An
HISTORICAL
DEFENCE
OF
THE
Reformation
;
Against
a
Book
Intituled
,
Just
Prejudices
against
the
CALVINISTS
.
THE
FIRST
PART
:
Wherein
it
is
shewn
,
that
our
Ancestours
were
obliged
to
Examine
by
themselves
,
the
state
of
Religion
,
and
of
the
Church
in
their
Days
.
CHAP.
I.
General
Considerations
upon
this
Controversy
.
The
Division
of
this
Treatise
.
IT
is
not
difficult
to
understand
,
why
those
who
were
possest
of
the
Government
of
the
Western
Church
in
the
days
of
our
Fathers
,
and
those
who
have
since
succeeded
them
in
the
Church
of
Rome
,
have
thought
themselves
so
much
concerned
to
oppose
the
Reformation
.
It
would
oblige
them
,
to
strip
themselves
of
that
Soveraign
and
and
absolute
Authority
which
they
had
Usurped
,
and
by
which
they
had
disposed
the
Consciences
of
men
to
their
wills
:
And
it
would
force
them
to
give
an
Account
of
that
Publick
management
which
they
held
in
their
hands
,
and
no
person
is
ignorant
that
,
that
is
a
thing
of
all
others
in
the
World
most
intolerable
to
those
persons
who
have
made
a
Secular
Empire
of
the
Government
of
the
Church
.
As
those
Interests
have
made
them
lay
hold
of
all
they
could
to
defend
themselves
,
so
they
have
raised
a
new
Controversy
,
touching
the
Right
that
our
Fathers
had
to
reform
themselves
.
They
demand
of
us
who
our
Reformers
were
?
from
whence
they
came
?
and
what
Call
they
had
for
so
Great
a
Work
?
They
accuse
them
to
have
been
Rebels
and
Schismaticks
,
who
lifted
themselves
up
against
the
Authority
of
their
Mother
the
Church
,
and
broke
the
sacred
bond
of
the
Christian
Communion
.
They
have
defamed
their
persons
as
much
as
ever
they
could
,
and
have
laid
to
their
charge
the
most
wicked
manners
,
to
the
end
they
might
render
them
odious
.
In
fine
,
they
have
put
forward
,
all
that
they
could
believe
capable
,
of
retaining
the
people
in
a
blind
submission
,
and
hindring
them
from
entring
upon
any
Examination
of
the
Matters
of
Religion
.
But
,
blessed
be
God
,
that
notwithstanding
all
the
endeavours
they
have
hither
to
made
on
a
subject
that
has
exhausted
all
the
subtilties
of
the
Schools
,
the
Justice
of
our
Cause
,
which
is
the
same
with
that
of
our
Fathers
,
has
not
receiv'd
the
least
prejudice
;
and
we
can
even
assure
our selves
,
that
there
has
been
nothing
said
,
the
weakness
and
impertinency
of
which
,
may
not
easily
be
display'd
,
to
the
bare
light
of
common
sence
.
For
,
either
those
things
which
our
Fathers
rejected
,
and
which
we
reject
with
them
,
are
in
deed
Errors
,
Superstitions
,
and
Inventions
of
men
,
as
we
believe
them
to
be
,
or
they
are
not
.
If
they
are
not
,
we
will
be
the
first
that
shall
Condemn
the
Reformation
,
and
when
they
shall
let
us
see
that
on
the
contrary
they
are
the
Truths
,
and
right
worship
that
belong
to
the
Christian
Religion
,
we
shall
be
very
ready
to
receive
them
.
But
if
in
deed
they
are
Errors
and
Corruptions
,
as
we
are
perswaded
they
are
,
with
what
Reason
can
any
man
demand
by
what
right
we
rejected
them
,
since
it
is
all
one
as
to
demand
what
right
we
have
to
be
good
men
,
and
to
take
care
of
our
own
Salvation
?
We
may
see
then
from
thence
,
that
all
those
Evasions
,
are
nothing
else
but
vain
wranglings
,
and
that
we
ought
always
to
examine
those
Tenets
that
are
Controverted
,
for
the
Justice
or
Injustice
of
the
Reformation
intirely
depends
on
their
Truth
or
Falshood
.
If
we
have
right
at
the
Foundation
,
they
ought
not
to
raise
a
contention
about
the
Form
;
for
to
be
willing
,
to
believe
in
God
according
to
the
purity
of
his
word
,
and
to
be
ready
to
serve
him
sincerely
,
are
the
things
to
which
we
are
all
obliged
,
and
which
cannot
be
condemned
,
in
whomsoever
they
are
found
,
as
on
the
contrary
side
,
to
harden
one's
self
in
Errors
,
to
practise
a
false
Worship
,
and
to
expose
one's
self
to
the
danger
of
Damnation
under
pretence
of
observing
some
Formalities
,
is
such
a
guidance
of
one's
course
,
as
can
never
be
Justified
.
