
and
C.
P.
Councils
,
and
deny
not
the
Doctrine
of
the
other
four
.
Answ.
Do
you
think
that
none
of
your
Readers
will
see
how
much
you
here
overthrow
or
give
up
your
Cause
?
1.
If
holding
the
Unity
of
the
Spirit
in
the
bond
of
Peace
and
Righteousness
will
serve
,
while
they
renounce
the
Councils
as
erroneous
and
tyrannical
,
and
holding
the
same
Faith
and
Doctrine
will
serve
,
what
have
you
been
Pleading
for
?
we
are
for
all
this
as
well
as
you
?
2.
And
if
the
Council
may
erre
in
Matter
of
Fact
,
which
may
be
known
by
common
sence
and
reason
,
how
much
more
may
they
erre
in
matter
of
right
and
supernatural
Revelation
,
as
the
Articles
of
the
Church
of
England
say
they
have
done
.
3.
You
confess
here
that
Men
may
reject
three
or
four
of
your
six
Councils
,
and
yet
be
no
Schismaticks
,
but
hold
Faith
,
Unity
and
Peace
.
And
are
the
other
two
more
necessary
than
all
the
rest
?
You
say
,
They
hold
the
two
first
.
Answ.
They
hold
not
the
Infallibility
of
Councils
,
nor
that
they
may
not
be
rejected
when
they
erre
,
nor
that
we
may
not
be
discerning
Judges
when
they
erre
:
For
all
this
is
renounced
in
their
renouncing
all
save
two
or
three
.
4.
You
say
,
They
reject
not
the
Rules
of
Christian
Vnity
.
Answ.
Therefore
they
judged
not
the
Decrees
of
Councils
to
be
that
necessary
Rule
:
Else
the
Decrees
of
those
renounced
by
them
would
be
as
necessary
as
the
rest
.
5.
It
's
apparent
by
this
that
they
held
the
same
with
those
Councils
,
not
because
of
the
Authority
of
those
Councils
,
but
on
other
Grounds
:
For
it
is
not
possible
that
they
who
renounced
the
Councils
,
should
believe
the
Christian
Faith
,
on
their
Authority
.
They
believed
it
as
a
Divine
Revelation
fide
Divina
,
and
so
do
we
.
6.
And
dare
you
say
that
a
Man
that
believeth
the
same
things
because
they
are
revealed
by
God
in
his
Word
,
shall
be
damned
unless
he
believe
them
fide
humana
,
because
a
General
Council
decreed
them
.
7.
Did
your
other
Councils
add
any
Decrees
to
the
first
?
If
not
,
what
need
of
believing
any
thing
as
theirs
?
If
yea
,
then
receiving
the
Decrees
of
the
two
first
is
not
a
receiving
the
Decrees
of
the
later
.
8.
And
on
whose
Authority
did
Christians
believe
the
first
300
years
before
there
was
any
General
Council
?
§
.
8.
Dr.
S.
P.
346.
[
Obj.
Did
the
Catholick
Church
die
or
cease
after
the
sixth
General
Council
?
Answ.
The
Essence
of
the
Catholick
Church
doth
not
consist
in
the
being
of
a
Council
.
—
Their
meeting
is
but
an
external
means
for
better
declaring
the
Catholick
Faith
,
and
holding
mutual
Correspondence
between
the
several
Churches
.
Ans.
1.
Still
you
are
constrained
to
destroy
your
own
Cause
.
You
confess
then
that
Councils
are
no
constitutive
Governing
part
of
the
Church
as
a
Governed
Society
.
And
if
so
,
it
hath
some
other
Humane
constitutive
Regent
part
,
or
none
.
If
none
,
we
are
so
far
agreed
:
This
is
it
that
we
contend
for
.
If
any
other
,
you
must
come
to
your
Lords
College
of
the
diffused
Pastors
;
who
never
made
Law
,
never
heard
a
Cause
,
or
judged
out
of
Council
,
to
this
day
,
nor
possibly
can
do
.
2.
What
is
this
that
you
call
an
external
means
of
Correspondence
?
Is
it
a
necessary
Supream
Legislative
and
Judicial
Power
?
or
not
?
If
it
be
,
it
must
be
a
constitutive
Essential
part
of
the
Church
as
Political
.
For
every
Politick
Society
is
informed
by
such
.
And
you
argued
before
that
Nations
must
be
under
such
as
well
as
Dioceses
under
Diocesans
.
If
not
,
habetur
quaesitum
.
3.
And
because
your
former
words
assert
an
Vniversal
Soveraignty
,
I
wonder
how
any
of
common
reason
can
think
this
necessary
to
the
whole
Christian
World
,
during
the
few
Years
that
those
two
or
six
first
Councils
sate
,
and
never
before
nor
after
?
Are
dead
Men
our
Governors
?
Will
a
Power
of
Governing
never
exercised
serve
for
a
Thousand
Years
last
,
and
300
before
,
and
not
for
the
other
300
?
Or
hath
the
Church
had
one
Form
of
Government
for
200
or
300
Years
,
and
another
for
all
the
other
1300
?
And
when
you
tell
us
that
Kingdoms
must
be
judged
as
well
as
single
Persons
,
did
those
first
Councils
judge
all
the
sinning
Kingdoms
since
.
If
you
own
no
Councils
since
the
first
Six
,
all
Kingdoms
that
have
sinned
these
1000
Years
had
no
such
Judges
.
And
what
Councils
or
other
Church
Power
save
the
Popes
,
judged
the
many
Southern
and
Eastern
Countries
that
revolted
?
Or
the
Western
Nations
in
their
various
Changes
and
Crimes
?
Must
we
have
such
an
Uuniversal
Judge
now
,
who
never
judged
any
these
1000
Years
.
4.
Your
Lord
saith
at
last
that
they
are
Mutable
Laws
which
Councils
make
.
If
so
,
why
must
we
needs
obey
the
six
Councils
that
were
1000
Years
ago
,
under
another
Prince
?
May
not
1000
Years
time
,
and
another
King's
Government
make
a
Change
in
the
Matter
and
Reason
of
the
Law
?
If
you
say
,
it
stands
till
another
General
Council
change
it
;
I
answer
,
1.
What
Council
abrogated
the
20th
Nicene
Canon
against
Kneeling
on
the
Lord's
Day
in
adoration
?
and
many
such
other
.
2.
Then
if
ever
there
was
a
General
Council
it's
Decrees
are
immutable
(
and
so
you
contradict
your selves
)
For
it
's
certain
there
never
will
be
a
General
Council
to
abrogate
what
is
done
,
till
all
the
World
be
under
one
Christian
Monarch
.
5.
The
Laws
of
England
bind
us
not
now
as
the
Laws
of
the
Kings
and
Parliaments
that
are
dead
;
that
is
,
not
by
Virtue
of
their
Authority
(
though
made
by
them
)
But
as
the
Laws
of
the
present
Legislative
Powers
who
own
them
and
rule
by
them
,
and
can
abrogate
them
when
they
will
.
And
when
the
Canon-makers
are
dead
1000
Years
ago
,
where
now
is
the
Ruling
Power
whose
Laws
those
are
?
There
is
no
General
Council
to
own
them
,
nor
ever
will
be
!
A
thousand
Years
sure
is
time
enough
to
prove
the
death
of
a
Power
never
since
exercised
:
were
there
a
Seminal
Virtue
of
Universal
Regiment
in
the
diffused
Church
,
a
Thousand
Years
Sleep
in
reason
must
pass
for
a
Death
.
6.
Yea
,
the
diffusive
Church
hath
since
disowned
the
Universal
Obligation
of
those
same
Councils
,
and
doth
disown
them
to
this
day
.
For
it
is
not
near
half
the
Christian
World
that
own
them
;
yea
,
none
but
Papists
that
I
could
ever
be
certified
of
do
receive
any
such
Councils
at
all
,
as
Legislators
and
Judges
to
all
the
Christian
World
;
but
only
as
Reverenced
Rules
of
Concord
made
by
Contract
.
And
if
Constantine
,
Theodosius
,
Martian
,
&c.
called
their
Subjects
to
Councils
1000
Years
ago
,
why
is
our
King
and
Kingdom
now
any
more
subject
to
the
Subjects
of
those
Emperors
than
to
them
?
But
if
you
were
content
to
endure
us
to
unite
in
Christ
,
and
take
his
Laws
for
our
Rule
and
bond
of
Peace
,
and
stay
till
the
next
General
Council
,
be
against
us
,
we
desire
no
more
.
§
.
9.
P.
347.
Mr.
B.
saith
,
[
It
is
a
doleful
thing
to
think
on
what
account
all
these
Men
expect
that
all
Christians
Consciences
can
be
satisfied
,
&c.
]
D.
S.
answereth
,
[
It
is
a
doleful
thing
indeed
to
think
how
they
should
be
satisfied
that
set
up
a
Pope
in
every
Congregation
,
and
follow
him
in
opposition
to
the
Catholick
Church
and
General
Councils
.
—
Mr.
B.
knows
he
does
this
,
and
deludes
the
poor
People
,
&c.
Answ.
1.
If
I
know
it
,
methinks
I
should
know
that
I
know
it
.
Which
if
I
do
,
it
's
I
that
am
the
Impudent
Liar
:
If
not
—
Somebody
is
mistaken
.
Qu.
Whether
a
Council
of
such
Bishops
be
infallible
,
or
can
make
us
a
better
Rule
than
the
Scripture
.
2.
Readers
,
here
you
see
that
it
is
no
wonder
that
these
Reverend
Fathers
renounce
Popery
.
You
see
what
a
Pope
is
in
their
account
:
It
is
a
Minister
of
a
single
Church
,
who
taketh
not
their
Lordships
or
Councils
to
be
Law-givers
and
Judges
over
all
the
Earth
.
We
poor
Protestants
took
him
for
a
Pope
that
claimed
such
an
Universal
Rule
alone
,
or
as
the
President
of
Councils
:
But
these
Men
take
him
for
a
Pope
that
denieth
Popery
,
and
pretendeth
to
no
Government
beyond
his
Parish
.
Yea
,
not
only
so
,
but
in
our
Parishes
we
oblige
none
to
take
up
any
of
their
Religion
(
Faith
or
Duty
to
God
)
on
our
commanding
Authority
,
but
to
learn
by
the
Evidence
which
caused
our
own
Faith
,
to
believe
by
a
Faith
Divine
.
3.
I
have
oft
said
that
the
Catholick
Church
is
such
by
Faith
and
Subjection
to
Christ
,
which
I
own
and
daily
Preach
:
But
that
there
never
was
a
General
Council
of
the
Christian
World
,
nor
is
there
any
such
thing
as
a
Catholick
Church
in
the
Popish
sence
,
that
is
,
having
one
Political
humane
Soveraignty
.
And
how
did
the
Man
make
himself
believe
that
I
knowingly
opposed
that
which
my
whole
Writing
labours
to
prove
never
had
a
being
.
Reader
,
Lament
the
Case
of
the
Church
on
Earth
,
when
the
most
studious
Leaders
are
so
dark
and
rash
and
bad
,
as
either
I
,
or
these
Reverend
Fathers
are
,
setting
the
World
into
ruinating
Divisions
by
words
of
such
a
Dialect
as
is
harsh
to
name
.
§
.
10.
P.
348.
Dr.
S.
pretendeth
to
some
Scripture
Proofs
,
viz:
1
Cor.
14.32
,
33.
The
Spirit
of
the
Prophets
are
subject
to
the
Prophets
.
For
God
is
not
the
Author
of
Confusion
,
but
of
Peace
,
as
in
all
the
Churches
of
the
Saints
.
]
Answ.
Reader
,
Do
you
think
this
proveth
that
the
whole
Church
on
Earth
is
under
one
humane
Soveraignty
that
hath
a
Legislative
and
Judging
Power
.
1.
This
Text
speaketh
only
of
the
avoiding
Disorder
in
particular
Assemblies
by
the
means
which
they
had
present
there
among
them
.
To
keep
them
from
speaking
two
at
once
,
and
such
like
Disorders
:
As
the
Archi-Synagogoi
were
used
to
do
in
the
Jews
Synagogue
.
And
must
a
Council
from
all
the
Earth
be
gathered
to
that
Assembly
to
rebuke
such
Disorder
?
If
it
must
be
but
to
make
a
General
Law
to
forbid
it
,
that
's
done
already
in
Scripture
and
in
Nature
:
And
must
the
World
meet
to
do
it
again
?
2.
Their
Dr.
Hamond
saith
,
that
this
Text
speaketh
of
the
Spirit
in
each
Prophet
being
subject
to
himself
,
that
is
,
to
his
own
reason
,
and
that
the
Spirit
moveth
them
not
to
speak
irregularly
and
confusedly
:
And
what
's
this
to
the
Power
of
Councils
?
3.
If
it
were
spoken
of
the
other
present
Prophets
,
what
's
this
to
Men
that
are
no
Prophets
,
and
that
are
dead
1000
Years
ago
?
Are
not
present
Pastors
fitter
Moderators
of
their
Assembly
,
than
a
General
Council
of
dead
Men
?
§
.
11.
Next
he
that
so
condemneth
me
as
an
Opposite
,
citeth
my
words
as
granting
his
Cause
;
yet
this
reconcileth
him
not
:
I
am
not
so
idle
as
to
write
him
a
Commentary
of
my
own
words
;
for
,
I
can
devise
no
plainer
.
Only
I
may
tell
him
that
he
too
quickly
forgot
that
God
is
not
the
Author
of
Confusion
:
and
therefore
it
is
not
lovely
:
A
Law
should
not
be
confounded
with
a
Contract
or
amicable
Agreement
;
nor
a
Soveraign
Government
with
a
Peace-making
Assembly
of
Equals
;
nor
a
possible
Council
of
those
within
reach
with
an
impossible
Council
out
of
all
the
World
.
Neither
the
King
of
France
or
of
England
were
Subjects
to
the
Assembly
at
Nimeguen
.
§
.
12.
P.
351.
He
saith
,
he
could
give
numberless
Quotations
of
Protestants
,
Melanchthon
,
Bucer
,
Calvin
,
Bishop
Andrews
,
K.
James
,
Spalatensis
,
Casaubon
,
Bishop
White
,
Bishop
Mountague
,
Archbishop
Dr.
Hamond
,
Dailee
,
&c.
Answ.
I
cannot
answer
what
you
can
do
,
but
what
you
do
.
But
the
Reader
may
know
how
far
to
believe
you
,
that
will
but
search
these
few
.
1.
Read
what
I
have
cited
out
of
Melanchthon
to
Bishop
Guning
,
or
rather
his
own
Epistle
of
the
Conference
at
Ratisbone
,
and
that
to
King
Henry
the
8th
.
2.
Read
Bucer
de
Regno
Dei
,
and
the
rest
of
his
Opera
Angl.
and
judge
as
you
see
cause
.
3.
I
am
ashamed
to
cite
any
words
of
Calvin
,
to
confute
our
Drs.
intimation
.
4.
Whether
Spalatensis
was
a
Protestant
I
dispute
not
,
but
read
his
own
words
cited
by
me
in
my
Treatise
of
Episcopacy
,
and
then
read
him
of
Councils
,
and
judge
.
5.
Bishop
Vsher
,
as
I
have
oft
said
,
told
me
himself
,
That
[
Councils
are
not
for
Government
of
the
absent
or
the
particular
Bishops
,
but
for
Concord
.
]
What
Mind
Dr.
Hamond
was
of
I
determine
not
:
But
of
the
rest
you
may
judge
by
these
.
The
Matter
is
,
All
Protestants
hold
that
we
must
Serve
God
in
as
much
Concord
as
we
can
:
And
that
the
Meeting
of
Pastors
is
a
means
of
Concord
:
And
that
it
was
the
true
Christian
Faith
which
the
Councils
which
he
nameth
owned
;
and
we
are
of
the
same
Faith
:
and
therefore
they
reverence
these
Councils
:
And
they
hold
that
still
Concord
being
much
of
the
Strength
and
Beauty
of
the
Churches
,
when
there
is
any
special
reason
for
it
,
(
as
several
Princes
assemble
by
themselves
or
Messengers
at
Munster
,
Ratisbone
,
Francfort
,
Nimeguen
)
so
Pastors
even
of
several
Kingdoms
,
not
too
distant
,
may
for
mutual
help
and
Concord
meet
in
Councils
:
And
none
should
needlesly
break
their
just
Agreements
,
because
of
the
general
Command
of
Concord
:
But
1.
They
hold
that
these
Councils
be
no
representers
of
all
the
Christian
World
;
2.
Nor
have
any
Universal
Jurisdiction
.
3.
Nor
any
true
Governing
Power
at
all
over
the
absent
or
dissenters
,
but
an
Agreeing
Power
.
4.
And
if
they
pretend
any
such
Power
,
they
turn
Usurpers
.
5.
And
if
on
pretence
of
Concord
they
make
Snares
,
or
Decree
things
that
are
against
the
Churches
Edification
,
Peace
or
Order
,
or
against
the
Word
of
God
,
none
are
bound
to
stand
to
such
Agreements
.
These
being
the
Judgment
of
Protestants
,
what
do
these
Men
but
abuse
their
words
of
Reverence
to
Councils
,
and
Submission
to
their
Contracts
,
as
if
they
were
for
their
Universal
Soveraign
Jurisdiction
?
§
.
13.
And
next
he
saith
,
[
Whereas
Mr.
B.
doth
usher
in
his
Discourse
with
an
intimation
that
this
was
only
a
Doctrine
of
the
Gallican
Church
,
he
cannot
but
know
that
this
was
the
sence
of
the
Church
of
England
in
the
beginning
of
Queen
Elizabeths
Reign
.
]
Answ.
1.
I
honour
the
Gallican
Papists
above
the
Italian
;
but
I
am
satisfied
that
both
do
erre
.
2.
There
is
a
double
untruth
in
Matter
of
Fact
in
your
words
:
1.
That
I
cannot
but
know
that
which
I
cannot
know
or
believe
.
2.
That
yours
was
the
sence
of
the
Church
of
England
:
which
I
have
disproved
.
But
what
is
your
proof
?
D.
S.
[
For
the
20th
Article
saith
,
[
The
Church
hath
Power
to
Decree
Rites
and
Ceremonies
and
Authority
in
Controversies
of
Faith
,
and
the
next
Article
doth
suppose
this
Authority
in
General
Councils
.
Answ.
The
Church
of
England
supposeth
that
Kingdoms
should
be
Christian
,
and
the
Magistrates
and
Pastors
Power
so
twisted
as
that
their
Conjunction
may
best
make
Religion
national
,
(
as
it
was
with
the
Jews
)
But
it
never
owned
a
foreign
Jurisdiction
,
or
the
Governing
Power
of
the
Subjects
of
one
Kingdom
over
the
Princes
and
People
of
another
.
It
followeth
not
that
because
the
Church
in
England
may
Decree
some
Rites
here
,
that
therefore
foreign
Churches
may
command
us
to
use
their
Rites
.
Our
own
Church
Teachers
no
doubt
have
Authority
in
Controversies
of
Faith
;
that
is
,
to
teach
us
what
is
the
truth
,
and
to
keep
Peace
among
Disputers
,
but
not
to
bind
us
to
believe
any
thing
against
God's
Word
,
and
therefore
not
meerly
because
it
's
their
Decree
:
Therefore
the
Article
cautelously
calls
the
Church
only
[
a
Witness
and
Keeper
of
holy
Writ
]
which
we
deny
not
.
And
that
[
besides
Scripture
they
ought
not
to
enforce
any
thing
to
be
believed
for
Necessity
to
Salvation
.
]
But
you
would
have
us
believe
the
Soveraign
Universal
Jurisdiction
of
Councils
,
yea
and
the
lawfulness
of
all
your
Oaths
and
Impositions
,
as
necessary
to
escape
damning
Schism
;
and
is
not
that
as
necessary
to
Salvation
?
2.
And
one
would
think
there
needed
no
more
than
the
next
Articles
to
confute
you
,
which
you
cite
as
for
you
.
They
knew
that
there
had
been
Imperial
General
Councils
,
which
being
gathered
and
authorized
by
the
Emperors
,
had
the
same
Power
in
the
Empire
that
National
Councils
have
with
us
,
or
in
other
Nations
.
But
there
's
not
a
syllable
of
any
Jurisdiction
that
they
have
out
of
the
Empire
:
Yea
,
contrary
it
's
said
,
1.
That
they
may
not
be
gathered
together
without
the
Commandment
and
Will
of
Princes
:
And
therefore
cannot
Govern
them
without
their
Will
,
nor
have
any
Conciliar
Power
,
being
no
Council
:
And
one
King
cannot
command
the
Subjects
of
another
.
Indeed
if
Princes
will
make
themselves
Subjects
to
a
Council
or
Pope
,
who
can
hinder
them
?
2.
They
are
here
declared
to
be
Men
not
all
governed
by
the
Spirit
and
Word
of
God
,
and
such
as
may
erre
and
have
erred
in
things
pertaining
to
God
.
Therefore
their
meer
Contracts
and
Advice
are
no
further
to
be
obeyed
than
they
are
governed
by
the
Spirit
and
Word
of
God
;
which
we
are
discerning
Judges
of
.
And
it
is
concluded
that
[
things
ordained
by
them
as
necessary
to
Salvation
,
have
neither
Strength
nor
Authority
,
unless
it
may
be
declared
that
they
be
taken
out
of
the
Holy
Scripture
.
]
So
that
even
their
Expositions
of
the
Articles
of
Faith
,
which
you
make
their
chief
Work
,
hath
no
further
Authority
than
it
's
declared
to
be
taken
out
of
the
Scripture
it self
,
nor
yet
their
decision
of
the
sence
of
controverted
Texts
.
And
such
proof
must
be
received
from
a
single
Man
.
§
.
14.
Such
another
proof
he
fetcheth
from
the
Statute
1
Eliz.
c.
1.
Forbidding
to
judge
any
thing
Heresie
but
what
hath
been
so
judged
by
Authority
of
Canonical
Scripture
,
or
the
first
four
General
Councils
,
or
any
of
them
,
or
any
other
General
Councils
.
]
Answ.
As
if
forbidding
private
Heretication
were
the
same
with
the
Universal
Soveraignty
of
Councils
;
we
are
of
the
same
Religion
with
all
true
Christians
in
the
World
,
and
we
are
for
as
much
Concord
with
all
as
we
can
attain
:
But
is
Concord
and
Subjection
all
one
,
or
Contract
and
Government
.
§
.
15.
The
like
Inference
he
raiseth
from
a
Canon
1571.
forbidding
any
new
Doctrine
not
agreeable
to
the
Scripture
,
and
such
as
the
Ancient
Fathers
and
Bishops
thence
gathered
.
Answ.
And
what
's
this
to
an
Universal
Church
Soveraignty
?
§
.
16.
The
Church
of
England's
Sence
is
better
expounded
,
Reform
.
Leg.
Eccles.
c.
15.
Orthodoxorum
Patrum
etiam
authoritatem
minime
censemus
esse
contemnendam
:
sunt
enim
permulta
ab
illis
praeclare
&
utiliter
dicta
:
Ut
tamen
ex
eorum
sententia
de
sacris
literis
judicetur
,
non
admittimus
.
Debent
enim
sacrae
literae
nobis
omnis
Christianae
doctrinae
,
&
Regulae
esse
,
&
Judices
.
Quin
&
ipsi
Patres
tantum
sibi
deferri
recusarunt
,
saepius
admonentes
Lectorem
,
ut
tantisper
suas
admittat
sententias
&
interpretationes
,
quoad
cum
sacris
literis
consentire
eas
animadverterit
.
§
.
17.
D.
S.
P.
358.
[
Mr.
B.
saith
,
The
doubt
is
whom
you
will
take
for
good
Christians
into
your
Communion
▪
But
this
can
be
no
doubt
,
—
when
I
except
only
the
Jesuited
part
of
the
Roman
and
other
Churches
.
Answ.
So
you
take
in
the
Church
of
Rome
,
which
you
cannot
do
without
taking
in
the
pretended
Soveraignty
Essential
to
it
.
Was
not
that
Church
Papal
before
there
were
any
Jesuites
?
But
hold
,
Dr.
It
's
France
that
you
are
first
Uniting
with
:
and
they
say
,
that
the
Jesuites
are
there
the
Predominant
part
.
And
are
you
against
them
there
?
§
.
18.
P.
360.
He
takes
it
ill
that
I
suppose
him
to
separate
from
the
Church
of
England
,
I
have
fully
given
him
here
my
proof
.
The
Church
of
England
took
not
it self
for
a
part
of
an
Universal
humane
Political
Church
.
But
his
Church
doth
,
and
is
thereby
of
another
Political
Species
,
as
a
City
differeth
from
a
Kingdom
.
I
will
not
tire
the
Reader
with
following
him
any
further
.
Vain
Contenders
necessitate
us
to
be
over
tedious
.
§
.
19.
I
am
loth
here
to
answer
the
rest
of
his
Book
against
our
Nonconformity
;
1.
Because
I
would
not
follow
them
that
decoy
,
and
divert
Men
from
the
state
of
our
chief
Controversie
,
to
hide
their
Design
.
2.
Because
it
seemeth
to
me
to
be
of
no
use
:
He
that
will
not
read
impartially
what
we
say
as
well
as
they
,
will
never
be
cured
of
his
Errours
by
any
thing
that
we
can
write
.
And
he
that
will
impartially
read
but
my
first
Plea
for
Peace
,
Apology
,
and
Treatise
of
Episcopacy
,
and
take
this
Book
to
be
a
Satisfactory
answer
,
shall
never
be
troubled
by
my
Replyes
,
no
more
than
the
distracted
.
§
.
20.
This
much
I
shall
presume
to
say
,
lest
he
expect
some
account
of
his
Success
upon
my self
:
I.
That
when
he
tells
the
Reader
at
last
of
my
Concessions
,
as
if
I
scarce
differed
from
them
,
save
by
not
giving
over
Preaching
when
forbidden
,
they
do
but
shew
how
charitable
and
humble
they
are
in
their
Domination
,
who
yet
can
hardly
suffer
such
Men
alive
out
of
Jail
,
much
less
to
preach
,
who
come
so
near
them
.
II.
That
when
he
tells
us
that
the
Presbyterian
Cause
is
given
up
,
and
yet
their
Party
make
the
name
of
Presbyterian
(
odious
to
them
but
not
to
us
)
the
Engine
of
their
reproachful
malice
,
this
seemeth
not
to
me
to
come
from
the
Spirit
of
Christ
.
III.
That
when
this
whole
Book
pretendeth
to
confute
us
,
and
scarce
once
that
I
find
in
all
the
Book
,
truely
stateth
the
case
of
our
difference
,
but
still
silenceth
or
falsly
representeth
the
points
which
we
judge
sin
,
yea
heinous
sin
;
such
a
Deceiving
Volume
seemeth
not
to
me
to
beseem
a
Bishop
,
or
his
Amanuensis
,
or
Chaplain
.
IV.
That
when
he
tells
us
what
pitiful
proof
he
hath
for
the
justification
of
their
Silencing
and
Ruining
ways
,
and
yet
how
extream
confident
he
is
,
it
maketh
me
wish
Christians
to
pray
yet
harder
that
Christ
would
save
his
Church
from
such
Bishops
.
I
will
now
stay
but
to
instance
in
that
which
they
say
the
Bishop
hath
some
peculiarity
in
,
viz.
Our
Assent
to
the
Rubrick
about
the
Salvation
of
dying
Baptized
Infants
.
Reader
,
I
have
reason
to
believe
that
it
is
the
Bishop
as
well
as
Dr.
Saywell
that
speaketh
to
me
.
And
1.
He
dealeth
more
ingenuously
than
they
that
on
pretence
of
[
Assenting
to
the
use
]
say
that
we
are
not
to
Assent
to
the
Truth
of
this
as
a
Doctrine
of
Religion
:
He
professeth
the
contrary
,
and
that
Assent
to
this
is
required
as
well
as
to
the
Catechism
.
2.
He
seeketh
not
their
Evasion
that
make
not
the
phrase
Vniversal
,
but
Indefinite
:
For
he
knew
,
1.
That
in
re
necessaria
(
which
he
takes
this
to
be
)
an
Indefinite
is
equal
to
an
Universal
:
And
2.
That
a
quatenus
ad
omne
valet
consequentia
:
And
the
assertion
is
of
Infants
quâ
Baptized
.
3.
It
is
a
certainty
mentioned
by
Tautology
that
must
be
by
every
Minister
professed
,
[
It
is
certain
by
the
Word
of
God
that
they
are
undoubtedly
saved
.
]
Here
we
ask
them
two
things
,
or
three
.
1.
Whether
none
should
be
a
Minister
of
Christ
who
cannot
truely
profess
this
undoubted
Certainty
.
2.
Whether
almost
all
the
Learned
Writers
and
Ministers
of
the
Reformed
Churches
should
be
Silenced
that
hold
the
contrary
.
3.
But
specially
what
be
the
words
of
God
here
meant
which
express
this
undoubted
certainty
?
They
confess
that
God
saith
,
Deut.
12.32
.
Thou
shalt
not
add
thereto
,
nor
take
ought
there-from
;
and
concludeth
the
Bible
with
,
[
If
any
Man
add
to
these
things
,
God
shall
add
to
him
the
Plagues
that
are
written
in
this
Book
:
]
We
tell
them
we
dare
not
venture
on
such
a
dreadful
Curse
:
This
cannot
be
one
of
their
things
indifferent
:
Therefore
before
we
profess
our
Assent
that
this
is
undoubtedly
certain
by
the
Word
of
God
,
they
will
shew
us
so
much
compassion
as
to
tell
us
,
where
to
find
that
Word
of
God
?
And
after
all
our
intreaty
(
even
my
own
to
the
Bishop
)
he
giveth
us
by
his
Chaplain
but
this
one
Text
of
Scripture
,
Gal.
3.27
.
As
many
of
you
as
have
been
baptized
into
Christ
,
have
put
on
Christ
]
Reader
,
is
here
one
word
of
the
certain
undoubted
Salvation
of
dying
baptized
Infants
without
exception
?
1.
Here
is
no
mention
of
baptizing
Infants
;
and
it
's
usual
with
this
sort
of
Men
to
say
,
That
we
cannot
prove
Infant
Baptism
by
Scripture
,
but
only
by
Tradition
or
the
authority
of
the
Church
.
2.
This
Text
most
certainly
speaketh
of
the
Adult
:
And
will
not
these
Drs.
believe
St.
Peter
himself
who
told
Simon
when
he
was
Baptized
,
Thou
hast
no
part
nor
lot
in
this
matter
:
For
thy
heart
is
not
right
in
the
sight
of
God
;
Thou
art
yet
in
the
gall
of
bitterness
and
bond
of
iniquity
?
If
they
say
that
Simon
had
been
saved
if
he
had
died
as
soon
as
he
was
Baptized
,
and
that
he
fell
to
that
false
Heart
,
and
gall
of
bitterness
after
,
who
will
take
such
Drs
words
in
despight
of
the
evident
truth
?
His
Friend
Grotius
more
modestly
expoundeth
Gal.
3.27
.
Sicut
à
baptismo
vesies
sumuntur
,
ita
vos
Promisistis
vos
induturos
Christum
,
id
est
victuros
secundum
Christi
regulam
.
Do
these
Men
believe
that
all
Infidels
and
Hypocrites
shall
be
saved
if
they
die
as
soon
as
they
are
Baptized
?
Or
do
they
think
that
none
such
may
be
and
are
,
Baptized
?
The
very
words
before
the
Text
are
,
Ye
are
all
the
Children
of
God
by
Faith
in
Christ
Jesus
:
And
Christ
saith
,
He
that
believeth
and
is
Baptized
shall
be
saved
,
and
he
that
believeth
not
shall
be
damned
.
And
yet
they
bring
us
no
Text
for
their
new
Article
of
Faith
,
but
one
which
will
as
much
prove
the
Salvation
of
all
dying
baptized
Hypocrites
and
Vnbelievers
,
as
of
all
dying
Infants
.
As
if
none
came
in
without
the
Wedding
Garment
,
or
such
were
in
a
state
of
Life
.
I
must
profess
that
I
cannot
see
should
I
subscribe
this
,
how
I
could
escape
the
guilt
of
Heresie
,
being
liable
to
the
foresaid
Curse
and
Plagues
of
adding
to
the
Word
of
God
,
by
saying
that
Gods
Word
speaketh
this
certain
and
undoubted
Salvation
of
dying
Baptized
Infants
as
such
without
Exception
.
Yet
if
we
would
all
conform
to
all
their
Oaths
,
Covenants
and
Impositions
besides
,
we
must
all
be
cast
out
and
forbid
to
preach
the
Gospel
,
if
we
durst
not
Assent
to
this
one
Article
.
Such
is
the
mercy
of
these
Men
!
And
all
is
justified
as
for
sound
Doctrine
,
which
we
are
ignorant
of
,
and
these
Masters
are
the
Judges
whom
we
must
believe
.
Yet
note
that
though
when
he
got
the
Church
of
England
to
pass
this
Article
,
he
put
not
in
the
least
Exception
,
and
the
Canon
forbids
the
refusing
Baptism
to
any
Child
that
is
offered
to
it
,
yet
now
he
limits
it
to
all
Children
seriously
offered
by
any
that
have
power
to
educate
them
in
that
profession
.
And
as
it
is
not
the
Parent
that
must
be
the
Promiser
;
nor
is
suffered
to
be
so
much
as
one
of
the
Godfathers
or
Sureties
for
his
Child
,
so
by
this
little
limitation
,
what
a
dreadful
brand
of
perfidious
Covenanting
with
God
,
doth
he
six
on
our
common
English
Baptism
?
For
sure
it
is
not
the
confident
talk
of
such
Writers
that
makes
any
English
Man
ignorant
,
1.
That
our
Godfathers
commonly
are
not
once
desired
by
the
Parents
to
Educate
their
Children
in
that
Profession
.
2.
Nor
ever
give
them
the
least
reason
to
expect
it
.
3.
Nor
ever
perform
it
.
4.
Nor
have
any
power
so
to
Educate
them
,
because
the
Parents
never
purposed
so
far
to
commit
their
Children
to
them
,
nor
they
themselves
never
dream
of
any
such
power
or
undertaking
;
except
only
such
as
adopt
a
Child
,
or
take
an
Orphan
or
Grand-child
as
their
own
.
I
have
lived
almost
sixty
seven
years
,
(
now
near
seventy
four
)
and
never
knew
one
Godfather
Educate
the
Child
,
(
save
the
Parent
that
is
forbidden
to
be
Godfather
)
or
that
it
was
ever
expected
from
him
by
the
Parents
.
It
seems
the
Poor
never
came
to
Bishop
Guning
as
they
have
done
to
me
,
to
beg
Money
to
pay
the
Curate
and
Clerk
,
and
to
hire
some
poor
Man
to
be
Godfather
,
or
else
their
Children
cannot
be
Baptized
:
So
that
he
that
can
get
but
Twelve
pence
a
day
by
hard
labour
,
may
get
on
the
Sunday
Twelve
pence
for
standing
an
hour
at
the
Font
as
Godfather
,
and
perhaps
half
a
Crown
;
and
so
it
's
become
a
Trade
,
of
such
as
never
mean
to
see
the
Child
again
.
Though
none
but
the
poor
thus
hire
Promisers
,
yet
the
Nation
commonly
never
give
them
power
to
Educate
their
Children
.
And
thus
while
the
Bishop
first
must
force
us
to
profess
the
certain
undoubted
Salvation
of
dying
Baptized
Infants
without
exception
he
comes
himself
with
an
exception
which
shuts
out
all
that
ever
I
knew
conformably
Baptized
in
all
my
Life
;
and
maketh
the
common
Baptism
of
the
Land
to
be
perfidiousness
:
The
Anabaptists
will
not
be
converted
by
such
Doctors
.
And
it
's
known
how
much
these
Men
are
for
tying
us
to
deliver
no
Doctrine
from
any
Text
but
what
the
Fathers
have
thence
gathered
:
And
Augustine
de
Baptis
.
Cont.
Donat.
li.
1.
c.
11
,
12.
at
large
expoundeth
this
single
Text
of
the
Dr.
by
Simon
's
case
,
and
supposing
the
Donatists
to
say
that
Simon
was
pardoned
in
Baptism
and
lost
it
by
his
next
sin
,
he
saith
,
c.
12.
[
Quid
si
ad
ipsum
baptismum
fictus
accessit
?
Dimissa
sunt
ei
peccata
,
an
non
sunt
dimissa
?
Eligant
quod
volunt
—
si
dimissa
dixerint
,
quomodo
ergo
spiritus
sanctus
disciplinae
effugerit
fictum
?
Si
in
isto
ficto
remissionem
operatus
est
peccatorum
?
—
fateantur
vero
baptismo
Christi
baptizari
posse
hominem
,
&
tamen
cor
ejus
in
malitia
vel
Sacrilegio
perseverans
peccatorum
abolitionem
non
sinere
fieri
.
Atque
ita
intelligant
in
communionibus
ab
Ecclesia
separatis
posse
homines
baptizari
,
ubi
Christi
baptismus
eadem
Sacramenti
celebratione
datur
&
sumitur
,
qui
tamen
tunc
prosit
ad
remissionem
peccatorum
cum
quis
reconciliatus
unitati
,
sacrilegio
dissensionis
exuitur
quo
ejus
peccata
tenebantur
,
&
dimitti
non
sinebantur
.
Sicut
enim
in
illo
qui
fi●lus
accesserit
,
sit
ut
non
denuo
baptizetur
,
sed
ipsa
pia
correctione
&
veraci
confessione
purgetur
,
quod
non
posset
sine
baptismo
,
ut
quod
ante
datum
est
,
tunc
valere
incipiat
ad
salutem
,
cum
illa
fictio
veraci
confessione
recesserit
—
Thus
Gods
Word
must
by
ten
thousand
Ministers
be
said
to
affirm
that
certainly
and
undoubtedly
,
which
he
brings
but
one
Text
for
grosly
abused
,
contrary
to
the
Doctrine
even
of
Augustine
who
laid
too
much
on
Baptism
,
and
contrary
to
the
very
Law
of
Christ
,
which
saith
,
He
that
believeth
not
shall
be
damned
,
not
excepting
the
Baptized
,
Mark
16.16
.
Obj.
But
yet
all
Baptized
Infants
may
be
saved
?
Ans.
The
question
now
is
,
Whether
that
Text
Gal.
3.27
.
prove
it
,
or
any
Word
of
God
.
He
must
be
supposed
to
know
that
there
are
many
Opinions
among
the
most
Learned
Divines
about
the
Case
of
Baptized
Infants
Salvation
,
(
ten
I
have
elsewhere
named
.
)
And
must
every
Minister
in
England
determine
which
of
all
these
is
right
,
because
it
's
Dr.
Guning's
Opinion
?
Many
Nonconformists
hold
that
the
Covenant
of
Grace
,
doth
certainly
put
all
true
Christians
Infants
into
a
state
of
Pardon
and
Salvation
,
(
calling
them
Holy
)
which
is
to
be
openly
done
by
Baptismal
Investiture
.
But
that
the
Children
of
all
the
Atheists
,
Infidels
,
Idolaters
,
or
wicked
men
on
Earth
are
in
such
a
state
,
and
certainly
saved
so
dying
,
if
any
Christian
will
but
stand
as
in
England
as
Godfather
,
and
if
a
Band
of
Soldiers
can
but
take
up
thousands
of
them
,
and
so
Baptize
them
,
and
that
the
Salvation
of
them
is
undoubtedly
certain
by
Gods
Word
,
to
every
one
that
must
be
tolerated
to
be
a
Minister
;
this
is
our
present
way
of
Church
Concord
,
but
not
Christs
way
.
And
if
all
the
Infants
on
Earth
have
right
to
Salvation
if
they
can
but
be
Baptized
,
why
should
they
not
have
it
Unbaptized
,
when
it
is
none
of
their
fault
it
being
not
in
their
power
?
It
is
his
own
argument
when
we
question
the
undoubted
certainty
affirmed
,
p.
162.
[
To
say
the
unworthiness
or
the
sin
of
the
Godfather
or
Father
can
deprive
the
Baptized
Child
of
the
benefit
of
Gods
Ordinance
,
is
a
monstrous
Opinion
.
]
And
whose
sin
is
it
but
the
Fathers
that
depriveth
all
Infidels
Children
of
Baptism
,
and
so
of
the
benefit
of
it
?
Will
all
England
believe
that
God
layeth
the
Saving
or
Damning
of
Millions
upon
the
bare
act
of
outward
Baptism
,
while
the
Children
have
equal
antecedent
right
?
The
Bishop
and
his
Chaplain
Dr.
refer
me
to
Mr.
Dodwell
for
part
of
my
answer
:
And
Mr.
Dodwell
is
so
much
of
the
Bishops
mind
,
that
I
may
suppose
the
Bishop
to
be
much
of
Mr.
D's
mind
.
I
will
urge
him
therefore
ad
hominem
with
one
argument
from
Mr.
D.
against
Conformity
;
let
him
answer
it
without
condemning
Mr.
D.
if
he
can
.
In
Sacramental
Investitures
no
Man
receiveth
more
right
than
what
the
Invester
intendeth
to
give
him
,
or
at
least
not
that
which
he
declareth
that
he
doth
not
give
him
.
But
multitudes
of
Baptizing
Ministers
in
England
and
all
the
Reformed
Churches
declare
that
they
intend
not
to
give
by
Baptismal
Investiture
a
present
right
to
Salvation
to
all
Baptized
Infants
,
(
if
they
so
die
.
)
Ergo
all
Baptized
Infants
receive
not
by
Baptism
a
present
right
to
Salvation
.
The
Major
is
Mr.
D's
about
Ordination
.
The
Minor
is
notorious
in
the
known
Writings
and
Doctrines
of
such
Ministers
;
some
holding
that
only
the
Children
of
true
Christians
are
by
Baptism
stated
in
a
certain
right
to
Salvation
;
some
holding
it
only
of
the
Elect
;
some
holding
it
only
of
professed
Christians
Children
;
and
almost
all
denying
it
of
the
Children
of
Atheists
and
Infidels
.
When
Dr.
Cornelius
Burges
did
but
write
that
all
the
Elect
,
though
they
lived
wickedly
after
till
Conversion
,
received
a
Seed
of
Regeneration
in
their
Infant
Baptism
,
what
abundance
of
Dissenters
,
yea
how
few
Consenters
did
he
find
in
England
?
When
yet
he
affirmed
this
of
none
but
such
as
are
after
saved
.
And
if
for
want
of
the
Baptizers
Intention
,
thousands
in
England
have
no
right
to
Salvation
presently
on
their
Baptism
,
then
it
is
not
lawful
to
say
that
the
contrary
is
undoubtedly
certain
by
the
Word
of
God
.
But
I
confess
Mr.
D's
Proposition
is
false
,
as
I
have
formerly
proved
to
him
.
And
perhaps
necessity
will
force
himself
to
deny
it
as
to
Baptism
,
though
it
overthrow
his
assertion
about
Ordination
.
Specially
if
he
be
for
Laymen
and
Womens
Baptizing
as
the
Papists
are
in
case
of
danger
.
But
the
Name
of
the
Church
will
warrant
such
Lords
to
prove
all
such
Declarations
,
Subscriptions
,
Oaths
,
not
only
sinless
,
but
necessary
to
Order
,
Peace
,
Obedience
,
Ministry
,
and
I
think
to
Salvation
:
For
they
make
Schism
Damning
,
and
such
Obedience
necessary
to
escape
Schism
.
But
he
hath
one
cleanly
shift
,
Though
the
Corporation
Declaration
,
be
,
that
[
there
is
no
Obligation
from
the
Covenant
on
me
or
any
other
person
,
]
and
a
Man
think
that
some
are
obliged
by
it
against
Schism
,
Popery
and
Prophaneness
,
and
to
repent
of
Sin
.
]
He
saith
no
Man
is
forced
to
take
these
Declarations
,
Vestry
Oaths
,
&c.
For
he
may
chuse
,
and
none
constraineth
him
to
be
in
Corporation
trust
,
or
a
Vestry-man
,
and
so
a
Minister
,
so
the
Act
was
to
appropriate
this
sweet
Morsel
of
so
Swearing
declaring
,
&c.
to
themselves
:
And
to
themselves
let
it
be
appropriated
for
me
.
And
yet
when
all
the
Corporations
,
Vestries
and
Ministry
are
constituted
as
they
are
,
—
this
is
the
necessary
Unity
—
But
Obedience
to
the
Church
solveth
all
.
I
once
askt
a
Convocation
man
,
what
were
the
Words
of
God
by
which
this
Article
was
proved
and
past
in
the
Convocation
,
and
he
could
not
name
me
any
Text
that
perswaded
the
Convocation
to
pass
it
;
but
told
me
Dr.
P.
Guning
urged
it
so
hard
,
that
they
yielded
to
him
without
much
contradiction
:
I
was
not
willing
to
believe
that
the
Church
of
England
would
pass
an
Article
of
Faith
against
their
Judgments
to
avoid
striving
with
one
man
,
when
in
imposing
it
they
must
strive
against
and
silence
thousands
,
and
condemn
most
of
the
Reformed
Churches
;
but
rather
that
really
they
contradicted
him
not
,
because
they
thought
as
he
:
And
yet
I
was
loth
to
think
them
so
uncharitable
as
to
put
all
Ministers
to
declare
such
a
thing
to
be
in
the
Word
of
God
,
and
never
tell
them
where
to
find
it
.
Between
both
what
to
think
I
know
not
:
But
if
really
Dr.
G.
was
the
Church
,
the
reverence
of
his
Name
[
Church
]
shall
never
make
me
add
to
the
Word
of
God
,
or
corrupt
his
Ordinance
;
nor
subscribe
to
his
Book
,
or
to
a
Foreign
Jurisdiction
,
if
he
Father
it
on
the
Church
.
The
main
strength
of
all
his
condemnations
of
us
,
and
justifications
of
himself
is
,
that
,
They
are
the
Church
,
and
our
lawful
Rulers
,
and
we
must
obey
,
and
be
Sworn
never
to
endeavour
any
alteration
of
Church
Government
,
(
not
excepting
Church
depopulation
by
large
Dioceses
,
nor
the
use
of
the
Keys
by
Lay
Chancellors
.
And
if
you
ask
for
the
proof
of
all
this
,
and
that
they
are
not
Vsurpers
nor
Church-destroyers
,
nor
Subverters
of
Episcopacy
it self
,
nor
grand
Schismaticks
,
you
must
be
content
with
,
1.
Ipse
dixit
,
and
2.
Episcopacy
is
ancient
.
3.
And
the
people
have
neither
an
Electing
or
necessary
Consenting
Vote
;
and
yet
when
not
only
Mr.
Clerkson
and
I
,
but
also
Dr.
Burnet
have
fully
proved
that
for
twelve
hundred
or
thirteen
hundred
years
the
peoples
Consent
was
requisite
,
these
great
dependents
on
Antiquity
and
the
Church
,
can
wash
all
off
with
a
torrent
of
words
.
If
the
Letters
in
the
Caballa
and
other
History
be
credible
,
how
great
a
hand
had
G.
Duke
of
Buckingham
in
making
the
Church
of
England
in
his
days
?
Read
but
what
Heylin
saith
of
Bishop
Laud's
preferment
;
and
the
Letters
of
some
Bishops
to
Buckingham
in
the
Caballa
,
and
judge
what
made
the
Church
of
England
:
How
basely
do
they
sneak
and
beg
of
him
for
Preferment●
e.
g.
Theophilus
Bishop
of
Landaffe
,
is
a
most
miserable
Man
if
his
Grace
help
him
not
to
a
better
Bishoprick
:
Mountagues
place
at
Norwich
was
of
little
worth
since
Henry
the
Eighth
stole
the
Sheep
,
and
scarce
for
God's
sake
gave
the
trotters
,
as
he
saith
in
his
Letter
to
Laud.
And
this
was
the
way
.
So
the
Church
of
England
is
Jure
Divino
made
by
the
Civil
Powers
:
But
yet
a
few
words
can
prove
(
just
as
he
proveth
all
the
rest
)
that
the
Dean
and
Chapiter
chuse
the
Bishops
and
not
the
King
.
As
Heathens
made
Images
of
the
Gods
and
thought
the
Gods
did
actuate
them
,
so
men
make
the
Images
of
Bishops
and
Councils
,
and
some
Spirits
actuate
them
,
whatever
they
be
,
whether
those
Noble
Lords
,
Knights
and
Gentlemen
that
at
their
death
lamented
that
they
lived
Atheists
and
Infidels
,
repented
that
as
Patrons
they
chose
Parish
Church
men
I
know
not
.
But
while
these
Drs
know
that
many
Great
Councils
have
decreed
the
nullity
of
those
Bishops
that
got
in
by
Secular
help
and
favour
,
and
Damned
the
Seekers
and
Accepters
of
it
;
and
yet
would
perswade
the
Church
that
all
Gods
Word
is
insufficient
for
Universal
Laws
without
the
addition
of
Soveraign
Councils
,
I
will
regard
them
as
they
deserve
,
and
not
as
they
expect
.
Why
answer
they
not
my
late
Book
of
English
Nonconformity
?
The
True
Sum.
Popery
is
,
I.
The
turning
a
National
Univerglity
or
Catholicism
of
Councils
,
Church
,
Power
,
into
a
Terrestrial
Universality
.
II.
Turning
Confederacy
and
Communion
into
Political
Regency
.
III.
Deponing
Kings
and
States
from
their
Sacred
office
of
Supream
Government
(
and
sole
forcible
Government
)
of
the
Church
or
Persons
and
things
Ecclesiastical
,
(
the
Clergy
having
only
the
Power
of
the
Keys
,
Word
and
Sacraments
to
work
on
Conscience
without
corporal
face
.
)
Chap.
XV.
The
first
Letter
to
Bishop
Peter
Guning
,
upon
his
sending
me
Dr.
Saywell's
Book
.
My
Lord
,
I
Thankfully
received
from
you
by
Dr.
Crowther
Dr.
Saywell's
Book
,
and
a
motion
for
Conference
with
him
,
which
I
yet
more
thankfully
accept
;
I
read
over
the
Book
presently
,
and
think
it
meet
to
give
you
this
account
of
the
Success
:
I.
1.
I
perceive
that
it
doth
not
concern
me
,
nor
many
,
if
any
,
that
I
converse
with
;
For
it
is
Presbyterians
,
Separatists
,
Quakers
and
Fanaticks
that
he
accuseth
,
and
I
am
conversant
with
few
such
.
2.
And
yet
the
strein
of
his
Book
is
such
,
as
will
make
Readers
undoubtedly
think
,
that
by
Presbyterians
and
Nonconformists
,
or
Conventiclers
,
he
meaneth
the
same
Persons
,
and
speaketh
of
the
common
Case
of
the
present
ejected
silenced
Ministers
:
Of
whom
I
must
again
and
again
say
,
1.
That
I
have
had
opportunity
by
Acquaintance
and
Report
of
knowing
a
great
part
of
the
silenced
Ministers
of
England
,
and
I
know
but
of
few
of
them
that
are
Presbyterians
;
and
Judge
most
of
them
to
be
Episcopal
;
Lawyers
and
Gentlemen
indeed
incline
to
place
all
the
Government
in
the
King
and
Magistrates
.
2.
That
in
1661.
when
we
were
Commissioned
to
endeavour
Concord
with
you
,
not
only
those
named
in
the
Commission
,
but
all
the
Ministers
of
London
were
invited
by
Mr.
Calamy
▪
and
Dr.
Reinolds
,
and
Mr.
〈◊〉
and
Dr.
Wallis
,
&c.
to
come
to
us
in
Consultation
,
and
let
us
know
their
Sence
:
and
many
came
.
And
I
remember
not
one
Man
that
dissented
from
what
we
offered
you
first
,
which
was
Archbishop
Vsher's
Primitive
Form
,
which
took
not
down
Archbishops
,
Bishops
,
or
a
farthing
of
their
Estates
,
or
any
of
their
Lordships
or
Parliamentary
Power
or
Honour
,
(
unless
the
Advice
of
their
Presbyters
,
and
the
taking
the
Church
Keys
out
of
the
hands
of
Lay
Chancellors
cast
you
down
.
)
3.
That
when
the
King's
Declaration
about
Ecclesiastical
Affairs
1660.
granted
yet
much
less
Power
to
Presbyters
,
and
left
it
almost
alone
in
the
Bishops
,
we
did
not
only
acquiesce
in
this
,
but
all
the
London
Ministers
were
invited
to
meet
to
give
the
King
our
joyful
Thanks
for
it
:
And
of
all
that
met
,
I
remember
but
two
(
now
both
dead
)
who
refused
to
subscribe
the
Common
Thanksgiving
(
which
with
many
Hands
is
yet
to
be
seen
in
Print
)
.
And
those
two
exprest
their
Thankfulness
;
but
only
said
[
That
because
some
things
agreed
not
to
their
Judgments
,
they
durs●
not
so
subscribe
,
lest
it
signified
Approbation
;
but
they
should
thankfully
accept
that
Frame
,
and
peaceably
submit
to
it
.
]
All
this
being
so
,
I
appeal
(
with
some
sense
of
the
Case
of
England
)
to
your self
and
common
reason
,
whether
it
be
just
and
beseeming
a
Pastor
or
Christian
,
or
a
Man
to
make
the
Nation
believe
,
1.
That
we
are
Presbyterians
,
2.
And
against
Bishops
)
3.
And
therefore
that
we
are
Schismaticks
.
4.
And
therefore
that
we
must
be
Imprisoned
or
Banished
,
as
those
that
would
destroy
the
Church
and
Land
.
Would
a
Turk
own
such
dealing
with
his
Neighbour
?
Is
this
the
way
of
Peace
?
Will
this
bring
us
to
Conformity
?
Was
it
Anti-Episcopal
Presbytery
which
the
King's
Declaration
1660
determined
of
?
Nothing
will
Serve
God
,
and
the
Churches
Peace
,
but
Truth
and
Honesty
,
or
at
least
that
which
hath
some
appearance
of
it
.
II.
I
find
that
almost
all
the
Strength
of
his
Book
as
against
Presbyterians
(
who
are
his
Fanaticks
)
is
his
bare
word
,
saying
that
they
are
Schismaticks
,
and
that
they
forsake
the
Judgment
and
Practice
of
the
Universal
Church
by
forsaking
Episcopacy
.
And
will
this
convince
me
,
who
am
certain
,
that
I
am
for
that
Episcopacy
which
Ignatius
,
Tertullian
,
Cyprian
,
&c.
were
for
,
and
am
past
doubt
that
the
Episcopacy
which
I
am
against
is
contrary
to
the
Practice
of
the
whole
Church
for
200
Years
,
and
of
all
save
two
Cities
(
Alexandria
and
Rome
)
for
a
much
longer
time
;
If
I
prove
this
true
(
which
I
undertake
)
must
I
then
take
his
turn
,
and
desire
the
Banishment
of
the
Contrary-minded
Bishops
,
as
dangerous
Schismaticks
for
forsaking
the
Practice
of
the
Church
?
III.
I
understand
not
in
his
Platform
of
the
Rule
which
denominateth
Dissenters
Schismaticks
,
Pag.
353.
what
he
meaneth
by
the
very
highest
Power
,
most
necessary
to
be
understood
in
these
words
[
The
Laws
and
Orders
of
the
Church
Vniversal
]
to
which
every
Provincial
Church
must
submit
.
]
What
the
Scots
mean
by
[
a
General
Assembly
]
I
know
,
and
what
the
old
Emperors
and
Councils
meant
by
[
an
Vniversal
Council
]
Viz.
Universal
as
to
that
one
Empire
.
But
I
know
no
Vniversal
Law-givers
to
the
whole
Church
on
Earth
,
but
Jesus
Christ
;
neither
Pope
nor
Council
.
If
I
am
mistaken
in
this
,
I
should
be
glad
to
be
convinced
:
for
it
is
of
great
moment
:
And
is
the
hinge
of
our
Controversie
with
Rome
.
IV.
He
doth
(
to
me
)
after
all
give
up
the
whole
Cause
,
and
absolve
me
and
all
that
I
plead
from
the
guilt
of
Schism
,
and
lay
it
on
your
Lordship
,
and
such
as
you
,
if
I
can
understand
him
when
he
saith
,
Pag.
363.
[
It
is
clear
that
in
the
Church
of
England
,
there
is
no
sinful
Condition
of
Communion
required
,
nor
nothing
imposed
but
what
is
according
to
the
Order
and
Practice
of
the
Catholick
Church
,
there
can
be
no
pretence
for
any
Toleration
,
&c.
]
And
Pag.
360.
[
There
is
no
Question
to
be
made
but
where
there
is
an
interruption
in
the
Churches
Communion
,
there
is
caused
a
Schism
:
and
it
must
be
charged
on
them
that
make
the
breach
which
will
lye
at
their
Doors
,
who
by
making
their
Communion
unlawful
,
do
unjustly
drive
away
good
Christians
from
it
;
neither
doth
such
a
Person
that
is
driven
away
at
present
from
the
external
Communion
,
cease
to
be
a
Member
of
that
Church
,
but
is
a
much
truer
Member
thereof
than
that
Pastor
that
doth
unjustly
drive
him
from
his
Communion
.
This
fully
satisfieth
me
;
and
if
you
will
read
my
late
small
Book
,
called
,
The
Nonconformists
Plea
for
Peace
,
you
will
see
what
it
is
that
I
think
unlawful
in
the
Impositions
;
And
if
you
will
read
a
new
small
Book
of
your
old
troubled
Neighbour
Mr.
Jo.
Corbet
,
called
,
The
Kingdom
of
God
among
Men
,
I
have
so
great
an
Opinion
,
that
by
it
you
will
better
understand
us
,
and
become
more
moderate
and
charitable
towards
us
,
that
I
will
take
your
reading
it
for
a
very
obliging
Kindness
to
Your
Servant
Ri.
Baxter
.
December
11.
1679.
Add.
V.
His
terms
of
Communion
are
not
right
,
as
I
have
proved
.
VI.
He
speaketh
against
Toleration
so
generally
without
distinction
,
as
if
no
one
that
dissented
but
in
a
word
were
tolerable
,
which
is
intolerable
Doctrine
in
a
pretended
Peace-maker
.
VII
.
He
inferreth
Toleration
while
he
denieth
it
,
in
that
he
is
against
putting
us
to
Death
:
How
then
will
he
hinder
Toleration
?
Mulcts
will
not
do
it
,
as
you
see
by
the
Law
that
imposeth
40
l.
a
Sermon
:
For
when
Men
devoted
to
the
Sacred
Ministry
have
no
Money
,
they
will
Preach
and
Beg
:
Imprisonment
must
be
perpetual
or
uneffectual
:
for
when
they
come
out
they
will
Preach
again
.
And
it
contradicteth
himself
;
for
it
will
kill
many
Students
being
mostly
weak
)
as
it
kill'd
(
by
bringing
mortal
Sickness
on
them
)
those
Learned
,
Holy
Peaceable
and
Excellent
Men
,
Mr.
Jos.
Allen
of
Taunton
,
Mr.
Hughes
of
Plimouth
,
and
some
have
died
in
Prison
:
And
he
that
killeth
them
by
Imprisonment
,
killeth
them
,
as
well
as
he
that
burneth
them
or
hangeth
them
.
And
the
Prisons
will
be
so
full
,
as
will
render
the
Causers
of
it
odious
to
many
,
and
make
such
as
St.
Martin
was
separate
from
the
Bishops
;
the
same
I
say
of
Banishment
.
Dr.
Saywell's
Principles
infer
as
followeth
;
I.
Schismaticks
are
not
to
be
Tolerated
.
They
that
are
for
the
sort
of
Diocesane
Prelacy
,
which
we
disown
are
Schismaticks
:
Ergo
—
not
to
be
Tolerated
.
The
Major
is
Dr.
S's
.
The
Minor
is
proved
thus
.
They
that
are
against
that
Episcopacy
which
the
Primitive
Universal
Church
was
for
and
used
,
are
Schismaticks
:
The
foresaid
Diocesane
Party
are
against
that
Episcopacy
which
the
Primitive
Universal
Church
was
for
and
used
—
Ergo
they
are
Schismaticks
.
The
Major
is
Dr.
S's
.
The
Minor
is
thus
proved
,
I.
They
that
are
for
the
deposing
of
the
Bishops
that
were
over
every
single
Church
that
had
one
Altar
,
and
those
that
were
over
every
City
Church
,
and
instead
of
them
setting
up
only
one
Bishop
over
a
Diocess
which
hath
a
Thousand
,
or
many
Hundred
Altars
,
and
many
Cities
,
are
against
the
Episcopacy
which
the
Primitive
Universal
Church
was
for
:
But
such
are
the
Diocesane
Party
now
mentioned
—
Ergo
—
The
Major
is
proved
,
not
only
from
Ignatius
who
maketh
one
Altar
and
one
Bishop
with
his
Presbyters
and
Deacons
,
the
no●e
of
Individuation
to
every
Church
,
but
a
multitude
of
other
proofs
which
I
undertake
to
give
:
And
from
the
Councils
that
determined
that
every
City
of
Christians
have
a
Church
(
till
afterward
they
began
to
except
small
Cities
)
The
Minor
is
notorious
Matter
of
Fact
,
every
Parish
with
us
hath
an
Altar
,
and
many
hundred
have
but
one
Bishop
:
Ergo
they
are
no
Churches
according
to
the
Saying
,
Vbi
Episcopus
,
ibi
Ecclesia
,
&
Ecclesia
est
plebs
Episcopo
adunata
.
And
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
then
signified
every
great
Town
,
like
our
Corporations
and
Market-Towns
:
And
Titus
was
to
set
Elders
in
every
such
City
.
II.
They
that
render
Bishops
Odious
,
endeavour
to
Extirpate
Episcopacy
.
But
so
do
(
I
need
not
name
them
)
—
Ergo
—
The
Major
is
granted
.
The
Minor
is
proved
.
1.
They
that
use
Episcopacy
to
the
Silencing
of
faithful
Ministers
of
Christ
,
(
near
Two
thousand
at
once
,
than
whom
no
Nation
under
Heaven
out
of
Britain
hath
so
many
better
)
and
to
render
them
and
all
that
adhere
to
them
odious
and
ruined
,
do
that
which
will
render
Bishops
odious
—
But
—
Ergo
—
2.
From
Experience
,
when
we
treated
with
you
1661.
the
People
would
have
gladly
received
Episcopacy
as
we
offered
it
to
you
,
and
as
the
King
granted
it
in
his
Declaration
:
But
when
they
saw
near
Two
thousand
Silenced
,
and
that
Bishops
thought
all
such
as
I
,
and
the
many
better
Ministers
of
the
Countrey
where
I
lived
,
to
be
intolerable
,
it
hath
done
an
hundred
times
more
to
alienate
the
People
,
from
Episcopacy
,
than
all
the
Books
and
Sermons
of
the
Opposers
of
Episcopacy
ever
did
:
e.
g.
The
People
that
I
was
over
would
reverently
have
received
Pious
Bishops
:
But
though
I
never
saw
them
,
nor
wrote
to
them
one
Letter
against
Episcopacy
these
19
years
,
but
have
largely
written
,
to
draw
them
to
Communion
in
the
Parish
Church
,
and
much
prevailed
,
yet
they
will
now
rather
forsake
me
as
a
complier
with
Persecuters
(
as
Martin
did
the
Bishops
)
than
they
would
own
our
Diocesane
Prelacy
,
since
they
saw
me
,
and
so
many
better
Men
of
their
Countrey
Silenced
,
and
cast
out
,
and
many
of
themselves
laid
in
Jails
with
Rogues
,
and
ruined
for
repeating
a
Sermon
together
,
as
they
were
always
wont
to
do
.
He
that
will
teach
Men
to
love
Prelacy
by
Prisons
,
Undoing
them
,
and
Silencing
and
ruining
the
Teachers
whom
they
have
found
to
be
most
edifying
and
faithful
to
them
,
will
do
more
to
extirpate
Prelacy
by
making
it
odious
,
than
all
its
Enemies
could
do
;
The
reason
of
the
thing
seconded
by
full
experience
are
undeniable
proofs
:
No
Men
that
I
know
of
have
done
more
against
Episcopacy
than
Bishops
:
and
(
Pardon
my
free
inviting
you
to
Repentance
)
none
that
I
know
alive
,
either
Sectaries
or
Bishops
,
more
than
you
two
,
who
I
unfeignedly
wish
may
have
the
honour
before
you
die
,
of
righting
the
Church
and
repairing
the
honour
of
true
Episcopacy
.
It
is
a
dreadful
thing
to
us
Nonconformists
to
think
of
appearing
before
God
,
under
the
Guilt
of
Silencing
Two
Thousand
of
our selves
,
if
it
prove
our
doing
;
If
not
,
let
them
think
of
it
that
believe
they
shall
be
judged
,
Prov.
26.27
.
Whoso
diggeth
a
Pit
shall
fall
therein
,
and
he
that
rolleth
a
Stone
it
shall
return
upon
him
.
Chap.
XVI
.
The
Second
Letter
to
Bishop
Guning
,
after
our
first
Conference
.
My
Lord
,
I
Much
desire
some
further
help
for
my
Satisfaction
in
the
Three
things
,
which
we
last
Discoursed
of
.
1.
Whether
I
mis-recited
or
misapplied
the
Case
of
St.
Martin's
Separation
?
2.
Whether
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
Ignatius
be
not
meant
One
material
Altar
or
Place
of
ordinary
Communion
of
one
Church
?
3.
What
are
the
true
terms
of
Universal
Christian
Concord
?
But
the
last
is
to
me
of
so
much
greater
Importance
than
the
rest
,
that
I
will
now
forbear
them
,
lest
by
diversion
from
this
,
my
expectation
should
be
frustrate
.
And
seeing
I
profess
in
this
to
write
to
you
with
an
unfeigned
desire
to
learn
,
and
also
to
take
the
Matter
to
be
such
as
my
very
Religion
and
Church
relation
lyeth
on
;
I
beseech
you
either
by
your self
,
or
some
other
whom
you
direct
to
speak
your
sense
,
to
endeavour
my
better
information
.
The
only
terms
or
way
of
Vniversal
Christian
Concord
you
say
is
,
Obedience
to
the
Vniversal
Church
:
and
the
Pastors
are
the
Church
:
And
he
is
not
a
true
Member
of
the
Church
that
doth
not
obey
it
:
And
this
Church
to
be
obeyed
is
not
only
a
General
Council
,
but
also
a
Collegium
Pastorum
who
rule
per
literas
formatas
,
being
Successors
to
the
Apostles
,
who
had
this
Power
from
Christ
.
This
is
the
Substance
of
what
I
understood
from
you
.
Here
I
shall
first
tell
you
what
I
hitherto
held
,
and
next
tell
you
wherein
I
desire
Satisfaction
.
I.
I
have
hitherto
thought
,
1.
That
only
Christ
was
a
Constitutive
Head
of
the
Church
Universal
,
and
had
appointed
no
Vicarious
Head
or
Soveraign
,
either
Personal
or
Collective
,
Monarchical
,
Aristocratical
,
or
Democratical
.
2.
Therefore
none
but
Christ
had
now
an
Universal
Legislative
Power
?
nor
yet
an
Universal
Judicial
and
Executive
.
3.
And
that
this
is
the
first
and
fundamental
difference
between
us
and
the
Church
of
Rome
.
4.
But
I
doubt
not
but
that
all
the
Pastors
in
the
World
may
be
intellectually
thought
on
in
an
Universal
Notion
,
and
we
may
say
with
Cyprian
,
Episcopatus
est
unus
,
&c.
as
all
the
Judges
and
Justices
and
other
Officers
are
Universally
All
the
Governing
Power
of
the
Kingdom
under
the
King
;
and
as
all
the
Individuals
are
the
whole
People
as
Subjects
.
5.
And
I
doubt
not
but
each
Pastor
is
in
his
place
to
be
obeyed
in
all
things
which
he
is
authorized
to
Command
.
6.
And
these
Pastors
must
endeavour
to
maintain
Concord
as
extensive
as
is
possible
;
to
which
end
Councils
and
Communicatory
Letters
are
to
be
used
:
And
that
the
individual
Pastors
and
People
are
obliged
by
the
General
Law
of
endeavouring
to
maintain
Love
and
Concord
,
to
observe
the
Agreements
of
of
such
Concordant
Councils
in
all
things
Lawful
belonging
to
their
Determination
.
7.
And
I
doubt
not
but
while
there
were
but
twelve
Apostles
,
those
twelve
had
under
Christ
,
the
Guidance
of
the
whole
Christian
Church
on
Earth
(
which
for
a
while
might
all
hear
them
in
one
place
;
)
and
were
to
do
their
work
in
Concord
:
and
had
the
Unity
of
the
Spirit
thereto
,
by
which
they
infallibly
agreed
in
that
which
was
proper
to
them
,
(
and
they
had
no
Successors
in
)
even
,
though
they
were
never
so
distant
,
as
well
as
when
they
were
together
,
Act.
15.
though
in
other
things
Peter
and
Paul
,
and
Paul
and
Barnabas
disagreed
.
And
as
in
the
recording
of
Christ's
Works
and
Doctrine
,
in
infallible
Scriptures
,
so
also
they
agreed
in
their
Preaching
it
,
and
in
the
Practice
of
all
that
was
necessary
either
to
Salvation
,
or
to
the
forming
or
Communion
of
the
Churches
.
8.
But
I
supposed
that
none
but
those
who
were
called
to
it
immediately
by
Christ
,
or
endued
with
the
gift
of
Infallibility
therein
,
were
to
be
as
his
Mouth
and
Hand
,
in
so
delivering
the
Gospel
,
and
writing
the
Holy
Scriptures
,
as
should
be
his
Word
,
or
Law
to
all
the
Christian
World
,
and
to
all
future
Generations
.
9.
But
as
Prophets
of
old
were
the
bringers
of
all
new
Revelations
,
and
the
Priests
were
but
the
Preservers
,
Expounders
and
Appliers
of
the
Word
which
the
Prophets
had
brought
;
So
the
Spirit
in
the
Apostles
,
Evangelists
and
Prophets
infallibly
delivered
that
Word
and
Law
,
which
all
succeeding
Pastors
must
Preach
,
Practise
,
and
Rule
by
;
as
the
only
Universal
Law
.
This
being
hitherto
my
Judgment
,
if
you
are
not
mistaken
,
I
am
no
Member
of
the
Universal
Church
,
and
so
no
Christian
,
and
therefore
am
uncapable
of
Communion
,
and
have
not
Christ's
Spirit
,
nor
title
to
Salvation
,
and
therefore
it
concerneth
me
speedily
to
try
,
and
receive
Instructions
:
However
we
are
of
two
Religions
and
Churches
if
you
are
in
the
right
.
II
▪
That
which
I
have
hitherto
denied
herein
,
is
,
1.
That
there
is
any
Vicarious
,
Constitutive
or
Governing
Head
of
the
Church
Universal
,
or
Soveraign
Power
,
Personal
or
Collective
,
having
Supream
,
Universal
,
Legislative
,
Judicial
and
Executive
Power
under
Christ
,
which
all
Christians
are
bound
to
be
Subjects
of
,
and
to
obey
.
2.
That
Obedience
to
such
an
Universal
Church-Soveraign
or
Power
is
not
the
necessary
means
or
terms
of
Universal
Concord
or
Communion
:
1.
Because
there
is
no
such
Power
.
2.
If
there
be
,
it
cannot
be
Universally
known
by
Christians
,
1.
That
it
is
,
2.
What
it
is
,
3.
And
in
whom
it
is
.
3.
Nor
can
the
Measure
of
Obedience
to
such
Power
necessary
to
Concord
and
Communion
of
all
,
be
Universally
known
.
4.
And
de
facto
,
there
is
no
such
Concord
or
Communion
Universal
in
the
World
,
nor
ever
was
,
at
least
since
the
Apostles
days
.
Of
these
in
order
.
I.
If
there
be
any
Vicarious
Universal
Supream
Power
that
all
must
obey
that
will
be
Members
of
the
Church
,
the
Institution
of
it
is
to
be
found
in
Scripture
,
or
in
some
other
Divine
Record
:
But
no
such
thing
is
found
in
either
,
we
have
no
other
Divine
Record
that
notifyeth
this
:
and
Scripture
doth
not
.
It
is
the
Apostles
Power
that
is
the
thing
hence
alledged
.
But
,
1.
While
they
were
near
the
whole
Church
in
its
Infancy
or
small
Number
,
Men
could
have
sent
to
them
for
their
Judgment
:
But
so
they
could
not
,
had
they
lived
to
see
the
Church
in
its
present
extent
:
If
the
twelve
Apostles
were
now
at
Jerusalem
,
and
we
doubted
of
the
Nestorian
,
Eutychian
,
Monothelite
Controversies
,
and
the
rest
in
Epiphanius
and
Philastrius
Catalogue
.
Could
all
the
Christians
in
America
,
Africa
,
Asia
and
Europe
know
that
the
major
Vote
of
the
Apostles
met
at
Jerusalem
had
thus
or
thus
decided
?
How
few
would
live
long
enough
for
that
Satisfaction
.
2.
The
Apostles
singly
by
an
infallible
Uniting
Spirit
were
the
Mouth
of
Christ
to
deliver
obligatorily
his
Laws
and
Doctrine
,
without
meeting
to
Consult
and
Vote
it
.
Paul
professeth
Gal.
1.
that
he
received
not
his
Gospel
from
the
Apostles
,
but
from
Christ
:
And
his
Epistles
need
not
a
proof
of
their
Authority
from
the
Votes
or
Consent
of
the
rest
;
but
were
otherwise
received
:
And
so
of
other
parts
of
Scripture
.
3.
The
Apostles
were
to
be
dispersed
about
the
World
,
and
not
to
stay
long
together
to
Govern
the
World
as
a
College
:
And
while
they
stayed
at
Jerusalem
,
we
read
not
of
their
doing
any
thing
in
a
College
and
Conciliar
way
,
save
that
Act.
15.
&
11.
which
was
,
1.
No
General
Council
from
all
the
Churches
:
2.
Nor
done
by
Apostles
only
▪
but
the
Elders
and
Brethren
also
of
the
Church
at
Jerusalem
.
3.
And
was
not
laid
on
the
Authority
of
a
major
Vote
,
but
on
the
Apostolical
Spirit
of
Infallibility
and
their
special
knowledge
of
Christ's
mind
,
in
which
they
all
concurred
.
2.
Therefore
their
Authority
of
Teaching
the
World
all
Christ's
Commands
M-28-20
.
being
proper
to
them
by
these
two
advantages
(
being
chosen
Ear-witnesses
,
and
having
the
Spirit
to
guide
them
into
all
truth
)
in
this
they
have
no
Successors
though
they
have
in
the
continued
parts
of
their
Work
.
They
were
Christs
Instruments
in
Universal
Legislation
,
and
the
Scripture
written
by
them
is
his
Word
and
Law
,
and
they
were
accordingly
enabled
to
Seal
it
by
Miracles
,
and
giving
the
Holy
Ghost
by
Imposition
of
their
Hands
:
This
Law
of
Christ
all
Christians
own
:
But
if
in
this
they
have
Successors
,
1.
The
Church
hath
a
larger
Law
than
we
have
thought
on
,
and
Gods
Word
is
a
greater
Volume
.
2.
And
Miracles
are
as
necessary
to
Seal
the
new
Word
as
to
Seal
the
old
.
II.
The
Scripture
denieth
a
Vicarious
summam
potestatem
,
or
Soveraignty
over
the
Universal
Church
having
a
Legislative
Power
.
1.
In
that
it
saith
that
There
is
One
Law-giver
,
Jam.
4.12
.
that
is
,
But
One.
2.
In
calling
Christ
only
the
Head
,
Lord
and
King
,
and
calling
Apostles
but
Members
,
1
Cor.
12.27
.
and
Stewards
and
Ministers
by
whom
we
believe
.
3.
Baptizing
us
only
into
the
Name
of
Christ
,
and
not
of
the
Apostles
;
and
Baptism
is
Christening
,
and
sheweth
all
that
is
necessary
to
make
us
Members
of
the
Church
and
Body
which
Christ
is
the
Saviour
of
.
4.
Paul
decryeth
it
as
Carnality
and
Schism
to
think
of
Men
above
what
is
written
,
as
if
they
had
been
Baptized
into
the
Names
of
Men.
5.
The
Apostles
did
not
Convert
Men
by
preaching
up
themselves
as
Soveraign
,
but
Christ
,
only
professing
themselves
Witnesses
and
Messengers
of
his
Words
and
Deeds
:
The
Eunuch
Acts
8.
was
Baptized
by
Philip
upon
his
bare
believing
in
Christ
,
without
hearing
the
●ote
of
a
Colledge
of
Apostles
.
Nor
did
the
Preachers
that
Converted
Men
do
it
by
the
Argument
of
the
Authority
of
such
a
Colledge
.
As
Dr.
Hammond
saith
on
1
Tim.
3.
[
And
such
are
all
particular
Churches
of
the
whole
World
considered
together
,
under
the
Supream
Head
Christ
Jesus
,
dispensing
them
all
by
himself
,
and
administring
them
severally
not
by
any
one
Oeconomus
,
but
by
the
several
Bishops
as
Inferior
Heads
of
Unity
to
the
several
Bodies
,
so
constituted
by
the
several
Apostles
in
their
Plantations
,
each
of
them
having
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
several
distinct
Commission
from
Christ
Immediately
and
Subordinate
to
none
but
the
Supream
Donor
or
Plenipotentiary
.
]
(
Neither
to
a
Personal
nor
Collective
Soveraign
Power
.
)
The
Judges
of
England
have
a
Power
which
limitedly
in
their
several
Courts
and
Circuits
respecteth
all
the
Kingdom
.
But
,
1.
They
have
no
Legislative
Power
.
2.
Nor
are
they
Constitutive
Essential
parts
of
the
Kingdom
:
It
would
be
the
same
Kingdom
were
their
Power
changed
.
3.
Therefore
the
Constitutive
Oaths
or
Bond
is
only
between
King
and
Subjects
,
and
we
are
not
to
Swear
Allegiance
to
any
other
than
the
King
.
4.
Nor
are
they
Judges
out
of
their
several
Courts
and
Circuits
.
5.
Much
less
in
other
Kingdoms
.
6.
Nor
is
any
a
Judge
to
all
the
World
,
so
is
it
in
the
Case
in
question
,
yet
were
they
Apostles
to
the
Universal
Church
,
that
which
none
are
since
their
time
.
III.
If
there
be
such
a
Vicarious
Governing
Soveraignty
over
the
Universal
Church
,
it
is
either
the
Pope
,
or
a
General
Council
,
or
some
Colledge
of
Pastors
:
But
it
is
none
of
these
.
1.
As
to
the
Pope
you
say
that
he
is
so
far
from
being
Head
of
the
Church
that
he
is
not
a
Member
:
So
that
I
need
not
say
more
of
this
to
you
.
2.
That
General
Councils
are
no
such
Soveraign
Power
which
all
must
obey
that
will
be
Christians
or
in
a
Church
,
seemeth
to
me
past
doubt
for
these
Reasons
.
1.
Because
there
is
no
such
thing
in
the
Creed
,
though
the
Catholick
Church
and
Communion
of
Saints
be
there
.
But
it
would
be
there
were
it
.
of
such
necessity
to
Christianity
.
2.
Because
there
is
no
such
thing
said
in
all
the
Scripture
,
which
would
not
omit
so
necessary
a
point
.
What
is
said
from
Acts
15.
is
answered
before
;
it
was
no
General
Council
:
A
General
Council
was
not
then
the
necessary
means
of
Concord
or
Communion
.
3.
There
never
was
one
General
Council
representing
the
Universal
Church
in
the
World
.
I
have
fully
proved
in
my
second
Book
against
Johnson
,
that
the
Councils
called
General
were
so
only
as
to
the
Roman
Empire
,
(
and
few
if
any
so
General
,
)
and
that
the
Emperor
called
all
the
Chief
Councils
who
had
no
Power
without
his
Empire
,
nor
called
any
that
were
without
.
4.
I
have
oft
proved
the
unlawfulness
of
calling
General
Councils
now
,
as
the
Church
is
dispersed
at
such
distances
over
the
Earth
,
and
under
Princes
of
so
contrary
Interests
and
Minds
.
5.
I
have
oft
proved
the
Impossibility
of
such
a
Councils
meeting
to
attain
the
ends
of
Government
in
question
;
being
to
pass
by
Sea
and
Land
from
all
quarters
of
the
World
,
by
the
Consent
of
Enemies
that
rule
them
,
and
through
Enemies
Countreys
,
and
Men
of
Age
,
that
must
have
so
long
time
going
,
and
sitting
and
returning
,
and
of
divers
Languages
uncapable
of
understanding
one
another
,
and
a
number
uncapable
of
present
Converse
,
with
other
such
insuperable
difficulties
.
6.
If
such
Councils
be
necessary
to
the
Being
of
Christianity
,
Church
or
Concord
,
at
least
the
Church
hath
seldom
had
a
Being
,
or
Concord
;
it
seldom
having
had
such
a
Council
in
your
own
esteem
:
And
you
cannot
say
that
it
ever
will
have
any
.
7.
If
General
Councils
have
Supream
Government
(
visible
)
it
is
,
1.
Legislative
.
2.
Judicial
.
3.
Executive
.
But
I.
If
Legislative
,
then
1.
Their
Laws
are
either
Gods
Infallible
Word
,
or
not
:
If
not
,
all
Men
must
disobey
them
when
they
err
:
If
yea
,
Gods
Word
is
not
the
same
one
Age
as
another
,
and
is
Crescent
still
;
and
we
know
not
when
it
will
be
perfect
.
2.
Their
Laws
will
be
so
many
that
no
Christians
can
know
them
,
obey
them
,
and
have
Concord
on
such
terms
.
3.
If
they
could
agree
who
should
call
them
,
and
whither
;
yet
the
Prince
whose
Countrey
they
meet
in
would
be
Master
of
the
whole
Christian
World
,
and
so
of
other
Christian
Countreys
by
Mastering
them
.
4.
Princes
would
be
Subjects
,
1.
To
Foreign
Powers
.
2.
Yea
to
the
Subjects
of
other
Princes
.
3.
Yea
of
their
Enemies
.
4.
And
to
such
Pre●ates
as
they
are
uncapable
to
know
whether
they
are
truely
called
to
their
Office
.
5.
Or
whether
they
are
erroneous
or
sound
in
Faith
.
5.
And
then
the
Ecclesiastical
Laws
of
all
National
Churches
and
Kings
might
be
destroyed
by
such
Councils
as
Superior
Powers
.
6.
And
no
Princes
or
Synods
could
make
valid
Laws
about
Religion
,
till
they
knew
that
no
Law
of
any
such
Council
were
against
them
.
7.
The
Laws
of
Christ
recorded
in
Scripture
would
by
all
this
be
argued
of
great
insufficiency
:
●f
more
were
Universally
necessary
,
he
that
made
the
rest
would
have
made
them
,
whose
Authority
is
to
the
Church
unquestionable
.
8.
The
Christian
World
is
divided
so
much
in
Opinion
,
that
except
in
what
Christs
own
word
containeth
plainly
,
they
are
in
no
probability
of
agreeing
.
So
much
of
Legislation
.
II.
As
to
Judgment
.
1.
To
judge
the
sence
of
a
Law
(
Scripture
or
Canon
)
for
the
common
Obligation
of
the
Church
,
is
part
of
the
Legislative
Power
,
and
belongs
to
the
Law-makers
.
2.
To
judge
the
Case
of
Persons
,
e.
g.
whether
John
,
Peter
,
Nestorius
,
Luther
,
Calvin
,
&c.
be
a
Heretick
,
an
Adulterer
,
a
Simonist
,
&c.
requireth
that
the
Accuser
and
Accused
,
and
Witnesses
of
both
be
present
and
heard
speak
:
But
he
that
would
have
all
Hereticks
,
Criminals
,
Accusers
,
Witnesses
,
travel
for
a
Tryal
to
Jerusalem
,
Nice
,
Constantinople
,
Rome
,
even
from
America
,
Ethiopia
,
&c.
will
not
need
any
Confutation
.
III.
The
same
I
say
of
Executive
Silencing
,
Ejecting
,
Excommunicating
,
&c.
II.
A
Soveraign
Power
that
cannot
be
known
,
is
not
necessary
to
Christianity
,
or
the
Constitution
,
Communion
or
Concord
of
the
Church
.
But
General
Councils
so
impowered
cannot
be
known
.
I.
I
have
shewed
that
it
cannot
be
known
by
ordinary
Christians
that
there
are
any
such
Authorized
by
Christ
.
I
know
it
not
,
nor
any
that
ever
I
was
familiar
with
:
The
main
Body
of
the
Reformed
Churches
know
it
not
;
for
they
ordinarily
deny
it
as
the
prime
point
of
Popery
.
They
cannot
prove
it
,
who
affirm
it
:
Therefore
they
know
it
not
,
as
others
may
judge
.
Millions
are
Baptized
Christians
that
never
knew
it
.
II.
It
is
not
to
this
day
known
which
were
true
General
Councils
that
are
past
:
Some
say
those
were
Latrocinia
and
Conventicles
that
others
say
were
Lawful
Councils
.
Some
are
for
but
four
;
some
for
six
;
some
for
eight
;
some
for
all
so
called
;
there
is
no
agreement
which
are
true
and
obligatory
.
Grotius
is
for
Trent
and
all
;
which
others
abhor
.
2.
It
is
not
known
who
hath
Power
to
call
them
,
and
whose
call
is
valid
.
3.
Nor
what
Individuals
or
Particular
Churches
are
capable
of
sending
and
chusing
,
and
obliged
to
it
.
Almost
all
the
Christian
World
is
judged
uncapable
by
the
most
of
Christians
.
The
Papists
are
so
judged
by
the
Greeks
,
Protestants
,
&c.
The
Eastern
and
Ethiopian
Christians
,
are
excluded
by
the
Papists
,
Greeks
,
&c.
as
Jacobites
,
Nestorians
,
Schismaticks
,
&c.
The
Greeks
are
excluded
by
the
Papists
and
others
as
Schismaticks
and
Erroneous
.
The
Protestants
are
judged
Hereticks
and
Schismaticks
by
the
Papists
and
many
Greeks
,
&c.
How
Lutherans
and
Calvinists
,
Diocesans
and
Presbyterians
,
&c.
judge
of
one
another
,
I
need
not
tell
.
And
can
all
or
any
of
them
know
which
of
these
must
make
up
a
Legislative
Council
of
the
whole
Church
on
Earth
?
4.
It
is
not
known
how
many
must
Constitute
such
a
Council
,
nor
in
what
proportions
.
If
there
be
innumerable
Bishops
under
Philippicus
for
the
Monothelites
out
of
the
East
(
as
Binnius
saith
)
and
few
out
of
the
West
,
was
that
a
true
General
Council
?
If
at
Nice
,
Ephesus
,
Constantinople
,
Chalcedon
,
there
be
not
one
out
of
the
West
to
twenty
or
forty
,
or
a
hundred
others
,
is
it
a
true
representative
of
the
whole
Church
?
If
there
be
two
hundred
at
Trent
,
or
a
thousand
at
Basil
out
of
the
West
,
or
some
few
parts
of
it
,
and
few
from
the
East
,
and
none
from
Ethiopia
,
Armenia
,
America
,
and
many
other
Churches
;
are
these
a
true
Universal
Council
?
And
can
we
all
be
here
resolved
?
The
Countrey
where
the
Council
meeteth
,
and
the
Prince
who
is
for
them
,
will
have
more
Bishops
there
,
than
any
,
if
not
all
the
rest
;
when
remote
parts
,
and
the
Churches
under
Enemies
,
or
dissenting
Princes
will
have
few
.
5.
The
same
Councils
that
had
most
for
them
under
one
Prince
,
have
had
most
Bishops
against
them
under
the
next
,
and
so
off
and
on
for
many
Successions
:
We
know
that
the
Council
of
Nice
was
mostly
for
the
truth
,
because
we
try
it
by
the
Word
of
God
:
Else
how
should
it
be
known
after
;
when
under
Constantius
and
Valens
most
of
the
Bishops
by
far
,
in
Councils
and
out
,
were
Arrians
?
The
World
groaned
to
find
it self
grown
Arrian
.
The
Council
of
Constantinople
,
in
the
beginning
set
up
Greg.
Nazianzen
,
and
in
the
end
was
against
him
?
Which
part
was
the
Universal
Governor
?
The
first
Council
at
Ephesus
was
against
Nestorius
till
Joh.
Antiochenus
came
;
and
then
it
divided
into
two
,
which
condemned
each
other
;
and
after
by
the
Emperors
threatening
was
united
:
The
Chalcedon
Council
carried
most
while
Martian
Reigned
;
and
after
most
condemned
and
cursed
it
;
and
then
again
most
were
for
it
,
and
under
other
Emperors
most
cursed
it
again
;
and
under
Zeno
the
most
were
for
Neutrality
or
Silencing
the
difference
.
The
Eutychians
had
far
most
at
Ephes.
2.
and
a
while
after
under
Theodos.
2.
and
Anastasius
,
&c.
And
under
others
(
and
most
Princes
)
most
were
against
them
,
and
called
Eph.
2.
Latrocinium
.
And
yet
most
of
the
East
have
been
for
Dioscorus
ever
since
,
saving
the
Greeks
.
The
Monothelites
had
far
most
(
innumerable
Bishops
out
of
the
East
,
saith
Binnius
ut
supra
)
under
Philippicus
in
a
Council
,
yea
,
saith
Binnius
,
the
Council
at
Trullu
in
Constant.
were
Monothelites
,
and
yet
the
same
Men
that
were
at
the
foregoing
approved
fifth
General
Council
at
Const.
And
over
and
over
most
Bishops
were
for
one
side
,
and
most
for
the
other
,
as
Princes
changed
afterward
.
Under
Justinian
most
seemed
for
the
Phantasiastae
against
the
Corrupticolae
:
Which
yet
are
since
(
with
Justinian
)
accounted
persecuting
Hereticks
.
The
approved
Council
at
Const.
de
tribus
Capitulis
had
some
time
most
Bishops
for
it
,
and
sometime
most-against
it
:
Insomuch
that
it
occasioned
much
of
Italy
it self
to
renounce
the
Popes-headship
and
set
up
the
Patriarch
of
Aquileia
as
their
Chief
.
The
Council
at
Nice
2.
and
others
for
Images
,
and
so
others
against
them
,
have
been
so
oft
and
notoriously
under
one
Emperor
owned
by
most
,
and
under
another
condemned
by
most
,
yea
by
the
same
Bishops
owned
and
after
disowned
,
that
no
Man
can
tell
which
of
them
to
take
for
the
Universal
Legislators
or
Rulers
of
the
Church
by
the
number
of
the
Bishops
,
but
only
we
must
know
which
of
them
were
sound
by
the
Word
of
God
.
And
since
them
what
Council
ever
was
there
that
could
be
so
known
by
numbers
to
be
of
Authority
?
Constance
and
Basil
that
had
the
greatest
numbers
are
condemned
by
Florence
,
and
by
the
most
of
the
Roman
Church
.
No
Man
can
tell
us
of
all
that
are
past
,
what
Councils
are
of
obliging
Authority
and
must
be
obeyed
by
any
outward
Note
,
but
only
by
trying
them
by
the
Word
of
God
.
6.
And
what
wonder
,
when
there
is
no
other
certain
Note
by
which
an
obliging
Council
can
be
known
from
others
?
(
And
he
that
knoweth
what
God
saith
without
the
Council
needs
it
not
.
)
The
Papists
have
no
Note
of
difference
but
the
Popes
Approbation
.
And
Protestants
know
that
this
is
no
proof
of
their
Authority
.
At
Eph.
2.
Bellarmine
and
Binnius
tell
us
that
the
consent
was
so
general
,
that
only
St.
Peter's
Ship
escaped
drowning
.
At
Const.
1.
they
confess
that
the
Pope
had
not
so
much
as
a
Legate
:
By
what
Note
shall
we
know
the
true
and
Authorized
Councils
from
the
rejected
,
when
part
of
the
Christian
World
is
for
one
and
against
another
,
and
the
other
part
contrary
?
III.
And
there
is
no
Agreement
in
what
the
Power
of
such
Councils
materially
doth
consist
,
and
what
it
is
that
they
may
command
us
,
and
what
not
.
IV.
Nor
is
there
any
Agreement
which
and
how
many
are
their
true
Obligatory
Laws
,
when
we
have
such
huge
Volumes
of
Decrees
and
Canons
;
woe
to
us
if
all
these
must
necessarily
be
obeyed
to
our
Concord
or
Salvation
.
And
if
not
all
,
how
shall
we
know
which
?
V.
Nor
do
we
know
how
we
must
be
sure
that
all
these
Canons
indeed
were
Currant
and
had
the
Major
Vote
;
or
many
be
Counterfeit
;
when
the
Africans
had
then
such
a
stir
with
the
Pope
about
the
Nicene
or
Sardican
Canon
;
and
when
to
this
day
the
Canons
of
the
Laterane
Council
sub
Innoc.
3.
are
justified
by
most
and
denied
by
many
.
VI.
If
this
could
be
known
to
a
few
Learned
Men
,
it
is
certain
that
to
most
Christians
,
yea
Ministers
it
cannot
:
To
me
it
is
not
.
And
it
's
certain
that
all
Christians
,
nor
all
Ministers
are
not
obliged
to
so
great
a
task
as
to
search
all
the
Councils
,
till
they
know
which
they
be
,
and
which
the
Laws
which
they
must
obey
.
III.
And
as
the
Power
and
Laws
cannot
be
known
,
so
it
is
certain
that
Obedience
to
these
is
not
the
necessary
means
of
Christianity
,
Concord
or
Communion
,
because
the
necessary
measure
of
such
Obedience
cannot
be
known
to
such
a
use
;
Christ
in
his
Institution
of
Baptism
and
other
ways
,
hath
told
what
he
hath
made
necessary
to
be
a
Member
of
the
Universal
Church
,
and
how
all
such
must
live
in
Love
and
Peace
,
in
obeying
the
rest
of
his
Word
so
far
as
they
can
know
it
.
But
you
that
make
Obedience
to
a
visible
Power
over
the
Church
Universal
,
necessary
to
our
Membership
,
can
never
tell
us
which
is
the
necessary
Degree
!
If
it
be
all
the
Canons
and
Mandates
that
must
be
so
obeyed
,
no
Man
can
be
saved
:
much
less
can
the
Churches
all
have
Concord
on
such
terms
!
yea
,
every
Christian
:
If
it
be
not
all
,
who
can
tell
us
which
be
the
necessary
Canons
,
and
Acts
of
Obedience
,
and
distinguish
Essentials
from
Integrals
,
unless
you
will
return
to
the
Word
of
God
,
and
say
that
The
Covenant
of
Grace
is
Essential
,
which
we
may
know
without
these
Councils
Laws
.
The
Ministry
of
Councils
teaching
us
how
to
know
God's
Word
and
Laws
is
one
thing
,
and
their
own
pretended
universally
obliging
Legislation
is
another
.
Of
all
this
I
have
said
much
in
the
second
Part
of
my
Key
for
Catholicks
,
and
in
my
foresaid
Rejoinder
to
W.
Johnson
.
II.
But
you
tell
me
of
another
Church
Power
which
all
must
obey
that
will
have
Communion
and
Concord
,
which
you
call
Collegium
Pastorum
.
If
none
be
Church
Members
or
Christians
that
understand
not
what
this
is
(
much
less
do
obey
it
)
I
doubt
the
Church
is
still
a
little
Flock
indeed
:
For
I
understand
it
not
,
nor
know
one
Man
that
I
think
doth
.
1.
Is
this
College
of
Pastors
to
Rule
while
General
Councils
sit
,
or
but
in
the
intervals
?
If
sedente
Concilio
,
which
of
them
is
Supream
?
If
only
between
Councils
;
have
they
a
Legislative
Power
,
or
only
the
Judicial
and
Executive
?
If
the
former
,
where
are
their
Laws
to
be
found
?
that
all
the
Church
may
know
them
?
And
I
ask
all
the
Questions
before
askt
of
the
Laws
of
Councils
:
How
shall
we
know
which
be
Current
?
and
necessary
?
and
which
are
not
?
If
not
,
then
they
are
no
Supream
Rulers
that
have
no
Legislative
Power
?
2.
Who
be
these
Men
that
make
this
College
?
we
cannot
obey
them
till
we
know
them
;
Are
they
all
the
Bishops
in
the
World
,
or
but
part
?
If
but
part
,
which
part
,
and
who
,
and
where
shall
we
find
them
?
I
know
you
will
not
say
they
are
the
upstart
College
of
Cardinals
,
nor
the
Roman
Clergy
only
:
And
I
never
heard
of
any
others
besides
Councils
that
pretended
to
it
:
viz.
To
be
Universal
Governours
.
If
it
be
All
the
Bishops
of
the
World
;
1.
Do
they
meet
to
Consent
,
or
do
they
not
?
If
they
do
and
must
,
when
,
where
,
how
?
was
there
ever
such
a
meeting
which
was
no
Council
?
No
,
you
say
,
It
is
per
literas
formatas
.
2.
Are
these
Literae
formatae
,
Legislative
,
Judicial
or
Executive
?
If
none
of
these
,
they
are
no
Acts
of
Government
.
And
I
asked
,
where
shall
we
find
them
if
they
are
our
Laws
?
If
they
be
Judicial
and
Executive
,
whither
is
it
that
the
Accusers
,
Accused
and
Witnesses
must
come
to
be
heard
speak
before
the
Sentence
was
passed
per
literas
formatas
:
e.
g.
Theodoret
,
and
the
rest
de
tribus
Capitulis
,
when
it
must
be
judged
,
1.
Whether
they
wrote
such
words
?
2.
What
the
sence
was
?
3.
Whether
they
were
Heretical
?
4.
Whether
they
repented
,
and
must
we
go
to
all
the
Bishops
in
the
World
one
by
one
for
tryal
?
or
be
judged
without
being
ever
heard
?
3.
I
cannot
imagine
what
can
be
here
said
,
unless
it
be
that
some
Bishops
first
do
the
thing
,
and
then
others
do
per
Literas
consent
.
But
,
1.
Do
some
Bishops
first
make
Laws
for
all
the
World
,
and
then
the
rest
consent
,
or
only
for
their
own
Churches
?
By
what
Authority
do
they
the
first
?
2.
Or
do
some
Bishops
try
and
judge
a
Man
,
e.
g.
in
this
or
that
Country
and
Parish
,
and
then
all
the
rest
in
the
World
consent
,
that
never
hear
them
,
or
hear
of
them
?
Every
Man
(
nor
any
)
is
not
Excommunicated
per
Literas
formatas
,
by
all
the
Bishops
in
the
World
,
or
most
.
3.
But
it
is
not
the
Executive
or
Judicial
Acts
that
our
Question
is
concerned
in
,
but
the
Rule
of
Obedience
,
which
is
a
Law
.
As
it
was
never
known
that
Men
must
not
be
taken
in
by
Baptism
,
or
cast
out
by
Excommunication
,
till
all
the
Bishops
on
Earth
agree
to
it
;
so
no
Universal
Laws
are
extant
that
were
made
by
such
Letters
.
4.
And
how
can
this
be
the
Rule
,
and
Test
of
Christianity
,
or
Church-membership
or
Concord
,
when
no
Christians
,
much
less
all
,
can
possibly
know
that
all
or
most
Bishops
have
per
Literas
,
consented
to
such
obliging
Laws
?