It
will
here
be
to
no
purpose
,
that
they
say
,
that
in
this
Controversy
concerning
the
Justice
of
the
Reformation
,
they
do
not
suppose
that
we
have
any
reason
in
the
Foundation
of
it
;
but
that
on
the
contrary
,
they
have
a
mind
to
let
us
see
that
we
have
no
right
at
all
in
the
Foundation
,
since
we
have
none
at
all
in
the
Form
;
and
that
they
would
only
say
,
that
those
things
,
which
we
call
Errors
,
and
a
false
Worship
,
are
not
so
indeed
as
we
imagine
them
to
be
;
since
they
are
the
Institutions
of
a
Church
that
can't
Err
,
and
to
whose
Authority
we
ought
absolutely
to
submit
our selves
.
This
is
,
in
my
judgment
,
the
course
that
not
long
since
an
Author
has
took
,
in
a
Book
Intitled
,
Just
Prejudices
against
the
Calvinists
.
For
he
pretends
to
conclude
that
our
Religion
is
faulty
in
the
very
Foundation
,
because
there
are
Errors
in
the
manner
of
our
Reformation
,
and
that
those
things
which
we
reject
as
Errors
,
are
the
Truths
that
we
ought
to
believe
,
because
we
ought
to
acquiesce
in
the
Authority
of
the
Church
of
Rome
.
But
that
can
never
hinder
us
from
coming
to
a
discussion
of
the
Foundation
it self
,
separated
from
all
Forms
,
and
from
all
prejudices
:
for
when
these
Gentlemen
have
reasoned
against
us
after
this
manner
,
You
are
faulty
in
the
very
Foundation
,
because
you
have
not
had
right
in
the
Form
;
we
oppose
to
that
,
this
other
Reasoning
,
whose
consequence
is
not
less
Valid
,
as
to
the
subject
about
which
it
is
concerned
,
We
have
not
done
wrong
in
the
manner
,
because
we
have
right
in
the
Foundation
.
And
when
they
tell
us
,
That
which
you
call
our
Errors
,
Transubstantiation
,
Adoration
of
the
Host
,
Purgatory
,
&c.
they
are
not
Errors
,
since
we
cannot
Err
,
we
Answer
them
,
You
can
Err
,
because
the
Transubstantiation
;
the
Adoration
of
the
Host
,
the
Pargatory
,
&c.
that
you
teach
,
are
Errors
.
And
when
they
reply
,
You
ought
to
believe
that
which
we
teach
you
,
because
you
ought
to
acquiesce
and
rest
in
our
Authority
;
we
rejoyn
again
,
We
ought
not
to
acquiesce
in
your
Authority
,
because
you
teach
us
those
things
which
we
ought
not
to
believe
.
In
these
two
ways
of
Reasoning
,
it
is
certain
that
ours
is
the
more
equal
,
the
more
just
,
and
more
natural
.
For
it
is
by
far
the
more
just
and
natural
,
that
the
Judgment
of
those
Formalities
should
depend
on
the
highest
Interest
that
can
be
in
the
World
,
which
is
that
of
the
glory
of
God
,
and
ourown
Salvation
;
then
on
the
contrary
,
to
make
the
glory
of
God
,
and
our
own
Salvation
,
to
depend
upon
some
Formalities
.
It
is
far
more
reasonable
to
judge
of
the
Infallibility
that
the
Church
of
Rome
pretends
to
by
the
things
that
she
teaches
,
then
to
judge
of
the
chings
that
she
Teaches
by
a
pretence
of
her
Infallibility
.
But
although
these
two
ways
were
equally
Natural
,
and
equally
Reasonable
,
they
can
not
deny
,
that
that
which
at
first
drew
nearer
to
the
Examen
of
the
Foundation
were
not
more
sure
,
and
that
all
good
men
who
ought
to
neglect
nothing
conducing
to
their
Salvation
,
were
not
bound
to
enter
into
it
,
in
Order
to
the
avoiding
of
Errors
.
They
Propose
on
one
side
for
a
Principle
,
the
Authority
of
the
Church
of
Rome
,
against
which
there
are
a
thousand
things
to
be
said
;
on
the
other
side
we
Propose
,
the
Authority
of
God
himself
speaking
in
those
Scriptures
,
which
all
Christians
receive
,
and
which
the
very
Enemies
of
Christianity
respect
;
who
will
dare
to
deny
that
in
this
Opposition
,
it
were
not
more
sure
to
side
with
that
part
,
which
rules
all
by
the
Authority
of
God
?
You
may
deceive
your selves
,
say
they
,
in
taking
that
for
the
word
of
God
,
which
is
not
so
.
And
are
not
you
,
answer
we
,
more
liable
to
deceive
your selves
,
in
taking
that
for
the
Church
of
God
,
which
is
not
so
,
and
in
taking
those
for
Infallible
,
who
are
no
ways
so
?
There
is
far
greater
Reason
to
hope
that
God
will
then
assist
you
with
the
illumination
of
his
Spirit
,
when
with
humility
you
search
out
the
sence
of
the
Scriptures
,
which
you
are
so
often
commanded
to
do
,
then
when
you
search
them
through
humane
prejudices
,
to
submit
your
Consciences
to
a
certain
Orde
of
Men
,
whom
God
has
never
told
you
that
they
ought
to
be
the
Masters
of
your
Faith
.
After
all
,
if
they
will
make
use
of
the
Authority
of
the
Church
of
Rome
,
and
the
pretended
faults
of
our
Reformation
,
as
an
Argument
sufficient
to
let
us
see
that
those
things
which
we
call
Errors
are
not
really
so
,
they
can
demand
nothing
more
of
us
,
then
to
set
down
this
proof
in
its
order
with
the
rest
,
and
maturely
to
consider
it
in
its
turn
,
before
we
determine
our selves
.
But
to
pretend
that
that
ought
to
hinder
us
from
considering
also
the
proofs
on
the
contrary
side
,
by
which
we
may
see
that
those
things
that
we
call
Errors
are
really
so
,
this
were
an
injust
pretence
and
bordering
on
[
the
greatest
]
rashness
.
For
the
Authority
of
the
Church
of
Rome
,
and
the
pretended
faults
of
the
Reformation
,
whatsoever
they
be
,
are
not
Principles
so
demonstrative
and
so
evident
among
Christians
,
that
after
them
,
they
ought
to
hear
nothing
more
.
We
ought
then
to
yield
to
this
proof
,
its
place
in
our
discussion
,
but
without
any
prejudice
as
to
those
that
may
be
drawn
for
or
against
the
very
Tenets
that
are
contested
,
which
ought
to
be
first
examined
,
as
the
more
natural
and
most
decisive
.
That
being
so
,
I
hold
,
that
that
which
they
have
set
before
us
will
be
to
no
purpose
at
all
.
For
if
from
the
Examination
that
we
shall
make
of
those
matters
in
themselves
,
it
results
,
that
those
things
are
not
Errors
which
we
have
rejected
as
such
,
but
Christian
Truths
,
we
have
no
further
need
either
of
the
Authority
of
the
Church
of
Rome
,
or
of
the
prejudices
against
the
Reformation
,
The
Reformation
is
sufficiently
overthrown
.
And
if
on
the
contrary
,
it
results
,
that
those
are
Errors
,
all
the
Authority
of
the
Church
of
Rome
,
and
all
the
prejudices
in
the
World
,
shall
not
be
able
to
perswade
men
of
good
understandings
that
they
are
Truths
,
and
by
consequence
that
the
Reformation
is
not
just
,
for
it
is
always
just
to
extirpate
Errors
.
It
seems
to
me
,
to
appear
already
,
that
that
debate
which
they
have
raised
against
us
about
the
Justice
of
our
Reformation
,
and
our
separation
from
the
Church
of
Rome
,
is
rather
a
field
wherein
they
would
busy
themselves
in
subtilties
and
declamations
,
to
amuse
the
People
,
then
a
just
Controversy
whence
one
might
justly
expect
any
profit
.
Yet
,
as
those
subtilties
and
declamations
,
how
vain
and
false
soever
they
are
,
fail
not
of
finding
applause
in
the
World
,
and
always
making
some
impressions
on
the
minds
of
men
,
we
acknowledge
the
too
great
effect
that
they
have
produced
,
which
is
that
the
greatest
part
of
those
of
the
Church
of
Rome
look
upon
us
as
Schismaticks
,
and
think
that
we
have
disturbed
the
peace
of
the
Family
of
God
,
and
violated
the
right
of
that
Religious
Society
which
had
united
us
with
them
.
The
Idea
which
they
form
of
our
Religion
appears
not
half
so
odious
to
them
.