1.
How
can
we
prove
that
ever
any
went
over
all
the
World
to
them
?
(
Drake
or
Candish
did
it
not
.
)
2.
And
that
they
opened
the
Case
aright
to
them
?
3.
And
that
these
Laws
had
the
Major
Vote
?
4.
And
that
they
are
not
forged
or
corrupted
since
?
5.
And
that
these
were
true
Bishops
themselves
that
did
it
in
America
,
Ethiopia
,
Armenia
,
Greece
,
&c.
out
of
our
reach
?
6.
Yea
,
What
possibility
is
there
of
any
such
known
Agreement
,
when
it
's
known
that
almost
all
the
Christian
World
is
divided
into
Parties
,
which
disagree
and
censure
one
another
?
The
English
Diocesans
and
Church
differeth
from
the
Roman
,
and
the
most
,
or
many
of
the
Reformed
.
The
Lutherans
from
the
Calvinists
;
The
Papists
from
us
all
,
and
from
the
Greek
,
and
the
Greek
from
them
and
us
;
and
all
from
the
Abassines
,
Copties
,
Syrians
,
called
Jacobites
,
Nestorians
,
&c.
and
from
the
Armenians
,
Georgians
,
Circassians
,
Mengrelians
,
Russians
,
&c.
How
shall
I
,
and
all
the
Ministers
on
Earth
,
yea
,
and
all
Christians
,
know
that
all
these
have
per
Literas
formatas
,
made
Laws
which
all
must
necessarily
obey
?
But
if
it
be
only
the
Sound
Part
that
hath
this
Universal
Government
,
how
can
I
,
and
all
Men
know
which
,
and
who
that
is
?
Hearsay
of
Adversaries
report
will
not
tell
us
;
and
almost
all
on
Earth
are
condemned
or
accused
by
the
rest
,
or
most
,
or
many
.
And
we
must
hear
them
(
that
dwell
at
the
Antipodes
or
Jerusalem
,
&c.
)
before
we
judge
them
,
so
far
as
to
exclude
them
from
the
Sacred
Power
.
If
it
be
said
,
That
it
is
not
the
making
of
New
Laws
,
that
is
done
by
this
Collegium
Pastorum
all
over
the
world
,
but
their
Consent
to
those
that
Councils
made
:
I
answer
,
1.
Are
they
not
Valid
upon
the
Councils
making
them
?
Then
Councils
have
not
Legislative
Power
.
2.
If
it
be
left
impossible
to
most
to
know
which
were
true
Councils
,
and
which
are
their
Valid
Laws
,
when
the
present
Assemblies
have
best
opportunity
to
signifie
Consent
,
how
impossible
will
it
be
to
know
which
Councils
and
which
Laws
(
and
in
what
sense
)
are
approved
by
all
the
Bishops
in
the
World
,
or
by
most
?
And
that
the
Votes
were
faithfully
gathered
?
And
by
whom
?
And
that
the
Major
part
are
the
Rulers
of
the
Minors
.
Will
.
Johnson
saith
,
That
it
is
a
General
Judicial
Sentence
,
De
Speciebus
,
and
not
De
Individuis
,
that
Councils
use
;
E.
g.
[
We
Anathematize
all
that
hold
or
do
this
or
that
.
]
But
,
1.
It
's
known
that
they
Anathematized
many
Individuals
.
2.
No
Man
can
be
bound
by
it
,
till
it
fall
upon
Individuals
.
Condemning
Arrians
,
proveth
no
Man
to
be
an
Arrian
:
Forbidding
us
to
hear
Hereticks
,
obligeth
none
not
to
hear
him
that
is
not
proved
a
Heretick
:
Judgment
must
be
of
Individuals
before
it
can
be
executed
.
He
that
must
obey
the
Universal
Church
,
must
be
commanded
by
the
Universal
Church
,
and
must
know
that
they
command
him
,
and
what
they
command
him
;
which
is
to
me
,
and
to
most
impossible
.
4.
William
Johnsons
and
his
Parties
last
Answer
is
,
That
the
People
must
Believe
their
own
individual
Pastors
,
telling
them
what
the
Universal
Church
commandeth
:
And
indeed
there
is
no
other
way
practicable
;
But
then
,
1.
This
is
but
a
trick
to
make
every
Pastor
the
Lord
of
our
Faith
and
Souls
;
on
pretence
of
obeying
the
Universal
Church
.
And
if
this
be
your
sense
it
will
amount
to
this
[
No
man
is
a
Christian
that
believeth
not
his
Pastor
telling
him
what
the
Vniversal
Church
commandeth
.
]
2.
But
I
find
most
Teachers
are
as
ignorant
as
I
am
,
who
know
not
such
Universal
Authority
or
Laws
.
3.
Archbishop
Vsher
,
and
many
other
Bishops
,
thought
that
General
Councils
were
not
for
Regiment
,
but
Concord
:
And
he
that
believeth
no
such
Governing
Power
,
cannot
declare
it
to
his
Flock
,
nor
obey
it
.
4.
By
this
way
,
most
Christians
shall
be
bound
on
pain
of
Damnation
to
believe
Untruths
,
and
things
contrary
to
what
others
must
believe
,
e.
g.
In
Abassia
,
Egypt
,
Syria
,
&c.
they
will
be
bound
to
believe
one
thing
▪
and
at
Constantinople
another
,
&c.
Those
called
now
Nestorians
,
are
by
Travellers
said
to
own
none
of
that
Heresie
,
but
to
Condemn
the
Council
of
Chalcedon
and
Eph.
1.
for
wronging
Nestorius
,
as
Innocent
did
them
that
condemned
Chrysostome
:
Those
called
Jacobites
and
Eutychians
are
said
to
have
no
more
of
the
Heresie
,
but
to
condemn
the
said
Chalcedon
Council
for
wronging
Dioscorus
,
and
to
own
the
second
Ephesine
Council
:
some
will
be
bound
to
be
for
Images
in
Churches
,
and
some
against
them
;
some
for
Constantinople
,
and
some
for
Rome's
Supremacy
,
(
and
all
in
their
Countries
to
be
Papists
)
for
their
Pastors
tell
them
that
the
Catholick
Church
is
on
their
side
:
yea
,
in
the
same
Country
(
as
in
England
)
some
must
be
for
Arminianism
(
as
it
is
called
)
and
some
against
it
;
some
for
the
imputation
of
Christ's
righteousness
,
and
some
against
it
;
some
for
free
Prayer
in
the
Pulpit
,
and
some
against
it
,
&c.
For
on
both
sides
their
differing
Pastors
plead
the
Authority
of
the
Church
:
Few
Christians
can
thus
agree
in
any
thing
but
Christ's
plain
Laws
,
which
I
shewed
are
the
terms
of
Concord
.
If
we
must
appeal
from
particular
Pastors
,
to
whom
is
it
?
If
to
Councils
,
to
whom
must
we
appeal
from
disagreeing
Councils
?
If
to
the
whole
Church
on
Earth
,
how
shall
we
hear
from
them
and
know
their
mind
?
I
never
saw
,
nor
knew
any
Man
that
saw
any
literas
formatas
subscribed
by
all
Bishops
scattered
through
the
Earth
.
5.
You
that
are
Zealous
against
Popery
,
I
presume
would
not
have
me
be
a
Papist
:
But
I
cannot
avoid
it
if
I
receive
your
Doctrine
(
that
there
is
a
Church-Power
in
a
Council
or
College
of
Pastors
,
to
Govern
the
Universal
Church
:
and
that
none
are
in
the
Church
,
nor
have
the
Spirit
that
obey
not
this
Universal
Church
of
Pastors
,
and
that
to
obey
them
is
the
only
means
,
or
terms
of
Concord
.
]
For
,
1.
I
then
yield
them
the
fundamental
difference
.
That
there
is
one
Universal
summa
Potestas
,
or
Visible
Head
(
Collective
)
under
Christ
.
2.
And
if
so
,
I
cannot
deny
it
to
be
the
Pope
as
the
Principium
Vnitatis
,
and
the
Chief
Executor
of
the
Laws
,
and
the
first
Bishop
in
Councils
.
For
Councils
are
rare
,
and
the
Church
is
a
Church
when
there
are
no
Councils
:
And
the
Pope
is
a
known
Person
,
and
Rome
a
known
Place
,
and
accessible
,
and
no
other
pretendeth
to
this
Power
that
I
know
of
:
And
the
Executive
Power
must
be
Constant
:
And
any
other
Supream
accessible
College
is
unknown
to
me
and
all
that
I
can
speak
with
,
and
I
can
no
more
obey
them
,
than
a
College
of
Angels
unknown
to
me
.
If
the
Church
have
a
visible
Vicarious
Supream
,
the
Pope
is
likest
to
be
he
,
as
to
the
constant
Executive
Power
,
and
the
President
of
Councils
.
I
suppose
you
take
the
Councils
of
Constance
and
Basil
,
and
the
French
for
Papists
;
though
they
set
a
Council
above
the
Pope
.
6.
The
World
hath
no
Universal
Civil
Government
under
God
;
neither
a
Monarch
,
nor
a
College
or
Council
of
Kings
.
All
the
World
is
Governed
by
Men
per
partes
in
their
several
Dominions
,
as
all
England
is
under
the
King
,
by
all
the
Mayors
,
Bailiffs
and
Justices
:
But
there
is
no
Council
of
Justices
that
are
One
Vniversal
Governour
Collective
:
Nor
is
the
Dyet
of
Princes
,
or
any
Council
of
Kings
one
Supream
Government
of
the
Earth
.
A
Logical
universality
there
is
,
as
all
Rulers
considered
notionally
rule
all
the
World
by
Parts
,
but
no
Political
Head
or
Universal
Governour
over
the
whole
,
whom
all
the
Parts
must
obey
.
I.
If
now
I
am
in
the
right
,
and
you
mistaken
,
then
you
wrongfully
deny
the
Spirit
,
Church-Membership
,
and
consequently
Salvation
as
well
as
Concord
,
to
all
Protestants
that
ever
I
knew
or
read
,
who
deny
a
visible
Universal
Church
Head
,
Personal
or
Collective
;
And
I
think
to
most
in
the
World
.
And
what
Schism
that
is
,
I
need
not
say
.
II.
If
I
am
in
the
wrong
,
I
am
no
Christian
,
nor
Church
Member
,
nor
can
be
saved
(
For
you
say
,
[
This
Body
so
governed
only
hath
the
Spirit
]
:
And
I
cannot
help
it
;
not
knowing
possibly
how
to
know
,
1.
Who
this
College
is
?
2.
What
Councils
.
3.
Or
which
be
the
Laws
which
I
must
obey
,
4.
Nor
with
what
degree
of
Obedience
.
5.
Nor
that
they
have
such
Power
.
How
great
need
have
I
then
earnestly
to
beg
your
speedy
help
for
my
Information
:
Which
will
oblige
Your
Servant
Ri.
Baxter
.
Decemb.
27.
1679.
Chap.
XVII
.
The
Third
Letter
to
Bishop
Guning
.
To
the
Right
Reverend
the
Lord
Bishop
of
Ely
.
My
Lord
,
THough
in
Conference
I
told
you
the
Sense
which
I
had
of
your
words
,
yet
judging
it
my
duty
to
think
of
them
over
and
over
again
,
I
also
judge
it
my
duty
in
Writing
to
leave
with
you
the
sum
of
such
a
Judgment
as
I
am
able
to
pass
on
them
,
on
my
best
Consideration
,
leaving
it
now
to
your self
whether
you
will
by
word
or
writing
return
any
further
Answer
,
my
hopes
of
Satisfaction
thereby
being
very
low
.
The
sum
of
your
Speech
which
I
am
concerned
in
,
is
as
followeth
:
I.
That
certainly
a
Supream
Vicarious
Governing
Power
there
is
in
the
Bishops
by
Christ's
Institution
,
1.
Because
it
is
Prophesied
,
Isai.
60.12
.
That
the
Nation
and
Kingdom
that
will
not
serve
the
Church
shall
perish
;
And
the
word
Church
is
never
put
for
Christ
.
2.
And
the
Apostles
only
were
admitted
by
Christ
to
his
last
Supper
,
and
so
the
Power
of
Administring
that
Sacrament
till
Christ
come
,
is
given
only
to
them
,
and
such
as
they
shall
give
that
Power
to
.
3.
And
it
was
not
Paul
and
Barnabas
that
had
the
infallible
judgment
of
that
Case
decided
,
Act.
15.
but
the
College
of
the
Apostles
.
II.
That
this
Supream
Vicarious
Governing
Power
over
the
whole
Church
on
Earth
is
,
1.
In
all
the
Christian
Bishops
of
the
World
,
2.
And
the
Major
part
goeth
for
the
whole
,
3.
And
General
Councils
are
their
Representatives
,
and
so
have
this
Power
.
4.
And
that
to
such
Councils
it
is
enough
that
all
be
called
,
though
all
be
not
there
.
5.
And
it
is
their
reception
by
the
Church
Vniversal
,
which
must
prove
their
Vniversal
Power
,
and
the
Obligation
of
their
Laws
.
6.
And
though
the
Vniversality
of
Bishops
be
not
always
in
such
a
Council
,
they
have
always
that
Power
which
in
Councils
is
to
be
used
:
as
the
Judges
out
of
Term
time
.
7.
And
that
if
I
,
or
any
will
publish
a
Heresie
,
we
shall
know
where
that
Church
is
by
their
Censure
.
8.
But
as
Promulgation
is
necessary
to
the
Obligation
of
Laws
,
so
many
that
never
can
or
do
hear
of
the
foresaid
Vniversal
Church-Governing
Power
or
what
their
Laws
are
,
or
what
is
the
sence
of
them
,
may
be
saved
without
them
,
by
the
reading
of
the
Word
;
as
many
that
have
not
the
Scriptures
may
be
saved
without
them
.
And
this
you
say
answers
three
parts
of
my
last
Papers
.
9
Of
these
General
Councils
it
is
only
six
that
you
own
as
such
,
Nice
1.
Const.
1.
Eph.
1.
Chalced.
Const.
2.
(
de
tribus
Capitulis
)
&
Const.
3.
against
the
Monothelites
.
III.
"
You
say
that
These
six
things
are
the
Governing
Acts
of
this
Chief
Power
.
1.
To
judge
which
are
the
true
Books
of
Scripture
,
"
and
the
true
Copies
and
Readings
.
2.
To
judge
what
is
the
sence
of
the
Fundamentals
,
Baptism
,
Creed
,
whose
words
misunderstood
will
not
save
any
.
3.
To
judge
and
declare
what
is
the
true
Church
Government
instituted
by
Christ
and
his
Apostles
,
or
delivered
by
them
.
4.
To
judge
and
declare
what
are
the
instituted
Ordinances
e.
g.
Confirmation
as
it
is
a
giving
of
the
Holy
Ghost
by
Imposition
of
Hands
,
and
not
only
an
owning
of
our
Baptismal
Covenant
,
which
we
do
in
every
Sacrament
:
and
so
of
other
Ordinances
.
5.
A
Judicial
Power
,
not
of
all
individual
Cases
,
but
that
those
e.
g.
that
hold
or
do
this
or
that
be
Excommunicate
.
6.
A
Legislative
Power
,
to
make
alterable
Canons
or
Orders
of
the
Church
Vniversal
.
This
is
the
sum
of
all
your
Explicatory
Discourses
:
To
which
I
answer
.
§
.
I.
To
your
proofs
that
such
a
Universal
Governing
Church
there
is
instituted
.
1.
To
Isai.
60.12
.
I
say
,
1.
It
is
not
safe
stretching
dark
Prophetical
Texts
,
farther
than
we
can
prove
they
are
intended
.
The
New
Testament
plainlier
tells
us
the
Church
State
and
Power
than
the
Old
.
2.
The
Universal
Church
hath
not
expounded
the
Text
,
whether
it
speak
of
the
state
of
the
Jews
after
the
Captivity
,
or
of
the
State
of
the
Catholick
Church
now
,
or
of
the
more
Blessed
State
of
it
at
the
last
,
when
it
is
more
perfected
,
Therefore
how
are
you
sure
that
you
have
the
true
sence
of
it
without
the
Churches
Exposition
?
3.
The
words
indeed
are
nothing
for
a
Vicarious
Soveraign
Power
.
Every
Political
Body
is
essentiated
by
the
Pars
imperans
,
and
the
Pars
subdita
:
Christ
is
the
only
essentiating
Pars
imperans
in
Supream
Power
:
Christ
then
is
the
Prime
part
of
the
Church
:
The
word
[
Church
]
then
is
not
put
for
[
Christ
]
alone
,
but
for
the
Society
consisting
of
King
and
Subjects
,
and
sometimes
for
the
Subjects
alone
.
It
's
oft
said
that
many
Nations
served
the
Israelites
:
we
say
,
many
Countreys
were
subject
to
the
Romans
,
the
Medes
,
Persians
,
Greeks
,
Turks
:
and
we
do
not
mean
that
either
the
Turkish
,
Roman
,
Persian
,
&c.
Common
Subjects
did
govern
all
these
Nations
,
nor
that
their
Bashaws
,
Judges
,
Magistrates
,
&c.
as
one
Persona
Politica
in
summa
potestate
ruled
them
by
a
Major
Vote
:
If
the
King
will
say
that
all
the
Corporations
in
Middlesex
shall
be
under
London
,
or
obey
or
serve
it
:
Who
would
feign
such
a
sense
of
it
,
as
to
say
that
there
must
be
therefore
some
Power
to
rule
them
by
a
Vicarious
Supremacy
beside
the
ordinary
Government
,
or
that
all
the
City
must
Govern
by
a
Major
Vote
.
The
sense
is
plain
.
As
we
all
1.
Obey
the
King
as
the
Universal
Constitutive
Head
,
2.
And
the
Judges
,
Justices
,
Mayors
,
as
ruling
under
him
per
partes
,
in
their
several
Places
.
3.
And
we
serve
all
the
Kingdom
,
as
we
serve
its
common
good
,
which
is
the
finis
regiminis
;
So
other
Countries
served
the
Romans
,
Greeks
,
Turks
,
&c.
And
so
all
Kingdoms
should
serve
the
Church
or
Kingdom
of
Christ
;
that
is
,
1.
Christ
as
the
only
Head
and
Universal
Governour
:
2.
All
his
Officers
as
particular
Governours
in
their
several
Limits
and
Places
(
but
none
as
Rulers
of
the
whole
)
3.
And
the
bonum
Commune
,
or
all
the
Church
as
the
End
of
Government
.
And
how
can
we
feign
another
sence
?
§
.
2.
To
your
second
Proof
I
answer
,
1.
The
70
Disciples
were
Christ's
constant
Attendants
as
his
Family
,
with
whom
he
was
to
Eat
the
Passover
.
2.
We
all
grant
that
none
have
Power
to
Celebrate
the
Eucharist
,
or
Govern
the
Church
but
the
Apostles
,
and
those
to
whom
the
Spirit
of
Christ
in
them
did
Communicate
it
.
But
we
say
that
they
Communicated
it
to
the
Order
of
Presbyters
,
as
I
thought
all
had
Confessed
(
as
some
Councils
do
.
)
3.
The
Apostles
were
not
appointed
as
one
Supream
ruling
College
to
give
the
Sacrament
by
their
Votes
to
all
the
World
,
but
each
one
had
Power
to
do
it
in
his
place
:
Nor
did
they
Ordain
only
as
a
College
by
such
Vote
(
as
Vna
persona
Politica
)
but
each
one
had
Power
to
do
it
alone
:
Nor
did
they
write
the
Scriptures
as
one
Collective
Person
by
Vote
,
but
each
one
had
the
Spirit
and
Power
to
do
it
,
(
as
Paul
did
,
&c.
)
nor
did
they
sit
on
one
Throne
,
or
had
the
promise
so
to
do
,
to
Judge
the
Tribes
of
Israel
,
as
one
College
by
Vote
,
but
to
sit
on
twelve
Thrones
Judging
the
twelve
Tribes
,
as
under
Christ
the
only
Universal
Head
and
Governour
.
§
.
3.
To
your
third
I
answer
,
1.
I
answered
to
that
Act.
15.
in
my
last
to
you
.
2.
Paul
and
Barnabas
had
the
same
Infallible
Spirit
,
and
had
before
said
the
same
against
the
keeping
of
Moses
Law
:
But
1.
Recipitur
ad
modum
recipientis
:
No
wonder
if
among
those
that
quarrelled
with
Paul
▪
the
Consent
of
those
that
had
received
Christ's
Mind
from
his
own
Mouth
and
Spirit
,
did
better
satisfie
the
doubtful
,
than
one
Man's
word
alone
.
2.
And
Christ's
Work
was
to
be
done
in
Unity
.
§
.
4.
II.
As
to
the
Seat
of
this
Power
I
answer
,
1.
All
the
true
Bishops
of
the
World
Govern
the
particular
Churches
as
Kings
Govern
all
the
Kingdoms
of
the
World
,
under
God
,
one
Universal
Monarch
:
But
there
is
neither
one
,
Universal
Monarchical
,
Aristocratical
or
Democratical
Soveraign
,
Civil
or
Ecclesiastical
under
Christ
:
But
each
hath
his
own
part
.
§.
5.
2.
I
have
shewed
the
impossibility
of
our
judging
of
the
Major
Votes
at
our
distances
in
most
controverted
Cases
.
§.
6.
3.
And
I
have
,
where
I
told
you
,
proved
that
there
never
were
,
must
or
will
be
true
Universal
Councils
,
much
less
are
such
the
standing
Governours
of
the
Church
.
But
in
Cases
of
need
,
such
as
can
well
do
it
,
should
come
to
help
each
other
by
Council
and
Concord
,
without
pretending
to
Universal
Governing
Power
.
§.
7.
4.
1.
Who
called
them
to
Nice
,
Ephesus
,
Chalcedon
,
Constantinople
,
&c.
out
of
the
Extra-Imperial
Countries
?
2.
Who
shall
call
them
now
out
of
the
Empire
of
the
Turk
,
Abassia
,
the
Mogul
,
Tartary
,
and
the
rest
?
3.
If
calling
Men
make
the
Council
Universal
though
they
come
not
,
is
it
a
Council
if
none
come
?
or
how
many
must
it
be
to
ascertain
us
that
it
is
Universal
?
Hath
the
Pope
the
Calling
Power
?
or
who
is
it
,
and
how
proved
,
that
they
that
obey
it
not
may
be
unexcuseable
?
§.
8.
5.
I
have
told
you
how
unable
I
am
to
know
what
the
Major
part
of
all
Christians
or
Bishops
in
the
World
receive
,
save
only
by
uncertain
fame
,
saving
that
while
I
know
otherwise
what
is
necessary
truth
,
I
know
that
they
are
not
the
Church
that
receive
it
not
,
whoever
they
be
.
I
am
a
Stranger
to
Abassia
,
Armenia
,
Georgia
,
India
,
Russia
,
Mexico
,
&c.
And
what
if
I
never
knew
that
there
are
such
Countries
in
the
World
?
2.
I
can
easily
prove
what
I
told
you
,
how
oft
the
Major
Part
hath
changed
,
yea
,
the
same
Bishops
upon
the
change
of
Princes
,
and
cried
,
Omnes
Peccavimus
.
And
who
knoweth
by
Majority
of
Votes
,
which
Years
they
were
in
the
right
?
3.
Either
the
Canons
of
Councils
were
obligatory
upon
the
Promulgation
before
the
absent
Bishops
in
all
Countries
received
them
,
or
not
;
If
yea
,
then
it
is
not
Universal
Reception
that
made
them
so
:
If
not
,
then
the
absent
are
not
bound
to
receive
them
.
4.
How
many
Years
will
it
be
after
a
Council
before
we
can
know
whether
all
or
most
of
the
Christian
World
receive
it
?
By
all
that
I
can
read
in
History
,
I
cannot
tell
,
e.
g.
whether
more
Bishops
were
for
the
Council
of
Chalcedon
,
or
against
it
,
for
the
time
of
seven
or
eight
Emperors
Reign
;
Nor
whether
more
now
be
for
or
against
the
second
Nicene
Council
(
which
the
Lutherans
so
much
favour
)
and
so
of
many
more
.
And
every
one
cannot
know
it
,
nor
fetch
his
Faith
,
or
Religion
from
a
Catalogue
of
all
the
Christian
Bishops
in
the
World
,
or
a
Calculation
of
their
numbred
Votes
.
§.
9.
6.
Frustra
est
Potentia
quae
non
reducitur
,
nec
reducenda
est
in
actum
.
1.
Indeed
as
the
Pope
is
naturally
uncapable
of
Governing
all
the
Christian
World
,
All
Bishops
on
Earth
are
much
more
uncapable
as
one
Collective
Voting
Power
,
but
only
per
partes
in
their
several
Limits
.
2.
How
can
I
obey
a
Power
that
acteth
not
?
§.
10.
7.
Alas
what
abundance
of
Heresies
have
been
Published
since
the
Six
Councils
which
you
own
?
yea
,
by
Ranters
,
Quakers
,
Familists
,
&c.
in
our
times
,
besides
Beckman's
Catalogue
of
German
Fanaticks
.
And
yet
what
Universal
Council
,
or
Literae
formatae
of
all
the
World
,
have
given
us
sufficient
notice
of
their
Evil
?
How
foolishly
have
the
Papists
done
about
Jansenianisms
,
the
Immaculate
Conception
of
the
Virgin
Mary
,
&c.
to
seek
the
Pope's
Determination
,
if
the
sense
of
all
the
Bishops
of
the
World
can
be
known
to
decide
the
Case
?
How
many
Heresies
have
been
Condemned
in
Councils
since
the
Sixth
Council
,
of
which
the
whole
Church
hath
no
otherwise
notified
their
sence
(
as
in
the
Case
of
Philoponus
of
Images
,
of
Elipandus
,
and
Faelix
,
of
Abbot
Joachims
Abeilard
,
of
Gilbert
Porretane
,
of
Wecilo
;
of
Berengarius
,
Wickliffe
,
Husse
)
whether
it
was
Heresie
or
not
?
You
say
,
If
I
broach
a
Heresie
,
the
Vniversal
Church
will
soon
tell
me
where
they
are
by
Condemning
it
:
When
Multitudes
have
been
broached
these
last
Thousand
Years
,
of
which
those
in
Abassia
,
Syria
,
Egypt
,
Armenia
,
and
most
of
the
Christian
World
,
have
never
told
us
that
ever
they
were
Judged
,
or
so
much
as
heard
?
Shall
no
Bishops
or
Provincial
Council
condemn
new
Heresies
,
but
leave
e.
g.
Swenkfeldius
,
David
George
,
Serv●tus
,
Pomponatius
,
Vaninus
,
and
a
hundred
such
to
pass
for
good
Christians
,
till
they
hear
from
all
the
Bishops
of
the
World
?
And
what
need
General
Councils
be
gathered
to
Condemn
such
,
if
we
can
know
the
sence
of
all
without
them
?
§.
11.
8.
If
one
that
cannot
know
the
sence
of
all
the
Bishops
on
Earth
,
may
ordinarily
be
a
good
Christian
,
and
saved
by
the
Scripture
only
,
then
why
should
they
be
sent
to
enquire
of
all
the
Bishops
on
Earth
,
when
a
sure
and
nearer
way
is
at
hand
.
2.
And
then
such
may
be
of
the
Church
and
have
Christ's
Spirit
,
that
obey
not
such
a
Vicarious
Church
Head
.
3.
And
if
want
of
Promulgation
nullifie
the
Obligation
,
that
is
no
Governing
Vicarious
Soveraign
to
all
the
Christian
World
,
which
cannot
Promulgate
his
Laws
to
all
.
Neither
I
,
nor
any
that
ever
I
knew
,
can
tell
how
to
know
the
Minds
of
all
the
Bishops
on
Earth
,
or
gather
their
Votes
,
so
as
to
rule
our
Obedience
;
If
the
Scripture
could
not
be
commonly
made
known
,
it
could
be
no
common
Rule
;
as
it
is
not
to
them
that
have
it
only
in
unknown
Tongues
.
§.
12.
9.
What
shall
satisfie
any
Man
that
the
Six
Councils
owned
by
you
are
the
Acts
of
a
Supream
Vicarious
Universal
Church
Power
,
and
no
other
?
but
those
,
1.
If
the
Pars
imperans
in
Supremacy
be
(
as
Politicks
say
)
a
Constitutive
Essential
part
of
the
Society
,
then
since
the
sixth
Council
,
the
Church
hath
been
no
Church
for
want
of
an
Essential
part
,
if
Councils
were
that
part
:
But
if
it
be
all
the
dispersed
Bishops
,
the
Head
hath
been
in
nudâ
Potentiâ
,
unactive
these
Thousand
Years
,
as
the
Socinians
say
the
separated
Soul
is
till
the
Resurrection
,
or
as
one
in
an
Apoplexy
.
2.
This
favoureth
the
Seekers
,
who
say
that
the
Church
this
Thousand
Years
hath
been
lost
in
the
Wilderness
,
or
asleep
.
3.
The
same
Councils
have
done
and
undone
.
That
at
Const.
1.
in
the
beginning
set
up
Greg.
Naz.
and
in
the
end
forced
him
to
resign
going
about
to
depose
him
;
which
part
was
obligatory
?
That
at
Ephes.
first
,
was
first
one
,
and
after
two
,
and
Nestorius
,
Cyril
and
Memnon
,
were
all
Condemned
,
and
after
two
of
them
restored
,
and
Joh.
Antioch
:
and
Cyril
by
Theodosius
threats
were
brought
to
confess
that
they
had
differed
but
in
Words
,
and
did
not
know
it
:
Which
part
was
Obligatory
?
That
at
Chalcedon
consisted
of
many
,
yea
most
that
had
gone
contrary
in
Ephes.
2.
and
cried
,
Omnes
peccavimus
,
and
so
did
many
others
,
and
most
Bishops
were
oft
and
long
against
it
after
.
That
at
Const.
de
Tribus
Capitulis
,
is
noted
commonly
as
a
meer
Cheat
and
abuse
put
on
Justinian
by
an
Eutychian
,
and
condemned
three
dead
Mens
Words
before
at
Chalcedon
absolved
,
set
the
World
(
even
Italy
)
into
a
greater
Schism
.
If
you
are
sure
all
these
are
Universally
Obligatory
,
prove
it
,
and
prove
that
no
other
are
as
much
so
.
Divers
others
were
as
numerous
,
and
called
by
as
good
Authority
.
If
you
say
,
as
of
Ephes.
2.
they
were
Latrocinia
and
forced
;
I
answer
,
No
more
than
many
others
.
At
Const.
●
.
Nazianzen
tells
you
they
raged
like
Mad
Men
:
At
Ephes.
1.
they
fought
it
out
even
before
the
Emperors
Commissioners
.
Theodosius
2d
.
used
his
over-ruling
Power
at
both
Eph.
1.
&
2.
What
force
was
used
in
that
under
Philippicus
,
and
many
others
that
erred
and
were
more
numerous
than
such
as
you
receive
.
Sola
navicula
Petri
,
saith
Binius
,
scaped
Drowning
at
Eph.
2.
so
Concordant
were
they
all
;
What
have
you
against
even
Constance
and
Basil
on
your
Grounds
?
If
you
say
they
erred
,
I
grant
it
:
and
how
shall
we
know
that
none
of
the
Six
did
so
?
It
was
not
their
Number
nor
Consent
that
proved
them
in
the
right
.
Tell
us
how
to
know
the
Councils
that
we
must
obey
from
all
the
rest
?
Is
it
by
other
Councils
Testimony
?
that
is
,
to
run
in
a
Vain
Circle
:
How
know
we
that
the
later
is
right
other
way
than
of
the
former
?
Is
it
by
Scripture
or
by
Reason
.
Tell
us
how
,
without
subverting
your
own
Foundation
,
the
Soveraignty
of
Councils
.
4.
Do
you
hold
all
the
Six
Councils
still
obligatory
as
the
Rule
of
our
Obedience
and
Communion
E.
g.
1.
That
at
Nice
1.
and
the
Quini
Sextum
at
Trull
forbid
Adoring
by
genuflexion
on
any
Lords
Day
,
&c.
And
no
General
Council
hath
revoked
it
,
but
above
a
Thousand
Years
after
it
wore
out
by
degrees
in
most
Churches
:
And
yet
Thousands
of
Christians
are
here
to
be
denied
Sacramental
Communion
,
if
they
keep
these
Canons
even
in
the
reception
of
the
Eucharist
:
and
Hundreds
,
yea
Thousands
of
Christ's
Ministers
shall
be
silenced
,
ejected
,
and
ruined
if
they
will
not
Assent
and
Consent
so
to
use
them
.
How
many
Canons
in
the
Six
Councils
can
I
name
which
do
not
now
bind
us
?
§
.
13.
As
to
the
work
of
Councils
and
Bishops
named
by
you
;
I.
As
to
our
receiving
the
true
Scripture
from
an
Universal
Church-Governing
Authority
.
1.
Paul's
Epistles
were
received
otherwise
.
Yea
,
there
is
no
mention
of
any
part
of
the
New
Testament
that
was
not
received
till
such
Universal
Government
required
it
.
2.
If
I
must
first
know
the
said
Church
Authority
before
I
receive
the
Scripture
,
how
shall
I
know
it
?
Not
by
the
Scriptures
;
for
that
is
supposed
yet
not
received
:
If
by
the
Assertors
Authority
,
that
is
to
know
they
have
it
,
because
they
have
it
,
which
is
the
Question
.
If
by
some
fore-known
Character
of
Infallibility
,
what
is
it
?
unless
with
Knot
you
come
to
the
Miracles
of
the
present
Church
,
I
know
not
what
can
be
said
.
3.
But
is
not
the
common
Protestant
way
(
which
you
call
Chillingworth's
)
much
surer
?
1.
We
first
receive
the
Matter
of
Fact
Historically
,
(
that
such
Persons
were
,
and
wrote
such
Books
,
and
did
such
Deeds
)
from
the
Concurrent
Testimony
of
all
Credible
Witnesses
▪
some
Enemies
,
some
Hereticks
,
the
generality
of
Lay-Christians
,
Presbyters
that
in
all
Churches
received
and
used
them
,
and
Bishops
also
as
credible
entrusted
Keepers
of
these
Records
:
As
we
know
the
Laws
of
the
Land
,
by
Judges
,
Lawyers
,
People
,
and
all
that
make
up
a
full
Historical
Certainty
,
and
not
from
some
fore-known
Universal
Governing
Bishops
Judicial
Sentence
.
2.
And
the
Matter
of
Fact
being
known
by
certain
Historical
Evidence
,
I
have
so
largely
shewed
how
the
rest
is
known
in
my
Reasons
of
Christian
Religion
,
and
Life
of
Faith
,
&c.
that
I
will
not
repeat
it
:
Do
you
think
that
most
(
or
any
)
Christians
before
they
received
the
Scriptures
,
did
first
otherwise
know
that
all
the
Bishops
on
Earth
are
by
God
authorized
to
be
a
Supreme
Collective
Sovereign
to
the
Church
,
and
to
judge
infallibly
which
are
the
true
Scriptures
for
all
the
People
,
and
that
they
are
now
most
of
them
true
Bishops
?
&c.
Which
way
are
all
these
things
to
be
known
?
We
deny
not
that
Ministers
are
by
Office
entrusted
to
keep
,
expound
and
preach
the
S.
Scriptures
:
But
we
use
against
the
Papists
herein
,
to
distinguish
the
Authority
of
a
Teacher
or
Embassador
,
from
the
Authority
of
a
Judge
;
and
the
Authority
of
an
Official
limited
Judge
,
in
proprio
foro
,
from
that
of
an
Universal
Judge
to
all
the
World
.
Indeed
it
is
commonly
granted
,
that
it
is
proper
to
the
Law-makers
to
judge
of
the
sense
of
their
own
Law
,
so
as
Universally
to
oblige
the
Subjects
:
For
it
is
part
of
Legislation
it self
,
the
sense
of
the
Law
being
the
very
Law
:
Else
Judges
might
make
us
what
Law
they
please
,
by
expounding
the
Words
as
they
please
.
But
the
Power
of
Judicatures
is
limitedly
to
expound
and
apply
the
Law
only
to
the
decision
of
particular
Cases
that
come
before
them
.
If
the
Question
be
,
Whether
our
Statutes
were
really
made
by
those
Kings
and
Parliaments
whose
Names
they
bear
?
And
are
not
altered
or
corrupted
since
?
How
shall
we
be
sure
?
By
a
Natural
Certainty
from
such
Concurrent
Testimonies
as
cannot
be
false
;
viz.
1.
The
Judges
have
still
judged
by
them
;
and
,
2.
The
Councellors
plead
them
;
3.
Justices
and
all
Officers
execute
them
;
4.
All
the
People
hold
their
Estates
and
Lives
by
them
,
and
stand
to
the
Determination
made
according
to
them
;
5.
The
Records
attest
them
.
And
it
is
not
possible
were
they
forged
or
corrupt
,
but
that
the
Interests
of
Multitudes
would
have
led
them
to
plead
that
,
and
appeal
from
the
Corruption
:
And
yet
none
of
these
named
are
Supreme
Governours
of
all
the
Kingdom
,
who
thus
Historically
assure
us
.
4.
It
may
be
questioned
,
What
is
the
Law
of
Nature
?
And
it
is
known
much
by
the
Agreement
of
all
Mankind
,
and
that
is
known
Historically
:
But
neither
of
them
is
known
by
any
Humane
Soveraign-Authority
appointed
to
Govern
all
the
World
.
And
so
it
is
in
the
present
Case
.
The
Agreement
of
all
Christians
,
Ministers
and
People
,
Friends
and
Adversaries
,
of
contrary
Opinions
and
Interests
,
contending
against
each
other
about
the
Rule
of
their
Expositions
,
is
a
full
Historical
Evidence
of
Fact
,
when
no
considerable
Contradiction
,
even
of
Jews
or
Heathens
,
is
made
against
it
.
5.
It
is
notorious
,
1.
That
regularly
our
first
Reception
both
of
Creed
and
Scripture
,
is
by
Gods
appointment
to
be
by
Children
from
their
Parents
,
before
ever
they
hear
a
Preacher
,
Deut.
6.
and
11.
Thou
shalt
teach
them
thy
Children
,
lying
down
and
rising
up
,
&c.
And
God
will
bless
his
appointed
Means
.
Timothy
learned
the
Scripture
when
he
was
a
Child
.
If
you
say
,
Parents
received
it
first
from
the
Church
:
I
answer
,
Our
Parents
regularly
were
to
receive
it
as
we
did
,
even
from
their
Parents
,
and
they
from
theirs
,
and
so
on
to
those
that
had
it
from
the
Apostles
,
or
first
Preachers
.
And
all
Parents
are
not
a
Colledge
of
Sovereign
Rulers
of
all
the
World
.
2.
And
private
Christians
by
Conference
convert
many
.
3.
And
those
that
have
not
their
Faith
either
of
these
ways
,
usually
have
it
by
the
teaching
of
particular
Presbyters
where
they
dwell
.
And
yet
none
of
these
are
the
Collective-Soveraign
to
all
the
Christian
World
;
any
more
than
Tutors
in
Law
,
Physick
,
or
Theology
are
.
Three
and
twenty
Years
ago
I
read
most
that
you
say
in
a
Paris
Doctor
H.
Holden's
Analys
.
S.
fid
.
who
yet
(
though
mixt
with
injurious
passages
against
the
S.
Scripture
)
acknowledgeth
,
that
it
is
by
such
an
Universal
Consent
of
all
Christians
,
Lay
and
Clergy
,
that
we
receive
the
Scriptures
,
that
it
is
a
Natural
Historical
Evidence
that
the
Matter
of
Fact
is
resolved
into
,
and
not
of
Supernatural
Infallibility
by
Authority
.
4.
And
when
Vinc-Lirinensis
turneth
us
to
quod
ab
omnibus
ubique
&
semper
receptum
est
,
and
the
Papists
that
go
with
Holden
lay
most
on
the
Consent
of
all
Christians
,
they
never
thought
that
the
Laity
through
all
the
Christian
World
are
one
Universal
Collective
Soveraign
.
Nor
do
you
think
so
of
all
the
Consenting
Priests
,
while
you
appropriate
this
Collective-Soveraignty
to
the
Bishops
.
6.
I
would
know
,
whether
it
be
only
the
Scripture
,
or
also
our
Christianity
and
Creed
,
which
must
be
received
as
from
a
Soveraign
Church-Power
?
If
you
say
it
's
only
Scripture
,
why
may
we
not
receive
the
Scripture
otherwise
,
if
we
may
otherwise
receive
our
Christianity
,
Creed
and
Baptism
?
But
I
doubt
not
but
you
will
say
,
It
is
both
.
If
so
,
then
a
Child
(
or
Man
)
must
know
and
believe
that
Christ
hath
authorized
a
Vicarious
Soveraign
Prelacy
,
before
he
can
believe
that
there
is
a
Christ
that
had
any
Authority
himself
.
2.
And
he
must
be
so
good
a
Casuist
as
to
know
what
maketh
a
true
Bishop
.
3.
And
so
well
acquainted
with
all
the
World
,
as
to
know
what
parts
of
the
Earth
have
true
Bishops
,
and
what
they
hold
.
And
is
this
the
way
of
making
Christians
?
Perhaps
you
will
say
,
That
Parents
,
Tutors
and
Priests
tell
them
what
all
the
Bishops
of
the
World
hold
as
a
Soveraign
Judicature
.
I
answer
,
1.
If
they
did
,
Holden
confesseth
that
the
Certainty
of
Faith
can
be
no
greater
than
our
Certainty
of
the
Medium
.
And
the
Child
,
or
Hearer
,
that
knoweth
not
that
his
Parent
and
Teacher
,
therein
saith
true
,
can
no
more
know
that
the
Creed
or
Scripture
is
true
,
on
that
account
.
2.
The
generality
of
Protestants
believe
not
an
Universal-Governing
Soveraign
under
Christ
,
but
deny
it
;
Therefore
they
never
Preach
any
such
Medium
of
Faith
:
And
can
you
prove
that
those
that
are
brought
to
Christianity
by
Protestant
Parents
,
Tutors
or
Preachers
,
are
all
yet
Unchristened
,
or
have
no
true
Faith
?
7.
Why
should
we
make
Impossibilities
necessary
,
while
surer
and
easier
Means
are
obvious
?
It
is
impossible
to
Children
,
to
the
Vulgar
,
to
almost
all
the
Priests
themselves
,
to
know
certainly
what
the
Major
Vote
of
Bishops
in
the
whole
World
,
now
think
of
this
or
that
Text
or
Article
,
(
save
only
consequently
when
we
first
believe
the
Articles
of
Faith
,
we
next
know
that
he
is
no
true
Bishop
that
denieth
them
.
And
it
is
impossible
to
know
that
Christ
hath
authorized
a
Soveraign
Colledge
,
before
we
believe
Christs
own
Authority
and
Word
.
But
the
Protestant
Method
is
obvious
:
viz.
To
hear
Parents
,
Tutors
and
Preachers
,
as
humble
Learners
:
To
believe
them
Fide
humana
first
,
while
they
teach
us
to
know
the
Divine
Evidence
of
Certain
Credibility
in
the
Creed
and
Scriptures
;
and
when
they
have
taught
us
that
,
to
believe
Fide
Divinâ
,
by
the
Light
of
that
Divine
Evidence
which
they
have
taught
us
:
What
that
is
,
I
have
opened
as
aforecited
,
and
also
in
a
small
Treatise
against
the
Papists
,
called
,
[
The
Certainty
of
Christianity
without
Popery
;
]
in
which
also
I
have
confuted
your
way
:
Besides
what
I
have
said
in
the
Second
Part
of
The
Saints
Rest
,
]
and
my
[
More
Reasons
for
the
Christian
Religion
.
]
8.
I
cannot
by
all
your
Words
understand
how
you
can
have
any
Faith
,
on
your
Grounds
.
1.
You
that
renounce
Popery
,
I
suppose
take
not
the
Popish
Prelates
for
any
part
of
the
Soveraign
Colledge
.
2.
I
perceive
that
you
take
not
the
Southern
and
Eastern
Christians
for
a
part
,
who
are
called
Nestorians
,
Eutychians
or
Jacobites
.
3.
I
find
that
you
take
not
the
Protestant
Churches
that
have
no
Bishops
for
any
part
,
(
for
the
Soveraignty
is
only
in
Bishops
.
)
4.
I
find
that
you
take
not
the
Lutheran
Churches
,
or
any
other
,
for
a
part
,
whose
Bishops
Succession
from
the
Apostles
hath
not
a
Continuance
uninterrupted
,
(
which
Rome
hath
not
.
)
5.
And
me
thinks
you
should
not
think
better
of
the
Greeks
than
of
such
Protestants
,
on
many
accounts
,
which
I
pass
by
.
Where
then
is
that
Universal
Colledge
on
whose
Judging-Authority
you
are
a
Christian
?
Sure
you
take
not
our
little
Island
for
the
Universal
Church
.
I
would
I
knew
which
you
take
for
the
Universal
Church
,
and
how
you
prove
the
Inclusion
and
Exclusion
.
9.
I
find
not
that
the
Universal
Church
hath
so
agreed
as
you
suppose
of
the
Canon
of
Scripture
,
and
the
Readings
,
Translations
,
&c.
Four
or
five
Books
were
long
questioned
by
many
;
General
Councils
have
not
agreed
of
the
Canon
:
Bishop
Cousins
hath
given
us
the
best
account
of
the
Reception
of
the
true
Canon
:
Provincial
Councils
have
said
most
of
this
.
Even
the
fullest
at
Laodicea
hath
left
out
the
Rev●lations
:
The
Romanists
take
in
the
Apocrypha
:
Many
Churches
have
less
or
more
than
others
:
What
Grotius
himself
thought
of
Job
and
the
Canticles
,
I
need
not
tell
you
:
Nor
how
Augustine
and
most
others
strove
for
the
Septuagint
against
Jerome
:
And
if
the
Universal
Judicature
have
decided
the
many
Hundred
Doubts
about
the
Various
Lections
,
I
would
you
would
tell
us
where
to
find
it
;
for
I
know
not
.
§
.
II.
Your
second
Use
of
the
Soveraign
Power
,
is
to
judge
of
the
Sense
of
Fundamental
Articles
of
Faith
;
because
the
Words
may
be
taken
in
a
false
Sense
.
]
1.
This
is
very
cautelously
spoken
:
Is
it
only
Fundamentals
that
they
are
to
expound
by
Soveraign
Judgment
?
How
then
shall
we
know
the
Sense
of
all
the
rest
of
the
S.
Scriptures
?
And
how
will
this
end
a
Thousand
Controversies
?
2.
And
why
may
not
the
same
Means
satisfie
us
about
Fundamentals
,
which
satisfieth
us
about
the
Integrals
of
Religion
?
Yea
,
we
have
here
far
better
help
.
The
first
Christians
Catechized
and
taught
the
Sense
of
Baptism
before
they
were
Baptized
:
They
and
their
Tutors
and
Preachers
taught
the
same
to
their
Children
,
and
so
on
:
Baptism
and
the
Fundamentals
have
been
constantly
repeated
in
all
the
Churches
of
the
World
.
There
are
as
many
Witnesses
or
Teachers
of
these
,
as
there
are
Understanding
Christians
.
And
yet
must
all
needs
hear
from
the
Antipodes
,
or
know
the
Sense
of
a
Humane
Soveraign
of
the
World
,
before
they
receive
them
?
3.
Can
this
Supreme
Colledge
speak
the
Fundamentals
plainlier
than
God
hath
done
,
and
than
the
Parish
Priest
can
do
?
Are
they
necessary
to
tell
us
that
Christ
died
,
rose
,
ascended
because
Scripture
speaketh
it
not
plain
enough
?
We
know
that
no
Words
of
Creed
or
Scripture
,
falsly
understood
,
make
a
true
Believer
.
But
is
not
that
as
true
of
a
Councils
Words
,
as
of
the
Creed
?
And
are
there
any
Words
that
Men
cannot
misunderstand
?
Why
hath
[
Filioque
]
continued
such
a
Distraction
in
the
Churches
,
and
Councils
yet
end
it
not
?
To
say
nothing
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
other
such
:
Have
we
a
necessity
of
a
Soveraign
Judicature
,
to
be
to
all
Men
in
stead
of
a
Schoolmaster
,
to
tell
them
what
is
the
meaning
of
Greek
and
Hebrew
Words
?
And
could
not
one
Origen
or
Jerom
tell
that
better
than
a
General
Council
of
Men
that
understand
not
those
Tongues
?
I
must
confess
that
what
understanding
of
the
Words
of
Creed
or
Scripture
,
I
have
received
,
was
more
from
Parents
,
Tutors
,
Teachers
and
Books
,
than
from
Soveraign
Councils
,
or
Colledge
of
Bishops
,
(
though
Dr.
Holden
say
he
is
no
true
Believer
and
Catholick
that
believeth
an
Article
of
Faith
,
because
his
Reason
findeth
it
in
Scripture
,
and
not
rather
because
all
the
Christian
World
believeth
it
.
)
There
is
more
skill
in
Cosmography
,
Arithmetick
,
and
History
necessary
to
such
a
Faith
,
than
I
have
attained
,
or
can
attain
.
I
can
tell
E.
g.
by
Lexicons
and
other
Books
what
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
signifieth
in
the
Creed
,
better
than
how
all
the
Bishops
in
the
World
interpret
it
by
an
Authoritative
Sentence
.
§
.
III.
Your
third
Work
of
this
Soveraign
Power
is
,
[
Authoritatively
to
declare
what
Government
of
the
Church
was
delivered
by
the
Apostles
.
]
1.
As
I
said
of
Scripture
,
we
know
such
Matter
of
Fact
better
by
Universal
Consent
of
all
Christians
,
and
true
History
,
than
by
such
a
Judicature
of
all
the
Bishops
of
the
World
.
2.
But
Protestants
do
so
strongly
prove
that
the
S.
Scripture
is
the
entire
Regulating
Word
of
God
,
without
defect
or
supplement
by
Unwritten
Tradition
,
as
that
nothing
is
left
out
of
it
which
is
of
Divine
Obligation
to
all
the
Christian
World
in
all
Ages
:
And
therefore
that
all
that
the
Spirit
instituted
as
Universally
Necessary
in
Church-Government
,
is
there
.
3.
If
it
were
not
so
,
this
Gap
of
Unwritten
Necessary
Supplemental
Tradition
,
will
let
in
,
no
Man
knoweth
what
,
besides
Church-Power
,
on
the
like
Pretences
.
4.
Tradition
hath
been
oft
pretended
by
General
Councils
against
each
other
,
(
as
I
undertake
to
prove
.
)
5.
All
that
is
not
in
Scripture
of
Church-Offices
and
Government
have
been
so
far
new
,
or
changed
up
and
down
,
as
proveth
that
the
Church
never
took
them
as
Universal
Necessary
Institutions
of
Christ
delivered
by
the
Apostles
.
I
need
not
instance
in
Patriarcks
,
and
such
like
,
nor
such
difference
of
Seats
as
Nazianzen
and
Isidore
Pelusiota
wish
levelled
;
when
if
General
Councils
themselves
had
been
this
Necessary
Church-Government
,
the
Church
had
not
been
Three
Hundred
Years
without
them
,
(
yea
,
and
to
this
Day
indeed
.
)
6.
As
the
King
by
his
Laws
,
and
by
his
Officers
,
Judges
and
Justices
,
Lawyers
,
&c.
without
another
Vicarious
Soveraign
or
Vice-King
,
doth
tell
the
Subjects
what
is
the
Constituted
Government
of
the
Kingdom
,
and
all
Official
Powers
,
which
they
must
obey
,
so
doth
Christ
by
his
Written
Law
,
and
by
his
Ministers
teaching
us
in
their
several
places
,
tell
us
what
is
his
Church-Government
,
without
an
Universal
Vicarious
Soveraign
.
7.
When
Leo
the
First
called
himself
Caput
Ecclesiae
Vniversalis
,
and
Boniface
was
called
Vniversal
Bishop
,
(
much
more
long
after
for
many
Hundred
Years
)
so
great
a
part
of
the
Empire
judged
the
Roman
Bishop
to
be
the
prime
in
the
Empire
,
and
in
Councils
,
and
Principium
Vnitatis
,
as
Archbishop
Bromhal
speaketh
,
as
that
it
seemeth
then
to
have
been
the
Major
part
of
the
Bishops
of
the
whole
World
,
the
Empire
being
then
the
far
greatest
part
of
the
Universal
Church
:
And
even
Salmasius
(
liberally
)
granteth
that
the
Pope
was
not
a
meer
Patriarch
,
but
the
Heads
of
the
Patriarchs
and
Church
Universal
(
in
the
Empire
)
de
Eccles.
Suburbicar
.
prope
fin
.
And
I
understand
not
how
he
is
Principium
Vnitatis
in
a
Governed
Society
as
such
,
who
is
not
Principium
Regens
.
But
it
followeth
not
that
it
was
so
from
the
Apostles
,
nor
that
it
must
continue
so
when
the
Empire
is
overthrown
,
or
the
Emperor
will
change
it
.
If
most
of
the
Church
be
in
one
Empire
,
and
the
Prince
think
he
should
form
the
Government
to
that
of
the
State
,
(
as
the
Chalcedon
Council
that
magnified
Leo
yet
witnesseth
)
doth
this
make
one
of
his
Subjects
Ruler
of
all
other
Christian
Kings
,
or
subject
the
World
to
Foreigners
?
Yea
,
and
that
when
the
Empire
and
its
Laws
are
overthrown
,
and
most
of
the
Church
is
without
the
Empire
,
enlarged
more
over
other
Lands
.
Must
we
turn
Papists
,
if
they
can
but
prove
that
once
a
General
Council
,
or
the
Major
part
of
Bishops
was
for
them
by
Corruption
,
or
Secular
Advantage
?
What
Changes
have
the
Majority
oft
made
?
§
.
IV.
Your
fourth
Work
of
Universal
Supremacy
,
is
[
To
declare
what
Ordinances
were
received
from
the
Apostles
,
as
Imposition
of
Hands
to
give
the
Holy
Ghost
,
and
such
others
.
1.
I
acknowledge
that
Baptism
and
the
Eucharist
were
known
by
practice
before
the
New
Testament
was
written
,
and
the
continued
practice
hath
been
as
sure
a
Tradition
of
the
substance
of
them
,
as
the
Scripture
it self
hath
had
:
But
it
is
all
Christians
,
Lay
and
Clergy
,
that
assure
us
of
this
,
yea
Hereticks
and
Enemies
with
them
,
by
Universal
Historical
Concord
,
and
not
the
Authority
of
a
Supreme
Universal
Judicature
:
And
yet
it
was
all
recorded
in
the
Scripture
,
that
without
those
sure
sufficient
Records
,
the
Tradition
might
not
,
as
Oral
or
practical
only
,
be
continued
.
So
that
all
that
is
Universally
Necessary
is
now
in
Gods
written
Law
.
And
,
if
it
had
not
been
so
,
the
Papists
changes
of
the
Eucharist
,
(
which
yet
Holden
with
others
pleadeth
Current
Tradition
for
)
tell
us
how
little
security
we
should
have
had
of
them
.
If
there
be
more
Sacraments
than
two
in
the
Scripture
,
we
will
receive
them
:
Or
if
more
could
be
proved
instituted
by
Christ
,
and
delivered
from
the
Apostles
,
than
the
Scripture
mentioneth
,
we
should
not
refuse
them
:
But
we
are
perswaded
there
is
no
such
proof
.
The
Papists
plead
Scripture
for
all
their
seven
Sacraments
;
and
we
quarrel
not
at
the
Name
,
but
expect
better
proof
of
all
that
is
Obligatory
to
the
whole
Church
on
Earth
,
than
an
unproved
Universal
Judicature
.
What
Confirmation
is
,
I
now
pass
by
.
§
.
V.
Your
fifth
Work
for
the
Soveraign
Power
is
,
Judicial
Sentencing
(
not
Individuals
ordinarily
,
but
)
by
Description
such
as
are
to
be
cast
out
by
Excommunication
.
]
1.
This
is
not
part
of
Judicial
Government
,
but
Legislative
:
To
say
,
[
He
that
is
impenitent
in
Drunkenness
or
Heresie
,
shall
be
cast
out
,
]
is
the
Penal
part
of
the
Law
.
And
Gods
Law
hath
already
told
us
who
shall
be
cast
out
:
There
are
Sins
enough
enumerated
to
this
use
.
2.
If
all
the
Necessary
Doctrine
and
Practice
be
expressed
in
Scripture
,
then
so
is
the
Necessary
Cause
of
Excommunication
:
For
that
Cause
is
[
bringing
other
Doctrine
,
or
Impenitence
in
breaking
Gods
Law
.
But
the
Antecedent
is
true
:
Ergo.
3.
How
happy
had
it
been
for
the
Church
,
if
there
had
been
no
Hereticating
or
Anathematizing
but
for
violating
Scripture
,
Doctrine
and
Law
impenitently
?
Alas
,
what
Work
have
Hereticators
and
Anathematizers
made
in
the
Church
?
4.
How
know
we
what
Curses
are
valid
,
when
General
Councils
have
cursed
per
Vices
almost
all
the
Christian
World
?
And
the
same
Bishops
in
one
Council
cursed
one
party
,
and
in
the
next
the
contrary
;
and
cursed
their
own
Councils
.
5.
As
there
needeth
no
Vicarious
Monarch
of
the
whole
World
,
(
no
nor
of
one
Kingdom
under
the
King
)
to
tell
who
shall
be
Fined
or
Hanged
,
but
the
Kings
Law
as
the
Rule
,
and
the
Judges
and
Justices
in
their
several
Limits
to
pass
Sentence
in
particular
Cases
;
so
there
needs
no
Church-Vicarious-Judicature
of
all
the
Earth
,
to
judge
who
shall
be
cursed
and
cast
out
:
Christs
Laws
,
and
the
Pastors
respectively
in
the
several
Churches
,
are
enough
:
And
in
doubtful
Cases
,
and
for
Concord
,
Neighbor-Bishops
in
Synods
must
Consult
.
§
.
VI.
Your
sixth
Use
of
an
Universal
Supremacy
,
is
to
make
mutable
Church-Laws
.
1.
God
is
the
only
Lawgiver
to
all
the
World
:
Christ
to
all
the
Church
.
We
deny
any
such
Church
on
Earth
as
hath
an
Universal
Soveraign
under
Christ
,
and
can
make
Laws
for
all
the
Christian
World
.
2.
How
is
Gods
Law
sufficient
in
s●o
Genere
,
if
it
leave
out
that
which
is
to
be
commanded
to
all
the
World
of
Christians
?
How
is
Mans
Universal
Legislative
Power
proved
,
(
any
more
than
an
Universal
Civil
Soveraignty
?
)
Or
how
differeth
it
from
Gods
?
3.
Mutable
Things
are
not
of
Universal
Need
or
Use
:
These
By-Laws
(
like
those
of
Corporations
)
are
only
the
Work
of
particular
Churches
or
Countries
.
E.
g.
One
Translation
of
Scripture
,
one
Metre
or
Tune
of
Psalms
,
&c.
will
not
fit
all
the
World
that
have
several
Languages
,
&c.
Upon
the
whole
,
I
am
more
confirmed
by
longer
Considerations
,
1.
That
to
assert
a
Soveraign
Vicarious
Church-Power
over
all
the
Christian
World
,
is
to
make
a
Church
which
Christ
never
made
.
2.
And
Treasonably
to
set
up
an
Usurpation
of
his
Prerogative
.
3.
And
to
plead
for
that
which
de
facto
never
was
in
being
.
4.
And
to
lay
the
Ground
of
heinous
Schism
and
Persecution
,
by
prosecuting
impossible
Terms
of
Concord
and
Communion
.
5.
And
to
make
this
the
necessary
Medium
of
our
believing
in
Christ
,
or
knowing
his
Word
and
Will
,
is
to
subvert
the
Christian
Faith
and
Scripture
.
6.
And
as
one
Pope
cannot
possibly
,
through
Natural
Incapacity
,
Govern
all
the
Earth
in
Religion
,
one
Collective
and
Aristocratical
Soveraign
of
all
the
Bishops
on
Earth
,
is
so
incomparably
more
uncapable
,
that
I
wonder
that
any
Considerate
Man
can
believe
it
.
Pighius
well
tells
us
of
the
Novelty
and
Vanity
of
Heading
all
the
Churches
by
General
Councils
.
7.
And
if
the
French
,
and
the
Councils
of
Constance
,
and
Basil
,
and
Cassander
,
and
Grotius
,
and
such
Papists
as
set
Councils
over
the
Pope
,
had
not
taken
in
the
Pope
as
the
ordinary
Governing
,
Executive
Head
,
to
Rule
by
the
Councils
Laws
,
they
had
been
far
more
gross
and
incredible
than
the
Italian
Papists
,
who
prefer
the
Pope
.
8.
And
that
Civil
Government
may
so
much
easier
be
exercised
by
Officials
than
the
Spiritual
,
that
a
Civil
Monarch
of
all
the
Earth
is
far
more
congruous
and
possible
,
than
a
Humane
Visible
Church-Head
under
Christ
,
Personal
or
Collective
.
9.
That
if
this
was
the
Principle
from
which
you
disputed
at
the
Savoy
,
and
in
the
Convocation
,
and
from
which
our
late
Changes
,
and
the
silencing
of
Two
Thousand
Ministers
have
been
made
,
it
's
no
wonder
that
the
Effects
were
such
:
But
if
ever
we
be
healed
,
it
must
be
by
other
Terms
and
Hands
.
R.
B.
Jan.
12.
1679.
This
Feb.
13.
Being
with
the
Bishop
again
,
he
disclaimeth
the
Names
of
Supreme
,
Summa
Potestas
Vicaria
,
as
Invidious
,
and
chuseth
the
Name
of
[
a
Ruling
Collegium
Pastorum
Ministerialium
,
who
are
the
Church
,
which
is
the
Mother
which
all
must
receive
their
Faith
from
and
obey
,
and
so
must
know
their
Consent
.
Chap.
XVIII
.
The
Fourth
Letter
to
Bishop
Guning
.
To
the
Lord
Bishop
of
Ely
.
(
Dr.
Guning
.
)
My
Lord
,
THough
I
intended
to
trouble
you
no
more
by
Writing
,
yet
observing
how
apt
you
are
to
mistake
me
,
and
because
time
streightened
our
Discourse
;
Lest
I
be
mistaken
,
and
consequently
mis-reported
,
I
thus
send
you
the
sum
of
what
I
said
to
your
last
,
as
far
as
it
concerned
me
.
I.
Whereas
you
are
offended
at
my
Applicatory
Conclusion
,
I
must
still
say
it
,
that
[
☞
If
these
were
the
Principles
upon
which
our
Changes
were
made
by
your
Endeavour
1661
and
1662.
it
is
no
wonder
that
Two
thousand
Ministers
were
Silenced
and
Cast
out
.
]
And
is
it
more
offence
to
you
to
hear
what
you
did
towards
it
,
than
to
them
and
their
Flocks
to
suffer
it
?
Is
this
impartiality
?
II.
My
naming
Holden
as
saying
what
you
say
,
was
not
invidiously
to
intimate
that
you
differ
not
from
him
in
any
thing
else
;
but
to
tell
you
that
these
thoughts
are
not
new
to
me
,
and
that
even
a
Papist
pleading
rather
Historical
-
Natural-Evidence
in
Vniversal
Tradition
,
than
judicial
Authority
,
in
this
is
further
from
the
common
Papists
than
you
.
III.
You
are
offended
at
my
comparing
Bishops
to
Kings
only
in
this
respect
,
that
they
both
govern
only
their
proper
Provinces
,
and
neither
are
Rulers
of
all
the
World
:
And
your
reason
is
,
because
it
intimateth
that
Bishops
rule
like
Kings
.
Who
can
Dispute
on
these
terms
?
Did
I
not
in
the
stating
of
our
Question
agree
,
that
it
is
not
the
Power
of
the
Sword
,
but
only
Ecclesiastical
Power
of
the
Word
and
Keys
,
that
we
Dispute
of
?
Did
I
not
still
profess
to
you
to
speak
only
of
this
?
And
doth
comparing
Princes
Coactive
Government
with
it
,
only
in
the
extent
,
neither
of
them
being
over
all
the
World
,
contradict
this
,
or
wrong
you
by
unjust
intimations
?
IV.
You
take
the
words
[
Aristocratical-Supream
Vicarious
,
under
Christ
,
Legislative
]
to
be
invidious
,
and
you
disown
them
;
1.
Because
they
intimate
a
forcing
Power
like
Princes
,
2.
Because
Christ
only
is
Supream
.
But
1.
It
is
not
de
nomine
that
we
dispute
,
but
de
re
;
and
I
understand
all
this
while
that
we
had
no
other
question
to
debate
.
2.
I
desired
still
nothing
more
than
that
you
would
state
your
assertion
in
your
own
words
,
that
I
might
use
no
other
:
You
tell
me
your
own
words
are
[
Collegium
Pastorum
]
I
tell
you
again
,
that
nameth
only
the
subject
Matter
of
the
Power
,
where
our
question
is
de
formâ
,
what
is
their
Power
which
we
must
obey
.
You
next
tell
me
[
It
is
a
College
of
Pastors
having
a
Ministerial
,
Ruling
,
Judicial
Power
over
the
Vniversal
Church
]
I
take
up
with
your
own
words
:
Only
remember
that
before
you
asserted
a
Legislative
Power
(
of
mutable
Laws
)
and
now
it
is
but
judicial
!
If
so
,
then
we
owe
no
Obedience
to
their
Laws
,
but
to
their
Sentence
according
to
Christ's
Law
:
How
then
is
obeying
them
the
only
way
of
Concord
?
But
say
you
,
It
is
but
mutable
Laws
that
they
make
?
Answ.
And
are
mutable
Laws
no
Laws
.
And
is
he
no
Legislator
that
maketh
but
mutable
Laws
?
Neither
King
nor
Parliament
will
believe
this
.
But
you
say
,
Canons
are
not
Laws
.
I
thank
you
for
that
Concession
.
So
saith
Grotius
de
Imp.
sum
.
Potest
.
If
so
,
then
they
are
but
either
Counsels
or
Agreements
,
(
Contracts
.
)
It
is
not
de
nomine
that
we
contend
.
A
Law
,
saith
Grotius
,
is
Regula
actionum
Moralium
:
More
fully
,
A
Law
is
the
signification
of
a
Ruler's
Will
making
the
Subjects
Duty
.
]
If
a
Canon
be
none
,
then
Literae
formatae
are
none
:
And
where
there
is
no
Law
,
there
is
no
Transgression
.
Then
no
Obedience
is
due
to
the
Laws
of
the
College
of
Bishops
.
And
then
obeying
them
is
not
the
only
way
of
Concord
.
Authoritas
imperantis
est
objectum
formale
Obedientiae
:
you
disown
also
the
word
(
Pars
imperans
)
I
take
your
own
[
Pars
Regens
]
which
to
me
is
of
the
same
Signification
as
to
Ecclesiastical
Power
.
Jus
regendi
is
that
which
I
mean
by
Authority
,
and
Debitum
Obediendi
,
by
Subjection
.
But
I
think
that
indeed
authorized
Pastors
may
make
proper
Laws
,
e.
g.
At
what
Places
and
Hours
to
meet
:
what
Translations
,
Version
,
Metre
,
and
such
Orders
to
use
;
but
only
to
their
proper
Subjects
,
and
not
to
all
the
Christian
World
.
V.
You
Copiously
blame
us
for
denying
that
Obedience
to
the
Universal
Church
,
which
we
give
to
every
single
Pastor
;
and
thought
that
I
owned
no
Power
but
Parochial
.
]
I
tell
you
still
,
1.
I
maintain
that
there
were
in
the
first
Age
(
and
perhaps
except
two
Churches
,
for
the
second
Age
and
more
)
no
Bishops
distinct
from
Archbishops
but
Parochial
,
and
I
described
them
at
large
.
2.
But
though
Cyprian
and
the
Carthage
Council
said
,
Nemo
nostrum
se
dicit
Episcopum
Episcoporum
;
yet
I
deny
not
such
as
may
be
called
Archbishops
.
Would
you
but
restore
Parish
Churches
,
or
at
least
make
true
Discipline
a
practicable
thing
,
I
should
never
quarrel
against
your
Government
.
3.
I
still
tell
you
that
I
am
for
Councils
,
and
that
as
large
when
requisite
as
they
can
well
be
made
.
And
Pastors
there
agreeing
,
oblige
us
to
obey
their
true
Authority
far
before
a
single
Pastor's
:
For
it
is
Authoritas
Doctoris
?
and
it
is
Discipuli
Obedientia
that
is
due
:
And
a
Teacher's
Authority
is
founded
in
his
Credibility
,
and
that
on
his
Skill
;
Oportet
discentem
credere
:
And
a
thousand
Historians
,
Philosophers
,
Physitians
agreeing
,
oblige
me
to
greater
belief
than
a
single
one
.
And
a
Dissenters
singularity
obligeth
me
to
suspition
and
suspension
of
my
belief
.
Besides
,
that
God
bindeth
us
to
do
his
work
in
as
much
Love
and
Concord
as
we
can
:
And
the
Canons
or
Agreements
of
Councils
when
Just
do
determine
the
Matter
of
that
Concord
.
4.
But
that
which
I
still
repeat
to
you
,
is
,
that
I
deny
the
being
of
any
such
Church
as
you
tell
me
I
must
necessarily
obey
;
That
is
,
one
Ruling
Ministerial
College
of
Pastors
over
the
whole
Christian
World
.
I
remember
no
Protestants
that
own
such
a
thing
but
you
,
and
some
such
of
late
.
Mr.
Thorndike
and
Mr.
Dodwell
do
imply
it
,
but
they
speak
not
fully
out
.
What
an
unedifying
way
of
Discourse
is
it
for
you
so
Copiously
to
call
out
for
our
Obedience
,
when
we
only
desire
you
to
prove
that
there
is
any
such
Governing
College
to
obey
?
I
deny
the
subject
of
your
Question
,
and
you
largely
prove
the
Predicate
.
If
you
would
spend
many
hours
to
tell
me
,
I
must
obey
Gabriel
the
Angel
as
the
Ruler
of
this
Kingdom
,
I
only
beg
of
you
to
prove
that
he
is
such
a
Ruler
,
and
then
to
tell
me
how
I
shall
know
his
Mind
;
will
your
Exhortation
to
Obedience
profit
me
?
VI.
Your
Copious
instances
of
difficult
Texts
of
Scripture
that
need
a
sure
Exposition
,
are
no
Proof
to
me
,
that
Ergo
There
is
a
College
of
all
the
Bishops
on
Earth
that
must
be
the
Expositor
.
I
told
you
the
Eunuch
,
Act.
8.
was
not
so
resolved
of
the
sence
of
Isai.
53.
It
was
not
the
Ancient
way
.
A
single
Teacher
may
resolve
a
Doubter
by
Expository
Evidence
.
An
agreeing
Provincial
or
National
Council
may
do
more
without
knowing
the
Mind
of
all
the
World
;
And
many
Texts
will
be
difficult
when
all
the
World
have
done
their
best
.
VII
.
But
you
urge
that
no
Scripture
is
of
private
Interpretation
.
A.
1.
All
is
not
Private
Interpretation
,
which
is
made
by
Persons
,
Pastors
or
Councils
,
which
are
not
a
College
authorized
to
Rule
all
the
Christian
World
(
or
Church
.
)
If
it
be
,
1.
I
confess
I
never
received
one
Article
of
my
Faith
,
or
Exposition
of
one
Text
of
Scripture
aright
:
For
I
never
believed
one
of
them
upon
[
the
Authoritative-Ruling-Judicial-Vniversal
Power
of
all
Bishops
on
Earth
as
an
authorized
College
.
]
2.
And
I
know
not
one
Man
living
then
that
expoundeth
not
Scripture
by
Private
Interpretation
;
3.
And
I
know
not
that
any
one
these
Fifteen
hundred
Years
have
not
done
the
same
.
2.
And
it
is
certain
that
there
is
no
Commentary
on
the
Scripture
yet
written
by
the
Universal
College
of
Bishops
;
And
it
's
harder
to
deliver
it
down
by
Memory
than
by
Writing
.
Therefore
all
Scripture
is
in
this
sence
of
Private
Interpretation
;
yea
,
such
Councils
as
are
called
General
,
have
expounded
little
more
than
the
Articles
of
the
Creed
(
with
sad
dissention
as
to
their
Votes
.
)
But
I
confidently
think
that
you
follow
a
wrong
Exposition
of
the
Text
,
and
that
it
speaketh
not
of
[
an
Efficient
Interpretation
]
but
[
an
Objective
,
a
Passive
,
and
not
an
Active
]
Q.
d.
you
must
not
interpret
Scripture
Prophecies
narrowly
and
privately
,
as
if
they
spake
but
of
such
or
such
a
private
Person
,
that
was
but
a
present
typical
object
of
them
:
For
holy
Men
spake
as
moved
by
the
Spirit
,
which
looked
farther
,
and
meant
Christ
to
come
]
e.
g.
you
know
how
many
Prophecies
are
meant
of
David
and
Solomon
proximately
,
and
of
Christ
ultimately
.
And
you
know
what
Grotius
thinks
of
the
proximate
sence
of
[
A
Virgin
shall
bring
forth
a
Son
.
]
And
of
Isa.
53
,
&c.
which
yet
ultimately
by
the
Holy
Ghost
is
meant
of
Christ
;
and
whether
the
Prophet
himself
knew
it
always
,
many
doubt
:
Josias
or
Jeremy
may
be
meant
as
types
,
and
yet
Christ
Principal
as
typified
:
when
David
saith
,
My
God
,
why
hast
thou
forsaken
me
?
They
pierced
my
hands
and
my
feet
:
They
divided
my
garments
among
them
,
and
cast
lots
for
my
vesture
,
&c.
)
and
so
many
Texts
cited
by
St.
Matthew
,
these
are
to
have
no
Private
Interpretation
as
of
the
private
Persons
,
only
the
first
Objects
;
for
the
Holy
Ghost
intended
them
to
be
Prophecies
of
Christs
]
when
you
bring
me
any
Literae
formatae
from
all
the
Bishops
on
Earth
for
another
sence
,
the
reverence
of
their
Concord
will
do
much
to
make
me
forsake
this
.
Just
so
the
Papists
,
and
too
many
others
distort
that
1
Tim.
3.15
.
(
which
I
wonder
that
I
heard
not
from
you
)
when
the
Text
plainly
calleth
the
Church
,
The
House
of
the
living
God
,
and
telleth
Timothy
how
to
behave
himself
in
it
,
as
a
Pillar
and
Basis
of
the
Truth
;
it
is
but
putting
[
The
Pillar
]
for
[
a
Pillar
]
and
then
saying
,
that
it
is
not
the
title
of
Timothy
,
but
of
the
Church
,
and
so
it
becometh
useful
to
some
mens
Opinions
.
Therefore
still
that
which
I
am
more
confirmed
in
by
your
failing
to
prove
your
Affirmative
,
is
[
That
there
never
was
instituted
,
and
never
was
existent
,
and
is
not
now
existent
in
the
World
any
one
Ecclesiastical
Ruling
Persona
Collectiva
Civilis
or
Governour
authorized
by
Christ
to
Rule
under
him
all
the
Christian
World
,
(
that
is
,
all
the
Church
)
by
Legislation
and
Judgment
,
or
either
of
them
,
and
to
Constitute
the
Vniversal
Church
visible
,
as
one
by
relation
to
that
One
Governour
;
Especially
that
all
the
Bishops
on
Earth
Governing
per
literas
formatas
never
were
,
nor
are
such
a
Power
,
nor
yet
as
Congregate
in
an
Universal
Council
.
]
If
such
a
College
of
all
Bishops
on
Earth
,
ruling
all
the
Christians
on
Earth
by
Consent
,
be
the
Church
which
you
mean
that
all
must
obey
that
will
have
Concord
,
I
say
,
There
is
no
such
Church
on
Earth
,
nor
ever
will
be
before
the
Day
of
Judgment
.
After
all
this
sure
you
cannot
mistake
the
Question
,
1.
It
is
only
of
an
Ecclesiastical
Power
by
the
Word
and
Keys
.
2.
It
is
not
whether
all
Bishops
ruling
by
Parts
in
their
several
Provinces
,
and
keeping
Concord
in
convenient
Meetings
or
Councils
may
be
said
to
Govern
all
the
Church
(
as
all
the
Magistrates
in
England
Govern
all
England
in
Subordination
to
the
King
.
)
But
it
is
of
One
Persona
Ecclesiastica
in
whom
the
Church
is
relatively
called
One
,
as
Venice
is
one
Common-wealth
with
relation
to
one
Supream
Senate
,
which
ruleth
the
whole
.
1.
Shew
me
any
Literas
formatas
of
all
Bishops
in
the
World
before
the
Council
of
Nice
,
yea
,
or
ever
since
to
this
day
?
2.
What
need
the
Council
meet
,
if
all
Bishops
could
know
each
others
Mind
and
Consent
without
it
,
e.
g.
Did
they
all
agree
about
Easter-Day
before
?
Or
about
the
extent
of
Patriarchs
Jurisdictions
.
3.
There
was
never
a
General
Council
in
the
World
;
It
was
called
General
only
as
to
one
Empire
:
The
Emperors
that
called
them
,
had
no
Power
elsewhere
:
The
Subscriptions
shew
you
that
none
other
came
;
yea
,
and
but
a
part
of
the
Empire
.
Few
out
of
the
West
were
at
any
great
Councils
.
4.
Heticks
have
had
as
great
Councils
as
ever
had
the
Orthodox
,
and
as
much
Consenting
.
And
the
disallowed
have
been
as
great
as
the
approved
;
Sola
navicula
Petri
,
as
I
said
out
of
Binnius
escaped
Drowning
at
Eph.
2.
5.
There
never
must
nor
will
be
an
Universal
Council
of
all
the
Church
hereafter
,
as
I
have
elsewhere
proved
,
And
is
the
Universal
Regent
Ministerial
Church
extinct
these
Thousand
Years
?
How
can
we
obey
a
Power
that
is
not
?
6.
But
you
say
,
I
confess
that
the
Roman
Empire
was
seven
Parts
of
the
Church
:
Answ.
Your
haste
overlooked
my
exception
of
the
Empire
of
Abassia
,
which
Brierwood
saith
,
is
now
as
great
as
Italy
,
Germany
,
France
and
Spain
:
and
was
incomparably
greater
heretofore
;
And
you
may
gather
from
Damianus
a
Goes
,
Alvarez
,
and
especially
Godignuus
de
rebus
Abassinorum
,
that
,
they
had
Christianity
from
the
Eunuch
mentioned
Act.
8.
And
it
's
certain
that
their
case
was
much
unknown
to
Rome
it self
,
till
the
Portugals
and
Oviedo's
late
access
.
And
though
now
they
give
some
Preeminence
to
the
Patriarch
of
Alexandria
,
that
is
but
since
the
Banishment
of
Nestorius
and
Dioscorus
,
who
thereupon
carried
the
Interest
of
their
Parties
without
the
Empire
into
other
Lands
.
Of
Abassia
see
more
in
Ludolphus
since
come
out
.
7.
Either
this
Vnum
Collegium
Omnium
Episcoporum
must
rule
the
Church
Universal
by
a
Major
Vote
,
or
by
Consent
of
all
Bishops
in
the
World
.
If
the
former
,
where
shall
they
meet
to
Vote
?
who
shall
gather
them
?
how
many
Years
or
Ages
will
it
be
doing
?
How
shall
all
Christians
know
that
they
are
truly
gathered
?
Shall
we
,
till
we
know
the
Major
Vote
of
all
Bishops
on
Earth
,
suspend
our
Obedience
?
and
have
no
Faith
,
no
Concord
till
then
?
If
all
must
Consent
,
or
almost
all
,
the
case
will
be
still
harder
,
how
to
procure
,
and
how
to
know
it
:
May
the
Heretick
keep
his
Heresie
till
all
the
Bishops
on
Earth
condemn
him
per
literas
formatas
,
or
otherwise
?
When
e.
g.
the
Nestorians
or
Eutychians
or
Monothelites
have
the
greater
number
of
Bishops
one
Year
or
Age
,
and
the
lesser
the
next
;
Is
Bishops
Consent
the
determining
ruling
Power
?
8.
Either
this
One
ruling
Church
is
necessary
in
all
Ages
,
or
only
in
some
,
or
at
least
the
exercise
of
their
Power
:
If
in
all
,
the
Church
is
extinct
or
ungoverned
,
either
these
1500
Years
,
except
during
your
Six
Councils
,
or
all
the
time
that
we
have
had
no
Universal
Government
by
them
:
If
but
in
some
Ages
,
why
not
in
the
rest
as
well
?
And
is
not
the
Church
still
the
same
thing
in
specie
,
and
for
the
same
use
and
ends
.
VIII
.
You
say
all
Heresies
are
Condemned
already
.
Answ.
1.
Yes
,
Virtually
by
God's
Word
,
Rectum
est
index
sui
&
Obliqui
.
2.
But
if
you
say
Actually
in
their
form
,
How
great
is
your
Mistake
!
The
Devil
could
invent
a
Thousand
more
yet
.
My
long
Catalogue
of
Errors
to
be
forbidden
in
my
Book
of
the
Churches
Concord
will
tell
you
of
enow
that
are
too
possible
.
2.
If
the
use
of
your
Ruling
Church
ended
so
long
ago
,
why
doth
not
the
Church
end
?
or
how
are
we
to
be
Governed
by
it
,
when
it
doth
not
Govern
?
I
never
heard
from
it
since
I
was
born
by
any
Literae
formatae
.
To
say
,
I
must
obey
the
old
Canons
,
is
to
say
I
must
obey
a
Government
that
was
,
and
not
one
that
now
is
and
Governeth
.
The
Pope
I
could
possibly
send
to
:
Old
Councils
I
can
read
:
But
how
to
hear
▪
from
a
College
of
all
the
Bishops
on
Earth
,
that
never
see
or
hear
of
one
another
or
me
,
and
that
are
broken
into
so
many
Sects
,
I
know
not
.
I
have
my self
,
with
some
Wise
and
Able
Divines
,
Pleaded
the
Cause
that
you
Plead
for
,
to
try
what
they
could
say
to
me
:
And
they
answer
me
with
Laughter
,
as
if
I
were
Distracted
for
talking
of
all
being
Governed
by
all
the
Bishops
on
Earth
,
as
one
ruling
College
by
Consent
or
Vote
.
IX
.
You
lay
much
stress
on
the
Church
,
being
(
our
Mother
)
.
And
Solomon
saying
,
[
Obey
the
Law
of
thy
Mother
]
Answ.
1.
You
may
possibly
believe
that
Solomon
by
[
Mother
]
meant
an
universally
Governing
College
of
Bishops
]
but
when
will
you
prove
it
?
2.
You
cannot
name
one
Text
that
I
know
of
that
calleth
the
Church
[
our
Mother
]
except
Gal.
4.26
.
And
there
1.
You
suppose
that
by
[
Hierusalem
which
is
above
]
is
meant
the
Church
which
is
on
Earth
:
which
I
know
many
others
think
:
But
it
is
uncertain
.
2.
And
when
will
you
prove
that
by
Hierusalem
,
is
meant
your
Ruling
College
.
3.
Or
that
it
speaketh
of
any
one
Universal
Government
.
The
word
[
Mother
]
is
a
Metaphor
:
And
Similitudes
prove
nothing
but
the
Point
of
Assimilation
.
The
Text
expresly
saith
that
It
is
called
our
Mother
,
because
she
hath
many
Children
.
But
these
Children
are
not
begotten
by
All
the
Bishops
in
One
Voting
College
,
as
Universal
Rulers
,
but
by
particular
Pastours
.
And
so
that
one
Church
of
Christ
hath
many
begotten
and
ruled
per
partes
.
X.
You
still
lay
much
on
[
The
Nation
that
will
not
serve
thee
,
shall
Perish
.
]
And
you
bring
three
or
four
Fathers
to
prove
that
spoken
of
the
Christian
Church
.
And
you
say
still
the
Church
is
no
where
taken
for
Christ
.
I
answer
,
1.
As
the
Kingdom
includeth
the
King
and
Magistrates
as
the
only
Governours
,
so
doth
the
Church
include
Christ
and
his
Ministers
:
2.
I
believe
that
it
is
meant
of
the
Universal
Church
:
But
three
Fathers
Interpretation
or
threescore
is
a
Private
one
compared
to
your
College
.
3.
All
Power
is
given
to
Christ
:
Princes
are
his
Ministers
.
Infidels
that
are
Converted
to
serve
the
Church
,
must
serve
Christian
Magistrates
as
well
as
Bishops
.
And
it
's
as
likely
to
be
specially
meant
of
Magistrates
:
For
Bishops
destroy
not
the
Disobedient
,
nor
so
much
as
Excommunicate
the
Infidel
World
:
What
have
we
to
do
to
Judge
them
that
are
without
?
But
Princes
conquer
and
destroy
resisting
Enemies
.
So
that
this
Text
will
no
more
prove
One
ruling
College
of
Bishops
over
all
,
than
one
Monarch
or
College
of
Kings
to
rule
all
the
World
;
nor
so
probably
.
4.
The
Nations
serve
the
Church
,
1.
When
they
Obey
the
King
of
all
the
Church
,
2.
and
his
Universal
Laws
.
3.
And
his
Officers
ruling
per
partes
in
their
several
Provinces
by
Word
and
Sword
.
4.
And
serve
the
good
of
the
whole
▪
as
the
end
of
Government
:
Stretch
the
words
on
any
Rack
that
is
not
against
reason
,
and
besides
these
four
,
you
can
never
prove
one
Universal
ruling
College
.
XI
.
You
say
,
God
is
not
the
visible
Head
of
the
World
,
and
Men
have
access
to
Kings
,
but
not
to
Christ
.
Answ.
God
is
the
King
or
Supream
Governor
of
all
the
World
;
and
you
have
no
more
visible
access
to
the
Father
than
to
the
Son
:
And
particular
Pastors
are
as
accessible
as
Kings
:
And
Church
Government
,
which
like
a
Physitian
,
or
Tutor
,
depends
on
personal
Skill
,
may
much
less
be
performed
by
absent
Men
at
the
Antipodes
,
than
Civil
Government
.
XII
.
But
it
's
said
,
[
It
is
the
whole
Churches
reception
of
Canons
,
though
Councils
be
not
properly
Vniversal
,
tha●
maketh
the
Obligation
Vniversal
.
Answ.
If
they
bind
not
by
the
Imposers
Power
,
they
were
not
received
as
binding
Universally
:
If
Reception
be
the
Obligatory
Act
,
Subjection
is
Government
,
and
Lay
Men
and
Women
govern
by
receiving
.
And
I
have
proved
how
mutable
and
how
uncertain
Reception
is
:
They
say
all
the
Church
was
against
Adoration
by
genuflexion
on
the
Lord's
Day
,
and
for
Milk
and
Honey
,
and
the
white
Garment
in
Baptism
:
And
yet
particular
Churches
laid
them
down
before
any
Universal
Judicature
allowed
it
.
XIII
.
Qu.
If
you
know
that
all
the
Bishops
of
the
World
receive
any
Doctrine
or
Practice
as
needful
or
good
,
will
not
you
do
so
too
?
and
do
you
not
so
receive
the
Creed
and
Bible
?
Answ.
1.
I
receive
the
Laws
of
the
Land
only
as
authorized
by
the
Law-givers
:
But
I
know
them
to
be
the
same
Laws
that
the
King
and
Parliament
made
,
by
the
concurrent
Testimony
and
Use
of
all
Judges
,
Lawyers
and
People
of
the
Land
,
(
and
Proclamation
by
the
Proclaimers
)
But
I
know
them
not
by
my
obeying
all
these
Judges
,
Justices
and
People
as
one
authorized
College
,
that
is
under
the
King
to
Govern
the
whole
Land
:
So
here
,
I
know
the
Writings
of
Homer
,
Virgil
,
Cicero
,
to
be
theirs
the
more
confidently
by
Universal
Tradition
:
But
not
because
I
believe
that
all
the
Witnesses
in
the
World
that
have
so
received
them
,
are
Commissioned
to
be
Rulers
or
a
Judicature
to
the
World
;
I
receive
Divine
Truths
as
Delivered
in
the
Creed
and
Scriptures
,
as
from
Christ
and
his
Apostles
,
especially
Commissioned
and
qualified
to
teach
all
Men
whatever
he
commanded
them
,
and
this
by
the
hand
of
my
Parents
and
Pastors
;
and
since
I
understood
History
common
consent
puts
me
the
more
out
of
doubt
of
the
Matter
of
Fact
,
that
these
are
their
true
Writings
and
Doctrines
:
But
not
from
the
Bishops
,
as
one
College
Commissioned
to
rule
all
the
World
or
Church
on
Earth
.
And
alas
,
how
few
are
so
well
verst
in
History
as
to
know
much
of
this
.
To
know
what
is
received
now
ab
omnibus
ubique
is
too
hard
:
But
to
know
the
semper
is
much
harder
especially
when
the
Filioque
and
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
many
such
like
,
have
had
more
for
them
in
one
Prince's
Reign
,
and
more
against
them
in
another
,
and
so
off
and
on
;
and
to
know
which
had
most
was
impossible
,
to
most
Christians
:
How
few
know
at
this
day
whether
the
[
Filioque
]
have
more
for
it
,
or
against
it
?
Not
I
,
nor
any
Traveller
that
I
have
spoke
with
.
XIV
.
But
you
would
not
for
a
World
be
guilty
of
saying
what
I
have
written
of
Councils
;
1.
As
if
they
were
to
be
abhorred
for
their
Faults
.
2.
You
say
,
How
great
Matters
the
Articles
of
two
Natures
and
Wills
and
of
one
Person
are
,
and
no
small
nor
wordy
difference
.
Answ.
1.
I
can
mention
Mens
Faults
without
abhorring
them
,
I
honour
them
for
their
good
,
and
am
for
the
use
of
needful
modest
Councils
of
good
Men.
2.
I
doubt
not
but
the
Matters
determined
were
weighty
:
But
how
far
Persons
wronged
and
misunderstood
one
another
,
and
strove
about
words
when
they
meant
the
same
thing
,
I
have
not
nakedly
said
,
but
proved
to
you
.
When
Theodosius
forced
by
threatning
Cyril
and
Johannes
Antioch
.
and
Theodoret
to
agree
,
did
they
not
confess
that
they
had
wrongfully
anathematized
each
other
,
and
were
of
one
Mind
,
and
did
not
know
it
?
Have
I
not
proved
to
you
that
Nestorius
denied
two
Persons
?
and
that
Cyril
oft
asserteth
but
one
Nature
after
the
Union
?
Do
you
indeed
think
that
[
One
]
and
[
Two
]
are
words
that
have
but
one
signification
?
Have
I
not
proved
the
Ambiguity
,
and
the
Misunderstanding
of
each
other
in
too
many
?
But
O
how
hard
it
is
to
be
Impartial
and
to
Repent
,
when
Contentious
Bishops
in
Councils
have
notoriously
torn
the
Churches
,
drawn
streams
of
Blood
,
Cursed
and
Reproached
one
another
,
and
Cursed
that
Cursing
it self
and
their
Party
the
next
change
,
and
have
overthrown
the
Empire
,
and
set
up
the
Pope
by
striving
about
Jurisdiction
and
hard
words
,
who
shall
be
greatest
and
wisest
,
must
not
this
which
cannot
be
hid
be
lamented
?
If
Cyril
were
but
half
as
bad
as
Joh.
Antioch
.
Theodoret
,
Isidore
,
Pelusiota
,
Socrates
and
Sozomen
,
&c.
make
him
,
how
partial
were
his
Admirers
?
But
I
see
it
is
as
hard
for
Bishops
to
repent
as
other
Men
,
when
their
Self-esteem
and
Dignity
seemeth
to
themselves
to
entitle
them
to
the
reputation
of
Sanctity
and
Innocency
:
And
if
they
divide
the
Christian
World
as
wofully
as
the
West
and
East
,
and
the
Abassines
,
Copties
,
Jacobites
,
Nestorians
,
Armenians
,
Protestants
,
&c.
are
divided
at
this
day
,
or
should
they
Silence
Thousands
of
Faithful
Ministers
of
Christ
for
not
Sinning
,
or
for
Nothing
,
and
bring
thereby
Confusion
and
Schisms
,
among
serious
Christians
to
the
hardening
of
the
Prophane
and
Hereticks
,
it
will
seem
to
some
a
more
heinous
Sin
to
name
their
Sin
,
and
call
them
to
Repentance
,
than
in
them
to
commit
it
.
And
yet
one
may
name
the
Sins
of
a
Thief
or
Drunkard
,
and
call
him
to
Repentance
without
blame
.
But
have
I
said
half
so
ill
by
them
,
as
they
said
by
one
another
?
They
anathematized
each
other
,
but
so
do
not
I
by
them
;
What
say
I
worse
of
the
first
and
best
of
your
Six
Councils
than
Eusebius
and
Constantine
said
of
them
,
when
he
burnt
their
accusing
Libels
against
each
other
?
2.
What
say
I
worse
of
the
first
Council
at
Constantinople
than
Greg.
Nazianzen
saith
?
I
do
but
recite
his
words
and
the
History
?
Did
they
not
set
him
up
in
the
beginning
,
and
pull
him
down
at
the
end
?
(
and
for
what
)
?
3.
What
say
I
of
the
first
Ephes.
Council
but
what
the
recorded
Acts
do
tell
us
?
How
they
divided
into
two
Parts
,
and
each
Excommunicated
the
Leaders
of
the
other
,
and
the
Orthodox
Part
fought
with
the
other
notwithstanding
the
Endeavours
of
the
Emperor's
Lieutenant
to
have
kept
the
Peace
;
and
yet
when
they
had
done
,
found
that
they
had
been
of
one
Mind
,
and
knew
it
not
,
(
except
Nestorius
.
)
And
how
much
hand
a
Woman
had
in
it
against
him
,
the
History
tells
us
.
4.
Have
I
said
so
much
against
that
at
Chalcedon
as
the
many
Councils
that
anathematized
them
did
?
or
more
than
they
said
of
themselves
when
they
cried
Omnes
Peccavimus
for
Voting
with
Dioscorus
and
the
Eutychians
at
Council
Eph.
2.
I
would
fain
know
,
when
as
the
greater
Part
of
the
Empire
and
Church
was
against
this
Council
,
in
the
days
of
Zeno
,
Basiliscus
,
and
Anastasius
,
by
what
means
every
Christian
should
then
have
known
the
sence
of
the
Universal
Church
.
At
Jerusalem
the
Orthodox
rebelliously
resisted
the
Emperor's
Lieutenants
,
and
put
them
to
●light
in
defence
of
this
Council
(
following
a
Monk
that
compared
the
four
Councils
to
the
four
Evangelists
)
and
sent
the
Emperor
word
that
they
would
spend
their
Blood
for
it
:
And
yet
even
there
,
before
,
the
prevailing
Part
had
condemned
it
.
At
Antioch
the
Bishop
and
Monks
fought
it
out
to
so
much
Blood
,
that
the
Monks
Carcasses
could
have
no
Grave
but
the
River
Orontes
:
At
Constantinople
and
Alexandria
the
Matter
oft
was
little
better
.
Are
these
things
indifferent
or
jesting
Matters
of
small
Infirmity
?
5.
And
the
5th
General
Council
Const.
2.
was
thought
long
by
a
great
Part
of
the
Church
to
have
contradicted
the
▪
4th
de
tribus
Capitulis
,
and
was
so
much
disowned
,
that
even
Venice
,
Liguria
,
Istria
,
&c.
renounced
the
Pope
and
Roman
Primacy
for
Owning
it
,
and
chose
a
Patriarch
at
Aquileia
to
be
the
Primate
instead
of
Rome
;
which
long
continued
,
till
Sergius
reconciled
them
.
6.
And
that
Concil.
Trullanum
called
Quino-Sextum
which
you
own
as
the
same
with
the
Fifth
,
is
disowned
by
the
Roman
Party
to
this
day
,
and
accused
by
them
to
have
been
Monothelites
.
(
Vid.
Binnium
)
And
yet
said
to
be
the
same
Men
who
were
the
Second
Const.
Council
:
And
so
they
make
that
Second
also
to
have
been
Monothelites
.
6.
And
the
next
,
Const.
Third
were
condemned
by
the
Seventh
General
at
Nice
,
as
heinous
Sinners
for
condemning
Church
Images
,
and
even
Helvicus
,
with
other
Lutherans
,
call
it
Synodum
Iconoma●hicam
quam
O●cumenicam
dici
voluerunt
.
And
I
think
that
the
Church
of
Rome
disowneth
the
Doctrine
both
of
it
and
the
Second
of
Nice
,
which
hath
agreed
that
Christ's
Body
is
not
flesh
in
Heaven
.
Now
I
would
know
while
these
Councils
thus
anathematized
each
other
,
or
lamented
their
own
former
Errors
,
as
Voting
by
Fear
or
Mistake
,
and
while
most
of
the
Bishops
declared
against
any
of
them
as
they
oft
did
,
and
when
Heraclius
,
Philippicus
or
other
Emperors
were
Monothelites
,
and
the
Major
part
of
the
Bishops
followed
them
,
how
common
Christians
should
know
whom
to
Obey
.
XV.
I
remember
that
you
also
pleaded
Christ's
words
,
Hear
the
Church
]
But
he
saith
also
,
[
Tell
the
Church
]
even
the
same
Church
which
we
must
Hear
.
And
verily
here
I
am
utterly
at
a
loss
.
Christ
I
know
and
Paul
I
know
should
be
heard
,
but
who
are
this
one
Universally
ruling
College
for
me
to
to
hear
?
yea
,
the
Pope
may
be
told
and
heard
;
but
how
to
tell
or
hear
a
College
that
dwell
all
over
the
Earth
,
I
know
not
,
I
cannot
hope
to
live
long
enough
to
send
to
,
or
hear
from
Abassia
,
Armenia
,
Syria
,
Mengrelia
,
Georgia
,
Circassia
,
and
all
the
Greek
Churches
,
and
to
Mexico
,
and
perhaps
the
Antipodes
;
nor
do
I
think
our
Salvation
lyeth
so
much
on
our
Skill
in
Geography
,
that
we
must
know
that
there
are
any
such
Countries
in
the
World
,
nor
a
Rome
or
a
Constantinople
,
&c.
And
I
cannot
think
that
most
of
the
World
,
will
ever
hear
that
there
is
such
a
Man
as
I
in
being
;
nor
that
one
of
a
thousand
of
the
Bishops
ever
hear
the
Names
,
or
know
the
Opinions
of
all
the
rest
,
or
of
the
one
half
of
them
:
And
if
I
were
rich
enough
to
hire
a
Messenger
to
go
all
over
the
Earth
,
and
were
so
foolish
as
to
hope
to
live
till
he
returned
,
I
must
take
their
Votes
on
the
Credit
of
the
Messengers
Word
,
which
is
a
sandy
Ground
for
Church-Communion
and
Salvation
.
Nay
,
I
cannot
hope
to
live
to
see
a
General
Council
,
much
less
to
see
the
end
of
it
,
and
to
be
certain
of
their
Votes
and
Sentence
:
And
if
I
knew
that
I
had
all
the
Bishops
on
Earth
for
one
Opinion
,
I
am
not
certain
whether
most
of
the
Presbyters
(
being
an
hundred
to
one
)
be
not
against
them
;
and
in
England
the
Presbyters
are
part
of
the
Convocation
,
which
is
the
Representative
Church
.