After
what
manner
they
have
disguised
us
,
the
most
equitable
among
them
discern
,
and
fail
not
sometimes
freely
to
confess
the
same
,
that
we
have
all
Doctrines
that
are
necessary
to
mens
Salvation
,
that
our
Worship
,
as
plain
as
it
is
,
has
nothing
which
does
not
tend
to
nourish
in
their
hearts
a
true
Piety
and
a
solid
Vertue
,
and
that
as
to
the
Form
of
our
Government
it
has
nothing
so
remote
,
either
from
prudence
,
or
from
equity
or
from
the
Charity
that
Jesus
Christ
has
recommended
to
us
.
But
it
is
a
far
different
Idea
which
they
Form
within
themselves
of
our
Separation
,
for
it
becomes
insupportable
to
them
,
when
they
compare
it
with
the
Specious
name
of
a
Church
,
that
ought
to
command
the
Veneration
of
all
Holy
men
.
So
that
this
is
most
ordinarily
the
matter
of
their
reproaches
,
which
they
the
more
exaggerate
as
a
thing
about
which
they
imagine
we
have
not
the
least
shew
wherewith
to
defend
our selves
;
I
dare
affirm
that
as
to
the
far
greater
part
,
that
is
the
chiefest
and
almost
the
only
matter
,
that
makes
them
appear
so
much
Exasperated
against
us
.
It
is
necessary
then
that
we
justify
our selves
,
and
that
we
clear
to
their
minds
that
honour
which
we
have
,
not
only
to
live
among
them
in
the
same
civil
Society
,
but
also
to
depend
on
their
lawful
Authority
in
respect
of
those
humane
affairs
wherein
we
are
engaged
.
Our
own
Innocence
commands
it
of
us
;
not
to
say
that
the
inheritance
which
we
have
received
from
our
Fathers
is
of
a
value
sufficiently
great
,
to
merit
a
defence
,
after
what
manner
soever
they
attack
it
.
We
ought
then
to
indeavour
to
let
them
see
,
that
that
which
they
are
made
to
believe
concerning
us
,
is
nothing
but
a
false
imputation
,
that
we
have
an
infinitly
greater
respect
for
the
Church
,
then
any
of
those
who
oppose
themselves
to
hinder
its
Reformation
;
that
their
Maxims
tend
to
the
Ruin
of
the
Church
,
where
ours
tend
only
to
preserve
it
;
that
our
Separation
from
Rome
is
nothing
else
but
an
effect
of
that
Love
and
Jealousy
that
we
have
for
the
Church
,
and
that
it
will
be
most
unjust
if
they
shall
hate
us
upon
an
account
,
that
ought
on
the
contrary
to
draw
from
them
all
their
esteem
and
Love
toward
us
.
It
is
then
about
this
,
that
we
intreat
that
they
would
calmly
hear
us
,
and
judge
us
without
passion
,
and
without
interest
,
in
the
fear
of
that
God
,
whom
we
all
acknowledge
for
our
Soveraign
Judge
.
Those
who
always
act
against
us
with
a
pride
that
hurries
them
away
,
and
who
have
resolved
to
condemn
us
,
and
to
the
uttermost
of
their
power
to
destroy
us
what
ever
we
say
,
will
not
possibly
take
our
request
to
be
just
,
and
in
that
Case
we
shall
content
our selves
as
to
them
,
with
the
Testimony
of
our
Consciences
,
which
perswades
us
not
only
that
God
will
not
condemn
us
for
having
been
Reformed
,
but
also
that
he
certainly
will
,
if
we
do
not
in
that
follow
the
sence
of
our
hearts
.
But
there
are
yet
enough
persons
in
the
Church
of
Rome
of
too
much
equity
to
follow
the
Examples
of
such
a
sort
of
People
;
these
equitable
persons
are
those
of
whom
we
demand
that
hearing
,
and
that
same
equity
,
and
moderation
,
of
which
they
make
such
profession
,
and
which
the
importance
of
the
subject
treated
on
,
challenges
them
to
yield
us
.
We
shall
tell
them
nothing
which
shall
not
be
founded
,
either
on
matters
of
fact
known
to
all
,
or
upon
the
inviolable
principles
of
Religion
,
or
upon
the
light
of
Common
sence
.
To
set
down
this
matter
in
some
order
,
I
propose
to
my self
to
make
evident
these
four
Propositions
.
1.
That
our
Fathers
,
had
both
right
and
obligation
to
examine
the
State
of
Religion
,
and
the
Latin
Church
,
such
as
it
was
in
their
days
.
2.
That
the
Reformation
which
they
made
was
just
and
lawful
.
3.
That
in
Reforming
themselves
they
had
right
,
and
were
bound
to
separate
themselves
from
the
Church
of
Rome
.
4.