Had
I
lived
on
Earth
when
the
Council
of
Nice
was
contradicted
at
Sirmium
,
Ariminum
,
Tyre
,
Milan
,
and
the
World
groaned
to
find
it self
turned
Arrian
:
Or
when
they
were
Anathematizing
each
other
,
and
fighting
at
the
first
Eph.
Council
:
Or
when
the
2d
Nicene
were
condemning
the
second
Const.
Or
when
Vigilius
was
dragged
by
a
Rope
at
Const.
by
Justinian's
Command
,
and
the
Patriarch
of
Aquileia
set
up
against
Rome
;
or
when
the
Trull
.
Canons
were
made
by
Men
now
called
Monothelites
;
or
when
innumerable
Monothelite
Bishops
met
under
Philippicus
,
&c.
I
could
not
possibly
have
told
how
to
know
the
Governing
Judgment
of
the
College
of
Bishops
that
live
all
over
the
Earth
.
Nay
,
when
you
own
no
Council
since
the
Sixth
,
why
will
no
Importunity
intreat
you
to
tell
me
,
whether
for
these
Thousand
Years
last
the
Universal
Church
was
Governed
by
one
College
,
and
what
Governing
Act
this
Colledge
hath
so
long
exercised
over
all
the
Christian
World
?
And
how
it
was
known
?
And
whether
their
Literae
formatae
are
to
be
found
written
?
And
where
?
Or
are
only
transmitted
to
all
the
World
by
Memory
?
and
by
whose
Memory
?
and
of
whom
we
may
all
enquire
of
them
with
certain
Satisfaction
?
Or
whether
the
Church
hath
been
this
Thousand
Years
no
Church
,
or
Ungoverned
.
You
say
the
Council
at
Frankford
condemned
that
at
Nice
:
How
shall
I
know
which
the
College
owned
at
the
time
of
the
sitting
of
each
Council
?
How
few
Councils
were
ever
so
great
as
that
at
Basil
?
Can
you
tell
me
how
to
be
sure
whether
the
College
be
more
for
it
or
against
it
at
this
day
?
Bear
with
me
for
telling
you
,
that
if
I
had
not
found
that
you
are
a
Man
of
strong
Passions
,
&
full
of
your self
,
and
of
undoubting
Confidence
in
your
Apprehensions
,
I
should
wonder
how
so
Studious
,
Learned
and
Sober
a
Man
could
possibly
take
either
Union
,
Communion
,
or
Salvation
,
to
lie
upon
Mens
Belief
of
,
and
Obedience
to
such
a
College
as
all
the
Bishops
on
Earth
:
And
if
you
take
the
Creed
to
mean
this
as
the
Holy
Catholick
Church
,
I
shall
not
wonder
if
you
take
me
,
[
and
almost
all
the
Protestants
that
ever
I
knew
or
read
,
]
for
Hereticks
;
and
having
twice
admonished
me
,
and
not
convinced
me
,
if
you
avoid
me
,
and
should
not
only
Seventeen
Years
silence
me
,
but
banish
or
burn
me
,
if
you
are
for
such
execution
upon
Hereticks
;
or
at
least
take
me
,
and
all
such
as
I
,
to
be
intolerable
,
and
use
us
accordingly
.
XVI
.
I
will
sum
up
the
Difference
between
you
and
me
in
a
Similitude
.
All
Power
in
Heaven
and
Earth
,
and
all
Judgment
is
given
to
Christ
.
The
Creator's
Government
by
Civil
Rulers
he
changeth
not
,
but
is
now
their
Soveraign
King
.
His
Church
he
Governeth
as
a
Saviour
and
a
Teacher
,
and
their
Heavenly
High
Priest
:
It
is
his
School
,
and
we
are
his
Disciples
;
I
suppose
that
God
the
Father
and
Christ
is
the
only
Rightful
,
Universal
,
Civil
and
Church-Monarch
,
and
none
else
can
give
Laws
,
or
exercise
Judgment
over
the
whole
Earth
;
but
that
Magistrates
and
Pastors
are
Commissioned
by
God
to
their
several
Provinces
,
Governing
the
whole
only
per
partes
between
them
;
and
God
,
as
the
Monarch
,
maketh
them
such
Universal
Laws
as
they
must
Rule
and
be
Ruled
by
.
And
that
there
is
no
more
proof
of
one
Ecclesiastick
Humane
Judicature
to
Rule
all
the
World
,
than
of
one
Civil
one
,
and
less
probability
:
But
that
Princes
and
Pastors
must
do
all
by
the
best
Advantages
of
Unity
,
Love
and
Concord
,
and
keep
such
Synods
and
Correspondencies
as
are
necessary
to
that
end
;
I
suppose
that
every
Kingdom
hath
its
own
King
and
Inferiour
Magistrates
Ruling
by
their
several
Courts
and
Circuits
,
and
by
the
Kings
Laws
;
but
not
Ruling
all
the
Kingdom
as
one
College
of
a
Voting
Synod
of
Judges
,
Justices
and
Majors
.
If
Senates
have
any
where
a
Supremacy
,
it
is
from
the
peculiar
Constitution
of
that
Commonwealth
;
and
there
is
no
Institution
of
a
College
of
Kings
(
or
one
Monarch
)
to
Rule
all
the
Earth
:
But
their
Unity
is
centred
in
God
that
is
one
.
I
suppose
that
the
King
hath
ordained
that
all
Free-Schools
in
England
,
Scotland
and
Ireland
,
shall
have
each
their
proper
Schoolmasters
,
one
to
a
small
School
,
and
to
a
great
one
a
Chief
Master
,
with
under
Schoolmasters
;
and
he
hath
made
an
Order
that
they
shall
teach
E. g.
Lilly's
Grammar
,
and
faithfully
perform
their
Trust
,
or
be
put
out
by
them
that
have
the
Power
:
And
if
any
School-Difficulty
occur
,
they
may
do
well
to
consult
for
their
Mutual
Help
.
But
you
seem
to
add
,
g.
d.
as
if
,
1.
All
the
World
is
one
Humane
School
,
though
under
several
Kings
.
2.
None
is
a
Member
of
this
School
that
is
not
under
the
College
of
Schoolmasters
that
dwell
all
over
the
World
,
and
never
know
one
another
,
and
that
doth
not
live
in
Obedience
to
that
College
.
3.
All
these
Schoolmasters
of
the
whole
World
must
meet
by
themselves
or
Delegates
in
General
Councils
.
4.
All
Schools
must
receive
Canons
from
these
Councils
,
and
be
judged
by
them
,
and
bring
their
Accusation
(
at
least
Appeals
)
to
them
,
from
all
Nations
of
the
Earth
.
5.
All
the
Schoolmasters
of
the
several
Kingdoms
must
hold
National
Assemblies
in
those
Kingdoms
[
or
Provinces
]
as
a
College
of
Governors
to
the
whole
Land
.
6.
A
Thousand
,
or
many
Hundred
or
Scores
Local
particular
Schools
must
be
Schools
but
equivocally
so
called
,
and
have
all
but
one
proper
Schoolmaster
,
who
alone
must
have
the
Keys
of
them
,
and
judge
of
each
Scholar
that
is
,
1.
admitted
,
2.
corrected
,
3.
or
put
out
.
7.
All
these
Schools
under
this
Diocesan
Schoolmaster
shall
have
his
Ushers
,
(
and
no
proper
Schoolmasters
)
who
shall
have
Power
to
teach
those
that
will
learn
,
and
to
tell
the
proper
Schoolmaster
,
(
perhaps
One
Hundred
,
Eighty
or
Twenty
Miles
off
)
of
every
Boy
that
deserveth
to
be
corrected
or
put
out
.
But
none
of
these
Ushers
shall
have
Power
,
1.
To
judge
whom
to
take
or
refuse
,
or
what
Boys
to
correct
,
nor
to
correct
them
till
commanded
by
the
Diocesan
Master
:
3.
Nor
to
put
out
any
till
he
bids
him
:
4.
Nor
to
forbear
correcting
or
casting
out
any
when
commanded
,
though
he
know
them
to
be
the
best
.
I
think
this
,
1.
Deposeth
all
the
Inferiour
Schools
,
and
robs
them
of
proper
Schoolmasters
,
which
are
their
due
.
2.
And
deposeth
the
Ushers
,
that
should
be
mostly
Schoolmasters
.
3.
And
maketh
School-Government
an
impossible
thing
,
while
one
only
in
a
Diocess
is
to
use
that
which
he
cannot
do
.
4.
And
thereby
overthroweth
Learning
,
and
introduceth
Barbarousness
.
5.
And
bringeth
in
a
new
sort
of
Diocesan
Schoolmasters
,
who
will
undo
the
Scholars
and
themselves
by
undertaking
Impossibilities
.
But
I
disallow
not
,
1.
A
Chief
Schoolmaster
in
each
School
.
2.
Nor
needful
Overseers
or
Visitors
to
see
that
all
Schoolmasters
do
their
Duty
.
3.
Nor
that
the
King
and
Justices
keep
them
all
to
their
Duty
,
and
make
Laws
that
they
truly
teach
the
Sacred
Scriptures
,
and
correct
those
Schoolmasters
who
by
their
Insufficiency
,
or
Unfaithfulness
deserve
it
.
Again
,
I
tell
you
,
1.
Make
us
no
Universal
Governor
but
Christ
.
2.
And
restore
the
Power
of
necessary
Discipline
to
the
Parish-Churches
,
or
at
least
make
Christs
Church-Discipline
a
possible
practicable
thing
,
and
you
will
reconcile
many
Nonconformists
to
you
.
But
to
say
only
one
Schoolmaster
,
with
meer
Teaching-Ushers
,
shall
Govern
many
Hundred
Schools
,
or
one
Bishop
many
Hundred
Churches
,
or
rather
Oratories
and
Chappels
that
are
made
but
parts
of
one
true
Church
infimae
specici
;
this
is
in
English
to
say
,
that
there
shall
be
no
considerable
Government
of
such
Schools
or
Churches
at
all
,
and
to
put
it
down
on
pretence
of
having
the
Power
to
do
it
.
And
yet
by
the
Charity
and
Justice
of
many
that
now
Write
and
Preach
against
us
,
we
are
all
unruly
,
intolerable
,
rebellious
Schismaticks
,
and
against
Bishops
,
for
desiring
more
Bishops
,
at
least
one
to
every
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
or
Corporation
,
that
Discipline
might
be
a
possible
thing
,
I
have
in
many
Years
(
of
Liberty
)
tryed
without
Rigour
so
much
as
all
Church-Canons
agree
to
be
necessary
,
in
a
Congregation
that
had
not
Three
Thousand
Souls
,
and
was
unable
for
it
with
the
assistance
of
Three
Presbyters
,
when
one
Parish
about
London
hath
Thirty
Thousand
,
and
Forty
Thousand
,
if
not
Sixty
Thousand
Souls
,
and
most
,
or
many
,
far
less
Governable
.
XVII
.
The
Essentials
of
the
Sacred
Office
are
,
1.
Power
or
Right
;
2.
Obligation
to
;
3.
The
Work
.
1.
The
Work
,
you
say
,
is
to
Rule
the
Church
Universal
on
all
the
Earth
,
not
only
separately
per
partes
,
but
as
Vnum
Collegium
,
which
is
Vna
Persona
Politica
.
2.
The
Power
is
Jus
Regendi
.
3.
The
Obligation
maketh
it
their
Duty
.
The
Apostles
were
sent
first
to
Preach
the
Gospel
to
every
Creature
,
or
all
Mankind
,
and
make
them
Christians
;
and
after
to
Teach
them
all
Christs
Doctrine
and
Law
,
and
to
Rule
them
by
Pastoral
Guidance
thereby
.
2.
If
the
College
of
Bishops
be
their
Successors
,
are
they
bound
to
that
Work
in
uno
Collegio
,
which
the
Apostles
did
each
one
apart
?
That
is
,
deliver
Christs
Commands
,
and
guide
the
Churches
.
If
,
yea
,
are
they
not
bound
in
uno
Collegio
,
to
Preach
to
all
the
Heathen
World
?
And
then
,
are
they
not
guilty
of
the
Damnation
of
most
of
the
World
for
not
so
Preaching
to
them
?
3.
If
you
say
that
it
is
only
a
Regiment
that
they
must
do
in
uno
Collegio
,
or
per
Literas
formatas
,
do
you
not
make
the
whole
Pastoral
Church
guilty
of
perfidious
Negligence
,
(
as
a
Pastor
would
be
,
that
never
guided
his
Flock
)
for
not
at
all
performing
any
such
Government
?
What
one
Act
of
Government
hath
the
College
performed
in
our
Age
?
or
in
the
Age
foregoing
?
or
in
any
Age
according
to
your self
since
Constant.
Pogonatus
his
sixth
(
or
seventh
)
Council
?
And
was
it
only
the
Church
of
those
Ages
that
was
bound
to
Govern
?
Then
it
was
they
only
that
were
Authorized
,
or
had
the
Office
and
Power
:
For
Obligation
to
the
Work
(
though
not
ad
hic
&
nunc
)
is
Essential
to
the
Office
as
well
as
Authority
:
Or
will
the
Performance
of
the
Bishops
of
the
Fourth
and
Fifth
Centuries
excuse
all
that
succeed
them
to
the
end
of
the
World
from
any
Performance
?
Why
then
not
from
all
Pastoral
Guidance
?
And
are
they
not
then
degraded
?
XVIII
.
We
are
against
Singularity
in
Matters
of
Faith
:
We
believe
that
all
Christs
Church
shall
never
err
from
any
one
Essential
of
Christianity
or
Communion
;
else
it
would
thereby
cease
to
be
a
Church
:
But
we
believe
General
Councils
(
such
as
the
Empire
had
)
have
erred
so
far
as
to
condemn
each
other
of
Heresie
.
We
perswade
all
Men
to
believe
as
the
Church
believeth
;
that
is
,
to
receive
that
from
the
Apostles
,
quod
ab
omnibus
ubique
&
semper
receptum
fuit
,
which
the
Church
received
and
delivered
as
from
them
with
known
common
Consent
,
and
to
suspect
odd
Opinions
,
Novelties
and
Singularities
.
But
Protestants
against
Papists
commonly
use
these
Distinctions
:
1.
Authority
of
a
Governor
by
Legislation
,
and
Judgment
,
or
either
,
is
one
thing
.
2.
Doctoral
Authority
(
like
a
Philosopher
in
a
School
of
Consenters
)
is
another
.
3.
The
Authority
of
Witnesses
(
which
is
their
Obliging
Credibility
)
is
another
.
4.
The
Authority
of
a
Steward
,
or
Keeper
of
Records
,
is
another
.
5.
The
Authority
of
a
Herald
,
or
Cryer
,
or
Messenger
,
(
to
publish
Laws
)
is
another
.
6.
And
the
Authority
of
Contractors
in
Mutual
Self-Obligation
,
is
another
.
Accordingly
they
hold
,
1.
That
there
is
no
one
Universal
Head
,
Governour
,
or
Summa
Potestas
Ecclesiastica
,
to
Rule
the
whole
by
Legislation
or
Judgment
,
Personal
or
Collective
,
but
Christ
.
2.
That
there
is
no
one
Person
,
Natural
or
Political
,
that
is
bound
or
authorized
to
be
the
Teacher
of
the
whole
World
or
Church
;
but
that
all
Pastors
must
Teach
and
Guide
in
their
several
Provinces
.
3.
That
the
larger
and
more
uncontrouled
the
Testimony
is
,
the
greater
is
the
Credibility
and
Authority
of
the
Witnesses
:
And
therefore
if
all
the
Churches
in
the
World
,
as
far
as
we
can
learn
,
agree
,
de
facto
,
that
these
are
the
Books
,
Doctrines
,
and
practised
Ordinances
which
they
received
;
and
especially
when
Hereticks
or
Infidels
,
and
Enemies
that
would
gainsay
it
,
cannot
with
any
probability
,
we
thus
receive
the
said
Books
and
Practices
,
(
as
Baptism
,
&c.
)
ex
Authoritate
Testium
,
and
not
ex
Authoritate
Judicis
Regentis
;
or
else
Lay-Men
,
(
such
as
Origen
,
when
he
was
a
more
credible
Witness
of
the
Text
than
an
Hundred
unlearned
Bishops
,
and
such
as
Hierom
,
that
was
no
Bishop
,
of
whom
I
say
the
same
)
yea
,
and
Women
,
yea
Hereticks
and
Infidels
,
(
such
as
Pliny
,
&c.
)
would
be
Church-Rulers
.
4.
All
Pastors
being
by
Office
to
Preach
Christ's
Word
,
and
Ministerially
Officiate
accordingly
,
are
thereby
especially
intrusted
with
the
keeping
of
these
Sacred
Records
,
as
Lawyers
while
they
daily
use
them
,
are
with
the
Laws
,
and
the
Universal
Testimony
of
such
Officers
is
the
most
credible
part
of
the
Witnesses
Work
;
or
if
not
Universal
,
the
more
the
better
.
5.
Every
Pastor
is
as
a
Cryer
to
proclaim
Christ's
Laws
.
6.
And
in
Circumstances
left
to
Mutable
Humane
Determination
,
the
more
common
Consent
(
Caeteris
paribus
)
the
better
.
And
this
is
the
use
of
Councils
;
this
is
enough
:
But
the
Protestants
that
I
have
known
and
read
,
do
make
it
our
first
Controversie
with
the
Papists
,
Whether
Christ
ever
Instituted
any
one
Head
or
Ruling
Power
over
all
the
Church
,
under
himself
?
And
,
2.
Whether
Pope
or
Council
be
such
?
Both
which
they
deny
.
XIX
.
If
you
have
not
read
it
,
I
intreat
you
read
in
the
Cabal-Supplement
King
Henry
the
VIII's
Letter
to
the
Archbishop
and
Clergy
of
the
Province
of
York
,
where
you
will
find
,
☞
1.
Your
cited
seeming
Contradictions
of
Scripture
,
answered
by
use
of
Speech
and
Reason
,
without
any
Universal
Judicature
.
2.
That
Dic
Ecclesiae
cannot
be
meant
of
the
Church
Universal
.
3.
That
the
Universal
Church
hath
no
Head
or
Governor
but
Christ
,
but
the
Clergy
subserve
him
,
as
Ministers
by
whom
he
giveth
Spiritual
Grace
,
and
quae
Spiritu
aguntur
libera
sunt
,
&
nulla
Lege
astringuntur
;
and
if
the
Teachers
do
their
Office
with
scandal
,
Magistrates
must
punish
them
,
and
that
it
is
the
Ecclesia
quae
non
Constat
ex
bonis
&
malis
,
which
the
King
is
not
the
Head
of
:
But
that
in
Spirituals
,
as
the
word
signifieth
Spiritual
Persons
and
their
Goods
and
Works
,
and
the
enforcing
the
Observances
of
Gods
Laws
,
the
King
is
Head
:
And
the
reason
of
the
word
[
Head
]
notably
vindicated
,
with
much
more
.
XX.
I
crave
your
Pardon
both
for
the
Prolixity
and
Boldness
,
while
I
add
this
Question
▪
(
not
as
accusing
you
of
Popery
,
Perjury
or
Disloyalty
;
)
How
can
I
be
cleared
from
the
guilt
of
Perjury
,
and
Disloyalty
,
if
having
taken
the
☞
Oath
of
Supremacy
,
and
subscribed
according
to
the
Canons
,
&c.
I
shall
plead
for
the
subjecting
of
the
King
and
all
Subjects
to
a
Foreign
Power
in
Spirituals
?
when
the
Oath
disclaimeth
it
,
and
the
Can.
1.
saith
,
That
[
all
Vsurped
and
Foreign
Power
hath
no
Establishment
or
Ground
by
the
Law
of
God
,
and
is
for
most
just
Causes
taken
away
and
abolished
,
and
therefore
no
manner
of
Obedience
or
Subjection
within
His
Majesties
Realms
and
Dominions
is
due
to
ANY
SVCH
Foreign
Power
.
And
all
Ministers
subscribe
Can.
36.
against
all
Foreign
Power
,
as
well
in
all
Spiritual
or
Ecclesiastical
Things
or
Causes
,
as
Temporal
.
And
Articl
.
21.
General
Councils
may
not
be
gathered
together
without
the
Commandment
and
Will
of
Princes
:
(
And
when
will
all
Princes
,
Orthodox
,
Heretical
,
Mahometan
,
Heathen
,
Enemies
in
War
,
&c.
agree
to
gather
them
out
of
all
the
World
?
)
And
when
they
be
gathered
together
,
(
for
as
much
as
they
be
an
Assembly
of
Men
whereof
all
be
not
Governed
with
the
Spirit
and
Word
of
God
)
they
may
err
,
and
sometime
have
erred
even
in
things
pertaining
to
God
;
wherefore
things
ordained
by
them
as
necessary
to
Salvation
,
have
no
Strength
nor
Authority
,
unless
it
may
be
declared
that
they
be
taken
out
of
the
Holy
Scriptures
.
(
And
doth
Church-Unity
,
Concord
,
and
Salvation
,
lie
on
things
not
necessary
to
Salvation
?
)
If
you
say
,
that
none
of
this
speaketh
against
Foreign
Ecclesiastical
Power
,
such
as
the
Apostles
had
;
I
answer
,
1.
Not
against
a
Foreigners
Preaching
and
Baptizing
,
and
Celebrating
the
Lord's
Supper
,
if
he
be
where
we
are
,
(
and
there
he
is
no
Foreigner
:
)
But
against
all
Foreigners
proper
Government
of
Men
as
their
Subjects
.
The
Apostles
Commission
in
that
was
extraordinary
,
and
yet
they
Ruled
Doctorally
none
but
Voluntary
Consenters
.
2.
The
Law
,
Oath
,
Canon
and
Articles
disclaim
such
Power
as
the
Pope
claimeth
here
:
But
the
Pope
claimeth
proper
Ecclesiastical
Government
,
and
most
English
and
French
Papists
(
and
half
the
rest
I
think
)
claim
for
him
only
the
power
of
the
Word
and
Keys
,
and
not
any
forcing
Power
by
the
Sword
.
XXI
.
As
hence
,
I
wonder
not
that
Mr.
Thorndike
threateneth
England
,
unless
we
right
the
Papists
by
altering
the
Oath
of
Supremacy
;
so
I
conclude
with
another
Request
,
That
seeing
Dr.
Heylin
,
and
many
others
of
you
,
honour
Melanchthon
,
you
will
read
his
Epistle
to
King
Henry
the
VIII
.
Epistolarum
Vol.
1.
per
Pencer
.
Edit.
Anno
1570.
pag.
59.60
.
&c.
But
especially
Ep.
de
Ratisb
.
act
.
p.
188.
&c.
&
de
Wormat.
Colloq.
p.
201.
&c.
where
he
speaketh
against
Eccius
and
other
Papists
over-valuing
Councils
,
and
making
them
Legislators
and
Judges
to
us
,
and
tying
the
Church
to
the
ordinary
succession
of
Bishops
,
and
Obedience
to
their
Laws
,
and
imagining
the
Church
to
be
like
Civil
Polities
,
Pag.
191.
[
1.
Humano
more
Constituit
in
Ecclesia
Potestatem
interpretationis
,
propemodum
ut
de
praetoria
potestate
interpretandarum
Legum
Jurisconsulti
Loquuntur
.
2.
Addit
amplius
non
licere
privatis
,
non
paucioribus
reprehendere
judicia
Majoris
partis
seu
dissentire
à
suffragiis
plurimorum
.
3.
Majorum
Synodorum
sententiis
&
decretis
parendum
esse
,
&c.
—
In
Ecclesia
longe
alia
res
est
.
—
In
hoc
coetu
non
potest
as
alligata
est
certis
personis
aut
certae
multitudini
,
sed
donum
est
aliquorum
piorum
:
Id
est
,
lumen
divinum
,
quo
intelligunt
sapientiam
in
Evangelio
traditam
,
quae
est
supra
rationis
humanae
judicium
Posita
.
Pag.
195.
addit
Vinculum
dilectionis
à
Paulo
Vocari
Obedientiam
Praestandam
Episcopis
Ordinaria
successione
regnantibus
&
eorum
legibus
,
—
Yet
Synods
and
Discipline
he
was
for
,
by
present
faithful
Pastors
.
And
Luther
,
Lib.
de
Conciliis
,
speaketh
(
as
was
his
way
)
more
sharply
of
Councils
,
telling
us
what
their
Work
is
,
and
is
not
;
and
that
one
Augustine
hath
taught
the
Church
more
than
all
the
Councils
that
ever
were
,
yea
one
Catechism
:
And
that
before
the
Council
of
Nice
,
Arianism
was
but
a
Jest
in
Comparison
of
what
it
grew
to
afterward
,
(
though
doubtless
the
Council
did
well
in
condemning
it
)
and
he
justifieth
Nazianzen's
Words
of
Councils
:
And
except
the
undeniable
Evidence
of
David
Derodon
,
he
saith
more
than
I
have
seen
in
any
to
vindicate
Nestorius
,
as
certainly
holding
one
Person
and
sound
Doctrine
in
sense
,
but
for
want
of
Learning
,
taking
it
for
an
improper
Speech
to
say
that
God
was
begotten
of
Mary
,
killed
,
risen
,
&c.
And
that
the
Controversie
of
the
Ephes.
Council
and
him
was
but
about
Words
.
And
I
think
he
that
readeth
but
Derodon's
Citations
of
the
Words
of
Cyril
,
will
think
me
rather
charitable
than
injurious
,
for
saying
that
though
his
Words
were
Eutychian
,
he
meant
also
better
than
he
spake
.
Ri.
Baxter
.
REader
,
The
Bishop's
repetition
in
Conference
(
before
and
with
Dr.
Beveridge
and
Dr.
Saywell
)
occasioned
my
over-tedious
Repetitions
:
But
you
may
perceive
they
have
not
been
wholly
in
vain
,
while
at
the
last
the
Bishop
was
forced
,
I.
To
deny
Canons
to
be
Laws
:
And
then
what
is
their
Churches
Legislative
Power
?
and
how
can
we
obey
a
Law
that
is
no
Law
?
And
why
are
we
called
to
Swear
Canonical
Obedience
?
or
why
are
we
called
Schismaticks
for
not
obeying
them
?
And
if
they
might
be
called
Laws
to
their
proper
Subjects
,
can
Usurping
Foreigners
therefore
make
us
Laws
?
II.
He
is
put
to
disown
the
Names
of
Vniversal
Soveraignty
,
and
Summa
Potestas
,
but
only
as
Invidious
,
that
is
,
as
opening
that
which
they
would
hide
by
other
Names
fitted
to
deceive
:
And
yet
maintaineth
the
thing
,
and
calls
them
Rectors
and
Vniversal
Governors
:
As
if
Jus
regendi
in
Supream
Rectors
were
not
the
same
thing
,
and
that
which
he
knew
we
were
to
dispute
.
III.
When
he
hath
oft
pleaded
for
Obedience
to
the
Vniversal
Church
and
its
Laws
,
and
made
Law-making
its
work
,
he
is
fain
at
last
to
reduce
it
almost
to
Sentence
and
Execution
.
And
in
his
many
instances
of
such
Judging
Powers
to
name
not
one
that
requireth
an
Universal
Human
Judge
.
IV.
He
was
angry
at
the
Argument
fetcht
from
the
incapacity
of
an
Universal
King
or
Civil
Senate
;
But
why
?
Only
,
as
invidious
?
that
is
,
As
detecting
their
Error
;
And
saith
,
that
it
intimateth
that
they
claim
a
Kingly
forcing
Power
,
whereas
he
knew
that
I
profest
the
contrary
of
them
,
and
only
brought
a
comparing
Argument
.
But
if
they
had
claimed
no
forcing
Power
,
or
made
Princes
believe
that
they
were
bound
to
be
their
Hangmen
or
Executioners
,
the
World
had
suffered
less
,
and
they
know
that
their
Curses
would
have
been
despised
as
bruta
fulmina
,
and
Protestants
would
have
said
Procul
à
Jove
Procul
à
fulmine
.
V.
He
could
never
be
got
to
give
up
the
least
shew
of
a
Satisfactory
account
,
where
his
Collegium
Pastorum
out
of
Councils
was
to
be
found
,
or
whom
it
consisted
of
?
They
dare
not
go
to
Patriarchs
whatever
they
think
,
as
knowing
how
farr
,
and
where
they
long
have
been
,
and
most
against
them
.
VI.
Nor
could
he
be
got
to
answer
my
instances
of
the
incapacity
of
Councils
;
nor
my
proof
that
they
were
not
of
terrestrial
,
but
only
of
National
(
Imperial
)
Universality
.
VII
.
Nor
would
he
answer
my
proof
of
the
utter
incapacity
,
either
of
one
Man
,
or
one
College
;
for
Universal
Government
of
all
the
World
.
VIII
.
Nor
to
answer
my
proof
that
his
Universal
Soveraignty
is
the
most
essential
Point
of
that
which
Protestants
call
Popery
.
IX
.
Nor
my
Reasons
that
a
Pope's
Headship
is
not
so
impossible
as
this
same
,
tho'
both
are
impossible
.
X.
Nor
the
plain
Evidence
,
that
this
way
must
needs
bring
us
under
the
Government
of
the
Pope
himself
,
and
every
King
and
Kingdom
under
the
Government
of
foreign
Subjects
,
and
of
those
Princes
whose
Subject-Bishops
make
the
greatest
Number
in
Councils
.
XI
.
And
we
cannot
be
informed
how
their
Form
of
Government
differeth
from
the
French
,
and
that
the
French
are
no
Papists
.
And
that
they
that
since
Laud's
time
have
studied
a
Coalition
,
would
not
receive
them
to
our
cost
.
XII
.
Nor
yet
how
the
Nation
and
Clergy
shall
be
saved
from
Perjury
that
are
all
Sworn
against
all
Foreign
Jurisdiction
.
For
it
is
a
vain
Argument
that
saith
,
The
Oath
of
Supremacy
renounceth
no
Jurisdiction
but
what
the
King
owneth
:
But
the
King
disowneth
Ecclesiastical
Spiritual
Jurisdiction
.
For
,
1.
Ecclesiastical
and
Spiritual
Jurisdiction
are
expresly
named
.
2.
The
Oath
renounceth
it
as
Foreign
,
because
it
is
against
the
King
to
be
under
the
Power
of
Foreigners
.
The
King
chooseth
his
own
Pastors
,
and
Ruleth
them
by
the
Sword
,
(
as
he
doth
his
Physitians
)
though
he
profess
not
to
be
a
Pastor
himself
,
nor
to
Administer
the
Word
,
Sacraments
or
Keys
.
And
the
new
Oath
,
called
the
Test
,
expresly
abjureth
the
Foreign
Jurisdiction
of
any
Prince
,
Prelate
,
&c.
Spiritual
and
Ecclesiastical
.
It
's
ludicrous
jesting
with
Oaths
for
any
to
say
,
by
[
Prelate
]
is
not
excluded
[
Many
Prelates
in
a
College
or
Council
,
but
some
one
]
:
If
One
,
much
more
many
;
as
Prince
and
Potentate
excludeth
many
.
And
all
our
present
Clergy
that
are
in
the
Parliament
and
Convocation
,
have
taken
this
Oath
or
Test
:
and
they
call
themselves
the
Church-representative
:
And
if
after
this
they
should
be
for
a
Foreign
Jurisdiction
(
and
specially
Universal
)
in
a
College
,
or
a
Council
,
or
a
Pope
,
or
a
Council
and
College
under
the
Pope
as
President
,
their
Subscription
to
our
Articles
,
and
their
usage
of
Oaths
,
would
be
no
invitation
to
Dissenters
to
imitate
them
,
or
Conform
.
Chap.
XIX
.
Mr.
Henry
Dodwell's
Leviathan
further
Anatomized
.
§
.
1.
I
Have
already
elsewhere
(
in
two
Books
)
detected
the
Schismatical
and
Tyrannical
Doctrine
of
Mr.
Dodwell
in
his
tedious
voluminous
Accusation
of
the
Reformed
Churches
as
damnable
Schismaticks
,
that
Sin
against
the
Holy
Ghost
,
and
have
No
right
to
Salvation
by
Christ
.
I
recite
now
a
few
Passages
that
shew
the
Constitution
of
the
Church
he
Pleads
for
.
Pag.
73.
The
Essential
work
of
the
Ministry
according
to
my
Principles
,
is
to
transact
between
God
and
Man
;
to
Seal
Covenants
on
behalf
of
God
,
and
to
accept
of
those
which
are
made
by
Men
,
and
to
oblige
them
to
perform
their
part
of
the
Covenant
by
otherwise
authoritatively
excluding
them
from
God's
part
.
[
(a)
](A26858-e36530-b)
(a)
Paul
saith
,
I
was
not
sent
to
Baptize
,
but
to
Preach
the
Gospel
of
Christ
,
Mat.
28.
And
Paul
to
Timothy
tell
us
of
other
parts
as
Essential
:
They
can
include
or
exclude
none
but
those
that
include
and
exclude
themselves
,
which
shall
be
effectual
whatever
the
Priest
say
or
do
;
He
is
but
a
Minister
,
Invester
and
Declarer
of
it
.
Hence
results
the
whole
Power
of
Ecclesiastical
Government
.
And
for
this
,
No
great
Gifts
and
Abilities
are
Essential
.
All
the
Skill
that
is
requisite
essentially
,
is
only
in
general
to
know
the
Benefits
to
be
performed
on
God's
part
,
and
the
Duties
to
be
performed
on
Mans
,
and
the
Nature
and
Obligation
of
Covenants
in
general
,
and
the
particular
Solemnities
of
Ecclesiastical
Covenants
;
And
of
this
how
any
Man
can
be
uncapable
,
who
is
but
capable
of
understanding
the
common
Dealings
of
the
World
—
[
(b)
](A26858-e36580-b)
(b)
Then
a
Moscovian
Priest
may
serve
,
or
such
as
Optandus
Bishop
of
Geneva
was
,
illiterate
:
and
one
may
be
taken
from
any
Shop
or
Cart
that
understands
the
Dealings
of
the
World
.
But
how
much
more
requireth
Paul
to
Timothy
,
and
Chrysostom
,
&c.
2.
And
yet
I
,
and
all
of
my
Degree
,
yea
,
all
the
Ministers
or
the
Reformed
Churches
that
disown
his
Leviathan
,
are
uncapable
of
Ministry
or
Christian
Communion
by
our
ignorance
.
3.
But
is
the
Nature
of
the
Covenant-Benefits
,
Duties
,
&c.
so
easily
known
as
he
talks
?
And
yet
must
we
Perish
for
not
knowing
them
.
Pag.
72.
He
sheweth
that
Immoralities
of
Life
are
not
sufficient
to
deprive
them
of
this
High
Power
.
And
of
the
Power
it self
he
saith
,
Pag.
80
,
81.
It
is
not
stated
in
Scripture
,
but
to
be
measured
by
the
Intention
of
the
Ordainers
,
and
that
the
Hypothesis
(
of
God's
setling
in
Scripture
)
is
irreconcileable
with
Government
in
this
Life
,
by
permitting
Men
to
appeal
to
Writings
against
all
the
visible
Authority
of
this
Life
.
[
(c)
](A26858-e36720-b)
(c)
Note
here
,
that
tho'
his
Priesthood
have
the
Power
of
saving
or
damning
Men
;
yet
he
confesseth
the
very
office
in
Specie
is
not
of
God's
making
.
For
if
it
be
not
stated
in
Scripture
,
it
is
not
in
the
meer
Law
of
Nature
;
And
our
Church-Changers
are
no
Prophets
:
And
if
God
made
not
the
office
,
then
the
arrogated
Power
is
not
his
Gift
.
On
the
contrary
(
saith
he
)
Our
Hypothesis
obliging
inferiour
Governours
to
prove
their
Title
to
their
office
,
and
the
extent
of
it
from
the
intention
of
their
Superiour
Governours
,
doth
oblige
all
to
a
strict
dependance
on
the
Supreme
visible
Power
,
so
as
to
leave
no
place
for
Appeals
concerning
the
Practice
of
such
Government
(
which
as
it
lasts
only
for
this
life
,
so
it
ought
not
to
admit
of
Disputes
more
lasting
than
its
Practice
)
from
them
,
and
that
upon
rational
and
consciencious
▪
Principles
:
for
how
fallible
soever
they
may
be
conceived
to
be
in
expounding
Scripture
,
yet
none
can
deny
them
to
be
the
most
certain
as
well
as
the
most
competent
Judges
of
their
own
Intentions
:
As
certainly
therefore
as
God
made
his
Church
[
(d)
](A26858-e36750-b)
(d)
Note
that
he
speaketh
of
God's
Church
in
the
singular
Number
,
and
not
of
national
Churches
which
are
many
.
a
visible
Society
,
and
constituted
a
visible
Government
in
it
,
[
(e)
](A26858-e36760-b)
(e)
He
hath
constituted
a
Species
of
visible
Governors
over
the
several
Parts
,
but
no
one
(
Personal
or
Collective
)
over
the
whole
.
so
certain
their
Hypothesis
is
false
.
P.
83.
How
can
Subjects
preserve
(
their
due
Subordination
to
their
Superiours
)
if
they
practice
differently
?
They
may
possibly
do
it
notwithstanding
Practices
of
Humane
Infirmity
,
and
disavowed
by
themselves
;
But
how
can
they
do
it
while
they
defend
their
Practices
,
and
pretend
Divine
Authority
for
it
?
Yea
,
and
pretend
to
Authority
and
Offices
unaccountable
to
them
;
which
must
justifie
a
whole
course
of
different
Practices
.
P.
84.
If
their
Authority
be
immediately
received
from
God
,
and
the
Rule
of
their
Practices
be
taken
from
the
Scriptures
,
as
understood
by
themselves
what
reason
can
there
be
of
subjection
to
any
humane
Superiours
.
[
(f)
](A26858-e36830-b)
(f)
Is
it
no
Obedience
unless
it
be
absolute
?
Is
none
due
to
God
above
Man
?
Must
not
his
Law
be
undorstood
?
I
Must
intreat
the
Reader
that
he
will
not
call
any
of
these
men
Papists
till
they
are
willing
to
be
so
called
:
You
are
not
their
Godfathers
:
Do
not
then
make
Names
for
them
.
But
I
must
confess
that
once
I
thought
the
stablished
French
Religion
had
been
Popery
,
and
I
see
no
reason
to
recant
it
:
But
if
Brierwood's
Epistles
mis-describe
them
not
,
Mr.
Dodwell
is
not
so
much
of
their
Mind
,
for
the
Supremacy
of
a
General
Council
,
as
I
thought
he
had
been
:
Will
you
know
my
Evidence
?
It
shall
be
only
in
his
own
words
.
I.
Separation
of
Churches
,
&c.
Pag.
102.
[
The
Church
with
whom
this
Covenant
is
made
,
is
a
Body
Politick
as
formerly
,
though
not
a
Civil
one
]
and
God
hath
designed
all
Persons
to
enter
into
this
Society
.
Pag.
98.
Faith
and
Repentance
themselves
,
on
which
they
so
much
insist
,
are
not
available
to
Salvation
,
at
least
not
pleadable
in
a
Legal
way
,
without
our
being
of
the
Church
:
And
the
Church
of
which
we
are
obliged
to
be
,
is
an
external
Body
Politick
:
(
So
that
it
's
clear
it
is
the
Universal
Church
,
and
a
visible
Humane
Politie
which
he
meaneth
.
)
Pag.
107.
[
The
design
of
God
in
erecting
the
Church
a
Body
Politick
,
thus
to
oblige
men
to
enter
into
it
,
and
to
submit
to
its
Rules
of
Discipline
however
the
secular
State
should
stand
affected
—
It
is
more
easie
for
the
vulgar
Capacity
whatsoever
,
to
prove
their
interest
in
a
visible
Church
,
than
in
in
an
invisible
one
,
consisting
only
of
elect
Persons
.
In
these
,
and
many
places
of
both
his
Books
,
he
tells
us
,
that
the
Catholick
Church
is
One
Body
Politick
,
and
hath
on
Earth
a
Supreme
humane
Government
,
which
I
have
noted
in
his
words
in
my
Answer
to
him
.
II.
Pag.
488.
Only
the
Supreme
Power
is
that
which
can
never
be
presumed
to
have
been
confined
.
(
Of
which
more
in
his
words
which
I
have
confuted
.
)
III.
That
the
Intention
of
the
Ordainers
is
the
true
measure
of
the
Power
of
the
Ordained
,
he
copiously
urgeth
(
and
proveth
as
much
as
the
Ringing
a
Bell
will
prove
it
,
by
loudness
and
length
)
Pag.
542.
[
Therefore
the
Power
actually
received
by
them
,
must
not
be
measured
by
the
true
sence
of
the
Scripture
,
but
that
wherein
the
Ordainers
understood
them
.
]
Now
the
Ordainers
of
the
first
Protestants
never
intended
them
Power
to
abrogate
the
Mass
,
or
Latin
Service
,
or
Image-worship
,
or
to
renounce
the
Pope
,
or
gave
them
any
Power
but
what
was
in
Subordination
to
the
Pope
,
but
bound
them
to
him
and
his
Canons
,
and
to
the
Mass
,
and
the
other
parts
of
Popery
.
To
prove
this
,
he
saith
,
[
Pag.
489.
It
is
very
notorious
that
at
least
a
little
before
the
Reformation
,
Aerius
and
the
Waldenses
and
Marsilius
of
Padua
and
Wickliff
were
Condemned
for
Hereticks
,
for
asserting
the
Parity
of
Bishops
and
Presbyters
:
And
it
is
as
notorious
that
every
Bishop
was
then
obliged
to
Condemn
all
Heresies
,
that
is
,
all
those
Doctrines
which
were
then
censured
for
Heretical
by
that
Church
,
by
which
they
were
Ordained
to
be
Bishops
—
Our
Protestants
themselves
do
not
pretend
to
any
Succession
in
these
Western
Parts
,
where
themselves
received
their
Orders
,
but
what
was
conveyed
to
them
even
by
such
Bishops
as
these
were
.
And
Pag.
484
,
485
,
486.
he
sheweth
at
large
,
[
That
All
the
Authority
which
can
be
pretended
in
any
Communion
at
the
present
,
must
be
derived
from
the
Episcopal
;
especially
of
that
Age
wherein
the
several
Parties
began
.
—
Within
less
than
Two
Hundred
Years
since
,
there
was
no
Church
in
the
World
wherein
a
Visible
Succession
was
maintained
from
the
Apostles
,
which
was
not
Episcopally
Governed
.
And
the
first
Inventers
of
the
several
Sects
were
at
first
Members
of
these
Episcopal
Churches
[
*
](A26858-e37150-b)
*
Or
Papal
,
say
others
.
,
and
received
both
their
Baptism
in
them
,
and
all
the
Orders
they
received
.
—
There
was
then
no
other
Communion
that
could
give
this
Authority
.
—
Our
Adversaries
will
not
deny
,
—
but
that
their
Orders
were
received
by
them
,
were
actually
received
by
their
Forefathers
in
the
Episcopal
Communion
[
*
](A26858-e37180-b)
*
And
the
Papal
.
.
—
They
have
actually
received
no
more
Power
from
God
,
than
they
have
received
from
their
Ordainers
;
—
For
their
Ordainers
,
are
they
,
and
they
alone
,
who
have
represented
Gods
Person
in
dealing
with
them
[
*
](A26858-e37200-b)
*
Representing
his
Person
is
a
high
word
.
But
he
never
enabled
them
to
change
his
Laws
,
or
Church-Offices
;
but
only
as
Servants
,
to
deliver
that
same
Power
by
way
of
Investiture
,
which
he
had
instituted
and
described
in
his
Law
,
and
was
in
their
Commission
:
As
the
Londoners
may
not
change
the
Lord
Mayor's
Office
,
but
put
him
in
that
which
the
Charter
maketh
.
.
—
2.
They
have
actually
received
from
their
Superiors
nothing
but
what
their
Superiors
did
actually
intend
to
give
them
.
One
would
think
this
should
be
very
clear
[
(a)
](A26858-e37240-b)
(a)
Yes
:
If
the
Bishops
had
been
Makers
of
the
Office
,
and
Donors
with
absolute
Power
,
and
not
only
Servants
entrusted
to
deliver
their
Masters
Gifts
and
Offices
.
.
To
the
Objection
,
that
[
They
ought
to
have
given
more
Power
,
]
he
answers
,
That
only
proveth
that
we
have
no
more
,
if
they
wronged
us
.
]
Where
now
is
all
the
Reformers
Power
?
Did
the
Pope
or
his
Bishops
intend
them
any
against
himself
?
IV.
But
yet
he
perceived
that
some
might
say
,
Particular
Ordainers
might
have
singular
Intentions
.
(
And
I
cannot
tell
him
that
as
Richardus
Armachanus
,
and
abundance
more
thought
Bishops
and
Presbyters
to
be
ejusdem
Ordinis
,
so
did
Jacobus
Armachanus
of
late
,
and
Bishop
Downame
and
many
other
Bishops
,
and
declared
that
Presbyters
had
Power
of
Ordination
,
but
for
Order
sake
it
should
not
be
without
the
Bishop
,
save
in
cases
of
necessity
.
)
To
this
he
saith
,
[
That
the
Ordainers
must
be
presumed
to
do
according
to
the
common
sense
of
the
Church
and
Canons
.
]
But
what
if
they
declare
the
contrary
?
As
Bishop
Edw.
Reinolds
openly
declared
that
he
Ordained
Presbyters
into
the
same
Order
with
Bishops
,
who
were
but
the
prime
Presbyters
;
and
that
he
was
of
Dr.
Stillingfleet's
Judgment
,
that
no
Form
of
Government
was
Jure
Divino
necessario
.
Saith
he
,
[
Pag.
487.
The
Law
is
alway
charitable
to
presume
that
every
Man
intends
as
becomes
him
to
intend
:
(
Very
good
.
)
But
it
's
prudent
to
presume
his
actual
Intention
not
from
what
others
do
think
will
become
him
,
no
nor
from
what
will
really
become
him
in
the
Judgment
of
God
.
—
Therefore
they
must
not
judge
of
the
Intention
of
the
Bishop
by
the
real
Will
of
God
[
*
](A26858-e37430-b)
*
I
am
wholly
of
your
Mind
,
specially
as
to
the
Pope
and
his
Bishops
:
But
I
'll
judge
of
their
Power
by
the
Will
of
God
.
.
Supposing
us
to
be
[
Proud
of
the
Suffrages
of
the
Schoolmen
,
pag.
492.493
.
He
suspecteth
,
It
was
rather
Picque
than
Conscience
that
brought
them
to
it
.
(
Alas
!
Were
not
the
Schoolmen
Prelatical
enough
?
Many
of
them
were
Bishops
,
and
one
was
a
Pope
at
least
.
)
And
the
Council
at
Basil
that
allowed
Presbyters
deciding
Votes
,
and
St.
Jerome
,
and
the
Reformers
,
all
fall
under
his
Censure
for
the
like
;
viz.
That
Necessity
put
them
on
it
as
a
Shift
,
or
else
the
Pope
by
the
Vote
of
Bishops
would
have
carried
it
;
and
he
justifieth
not
the
Necessities
choice
,
but
concludeth
,
Pag.
496
,
497.
If
it
be
suspicious
whether
the
Men
who
then
followed
these
Principles
did
embrace
them
out
of
a
sincere
sense
of
their
Truth
,
then
they
cannot
be
presumed
to
have
been
Principles
of
Conscience
.
Which
if
they
were
not
,
this
is
sufficient
to
shew
that
they
are
not
fit
Measures
of
the
Power
that
was
actually
given
by
the
Bishops
of
that
Age.
]
I
confess
,
I
had
thought
that
the
Papist
Bishops
Intention
had
not
been
the
Measure
of
the
Power
of
Bishops
or
Presbyters
:
And
that
Mr.
Dodwell
had
not
been
so
much
against
the
Council
of
Basil
as
unjust
Conspirators
by
ill
means
to
overtop
the
Pope
.
He
saith
truly
,
Pag.
505.
[
Most
certainly
they
who
were
of
this
Opinion
,
(
the
Papists
)
could
not
intend
to
follow
the
Doctrine
of
the
Wicklefists
and
Waldenses
,
who
had
been
lately
censured
for
maintaining
the
Equality
of
Bishops
and
Presbyters
.
]
No
nor
the
Doctrine
of
Luther
,
Cranmer
,
or
such
as
the
Church
of
England
hath
held
.
V.
Yet
being
forced
to
confute
himself
,
he
saith
,
p.
52.
[
It
is
sufficient
for
my
purpose
that
Ecclesiastical
●ower
be
no
otherwise
from
God
,
than
that
is
of
every
Supreme
Civil
Mugistrate
.
It
is
not
usual
for
Kings
to
be
invested
in
their
Offices
by
other
Kings
,
but
by
their
Subjects
.
Yet
when
they
are
invested
,
that
doth
not
in
the
least
prejudice
the
Absoluteness
of
their
Monarchy
,
where
the
fundamental
Constitutions
of
the
respective
places
allow
to
them
.
]
(
And
hath
not
God's
fundamental
Law
as
much
Power
?
)
much
less
doth
it
give
any
Power
over
them
to
the
persons
by
whom
they
are
invested
.
If
the
Power
of
Episcopacy
be
Divine
,
and
all
that
men
can
do
in
the
case
be
only
to
determine
the
Person
,
not
to
confine
his
Power
,
&c.
(
what
kept
the
man
from
seeing
how
great
a
part
of
his
Book
he
here
confuteth
?
)
Doth
he
not
confess
now
that
God's
Law
may
give
the
Power
,
which
men
may
not
alter
,
but
only
determine
of
the
Person
to
receive
it
?
In
the
case
of
the
Presbyters
Office
he
will
have
it
otherwise
,
because
the
Bishops
are
,
forsooth
,
not
only
the
Investers
,
but
the
Donors
,
who
give
just
what
they
please
;
and
he
proveth
it
fully
,
by
saying
it
confidently
and
copiously
:
Because
God
giveth
it
not
immediately
:
Yes
,
he
immediately
by
his
Spirit
in
the
Apostles
,
instituted
the
species
,
though
he
do
not
immediately
chuse
the
Receiver
.
But
who
giveth
the
Bishops
their
Power
?
The
Council
is
above
them
:
Do
they
give
them
their
Power
?
Who
giveth
them
theirs
?
And
who
giveth
the
Pope
his
Power
?
If
his
may
be
given
by
Divine
Charter
without
a
Humane
Donor
,
but
a
meer
Invester
,
why
may
not
a
Presbyters
?
VI.
But
it
is
the
Vicedeity
that
is
his
great
foundation
.
Pag.
543.
saith
he
,
[
Nor
is
there
any
reason
for
them
to
oppose
God
and
the
Church
as
they
do
on
this
and
other
occasions
[
*
](A26858-e37780-b)
*
The
Church
is
the
Bishops
and
Council
,
the
Pope
being
President
.
If
the
Churches
Authority
be
received
from
God
,
then
what
is
done
by
Her
,
is
to
be
presumed
to
come
from
him
,
the
same
way
as
what
is
done
by
any
man's
Proxy
is
presumed
to
be
his
own
act
:
And
as
what
is
done
by
an
Inferior
Magistrate
by
virtue
of
his
Office
,
is
presumed
to
come
from
the
Supreme
.
]
This
is
in
Answer
to
an
Objection
,
That
[
the
Powers
united
by
God
are
inseparable
by
any
Humane
Authority
:
But
the
Power
of
Ordination
is
by
God
united
to
the
other
Rights
of
Scripture
Presbyters
,
&c.
]
He
answers
[
If
our
Adversaries
mean
,
that
those
Presbyters
who
had
both
those
Powers
united
in
them
by
God
,
could
not
be
deprived
of
the
one
without
the
other
,
nor
of
any
by
any
Humane
Authority
;
this
,
if
it
should
prove
true
is
a
case
wherein
our
present
Ordinations
are
not
concerned
,
which
were
not
received
in
those
times
,
wherein
our
Adversaries
pretend
to
prove
that
these
two
Powers
were
inseparably
united
[
*
](A26858-e37830-b)
*
That
is
,
in
Scripture
times
.
Dr.
Hammond
confesseth
the
same
:
And
yet
we
are
all
no
Ministers
,
and
have
no
Sacraments
,
nor
right
to
Salvation
,
if
we
have
not
uninterrupted
successive
Episcopal
Ordination
from
those
times
.
.
They
may
be
separated
de
facto
,
tho'
they
who
separate
them
be
to
blame
for
so
doing
.
—
If
they
were
then
united
by
God
,
because
they
were
united
by
the
men
who
represented
God
,
why
are
they
not
disunited
by
God
now
when
men
alike
impowered
by
him
have
disunited
them
?
Why
should
they
not
oblige
God
in
one
case
as
well
as
the
other
?
Readers
,
you
see
here
the
Core
of
the
Churches
disease
,
and
chief
of
our
differences
:
1.
By
the
Church
they
mean
not
the
People
,
but
the
Prelates
and
Councils
headed
by
their
great
President
.
2.
They
suppose
these
to
be
God's
Proxies
,
and
that
God
doth
what
they
do
,
and
they
so
oblige
God
to
stand
to
it
,
and
men
to
take
it
as
God's
act.
3.
They
suppose
these
Prelates
and
their
President
alike
impowered
by
God
,
as
the
Apostles
were
;
and
therefore
God
by
his
Proxies
now
may
undo
what
he
did
by
his
Proxies
then
.
Do
you
now
wonder
if
Pope
and
Council
by
Canons
have
power
from
God
to
make
new
Canonical
Scriptures
,
and
new
Universal
Laws
for
the
Church
;
yea
and
for
the
World
?
And
if
these
may
undo
the
Scripture
Laws
and
Institutions
,
and
make
other
Sacraments
and
Worship
in
their
stead
?
But
Protestants
have
long
ago
proved
,
1.
That
there
is
no
Vice-God
,
and
that
God
hath
no
Proxies
or
proper
Representatives
with
whom
he
hath
entrusted
his
Power
so
,
as
that
their
word
must
lead
,
and
he
will
follow
:
But
only
Embassadors
,
whose
Message
is
prescribed
them
by
God
,
and
they
are
to
speak
and
do
only
what
he
bids
them
,
and
he
will
own
it
,
and
not
that
which
they
add
of
their
own
,
or
which
they
do
against
his
Word
.
2.
That
the
present
Pastors
have
not
the
same
power
as
the
Apostles
had
;
who
were
commissioned
to
deliver
Christ's
Commands
to
the
World
,
and
enabled
for
it
by
the
Spirit
of
Infallibility
and
Miracles
:
Even
as
the
Jewish
Priests
had
not
the
Power
of
Moses
,
nor
could
change
a
tittle
of
the
Law
,
but
only
keep
it
,
teach
it
,
and
apply
it
.
VII
.
That
he
and
his
followers
are
for
a
Supreme
Governing
Visible
Humane
Power
over
the
Universal
Church
,
is
a
thing
that
I
need
not
cite
their
words
further
to
prove
.
Mr.
Thorndike
,
Bishop
Bromhall
,
Bishop
Gunning
,
Bishop
Sparrow
,
Dr.
Saywell
,
and
the
rest
of
that
mind
,
are
not
ashamed
of
it
.
And
it
is
a
General
Council
that
by
some
of
them
is
supposed
to
be
this
Supreme
Power
:
And
when
I
have
proved
against
Johnson
that
there
never
was
a
General
Council
of
the
Christian
World
,
but
of
the
Empire
,
I
can
get
none
of
them
to
answer
me
(
save
that
when
the
Empire
was
broken
,
some
of
the
pieces
came
together
for
a
Job
at
Florence
,
&c.
)
But
it
is
the
Pope's
right
,
saith
Bishop
Bromhall
,
to
be
President
and
Patriarch
of
the
West
;
(
which
Thorndike
and
others
largelier
insist
on
as
the
necessary
Principium
Vnitatis
,
which
turned
poor
Grotius
to
them
for
Unity
.
But
I
confess
I
thought
Mr.
Dodwell
had
been
more
for
a
Councils
Power
than
I
find
he
is
.
The
Protestants
believe
no
Supreme
Governor
of
the
whole
Church
but
Christ
.
Dr.
Iz.
Barrow
of
the
Unity
of
the
Church
,
hath
fully
overthrown
the
fiction
of
a
human
Supreme
Aristocracy
as
well
as
of
a
Monarchy
:
But
an
Union
of
all
the
parts
in
one
Head
Christ
,
we
all
believe
,
and
consequently
a
Communion
among
themselves
.
VIII
.
But
what
Mr.
Dodwell's
Judgment
is
of
the
Power
of
the
Council
,
and
whether
the
Supremacy
be
in
it
,
or
in
the
President
,
I
will
tell
you
only
in
his
own
words
;
supposing
the
Reader
to
know
that
the
Papists
so
far
differ
among
themselves
,
that
1.
Some
are
for
the
Pope's
Supremacy
alone
,
the
Council
being
but
his
Counsellors
,
as
some
are
for
the
Kings
,
the
Parliament
being
but
his
Counsellors
.
2.
Some
are
for
the
Councils
Superiority
over
the
Pope
,
as
some
say
Parliaments
are
greater
than
the
King
,
and
urge
his
old
Oath
to
pass
such
Laws
quas
Vulgus
elegerit
;
so
say
they
,
the
Pope
must
own
those
that
the
Council
passeth
;
yea
,
that
they
may
depose
him
if
he
deserve
it
.
3.
Some
say
that
Universal
Legislation
belongs
only
to
the
Pope
and
Council
agreeing
,
the
Pope
being
to
Call
and
Approve
them
:
And
this
is
the
prevailing
Opinion
among
them
;
so
that
the
Controversie
is
much
like
that
which
men
have
raised
about
Kings
and
Parliaments
.
Now
,
saith
Mr.
Dodwell
,
[
Ch.
24.
Pag.
509
,
&c.
Even
by
the
Principles
of
Aristocratical
Government
,
no
Power
can
be
given
validly
,
but
to
persons
who
are
are
at
least
in
conjunction
with
those
from
whom
they
receive
their
Power
—
Subordinate
Authority
must
be
derived
from
the
Supreme
.
No
act
can
be
presumed
to
be
the
act
of
the
whole
Body
,
but
what
has
passed
them
in
their
Publick
Assemblies
,
(
in
which
Body
is
the
Right
of
Government
)
—
so
it
have
the
prevailing
Vote
:
Nay
,
though
that
prevailing
Vote
be
not
the
greater
part
of
the
Society
,
so
it
be
the
greater
part
present
at
such
Assemblies
[
*
](A26858-e38200-b)
*
What
an
happy
advantage
hath
the
Pope
,
that
can
get
forty
Italians
together
at
Trent
,
seven
years
before
he
can
send
to
,
and
they
come
from
Mexico
,
Abassia
,
Armenia
,
and
all
the
World
.
There
is
an
Art
in
all
things
,
and
men
live
by
their
wits
.
,
God
himself
cannot
be
supposed
to
have
made
a
Government
,
even
of
his
own
Institution
,
practicable
,
till
he
have
setled
these
Rules
of
Administring
it
[
†
](A26858-e38240-b)
†
Sir
,
God
will
not
learn
of
you
:
But
God
hath
made
no
such
Government
at
all
,
Monarchy
or
Aristocracy
.
.
As
nothing
but
the
Society
it self
can
in
justice
make
a
valid
Conveyance
of
its
Right
,
so
it
is
not
conceivable
how
the
Society
it self
can
do
it
by
any
thing
but
its
own
act
.
If
this
be
so
,
1.
Mark
that
this
man
disclaimeth
any
other
Divine
Institution
than
by
the
Society
.
2.
The
People
that
have
no
Power
,
being
the
greater
part
of
the
Society
or
Church
,
give
the
Bishop
and
Pope
,
and
Council
their
Power
.
3.
If
the
Clergy
were
all
the
Church
,
the
Presbyters
give
that
Power
to
the
Bishops
and
Pope
,
which
they
had
not
themselves
.
4.
All
runs
on
the
false
Antimonarchical
and
Anarchical
Principle
,
which
I
have
confuted
in
Hooker
,
that
the
Body
makes
Power
by
giving
up
their
own
Right
.
5.
Then
the
General
Councils
and
Pope
have
no
Power
:
For
the
Body
of
the
Universal
Church
never
gave
it
them
,
but
the
Emperors
,
(
save
as
to
Teaching
and
Arbitrations
.
)
6.
Then
in
those
Countries
where
the
Body
of
Clergy
and
People
put
down
Bishops
,
there
Bishops
are
put
down
by
such
as
had
Power
to
do
it
.
For
1.
If
man
may
set
up
Diocesans
,
Popes
and
Councils
,
man
may
take
them
down
.
Yet
the
Proteus
changeth
his
face
,
and
presently
supposeth
[
that
the
whole
Right
of
these
Assemblies
could
not
have
proceeded
from
the
bare
consent
of
the
Society
,
but
from
the
actual
Establishment
of
God
.
—
No
Assemblies
can
dispose
of
the
Rights
of
such
Societies
,
but
such
as
are
lawful
ones
according
to
the
Constitutions
of
that
Society
.
—
As
out
of
Assemblies
they
have
no
power
to
act
who
might
act
in
them
,
how
many
soever
of
the
Suffrages
,
and
how
freely
soever
they
had
been
gotten
;
so
all
those
Meetings
,
how
numerous
soever
,
for
acts
of
Government
,
if
they
be
not
Legal
,
they
add
nothing
of
advantage
to
the
power
of
particulars
singly
considered
.
They
are
not
in
the
Eye
of
the
Law
,
Assemblies
,
but
Routs
,
and
their
concurrence
,
not
Consent
,
but
Confederacy
:
And
as
it
were
Rebellion
in
particular
persons
to
attempt
any
thing
of
that
nature
concerning
the
Government
without
the
consent
of
their
present
Established
Governours
;
—
so
is
there
nothing
in
such
a
Meeting
that
can
give
them
any
Power
as
united
more
than
they
had
as
singly
considered
,
that
may
excuse
them
from
Rebellion
[
*
](A26858-e38310-b)
*
A
General
Council
meeting
without
the
Call
of
the
Pope
their
Established
Governour
,
are
Rebels
.
.
Nay
rather
,
by
the
Principles
of
all
Societies
,
that
which
had
not
been
Rebellion
,
if
done
singly
,
is
counted
so
,
if
it
be
done
in
unlawful
Assemblies
.
And
sure
none
can
think
it
reasonable
to
ratifie
the
acts
of
Rebells
.
—
And
if
the
Society
be
not
represented
by
unlawful
Assemblies
,
how
can
it
in
justice
be
obliged
by
them
?
How
can
any
of
its
Rights
be
disposed
of
by
them
who
are
not
its
Legal
Representatives
[
*
](A26858-e38330-b)
*
1.
Hath
the
King
no
power
but
as
a
Representative
?
If
yea
,
why
not
others
?
2.
Who
made
Pope
or
Prelates
the
Representatives
of
those
that
never
consented
to
them
?
.
—
P.
513.
The
most
natural
way
is
by
abrogating
the
acts
of
such
Assemblies
.
Therefore
the
Jurisdiction
of
the
Assembly
by
the
President
,
is
a
right
consequent
of
the
Office
of
a
President
,
as
a
President
,
and
a
circumstance
requisite
to
make
the
Assembly
it self
lawful
—
specially
where
no
certain
places
or
periods
of
times
are
agreed
on
for
the
keeping
of
any
[
*
](A26858-e38350-b)
*
Now
we
know
what
Councils
have
Authority
:
Only
those
appointed
by
the
President
.
.
There
must
be
some
who
have
the
power
of
Assembling
them
,
when
they
judge
it
convenient
for
the
publick
,
and
who
may
be
allowed
for
competent
Judges
of
that
convenience
.
—
Every
one
is
not
permitted
to
judge
of
the
occasion
.
—
But
there
is
none
concerning
whom
this
Power
can
so
probably
be
presumed
—
None
to
whom
all
undisposed
Power
,
does
by
the
common
Rules
of
all
Societies
,
so
naturally
Escheat
,
as
the
President
of
the
Assemblies
.
Even
in
the
Assemblies
a
Veneration
is
due
to
him
,
for
his
Office
above
all
other
Members
,
but
much
more
so
out
of
the
Assemblies
,
where
none
is
in
a
likely
way
to
be
able
to
oppose
him
.
He
who
calls
an
Assembly
must
have
some
advantage
over
all
the
Members
called
by
him
,
that
he
may
oblige
them
to
convene
,
and
it
is
necessary
to
the
Publick
that
they
be
obliged
to
meet
when
they
are
so
called
,
that
is
,
when
the
IVDGE
of
Circumstances
thinks
it
necessary
,
&c.
But
there
is
none
who
can
pretend
to
this
advantage
,
I
do
not
say
,
of
Jurisdiction
,
but
even
of
Authority
and
Reverence
,
above
his
fellow
Members
,
besides
the
President
.
Besides
,
the
Power
of
such
Assemblies
expires
with
the
Assemblies
themselves
:
so
that
in
the
intervals
of
Assemblies
there
remains
no
more
of
that
Power
,
&c.
But
the
Convening
of
Assemblies
is
an
act
of
Authority
,
in
that
very
interval
,
and
therefore
cannot
agree
to
any
but
the
President
,
whose
Authority
alone
can
be
antecedent
to
the
meeting
of
the
Assemblies
;
so
that
if
it
be
the
right
of
any
it
must
be
his
,
because
none
besides
him
is
capable
of
it
.
Answ.
1.
Did
Hosius
of
Corduba
,
or
Eustathius
Antiochenus
,
or
Cyril
Alexandr
.
Anatolius
Const.
&c.
call
the
Councils
of
Nice
,
Ephesus
,
&c.
or
had
an
Antecedent
right
to
it
?
2.
Hath
no
King
or
Parliament
a
right
to
call
a
Convocation
in
England
?
3.
Have
not
K.
James
,
Jewel
,
Crakenthorpe
,
Buckeridge
,
Bilson
,
Carlton
,
Abbot
,
Field
,
Andrews
,
and
other
English
Bishops
and
Divines
,
and
Chamier
,
Sadeel
,
Chemnisius
,
and
the
rest
abroad
,
fully
proved
that
the
Emperors
called
the
General
Councils
,
as
did
the
Spanish
and
French
Kings
,
and
the
Emperor
Provincial
ones
.
4.
Doth
not
every
Conformist
Subscribe
to
the
Articles
of
Religion
,
which
say
,
that
General
Councils
may
not
be
called
but
by
the
Will
of
Princes
?
Though
Mr.
Dodwell
have
the
plain
Honesty
not
to
be
Ordained
or
Subscribe
these
English
Articles
,
Mr.
Thorndike
,
Bishop
Bromhall
,
Bishop
Guning
,
Dr.
Saywell
,
Dr.
Parker
,
&c.
I
suppose
did
;
But
let
us
hear
him
further
.
And
this
is
more
certainly
true
of
him
who
has
a
right
to
preside
in
Assemblies
when
they
are
convened
by
Virtue
of
his
General
Right
to
preside
over
the
whole
Society
,
as
well
when
Assemblies
are
not
Convened
as
when
they
are
,
than
of
him
who
is
chosen
by
the
particular
Assemblies
for
their
particular
Occasions
.
And
he
who
has
his
Precedency
not
by
virtue
of
any
particular
Election
,
but
for
term
of
Life
,
must
have
such
a
Presidency
as
I
am
speaking
of
.
Not
only
the
Assemblies
convened
by
him
are
in
this
regard
lawful
;
but
also
no
Assemblies
are
lawful
but
what
are
called
by
him
,
because
there
is
no
other
way
of
making
them
lawful
,
but
the
lawfulness
of
their
Call
;
nor
any
Power
to
Call
them
distinct
from
that
of
such
a
President
.
Do
you
wonder
that
this
Man
Conformeth
not
?
Or
do
you
not
wonder
that
those
Subscribe
and
are
called
Protestants
that
are
of
his
Mind
?
If
they
can
answer
the
Articles
,
the
King
and
Parliament
,
that
say
the
King
hath
Power
to
call
Synods
,
what
do
they
make
of
their
Readers
that
obtrude
such
Baronian
fictions
on
us
,
without
once
attempting
to
answer
Protestants
,
who
with
all
credible
Historians
,
prove
it
past
all
modest
Contradiction
that
Emperors
were
the
ordinary
Callers
of
the
General
Councils
,
and
not
the
Presidents
or
Pope
.
Pag.
516
,
517.
He
goeth
on
asserting
Assemblies
called
without
the
President
to
be
unlawful
,
nullities
,
and
by
the
highest
common
interest
to
be
punished
(
so
far
must
we
think
the
Councils
of
Nice
,
Ephesus
,
&c.
to
be
from
binding
us
)
and
saith
,
[
Indeed
the
Bishops
could
not
renounce
this
Power
without
dissolving
the
Society
by
making
the
Exercise
of
Government
unpracticable
,
or
without
changing
the
whole
frame
of
Government
;
For
—
who
must
have
it
?
If
none
had
had
it
,
how
could
the
Society
be
secured
,
that
Assemblies
should
meet
if
none
had
Power
to
oblige
particular
Members
to
be
present
at
them
when
called
?
If
at
any
time
no
meeting
were
ascertained
,
the
Government
would
be
dissolved
?
Ans.
1.
Did
this
reading
Man
never
hear
of
the
Claim
of
Princes
to
call
Councils
in
their
Dominions
?
Did
he
not
know
where
he
lived
?
Did
he
never
read
the
late
Act
of
Parliament
in
Scotland
,
that
asserts
all
Church-Power
in
Exteriors
to
be
in
the
King
?
Nor
any
of
the
Protestants
Confessions
or
Divines
?
Should
I
think
he
had
quite
forgotten
all
this
?
or
that
he
had
the
craft
to
take
no
notice
of
it
,
as
that
which
was
too
hot
to
handle
?
2.
And
was
it
not
a
piece
of
Wit
to
take
it
for
granted
that
such
Assemblies
(
as
he
calleth
the
Councils
)
are
so
Essential
to
the
Church
,
that
the
Government
and
Society
is
dissolved
without
them
,
or
without
a
Ruling
Presidents
Power
to
call
them
?
And
the
Pope
must
have
a
Power
to
oblige
all
particulars
to
come
when
he
calleth
them
?
And
no
wonder
when
(
unless
Men
be
Cheaters
)
the
whole
Power
Escheateth
into
the
Presidents
hands
when
the
Council
is
dissolved
;
which
is
when
ever
his
Holiness
please
:
And
long
enough
may
you
Petition
him
for
these
Church
Parliaments
,
when
to
call
them
,
is
to
surrender
part
of
his
Power
.
Answ.
3.
But
what
if
all
these
Church
Councils
as
such
have
no
Governing
Power
at
all
over
any
of
the
particular
Bishops
,
any
more
than
a
Synod
of
Schoolmasters
have
over
each
others
Persons
and
Schools
,
but
meet
only
by
Christ's
general
Obligation
to
do
all
their
work
with
greatest
Prudence
for
Mutual
Help
and
Concord
?
He
hath
been
told
on
both
Ears
oft
enough
that
this
is
not
only
his
Adversaries
Judgment
,
but
such
great
Bishops
as
I
have
oft
named
:
yea
,
and
of
Grotius
his
Friend
,
when
he
wrote
de
Imp.
sum
.
Potest
.
And
where
do
you
find
this
Disputant
once
attempt
in
all
this
begging
presuming
Volume
to
prove
any
Regent
Power
in
such
Councils
(
but
what
the
Magistrate
giveth
them
.
)
Monstra
mihi
,
inquit
Hieron
.
quisnam
Imperatorum
celebrari
id
Concilium
jusserit
?
saith
Grotius
,
(
ib.
P.
168.
)
Non
ideo
convocari
Synodum
quod
in
ea
pars
sit
Imperii
,
satis
jam
demonstratum
arbitror
:
Finis
ergo
,
ut
Episcopus
Wintoniensis
recte
notat
,
hic
est
,
ut
ad
veritatis
&
Pietatis
amplificationem
Consilium
Principi
praebeant
;
hoc
est
,
Praeeant
ipsi
judicio
directivo
—
&
ut
per
Synodum
stabili●i
testataque
fieri
possit
Consensio
Ecclesiae
.
—
Omnium
autem
horum
finium
nullus
est
necessarius
simpliciter
.
Neque
Synodus
simpliciter
ad
illos
fines
necessaria
.
This
he
goeth
on
to
prove
,
and
more
than
so
,
that
Synods
are
oft
hurtful
(
as
well
as
unnecessary
,
Cum
potius
,
saith
August
.
rarissimae
inveniantur
haereses
propter
quas
damnandas
necessitas
talis
exstiterit
.
)
I
will
not
repeat
,
saith
Grotius
,
the
Complaint
of
almost
all
Ages
,
that
the
chief
Diseases
were
brought
into
the
Church
à
Sacerdotibus
:
citing
Nazianzen
,
he
addeth
,
Neque
agit
de
Arianis
duntaxat
Synodis
,
sed
de
omnibus
suorum
temporum
,
praecipue
quibus
ipse
interfuit
(
Mr.
Morrice
might
easily
know
this
)
—
Nec
pauca
referri
possunt
si
opus
sit
infoeliciorum
conciliorum
exempla
,
quale
fuit
sub
Constantino
Antiochenum
,
Caesariense
&
Tyrium
,
cujus
conventus
Episcopis
scribens
Constantinus
,
nihil
ait
ab
illis
fieri
,
nisi
quod
ad
odia
&
dissensiones
serendas
,
ad
perniciem
denique
humani
generis
faciat
.
—
Zanchy's
way
cited
by
him
,
is
oft
better
than
Councils
,
that
the
Magistrate
command
Ministers
in
Controversies
,
1.
Vti
non
suis
sed
Scripturae
vocibus
,
2.
Et
à
publicâ
damnatione
abstinere
.
And
Pag.
209.
saith
Grotius
,
The
Church
hath
no
Legislative
Power
by
Divine
Right
—
What
was
written
in
Synods
before
Christian
Emperors
for
Order
and
Ornament
,
are
not
called
Laws
but
Canons
,
and
have
either
only
the
force
of
advice
,
as
in
things
which
rather
belong
to
singular
persons
than
to
all
;
or
they
oblige
by
way
of
Agreement
,
&c.
But
some
Legislative
Power
may
be
given
by
humane
Laws
.
—
But
perhaps
some
will
say
that
Mr.
Dodwell
speaketh
only
of
National
,
or
Provincial
,
or
Diocesane
Councils
,
and
not
of
General
ones
,
and
therefore
by
the
fixed
President
,
meaneth
not
the
Pope
.
Answ.
1.
I
would
he
were
willing
and
able
to
tell
what
he
meaneth
.
But
he
felt
what
a
fine
advantage
he
had
under
the
Name
of
Bishops
Presidency
to
please
a
Party
,
and
say
more
than
every
one
of
them
shall
at
first
perceive
.
But
he
expresly
maintaineth
that
the
Universal
Church
is
one
Political
Society
,
and
hath
a
visible
Supreme
humane
Government
that
is
Absolute
,
and
from
which
there
is
no
appeal
:
And
that
this
Society
hath
Legislative
Power
,
and
is
bound
but
by
the
Laws
made
in
its
own
Assemblies
:
And
that
these
Assemblies
are
Rebels
,
and
punishable
if
not
called
by
the
President
:
And
though
Mr.
D.
had
the
Prudence
to
use
the
word
President
rather
than
Pope
,
if
ever
he
speak
intelligibly
it
's
here
.
And
Mr.
Thorndike
(
whom
he
valueth
as
a
sound
Protestant
)
Archbishop
Bromhall
,
and
the
rest
of
the
Tribe
,
do
openly
assert
the
due
Presidence
of
the
Pope
,
as
Principium
Vnitatis
and
first
Patriarch
.
Saith
Mr.
Dodwell
further
,
Pag.
522
,
523.
[
Supposing
those
Presbyters
that
chose
the
President
had
invested
him
in
his
Office
by
Prayer
and
Imposition
of
hands
,
and
no
Bishops
had
any
more
to
do
in
his
Consecration
,
than
Kings
have
in
the
Inauguration
of
our
ordinary
Kings
—
it
will
not
follow
that
those
Presbyters
who
chose
and
consecrated
him
,
must
have
any
more
Power
over
him
—
Nor
is
it
only
true
that
this
way
may
be
so
—
but
indeed
it
must
be
so
;
whenever
the
Person
so
invested
is
supposed
to
be
invested
in
the
Supreme
Power
,
and
whenever
the
Society
over
which
he
is
placed
is
also
Independent
on
other
Societies
[
As
the
Universal
Church
is
]
Such
a
Person
can
never
be
placed
in
his
Power
,
if
not
by
them
who
must
after
be
his
Subjects
,
unless
by
his
Predecessor
,
which
no
Society
can
safely
depend
on
for
a
constant
rule
of
Succession
.
(
And
doth
any
but
the
Pope
pretend
to
this
Soveraign
place
)
?
In
his
own
Society
he
can
have
none
of
his
own
Order
that
can
perform
the
Ceremony
to
him
,
because
we
suppose
Him
to
be
Supreme
;
and
there
cannot
be
two
such
in
one
Society
.
(
True
:
And
you
make
it
your
fundamental
that
the
Catholick
Church
is
one
such
Society
;
and
so
must
have
such
a
Supreme
)
.
And
it
's
worth
the
noting
which
he
adds
[
And
therefore
I
,
for
my
part
,
am
so
little
solicitous
for
any
consequence
that
may
be
hence
inferred
to
the
prejudice
of
my
Cause
,
as
that
I
am
apt
to
think
that
this
must
have
been
the
way
at
first
in
the
making
of
Bishops
,
how
Absolute
soever
I
conceive
them
to
have
been
when
they
were
once
made
.
—
Ans.
Are
we
not
beholden
to
the
Universal
Presidentship
for
this
concession
?
I
forced
Johnson
,
alias
Terret
to
the
same
:
And
yet
both
these
men
cry
down
a
Power
resulting
from
God's
Law
or
Charter
to
the
person
duly
receptive
,
when
yet
the
Instance
of
the
Papacy
constraineth
them
to
make
it
their
foundation
.
Why
then
must
Presbyterian
Ordination
be
Nullity
,
if
Inferiors
only
chuse
and
Consecrate
the
Pope
,
and
Presbyters
only
at
first
chose
and
Consecrated
Bishops
?
Obj.
The
difference
is
,
that
such
Inferiors
are
but
Electors
and
Investing
Ministers
,
and
not
Donors
of
the
Power
,
but
Popes
and
Prelates
are
Donors
.
Ans.
1.
Then
no
Prelate
could
be
such
but
by
the
Popes
or
Councils
donation
.
2.
Doth
not
Mr.
D.
oft
say
,
that
the
Body
is
the
seat
of
Power
,
and
so
giveth
it
?
3.
But
why
should
he
think
that
we
must
take
his
word
for
this
difference
and
the
Prelatical
Donation
instead
of
Ministry
?
Do
not
the
Papists
themselves
more
commonly
hold
that
the
Presbyters
(
or
Priests
)
Office
is
of
fixed
Divine
Institution
,
and
more
unalterable
,
than
that
the
Bishops
is
?
The
latter
is
disputed
;
the
former
undisputable
.
(
It
may
be
Mr.
D.
will
thus
prove
that
he
is
no
Papist
:
But
I
had
rather
he
be
one
than
worse
.
)
Nay
,
what
will
you
say
if
after
all
he
be
half
an
Independent
?
P.
523.
saith
he
,
[
This
seems
best
to
agree
with
the
Absoluteness
of
Particular
Churches
,
before
they
had
by
compact
united
themselves
under
Metropolitanes
and
Exarchs
into
Provincial
and
Diocesan
Churches
.
—
And
this
seems
to
have
been
fitted
for
the
frequent
Persecutions
of
those
earlier
Ages
,
when
every
Church
was
able
to
secure
its
own
Suecession
by
its
own
power
withoue
depending
on
the
certain
opportunities
of
the
meeting
of
the
Bishops
of
the
whole
Province
.
And
the
alteration
of
this
practice
,
the
giving
the
Bishops
of
the
Province
an
interest
in
the
Choice
of
every
particular
Colleague
,
seems
not
to
have
been
so
much
for
want
of
power
in
the
particular
Churches
to
do
it
,
as
for
the
security
of
Compacts
,
that
they
might
be
certain
of
such
a
Colleague
as
would
observe
them
.
—
And
he
thinks
[
it
probable
that
it
was
in
imitation
of
the
Philosophers
Successions
,
that
these
Ecclesiastical
Successions
were
framed
.
—
And
when
the
Philosophers
failed
to
nominate
their
own
Successors
,
then
the
Election
was
in
the
Schools
.
]
Ans.
What
could
be
said
more
gently
by
such
a
man
?
1.
Then
the
first
Churches
were
like
Philosophers
Schools
;
very
good
;
not
many
score
or
hundred
Schools
as
the
first
and
least
Order
.
2.
The
Government
of
Churches
was
much
like
that
of
Philosophers
in
their
Schools
.
3.
Bishops
(
and
much
more
Presbyters
)
might
be
made
then
without
Bishops
,
by
the
Election
and
Consecration
of
Presbyters
.
4.
This
was
the
old
way
in
time
of
Persecution
.
5.
This
alteration
was
not
for
want
of
Power
in
the
Particular
Churches
,
&c.
6.
But
it
was
made
to
secure
Observance
in
the
Colleagues
.
7.
And
Church
Successions
framed
in
imitation
of
Philosophers
.
We
shall
in
due
time
enquire
whether
we
are
all
bound
to
stand
to
these
changes
,
on
pain
of
all
the
scorn
and
sufferings
that
the
followers
of
them
will
lay
upon
us
.
Will
you
know
more
of
this
Self-confutation
?
In
his
Preface
he
saith
,
[
P.
4.
I
suppose
all
Churches
Originally
equal
,
and
that
they
have
since
submitted
to
prudential
Compacts
.
But
are
not
all
we
(
poor
nothings
then
)
obliged
on
pain
of
damnation
to
stand
to
all
that
our
Fore-fathers
did
?
And
must
we
not
take
the
Imperial
Subjects
of
Asia
,
Africa
and
Europe
,
(
we
know
not
who
)
for
our
Fore-fathers
in
Brittain
?
and
be
of
that
Heathens
mind
that
drew
back
from
Baptism
,
when
he
heard
his
Fore-fathers
were
in
Hell
,
and
said
,
that
he
would
be
where
they
were
?
No
,
this
moderate
man
tells
you
,
[
Though
they
may
oblige
them
as
long
as
the
reason
of
these
Compacts
lasts
,
and
as
far
as
the
equity
of
those
Compacts
may
hold
,
as
to
the
true
design
of
those
that
made
them
,
and
as
far
as
those
Compacts
have
meddled
with
the
alienable
Rights
of
Particular
Churches
;
yet
where
any
of
these
Conditions
fail
,
there
the
Particular
Churches
are
at
liberty
to
resume
their
Antient
Rights
.
Obj.
Yea
,
but
who
shall
judge
when
any
of
of
these
Conditions
fail
?
He
answers
next
[
And
I
suppose
the
power
of
judging
when
these
Conditions
fail
to
be
an
unalienable
Right
of
Particular
Churches
,
and
not
only
to
judge
with
the
Judgment
of
private
discretion
,
but
such
a
Judgment
as
may
be
an
authentick
measure
of
her
own
practice
.
We
thank
you
Sir
,
that
you
give
us
so
fair
quarter
:
But
if
you
had
not
,
had
we
known
where
,
we
should
have
commenced
a
Suit
for
our
Native
and
Christian
Birth-right
,
and
put
you
to
prove
quo
jure
John
,
Thomas
,
Peter
,
&c.
meeting
a
thousand
years
ago
we
know
not
why
,
nor
when
,
nor
by
what
Authority
,
did
give
away
the
Birth-right
and
the
Souls
of
an
hundred
millions
not
then
in
being
,
that
never
consented
or
heard
of
their
names
,
nor
were
bound
to
know
that
there
was
such
a
City
as
Rome
,
Nice
,
&c.
or
such
men
as
Leo
,
Tharasius
,
&c.
in
the
World
.
And
if
you
had
answered
us
according
to
the
Roman
genius
with
Gaols
,
or
Fire
and
Faggot
,
we
would
have
appealed
to
God
whether
you
and
all
such
will
or
not
;
and
when
God
judgeth
,
do
your
wor●t
.
But
would
you
think
what
a
stress
this
Humane
Catholick
layeth
on
innovating
Prelates
Compacts
?
He
adds
after
all
this
,
P.
6.
Whoever
they
were
that
nominated
the
persons
,
whether
the
People
,
the
Clergy
,
or
the
Prince
,
or
the
Pope
;
yet
still
they
were
the
Bishops
that
performed
the
Office
of
Consecration
;
which
was
that
which
was
then
thought
immediately
to
confer
the
Power
.
Ans.
You
were
not
then
in
being
,
and
therefore
did
not
then
think
it
.
—
And
you
know
mens
thoughts
so
long
before
you
were
born
no
better
than
others
;
Oportet
fuisse
memorem
.
Had
you
not
memory
enough
to
make
your
Preface
meet
with
your
Book
,
where
you
say
that
Presbyters
did
Consecrate
Bishops
,
and
yet
did
not
give
them
the
Power
?
and
say
that
as
to
the
Supreme
President
,
(
we
know
his
name
)
it
must
still
be
otherwise
.
Yet
this
fundamental
Humanist
concludeth
,
p.
11.
[
They
must
be
guilty
of
disobedience
to
the
Divine
Government
,
—
Guilty
of
giving
or
abetting
a
Divine
Authority
in
Men
to
whom
God
has
never
given
such
Authority
,
nay
in
opposition
to
all
the
Authority
,
he
has
really
established
among
men
.
They
must
be
guilty
of
forging
Covenants
in
Gods
Name
,
and
counterfeiting
the
great
Seals
of
Heaven
in
ratification
of
them
.
And
what
can
be
more
Treasonable
by
all
the
Principles
of
Government
?
What
is
more
provoking
and
more
difficultly
pardonable
—
They
must
be
guilty
of
sinning
against
the
Holy
Ghost
,
and
unto
Death
,
and
of
the
sins
described
in
the
passages
of
the
Epistle
to
the
Hebrews
,
with
which
none
do
terrifie
the
Consciences
of
ignorant
unskilful
persons
more
than
they
do
.
They
must
be
guilty
of
such
sins
which
as
they
need
pardon
more
than
others
;
so
do
they
in
the
nature
of
the
things
themselves
more
effectually
cut
off
the
offender
from
all
hopes
of
pardon
in
an
ordinary
way
.
By
being
disunited
from
the
Church
,
he
loses
his
Union
with
Christ
,
and
all
the
Mystical
benefits
consequent
to
that
Vnion
.
He
has
therefore
no
Title
to
the
Sufferings
,
or
Merits
,
or
Intercession
of
Christ
,
or
any
of
those
other
blessings
which
were
purchased
by
those
Merits
,
or
which
may
be
expected
from
those
Intercessions
.
He
has
no
Title
to
pardon
of
sin
,
to
the
gifts
and
assistants
of
the
blessed
Spirit
,
or
to
any
Promises
of
future
Rewards
,
though
he
should
perform
ALL
OTHER
PARTS
OF
HIS
DVTY
,
besides
this
of
uniting
himself
again
to
Christ's
Mystical
Body
in
a
VISIBLE
COMMVNION
:
Till
then
,
there
are
no
promises
of
acceptance
of
any
Prayers
which
either
he
may
offer
for
himself
,
or
others
may
offer
for
him
.
And
how
disconsolate
must
the
condition
of
such
a
person
be
!
And
pag.
20.
Suppose
I
were
mistaken
—
why
should
they
take
it
ill
to
be
warned
of
a
danger
?
—
Ans.
10.
What
harm
was
it
for
those
,
Act.
15.
to
say
,
Except
ye
be
circumcised
and
keep
the
Law
of
Moses
,
ye
cannot
be
saved
?
And
yet
did
Paul
rail
when
he
said
,
Beware
of
evil-workers
,
beware
of
Dogs
,
beware
of
the
Concision
?
What
Sect
cannot
easily
without
a
Doctors
degree
thus
dispute
?
You
are
all
damned
that
be
not
of
our
mind
or
Sect.
But
the
Devil
hurts
those
most
whom
he
least
affrighteth
.
Ans.
2.
What
if
we
put
this
to
wise
men
to
tell
us
,
1.
How
he
can
prove
that
all
the
Christian
World
agreed
to
the
Compacts
that
bring
us
under
these
hellish
consequences
.
I
provoke
him
again
to
answer
my
proof
against
Terret
,
that
they
were
the
Compacts
but
of
one
Empire
?
2.
How
proveth
he
that
we
Brittains
are
under
such
Compacts
,
when
our
Ancestors
(
and
the
Scots
)
renounced
Communion
with
the
Romanists
?
3.
If
our
Ancestors
after
turned
to
Popery
or
Church-Tyranny
,
how
proveth
he
that
we
are
any
more
bound
to
sin
as
they
did
,
than
if
they
had
turned
to
Arianism
or
Turcism
?
when
Ezek.
18.
&
33.
speak
for
the
clean
contrary
.
4.
What
if
we
prove
that
Christ
hath
himself
given
the
Church
in
the
Scriptures
,
an
account
of
his
own
Institution
of
Church-Form
and
Government
,
as
much
as
is
necessary
to
its
Essence
,
Unity
and
Salvation
,
and
that
all
altering
Compacts
contrary
to
this
are
diabolical
:
Will
Christ
damn
us
for
not
breaking
his
Laws
,
and
serving
the
Devil
?
Is
it
the
sin
against
the
Holy
Ghost
,
and
unpardonable
,
not
to
despise
Christ's
Laws
,
and
not
to
obey
the
Devil
?
5.
What
if
we
prove
to
him
that
the
very
Species
of
his
Prelacy
,
and
specially
of
a
Supreme
Catholick
Jurisdiction
is
condemned
by
Christ
,
and
Treason
against
him
?
Are
we
Traytors
for
not
being
Traytors
?
6.
What
if
we
prove
to
him
,
that
according
to
his
very
Canons
,
the
Pope
and
Bishops
that
he
damns
us
for
not
owning
,
are
no
Bishops
,
having
no
true
Call
and
Title
to
that
which
they
pretend
to
?
Will
you
have
yet
another
of
his
Self-contradictions
?
P.
7.
[
I
cannot
but
look
on
it
as
an
Argument
that
God
never
intended
to
oblige
Particular
Churches
to
as
great
a
dependence
on
other
Churches
as
that
is
wherein
he
has
obliged
Subjects
to
depend
on
their
own
Churches
,
because
by
his
contrivance
of
things
it
does
not
follow
,
that
Separating
Churches
must
be
left
as
destitute
of
the
ordinary
means
of
Salvation
on
their
separation
from
other
Churches
,
as
particular
Subjects
are
on
their
separation
from
their
own
Churches
—
Abating
what
obligations
they
have
brought
on
themselves
by
their
own
Compacts
,
God
has
made
them
equal
.
—
There
is
no
way
of
judging
who
is
in
the
right
,
but
by
the
intrinsick
merit
of
the
Cause
.
I
really
believe
that
the
true
original
design
of
those
Compacts
whereby
particular
Churches
have
voluntarily
submitted
to
restrictions
of
their
original
Power
,
was
ONLY
that
every
particular
Church
might
have
her
Censures
confirmed
in
all
other
Churches
in
reference
to
those
who
were
originally
her
own
Subjects
;
not
to
gain
a
Power
over
any
other
Subjects
but
her
own
;
nor
to
submit
to
any
other
Power
,
&c.
Alas
!
And
have
Compacts
by
we
know
not
who
brought
us
all
into
the
snare
of
the
unpardonable
sin
?
Though
Christ
died
for
the
World
,
he
saveth
none
but
Consenters
:
And
can
Men
in
Asia
,
in
Towns
whose
Names
we
poor
Countreymen
never
heard
of
,
make
Laws
to
Damn
all
to
the
Worlds
end
,
that
obey
them
not
;
and
this
without
our
own
Consent
?
To
conclude
,
this
Gentleman
hath
yet
an
easie
remedy
against
all
this
:
He
doth
indeed
frequently
prove
(
if
you
will
believe
him
)
that
though
you
have
Faith
that
works
by
Love
,
and
do
all
other
duty
,
(
that
is
in
Love
to
God
and
Man
)
you
cannot
be
saved
without
external
Communion
,
that
is
,
subjection
to
this
humanly
compacted
Catholick
Church
;
so
said
Pope
Nicholas
long
ago
,
yea
and
Aeneas
Sylvius
when
Pius
2d
,
that
all
other
Graces
and
Duties
will
not
save
a
Man
that
is
not
subject
to
the
Bishop
of
Rome
:
But
saith
this
Man
,
p.
13.
They
may
easily
avoid
the
danger
only
by
returning
to
the
Catholick
Vnity
.
Mark
Catholick
Vnity
.
National
Unity
will
not
serve
:
We
grant
it
.
But
what
Catholick
Vnity
is
,
and
whether
Catholick
Councils
with
a
Catholick
President
that
hath
an
Antecedent
Power
to
call
and
oblige
them
,
without
which
they
are
null
,
rebellious
and
punishable
,
and
to
whom
all
Power
escheateth
in
the
Intervals
of
Councils
,
whether
I
say
,
this
be
necessary
to
Catholick
Unity
,
or
to
Antichristian
Church
Tyranny
is
the
doubt
.
I
will
conclude
this
with
Dr.
Iz.
Barrow's
Theses
,
p.
255.
1.
Patriarchs
are
an
Humane
Institution
.
2.
As
they
were
erected
by
the
Power
and
Prudence
of
Men
▪
so
they
may
be
dissolved
by
the
same
.
3.
They
were
erected
by
the
leave
and
confirmation
of
Princes
,
and
by
the
same
they
may
be
dejected
,
if
great
reason
do
appear
.
4.
The
Patriarchate
of
the
Pope
beyond
his
own
Province
or
Diocess
doth
not
subsist
upon
any
Canon
of
a
general
Synod
.
5.
He
can
therefore
claim
no
such
Power
otherwise
than
upon
his
Invasion
or
Assumption
.
6.
The
Primates
and
Metropolitans
of
the
Western
Church
cannot
be
supposed
otherwise
than
by
force
or
one
of
fear
to
have
submitted
to
such
an
Authority
as
he
doth
Vsurp
.
7.
It
is
not
really
a
Patriarchal
Power
,
(
like
that
granted
by
the
Canons
and
Princes
)
but
another
sort
of
Power
which
the
Pope
doth
Exercise
.
8.
The
most
rightful
Patriarch
holding
false
Doctrine
,
or
imposing
unjust
Laws
,
or
Tyrannically
abusing
his
Power
may
and
ought
to
be
rejected
from
Communion
.
9.
Such
a
Patriarch
is
to
be
judged
by
a
free
Synod
if
it
may
be
had
.
10.
If
such
a
Synod
cannot
be
had
by
consent
of
Princes
,
each
Church
may
free
it self
from
the
mischiefs
induced
by
his
perverse
Doctrine
and
Practice
.
11.
No
Ecclesiastical
Power
can
interpose
in
the
management
of
any
Affairs
within
the
Territory
of
any
Prince
without
his
Concession
.
12.
By
the
Laws
of
God
,
and
according
to
ancient
Practice
,
Princes
may
model
the
Bounds
of
Ecclesiastical
Jurisdiction
,
erect
Bishopricks
,
enlarge
,
diminish
or
transfer
them
as
they
please
.
13.
Wherefore
each
Prince
having
Supream
Power
in
his
own
Dominion
and
equal
to
the
Emperors
in
his
,
may
exclude
any
Foreign
Prelate
from
Jurisdiction
in
his
Territories
.
14.
It
is
expedient
for
the
publick
peace
and
good
that
he
should
do
thus
.
15.
Such
Prelate
according
to
the
Rules
of
Christianity
,
ought
to
be
content
with
his
doing
so
.
16.
Any
Prelate
Exercising
Power
in
the
Dominion
of
any
Prince
,
is
eatenus
his
Subject
;
as
the
Popes
and
all
Bishops
were
to
the
Roman
Emperor
.
17.
Those
Joints
of
Ecclesiastical
Discipline
Established
in
the
Roman
Empire
by
the
Confirmation
of
Emperors
,
were
(
as
to
necessary
continuance
)
dissolved
by
the
dissolution
of
the
Roman
Empire
.
18.
The
Power
of
the
Pope
in
the
Territories
of
any
Prince
did
subsist
by
his
Authority
and
Favour
.
19.
By
the
same
Power
as
Princes
have
curbed
the
Exorbitancy
of
Papal
Power
in
some
Cases
,
(
of
entertaining
Legates
,
making
Appeals
,
disposing
of
Benefices
,
&c.
)
by
the
same
they
might
exclude
it
.
20.
The
practice
of
Christianity
doth
not
depend
on
the
subsistence
of
such
a
form
instituted
by
man
.
As
to
Mr.
Dodwell's
fundamental
Opinion
(
that
the
Minister
can
have
no
Power
which
the
Ordainer
intended
not
to
give
him
)
He
overthroweth
by
it
all
the
Reformation
and
all
the
English
reforming
Ministry
,
as
derived
from
the
Roman
Ordination
:
For
it
's
certain
that
the
Roman
Bishops
intended
not
to
give
them
Power
to
reform
,
or
to
Worship
God
as
they
have
done
.
And
the
Protestants
are
against
him
:
Saith
Dr.
Challoner
(
in
his
Credo
Eccles.
Cath.
p.
95.
)
However
the
Priest
at
the
Baptizing
,
or
the
Bishop
at
the
Ordination
,
had
another
meaning
,
yet
the
words
wherewith
they
Baptized
and
Ordained
being
the
words
of
Christ
,
are
to
be
taken
in
Christs
meaning
;
in
as
much
as
he
which
receiveth
from
another
,
is
to
receive
it
according
to
the
intention
of
the
Principal
Giver
,
and
not
the
Instrumental
Giver
.
He
which
confers
Baptism
and
Orders
as
the
Principal
Donor
is
Christ
;
the
Bishop
or
Pastor
confers
them
only
as
his
Instruments
.
]
So
others
.
As
all
Power
is
of
God
and
must
be
obeyed
,
so
Usurpation
is
of
Satan
,
and
the
higher
the
worse
;
and
the
word
Antichrist
is
supposed
by
many
to
signifie
one
that
is
a
Vsurping
Christ
,
that
is
,
a
Usurper
of
Vniversal
Soveraignty
which
none
but
Christ
is
capable
of
.
Mr.
Jos.
Glanviles
Character
of
Devils
or
Evil
Spirits
in
his
Sadduc●ismus
Triumphatus
is
considerable
,
p.
33.
and
42.
Edit.
2.
[
The
meanest
and
basest
in
the
Kingdom
of
darkness
—
having
none
to
Rule
and
Tyrannize
over
within
the
Circle
of
their
own
Nature
and
Government
,
they
affect
a
proud
Empire
over
us
,
the
desire
of
Dominion
and
Authority
being
largely
spread
through
the
whole
circumference
of
degenerated
Nature
,
especially
among
those
whose
Pride
was
their
Original
Transgression
:
Every
one
of
these
desireth
to
get
him
Vassals
to
pay
him
Homage
.
—
The
good
Angels
have
no
such
ends
to
prosecute
,
as
the
gaining
any
Vassals
to
serve
them
,
they
being
Ministring
Spirits
for
our
good
,
and
no
self-designers
for
a
proud
and
insolent
Dominion
over
us
.