That
in
Reforming
and
Separating
themselves
they
had
right
,
and
obligation
to
maintain
among
themselves
a
Christian
Society
by
publick
Assemblies
,
and
the
exercise
of
the
Ministry
.
I
do
not
pretend
that
in
Treating
of
these
four
Propositions
I
have
exhausted
all
my
subject
,
but
yet
I
hope
that
there
will
be
few
Questions
that
have
some
Relation
to
it
,
which
I
do
not
sufficiently
touch
upon
,
and
few
Objections
which
I
do
not
▪
answer
.
I
will
particularly
answer
to
all
those
that
are
contained
in
that
Book
of
Prejudices
,
as
the
order
of
the
matters
that
I
Treat
of
,
shall
present
them
to
me
;
none
of
which
will
begin
to
oppose
themselves
till
the
seventh
Chapter
,
because
that
Author
having
passed
by
in
silence
a
great
many
things
that
belong
to
the
Foundation
of
this
Controversy
,
it
will
be
necessary
to
touch
upon
them
before
we
go
any
farther
.
CHAP.
II.
That
the
State
of
the
Government
of
the
Latin
Church
some
Ages
ago
,
gave
to
our
Fathers
Prejudices
,
of
its
Corruption
in
Doctrine
and
Worship
,
sufficient
to
drive
them
more
nearly
to
Examine
their
Religion
.
AS
our
Fathers
did
not
Reform
themselves
,
but
by
following
the
Examination
which
they
made
of
Religion
,
such
as
it
was
in
their
days
,
and
as
they
did
not
enter
upon
that
Examination
but
by
the
Prejudices
which
they
received
that
its
state
was
extreamly
corrupted
,
it
is
necessary
to
our
judging
of
their
Conduct
,
to
consider
in
the
first
place
,
of
what
nature
and
force
those
Prejudices
were
,
whether
they
were
just
,
or
unjust
,
rash
or
reasonable
,
and
whether
they
justly
led
our
Fathers
to
make
a
more
particular
Reflection
upon
that
which
they
taught
them
.
It
shall
be
then
by
this
Fundamental
Question
that
we
will
begin
,
and
first
propose
the
Prejudices
that
the
corrupted
estate
of
the
Ecclesiastical
Government
gave
them
some
Ages
before
;
and
afterwards
we
shall
consider
those
that
the
same
External
State
of
Religion
furnisht
them
with
.
But
because
this
matter
will
engage
us
to
declare
those
Truths
,
which
it
may
be
will
not
be
agreeable
to
all
the
World
,
they
ought
to
remember
that
we
are
within
the
bounds
of
a
just
and
natural
defence
,
having
been
publickly
provoked
to
it
,
by
a
Famous
Book
,
which
is
alledged
on
all
occasions
with
great
boasting
;
and
that
that
Book
in
assaulting
us
with
Prejudices
has
furnisht
us
with
the
very
same
Example
,
to
defend
our
Ancestours
likewise
by
Prejudices
,
and
that
it
will
be
a
strange
injustice
,
if
while
on
the
one
side
they
charge
us
with
such
foul
accusations
,
they
will
not
allow
us
on
the
other
side
to
declare
those
things
that
are
essential
to
our
justification
.
We
will
declare
them
then
,
but
no
otherwise
then
Historically
,
and
upon
the
proper
Testimony
of
those
Authors
which
the
Church
of
Rome
approves
,
with
a
design
rather
[
nakedly
]
to
shew
them
,
then
[
subtilly
]
to
represent
or
exaggerate
them
.
In
the
first
place
,
Our
Fathers
beheld
,
that
instead
of
having
kept
that
Evangelical
simplicity
which
Jesus
Christ
and
his
Apostles
had
so
much
recommended
by
their
Sermons
,
and
their
Examples
,
they
had
on
the
contrary
framed
the
Government
of
the
Church
,
according
to
the
Platform
and
Model
of
Secular
Empires
:
They
saw
an
almost
innumerable
Company
of
Dignities
,
elevated
by
Pompous
Titles
,
Canons
,
Honours
,
Preeminencies
and
Priviledges
,
upheld
by
the
vast
Riches
and
the
Splendor
of
the
World
,
and
all
of
them
together
depending
on
a
Soveraign
High-Priest
who
had
lifted
himself
up
above
the
whole
Church
,
as
its
rightful
Monarch
,
yea
as
a
Divine
Monarch
,
whose
words
must
be
Laws
,
and
whose
Laws
Oracles
,
who
pretended
to
reign
not
only
over
the
external
Actions
of
men
,
but
to
Lord
it
also
over
their
Souls
,
and
their
Consciences
,
and
who
left
nothing
so
reserved
in
the
deepest
and
most
inward
motions
of
the
Soul
,
of
which
he
did
not
demand
its
Subjection
.