But
I
think
no
Devil
but
Beelzebub
the
Prince
aspireth
so
high
as
to
be
Ruler
of
all
the
World
or
Church
:
And
when
Cardinal
Bertrand
told
Philip
King
of
France
that
God
had
not
been
Wise
if
he
had
not
set
up
one
as
his
Vicegerent
visibly
to
Rule
all
the
World
,
I
do
not
find
that
he
set
up
that
Vice-god
so
far
above
God
himself
as
to
forbid
obeying
him
before
his
Viceroy
,
or
to
deny
Gods
Universal
Laws
to
be
above
Mans
,
and
to
deny
all
Appeals
to
God
and
his
Word
,
or
to
say
that
the
President
of
Counsels
must
be
obeyed
without
excepting
,
If
Gods
Laws
and
his
be
inconsistent
.
Since
the
Writing
of
all
foregoing
,
Mr.
Dodwell
hath
Published
the
Second
Part
of
his
Leviathan
,
called
,
A
Discourse
of
one
Altar
and
one
Priesthood
,
as
against
us
whom
he
calleth
Schismaticks
,
and
me
in
particular
.
It
is
much
of
the
Complexion
of
the
First
Part
,
(
His
Schismatical
Book
)
being
a
Chain
of
many
linked
Propositions
,
of
which
many
are
false
,
and
many
falsly
shaped
and
applied
:
But
put
off
with
a
confident
Affirmation
that
he
hath
proved
them
true
;
And
his
former
Method
is
defended
by
as
confident
an
Affirmation
,
that
all
that
is
said
against
them
invalidates
not
his
proof
.
The
shortest
way
,
I
confess
,
of
defending
himself
,
and
answering
others
,
and
saveth
the
labour
of
much
Writing
and
Reading
:
And
I
think
if
the
tedious
Discourses
of
his
two
Volumes
had
been
just
so
abbreviated
,
it
had
been
a
Kindness
to
his
Readers
.
§
2.
Whether
he
reserve
his
Answer
to
my
last
Book
against
him
to
another
Treatise
,
or
mean
to
overpass
it
by
saying
it
is
contemptible
,
I
know
not
,
nor
much
desire
to
know
.
I
find
him
here
in
his
Preface
doing
that
which
may
serve
his
turn
much
better
than
an
answer
,
viz.
1.
Many
angry
Charges
that
I
slander
him
;
2.
An
attempt
to
prove
it
agreeable
to
his
Method
.
3.
Confident
Affirmation
that
I
write
not
accurately
,
nor
answer
his
Proofs
.
And
to
those
that
read
his
Books
and
not
mine
,
this
is
enough
.
§
3.
His
Proof
of
my
Slander
is
mostly
by
way
of
question
;
Where
did
I
say
this
or
that
?
Where
,
1.
Those
things
that
I
spake
of
others
,
he
feigneth
me
to
say
of
him
:
Joyning
divers
late
Writers
together
,
I
mention
what
is
said
among
them
,
some
one
part
,
and
some
another
,
and
he
takes
all
to
himself
.
2.
When
I
mention
the
clear
Consequences
of
his
Doctrine
.
3.
And
when
in
my
Letters
I
recite
his
Verbal
Discourse
with
me
,
he
asks
,
Where
have
I
said
it
.
Did
I
not
find
him
a
designed
Hider
,
I
would
not
suspect
designed
Fraud
,
but
should
be
very
glad
that
he
so
much
as
intimateth
in
his
Questions
a
denial
of
so
many
Errors
;
But
who
can
choose
but
suspect
his
Sincerity
in
such
seeming
Denials
,
who
findeth
some
of
them
unsincere
.
E.
g.
He
asketh
(
Pref.
)
Where
did
I
once
call
Thomas
Aquinas
a
Saint
?
This
startleth
me
:
Many
times
have
my
Ears
heard
him
call
him
[
Saint
Thomas
]
and
never
once
heard
him
call
him
otherwise
.
And
doth
he
now
seem
to
deny
it
?
I
never
said
that
he
so
wrote
,
but
so
called
him
.
Had
I
not
reason
to
believe
that
when
he
oft
calls
(
the
Church
of
Christ
in
the
singular
Number
;
One
Political
Body
under
One
humane
Government
which
all
must
obey
,
and
not
question
,
whether
it's
Laws
be
agreeable
to
the
Law
of
God
]
that
he
meant
the
Church
Catholick
,
and
not
a
Diocess
?
There
are
Thousands
of
Diocesses
;
but
the
Church
that
he
spake
of
is
but
One.
Had
I
any
reason
to
believe
that
when
he
talkt
of
the
sole
right
of
the
President
to
call
Councils
or
Assemblies
to
make
Church
Canons
,
that
he
meant
only
Diocesans
?
When
as
a
Diocesane
hath
no
Bishops
under
him
to
Convocate
?
And
whether
it
be
not
Convocate
Bishops
to
whom
he
appropriateth
this
Legislation
,
let
the
Reader
judge
as
he
seeth
cause
.
§
4.
But
I
abhor
making
any
Man
thought
to
own
what
he
disowneth
.
And
I
gladly
receive
his
intimated
Denyals
in
these
Questions
;
and
tender
them
to
the
Consideration
of
all
that
are
for
a
foreign
Jurisdiction
.
1.
Mr.
Dodwell
denieth
(
by
intimation
)
all
humane
Vniversal
Church
Supremacy
,
and
consequently
all
humane
Power
of
Legislation
or
Judgment
over
the
whole
Church
.
He
denieth
the
Government
of
the
Catholick
Church
Collectively
ought
to
be
either
Monarchical
or
Aristocratical
,
in
Pope
or
Council
.
2.
He
denieth
the
Pope
to
have
any
Primacy
or
Presidentship
in
General
Councils
,
or
that
it
belongs
to
him
to
call
them
.
It
was
but
a
Diocesans
Power
to
Convocate
his
Presbyters
that
he
meant
.
3.
He
taketh
the
French
Church
for
Papists
,
while
they
own
the
Popish
Communion
(
though
many
are
not
so
in
their
Principles
:
But
it
is
Mens
Principles
that
I
spake
of
,
and
not
their
Communion
)
.
4.
He
denieth
Communion
with
any
part
of
the
Roman
Church
(
Doth
Dr.
Saywell
do
so
?
)
5.
He
taketh
the
Councils
of
Constance
and
Basil
for
Papists
,
(
and
hath
no
Communion
with
those
that
own
them
as
being
Papists
.
)
6.
He
proveth
the
French
Church
guilty
of
the
Hildebrandine
Doctrine
of
deposing
Princes
(
and
Aquinas
too
.
)
7.
He
disowneth
the
terms
of
Cassander
and
Grotius
as
not
sufficient
to
a
lasting
Peace
.
8.
He
(
odly
)
dreamed
that
when
I
deny
a
Governing
College
of
Bishops
,
I
thought
the
Lord
Bishop
of
Ely
had
meant
such
as
our
University
Colleges
,
cohabiting
,
(
this
is
no
Slander
in
him
)
yet
he
declareth
that
by
such
a
College
,
he
means
but
Bishops
ejusdem
Speciei
,
governing
the
Church
by
parts
,
and
not
any
One
Numerical
Soveraign
Company
:
But
that
they
should
hold
all
due
Communion
(
which
he
may
see
I
still
grant
.
)
And
he
falsly
fancies
that
I
am
against
Cyprian's
naming
of
Colleagues
or
his
sence
.
§
5.
But
if
Mr.
Dodwell
be
sincere
,
he
makes
himself
one
of
the
greatest
Separatists
in
the
World
:
Consider
how
narrow
his
Communion
is
,
and
the
Church
which
he
owneth
:
1.
He
hath
no
Communion
with
the
rigid
Italian
Papists
.
2.
Nor
with
the
moderate
Papists
that
are
for
the
Councils
of
Constance
and
Basil
For
he
takes
them
for
Papists
with
whom
he
hath
no
Communion
.
3.
Nor
with
the
Church
of
France
,
because
they
have
Communion
with
Papists
:
Though
many
of
them
are
no
Papists
in
their
Principles
.
4.
He
hath
no
Communion
with
any
Protestant
Churches
that
have
not
Bishops
.
5.
Nor
with
any
Protestants
that
have
Bishops
not
Ordained
by
Canonical
uninterrupted
Succession
from
the
Apostles
(
at
lest
presumptively
)
.
6.
With
none
of
the
Greek
Church
that
have
Communion
with
the
Church
of
Rome
,
or
with
any
Schismaticks
,
or
that
want
such
Succession
,
or
refuse
the
Laws
of
the
Church
(
which
is
all
.
)
7.
With
none
of
the
remote
Nations
,
called
Jacobites
,
Nestorians
,
&c.
Because
they
are
judged
Hereticks
or
Schismaticks
,
or
Communicate
with
such
,
or
have
a
notorious
interruption
of
Succession
.
8.
Not
with
the
Maronites
,
or
any
Sect
that
Communicate
with
Papists
.
9.
Not
with
the
Nonconformists
of
the
Church
of
England
,
whom
he
endeavoureth
to
prove
Damnable
Schismaticks
.
10.
Not
with
the
true
and
old
Church
of
England
,
who
professed
to
hold
Communion
with
those
Foreign
Protestants
whom
he
calleth
Schismaticks
:
Nor
with
any
of
the
present
Bishops
and
Conformists
,
who
profess
the
same
Communion
:
For
his
Rule
is
,
that
they
are
Schismaticks
who
Communicate
with
Schismaticks
.
Who
then
hath
he
Communion
with
?
It
seems
none
but
those
few
new
Men
in
England
of
his
own
Mind
,
who
perhaps
may
call
themselves
the
Church
of
England
.
11.
Nay
,
not
with
those
among
them
who
profess
Communion
with
the
Church
of
Rome
,
except
with
the
Jesuited
part
.
12.
And
with
those
of
them
who
are
for
one
Supreme
Universal
Aristocracy
,
or
Legislative
College
,
Council
and
Judicature
over
the
Universal
Church
.
And
now
can
you
tell
which
is
the
Church
that
he
is
of
:
Or
is
there
a
more
notorious
Separatist
or
Schismatick
than
he
?
§
6.
And
now
can
any
Man
tell
which
is
that
Church
which
he
speaketh
such
wonderful
things
of
?
as
the
One
Body
Politick
of
Christ
)
with
one
visible
human
Government
?
Which
be
the
Bishops
and
Church
that
have
all
that
Leviathan-like
Power
of
Heaven
and
Hell
,
which
he
describeth
and
asserteth
?
Is
it
only
the
uncertain
relicts
of
all
these
?
§
7.
Mr.
D.
hopeth
(
justly
)
that
none
,
or
few
of
his
friendly
Readers
will
read
what
I
write
against
him
;
and
therefore
when
I
detect
his
Fraud
and
putrid
Errors
,
he
puts
it
off
with
saying
,
[
I
do
but
put
many
new
Questions
,
and
answer
nothing
accurately
.
]
But
,
for
the
sake
of
them
that
will
read
,
I
will
ask
him
,
1.
Whether
his
little
invisible
Church
be
a
Body
meet
for
the
Glorious
Elogies
which
he
giveth
the
Church
of
Christ
;
I
profess
I
know
not
one
Bishop
that
is
of
his
professed
Principles
.
Archbishop
Laud
was
not
,
that
took
a
General
Council
to
be
a
Court
of
Pretorian
Power
to
be
externally
obeyed
by
all
the
Church
.
Bishop
Guning
is
not
,
as
the
foresaid
Evidence
sheweth
.
2.
And
I
would
ask
him
whether
his
Church
have
all
the
Power
of
Heaven
and
Hell
which
he
describeth
,
over
those
that
are
without
the
Church
,
or
only
over
those
within
?
Paul
saith
,
What
have
we
to
do
to
judge
them
that
are
without
?
And
if
so
,
how
narrow
is
the
Power
of
his
magnified
little
Church
?
Let
their
own
Subjects
escape
their
Damning
Power
how
they
can
;
it
seems
none
of
all
the
people
on
Earth
whom
he
counteth
Schismaticks
or
Hereticks
are
within
their
reach
:
For
these
with
him
are
all
without
.
If
it
be
said
,
They
were
within
when
they
were
Baptized
,
I
answer
,
1.
What
they
were
,
and
what
they
are
,
is
not
all
one
.
2.
But
he
saith
that
the
Sacraments
are
but
Sacrilegious
Acts
and
Nullities
that
are
done
by
such
.
And
if
so
,
they
were
never
Baptized
,
and
so
never
in
the
Church
.
§
8.
But
let
us
come
to
his
new
Book
and
Method
.
And
first
I
will
tell
him
once
more
what
our
different
Church
Principles
are
,
that
he
may
not
accuse
he
knows
not
what
.
1.
Christ
is
the
only
Head
,
Prophet
,
Priest
and
King
to
the
whole
Church
on
Earth
;
both
of
Influence
and
Government
,
Constitutive
,
Specifying
and
Unifying
;
and
hath
no
Deputy
or
Vicar
under
him
,
Aristocratical
or
Monarchical
that
hath
any
such
Capacity
,
Power
or
Obligation
.
2.
Therefore
the
Church
though
Compaginated
in
all
its
parts
,
is
only
one
Politick
Body
of
Christ
,
and
not
of
Man
,
and
hath
no
other
Soveraign
.
3.
Therefore
neither
Pope
,
Council
or
College
of
Bishops
have
any
Legislative
or
Judicial
Power
over
the
whole
Church
Collective
;
but
only
the
several
Pastors
are
such
to
their
several
Churches
.
4.
Yet
are
they
obliged
to
keep
the
Unity
of
the
Spirit
in
the
Bond
of
Peace
and
Love
,
and
to
do
all
in
Concordant
Observation
of
Christs
Laws
.
And
all
Churches
and
Christians
to
help
others
to
their
Power
.
5.
And
when
they
afford
such
Counsel
,
or
help
for
Concord
to
other
Churches
,
they
do
it
not
as
Lay-men
,
but
as
Pastors
,
in
the
Universal
Church
,
though
not
as
Pastors
to
other
Mens
Flocks
.
As
Physicians
of
several
Hospitals
,
and
Judges
of
several
Courts
,
or
Mayors
of
several
Corporations
,
or
Kings
of
several
Kingdoms
may
advise
for
Concord
,
without
Usurping
each
others
Government
.
6.
As
God
only
by
Moses
made
the
Jewish
Law
,
and
the
Priests
were
not
to
make
more
,
but
only
to
Rule
by
it
,
it
being
a
Prophetical
and
Mediatorial
Work
:
So
Christ
only
by
himself
and
his
Spirit
(
of
Infallibility
and
Miracles
)
in
the
Apostles
,
made
the
Christian
Universal
Law
,
and
no
Men
are
to
make
more
such
,
but
to
Rule
by
that
so
made
.
7.
As
Gerson
truely
told
the
Pope
,
Christs
own
Law
is
sufficient
for
the
Government
of
the
Church
(
Universal
)
else
Christ
had
not
been
a
perfect
Law-giver
:
And
they
that
pretend
by
Supplements
or
Emendations
to
add
or
do
better
,
are
not
his
Ministers
but
Accusers
.
8.
Therefore
those
Popes
and
Councils
that
have
presumed
to
make
Laws
for
the
whole
Church
have
Usurped
Christs
Prerogative
,
and
are
false
Prophets
or
Traytors
against
Christ
.
9.
Therefore
none
should
own
them
as
such
,
nor
is
it
Schism
,
but
Duty
so
far
to
disown
them
.
10.
Nor
should
any
own
these
Bishops
as
such
,
who
own
this
their
Usurpation
.
As
no
Soldiers
of
the
Kings
Army
should
follow
those
Captains
who
subject
themselves
to
and
take
Commissions
from
an
Enemy
,
Usurper
or
Foreign
Princes
.
11.
The
Power
of
Bishops
under
Christ
as
to
Laws
is
only
to
keep
and
teach
Christs
Laws
,
and
Rule
by
them
,
and
determine
themselves
of
undetermined
circumstances
or
accidents
,
which
vary
as
time
and
emergent
occasions
vary
,
and
are
unfit
for
Universal
Obligation
;
and
this
Power
they
have
only
over
their
single
Flocks
,
though
by
contract
they
may
join
in
such
things
with
others
for
Concords
sake
.
12.
When
the
case
of
many
Churches
is
alike
,
and
their
common
good
requireth
Concord
in
any
such
accidents
,
all
are
bound
to
observe
such
Concordant
Agreements
,
by
virtue
of
Christs
command
for
Concord
.
13.
But
if
on
this
pretence
Pastors
will
turn
Agreements
for
Concord
into
Laws
,
and
make
that
seem
needful
to
Unity
which
is
against
it
,
and
hurtful
to
the
Churches
,
no
Christians
should
encourage
their
Usurpation
by
Obedience
,
it
being
contrary
to
Christs
general
Laws
.
14.
Whatever
maketh
true
Christians
maketh
Men
Members
of
Christ
and
his
Church
?
And
only
the
Essentials
of
Christians
go
to
make
true
Christians
,
and
the
Integrals
to
make
compleat
Christians
.
15.
The
Canons
of
Bishops
are
not
Essential
to
Christianity
,
nor
the
understanding
the
many
Controversies
about
Diocesans
,
Patriarchs
,
Councils
,
Ordinations
,
Successions
,
nor
to
know
which
is
the
true
Bishop
.
16.
Baptism
is
our
Christening
,
and
he
that
is
truely
Baptized
is
a
Christian
,
and
a
Member
of
Christ
,
and
hath
the
pardon
of
Sin
and
right
to
Heaven
before
he
be
a
Member
of
a
particular
Church
,
or
Pastor
;
as
the
Eunuch
Acts
8.
and
many
converted
without
Bishops
:
As
the
Indians
by
Edesius
and
Frumentius
,
and
the
Iberians
by
a
Maid
,
&c.
17.
Whosoever
truely
repenteth
and
believeth
and
loveth
God
as
God
,
and
is
of
a
Heavenly
Mind
and
Life
,
is
pardoned
before
God
,
before
Baptism
,
and
Baptism
doth
but
Invest
him
in
it
,
and
make
him
a
Christian
more
fully
by
Covenant
and
before
the
Church
,
and
the
want
of
it
without
contempt
will
not
keep
him
from
Salvation
.
18.
No
one
shall
be
saved
by
being
joyned
to
a
right
Bishop
,
or
receiving
the
Eucharist
,
who
hath
not
true
Repentance
,
Faith
,
Love
,
and
the
Spirit
of
Holiness
:
No
Sacrament
saveth
the
unqualified
.
19.
Thousands
live
in
ignorance
and
wickedness
,
in
Atheism
,
Sadduceism
,
Carnality
,
Adultery
,
Drunkenness
,
&c.
that
conform
to
Bishops
and
receive
the
Eucharist
.
And
to
tell
such
they
are
in
a
state
of
Salvation
is
opposition
to
Christ
,
and
Damnable
deceit
of
Souls
.
20.
The
Levites
and
Inferior
Priests
received
not
their
Office
from
the
High-priest
,
but
by
Gods
Law
had
it
by
Inheritance
to
which
God
chose
the
Tribe
of
Levi
:
Nor
had
the
High
Priests
power
to
add
to
,
or
alter
the
Laws
and
Office
of
the
Inferior
Priests
or
their
own
.
21.
Nor
was
there
a
necessity
of
an
uninterrupted
regular
Succession
;
much
was
of
man's
making
:
Christ
owned
them
that
were
in
possession
,
though
Usurpers
,
not
of
Aarons
Line
,
but
such
as
bought
the
place
of
the
Romans
.
22.
Seeing
the
High
Priest
was
a
Type
of
Christ
,
and
the
Scripture
saith
so
much
of
the
change
of
the
Law
and
Priesthood
,
and
Christ
hath
made
sufficient
Laws
for
Church
Offices
,
it
is
presumption
to
Judaize
,
and
pretend
to
any
other
imitation
of
the
High
Priests
than
Christ
hath
ordained
.
23.
No
one
of
the
Apostles
was
an
High
Priest
over
the
rest
,
but
had
equal
Apostolical
Power
.
24.
Christ
rebuked
them
for
seeking
who
should
be
greatest
,
and
expresly
forbad
that
which
they
sought
.
25.
Every
Pastor
or
Church-Presbyter
hath
an
Office
subordinate
to
the
Teaching
,
Priestly
and
Ruling
Office
of
Christ
.
26.
Every
ones
Pastoral
Office
is
instituted
and
described
by
Christ
(
by
his
Spirit
in
the
Apostles
)
and
this
specification
is
Divine
,
which
none
may
alter
,
nor
make
any
other
such
.
27.
Therefore
(
as
Papists
confess
of
the
Pope
)
all
that
men
have
to
do
is
(
not
to
be
makers
or
donors
of
the
Office
,
but
)
to
determine
of
the
persons
that
shall
receive
it
from
Christ's
donative
Instrument
,
his
Law
,
and
ministerially
to
invest
them
(
as
men
Christen
,
Marry
,
Crown
Kings
,
&c.
)
28.
No
Minister
or
Priest
representeth
Christ
simpliciter
,
but
secundum
quid
,
as
Embassadors
or
Justices
do
the
King
.
29.
Christ's
Laws
are
above
mans
,
and
no
man's
to
be
obeyed
against
them
.
To
obey
man
against
God
is
Idolatry
.
30.
The
Priests
or
Bishops
are
under
Christ's
Laws
as
well
as
others
,
and
by
them
all
their
true
Power
is
given
and
limited
:
And
therefore
if
they
go
against
Christ's
Laws
,
they
represent
him
not
therein
,
nor
are
to
be
obeyed
,
as
usurping
an
unjust
Power
.
31.
Therefore
every
Christian
hath
a
Judgment
of
discerning
whether
Bishops
Laws
agree
with
Christ's
,
and
must
be
governed
as
reasonable
creatures
,
and
not
as
Infants
,
Idiots
or
Brutes
.
32.
They
that
deny
this
,
and
require
absolute
obedience
in
all
things
,
set
man
above
God
,
and
make
it
the
duty
of
Subjects
to
be
Atheists
,
Infidels
,
Idolaters
,
Mahometans
,
Murderers
,
Adulterers
,
Hereticks
,
where
Kings
,
or
Popes
,
or
Prelates
will
command
it
.
33.
Multitudes
of
Church-Canons
have
been
contrary
to
Christ's
Laws
,
as
I
have
(
with
grief
)
proved
in
my
History
of
Councils
.
34.
Bishops
that
deposed
Emperors
and
Kings
were
not
to
be
obeyed
therein
.
35.
Almost
all
the
Christian
World
since
the
use
of
General
Councils
are
disagreed
who
are
the
true
Bishops
,
one
Party
setting
up
one
,
whom
others
reject
and
condemn
;
so
that
if
it
were
necessary
to
Salvation
to
know
who
is
the
true
Bishop
of
the
several
Churches
,
few
Christians
could
be
saved
.
36.
Many
Canons
nullifie
the
Office
and
Power
of
these
Bishops
who
come
in
by
the
Magistrate
,
without
the
choice
or
consent
of
the
Clergy
and
People
:
And
I
think
Mr.
Dodwell
professeth
Communion
with
few
but
such
,
and
so
is
by
Canons
condemned
.
37.
There
is
no
Law
of
Christ
,
or
unchangeable
Law
of
man
for
appropriating
a
certain
space
of
ground
to
one
Bishops
Jurisdiction
.
Grotius
and
Dr.
Hammond
thought
that
at
first
most
great
Cities
had
two
Bishops
and
Churches
,
one
of
Jews
,
and
one
of
Gentiles
.
And
the
Apostles
never
so
appropriated
any
places
to
themselves
,
but
oft
divers
in
one
City
were
their
Teachers
.
38.
Occupation
of
a
space
of
ground
for
Priestly
Power
is
no
just
Title
,
and
may
be
altered
:
And
if
it
were
,
the
Primitive
Occupation
was
contrary
to
Mr.
Dodwells
Model
.
39.
If
each
City
was
to
have
a
Bishop
,
each
of
our
Corporations
should
have
one
,
being
all
Cities
in
that
antient
sense
.
40.
It
is
not
necessary
to
all
to
be
of
any
fixed
particular
Church
,
as
I
have
proved
elsewhere
(
of
Travellers
,
some
Embassadors
,
Merchants
,
Vagrants
,
&c.
)
while
they
are
of
the
Universal
Church
,
and
own
Christ
,
and
obey
his
Law
.
41.
The
Electors
do
more
to
the
making
of
Bishops
than
the
Ordainers
:
Oft-times
Bishops
have
ordained
contrary
Competitors
,
some
one
,
and
some
another
;
and
are
oft
forc't
to
ordain
whom
Princes
and
Patrons
chuse
.
42.
Cyprian
and
his
Carthage
Council
,
prove
in
the
Case
of
Martial
and
Basilides
,
that
it
is
the
Peoples
Duty
to
forsake
those
Bishops
who
are
not
qualified
according
to
Christ's
Law
,
though
Canonically
ordained
and
approved
.
And
Martin
separated
from
such
;
and
Gildas
saith
he
is
not
eximius
Christianus
,
that
owned
the
Brittish
Bishops
.
43.
Christ
hath
left
sufficient
Directions
,
for
the
continuation
or
restoration
of
the
Priestly
Office
,
without
Canonical
successive
Ordination
uninterrupted
;
As
well
as
God
hath
done
for
Kings
.
44.
Seeing
Mr.
D.
saith
,
A
Presumptive
title
may
serve
,
he
thereby
confesseth
that
it
is
not
real
Canonical
Succession
,
but
the
Opinion
of
it
that
he
makes
necessary
.
45.
The
Question
is
,
Who
must
be
the
Presenters
?
When
they
so
greatly
differ
?
Grotius
presumed
that
the
Chief
Minister
of
a
City
or
a
Church
was
really
a
Bishop
,
though
not
so
called
.
46.
The
Reformed
can
prove
a
more
probable
Succession
than
the
Roman
,
whose
frequent
interruptions
hath
been
oft
proved
.
47.
If
we
must
imitate
the
Jewish
High
Priesthood
,
not
every
City
must
have
one
,
but
every
Nation
(
and
so
England
hath
none
)
or
else
all
the
World
.
48.
Judea
being
a
small
Country
,
all
the
People
at
their
great
Anniversaries
might
go
up
to
Jerusalem
;
which
in
great
Kingdoms
and
Empires
is
impossible
.
49.
It
is
false
that
we
are
united
to
Christ
only
by
the
Sacrifice
of
the
Eucharist
.
Baptism
which
is
no
Sacrifice
,
first
uniteth
us
to
him
publickly
,
as
Faith
and
the
Spirit
do
before
secretly
.
50.
It
is
a
frivolous
thing
of
Mr.
D.
to
write
a
Book
for
one
chief
Altar
and
Bishop
,
when
the
Question
is
of
what
Church
that
one
must
be
:
I
have
proved
that
Ignatius
appropriated
them
to
Churches
no
bigger
than
our
Parishes
,
and
Mr.
Clerkson
hath
proved
more
;
and
the
Man
confuteth
none
of
this
proof
.
51.
Seeing
he
disowneth
one
Universal
High
Priest
,
and
would
have
one
in
every
City
,
or
Nation
at
most
,
who
knoweth
not
that
the
City
Bishops
of
the
World
are
now
(
and
have
been
1200
Years
)
in
so
great
dissention
disowning
each
others
Communion
,
that
it
's
hard
to
know
Catholicism
by
his
way
of
Communion
.
52.
And
who
shall
Govern
these
several
Bishops
,
if
each
one
be
a
Supreme
?
Have
they
not
as
much
need
of
Government
as
Presbyters
?
53.
The
Eucharist
is
no
otherwise
a
Sacrifice
,
than
as
it
is
an
instituted
Symbolical
Commemoration
of
Christ's
Sacrifice
.
54.
The
validity
of
the
Sacrament
depends
not
on
the
uninterrupted
Succession
of
the
Priest
,
nor
his
Subjection
to
the
Bishop
.
55.
There
are
many
Cases
in
which
it
is
a
Duty
to
be
ordained
,
and
officiate
without
the
Bishops
consent
:
As
in
all
the
Popish
Countries
where
they
will
admit
none
without
consent
to
Sin
.
56.
To
make
Bishops
and
all
their
Curates
the
absolute
disposers
of
Heaven
and
Hell
,
is
to
set
up
the
highest
Papal
Tyranny
over
Kings
and
Kingdoms
,
by
vile
Presumption
.
57.
His
words
that
the
People
can
better
judge
of
their
visible
Union
with
the
High
Priest
and
Christ
,
than
of
any
invisible
one
,
is
a
pernicious
intimation
,
that
this
visible
Church
Union
will
save
them
that
have
not
the
invisible
Grace
of
sound
Faith
,
Repentance
,
and
the
Spirit
of
Love
and
Holiness
.
I
intended
to
have
proceeded
to
a
distinct
Answer
to
Mr.
Dodwell's
whole
Book
,
because
I
take
him
to
be
the
most
injurious
and
gross
Adversary
to
the
true
Unity
of
the
Church
,
on
pretence
of
Pleading
for
Unity
,
of
any
that
calls
himself
a
Protestant
;
and
find
him
not
only
extreamly
self-conceited
,
loquacious
and
magisterial
(
in
a
lowly
Garb
)
but
grosly
unsincere
,
intimating
his
denial
of
that
in
Print
,
which
he
often
owned
to
me
in
Private
Conference
,
viz.
for
the
Nullity
of
the
Protestant
Churches
,
that
have
not
his
false
Character
,
for
the
verity
of
the
French
Church
,
and
for
the
uninterrupted
Succession
of
the
Papal
Seat
;
when
I
undertook
to
prove
it
,
he
told
me
,
It
was
not
for
the
interest
of
Christianity
to
say
so
;
And
yet
it
is
for
the
interest
of
Christianity
for
him
to
Unchurch
more
Churches
,
I
think
than
the
Papists
ordinarily
do
.
But
when
I
had
gone
thus
far
,
I
was
stopt
by
the
Persecutions
of
his
Church-Rulers
,
and
then
by
Sickness
,
and
after
by
near
two
Years
Imprisonment
for
my
Paraphrase
on
the
New
Testament
by
a
Judicature
,
as
admirably
agreeing
to
his
Principles
,
as
if
he
had
been
his
Disciple
(
Chancellor
Jeffreys
lately
Dead
.
)
and
such
others
.
Therefore
not
to
tire
the
Reader
with
more
words
to
so
wordy
a
Man
,
I
again
and
again
(
though
I
suppose
in
vain
)
provoke
him
and
his
dividing
Brethren
,
to
answer
my
Treatise
of
Episcopacy
,
my
first
Plea
for
Peace
,
my
Sacrilegious
desertion
of
the
Ministry
rebuked
,
my
Apology
for
the
Nonconformists
Preaching
,
my
English
Nonconformity
,
and
Mr.
David
Clerkson's
Posthumous
Book
for
the
Primitive
Episcopacy
,
against
his
Fiction
of
the
present
Diocesane
Episcopacy
,
as
having
no
Bishops
under
them
.
But
fraudulent
Disputers
will
dissemble
,
and
silently
pass
by
that
which
they
cannot
answer
:
But
will
that
be
Peace
to
Conscience
in
the
End
?
Having
said
as
much
as
I
think
needful
to
satisfie
intelligent
impartial
Readers
,
against
his
Schismatical
Writings
,
in
my
Book
of
Church-Concord
;
and
here
before
,
I
take
my self
discharged
from
any
Obligation
,
further
to
detect
or
confute
his
Fallacies
.
The
rather
because
he
can
say
and
unsay
,
as
he
finds
his
Interest
lead
him
:
And
his
Leviathan
Church
-
Vicegod
,
which
he
feigns
to
be
God's
Proxy
to
us
,
from
whom
there
is
no
appeal
to
Scripture
or
to
God
,
will
to
Men
that
believe
in
Christ
,
I
think
by
his
own
Description
,
appear
as
frightful
as
Hob's
his
Leviathan
.
(
Some
of
this
I
wrote
long
after
the
most
of
the
Book
.
)
Chap.
XX.
Dr.
Thomas
Pierce
now
Dean
of
Salisbury's
Judgment
(
and
Dr.
Hamonds
.
)
§
.
1.
I
Think
Dean
Pierce
is
the
only
Man
surviving
,
who
was
Commissioned
by
King
Ch.
2.
to
Treat
with
us
for
Concord
,
as
being
of
the
Bishops
part
,
in
1661
:
And
who
hath
lived
to
see
by
near
30
years
Experience
whether
his
Zeal
against
the
terms
of
Concord
which
we
as
humble
Supplicants
offered
,
hath
done
more
Good
,
and
prevented
more
Evil
,
than
a
Concord
on
those
offered
terms
would
have
done
.
What
it
hath
done
on
him
I
know
not
,
but
with
others
Experience
hath
had
as
little
Success
as
Reason
and
Petitioning
had
.
§
.
2.
He
hath
written
against
me
more
Book
's
than
one
,
which
no
Man
hath
excelled
in
insulting
and
in
command
of
words
:
His
work
is
to
prove
Grotius
to
have
been
no
Papist
.
Few
Men
living
think
highlier
of
Grotius
than
I
as
to
what
he
wrote
before
his
change
:
Especially
his
Book
De
Satisfactione
Christi
,
and
that
De
Imperio
Sum.
Pot.
&
de
Jure
Belli
,
and
his
Annot.
on
the
Evangelists
.
Valesius
and
Petavius
took
him
to
be
of
their
Religion
and
Church
,
as
did
Vincentius
,
and
Saravius
.
But
1.
It
is
not
the
Name
[
Papist
]
that
I
regard
,
but
the
Thing
.
2.
Therefore
the
doubt
between
Dr.
Pierce
and
me
is
,
What
is
Popery
?
He
thinks
that
it
is
not
a
proof
that
he
is
a
Papist
to
be
for
an
Universal
Church
Jurisdiction
,
the
Church
of
Rome
being
taken
for
the
Mistris
of
all
Churches
,
and
the
Pope
as
Primate
,
and
Patriarch
of
the
West
,
governing
according
to
the
Canons
of
Councils
,
and
not
Arbitrarily
;
And
taking
the
Articles
of
Pope
Pius
,
his
Creed
and
Oath
added
at
Trent
,
which
contain
the
Body
of
that
which
Protestants
call
Popery
,
to
be
such
as
may
be
Sworn
and
bear
a
fair
sense
.
(
Though
Dr.
P.
himself
cannot
subscribe
them
.
)
This
with
all
the
rest
cited
by
me
out
of
Grotius
he
taketh
to
be
no
proof
of
a
Papist
.
Let
him
call
it
how
he
please
,
The
French
Church
Government
,
or
the
Protestant
or
the
Catholick
,
it
is
the
Thing
(
a
Foreign
Jurisdiction
,
and
specially
an
Universal
that
I
deny
.
)
§
.
3.
And
this
he
himself
owneth
,
for
the
proof
of
which
I
refer
the
Reader
to
his
Books
;
particularly
his
New
Discoverer
,
Append.
P.
206
,
207
,
208
:
where
he
is
for
one
Government
of
the
whole
Church
:
Not
in
specie
only
,
(
for
so
we
are
as
well
as
he
,
each
Governing
per
partes
in
his
own
Province
,
as
Kings
in
their
several
Kingdoms
)
but
numerically
,
by
one
Aristocracy
,
the
Pope
being
Principium
Vnitatis
;
And
Aristocracy
is
a
Government
formed
and
unified
in
unâ
Personâ
Politicâ
consisting
ex
pluribus
Personis
naturalibus
;
Else
it
would
not
make
one
Soveraignty
,
nor
one
Political
Church
or
Society
.
Therefore
his
saying
P.
206.
that
the
Pope's
Primacy
as
(
Universal
)
and
his
Western
Patriarchate
,
is
no
Monarchy
,
but
exactly
reconcileable
with
an
Aristocratick
Government
of
the
Church
]
reconcileth
not
me
at
all
to
his
Model
,
who
am
past
doubt
that
,
1.
One
Aristocratical
College
is
far
more
uncapable
of
Universal
Government
of
the
Christian
World
,
than
a
Pope
.
[
If
inter
impossibilia
daretur
Magis
&
Minus
]
2.
And
that
a
College
of
the
Subjects
of
Foreign
Kings
(
e.
g.
France
,
Spain
,
Portugal
,
Armenians
,
Abassines
,
Turks
,
Moscovites
,
&c.
)
are
unfitter
for
Foreign
Jurisdiction
,
and
particularly
to
Govern
Britain
than
a
Pope
is
.
The
Confutation
of
Dr.
Pierce
is
sufficiently
done
before
and
after
:
I
now
only
recite
his
Opinion
:
And
am
sorry
that
(
he
is
sure
that
Dr.
Hammond
was
of
the
same
Religion
with
Grotius
,
and
for
such
a
Jurisdiction
.
But
if
any
be
for
the
French
Church
form
of
Government
,
call
them
Papists
or
Protestants
,
as
they
shall
themselves
desire
;
It
is
the
Thing
,
and
not
the
Name
that
I
oppose
.
The
French
know
by
feeling
what
that
is
;
God
grant
we
feel
it
not
.
Chap.
XXI
.
That
this
New
sort
of
Prelatists
who
were
for
a
Coalition
with
the
French
or
Roman
Church
,
have
been
the
great
Agents
of
all
the
Dividing
,
Silencing
,
Persecuting
Laws
,
which
have
brought
and
kept
us
these
Twenty
seven
Years
in
our
dangerous
lacerated
State
.
§
1.
THat
the
Church
of
England
before
the
days
of
Buckingham
and
Laud
were
quite
of
another
Mind
,
I
have
before
fully
proved
:
And
no
reasonable
Man
can
doubt
of
it
,
who
hath
read
the
Apology
of
the
Church
of
England
,
and
Jewel's
Defence
of
it
,
and
the
Writings
of
Whitaker
,
Fulk
,
Humphrey
,
Field
,
Willet
,
Airy
,
Bernard
,
Crakenthorpe
,
Sutliffe
,
G.
Abbot
,
Rob.
Abbot
,
I.
Reignolds
,
Morton
,
Vsher
,
Downame
,
John
White
,
Birkbeck
,
Cook
,
Perkins
,
Bilson
,
Andrews
,
Hall
,
Davenant
,
and
many
such
Bishops
,
Dignitaries
,
and
other
Conformists
;
besides
,
Cranmer
,
Ridley
,
Latimer
,
Hooker
,
Farrar
,
Bradford
,
Philpot
,
and
the
rest
of
the
Martyrs
.
Besides
the
Nonconformists
.
§
2.
And
that
the
true
Church
of
England
even
in
Laud's
time
and
since
,
have
never
consented
to
this
Coalition
,
is
evident
.
1.
In
that
Heylin
confesseth
that
Laud
prevailed
but
with
four
or
five
more
Bishops
to
be
so
much
as
Arminians
,
viz.
Neale
,
Howson
,
Corbet
,
Buckeridge
,
and
Mountague
:
And
he
that
readeth
Buckeridge
his
Book
for
Kings
,
and
Mountague's
Works
,
will
think
that
even
they
were
against
this
Coalition
.
2.
And
he
confesseth
that
Laud
durst
not
put
his
Cause
to
a
Convocation
,
because
so
small
a
Number
there
were
for
him
.
3.
And
to
this
day
the
Church
or
Parliament
have
not
revoked
the
Homilies
,
Articles
,
Liturgy
,
Apology
,
or
any
of
the
Writings
of
the
Bishops
and
Doctors
aforesaid
,
who
have
written
against
Popery
.
4.
And
excellent
Writings
have
all
along
to
this
day
been
Published
by
the
Church
Doctors
against
all
such
Confederacies
with
Papists
;
such
as
Dr.
Stillingfleet
,
(
who
though
to
please
his
Superiors
he
defended
Laud
,
yet
defended
not
all
that
he
said
or
did
)
Dr.
More
,
Dr.
Tillotson
,
Dr.
Tennison
,
Bishop
Th.
Barlow
,
Mr.
Wake
,
yea
,
even
Henry
Fowlis
,
and
many
more
;
But
above
all
,
Dr.
Isaac
Barrow
of
the
Supremacy
,
unanswerably
,
though
S.
Parker
had
Confidence
enough
to
pretend
a
Confutation
.
§
3.
The
Endeavours
for
a
Coalition
that
were
publickly
attempted
in
Scotland
,
Ireland
and
England
,
by
Laud
and
his
Agents
,
have
been
so
voluminously
written
of
,
Accused
and
Condemned
in
Parliaments
,
and
his
own
Death
,
and
the
long
Wars
and
all
the
Fractures
that
have
followed
,
were
so
much
of
the
Consequents
,
that
to
say
more
of
this
is
Vain
.
Dr.
Pet.
Heylin's
Life
of
Laud
doth
acknowledge
and
justifie
all
.
And
Prin's
History
of
Laud's
Tryal
largely
openeth
it
.
§
4.
When
the
Parliaments
and
Scots
Opposition
,
and
the
ensuing
Civil
War
had
broken
this
Design
,
and
the
Bloody
Massacre
in
Ireland
had
rendred
Popery
more
odious
and
dreadful
than
all
Arguments
could
do
(
before
our
War
here
)
the
Parliament
that
had
before
the
War
,
begun
to
Purge
the
Church
Ministry
,
of
Drunkards
,
Scandalous
,
and
ignorant
incompetent
Men
,
proceeded
too
far
on
Civil
Accounts
,
and
ejected
some
for
adhering
to
the
King
,
and
being
against
them
in
the
War
(
though
some
of
us
disswaded
them
from
all
such
severity
.
)
Cromwell
first
rebelled
against
the
Parliament
,
and
usurped
the
Government
,
and
shortly
died
,
and
his
distracted
incoherent
Army
striving
against
the
Democratical
Relicts
of
the
Parliament
,
dissolved
their
usurped
Government
,
which
Dissolution
brought
in
King
Charles
II.
(
by
Monk
and
the
Presbyterians
,
as
the
Dissolution
of
the
Parliament
had
brought
in
Cromwell
.
And
with
the
King
return
many
of
the
ejected
exasperated
Clergy
,
full
of
the
Desires
of
Revenge
,
and
of
preventing
all
Danger
to
their
Dignities
and
Promotions
for
the
time
to
come
;
But
at
first
they
were
diffident
of
their
present
Strength
,
and
thought
they
must
execute
their
Revenge
and
Mutation
by
degrees
:
The
Lords
,
Knights
and
Gentlemen
that
had
suffered
for
Fighting
against
the
Parliament
for
the
King
,
Published
many
Protestations
to
draw
in
the
Presbyterians
to
restore
the
King
,
that
they
would
be
for
Love
and
Concord
,
and
seek
no
revenge
:
Dr.
Morley
was
sent
before
the
King
to
Cajole
the
Ministers
to
believe
that
the
King
was
a
Protestant
,
and
inclined
to
Moderation
;
And
thereupon
a
moderate
Party
of
Episcopal
Men
,
met
with
some
called
Presbyterians
,
and
declared
their
desires
of
Concord
on
sober
terms
,
(
viz.
Dr.
Bernard
,
Dr.
Gulston
,
Dr.
Allen
,
and
others
such
)
.
But
Dr.
Morley
used
them
to
his
Ends
,
and
shifted
off
all
discovery
of
his
Designs
,
still
quieting
them
by
general
pretences
of
Moderation
,
and
Treaties
.
He
had
the
Chief
Power
over
Chancellor
Hyde
,
who
ruled
the
Land
;
And
Sheldon
was
next
him
,
and
Hinchman
the
third
:
But
under
them
truckled
many
of
the
same
Mind
.
The
King
published
a
Declaration
of
Liberty
for
tender
Consciences
(
at
Breda
)
,
(
expounded
since
by
27
Years
barbarous
Persecution
,
laying
all
on
the
Protestant
Prelatists
that
would
not
make
a
Law
for
it
.
)
I
was
past
doubt
in
1660.
that
the
King
was
as
he
Died
,
or
had
engaged
himself
to
promote
it
here
,
first
by
giving
them
Liberty
of
their
Religion
,
and
afterwards
the
Power
of
the
Land
,
in
Magistracy
,
Militia
,
and
the
Church
.
Knowing
Men
said
that
Morley
,
Sheldon
,
Guning
,
and
the
other
Chief
Agitators
,
knew
this
,
and
thought
they
had
no
other
way
to
oblige
him
to
keep
up
the
English
Prelacy
,
but
to
engage
,
that
they
would
be
firmer
to
his
Absolute
Power
,
and
sole
Legislation
,
and
for
Passive
Obedience
,
and
for
the
Extirpation
of
Puritans
and
Parliament
Power
,
than
the
Jesuites
were
;
and
therefore
that
he
should
be
more
for
them
than
for
the
Jesuites
.
And
withal
that
they
would
begin
where
Laud
was
interrupted
,
and
would
attempt
a
Coalition
;
or
if
that
failed
,
would
yield
to
Liberty
for
the
Popish
Religion
,
(
which
joined
with
their
power
would
soon
prevail
.
)
§
5.
At
that
time
Mr.
Calamy
and
I
motioned
a
Treaty
with
the
Prelatists
for
Union
and
Concord
,
with
which
the
Earl
of
Manchester
and
the
Lord
Orery
acquainted
the
King
:
which
he
presently
accepted
as
an
Opportunity
to
quiet
Men
till
his
Absoluteness
was
settled
.
He
promised
us
that
the
Church
Bishops
should
meet
us
in
the
mid-way
,
if
we
would
come
as
far
as
we
could
without
Sin
.
The
Drs.
that
were
for
the
nearer
approach
to
Rome
,
and
the
defenders
of
Grotius
his
design
,
were
the
chief
Agents
Commissioned
by
the
King
to
Treat
with
us
,
viz.
Dr.
Sheldon
,
Dr.
Guning
,
Dr.
Peter
Cousins
,
Dr.
Sparrow
,
Dr.
Heylin
,
Mr.
Thorndike
,
Dr.
Tho.
Pierce
,
Dr.
Hinchman
,
Dr.
Lany
,
Dr.
Stern
,
and
such
other
;
but
by
their
Power
with
the
Lord
Chancellor
Hyde
,
Dr.
Morley
,
Dr.
Sheldon
,
and
Dr.
Guning
over-ruled
all
the
Work
.
When
we
told
them
how
great
a
number
of
the
most
Godly
and
Loyal
people
of
the
Land
would
be
undone
for
nothing
by
the
Impositions
which
they
seemed
to
resolve
for
,
and
how
unavoidable
a
Division
it
would
cause
throughout
the
Nation
,
and
what
Encouragement
Prophaneness
and
Popery
would
thence
take
,
and
what
mischievous
Effects
among
the
Clergy
and
People
would
unavoidably
follow
,
and
how
easily
all
this
might
be
by
them
prevented
,
and
the
Love
and
Honour
of
their
Persons
and
Order
hereby
won
,
Dr.
Guning
and
others
told
us
plainly
that
they
had
a
greater
party
than
we
are
to
consider
,
that
must
not
be
alienated
to
please
us
:
And
when
Dr.
Bates
said
that
abundance
more
of
the
Popish
Ceremonies
might
be
introduced
by
the
same
Reasons
as
were
pleaded
for
those
imposed
,
Dr.
Guning
answered
,
They
must
have
more
and
not
fewer
.
And
Dr.
Morley
told
me
,
That
he
had
good
reason
to
believe
that
most
of
the
Roman
Church
on
this
side
the
Alpes
(
that
is
,
France
)
would
have
joined
with
us
,
were
it
not
for
the
stumbling
Blocks
that
Calvin
had
laid
in
the
way
.
They
charged
us
with
Sedition
for
telling
them
how
many
would
dissent
and
suffer
,
and
what
a
weakening
such
a
Division
,
and
the
Penalties
that
must
enforce
it
,
would
be
to
the
Protestant
Interest
and
to
the
Land
:
And
they
all
agreed
(
save
Dr.
Gauden
)
that
they
would
not
abate
one
Ceremony
to
prevent
all
this
:
Yea
lest
they
should
not
cast
out
enough
of
the
Ministers
,
they
put
in
more
and
harder
Impositions
,
and
made
the
Terms
of
Concord
and
Ministry
such
as
they
knew
would
turn
out
more
;
Sheldon
and
others
of
them
saying
,
They
were
afraid
too
many
would
Conform
,
and
if
this
much
would
not
turn
them
out
,
there
should
be
more
;
for
Enemies
in
the
Church
were
more
dangerous
than
without
.
§
6.
It
is
likely
that
the
Drs.
and
Bishops
that
had
been
with
him
beyond
Sea
,
knew
the
King's
Religion
and
Designs
,
and
to
keep
up
their
worldly
Greatness
,
Dominion
and
Wealth
,
resolved
to
please
him
that
he
might
please
them
:
What
Religion
King
Charles
the
Second
was
of
at
his
Death
,
his
Brother
hath
told
us
:
And
what
he
was
before
his
Return
,
I
marvel
not
that
Huddleston
tells
us
so
obscurely
.
But
I
had
rather
believe
his
own
words
and
deeds
,
than
the
reports
or
conjectures
of
others
.
It
was
the
Opinion
of
the
wisest
Papists
that
Liberty
for
all
Religions
,
with
the
Power
of
Disposing
of
all
Offices
of
Government
and
Preferments
,
would
be
enough
to
bring
in
Popery
,
and
that
there
was
no
other
way
:
And
that
till
the
King
could
safely
declare
himself
for
Popery
,
his
way
was
to
do
all
as
a
Protestant
that
might
advantage
them
:
Especially
to
divide
and
break
the
Protestants
,
and
root
out
those
of
them
,
who
were
most
unreconcileable
to
Rome
,
and
to
engage
the
other
to
persecute
and
destroy
them
,
that
it
might
not
be
doneas
by
the
Papists
,
but
they
might
seem
their
Fellow-Dissenters
,
and
might
come
whenever
the
Necessity
of
others
should
open
the
Door
.
The
King
had
the
Choice
of
the
Bishops
,
and
Deans
and
other
Church
Preferments
,
and
of
the
Masters
of
Colleges
,
and
of
the
Judges
,
and
other
Civil
Powers
and
Honours
:
Accordingly
he
made
those
Bishops
,
Deans
,
Masters
of
Colleges
,
&c.
who
were
known
to
be
the
most
obedient
to
his
Will
,
and
the
greatest
Enemies
to
those
called
Puritans
,
and
those
that
Philanax
the
Papist
called
Protestants
of
Sincerity
.
And
by
the
help
of
the
Lord
Chancellor
,
Morley
,
Sheldon
,
and
the
rest
,
got
the
mastery
of
all
the
Dependent
Clergy
,
when
it
was
seen
that
all
their
preferments
came
much
by
their
Wills
.
And
that
those
called
Puritans
,
and
Presbyterians
might
end
with
that
Generation
they
laboured
to
place
all
the
Students
in
the
Universities
,
under
such
as
would
possess
them
with
the
greatest
contempt
and
hatred
of
those
men
,
and
to
perswade
them
that
all
that
Conformed
not
to
all
their
Oaths
,
Covenants
and
Impositions
,
were
but
a
pack
of
Fanaticks
,
Schismaticks
and
Rebels
.
And
by
their
great
Industry
the
Universities
,
Dignities
and
Clergy
in
most
Power
,
were
much
thus
constituted
.
And
the
Nonconformists
being
men
who
were
noted
for
more
seriousness
in
Religion
than
the
common
sort
of
men
,
and
accordingly
for
a
more
serious
way
of
Praying
,
Preaching
,
Discoursing
and
Living
than
the
Multitude
of
Hypocrites
,
that
are
Religious
but
as
far
as
pleaseth
their
Bellies
,
their
Purses
,
and
their
Masters
,
it
unhappily
fell
out
that
the
doors
of
Preferment
being
open
to
those
that
had
no
Scruple
of
Conscience
against
any
of
the
imposed
Covenants
or
Practices
,
the
main
Body
of
those
that
had
truly
no
Religion
,
became
an
engaged
Party
against
the
Nonconformists
,
and
took
the
powerful
Bishops
for
their
Captains
,
and
so
Prelacy
and
Hypocrisie
,
and
Prophaneness
united
their
Interests
,
and
became
the
strength
of
one
another
:
And
this
is
become
the
fatal
Odium
of
Prelacy
among
the
most
Religious
of
the
Land
,
and
I
fear
will
either
finally
root
it
out
,
or
a
Worldly
Prelacy
confederating
first
with
the
Prophane
,
and
after
with
the
Papists
,
will
root
out
from
the
Publick
Churches
true
serious
Religion
.
§
7.
From
first
to
last
King
Charles
shewed
his
own
Judgment
,
I.
In
his
Declaration
for
Toleration
at
Breda
:
II.
When
he
granted
us
his
Declaration
about
Ecclesiastical
Affairs
;
which
was
to
try
whether
we
would
consent
to
a
commoner
Toleration
:
In
the
Conclusion
of
the
Day
,
the
distaste
fell
on
me
.
The
Lord
Chancellor
drew
out
another
Paper
,
desiring
a
Liberty
of
Religion
for
all
others
that
lived
peaceably
:
And
said
,
He
knew
not
what
to
think
of
it
himself
,
but
desired
the
Company
to
speak
their
Minds
:
Neither
Lords
or
Bishops
,
or
any
of
their
Drs.
said
a
word
to
it
:
After
twice
or
thrice
asking
,
no
one
answered
:
Dr.
Wallis
standing
next
me
,
said
,
[
I
pray
thee
say
nothing
,
It
is
an
odious
Business
]
I
forbore
,
till
I
perceived
that
they
would
take
our
Silence
for
Consent
,
and
then
I
said
[
May
it
Please
Your
Majesty
,
This
reverend
Dr.
(
Guning
)
just
now
accused
us
,
as
if
we
would
let
in
Socinians
and
Papists
:
We
suppose
that
this
is
not
intended
,
as
our
deed
.
]
The
King
answered
,
[
There
be
many
Laws
against
the
Papists
]
I
replyed
,
[
We
understand
this
to
be
for
a
dispensation
with
those
Laws
.
]
There
was
no
more
said
,
and
that
was
the
Conclusion
of
the
day
.
III.
In
1662.
came
out
a
Declaration
for
Liberty
of
Religion
,
naming
the
Papists
to
have
their
part
in
it
,
but
not
a
Toleration
.
I
was
desired
to
get
the
City
Ministers
to
Subscribe
a
Thanksgiving
for
it
:
I
told
them
,
that
it
was
the
King's
Work
,
and
not
to
be
done
by
us
;
But
I
knew
it
was
the
Bishops
design
to
cast
the
Odium
of
a
Toleration
of
Popery
on
the
Nonconformists
,
while
they
would
gratifie
the
King
,
by
forcing
us
to
Consent
;
But
they
should
never
do
it
:
They
should
do
it
themselves
,
or
it
should
not
be
done
.
And
it
presently
died
.
IV.
The
Lord
Bridgman
called
Dr.
Wilkins
,
and
his
Chaplain
Dr.
Hez
.
Burton
,
and
Dr.
Manton
and
me
,
and
Dr.
Bates
(
after
)
as
by
the
King's
Order
,
to
attempt
an
Agreement
,
for
a
Comprehension
to
the
Presbyterians
,
and
a
Toleration
for
the
Independents
.
We
agreed
of
the
Comprehension
in
terminis
,
and
Judge
Hale
drew
it
up
into
the
form
of
an
Act
:
But
when
we
came
to
the
other
part
,
the
form
proposed
was
for
a
Toleration
of
all
,
not
excepting
the
Papists
.
I
told
the
Lord
Keeper
,
that
we
could
not
meddle
in
measuring
out
all
other
mens
Liberty
,
but
only
to
declare
what
we
desired
our selves
:
Others
must
be
consulted
about
their
own
concerns
,
we
were
not
for
severity
against
any
:
But
it
was
the
King's
Work
,
and
we
unmeet
to
be
his
Counsellors
in
it
.
And
so
all
was
cast
off
by
the
Parliament
by
that
means
,
and
the
Act
forbidden
to
be
offered
.
§
8.
At
last
the
King
himself
broke
the
Ice
,
and
Published
a
Declaration
for
Licensing
a
Toleration
:
The
Cruelty
of
the
Prosecution
of
the
Nonconformists
,
being
still
the
seeming
Necessity
for
all
:
But
the
Parliament
broke
it
,
and
it
did
the
Papists
much
more
harm
than
good
;
for
the
Nonconformists
continued
to
Preach
though
Persecuted
.
§
9.
The
Clergy
now
would
lay
all
the
Severities
on
the
Parliament
,
and
wash
their
own
hands
as
guiltless
of
all
.
But
1.
It
was
they
,
even
their
chief
Bishops
and
Drs.
that
when
the
King
Commissioned
them
[
to
Agree
on
such
Alterations
as
were
necessary
to
tender
Consciences
]
after
all
importunity
,
concluded
that
no
Alteration
was
so
necessary
.
]
2.
And
it
was
the
Bishops
and
Convocation
that
altered
the
Book
for
the
worse
,
and
put
in
new
matter
harder
than
before
.
3.
And
the
Bishops
in
Parliament
were
the
Chief
Agents
in
all
the
Laws
by
which
we
are
undone
.
4.
And
it
is
known
that
it
was
the
Interest
of
the
Bishops
and
their
Church
way
that
engaged
the
Long
Parliament
in
all
their
terrible
Acts
against
us
;
Viz.
The
Act
of
Uniformity
,
the
Acts
for
Banishment
,
the
Five
mile
Act
,
the
Corporation
Act
,
the
Militia
Act
,
the
Vestry
Act
,
and
others
.
5.
And
who
knoweth
not
that
it
is
they
and
their
Disciples
that
make
the
great
stir
,
against
our
Healing
in
jealousie
of
their
Interests
,
which
nothing
but
their
own
over-doing
is
like
to
overthrow
.
6.
And
when
did
they
ever
once
Petition
any
Parliament
to
reverse
the
dividing
wicked
Laws
?
or
to
restore
the
Silenced
Ministers
?
or
to
free
them
from
dying
with
Rogues
in
Jails
,
or
to
prefer
the
Ministers
of
Jesus
,
before
Barabbas
?
or
to
request
that
the
Eminent
Ministers
of
Christ
might
have
no
greater
Punishment
for
Preaching
Christ
,
than
debaucht
Whoremongers
,
Drunkards
,
Swearers
and
Blasphemers
usually
have
in
England
.
7.
Yea
,
if
a
Godly
Conformist
do
but
write
against
their
Cruelty
to
the
Nonconformists
(
such
as
are
Mr.
Pierce
,
Mr.
Jones
,
Mr.
Bold
,
)
they
have
for
it
Persecuted
him
as
if
he
were
a
Nonconformist
himself
.
And
that
you
may
know
that
it
is
not
the
old
Church-men
,
nor
yet
a
few
single
Persons
,
when
Dr.
Whitby
Prebend
of
Salisbury
who
had
wrote
against
Popery
,
did
write
an
excellent
Treatise
for
Peace
and
Reconciliation
,
the
Oxford
University
Decreed
the
Publick
burning
of
it
(
together
with
my
Holy
Common-wealth
:
The
Lord
Convert
and
Pardon
them
,
that
they
prove
not
the
burned
fewel
,
when
Reconciliation
and
a
Holy
Common-wealth
are
prosperous
.
]
&c.
God
shall
judge
at
last
.
§
10.
All
this
time
(
from
Laud
till
now
)
,
it
is
a
hard
Controversie
which
of
the
two
Parties
is
to
be
called
,
The
Church
of
England
?
Both
Parties
pretend
to
it
,
and
some
call
both
of
them
,
the
same
Church
.
But
the
Infamous
Roger
L'Estrange
set
the
Name
of
Trimmers
on
the
old
and
reconciling
Party
,
pretending
that
the
other
were
,
the
Genuine
Members
of
the
Church
;
And
was
imployed
by
his
Genius
,
and
the
Court
,
and
the
Papists
,
and
the
New
Clergy-men
,
to
do
a
work
so
truly
Diabolical
,
as
I
never
read
of
the
like
in
History
;
even
for
many
Years
together
to
Write
and
Publish
twice
a
Week
a
Dialogue
called
Observations
,
mainly
levelled
against
Love
,
Peace
and
Piety
,
to
perswade
all
men
to
hate
their
Brethren
,
and
to
provoke
men
to
destroy
them
whom
he
Nick-named
Whigs
,
and
to
render
odious
all
save
the
Wolves
(
whom
he
called
Tories
,
as
if
he
owned
the
Irish
Robbers
)
;
so
that
a
Trimmer
with
him
was
the
same
as
a
Peace-maker
,
Blessed
by
Christ
,
and
Cursed
by
L'Estrange
.
§
11.
But
whether
the
New
Clergy
or
the
Old
be
the
Church
of
England
,
and
whether
both
be
of
one
Church
,
remaineth
still
doubtful
:
But
whoever
hath
the
Name
,
that
one
Name
is
equivocal
when
applied
to
Parties
contrary
and
inconsistent
.
1.
That
Church
which
owneth
a
Foreign
Government
and
Jurisdiction
,
cannot
be
one
and
the
same
with
that
Church
which
renounceth
and
abhorreth
it
,
and
owneth
only
Christ's
Universal
Government
,
and
a
Foreign
Concord
and
Communion
.
But
this
is
the
difference
between
the
Old
Reformed
Church
of
England
,
and
the
New
that
call
themselves
the
Church
.
Two
Kings
make
two
Kingdoms
:
For
the
Form
denominateth
:
And
the
Relative
Vnion
of
the
pars
Imperans
,
and
Subdita
,
is
the
Form
.
That
Church
which
hath
a
Human
Head
above
National
,
must
have
a
Form
and
Name
above
National
:
that
is
,
Above
a
Church
of
England
:
which
makes
them
all
talk
so
much
of
[
The
Universal
Church
]
in
this
false
humane
Form
.
An
Universal
Church
hath
an
Universal
Soveraign
Power
;
which
is
only
Christ
.
If
the
Pope
be
Antichrist
,
it
is
his
claim
of
this
that
maketh
him
so
,
because
it
is
Christ's
Prerogative
,
which
no
mortal
Man
or
Council
or
College
is
capable
of
.
And
if
so
,
is
it
not
a
Papal
or
Antichristian
Church
that
these
Foreign
Subjects
own
and
are
of
?
whether
it
be
of
the
French
or
Italian
Form
,
if
one
be
Antichristian
,
both
are
so
,
when
the
Claim
of
Universal
Jurisdiction
is
the
Cause
.
I
have
voluminously
detected
the
mistake
of
these
deceived
Men
,
who
are
deluded
by
the
Name
Oecumenical
,
Catholick
and
Universal
,
which
they
find
in
the
Councils
and
Fathers
;
and
fully
proved
to
them
,
that
it
signified
no
Councils
above
the
Imperial
or
National
;
But
distinguished
those
that
were
Universal
in
that
one
Empire
,
from
the
Provincial
.
2.
The
Reformed
Church
of
England
taketh
the
Parish
Communicants
to
be
true
Churches
,
and
the
Pastors
to
have
as
much
of
the
Oversight
as
is
necessary
to
the
Constitution
of
a
true
Political
Church
.
(
Though
their
Canons
sinfully
fetter
them
in
the
Exercise
.
)
But
the
Foreigners
hold
the
Diocesses
to
be
the
least
or
lowest
Churches
,
and
the
Parishes
to
be
no
true
Churches
for
want
of
Bishops
in
them
,
but
only
Parts
of
a
Church
,
that
hath
a
Bishop
over
them
all
.
3.
The
Old
Church
of
England
owned
the
Foreign
Protestant
Churches
as
true
Churches
,
and
their
Ministers
as
true
Pastors
,
and
own
Communion
with
them
.
But
the
Innovators
say
,
that
they
have
no
true
Bishops
,
because
they
have
not
Diocesans
,
and
are
no
true
Pastors
if
they
have
not
an
uninterrupted
Succession
of
Diocesane
Ordination
from
the
Apostles
;
whereas
for
some
Hundred
Years
after
the
Apostles
,
there
was
no
such
Bishops
known
in
the
World
,
as
were
not
either
Congregational
(
Parochial
)
Bishops
,
or
Apostolick
Overseers
of
such
:
and
no
Diocesans
over
many
Hundred
or
Score
Parish
Churches
,
that
had
no
Bishops
under
them
.
§
12.
When
you
consider
what
Power
the
New
Foreigners
had
at
Court
,
and
with
the
Parliament
that
made
the
Act
of
Uniformity
,
and
required
Re-ordination
,
and
that
made
all
the
other
persecuting
Acts
;
and
with
the
Justices
that
executed
them
:
And
when
we
see
how
they
promoted
the
Roman
Interest
;
and
when
we
see
how
potently
and
obstinately
they
frustrated
all
attempts
of
the
Protestant
Union
here
,
and
read
how
they
reviled
the
old
Reforming
Bishops
(
from
Parker
to
Abbots
)
and
the
Parliaments
as
going
too
far
from
Rome
;
And
when
we
consider
that
we
have
not
one
Bishop
but
who
was
chosen
by
K.
Charles
II.
and
K.
James
,
and
what
Men
they
may
be
supposed
to
choose
;
we
Contradict
not
these
Men
when
they
call
themselves
[
the
Church
of
England
]
But
when
we
consider
that
the
old
Homilies
,
Apology
,
Articles
,
Liturgy
,
Canons
,
&c.
were
never
yet
repealed
,
and
that
they
are
all
Sworn
to
Endeavour
no
Alteration
of
Government
of
Church
or
State
,
we
have
cause
to
think
that
the
old
Party
have
more
right
to
be
called
The
Church
,
the
altering
Endeavours
having
not
changed
its
Essentials
.
By
this
much
the
Reader
may
Expound
whom
I
speak
of
in
my
Treatise
of
Episcopacy
.
§
13.
The
Church
is
nothing
,
but
the
Men
that
constitute
the
Church
:
If
1.
It
be
denominated
by
their
Numbers
,
no
man
can
tell
which
Party
hath
the
greater
Number
till
they
are
further
put
upon
the
tryal
.
2.
If
they
are
denominated
by
Laws
,
the
better
part
are
rather
to
be
called
the
Church
,
because
the
Old
Laws
against
Popery
are
not
yet
Repealed
;
Though
yet
some
late
Laws
are
to
the
Old
,
as
poyson
to
a
living
Man
:
So
if
they
be
Denominated
by
Power
,
the
Innovators
have
been
the
Church
at
least
these
31
Years
.
For
that
Party
Ruled
,
and
had
the
Countenance
of
the
Kings
,
who
chose
them
.
And
indeed
in
the
Days
of
the
differing
Emperors
(
Constantine
,
Constantinus
,
Valens
,
Theodosius
,
Arcadius
,
Marcian
,
Leo
,
Zeno
,
and
the
rest
)
that
usually
went
for
the
Church
or
Orthodox
party
,
which
the
Emperor
owned
:
The
uppermost
will
have
the
Name
.
§
14.
Though
the
French
and
English
(
aforesaid
)
designed
a
Coalition
,
the
long
possession
of
their
different
ways
,
unavoidably
hindered
them
from
an
immediate
Union
;
But
they
were
forced
to
approach
by
leisurely
Degrees
:
England
would
not
suddenly
turn
the
Liturgy
to
a
Mass-Book
,
nor
France
suddenly
turn
the
Mass-Book
Corrected
into
French
:
But
what
fair
Approaches
were
made
,
and
what
further
intended
,
Grotius
his
Counsel
Magnified
by
both
Churches
,
and
the
present
practices
of
the
French
declare
.
The
Council
of
Grotius
was
to
bring
down
the
Pope
to
Moderation
,
that
he
might
Rule
but
by
the
Canons
,
and
not
be
above
Councils
,
nor
deprive
Kings
nor
Bishops
of
their
Rights
,
and
that
the
Lives
of
the
Clergy
be
Reformed
,
and
School
Niceties
left
indifferent
,
and
the
Lutheranes
as
Reconcileable
Courted
to
a
Concord
,
and
the
unreconcileable
Calvinists
brought
down
by
force
:
But
the
Lutheranes
are
not
so
Reconcileable
as
they
imagined
;
Princes
that
are
once
free
,
are
loth
to
become
Subjects
to
a
Foreign
Priesthood
.
§
15.
And
how
much
the
French
meant
to
bring
down
the
Pope
,
their
late
Transactions
shew
a
little
,
but
their
Doctrines
much
more
:
Mr.
Jurieu
himself
in
his
Posteral
Letters
(
Engl.
p.
216.217
.
)
thus
Describeth
them
.
1.
That
the
Church
of
Rome
is
no
more
than
a
Particular
Church
,
as
other
Churches
are
.
2.
That
St.
Peter
had
nothing
but
a
Primacy
of
Order
,
and
Presidence
above
the
Apostles
.
3.
That
St.
Peter
could
give
(
to
his
Successor
)
over
other
Bishops
,
no
more
but
that
Primacy
which
he
had
over
the
Apostles
.
4.
That
the
Bishop
of
Rome
Originally
,
and
by
Divine
Right
,
had
no
Power
over
the
Universal
Church
.
5.
That
he
did
not
receive
Appeals
in
the
first
Age
of
the
Church
.
6.
That
he
had
no
Right
to
Assemble
General
Councils
.
7.
That
he
could
take
Cognizance
of
the
Affairs
of
no
other
Provinces
but
his
own
;
no
not
by
Appeals
.
8.
That
he
had
no
Right
to
take
Knowledge
of
Matters
of
Faith
,
to
make
Decisions
therein
;
which
should
oblige
the
whole
Church
.
9.
That
before
the
Council
of
Nice
,
and
after
,
he
had
no
inspection
over
other
Churches
,
but
those
which
were
in
the
Neighbourhood
of
Rome
.
10.
That
he
could
not
Excommunicate
other
Bishops
,
otherwise
than
the
other
Bishops
could
Excommunicate
him
.
11.
That
a
Man
might
separate
himself
from
the
Bishop
of
Rome
,
without
being
a
Schismatick
,
and
out
of
the
Church
.
12.
That
the
Pope
had
no
Right
over
other
Bishops
.
13.
That
the
Council
of
Sardica
is
the
Fountain
of
that
Right
of
receiving
Appeals
which
the
Pope
claimeth
.
14.
That
the
Rights
which
the
Pope
hath
at
this
Day
,
excepting
his
Primacy
,
are
by
Human
Laws
,
and
because
he
hath
assumed
them
to
himself
,
and
because
they
have
bin
conceded
to
him
.
15.
To
which
they
add
,
he
is
not
Infallible
,
nor
Superior
to
Councils
,
nor
Master
to
the
Temporalities
of
Kings
.
]
This
is
the
French
Religion
,
and
who
would
think
that
this
is
Popery
:
No
wonder
if
the
Pope
be
more
hearty
for
other
Friends
,
than
for
France
.
§
15.
Lay
all
this
together
,
and
it
's
Notorious
that
(
though
Whetgift
and
some
other
Calvinists
were
too
much
guilty
of
the
Persecutions
,
to
keep
up
the
Dominion
and
Preferments
which
they
were
jealous
of
)
yet
it
was
the
French
Reconcilers
that
have
set
,
and
to
this
Day
kept
on
foot
our
present
increased
Divisions
and
Dangers
:
Since
Le
Strange
new-named
them
,
the
old
Church
Protestants
are
called
Trimmers
,
and
are
Men
that
love
not
Division
or
Persecution
,
and
would
fain
see
a
Coalition
of
Protestants
;
though
they
have
not
zeal
enough
(
save
too
few
)
to
put
it
on
openly
,
lest
they
provoke
the
opposites
.
But
the
Laudians
called
Tories
,
are
still
as
much
against
the
Removal
of
the
Dividing
,
Persecuting
,
Snares
,
and
against
the
Coalition
of
English
Protestants
,
on
any
possible
healing
Terms
,
as
ever
,
and
as
fiercely
seek
the
Continuance
of
our
Slavery
and
Silence
.
Chap.
XXII
.
How
they
have
been
stopt
,
and
in
●hat
Danger
we
are
yet
of
those
that
are
for
a
Forreign
Jurisdiction
.
§
1.
THe
continual
Endeavours
of
Parliaments
to
Suppress
all
the
Relicts
and
Advantages
of
Popery
in
Queen
Elizabeths
and
King
James
Days
,
long
kept
this
Papal
inclination
from
appearing
:
And
when
Laud
raised
it
up
,
and
King
James
and
Buckingham
Countenanced
it
,
to
promote
first
the
Spanish
,
and
after
the
French
Marriage
,
the
Articles
of
Liberty
for
Popery
,
Consented
to
by
King
James
,
and
after
Ratified
by
King
Charles
,
greatly
Distasted
the
Nobility
and
Gentry
,
and
the
People
much
more
;
so
that
the
Kings
and
Parliaments
were
never
after
easy
to
each
other
,
till
King
Charles
II.
got
a
Parliament
fitted
to
his
turn
.
§
2.
The
new
raised
Impositions
of
King
Charles
I.
and
Laud
first
Exasperated
the
old
conformable
Clergy
,
by
●uspending
and
vexing
them
,
for
not
reading
the
Book
for
Sports
on
the
Lords
Days
,
and
for
Preaching
twice
a
Day
,
and
by
Altars
and
Bowing
,
and
other
Innovations
:
And
the
Severities
against
Burton
,
Prin
and
Bastwick
made
a
murmuring
noise
;
And
the
driving
many
hundred
Families
of
Godly
Men
out
of
the
Land
,
much
more
.
And
the
newly
Altered
and
Imposed
Liturgy
,
Exasperated
the
Scots
,
who
were
Encouraged
by
the
English
Discontents
:
Yet
all
this
had
done
the
less
,
had
not
the
same
Church-Innovaters
been
against
Parliaments
,
and
kept
them
out
,
because
Parliaments
were
against
them
:
And
had
they
not
Preached
for
,
and
promoted
the
Kings
power
to
Raise
Taxes
without
a
Parliament
.
But
this
leavened
the
Nation
with
an
Averseness
to
the
Frenchified
Reconcilers
.
And
the
Scots
knowing
all
this
,
began
Resistance
,
which
proceeded
to
a
Mutual
diffidence
of
King
and
People
,
which
brought
forth
after
a
Civil-War
.
§
3.
While
the
King
and
Parliament
were
Labouring
under
the
Mortal
Disease
of
mutual
distrust
,
the
Irish
by
an
Insurrection
,
Murdered
most
Barbarously
two
hundred
thousand
Protestants
,
(
just
the
day
Twelmonth
before
Edghil
Fight
,
Dublin
escaped
:
)
And
this
Horrid
Cruelty
hastened
the
War
in
England
,
and
made
Popery
more
odious
than
ever
it
was
before
;
and
rendered
the
French
Conciliators
more
distasted
.
§
4.
The
Conciliators
having
the
chief
Ecclesiastical
Power
under
King
Charles
I.
and
having
too
much
Modelled
the
Churches
and
Universities
to
their
Minds
,
the
Parliament
began
a
Reformation
before
the
War
,
and
carryed
it
on
after
,
and
cast
out
many
Hundred
for
Insufficiency
through
gross
ignorance
,
and
for
Drunkenness
,
and
Vicious
Lives
:
And
some
for
being
against
the
Parliament
;
and
prospering
till
Cromwell
cast
them
out
,
and
Cromwell
going
much
further
against
Prelatical
Tyranny
,
and
an
ignorant
Vicious
Ministry
than
they
,
thirteen
or
fourteen
or
fifteen
years
time
,
not
only
stopt
the
French
design
of
Coalition
,
but
also
wore
out
the
chief
designers
and
promoters
of
it
:
To
which
the
Death
of
Laud
,
with
all
the
Accusations
against
him
,
struck
deep
:
(
of
which
see
Prins
Introductions
,
and
his
Canterburies
Tryal
.
)
And
many
old
Conformists
(
which
was
all
the
Westminster
Assembly
of
Divines
saving
eight
)
were
the
Men
that
chose
rather
to
put
down
the
English
Prelacy
,
than
to
run
the
hazard
of
the
change
of
Civil
Government
and
Introduction
of
Popery
.
So
that
both
Popery
,
and
the
favorers
of
it
,
seemed
quite
cast
out
in
England
.
But
Cromwell
and
his
Armies
Usurpation
and
Treasons
so
Exasperated
the
two
Kingdoms
,
both
Episcopal
and
Presbyterians
,
that
after
his
Death
(
his
Army
having
cast
themselves
and
the
Land
into
Confusion
)
they
brought
in
King
Charles
II.
who
by
his
Declaration
from
Breda
,
and
his
Treaty
in
61
with
the
Nonconformists
,
and
his
Declaration
1662.
(
called
Bristols
)
and
by
his
Treaty
with
us
by
the
Lord
Keeper
Bridgman
,
and
by
his
Declaration
for
Toleration
,
still
laboured
so
Strenuously
to
give
Popery
a
Toleration
,
that
discerning
Men
were
satisfied
that
he
was
then
of
the
Religion
that
he
dyed
in
,
(
if
he
had
any
)
or
at
least
had
engaged
himself
to
introduce
it
:
To
which
ends
.
1.
The
dividing
of
the
Protestants
,
2.
The
Ejecting
,
Silencing
,
Ruining
,
Imprisoning
or
Banishing
those
of
them
that
were
most
unreconcileable
to
Popery
;
3.
The
keeping
such
out
by
new
Impositions
of
Oaths
,
Subscriptions
,
Professions
and
Practices
,
were
found
to
be
the
fittest
means
:
4.
To
which
was
added
,
the
Exasperating
the
long
Parliament
(
of
Men
before
Exasperated
)
against
them
.
5.
And
the
Declaring
and
Swearing
the
People
against
the
Lawfulness
of
any
Military
Defence
of
Parliament
or
Kingdom
against
any
Commissioned
by
the
King
.
6.
And
to
bring
all
those
that
scrupled
such
Oaths
,
under
the
odious
Name
of
Nonconforming
Rebels
,
(
Though
they
were
all
against
Defensive
War
by
any
private
Men
or
Faction
;
or
for
any
Cause
less
than
the
saving
of
the
Kingdom
from
apparent
Ruine
,
Subversion
or
Alienation
)
.
7.
To
which
was
added
,
the
taking
away
of
all
Legislative
Power
from
Parliaments
,
and
appropriating
it
only
to
the
King
(
the
strenuous
Endeavour
of
Bishop
Morley's
last
Book
against
me
,
and
of
many
others
.
8.
Which
were
all
thought
an
unresistible
force
while
the
King
,
(
of
whatever
Religion
)
had
the
choice
of
all
the
Bishops
,
Deans
and
Dignitaries
,
and
consequently
of
that
called
The
Church
of
England
;
9.
And
also
the
choice
of
Judges
,
and
the
making
of
Lords
.
10.
And
the
changing
of
Corporation
Charters
.
§
5.
To
these
uses
(
that
we
may
not
accuse
the
Innocent
)
it
was
comparatively
but
a
few
men
that
were
the
visible
prime
Instruments
,
besides
the
non-appearing
Jesuits
or
other
Papists
)
:
That
is
,
Chancellor
Hide
,
Dr.
Sheldon
,
Dr.
Morley
,
Dr.
Guning
,
whom
not
only
Dr.
Hinchman
,
Dr.
Cousins
,
Dr.
Lany
,
Dr.
Sterne
,
and
several
others
followed
ex
animo
;
but
also
most
of
the
worldly
sequacious
part
of
the
Clergy
and
Laity
,
for
Interest
and
Preferment
sake
,
when
they
saw
that
the
Interest
of
Sheldon
and
Morley
with
the
Chancellor
,
was
a
great
and
necessary
means
of
obtaining
their
desires
.
§
6.
But
the
bringing
us
to
French
Popery
by
the
Grotian
way
,
proved
so
slow
by
many
stops
,
that
it
hath
by
God's
Mercy
been
hitherto
much
frustrate
and
prevented
.
For
the
King
must
not
make
professed
Papists
to
be
Bishops
,
Deans
and
Convocation
Men
,
lest
the
notoriety
of
the
Design
should
raise
unconquerable
Offence
and
Opposition
:
The
Name
of
Popery
was
to
be
renounced
,
even
by
those
that
were
for
a
Foreign
Jurisdiction
:
And
a
Government
like
that
of
the
French
Church
must
be
said
to
be
no
Popery
,
but
only
that
which
made
the
Pope
Arbitrary
,
or
Supereminent
above
Councils
:
And
the
very
retaining
of
the
Name
of
Popery
in
their
Renunciation
,
spoil'd
their
Game
:
And
specially
being
necessitated
to
avoid
Suspicion
,
to
make
divers
firm
Protestants
,
Bishops
,
Deans
and
Judges
.
Yet
the
slow
way
of
K.
Ch.
II.
was
like
to
have
been
the
surest
,
could
their
Patience
have
held
out
.
§
7.
But
God
used
K.
James
II.
as
the
great
Instrument
of
frustrating
all
the
Plot
(
till
now
)
;
by
his
and
his
Instigaters
Impatience
of
this
delay
,
and
confidence
of
a
more
speedy
way
of
Success
:
So
that
he
resolved
to
put
it
to
a
speedy
upshot
,
and
would
have
all
or
none
:
which
brought
the
Changes
which
we
have
since
seen
.
§
8.
But
is
the
Church
of
England
yet
delivered
from
all
the
Inclination
to
a
Foreign
Jurisdiction
,
and
the
French
Government
?
The
Oath
of
Supremacy
made
it
seem
hard
to
perjure
the
whole
Land
,
that
had
renounced
all
foreign
Jurisdiction
.
But
many
devised
an
Expository
Evasion
(
that
only
a
Civil
Jurisdiction
was
meant
;
though
the
Ecclesiastick
also
was
named
)
.
Should
there
be
but
a
new
attempt
by
such
as
the
former
Rulers
probably
made
,
is
it
not
like
that
Men
of
the
French
or
Grotian
Principles
will
promote
it
;
yea
,
and
be
glad
of
French
assistance
?
I
doubt
they
that
would
Perjure
the
Kingdom
by
a
foreign
Jurisdiction
,
will
debate
this
odd
Question
.
Qu.
Whether
all
that
Profess
or
Swear
that
it
is
Vnlawful
on
any
Pretence
whatever
to
resist
the
King
,
or
any
Commissioned
by
him
in
the
Execution
of
that
Commission
,
may
resist
a
French
Army
if
they
Invade
the
Land
by
K.
J
's
Commission
?
(
Or
will
they
turn
Nonconformists
?
)
Chap.
XXIII
.
Postscript
to
the
Reverend
Dr.
Beveridge
.
SIR
,
§
1.
THough
you
were
Bishop
Guning's
Witness
(
with
Dr.
Saywell
his
Chaplain
)
when
he
conferred
with
me
,
I
was
not
willing
to
believe
that
you
were
of
his
mind
for
a
Foreign
Jurisdiction
,
either
Aristocratical
or
Democratical
,
or
Monarchical
,
but
to
my
grief
am
now
convinced
of
it
,
by
your
published
Convocation
Sermon
:
Having
too
copiously
here
and
elsewhere
confuted
it
(
specially
in
my
two
Books
against
William
Johnson
alias
Terret
the
Papist
)
I
shall
go
on
the
supposition
that
you
will
there
take
notice
of
it
:
Especially
of
these
two
Reasons
against
it
.
1.
That
the
Kingdom
and
Church
is
sworn
against
it
.
2.
That
a
pretended
Universal
Humane
Soveraignty
or
Legislative
and
Judicial
Power
over
the
whole
Church
on
Earth
,
is
the
Grand
Usurpation
of
Christs
Prerogative
;
which
no
Mortal
Men
are
capable
of
:
And
if
this
be
not
Popery
,
there
is
no
such
thing
as
Popery
:
And
if
the
Pope
be
justly
called
Antichrist
,
or
at
least
a
Trayterous
Usurper
against
the
Right
of
Christ
and
Kings
,
it
is
by
this
:
And
if
such
a
Power
be
really
given
to
any
,
the
Pope
cannot
be
excluded
,
at
least
from
the
Universal
Primacy
.
§
2.
I
doubt
not
but
the
Love
of
Unity
and
the
sense
of
the
woful
case
of
the
Church
by
Sects
,
and
sad
Dissentions
,
engaged
Bishop
Guning
and
you
in
the
Opinions
you
took
up
:
And
no
doubt
but
the
Consciencious
part
of
the
Learned
and
Religious
Papists
are
fixed
by
the
same
Motives
in
their
way
:
I
may
say
[
fixed
and
very
confident
,
or
else
they
durst
not
carry
it
on
as
they
have
done
in
France
and
all
other
Popish
Countreys
.
And
I
can
say
that
I
have
not
fixed
on
the
denial
of
a
Humane
Universal
Jurisdiction
,
without
thinking
seriously
Forty
years
of
what
I
could
find
said
for
it
as
well
as
against
it
;
nor
out
of
an
inclination
to
any
contrary
extreme
:
Could
I
have
found
but
any
Humane
capacity
in
One
or
Many
for
such
a
Soveraignty
,
Legislative
and
Judicial
,
and
but
a
possibility
of
such
a
thing
,
and
any
probability
that
it
was
of
Christs
Institution
,
the
Love
of
Unity
,
and
Hatred
of
Unruliness
and
Divisions
,
and
their
Effects
had
long
ago
made
me
a
hot
defender
of
it
.
But
the
contrary
Truth
,
had
contrary
Effects
.
§
3.
That
you
may
not
think
that
I
differ
from
you
more
than
I
do
,
I
here
premise
,
I.
That
I
doubt
not
but
that
the
Universal
Church
visible
is
One
Body
or
Society
of
professed
Christians
:
As
the
Universal
Church
as
Regenerate
and
Spiritual
is
One
Body
of
sincere
Christians
.
II.
That
the
Unity
and
Concord
of
it
as
Professors
,
and
as
sincere
,
must
be
maintained
to
the
utmost
of
our
power
by
all
due
lawful
means
.
III.
That
a
wise
Correspondency
between
all
those
Churches
,
which
by
nearness
are
capable
of
Acquaintance
and
Communication
is
a
due
means
to
preserve
their
Love
and
Concord
.
IV.
That
seasonable
and
duly
chosen
Synods
of
many
conjunct
that
live
within
the
reach
of
such
Acquaintance
and
Communication
may
in
case
of
true
need
be
a
fit
means
of
such
Concord
.
V.
That
where
such
Synods
cannot
be
had
with
due
equality
,
Letters
and
Messengers
from
the
several
Nations
or
Provinces
,
or
Churches
may
be
used
to
that
end
.
VI.
That
the
General
Law
of
Christ
commanding
Love
,
Concord
and
Edification
,
maketh
it
a
sin
for
any
to
affect
causless
singularity
,
and
to
chuse
any
way
which
tendeth
to
Division
:
And
that
where
there
is
an
Equality
,
and
no
Regent
power
;
yet
just
Contracts
for
Concord
ought
to
be
observed
.
VII
.
That
if
in
National
Churches
(
that
is
,
Christian
Kingdoms
or
Commonwealths
)
the
Soveraign
Power
give
one
Seat
or
Bishop
a
Primacy
or
peculiar
Priviledge
,
in
the
Circa
Sacra
,
the
Circumstantials
of
Sacred
Offices
,
which
are
within
the
Magistrates
Power
,
it
ought
to
be
obeyed
.
VIII
.
If
I
had
lived
in
the
Christian
Empire
,
when
it
sometime
gave
the
Bishop
of
Rome
,
and
sometime
the
Bishop
of
Constantinople
this
preheminence
of
degree
,
and
the
other
Patriarchs
(
of
Alexandria
,
Antioch
and
Jerusalem
)
their
several
Priviledges
and
Powers
,
not
contrary
to
the
Word
of
God
,
I
would
have
obeyed
that
which
the
Emperor
by
his
Law
preferred
.
IX
.
The
Roman
Empire
was
so
great
a
part
of
the
known
Civilized
World
,
and
so
Potent
,
that
I
quarrel
not
with
the
Titles
of
[
Orbis
Romanus
]
and
[
Ecclesia
Vniversalis
]
given
to
that
Dominion
and
Church
which
was
meerly
National
or
Imperial
;
so
be
it
,
we
understand
the
true
meaning
.
X.
Had
the
Empire
continued
one
Polity
,
and
had
made
the
Bishop
of
Rome
the
Primate
as
to
his
Seat
in
Councils
,
and
the
said
Bishop
had
been
a
capable
Person
,
and
had
not
Challenged
the
Government
or
Primacy
in
order
of
Regiment
over
the
whole
Christian
World
but
in
the
Empire
only
,
as
the
Archbishop
of
Canterbury
doth
in
England
,
I
would
have
been
none
of
his
opposers
:
All
this
I
grant
you
.
§
4.
But
(
premising
for
the
Explication
of
Terms
,
that
we
take
the
words
[
Regiment
,
Laws
,
Authority
,
&c.
in
the
proper
political
sense
,
and
not
equivocally
for
meer
advice
or
consent
)
I
add
as
followeth
.
1.
That
as
the
Universal
Church
on
Earth
,
hath
but
one
Soveraign
Jesus
Christ
,
so
it
is
one
Body
Politick
,
in
relation
to
no
one
Vnifying
Head
but
Christ
,
and
hath
no
one
Substitute
Vicarious
Christ
,
or
Substitute
Soveraign
Government
,
Monarchical
,
Aristocratical
,
Democratical
or
Mixt.
II.
The
Soveraignty
of
one
Christian
King
,
Emperor
or
Senate
,
(
in
Aristocracy
)
over
an
United
or
Confederate
Christian
Clergy
and
Laity
as
Subjects
(
each
keeping
to
their
own
Place
and
Work
)
is
the
Unifying
Headship
of
a
National
Church
,
which
is
nothing
but
such
a
Christian
Kingdom
or
Republick
:
And
that
Christ
hath
owned
such
National
Church
Power
,
and
hath
instituted
and
owned
no
Power
of
Humane
Government
over
it
on
Earth
:
And
therefore
as
pretending
to
Universal
Jurisdiction
is
Treason
against
Christ
,
so
the
claim
of
Foreign
Jurisdiction
is
Hostility
against
Kings
and
States
.
III.
That
Foreign
Councils
of
Bishops
and
Dyets
of
Soveraign
Princes
are
Authorized
for
Communion
for
mutual
Counsel
and
Concord
by
Contract
and
Agreement
,
and
have
no
just
Jurisdiction
or
Political
Regiment
over
particular
Soveraigns
or
their
subject
Congregations
:
Though
in
Councils
they
retain
their
proper
Power
at
home
.
IV.
The
Foreign
Councils
agreeing
on
things
profitable
to
the
common
benefit
of
all
,
Gods
own
Law
of
Love
,
Unity
,
Concord
,
Edification
and
publick
Regard
and
Peace
,
forbiddeth
the
particular
Bishops
and
Churches
causlesly
to
dissent
and
affect
singularity
:
But
if
they
agree
on
things
hurtful
and
dangerous
to
any
of
the
particulars
,
they
are
not
to
be
obeyed
,
nor
yet
if
they
claim
Jurisdiction
instead
of
Communion
and
Contract
:
But
every
Prince
and
Pastor
must
Rule
their
own
.
As
Kings
will
not
own
a
Foreign
King
or
Council
of
Kings
,
who
shall
Usurp
a
Soveraignty
over
them
,
much
more
if
over
all
.
V.
That
all
Forcing
Power
that
the
Clergy
can
claim
by
Canons
or
Mandates
in
Christian
Kingdoms
,
is
only
from
the
Prince
(
or
State
)
as
they
are
authorized
by
him
as
his
Officers
,
who
only
hath
the
power
of
the
Sword
;
and
not
at
all
any
part
of
their
Pastoral
Office
.
And
therefore
(
as
Grotius
in
that
excellent
Book
de
Imperio
sum
.
Potest
.
circa
Sacra
hath
shewed
)
Clergy-Canons
are
no
Laws
,
but
directing
Agreements
.
VI.
The
Canons
of
the
Greatest
Councils
called
General
,
were
Laws
to
none
without
the
Empire
,
unless
Foreign
Princes
or
Pastors
made
them
so
:
Nor
to
any
within
the
Empire
,
but
by
the
Soveraigns
Act
as
they
are
forcing
,
and
the
particular
Pastors
as
Directing
.
VII
.
Before
the
Division
and
Ruine
of
the
Empire
,
the
Name
of
a
General
Council
signified
but
an
Imperial
or
National
Council
.
They
being
called
by
the
Emperors
who
had
no
further
power
,
and
only
out
of
the
Imperial
Provinces
,
unless
any
odd
Person
came
voluntarily
in
for
help
and
advantage
;
which
was
rare
.
This
I
have
at
large
proved
in
my
two
Books
against
W.
Johnson
alias
Terret
.
)
And
,
Ecclesia
Vniversalis
usually
signified
no
more
than
Vniversal
,
National
or
Imperial
.
Leo
meant
no
more
when
he
called
himself
Caput
Ecclesiae
Universalis
,
nor
Phocas
when
he
gave
Boniface
the
Title
of
Universal
Bishop
:
And
when
the
Empire
was
divided
it
was
the
Treasonable
Erection
of
Popery
to
feign
that
Orbis
Romanus
was
Orbis
Universalis
,
and
that
Concilia
Generalia
,
and
Ecclesia
Vniversalis
,
meant
extra
Imperial
and
Vniversal
Over-foreigners
,
and
all
the
World
:
And
this
is
still
as
the
Foundation
of
Popery
,
so
the
common
Cheat
that
pleadeth
for
Foreign
Jurisdiction
.
VIII
.
Though
Rome
was
a
meet
Seat
for
Imperial
Church
Primacy
while
Emperors
would
have
it
so
;
as
it
hath
no
just
pretence
to
the
Government
of
Foreigners
,
so
it
is
of
all
others
most
unfit
for
a
Primacy
or
Presidentship
in
the
Councils
of
Foreign
Confederate
Princes
and
Churches
,
because
it
claimeth
so
much
more
,
even
Foreign
and
Universal
Regiment
:
Nor
are
Councils
of
such
Bishops
or
Princes
to
be
trusted
with
General
Contracts
,
who
claim
such
Jurisdiction
.
A
Primacy
in
Lawful
Councils
of
Confederates
would
strengthen
their
claim
of
an
Universal
Jurisdiction
till
they
openly
renounce
it
.
And
so
would
the
use
of
a
Senate
or
Council
that
pretendeth
to
the
like
power
.
IX
.
Patriarchs
and
Metropolitans
,
and
Provincials
or
Diocesans
in
one
Empire
or
Kingdom
,
can
for
Number
,
Seat
or
Precedency
,
justly
claim
no
power
of
Governing
Foreigners
;
nor
subject
Bishops
of
that
Nation
,
but
from
the
Soveraign
.
X.
Legislation
is
the
first
Essential
power
of
Regiment
:
Therefore
none
can
be
an
Universal
Legislator
that
is
not
an
Universal
Rector
.
XI
.
As
an
Universal
Monarch
(
Ecclesiastical
or
Civil
)
is
the
absurd
claim
of
an
Impossible
thing
,
and
open
Hostility
to
all
Christian
Kings
and
Churches
,
so
an
Universal
Aristocracy
in
Councils
or
Patriarchs
,
and
Bishops
,
is
yet
more
absurd
,
as
claiming
a
more
notorious
Impossibility
than
the
Pope
doth
.
XII
.
An
Universal
power
of
Expounding
or
Judging
of
Christs
Laws
by
Regent
Authority
,
or
of
being
such
Keepers
of
unwritten
Laws
,
seemeth
the
most
Eminent
part
of
Legislation
;
it
being
more
to
be
Judge
what
is
Law
,
and
to
make
or
determine
of
the
sence
,
than
to
make
the
bare
words
:
And
so
the
Bishops
should
have
a
higher
Regency
than
Christ
:
Official
Judges
Expound
the
Laws
only
in
their
limited
Provinces
,
and
for
the
deciding
of
particular
Cases
;
but
not
to
be
the
Universal
Determiners
of
the
sence
to
all
others
:
None
but
the
Law-makers
can
make
an
Universally
obliging
Exposition
.
XIII
.
The
instance
of
the
Apostles
power
will
not
prove
an
Institution
of
a
stated
Universal
Legislative
Aristocracy
,
or
Monarchy
.
For
,
1.
It
is
evident
that
Christ
first
chose
and
instituted
them
,
as
his
National
Ministers
,
by
the
number
of
Twelve
related
to
the
Twelve
Tribes
;
and
by
the
keeping
up
just
that
number
after
the
coming
down
of
the
Holy
Ghost
:
And
by
his
special
Mission
of
Paul
,
Barnabas
and
others
to
the
Gentiles
,
distinguishing
their
Apostleship
from
Peter's
and
the
rest
to
the
Jews
.
2.
When
Persecution
and
the
fall
of
the
Jewish
state
,
made
the
Apostles
Office
more
Extensive
,
it
was
rather
Indefinite
than
Universal
:
They
were
to
go
as
far
as
they
were
sent
,
and
were
able
.
3.
The
Church
was
then
in
so
narrow
Bounds
as
made
that
Extent
easie
,
when
now
an
Universal
Humane
Regiment
is
of
Natural
Impossibility
,
and
so
past
rational
Controversie
.
4.
Their
power
was
not
any
further
Legislative
,
than
as
they
were
Promulgators
of
Christs
Laws
,
and
Determiners
of
mutable
undetermined
Circumstances
or
Accidents
.
5.
They
have
no
Successors
in
those
extraordinary
parts
of
their
Office
,
which
looketh
like
any
part
of
Legislative
power
.
Which
parts
are
,
1.
Being
Eye
and
Ear-witnesses
of
what
Christ
did
and
said
committed
to
their
Testifying
and
Predicating
Trust.
2.
Having
a
special
Commission
to
teach
all
Nations
his
Laws
,
or
what
he
commanded
as
the
prime
Promulgators
.
3.
As
having
the
promise
of
the
Spirit
to
Teach
them
all
things
,
and
bring
all
to
their
remembrance
.
4.
And
having
the
Miraculous
Gifts
of
the
Holy
Ghost
to
attest
their
Witness
:
As
Moses
had
Successors
in
Executive
Regency
,
but
not
as
a
Mediatorial
Deliverer
of
Gods
Law
,
which
Aaron
,
Samuel
,
David
and
Solomon
must
obey
and
rule
by
,
but
had
no
power
to
alter
words
or
sence
,
nor
add
any
thing
but
undetermined
Circumstances
.
Yet
as
the
Laws
of
Christ
promulgate
by
the
Apostles
bind
all
Nations
to
whom
they
are
revealed
;
so
we
grant
that
the
same
Laws
of
Christ
declared
by
Councils
,
or
Preached
by
any
single
Minister
,
bind
all
to
whom
they
come
:
And
that
every
Minister
(
and
Christian
)
being
a
Member
of
the
Church
Universal
,
his
Doctrine
tendeth
to
Universal
Benefit
which
yet
giveth
him
no
Universal
Regent
Jurisdiction
.
As
I
remember
I
have
said
all
this
before
in
my
Letters
to
Bishop
Guning
when
you
were
his
Second
or
Witness
of
our
Conference
:
But
the
Invitation
of
your
Discourse
,
which
I
shall
now
give
you
my
thoughts
of
,
maketh
me
think
that
this
repetition
is
not
unnecessary
.
If
you
will
read
Mr.
Th.
Beverley's
whole
Duty
of
Nations
,
you
may
see
more
of
my
Judgment
.
Supposing
your
Book
to
be
in
the
hands
of
the
Reader
,
I
shall
forbear
transcribing
,
and
only
tell
you
what
I
dissent
from
,
and
the
pages
where
it
is
contained
.
I.