It
had
been
very
hard
,
if
our
Fathers
had
not
found
in
the
midst
of
the
Grandeur
of
this
Body
so
ordered
,
somthing
very
much
alien
to
the
natural
Aspect
of
the
Church
of
Jesus
Christ
,
which
is
much
rather
a
Ministry
,
then
an
Empire
,
in
respect
of
its
External
Government
.
Indeed
,
if
Jesus
Christ
had
had
a
design
to
have
established
such
a
Dominion
as
our
Fathers
beheld
established
,
he
had
never
told
his
Disciples
that
which
he
said
to
them
,
The
Kings
of
the
Gentiles
exercise
Lordship
over
them
;
and
they
that
exercise
Authority
upon
them
are
called
Benefactours
.
But
it
shall
not
be
so
with
you
:
but
he
that
is
great
among
you
let
him
be
as
the
less
,
and
he
that
is
chief
,
as
he
that
doth
serve
.
St.
Peter
would
never
have
said
to
the
Pastors
of
the
Church
that
which
he
told
them
,
Feed
the
stock
of
Jesus
Christ
which
is
committed
to
you
,
not
as
being
Lords
over
God's
Heritage
.
It
had
then
already
from
thence
,
in
that
very
Dominion
,
a
great
sign
of
its
Corruption
.
It
was
an
evil
,
but
an
evil
that
discover'd
divers
others
.
For
it
had
this
appearance
with
it
,
that
the
Spirit
of
the
World
had
got
possession
of
the
Ministers
of
the
Church
,
till
it
made
them
forget
what
they
were
in
their
first
Institution
,
beyond
which
it
had
made
them
often
commit
many
outrages
.
2.
They
had
not
contented
themselves
to
establish
a
Spiritual
Dominion
upon
the
plat-from
of
Secular
ones
,
unless
they
joyned
the
very
Temporal
one
it self
to
it
.
The
greater
part
of
the
Bishops
were
become
Lords
properly
so
called
,
and
even
some
of
them
had
got
to
be
Soveraign
Princes
,
with
the
Titles
and
Preregatives
of
other
Princes
and
Lords
,
without
any
difference
:
had
not
the
Popes
themselves
done
far
better
,
if
they
had
put
themselves
in
possession
of
that
which
they
now
call
the
State
of
the
Church
under
the
quality
of
Temporal
Lords
and
Monarchs
?
I
will
not
mention
by
piece-meal
the
Disorders
the
Complaints
,
the
Contentions
,
the
Wars
that
this
Spirit
of
Temporal
Dominion
has
raised
:
This
is
not
my
design
.
It
is
sufficient
for
me
to
remark
,
that
one
can
scarce
give
a
more
certain
Character
of
the
Corruption
of
a
Church
,
then
that
.
For
where
that
Spirit
reigns
,
it
is
by
that
,
that
men
will
easily
bring
in
Errors
and
Superstitions
,
at
least
those
that
can
bring
them
any
advantage
,
and
those
that
have
a
tendency
to
adjust
the
Crown
with
the
Miter
,
and
the
worldly
Grandeur
with
the
Dignities
of
the
Church
.
It
is
not
very
easy
in
such
a
state
to
be
studiously
watchful
over
the
Flock
,
and
much
less
to
repel
the
Doctrines
,
the
Customes
,
and
the
Maximes
that
can
any
ways
advance
or
favour
that
Elevation
.
3.
Covetousness
is
almost
always
inseparable
from
Ambition
.
They
are
those
two
things
that
nourish
and
mutually
sustain
one
another
.
So
,
our
Fathers
saw
them
reigning
together
through
a
long
tract
of
time
among
the
Church-men
.
I
will
not
here
speak
of
the
complaints
which
they
made
many
Ages
ago
of
the
Avarice
of
the
Court
of
Rome
,
because
I
shall
mention
something
about
them
hereafter
in
this
Discourse
.
I
will
only
say
,
that
those
Complaints
were
universally
extended
to
all
the
Clergy
,
whom
they
reproacht
with
an
insatiable
greediness
of
heaping
up
of
Riches
.
The
vast
stocks
they
had
gained
,
the
great
Cares
they
took
to
hinder
an
Alienation
,
and
procure
an
increase
,
would
not
possibly
be
the
worst
proofs
.
But
as
that
evil
spread
it self
very
far
,
so
it
was
lamented
for
a
long
time
after
,
They
feed
on
the
sins
of
my
people
,
said
St.
Bernard
,
who
lived
Cant.
Serm.
77.
Item
,
Serm.
33.
Nicol
.
Cusan
.
lib.
3.
de
Concord
.
Cath.
c.
29.
in
the
twelfth
Century
,
that
is
to
say
,
they
require
money
for
their
sins
,
without
making
any
other
account
of
the
Sinuers
,
Who
of
the
Clergy
may
you
not
observe
far
more
careful
to
empty
the
Purses
of
those
set
under
them
,
then
to
destroy
their
Vices
?
A
disorderly
Appetite
of
those
Lands
that
are
annexed
to
the
Churches
,
said
Cardinal
Cusanus
,
dwells
at
this
day
in
the
hearts
of
the
aspiring
Bishops
,
so
that
we
see
them
do
that
openly
after
their
promotion
,
which
they
secretly
coveted
before
.
All
their
Care
is
for
the
Temporal
,
and
nothing
for
the
Spiritual
.
But
this
was
never
the
mind
of
the
Emperours
.
They
did
not
then
think
that
the
Spiritual
affairs
would
be
ingulpht
in
the
Temporal
,
when
they
gave
those
goods
to
the
Churches
.
So
,
our
Fathers
were
but
too
well
acquainted
with
that
Spirit
of
Avarice
with
animated
the
Governours
of
the
Church
in
their
Days
,
and
every
one
knows
that
one
of
the
matters
that
very
much
Scandalized
them
,
and
made
them
deliberately
examine
the
state
of
Religion
,
was
the
Traffick
of
Indulgences
.
In
effect
what
likelyhood
was
there
,
that
a
Vice
that
corrupts
all
things
,
and
which
St.
Paul
calls
the
root
of
all
evil
,
and
elsewhere
a
kind
4.
Our
Fathers
discern'd
a
prodigious
neglect
of
the
Functions
of
the
Ministry
joyn'd
with
that
Covetousness
.
For
a
Preaching
Bishop
was
for
a
long
time
so
rare
,
that
it
was
altogether
unusual
.
The
Care
of
the
poor
,
the
visiting
of
the
sick
,
the
comforting
the
Afflicted
,
the
correcting
the
Ignorant
,
the
studying
of
the
Scriptures
,
and
all
the
other
offices
belonging
to
the
Pastoral
Crosier
,
were
,
if
not
quite
quite
abandoned
,
yet
at
least
extremly
neglected
,
All
was
may
almost
reduc't
to
saying
of
the
service
as
one
speak
,
and
to
reading
of
the
Administration
of
the
Sacraments
,
&
the
Formularies
of
a
Liturgy
,
which
a
very
few
of
the
People
understood
,
and
neither
he
himself
sometimes
who
read
it
before
them
.
It
was
this
that
made
Nicholas
de
Clemangis
Archdeacon
of
Bayeux
,
who
flourished
in
the
beginning
of
the
fifteenth
Centuary
,
to
say
,
that
the
study
of
the
Holy
Scriptures
,
and
those
who
taught
them
were
derided
by
all
,
and
that
which
is
yet
more
amazing
,
is
that
it
is
chiefly
the
Bishops
that
scoff
at
them
,
preferring
their
own
Traditions
to
the
Ordinances
of
God
.
Now
a
days
,
the
charge
of
Preaching
which
is
an
Office
so
admirable
and
so
glorious
,
and
which
heretofore
belonged
to
the
Pastours
only
,
is
now
thought
so
vile
by
them
,
that
there
is
nothing
which
they
judge
more
unworthy
of
their
Grandeur
,
and
to
bring
more
reproach
to
their
Dignity
.
He
adjoyns
,
that
they
made
no
difficulty
openly
to
profess
,
that
it
belonged
only
to
the
begging
Fryars
to
Preach
,
and
not
to
them
.
But
this
Negligence
did
not
spring
up
in
that
Age
of
the
Reformation
,
nor
in
that
,
that
immediatly
preceded
it
,
for
since
the
ninth
Century
the
Pastors
of
the
Church
have
been
extream
slack
in
dressing
the
Vineyard
of
our
Lord
.
Which
could
not
but
have
made
way
for
false
Doctrines
and
Superstitions
,
and
have
caused
a
very
great
alteration
in
Religion
.
5.
Ignorance
was
one
inevitable
Consequence
of
that
carelessness
of
the
Ministers
of
the
Church
,
that
is
to
say
,
that
which
of
all
things
in
the
world
was
the
most
improper
to
engage
any
to
have
relied
on
their
Conduct
,
and
to
have
rested
assured
of
the
sincerity
of
their
instructions
.