I
dissent
from
your
Opinion
of
a
Humane
Soveraignty
as
over
the
Universal
Church
on
Earth
,
(
whether
you
feign
it
to
be
Monarchical
,
Aristocratical
,
Democratical
or
Mixt
,
I
matter
not
.
)
II.
Consequently
I
deny
your
Doctrine
of
such
an
Universal
Legislative
power
in
Man
,
and
of
any
Humane
Universal
Laws
.
III.
And
I
deny
all
Foreign
Ecclesiastical
Jurisdiction
,
that
is
,
That
the
Clergy
of
any
one
or
many
Foreign
Kingdoms
have
a
Legislative
Regent
power
over
any
other
King
and
Nation
which
give
them
not
that
power
by
a
voluntary
Subjection
.
All
these
denied
Doctrines
you
own
,
pag.
28.
l.
7
,
8
,
&c.
p.
24
,
25
,
26
,
21
,
23
,
19
,
13
,
14
,
15.
My
Reasons
against
the
first
are
so
many
before
repeated
,
that
I
must
not
again
do
that
which
is
so
oft
done
.
Prove
you
a
Universal
Humane
Polity
(
by
Kings
or
Clergy
)
and
I
will
easily
prove
that
Aristocratical
is
worse
than
Monarchical
,
and
less
practicable
:
And
if
you
think
Popery
an
unfit
Name
for
it
,
I
will
prove
it
Antichristian
,
as
the
Treasonable
claim
of
Christs
Prerogative
may
be
so
called
.
The
Second
Error
falls
with
the
first
:
For
Legislation
is
the
most
Essential
part
of
Soveraign
power
.
Your
Third
denied
Opinion
I
hope
all
Protestant
Kings
and
Kingdoms
will
continue
to
renounce
.
And
seeing
you
know
that
this
whole
Kingdom
is
Sworn
against
it
,
(
even
all
Foreign
Spiritual
and
Ecclesiastical
Jurisdictions
as
well
as
Civil
,
)
in
the
Oath
of
Supremacy
,
(
besides
the
many
Oaths
against
alteration
of
Church
and
State
Government
)
I
hope
you
would
not
have
the
Nation
stigmatized
with
the
brand
of
PERJURY
.
If
the
Law
for
taking
the
Oath
of
Supremacy
be
repealed
,
the
Law
of
God
against
Perjury
is
not
repealed
.
And
whether
it
be
Treason
in
it self
against
King
and
Kingdom
,
to
set
up
the
claim
of
a
Foreign
power
over
them
,
without
their
consent
,
the
Judges
know
better
than
I.
But
I
know
that
there
be
some
wise
men
that
cannot
yet
prove
K.
James
his
Self-deposing
,
if
this
will
not
prove
it
,
that
he
openly
endeavoured
to
settle
the
Kingdom
under
a
Foreign
Jurisdiction
against
the
Laws
and
against
their
Wills
,
and
so
to
alienate
the
prime
part
of
Soveraignty
.
And
should
a
Foreign
Jurisdiction
be
asserted
,
we
should
all
be
confounded
by
the
Impossibility
of
knowing
where
to
find
it
,
or
how
to
use
it
,
if
it
be
Aristocratical
:
Where
the
Pope
is
may
be
known
:
But
where
to
find
a
General
Council
of
all
the
Christian
World
,
or
an
Ecclesiastical
Parliament
or
College
,
or
the
Major
Vote
of
all
the
Churches
we
know
not
.
And
seeing
Bishops
are
all
(
save
one
)
the
Subjects
of
other
Princes
,
blame
not
Kings
to
be
unwilling
to
be
their
Subjects
,
when
thereby
they
will
be
subjected
to
those
Princes
that
Rule
them
,
or
can
sway
them
by
Preferments
.
IV.
And
I
believe
not
your
Doctrine
that
the
Major
part
must
go
for
this
Governing
Church
.
For
,
1.
It
will
never
be
agreed
who
be
the
Nations
or
Persons
that
are
to
be
accounted
Parts
;
all
will
claim
a
Right
that
are
called
Christians
.
And
can
all
Christians
or
Ministers
judge
of
their
pretensions
?
2.
It
is
certain
that
the
Greater
part
have
often
erred
in
Counsels
,
and
out
of
them
:
The
Case
of
the
Arrians
proveth
it
:
And
the
Greater
part
of
the
Bishops
have
been
sometime
on
one
side
,
and
sometimes
of
another
,
and
have
turned
and
returned
in
the
same
Age
;
as
is
notorious
in
the
Cases
of
the
Nestorians
,
Eutychians
,
Monothelites
,
the
Council
of
Chalcedon
,
owned
and
disowned
,
the
Tria
Capitula
,
the
Case
of
Images
,
and
others
.
3.
It
is
known
that
most
of
the
Christian
World
at
this
day
have
no
small
number
of
Errors
;
the
Greeks
,
Moscovites
,
Armenians
,
Abassins
,
Coptis
,
Syrians
,
Jacobites
,
Nestorians
,
Maronites
,
Georgians
,
&c.
4.
It
is
to
be
expected
that
the
Countries
nearest
the
Councils
,
and
that
have
most
numerous
Bishopricks
will
have
the
Major
Vote
,
when
those
far
off
,
and
that
have
large
and
few
Bishopricks
will
have
few
Votes
.
5.
It
is
known
that
three
of
the
five
old
Patriarchates
have
many
Errors
,
yea
,
four
of
them
differ
from
all
the
Western
Churches
,
Papists
and
Protestants
.
5.
And
it
's
certain
that
as
we
cannot
be
sure
of
the
Major
Vote
all
over-the
World
,
so
God
never
gave
the
Major
part
the
Soveraignty
.
V.
And
your
Foundation
for
all
this
in
Politicks
is
intolerably
false
,
viz.
[
pag.
13.
In
omnibus
hujusmodi
Societatibus
pars
omnis
toti
suo
congrua
,
&
pars
minor
majori
consentanea
esse
debet
.
Hoc
ratio
suadet
:
Hoc
jus
naturale
edicit
:
Hoc
Communis
hominum
Consensus
necessarium
esse
statuit
.
Adeo
ut
si
quid
à
majori
,
multo
magis
quod
à
maxim●
cujusvis
Societatis
parte
constituitur
eodem
pars
reliqua
constringatur
,
illudque
observare
necesse
habeat
,
si
membrum
manere
&
privilegiis
illius
Societatis
gaudere
velit
.
Quod
cum
in
omnibus
cujuscunque
generis
Societatibus
valet
,
multo
magis
in
Ecclesia
valere
debet
,
quam
omnium
ornatissimam
esse
decet
.
]
I
am
loth
to
English
it
,
1.
I
confess
I
find
the
like
in
Archbishop
Laud
,
and
R.
Hooker
:
So
Nonconformable
to
each
other
is
the
Conforming
Clergy
.
But
it
's
downright
Popularity
or
Democracy
of
the
worst
sort
;
And
can
such
men
cry
down
Republicans
?
yea
,
and
raise
a
suspicion
of
Nonconformists
as
Republicans
?
O
what
a
vafricious
sort
of
men
do
sometime
appropriate
the
Name
of
the
Church
?
2.
It
is
true
of
no
sort
of
Political
Society
in
the
World
,
but
only
of
ungoverned
Communities
or
Confederacies
,
except
those
by
Contract
turned
a
meer
Community
into
the
worst
sort
of
Popular
Politie
:
And
in
Aristocracies
it
is
not
the
Major
Vote
of
the
whole
Society
that
Ruleth
,
but
of
those
few
who
make
up
One
Political
Person
or
Power
.
And
yet
could
you
appeal
to
Reason
,
Nature
,
and
common
Consent
?
3.
It
is
against
the
Essence
of
the
Government
of
this
Kingdom
?
Shall
Kings
,
Parliament
and
Magistrates
be
bound
to
obey
the
Major
part
of
the
Kingdom
?
No
,
nor
King
and
Lords
to
obey
the
Major
part
of
the
House
of
Commons
?
Nor
Mayors
and
Bailiffs
be
bound
to
obey
the
Major
part
of
the
Cities
and
Corporations
?
4.
It
is
contrary
to
God's
Law
of
Nature
and
Scripture
.
God
hath
anticipated
humane
popular
pretences
of
being
either
naturally
Rulers
,
or
the
Fountain
of
Governing
Power
:
For
God
hath
instituted
in
Nature
,
the
Genus
of
this
Power
,
and
so
much
of
the
Species
as
is
to
execute
God's
Laws
:
He
hath
made
the
Fifth
Commandment
:
and
as
he
alloweth
not
the
Major
part
of
the
Children
to
govern
Father
and
Mother
,
or
of
Scholars
to
rule
their
Masters
,
so
neither
of
Subjects
to
rule
the
Soveraign
or
the
Minor
part
.
5.
It
is
contrary
to
Oaths
that
are
taken
by
the
Subjects
of
this
Land
.
6.
It
is
contrary
to
the
subscribed
39
Articles
,
that
tell
us
of
the
Errors
and
Fallibility
of
Councils
.
7.
It
is
contrary
to
the
Canons
,
especially
those
of
1640.
that
determined
Kingly
Power
to
be
of
God's
Institution
.
8.
It
is
contrary
to
all
the
Writers
and
Fighters
that
were
against
Parliaments
resisting
the
King
.
Michael
Hudson
hath
most
strongly
wrote
against
it
.
Dr.
Hammond
against
John
Goodwin
hath
proved
that
the
People
have
neither
ruling
Authority
to
Vse
nor
to
Give
.
How
far
then
were
Bishop
Morley
and
such
others
from
your
Mind
,
who
write
that
the
Parliament
themselves
have
no
Essential
part
in
Legislation
,
but
only
to
prepare
Matter
which
the
King
only
maketh
to
be
a
Law
?
All
the
Clergy
have
subscribed
to
the
King
's
unresistible
Power
,
and
a
Law
made
to
that
purpose
by
the
Parliament
that
setled
your
Conformity
and
Church
.
9.
Do
you
take
the
Major
part
of
your
Congregation
to
be
your
Governours
?
Or
the
Major
part
of
the
Diocess
to
Rule
the
Diocesane
?
Or
are
these
no
Societies
?
10.
Is
it
not
contrary
to
the
Oath
of
Canonical
Obedience
?
11.
Are
our
Universities
of
this
Mind
;
when
Oxford
burnt
my
Political
Aphorisms
,
and
Dr.
Whitbye's
Book
,
and
Mr.
I.
Humfrey's
,
as
derogating
from
the
Regal
Power
,
when
yet
I
abhord
such
a
derogation
as
your
Majority
of
the
Society
?
12.
In
a
word
,
it
is
destructive
of
all
Government
:
For
the
truth
is
,
that
Democracy
in
a
large
Kingdom
is
an
Impossibility
:
The
People
cannot
all
meet
to
try
who
hath
the
Major
Vote
:
They
can
but
choose
their
Governours
,
though
called
Representatives
:
And
that
is
an
Aristocracy
:
For
to
choose
Governours
is
not
to
Govern.
Even
Rome
was
not
a
true
Democracy
:
For
the
People
had
but
a
Negative
part
in
Legislation
,
S.
P.
Q.
R.
conjunct
having
the
Supremacy
:
And
what
were
the
People
of
one
City
to
the
whole
Empire
,
which
was
the
Politick
Body
?
But
how
shall
we
know
who
constitute
this
Voting
Society
which
you
call
the
Church
?
I
know
that
the
Papists
appropriate
that
title
to
the
Clergy
?
But
when
it
cometh
to
Practice
(
in
Councils
or
out
)
how
small
a
part
have
any
but
the
Bishops
?
Our
Canons
condemn
those
who
deny
the
Convocation
to
be
the
Representative
Church
?
Who
are
the
real
Church
which
they
represent
?
Do
they
represent
the
Laity
?
Or
are
they
none
of
the
Church
?
How
can
they
represent
those
that
never
choose
them
?
Patrons
choose
the
Incumbents
;
and
the
People
choose
neither
Bishops
,
Deans
,
Arch-deacons
or
Proctors
.
Is
it
the
King
and
Parliament
that
they
represent
?
I
confess
the
King
that
chooseth
Bishops
may
most
plausibly
be
pretended
to
be
represented
by
them
.
But
are
they
indeed
his
Rulers
and
Lawgivers
,
and
he
their
Subject
?
Was
Moses
so
to
Aaron
,
or
Solomon
to
Abiathar
?
The
King
chooseth
Justices
,
and
Constables
(
mediately
)
but
not
to
be
his
Governours
but
his
Ministers
.
Or
is
the
King
and
Parliament
no
Part
of
the
Church
of
England
?
Say
so
then
,
that
we
may
understand
you
.
But
if
indeed
you
confess
the
Laity
〈◊〉
be
of
this
Voting
Church
(
whose
Major
part
by
Nature
,
Reason
,
and
the
Consent
of
all
the
World
must
Govern
us
)
I
beseech
you
help
us
at
last
(
after
all
our
lost
importunity
)
to
know
which
of
the
Laity
it
is
.
Is
it
all
that
are
in
the
Parishes
?
I
doubt
then
that
the
Atheists
,
Papists
,
Sadduces
,
Deists
,
Hobbists
,
Ignorant
,
Irreligious
Debauchees
and
Lads
,
will
be
our
Rulers
.
Is
it
only
Communicants
?
Then
the
Parish
Priest
of
one
place
will
have
a
Church
of
one
sort
,
and
another
of
another
sort
?
And
how
knoweth
he
in
great
Parishes
who
are
his
Communicants
,
when
he
knoweth
not
who
or
what
they
are
?
or
whence
they
come
,
nor
whether
ever
they
came
before
?
The
Law
is
the
likest
test
,
which
obligeth
all
to
Communicate
that
will
have
a
License
to
sell
Ale
or
Wine
,
or
,
that
will
not
lie
in
Jail
;
a
place
that
few
Love
,
and
many
would
avoid
at
so
cheap
a
rate
as
eating
a
bit
of
Bread
,
and
drinking
a
little
Wine
.
And
shall
the
Majority
of
these
be
Rulers
of
Kings
,
Bishops
and
Pastors
?
But
what
if
you
mean
but
the
Major
Vote
of
Bishops
?
(
which
it
seems
our
Lower
House
of
Convocation
mean
not
)
.
Verily
,
Sir
,
you
must
not
too
sharply
blame
the
King
of
England
,
Sweden
,
Denmark
,
&c.
if
they
be
loth
to
be
Subjects
in
so
great
a
Matter
as
their
Religion
to
the
Clergy
of
Italy
,
France
,
Spain
,
Poland
,
Germany
,
Moscovy
,
Constantinople
,
and
Asia
,
Africa
,
&c.
while
we
know
what
Power
their
own
Princes
have
over
them
?
And
do
not
we
know
that
there
is
no
one
common
Language
which
they
can
use
to
understand
one
another
as
a
College
?
Even
of
our
great
Learned
Schoolmen
few
understood
Greek
:
And
few
of
the
Greeks
understand
Latin
(
or
true
Greek
either
)
And
few
Abassines
,
Armenians
,
Syrians
,
Moscovites
,
&c.
understand
either
.
If
Christ
hath
been
so
defective
a
Legislator
as
to
leave
us
to
a
necessity
of
Universal
Humane
Legislation
,
O
let
us
not
have
them
made
by
such
Babel
Builders
.
Let
us
have
those
that
can
meet
together
in
less
than
an
Age
(
whether
their
Princes
will
or
no
)
and
can
learn
in
an
Age
to
speak
to
one
another
.
Or
if
you
first
prove
that
Mortal
Men
are
capable
of
such
an
Universal
Government
,
try
it
first
on
Kings
,
and
settle
one
King
,
or
Senate
of
Kings
to
Rule
all
the
World
by
Legislation
and
Judgment
:
For
verily
more
of
Sword-Government
may
be
done
per
alios
—
than
of
Priestly
Government
(
else
you
may
appoint
Presbyters
to
Ordain
,
and
Lay-men
to
celebrate
the
Sacraments
.
)
And
if
we
must
have
a
Vice-Christ
,
let
him
be
a
Monarch
that
we
may
know
where
to
find
him
,
and
not
a
Chimera
called
a
Collective
Person
,
or
College
of
Bishops
:
Or
at
least
if
it
must
be
Patriarchs
,
let
us
know
who
shall
make
them
,
and
where
they
are
,
and
what
we
shall
now
do
,
when
of
five
so
called
Four
are
called
Schismaticks
and
are
under
the
Turk
:
Christ
hath
instituted
National
Church
Politie
:
Prove
more
if
you
can
.
VI.
And
I
should
rejoyce
if
you
could
prove
what
you
affirm
,
that
the
Major
part
of
the
Church
,
even
in
Rites
and
Discipline
,
is
guided
by
the
Spirit
of
God
.
1.
It
was
not
so
in
necessary
Doctrine
in
the
Arians
reign
.
2.
If
it
be
so
at
this
day
,
England
is
Schismatical
.
3.
If
it
be
not
always
so
in
General
Councils
(
as
the
Articles
of
our
Church
say
)
how
much
less
in
the
diffusive
Body
of
People
or
Clergy
?
4.
It
is
not
so
in
any
one
Kingdom
or
National
Church
yet
known
in
the
World
,
no
not
the
World
;
And
what
is
the
whole
but
the
Parts
Conjunct
?
Dr.
Dillingham
in
a
late
Book
against
Popery
concludeth
,
that
there
was
never
yet
any
Kingdom
known
where
the
tenth
part
were
truly
Godly
:
And
I
think
you
take
the
Church
of
England
to
be
the
best
in
the
World
:
And
how
many
Thousands
would
rejoyce
if
you
could
prove
that
the
Major
part
even
of
their
Teachers
were
guided
by
the
Spirit
of
God
?
And
is
it
better
with
the
Papists
,
or
Greeks
,
or
Moscovites
,
that
cannot
Preach
at
all
!
O
how
happy
a
Church
do
you
Dream
of
?
VII
.
And
it
is
yet
more
incredible
that
this
popular
Majority
should
be
so
right
in
such
small
Matters
as
Rites
and
Ceremonies
and
Discipline
,
as
that
their
Practice
should
be
a
Law
to
all
the
rest
of
the
Christian
World
:
And
that
the
Unity
or
Concord
of
the
Universal
Church
must
be
built
on
such
Sand
as
cannot
so
much
as
be
gathered
into
one
Heap
?
And
all
must
be
Schismaticks
,
and
so
far
separate
from
the
Church
that
obey
them
not
:
I
remember
when
Dr.
Hammond
proceeded
Dr.
I
heard
Dr.
Prideaux
in
the
Chair
argue
against
the
Churches
Infallibility
,
that
John
,
and
Thomas
,
and
so
every
Individual
was
fallible
:
Ergo
a
company
of
fallibles
were
not
infallible
.
Especially
in
such
Matters
as
a
Ceremony
.
Those
that
Paul
wrote
to
Rom.
14.
&
15.
were
not
taken
for
infallible
or
Legislators
by
him
.
VIII
.
And
you
no
where
prove
that
Paul
meaneth
by
[
the
Churches
have
no
such
Customs
]
that
none
in
the
World
had
any
other
,
nor
must
have
any
other
;
but
only
that
what
Garb
and
Habit
the
Custom
of
all
those
Countries
had
placed
Decency
in
,
the
general
Rule
of
Decency
would
oblige
all
to
in
the
solemn
Assemblies
,
as
it
obligeth
us
to
be
uncovered
.
You
must
needs
know
that
by
your
Exposition
and
Inference
you
Condemn
your
own
Church
that
hath
the
contrary
Custom
.
Especially
your
noble
Patrons
that
wear
Periwigs
.
IX
.
And
how
impossible
a
work
do
you
set
us
all
as
a
Law
,
to
know
what
these
Ceremonies
are
without
which
we
separate
as
Schismaticks
.
1.
Must
all
good
Christians
be
so
great
Historians
as
to
know
what
Ceremonies
have
been
used
in
all
Ages
by
the
Major
part
?
2.
Must
they
be
so
Skill'd
in
Cosmography
,
as
to
know
what
Countries
make
the
Major
part
?
3.
Must
they
have
so
good
intelligence
of
former
Affairs
,
as
to
know
who
have
now
the
greater
Vote
in
Councils
and
out
of
them
?
4.
But
you
say
,
It
must
be
of
such
Rites
as
ab
omnibus
,
ubique
&
semper
have
been
used
:
we
like
Vincentius
Liri's
rule
well
as
to
things
necessary
,
that
may
aliunde
be
so
proved
.
But
how
shall
any
man
know
that
ab
omnibus
&
ubique
without
more
Knowledge
of
the
World
than
Drake
or
Candish
had
,
or
any
Traveller
?
Except
Negatively
,
that
we
must
not
affect
causeless
Singularity
from
the
most
of
the
Godly
,
as
far
as
we
can
know
them
.
And
how
shall
we
understand
the
semper
?
Must
it
respect
all
time
to
come
?
Then
,
none
can
know
his
Duty
till
the
End
of
the
World
?
If
it
be
only
as
to
time
past
,
then
how
knew
they
that
lived
in
the
first
Age
,
how
long
their
Customs
would
continue
?
And
then
all
the
after
Changes
(
which
were
many
)
were
Schismatical
.
X.
Do
you
not
too
hardly
censure
the
Church
of
England
as
Schismatical
?
You
know
Epiphanius
hath
a
peculiar
Treatise
to
tell
us
,
what
then
were
the
Customs
and
Ceremonies
of
the
Universal
Church
?
And
how
many
of
these
are
forsaken
by
us
,
yea
,
and
by
almost
all
the
Churches
?
Do
you
now
clothe
the
Baptized
anew
in
White
?
Do
you
dip
them
over
head
in
Water
?
Do
you
anoint
them
as
they
did
,
and
cross
them
with
the
Ointment
?
Do
you
give
them
to
taste
Milk
and
Honey
?
Do
you
exorcise
them
?
Do
your
Bishops
only
make
that
Chrysme
?
Do
all
here
and
in
other
Churches
worship
only
versus
Orientem
?
Do
you
all
forbear
,
and
forbid
Adoration
Kneeling
,
on
any
Lord's
Day
,
or
any
Week
Day
between
Easter
and
Whitsunday
?
What!
when
you
cast
out
of
the
Church
those
that
will
not
Kneel
at
the
Sacrament
?
You
know
that
the
Council
of
Nice
,
and
that
at
Trull
,
and
the
Fathers
commonly
make
this
a
Rite
of
the
Universal
Church
:
And
Dr.
Heylin
saith
,
that
Rome
it self
kept
it
for
a
Thousand
Years
,
and
it
was
never
reversed
by
any
other
General
Council
.
Do
you
keep
the
Memorial
of
Martyrs
at
their
Graves
as
then
they
did
?
Do
you
use
their
Bones
and
relicts
as
they
did
?
Twenty
more
you
may
see
in
Epiphanius
and
others
.
O
condemn
not
the
Church
of
England
,
as
separated
from
the
Universal
Church
.
(
And
our
Reformers
too
.
)
XI
.
What
a
case
would
you
bring
this
Church
and
Kingdom
to
,
by
your
Law
of
the
Custom
of
the
Major
part
?
Must
we
have
all
the
Opinions
,
Rites
or
Ceremonies
which
the
Greeks
,
Moscovites
,
Armenians
and
Papists
have
many
Hundred
Years
in
their
Ignorance
and
Superstition
agreed
in
as
to
the
Major
part
?
Must
we
be
able
to
confute
their
pretensions
of
Antiquity
and
Custom
as
to
all
these
?
He
that
readeth
the
Description
of
their
Customs
,
methinks
,
should
be
loth
that
we
should
be
such
.
XII
.
And
your
Doctrine
of
Traditions
as
certainly
received
from
the
Apostles
,
when
the
Majority
use
them
,
is
so
much
against
the
Church
of
England's
Judgment
,
and
so
copiously
confuted
by
the
whole
stream
of
Protestant
Bishops
and
Drs.
and
foreign
Divines
,
that
I
will
not
stay
now
to
repeat
that
work
:
were
all
the
Traditions
forementioned
since
laid
by
,
received
from
the
Apostles
?
(
About
Genuflexions
,
Milk
and
Honey
,
Chrysme
,
the
white
Garment
?
)
You
instance
in
Synods
meeting
and
making
Laws
.
To
meet
for
worship
or
necessary
consultation
and
Concord
,
is
no
unwritten
ceremonial
Tradition
,
but
the
obeying
of
Christ's
written
Law
,
which
requireth
such
mutual
help
,
and
that
we
do
all
to
Edification
,
Concord
and
Peace
.
But
Communion
of
many
Nations
is
one
thing
,
and
a
Government
over
all
is
another
thing
.
It
was
the
Emperor's
Commission
and
Power
that
made
Canons
to
be
Laws
.
And
do
you
not
here
write
against
the
King's
Commission
by
which
you
sit
,
which
declareth
from
that
Act
of
H.
8.
that
your
Canons
are
no
Laws
,
till
King
and
Parliament
make
them
so
?
Ask
the
Lawyers
.
Were
not
the
Canons
of
1640.
cast
out
even
by
your
own
long
Parliament
?
XIII
.
But
the
worst
is
,
that
while
you
set
us
a
new
Universal
Church
Legislative
and
Judicial
Soveraignty
,
you
deny
the
sufficiency
of
Scripture
,
if
not
the
Soveraignty
of
Christ
himself
,
while
you
feign
unwritten
Universal
Laws
,
as
part
of
Christ's
Law
,
&
a
supplement
to
the
Scripture
,
&
give
Christ's
Prerogative
to
a
Usurping
Soveraignty
,
utterly
uncapable
of
that
Office
?
Scripture
we
know
where
to
find
;
but
where
to
find
your
Universal
Additional
Laws
,
and
your
Church
Senate
or
College
,
they
must
know
more
than
I
that
know
.
But
so
much
is
written
against
the
Papists
(
as
aforesaid
)
for
Scripture
sufficiency
,
that
I
refer
you
thither
,
and
to
the
Articles
,
Homilies
and
Ordination
Books
which
this
Church
subscribeth
to
.
Alas
Sir
,
is
not
the
whole
Bible
big
enough
to
make
us
a
Religion
?
XIV
.
As
to
your
definition
of
the
Church
,
P.
12.
It
is
tolerable
if
you
make
no
Head
but
Christ
;
and
set
up
no
Vicarious
Head
Monarchical
or
Aristocratical
,
and
instead
of
Provincial
parts
,
put
National
and
Congregational
;
or
confess
that
you
describe
but
the
Imperial-National
Church
,
which
was
made
up
of
Roman
Provinces
.
And
gratifie
not
the
Fanaticks
by
making
the
Holy
Ghost
to
be
the
authoriser
of
the
Majority
for
Government
:
For
they
will
think
that
they
have
more
of
the
Holy
Ghost
than
you
,
and
therefore
must
Govern
you
.
I
would
all
Rulers
had
the
Holy
Ghost
;
but
it
's
somewhat
else
that
must
give
them
Authority
.
XV.
Your
instance
of
the
Easter
Controversie
is
against
you
.
The
difference
undecided
for
300
Years
,
and
Apostolical
Tradition
urged
on
both
sides
,
tells
us
that
it
was
no
Apostolick
Law
;
And
Socrates
and
Sozomen
tell
us
,
that
in
that
and
many
such
like
things
〈◊〉
Churches
had
freely
differed
in
Peace
▪
〈◊〉
you
seem
to
intimate
contrary
to
them
and
to
Iren●●us
,
that
the
Asians
were
Schismaticks
till
they
Conformed
.
And
why
name
you
Asia
alone
?
Were
our
Brittish
Churches
,
and
the
Scottish
no
Churches
?
Or
do
you
also
Condemn
them
as
Schismaticks
for
about
300
Years
after
the
Nicene
Council
?
What
could
the
Papists
say
more
against
them
?
XVI
.
How
impossible
a
thing
do
you
make
Church
Union
to
be
?
while
the
Essentials
or
great
Integrals
of
Religion
are
made
insufficient
to
it
,
and
so
many
Ceremonies
and
Church
Laws
are
feigned
necessary
,
which
no
man
ever
comes
to
the
true
knowledge
of
,
that
he
hath
the
right
ones
and
all
?
XVII
.
If
the
Patriarchs
must
be
the
Soveraign
College
,
I
beseech
you
give
us
some
proof
(
in
a
Case
so
weighty
)
1.
How
many
there
must
be
?
2.
Where
seated
?
3.
Who
must
choose
and
make
them
?
4.
And
quo
jure
?
5.
And
whether
we
have
now
such
a
College
;
or
is
there
no
Church
?
XVIII
.
What
Place
will
you
give
the
Pope
in
the
College
?
I
suppose
with
your
Brethren
you
will
call
him
1.
Principium
Vnitatis
?
But
that
's
a
Name
of
Comparative
Order
?
what
is
his
work
as
such
a
Principium
?
How
is
he
the
Principium
,
if
he
have
no
more
Power
than
the
rest
?
Must
not
he
call
the
Councils
?
(
Though
our
Articles
say
General
Councils
may
not
be
gathered
without
the
Will
of
Princes
)
.
Shall
he
not
choose
the
Place
and
Time
?
Tell
us
then
who
shall
?
Must
he
not
be
President
?
Must
he
not
be
Patriarch
of
the
West
?
And
so
Govern
England
as
our
Patriarch
,
and
Principium
unitatis
Vniversalis
also
?
XIX
.
I
pray
tell
us
whether
the
French
be
Papists
?
And
how
their
Church-Government
(
as
Described
from
themselves
by
Mr.
Jurieu
)
differeth
from
that
which
you
are
for
?
Tell
me
not
of
their
Mass
,
and
other
Corruptions
?
It
is
Government
that
is
the
Form
of
Popery
.
And
they
will
abate
you
many
other
things
:
And
must
we
be
Frenchified
?
If
the
French
restore
those
that
we
called
Papists
,
will
disowning
the
Name
,
and
calling
them
the
Church
of
England
(
chosen
by
Papist
Princes
)
make
us
sound
and
safe
?
And
when
we
find
Arch-Bishop
Laud
,
Arch-Bishop
Bromhall
,
Bishop
Guning
,
Bishop
Sparrow
,
Dr.
Saywell
,
Dr.
Heylin
,
Mr.
Thorndike
,
Bishop
S.
Parker
,
and
many
more
were
for
a
Foreign
Jurisdiction
,
can
we
think
if
the
French
bring
in
the
late
Governours
,
that
such
Churchmen
would
not
embrace
the
French
Church
Government
,
and
call
it
the
Church
of
England
,
when
since
Lauds
days
▪
they
have
endeavoured
a
Coalition
?
If
they
be
Defeated
,
we
may
thank
King
James
,
who
could
not
bear
delays
,
and
would
have
all
or
none
,
when
Grotius
way
would
have
been
a
surer
Game
.
XX.
You
tell
us
of
Penalties
made
by
Church
Laws
?
Deposing
Ministers
,
and
Anathematizing
the
Laity
?
But
while
the
Clergy
hath
no
power
of
the
Sword
,
who
will
feel
such
Penalties
?
When
Rome
Excommunicates
the
Greeks
,
the
Greeks
will
Excommunicate
them
again
:
What
Penalty
is
it
to
Protestants
to
be
Excommunicated
by
the
Pope
or
his
Council
?
How
commonly
did
they
that
were
for
,
and
against
the
Chalcedon
Council
,
Excommunicate
each
other
:
And
those
that
were
for
and
against
Images
?
And
for
Photius
,
and
for
Ignatius
?
Cheat
not
Magistrates
to
be
your
Lictors
,
and
Cursing
will
go
round
as
Scolding
at
Billingsgate
?
Who
is
hurt
by
a
causeless
curse
,
but
the
Curser
?
I
confess
that
Dr.
Saywell
sayeth
well
;
If
single
persons
must
be
punished
,
shall
not
Nations
also
?
Yes
:
But
by
whom
?
By
God
the
Universal
King
,
and
not
by
an
Universal
Human
Soveraign
;
whether
a
King
or
Pope
,
or
a
Senate
of
Foreign
Subjects
:
XXI
.
We
are
promised
by
a
trifling
Pamphleteer
(
that
some
of
you
are
answering
Mr.
Clerksons
two
Books
about
the
Primitive
Episcopacy
and
Liturgies
:
I
pray
you
procure
them
also
to
answer
my
Treatise
of
Episcopacy
,
(
and
my
English
Non-conformity
)
and
not
with
the
Impudent
Railing
Lyars
,
to
say
it
is
answered
already
,
while
we
can
hear
of
no
such
thing
.
And
see
that
they
prove
that
all
these
things
following
,
are
Traditions
of
the
Vniversal
Church
,
received
from
the
Apostles
,
and
used
,
ab
omnibus
,
ubique
&
semper
.
1.
That
most
particular
Churches
for
two
Hundred
or
three
Hundred
years
and
so
down
,
consisted
of
many
Congregations
that
had
no
personal
presential
Communion
.
2.
That
Churches
infimi
ordinis
were
Diocesan
,
having
many
Hundred
or
Score
Parishes
under
them
.
3.
That
these
Diocesans
,
undertook
the
sole
Pastoral
Care
of
all
these
Parishes
,
as
to
Confirmation
,
Censure
,
Absolution
,
and
the
rest
.
4.
That
all
these
Parishes
were
no
true
Churches
,
as
having
no
Bishops
,
but
the
Diocesans
,
and
were
but
Chappels
,
or
parts
of
a
Church
.
5.
That
the
Incumbents
were
no
true
Pastors
or
Bishops
,
but
one
Bishops
Curates
:
And
that
there
were
not
then
besides
Diocesan
Arch-Bishops
in
each
single
Church
,
Episcopi
Gregis
and
Episcopi
praesides
.
6.
That
Bishops
Names
were
used
by
Lay-men
that
had
the
Decretive
Power
of
Excommunication
and
Absolution
.
7.
That
such
Secular
Judicatories
,
far
from
the
Parishes
,
rather
than
the
particular
Pastors
Tryed
and
Judged
the
unknown
people
.
8.
That
Parish
Ministers
Swear
Obedience
to
the
Diocesans
,
and
they
to
Metropolitans
.
9.
That
all
People
that
would
have
Licenses
to
keep
Ale-houses
or
Taverns
,
or
that
would
not
lye
in
Jail
,
were
Commanded
to
receive
the
Sacrament
as
a
Sealed
Pardon
of
their
Sins
.
10.
That
from
the
beginning
,
all
Churches
were
forced
to
use
the
same
form
of
Liturgy
,
and
not
every
Church
or
Bishop
to
choose
as
he
saw
Cause
.
11.
That
Kings
chose
Bishops
and
Deans
without
the
Consent
of
the
Clergy
and
People
.
12.
That
all
Ministers
were
to
be
Ejected
,
and
forbidden
to
Preach
the
Gospel
,
that
durst
not
Subscribe
that
there
is
nothing
contrary
to
Gods
Word
in
such
as
our
three
imposed
Books
.
13.
That
all
Lords
,
Magistrates
,
Priests
and
People
that
affirm
the
contrary
,
be
ipso
facto
Excommunicate
.
14.
That
Lay-Patrons
that
are
but
Rich
enough
to
buy
an
Advowson
(
how
Vicious
soever
)
did
choose
all
the
Incumbent
Ministers
,
to
whom
the
People
must
commit
the
Ministerial
Care
of
their
Souls
.
15.
That
they
that
dare
not
trust
such
Pastors
as
are
chosen
by
Kings
(
though
Papists
)
and
such
Patrons
,
and
dare
not
Conform
to
every
imposition
like
ours
,
must
live
like
Atheists
,
in
forbearance
of
all
publick
Worship
and
Church
Communion
.
16.
That
all
may
Swear
that
an
Oath
or
Vow
of
Lawful
and
Necessary
things
,
bindeth
not
our selves
or
any
others
,
if
it
be
but
unlawfully
imposed
and
taken
,
and
had
any
unlawful
part
of
the
Matter
.
17.
That
the
Church
ever
held
it
unlawful
for
a
whole
Kingdom
to
defend
it self
against
a
Prince
that
would
deliver
up
half
the
Government
to
a
Foreiner
,
and
force
them
to
a
Religion
which
requireth
them
to
be
Damned
(
or
to
Dye
:
)
When
the
Clergy
and
Church
at
Jerusalem
,
Alexandria
,
Antioch
,
Rome
,
&c.
did
so
oft
by
force
and
Blood
,
resist
even
Christian
Emperors
,
such
as
Theodosius
II.
Zeno
,
Anastasius
and
many
others
.
18.
That
all
the
Churches
held
it
lawful
to
Swear
and
Covenant
,
never
to
endeavour
any
Amendment
or
Alteration
of
any
such
as
the
forementioned
Church
Government
.
If
all
these
things
be
contrary
to
the
constant
judgment
or
practice
of
the
Church
,
Quaere
whether
Dr.
Beveridge
and
his
Approvers
,
pronounce
not
the
Church
of
England
Schismatical
,
as
so
far
separated
from
the
Church
Universal
?
But
again
I
conclude
,
O!
What
,
must
the
Christian
World
suffer
even
by
Learned
,
and
I
hope
pious
Doctors
?
I.
Because
they
will
not
distinguish
National
or
Imperial
Vniversality
of
Church
and
Councils
,
from
those
of
the
whole
World
.
II.
Nor
Communion
from
Regiment
,
nor
Contracts
from
Laws
;
nor
a
Regent
Excommunication
from
a
Renunciation
of
Communion
by
Equals
.
III.
Nor
Divine
Obligations
to
Concord
,
and
human
demands
of
obeying
Usurpers
,
or
the
hurtful
Agreements
of
an
injurious
Majority
of
equal
Votes
.
IV.
And
by
their
Deposing
Christian
Kings
and
Magistrates
from
their
Sacred
Power
over
Bishops
in
Church-Government
,
and
for
Mens
Souls
;
as
if
they
were
made
only
for
the
base
things
of
the
World
and
Flesh
,
and
Priests
only
were
trusted
with
Religion
and
Souls
:
And
Kings
were
not
Heads
of
National
Churches
.
V.
And
their
shameless
calling
them
Adversaries
to
Episcopacy
,
that
would
have
one
Hundred
Bishops
for
one
,
and
are
for
the
old
three
sorts
,
Episcopi
Gregis
,
Episcopi
praesides
,
and
Arch-Bishops
,
and
calling
those
the
Episcopal
part
,
that
put
down
all
the
Bishops
in
a
Diocess
save
one
;
As
for
your self
,
I
profess
to
be
so
far
from
Censuring
any
thing
of
you
,
save
these
Mistakes
,
that
as
I
have
long
,
so
I
do
still
,
Love
and
Honour
you
as
a
Man
fearing
God
,
and
of
a
good
and
blameless
Conversation
,
as
far
as
ever
I
Credibly
heard
:
And
I
thought
the
like
of
Bishop
Guning
,
though
(
as
it
is
with
many
Religious
Papists
)
his
Opinions
more
prevailed
against
his
Charity
,
for
that
Mischievous
hurtfulness
,
in
which
he
served
the
Subtilty
of
Sheldon
,
and
the
fierceness
of
Morley
,
and
the
Designs
of
Papal
Courtiers
:
But
I
hear
that
your
Piety
and
Charity
prevaileth
against
the
evil
tendency
of
your
mistaken
Doctrine
:
Though
Mr.
Thorndike
threaten
England
,
unless
they
Reform
the
Oath
of
Supremacy
,
I
confess
I
wish
it
restored
,
and
am
Displeased
with
those
Scots
that
have
causelesly
quarrelled
with
it
;
and
so
helpt
to
open
a
Door
to
a
Foreign
Jurisdiction
,
which
the
Kingdom
is
Sworn
against
.
Since
the
writing
of
all
beforegoing
,
I
first
read
your
two
great
Volumes
of
Canons
,
and
your
Answer
to
Dallaeus
.
In
the
Prolegomena
of
the
first
,
to
my
Grief
I
find
you
more
express
for
an
Universal
Legislative
Power
and
Foreign
Jurisdiction
than
in
your
Sermon
:
And
yet
not
at
all
telling
us
,
where
to
have
access
to
this
Universal
Soveraignty
for
Judicature
,
out
of
the
times
of
General
Councils
,
nor
how
to
know
but
by
believing
your
bare
word
,
what
Councils
are
our
Universal
obliging
Laws
,
when
you
confess
the
vast
difference
of
the
Eastern
and
Western
numbers
,
nor
how
to
know
what
our
Religion
is
,
while
we
know
not
what
be
our
Laws
:
Nor
how
to
know
whether
the
Church
be
extinct
,
when
it
hath
no
human
Head
,
by
the
Cessation
of
such
Councils
;
nor
who
must
call
them
,
nor
whence
,
nor
what
is
their
Constitutive
Matter
;
only
you
say
,
they
must
be
called
out
of
all
the
Christian
World
:
But
need
not
all
be
there
?
And
will
a
Call
make
a
General
Council
,
if
the
Men
come
not
?
And
can
they
come
from
all
the
Dominions
of
the
Abassines
,
Armenians
,
Turks
,
Persians
,
Muscovites
,
&c.
And
who
hath
right
to
call
them
?
hath
the
Pope
?
Or
our
Emperors
or
Kings
?
what
power
hath
he
over
all
other
Princes
Subjects
?
You
confess
they
were
called
out
of
the
Imperial
Provinces
?
And
how
few
(
if
any
)
other
Names
are
Subscribed
?
But
I
am
sorry
that
you
still
,
so
contrary
to
all
Evidence
,
take
National
or
Imperial
Universality
for
Terrestrial
Universality
of
Church
and
Councils
:
I
beseech
you
,
if
we
must
be
Papists
,
let
us
be
of
the
more
reasonable
sort
,
that
know
where
to
find
a
Papal
Monarch
,
or
Vice-Christ
;
and
not
sent
to
seek
a
Church-Parliament
Universal
,
or
Universal
Aristocratical
College
,
that
is
no
where
extant
in
the
World
,
nor
can
be
,
especially
now
the
five
Patriarchs
are
what
and
where
they
are
.
How
much
more
Rational
to
be
Governed
by
the
Pope
as
Patriarch
of
the
West
only
,
till
we
can
find
out
the
Aristocratical
Head
.
But
since
the
Empire
was
turned
into
many
Kingdoms
,
who
can
prove
that
those
many
must
have
all
one
Human
Head
.
But
I
am
yet
more
sorry
that
you
joyn
with
Hildebrand
,
in
making
Princes
to
be
but
for
the
Body
and
Civil
Peace
,
and
Bishops
and
Priests
to
be
the
Church
,
and
for
the
Soul
:
Which
(
God
willing
,
)
as
I
have
oft
done
,
I
shall
fullier
Confute
,
in
a
Treatise
for
true
National
Churches
,
proving
that
Christ
hath
made
no
Higher
Visible
Humane
Church
Power
or
Form
:
And
that
Christian
Kings
are
as
Sacred
Persons
,
and
Ministers
of
Christ
as
Bishops
;
and
Superior
Heads
of
National
Churches
,
though
the
Power
of
the
Keys
belong
only
to
the
Clergy
;
And
that
a
true
National
Church
,
is
but
a
Christian
Kingdom
,
as
such
,
the
King
being
the
Head
,
and
Confederate
Pastors
and
Churches
the
Subject
Body
.
The
Second
Part.
The
Stating
of
the
Controversie
,
and
full
Confutation
of
the
Pretences
for
a
Foreign
Jurisdiction
.
The
CONTENTS
.
-
CHap.
I.
The
clear
stating
of
the
Controversie
,
and
Confutation
of
the
Pretenders
.
In
60
Propositions
;
proving
it
a
perjurious
alteration
of
Government
,
&c.
-
Ch.
II.
Why
Parliaments
and
the
Church
of
England
before
Bishop
Laud
were
so
much
against
such
a
Coalition
with
the
Papal
Church
.
-
Ch.
III.
The
said
Coalition
is
not
the
way
to
Catholick
Union
.
-
Ch.
IV.
The
Deceits
that
are
pleaded
for
an
Universal
Humane
Soveraignty
.
-
Ch.
V.
A
Foreign
Jurisdiction
by
College
or
Counsels
unmaskt
.
-
Ch.
VI.
The
Grand
Consequential
Case
:
Whether
it
be
lawful
for
Presbyters
to
Swear
or
Profess
Obedience
to
those
Bishops
who
profess
Subjection
to
a
Foreign
Jurisdiction
?
or
for
the
people
to
own
them
.
-
Ch.
VII
.
Of
the
second
part
of
the
design
to
bring
the
Papists
to
our
Churches
as
in
the
beginning
of
Queen
Elizabeth's
days
.
-
Ch.
VIII
.
Why
it
will
not
serve
for
a
Coalition
for
the
Papists
to
abate
their
last
400
years
corruptions
as
Archbishop
Bromhall
maintaineth
.
-
Ch.
IX
.
Whether
the
instance
of
the
Apostles
Church
Government
,
prove
an
Universal
Soveraignty
in
man
.
-
Ch.
X.
Many
Questions
about
Councils
to
be
resolved
before
we
can
take
them
for
an
Universal
Aristocracy
.
-
Ch.
XI
.
A
Breviate
of
both
the
Aristocratical
and
Monarchical
Popery
.
-
Ch.
XII
.
A
humble
Expostulation
to
the
Zealous
Antipapists
,
Conformists
and
Nonconformists
whether
they
have
been
innocent
as
to
promoting
Popery
?
-
Ch.
XIII
.
What
is
the
Duty
of
all
other
Christians
towards
the
Papists
,
in
order
to
the
discharge
of
the
Fundamental
Duties
of
Love
,
Concord
and
Peace
,
and
the
promoting
the
common
Interest
of
Christianity
:
Written
to
keep
Protestants
from
sinful
Extreams
,
and
while
we
cannot
come
so
near
them
as
Cassander
,
Erasmus
,
Grotius
,
and
those
that
are
for
a
Foreign
Jurisdiction
,
we
may
keep
and
use
a
Christian
Zeal
for
the
better
way
of
Concord
of
Christs
prescribing
,
avoiding
all
injury
to
Papists
,
and
all
others
.
NB.
To
prevent
misunderstanding
Citations
,
note
,
That
both
some
Episcopal
Drs
and
some
Presbyterians
say
,
That
the
Government
of
the
Church
is
Aristocratical
,
meaning
only
,
1.
Per
partes
,
as
England
is
Governed
by
Justices
,
and
,
2.
Meeting
in
such
Councils
as
they
can
for
Concord
:
But
not
as
the
summa
potestas
of
the
Universal
Church
which
is
una
persona
politica
in
pluribus
naturalibus
unifying
the
Body
and
so
Ruling
it
.
They
speak
not
properly
in
the
Language
of
Politicks
.
Chap.
I.
The
true
State
and
just
Resolutions
of
the
Controversies
about
a
Foreign
Jurisdiction
,
in
Sixty
Evident
or
Proved
Propositions
.
§
1.
HOW
great
advantage
Satan
maketh
of
the
deceivableness
of
ignorant
men
,
and
of
the
deceitfulness
of
the
Crafty
,
and
of
the
aptitude
of
ambiguous
,
or
false
,
or
artificially-contrived
Names
and
Words
to
deceive
,
the
sad
Experience
of
the
deceived
World
,
and
corrupted
and
divided
Churches
openly
declare
;
and
yet
,
alas
,
how
few
observe
it
and
escape
the
snare
?
§
2.
If
all
Men
were
judicious
and
stablished
Christians
,
when
serious
Faith
and
Godliness
is
made
a
scorn
,
by
the
false
names
of
Hereticks
,
Schismaticks
,
Puritans
,
Fanaticks
,
Sectaries
,
or
any
sensless
jears
,
it
would
no
more
turn
them
from
the
holy
performance
of
their
Baptismal
Vow
,
and
Obedience
to
Christ
,
than
the
raving
of
a
Drunkard
or
a
Bedlam
,
or
the
crying
of
a
Child
.
But
ignorant
unresolved
Persons
,
that
never
yet
know
what
the
bearing
of
the
Cross
was
,
nor
have
learned
self-denial
,
are
stopt
in
their
convictions
,
good
purposes
,
and
hopeful
dispositions
,
when
they
hear
serious
Piety
made
a
common
scorn
,
and
that
by
those
that
were
themselves
Baptized
,
and
profess
Christianity
.
Some
of
them
think
,
sure
all
this
reproach
is
not
laid
on
them
for
nothing
,
and
others
that
think
it
but
the
stinking
breath
of
ulcerated
malignant
minds
,
yet
cannot
bear
it
,
but
draw
back
and
shrink
:
Therefore
Christ
pronounceth
a
dreadful
Sentence
against
those
that
offend
(
that
is
,
by
such
stumbling-blocks
turn
back
and
discourage
)
even
the
least
of
these
childish
beginners
;
It
were
better
for
that
man
that
a
Milstone
were
hanged
about
his
Neck
,
and
he
were
cast
into
the
Sea
.
§
3.
But
no
scandal
or
snare
is
so
dangerous
as
those
which
are
made
by
Rulers
or
Great
Men
,
or
by
Pastors
and
Teachers
on
the
pretences
of
Religion
,
and
Divine
Authority
,
abusing
the
holy
Name
of
Christ
.
§
4.
And
the
same
Artifice
that
Satan
useth
against
Godliness
in
general
he
useth
against
particular
Truths
,
Duties
and
Persons
.
And
one
of
the
most
dangerous
that
I
now
perceive
the
Protestant
Religion
assaulted
with
,
is
putting
the
Name
of
Nonconformists
,
and
Puritans
,
and
Schismaticks
,
on
Protestants
as
Protestants
,
and
the
Name
of
Catholick
,
the
Church
,
the
Church
of
England
,
the
Clergy
,
yea
of
the
Reformed
Church
,
and
of
Protestants
on
the
Papal
Roman
Sect.
The
Church
of
England
,
King
,
Parliament
,
Archbishops
,
Bishops
,
and
the
rest
were
sixty
years
ago
and
less
against
that
as
Popery
,
which
now
is
obtruded
on
us
as
the
sense
of
the
Church
of
England
against
Popery
:
Such
Wonders
can
bare
Names
do
with
the
ignorant
:
And
they
go
on
without
any
great
resistance
.
§
5.
Whereas
there
are
great
differences
among
the
Papists
about
the
degree
of
the
personal
Power
of
the
Pope
,
the
Cheat
is
this
;
To
confine
the
Name
of
Papists
to
the
one
party
,
and
to
own
the
Opinions
of
the
other
Party
,
and
to
call
them
Presbyterians
or
Nonconformists
that
are
against
both
,
and
will
be
no
Papists
.
1.
The
Italians
are
for
the
Popes
Sole
Supremacy
,
and
Councils
being
but
his
Counsellors
.
2.
The
French
Lawyers
are
for
the
Councils
Supremacy
above
the
Pope
,
as
to
Legislation
,
and
Judgment
when
they
sit
.
3.
The
middle
greater
part
are
for
the
Supremacy
in
Pope
and
Council
agreeing
,
and
the
Popes
Executive
power
in
the
intervals
,
not
absolute
,
but
according
to
the
Church
Laws
or
Canons
.
But
all
for
a
visible
Universal
Supremacy
,
and
for
the
Papal
Presidency
in
General
Councils
,
and
his
prime
Patriarchship
in
the
West
.
If
in
England
some
be
for
the
Kings
Sole
Legislative
Power
and
Absoluteness
,
and
Parliaments
being
but
his
Counsellors
;
and
others
for
the
Conjunction
of
King
and
Parliament
in
Legislation
,
and
the
limiting
of
the
Kings
Executive
Power
by
the
Laws
,
doth
it
follow
that
only
the
first
sort
are
the
Kings
Subjects
?
The
Controversie
is
the
same
.
Yet
the
same
men
that
are
for
Absolute
Civil
Monarchy
,
take
on
them
to
be
for
Ecclesiastical
Aristocracy
.
§
6.
Men
love
not
to
be
tired
with
tedious
Volumes
;
nor
can
I
find
time
to
write
more
such
,
therefore
I
shall
here
lay
down
what
the
Reader
must
necessarily
know
in
some
Theses
or
Aphorisms
,
with
so
short
but
sound
a
proof
as
is
necessary
to
capable
willing
Readers
,
instead
of
puting
them
into
distinct
Chapters
with
numerous
proofs
to
urge
the
unwilling
.
I.
The
World
is
the
Kingdom
of
God
;
who
is
Eminently
the
King
,
and
all
Reasonable
Creatures
his
Subjects
under
Moral
Government
,
as
all
natural
Agents
are
under
Natural
Potential
Government
.
No
man
will
deny
this
but
the
Atheist
,
whom
I
leave
to
be
disputed
with
by
Sun
,
and
Moon
,
and
Stars
,
Heaven
and
Earth
,
and
common
Reason
.
II.
God
only
is
the
Unifying
as
well
as
Specifying
Governor
of
this
Universal
Kingdom
;
and
tho'
all
men
be
of
one
Nature
,
Species
,
Mould
,
Interest
,
&c.
yet
it
is
only
by
their
Relation
to
one
God
that
they
are
one
Kingdom
.
III.
God
hath
made
no
Universal
Supreme
Monarch
or
Aristocracy
under
him
in
the
World
:
But
only
appointed
to
each
Soveraign
his
particular
Province
or
Republick
.
For
,
1.
No
Man
or
Senate
is
naturally
capable
of
it
:
They
do
not
so
much
as
know
the
Terra
incognita
,
nor
can
send
to
the
Antipodes
and
all
the
Earth
as
Regiment
requireth
:
He
would
be
thought
as
mad
that
should
attempt
it
as
he
that
claimed
a
Kingdom
in
the
Moon
.
2.
No
Man
or
Senate
had
ever
yet
the
madness
to
claim
it
.
IV.
He
that
should
Claim
an
Universal
Supremacy
,
must
thereby
make
all
Kings
and
States
,
and
all
the
World
to
be
his
Subjects
.
V.
He
that
doth
so
proclaimeth
himself
to
be
publicus
hostis
,
the
publick
Enemy
of
all
Kings
and
States
,
while
he
will
make
them
his
Subjects
against
their
wills
.
And
therefore
all
Kings
and
States
are
allowed
to
resist
and
use
him
as
their
common
Enemy
.
VI.
The
whole
World
is
now
the
rightful
Dominion
of
Christ
our
Redeemer
:
For
this
end
he
both
died
,
rose
and
revived
,
that
he
might
be
the
Lord
of
the
dead
and
of
the
living
,
Rom.
14.9
,
10.
All
power
is
given
him
in
Heaven
and
Earth
,
Mat.
28.19
.
All
things
are
delivered
to
him
of
the
Father
,
and
given
into
his
hands
,
John
13.3
.
and
17.2
.
He
is
made
Head
over
all
things
to
the
Church
,
Eph.
1.23
.
The
Father
judgeth
no
man
,
but
hath
committed
all
judgment
to
the
Son
,
John
5.22
.
VII
.
Princes
are
therefore
now
the
Ministers
of
Christ
by
Duty
,
and
are
bound
to
study
his
Interest
and
Laws
,
and
to
obey
him
.
VIII
.
Subjects
by
Obligation
are
not
always
Subjects
by
Consent
,
nor
Subjects
by
Professed
Consent
,
always
Subjects
by
Heart-Consent
.
IX
.
All
the
World
is
the
Kingdom
as
of
God
the
Creator
,
so
of
Christ
the
Redeemer
as
to
Obligation
:
And
the
Wicked
as
Rebels
.
X.
All
the
truely
Baptized
are
thereby
made
the
Kingdom
of
Christ
the
Redeemer
by
Profest
Consent
.
And
this
is
the
Church
visible
.
XI
.
All
the
true
Believers
and
Sanctified
are
the
Kingdom
of
Christ
by
Heart-Consent
;
and
these
are
the
Church
Regenerate
and
Mystical
.
XII
.
Therefore
the
Kingdom
of
Christ
is
larger
than
the
Church
of
Christ
:
And
the
Church
is
an
Elect
peculiar
people
,
Visible
as
to
Means
,
and
Mystical
as
to
Salvation
.
Even
as
the
Israelites
had
the
Covenant
of
peculiarity
,
while
the
Law
of
Grace
in
the
first
Edition
made
to
Adam
and
Noah
was
still
in
force
to
all
the
World
:
And
Abraham
thought
that
even
Sodom
had
had
Fifty
Righteous
Persons
in
it
.
XIII
.
The
Church
of
Christ
is
an
Eminent
Politick
Society
,
of
which
Christ
is
the
Specifying
and
Vnifying
Head
,
and
all
Christians
are
Members
.
All
the
Baptized
Visible
Members
,
and
all
the
sincere
consenters
mystical
Members
.
XIV
.
Christ
is
the
Maker
of
his
own
Body
,
Church
or
Kingdom
:
He
made
himself
the
Head
:
He
made
the
specifying
Institution
or
Law
;
the
Terms
of
Union
and
Communion
;
He
giveth
Men
the
Grace
by
which
they
Believe
,
Repent
,
Consent
and
are
made
Members
.
If
Christ
made
not
his
own
Church
,
as
to
the
Formal
Head
,
the
Species
,
the
Unifying
Terms
and
Graces
,
it
would
be
as
a
Wooden
Leg
to
a
living
Body
,
a
Human
Creature
imposed
on
him
,
Savouring
of
the
Errours
and
Naughtiness
of
those
that
made
it
,
and
Mutable
at
their
Mutable
Wills
.
Every
active
Form
,
makes
it's
own
material
Domicilium
.
Who
is
he
,
or
who
are
they
that
had
power
to
make
Christ
a
Body
or
Church
in
specie
,
before
he
made
it
himself
:
Christs
Body
is
not
made
by
Man
?
If
it
were
,
who
were
they
?
Were
they
his
Body
or
Church
first
themselves
,
or
not
?
If
yea
,
who
made
them
such
,
and
who
them
,
and
who
them
in
infinitum
:
If
not
,
how
came
Infidels
and
the
Members
of
the
Devil
to
have
power
to
make
a
Body
or
Church
for
Christ
?
XV.
Christ
hath
de
specie
Instituted
who
shall
be
Members
of
this
Church
:
And
by
his
Laws
,
Terms
and
Description
taught
us
certainly
to
know
the
Members
as
Visible
.
Else
we
could
never
know
whom
to
take
for
Christians
,
nor
whom
to
love
as
such
;
Nor
to
whom
to
give
the
Seals
of
his
Grace
,
and
Communion
with
his
Members
.
XVI
.
Baptism
is
the
Symbol
or
Badge
of
Christians
,
and
Baptizing
is
our
Christening
;
and
whoever
believeth
and
is
Baptized
,
shall
be
Saved
:
Therefore
till
they
Revolt
,
all
truly
Baptized
persons
are
Visible
Christians
,
and
make
up
the
Visible
Church
:
Which
is
the
Society
of
all
Christians
,
Headed
by
their
Soveraign
Christ
.
XVII
.
All
Christians
entered
in
Infancy
,
are
not
capable
of
the
Duty
,
Blessings
and
Communion
of
the
Adult
.
Adult
Members
and
Communion
must
be
distinguished
from
Infant
.
XVIII
.
Therefore
all
that
will
have
Adult
Communion
,
though
they
must
not
be
Baptized
again
,
must
as
fully
own
their
Baptismal
Covenant
,
Devoting
themselves
by
their
own
Vnderstanding
Consent
and
Vow
to
God
the
Father
,
Son
and
Holy
Ghost
,
Renouncing
the
World
,
the
Flesh
and
the
Devil
,
as
if
they
were
now
to
be
Baptized
.
The
neglect
of
this
,
or
turning
it
into
a
dead
image
and
Ceremony
,
by
dead
Images
of
Bishops
,
on
pretence
of
Confirmation
,
confoundeth
the
Church
,
and
would
make
it
a
dead
Image
,
and
really
but
the
World
.
XIX
.
The
Universal
Church
of
Christ
in
his
days
on
Earth
,
was
but
an
Embrio
;
and
his
few
Apostles
and
Disciples
,
who
were
suited
in
number
to
the
Jewish
Nation
,
where
their
Ministry
was
to
begin
,
were
but
like
the
Organical
parts
of
the
Body
,
the
Heart
,
Head
,
Eyes
,
Liver
,
&c.
when
Nature
hath
first
made
them
,
that
by
them
it
may
make
the
rest
.
But
when
Christ
was
Risen
,
and
the
Holy
Ghost
sent
down
in
Eminency
,
and
the
Gentiles
called
,
and
the
Church
began
to
be
Catholick
,
this
Kingdom
of
the
Holy
Ghost
is
that
which
is
called
specially
,
the
Kingdom
of
God
and
Heaven
,
which
the
Gospel
then
proclaimed
,
and
John
Baptist
told
Men
was
at
hand
.
XX.
The
Church
of
Christ
on
Earth
is
partly
Visible
and
partly
Invisible
,
and
yet
but
one
Church
.
As
Man
is
visible
as
to
his
Body
,
and
invisible
as
to
his
Soul
,
and
yet
but
one
Man
.
It
is
visible
,
1.
In
that
the
Subjects
persons
are
Visible
▪
2.
Their
profession
is
Visible
:
3.
Christ
was
Visible
on
Earth
:
4.
He
is
Visible
now
in
his
Court
of
Heaven
:
5.
He
will
in
visible
Glory
come
and
Judge
them
.
6.
They
shall
see
his
Glory
for
ever
:
7.
His
Laws
are
Visible
:
8.
His
Officers
are
Visible
.
9.
Many
of
his
Judgments
and
Executions
are
Visible
here
:
10.
The
rest
shall
be
so
quickly
,
and
for
ever
.
His
Church
is
Invisible
,
1.
In
that
Christ
as
God
was
never
seen
:
2.
His
Soul
never
seen
:
3.
His
Office
as
to
Truth
,
Right
and
Authority
Invisible
,
and
to
be
believed
.
4.
The
Souls
of
the
Subjects
Invisible
;
5.
Their
Sincerity
Invisible
.
6.
And
Christ
now
not
seen
on
Earth
.
7.
Nor
Heaven
and
Hell
seen
,
where
is
his
great
Execution
and
Retribution
.
XXI
.
Christ
only
is
the
Specifying
and
Unifying
Form
of
the
Church
,
as
United
to
the
Matter
:
And
all
Christians
,
Pastors
and
People
,
are
but
the
Matter
.
They
have
a
sort
of
Unity
in
themselves
:
They
are
of
one
Human
kind
,
of
one
Interest
,
of
one
Profession
(
and
Faith
and
Love
if
sincere
)
and
joyn
in
one
sort
of
Worship
,
and
Acts
of
Obedience
to
Christ
▪
But
they
are
One
Christian
Church
,
or
Body
of
Christ
,
only
by
their
Vnion
with
Christ
,
and
Relation
to
him
their
Head
and
Center
.
As
the
Kingdom
of
England
hath
one
sort
of
Men
in
our
Land
,
of
one
Language
,
&c.
But
only
their
Relation
to
one
King
,
makes
them
one
Kingdom
.
XXII
.
The
Church
or
Body
of
Christ
when
fully
made
,
hath
dissimilar
parts
;
some
are
Noble
Organical
parts
,
first
made
to
be
instruments
in
making
and
preserving
all
the
rest
;
and
the
Church
cannot
be
a
Formed
Church
without
them
;
some
are
such
Integrals
,
as
the
Church
may
live
without
,
but
not
be
Whole
without
.
Even
as
Aristotle
defineth
the
Soul
to
be
Entelechia
,
or
the
Entitative
Act
and
Form
of
a
Physical
organized
Body
,
capable
of
being
Animated
by
it
.
And
as
in
Generation
the
Heart
is
first
made
,
and
then
some
Rudiments
of
the
Vessels
for
Distribution
,
and
then
the
Head
and
Eyes
,
and
then
the
Liver
,
&c.
So
Christs
Humane
Nature
with
his
Spirit
,
is
as
Heart
and
Head
to
the
Church
:
And
then
Teaching
by
himself
first
,
was
as
the
Arteries
for
Distribution
;
And
the
Apostles
were
first
made
the
most
Noble
Organical
parts
,
to
Deliver
and
Record
his
Universal
Commands
,
and
by
his
Spirit
,
make
up
the
Inferior
parts
,
and
the
ordinary
Pastors
to
be
as
the
Stomach
and
Liver
,
&c.
for
the
Nutrition
of
the
whole
.
None
of
these
parts
are
the
Soul
or
forma
hominis
;
but
the
Noblest
parts
are
necessary
in
that
Contexture
,
which
is
forma
Corporis
,
to
make
it
materiae
disposita
,
receptive
of
the
Soul
,
which
is
the
Form
,
as
to
its
full
Operation
,
though
the
Semen
to
make
an
Embrio
before
received
it
.
Much
like
is
it
in
our
present
Case
.
XXIII
.
Our
Controversie
then
is
not
,
whether
it
be
necessary
to
the
being
of
the
Church
in
facto
esse
,
that
it
have
Apostles
and
Pastors
and
Teachers
,
to
make
it
the
Organized
Body
of
Christ
,
for
this
we
all
acknowledge
.
Nor
yet
whether
these
should
be
all
Christians
of
one
Body
,
Spirit
,
Faith
,
Baptism
,
Hope
,
united
to
one
Head
and
God
in
him
;
Nor
whether
the
Unity
of
the
Spirit
(
for
that
's
the
Unity
)
should
be
kept
in
the
Bond
of
Peace
,
no
more
than
whether
the
dissimilar
parts
of
the
Body
should
all
be
of
one
Matter
,
and
live
by
one
nutriment
,
united
to
the
same
Head
and
Heart
,
Contiguous
,
and
made
for
the
Good
of
the
whole
,
actuated
by
the
same
Spirits
,
and
Animated
by
the
same
Soul
.
XXIV
.
But
our
Controversie
with
the
Papists
is
,
Whether
the
Church
on
Earth
have
any
One
lawful
Supream
Power
under
Christ
,
Monarchical
,
Aristocratical
or
Democratical
,
authorized
to
Govern
the
whole
by
Legislation
and
Judgment
:
That
is
,
One
Ministerial
Soveraign
,
or
Vice-Christ
;
a
Constitutive
,
specifying
and
Vnifying
Supream
over
all
,
being
one
Political
person
,
whether
in
one
,
or
many
natural
Persons
?
This
Protestants
deny
.
XXV
.
It
is
but
our
second
Question
with
the
Papists
,
Whether
the
Pope
be
this
Head
or
Supreme
Rector
:
but
our
first
and
fundamental
Controversie
is
,
Whether
there
be
any
such
at
all
but
Christ
.
Did
we
believe
there
were
any
such
at
all
,
we
should
readily
be
Papists
,
either
of
those
that
give
most
to
the
Pope
as
Absolute
,
or
of
those
that
make
him
the
President
of
Councils
,
and
in
their
Intervals
,
the
Prime
Church
Governor
according
to
the
Laws
.
Of
which
more
anon
.
That
the
Protestants
commonly
deny
all
Universal
Soveraignty
but
Christ's
,
I
should
tire
the
Reader
needlesly
to
prove
by
numerous
Citations
.
He
may
soon
know
that
will
read
,
1.
All
the
Churches
Confessions
in
the
Corpus
Confessionum
.
2.
Our
Oaths
for
renouncing
all
foreign
Jurisdictions
.
3.
Our
Disputants
,
Luther
,
(
de
Conciliis
)
Zuinglius
,
Oecolampadius
,
Melanchthon
,
Brentius
,
Calvin
,
Bullinger
,
Zanchy
,
Illiricus
,
Pezelius
,
Musculus
,
Aretius
,
Chamier
,
Molinaeus
,
Blondel
,
Dallaeus
,
Rivet
,
Paraeus
,
Sohnius
,
Piscator
,
Beza
,
Sadeel
,
Danaeus
,
Grynaeus
,
Spanhemius
,
Arminius
,
Episcopius
,
&c.
Jewel
,
Whitaker
,
Reignolds
,
Crakenthorpe
,
Abbot
,
Challoner
,
Willet
,
Vsher
,
White
,
Chillingworth
,
Davenant
,
Morton
,
Carlton
,
Bernard
,
Barrow
,
&c.
Their
Disputes
were
not
Who
is
this
Summa
Potestas
Ministerial
to
Govern
all
the
Christian
World
,
but
whether
there
be
any
such
?
XXVI
.
No
Protestants
ever
▪
yet
denied
the
Councils
of
Pisa
,
Constance
and
Basil
,
and
the
French
allowed
Clergy
to
be
Papists
because
they
were
not
of
the
Italian
strain
,
nor
for
the
absolute
unlimited
Power
of
the
Pope
.
Nor
did
any
call
them
Protestants
.
XXVII
.
That
the
Pope
hath
no
right
to
an
Universal
Supremacy
,
Headship
or
Government
,
I
have
proved
at
large
in
the
First
and
Second
Part
of
my
Key
for
Catholicks
:
And
Dr.
Barrow
hath
better
and
more
largely
proved
after
many
other
.
Briefly
,
1.
No
Man
is
naturally
capable
of
Governing
all
the
World
.
Only
God
and
our
Redeemer
is
capable
;
Man
cannot
know
,
hear
,
send
,
execute
over
all
the
Earth
per
se
&
per
alios
,
it
's
a
kind
of
madness
to
imagine
it
.
2.
The
Christian
Churches
are
mostly
under
the
Power
of
various
Princes
,
Abassines
,
Turks
,
Persians
,
the
Mogol
,
Moscovites
,
Tartarians
,
Swedes
,
Danes
,
English
,
&c.
that
will
not
receive
the
Pope
:
How
then
can
he
govern
the
Subjects
under
them
?
3.
Had
such
a
Head
been
of
Christ's
making
,
he
would
have
plainly
made
us
understand
it
by
his
word
:
Of
so
great
importance
would
it
be
to
the
Churches
Unity
and
our
Salvation
.
4.
When
Heresies
and
Sects
and
Controversies
arose
and
troubled
the
Church
,
the
Apostles
would
sure
have
told
them
this
necessary
means
of
ending
all
,
and
living
in
Unity
and
Concord
.
5.
Paul
would
never
have
chidden
the
Contenders
for
saying
,
I
am
of
Cephas
,
if
centering
in
him
had
been
the
only
uniting
means
.
6.
Peter
never
exercised
any
Power
over
the
rest
of
the
Apostles
,
nor
over
the
Universal
Church
any
more
than
the
rest
.
7.
If
he
had
,
it
had
been
no
more
to
the
Bishop
of
Rome
,
than
to
the
Bishop
of
Antioch
,
and
others
.
8.
None
can
shew
any
Commission
of
Christ
for
such
a
Headship
:
And
none
other
can
authorize
them
.
9.
The
Council
of
Chalcedon
saith
expresly
,
that
it
's
being
the
Imperial
Seat
,
caused
Rome
to
have
the
Primacy
by
the
Father's
Gift
.
10.
The
whole
Greek
Church
never
believed
that
Christ
made
any
Universal
Soveraign
:
For
,
1.
Else
they
would
never
have
contended
for
the
Primacy
at
Constantinople
(
nor
for
the
second
place
)
▪
For
they
knew
that
was
no
Apostolical
Seat
,
nor
did
they
claim
it
as
by
Christs
institution
:
and
they
were
not
so
impudent
as
to
set
up
a
Human
Right
before
a
Divine
.
2.
And
even
they
never
claimed
a
Soveraignty
over
the
Extra
Imperial
Christian
World
,
but
only
over
the
Churches
of
the
Empire
,
and
those
that
had
been
the
Emperor's
Subjects
.
11.
The
Fathers
and
Primitive
Church
,
and
Tradition
are
all
against
the
Pope's
Universal
Government
without
the
Empire
(
as
I
have
elsewhere
proved
)
.
12.
The
Catholick
Church
is
now
against
such
a
Soveraign
,
even
the
far
greatest
part
of
Christians
:
And
it
never
acknowledged
him
or
united
in
him
in
any
Age.
13.
There
is
less
reason
for
one
Church
Monarch
over
all
the
World
than
for
one
Civil
Monarch
(
as
shall
be
further
proved
)
which
yet
no
Man
hath
the
face
to
plead
for
.
14.
This
Papal
Claim
hath
no
just
pretence
;
There
is
no
work
or
use
for
any
such
Power
(
of
which
more
anon
)
.
Let
not
Magistrates
or
Pastors
be
robbed
of
their
right
,
and
there
will
no
Governing
Work
be
left
for
the
Pope
.
15.
It
is
an
unsufferable
Usurpation
of
the
Power
of
all
Christian
Princes
,
who
are
entrusted
with
the
Exteriors
and
Accidentals
of
the
Church
;
and
a
wrong
to
them
,
and
their
Kingdoms
to
subject
them
to
Foreigners
.
The
Pope
of
old
was
a
Subject
to
one
Prince
;
And
for
one
Princes
Subject
to
Rule
all
other
Princes
of
the
Earth
,
is
in
effect
to
make
that
Prince
the
Ruler
of
them
all
.
16.
A
humane
Usurping
Head
maketh
an
human
adulterous
Catholick
Church
;
and
makes
that
the
Body
of
the
Pope
,
which
should
be
but
the
Body
of
Christ
.
17.
It
is
a
certain
means
of
Schism
,
while
thereby
they
separate
that
humane
Society
of
the
Usurper
from
all
the
Church
that
will
own
no
Head
but
Christ
.
18.
This
Idol
Head
or
Vice-Christ
in
plain
Pride
setting
up
himself
as
the
Governour
of
the
World
,
and
setting
the
World
together
by
the
Ears
about
his
Title
,
by
Usurping
the
Government
over
them
,
must
needs
make
it
a
hard
question
at
least
to
Christians
,
whether
this
Idol
be
not
the
Antichrist
,
that
is
,
the
Pro-Christ
,
while
he
makes
himself
the
Vice-Christ
.
And
especially
when
it
's
considered
what
men
abundance
of
the
Popes
have
been
,
and
how
much
they
have
done
against
the
Doctrine
,
Worship
,
Discipline
,
and
faithful
Servants
of
Christ
.
19.
They
have
no
way
to
give
the
World
any
satisfactory
certainty
who
is
Pope
,
and
who
not
:
How
then
can
the
World
be
ruled
by
him
?
1.
They
cannot
tell
whether
the
Electors
or
Consecrators
be
they
that
necessarily
give
him
his
Power
,
or
make
him
Pope
.
2.
If
it
be
the
Electors
,
they
cannot
tell
us
who
those
must
be
.
If
any
will
serve
,
the
Turk
may
make
a
Pope
!
And
then
ten
sort
of
Electors
may
make
ten
Popes
:
If
it
be
tied
to
any
one
sort
of
Men
,
the
Papacy
hath
long
been
extinct
;
for
in
some
Ages
the
People
of
Rome
chose
with
the
City
Clergy
:
In
some
Ages
the
Neighbour
Bishops
and
People
chose
:
In
some
the
Emperors
:
In
some
Cardinals
;
And
sometimes
General
Councils
:
If
God
had
appointed
one
Vnifying
Head
to
his
Church
,
he
would
have
determined
who
should
choose
him
,
and
told
us
how
to
know
him
.
If
it
be
Consecration
that
maketh
him
Pope
,
God
would
have
authorized
some
to
Consecrate
him
.
If
any
will
serve
,
some
may
Consecrate
one
,
and
some
another
,
and
some
a
third
:
Every
one
may
have
three
Bishops
.
If
it
must
be
both
a
just
Election
and
Consecration
the
uncertainty
will
be
the
greater
,
when
neither
of
them
is
certain
.
And
none
can
give
Power
but
they
that
have
it
to
give
.
But
Electors
and
Consecraters
being
Inferiors
have
none
to
give
.
If
they
say
that
God
only
giveth
the
Power
,
and
the
Electors
do
but
choose
the
Receiver
,
and
the
Consecrators
invest
him
:
I
answer
,
It
is
so
indeed
in
the
true
Col●ation
of
Church-offices
,
and
Power
(
Whether
Mr.
Dodwell
and
such
others
will
or
not
)
.
But
that
's
here
all
one
as
to
our
uncertainty
Who
is
the
Man
.
2.
And
this
is
no
feigned
case
:
when
in
such
a
multitude
of
Schisms
,
there
have
been
two
or
three
Popes
at
once
(
and
once
six
alive
at
once
that
were
or
had
been
Popes
)
:
And
these
made
Bishops
and
Cardinals
,
and
those
Bishops
made
Priests
,
and
no
man
yet
knows
which
of
them
(
if
either
)
had
the
right
.
3.
And
is
it
the
Name
of
a
Roman
Bishop
,
or
the
Thing
that
is
necessary
to
the
being
of
an
Universal
Pastor
?
If
the
Name
,
a
Hundred
may
be
so
called
;
And
bare
Names
give
not
so
great
Power
:
If
the
Thing
,
how
were
those
Bishops
of
Rome
,
that
divers
Score
Years
did
dwell
in
France
,
and
never
did
any
Bishop's
Work
at
Rome
,
nor
had
Rome's
Consent
?
Might
not
one
in
Armenia
have
been
as
truly
called
the
Bishop
of
Rome
?
But
if
it
be
Possession
that
gives
validity
to
the
claim
,
then
the
strongest
hath
the
best
title
.
And
they
that
have
by
turns
driven
out
each
other
were
all
true
Popes
:
And
who
was
Possessor
,
when
one
was
at
Rome
,
and
another
(
that
carried
it
at
last
)
at
Avignion
or
in
Germany
?
20.
Tying
an
Unifying
Head
of
all
the
Church
on
Earth
to
Rome
,
doth
leave
it
in
the
Power
of
any
Infidel
,
or
Arian
that
can
get
Rome
to
set
a
Head
of
the
Christian
Religion
on
the
Church
;
that
is
,
To
un-church
it
,
destroy
it
or
corrupt
it
.
For
all
that
know
the
World
,
know
how
ordinarily
the
Present
Powers
can
prevail
with
their
Subjects
to
Elect
whom
they
please
;
As
Theodoricus
and
other
Arians
at
Rome
have
done
.
And
if
the
Turk
should
conquer
Rome
,
how
easily
could
he
keep
them
from
having
any
Bishop
at
all
,
and
so
the
Church
were
dead
as
headless
.
21.
Yea
Rome
hath
long
been
without
any
true
Bishop
:
And
the
Church
is
no
Church
without
it's
Constitutive
Head
.
In
divers
times
of
Wars
,
Desolations
,
and
Persecutions
,
yea
,
long
by
the
Disagreement
of
the
Electors
,
and
many
ages
by
the
nullity
of
uncapable
Popes
,
some
set
up
by
Whores
,
and
Tyrants
,
and
some
deposed
by
General
Councils
as
Hereticks
,
and
yet
continuing
(
as
Eugen.
4.
)
And
long
much
of
Italy
it self
deposed
the
Roman
Bishop
,
and
set
up
a
Patriarch
at
Aquileia
,
and
took
him
for
their
Head
.
22.
Yea
,
it
is
certain
by
their
Doctrine
of
necessary
uninterrupted
Succession
,
that
there
is
now
no
Pope
nor
ever
can
be
.
For
when
so
many
false
Elections
,
Incapacities
by
Simony
,
Heresie
,
Schism
,
Infidelity
,
Councils
Depositions
,
have
interrupted
the
Succession
,
it
can
never
(
by
their
way
)
be
restored
.
23.
By
all
the
Canons
every
City
should
choose
their
own
Bishop
:
And
so
Rome
(
oft
a
Nest
of
Wickedness
)
would
be
made
the
Mistriss
or
Head
of
all
the
World
;
when
as
Cosmography
is
not
so
necessary
to
Christianity
,
that
all
the
World
should
be
bound
ever
to
know
that
there
is
such
a
place
as
Rome
in
the
World
:
And
it
were
a
strange
thing
that
God
should
make
it
necessary
to
Salvation
for
them
at
the
Antipodes
and
all
the
Earth
,
to
obey
one
City
,
and
him
that
they
elect
.
Was
it
ignorance
or
craft
in
Pope
Zachary
to
Excommunicate
one
for
saying
there
were
Antipodes
.
If
he
knew
of
no
Men
on
the
other
side
of
the
Earth
,
he
was
unlike
to
Govern
them
.
If
he
perswaded
Men
that
one
half
of
the
Earth
was
uninhabited
,
that
he
might
not
be
known
to
be
no
Governor
of
them
,
it
was
vain
Craft
.
But
it
's
liker
it
was
Ignorance
.
He
that
would
have
more
Proof
,
may
find
enough
in
Dr.
Barrow
.
XXVIII
.
The
Pope
by
this
Claim
of
Universal
Government
claimeth
so
much
Power
unjustly
from
and
over
all
Princes
on
Earth
,
as
obligeth
them
all
to
take
him
for
a
Publick
Enemy
,
as
one
would
do
that
should
claim
an
Universal
Monarchy
,
and
tell
them
on
pain
of
Deposition
they
must
be
all
his
Subjects
:
as
the
Pope
doth
on
pain
of
Excommunication
,
Deposition
and
Damnation
.
None
ever
had
the
madness
to
dream
of
an
Universal
Schoolmaster
,
or
Physicion
.
Gregory
long
ago
made
the
claim
of
Universal
Bishop
to
be
a
mark
of
Antichrist
.
XXIX
.
Christ
bindeth
all
Christians
to
live
in
Communion
as
Saints
,
as
making
up
one
Body
Politick
(
of
a
transcendent
Species
)
of
which
Christ
is
the
Supreme
Governor
or
Head
.
This
therefore
is
none
of
the
Controversie
between
us
:
All
Christians
are
agreed
that
as
many
Members
of
different
shape
,
use
and
honour
make
up
one
Natural
Body
,
so
do
Christians
that
differ
in
Gifts
,
Office
and
Grace
make
up
one
Body
of
Christ
.
And
as
every
Member
contributeth
to
the
good
of
the
whole
Body
,
so
must
every
Christian
to
the
good
of
the
Universal
Church
:
And
so
it
is
not
only
Bishops
that
have
every
one
a
Charge
in
his
Place
to
promote
the
Universal
welfare
,
but
every
Presbyter
,
and
every
Christian
in
his
Place
.
Therefore
that
Bishops
are
related
to
the
whole
Church
,
no
more
proveth
that
they
have
as
a
Senate
a
summa
potestas
or
any
Universal
Government
over
it
,
as
one
College
,
than
it
will
prove
it
in
all
other
Christians
,
who
are
all
related
to
the
whole
;
Nor
no
more
than
the
Members
of
the
Body
do
make
one
natural
Governing
Part
by
Consent
.
XXX
.
This
Communion
of
Christians
in
the
Church
as
Catholick
;
is
essentiated
by
the
Essentials
of
Christianity
and
Ministry
;
for
Christians
as
Christians
with
Christ
the
Head
do
constitute
the
Catholick
Church
,
in
its
first
being
as
in
fieri
,
And
Christians
as
Christian
Ministers
of
Christ
,
and
private
Disciples
,
do
constitute
the
organized
Body
which
with
Christ
the
Head
make
an
organized
Catholick
Church
.
XXXI
.
The
Integrals
of
Christianity
&
Communion
are
not
necessary
to
the
Essence
of
the
Church
,
but
to
the
Integrity
:
Much
less
the
Accidents
.
XXXII
.
The
Christian
Churches
through
the
World
have
Communion
in
all
these
things
following
at
this
day
.
1.
They
are
all
Baptized
with
the
same
Baptism
in
Essence
;
and
so
are
all
Christians
.
Particularly
they
all
profess
to
believe
in
God
the
Father
,
one
Jesus
Christ
our
Redeemer
,
and
one
Holy
Ghost
,
one
in
Essence
with
the
Father
and
the
Son
.
They
all
profess
the
same
Creed
called
the
Apostles
,
yea
and
the
Nicene
:
and
the
Lord's
Prayer
as
the
Rule
of
our
Desires
,
and
the
Decalogue
as
a
summary
Rule
of
Practice
:
They
all
believe
the
same
holy
Canonical
Scripture
,
as
to
as
many
Books
at
least
as
are
necessary
to
the
being
of
Christianity
and
Salvation
.
They
all
agree
in
the
Essentials
of
the
Sacred
Ministry
,
that
such
must
teach
the
Infidels
of
the
World
,
and
make
them
Disciples
of
Christ
baptizing
them
;
and
then
must
teach
them
Christ's
Commands
:
That
they
are
under
Christ's
Teaching
,
Priestly
and
Kingly
office
,
to
be
to
the
Churches
the
Peoples
Teachers
,
their
Guides
in
Publick
Worship
,
and
the
Rulers
of
their
Communion
by
the
Power
of
the
Keys
.
They
agree
in
the
Essentials
of
the
Lord's
Supper
,
save
that
the
Papists
have
corrupted
it
by
Transubstantiation
,
and
other
foul
Abuses
▪
The
Protestants
,
Greeks
,
Armenians
,
Abassines
and
all
or
near
all
the
Parties
of
Christians
in
the
World
are
agreed
in
all
this
and
much
more
,
excepting
the
said
Corruptions
of
Popery
.
2.
Their
Religion
teacheth
them
all
to
Love
one
another
,
as
the
Members
of
the
same
Body
of
Christ
;
to
do
good
to
all
,
especially
to
the
Houshold
of
Faith
;
and
to
Pray
for
one
another
,
and
and
relieve
each
other
in
want
,
and
to
do
to
all
as
they
would
have
others
do
to
them
.
In
a
word
to
Love
God
as
God
,
and
Saints
as
Saints
,
and
Men
as
Men
,
and
all
to
seek
one
Heavenly
Kingdom
,
and
all
fight
against
the
same
Enemies
,
the
World
,
the
Flesh
,
and
the
Devil
.
And
this
is
Catholick
Communion
.
XXXIII
.
The
greater
Communion
they
have
in
all
the
Integral
parts
of
Christian
Faith
,
Worship
and
Government
,
the
more
strong
and
amiable
the
several
Churches
are
,
and
so
is
the
whole
by
such
Communion
:
But
it
is
not
necessary
to
the
Essence
.
It
is
not
the
Papists
trick
of
challenging
us
to
name
Fundamentals
that
will
cheat
men
of
understanding
to
confound
Essentials
and
Integrals
:
That
which
hath
no
Essence
is
nothing
:
that
whose
Essentials
are
unknown
is
not
knowable
,
nor
can
be
defined
.
Christianity
was
once
known
by
Baptism
:
and
it
was
once
knowable
who
were
to
be
Baptized
,
and
who
to
be
received
as
Christians
into
Communion
.
There
are
multitudes
of
Divine
Truths
revealed
in
Scripture
,
and
therefore
to
be
believed
,
which
are
not
essential
to
a
Christian
or
a
Church
:
And
so
there
are
Integral
Parts
of
Worship
and
Discipline
.
He
that
needs
more
proof
of
this
,
is
not
one
of
those
that
I
write
for
.
XXXIV
.
The
Accidents
of
Christianity
and
Churches
are
of
two
sorts
:
some
such
as
it
is
desireable
that
all
Churches
should
agree
in
,
though
it
be
necessary
neither
to
their
Essence
or
Integrity
.
And
some
such
in
which
an
Universal
Agreement
is
neither
possible
nor
desireable
.
As
it
is
desireable
to
comeliness
that
all
men
have
Hair
and
Nails
,
&c.
but
not
that
they
all
wear
Cloaths
of
the
same
Stuff
,
Shape
,
or
Price
;
or
all
dwell
in
Houses
of
the
same
materials
,
form
or
bigness
,
nor
all
use
the
same
Trade
of
Life
,
nor
be
of
one
Age
or
Rank
,
&c.
It
is
desireable
that
all
the
World
spake
one
Language
,
and
were
of
one
Judgment
in
all
things
of
common
concernment
:
But
it
's
hopeless
,
And
he
would
play
the
hypocritical
Devil
,
that
on
pretence
of
seeking
Unity
,
would
destroy
or
ruin
all
that
agree
not
in
these
things
;
so
is
it
as
to
Church
Communion
:
It
is
desireable
that
all
Christians
understood
and
spake
one
Language
;
and
that
we
had
but
one
perfect
sort
of
Copy
of
the
Bible
without
various
readings
;
or
where
Translations
are
necessary
that
they
were
all
perfect
and
agreeable
;
but
it
's
hopeless
:
As
the
case
is
,
it
is
not
desireable
,
much
less
necessary
,
that
we
all
Worship
God
in
one
Language
when
all
understand
it
not
,
or
that
we
all
use
the
same
Translations
,
Liturgy
,
or
words
of
Prayer
or
Preaching
,
or
all
wear
the
same
sort
of
Garments
,
and
an
hundred
such
like
:
And
to
silence
all
that
do
not
,
or
reject
them
from
Catholick
Communion
is
the
like
hypocritical
Diabolism
;
and
in
that
way
,
the
Devil
and
the
Pope
are
the
greatest
Vniters
,
that
is
,
Dividers
and
Destroyers
in
the
World
.
XXXV
.
The
Vniversal
Church
containeth
many
particular
Churches
throughout
the
World
.
This
none
denieth
.
As
a
Kingdom
hath
many
Cities
and
Corporations
.
XXXVI
.
These
particular
Churches
Parts
of
the
Universal
,
have
a
distinct
constitutive
Form
:
That
is
,
Christ
only
is
Soveraign
of
the
Universal
,
but
his
Officers
are
the
particular
constitutive
ruling
part
of
the
particular
;
though
under
Christ
.
King
and
Subjects
only
are
Essential
to
a
Kingdom
:
But
a
Mayor
,
Bailiff
,
or
other
chief
Officer
,
and
the
common
Citizens
are
Essential
to
a
City
.
And
to
call
a
man
Chief
or
Head
of
a
Family
or
City
,
that
is
no
King
,
is
no
Treason
,
but
to
claim
the
Royalty
is
.
XXXVII
.
Therefore
there
is
more
necessary
to
Communion
in
a
particular
Church
as
a
Member
of
it
,
than
to
Catholick
Communion
.
Viz.
He
must
consent
to
his
Relation
and
Submission
to
the
particular
Pastors
of
that
Church
;
and
to
meet
at
the
same
time
and
place
,
and
joyn
in
all
the
necessary
Parts
of
Publick
Worship
with
them
:
Else
local
Communion
will
be
impossible
.
Therefore
it
is
injurious
ignorance
which
maintaineth
of
late
,
that
he
that
separateth
from
or
is
justly
cast
out
of
one
Church
,
separateth
from
,
or
is
cast
out
of
all
.
For
he
that
will
not
own
the
Pastor
of
that
Church
,
cannot
have
Communion
with
it
as
a
Member
of
that
Church
;
who
can
come
to
School
to
a
Schoolmaster
that
he
consents
not
to
?
And
yet
he
may
own
most
or
all
other
Pastors
of
the
Catholick
Church
as
such
.
He
that
thinks
the
Subscriptions
,
Forms
or
Ceremonies
of
the
Greek
,
Roman
or
English
Church
unlawful
,
doth
not
therefore
think
Christianity
or
Catholick
Communion
unlawful
.
XXXVIII
.
All
Christians
are
not
bound
to
be
fixed
Members
of
particular
Churches
subordinate
to
National
;
but
those
that
can
enjoy
it
ought
.
The
Negative
I
have
so
fully
proved
against
Dr.
Stillingfleet
,
that
for
Dr.
Sherlock
to
go
on
to
harp
on
the
same
string
,
and
give
no
answer
to
it
,
doth
but
tell
us
with
what
Men
we
have
to
do
.
I
will
not
repeat
the
Proofs
I
gave
,
that
some
Ambassadors
,
some
Merchants
,
some
wandering
Beggars
or
Tradesmen
,
some
Travellers
,
and
some
where
no
Churches
yet
are
gathered
,
some
Soldiers
,
and
some
in
times
of
Confusion
,
are
not
obliged
to
be
fixed
Members
of
any
particular
Church
;
but
only
to
be
Christians
in
Communion
with
the
Church
Catholick
,
and
to
hold
transient
Communion
with
the
Churches
where
they
come
.
He
that
yet
will
deny
this
,
words
will
not
make
him
see
it
.
XXXIX
.
Many
of
these
Churches
in
one
Kingdom
,
have
so
great
advantage
by
the
Unity
of
Soveraignty
,
civil
Interest
and
Laws
,
to
be
strengthening
helpers
to
one
another
,
that
they
should
accordingly
associate
,
and
live
in
as
much
concord
as
their
various
conditions
,
Auditors
and
Imperfections
will
allow
.
And
accordingly
as
Neighbours
owe
some
more
Charity
to
each
other
than
to
Strangers
,
so
Christians
under
the
same
Prince
united
by
Civil
Government
,
Laws
and
Interest
,
should
be
so
far
from
persecuting
and
destroying
each
other
,
for
that
which
in
various
Kingdoms
is
allowable
in
Religion
,
that
they
should
exercise
more
love
,
compassion
and
forbearance
of
one
another
.
XL.
Christian
Princes
are
true
Parts
of
the
Kingdom
of
Christ
,
and
eminent
Integral
Parts
of
the
Universal
Church
,
as
well
as
Pastors
.
And
are
bound
by
Christ
to
do
their
best
to
make
all
their
Kingdoms
,
the
Kingdoms
of
Christ
;
that
is
,
to
bring
all
their
Subjects
to
consent
to
be
Christians
,
and
to
live
in
concordant
Obedience
to
the
Laws
of
Christ
.
And
so
all
Nations
should
be
discipled
as
far
as
they
can
procure
it
:
And
such
National
Churches
,
that
is
,
Christian
Kingdoms
,
we
must
all
desire
.
XLI
.
Supreme
Christian
Princes
or
States
are
authorized
and
obliged
to
drive
on
,
by
just
means
,
all
Pastors
and
People
to
the
Duties
of
their
several
Places
,
and
correct
them
for
their
Crimes
.
XLII
.
Christian
Princes
and
States
being
Members
of
the
Universal
Church
,
are
bound
to
contribute
their
best
endeavours
to
its
welfare
:
And
therefore
so
far
to
Unite
and
Agree
as
is
necessary
to
their
mutual
strengthening
for
the
Universal
good
.
XLIII
.
Therefore
so
far
as
Civil
Councils
,
or
Dyets
of
many
Princes
or
their
Delegates
or
Ambassadors
are
necessary
to
this
Concord
for
the
common
good
,
they
are
bound
by
God
to
keep
such
.
And
where
Meetings
cannot
be
kept
,
to
use
all
meet
correspondency
by
Ambassadors
and
Letters
for
the
same
End
.
So
that
this
is
no
duty
proper
to
Bishops
,
but
common
to
Christian
Princes
:
And
if
their
sinful
omission
make
it
strange
,
it
is
nevertheless
their
duty
,
as
God
will
make
them
know
.
XLIV
.
Thy
Synods
of
Pastors
duly
ordered
are
of
great
use
for
their
mutual
advice
,
strength
and
concord
,
in
order
to
the
universal
good
.
So
far
are
we
from
being
against
them
▪
that
we
think
the
right
use
of
them
of
great
importance
.
That
they
may
keep
a
right
understanding
of
the
Faith
which
they
agree
in
,
and
bear
down
Heresies
the
better
by
their
joynt
opposition
;
and
may
keep
up
Christian
Love
,
and
work
out
the
disaffections
which
strangers
and
the
calumnies
of
backbiters
are
apt
to
breed
.
And
even
in
Integrals
and
meet
Accidents
may
do
as
much
in
Concord
as
they
can
.
XLV
.
The
Obligation
which
lieth
on
Particular
Pastors
to
observe
the
Agreements
of
such
Synods
,
is
from
the
general
command
of
Love
and
Concord
,
and
the
means
thereto
.
And
he
that
stands
not
to
such
Agreements
as
make
for
the
Strength
and
Concord
of
the
Churches
,
violateth
this
Common
Law
.
But
such
Agreements
of
Synods
as
make
not
for
this
common
end
,
but
are
against
it
,
no
man
is
obliged
to
observe
.
For
it
is
no
means
that
is
not
for
the
End
,
but
against
it
.
Therefore
every
Canon
which
enjoyneth
sin
,
or
is
not
to
the
Churches
good
but
hurt
,
must
not
be
kept
.
XLVI
.
It
is
not
true
that
the
Diocesan
is
by
Office
the
Representer
of
the
whole
Church
in
Synods
,
and
Presbyters
have
no
place
or
decisive
Votes
.
Protestants
have
at
large
confuted
this
in
their
Confutations
of
Popery
;
and
so
have
many
French
Papists
,
and
some
others
.
The
Convocation
in
England
hath
a
lower
House
of
Presbyters
:
Else
in
Abassia
one
Bishop
were
instead
of
all
the
Clergy
of
the
Empire
:
And
two
or
three
were
a
National
Synod
,
in
a
Nation
that
hath
no
more
Diocesses
.
They
can
shew
no
Commission
for
such
a
Representative
Power
;
therefore
they
have
none
such
.
XLVII
.
Much
less
have
five
Patriarchs
,
and
a
few
Metropolitans
,
or
such
near
them
as
they
will
call
Authority
to
pass
for
the
Representatives
of
all
the
Christian
World
,
and
to
constitute
a
General
Council
.
XLVIII
.
No
Pastors
or
Churches
can
give
power
to
any
to
represent
them
absolutely
;
but
only
limitedly
to
lawful
things
,
for
common
good
:
And
to
oblige
them
no
further
or
longer
to
stand
to
what
they
do
,
than
the
common
good
requireth
it
.
What
a
man
may
not
do
himself
,
he
may
not
authorize
another
to
do
for
him
:
And
no
man
may
himself
oppose
Truth
or
Duty
,
or
cross
the
common
good
,
or
assert
any
falshood
,
or
consent
to
any
sin
.
And
that
which
accidentally
maketh
for
the
common
good
in
one
Age
or
Countrey
,
may
be
against
it
in
the
next
:
And
then
we
are
obliged
against
it
,
whatever
our
Delegates
,
Ancestors
or
selves
did
for
it
before
.
XLIX
.
There
was
never
in
the
World
a
General
Council
of
all
the
Bishops
on
Earth
,
nor
of
the
Representatives
of
all
the
Churches
:
Even
the
six
or
eight
,
or
more
old
Councils
now
most
honoured
,
were
General
but
as
to
One
Empire
,
(
yea
far
from
that
,
)
and
not
as
to
all
the
Christian
World
.
This
I
have
fully
proved
in
my
second
Book
against
Johnson
;
1.
From
the
Subscriptions
to
the
said
Councils
;
2.
From
the
Authority
of
the
Emperors
that
called
them
;
3.
From
the
rest
of
the
History
and
Acts
;
4.
And
from
the
Testimony
of
the
Historians
of
those
Times
.
Yet
A.
Bishop
Bromhall
,
with
the
Papist
Priest
Johnson
maintaineth
the
contrary
,
pag.
110.
saying
,
[
This
Exception
was
made
in
the
dark
,
&c.
and
saith
,
it
abounds
with
Errours
,
and
that
the
Abuna
of
Ethiopia
submitteth
to
the
Patriarch
of
Alexandria
,
and
they
all
acknowledge
the
Pope
the
first
Patriarch
,
&c.
Ans.
1.
If
such
a
cant
as
this
go
with
any
man
for
a
satisfactory
answer
to
the
full
proof
aforesaid
which
I
have
given
,
and
my
Confutation
of
ten
times
more
of
Johnsons
,
I
have
done
with
that
man
.
Ans.
2.
Our
Question
is
,
Whether
any
,
or
all
the
Extra-Imperial
Churches
had
Bishops
in
those
Councils
,
or
were
there
represented
,
yea
or
ever
called
?
Doth
he
prove
a
word
of
this
?
Not
one
word
;
but
saith
,
The
Ethiopians
now
submit
to
them
.
Ans.
3.
The
Question
is
not
,
what
they
do
now
,
but
what
they
did
then
.
Christian
Reader
,
admire
the
gracious
Providence
of
God
.
The
Custom
then
was
for
the
Major
Vote
of
the
Bishops
in
Council
,
when
they
anathematized
any
as
Hereticks
,
to
get
them
banished
.
Many
of
these
banished
men
enlarged
the
Church
,
and
encreased
the
numbers
of
Christians
where
they
came
;
but
they
propagated
a
Condemnation
of
the
Councils
that
condemned
them
.
Nestorius
,
but
specially
Dioscorus
and
Jacobus
Syrus
,
and
many
of
the
Eutychians
turned
multitudes
in
the
East
and
South
,
and
some
in
Tartary
to
their
minds
herein
.
Among
others
the
Abyssines
were
taken
with
the
Reverence
and
Authority
of
Dioscorus
,
condemning
the
Council
at
Chalcedon
,
and
the
rest
that
were
against
him
.
And
all
the
Extra-Imperial
Churches
honoured
those
of
the
Empire
above
themselves
,
living
under
Infidels
(
except
Abassia
)
and
rejoyced
in
the
Power
of
the
Christian
Empire
;
but
never
joyned
in
their
Councils
,
nor
received
them
as
their
Laws
,
but
rejoyced
as
Consenters
to
all
that
they
thought
good
.
He
cannot
prove
that
before
Dioscorus
Banishment
the
Abassines
obeyed
Alexandria
:
And
to
this
day
,
their
Abuna
is
chosen
by
the
Monks
at
Jerusalem
,
say
some
,
but
say
others
,
chosen
and
confirmed
by
the
titular
Patriarch
of
Alexandria
,
and
ruleth
Abassia
himself
;
and
they
all
condemn
the
foresaid
Councils
,
and
the
Pope
.
Godignus
tells
you
and
Ludolphus
more
fully
,
what
respect
they
have
for
the
Pope
and
our
Councils
.
Ans.
4.
The
truth
is
,
all
that
ever
I
heard
yet
that
can
be
said
for
the
Subjection
of
the
Abassines
,
or
other
Exterior
Churches
to
the
Council
even
of
Nice
,
or
the
Patriarchs
before
,
is
but
a
Word
in
the
Canons
lately
Divulged
by
Pisanus
;
which
are
novel
,
of
no
Authority
,
nor
to
be
Credited
by
any
that
Credit
not
the
Roman
Forgeries
:
And
it
's
contrary
to
the
true
Nicene
Canon
,
that
saith
Egypt
only
is
Subject
to
Alexandria
,
when
this
Forgery
addeth
Ethiopia
:
And
yet
it
's
said
of
Trajan
,
that
he
went
far
into
Ethiopia
to
Enlarge
the
Roman
Power
:
So
if
the
Romans
had
any
skirt
there
,
as
they
had
oft
in
Persia
and
Scythia
,
that
's
nothing
to
the
Abassines
,
nor
proveth
any
Exteriors
,
much
less
all
represented
in
the
General
Councils
of
old
.
Ans.
5.
Many
Countries
and
Parties
did
for
Concord
,
and
some
Advantages
,
put
themselves
under
particular
Patriarchs
,
and
also
profess
their
voluntary
consent
to
the
Nicene
,
and
some
other
Councils
,
Canons
or
Creed
,
who
yet
never
took
a
General
Council
for
the
Rightful
Soveraign
of
the
Christian
Churches
,
through
the
World
.
At
this
day
one
Sect
obeyeth
only
the
Patriarch
of
Constantinople
,
and
rejecteth
all
the
rest
;
and
another
the
Patriarch
of
Alexandria
,
and
three
others
,
the
three
pretending
Patriarchs
of
Antioch
,
rejecting
the
rest
:
and
they
reject
as
aforesaid
some
of
the
four
first
Councils
,
and
all
that
followed
:
By
which
it
appeareth
,
that
they
take
not
the
four
or
five
Patriarchs
Essential
to
Catholick
Unity
,
nor
General
Councils
to
have
a
supream
Regiment
over
all
.
Most
Protestants
receive
the
four
first
General
Councils
(
saving
some
mutable
accidentals
:
)
And
yet
they
hold
not
their
Universal
Soveraignty
.
L.
It
is
neither
lawful
nor
possible
to
call
a
Vniversal
Council
to
Exercise
Vniversal
Soveraignty
,
nor
ever
like
to
be
.
I
have
fully
proved
this
in
the
Second
part
of
my
Key
for
Catholicks
:
Consider
,
1.
It
must
be
Grave
Experienced
Men
,
who
are
fit
to
be
trusted
in
so
great
a
Matter
:
And
such
are
Aged
and
usually
weak
.
2.
From
Abassia
,
Mexico
,
Armenia
,
&c.
they
must
be
a
year
or
near
in
receiving
the
Summons
,
and
as
long
in
preparing
and
coming
to
Europe
,
if
this
be
the
place
.
3.
They
must
it's
like
,
be
some
years
absent
at
the
Council
.
4.
They
cannot
(
if
they
are
sufficient
Representatives
)
come
all
into
one
Room
to
hear
Debates
.
5.
They
cannot
most
of
them
understand
one
anothers
Language
.
6.
They
will
hardly
live
to
bring
back
the
Decrees
.
7.
There
is
no
Person
or
Senate
in
the
World
,
that
hath
an
obliging
Authority
to
call
them
.
8.
It
is
not
like
that
they
will
ever
agree
Voluntarily
to
meet
in
one
place
,
without
such
Authority
:
The
Abassines
,
Armenians
,
Syrians
,
&c.
will
think
we
should
come
to
them
,
and
we
shall
think
they
should
come
to
us
.
9.
If
possibly
they
should
agree
,
a
Mans
Age
is
little
enough
to
go
all
over
the
World
to
Sollicite
and
bring
them
to
such
Agreement
.
10.
Who
,
and
how
many
will
undertake
that
task
?
11.
How
few
can
bear
the
Charges
of
all
this
.
12.
It
were
sinful
Cruelty
to
Separate
the
Wisest
Men
so
long
from
their
Charges
,
to
the
Peoples
loss
,
as
well
as
by
the
Voyages
and
Journeys
to
kill
them
.
13.
It
is
certain
,
that
most
of
the
Princes
on
Earth
,
under
whose
power
the
Bishops
live
,
would
not
give
leave
to
go
out
of
their
Dominions
to
such
Synods
;
most
being
Infidels
,
many
Heterodox
,
and
many
in
Wars
or
Enmity
with
each
other
,
and
almost
all
in
Jealousies
;
and
without
their
leave
,
they
cannot
come
.
14.
The
great
Numbers
of
the
nearer
Bishops
,
and
the
paucity
of
the
most
remote
,
would
make
it
no
true
Representative
,
as
to
Votes
.
15.
There
is
no
one
on
Earth
Antecedently
Authorized
to
be
their
President
(
what
ever
the
Papists
pretend
:
)
And
to
choose
a
President
,
it
's
like
so
many
such
would
hardly
agree
.
16.
It
's
already
known
,
that
they
account
one
another
Hereticks
,
or
Schismaticks
,
or
Usurping
Tyrants
before
hand
:
Some
are
called
Nestorian
Hereticks
,
some
Eutychian
or
Jacobite
Hereticks
,
some
Melchites
,
some
one
thing
,
and
some
another
,
and
most
take
the
Papists
for
Tyrants
,
and
Hereticks
both
.
And
will
all
these
ever
meet
in
Council
?
17.
Men
are
naturally
so
much
for
their
own
ease
,
and
so
much
against
Works
of
so
vast
difficulty
,
charge
and
hazard
,
that
a
competent
number
of
fit
Men
would
never
undertake
it
;
it
being
almost
equal
to
a
Martyrdom
,
which
even
the
best
Men
will
not
undergo
,
till
they
are
better
Convinced
of
the
Duty
and
Necessity
than
any
Man
can
truly
be
of
such
Universal
Councils
.
18.
It
's
known
that
all
the
Protestants
,
if
not
allmost
all
other
Christians
,
save
Papists
,
do
believe
no
such
Councils
to
be
necessary
,
no
,
nor
lawful
,
but
to
be
usurping
Tyranny
,
as
challenging
the
Universal
Church-Government
as
a
Senate
.
So
that
as
there
never
was
,
so
there
never
will
be
,
must
be
,
or
can
be
such
a
Council
;
unless
(
which
God
forbid
)
all
the
Church
should
be
again
Reduced
to
a
narrow
Room
.
LI.
They
that
would
make
such
Councils
,
possible
by
pretending
that
a
few
Patriarchs
and
such
Bishops
as
they
will
bring
with
them
,
are
the
Sufficient
and
Authorized
Representers
of
all
the
rest
,
do
but
more
grossly
deceive
and
abuse
the
Christian
World
.
For
,
1.
They
never
proved
,
nor
can
prove
that
ever
Christ
Authorized
such
Patriarchs
,
much
less
to
such
a
Power
.
2.
And
whereas
Arch-Bishop
Bromhal
saith
,
that
God
doth
it
by
the
Law
of
Nature
,
enabling
Men
to
do
it
,
and
to
deny
this
is
to
overthrow
all
Government
:
I
answer
,
1.
We
know
of
no
such
Law
of
Nature
;
nor
that
he
is
a
Credible
Expositor
of
it
:
We
take
the
Law
of
Nature
(
on
the
Reasons
before
and
after
mentioned
)
to
be
plainly
against
the
very
being
of
such
Councils
,
and
especially
against
such
trusting
our
Religion
with
them
,
and
supposing
them
to
be
the
Governors
of
all
the
Christian
Princes
and
People
on
Earth
.
2.
What
Men
be
they
that
have
given
these
Patriarchs
this
Power
?
If
Men
dead
1300.
years
ago
,
they
have
no
Authority
now
:
Dead
Men
have
no
ruling
Power
.
The
Laws
of
the
Land
bind
us
not
now
by
any
power
,
that
the
Dead
Kings
and
Parliaments
have
over
us
:
But
(
though
made
by
them
)
they
bind
us
now
only
as
the
Laws
of
our
present
Governours
.
By
the
Constitution
,
the
Successive
Kings
are
still
by
consent
to
make
them
Their
Laws
,
till
by
consent
of
King
and
Parliament
,
they
are
Dissolved
:
Unless
some
present
power
over
us
make
them
Their
Laws
,
no
old
Church
Canons
can
bind
us
.
3.
If
they
say
that
God
binds
us
to
stand
to
what
our
Ancestors
did
,
I
want
the
proof
of
that
:
If
we
will
have
the
benefit
of
our
Ancestors
Contract
,
we
must
stand
to
them
,
else
we
may
choose
:
A
Father
cannot
bind
his
Child
to
his
hurt
,
but
only
to
his
Benefit
.
Let
them
prove
the
Obligation
.
4.
But
we
deny
that
any
made
those
Patriarchs
,
who
would
have
had
any
power
over
us
,
had
we
been
then
alive
.
The
Subjects
of
one
Prince
made
them
in
his
Empire
,
and
he
Confirmed
them
.
But
neither
that
Prince
nor
his
Subjects
were
our
Rulers
here
,
what
if
the
King
or
Convocation
make
Canterbury
and
York
Metropolitans
:
Doth
it
follow
that
they
have
Church-power
over
other
Lands
.
5.
These
Patriarchs
had
never
the
Government
of
any
given
them
by
the
old
Councils
,
but
within
the
Empire
:
And
after
of
some
Volunteers
that
for
Advantage
chose
it
.
6.
Who
be
these
Patriarchs
they
talk
of
?
Are
they
not
all
turned
into
Names
and
Shadows
,
Condemning
one
another
?
and
must
these
five
fighting
Shadows
Represent
and
Rule
the
Christian
World
?
7.
To
return
to
the
twelve
Apostles
is
Impertinent
:
The
Apostles
were
prime
Ministers
,
and
more
Represented
Christ
than
the
Church
.
The
Church
chose
them
not
:
Christ
made
them
Foundations
,
Bases
and
Pillars
in
his
Church
,
but
not
Representatives
of
it
.
And
if
he
had
,
they
chose
none
to
Succeed
them
as
Apostles
;
But
as
ordinary
Ministers
,
all
Ministers
Succeed
them
,
and
as
Superior
Ministers
,
some
say
Bishops
.
Bellarmine
confesseth
and
proveth
,
that
the
Apostles
as
such
have
no
Successors
,
and
that
the
Pope
Succeedeth
not
Peter
as
an
Apostle
,
but
(
as
he
Dreams
)
as
an
ordinary
Supream
Pastor
.
Had
the
Apostles
setled
twelve
or
thirteen
Successors
,
or
appointed
any
Churches
to
be
Rulers
of
the
rest
,
we
must
have
obeyed
these
Rulers
:
But
who
have
called
them
a
General
Council
▪
None
but
Rome
,
Antioch
and
Alexandria
claimed
Succession
from
the
Apostles
;
and
all
these
claimed
it
but
from
one
Apostle
Peter
,
Rome
and
Antioch
as
his
pretended
Seats
,
and
Alexandria
that
he
set
St.
Mark
over
them
,
sure
the
Apostles
rose
not
from
the
dead
to
make
Constantinople
and
Jerusalem
Patriarchates
:
And
if
they
had
,
four
of
the
five
Patriarchs
are
all
now
Subjects
to
the
Turk
:
And
experience
telling
us
what
Power
Princes
have
in
the
Choice
and
Ruling
of
the
Clergy
:
All
this
doth
but
say
,
that
the
Turk
is
the
Chief
Governour
of
the
Religion
and
Consciences
of
all
the
Christian
World
.
If
they
plead
for
new
Power
to
make
Patriarchs
,
let
them
prove
who
hath
that
Power
over
all
the
World
,
and
how
they
came
by
it
,
and
how
they
now
use
it
.
Will
all
the
Christian
World
who
fear
the
guilt
of
obeying
Usurpers
,
and
disobeying
Christians
,
ever
unite
in
the
obedience
of
Patriarchs
,
who
cannot
be
known
by
the
wisest
,
much
less
by
all
to
have
any
Authority
to
command
them
?
LII
.
The
Pope
hath
done
much
of
his
mischiefs
to
the
Church
and
World
by
the
Councils
of
Bishops
.
They
have
been
his
Army
,
and
he
their
General
:
Without
them
he
could
have
done
little
or
nothing
:
By
them
the
most
of
Church
Corruptions
have
been
made
Laws
:
By
them
Emperors
have
been
deposed
,
Rebellions
maintained
,
the
Pope
enabled
to
give
away
their
Kingdoms
,
absolve
Subjects
from
their
Oaths
,
to
make
it
a
Heresie
(
called
Henrician
)
to
be
Loyal
,
to
dig
dead
Bishops
out
of
their
graves
as
Hereticks
,
that
were
for
Loyalty
:
Yea
the
Councils
of
Bishops
without
,
if
not
against
the
Pope
,
deposed
the
good
Ludovicus
Pius
,
and
have
done
much
to
the
corruption
and
confusion
of
the
Churches
;
as
I
have
elsewhere
proved
.
LIII
.
General
Councils
are
not
the
authorized
or
lawful
Supreme
Government
of
the
Universal
Church
,
nor
have
an
Universal
Legislative
or
Judiciary
Power
.
This
many
Protestants
,
and
after
all
Dr.
Barrow
have
unanswerably
proved
.
Arg.
1.
If
there
never
was
,
nor
must
be
,
nor
can
be
a
true
Universal
Council
,
then
such
a
Council
is
not
the
Churches
Supreme
Governour
.
But
the
antecedent
I
have
before
proved
.
Arg.
2.
That
Government
which
the
Church
was
without
for
three
hundred
years
,
is
not
the
just
Supreme
Government
of
the
Universal
Church
:
(
For
the
Church
is
not
the
Church
without
its
Supreme
Government
.
)
But
the
Church
was
without
a
General
Council
at
least
for
three
hundred
years
.
Arg.
3.
That
Government
which
rarely
existeth
,
and
hath
not
existed
near
an
hundred
years
,
or
,
as
some
of
our
Adversaries
say
,
a
thousand
,
is
not
the
Supreme
Government
of
the
Church
:
(
For
then
the
Church
would
be
dead
,
and
no
Church
in
all
that
time
of
vacancy
;
for
the
Species
depends
on
the
Supreme
Government
:
)
But
the
Church
hath
so
rarely
had
that
which
our
present
Adversaries
themselves
take
for
a
true
General
Council
.
If
the
Council
of
Trent
were
any
,
they
have
had
none
since
.
Yea
Bishop
Guning
owneth
but
the
six
first
Councils
called
General
:
And
if
there
were
none
since
,
then
the
Church
hath
had
no
Supreme
Council
just
a
thousand
years
:
And
was
it
this
thousand
years
no
Church
?
or
of
another
Species
?
Or
can
the
Church
be
a
thousand
years
without
its
Supreme
Government
?
Arg.
4.
If
General
Councils
be
the
Supreme
Legislative
Power
,
then
the
Church
hath
had
no
such
Councils-Laws
for
all
the
foresaid
vacancies
(
300
years
first
,
and
since
601
,
a
thousand
years
after
.
)
But
the
Adversaries
will
not
allow
the
consequent
;
(
that
all
the
Canons
of
General
Councils
were
no
Laws
so
long
:
)
But
the
antecedent
is
proved
from
the
definition
of
Laws
,
which
are
the
signification
of
the
Soveraigns
Will
to
be
the
Rule
of
the
Subjects
Right
(
actions
and
dues
.
)
There
is
no
Law
which
is
not
the
Rulers
Law
;
and
if
the
Ruler
be
dead
,
the
Law
is
dead
:
For
a
dead
man
hath
neither
Authority
nor
Will
.
Obj.
Our
Laws
die
not
with
the
King
,
nor
at
the
dissolution
of
Parliaments
.
Ans.
1.
The
Law
saith
,
Rex
non
moritur
.
As
soon
as
he
is
dead
,
the
next
Heir
is
King
,
and
the
Law
is
his
Law
,
he
being
by
the
Constitution
(
by
Contract
)
obliged
to
own
it
,
and
Govern
by
it
.
2.
And
Parliaments
have
their
part
in
the
Legislation
as
Representatives
or
Trustees
of
the
People
,
and
therefore
the
Laws
are
called
those
quas
vulgus
elegerit
.
But
the
People
die
not
at
the
dissolving
of
a
Parliament
.
3.
At
least
it
's
of
apparent
necessity
that
the
Supreme
Executive
Power
survive
,
or
else
the
Laws
die
:
For
whose
Laws
are
they
,
if
we
had
no
King
or
Soveraign
?
Whom
do
we
obey
or
disobey
in
obeying
or
disobeying
such
Laws
?
But
our
opposers
say
,
that
even
the
Supreme
Executive
as
well
as
Legislative
Power
is
in
General
Councils
.
If
so
,
their
Laws
are
dead
a
thousand
years
;
and
we
cannot
disobey
or
obey
dead
men
:
Therefore
why
do
you
press
us
to
obey
their
Laws
?
Arg.
5.
If
God
would
have
had
such
Councils
to
be
the
Universal
Soveraigns
,
he
would
have
notified
this
plainly
in
his
Word
,
or
in
Nature
;
it
being
supposed
the
Constitutive
Form
of
the
Church
,
or
at
least
necessarily
to
be
known
for
the
common
Duty
and
Concord
of
Christians
:
Our
opposers
say
,
[
There
is
no
Concord
nor
avoiding
damnable
Schism
,
but
by
obeying
the
Vniversal
Governing
Church
.
]
But
God
hath
notified
no
such
thing
in
Nature
or
Scripture
.
Arg.
6.
If
God
would
have
his
Church
Universal
to
have
had
such
a
Soveraign
,
he
would
have
empowered
some
one
or
more
to
call
such
a
Council
,
and
told
us
who
hath
the
power
to
call
them
,
that
we
may
know
which
have
Authority
and
are
to
be
obeyed
:
For
there
have
been
many
false
and
heretical
General
Councils
(
so
called
;
)
and
they
have
cursed
and
condemned
one
another
.
But
God
hath
given
us
no
notice
of
any
empowered
to
call
such
a
Council
,
nor
any
means
how
to
know
which
of
them
is
true
,
and
which
false
,
which
to
obey
,
and
which
not
;
whatever
the
Pope
pretendeth
.
Arg.
7.
All
the
Inferior
Officers
derive
their
Power
from
the
Supreme
:
But
all
the
particular
Bishops
and
Presbyters
do
not
derive
their
Power
from
General
Councils
;
ergo
they
are
not
Supreme
.
The
Major
is
undoubted
with
all
Politick
Writers
:
It
is
one
of
the
Jura
Majestatis
to
be
the
Fountain
of
Inferior
Power
.
The
Minor
is
notorious
de
facto
in
the
common
History
of
the
Church
:
By
the
National
Orders
of
the
Roman
Empire
,
Councils
had
a
chief
Power
in
case
of
difference
to
determine
of
the
five
Patriarchs
;
but
not
necessarily
to
chuse
them
,
nor
did
they
consecrate
them
;
nor
was
this
without
the
Empire
;
nor
did
these
Patriarchs
make
the
other
Bishops
.
The
Papists
dare
not
determine
whether
Election
or
Consecration
necessarily
make
a
Bishop
,
or
whether
it
must
be
both
:
For
which
ever
be
necessary
(
distinguished
from
invalid
acts
)
their
Popes
and
Bishops
are
nulled
;
much
more
if
both
.
But
neither
of
them
was
appropriate
to
General
Councils
.
Arg.
8.
The
Soveraign
Government
of
the
Universal
Church
,
is
supposed
necessary
to
its
Unity
,
and
to
avoiding
of
Schism
,
and
deciding
Controversies
,
and
therefore
its
Laws
are
necessary
to
be
Preached
to
all
the
Flocks
.
But
none
of
this
is
true
as
to
the
Soveraignty
of
a
Council
:
●or
the
Church
had
Unity
mostly
without
it
,
and
subsists
without
it
at
this
day
;
and
few
Subjects
know
its
Laws
,
and
few
Preachers
preach
them
,
or
People
think
they
are
bound
to
learn
them
.
Arg.
9.
Christ
hath
appropriated
the
Soveraignty
and
Universal
Legislation
and
Judgment
to
himself
alone
:
Therefore
it
is
not
committed
to
a
Council
.
The
Antecedent
is
proved
fully
by
1
Cor.
11.3
.
1
Cor.
12.27
,
&c.
Col.
1.18
.
&
2.10
,
17
,
19.
Eph.
1.22
,
23.
Eph.
4.3
,
4
,
5
,
6.
to
16.
1
Cor.
6.16
,
17.
Gal.
3.28
.
1
Cor.
3.3
,
4
,
5.
&
4.6
.
1
Cor.
10.16
,
17.
Matth.
22.25
,
26.
Luke
22.26
.
Arg.
10.
They
that
will
claim
so
great
a
Power
as
to
be
the
Soveraigns
of
the
Christian
World
,
must
shew
a
clear
Commission
for
it
:
But
Universal
Councils
can
shew
no
such
Commission
.
Arg.
11.
If
an
Universal
Council
of
Bishops
be
the
Supreme
Governours
of
the
Universal
Church
,
they
that
call
them
not
,
or
they
that
come
not
together
,
live
in
most
damnable
sin
:
For
all
Office
consisteth
in
Obligation
to
do
the
duty
,
as
well
as
Power
to
do
it
.
And
to
neglect
so
many
hundred
years
a
work
of
such
unspeakable
need
,
must
be
more
damnable
than
to
neglect
a
particular
Flock
;
so
that
this
casts
either
all
the
Bishops
of
the
World
into
damnation
,
as
most
perfidious
men
,
or
the
Pope
for
not
calling
them
.
Arg.
12.
The
necessity
of
such
an
Universal
Supreme
Senate
is
feigned
and
false
;
therefore
none
such
is
of
God
.
1.
The
great
pretended
necessity
is
of
Universal
Legislation
:
But
that
is
not
necessary
.
For
Christ
hath
already
given
his
Church
as
many
Laws
as
are
universally
necessary
:
No
man
can
prove
the
necessity
of
one
more
.
2.
Nor
is
their
Universal
Judging
Office
necessary
:
For
,
Arg.
13.
A
General
Council
is
not
capable
of
Universal
Supreme
Government
:
Therefore
they
were
never
by
God
appointed
to
it
.
I.
They
are
not
capable
of
Universal
Legislation
.
1.
Because
Christ
hath
made
perfect
Universal
Laws
,
and
forbidden
all
addition
to
them
;
that
is
,
at
least
all
of
the
same
kind
.
To
say
that
Christ
hath
left
out
any
of
universal
necessity
,
is
to
say
,
that
he
hath
done
his
work
by
the
halves
,
and
men
must
mend
it
;
especially
if
it
be
in
necessary
things
.
If
it
be
but
undetermined
Circumstances
or
Accidents
,
then
1.
None
can
know
which
of
them
agree
with
all
Countries
on
Earth
.
2.
Those
that
agree
this
year
may
not
be
agreeable
the
next
.
3.
Nor
is
an
Agreement
in
more
than
Christ
hath
determined
necessary
at
all
.
So
that
here
is
no
work
for
them
to
do
.
2.
And
what
is
the
Judiciary
Power
that
they
can
use
?
No
man
can
tell
what
.
1.
They
cannot
judge
of
particular
Persons
to
be
Baptized
whether
they
are
fit
.
All
the
Bishops
of
the
World
must
not
meet
to
try
a
Catechumen
.
2.
Nor
yet
of
Persons
that
are
to
be
Confirmed
and
admitted
to
adult
Communion
:
3.
Nor
of
Persons
accused
of
Heresie
or
Scandal
:
No
one
is
so
mad
as
to
say
that
an
Universal
Council
must
be
gathered
out
of
all
the
Earth
to
judge
whether
A.
do
justly
accuse
B.
of
these
Crimes
,
and
to
hear
all
men
speak
for
themselves
,
and
to
Examine
the
Witnesses
,
&c.
And
whole
Cities
,
and
Kingdoms
are
not
fit
for
Church
Censures
,
because
they
are
mixt
of
righteous
and
unrighteous
,
and
noxa
Caput
sequitur
:
Every
man
must
answer
for
his
own
Sin
,
and
every
one
must
have
his
own
Repentance
.
And
if
whole
Countries
are
to
be
Judged
,
whole
Countries
of
Witnesses
must
be
heard
.
And
shall
the
Council
come
to
them
,
or
they
all
go
to
the
Council
?
and
whither
?
and
when
?
If
it
be
Causes
and
not
Persons
that
they
must
judge
,
what
are
they
if
they
be
no
Persons
Causes
?
If
only
Cases
of
Doctrine
and
Conscience
in
general
,
as
the
Expounding
hard
Texts
of
Scripture
,
or
Points
of
Divinity
;
This
is
not
properly
a
Judiciary
Executive
Power
,
which
is
ever
subsequent
to
the
Subjects
actions
;
but
it
is
a
part
of
the
antecedent
Power
;
If
it
be
but
Instructing
it
is
the
act
of
a
Teacher
;
If
generally
obliging
it
is
the
act
of
the
Legislator's
:
For
it
is
his
Prerogative
to
be
the
universally
obliging
Expositor
of
the
Law
,
who
is
the
Maker
of
it
:
And
it
's
more
to
Give
the
sence
,
than
to
endite
the
bare
words
.
So
that
here
is
no
Universal
Legislation
or
Jurisdiction
left
for
a
Soveraign
Council
:
Nor
any
that
they
are
capable
of
.
LV.
Much
less
can
all
the
Bishops
out
of
Council
living
all
over
the
Earth
,
as
one
College
,
Senate
or
Aristocracy
,
be
the
Supreme
Governing
Power
of
all
the
Churches
and
Christians
on
Earth
,
having
no
possible
Capacity
thereof
.
If
our
new
Church
Bishops
and
Drs.
had
not
fixed
on
this
as
the
Universal
Supremacy
,
I
should
have
expected
a
sharp
censure
for
judging
any
so
—
as
to
own
it
.
The
same
Arguments
forementioned
confute
it
?
Arg.
1.
The
diffused
College
of
Bishops
out
of
Council
never
did
make
Laws
for
the
Church
Universal
:
Therefore
they
are
not
its
Law-makers
or
Supreme
Legislative
Rulers
.
Arg.
2.
They
have
never
(
much
less
always
)
exercised
an
Vniversal
decisive
Judiciary
Power
:
Therefore
they
were
never
appointed
to
exercise
it
.
The
Church
could
not
obey
that
Power
that
was
never
used
by
such
as
Judges
.
Arg.
3.
If
God
had
given
them
this
Power
,
he
would
somewhere
have
plainly
told
us
of
it
,
and
directed
them
and
us
how
to
use
it
:
But
this
he
hath
not
done
.
Arg.
4.
The
Assertors
of
this
while
they
would
extoll
the
Clergy
,
cruelly
Judge
them
by
Consequence
to
Damnation
,
for
never
performing
so
great
a
Duty
as
Universal
Legislation
and
Jurisdiction
;
if
God
did
oblige
them
to
it
.
Arg.
5.
For
the
diffusive
Clergy
or
Bishops
of
all
the
Earth
out
of
Council
to
Govern
all
Christians
on
Earth
as
one
College
or
Senate
,
which
all
must
obey
,
is
a
thing
of
such
notorious
natural
Impossibility
,
that
I
once
thought
I
should
never
have
heard
a
Man
,
much
less
a
Christian
,
yea
a
Dr.
and
Bishop
,
yea
,
many
maintain
.
1.
For
must
they
all
agree
that
their
acts
may
be
valid
in
Legislation
or
Decisive
Judgment
,
or
must
it
be
a
Major
Vote
?
No
doubt
they
'l
say
the
latter
.
And
who
shall
propose
and
draw
up
the
Laws
?
2.
Who
shall
carry
them
all
over
the
World
to
procure
Votes
?
3.
Who
shall
gather
the
Votes
,
and
Judge
of
the
Majority
?
4.
Shall
they
Vote
and
Judge
without
ever
consulting
each
other
,
and
hearing
what
be
said
on
every
side
?
5.
How
many
Messengers
must
there
be
to
go
into
all
the
World
?
And
who
shall
bear
their
Charges
?
6.
How
shall
we
be
sure
when
they
come
home
that
they
have
truly
taken
the
Votes
?
Will
not
all
our
Faith
be
resolved
into
the
Credit
of
these
Messengers
?
7.
Must
accused
Persons
and
Witnesses
travel
all
over
the
World
to
be
Judged
?
or
must
all
the
Bishops
on
Earth
come
to
them
?
8.
How
many
Millions
of
Criminals
will
a
Bishop
have
to
hear
at
once
,
or
Judge
?
The
Case
is
so
gross
that
I
am
afraid
you
will
say
,
I
feign
Reverend
Men
to
be
Mad.
That
which
they
say
is
,
That
there
is
no
Concord
to
be
had
,
nor
avoiding
of
Schism
but
by
obeying
the
Universal
Governing
Church
,
which
is
the
College
of
all
the
Pastors
and
Bishops
on
Earth
,
who
have
as
such
a
Supreme
Power
under
Christ
of
Legislation
and
Judgment
,
which
they
exercise
per
literas
formatas
.
There
is
no
way
to
excuse
this
—
but
by
feigning
that
this
College
of
Bishops
is
to
do
these
great
works
not
by
themselves
,
but
by
a
College
of
Delegates
or
Representatives
,
viz.
Either
Cardinals
or
Patriarchs
:
or
else
by
reducing
the
whole
Church
on
Earth
to
the
narrow
compass
of
some
little
Sect
,
and
condemning
most
of
the
Christian
World
,
that
they
may
not
seem
to
need
them
,
for
Legislation
or
Judgment
.
And
these
I
have
sufficiently
confuted
before
.
LVI
.
The
Universal
Supreme
Government
either
of
Council
or
the
College
of
the
diffused
Clergy
,
is
more
impossible
and
unpracticable
,
and
much
worse
than
the
Soveraignty
of
the
Pope
.
For
,
1.
The
Pope
is
a
known
Person
,
and
it
's
possible
to
find
him
,
to
send
to
him
,
to
hear
from
him
.
2.
He
is
One
,
and
it
's
possible
to
know
his
Mind
without
gathering
Votes
or
Literas
formatas
all
over
the
Earth
.
3.
Most
may
send
to
him
and
hear
his
decision
at
least
in
an
Age.
4.
What
he
cannot
do
by
himself
he
can
depute
others
to
do
.
5.
He
is
almost
always
in
being
,
and
the
Church
need
not
be
so
many
Hundred
Years
headless
or
without
it's
Soveraign
Power
.
6.
He
hath
some
Cob-web
shadow
of
right
,
in
the
Tu
es
Petrus
,
and
Tibi
dabo
Claves
,
and
Pasce
oves
:
But
as
to
the
said
College
and
Council
,
all
this
and
more
is
contrary
.
So
that
I
do
deliberately
profess
,
that
if
I
did
believe
that
there
were
any
Universal
Supreme
Rector
or
Ministerial
specifying
Vnifying
,
Constitutive
Head
or
Governour
under
Christ
,
I
should
soon
resolve
that
it
is
the
Pope
,
there
being
no
Competitor
so
little
uncapable
as
he
.
And
all
the
Papists
save
a
few
Flatterers
acknowledge
that
the
Popes
Power
is
not
absolute
and
unlimited
,
and
that
he
hath
need
of
Councils
as
the
King
hath
of
Parliaments
,
not
for
constant
Government
,
but
partly
for
Legislation
,
which
belongs
not
to
the
Pope
alone
,
and
partly
for
Medicinal
reparation
and
execution
;
when
the
Church
is
diseased
.
So
that
they
that
are
for
the
Pope
as
the
stated
Supreme
,
are
for
Councils
also
,
and
would
use
Councils
better
than
the
Aristocratical
,
that
give
them
the
Supreme
Government
,
would
use
them
.
All
men
know
that
they
are
rarely
in
being
.
Even
Bishop
Guning
saith
he
receiveth
but
the
first
Six
General
Councils
:
To
say
,
the
Church
hath
been
headless
,
or
without
it's
Supreme
Government
just
a
Thousand
Years
,
and
is
so
still
,
is
to
make
it
invisible
in
an
Essential
Part.
Is
there
now
a
visible
Catholick
Church
,
or
is
there
none
?
If
none
,
why
would
they
silence
and
damn
us
all
for
not
obeying
that
which
is
not
?
If
there
be
,
where
and
what
is
the
Pars
regens
,
the
constitutive
visible
Supremacy
?
If
in
a
Council
there
is
none
.
If
in
the
College
of
diffused
Bishops
all
over
the
World
,
they
are
no
Governors
,
they
never
so
made
Laws
,
they
Govern
not
as
such
,
and
so
are
no
such
Governors
.
They
only
Govern
per
partes
,
in
their
several
Precincts
,
as
all
the
English
Justices
of
the
Peace
,
Mayors
,
Bailiffs
and
Judges
do
,
and
not
as
an
Aristocracy
.
But
if
it
be
a
Church
now
because
there
is
a
Pope
,
say
so
,
and
hide
not
your
opinion
.
We
say
It
is
a
Church
because
there
is
a
Christ
and
Christians
;
and
we
know
no
other
Matter
and
Form
.
LVII
.
They
that
assert
a
Supremacy
in
a
Council
or
College
of
Bishops
,
do
unavoidably
introduce
a
Pope
.
If
they
will
call
none
a
Pope
but
him
that
is
absolute
and
unlimited
(
and
no
Man
a
King
,
but
an
absolute
unlimited
Monarch
)
we
will
speak
according
to
common
use
,
and
let
them
speak
as
their
Interest
dictates
to
them
,
but
remember
that
the
Controversie
is
but
about
the
Name
,
and
not
the
Thing
.
We
take
the
French
Church
for
Papists
,
If
they
will
call
them
Protestants
,
they
are
free
.
But
if
we
are
agreed
what
a
Pope
is
,
the
case
is
plain
,
as
followeth
.
I.
Mr.
Dodwell
(
their
most
Learned
defender
,
if
number
of
words
or
greatest
self-conceit
be
the
chief
strength
)
tells
you
that
if
the
Council
be
not
lawfully
called
,
it
obligeth
you
rather
to
bring
them
to
Punishment
as
a
Rout
or
Rebels
,
than
to
obey
them
:
And
that
none
but
the
President
hath
Power
to
call
them
.
(
And
remember
yet
that
this
good
Man
is
no
Papist
.
)
And
indeed
who
else
but
the
Pope
should
call
Universal
Councils
?
The
King
in
Scotland
may
call
a
Scotch
General
Assembly
,
and
in
England
a
Convocation
and
Parlia●ent
;
And
,
1.
The
Emperor
of
Rome
or
Constantinople
might
call
such
Councils
in
the
Empire
as
were
then
called
General
;
and
did
so
.
But
who
now
shall
call
one
out
of
France
,
Spain
,
Portugal
,
Italy
,
Germany
,
Britain
,
Denmark
,
Sweden
,
Poland
,
Moscovie
,
the
Turkish
Empire
,
Armenia
,
Georgia
,
Mengrelia
,
Tartary
,
Abassia
,
Mexico
,
Peru
,
China
,
&c.
We
are
awake
,
and
therefore
cannot
Dream
of
Princes
doing
it
by
Agreement
.
We
are
yet
out
of
Bedlam
,
and
cannot
conclude
that
all
the
Bishops
in
the
World
will
come
together
by
common
consent
,
or
as
the
Atomists
say
the
World
was
made
,
by
a
fortuitous
concourse
of
Atomes
.
2.
How
shall
lawful
Councils
be
known
from
unlawful
,
if
none
have
Authority
to
call
,
approve
,
and
difference
them
?
If
only
ex
factis
,
by
their
good
or
bad
Deeds
,
half
the
World
will
Judge
(
as
they
have
done
and
do
)
one
Council
to
be
spurious
which
another
obeyeth
.
3.
What
order
shall
be
kept
among
them
,
if
none
have
Authority
to
appoint
the
Place
,
the
Time
,
to
Preside
and
Moderate
,
and
to
dissolve
them
?
and
who
pretends
to
this
but
the
Pope
?
4.
When
Councils
Contradict
,
Condemn
and
Curse
each
other
,
who
shall
tell
us
which
of
them
to
receive
,
believe
,
and
obey
?
II.
And
if
we
must
have
a
visible
Supreme
Power
,
we
must
have
one
that
successively
existeth
,
that
the
Church
be
not
dissolved
.
And
none
pretendeth
to
this
but
the
Pope
.
III.
And
if
all
National
&
Patriarchal
Churches
be
but
Parts
of
a
visible
Catholick
Church
with
a
Humane
Supremacy
,
then
there
must
be
some
Power
still
existent
to
give
Patriarchs
and
Metropolitans
their
Power
:
Mr.
Dodwell
saith
it
overthrows
all
Government
to
appeal
to
Scripture
as
a
Charter
or
Law
of
Christ
:
None
hath
more
than
the
Giver
intended
him
:
None
can
give
that
which
he
hath
not
to
give
.
The
Inferior
hath
not
Power
to
give
to
the
Superior
:
Who
then
but
a
Pope
can
give
Patriarchs
and
Metropolitans
their
Power
?
If
for
want
of
Authoritative
Collation
of
Power
,
all
the
Presbyterian
Ordinations
,
Sacraments
,
and
Covenant-hopes
of
Salvation
are
Nullities
and
Sins
against
the
Holy
Ghost
,
as
Mr.
Dodwell
and
his
Tribe
say
;
what
better
are
all
the
Bishops
and
Archbishops
for
want
of
a
Superior
conferring
Power
?
which
none
pretendeth
to
but
the
Pope
.
IV.
And
who
else
shall
judge
Patriarchs
,
Metropolitans
,
and
National
Churches
,
when
they
prove
Hereticks
or
Schismaticks
?
Their
Heresie
and
Schism
is
far
more
heinous
and
dangerous
than
single
Persons
or
Congregations
.
And
Councils
are
not
extant
:
And
we
cannot
send
all
over
the
Earth
to
gather
Bishops
Votes
against
them
unheard
.
It
must
be
a
Pope
or
no
body
on
Earth
,
that
must
by
Governing
Authority
Judge
them
.
V.
And
who
else
shall
be
the
stated
Judge
of
new
started
Controversies
?
You
say
,
such
there
must
be
?
shall
they
be
undecided
till
the
World
have
a
true
general
Council
?
VI.
And
who
shall
an
injured
Person
appeal
to
from
a
Tyrannical
Metropolitan
or
National
Church
,
but
to
the
Pope
?
Many
more
clear
Necessities
there
will
be
of
a
Pope
on
their
Principles
I
blamed
the
Author
of
the
Divine
Hierarchy
,
for
naming
such
without
an
Antidote
,
lest
it
should
make
men
Papists
:
But
I
understand
he
is
a
worthy
Protestant
:
But
verily
there
is
no
avoiding
a
Pope
,
by
any
that
assert
an
Vniversal
humane
Church
Supremacy
.
VII
.
And
indeed
I
must
not
suppose
them
so
immodest
as
to
deny
it
.
For
it
is
but
the
Pope's
Absolute
Power
above
the
Councils
and
their
Laws
,
and
not
Simple
Popery
,
or
the
Pope's
limited
Power
that
they
deny
.
1.
They
confess
that
they
hold
Rome
for
the
Mistriss
Church
,
as
Grotius
calls
it
;
2.
And
that
the
Pope
is
Patriarch
of
the
West
,
and
the
prime
Patriarch
:
3.
And
that
he
is
Principium
Vnitatis
to
all
the
Church
on
Earth
:
And
if
so
,
they
are
out
of
the
Church
which
is
One
,
that
deny
this
.
4.
That
he
is
authorized
to
call
General
Councils
:
5.
And
to
be
their
President
,
6.
And
to
be
the
chief
Governor
when
there
are
no
General
Councils
,
(
and
that
is
indeed
always
.
)
7.
And
that
they
are
all
Schismaticks
that
do
not
thus
far
submit
to
him
.
And
how
much
more
Mr.
Dodwell
giveth
the
President
,
I
have
shewed
you
in
his
own
words
.
VIII
.
As
Mr.
Thorndike
threateneth
England
with
God's
Judgments
,
if
they
do
not
amend
the
Oath
of
Supremacy
,
by
making
it
acceptable
to
the
Papists
that
renounce
not
a
foreign
Ecclesiastical
Jurisdiction
,
so
others
labour
to
prove
that
the
meaning
of
it
is
only
to
renounce
the
Pope's
Jurisdiction
here
in
Temporals
which
belongs
to
the
King
,
and
not
a
Papal
and
Foreign
Jurisdiction
,
properly
Ecclesiastical
by
the
Keys
:
As
you
may
see
partly
in
Mr.
Hutchinson's
alias
Berry's
Book
,
who
on
that
Supposition
took
the
Oath
,
(
as
many
do
)
and
publickly
profest
himself
of
the
Church
of
England
.
IX
.
In
the
Description
of
the
Reconciliation
with
the
Pope
,
endeavoured
by
Archbishop
Laud
in
Heylin's
History
of
his
Life
,
Pag.
414
,
415
,
&c.
All
that
the
Pope
was
to
abate
was
,
1.
That
the
Oaths
of
Supremacy
and
Fidelity
may
be
taken
(
I
told
you
in
what
sense
.
)
2.
And
that
the
Pope's
Jurisdiction
here
(
but
no
where
else
)
be
declared
to
be
of
Humane
Right
(
that
is
,
say
ours
,
by
the
Fathers
in
General
Councils
not
without
the
Apostles
,
by
whose
Church-Laws
we
are
all
bound
.
)
3.
That
all
should
be
really
performed
to
the
King
,
so
far
as
other
Catholick
Princes
usually
enjoy
and
expect
as
their
due
,
and
so
far
as
the
Bishops
were
to
be
independent
both
from
King
and
Pope
(
but
not
from
subjection
to
either
.
)
This
(
saith
he
)
no
man
of
Learning
and
Sobriety
would
have
grudged
to
grant
him
.
4.
Marriage
permitted
to
Priests
.
5.
The
Communion
in
both
kinds
.
6.
The
Liturgy
in
English
.
I
ask
any
sober
man
now
,
Qu.
1.
Whether
the
Pope
did
himself
think
that
by
this
bargain
he
ceased
to
be
Pope
,
and
all
Papists
to
be
Papists
?
2.
Whether
if
the
King
had
been
thus
far
equalled
with
other
Catholick
Princes
,
the
Pope
would
not
have
supposed
him
,
and
his
Bishops
and
Church
to
be
of
the
same
Roman
Catholick
Church
as
they
?
3.
Whether
in
all
this
here
be
any
renunciation
of
the
Popes
Ecclesiastical
Jurisdiction
in
England
,
but
only
of
the
Divine
Right
of
it
?
4.
Whether
here
be
any
renunciation
of
his
claimed
Universal
Jurisdiction
over
all
the
Church
on
Earth
?
5.
Whether
such
an
Universal
Church
Monarch
(
by
Humane
Right
with
some
and
Divine
with
others
)
be
consistent
with
the
Protestant
Doctrine
,
and
that
of
the
Former
Church
of
England
?
6.
Whether
such
a
Bargain
be
the
way
to
save
us
from
Popery
?
7.
What
to
call
or
think
of
those
Archbishops
,
Bishops
,
and
Drs
that
are
for
such
a
Bargain
,
and
for
Silencing
two
Thousand
such
Ministers
as
were
Silenced
,
and
Ruining
those
that
forsake
them
not
,
and
yet
cry
down
Popery
,
and
accuse
those
whom
they
Silence
,
and
Ruine
as
befriending
it
?
Readers
,
Did
you
think
till
Experience
told
you
that
England
had
had
such
Clergy
men
?
And
do
you
not
yet
understand
them
?
LVIII
.
The
whole
Christian
World
(
or
all
the
Earth
)
is
less
capable
of
one
Ecclesiastical
Monarch
or
Supreme
Aristocracy
,
than
of
one
Civil
Monarch
.
This
is
easily
proved
to
any
that
will
understand
what
Church
Government
is
.
1.
Church
Government
consisteth
in
judging
of
the
state
of
Mens
Souls
whether
they
are
capable
of
Baptism
,
and
the
Communion
of
Saints
,
and
the
Remission
of
Sin
,
and
whether
their
Professions
be
so
sound
in
matter
and
understood
by
them
,
and
their
practices
such
as
shew
them
capable
or
not
?
And
an
outward
matter
of
fact
with
its
circumstances
,
which
Magistrates
judge
,
is
far
easier
judged
of
than
all
this
in
the
understanding
,
will
and
practice
.
2.
It
is
about
matters
of
supernatural
Revelation
and
heavenly
Mystery
,
which
is
not
so
easily
known
as
Natural
and
Civil
things
.
3.
It
is
a
work
of
personal
ability
and
perforformance
,
like
a
School-masters
,
or
Physicions
,
and
can
less
be
done
by
delegation
.
4.
There
is
no
rule
,
or
warrant
in
Scripture
for
such
delegation
,
which
Magistrates
may
use
.
Nor
for
Church-Rulers
making
new
sorts
of
Officers
under
them
to
do
their
Journey-work
,
which
Princes
may
undoubtedly
make
.
5.
All
that
are
under
such
a
Supreme
,
must
have
far
greater
sufficiency
for
their
Ecclesiastical
work
,
than
every
Civil
or
Military
Officer
needs
for
his
,
as
the
different
works
require
.
6
Such
an
Universal
Monarch
or
Senate
would
be
supposed
still
in
being
,
and
so
the
Mundane
Empire
not
dissolved
;
which
here
cannot
be
supposed
.
7.
Such
a
Monarch
or
Senate
would
be
in
some
known
place
of
the
World
where
men
might
hear
of
them
and
find
them
.
But
it
's
not
so
here
,
specially
as
to
the
Soveraign
College
of
Bishops
or
Council
.
8.
Such
a
Monarch
or
Civil
Senate
would
be
supposed
to
be
Lords
of
all
the
World
,
and
therefore
to
have
Wealth
enough
to
pay
Shipping
,
Travelling
,
Messengers
,
Officers
,
and
discharge
all
Publick
Expences
:
But
so
hath
not
the
Imaginary
College
or
Council
,
no
nor
the
Pope
and
Conclave
.
9.
Such
a
Monarch
or
Senate
commanding
all
the
World
,
would
not
have
most
of
the
Kingdoms
of
the
Earth
the
Enemies
of
them
,
and
hinderers
of
their
work
;
whereas
the
Bishops
have
not
the
leave
of
one
Prince
of
many
to
assemble
and
govern
.
10.
Such
a
Monarch
or
Senate
would
have
no
Superior
on
earth
but
God
,
to
forbid
and
hinder
them
.
Whereas
our
imaginary
diffused
College
and
Council
,
are
themselves
the
Subjects
of
abundance
of
Princes
,
Orthodox
,
Heterodox
,
Infidels
,
Heathens
,
who
are
their
Commanders
,
and
may
hinder
them
:
So
that
our
Universalists
plead
that
on
necessity
to
the
Concord
and
Being
of
Christ's
Church
,
all
the
Christian
World
must
be
under
the
Supreme
Government
of
thousands
of
the
Subjects
of
various
Princes
,
most
of
them
Enemies
:
When
all
Church-History
and
Experience
have
told
the
World
,
how
much
Princes
can
do
on
their
subject
Clergy
.
LIX
.
To
make
the
Church
of
England
a
subject
☞
part
of
the
Church
Universal
as
Governed
by
a
Foreign
Supreme
Power
,
(
Pope
,
Council
or
College
)
is
to
make
it
totâ
specie
,
quite
another
thing
from
what
the
Protestant
Church
of
England
,
and
the
other
Protestant
Churches
are
.
Proved
;
where
the
Supreme
Government
is
altered
or
divers
,
the
Species
of
the
Society
is
altered
or
divers
.
No
man
that
knows
what
Government
is
,
will
deny
this
.
But
here
the
Supreme
Government
would
be
altered
or
divers
.
For
the
Protestant
Churches
own
no
Supreme
Universal
Governour
but
Christ
.
And
that
the
Church
of
England
owneth
no
such
,
I
will
prove
anon
.
2.
A
Kingdom
,
and
a
part
of
a
Kingdom
;
a
compleat
Political
Body
,
and
the
meer
Part
of
such
a
Body
(
as
a
Corporation
)
are
not
of
the
same
Species
:
But
the
Protestant
Church
of
England
is
a
compleat
Society
in
it self
,
and
the
Church
of
England
as
a
meer
part
of
a
greater
Society
is
not
so
.
As
Christ's
Kingdom
and
the
Kings
differ
,
so
we
maintain
that
the
Kingdom
of
England
,
as
such
,
and
as
a
meer
part
of
Christ's
Kingdom
,
are
of
different
Species
:
And
it
would
be
so
as
to
a
Humane
Universal
Kingdom
,
were
there
any
such
.
3.
A
Kingdom
or
Church
under
no
Laws
but
Gods
and
their
own
,
are
not
of
the
same
Species
with
a
Kingdom
or
Church
under
Foreign
Laws
above
their
own
.
And
so
it
's
here
supposed
.
4.
A
Kingdom
and
Church
whose
Justices
,
Judges
,
Captains
and
all
Officers
receive
their
Power
and
Commission
from
a
Foreign
Soveraign
Power
,
is
specifically
divers
from
that
which
doth
not
:
And
so
it
is
here
.
5.
A
Kingdom
and
Church
which
may
be
punished
by
a
Supreme
Foreign
Power
,
and
must
be
judged
by
them
,
is
not
of
the
same
Species
with
that
which
may
not
.
But
,
&c.
6.
A
Kingdom
and
Church
whose
Subjects
may
appeal
from
their
own
King
or
Church-Governours
to
a
Foreign
Power
,
are
not
of
the
same
Species
with
that
which
may
not
:
But
the
two
Churches
in
question
so
differ
:
Therefore
they
are
not
of
the
same
Species
:
And
therefore
Mr.
Thorndike
and
such
,
truly
acknowledge
this
as
their
foundation
,
that
without
owning
One
Vniversal
Governing
Church
,
there
is
no
Union
,
nor
true
Consistence
in
the
particulars
.
The
Consequence
is
evident
,
That
the
Church
,
which
according
to
Dr.
Heylin
,
A.
Bishop
Laud
would
have
had
,
and
which
A.
Bishop
Bromhall
,
and
his
Defender
Dr.
Parker
,
and
Grotius
;
and
his
Defender
Dr.
Pierce
,
and
Bishop
Guning
and
his
Chaplain
Dr.
Saywell
,
and
Mr.
Thorndike
,
Mr.
Dodwell
,
Bishop
Sparrow
,
and
all
of
that
mind
are
for
,
is
not
the
Protestant
Church
of
England
,
nor
at
all
a
true
Protestant
Church
:
But
as
far
as
I
can
understand
their
words
,
it
is
the
same
Visible
Church-Form
,
(
and
Government
)
which
the
Councils
of
Constance
and
Basil
were
for
,
and
which
the
Papists
French
Church
is
for
;
(
unless
there
be
any
worse
in
the
French
Church-form
than
yet
I
know
of
.
)
LX.
We
are
further
from
denying
or
violating
the
Churches
Unity
,
than
they
are
that
feign
an
Universal
Humane
Soveraignty
:
Nor
doth
our
opposition
to
Popery
exclude
our
resolution
as
much
as
in
us
lieth
,
to
live
peaceably
with
Papists
,
and
with
all
men
.
I.
We
hold
(
as
aforesaid
)
that
all
Christians
are
united
in
One
God
,
one
Christ
the
Soveraign
,
one
Body
of
Christ
,
one
Faith
,
one
Baptismal-Covenant
with
Christ
,
one
Spirit
,
one
Hope
of
Grace
and
Glory
;
and
must
keep
the
Unity
of
the
Spirit
in
the
Bond
of
Peace
:
And
that
all
Subjects
must
obey
their
Rulers
and
Pastors
in
all
lawful
things
belonging
to
their
Office
to
command
and
teach
.
And
that
as
Particular
Churches
must
be
held
for
the
Personal
Communion
of
Saints
;
so
all
these
Churches
must
by
Messengers
,
Letters
and
Synods
hold
such
correspondency
,
as
the
common
good
of
the
Universal
Church
and
their
own
strength
and
edification
by
the
means
of
mutual
COVNSEL
and
CONCORD
do
require
.
II.
Accordingly
we
make
not
Regent
Senates
or
Courts
of
such
Councils
,
to
make
Laws
for
the
Christian
World
:
But
they
are
like
the
Assemblies
of
pious
Christian
Princes
,
who
study
the
Peace
of
the
whole
Christian
World
.
Princes
are
bound
so
to
do
as
well
as
Pastors
:
That
they
do
not
,
proveth
not
that
they
ought
not
:
Their
Kingdoms
are
but
parts
of
the
Kingdom
of
Christ
.
If
they
should
hold
an
Assembly
in
Europe
for
the
suppressing
of
such
a
Heresie
as
threatneth
the
whole
,
or
such
a
Tyrant
as
the
Pope
,
or
such
an
Enemy
as
the
Turk
,
it
were
well
done
,
and
had
the
same
reasons
and
power
as
a
Council
of
Bishops
.
Bishops
may
not
undertake
Jurisdiction
in
other
mens
Bishopricks
,
nor
Kings
in
other
mens
Kingdoms
.
Bishops
are
bound
to
prefer
the
universal
good
,
and
so
are
Kings
.
III.
And
therefore
the
measure
of
such
Communion
by
Consultation
,
by
Messengers
,
Letters
,
or
Councils
,
is
,
1.
The
publick
good
;
2.
And
the
capacity
of
the
Communicants
.
We
have
Communion
with
all
Christians
in
Abassia
,
Armenia
,
and
all
the
Earth
,
in
Faith
,
Hope
,
Love
,
and
all
the
Essentials
of
Christianity
:
But
if
John
or
Joan
here
commit
Adultery
,
and
be
excommunicated
as
impenitent
,
we
are
not
bound
to
send
Messengers
to
the
Antipodes
,
or
all
the
World
,
to
tell
them
of
it
;
no
nor
if
a
Bishop
or
his
Chaplain
turn
Heretick
:
Nor
are
they
bound
to
send
hither
to
enquire
or
examine
it
.
And
if
the
Excommunicate
come
to
Armenia
,
and
desire
Communion
,
they
are
justifiable
for
receiving
him
,
and
being
ignorant
of
our
Excommunication
.
But
Neighbour
Christians
and
Churches
live
so
near
,
that
they
are
capable
of
converse
:
And
therefore
Synods
and
Communicatory
Letters
are
there
of
great
use
:
And
so
far
as
an
Excommunicate
man
is
like
to
intrude
into
the
Communion
of
other
Churches
,
it
is
meet
that
his
Excommunication
be
published
,
and
that
other
Churches
receive
him
not
without
just
satisfaction
.
And
so
Councils
are
useful
as
far
as
propinquity
maketh
men
capable
of
visible
Communion
:
Especially
to
Pastors
and
Churches
in
one
Kingdom
,
where
the
Unity
of
the
Civil
Government
giveth
them
more
capacity
and
necessity
of
such
Correspondency
,
than
with
Foreigners
.
And
therefore
the
Councils
in
the
same
Roman
Empire
had
great
reason
for
their
Decrees
to
avoid
those
Excommunicate
by
each
other
.
And
yet
many
Councils
,
even
under
the
Papacy
decreed
that
he
that
is
unjustly
Excommunicate
by
one
Bishop
may
be
received
by
another
:
But
that
supposeth
his
tryal
and
proof
of
the
Injury
.
Therefore
we
come
not
so
near
the
Universal
Soveraignty
of
Councils
as
Dr.
Stillingfleet
in
the
Defence
of
A.
Bishop
Laud
,
tells
us
Laud
whom
he
defended
doth
.
Who
will
have
the
old
Councils
confessed
truly
General
,
notwithstanding
the
absence
of
the
Extra-Imperial
Bishops
,
2.
And
will
have
such
Councils
to
have
been
received
(
the
Four
first
)
by
all
the
Christian
World
,
when
it
's
known
how
many
rejected
that
at
Chalcedon
.
3.
And
will
have
such
Councils
to
be
externally
obeyed
by
patient
submission
when
they
notoriously
err
,
by
all
Christians
till
another
Council
as
General
and
Free
reverse
their
Decrees
.
4.
And
will
have
them
have
such
Obedience
as
all
other
Courts
.
For
meer
Councils
of
Bishops
of
several
Kingdoms
are
no
Courts
,
and
have
no
proper
Jurisdiction
.
Chap.
II.
Why
Parliaments
and
Archbishop
Abbot
and
the
Church
of
England
Antecedent
to
A.
Bishop
Laud
,
were
against
the
Design
of
Coalition
with
Rome
.
§
1.
IT
was
not
because
they
were
Enemies
to
Christian
Concord
,
or
did
not
desire
it
on
lawful
possible
terms
with
Papists
and
all
others
;
Nor
was
it
because
they
were
maliciously
bent
to
be
cruel
to
the
Papists
,
by
denying
them
the
common
Love
which
is
due
to
Mankind
,
or
any
Benefits
or
Peace
which
was
consistent
with
the
Nations
Peace
and
Safety
.
But
it
was
on
such
Reasons
as
these
following
.
§
2.
I.
They
took
the
design
to
be
a
real
restoring
of
Popery
under
the
Name
of
Reconciliation
and
Peace
;
And
they
had
an
excuseable
Opinion
that
if
Popery
were
set
up
,
it
was
not
laying
by
the
Name
,
and
calling
it
Reformation
,
or
the
Church
of
England
,
that
would
deliver
us
from
the
Sin
or
Suffering
.
They
were
not
of
the
new
Opinion
,
that
none
are
Papists
but
those
that
would
have
the
Pope
Absolute
above
General
Councils
,
and
Govern
Arbitrarily
against
the
Canons
:
They
took
the
foundation
of
Popery
to
be
the
Heresie
that
the
whole
Church
on
Earth
must
have
one
Soveraign
or
Supream
Government
,
with
Universal
Legislative
and
Judicial
and
Executive
Power
under
Christ
,
in
which
it
must
be
Vnited
or
made
One
Church
.
This
they
took
to
be
Antichristian
,
the
intolerable
Treasonable
Usurpation
of
an
Impossible
thing
,
tending
to
the
Confusion
of
Mankind
.
But
whether
this
Traiterous
Soveraignty
should
be
Monarchical
or
Aristocratical
,
in
Pope
or
Councils
feigned
to
be
General
,
or
in
both
Conjunct
,
and
when
Conjunct
whether
the
Pope
should
be
above
the
Council
,
or
the
Council
above
the
Pope
,
or
each
have
a
Negative
Voice
,
or
he
have
but
the
Calling
and
Presiding
Power
;
They
took
these
to
be
but
several
sorts
of
Popery
,
or
differences
among
the
Papists
themselves
.
And
they
took
it
for
a
ridiculous
absurdity
that
a
Council
of
men
dead
an
Hundred
or
a
Thousand
Years
ago
(
and
that
only
of
men
of
one
Empire
called
by
their
own
Prince
)
should
be
taken
for
the
Vnifying
Constitutive
Soveraign
Power
of
the
Universal
Church
which
now
existeth
,
and
that
the
Body
can
live
many
Hundred
Years
after
the
Head
is
dead
,
and
yet
be
a
Church
of
the
same
Species
.
And
for
them
that
say
the
Bishops
of
all
the
Earth
have
a
Jus
Conveniendi
and
are
a
Virtual
Council
,
It
is
but
to
say
(
could
they
prove
it
)
that
they
are
a
Virtual
Head
,
and
not
an
Actual
,
and
so
that
we
have
no
Actual
Universal
Church
,
but
a
Virtual
.
And
as
for
the
new
Dream
that
they
are
Actually
the
Supreme
Unifying
Power
,
and
Actually
Govern
the
whole
Christian
World
per
literas
format
as
,
it
's
a
sad
case
with
Christians
when
such
deliration
needs
a
confutation
,
and
sadder
if
such
a
Land
or
Clergy
as
ours
must
remedilesly
Perish
by
believing
or
following
such
a
Dream
.
Shall
all
the
Bishops
of
Asia
,
Africa
,
Europe
and
America
,
out
of
the
Dominions
of
the
Turks
,
Persians
,
Tartarians
,
Indians
,
Papists
,
Protestants
,
Abassines
,
&c.
meet
in
despite
of
their
involuntary
forbidding
Princes
?
How
,
and
by
whose
Call
,
and
where
and
when
?
in
how
long
time
;
and
who
shall
bear
their
Charges
from
next
to
the
Antipodes
,
or
from
Abassia
,
Mexico
,
&c.
Must
they
be
old
Men
fit
for
Council
,
or
Boys
fit
for
Travel
,
when
the
age
of
a
Man
will
scarce
serve
for
their
coming
together
,
their
business
,
and
their
return
,
and
execution
?
And
what
's
all
this
to
do
?
Is
it
to
make
new
Universal
Laws
?
Hath
not
Christ
in
Nature
and
Scripture
given
us
enow
for
the
Practice
of
Christianity
,
without
all
this
ado
of
Congregating
Bishops
for
Legislation
all
over
the
World
?
Oh
that
these
Law-makers
would
keep
Christ's
Laws
?
And
if
it
be
for
mutable
Circumstances
,
is
not
every
Church
or
Countrey
sufficient
for
such
variable
Determinations
?
Must
men
come
from
the
Antipodes
,
Ethiopia
or
Turky
,
to
tell
me
here
what
Cloaths
I
must
wear
,
or
what
place
or
time
I
shall
Preach
in
,
or
what
Tune
to
Sing
in
,
&c.
But
if
they
must
not
meet
,
what
Messengers
must
be
sent
to
them
all
over
the
World
to
gather
their
Votes
?
How
shall
we
be
sure
that
they
truly
state
all
the
Cases
to
them
?
And
that
they
truly
bring
us
back
their
Judgments
?
And
that
those
Judgments
were
truly
past
without
hearing
what
could
be
said
against
them
?
And
is
every
single
Bishop
infallible
;
or
the
Majority
only
?
and
how
shall
it
be
known
what
the
Majority
said
?
And
whither
shall
all
their
collected
Votes
be
carried
,
and
to
whom
?
Is
it
to
every
Christian
,
or
to
every
Bishop
?
And
how
many
Ages
will
this
require
?
And
if
it
be
not
for
Legislation
but
Judgment
,
if
the
Question
be
whether
A.
B.
be
a
Heretick
,
or
C.
D.
be
a
Fornicator
,
&c.
who
shall
bear
the
Messengers
Charges
that
must
go
through
the
World
to
all
the
Bishops
to
decide
it
?
And
shall
the
Cause
be
tryed
without
witnesses
,
or
hearing
the
defence
of
the
accused
?
And
must
the
accused
and
witnesses
go
through
all
the
World
?
Reader
,
is
it
not
a
shame
to
confute
such
Dreams
?
Had
not
I
tryed
in
with
the
Leading
Men
I
should
have
taken
him
for
a
Slanderer
that
had
said
that
any
English
Dr.
and
Bishop
should
maintain
that
the
Collegium
Pastorum
through
the
World
,
is
that
summa
Potestas
under
Christ
,
which
hath
the
Chief
Government
of
the
Vniversal
Church
in
Vnity
,
per
literas
formatas
,
and
that
our
Concord
lyeth
only
in
obeying
this
Power
,
and
it's
Schism
not
to
unite
in
such
Obedience
.
§
3.
II.
Moreover
the
former
Church
of
England
and
Parliaments
thought
that
the
Oath
of
Supremacy
which
excluded
a
Foreign
Jurisdiction
,
did
mean
as
well
the
Foreign
Jurisdiction
of
the
Pope
as
President
of
a
Council
,
and
that
Council
with
him
,
and
of
the
Pope
as
Patriarch
and
Principium
Vnitatis
,
and
of
the
Bishops
of
Italy
,
Spain
,
France
,
Poland
,
Mexico
,
Turky
,
&c.
as
of
a
Pope
above
Councils
.
And
they
were
not
willing
again
to
Subject
the
King
and
Kingdom
to
Foreign
Priests
,
nor
to
be
cheated
into
Slavery
by
the
bare
Name
of
[
the
Catholick
Church
]
and
the
[
Ecclesiastical
Government
.
]
§
4.
III.
And
they
indeed
took
the
Pope
to
be
the
Antichrist
,
(
specially
for
his
Usurping
an
Universal
Kingdom
or
Governing
Power
proper
to
Christ
)
And
therefore
were
angry
with
Archbishop
Laud
and
his
Chaplains
,
for
leaving
out
all
such
words
from
the
Liturgy
to
avoid
the
Pope's
displeasure
;
of
which
Dr.
Heylin
(
ubi
sup.
)
giveth
you
an
account
.
See
but
Bishop
Downame's
large
Latine
Book
to
prove
the
Pope
Antichrist
,
who
yet
hath
written
the
strongliest
for
Diocesan
Bishops
of
any
man
(
in
my
Judgment
)
that
ever
I
read
.
§
5.
IV.
And
they
thought
that
the
Doctrinal
differences
were
very
many
and
very
great
(
and
in
divers
Points
I
believe
they
thought
them
greater
than
they
are
)
see
the
huge
Catalogue
gathered
by
Bishop
Downame
in
the
End
of
the
foresaid
Book
;
Morton
,
White
,
Whitaker
,
Abbot
,
Field
,
Sutliffe
,
Chaloner
,
Bernard
,
Crakenthorpe
,
and
abundance
more
chief
Drs.
of
the
old
Church
of
England
have
opened
them
at
large
.
But
how
small
the
new
Drs.
made
them
to
be
Dr.
Heylin
fully
tells
you
.
And
Archbishop
Bromhall
saith
(
ubi
sup
.
p.
72
,
73.
when
all
these
empty
Names
and
Titles
of
Controversies
are
wiped
out
of
the
Roll
,
the
true
Controversies
between
us
,
may
be
quickly
Mustered
,
&c.
(
See
the
rest
)
.
§
6.
V.
But
none
doubted
but
the
Differences
about
Worship
were
unreconcileable
till
one
Party
much
changed
their
Forms
of
Worship
:
Their
great
Mass
of
superstitious
Inventions
(
if
not
Idolatry
,
as
the
Church
of
England
thought
,
(
and
Dr.
Stillingfleet
even
of
late
hath
charged
on
them
)
Protestants
could
never
be
reconciled
to
.
But
of
A
Bishop
Laud's
reconciling
attempts
in
Worship
,
See
Heylin
Vbi
supra
in
his
Life
.
And
Archbishop
Bromhall
saith
,
P.
141.
Speaking
against
Chillingworth's
true
way
of
Concord
,
[
That
Form
which
the
Protestants
would
allow
,
the
Romanists
cry
out
on
as
defective
in
Necessary
Duties
,
and
particularly
wanting
five
of
their
Sacraments
.
Nay
certainly
to
call
the
whole
frame
of
the
Liturgy
[
*
](A26858-e57250-b)
*
The
Mass
Book
.
into
Dispute
,
offers
too
large
a
Field
for
Contention
;
and
is
nothing
so
likely
a
way
for
Peace
,
as
either
for
us
to
accept
of
their
Form
[
*
](A26858-e57270-b)
*
The
Mass
Book
.
,
abating
some
such
Parts
of
it
as
are
Confessed
to
have
been
added
since
the
Primitive
times
,
and
are
acknowledged
not
to
be
simply
necessary
but
such
as
charitable
Christians
ought
to
give
up
and
Sacrifice
to
an
Vniversal
Peace
,
and
would
do
it
readily
enough
,
if
it
were
not
for
mutual
Animosities
of
both
Parties
,
and
particular
Interests
of
some
Persons
.
]
§
7.
VI.
And
they
thought
it
as
unlawful
to
obey
the
Pope
as
Patriarch
of
the
West
,
or
as
President
with
his
Council
,
if
he
imposed
on
us
the
Mass
,
or
the
Worship
of
Angels
,
Dead
Men
,
or
Images
,
or
any
new
Sacraments
or
unlawful
things
,
as
if
he
did
it
as
above
General
Councils
.
§
8.
VII
.
And
they
made
no
doubt
but
if
the
Pope
and
his
Foreign
Councils
(
and
all
his
attendant
Trumpery
)
were
once
received
as
Principium
Vnitatis
Vniversalis
and
the
President
of
Councils
,
he
would
soon
come
in
,
in
the
same
Capacity
that
other
Popish
Countries
do
receive
him
.
§
9.
VIII
.
For
they
knew
that
it
is
that
same
Man
that
is
more
absolute
in
Popish
Kingdoms
,
who
would
submit
to
some
restraint
in
this
:
And
that
by
Possession
,
Agents
,
and
that
foreign
help
,
he
would
easilier
reduce
this
to
the
Case
of
others
,
than
the
Case
of
any
others
to
this
.
§
10.
IX
.
They
had
not
lost
the
Remembrance
of
the
Spanish
Invasion
,
the
Gunpowder
Plot
,
and
the
many
Treasons
of
late
by
such
committed
;
and
it
made
them
fear
both
the
Power
and
the
Company
of
such
a
sort
of
men
.
§
11.
X.
They
remembred
the
heavy
Taxes
,
Oppressions
and
the
Rebellions
and
Wars
that
had
been
in
the
times
of
Popery
in
England
.
And
they
had
felt
the
ease
and
sweetness
of
Deliverance
,
and
were
loth
to
return
to
that
Captivity
again
.
12
▪
XI
.
They
had
not
forgotten
Queen
Maries
Days
;
Fox's
Book
of
Martyrs
was
in
the
hands
of
many
:
Nor
had
they
forgot
the
French
Massacre
,
or
the
greater
Murders
formerly
committed
by
Wolves
in
Sheep-skins
,
who
were
known
by
their
bloody
Fangs
and
Jaws
.
§
13.
XII
.
They
saw
that
the
same
Clergymen
who
were
for
this
Union
with
Rome
,
were
the
chief
Defenders
of
the
King
's
absolute
Power
of
raising
Money
without
Parliaments
(
as
the
known
History
of
Abbot's
Dejection
,
and
Laud's
Sibthorp's
,
and
Mainwaring's
Cases
shew
.
)
And
this
made
them
the
lother
to
draw
nearer
Popery
.
§
14.
XIII
.
They
found
the
Power
of
the
Clergy
in
the
High
Commission
,
and
their
Courts
and
Councils
so
uneasie
to
them
,
that
they
greatly
feared
so
great
an
increase
of
it
as
the
Coalition
with
Rome
would
cause
.
§
15.
XIV
.
They
found
that
the
Papists
and
reconciling
Prelates
were
the
greatest
Enemies
to
them
whom
they
accounted
the
most
Godly
serious
Christians
,
Ministers
and
Lay-men
,
not
only
Nonconformists
,
but
such
as
they
devised
to
call
conformable
Puritans
.
And
they
were
not
for
Uniting
their
strength
against
serious
practical
Piety
.
§
16.
XV.
They
found
that
the
prophane
Drunkards
and
ignorant
Rabble
greatly
rejoyced
in
the
Bishops
prosecuting
such
Puritans
;
And
were
loth
to
see
them
much
more
so
animated
,
by
the
Coalition
with
Rome
.
§
17.
XVI
.
They
found
so
great
a
number
of
the
Clergy
that
were
for
the
Coalition
and
Enemies
to
the
Puritans
,
to
gape
so
greedily
after
Preferment
,
and
live
such
indifferent
lives
,
and
Preach
so
unprofitably
,
and
do
so
little
to
cure
the
ignorance
of
the
People
,
as
made
them
fear
,
much
worse
,
if
we
came
nearer
the
Roman
Clergy
,
who
are
so
much
for
blind
obedience
,
and
cherishing
ignorance
that
they
may
Rule
.
§
18.
XVII
.
They
did
not
perceive
that
the
Case
of
any
Popish
Country
,
Italy
,
Spain
,
Portugal
,
Austria
,
Bavaria
,
Poland
,
no
,
nor
France
,
was
so
much
better
than
ours
as
might
tempt
us
to
be
liker
to
them
than
we
are
.
Yea
,
that
the
best
of
them
both
in
Civil
and
Religious
Respects
are
so
much
worse
,
as
may
well
deter
us
from
such
desires
.
§
19.
XVIII
.
And
it
's
not
to
be
doubted
but
they
made
some
Conscience
of
their
Obligations
to
the
King
,
and
were
loth
he
should
be
tempted
to
give
away
half
the
Government
of
his
Kingdom
,
yea
,
of
himself
to
Foreigners
,
under
the
Name
of
Ecclesiastical
Government
,
(
by
such
Courts
as
theirs
.
)
§
20.
XIX
.
And
no
doubt
they
remembred
what
Doctrine
against
Kings
and
States
are
subject
to
the
Church
and
Pope
,
their
Councils
and
Drs.
do
assert
,
and
what
they
have
done
to
their
disturbance
and
destruction
.
And
therefore
were
loth
to
give
any
more
strength
and
advantage
to
men
of
such
Principles
and
Pretensions
.
If
the
Pope
will
give
a
Protestant
King
fair
quarter
,
and
promise
him
freedom
from
his
Tyranny
,
while
the
same
man
(
according
to
his
Canons
)
layeth
claim
to
more
,
and
exerciseth
Tyranny
in
other
Lands
,
he
may
soon
break
his
Promise
here
.
§
21.
XX.
And
no
doubt
but
they
saw
how
loth
other
Princes
and
States
were
to
return
nearer
Rome
,
that
had
once
escaped
,
and
to
subject
themselves
to
such
a
Usurper
:
And
they
thought
it
unwise
and
unsafe
for
England
to
stand
alone
in
a
singular
odd
condition
,
neither
Papists
,
nor
such
Reformers
as
any
of
the
rest
,
and
so
to
be
strengthened
by
a
Concord
and
hearty
Friendship
with
neither
.
§
22.
XXI
.
And
it
is
not
to
be
doubted
but
the
Lords
and
Gentlemen
of
England
,
were
unwilling
to
give
up
all
their
Abby
Lands
,
as
long
as
they
thought
a
sufficient
Ministry
competently
provided
for
:
And
unwilling
to
take
the
Pope
or
Clergies
promises
for
security
for
the
continuance
of
their
Possessions
,
yea
and
to
save
them
from
being
burnt
as
Hereticks
.
§
23.
XXII
.
And
no
doubt
but
common
reason
told
them
how
great
a
part
of
England
(
not
the
unwisest
nor
the
worst
)
would
refuse
consent
to
the
Coalition
with
Rome
,
and
the
nearer
approaches
when
imposed
,
and
therefore
what
a
doleful
encrease
it
would
make
of
our
Divisions
:
If
we
are
so
sadly
divided
already
by
a
few
Oaths
and
Promises
,
and
New
Covenants
and
Formalities
,
and
Church
Judicatures
,
how
many
hundred
thousand
more
would
dissent
,
if
all
were
imposed
which
the
new
Church-men
judge
necessary
to
the
Union
with
Rome
?
§
24.
And
these
would
unavoidably
draw
on
a
grievous
Persecution
:
For
when
all
this
stir
,
loss
,
cost
and
hazard
had
been
made
to
bring
on
such
a
general
Concord
,
Dissenters
would
not
have
been
endured
by
the
Clergy
,
when
yet
they
would
be
multiplied
.
§
25.
And
how
much
such
a
Division
and
Persecution
would
weaken
the
Kingdom
,
they
that
did
not
believe
Christ
(
that
a
Kingdom
divided
against
it self
cannot
stand
)
might
easily
know
by
reason
and
the
Worlds
experience
.
§
26.
On
such
accounts
as
these
the
two
sorts
of
Episcopal
Conformists
differed
,
and
the
old
Tribe
called
then
the
Church
of
England
,
resisted
the
endeavours
made
by
Bishop
Laud
and
such
as
A.
Bishop
Bromhall
,
and
the
rest
that
were
for
a
Coalition
with
Rome
.
Till
the
latter
got
into
the
chiefest
Chairs
,
and
then
they
called
,
their
side
The
Church
:
And
thus
Church
and
Church
here
began
our
strife
.
And
the
difference
twisted
with
the
Civil
differences
between
King
and
Parliament
,
widened
and
utterly
exasperated
by
War
(
the
A.
Bishop
of
Canterbury
beheaded
,
and
the
A.
Bishop
of
York
being
in
Arms
for
the
Parliament
)
each
Party
claimeth
the
name
of
the
Church
of
England
:
And
the
Party
that
is
uppermost
doth
it
with
advantage
;
while
sober
men
know
that
denominating
à
Formâ
as
existent
in
Materiâ
capaci
seu
dispositâ
,
the
Church
of
England
is
nothing
but
a
Protestant
Soveraign
,
and
a
Protestant
Kingdom
of
Subjects
guided
by
Protestant
Ministers
of
the
Word
,
Sacraments
,
and
Keys
.
So
that
in
the
Reign
of
King
James
,
and
of
any
Papist
King
,
there
was
,
and
can
be
no
Protestant
Kingdom
or
National
Church
,
deficiente
formâ
denominante
,
in
the
Judgment
of
those
Royalists
that
think
Parliaments
have
no
part
in
the
Legislation
and
Soveraignty
:
And
according
to
them
that
think
otherwise
,
it
is
but
a
National
Church
secundum
quid
,
in
respect
to
the
Power
of
Parliaments
and
Laws
.
But
Particular
Churches
,
Parochial
,
and
Confederate
,
and
Diocesan
may
yet
continue
their
Constitutive
causes
continuing
:
But
not
an
informed
National
Church
.
Chap.
III.
They
are
deceived
who
are
for
the
foresaid
Papal
or
Council-Jurisdiction
,
as
if
it
were
the
way
of
Vnity
or
Catholicism
.
§
1.
I
Doubt
not
but
the
desireableness
of
Universal
Concord
is
it
which
draweth
many
honest
well-meaning
men
into
the
esteem
of
the
Papal
or
Conciliar-Jurisdiction
.
All
things
have
a
tendency
to
Aggregation
or
Unity
as
Perfection
;
and
nothing
more
than
Christian
Love
.
This
held
such
good
men
of
old
as
Bernard
,
Gerson
,
&c.
from
favouring
the
Reformers
,
thinking
that
the
Papacy
was
necessary
to
Unity
:
This
kept
such
as
Erasmus
and
Cassander
from
forsaking
them
:
And
this
turned
Wicelius
,
Grotius
and
others
to
them
:
And
no
doubt
but
this
inclineth
many
in
England
to
the
French
kind
of
Church-Government
,
and
to
approve
,
and
follow
Grotius
.
But
they
quite
cross
their
own
desires
.
§
2.
Catholicism
or
Vniversal
Concord
consisteth
in
that
which
all
the
Christian
Church
is
constituted
by
,
and
in
which
all
true
Christians
have
still
agreed
;
Quod
ab
omnibus
ubique
&
semper
receptum
fuit
,
as
Vincent
Lerinensis
speaketh
.
The
Baptismal
Profession
and
Covenant
expounded
in
the
Creed
,
the
Lord's
Prayer
as
the
Rule
of
our
Desires
,
and
Hope
,
the
Decalogue
as
the
sum
of
Duty
,
with
the
History
of
Christ's
Incarnation
,
Life
,
Death
,
Resurrection
and
Doctrine
in
the
Gospel-writers
,
the
practice
of
Baptism
,
and
the
Lord's
Supper
,
with
Church-Assemblies
,
for
Teaching
and
Learning
,
Praying
,
and
Praising
God
,
and
this
under
Elders
called
thus
to
Guide
their
Flocks
,
with
the
belief
of
all
the
rest
of
the
Sacred
Scriptures
which
are
brought
to
our
knowledge
:
This
hath
been
ab
omnibus
,
ubique
&
semper
receptum
:
All
Christians
agree
herein
:
And
in
the
observation
of
the
Lord's
day
as
a
separated
time
for
Sacred
Assemblies
.
And
some
Ceremonies
and
other
little
things
most
of
them
agreed
in
,
but
not
as
necessary
to
their
Unity
,
or
Communion
,
but
such
as
some
differed
about
without
violation
of
Christian
Love
and
Peace
,
as
Socrates
and
Sozomen
shew
in
divers
Instances
,
and
of
divers
Countreys
.
At
this
day
All
the
Churches
agree
in
these
:
And
this
much
constituteth
men
true
Christians
:
And
Christ
hath
commanded
all
Christians
to
Love
one
another
,
and
Live
in
Peace
;
and
the
strong
to
receive
the
weak
,
and
not
offend
the
least
Believers
,
nor
to
please
themselves
,
but
others
to
their
edification
.
The
Kingdom
of
God
(
which
is
his
Church
)
is
not
meat
and
drink
,
but
Righteousness
,
Peace
and
Joy
in
the
Holy
Ghost
;
and
he
that
in
these
things
serveth
Christ
,
pleaseth
God
,
and
is
(
or
should
be
)
approved
of
men
.
I
have
proved
all
this
so
fully
in
my
Book
called
The
true
and
only
Way
of
the
Concord
of
all
the
Churches
,
that
I
here
dismiss
it
.
§
3.
But
when
this
pretended
Universal
Humane
Jurisdiction
was
set
up
,
it
quickly
divided
the
Catholick
Church
,
by
making
new
Laws
and
Constitutions
,
as
if
Christ's
Laws
had
not
been
sufficient
for
Universal
Concord
;
and
as
if
he
that
made
Ministers
the
Teachers
and
Expounders
of
his
own
Laws
,
had
given
them
his
Prerogative
of
Universal
Legislation
and
Judgment
.
And
ever
since
then
the
Church
hath
been
torn
into
those
fractions
which
continue
our
shame
and
grief
to
this
day
.
Those
that
were
ready
to
receive
any
Law
from
Christ
by
his
Apostles
,
would
never
all
agree
in
Humane
pretended
Universal
Jurisdiction
,
nor
in
the
Laws
which
such
pretenders
make
:
Mutable
,
Local
and
Temporary
determinations
of
useful
Circumstances
,
by
their
several
Guides
,
suited
to
the
time
and
place
for
Edification
,
they
submit
to
.
But
Universal
Law-makers
they
will
never
all
acknowledge
and
own
,
And
their
Canons
are
swell'd
to
so
great
a
bulk
,
and
are
so
confounded
with
contradictions
and
uncertainties
,
that
they
are
Racks
and
Engines
to
tear
the
Church
(
but
utterly
uncapable
of
being
the
Rule
of
Unity
and
Universal
Concord
.
)
§
4.
The
thing
which
Paul
feared
hath
been
our
Ruine
.
The
Serpent
which
beguiled
Eve
(
by
pretence
of
advancement
and
greater
knowledge
)
hath
turned
us
from
the
simplicity
that
is
in
Christ
.
The
primitive
Unity
is
overthrown
by
departing
from
the
primitive
Purity
,
Simplicity
,
and
Love
of
all
.
And
they
that
will
ever
hope
for
Universal
Concord
,
must
endeavour
the
restoration
of
the
Universal
Terms
and
Temper
.
Nothing
next
to
fleshly
and
worldly
lusts
,
hath
done
so
much
to
cut
the
Church
into
all
the
Sects
which
now
remain
as
in
a
Religious
War
,
as
this
same
pretended
Universal
Jurisdiction
,
which
our
new
Church-men
mistake
for
the
only
cure
:
Which
I
have
fully
proved
in
my
Breviate
of
the
History
of
Bishops
and
Councils
,
and
in
the
Vindication
of
it
against
the
Accusations
of
Mr.
Morrice
.
§
5.
Obj.
The
Scripture
giveth
but
general
Rules
,
(
that
all
be
done
to
edification
,
decently
and
in
order
)
but
there
must
be
Laws
of
Discipline
to
determine
in
Specie
what
is
for
edification
,
decency
and
order
.
Ans.
There
are
three
sorts
of
these
determinations
:
1.
Of
things
necessary
or
meet
for
all
the
Christian
World
to
be
obliged
to
:
2.
Things
meet
for
some
Countreys
to
be
obliged
to
:
3.
Things
variable
,
which
Congregations
may
use
variously
,
and
also
change
as
occasion
changeth
.
It
grieveth
us
to
read
how
some
Learned
men
that
write
on
this
Subject
,
abuse
the
World
by
confounding
these
.
The
first
Christ
hath
determined
sufficiently
in
the
Scripture
,
and
no
mortal
men
have
any
power
to
make
Laws
Ecclesiastical
or
Civil
to
bind
all
the
World
.
The
second
of
these
the
King
may
determine
by
the
Counsel
of
fit
men
who
understand
the
case
;
e.
g.
what
Translation
of
the
Bible
in
the
English
Tongue
is
fittest
to
be
commonly
used
in
the
Publick
Churches
.
And
if
the
King
determine
it
not
,
the
Pastors
in
Synods
may
do
it
by
way
of
voluntary
consent
,
but
not
as
having
as
a
Major
Vote
the
Regiment
of
the
Minor
,
and
of
the
absent
or
dissenters
.
The
third
belongeth
to
every
Pastor
over
his
own
Flock
,
and
may
be
altered
as
there
is
occasion
;
viz.
At
what
hour
to
meet
,
how
long
to
Pray
and
Preach
,
in
what
words
,
and
variable
methods
;
what
person
to
admit
to
Baptism
as
fit
,
and
to
Church-Communion
;
and
what
individual
to
Reprove
,
Exhort
,
Catechize
,
Excommunicate
,
&c.
A
General
or
Provincial
Council
need
not
be
called
for
any
such
thing
as
these
.
§
6.
Saith
Dr.
Beveridge
,
Proleg
.
That
which
Right
Reason
gathers
from
Scripture
is
of
God
,
for
Right
Reason
is
of
God
.
Ans.
True
:
But
to
gather
it
as
Governours
of
all
the
World
,
or
of
other
mens
charges
(
as
if
the
Right
Reason
of
the
King
of
France
would
give
Laws
to
the
King
of
England
,
)
is
one
thing
;
and
to
gather
it
by
a
discerning
Judgement
to
teach
our
Flocks
as
Expositors
,
or
to
guide
our
own
Practice
,
is
another
thing
.
§
7.
The
Instance
which
he
addeth
of
the
Trina
Immersio
in
Baptism
,
sheweth
that
such
things
were
never
made
Laws
for
the
Universal
Church
;
for
the
Church
never
used
them
universally
,
nor
continued
them
,
but
quickly
changed
them
.
§
8.
Ibid.
Saith
Dr.
Beveridge
,
General
Councils
are
those
to
which
all
the
Bishops
of
the
whole
World
were
called
:
It
's
not
necessary
that
they
be
all
there
,
but
that
all
be
called
,
and
may
come
,
if
they
will
.
But
the
five
Patriarchs
must
be
there
,
or
send
their
Letters
.
There
was
no
General
Council
which
was
not
called
by
the
Emperors
command
.
Ans.
1.
All
the
Bishops
of
the
World
were
never
called
to
any
Council
,
nor
near
all
.
2.
What
Authority
had
the
Roman
Emperors
to
call
Bishops
out
of
other
Princes
Dominions
?
3.
There
is
no
Historical
proof
that
ever
they
did
any
such
thing
.
4.
The
Subscriptions
of
the
Councils
shew
that
the
Bishops
were
only
out
of
the
Roman
Provinces
(
except
some
odd
person
,
as
Joannes
Persidis
at
Nice
,
which
no
man
can
give
account
of
.
)
5.
Half
the
Bishops
of
the
Empire
were
not
at
the
Councils
.
6.
If
calling
them
make
a
Council
General
,
though
they
come
not
,
then
calling
a
Congregation
,
though
they
come
not
,
maketh
it
a
Congregation
:
What
if
none
come
?
What
if
few
come
?
Who
knoweth
how
many
must
come
to
make
it
a
General
Council
?
§
9.
Against
what
I
have
proved
against
Johnson
alias
Terret
,
that
Councils
were
General
,
but
as
to
the
Orbis
Romanus
,
(
as
National
)
I
never
heard
but
one
Objection
regardable
,
and
that
is
,
out
of
T●rrians
or
Pisanus
Arabick
Canons
of
the
Council
of
Nice
,
which
place
Ethiopia
under
Alexandria
:
But
,
1.
Dr.
Beveridge
and
many
others
have
told
us
how
little
credit
is
to
be
given
to
those
Canons
,
lately
vended
by
ignorant
unlearned
Men.
And
is
it
credible
that
all
the
Eastern
and
Western
Churches
should
be
ignorant
of
them
?
2.
Ludolphus
in
his
new
Ethiopick
History
labours
to
prove
that
,
the
first
planting
of
Religion
in
Habassia
was
by
Frumentius
and
Edesius
,
and
that
the
old
Writers
mistook
Habassia
for
India
:
And
if
so
,
Habassia
could
ha●●
no
Bishop
at
Nice
(
and
certainly
had
none
there
,
nor
any
to
be
subject
to
Alexandria
,
save
Frumentius
whom
Athanasius
ordained
,
and
so
by
a
voluntary
Submission
depended
on
him
,
as
a
Child
on
his
Father
.
But
whereas
Ludolphus
thinks
Christianity
was
not
in
Habassia
till
Frumentius
days
,
because
they
had
no
Bishops
or
Pastors
before
;
I
answer
,
1.
His
Conjecture
that
it
was
Habassia
that
Frumentius
went
to
,
and
is
called
India
,
is
uncertain
.
2.
He
confesseth
the
Ethiopick
Tradition
is
that
Christianity
was
there
before
.
3.
And
it
is
not
improbable
that
both
agree
,
viz.
That
the
Eunuch
,
Act.
8.
brought
Christianity
thither
,
but
being
a
Lay
man
ordained
no
Pastors
,
and
so
they
had
none
before
Frumentius
.
4.
But
whoever
well
considers
the
whole
History
of
the
Southern
and
Eastern
Churches
,
may
easily
discern
that
Habassia
was
never
subject
before
to
the
Imperial
Alexandria
,
but
began
their
subjection
voluntarily
to
Dioscorus
,
who
had
been
Patriarch
of
Alexandria
,
after
he
was
Banished
.
§
10.
It
is
a
dreadful
Judgment
of
God
that
the
Understandings
of
Learned
men
should
be
so
far
forsaken
,
as
to
make
the
Major
part
of
the
Christian
World
not
only
the
Pattern
,
but
the
Law-givers
to
the
rest
,
renouncing
hereby
the
common
Experience
of
Mankind
:
It
is
God's
great
Mercy
that
all
Christians
agree
in
the
Essentials
of
Christianity
:
else
they
were
not
Christians
.
In
Christianity
we
are
united
to
them
all
.
But
,
1.
Even
among
the
Heathens
few
were
Philosophers
;
And
among
the
Philosophers
few
sound
,
and
few
of
one
Mind
;
And
others
,
as
well
as
Seneca
said
,
A
wise
man
must
be
content
with
few
Approvers
:
The
Multitude
will
not
understa●●
.
2.
Even
Nature
maketh
but
few
Men
of
strong
Wits
.
3.
Education
giveth
few
Men
the
advantage
of
sound
teaching
,
and
great
helps
and
leisure
.
4.
Few
Men
have
patience
to
hold
on
in
hard
Studies
till
they
digest
the
truth
.
5.
Few
Men
escape
the
snares
of
Temptations
to
byass
them
to
some
corrupt
opinions
or
way
.
6.
Few
Men
escape
the
fleshly
worldly
inclination
,
which
ever
followeth
worldly
interest
.
7.
He
would
be
thought
no
Wise
Man
himself
,
who
would
refer
a
Controversie
about
the
Translation
of
a
Hebrew
or
Greek
Text
,
or
a
difficulty
in
Divinity
,
Philosophy
,
Astronomy
,
Criticism
,
&c.
to
the
Major
Vote
of
the
University
or
Ministers
of
England
,
(
or
Drs.
either
;
)
K.
James
had
more
wit
than
to
make
the
Majority
of
the
Clergy
the
Judges
of
his
Translation
of
the
Bible
.
8.
We
see
among
Godly
Persons
what
various
degrees
of
Knowledge
and
Virtue
,
and
consequently
different
Opinions
there
be
.
9.
It
's
actually
known
that
most
of
the
Churches
and
Clergy
in
the
World
are
very
ignorant
and
erroneous
:
The
Abassines
,
Copthies
,
Syrians
,
Armenians
,
Georgians
,
Circassians
,
Mengrelians
,
Greeks
,
Moscovites
,
generally
unlearned
Ignorant
men
:
The
multitude
of
the
Parish
Priests
among
the
Papists
are
so
:
And
too
many
among
the
Protestants
.
If
King
James
had
not
chosen
Six
extraordinary
men
for
the
Synod
of
Dort
,
there
had
been
worse
work
there
than
was
.
And
must
we
condemn
God's
Law
of
Insufficiency
to
be
the
Universal
Law
,
that
we
may
come
under
the
Universal
Legislation
of
such
men
as
these
?
Should
we
not
rather
pity
and
pray
for
the
Ignorant
erroneous
Majority
of
Churches
,
and
study
how
the
few
that
are
wiser
,
may
help
them
into
a
clearer
light
?
And
how
should
it
be
otherwise
?
who
chooseth
the
Clergy
?
In
a
great
Part
of
the
Churches
the
Turk
who
is
their
Enemy
chooseth
them
,
or
as
bad
:
He
receiveth
into
the
Patriarchates
of
Constantinople
,
Alexandria
,
Antioch
and
Jerusalem
,
unlearned
Fellows
that
give
most
Money
,
and
they
dare
not
displease
him
:
And
all
the
Bishops
of
his
Dominions
in
the
entrance
and
exercise
of
their
Office
accordingly
are
liable
to
corruption
by
servile
dependance
on
the
Infidels
.
In
Moscovy
and
other
Countries
ignorant
and
barbarous
or
tyrannical
Rulers
choose
them
.
Among
Papists
and
Protestants
,
the
Pope
and
Princes
choose
the
Bishops
,
and
Lay-Patrons
choose
the
Priests
,
for
the
most
part
.
§
11.
To
Unite
in
Sin
(
as
the
necessary
terms
of
Universal
Concord
)
is
foolish
and
sinful
.
But
to
Unite
in
all
that
is
held
by
the
greater
part
of
Christians
is
to
Unite
in
much
Sin
—
Ergo
—
§
12.
It
is
only
Vniversal
Laws
which
are
the
Rule
of
necessary
Vniversal
Concord
:
But
it
is
only
Christ's
own
Laws
(
Proclaimed
and
Recorded
by
the
Spirit
in
his
Apostles
and
Evangelists
)
which
are
Vniversal
Laws
,
Ergo
it
is
only
Christs
own
Laws
which
are
the
Rule
of
necessary
Vniversal
Concord
.
I
challenge
all
the
Church
Usurpers
in
the
World
to
answer
this
Argument
,
better
than
by
deceiving
words
.
The
Major
is
grounded
on
the
natural
Notice
of
Mankind
.
It
is
Duty
only
which
we
speak
of
.
Duty
is
made
Duty
by
a
Law
,
or
Command
of
Authority
:
Universal
Duty
must
be
made
such
by
an
Universal
Law
.
The
Minor
is
thus
proved
.
No
Universal
Law
can
be
made
but
by
a
rightful
Vniversal
Law-maker
.
But
there
is
no
rightful
Vniversal
Law-maker
but
Christ
:
Ergo
no
Vniversal
Law
can
be
made
but
by
Christ
.
The
Major
is
undeniable
.
The
Minor
is
thus
proved
.
1.
None
can
be
a
rightful
Universal
Law-maker
but
such
as
hath
a
rightful
Vniversal
Power
of
Government
,
and
that
in
Soveraignty
:
(
For
Legislation
is
the
first
and
chief
part
of
Soveraignty
.
)
But
none
but
Christ
hath
a
rightful
Universal
Power
of
Government
or
Soveraignty
.
Ergo
—
Minor
,
None
can
be
a
rightful
Universal
Governor
or
Law-maker
,
to
whom
God
never
gave
such
Power
:
But
God
never
gave
such
Power
to
any
but
Christ
:
Ergo
,
&c.
None
can
be
a
rightful
Universal
Law-giver
and
Governor
who
is
naturally
uncapable
of
it
:
But
all
on
Earth
are
naturally
uncapable
of
it
.
Ergo
,
&c.
If
there
be
any
rightful
Universal
Governor
on
Earth
,
it
is
either
a
Pope
,
or
some
Patriarchs
,
or
a
General
Council
,
or
the
Pastors
of
all
the
Church
on
Earth
diffused
:
But
it
's
none
of
these
Four
(
as
I
have
oft
proved
,
and
am
ashamed
to
repeat
.
)
Chap.
4.
The
Deceits
that
are
Pleaded
for
an
Vniversal
Humane
Soveraignty
.
§
1.
THE
great
means
by
which
the
Popish
Clergy
have
been
themselves
deceived
,
and
then
deceived
much
of
the
Christian
World
,
are
especially
these
following
.
I.
By
a
false
Notion
of
the
Vnity
of
the
Catholick
Church
:
As
if
it
were
Vnified
by
One
Humane
Political
Soveraignty
Monarchical
or
Aristocratical
(
Pope
or
Universal
Council
)
which
hath
Power
of
Governing
all
Christians
on
Earth
,
by
Universal
Legislation
and
Judicature
;
and
not
only
by
Christ
,
who
indeed
is
its
only
Universal
Governour
.
II.
By
extolling
Monarchy
as
the
best
means
of
Unity
;
and
so
inferring
the
Papal
Monarchy
;
so
did
Carolus
Boverius
to
our
late
King
Charles
in
Spain
:
As
if
Princes
were
so
weak
as
not
to
distinguish
a
National
and
a
Vniversal
Monarchy
?
Let
them
try
this
Argument
with
any
Papist
King
on
Earth
[
Monarchy
is
the
best
Government
.
Ergo
there
should
be
One
Monarch
of
all
the
Earth
,
whose
Subject
you
and
all
other
Kings
must
be
]
and
see
whether
they
will
be
so
fooled
into
Subjection
.
III.
By
dreaming
of
such
a
difference
between
Civil
Government
and
Church
Government
,
that
though
no
man
in
his
wits
pleads
for
one
Humane
King
(
or
Senate
)
to
Govern
the
whole
Earth
by
the
Sword
;
yet
it
is
our
Religion
to
be
for
and
under
One
Soveraign
Church
Governour
(
Pope
or
Senate
)
of
all
the
Earth
:
whereas
he
is
unfit
to
Govern
one
Church
,
who
knoweth
not
that
It
is
more
impossible
for
the
whole
Earth
to
be
Governed
by
One
Church
Soveraign
(
Pope
or
Council
)
than
by
one
King
or
Parliament
by
the
Sword
.
IV.
By
confounding
the
Universal
Roman
Empire
and
Church
,
and
the
Vniversal
World
,
and
dreaming
that
what
is
said
of
the
first
was
said
of
the
last
:
and
when
the
Church
is
called
Catholick
or
Universal
,
and
Councils
General
,
only
as
to
the
Roman
Empire
,
they
would
perswade
men
that
it
's
meant
of
all
the
World
.
V.
By
pleading
that
Possession
which
Pope
and
Patriarchs
,
and
Councils
had
in
the
Empire
,
as
if
it
obliged
the
same
Countries
to
them
when
they
are
fallen
under
other
Princes
.
And
by
pleading
to
the
same
Ends
all
the
Possession
which
Popes
,
or
Patriarchs
,
or
Councils
have
got
by
deceiving
any
Nations
of
the
World
.
VI.
By
mistaking
the
Nature
and
Extent
of
the
Pastoral
Office
;
because
as
every
Christian
,
so
every
Pastor
is
related
to
the
Universal
Church
,
therefore
they
gather
that
there
is
one
College
or
Council
consisting
of
all
Bishops
in
the
World
(
the
Pope
being
President
)
who
as
an
Aristocracy
must
soveraignly
Govern
all
the
Christian
World
,
by
Legislation
and
Judgment
:
As
if
because
Physicions
are
Licensed
to
Practice
any
where
in
the
Land
,
as
they
are
called
,
therefore
,
they
might
gather
into
a
General
Council
and
Command
all
the
Land
to
obey
them
as
Law
givers
,
in
all
Matters
of
Health
and
Physick
?
and
might
invade
the
Hospitals
at
their
pleasure
?
And
so
all
the
Churches
and
Church
Affairs
on
Earth
must
be
governed
by
Priests
of
Foreign
Lands
.
VII
.
By
first
mistaking
,
and
then
falsly
claiming
Apostolical
Power
:
Because
Christ
chose
a
few
whom
he
first
personally
taught
his
Will
,
and
then
endowed
with
the
Gift
of
Infallibility
,
by
his
Spirit
,
to
Preach
first
and
Record
after
,
his
Doctrine
and
Laws
,
to
oblige
all
the
World
;
therefore
they
pretend
that
ordinary
Bishops
who
had
no
such
Spirit
,
Office
or
Commission
,
may
also
make
Laws
to
bind
all
the
World
.
And
when
every
single
Apostle
had
this
Office
,
Power
and
Spirit
,
but
they
yet
a
while
lived
together
at
Jerusalem
,
till
their
dispersion
,
they
pretend
that
at
Jerusalem
they
were
a
General
Council
,
and
that
all
Bishops
therefore
may
Govern
as
a
General
Council
:
whereas
the
Apostles
Mission
was
Indefinite
,
and
not
Universal
,
(
else
they
had
sinned
in
not
going
into
all
the
World
.
)
And
it
was
easie
to
Guide
the
Universal
Church
,
while
it
was
almost
all
at
Jerusalem
or
near
them
.
And
their
Office
as
to
Legislation
differeth
from
common
Pastors
,
as
Moses
the
Legislator's
did
from
the
Priests
,
who
were
but
to
govern
by
his
Laws
,
and
not
to
make
more
.
VIII
.
By
pretending
a
necessity
of
Judging
and
Ending
Controversies
,
and
therefore
of
having
one
deciding
Judge
or
Judicature
for
all
the
World
.
As
if
any
would
be
so
mad
as
ever
to
expect
that
all
Controversies
about
the
Mysteries
of
Supernatural
Revelation
and
the
unseen
World
should
be
ended
in
this
Life
:
As
if
Ignorance
would
be
without
Errour
.
And
is
he
a
Man
that
knoweth
not
how
little
it
is
that
the
wisest
know
?
and
how
much
Ignorance
all
Mankind
is
guilty
of
?
Have
these
Pretenders
yet
ended
Controversies
?
Are
there
not
many
Horse-Loads
of
Volumes
of
Controversies
among
themselves
?
Have
they
yet
written
any
Infallible
or
Determining
Commentary
on
the
Bible
?
Did
not
St.
Paul
write
,
Rom.
14.
&
15
,
&c.
for
bearing
with
tolerable
Differences
.
Is
it
not
the
Great
Wisdom
and
Mercy
of
God
to
lay
mens
Salvation
upon
a
few
plain
things
,
though
a
multitude
besides
remain
as
Controversies
.
Christ
will
decide
them
all
at
the
Great
approaching
Judgment
:
And
is
there
any
on
Earth
that
can
decide
them
all
?
that
hath
either
so
great
Knowledge
,
or
so
Universal
a
decisive
Power
?
Why
is
the
Christian
World
these
Thousand
or
Twelve
hundred
Years
divided
into
Greeks
,
Armenians
,
Nestorians
,
Jacobites
,
Papists
,
Protestants
,
&c.
if
there
be
a
Humane
Judicature
to
End
all
Controversies
?
And
are
such
Popes
as
reigned
from
a
Thousand
to
Fifteen
hundred
,
and
such
Bishops
as
made
up
their
Councils
,
(
Men
of
Ignorance
and
Vice
)
fit
to
end
all
Controversies
on
Earth
.
IX
.
In
order
to
these
Ends
they
make
a
great
cry
of
the
Sects
and
Divisions
which
are
among
Protestants
,
to
draw
men
that
love
Unity
to
come
for
it
to
the
Church
of
Rome
.
And
first
they
impudently
falsifie
the
History
of
the
Matter
of
Fact
,
and
perswade
Men
that
the
Differences
among
Protestants
are
ten
times
greater
than
they
are
.
They
have
thus
pleaded
it
to
my
face
when
I
had
a
Pastoral
Charge
at
Kidderminster
:
where
we
were
all
of
one
Religion
and
lived
in
love
and
Peace
,
and
had
not
one
separating
Assembly
in
a
great
Town
and
Parish
;
And
where
to
this
day
they
live
in
Piety
,
Love
and
Peace
,
and
I
hear
not
of
one
person
that
for
any
difference
,
breaketh
this
bond
of
brotherly
love
,
and
liveth
in
any
opposition
to
the
rest
.
Yet
Strangers
are
told
,
that
we
are
mad
in
religious
Sects
and
Strife
.
Indeed
zealous
people
that
account
all
the
Matters
of
the
World
,
but
trifles
in
Comparison
of
things
everlasting
,
do
make
a
greater
Matter
of
them
,
than
men
of
no
Religion
do
.
If
among
them
one
or
two
turn
to
any
dangerous
Sect
or
Course
,
it
stirs
up
much
censure
and
opposition
,
when
in
undisciplined
Churches
corrupted
like
the
common
World
,
multitudes
in
a
Parish
may
abstain
from
Sacraments
,
and
in
Coffee-Houses
or
at
Visits
familiarly
talk
against
the
Immortality
of
the
Soul
,
and
against
the
Scripture
and
all
serious
Religion
,
and
it
maketh
no
great
noise
.
An
Act
of
Fornication
once
in
many
Years
among
chast
religious
persons
,
is
a
Scandal
scarce
ever
to
be
expiated
;
when
among
known
Stews
it
's
little
talkt
of
.
Weeds
are
not
suffered
in
a
Garden
:
But
in
the
Commons
who
pulls
them
up
?
And
what
wonder
if
they
strive
most
about
Religion
who
value
it
most
?
Dogs
will
fight
for
Bones
and
Carrion
,
and
Swine
for
Draff
:
But
Men
will
sooner
fight
for
Gold
and
Pearls
,
while
Dogs
and
Swine
like
peaceable
Creatures
pass
them
by
,
or
tread
them
in
the
Dirt.
All
true
Christians
are
agreed
in
all
that
God
hath
made
necessary
to
Christianity
and
Salvation
:
And
no
men
on
Earth
were
ever
so
wise
,
as
to
be
agreed
of
the
meaning
of
every
word
besides
in
the
Bible
▪
Much
less
in
all
that
Usurping
Universal
Legislators
will
obtrude
.
What
a
dismal
noise
and
dangerous
rupture
doth
the
Controversie
make
now
about
Conformity
in
Brittain
?
And
what
is
our
difference
▪
We
are
all
agreed
,
1.
That
there
is
only
one
God
,
the
Governour
of
all
the
World
,
and
of
his
Attributes
.
2.
That
Man's
Soul
is
immortal
,
and
that
he
hath
another
life
after
this
to
live
,
and
Heaven
or
Hell
must
be
his
end
.
3.
That
Jesus
Christ
God
and
Man
,
is
the
only
Saviour
,
and
Lord
of
all
.
4.
That
the
Law
of
God
is
the
chief
indispensible
Rule
of
our
Faith
and
Life
,
by
which
we
must
be
judged
.
5.
That
we
must
live
soberly
,
righteously
and
godly
,
loving
God
above
all
,
and
our
neighbours
as
our selves
,
and
doing
as
we
would
be
done
by
,
superiours
Ruling
for
God
,
and
inferiours
obeying
them
under
God
;
but
none
having
power
above
him
or
against
him
.
6.
That
God
only
is
the
final
Infallible
Universal
Judge
of
Controversies
:
That
Magistrates
are
Judges
who
shall
be
punished
or
protected
by
the
Sword
.
And
Pastors
are
Judges
who
is
fit
for
Communion
in
the
Churches
under
their
over-sight
:
And
every
man
a
discerning
rational
Judge
of
his
own
duty
.
7.
That
without
holiness
,
righteousness
and
temperance
,
(
or
mortifying
the
lusts
of
the
flesh
by
the
Spirit
)
no
man
can
be
saved
.
8.
That
no
man
should
sin
wilfully
for
any
price
,
or
to
avoid
any
danger
even
of
death
.
9.
That
the
Soul
should
be
more
cared
for
than
the
Body
.
10.
That
no
man
can
love
God
and
Holiness
too
much
,
nor
obey
him
too
faithfully
.
11.
That
we
should
delight
in
the
Law
of
the
Lord
(
and
his
Gospel
)
and
meditate
in
it
day
and
night
.
12.
That
serious
,
servent
and
faithful
prayer
is
our
daily
ordinary
duty
.
13.
That
we
should
live
as
we
would
be
judged
,
and
daily
prepare
for
death
,
that
we
may
be
found
ready
.
14.
That
we
should
use
all
worldly
temporal
things
for
spiritual
everlasting
ends
,
knowing
that
else
they
are
but
vanity
,
vexation
and
dangerous
snares
.
15.
That
we
should
fetch
our
joy
from
the
hopes
of
Heaven
more
than
from
all
the
possessions
,
pleasures
and
hopes
on
Earth
.
These
,
and
abundance
more
,
we
are
commonly
as
to
Profession
agreed
on
:
And
though
this
in
sincerity
will
serve
for
our
acceptance
with
God
and
our
Salvation
,
it
will
not
serve
for
our
acceptance
or
toleration
with
some
men
,
nor
to
avoid
the
cry
of
scandalous
,
intolerable
Schism
,
Disobedience
,
Obstinacy
,
and
what
men
mind
to
charge
upon
us
:
Yea
,
though
we
are
agreed
that
Rulers
in
their
several
places
must
be
obeyed
in
all
things
that
are
not
against
the
Law
of
God
in
Nature
or
Scripture
.
But
what
now
is
the
difference
,
I
will
add
that
if
every
Conformist
and
Nonconformist
in
England
were
of
so
(
unattainable
)
perfect
knowledge
as
to
be
agreed
of
the
sence
of
every
Syllable
in
the
Bible
,
it
would
not
serve
to
end
our
Differences
,
nor
keep
us
from
Prisons
,
Silencing
,
and
the
present
heavy
Accusations
.
Wonder
not
at
it
:
It
's
an
evident
Truth
.
Our
Difference
is
,
1.
About
the
meaning
of
some
Oaths
,
Declarations
,
and
subscribed
Professions
and
Promises
imposed
by
Acts
of
Parliament
.
2.
About
the
meaning
of
several
Rubricks
and
other
Words
in
the
Liturgy
and
Book
of
Ordination
.
3.
About
the
meaning
and
practice
of
several
Canons
.
Gods
Law
hath
agreed
us
all
that
Lying
deliberately
is
a
sin
,
and
so
is
Perjury
,
especially
of
thousands
,
and
so
is
the
wilful
depraving
of
Baptism
and
other
Ordinances
of
God
,
and
so
is
the
unjust
Excommunicating
of
the
Faithful
,
and
denying
them
Baptism
and
the
Lords
Supper
,
and
so
is
Sacriledge
,
and
Renouncing
the
Sacred
Ministry
when
we
are
Vowed
to
it
;
and
so
is
Schismatical
Dividing
Christs
Church
by
needless
and
unlawful
Snares
and
Engines
.
All
these
we
are
agreed
are
heinous
sins
,
not
to
be
done
for
any
Price
.
But
we
are
utterly
disagreed
whether
to
Conform
would
make
us
guilty
of
these
sins
.
But
what
!
Are
Learned
men
such
miserable
Casuists
as
not
to
know
what
Lying
,
Perjury
,
Sacriledge
,
Profaning
Baptism
,
Sinful
Excommunicating
,
&c.
are
?
We
differ
about
the
sence
of
the
Words
Imposed
,
and
of
the
Law
and
Canons
:
And
then
how
should
we
know
who
is
the
Sinner
?
But
Qu.
Who
is
it
that
wresteth
them
from
their
usual
signification
?
And
who
is
it
that
dare
not
do
it
?
But
the
Sacred
part
of
the
Imposers
cry
up
the
necessity
of
a
Judge
of
Controversies
,
(
yea
an
Universal
Judge
,
some
of
them
,
)
to
Expound
the
Scriptures
when
men
differ
about
the
sence
;
and
will
not
they
procure
you
an
Exposition
of
a
few
controverted
sentences
in
the
Laws
,
or
endeavour
it
,
if
that
be
necessary
to
understand
or
end
your
Differences
?
Ans.
No
;
whatever
cometh
of
it
,
to
Bodies
or
Souls
,
to
Church
or
Kingdom
,
these
Expositors
of
Scripture
and
Enders
of
Controversies
will
not
so
much
as
Petition
the
Law-makers
to
explain
their
words
.
Yea
though
the
Conformists
are
much
disagreed
about
it
among
themselves
.
Judges
will
decide
particular
Causes
by
the
Law
:
But
to
know
the
sence
of
the
Law
antecedently
as
our
Rule
,
which
is
required
in
one
that
Sweareth
and
Subscribeth
to
it
,
can
be
by
no
ones
Exposition
but
the
makers
of
the
Law
.
Else
the
Judges
were
the
only
Law-makers
:
For
the
sence
is
the
Law
:
And
he
maketh
the
Law
that
maketh
the
sence
,
and
not
they
that
make
the
words
alone
,
which
other
men
must
put
the
sence
on
.
And
if
Popes
,
or
Councils
,
Prelates
or
Priests
,
could
on
pretence
of
a
Judicial
Expository
Authority
be
Judges
to
all
the
Earth
in
what
sence
every
word
of
Scripture
must
be
understood
,
it
is
they
and
not
God
that
make
the
Law
:
For
God
made
but
the
words
,
if
this
be
true
,
and
the
Bishops
make
the
sence
by
pretence
of
judging
of
it
.
To
give
an
Universal
Antecedent
Obligatory
Exposition
,
is
an
Act
of
Legislation
,
and
none
but
the
Law-maker
himself
can
do
it
.
But
to
judge
by
this
Law
who
shall
be
received
,
and
who
shut
out
of
their
several
Churches
,
the
Pastors
must
do
that
.
X.
Another
great
deceit
is
,
by
confounding
Communion
and
Concord
,
with
Government
and
Subjection
:
And
arguing
that
because
all
Christians
must
have
Concord
and
Communion
,
therefore
they
must
be
under
one
Supreme
Humane
Government
:
As
if
Christian
Princes
were
not
as
much
bound
to
Concord
as
any
men
on
Earth
?
Or
as
if
that
Concord
must
be
kept
by
one
Supreme
Universal
Senate
or
Monarch
,
and
mutual
Consultation
and
voluntary
Agreement
would
not
serve
.
Obj.
But
if
God
bind
us
to
do
all
things
in
Concord
,
and
General
Councils
and
Patriarchs
determine
the
matter
of
our
Concord
,
it
comes
all
to
one
,
in
point
of
Obligation
?
Ans.
1.
If
it
come
all
to
one
in
the
effect
,
why
do
you
contend
for
so
much
more
in
the
Cause
?
2.
God
bindeth
Princes
and
States
as
much
to
Concord
,
and
yet
their
voluntary
Treaties
and
Dyets
,
and
a
Supreme
Government
over
them
,
do
not
come
all
to
one
.
3.
God
doth
not
bind
all
Churches
or
Christians
to
agree
in
more
than
he
himself
hath
commanded
them
.
And
therefore
hath
given
power
to
none
on
Earth
,
to
determine
what
more
all
shall
agree
in
.
4.
The
Greater
the
Councils
are
caeteris
paribus
the
more
all
Protestants
reverence
them
,
because
they
signifie
the
Concord
of
many
:
But
,
1.
We
know
that
there
are
none
of
them
Universal
as
to
the
World
,
nor
ever
are
like
to
be
.
2.
We
know
that
the
Greater
part
are
usually
the
worst
;
and
that
at
this
day
the
far
greater
number
of
Christians
on
Earth
(
Papists
,
Greeks
,
Armenians
,
Nestorians
,
Jacobites
,
&c.
)
are
lamentably
degenerate
,
ignorant
and
corrupt
.
3.
And
we
know
that
as
God
hath
not
made
the
greater
number
the
Governors
of
the
lesser
,
so
neither
doth
he
bind
or
allow
the
less
to
consent
to
them
to
their
hurt
.
4.
And
when
Councils
for
meer
Agreement
,
will
degenerate
,
and
Usurp
a
Regiment
over
Dissenters
,
they
change
their
Species
,
and
bind
us
,
not
to
obey
them
,
but
oppose
them
as
Usurpers
.
XI
.
The
last
deceit
that
I
shall
here
name
is
,
Their
pretence
of
the
mischief
of
letting
Sinful
or
Heretical
Kingdoms
go
unpunished
,
when
singular
Persons
must
not
escape
:
Therefore
there
must
be
a
Supreme
Power
on
Earth
to
correct
or
punish
National
Churches
or
Kingdoms
.
You
may
find
the
Argument
in
Dr.
Sawell
,
(
Bishop
Guning's
Chaplain
,
and
Master
of
a
College
in
Cambridge
)
and
many
others
.
This
is
so
plain
dealing
that
one
would
think
all
Kings
and
Kingdoms
should
easily
understand
it
.
But
I
answer
it
.
1.
Why
will
this
pretended
necessity
of
correcting
Kings
and
Kingdoms
infer
One
Universal
Church
Soveraign
any
more
than
one
King
or
Senate
over
all
the
Earth
?
Perhaps
you
'le
say
,
The
Church
is
one
,
but
Kingdoms
are
many
.
I
answer
,
The
whole
World
on
Earth
is
One
Kingdom
of
God
,
but
particular
Churches
are
many
.
2.
Kings
and
whole
Kingdoms
shall
be
punished
as
well
as
singular
Persons
:
But
only
by
God
the
Universal
King
;
or
by
permitted
Enemies
,
but
not
by
any
Humane
Superior
Governors
.
Kings
are
under
the
Laws
of
God
and
they
shall
be
judged
by
those
Laws
:
If
you
lived
in
the
due
expectation
of
Death
and
Judgment
,
you
would
not
think
them
insignificant
words
,
that
the
Just
Universal
Judge
is
as
at
the
Door
,
who
only
can
Judge
Kings
.
3.
The
Ministers
of
Christ
who
know
them
,
and
live
under
them
,
have
sufficient
Authority
to
admonish
Kings
and
Kingdoms
,
and
exercise
Pastoral
Care
of
their
Souls
,
by
Preaching
and
Applying
the
Word
of
God
;
as
their
own
Physicians
are
fittest
to
take
care
of
their
Health
,
without
sending
to
Rome
,
or
over
all
the
Earth
for
a
Council
of
Physicians
.
What
work
these
Universal
Rulers
have
made
by
Excommunicating
Kings
and
Interdicting
Kingdoms
,
History
acquainteth
us
:
It
hath
not
been
such
as
should
make
any
Man
long
for
an
Universal
Church
Governour
of
Kings
and
Kingdoms
.
4.
Those
Foreigners
that
think
Kings
and
Kingdoms
Heretical
,
and
prove
it
,
may
renounce
Communion
with
them
without
pretending
to
be
their
Governors
.
I
have
thought
meet
here
briefly
to
repeat
our
Controversie
,
with
the
Reasons
and
Deceits
of
the
Usurpers
;
our
own
Judgment
is
for
true
Catholicism
,
even
one
Catholick
Head
,
Jesus
Christ
,
one
Catholick
Church
having
no
other
Head
or
Soveraign
,
One
Spirit
,
One
Faith
,
One
Baptism
,
One
Hope
of
Glory
,
and
One
God
and
Father
of
all
:
And
that
all
Christians
should
live
in
Love
to
others
as
themselves
,
and
in
their
several
Churches
under
the
just
conduct
of
their
several
Pastors
,
keep
the
Vnity
of
the
Spirit
in
the
bond
of
peace
,
Eph.
4.3
.
That
they
should
all
know
those
that
labour
among
them
,
and
are
over
them
in
the
Lord
,
and
highly
esteem
them
in
love
for
their
work
sake
,
and
be
at
peace
among
themselves
,
1
Thes.
5.12
,
13.
That
the
Kingdom
of
God
is
not
Meat
and
Drink
,
but
Righteousness
and
Peace
,
and
Joy
in
the
Holy
Ghost
:
And
he
that
in
these
things
serveth
Christ
,
is
acceptable
to
God
and
approved
of
men
,
(
who
judge
as
God
would
have
them
judge
.
)
Rom.
14.17
.
But
if
God
be
forsaking
the
West
as
far
as
he
hath
done
the
East
,
and
dementation
prognosticate
perdition
,
the
Kingdom
above
shall
never
be
forsaken
.
And
we
look
for
a
new
Heaven
and
a
new
Earth
,
wherein
dwelleth
Righteousness
.
And
seeing
all
these
things
shall
be
dissolved
,
what
manner
of
Persons
ought
we
to
be
in
all
holy
Conversation
and
Godliness
,
looking
for
and
hasting
to
the
Coming
of
the
day
of
God
?
2
Pet.
3.11
,
12.
Chap.
V.
What
a
Foreign
Jurisdiction
by
Councils
or
the
College
of
Bishops
is
,
the
Mask
being
taken
off
.
MEthinks
Princes
and
States
,
and
Churches
,
should
not
be
cheated
into
a
state
of
Subjection
without
ever
considering
or
examining
what
it
is
:
And
methinks
no
honest
Bishops
should
be
unwilling
that
it
be
truely
understood
.
I.
Consider
what
an
Universal
Legislative
Power
includeth
.
It
plainly
implyeth
the
insufficiency
of
Gods
Words
and
Laws
to
those
Ends
for
which
this
power
is
pretended
.
Whereas
this
is
the
very
point
of
the
Protestant
Cause
as
differenced
from
Popery
,
that
God
being
the
only
Ruler
of
the
whole
World
none
else
can
make
Laws
for
the
whole
,
but
only
such
By
Laws
for
their
particular
Provinces
(
as
Corporations
do
under
the
King
)
for
undetermined
Circumstances
,
in
which
Kingdoms
and
Churches
may
freely
differ
.
II.
By
this
the
Peace
of
the
Christian
World
will
be
laid
on
these
variable
Circumstances
:
As
if
all
the
World
were
bound
to
wear
such
Garments
as
France
or
England
wear
,
&c.
III.
By
this
the
Legislative
Power
of
every
Kingdom
is
taken
away
in
all
matters
of
Religion
(
which
are
our
greatest
things
:
)
For
it
is
the
summa
potestas
only
that
hath
the
Legislative
Power
:
At
least
no
Inferior
hath
any
but
from
and
under
the
Supreme
;
nor
may
contradict
them
.
Whereas
even
the
Decrees
of
our
National
Clergy
are
no
Laws
with
us
,
till
the
King
shall
make
them
Laws
.
IV.
By
this
no
Man
can
tell
what
degree
of
Power
these
Foreigners
will
assume
:
As
the
Popes
Ecclesiastical
Power
is
now
extended
to
Testaments
,
Matrimony
,
Adulteries
,
Church
Lands
,
&c.
Among
Christians
to
whom
all
things
are
sanctified
,
they
may
challenge
almost
all
.
And
when
it
becomes
a
Controversie
who
shall
judge
?
Certainly
the
Supreme
Power
is
the
Supreme
Judge
of
their
own
Rights
.
V.
I
think
it
will
oblige
Kings
,
Lords
and
all
,
when
Summoned
to
Travel
out
of
their
own
Kingdoms
as
Malefactors
to
answer
what
accusations
are
brought
against
them
.
For
certainly
a
Supreme
Judicature
must
have
its
Forum
,
where
men
must
be
heard
before
they
are
Judged
,
and
where
all
that
are
Summoned
must
answer
.
Or
else
Kings
and
Kingdoms
must
become
poor
Subjects
to
any
Fellow
that
the
Foreign
Soveraign
will
make
his
Chancellor
or
Legate
.
VI.
Who
knoweth
not
how
much
the
Government
and
Peace
of
the
State
will
depend
on
the
Government
of
such
an
Universal
Church
Governor
?
When
they
have
Excommunicated
the
King
,
will
not
the
Subjects
the
more
dishonour
him
,
if
they
take
the
Excommunicators
Power
to
be
Supreme
?
What
work
hath
the
Pope
made
by
Excommunications
?
Kingdoms
have
been
engaged
in
War
by
it
against
each
other
?
Yea
Subiects
against
their
Kings
?
Yea
Sons
have
deposed
their
Fathers
,
as
the
Emperor
Henry's
Case
acquaints
us
.
Yea
when
the
Pope
hath
not
medled
,
Bishops
Councils
have
basely
deposed
the
best
of
Kings
,
as
Ludov.
Pius
Case
tells
us
,
and
the
Empress
Maud's
in
England
,
&c.
In
ad
ordine
Spiritualia
all
will
fall
into
the
Foreign
Soveraigns
hands
.
They
must
be
the
Soul
,
and
Kings
but
the
Body
.
VII
.
It
will
unavoidably
follow
that
Kings
and
Kingdoms
must
be
subjected
to
Foreign
Princes
by
this
pretence
of
a
Foreign
Church
Jurisdiction
.
For
he
knoweth
little
of
the
World
that
knoweth
not
that
to
be
true
which
Dr.
Peter
Heylin
(
on
the
Creed
;
of
the
Cath.
Church
)
citeth
out
of
Socrates
,
that
since
Emperors
were
Christians
all
things
depended
on
their
beck
or
will
:
Will
not
they
chuse
Bishops
or
Rule
in
the
choice
?
Will
not
they
over-rule
the
choice
of
such
as
are
to
be
sent
to
General
Councils
;
as
King
James
chose
the
Six
that
went
hence
to
Dort
?
Is
it
not
known
that
it
is
the
Excellency
and
Merit
of
our
Clergy
to
be
obedient
to
the
Kings
Will
?
And
is
it
not
so
in
the
rest
of
the
World
?
Therefore
those
Princes
that
can
command
the
greatest
number
of
Bishops
,
will
be
Governors
of
all
the
rest
of
the
World
,
both
over
their
Souls
and
Bodies
.
VIII
.
I
desire
it
may
be
well
considered
whether
the
Government
of
all
Kings
,
for
Soul
and
Body
,
will
not
fall
into
the
hands
of
Mahometans
and
Infidels
,
or
at
least
the
contest
prove
hard
between
them
and
the
Papists
.
For
it
is
no
small
number
of
Bishops
that
are
in
the
Mahometans
Dominions
?
Turks
,
Moors
,
Persians
,
Indians
,
&c.
And
if
they
know
once
the
advantage
of
numbers
they
can
make
more
when
they
will
:
Even
one
to
every
Christian
Congregation
.
And
as
Ludolphus
tells
us
of
the
Patriarch
of
Alexandria
,
that
any
ignorant
sorry
Fellow
gets
the
place
,
that
can
purchase
it
by
Favour
and
Money
of
the
Turks
,
so
it
is
at
Constantinople
as
to
the
over-ruling
of
the
Choice
.
But
that
's
not
the
worst
:
But
by
our
Subjecters
Principles
the
five
Patriarchs
have
such
a
Power
in
Councils
,
that
it
's
no
Council
without
them
,
or
the
greater
part
of
them
.
And
four
of
the
five
Patriarchs
are
Subjects
of
the
Turk
,
and
the
Pope
is
the
fifth
or
first
)
.
And
will
not
the
Turk
then
choose
them
,
and
so
be
Master
of
our
Religion
,
and
of
all
the
Christian
World
?
Or
if
the
Pope
get
the
greater
Number
of
Bishops
the
Matter
will
not
be
well
amended
;
as
the
Trent
Council
hath
assured
us
.
And
when
the
Empire
was
over
the
West
,
the
Emperor
had
a
chief
hand
in
choosing
Popes
:
And
who
knows
how
soon
it
may
be
so
again
,
and
the
new
way
of
Cardinals
be
cast
by
?
And
so
we
shall
be
the
Emperor's
Subjects
.
IX
.
We
know
already
that
the
far
greatest
part
of
the
Bishops
of
the
World
are
lamentably
Ignorant
and
Erroneous
Men
,
and
keep
up
Error
and
Divisions
in
their
several
Countries
,
viz.
in
Greece
,
Moscovie
,
Armenia
,
Syria
,
Abassia
,
&c.
and
in
Italy
,
Spain
,
Poland
,
Hungary
,
Germany
,
&c.
And
are
we
bound
to
obey
them
because
they
are
the
greater
number
?
In
Council
or
out
of
Council
they
are
the
same
men
.
What
Nation
under
Heaven
hath
Bishops
just
of
the
Mind
of
these
with
us
in
England
?
or
so
sound
and
judicious
as
ours
have
been
,
and
some
yet
are
?
And
must
our
English
Bishops
give
up
their
Judgments
to
an
erroneous
.
Majority
abroad
?
Is
that
our
thankfulness
to
God
?
X.
How
little
difference
is
it
to
us
,
whether
e.
g.
Image-worship
,
Transubstantiation
or
any
Sin
be
commanded
us
by
a
Council
,
or
by
the
Pope
?
or
by
him
as
Absolute
or
as
Patriarch
of
the
West
,
and
Principium
Vnitatis
?
XI
.
What
can
a
Principium
Unitatis
signifie
in
the
Universal
Church
,
but
some
Governing
Power
and
Unifying
Prerogative
?
Who
but
the
King
can
be
Principium
Vnitatis
in
the
Kingdom
?
The
Question
will
not
be
whether
the
Pope
shall
be
the
Universal
Monarch
,
but
only
whether
this
Monarch's
Power
be
Absolute
and
Total
,
or
Limited
and
Partial
with
his
Council
.
And
Church-Monarchs
that
have
these
Thousand
Years
conquered
Church-Parliaments
already
may
do
so
still
.
XII
.
If
the
Pope
have
not
the
Universal
Supreme
Government
in
the
Intervals
of
Councils
there
will
be
none
.
And
if
there
have
been
none
these
Thousand
Years
(
which
must
follow
their
Opinion
that
end
it
as
the
Sixth
Council
)
why
should
it
be
new
made
now
?
XIII
.
We
know
already
that
Grotius
and
his
Party
are
for
the
Popes
Government
in
chief
in
the
Intervals
of
Councils
;
but
not
Arbitrarily
,
but
by
the
Canons
.
And
I
have
after
named
you
a
multitude
of
Canons
already
,
which
we
cannot
lawfully
obey
.
XIV
.
It
will
make
an
endless
Controversie
in
the
World
,
what
Councils
shall
be
approved
and
obeyed
,
and
which
not
.
XV.
If
the
Pope
must
preside
,
he
will
have
it
near
him
:
He
will
not
Travel
to
Syria
or
Armenia
,
&c.
but
they
must
come
to
him
:
And
where-ever
the
Council
is
called
,
the
nearest
Bishops
will
carry
it
by
numbers
against
the
remote
,
who
will
be
few
.
XVI
.
None
can
expect
that
the
Pope
as
Patriarch
and
Principium
Vnitatis
,
will
do
his
part
for
nothing
:
And
the
riches
of
this
Kingdom
is
little
enough
for
the
King
,
Clergy
,
and
People
.
We
cannot
spare
that
which
Foreigners
will
expect
(
and
have
done
in
this
Land
)
.
XVII
.
While
the
same
Man
that
is
here
owned
as
Patriarch
and
Principium
Vnitatis
,
is
owned
as
of
greater
Power
in
Italy
,
Spain
,
Germany
,
and
other
Lands
,
he
will
be
strengthened
to
bring
us
to
Conformity
with
the
rest
;
and
in
time
to
obtain
all
his
claim
.
XVIII
.
Are
Strangers
like
to
be
fitter
Judges
of
the
Matters
of
England
,
Armenia
,
Habassia
,
&c.
than
the
Rulers
&
Clergy
of
the
several
Kingdoms
,
who
know
the
Persons
they
must
Judge
,
and
can
hear
both
sides
speak
,
and
examine
Witnesses
?
&c.
XIX
.
The
old
and
famous
General
Councils
were
not
called
to
Govern
Foreigners
and
all
the
World
,
but
only
the
Empire
that
called
them
:
And
why
should
the
Church
Government
now
be
any
other
,
than
Collateral
with
the
Civil
.
XX.
I
again
and
again
say
,
that
we
are
Sworn
by
the
Oath
of
Supremacy
against
all
Foreign
Jurisdiction
.
And
by
the
Corporation
Act
,
the
Vestry
Act
,
the
Act
of
Uniformity
,
the
Militia
Act
,
and
the
Oxford
Oath
,
the
Church
and
Kingdom
is
most
solemnly
bound
,
never
to
endeavour
any
Alteration
of
Government
in
Church
or
State
:
And
if
subjecting
King
,
Kingdom
,
and
Church
to
a
Foreign
Jurisdiction
,
of
such
as
pretend
to
an
Universal
Supreme
Legislative
and
Judicial
Power
,
be
not
an
Alteration
of
the
Government
of
Church
and
State
,
I
know
not
what
is
:
Nor
what
is
National
Perjury
if
the
National
Endeavour
or
Consent
to
such
Subjection
be
not
such
.
Add
to
all
this
the
unavoidable
effects
of
this
Opinion
of
the
Universal
Soveraignty
,
viz.
1.
It
engageth
the
Owners
of
it
to
condemn
all
the
Protestant
Churches
,
because
they
own
no
Universal
Soveraign
,
nor
the
Pope
as
Patriarch
or
Principium
Unitatis
:
yea
,
and
to
disown
almost
all
the
Churches
of
the
World
besides
the
Papists
,
as
Schismatical
.
2.
They
must
Condemn
all
the
Protestant
Martyrs
who
rejected
the
Pope
absolutely
,
as
dying
for
Rebellion
.
3.
They
must
needs
censure
their
own
Princes
and
States
as
Rebels
,
who
subject
not
themselves
to
this
Usurped
Soveraignty
.
4.
They
will
pervert
all
the
Scriptures
for
Unity
,
and
Peace
,
and
Obedience
,
and
interpret
it
,
as
meaning
this
Usurpation
.
5.
They
will
think
it
their
Duty
to
use
their
best
Endeavour
to
subject
all
Men
to
the
Usurpers
.
6.
They
will
lose
their
due
Charity
to
all
that
Consent
not
to
this
Subjection
,
taking
them
for
Enemies
to
the
Churches
Unity
and
Peace
,
and
Rebels
against
this
Soveraign
Power
.
7.
No
wonder
if
such
become
grievous
Persecutors
,
and
stir
up
Princes
and
Rulers
against
such
Christians
as
Schismaticks
and
Enemies
of
Peace
;
And
as
Dr.
Saywell
and
Bishop
Guning
tell
the
World
,
that
the
meeting
of
such
in
worshipping
God
are
the
Conventicles
of
Schismaticks
,
and
the
Cause
of
all
our
Plots
and
Divisions
.
And
if
Obedience
to
this
Vniversal
Soveraignty
be
(
as
they
say
)
the
only
Cure
of
Schism
,
they
must
hold
all
our
Parish
Assemblies
too
to
be
Schismatical
Conventicles
,
whose
Pastors
own
not
the
Usurpation
.
8.
Thus
as
the
Pope
hath
been
the
grand
Divider
of
the
Christian
World
,
by
setting
up
a
false
Head
of
Union
,
so
will
these
Men
destroy
all
Unity
quantum
in
se
by
setting
up
a
Usurped
Soveraignty
,
and
a
false
Principium
Vnitatis
;
and
will
be
the
grand
Schismaticks
to
cure
Schism
.
9.
They
will
by
a
false
uncertain
Universal
Law-making
,
not
only
make
Christ's
Laws
insufficient
,
but
make
Christianity
a
mutable
,
growing
,
uncertain
thing
;
when
no
man
shall
be
able
to
know
which
are
the
Church
Laws
,
and
when
the
Volumes
of
them
will
be
perfected
,
and
no
more
added
.
10.
When
the
Churches
are
thus
Divided
and
Persecuted
,
and
sound
Preachers
Silenced
,
the
Persecutors
will
be
hardened
in
impenitency
,
fathering
all
their
Mischiefs
on
Christ
which
they
do
against
him
,
and
making
Christian
Fidelity
odious
as
Rebellion
and
Schism
.
And
they
will
never
be
able
in
their
way
,
so
much
as
to
satisfie
impartial
men
,
how
true
Bishops
may
be
known
,
and
who
ad
esse
must
be
the
Choosers
of
them
;
much
less
prove
their
Universal
Soveraignty
.
Chap.
VI.
The
Grand
Consequential
Case
,
Whether
it
be
lawful
for
the
Presbyters
to
swear
Obedience
to
those
Bishops
,
who
profess
Subjection
to
the
Foreign
Jurisdiction
of
a
Vniversal
Soveraignty
?
or
for
the
People
to
live
in
Obedience
and
Communion
with
the
Presbyters
that
do
so
?
§
1.
I
Wish
this
Case
about
such
Subjection
and
Communion
may
never
make
the
second
breach
between
Conformists
and
Nonconformists
,
much
wider
than
the
first
is
made
.
I.
Suppose
the
French
Bishops
will
abate
Idolatry
,
Owning
Transubstantiation
,
Adoration
of
the
Host
,
and
of
Saints
and
Images
,
Latin
Service
,
will
allow
the
Cup
in
the
Sacrament
,
Priests
Marriage
,
leave
indifferent
all
other
things
that
are
not
above
Four
hundred
Years
old
,
Qu.
Whether
is
it
lawful
for
the
Protestant
Ministers
and
all
the
rest
to
Swear
Obedience
to
these
Bishops
,
and
to
the
Protestant
Laity
and
all
others
to
joyn
in
their
Communion
?
II.
Suppose
Archbishop
Bromhall
profess
subjection
to
General
Councils
called
and
moderated
by
the
Pope
as
President
,
and
to
the
Pope
as
Principium
unitatis
Vniversalis
and
Patriarch
of
the
West
;
Or
the
Bishop
of
Eli
profess
subjection
to
a
Foreign
Universal
Jurisdiction
,
Is
it
lawful
for
the
Bishops
to
Swear
Obedience
to
that
Archbishop
,
or
the
Presbyters
to
such
a
Bishop
,
and
for
the
People
to
be
subject
to
such
Presbyters
in
Communion
?
III.
Suppose
such
Bishops
would
abate
the
Presbyters
(
a
while
till
they
are
strengthened
)
the
Oath
or
Promise
of
Obedience
,
is
it
lawful
to
receive
Ordination
from
such
Bishops
,
and
live
in
subjection
to
them
and
Communion
?
§
2.
The
Case
is
of
great
moment
,
and
very
tenderly
and
warily
to
be
handled
.
I.
On
one
side
,
If
no
Promise
or
Oath
be
required
,
nor
any
practice
in
it self
unlawful
,
many
will
think
it
hard
that
they
must
separate
from
a
whole
Nation
or
Diocess
for
another
man's
Sin
,
which
they
consent
not
to
?
specially
if
it
will
cast
them
out
of
their
Ministry
and
Maintenance
.
They
will
think
,
his
guilt
lyeth
only
on
himself
.
Else
one
man
may
over-turn
the
Liberties
of
a
whole
Diocess
or
Land
by
his
own
proper
sin
.
II.
Yea
if
the
Oath
or
Promise
be
put
on
them
for
Obedience
but
in
licitis
&
honestis
,
they
will
think
the
case
doth
little
differ
;
as
long
as
they
consent
not
to
a
Forreign
Jurisdiction
.
§
3.
On
the
other
side
,
If
all
men
must
or
may
obey
them
that
profess
Obedience
to
a
Foreign
Universal
Jurisdiction
,
may
not
one
or
two
,
or
a
few
Bishops
subject
the
Kingdom
to
Foreigners
at
their
pleasure
?
And
that
the
more
dangerously
,
because
without
any
noise
or
notable
alteration
,
and
so
without
resistance
?
It
is
but
the
Primate
or
Archbishops
,
or
Bishops
,
professing
subjection
to
the
Pope
or
Foreign
Soveraign
,
and
the
thing
is
done
.
The
Bishops
being
subject
to
the
Pope
,
or
other
Usurpers
,
and
the
Priests
to
the
Bishops
,
and
the
People
to
the
Priests
,
are
they
not
all
then
subject
to
the
Foreign
Usurper
?
If
the
Kings
Army
in
the
days
of
H.
5.
or
Ed.
3.
in
France
,
were
to
be
hired
over
to
the
King
of
France
,
what
need
he
more
than
that
the
General
or
Field
Officers
Swear
fidelity
to
him
?
And
that
the
Captains
be
subject
to
the
Colonels
,
and
the
common
Soldiers
to
them
?
When
the
Kingdom
was
in
continual
War
between
King
Stephen
and
Maud
the
Empress
,
and
between
the
Houses
of
York
and
Lancaster
,
the
people
were
not
usually
Sworn
on
either
side
:
But
the
Bishops
and
the
Barons
did
Swear
and
Unswear
,
and
Forswear
,
and
Change
sides
as
their
Interests
led
them
,
and
this
was
the
misery
of
the
Land
.
§
4.
And
yet
the
Case
would
be
much
easier
if
only
the
King
e.
g.
of
France
should
subject
himself
to
Foreigners
,
and
forbid
all
to
preach
and
publickly
Worship
God
that
will
not
Swear
Allegiance
to
him
,
and
obey
him
as
their
King
.
§
5.
In
these
dreadful
cases
,
we
must
distinguish
,
1.
Between
such
a
Bishop
as
is
a
Member
of
a
Protestant
Nation
,
and
who
turneth
against
the
Law
of
the
Land
and
the
Consent
of
other
Churches
,
and
such
as
would
draw
the
whole
Land
with
him
,
or
is
but
one
in
a
common
Revolt
.
2.
Between
a
Minister
who
was
Ordained
and
subject
to
the
Bishop
before
he
revolted
,
and
one
that
is
Ordained
and
subjected
to
him
after
.
3.
Between
a
Bishop
whose
revolt
is
professed
,
and
one
that
denieth
it
,
or
keeps
it
secret
.
4.
Between
living
peaceably
,
and
owning
the
Right
of
the
Bishops
Authority
.
5.
Between
obeying
him
as
a
Magistrate
and
as
a
Church
Pastor
.
6.
Between
obeying
him
as
a
meer
Bishop
,
and
as
the
Subject
of
a
Foreign
Power
.
7.
Between
obeying
such
a
one
when
the
Church
accepteth
him
,
or
when
he
is
but
an
intruder
against
their
consent
.
8.
Between
subjection
in
necessary
cases
where
no
better
can
be
had
,
and
in
cases
unnecessary
where
we
may
have
better
.
§
6.
And
I
shall
speak
my
thoughts
as
in
a
dreadful
case
in
these
Conclusions
.
I.
If
the
Bishops
revolt
to
a
Foreign
Jurisdiction
be
unknown
,
it
maketh
not
that
Obedience
to
him
unlawful
which
was
his
due
.
II.
If
a
few
Bishops
revolt
to
a
Foreign
Usurper
,
it
's
easie
to
see
that
no
one
should
follow
them
against
the
contrary
judgment
of
all
the
rest
in
the
Nation
,
and
so
forsake
the
National
Concord
.
III.
If
one
or
more
Bishops
be
known
to
revolt
to
a
Foreign
Soveraign
,
a
Minister
is
not
bound
therefore
to
renounce
Communion
with
all
the
Christians
or
Churches
in
his
Diocess
,
who
are
innocent
:
No
nor
with
all
that
renounce
not
Communion
with
him
:
For
we
know
not
whether
they
know
his
case
,
and
have
had
means
to
understand
and
do
their
Duty
.
IV.
So
far
as
a
Bishop
exerciseth
the
Power
of
the
Sword
as
an
Officer
of
the
King
,
we
must
obey
him
though
he
be
a
Papist
;
in
all
things
which
he
hath
true
power
to
command
.
V.
One
that
was
Ordained
by
him
before
his
revolt
,
may
go
on
with
his
work
and
live
peaceably
,
and
not
openly
renounce
the
revolting
Bishop
,
till
he
have
a
particular
Call
,
for
the
Churches
safety
or
the
preservation
of
his
own
innocency
.
VI.
If
a
man
be
necessitated
to
live
where
no
other
Ministry
or
Christian
Communion
can
be
had
,
one
that
renounceth
the
Bishops
Subjection
to
an
Universal
Usurper
,
may
yet
be
subject
to
him
,
and
receive
Baptism
from
him
,
or
administer
it
and
other
Ordinances
of
God
in
his
Diocess
,
and
acknowledge
his
Office
so
far
as
it
is
described
by
Christ
,
and
conveyed
by
just
means
,
and
hath
the
consent
of
the
Church
.
A
man
may
have
two
Commissions
to
one
Office
,
of
which
one
is
currant
and
the
other
null
:
If
one
that
hath
Christs
Commission
,
shall
also
take
one
from
a
Forreign
Usurper
,
the
latter
is
void
,
and
the
taking
of
it
is
his
heinous
sin
;
but
it
doth
not
nullifie
all
his
Administrations
to
the
Church
;
because
his
better
Commission
may
so
far
stand
good
,
as
that
his
Baptizing
,
Ordination
,
and
other
Administration
of
Gods
own
Ordinances
shall
not
be
null
.
And
therefore
we
use
not
to
Rebaptize
such
as
Papists
Baptize
,
nor
Re-ordain
all
that
they
ordain
to
the
Ministry
in
general
.
VII
.
But
it
is
rather
a
Duty
to
forbear
all
Church
Assemblies
where
no
other
can
be
had
,
than
to
profess
con●●nt
to
a
Foreign
Usurpation
,
or
pretended
Universal
Soveraignty
.
For
no
sin
must
be
done
on
pretence
of
necessity
,
nothing
being
indeed
necessary
which
must
be
got
by
sinful
means
.
VIII
.
If
a
Nation
(
as
France
)
be
subject
to
the
Usurpers
of
an
Universal
Soveraignty
,
or
if
a
Nation
shew
themselves
to
be
designing
such
a
Subjection
,
or
if
one
Bishop
or
more
declare
themselves
for
it
,
It
is
the
Duty
of
Ministers
openly
to
disown
and
oppose
such
attempts
,
and
ordinarily
to
disown
the
proper
Church
Government
,
Ordinations
and
Communion
of
such
Bishops
:
And
it
is
the
peoples
Duty
to
disown
the
Pastoral
Conduct
of
such
Ministers
as
openly
follow
them
.
For
,
1.
The
design
of
this
Universal
Usurpation
is
Treason
against
Christ
,
by
setting
up
men
to
possess
his
Prerogative
,
and
pretend
to
be
his
Vicars
or
Chief
Substitutes
without
his
Commission
:
And
it
is
a
design
to
divide
all
the
Churches
by
false
means
of
Union
;
and
so
to
cast
them
all
into
that
miserable
War
which
the
Romanists
these
Thousand
years
have
done
:
And
consequently
to
introduce
an
intolerable
corruption
of
Discipline
and
Worship
,
Doctrine
and
Life
.
And
no
man
may
lawfully
join
in
so
wicked
a
design
,
nor
be
so
much
as
neutral
:
If
with
single
Fornicators
,
Railers
,
Drunkards
,
&c.
we
may
not
eat
in
familiarity
,
much
less
with
such
Subverters
of
the
Christian
World
.
2.
And
no
Christian
is
actually
a
Church-member
under
any
one
as
his
Pastor
,
without
mutual
Consent
:
And
it
is
not
lawful
to
consent
to
take
a
Traytor
against
Christ
and
the
Church
for
our
Pastor
:
He
that
is
no
Pastor
should
not
be
taken
for
a
Pastor
:
But
if
he
either
want
any
Essential
Qualification
(
as
to
be
Christs
Minister
for
the
Churches
good
,
)
or
the
Consent
of
the
Flock
he
is
no
Pastor
to
them
.
3.
The
resolution
of
the
Case
against
Martial
and
Basilides
by
the
Carthage
Council
with
Cyprian
,
fully
decideth
the
Case
;
proving
by
Scripture
and
Reason
if
the
people
forsake
not
an
uncapable
Bishop
,
though
other
Bishops
are
for
them
,
they
greatly
sin
against
God
:
And
those
that
were
but
Libellatick
,
came
far
short
of
the
guilt
of
the
Universal
Usurpation
.
4.
And
it
is
not
the
danger
of
suffering
that
will
justifie
Subjection
to
such
Designers
:
For
suffering
must
not
seem
intolerable
to
Believers
:
None
are
true
Christians
but
dispositive
Martyrs
.
5.
Many
old
Canons
were
made
against
Presbyters
Swearing
or
Promising
Obedience
to
Bishops
,
as
a
thing
dangerous
to
the
Church
;
much
more
is
it
sinful
to
do
it
to
such
Church
Enemies
.
6.
And
Magistrates
commands
will
not
excuse
it
,
because
it
is
a
thing
forbidden
of
God
,
and
which
no
Man
hath
right
to
command
.
IX
.
The
restriction
of
[
in
licitis
&
honestis
]
maketh
it
not
lawful
to
Swear
or
Promise
Obedience
to
such
.
1.
Because
even
to
subject
our selves
to
Usurpers
is
not
licitum
aut
honestum
tho'
they
command
nothing
else
but
good
.
2.
A
Lawful
Ruler
must
be
obeyed
only
[
in
licitis
&
honestis
]
And
a
Usurper
must
not
be
as
much
owned
as
a
Lawful
Ruler
.
If
an
Usurper
should
set
up
in
England
,
and
should
falsly
pretend
the
Kings
Commission
,
and
should
sollicite
the
Kings
Army
to
take
Commissions
from
him
,
a
Loyal
Subject
might
be
deceived
by
him
,
believing
that
he
had
the
Kings
Commission
when
he
had
none
:
And
might
at
once
be
true
to
the
King
in
Heart
,
and
do
the
things
that
Traytors
do
.
But
if
he
know
that
he
hath
none
of
the
Kings
Commission
,
but
raiseth
Arms
against
his
Will
and
Law
to
strengthen
himself
,
every
Subject
ought
to
renounce
him
,
and
to
renounce
the
Commanders
that
follow
him
,
and
neither
to
Swear
Obedience
to
them
in
licitis
&
honestis
,
nor
yet
to
bear
Arms
under
them
.
And
this
is
as
true
of
a
Parliament
or
any
Senate
as
of
a
single
Usurper
,
should
they
falsly
pretend
that
the
King
or
Law
doth
make
them
the
Governors
of
the
Kingdom
,
and
so
Usurp
the
Kings
proper
Power
?
And
specially
if
the
Total
Legislative
and
Judicial
Supreme
Power
be
absolutely
in
the
King
alone
,
as
it
is
in
God
and
Jesus
Christ
;
which
I
add
because
some
think
they
may
lawfully
be
subject
to
those
Bishops
that
are
subjected
only
to
Universal
Councils
or
Church
Parliaments
so
they
do
but
disclaim
the
Roman
Papacy
.
X.
Though
some
may
think
that
subjection
to
a
pretended
Universal
Council
may
stand
with
.
Loyalty
to
Christ
,
because
such
a
Council
is
a
Chimera
,
or
Non
Ens
,
and
never
will
be
in
the
World
,
and
so
can
do
no
harm
,
(
as
one
may
be
true
to
the
King
,
who
yet
Sweareth
Obedience
to
an
Assembly
of
Mortal
Angels
,
)
yet
the
case
is
otherwise
.
For
,
1.
These
Men
that
profess
Subjection
to
Councils
,
cannot
be
supposed
to
take
such
Councils
for
Chimera's
or
things
impossible
,
without
being
taken
for
mad
Men.
Therefore
it
is
not
a
true
General
Council
,
but
something
possible
that
they
mean
:
And
they
use
to
say
themselves
,
[
or
as
General
as
can
be
well
had
.
]
So
that
such
a
one
as
that
at
Trent
,
or
as
they
will
call
General
(
as
they
do
the
old
Imperial
Councils
)
will
serve
their
turn
.
2.
And
let
them
disclaim
Popery
never
so
loudly
,
they
mean
still
that
the
Pope
must
be
the
ordinary
Caller
and
President
of
these
Councils
,
and
the
Chief
Patriarch
and
Principium
Vnitatis
Vniversalis
:
And
so
all
will
come
but
to
a
limited
Pope
instead
of
an
Absolute
One
?
And
is
he
not
a
Monarch
though
he
must
Rule
by
Law
?
For
they
intend
not
that
there
be
no
Catholick
Church
all
the
time
that
there
are
no
Councils
;
and
therefore
they
intend
some
Unifying
,
Constitutive
,
Executive
Supreme
.
XI
.
Obj.
But
if
we
may
not
own
a
Bishop
that
subjecteth
himself
to
the
Pope
or
other
Foreign
Vsurper
of
Vniversal
Government
;
then
if
the
King
be
a
Papist
it
will
follow
that
we
must
not
be
subject
to
him
:
Which
all
Protestants
confess
to
be
false
:
Ergo
,
so
is
the
Antecedent
as
of
Bishops
.
Ans.
I
deny
the
Consequence
,
speaking
only
of
such
a
Kings
Religion
.
Nero
was
a
Heathen
,
and
it
was
lawful
for
Christians
to
be
subject
to
him
,
for
Conscience
sake
:
But
it
was
not
lawful
to
subject
themselves
to
Heathen
Bishops
(
a
contradiction
.
)
A
Heathen
may
be
Gods
Minister
to
preserve
the
common
Peace
,
and
Execute
the
Laws
of
God
in
Nature
,
and
the
Just
Subordinate
Laws
:
But
the
Office
of
a
Bishop
consisteth
in
another
matter
,
viz.
In
teaching
the
true
Doctrine
and
Laws
of
Christ
;
and
guiding
the
Church
by
them
,
and
keeping
out
all
that
is
against
them
.
And
therefore
no
other
man
can
be
a
Bishop
that
doth
not
this
as
to
the
Essentials
.
If
the
King
command
us
to
be
Papists
we
must
disobey
him
:
But
if
he
command
us
to
do
things
good
and
lawful
,
we
must
obey
:
True
Christianity
is
Essential
to
a
Bishops
Office
,
but
not
to
a
Kings
,
as
King
.
But
if
any
put
the
Question
,
[
Whether
a
Ruler
of
a
Protestant
Kingdom
,
who
taketh
himself
bound
by
the
Laterane
or
other
Council
on
pain
of
Damnation
to
destroy
all
his
Kingdom
that
will
not
forsake
their
Religion
,
be
Publicus
Hostis
?
And
whether
by
the
Law
of
Nature
every
Nation
have
a
right
of
self-defence
against
open
Enemies
?
I
meddle
with
no
such
Cases
as
these
.
XII
.
To
conclude
,
I
advise
all
Christians
to
live
peaceably
in
their
places
,
but
to
take
care
whom
they
trust
with
the
Pastoral
Conduct
of
their
Souls
;
and
not
to
be
seduced
to
enter
into
a
Confederacy
,
against
Christs
Prerogative
by
any
pretences
of
Humane
Authority
,
or
Catholick
Vnity
,
which
really
are
against
Divine
Authority
,
and
the
true
Unity
of
the
Church
in
Christ
:
For
a
thousand
years
experience
(
even
by
our
Bishops
confession
who
own
but
the
Six
first
Councils
)
have
told
us
by
the
sad
confusions
of
the
Christian
World
,
that
such
Pretenders
to
Unity
in
a
Humane
Universal
Soveraignty
have
but
[
caused
divisions
and
offences
contrary
to
the
Apostolical
Doctrine
,
not
serving
Christ
,
but
their
own
bellies
,
and
by
good
words
and
fair
speeches
deceived
the
hearts
of
the
simple
.
Our
Unity
consisteth
in
One
Head
Jesus
Christ
,
One
God
,
one
Body
or
Church
of
Christ
,
one
Faith
,
one
Baptism
,
one
Hope
,
one
Gospel
and
Universal
Law
of
Christ
;
and
that
we
live
in
Love
,
and
Peace
,
and
Order
,
in
Learning
and
in
Worshipping
God
in
several
Congregations
under
their
respective
Guides
,
as
consenting
Volunteers
;
and
that
the
conjunction
of
such
under
Christian
Kings
,
makes
Christian
Kingdoms
;
where
by
the
Counsels
of
Pastors
in
their
own
Dominions
,
they
may
keep
that
Church-Peace
and
external
Order
,
which
is
left
to
the
trust
of
their
determination
;
and
that
in
cases
of
need
,
the
Counsel
and
Help
of
Foreign
Churches
be
desired
;
and
that
Communion
in
Christianity
be
professed
with
all
the
true
Christian
World
;
and
that
we
wait
for
perfect
Unity
in
Heaven
.
But
that
Princes
and
Kingdoms
be
not
brought
under
a
Foreign
Jurisdiction
,
(
specially
if
pretended
Universal
)
instead
of
Foreign
Counsel
,
Communion
,
Peace
and
Aid
.
Chap.
VII
.
Of
the
second
Part
of
the
Design
;
to
bring
the
Papists
into
our
Communion
,
as
they
were
in
the
beginning
of
Queen
Elizabeth's
Reign
.
§
1.
Dr.
Heylin
saith
,
That
this
was
much
of
A.
Bishop
Laud's
design
,
and
that
it
was
in
order
to
this
that
he
made
the
Changes
which
he
made
.
And
Dr.
Burnet
saith
,
That
even
Queen
Elizabeth
thought
that
if
she
could
some
how
bring
all
her
Subjects
into
one
Communion
,
tho'
of
different
Opinions
,
in
one
Age
they
would
come
to
be
of
one
mind
:
And
therefore
she
was
desirous
to
have
kept
up
Images
and
other
such
things
in
the
Churches
,
till
the
reasons
and
importunity
of
some
Divines
prevailed
with
her
.
§
2.
If
this
be
done
,
it
must
be
either
by
the
Papists
turning
Protestants
,
or
the
Protestants
turning
Papists
,
or
by
meeting
in
some
third
State
of
Religion
between
both
,
or
by
continuing
in
the
same
Church-Communion
without
change
of
their
Religion
.
§
3.
I.
If
the
Papists
come
into
our
Churches
by
Conversion
,
it
is
not
then
Papists
but
Protestants
that
come
in
.
There
is
no
true
Protestant
that
is
not
earnestly
desirous
of
this
.
But
bare
coming
in
to
our
Churches
and
Communion
,
is
not
a
renunciation
of
Popery
.
§
4.
II.
That
the
Protestants
should
turn
Papists
for
Union
,
is
not
openly
pleaded
for
by
them
that
we
have
to
do
with
:
The
name
of
Papists
they
earnestly
disown
.
§
5.
III.
If
it
must
be
by
meeting
in
some
middle
way
,
it
must
be
by
a
change
in
the
Papists
,
or
by
a
change
in
the
Protestants
,
or
both
.
1.
If
the
Papists
change
any
thing
of
theirs
,
it
must
be
either
the
Essentials
of
Popery
,
or
also
the
grosser
errours
and
sins
which
are
its
most
corrupt
Integral
part
,
or
only
some
mutable
Accidents
or
lesser
faults
and
errours
.
1.
If
the
Papists
hold
still
that
there
ought
to
be
one
Universal
Soveraign
Power
of
Legislation
and
Judgment
under
Christ
on
Earth
,
and
that
either
the
Pope
himself
,
with
a
General
Council
,
or
a
Council
where
the
Pope
is
President
and
Principium
Vnitatis
,
is
this
Soveraign
,
this
is
the
Essence
of
Popery
continued
.
2.
If
the
Papists
should
qu●t
this
Universal
Soveraignty
,
and
yet
hold
their
other
grossest
Errours
(
as
Transubstantiation
,
Image-Worship
,
Praying
in
an
unknown
Tongue
,
forbidding
to
read
the
Scripture
translated
,
and
such
like
)
They
would
be
still
Hereticks
,
though
not
Papists
.
3.
But
if
they
only
retain
some
tolerable
Errours
,
we
should
be
willing
to
receive
all
such
to
our
Communion
.
2.
If
the
change
must
be
in
the
Protestants
,
what
is
it
that
they
must
change
?
If
it
be
any
Truth
or
Duty
which
they
forsake
,
or
any
Sin
which
they
must
commit
,
they
cannot
honestly
so
change
.
But
if
it
be
any
Errours
or
Sins
that
we
must
forsake
,
that
is
a
very
desirable
Change
.
Some
men
do
ignorantly
charge
some
Errours
on
the
Papists
which
they
are
not
guilty
of
;
or
lay
the
Errours
of
some
few
upon
the
most
:
Some
make
Errours
which
are
but
de
nomine
to
seem
to
be
de
re
:
and
lesser
Errours
seem
great
:
Some
take
divers
Truths
to
be
Errour
:
And
some
are
ready
to
call
some
lawful
Customs
of
the
Papists
,
by
the
name
of
Popery
,
and
Antichristian
:
Some
would
deny
Papists
the
common
Civilities
and
Liberties
which
are
their
due
.
All
such
things
as
these
we
would
have
changed
.
And
if
altering
any
indifferent
Practice
of
ours
,
would
win
them
from
their
Errour
to
the
Truth
,
we
should
so
become
all
things
to
all
men
,
to
save
some
.
§
6.
IV.
But
if
Papists
must
come
to
our
Churches
whilst
Papists
without
any
other
Profession
of
a
Change
,
1.
If
it
be
but
to
hear
Sermons
,
which
Heathens
may
do
,
and
if
they
voluntarily
do
it
,
I
know
few
that
will
be
against
it
.
2.
But
if
it
be
to
our
Sacramental
Communion
,
I
have
these
Reasons
following
against
it
.
§
7.
I.
Local
Presence
will
make
us
really
no
more
of
one
Church
if
different
Religions
make
us
uncapable
,
than
if
we
met
at
several
places
:
Turks
and
Hereticks
are
not
of
our
Church
,
if
they
should
receive
the
Sacrament
with
us
,
if
they
renounce
not
their
Infidelity
and
Heresie
,
if
it
be
known
.
II.
The
Bishops
say
now
that
the
Conformists
whose
hearts
are
against
Conformity
,
are
more
hurtful
and
dangerous
to
the
Church
than
the
Nonconformists
,
as
using
the
publick
Encouragements
against
them
.
How
much
more
will
Papists
be
more
dangerous
among
us
,
than
without
our
Churches
?
III.
It
will
be
a
Prophanation
of
God's
Ordinance
to
give
that
Sacrament
to
an
uncapable
person
:
And
if
they
be
forced
against
their
will
to
Communicate
,
the
Prophanation
will
be
the
greater
:
The
Sacrament
delivereth
to
the
due
Receiver
a
Sealed
Pardon
of
all
Sin
,
and
a
gift
of
Christ
,
and
right
to
Salvation
;
And
unwilling
Persons
are
utterly
uncapable
of
these
;
willing
consent
even
to
the
forsaking
of
all
for
it
,
being
the
condition
.
IV.
It
must
be
gross
hypocrisie
and
dissembling
in
the
Papists
to
come
to
our
Communion
.
They
take
Protestants
for
Hereticks
,
and
Protestants
take
them
for
Hereticks
;
And
their
Doctrine
is
against
admitting
Hereticks
to
Communion
.
They
must
hear
with
us
their
own
Doctrines
and
Practises
condemned
;
and
they
must
hear
ours
asserted
,
which
they
abhor
.
And
what
Peace
will
this
hypocrisie
keep
?
V.
It
will
tempt
the
Preachers
to
give
over
Preaching
against
any
of
their
Popish
Errours
,
when
they
know
how
offensive
it
will
prove
to
the
Auditors
:
And
so
the
Protestants
also
will
be
wronged
?
VI.
It
will
overthrow
all
serious
true
Church
Discipline
:
when
our
Church
Communion
is
crouded
with
men
that
hold
the
same
Principles
which
Protestants
take
to
be
Heretical
,
and
Treasonable
against
Christ
,
and
practise
what
they
call
Idolatry
,
and
are
indeed
of
another
Church
,
and
under
a
Foreign
Jurisdiction
.
How
can
our
Church
Governours
censure
,
and
cast
out
any
others
that
be
not
greater
Sinners
than
these
men
whom
they
would
draw
in
?
And
what
a
Church
will
that
be
that
taketh
in
all
Sinners
not
worse
than
these
?
VII
.
How
will
it
look
in
the
Eyes
of
God
,
and
all
just
Men
,
that
our
Church
should
ipso
facto
Excommunicate
all
those
Protestants
,
how
Learned
,
Pious
and
Peaceable
soever
,
that
do
but
say
that
any
thing
in
the
Church
Government
,
Liturgy
,
and
Ceremonies
is
unlawful
,
according
to
the
Can.
5
,
6
,
7
,
8.
and
silence
Protestants
for
scrupling
Subscription
or
a
Ceremony
,
at
the
same
time
offer
Communion
to
all
the
Papists
that
will
accept
it
and
come
in
?
VIII
.
It
will
unavoidably
cause
a
far
greater
Schism
in
the
Church
of
England
than
hath
yet
been
made
:
For
it
will
drive
out
the
best
,
if
not
the
greatest
part
from
its
Communion
:
Can
they
think
that
such
men
will
Communicate
with
the
Papists
,
meerly
because
they
come
into
our
Churches
,
who
have
charged
them
with
Antichristianity
,
and
such
a
Mass
of
Heresies
and
Errours
as
have
done
Bishop
Downame
,
Archbishop
Vsher
▪
Bishop
Morton
,
Bishop
Hall
,
Bishop
Jewell
,
Bishop
Carlton
,
Dr.
Whitaker
,
Dr.
Willet
,
and
a
multitude
of
such
?
Will
they
joyn
with
them
that
have
charged
them
with
Idolatry
,
as
Dr.
Reignolds
,
Dr.
Stillingfleet
,
&c.
have
done
?
What
though
they
commit
not
Idolatry
in
our
Churches
,
will
that
expiate
the
guilt
of
all
the
rest
?
IX
.
Will
this
do
more
to
Convert
the
Papists
,
or
to
Confirm
them
when
they
hold
us
to
be
no
Church
,
they
will
not
take
themselves
to
be
Constitutive
Parts
of
the
Church
they
come
in
.
To
tell
them
that
all
their
Errours
and
Sins
are
no
greater
than
are
consistent
with
our
Communion
,
and
when
we
shall
tell
them
that
their
Roman
Church
is
a
true
Church
,
and
we
come
so
much
over
or
nearer
to
them
,
sure
they
will
rather
look
we
should
come
one
step
further
,
than
that
they
should
come
to
us
.
X.
If
we
think
it
hard
to
keep
out
Popery
now
,
how
much
harder
will
it
be
when
they
are
one
Body
with
us
▪
and
have
the
most
familiar
Conversation
with
us
,
and
stand
on
equal
terms
.
When
masked
and
Church-Papists
have
served
them
most
effectually
.
For
my
part
I
fear
no
mans
Censure
,
for
my
open
profession
,
that
I
hate
all
Cruelty
to
Papists
or
by
Papists
;
and
that
I
would
have
nothing
done
to
their
hurt
,
unless
our
own
necessary
defence
against
their
hurting
us
,
will
hurt
them
.
And
I
am
so
far
from
desiring
that
they
may
be
forced
to
our
Communion
,
either
by
the
Writ
de
Excommunicato
Capiendo
,
or
any
other
way
,
that
I
would
not
give
them
the
Sacrament
if
they
voluntarily
came
to
it
,
without
profession
of
a
change
of
their
Understandings
,
Hearts
,
and
Lives
.
If
the
two
Parts
of
the
Design
Conjunct
(
1.
Subjecting
the
Church
and
Kingdom
to
a
Foreign
Jurisdiction
,
2.
And
opening
our
own
Church
Doors
wide
enough
for
the
Papists
,
to
come
in
,
and
be
imbodied
in
our
Communion
)
be
the
way
to
Cure
or
keep
out
Popery
,
I
confess
I
am
mistaken
in
the
way
.
Chap.
VIII
Why
the
Papists
abating
their
Innovations
of
the
last
Four
hundred
Years
,
or
keeping
them
to
themselves
,
will
not
make
a
Coalition
lawful
,
as
Archbishop
Bromhall
thought
.
§
1.
AS
to
their
keeping
them
to
themselves
and
not
imposing
them
on
us
,
it
leaveth
them
still
as
guilty
of
Rebellious
,
Heretical
and
Schismatical
Doctrine
as
before
:
and
as
Antichristian
in
Usurping
a
Universal
Soveraignty
,
or
Legislative
and
Judicial
Power
:
And
therefore
uncapable
of
our
Coalition
,
more
than
an
Impenitent
Murderer
is
of
Church
Communion
.
§
2.
And
there
are
not
a
few
nor
small
Matters
that
are
above
Four
hundred
Years
old
that
found
Protestants
will
never
Unite
with
.
And
though
Mr.
Thorndike
give
us
so
much
quarter
as
to
say
,
that
It
is
the
Authority
that
must
necessarily
be
owned
,
and
not
the
Canons
if
that
Authority
will
change
them
,
1.
It
is
the
usurped
Authority
that
we
most
disown
.
2.
And
we
have
no
assurance
what
Canons
that
Authority
will
change
;
And
Mr.
Thorndike's
,
Mr.
Dodwell's
,
and
such
Mens
great
rule
of
Unity
is
,
that
none
of
us
must
question
whether
any
of
the
Canons
of
that
Authority
are
contrary
to
God's
Word
,
nor
appeal
to
God
and
Scripture
against
them
.
(
Multitudes
of
Papists
themselves
renounce
such
Doctrine
.
)
§
3.
I.
And
first
,
All
this
is
built
on
the
Sand
:
I
have
largely
proved
long
ago
in
several
Books
,
that
it
is
impossible
for
them
to
certifie
us
who
have
this
Authority
?
Who
it
is
that
we
must
hear
as
the
Catholick
Church
,
and
take
Universal
Laws
from
,
when
there
is
no
General
Council
?
Or
what
Councils
we
may
be
sure
are
General
or
what
not
?
(
Besides
none
were
General
but
of
One
Empire
.
)
When
they
condemn
each
other
:
and
when
each
call
the
other
Heretical
or
Schismatical
?
and
when
as
Great
a
Number
were
at
one
as
at
the
other
;
and
the
same
Authority
chose
and
called
both
sorts
?
How
shall
we
know
which
we
must
obey
?
Is
it
by
Scripture
,
Reason
or
Authority
of
Councils
themselves
,
that
we
must
Judge
?
They
cannot
tell
us
.
§
4.
II.
(
The
Cause
which
I
am
pleading
against
is
exprest
by
their
Champion
the
Lord
Primate
of
Ireland
,
Archbishop
Bromhall
,
in
the
words
forecited
,
viz.
[
To
wave
their
last
Four
hundred
years
Determinations
is
implicitely
to
renounce
all
the
necessary
Causes
of
this
great
Schism
:
And
to
rest
satisfied
with
their
Old
Patriarchal
Power
and
Dignity
,
and
Primacy
of
Order
(
which
is
another
part
of
my
Proposition
)
is
to
quit
the
Modern
Papacy
,
both
Name
and
Thing
.
]
By
this
we
see
what
the
Protestant
Church
of
England
must
be
?
or
else
be
Schismaticks
in
the
Judgment
of
these
Learned
Men.
I
will
here
tell
you
why
this
will
never
Unite
us
,
and
why
the
old
Church
of
English
Protestants
could
not
close
with
Rome
on
these
mens
terms
.
§
5.
I.
Salmasius
de
Ecclesiis
Suburbicariis
circa
finem
granteth
them
that
by
their
Imperial
Constitutions
the
Bishop
of
Rome
was
not
a
meer
Patriarch
,
but
more
than
a
Patriarch
,
a
Caput
Ecclesiae
:
This
was
not
Christ's
Institution
,
but
the
Emperours
and
their
Clergies
in
one
Empire
.
But
call
it
Patriarchal
or
what
you
will
,
it
contained
such
Power
as
(
Christ
having
not
given
and
Dead
men
of
another
Kingdom
being
none
of
our
Rulers
)
we
are
not
obliged
to
obey
;
nor
indeed
lawfully
can
do
.
1.
A
Patriarch
and
Primate
hath
some
degree
of
Governing
Power
,
or
else
wherein
doth
his
Primacy
consist
?
He
calleth
Councils
,
Precedeth
,
&c.
And
if
he
cannot
command
Archbishops
,
how
can
they
command
Bishops
?
And
if
they
are
not
Commanders
of
Bishops
,
why
do
our
English
Bishops
in
their
Consecration
Profess
,
Promise
and
Swear
all
due
Obedience
to
the
Archbishops
?
And
1.
We
cannot
yield
to
bring
England
under
the
guilt
and
brand
of
Perjury
,
by
submitting
to
the
Foreign
Jurisdiction
of
a
Roman
Primate
or
Patriarch
,
contrary
to
the
Oath
of
Supremacy
.
2.
We
know
already
how
many
false
Doctrines
and
Practices
the
Roman
Church
and
Patriarch
have
espoused
:
And
we
can
no
more
receive
all
these
Errours
from
a
Patriarch
than
from
a
Pope
.
§
6.
II.
But
we
will
freely
confess
to
you
that
we
neither
are
nor
can
be
such
a
sort
of
Protestants
as
the
Regnant
Church
of
France
is
,
which
persecuteth
the
Protestants
,
nor
as
these
Men
called
the
Church
of
England
in
such
Proposals
would
have
us
be
.
I
will
give
you
a
Catalogue
of
some
Determinations
of
above
Four
hundred
Years
old
,
which
the
Church
of
England
before
Bishop
Laud
could
not
receive
.
§
7.
I.
Mr.
Thorndike
also
consenteth
to
rest
in
the
Canons
sent
by
Pope
Adrian
to
Carol.
M.
about
An.
773.
And
C.
23.
ex
Clem.
is
[
That
Arch-Bishop
,
Presbyter
or
Deacon
taken
in
Fornication
,
Perjury
or
Theft
,
be
deposed
,
but
not
Excommunicate
.
]
II.
Can.
28.
is
[
That
a
Bishop
who
obtaineth
a
Church
by
Secular
Power
be
deposed
.
]
And
yet
we
are
called
Schismaticks
for
not
obeying
(
alas
,
I
dare
not
name
the
things
)
the
Bishops
that
have
many
Score
or
Hundred
Churches
by
Secular
Power
.
And
must
we
Unite
in
this
?
III.
Can.
11.
is
[
Condemned
Clerks
shall
never
be
restored
,
if
they
go
to
the
Emperour
.
]
And
must
we
Confederate
against
such
Bishops
in
England
?
IV.
C.
Laodic
.
there
recited
33.
is
that
[
None
Pray
with
Hereticks
or
Schismaticks
]
:
When
we
knowing
how
the
Roman
Party
are
counted
(
at
the
best
)
Schismaticks
by
Greeks
,
Syrians
and
Protestants
,
and
all
these
counted
Schismaticks
by
them
,
it
will
be
but
Schism
,
to
separate
from
almost
all
Christ's
Church
on
Earth
as
Schismaticks
.
V.
Ex
Can.
Sard.
2.
[
That
a
Bishop
that
by
Ambition
,
changeth
his
Seat
,
shall
not
have
so
much
as
Lay
Communion
,
no
not
at
the
end
.
VI.
Ex
C.
Afric
.
c.
15.
That
there
be
no
Re-ordaining
or
Translation
of
Bishops
.
VII
.
No
man
must
receive
the
witness
of
a
Lay-man
against
a
Clergy-man
.
VIII
.
The
Second
General
Council
at
Nice
setteth
up
the
Adoration
of
Images
,
cursing
all
from
Christ
with
Anathema
that
are
against
it
,
or
doubt
of
it
.
IX
.
Even
the
contrary
Council
at
Constantinople
of
338
Bishops
anathematizeth
all
that
do
not
with
a
sincere
Faith
crave
the
Intercession
of
the
Virgin
Mary
as
the
Parent
of
God
and
Superior
to
every
Creature
visible
and
invisible
.
And
all
that
confess
not
that
all
who
from
the
beginning
to
this
day
,
before
the
Law
and
under
the
Law
,
and
in
the
Grace
given
of
God
,
being
Saints
,
are
venerable
in
the
Presence
of
God
in
Soul
and
BODY
,
and
seek
not
their
Intercessions
.
Yet
they
conclude
with
the
Conc.
Nice
2.
That
Christ's
Body
Glorified
is
not
proper
Flesh
,
Def.
7.
X.
The
said
Second
Council
at
Nice
saith
[
Every
Election
of
a
Bishop
,
Priest
or
Deacon
which
is
made
by
Magistrates
shall
remain
void
,
by
the
Canon
which
saith
[
If
any
Bishop
use
the
Secular
Magistrate
to
obtain
by
them
a
Church
,
let
him
be
deposed
and
separated
,
and
all
that
Communicate
with
him
.
]
Thus
our
English
Bishops
and
Parish
Ministers
are
deposed
,
and
all
their
Communicants
to
be
Excommunicated
.
XI
.
Ibid.
Can.
4.
Those
that
for
Gain
or
Affection
of
their
own
shut
out
any
Ministers
,
or
shut
the
Temples
,
forbidding
the
Divine
Ministry
,
are
sharply
condemned
(
which
would
fall
on
Silencing
Bishops
)
.
XII
.
Can.
15.
Forbiddeth
one
man
to
have
two
Churches
,
which
would
break
our
Clergy
,
specially
the
Bishops
that
have
Hundreds
.
XIII
.
Can.
7.
Forbiddeth
any
Temple
to
be
Consecrated
without
Relicts
,
and
ordereth
Temples
that
have
no
Relicts
to
be
put
down
.
XIV
.
A
Council
of
Bishops
in
France
depose
the
best
of
Kings
,
Ludov.
Pius
.
XV.
Another
Council
at
Aquisgrane
deposeth
Lotharius
.
XVI
.
Theodora's
Council
at
Constantinople
is
again
for
Images
.
XVII
.
They
so
far
deceived
Kings
,
that
Carolus
Calvas
in
a
Council
at
Tullum
saith
,
That
no
man
may
depose
him
without
the
hearing
and
judgment
of
the
Bishops
,
who
are
called
the
Throne
of
God
,
by
whom
God
decreeth
Judgment
,
and
to
whom
he
subjecteth
himself
.
XVIII
.
An.
868.
In
a
Council
at
Rome
under
Hadrian
2d
.
to
detect
the
Thieves
in
Monasteries
they
are
to
be
made
receive
Christ's
Body
and
Blood
.
XIX
.
An.
869.
The
Constantinople
Council
called
by
the
Papists
the
4th
,
and
the
8th
General
one
,
C.
3.
Curseth
those
that
think
Images
are
not
to
be
Worshipped
with
the
same
honour
as
the
Gospel
,
as
teaching
by
colours
what
the
Scripture
doth
by
words
,
]
saying
,
[
They
shall
not
see
Christ's
face
at
his
second
coming
that
adore
not
his
Image
.
Yet
C.
8.
They
depose
Bishops
that
made
men
Swear
to
be
true
to
them
.
(
And
so
our
Bishops
must
be
deposed
for
the
Oath
of
Obedience
to
them
.
)
XX.
The
C.
11.
is
that
[
All
Bishops
bearing
on
Earth
the
Person
and
Form
of
the
Celestial
Hierarchy
shall
with
all
Veneration
be
worshipped
by
all
Princes
and
Subjects
;
And
shall
not
go
far
from
Church
to
meet
any
Commanders
or
Nobles
;
Nor
shall
light
from
their
Horses
like
Supplicants
or
Abjects
that
feared
them
;
nor
fall
down
and
Petition
them
:
Else
the
Bishop
shall
be
separated
a
Year
from
the
Sacrament
,
and
the
Princes
,
Dukes
or
Captains
two
Years
.
]
Is
this
like
the
Law
of
Christ
?
Are
all
Princes
under
it
?
XXI
.
C.
12.
Princes
as
Prophane
may
not
be
Spectators
of
that
which
Holy
Persons
do
:
and
therefore
Councils
are
held
without
them
.
(
Who
would
think
that
our
Bishops
or
Priests
could
subscribe
to
these
,
and
to
the
39
Articles
,
and
the
Oath
of
Supremacy
also
?
)
XXII
.
Can.
14.
saith
,
[
That
a
Lay-man
shall
have
no
Power
to
Dispute
by
any
reason
of
Ecclesiastical
Sanctions
,
—
For
though
a
Lay-man
excel
in
the
praise
of
Piety
and
Wisdom
,
yet
he
is
a
Lay-man
and
a
Sheep
,
and
not
a
Pastor
:
But
a
Bishop
,
though
it
be
Manifest
that
he
is
destitute
of
ALL
VIRTUE
OF
RELIGION
,
yet
he
is
a
Pastor
as
long
as
he
exerciseth
the
office
of
a
Bishop
:
and
the
Sheep
must
not
resist
the
Shepherd
.
]
Princes
and
Parliaments
must
note
this
.
XXIII
.
An.
876.
A
Concilium
Titin.
maketh
Charles
Emperor
against
Ludovicus
,
the
Popes
expresly
claiming
the
Power
of
electing
,
approving
and
making
Emperours
as
his
right
.
And
Stephen
5
alias
6.
with
Bishops
and
Lords
depose
the
Emperour
(
Carolus
Crassus
)
after
,
as
too
dull
.
And
the
Pope
telleth
the
Emperour
Basil
,
that
the
Sacerdotal
Dignity
is
not
subject
to
Kings
,
and
that
Kings
are
authorized
to
meddle
only
with
worldly
Matters
,
and
Popes
and
Priests
with
Spiritual
;
Therefore
their
Place
is
more
excellent
than
Emperours
,
as
Heaven
is
above
Earth
.
And
the
Disciple
is
not
above
his
Lord
.
XXIV
.
An.
888.
A
Council
at
Mentz
saith
,
[
That
a
King
ruling
impiously
and
unjustly
,
is
a
Tyrant
and
not
a
King
.
]
XXV
.
Ibid.
Whereas
Clergymen
were
accused
for
getting
their
own
Sisters
with
Child
,
it
was
decreed
,
that
no
Presbyter
accuse
a
Bishop
,
nor
any
Deacon
a
Presbyter
:
And
that
no
Prelate
be
Condemned
but
under
Seventy
two
Witnesses
,
and
that
the
chief
Prelate
be
Judged
of
no
Man
;
And
a
Cardinal
Presbyter
under
Forty
two
Witnesses
,
and
a
Cardinal
Deacon
under
Twenty
six
,
and
Sub-deacons
,
Acoluthes
,
Exorcists
,
Readers
,
Door-keepers
,
not
under
Seven
Witnesses
,
and
all
these
without
Infamy
having
Wives
and
Children
.
(
O
secure
Wickedness
!
)
XXVI
.
Ibid.
The
Punishment
of
one
Murdering
even
a
Priest
is
,
To
forbear
Flesh
and
Wine
,
and
not
to
be
carried
in
a
Coach
,
and
not
to
come
to
Church
in
Five
years
,
nor
to
the
Sacrament
in
Twelve
.
XXVII
.
An.
895.
In
Concil.
Tribur
.
If
the
Bishop
command
the
people
to
meet
in
one
place
,
and
the
Magistrate
in
another
,
they
must
obey
the
Bishop
,
and
not
the
Magistrate
:
He
and
all
his
Company
shall
obey
the
Bishop
.
C.
10.
No
Bishop
shall
be
deposed
but
by
Twelve
Bishops
,
nor
no
Presbyter
but
by
Six
Bishops
.
XXVIII
.
An.
912.
A
Council
at
Confluence
decree
that
none
Marry
within
the
Seventh
degree
.
XXIX
.
An.
1049.
Leo
9th
and
his
Council
of
Bishops
sit
at
Rhemes
,
though
the
King
forbad
them
.
But
they
decree
that
no
man
be
promoted
to
Church
Government
without
the
election
of
the
Clerks
and
the
People
.
XXX
.
An.
1050.
Two
Councils
condemn
Berengarius
and
Jo.
Scotus's
Doctrine
of
the
Sacrament
.
As
others
after
did
at
Rome
,
and
forced
him
to
recant
and
profess
Transubstantiation
in
sense
.
XXXI
.
The
Pope
and
Bishops
An.
1055.
Interdict
the
whole
Kingdom
of
Castile
,
unless
King
Ferdinand
submit
to
the
Emperour
Henry
,
where
they
require
him
.
The
choice
of
Popes
by
Cardinals
introduced
.
No
man
is
to
hear
Mass
of
a
Priest
that
he
knoweth
to
have
a
Concubine
(
a
Wife
)
.
Pope
Alexander
declareth
King
Harold
a
Usurper
,
and
set
up
William
the
Conquerour
as
in
Right
.
He
brings
in
the
Payment
of
Peter
Pence
to
the
Pope
.
XXXII
.
Greg.
7.
Claimeth
Presentations
and
Investitures
:
Excommunicateth
and
deposeth
the
Emperour
in
a
Roman
Council
,
and
Excommunicateth
all
Bishops
that
were
for
him
:
Absolveth
his
Subjects
from
their
Oaths
of
Allegiance
:
Saying
,
[
It
is
meet
that
he
be
deprived
of
Dignity
,
who
endeavoureth
to
diminish
the
Majesty
of
the
Church
:
]
Commandeth
that
no
King
dare
to
resist
his
Legates
:
Calls
the
King
of
France
a
ravening
Wolf
:
Declares
in
Council
their
Power
to
put
down
Kings
:
Challengeth
Spain
as
St.
Peter's
Patrimony
:
Threatens
the
ruine
of
the
Prince
of
Calaris
if
he
make
not
his
Bishops
shave
their
Beards
:
Challengeth
Peter
Pence
of
France
.
I
would
transcribe
out
of
Binnius
the
Pope's
27
Dictates
or
Determinations
containing
all
the
Papal
Usurpations
or
most
,
but
that
it
is
tedious
,
and
you
may
there
see
them
,
or
in
my
Summary
of
the
Bishops
Councils
,
pag.
356
translated
.
XXXIII
.
An.
1074.
In
a
Council
at
Rome
,
Priests
are
not
only
forbidden
Marriage
,
but
commanded
to
put
away
their
Wives
.
XXXIV
.
An.
1078.
A
Roman
Council
pronounceth
all
Ordinations
null
,
not
made
by
the
common
Consent
of
Clergy
and
People
]
.
(
And
must
we
agree
to
nullifie
almost
all
the
Church
of
England
.
)
XXXV
.
An.
1079.
A
Council
forced
Berengarius
to
Recant
.
And
An.
1080.
another
Excommunicateth
and
deposeth
the
Emperour
.
XXXVI
.
An.
1085.
A
Council
at
Quintilenburg
maketh
the
Emperour's
Claim
of
Investitures
,
and
not
obeying
the
Pope
to
be
Heresie
,
and
calls
it
by
the
Name
of
the
Henrician
Heresie
;
that
is
Loyalty
,
or
not
being
against
Kings
at
the
Pope's
Command
.
And
this
Heresie
is
after
oft
Condemned
.
XXXVII
.
Victor's
Council
,
An.
1087.
declareth
that
Simoniacks
are
Hereticks
and
Infidels
,
(
and
all
Lay
Patrons
are
Simoniacks
with
them
that
claim
Presentations
and
Investitures
)
and
not
to
be
communicated
with
;
and
that
it
's
better
communicate
with
God
only
in
secret
than
with
such
.
XXXVIII
.
An.
1090.
A
Council
at
Mel●ia
decree
that
no
Lay-man
hath
Right
or
Authority
over
a
Clergy-man
,
or
may
invest
any
.
XXXIX
.
An.
1094.
A
Council
at
Constance
decree
against
Married
Priests
.
XL.
An.
1095.
A
Council
at
Clermont
command
that
no
Bishop
or
Priest
make
any
Promise
of
Allegiance
to
a
King
or
any
Lay-man
:
And
that
every
Lay-labourer
abate
or
pay
the
Tenth
of
his
Wages
to
the
Clergy
.
XLI
.
About
1100.
a
Council
decreed
that
all
Bishops
of
the
Henrician
Heresie
(
for
Loyalty
)
be
deposed
;
and
if
dead
,
dig'd
up
and
burnt
.
XLII
.
An.
1108.
A
Council
at
Benevent
decree
,
that
if
any
take
a
Benefice
from
a
Lay-man's
Presentation
,
the
Giver
and
Taker
shall
be
Excommunicate
.
XLIII
.
An.
1180.
A
General
Council
(
as
they
call
it
)
at
Laterane
under
Alexander
the
3d
,
called
the
Eleventh
General
Council
,
condemning
those
whom
they
call
Catharoi
,
Puritans
,
absolve
Inferiours
from
all
Duty
and
Fidelity
to
them
;
and
promise
Indulgence
to
those
that
fight
against
them
.
XLIV
.
An.
1215.
was
the
great
Fourth
Laterane
General
Council
,
under
Pope
Innocent
3d.
which
obligeth
Princes
to
exterminate
all
that
are
against
Transubstantiation
,
&c.
and
else
deposeth
,
excommunicateth
and
damneth
them
.
Thus
you
see
what
must
be
the
Protestant
Religion
,
when
our
present
Church
of
England
is
United
with
the
Roman
.
Obj.
Some
of
these
were
but
Provincial
Councils
.
Ans.
And
are
you
not
in
England
for
obeying
Provincial
Councils
?
I
'le
then
omit
transcribing
Spelman's
.
Chap.
IX
.
Whether
the
Instance
of
the
Apostles
Church
Government
prove
an
Vniversal
Soveraignty
in
the
Bishops
,
further
considered
.
§
1.
THE
pretence
of
all
the
Bishops
in
the
World
to
the
Government
of
all
the
Church
on
Earth
,
as
one
Aristocratical
Senate
,
College
or
Court
,
is
so
monstrous
a
fiction
,
that
were
it
not
for
that
shadow
of
an
Argument
which
they
fetch
from
the
instance
of
the
Apostles
and
their
pretended
Succession
,
I
should
think
it
would
expose
the
pretenders
to
be
taken
for
distracted
men
:
And
therefore
whether
this
instance
will
prove
them
in
their
wits
,
let
us
further
try
.
§
2.
The
Apostles
Commission
is
contained
in
Matth.
28.18
,
19
,
20.
All
power
is
given
to
me
in
Heaven
and
in
Earth
:
Go
ye
therefore
and
teach
all
Nations
,
baptizing
them
in
the
Name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
:
Teaching
them
to
observe
all
things
whatsoever
I
have
commanded
you
;
and
loe
I
am
with
you
alwaies
even
unto
the
end
of
the
World
.
Here
,
1.
Christ's
proper
Universal
Power
is
both
the
cause
of
their
Commission
,
and
the
matter
which
they
must
Preach
.
2.
Their
appointed
work
is
,
1.
To
make
Nations
Christ's
Disciples
,
1.
By
Teaching
:
2.
By
Baptizing
them
.
2.
To
Teach
them
when
they
are
Disciples
.
That
which
they
must
teach
them
when
they
are
Disciples
is
,
To
observe
all
Christ's
Commands
.
These
Laws
or
Commands
are
but
what
Christ
himself
commanded
these
Disciples
.
To
the
performance
of
this
Commission
he
promised
them
to
give
them
the
Holy
Spirit
to
bring
all
things
to
their
remembrance
,
and
to
lead
them
into
all
Truth
,
and
to
be
with
them
even
to
the
end
.
The
Spirit
thus
eminently
given
for
this
special
work
,
was
Christ's
promised
Substitute
,
or
as
Tertullian
calls
him
his
Vacarius
and
Agent
,
so
that
what
the
Spirit
so
commanded
Christ
commanded
:
Christ's
Commission
to
them
contained
much
proper
to
themselves
viz.
By
this
extraordinary
help
of
the
Spirit
to
Remember
what
Christ
had
commanded
them
,
and
what
they
had
seen
him
do
,
and
to
deliver
it
with
special
Power
,
and
seal
it
with
special
Gifts
and
Miracles
,
and
to
Record
it
Sufficiently
and
Infallibly
as
his
History
,
Doctrine
and
Law
,
for
the
use
of
the
whole
World
unto
the
end
.
And
so
he
was
with
them
to
the
end
of
their
Age
,
and
is
with
their
recorded
Word
to
the
end
of
the
World
.
And
his
Commission
contained
much
common
to
others
,
that
is
,
To
Preach
the
same
Christ
,
and
gather
Disciples
,
and
Baptize
them
,
and
to
teach
the
Disciples
all
those
Commands
which
Christ
had
delivered
to
his
Apostles
by
his
Mouth
or
Spirit
;
And
with
these
also
in
this
Work
Christ
will
be
to
the
end
of
the
World
.
§
3.
Here
we
must
first
consider
what
was
the
Apostles
Power
and
Work
.
2.
And
then
whether
all
Bishops
have
the
same
.
3.
And
what
the
extent
of
their
Work
was
,
when
they
are
sent
to
all
Nations
,
or
all
the
World
.
§
4.
1.
It
is
plain
that
[
All
Power
]
is
not
theirs
but
Christs
:
They
are
but
his
Ministers
.
2.
They
are
not
Authorized
to
be
Legislators
themselves
,
so
as
to
make
any
Universal
Law
as
their
own
;
But
only
to
be
Teachers
of
the
Laws
of
Christ
,
even
such
only
as
they
received
from
him
.
Accordingly
they
never
made
any
Universal
Law
as
their
own
;
But
only
told
the
World
what
Christ
Commanded
by
his
Word
and
Spirit
.
3.
They
were
not
made
an
Aristocratical
College
to
do
this
by
the
authority
of
a
Major
Vote
:
For
as
the
same
Spirit
of
Truth
was
given
to
every
one
of
them
singly
,
so
singly
they
were
herein
as
Infallible
as
altogether
.
4.
Accordingly
they
Preached
abroad
the
World
the
same
Gospel
by
the
same
Infallible
Spirit
.
Paul
did
not
so
much
as
speak
or
consult
with
any
Apostles
before
he
Preached
,
as
receiving
his
Gospel
not
from
Man
but
from
God
,
Gal.
1.
and
2.
5.
The
Universal
Laws
Promulgate
by
them
,
are
the
matter
of
the
several
Books
of
the
New
Testament
:
And
there
is
not
one
of
all
these
,
written
in
the
Name
of
the
College
or
Senate
of
the
Apostles
,
but
every
one
of
them
by
that
single
person
whose
name
they
bear
,
or
imply
.
If
Christs
Law
had
been
to
have
been
made
or
delivered
by
the
authority
of
a
College
as
such
,
some
one
of
the
Gospels
or
Epistles
would
have
been
so
written
.
6.
Yet
while
they
abode
together
at
Jerusalem
no
doubt
they
lived
in
Concord
,
and
held
the
Unity
of
the
Spirit
in
the
Bond
of
Peace
,
and
believed
and
spake
the
same
things
;
And
so
they
did
when
they
were
dispersed
abroad
the
World
.
And
no
doubt
but
their
consent
was
more
useful
to
convince
others
that
they
spake
Truth
,
than
themselves
who
otherwise
knew
it
.
7.
In
cases
not
revealed
by
the
Spirit
,
they
had
the
same
use
for
consulting
and
reasoning
the
case
and
learning
of
others
,
as
all
other
men
:
In
this
case
reasoning
was
to
help
them
to
know
:
But
in
case
of
Inspiration
Reasoning
did
but
express
and
exercise
their
Knowledg
.
8.
As
that
Act.
15.
was
no
more
a
General
Council
,
than
the
other
Sacred
Converse
of
the
Apostles
till
they
dispersed
themselves
,
so
in
their
determination
they
lay
it
upon
the
Holy
Ghost
:
And
Paul
and
Barnabas
had
before
by
the
same
Spirit
accordingly
determined
:
But
because
they
were
not
of
the
men
that
had
received
their
knowledge
from
Christs
own
works
and
mouth
in
converse
with
him
on
Earth
,
no
wonder
if
the
Jewish
Christians
desired
fuller
satisfaction
.
§
5.
II.
From
hence
it
is
apparent
,
1.
That
ordinary
Pastors
or
Bishops
who
have
not
the
same
Commission
,
nor
the
same
Inspiration
or
promise
of
it
,
nor
the
same
gift
of
Tongues
and
Miracles
to
confirm
their
Doctrine
,
have
none
of
the
extraordinary
Apostolical
work
to
do
.
The
Commands
which
Christ
gave
his
Apostles
to
teach
the
World
,
are
already
told
us
and
recorded
by
the
Apostles
.
They
left
not
part
of
that
work
undone
for
others
after
them
to
do
.
If
they
had
,
how
could
the
Bishops
have
known
but
from
the
Apostles
themselves
what
Christ
Commanded
?
And
what
means
have
they
to
know
it
but
what
all
other
men
have
?
The
Scripture
now
(
added
to
the
Law
of
Nature
)
containeth
all
that
can
pretend
to
be
an
Universal
Law
:
For
no
Law
but
of
a
Universal
Lawgiver
,
can
be
Universal
.
And
if
all
Bishops
pretend
to
Apostolick
Inspiration
,
they
must
prove
it
by
Miracles
or
pass
for
Fanaticks
:
And
methinks
those
among
us
,
who
deride
even
the
pretence
of
Praying
by
the
Spirit
,
when
it
meaneth
no
Enthusiasm
,
but
the
illuminating
,
quickning
and
sanctifying
influx
of
the
Spirit
,
should
hardly
believe
that
all
or
most
of
the
ignorant
and
erroneous
Bishops
of
the
World
have
Apostolick
Inspiration
.
If
they
have
,
are
not
their
Decrees
and
Writings
God
's
Word
,
and
equal
to
the
Scriptures
?
God's
Law
is
not
so
imperfect
a
thing
,
nor
Christ
so
imperfect
a
Law-giver
,
as
that
more
and
more
must
be
added
to
it
,
and
no
man
can
tell
by
whom
,
nor
when
it
will
be
perfect
.
Nothing
unnecessary
is
fit
for
an
Universal
Law
;
And
all
that
is
Universally
necessary
Christ
hath
done
already
.
An
Universal
Law-giver
is
a
Christ
:
If
a
false
pretender
,
he
is
a
false
Christ
.
But
all
Pastors
are
Successors
to
the
Apostles
as
ordinary
Ministers
,
in
that
ordinary
part
of
their
work
;
viz.
To
Preach
Christ
,
and
make
and
baptize
Disciples
,
and
teach
them
to
observe
all
that
Christ
commanded
the
Apostles
,
as
Official
Guides
of
their
several
Flocks
:
And
to
do
this
in
order
,
decently
,
and
to
edification
:
And
being
the
Church-Guides
,
it
is
their
Office
to
judge
of
their
own
acts
,
that
is
,
when
,
where
,
in
what
words
to
Preach
and
Pray
,
and
whom
to
Baptize
,
and
to
whom
to
deliver
the
Sacraments
of
Communion
,
&c.
§
6.
III.
But
the
next
doubt
is
of
the
extent
of
the
Apostles
Office
,
and
next
of
the
Bishops
and
ordinary
Pastors
.
And
,
1.
It
is
evident
that
what
the
Apostles
did
in
delivering
Christ's
Commands
in
writing
(
in
the
Scriptures
)
though
at
first
and
most
immediately
it
was
for
the
use
of
particular
Persons
and
Churches
,
yet
was
intended
for
all
the
Christian
World
,
as
being
the
Word
of
the
Universal
Bishop
and
King
.
2.
But
their
Personal
Vocal
Preaching
was
confined
by
natural
necessity
.
Their
Mandate
or
Commission
was
but
indefinite
,
or
limitedly
universal
.
Christ
never
bound
them
to
go
to
every
Nation
or
Person
in
the
World
;
else
how
greatly
had
they
sinned
?
They
went
not
into
the
fourth
part
of
the
Earth
:
And
in
those
parts
,
not
to
one
person
of
many
hundred
or
thousands
:
Yet
their
Commission
had
no
positive
prohibition
restraining
them
from
any
one
place
or
person
:
But
Natural
Incapacity
restrained
them
.
They
were
to
go
as
far
as
they
could
,
and
speak
to
as
many
in
the
World
as
they
could
.
And
this
Mandate
was
given
to
each
one
;
nor
do
we
read
that
ever
they
went
abroad
all
twelve
together
,
nor
ever
met
when
dispersed
to
consult
;
nor
ever
judged
any
cause
or
persons
as
a
College
,
after
.
It
was
easie
for
them
to
meet
when
they
dwelt
together
;
and
easie
to
govern
all
Christians
when
they
were
all
before
them
or
at
hand
:
And
easie
to
record
Christ's
Laws
and
Doctrine
by
which
all
must
be
governed
to
the
end
,
being
thereunto
inspired
by
his
Spirit
.
But
as
the
Church
grew
greater
,
they
increased
the
number
of
Pastors
;
but
gave
them
no
Universal
Soveraignty
.
§
7.
And
now
what
pretence
can
ordinary
Ministers
or
Bishops
have
for
Universality
of
Soveraignty
,
Legislation
and
Judgment
in
an
Aristocratical
Senate
or
Council
?
If
they
were
Apostles
they
must
but
teach
men
to
observe
all
Christ's
Commands
.
They
may
do
their
proper
work
as
far
as
they
have
capacity
and
ability
:
If
they
can
Preach
at
the
Antipodes
we
shall
pray
for
their
success
:
But
sure
they
will
not
do
it
as
a
Senate
;
or
Church
Parliament
:
To
leave
them
no
excuse
Christ
hath
left
no
Universal
Legislation
or
Judgment
to
do
.
The
continuance
of
the
Question
so
oft
answered
[
How
shall
Controversies
be
ended
?
And
who
shall
Judge
?
When
they
never
attempt
to
confute
our
answer
,
sheweth
that
they
are
so
full
of
themselves
,
that
they
have
not
room
for
the
plainest
Truth
that
comes
from
others
.
Judgment
of
Controversies
is
Private
or
Publick
,
that
is
,
either
Private
Mens
Discerning
Judgment
,
or
Governors
Deciding
Judgment
:
The
Private
is
either
that
of
each
single
person
for
himself
,
and
this
is
every
mans
as
he
is
a
Rational
,
Moral
Agent
,
who
cannot
do
his
Duty
undiscerned
,
or
it
is
for
the
guidance
of
Charity
to
others
:
And
that
is
either
the
Judgment
of
an
Arbitrator
,
or
of
a
private
Instructer
or
Reprover
:
Hitherto
there
is
no
difficulty
who
shall
Judge
.
Publick
Judgment
supposeth
a
forum
,
Tribunal
,
and
a
Ruling
Judge
:
And
every
one
is
Judge
in
proprio
foro
,
in
his
own
Court
:
The
Magistrates
in
their
several
Degrees
are
Judges
in
their
several
Courts
,
who
shall
suffer
or
be
Protected
by
them
.
And
the
Pastors
in
their
several
Churches
,
who
shall
be
Baptized
,
and
used
as
of
their
Communion
;
and
who
not
.
But
there
is
no
Vniversal
forum
or
Court
to
judge
all
the
World
,
but
Christs
:
None
out
of
this
Kingdom
,
are
publick
Judges
of
King
or
Subjects
.
Other
Princes
and
Prelates
all
over
the
World
,
have
a
judicium
privatum
whether
they
will
take
our
King
and
Kingdom
for
Christians
,
and
Communicate
with
them
,
or
not
;
and
such
a
judgment
have
we
towards
any
other
Nation
:
But
a
Ruling
Publick
Judgment
none
hath
out
of
the
Kingdom
Civil
or
Ecclesiastick
.
All
Controversies
shall
be
ended
by
Christ
at
last
:
It
's
Madness
to
think
of
ending
all
till
then
;
so
that
there
is
no
Judgment
but
Christ's
,
that
is
,
Vniversal
and
Final
for
the
ending
of
Controversies
or
deciding
any
Cause
by
Government
.
And
were
there
nothing
but
a
double
incapacity
.
1.
NATURAL
,
and
2.
POLITICAL
or
Accidental
by
the
restraint
of
the
Princes
of
the
Earth
,
I
have
oft
shewed
here
,
that
a
Dream
of
an
Universal
Soveraign
Council
or
Senate
,
yea
or
Pope
,
is
utterly
irrational
.
§
8.
But
if
the
Apostolick
Succession
prove
not
such
a
Soveraignty
,
will
not
the
Antient
General
Councils
do
it
?
No
I
have
oft
enough
proved
that
General
Councils
were
but
General
in
the
Empire
:
While
they
kept
sober
and
humble
they
never
claimed
more
;
Nor
was
there
any
on
Earth
that
had
power
to
call
them
out
of
all
the
World
:
And
when
they
claimed
more
,
they
broke
the
Church
,
and
by
Usurpation
brought
on
Desolation
.
There
is
neither
Scripture
,
nor
reason
,
nor
obliging
example
,
for
extending
the
Ecclesiastick
jurisdiction
beyond
the
Civil
,
but
much
of
all
these
against
it
.
§
9.
And
what
man
can
think
that
a
claim
is
the
proof
of
a
title
in
those
Councils
which
began
to
transgress
the
bounds
of
Civil
jurisdiction
?
The
many
Councils
which
have
been
for
Arians
,
Eutychians
,
Nestorians
,
Monothelites
,
Adoration
of
Images
,
Papal
tyranny
,
&c.
and
the
many
that
have
contradicted
and
condemned
them
,
tell
us
that
the
Right
of
Councils
must
have
a
better
proof
than
their
own
affirmation
:
And
the
far
greater
number
of
Christians
that
have
approved
or
received
the
Erroneous
,
tell
us
that
they
need
a
better
proof
than
the
reception
of
the
greater
part
.
How
great
a
part
received
Greg.
7th
.
dictates
,
and
the
Councils
that
Hereticated
Royalists
as
Henricians
?
But
that
proved
not
that
these
things
were
just
.
Pope
Vrbans
Letter
to
King
Lewis
13th
of
France
1629.
(
in
the
2d
.
part
of
the
Cab.
p.
213.
)
saith
[
"
Your
Ancestors
have
ever
born
as
much
respect
to
the
exhortations
of
Popes
,
as
to
the
Commandment
of
God
.
]
But
do
these
words
prove
that
this
is
true
?
No
more
doth
it
that
Leo
the
first
was
Caput
Ecclesiae
Vniversalis
because
he
so
called
himself
.
The
Grand
Signiour
(
in
his
Defiance
of
Maximilian
the
Emperor
ibid.
p.
12.
)
calls
himself
[
God
in
Earth
,
Great
and
High
Emperor
of
all
the
World
,
the
Great
Helper
of
God
,
King
of
Kings
,
the
only
Victorious
and
Triumphant
Lord
of
the
World
,
and
of
all
Circuits
and
Provinces
thereof
.
]
And
more
Persons
are
Mahometans
than
Christians
(
and
more
Heathens
than
either
,
or
both
)
and
yet
none
of
this
proveth
Truth
and
Right
.
§
10.
I
have
marvelled
that
Carol.
Boverius
should
think
it
a
fit
Argument
to
move
our
late
King
Charles
2d
.
in
Spain
to
turn
Papist
,
that
Monarchy
is
the
best
Government
in
the
State
,
Ergo
,
the
Papal
Monarchy
in
the
Church
:
Did
he
think
the
King
so
dull
,
that
he
could
not
distinguish
Particular
Kingdoms
and
Monarchs
,
from
Vniversal
?
How
would
the
King
have
taken
it
,
if
he
had
said
[
Sir
an
Vniversal
Monarchy
is
the
best
humane
Government
:
therefore
you
must
subject
your self
and
Kingdom
to
one
Vniversal
Monarch
.
]
But
the
pretence
of
an
Universal
Democracy
,
Aristocracy
,
or
Church-Parliament
is
more
absurd
and
worse
,
as
I
have
proved
.
§
11.
Do
our
Changers
of
Government
think
that
it
is
a
small
matter
,
of
which
King
and
People
will
take
no
notice
,
but
be
decoyed
into
by
degrees
in
the
dark
,
to
make
King
,
Lords
,
Bishops
and
all
the
Kingdom
the
Subjects
of
a
Foreigner
,
and
of
a
Parliament
of
Prelates
who
are
themselves
the
Subjects
of
a
Multitude
of
Foreign
Princes
,
(
Mahometans
,
Heathens
,
Greeks
,
Papists
,
&c.
)
As
the
Child
said
[
My
Mother
ruleth
my
Father
,
and
I
rule
my
Mother
,
and
my
Father
ruleth
the
City
:
Therefore
I
rule
the
City
,
]
So
we
may
then
say
the
King
ruleth
England
;
and
a
Council
of
Foreign
Prelates
rule
the
King
;
and
Heathen
,
Mahometan
,
Moscovian
,
Armenian
,
Papist
,
&c.
Princes
rule
most
of
the
Bishops
in
Council
:
Ergo
these
Princes
rule
the
King
.
Do
they
know
what
it
is
for
Pope
or
Prelates
abroad
to
be
made
Judges
Ecclesiastical
of
all
persons
and
causes
here
;
and
to
have
Power
to
Excommunicate
King
,
and
Lords
,
and
depose
Bishops
,
and
silence
Ministers
,
and
Hereticate
Dissenters
,
and
Interdict
the
Kingdom
?
&c.
Again
and
again
I
say
,
that
I
wonder
if
those
men
that
have
promoted
so
many
Oaths
,
and
Promises
(
in
the
Acts
of
Corporations
,
Uniformity
,
Vestries
,
Confinement
,
Conventicles
,
Militia
,
(
never
to
endeavour
any
alteration
of
Government
in
Church
or
State
;
can
possibly
blind
the
Nation
to
think
it
no
alteration
to
Subject
King
,
Church
and
Kingdom
to
a
Foreign
(
pretended
Universal
)
Ecclesiastick
Jurisdiction
?
Whether
it
be
Perjury
or
Treason
is
no
debate
for
me
;
but
I
am
sure
that
in
ordine
ad
Spiritualia
great
temporal
power
will
follow
,
and
Excommunicating
and
Anathematizing
Kings
and
People
,
hath
not
hitherto
been
a
Toothless
thing
.
But
quos
perdere
vult
Jupiter
hos
dementat
.
§
12.
And
what
if
they
had
found
Ancient
Councils
Excommunicate
some
men
without
the
Empire
?
What
pitty
is
it
that
any
where
Lords
,
yea
Bishops
and
Clergy
men
should
be
bred
up
in
such
Ignorance
as
to
think
that
all
Excommunicating
is
an
act
of
Government
?
I
said
before
,
any
Neighbour
Prince
,
Nation
or
People
,
any
number
of
Bishops
,
when
they
hear
another
Nation
turned
notorious
Hereticks
may
renounce
Communion
with
them
,
and
declare
the
reason
of
it
,
because
they
have
made
themselves
uncapable
:
Governing
Excommunication
per
judicium
publicum
,
id
est
,
per
personam
publicam
seu
Rectorem
is
one
thing
;
and
a
declared
renunciation
and
refusal
of
Communion
,
per
judicium
privatum
,
that
is
,
by
an
equal
or
private
person
is
another
thing
.
I
am
not
bound
to
stay
till
Turk
or
Pope
is
Excommunicated
by
their
Governours
,
before
I
renounce
Christian
Communion
with
them
.
Paul's
charge
,
1
Cor.
5.
With
such
a
one
no
not
to
eat
,
and
Tit.
3.10
.
A
Man
that
is
an
Heretick
after
the
first
and
second
admonition
avoid
;
and
St.
John's
Bid
him
not
good
speed
,
&c.
may
bind
equals
that
have
but
judicium
privatum
discretionis
,
when
no
Superior
Ruler
Excommunicateth
the
Sinner
.
Chap.
X.
Some
Questions
about
General
Councils
,
to
be
resolved
before
all
the
World
can
subject
Kings
,
Kingdoms
,
Souls
and
Scripture
to
their
Government
or
Decrees
,
and
take
them
for
the
Vnifying
Ruling-Power
over
the
Vniversal
Church
.
NOthing
can
be
more
necessary
to
all
Christians
,
Learned
and
Unlearned
,
than
to
be
sure
of
the
truth
of
that
which
must
be
the
foundation
of
all
our
obedience
and
our
hopes
:
And
therefore
if
it
be
the
General
Councils
Actual
or
Virtual
(
in
the
chief
Patriarchs
and
Metropolitans
,
or
supposed
College
of
Bishops
)
which
is
the
Unifying
or
Constitutive
Regent
part
of
the
Universal
Church
,
and
on
whose
credit
we
must
take
the
Scripture
to
be
God's
Word
,
and
from
whose
Judgment
we
must
not
appeal
to
Scripture
or
to
God
;
it
's
the
primum
necessarium
that
we
be
sure
of
the
Authority
and
Infallibility
or
Credit
of
such
Councils
.
And
first
,
we
are
to
consider
the
matter
of
their
Determining
Power
.
1.
There
are
Things
;
2.
Words
;
3.
The
signification
of
words
to
be
judged
of
.
2.
There
are
Truths
of
Natural
and
of
Supernatural
Revelation
to
be
judged
of
.
3.
There
are
the
Essentials
of
Christianity
,
the
Integrals
and
the
Accidents
to
be
judged
of
.
4.
And
the
Judgment
is
,
1.
Witnessing
,
2.
Teaching
,
3.
Or
judicially
Deciding
.
We
must
first
know
who
are
the
Judges
.
2.
What
is
their
work
.
3.
How
certain
they
are
.
Qu.
1.
Did
not
Apostles
and
other
Preachers
singly
convert
men
(
even
thousands
)
before
there
was
any
General
Council
?
and
that
by
such
evidence
as
the
single
Preacher
brought
?
Or
was
it
by
the
Argument
of
Universal
Consent
that
every
one
then
was
converted
?
e.
g.
the
Eunuch
,
Act.
8.
The
Jailor
and
Lydia
,
Act.
16.
Cornelius
and
his
house
,
Act.
10.
The
three
thousand
,
Act.
2.37
,
&c.
Q.
2.
Did
none
that
St.
Paul
wrote
his
Epistles
to
believe
them
till
they
were
told
that
all
the
Teachers
and
Bishops
of
the
Churches
gave
them
their
Authority
?
Were
the
Gospels
written
by
Matthew
,
Mark
,
Luke
and
John
received
only
by
the
Argument
of
the
Councils
or
Colleges
Authority
?
Q.
3.
Did
not
Christ
that
sent
out
his
Preachers
by
two
and
two
,
and
bid
them
shake
off
the
dust
of
their
feet
as
a
Witness
against
those
that
did
not
receive
them
,
expect
that
they
should
be
received
and
believed
without
the
Authority
of
a
Council
?
Q.
4.
Did
Christ
or
his
Apostles
ever
institute
a
General
Council
,
or
Unifying
College
of
Bishops
to
be
the
standing
Aristocratical
Government
of
all
the
Universal
Church
as
one
?
Q.
5.
Would
not
this
have
been
plainly
done
,
if
the
certainty
of
Scripture
and
Salvation
,
and
the
Churches
Unity
had
been
founded
on
it
?
Q.
6.
If
thousands
were
then
made
Christians
without
the
knowledge
of
Councils
or
College
,
may
they
not
be
so
now
?
Q.
7.
Was
the
Church
no
Church
,
or
ungoverned
for
the
first
300
years
when
there
was
no
General
Council
?
Q.
8.
And
were
not
Christians
all
that
while
sure
that
the
Scripture
was
true
?
And
were
they
not
of
the
same
Faith
as
now
?
Q.
9.
Was
it
not
Constantine
that
called
the
first
General
Council
at
Nice
?
and
had
he
any
Authority
to
call
any
but
his
Subjects
?
Q.
10.
Do
not
the
Subscriptions
of
the
Antient
Councils
shew
that
they
were
General
only
as
to
the
Roman
Empire
,
and
not
to
all
the
World
?
Q.
11.
How
shall
we
be
sure
that
the
Council
of
one
Nation
or
Empire
is
Ruler
of
all
the
other
Kingdoms
of
the
World
?
Q.
12.
When
Councils
of
equal
number
,
and
called
by
equal
Authority
of
Emperors
,
condemned
one
another
(
in
the
days
of
Constantius
,
Valens
,
Valentinian
,
Gratian
,
Arcadius
and
Honorius
,
Theodosius
senior
and
junior
,
Martian
,
Zeno
,
Basiliscus
,
Leo
,
Philippicus
,
Anastasius
,
Justinian
,
&c.
how
were
all
men
and
women
sure
which
was
of
Conciliar
Power
,
and
which
not
?
As
to
their
faulty
carriage
each
accused
other
.
Q.
13.
Seeing
so
many
then
erred
,
and
are
called
Hereticks
at
this
day
,
(
as
the
Councils
of
Tyre
,
Ephes.
2.
Arimin
,
Sirmium
,
Milane
,
Constantinople
,
Alexandria
,
Antioch
,
Jerusalem
,
Rome
,
&c.
)
how
shall
we
now
be
sure
which
err
not
?
Q.
14.
If
we
must
believe
Scripture
on
the
credit
of
Councils
,
must
we
not
also
believe
which
Councils
are
true
upon
the
credit
of
Councils
?
And
if
so
,
is
it
on
the
Authority
of
that
same
Council
,
or
another
?
If
of
the
same
,
then
must
every
Council
,
even
the
Heretical
,
be
so
believed
,
or
which
,
and
how
known
?
If
of
another
,
must
the
Church
suspend
its
belief
of
one
Council
till
ano●her
is
called
to
attest
it
?
And
on
what
account
is
that
other
to
be
believed
?
And
what
if
the
later
condemn
the
former
,
and
the
next
condemn
that
(
as
Florence
and
Pisa
,
Constance
and
Basil
?
)
Q.
15.
Is
it
all
the
Council
agreeing
,
or
the
major
Vote
against
the
rest
that
hath
the
credit
or
authority
aforesaid
?
Q.
16.
How
shall
we
be
sure
that
the
minor
part
are
not
in
the
right
?
Q.
17.
How
shall
all
the
distant
World
be
sure
the
Votes
were
truly
taken
?
Q.
18.
Why
was
the
major
Vote
counted
invalid
if
the
Patriarchs
were
against
it
?
And
are
those
Patriarchs
of
Divine
Authority
&
infallible
?
Q.
19.
What
if
one
or
two
Votes
turn
the
scales
for
a
majority
?
and
what
if
afterward
more
come
in
on
the
other
side
and
turn
it
back
the
other
way
(
as
the
Constantinopol
.
Council
did
in
Nazianzens
case
)
are
both
the
sides
infallible
or
authoritative
?
So
at
Eph.
1.
Q.
20.
Who
must
call
a
valid
Council
?
What
if
the
Pope
call
one
,
and
the
Patriarch
of
Alexandria
another
,
and
the
Emperor
another
?
which
is
valid
?
Q.
21.
Is
the
Church
no
Church
in
the
long
intervals
of
Councils
?
Q.
22.
If
it
be
,
where
is
the
Visible
Constitutive
Supremacy
or
Power
?
If
in
the
Patriarchs
and
Metropolitans
they
are
divided
,
and
account
each
other
sometime
Hereticks
,
and
sometime
Schismaticks
?
Q.
23.
Who
hath
Authority
to
make
Patriarchs
now
or
Metropolitans
for
all
the
Christian
World
?
Q.
24.
Must
we
now
obey
the
major
part
of
the
old
Patriarchal
Seats
?
Q.
25.
If
it
be
in
all
the
Bishops
of
the
Earth
,
1.
Who
shall
go
to
them
all
over
the
World
with
all
our
Church
cases
?
2.
Who
shall
judge
which
of
them
are
Hereticks
while
they
hereticate
each
other
?
3.
Who
shall
assure
us
that
their
Votes
are
truly
gathered
?
4.
Who
shall
bring
them
from
all
over
the
Earth
to
the
person
to
be
judged
?
5.
Can
they
judge
truly
without
hearing
the
accused
and
their
witnesses
?
6.
Where
at
this
day
may
we
find
their
Decrees
by
which
they
Rule
,
except
in
Councils
?
Q.
26.
Must
a
General
Council
(
or
this
College
)
consist
of
all
the
Bishops
of
the
World
,
or
but
of
part
?
Q.
27.
If
of
all
,
is
such
a
Council
possible
,
or
lawful
?
Q.
28.
If
of
part
,
who
shall
chuse
them
?
And
seeing
undoubted
experience
tells
us
that
most
of
the
Clergy
every
where
in
such
cases
obey
the
Power
that
hath
the
Sword
,
whether
the
choice
that
is
made
in
the
Turks
Empire
will
not
be
made
by
the
Turk
,
and
in
other
Kingdoms
of
Heathens
,
Infidels
,
Papists
,
Hereticks
,
by
their
several
Kings
and
Magistrates
?
And
can
we
be
sure
such
are
infallible
?
Q.
29.
If
the
Empire
of
Abassia
have
but
one
Bishop
(
the
Abuna
)
shall
that
Empire
have
but
one
Vote
in
Councils
,
and
be
ruled
by
the
rest
?
And
is
it
not
certain
that
those
next
the
Antipodes
,
and
remotest
Kingdoms
,
can
send
but
few
?
and
must
they
therefore
be
ruled
by
those
near
the
place
who
will
be
many
?
Q.
30
Yea
,
is
it
not
wickedness
or
madness
to
attempt
to
call
aged
Bishops
(
or
any
)
from
all
the
Christian
World
,
to
displease
prohibiting
Princes
,
to
hazard
their
lives
in
travel
many
years
,
to
forsake
their
Flocks
so
long
,
and
by
differing
Languages
not
able
to
understand
each
other
;
nor
like
to
live
long
enough
to
bring
home
the
Decrees
,
when
perhaps
they
must
sit
so
many
years
in
Council
as
they
did
at
Trent
(
wearing
out
the
lives
of
many
Popes
)
(
And
what
is
the
necessity
of
all
this
?
)
Q.
31.
If
those
few
that
are
sent
do
that
which
the
rest
at
home
dissent
from
,
is
it
valid
?
e.
g.
King
James
chose
Six
to
go
to
the
Synod
at
Dort
,
and
most
then
consented
,
and
most
now
dissent
;
The
Parliament
chose
a
Synod
of
one
Mind
,
and
the
King
by
his
Clergy
one
of
another
.
)
And
how
shall
we
know
that
the
Churches
own
the
Acts
of
their
Delegates
,
and
dissent
not
(
as
the
Greeks
did
after
the
Council
of
Florence
?
Can
all
Men
and
Women
rest
on
things
no
better
known
to
them
?
Q.
32.
Seeing
that
it
is
notorious
that
the
Bishops
of
almost
all
the
Christian
World
,
except
part
of
Europe
,
are
very
unlearned
ignorant
Men
,
(
Armenians
,
Georgians
,
Iberians
,
Mengrelians
,
most
of
the
Greeks
,
Moscovites
,
and
the
numerous
Easterns
called
Nestorians
,
and
Jacobites
,
and
Copties
,
&c.
and
abundance
of
the
Papists
also
in
Europe
)
How
shall
we
be
sure
that
so
many
Ignorant
Men
(
and
too
vicious
)
will
do
the
work
of
Wise
or
Infallible
Judges
of
the
Christian
World
,
if
they
do
but
meet
together
in
Council
?
(
much
less
as
scattered
and
called
a
College
.
)
Must
not
this
be
by
an
undeniable
Miracl●
?
And
hath
God
promised
to
Govern
his
Church
by
constant
Miracles
;
yea
,
as
many
Miracles
as
there
be
ignorant
and
wicked
Bishops
,
and
that
through
all
Generations
?
Q.
33.
Doth
it
not
require
great
Knowledge
of
History
to
be
sure
what
Councils
there
have
been
,
and
which
were
Orthodox
and
which
Heretical
,
which
valid
and
which
invalid
,
and
what
they
did
?
and
which
side
had
the
Major
Vote
?
And
is
all
this
Historical
Knowledge
necessary
to
Salvation
,
in
Learned
and
Unlearned
?
Q.
34.
Yea
,
Is
there
one
Priest
of
many
that
hath
such
certainty
of
such
History
of
Councils
,
when
Writers
so
much
disagree
?
Q.
35.
Seeing
Historians
are
but
like
other
men
,
and
all
men
are
lyars
or
untrusty
,
and
it
's
notorious
that
Ignorance
,
Faction
,
Temerity
and
Partiality
,
if
not
Malignity
,
hath
filled
the
World
with
so
much
false
History
,
that
except
in
Matters
of
Publick
uncontradicted
Evidence
,
no
man
well
knoweth
what
to
believe
,
How
shall
all
Christians
lay
their
Salvation
on
so
great
knowledge
of
History
as
is
necessary
to
certainty
herein
?
Q.
36.
If
the
belief
of
Councils
(
or
the
College
of
Bishops
as
wide
as
the
World
)
be
fundamentally
necessary
to
Duty
,
Unity
,
or
Salvation
,
Is
it
not
necessary
that
all
know
what
are
their
Decrees
and
Laws
?
And
how
can
they
know
this
when
Councils
and
Decrees
are
so
Voluminous
;
and
few
Priests
know
them
?
and
when
the
World
is
yet
disagreed
,
what
Canons
or
Laws
are
obligatory
,
and
what
not
?
But
they
contradict
and
condemn
each
others
Laws
?
Q.
37.
If
a
Lay-man
should
know
but
one
part
of
the
Councils
Decrees
about
Faith
or
Obedience
,
will
such
a
defective
half
Faith
and
Obedience
save
him
?
or
must
he
know
all
?
Q.
38.
If
you
say
that
all
this
Historical
Knowledge
is
not
necessary
to
the
Laity
,
but
they
must
believe
herein
the
Priests
or
Bishop
that
is
over
them
.
1.
How
is
this
then
a
belief
of
Councils
?
2.
What
shall
the
poor
People
do
,
that
one
of
many
hundred
of
them
never
see
their
Bishop
,
much
less
ever
spake
with
him
.
3.
And
are
their
Priests
infallible
herein
or
not
?
Q.
39.
Doth
not
this
by
the
deceitful
noise
of
the
Catholick
Church
and
Councils
,
and
a
College
of
Bishops
,
make
every
Parish
Priest's
word
the
very
Foundation
into
which
all
mens
Faith
must
be
resolved
?
And
he
that
saith
[
I
believe
the
Scripture
,
because
the
Church
and
Councils
propose
it
or
attest
it
,
and
I
believe
that
the
Church
and
Council
say
it
,
because
the
Priest
saith
it
]
Doth
he
not
say
as
much
as
[
I
believe
the
Scripture
,
Church
and
Councils
upon
the
bare
word
of
the
Priest
?
]
Q.
40.
Is
it
not
hard
for
the
People
that
know
their
Priests
to
be
sottish
,
ignorant
,
prophane
,
drunken
,
malicious
men
,
to
lay
all
their
Salvation
on
a
supposed
certainty
that
these
Priests
say
true
?
Q.
41.
If
the
Parishioners
know
also
that
their
Priests
never
read
the
Councils
,
and
confess
that
he
is
ignorant
of
them
,
and
know
him
also
to
be
a
common
lyar
,
Can
they
certainly
believe
the
Scripture
and
the
Councils
,
and
the
Matters
of
Faith
,
and
duty
contained
in
both
,
upon
the
word
of
such
a
Priest
?
Q.
42.
Can
they
that
are
unlearned
and
never
see
a
Bishop
,
tell
whether
the
Parish
Priest
and
the
Bishop
say
the
same
?
Or
whether
their
Bishop
be
of
the
same
Mind
with
the
other
Bishops
?
and
whether
the
Bishops
e.
g.
of
England
be
of
the
same
Mind
with
the
Bishops
of
France
,
Spain
,
Italy
,
Germany
,
Denmark
,
Sweden
,
&c.
and
they
of
the
same
Mind
with
the
Greeks
,
&c.
Q.
43.
Is
it
a
Divine
Faith
that
is
resolved
thus
into
the
meer
belief
of
Man
;
yea
,
of
an
Ignorant
Priest
or
Prelate
?
or
but
a
Humane
?
Q.
44.
If
we
and
all
men
had
no
other
certainty
of
the
Scripture
but
the
word
of
such
a
Priest
,
or
the
Decree
of
a
Council
,
would
it
be
more
or
less
certain
to
us
than
now
it
is
?
Q.
45.
Have
none
of
all
those
Christians
a
true
Divine
Faith
,
who
are
converted
by
Protestant
Preachers
,
who
teach
them
to
believe
the
Scripture
upon
other
Evidence
than
a
Councils
word
?
Q.
46.
By
what
Evidence
doth
a
Council
know
the
Scripture
to
be
God's
Word
?
Is
it
only
by
the
Testimony
of
a
former
Council
?
If
so
,
How
did
that
former
Council
know
it
?
and
so
the
first
Council
that
had
none
before
to
testifie
it
?
And
what
use
is
there
for
the
assertion
of
the
later
Council
,
when
it
's
done
already
by
a
former
?
Q.
47.
Why
doth
not
one
Council
determine
of
all
that
is
necessary
to
Salvation
,
but
leave
it
still
undone
?
But
if
it
be
done
,
must
new
ones
be
called
to
the
end
of
the
World
,
to
say
the
same
thing
over
again
,
and
do
that
which
others
had
done
before
them
?
Q.
48.
Is
not
the
Law
the
Rule
of
Duty
and
Judgment
?
and
must
all
Christians
be
Judged
at
last
by
the
Bishops
Canon
Law
?
And
seeing
Sin
is
a
Transgression
of
the
Law
,
and
it
's
harder
to
obey
a
Thousand
Laws
than
a
few
;
Are
not
they
the
most
Mortal
Enemies
to
Christians
who
make
them
so
many
Laws
,
and
make
Salvation
so
hard
a
work
?
Q.
49.
Seeing
Christ
was
above
three
Years
teaching
his
Apostles
before
he
died
,
and
after
his
Resurrection
[
was
seen
of
them
fourty
days
,
and
speaking
of
the
things
pertaining
to
the
Kingdom
of
God
,
and
being
assembled
together
with
them
,
commanded
them
not
to
depart
from
Jerusalem
,
but
wait
for
the
Promise
of
the
Father
,
even
the
Spirit
to
lead
them
into
all
truth
,
and
bring
all
things
to
their
remembrance
,
and
their
Commission
was
to
teach
all
Christians
to
observe
whatever
Christ
commanded
(
Act.
1.3
,
4.
Math.
28.19
,
20.
)
is
it
to
be
believed
that
yet
Christ
by
himself
and
his
Spirit
in
these
Apostles
did
not
make
all
the
Laws
that
are
Divine
,
and
enow
for
the
Universal
Church
to
observe
as
necessary
to
Salvation
and
Universal
Concord
?
Q.
50.
Is
it
not
enough
to
Salvation
and
Church
Concord
for
all
the
Pastors
of
the
Churches
to
agree
,
1.
In
preserving
these
Laws
and
Doctrines
of
Christ
?
2.
And
to
teach
the
People
to
know
and
obey
them
?
3.
And
to
defend
them
against
Adversaries
?
and
4.
To
make
them
the
rule
of
their
Communion
by
the
exercise
of
the
Keys
?
5.
And
by
their
own
Authority
to
determine
of
variable
Circumstances
of
Worship
(
such
as
the
Place
of
meeting
,
the
time
,
the
translation
,
the
subject
for
the
day
,
&c.
)
Is
there
besides
all
this
a
necessity
of
Universal
Laws
for
the
Salvation
and
Concord
of
Believers
,
and
of
a
standing
Soveraign
Power
in
Priests
,
Prelates
or
Patriarchs
or
Pope
to
make
such
Laws
?
Q.
51.
Have
we
not
better
assurance
that
the
foresaid
Apostles
taught
by
Christ
,
and
inspired
by
the
Holy
Ghost
,
had
Authority
and
Infallibility
for
this
work
,
than
we
can
have
that
Pope
,
Patriarchs
,
Prelates
or
Priests
have
it
?
Q.
52.
When
some
English
Prelates
and
Priests
tell
us
that
he
is
a
Schismatick
that
obeyeth
not
the
Universal
Church
,
and
that
Schism
is
a
damning
Sin
,
do
they
not
Preach
meer
desperation
to
all
that
have
not
more
knowledge
than
I
have
,
who
cannot
possibly
find
out
a
Governing
Universal
Church
,
nor
its
Laws
,
though
I
would
willingly
find
it
and
obey
it
?
Q.
53.
Do
they
not
Preach
common
desperation
who
say
that
Schism
is
a
damnable
Sin
,
and
he
is
in
that
guilt
who
suffers
himself
to
be
Excommunicated
by
Prelates
for
not
obeying
them
in
any
unsinful
condition
of
Communion
?
(
as
H.
Dodwell
speaketh
.
)
Do
not
such
Carnifices
animarum
make
it
necessary
to
Salvation
,
to
know
all
the
unsinful
things
in
the
World
which
a
Prelate
may
impose
to
be
unsinful
?
And
is
any
man
on
Earth
so
Skilful
?
How
many
indifferent
things
are
there
which
the
wisest
man
may
doubt
whether
they
be
indifferent
:
Of
old
it
was
thought
enough
to
know
the
few
things
which
God
made
necessary
:
and
now
these
Tormenting
Uniters
make
it
necessary
to
know
the
multitude
of
things
indifferent
to
be
such
?
Q.
54.
Must
we
needs
know
what
sense
perceiveth
,
by
the
credit
of
a
General
Council
or
all
the
Bishops
of
the
World
?
As
whether
I
see
the
Light
or
Colours
?
What
taste
my
Meat
hath
,
&
c
?
If
not
,
why
may
I
not
take
Bread
to
be
Bread
,
and
Wine
to
be
Wine
,
on
the
credit
of
my
senses
,
though
the
Bishops
or
Council
say
the
contrary
?
Q.
55.
Must
I
have
the
Authority
of
a
Council
or
College
of
Bishops
to
believe
that
there
is
a
God
,
and
that
he
is
most
Great
and
Wise
and
Good
,
most
Holy
,
Merciful
,
True
and
Just
?
or
to
know
that
there
is
a
Life
to
come
,
and
the
Soul
Immortal
?
or
that
men
must
not
hate
the
Good
,
and
love
the
Evil
as
such
,
nor
live
in
Murther
,
Theft
,
Adultery
,
Perjury
,
&c.
Doth
not
the
Law
of
Nature
bind
men
without
a
Council
of
Prelates
?
And
can
they
null
that
Law
by
their
pretended
Soveraignty
?
Q.
56.
Must
every
man
have
the
Sentence
of
a
General
Council
(
or
College
as
wide
as
the
Christian
World
)
to
satisfie
him
of
the
truth
of
Christianity
before
he
is
Baptized
,
and
made
a
Christian
?
Q.
57.
Must
we
know
what
the
Council
or
spacious
College
saith
,
before
we
believe
the
Creed
,
Lord's
Prayer
,
and
Ten
Commandments
?
or
did
the
ancient
Christians
receive
them
only
on
such
Authority
?
Did
not
every
Baptizer
expect
a
Profession
of
the
Creed
?
Q.
58.
Was
not
the
Bible
received
before
there
was
a
General
Council
?
Q.
59.
Have
not
Councils
differed
about
the
Canonical
Books
of
Scripture
?
See
Bishop
Cousins
of
the
Canon
,
Compared
with
the
Council
of
Trent
.
Q.
60.
Must
we
have
new
Councils
to
deliver
us
again
the
same
Creed
and
Bible
?
Q.
61.
Is
it
not
a
reproaching
of
Christianity
,
to
tell
the
World
that
after
1691
Years
it
is
not
yet
fully
known
what
it
is
,
but
we
must
have
new
Councils
to
tell
it
us
,
and
to
make
it
up
?
Q.
62.
Did
Councils
only
receive
the
old
Apostles
Creed
,
when
they
made
so
many
new
ones
,
or
added
so
many
Articles
?
Q.
63.
Was
the
Primitive
Church
of
the
same
Species
with
the
present
Romish
and
Imposing
Church
,
when
he
was
then
a
Christian
who
profest
belief
of
the
Creed
as
the
Christian
Symbol
,
and
to
desire
according
to
the
Lord's
Prayer
,
and
Practise
according
to
Christ's
Commands
?
And
now
so
many
other
things
are
made
necessary
hereto
.
Q.
64.
Do
not
those
men
deal
falsely
who
subscribe
the
39
Articles
of
the
sufficiency
of
the
Scripture
as
to
all
things
necessary
to
Salvation
,
and
yet
say
that
it
's
necessary
to
Salvation
to
obey
the
Bishop
of
the
place
in
all
unsinful
things
,
and
consequently
to
Believe
them
all
to
be
unsinful
?
Q.
65.
Is
it
by
the
Divine
Authority
of
a
Council
or
Mundane
College
of
Prelates
,
that
we
know
which
are
the
true
Writings
of
Ignatius
,
Irenaeus
,
Clemens
R.
&
Alex.
Tertullian
,
Cyprian
,
Hierom
,
Augustin
,
&
c
?
Or
do
their
Critical
Writers
send
us
to
the
College
or
Council
to
know
?
If
not
,
why
may
not
the
Canon
of
Scripture
be
known
(
yea
much
better
)
by
meer
Historical
Tradition
and
inherent
Evidence
?
Q.
66.
Is
it
not
by
History
and
not
Church
Power
that
we
know
what
Popes
have
been
at
Rome
,
what
Councils
have
been
called
,
and
what
they
decreed
?
And
may
not
the
same
way
secure
us
of
the
Matter
of
Fact
about
the
Scripture
?
Q.
67.
Hath
any
Council
or
College
yet
Decreed
which
are
the
true
and
current
Copies
of
the
Original
of
the
Scripture
?
and
which
of
the
various
Lections
are
true
?
If
they
had
agreed
but
of
the
vulgar
Latin
,
would
Sixtus
5th
and
Clemens
8th
,
have
Published
Editions
so
vastly
different
?
If
they
never
did
it
yet
,
when
will
they
do
it
?
Q.
68.
Did
ever
Council
or
College
determine
which
is
the
truest
Translation
?
Q.
69.
Did
ever
Council
or
College
give
the
Church
a
Commentary
on
the
Bible
?
Q.
70.
Did
they
ever
write
a
Decision
of
the
multitudes
of
Controversies
about
the
meaning
of
several
Texts
,
and
the
multitudes
of
Doctrines
which
are
yet
controverted
among
Papists
themselves
and
all
the
World
?
Q.
71.
Is
it
a
Satisfaction
,
or
a
gross
Cheat
to
tell
us
of
a
necessary
Church
Power
,
to
Expound
Scripture
,
and
Judge
of
Controversies
,
who
yet
will
not
do
it
,
but
leave
all
unexpounded
and
undecided
?
Q.
72.
Was
Gregory
Nazianzen
a
Fool
,
that
spake
so
much
of
the
hurt
that
Councils
do
,
and
resolved
never
to
go
to
more
?
Q.
73.
Can
I
know
that
Pope
or
Council
have
Authority
given
them
by
Christ
,
before
I
believe
that
Christ
is
Christ
,
and
had
Authority
himself
?
Q.
74.
Can
I
know
that
Christ's
Promise
to
Pope
,
Council
or
Prelate
is
true
,
before
I
know
that
the
Promise
of
Justification
,
Adoption
and
Salvation
are
true
:
that
is
,
Before
I
am
a
Christian
?
Q.
75.
Can
I
believe
the
Promise
of
Pardon
and
Salvation
,
or
the
Promise
made
to
General
Councils
or
Prelates
,
without
knowing
the
meaning
of
those
Promises
?
And
can
I
believe
the
Churches
Power
from
God
,
without
believing
the
Promise
of
it
?
And
if
I
can
understand
all
these
Promises
without
a
Council
,
why
may
I
not
understand
more
?
And
how
then
do
I
receive
all
Scripture
from
a
Council
?
Q.
76.
Do
those
that
Preach
to
convert
Infidels
,
in
Congo
,
China
,
Japan
,
Mexico
,
among
Turks
,
&c.
Preach
first
the
Authority
of
General
Councils
(
or
a
Mundane
College
)
as
the
Primum
credendum
,
upon
whose
credit
Christianity
is
to
be
received
?
Hath
this
been
the
way
to
Convert
the
World
?
Q.
77.
If
Paul
curse
an
Angel
from
Heaven
if
he
bring
another
Gospel
,
and
Paul
charge
Timothy
to
see
that
men
Preach
no
other
or
new
Doctrine
,
must
there
be
Councils
or
a
College
to
make
either
a
new
Gospel
,
or
a
new
Doctrine
,
or
Universal
Law
?
Q.
78.
If
men
were
saved
without
believing
the
Canons
and
Decrees
of
Councils
before
they
were
made
,
even
by
simple
Christianity
,
is
it
not
necessary
Mercy
to
let
men
be
so
saved
still
?
Q.
79.
If
it
be
not
a
new
Gospel
,
but
mutable
Accidents
which
the
Church
Laws
do
determine
of
,
what
need
there
an
Universal
Power
or
Soveraignty
,
or
an
Universal
Law
for
such
,
when
divers
Churches
and
Countries
may
have
divers
such
Accidentals
,
and
the
same
Churches
may
change
them
as
they
see
cause
?
Q.
80.
If
it
be
not
Legislation
but
Judicature
that
we
must
have
an
Universal
Judge
or
Power
for
,
what
are
the
Cases
that
they
must
Judge
?
Sure
it
is
not
whether
John
or
Thomas
shall
be
judged
capable
of
Baptism
?
or
of
the
Lord's
Supper
?
or
whether
he
be
an
Adulterer
,
a
Drunkard
,
and
impenitent
therein
,
and
so
to
be
Excommunicate
?
Must
all
the
World
come
before
all
the
World
?
Shall
Millions
of
Sinners
be
unjudged
till
all
the
Bishops
of
the
World
Judge
them
?
If
it
be
Persons
accused
of
Heresie
,
Schism
or
any
Sin
that
must
be
judged
,
must
they
not
be
heard
,
and
their
witness
heard
before
they
can
be
judged
justly
?
But
if
they
Judge
not
of
Persons
but
of
Doctrines
,
whether
they
be
Heresie
or
not
,
this
will
make
no
Alteration
or
Reformation
,
till
it
be
judged
what
persons
are
guilty
of
such
Errors
or
Heresies
;
And
if
particular
Pastors
on
the
place
must
judge
all
such
persons
,
is
not
the
Scripture
the
Rule
of
Faith
a
sufficient
Rule
to
judge
of
Heresie
by
?
Q.
81.
If
it
be
whole
Churches
that
are
to
be
judged
,
will
not
a
brotherly
power
of
disowning
their
Communion
serve
,
without
a
Governing
Power
?
Had
every
one
a
Governing
Power
to
whom
the
Apostles
commanded
with
such
not
to
eat
,
nor
bid
them
good
speed
?
May
not
Princes
renounce
Communion
with
Neighbour
Princes
and
Nations
without
being
their
Governour
?
Q.
82.
In
conclusion
doth
it
not
remain
that
this
pretended
Universal
Soveraignty
(
Monarchical
or
Aristocratical
)
is
the
device
of
the
Prince
of
Pride
,
a
Treasonable
Usurpation
over
all
Princes
,
disobedience
to
Christ
,
Luke
22.
and
Antichristian
Usurpation
of
his
Prerogative
,
and
a
base
Captivating
of
the
Souls
and
Reason
of
Mankind
,
to
a
pretended
Power
which
common
sense
,
reason
and
experience
,
fully
proveth
to
be
a
natural
impossibility
,
or
that
which
in
practice
no
Mortal
Man
or
College
is
capable
of
.
Chap.
XI
.
A
Breviate
of
the
Papists
Faith
and
Church
Doctrine
,
both
the
Monarchical
and
Aristocratical
sort
.
§
1.
WE
must
believe
that
Christ
hath
a
Church
before
we
believe
that
he
is
Christ
,
the
Redeemer
.
§
2.
We
must
believe
that
this
Church
is
Infallible
or
our
Governour
before
we
can
believe
that
Jesus
is
Christ
,
and
our
Governour
.
§
3.
We
must
believe
that
Christ
Promised
Infallibility
or
Governing
Authority
to
this
Church
before
we
can
believe
that
he
is
Christ
.
§
4.
We
must
believe
that
this
Promise
is
true
and
shall
be
fulfilled
,
before
we
believe
the
Gospel
Promise
of
Pardon
and
Salvation
,
that
is
,
before
we
are
Christians
,
or
believe
the
Scripture
.
§
5.
We
must
believe
that
the
Pope
is
Christ's
Vicegerent
or
Vicar
General
,
(
or
General
Councils
at
least
)
before
we
can
believe
that
Christ
is
Christ
.
§
6.
We
must
believe
that
the
Words
of
the
Apostles
were
Intelligible
(
else
why
did
they
speak
)
but
their
Writings
are
not
,
till
a
General
Council
make
them
so
by
an
Exposition
.
§
7.
We
must
believe
that
it
is
intelligible
which
be
true
Bishops
and
Councils
,
and
what
is
the
meaning
of
their
Voluminous
Decrees
;
but
it
is
not
intelligible
what
is
the
sense
of
the
Scripture
till
Councils
tell
us
.
§
8.
We
must
believe
that
God
is
the
great
Deceiver
of
the
World
,
by
sense
and
things
sensible
:
e.
g.
by
sense
,
which
takes
Bread
to
be
Bread
,
and
Wine
to
be
Wine
.
§
9.
We
must
believe
that
all
men
are
Hereticks
who
deny
not
their
senses
;
and
all
that
believe
sense
(
even
of
all
the
sound
men
in
the
World
)
shall
be
Damned
.
That
is
,
All
that
believe
God
speaking
by
things
sensible
.
§
10.
We
must
believe
that
God
who
is
the
great
Deceiver
of
the
World
,
even
to
and
by
the
senses
,
yet
hath
given
a
Spirit
of
Infallibility
to
those
Popes
and
Prelates
(
in
Council
)
who
live
in
worldliness
and
wickedness
.
§
11.
We
must
believe
that
an
unlearned
Pope
and
Prelates
,
who
never
understood
the
Original
Tongue
,
but
are
ignorant
men
,
are
by
Miracle
in
Council
inspired
with
the
gift
of
right
expounding
the
Scriptures
which
they
never
studied
or
understood
before
.
§
12.
We
must
believe
that
every
Priest
how
ignorant
or
wicked
soever
,
doth
by
pronouncing
the
bare
words
of
Consecration
,
work
many
Miracles
,
turning
Bread
into
no
Bread
,
Wine
into
no
Wine
,
making
quantity
and
other
Accidents
to
exist
without
Substance
,
&c.
And
that
he
can
work
such
Miracles
every
hour
of
the
day
;
and
if
he
can
but
get
into
a
Bakers
Shop
or
Vintners
Celler
to
say
Mass
,
may
in
malice
undo
the
poor
men
when
he
will
,
by
turning
all
their
Bread
and
Wine
into
none
.
§
13.
We
must
believe
that
the
Roman
Empire
was
all
the
Christian
World
,
or
that
a
Council
General
as
to
that
Empire
,
was
General
as
to
all
the
World
.
And
that
the
Roman
Emperor
or
the
Pope
called
the
Bishops
of
all
the
World
together
:
And
that
the
humane
Primate
of
one
Empire
,
was
Governour
of
all
the
World
.
§
14.
We
must
believe
that
now
that
Empire
is
dissolved
,
the
Laws
then
made
bind
all
the
Princes
and
Churches
on
Earth
,
viz.
that
a
defunct
power
still
ruleth
even
those
that
never
owed
them
obedience
.
§
15.
We
must
believe
that
we
in
England
are
rightfully
under
a
Foreign
Church
Jurisdiction
,
contrary
to
the
Oath
of
Supremacy
.
§
.
16.
We
must
believe
that
all
Temporal
Lords
must
be
sworn
to
extirpate
all
Protestants
,
and
to
perform
it
if
able
,
on
pain
of
Excommunication
,
Deposition
and
Damnation
;
And
that
if
they
do
not
the
Pope
may
execute
this
penalty
of
Excommunicating
and
Deposing
them
,
and
giving
their
Dominion
to
others
,
and
may
Absolve
their
Subjects
from
their
Oaths
of
Allegiance
.
Concil.
Later
.
sub
.
Innoc.
3.
Can.
1
,
2
,
3.
§
17.
We
must
Swear
never
to
expound
the
Scripture
but
according
to
the
Concordant
sense
of
the
Ancient
Fathers
,
who
never
expounded
much
at
all
;
much
less
ever
agreed
in
any
Exposition
of
them
all
.
§
18.
We
must
believe
that
God
hath
given
the
Church
,
(
that
is
,
the
Pope
and
Councils
)
a
Power
to
Expound
hard
Scriptures
,
and
to
end
Controversies
,
and
that
this
is
a
great
Blessing
to
us
;
When
yet
neither
Pope
nor
Councils
will
give
us
a
Commentary
on
the
Bible
,
or
exposition
of
hard
Texts
;
nor
will
determine
most
of
the
Controversies
that
now
trouble
us
.
§
19.
We
must
believe
that
the
Governing
part
of
the
Church
is
to
be
obeyed
,
and
Gods
Word
received
but
by
their
Proposal
,
when
yet
it
is
not
known
who
is
the
Governing
part
,
Pope
or
Council
,
nor
which
Councils
be
true
and
which
but
false
Conventions
;
nor
can
they
assure
us
how
we
may
ever
come
to
know
it
.
§
20.
We
must
believe
those
Councils
to
be
true
and
credible
,
which
contradict
and
condemn
each
other
:
and
that
both
are
in
the
right
.
§
21.
We
must
believe
both
that
all
Gods
Word
in
the
Sacred
Scripture
is
true
,
and
that
Councils
and
Popes
say
Truth
when
they
contradict
it
.
§
22.
We
must
believe
that
those
Popes
were
true
Popes
and
continued
the
valid
succession
,
and
were
Governours
of
all
Christian
Souls
,
whom
General
and
Provincial
Councils
condemned
as
Simonists
,
Hereticks
,
Infidels
,
Atheists
,
or
Devils
Incarnate
:
and
yet
that
Councils
are
to
be
believed
as
the
Proposers
of
our
Faith
.
§
23.
We
must
believe
that
General
Councils
have
Universal
Jurisdiction
,
when
there
are
none
such
,
nor
ever
can
be
,
nor
ever
were
.
§
24.
We
must
stay
for
the
ending
of
our
controversies
,
till
we
know
that
which
cannot
be
known
,
viz.
what
the
Major
Vote
of
all
the
Bishops
on
Earth
Judge
of
them
:
or
till
such
Councils
end
them
as
caused
them
&
their
continuance
.
§
25.
When
we
have
such
Infallible
Proof
of
the
Scripture
History
as
we
have
of
the
former
Kings
and
Laws
of
the
Land
,
by
evidence
of
Natural
certainty
,
we
must
exchange
it
for
the
uncertain
determination
of
Popes
and
Councils
,
depending
on
their
Authority
,
Knowledge
and
Honesty
;
And
the
Infallibility
of
these
who
in
all
their
lives
else
do
shew
much
fallibility
:
And
were
either
Pope
or
Council
Infallible
no
man
that
is
not
Infallible
himself
in
judging
of
their
Infallibility
,
and
also
in
knowing
what
it
is
that
they
propose
as
de
fide
,
is
ever
the
nearer
an
Infallible
Faith
.
§
26.
They
must
make
it
necessary
to
us
to
know
that
the
Greeks
,
the
Armenians
,
and
all
o●her
Christians
who
are
twice
as
many
as
the
Papists
,
have
some
way
forfeited
their
Authority
and
Credit
:
or
else
how
shall
we
know
that
they
being
the
Majority
,
are
not
to
be
believed
before
the
Pope
and
his
Western
Councils
.
§
27.
They
make
more
Cosmography
and
History
necessary
to
Salvation
than
God
made
,
or
Vulgar
Heads
are
capable
of
.
The
name
of
Rome
is
not
in
the
Creed
:
It
is
not
necessary
to
Salvation
to
know
that
there
is
such
a
place
as
Rome
in
the
World
:
Much
less
to
know
all
Countreys
on
Earth
where
Christians
dwell
,
and
which
of
them
are
of
this
Opinion
or
that
;
and
which
part
hath
the
major
Vote
of
Bishops
,
and
is
to
be
believed
.
If
you
say
,
They
are
Nestorians
,
Jacobites
,
Greeks
,
&c.
the
People
be
not
bound
to
know
what
any
of
these
names
signifie
.
Chap.
XII
.
A
humble
Expostulation
to
the
zealous
Antipapists
,
Conformists
and
Nonconformists
,
whether
they
are
innocent
as
to
promoting
Popery
?
THIS
is
not
written
to
cast
on
you
any
contempt
or
reproach
:
I
acknowledge
that
I
take
you
for
the
best
Ministry
,
that
any
Nation
on
earth
enjoyeth
:
But
it
is
to
try
if
it
may
be
to
promote
our
common
Repentance
,
and
to
Reform
the
Nominal
mistaken
Reformation
,
of
those
that
have
sinned
by
extreams
;
which
by
the
assumed
name
of
Reformation
,
have
wronged
God
and
Truth
,
and
mens
Souls
,
with
the
greater
advantage
and
success
:
But
especially
,
if
it
may
be
yet
to
stop
such
from
a
sinful
progress
,
that
they
may
not
ignorantly
set
up
Popery
,
by
crying
down
the
name
,
and
persons
.
§
I.
We
have
not
sufficiently
considered
,
how
the
Popes
came
to
the
Greatness
that
they
have
attained
,
and
how
and
by
whom
it
is
kept
up
:
I
mean
,
how
much
the
zealous
Godly
Christians
did
and
do
contribute
thereto
.
1.
It
was
the
great
shame
of
other
Churches
by
multitudes
of
Heresies
,
Sects
and
Contentions
,
that
made
Rome
seem
as
a
Post
for
those
to
hold
by
,
that
had
by
turning
round
become
so
giddy
,
that
they
could
not
stand
.
2.
When
the
best
Pastors
were
persecuted
,
by
proud
Courtiers
,
erroneous
Councils
,
factious
Bishops
,
and
Arrian
Hereticks
,
because
Rome
had
more
Concord
,
Quietness
and
Power
,
they
used
to
seek
help
from
the
Bishop
of
Rome
in
their
necessity
,
and
he
was
ready
to
take
the
advantage
by
helping
them
,
to
get
the
reputation
of
Supremacy
:
So
did
he
by
Athanasius
,
and
Chrysostom
,
and
the
Eastern
Bishops
under
Valens
and
Constantius
,
though
Basil
complaineth
of
the
Western
Bishops
for
minding
them
no
more
:
The
Popes
owning
of
Augustine
and
Prosper
,
was
a
great
help
to
him
against
Pelagius
.
3.
When
the
Bishops
under
the
Pagans
had
endured
Martyrdom
,
and
Torments
,
and
Banishments
for
Christ
,
their
godly
Flocks
,
when
Christianity
had
conquered
,
thought
none
so
fit
for
honour
and
power
to
govern
and
protect
them
,
as
the
tryed
survivers
:
And
who
could
then
be
so
fit
?
And
so
it
was
first
the
most
pious
Christians
that
advanced
the
Bishops
,
and
over-advanced
them
:
And
specially
the
Roman
Bishops
,
because
very
many
of
their
Predecessors
had
been
Martyrs
and
Confessors
.
Tho'
we
had
many
able
Lay-Magistrates
here
,
which
Constantine
had
not
quickly
,
yet
those
that
put
down
Bishops
were
glad
that
the
Power
of
Institution
and
Induction
,
and
of
Universities
and
Church
Maintenance
,
should
be
in
the
hands
of
Dr.
John
Owen
,
Dr.
T.
Goodwin
,
Mr.
P.
Nye
,
Mr.
Bridge
,
Mr.
Sydrach
Sympson
,
and
such
other
.
And
if
the
disposing
of
such
advantages
for
Religion
were
now
committed
to
Dissenters
,
whom
would
they
sooner
chuse
for
Power
therein
than
their
most
esteemed
Pastors
?
3.
When
Emperors
,
Kings
and
Lords
did
pill
and
oppress
the
poor
Commons
,
(
as
in
England
in
the
Reign
of
William
the
Conqueror
▪
W.
Rufus
,
&c.
)
the
Bishops
were
the
only
men
that
by
the
Power
of
the
Pope
were
able
to
controul
them
,
and
for
the
honour
of
their
Office
,
oft
attempted
it
:
And
therefore
the
innocent
oppressed
People
were
glad
of
the
Pope's
help
and
theirs
,
to
ease
their
yoke
.
4.
It
was
the
Godly
People
to
promote
Christianity
,
and
honour
the
memory
of
the
Martyrs
and
Saints
,
that
bring
in
the
Praying
at
their
Graves
,
and
building
Altars
first
,
and
Churches
after
to
retain
the
honour
of
their
names
;
and
that
carried
and
kept
their
bones
and
cloaths
as
honourable
Relicts
,
and
recited
their
names
in
their
Service
,
and
kept
and
honoured
their
Pictures
,
and
after
prayed
to
them
.
Much
of
that
Superstition
that
is
now
most
decried
by
us
,
was
brought
by
the
most
religious
sort
.
5.
Almost
all
the
Societies
of
Fryers
and
Nuns
,
Benedictines
,
Franciscans
,
Dominicans
,
Carthusians
,
Jesuits
,
Oratorians
,
&c.
have
been
set
up
by
the
most
zealously
Religious
,
when
any
fancied
a
peculiar
way
of
strictness
,
the
Bishops
being
against
it
,
they
made
friends
to
the
Pope
to
give
them
his
Licence
to
serve
God
in
their
own
devised
way
,
and
to
have
Government
in
their
own
Society
without
the
Bishops
controul
:
And
the
Pope
craftily
granted
it
,
that
they
might
all
be
his
own
,
and
maintain
his
Power
which
they
were
necessitated
to
depend
on
.
So
Dr.
Goodwin
and
Dr.
Owen
told
King
Charles
2.
that
they
desired
of
him
but
what
the
Religious
Orders
had
of
the
Pope
.
To
serve
God
according
to
their
judgment
,
and
hold
their
Liberty
from
the
King
,
and
not
to
be
under
the
Bishops
or
Presbytery
.
More
such
instances
I
might
produce
to
shew
you
by
what
sort
of
men
much
of
Popery
came
in
,
(
but
Pride
and
Worldliness
did
most
.
)
§
II.
I
humbly
desire
it
may
be
thought
on
,
whether
some
have
not
ignorantly
given
up
the
whole
Cause
to
a
Foreign
Jurisdiction
,
by
their
Prophetical
Exposition
of
Christ's
Epistles
to
the
seven
Asian
Churches
,
Rev.
2.
&
3.
while
they
take
them
to
mean
seven
Ages
and
States
of
the
Catholick
Church
,
and
two
of
them
to
mean
the
blessed
Thousand
years
State
.
For
whether
by
the
Angel
be
meant
,
the
Bishop
alone
,
or
the
Bishop
with
his
Elders
,
or
the
Presbyters
as
a
College
,
it
is
plain
one
Governing
Power
over
each
Church
(
whether
Monarch
or
Aristocracy
)
is
there
mentioned
by
the
word
Angel
.
And
if
the
Universal
Church
have
such
in
all
Ages
,
and
that
by
Christ's
Institution
,
should
we
be
against
it
?
Even
that
which
the
Thousand
years
shall
have
?
§
III.
It
is
a
very
ordinary
Doctrine
with
us
,
that
the
Jewish
Church
was
the
Universal
then
in
Infancy
,
or
at
least
a
Type
of
it
:
And
if
so
,
that
Church
had
one
summa
Potest●s
,
both
in
Magistracy
and
Ministry
,
sacredly
Civil
and
Ecclesiastical
:
And
Christ
plainly
offered
to
gather
them
under
him
,
and
continue
their
Polity
(
tho'
not
their
Laws
,
)
and
set
up
twelve
and
seventy
over
them
accordingly
.
You
I
say
,
Though
one
Aaron
was
their
Head
,
yet
Christ
is
now
the
only
High
Priest
,
it
followeth
not
that
the
Universal
Church
must
have
one
Humane
Priest
or
King
.
I
answer
;
By
your
way
it
will
follow
,
that
it
must
have
one
Vniting
Specifying
Humane
Soveraignty
Civil
and
Ecclesiastical
.
If
Aaron
be
down
,
so
is
not
the
Sanedrim
,
Civil
or
Priestly
.
Christ
plainly
offered
to
continue
them
in
one
Visible
Body
,
by
his
choice
of
twelve
and
seventy
.
And
it
is
an
Aristocratical
Universal
Jurisdiction
that
is
as
bad
as
the
Monarchical
.
2.
Christ
was
not
a
Priest
according
to
the
Order
of
Aaron
,
but
of
Melchizedeck
.
3.
Christ
is
Universal
King
as
well
as
Priest
;
and
hath
National
Kings
under
him
supreme
:
Therefore
his
being
King
or
Priest
in
Israel
,
would
not
exclude
the
necessity
of
a
supreme
King
or
Priest
under
him
.
And
if
Israel
was
the
Catholick
Church
in
Type
or
Infancy
,
it
would
follow
that
it
also
must
have
one
such
Head
.
§
IV.
Too
few
Protestants
have
sufficiently
answered
the
Papists
Argument
fetcht
from
the
instance
of
the
Apostles
,
viz.
The
College
of
Apostles
(
Peter
called
Primus
)
were
one
Aristocratical
Governing
Power
over
the
Universal
Church
:
Ergo
such
a
Polity
was
instituted
by
Christ
.
And
Christ
never
revoked
this
institution
.
Government
as
well
as
Word
and
Sacraments
,
is
an
ordinary
work
to
be
continued
.
And
not
as
Miracles
,
Writing
Scripture
,
Witnessing
what
they
saw
and
heard
,
the
extraordinary
part
of
the
Apostles
Work
.
Ergo
in
this
they
have
Successors
.
This
is
the
plausiblest
of
all
Arguments
for
an
Universal
Jurisdiction
.
I
have
shewed
you
how
it
prevailed
with
Bishop
Guning
and
other
New
Church-men
(
I
am
not
willing
to
say
,
The
new
Church
.
)
How
it
is
to
be
answered
I
have
before
shewed
,
and
more
fully
in
my
Treatise
of
National
Churches
.
§
V.
Have
not
the
old
and
many
later
Nonconformists
advantaged
Popery
by
decrying
all
Episcopacy
or
Imparity
of
Ministers
?
When
it
is
so
plain
that
Christ
did
set
Twelve
above
Seventy
,
and
kept
up
the
number
by
Matthias
?
and
gave
power
to
Apostles
,
and
they
to
other
to
be
exercised
over
other
Churches
and
Pastors
?
And
when
it
is
apparent
that
all
the
Churches
for
many
hundred
years
,
had
Episcopal
Government
,
(
though
not
such
as
Popery
and
Tyranny
hath
since
brought
in
:
)
Those
called
Hereticks
and
Schismaticks
were
for
it
:
The
Novatians
and
Donatists
over
zealous
for
it
,
Nestorians
,
Eutychians
,
Monothelites
,
Macedonians
,
Acacians
,
and
all
the
Sects
in
the
time
of
Heathen
Persecution
:
I
find
not
that
Aerius
(
alone
excepted
)
did
ever
call
it
unlawful
,
or
saw
that
it
was
better
for
the
Churches
to
be
with
them
.
But
that
the
Bishops
and
Presbyters
Officers
were
equal
.
And
will
it
not
greatly
confirm
the
Papists
to
find
such
Protestants
reject
the
judgment
and
practice
of
all
the
ancient
Churches
,
and
differ
from
the
rest
of
the
Christian
World
.
§
VI.
But
it
advantaged
them
much
more
than
our
opinion
;
when
the
Scots
Covenant
was
imposed
as
the
necessary
terms
of
Ministry
and
Magistracy
:
Thereby
weakening
the
Protestants
by
a
doleful
Division
,
that
by
opinions
were
divided
too
much
before
.
When
so
great
a
part
of
the
Kingdom
,
Clergy
,
Gentry
and
Vulgar
were
for
the
renounced
Prelacy
,
to
shut
all
these
,
and
all
of
their
mind
that
ever
should
come
after
,
from
Ministry
and
Magistracy
,
such
men
as
Vsher
,
Beadle
,
Downame
,
Davenant
,
Brownrig
,
Ward
,
Prideaux
,
Field
,
&c.
Oh
how
many
and
how
great
!
was
this
to
unite
the
Protestants
,
and
to
strengthen
them
against
the
United
Papists
?
§
VII
.
And
alas
how
greatly
have
those
Zealous
Protestants
confirmed
the
Papists
,
and
dishonoured
the
Church
and
Christ
their
King
,
that
maintain
that
the
Church
became
Antichristian
in
Anno
300
or
400
,
or
at
least
606
,
if
not
as
soon
as
Christ
by
Constantine
took
possession
of
the
Imperial
Visible
Government
.
I
will
not
aggravate
this
as
it
deserveth
:
But
I
wonder
not
if
it
make
thousands
of
Papists
.
§
VIII
.
And
Protestants
too
many
have
greatly
hardened
Papists
,
by
too
bold
and
forced
Expositions
of
the
Apocalyps
;
and
laying
too
much
of
the
stress
of
their
Cause
on
it
(
as
that
Pagan
Rome
is
not
the
Babylon
there
meant
,
nor
that
Rome
as
the
Mother
or
Nurse
of
Pagan
Idolatry
the
Whore
;
nor
the
Pagan
Empire
the
Beast
with
seven
Heads
and
ten
Horns
,
nor
the
Pontifical
,
Oracular
,
Foretelling
,
and
Literate
Tribe
,
the
Beast
with
two
Horns
,
nor
the
Jew
and
Gentile
Miracle-working
persecuted
Christians
(
radically
Epitomized
in
Peter
and
Paul
)
the
two
Witnesses
;
and
that
Antichrist
is
spoken
of
in
the
Revelations
;
and
that
Christ
intended
it
as
a
Prophecy
of
all
the
great
Affairs
and
Changes
of
the
Church
to
the
end
of
the
World
.
]
I
say
,
laying
the
stress
of
our
Cause
on
these
,
is
next
to
giving
it
away
.
When
a
Papist
shall
call
for
the
proof
of
this
,
and
ask
whether
John
and
the
seven
Churches
understood
it
;
and
what
one
man
on
Earth
so
expounded
it
of
a
Thousand
years
,
or
a
Thousand
four
hundred
after
Christ
?
and
why
Mr.
Mede
saith
,
That
the
Waldenses
were
the
first
of
all
Mortals
that
took
the
Pope
to
be
Antichrist
.
And
whether
the
Book
was
written
for
none
but
a
few
men
that
agree
not
of
the
sence
of
it
,
so
near
the
End
of
the
World
?
]
It
will
puzzle
the
Hearers
before
all
these
,
and
many
such
Questions
are
well
Answered
.
When
we
have
so
much
plain
Evidence
against
Popery
in
the
whole
Bible
,
to
lay
it
mainly
on
these
Expositions
of
the
Revelation
,
(
where
I
find
not
three
men
in
thirty
that
differ
not
in
great
Material
Points
)
is
almost
to
betray
it
:
when
such
a
man
as
John
Fox
,
P.
111.
Vol.
1.
Sweareth
that
he
had
a
Revelation
contrary
to
much
of
this
,
which
he
repeateth
in
his
Comment
on
Revelations
.
Specially
those
that
venture
to
foretel
thence
the
Year
of
Antichrist's
fall
,
and
other
particulars
,
which
time
confuteth
,
do
expose
us
to
the
Scorn
of
Confirmed
Papists
.
§
IX
.
Protestants
have
too
often
advantaged
Popery
,
by
ill
answering
the
Question
,
Where
was
your
Church
before
Luther
?
Pleading
the
Catholick
Churches
invisibility
.
When
non
apparere
and
non
esse
are
oft
equal
in
Argumentation
:
Greatly
dishonouring
Christ
,
as
if
so
near
the
end
of
the
World
,
the
Albigenses
and
Waldenses
,
(
and
some
Papists
that
found
fault
with
the
Papal
Miscarriages
,
had
been
all
the
known
Church
for
Eleven
hundred
Years
:
To
tell
the
Mahometans
that
the
Kingdom
of
Jesus
after
so
long
endeavours
,
was
scarce
bigger
than
Wales
,
is
not
the
way
to
honour
Protestants
,
or
Christ
.
And
then
they
think
to
repair
the
dishonour
by
their
Prophecy
of
the
Millennial
Kingdom
,
which
tieth
the
knot
harder
than
before
.
§
X.
Running
from
them
into
Errours
on
the
other
extream
,
and
spotting
the
Reformation
with
many
such
Errours
,
hath
greatly
hardened
and
increased
Papists
.
Especially
those
Antinomian
or
Libertine
Opinions
,
that
overthrow
both
Christianity
and
Morality
;
and
that
which
inferreth
these
which
too
many
have
promoted
:
such
are
the
wrong
Opinions
about
Reprobation
,
and
the
Cause
of
Sin
,
and
the
extent
of
Redemption
,
and
the
false
sence
of
the
Imputation
of
Christ's
Righteousness
,
and
of
Justifying
Faith
,
and
of
the
meaning
of
Works
that
justifie
not
,
and
that
to
Believe
we
are
justified
and
elected
,
is
to
believe
God's
Word
,
or
is
Fides
Divina
;
and
that
the
Covenant
of
Grace
hath
no
Condition
,
and
is
made
only
with
Christ
,
and
that
both
obeyed
and
suffered
in
our
Person
in
Law
sence
,
so
that
we
did
in
Law
sence
suffer
in
and
by
him
,
and
yet
fulfil
all
righteousness
by
him
,
and
were
reputatively
sinless
from
first
to
last
;
that
therefore
we
are
justified
by
the
Law
of
Innocency
or
Works
that
condemneth
us
,
having
perfectly
kept
it
by
Christ
,
that
our
works
being
not
meritorious
are
not
rewardable
;
Too
many
such
Doctrines
are
Published
here
and
abroad
,
by
such
as
Maccovius
,
Cluto
,
Cocceius
and
some
before
them
.
And
when
Papists
find
one
gross
falshood
,
they
think
all
our
Religion
is
such
.
§
XI
.
It
greatly
confirmeth
Papists
when
they
find
our
Writers
falsly
to
accuse
them
,
of
any
Doctrine
which
they
hold
not
:
which
is
very
ordinarily
done
by
those
that
never
read
them
,
on
the
meer
credit
of
some
Reverend
Ministers
that
so
accused
them
before
;
For
instance
,
of
the
Point
of
Merit
,
when
men
read
their
Books
of
Self-abnegation
,
Annihilation
,
Self-abasing
,
and
Nothingness
,
renouncing
Merit
,
even
in
distributive
Justice
,
&c.
Some
have
wondered
and
said
,
How
much
further
are
the
Papists
from
trusting
to
or
boasting
of
their
Merits
,
Works
and
Holiness
than
we
are
?
§
XII
.
But
Protestants
have
no
way
promoted
Popery
more
than
by
their
manifold
Divisions
and
Sects
,
and
their
mutual
enmity
and
miscarriages
.
I
need
not
name
them
.
God
hath
made
Unity
and
Concord
so
necessary
and
amiable
to
Man
,
that
Nature
and
Grace
abhor
the
contrary
.
Satan
is
the
Divider
of
Christ's
Kingdom
:
and
a
Kingdom
divided
cannot
stand
.
Multitudes
turn
and
continue
Papists
,
not
knowing
where
among
so
many
Sects
to
fix
their
choice
,
especially
when
▪
they
see
and
hear
us
Revile
,
Censure
,
Silence
,
Imprison
and
Persecute
one
another
as
intolerable
,
they
think
they
may
do
so
by
us
all
,
and
judge
of
us
as
we
do
by
one
another
.
And
to
vilifie
us
,
is
to
value
themselves
.
Which
Sect
,
say
they
,
would
you
have
me
turn
to
,
if
I
turn
?
§
XIII
.
Specially
if
we
fall
into
odious
Scandals
as
well
as
Sects
,
the
Crimes
of
Men
seem
the
fault
of
our
Religion
,
When
they
have
recited
the
Miscarriages
here
from
1642
,
till
1660.
they
think
they
have
decided
all
the
Controversies
:
And
also
when
they
can
recite
the
Munster
Madness
,
and
others
such
.
§
XIV
.
Hath
the
Silencing
of
Two
thousand
such
Ministers
,
and
shutting
the
Church
Doors
against
desired
Unity
and
Concord
,
and
keeping
out
Candidates
,
and
giving
advantage
to
Papist
Rulers
to
give
full
liberty
for
Popery
,
done
nothing
to
its
increase
?
What
hath
done
more
to
advantage
Popery
,
by
disabling
Protestants
,
and
disgracing
their
Ministers
of
each
Party
,
and
keeping
up
the
hopes
of
Foreign
and
Domestick
Enemies
,
than
casting
the
Nation
into
a
kind
of
Intestine
Hostility
,
and
keeping
it
so
by
the
Dividing
Laws
and
Canons
?
which
though
it
was
principally
the
effects
of
secret
Popish
Projects
,
yet
had
no
Anti-Papists
by
false
Prejudice
,
Malice
,
Revenge
and
worldly
Interest
,
had
a
hand
in
the
effecting
,
and
since
in
defending
it
,
they
had
been
more
innocent
.
And
I
would
the
Provocation
had
not
driven
many
Nonconformists
into
harder
thoughts
of
Bishops
and
Liturgy
than
they
deserve
,
or
than
they
had
before
the
experience
of
their
usage
.
But
it
's
hard
when
for
Innocency
and
Duty
men
must
lye
[
and
many
die
]
in
common
Jails
,
and
have
all
they
have
taken
from
them
,
and
be
left
to
Beggary
or
Charity
,
to
keep
up
as
great
an
esteem
of
the
Authors
or
Abettors
of
such
Hostility
,
as
if
they
were
men
of
Love
and
Peace
.
When
they
see
men
Hang'd
for
taking
away
a
small
part
by
Stealth
or
Robbery
,
it
must
be
more
than
ordinary
.
Patience
and
Love
,
that
shall
cause
men
to
think
and
say
no
harm
,
even
by
honourable
and
Right
Reverend
men
,
that
even
by
Law
and
Judgment
said
to
be
just
,
shall
take
away
all
,
and
much
more
than
all
.
We
had
not
procured
hatred
by
our
importunity
in
1660
and
1661.
in
Pleading
and
Petitioning
to
prevent
all
this
,
if
the
certain
foresight
of
it
in
its
Causes
,
had
not
seemed
very
dreadful
to
us
:
And
yet
we
do
not
see
the
End
:
The
Hostility
continueth
,
if
not
increaseth
,
even
while
the
Blood
and
Flames
of
Germany
,
Hungary
,
Transilvania
,
Savoy
,
Flanders
,
and
Ireland
and
partly
Scotland
,
loudly
cry
to
us
,
Fire
,
Fire
;
and
instead
of
avoiding
the
like
,
we
are
as
busie
as
ever
to
bring
more
fewel
,
and
increase
the
flame
.
And
O
dreadful
odious
Case
!
All
is
as
for
God
,
and
Religion
and
the
Church
,
that
is
thus
done
against
God
,
Religion
,
the
Church
and
the
whole
Land
&
our
Posterity
.
§
XV.
And
by
our
several
ways
of
Unjust
and
Causeless
Impositions
,
we
have
hardened
the
Papists
in
defending
their
more
numerous
Snares
.
They
say
,
If
an
Independent
Church
may
bind
its
Members
,
to
take
their
Covenants
,
to
submit
to
thei●
popular
Examinations
and
Discipline
,
to
avoid
Communion
with
the
Parish
Churches
,
and
not
to
forsake
their
Church
but
by
tryed
Reason
or
Consent
:
And
if
a
Convocation
may
impose
what
is
done
in
England
on
terms
so
sharp
;
why
may
not
the
Pastors
and
Councils
that
have
greater
Charge
and
Power
,
do
as
much
and
more
?
§
XVI
.
The
Sectarian
weak-headed
part
of
Protestants
have
greatly
advantaged
Popery
,
by
their
ignorant
calling
every
Ceremony
,
and
Form
,
and
Opinion
that
they
distaste
,
by
the
Name
of
Antichristian
:
and
saying
,
O
this
is
Popish
,
or
taken
out
of
the
Mass-Book
;
when
some
of
them
know
not
what
Antichristianity
is
,
saving
as
every
Sin
against
Christ
is
Antichristian
,
nor
know
they
what
the
Mass-Book
is
,
nor
what
Popery
is
;
And
it
s
well
if
some
knew
better
what
Christianity
is
.
When
men
hear
that
a
Bishop
,
a
Surplice
,
a
sumptuous
Church
Edifice
,
a
Ceremony
,
the
Liturgies
,
a
Holy-day
(
and
it
's
well
if
not
the
use
of
the
Creed
and
Lord's
Prayer
)
be
Antichristian
,
they
are
tempted
to
think
that
Popery
called
Antichristianity
is
no
worse
a
thing
than
these
;
and
so
honour
Popery
,
and
deride
its
Accusers
.
I
would
these
named
were
all
the
wrongs
that
Protestants
have
done
to
the
Protestant
Cause
of
Reformation
,
and
all
that
they
have
ignorantly
done
for
Popery
.
But
we
hope
our
great
Intercessor
will
procure
forgiveness
for
them
that
know
not
what
they
do
.
But
must
the
Church
still
suffer
so
much
by
its
zealous
Friends
?
Chap.
XIII
.
What
is
the
Duty
of
all
other
Christians
towards
the
Papists
in
order
to
the
Promoting
of
the
Common
Interest
of
Christianity
?
THough
I
have
distinctly
answered
this
Question
in
the
Second
Part
of
my
Key
for
Catholicks
,
I
will
here
answer
it
again
,
lest
I
be
thought
to
run
into
Extreams
,
or
encourage
the
Extreams
of
others
;
by
all
that
I
have
here
and
elsewhere
said
.
And
as
to
the
chat
of
Ignorant
Faction
,
that
will
say
I
contradict
my self
,
I
will
answer
it
with
Contempt
and
Pity
.
§
I.
First
,
we
must
lay
deep
in
our
Minds
,
and
inculcate
on
our
Hearers
the
common
Fundamental
Truths
and
Duty
:
That
Love
is
the
Second
great
Commandment
,
like
to
the
First
:
That
it
is
the
fulfilling
of
the
Law
:
That
he
that
dwells
in
Love
dwells
in
God
,
and
God
in
him
:
That
he
that
loveth
not
his
Brother
whom
he
hath
seen
,
loveth
not
God
whom
he
never
saw
:
That
some
love
belongs
to
Enemies
,
and
much
more
to
Brethren
:
That
as
much
as
in
us
lyeth
we
must
live
peaceably
with
all
Men
:
Yea
,
and
follow
Peace
with
all
men
.
]
And
that
these
are
Duties
that
nothing
can
dispense
with
.
§
II.
We
must
acknowledge
and
commend
all
that
is
good
among
them
;
and
must
truly
understand
in
what
we
are
agreed
:
That
is
,
They
acknowledge
all
the
same
Books
of
Scripture
to
be
the
true
Word
of
God
which
we
acknowledge
.
They
own
all
the
Articles
of
the
Creed
which
we
own
:
and
of
the
Nicene
and
Constantinopolitan
Creed
.
They
own
all
the
Lord's
Prayer
,
and
all
the
Ten
Commandments
,
saving
that
they
take
the
Second
to
be
but
part
of
the
First
,
and
divide
the
Tenth
into
two
.
They
teach
in
their
Catechisms
,
all
the
Beatitudes
,
Math.
5.
and
the
Moral
Virtues
,
and
the
Graces
of
Faith
,
Hope
and
Love
,
&c.
And
he
that
practically
and
sincerely
doth
all
this
hath
many
Promises
of
Salvation
in
the
Scripture
.
§
III.
We
must
not
untruly
fasten
on
them
any
Errour
which
they
hold
not
,
nor
put
a
false
sence
on
their
words
,
though
we
may
find
many
Protestants
that
so
charge
them
;
nor
may
we
charge
that
on
the
Party
which
is
held
but
by
some
whom
others
contradict
.
How
far
many
Protestants
herein
mistake
and
rashly
wrong
them
(
In
the
Doctrine
of
Predestination
,
Free-will
,
Grace
,
Merits
,
Justification
,
Redemption
,
Perseverance
,
&c.
)
I
have
freely
shewed
in
my
Catholick
Theology
and
End
of
Doctrinal
Controversies
;
And
Ludovicus
le
Blank
after
others
hath
excellently
opened
.
§
IV.
We
must
not
take
all
the
Laity
to
own
all
that
the
disputing
Clergy
write
for
;
when
they
neither
understand
it
nor
consent
to
it
.
§
V.
As
we
must
distinguish
between
the
Essentials
of
Popery
,
and
their
Integrals
or
other
Corruptions
,
so
we
must
not
charge
any
with
the
first
meerly
for
being
guilty
of
many
of
the
other
:
Else
we
must
call
all
the
Greeks
,
Moscovites
,
Abassines
,
Armenians
,
&c.
Papists
.
§
VI.
We
must
still
distinguish
between
Christs
Catholick
Church
,
unifyed
by
his
own
Headship
only
;
and
the
Papal
Church
,
unifyed
by
a
pretended
Universal
Humane
Head
,
Monarchical
or
Aristocratical
.
And
so
we
must
distinguish
between
a
Christian
as
such
,
and
a
Papist
as
such
.
And
we
must
hold
Communion
with
Papists
in
Christianity
,
though
not
in
Popery
;
And
must
grant
that
those
that
hold
Christs
Headship
and
Christianity
more
firmly
and
practically
than
the
Pope's
Headship
and
Popery
,
and
seeing
not
the
Contradiction
,
would
renounce
the
Papacy
if
they
saw
it
,
may
be
saved
.
§
VII
.
To
profess
utter
averseness
to
all
Reconciliation
with
them
,
and
to
declare
them
no
Christians
but
Antichristians
,
that
must
be
the
Objects
only
of
our
Hostility
,
is
to
be
Adversaries
to
the
first
mentioned
Fundamentals
,
and
to
the
common
interest
of
Peace
and
Christianity
.
§
VIII
.
We
must
disclaim
their
opinion
that
say
that
the
Church
became
Antichristian
in
300
,
or
400
,
or
600
,
or
any
time
before
the
Popes
claimed
Universal
Jurisdiction
over
the
Christian
World
,
as
well
as
in
the
Roman
Empire
.
And
then
the
Papal
revolt
did
not
reach
one
half
the
Church
.
§
IX
.
We
must
not
impute
the
Papal
or
Patriarchal
Vices
and
Pride
,
to
the
generality
of
the
inferior
Bishops
,
though
in
Councils
too
many
were
very
Factious
:
For
even
a
Heathen
Amm.
Marcellinus
tells
us
the
great
difference
,
by
Papal
Pride
,
and
lower
Bishops
Humility
and
Virtue
.
§
X.
We
must
not
take
the
Question
,
whether
the
Pope
be
Antichrist
as
more
necessary
than
it
is
;
Nor
make
the
Decision
an
Article
of
Faith
,
nor
lay
more
of
the
stress
of
our
difference
on
it
than
we
ought
:
For
we
have
many
far
clearer
Arguments
against
them
from
plainer
Scriptures
.
§
XI
.
Therefore
we
must
not
force
the
vulgar
to
Disputes
with
Papists
,
without
cause
,
on
forced
Expositions
and
Suppositions
that
turn
the
Revelations
against
Rome
Papal
as
the
Babylon
and
Antichrist
there
meant
,
when
so
much
may
be
said
,
and
is
by
some
Protestants
to
make
it
likely
that
it
is
but
Rome
Pagan
that
is
there
meant
.
We
must
not
give
their
Disputers
the
advantage
of
Challenging
us
before
the
Vulgar
,
to
name
one
Man
for
a
Thousand
Years
and
more
after
Christ
,
that
expounded
the
Revelation
as
we
do
,
or
that
took
the
Pope
to
be
Antichrist
.
§
XII
.
We
must
not
imitate
the
great
Novel
Expositors
of
the
Revelation
,
that
make
the
seven
Churches
to
be
seven
States
and
Ages
of
the
Universal
Church
,
and
two
of
them
to
be
in
the
World
to
come
after
the
Conflagration
;
and
consequently
,
that
if
by
the
Angel
of
each
Church
be
meant
the
Bishop
(
either
alone
or
with
his
Elders
,
as
most
think
old
and
new
Expositors
)
then
an
Universal
Humane
Head
is
of
Gods
Institution
.
And
if
that
be
true
,
then
P●pery
will
be
right
in
its
Essentials
,
and
we
in
the
wrong
.
We
must
take
heed
therefore
of
the
ignorant
factious
Zeal
of
over-doers
,
that
make
men
Papists
by
false
opposing
them
.
§
XIII
.
We
must
take
heed
lest
we
make
any
one
falshood
a
part
of
the
Protestant
Religion
and
Reformation
(
much
less
many
plain
falshoods
as
too
many
do
)
.
For
when
Papists
find
any
such
Untruths
,
they
will
judge
of
our
Religion
in
the
main
by
those
.
§
XIV
.
We
must
see
that
in
the
Form
of
our
Government
and
Worship
,
we
own
not
Principles
of
Confusion
,
and
set
not
up
our selves
,
our
devised
terms
of
Church
Admittance
and
Communion
,
and
thereby
seem
to
justifie
such
Additions
among
Papists
and
others
.
§
XV.
We
must
live
in
Love
and
Peace
and
Concord
among
our selves
,
that
our
Fractions
,
Sects
,
and
Errours
and
envious
Oppositions
,
make
us
not
a
scorn
,
and
make
not
Papists
think
that
we
are
mad
,
and
that
there
is
no
way
to
Unity
and
Peace
but
in
Popery
,
uniting
under
one
Humane
Head
.
§
XVI
.
We
must
own
Christian
Communion
Indefinite
,
and
as
Universal
as
Capacity
alloweth
,
while
we
disown
.
Universal
Humane
Jurisdiction
.
But
we
must
understand
well
the
difference
.
We
are
ex
Authoritate
Imperantis
bound
to
obey
Jurisdiction
:
But
to
hold
Agreements
nothing
binds
us
but
God's
general
Commands
for
Peace
and
Concord
,
and
our
own
Contract
and
the
common
good
.
So
that
if
Councils
agree
on
any
thing
contrary
to
these
Ends
,
no
Church
is
bound
by
such
their
Canons
,
nor
to
consent
.
Just
as
a
Diet
of
Kings
and
States
are
free
to
consent
or
dissent
to
a
Major
Vote
,
as
the
reason
of
the
thing
requireth
(
and
no
further
)
for
the
common
advantage
of
Christianity
.
But
have
no
one
King
Universal
to
whom
they
are
all
Subjects
.
§
XVII
.
Yet
if
any
King
and
People
will
be
so
slavish
as
to
subject
themselves
to
a
foreign
King
or
Jurisdiction
,
their
own
consent
may
oblige
them
as
far
as
Self-enslaving
may
do
.
§
XVIII
.
We
must
not
deny
what
good
use
God
hath
made
of
Rome's
Grandure
,
Unity
and
Concord
:
It
's
like
else
Christianity
had
not
kept
up
such
advantages
of
strength
,
wealth
and
concord
against
the
great
Power
of
the
Mahometan
and
Heathen
Enemies
.
§
XIX
.
We
must
not
by
the
Scandals
of
some
Persons
or
Fraternities
,
be
drawn
to
think
the
rest
are
like
them
,
nor
to
deny
but
such
men
as
Bernard
,
Gerson
,
and
abundance
of
Fryars
,
and
Nuns
,
though
zealous
for
the
Roman
Concord
,
were
godly
excellent
Persons
:
Even
in
the
dark
Ages
of
their
Church
,
what
abundance
of
most
learned
School
Doctors
had
they
,
in
which
much
Piety
also
appeared
(
as
in
Bonaventure
,
Aquinas
,
Henricus
ab
Hassia
,
and
many
such
.
As
also
in
many
of
their
Bishops
,
as
Borornaeus
,
Sales
,
&c.
And
in
the
Oratorians
,
and
many
most
Learned
Jesuits
.
All
this
we
must
candidly
confess
and
honour
.
§
XX.
The
common
Interest
of
Humanity
,
Christianity
and
God's
foresaid
fundamental
Precepts
,
oblige
Protestant
and
Papist
Princes
to
Confederate
how
to
live
peaceably
among
themselves
,
and
to
unite
against
the
Common
Enemies
,
while
they
cannot
yet
agree
in
the
Points
of
Difference
.
That
so
far
as
they
are
agreed
,
they
may
walk
by
the
same
rule
.
§
XXI
.
I
think
we
should
hurt
no
Papist
in
Body
or
Goods
,
any
further
than
is
necessary
to
our
own
Defence
,
and
the
Defence
of
the
Truth
,
and
Souls
of
Men
,
and
the
Kingdoms
safety
.
But
win
them
by
Love
.
§
XXII
.
Because
a
factious
Sollicitation
of
the
ignorant
to
submit
to
their
foreign
Jurisdiction
,
is
enmity
to
Kings
,
and
States
,
and
Churches
,
as
against
their
Essential
Rights
,
the
unpeaceable
managing
of
Disputes
and
Endeavours
to
such
Treason
and
Slavery
,
may
be
as
much
restrained
by
Law
,
as
Men
may
be
restrained
from
teaching
that
Wives
must
forsake
their
Husbands
&
lie
with
other
Men
,
and
Children
forsake
their
Parents
,
and
Soldiers
their
Kings
and
Captains
,
and
all
obey
the
Pope
against
them
.
§
XXIII
.
Yet
because
they
will
say
that
we
dare
not
hear
the
truth
,
I
think
it
not
amiss
,
if
they
be
allowed
some
time
,
when
the
Rulers
think
fit
(
not
to
challenge
weak
Ministers
at
pleasure
to
Dispute
)
but
in
a
fit
Assembly
to
say
what
they
can
,
so
be
it
they
will
withal
there
hear
what
can
be
said
against
them
,
by
some
able
Divine
chosen
by
the
King
,
Bishop
or
Ministers
?
who
also
should
choose
the
time
and
place
.
These
terms
are
better
than
the
unreconcileable
Hostility
kept
up
by
the
terms
of
Antichrist
and
Heretick
.
§
XXIV
.
And
(
though
the
unlearned
have
safer
and
better
Books
enough
to
read
)
I
think
it
will
do
much
to
rectifie
mens
Judgments
that
are
inclined
to
extreams
,
and
to
mellow
and
sweeten
their
hearts
into
Christian
Love
,
if
the
Learned
would
read
the
Devotional
Pious
Writings
of
Papists
;
such
as
Bernaud
,
Gerson
,
Gerhardus
Zutphaniensis
,
Sales
,
Kempis
,
Thauleros
,
Benedictus
de
Benedictis
Regula
Vitae
;
Barbanson
,
Ferus
,
the
Oratorians
,
and
in
English
,
The
Interior
Christian
,
Parsons
of
Resolution
,
Baker
,
the
Life
of
Nerius
,
and
of
Mr.
de
Renti
,
and
other
such
.
They
would
find
there
so
much
of
God
as
would
win
their
affections
to
a
Brotherly
Kindness
,
while
they
find
so
much
of
that
which
is
in
themselves
.
Holy
breathings
after
God
,
are
savory
to
those
that
have
the
like
.
I
know
those
that
have
read
or
heard
such
books
as
these
,
that
have
said
,
How
have
we
misunderstood
the
Papists
?
If
an
esteemed
Minister
should
Preach
part
of
The
Interior
Christian.
or
such
another
book
,
and
not
tell
his
hearers
whose
it
was
,
I
doubt
not
but
many
godly
people
,
would
cry
it
up
for
a
most
excellent
Sermon
:
When
as
if
they
before
knew
that
it
was
a
Papists
they
would
run
away
.
I
do
not
by
any
of
this
encourage
any
raw
ungrounded
Protestants
to
cast
themselves
on
the
Temptation
of
Popish
Company
or
Books
:
But
that
you
may
see
that
I
write
not
this
rashly
and
without
just
cause
,
I
will
instance
in
one
Book
called
Bunnys
Resolution
;
It
was
written
by
Parsons
,
one
accounted
a
most
traiterous
Jesuite
,
and
Edmund
Bunny
Corrected
and
Published
it
;
(
and
Parsons
Reprinted
it
with
more
Popery
,
reviling
Bunny
for
being
so
bold
with
his
Book
,
as
to
spunge
out
the
Popish
Errours
.
I
have
met
with
several
eminent
Christians
that
magnified
the
good
they
had
received
by
that
Book
.
When
I
was
21
years
of
Age
,
the
Bishops
severity
against
Private
Meeting
caused
many
excellent
Christians
in
Shrewsbury
to
meet
secretly
for
mutual
Edification
:
At
one
of
these
where
was
of
Ministers
Mr.
Cradock
,
Mr.
Rich.
Simonds
,
and
Mr.
Fawler
(
cast
out
at
Bridewell
Church
since
)
Mr.
Simonds
said
,
that
there
were
some
godly
women
in
great
doubt
of
the
sincerity
of
their
Conversion
,
because
they
knew
not
the
Time
,
Means
and
Manner
of
it
,
and
desired
all
that
were
willing
to
open
the
case
of
their
own
,
to
satisfie
such
.
I
remember
but
one
that
could
tell
just
the
Time
,
Means
and
Manner
,
but
with
most
it
began
early
,
and
was
brought
on
by
slow
degrees
;
but
so
as
some
One
Time
and
Means
made
a
more
observable
change
than
any
other
:
Among
these
three
spake
their
own
case
,
that
after
many
Convictions
,
and
a
love
to
Piety
,
the
first
lively
motion
that
awakened
their
Souls
to
a
serious
resolved
care
of
their
Salvation
,
was
the
reading
of
Bunnys
Book
of
Resolution
:
These
three
were
Mr.
Fawler
,
Mr.
Michael
Old
(
for
Zeal
known
through
much
of
England
)
and
my self
.
And
having
since
heard
of
the
same
success
with
others
,
(
when
yet
now
there
be
many
Books
that
I
had
rather
read
)
I
have
reason
to
think
that
God
notified
his
will
,
that
we
should
(
instead
of
rash
hatred
)
profit
by
each
other
,
and
love
his
Word
whoever
writeth
it
.
§
XXV
.
And
we
are
the
more
obliged
to
behave
our selves
with
all
due
tenderness
to
Papists
and
all
other
exasperated
parties
,
in
the
Consciousness
of
the
aforesaid
guilt
that
we
have
fallen
under
,
to
their
hardening
and
hurt
.
Weakning
the
Protestants
is
strengthening
the
Papists
.
Repentance
is
so
hard
a
work
,
that
it
seldom
goeth
well
down
with
any
party
to
hear
of
their
sins
,
especially
the
most
heinous
,
because
they
are
most
frightful
and
odious
.
But
yet
it
is
so
necessary
a
work
to
Repent
,
necessary
to
the
sinners
,
and
necessary
to
this
Land
,
that
a
Dying
Minister
of
Christ
(
who
daily
lamenteth
his
own
sin
)
should
not
for
fear
of
the
anger
or
reviling
of
the
impenitent
,
omit
so
necessary
a
work
,
while
Danger
and
yet
Hope
seem
to
tell
us
that
this
is
the
time
.
Having
oft
done
it
to
the
displeasing
of
many
,
I
will
,
though
it
yet
displease
,
add
this
brief
warning
.
If
the
remembrance
of
the
years
1643
to
1660.
of
all
that
was
done
in
England
,
Wales
and
Scotland
,
against
Order
,
Peace
,
Government
,
Ministry
,
sound
Doctrine
and
Discipline
,
by
the
Sectarian
Army
and
the
Antinomian
,
Anabaptist
and
Separating
Ministers
and
People
that
encouraged
them
,
and
the
fatal
end
they
came
to
without
any
bloodshed
to
overcome
them
,
and
the
consequent
changes
:
I
say
if
all
this
convince
not
the
Separating
Sectarian
sort
of
professors
,
that
they
have
been
heinously
injurious
to
the
Protestant
interest
,
and
have
ignorantly
kept
up
the
life
of
Popish
hopes
,
I
know
not
what
means
can
convince
such
men
.
II.
And
if
after
all
the
Miseries
of
former
divisions
and
uncharitable
violence
,
before
and
in
the
Wars
,
those
that
have
added
the
greater
burdens
,
and
revengefully
done
what
I
love
not
so
oft
to
mention
,
by
Laws
,
execution
and
additional
reproach
,
upon
Corporations
,
Churches
,
Universities
,
Ministers
,
and
brought
and
yet
keep
the
Land
by
resolved
obstinacy
,
in
its
divided
dangerous
sinful
state
,
and
lock
up
their
Church
door
against
desired
Unity
and
Concord
,
and
all
this
for
nothing
,
but
to
justify
the
revengeful
changers
and
their
own
complying
acts
,
I
say
again
,
and
again
,
if
all
this
after
the
last
thirty
years
experience
added
to
all
before
,
seem
to
the
guilty
no
wrong
to
the
Protestant
interest
,
nor
to
the
Nations
Peace
and
Hopes
,
nor
any
advantage
to
Popery
,
nor
any
sin
against
Christ
in
his
Servants
,
the
Lord
take
some
extraordinary
effectual
way
,
to
convince
,
heal
and
save
so
blind
and
obdurate
a
people
:
for
I
see
no
hope
of
ordinary
means
.
The
God
of
Peace
have
mercy
upon
an
Ignorant
Vnpeaceable
World
,
and
prepare
us
by
Faith
,
Hope
and
Love
for
the
World
of
Love
and
Peace
.
Amen
.