This
Ignorance
was
very
great
and
very
general
,
in
the
time
of
our
Fathers
,
and
the
most
prejudiced
of
our
Adversaries
will
not
deny
it
.
But
it
had
began
a
great
while
before
their
days
,
as
it
appears
,
from
the
Barbarism
of
the
Schools
,
and
from
the
matter
and
stile
of
the
greatest
part
of
the
Books
that
the
preceding
Age
had
produced
,
and
from
the
express
Testimony
of
divers
Authours
.
The
Church
of
God
,
saith
St.
Bernard
,
every
day
in
divers
manners
finds
by
sad
experience
,
Bernard
de
verbis
Evangel
Dixit
Simon
,
&c.
pag.
1000.
Marsil
.
de
Pad
.
Defens
.
pacis
.
Part
2.
cap.
20.
in
what
great
danger
she
is
,
when
the
Shepheard
knows
not
where
the
Pastures
are
,
nor
the
Guide
,
where
the
right
way
is
,
and
when
,
that
very
man
who
should
speak
for
God
,
and
on
his
side
,
is
ignorant
what
is
the
will
of
his
Master
.
In
these
days
,
said
Marsilius
of
Padoua
in
the
fourteenth
Century
,
in
these
days
wherein
the
Government
of
the
Church
is
corrupted
,
the
greatest
part
of
the
Priests
and
Bishops
are
but
meanly
instructed
in
the
Holy
Scriptures
,
and
I
dare
say
they
are
uncapable
of
deciding
the
doubts
of
their
Faith
.
For
Ambition
,
Covetousness
,
and
Canvassings
obtain
the
Temporal
Benefices
,
and
they
purchase
in
effect
by
their
services
,
or
by
their
prayers
,
by
their
Gold
or
by
their
Favour
,
all
the
Dignities
of
the
Age.
God
is
my
witness
,
and
a
great
number
of
his
faithful
also
,
that
I
remember
I
have
seen
many
Priests
,
many
Abbots
,
and
many
Prelats
so
void
of
knowledge
,
that
they
have
not
known
how
to
speak
even
according
to
the
Rules
of
Grammar
.
Is
it
not
very
natural
to
conclude
that
a
number
of
Errors
and
Superstitions
would
infallibly
accrew
from
the
favouring
of
this
Ignorance
,
and
thereby
be
established
in
the
Church
,
and
that
that
,
would
produce
Novelties
,
and
that
those
which
formerly
were
but
private
opinions
,
or
which
consisted
but
in
some
first
dispositions
and
[
tendencies
]
to
Errors
,
would
become
general
,
and
be
changed
into
habits
?
6.
But
,
might
not
our
Fathers
very
well
conclude
the
same
thing
from
that
dreadful
depravation
of
manners
,
which
they
and
their
Fathers
had
seen
reign
for
so
long
a
time
among
the
Church-men
?
Those
who
have
any
knowledge
of
History
are
not
ignorant
of
the
Lamentations
that
all
honest
men
made
then
,
and
the
mournful
descriptions
that
they
have
left
of
those
times
in
their
writings
.
One
may
read
for
the
twelfth
Century
,
only
St.
Bernard
;
for
the
thirteenth
,
Cardinal
Hugo
;
for
the
fourteenth
,
William
Bishop
of
Mende
;
for
the
fifteenth
,
Werner
Rollewink
a
Carthusian
Monk
of
Cologne
;
for
they
say
but
too
much
for
the
justifying
of
these
Articles
;
and
for
the
sixteenth
,
which
was
the
Age
of
the
Reformation
,
who
does
not
know
that
it
was
extremely
corrupted
?
One
of
the
matters
of
which
the
Ambassadour
of
the
Duke
of
Bavaria
so
vehemently
complain'd
before
the
Council
of
Trent
,
on
the
behalf
of
his
Master
,
and
upon
which
he
so
much
insisted
,
was
,
the
wicked
lives
of
the
Clergy
,
where
he
said
,
that
he
could
not
describe
their
horrible
wickednesses
without
offending
History
of
the
Council
of
Trent
,
Book
6.
the
chast
ears
of
the
Audience
;
He
subjoyns
,
That
the
Prince
his
Master
remonstrated
to
the
Council
,
That
the
Correction
of
points
in
Doctrine
,
would
be
vain
,
and
unprofitable
,
if
they
did
not
first
correct
their
manners
.
That
the
Clergy
was
defamed
by
reason
of
their
Luxury
.
That
the
Civil
Magistrate
did
not
suffer
any
Lay-man
to
have
a
Concubine
,
that
notwithstanding
amongst
the
Clergy
it
was
so
common
a
thing
to
have
them
,
that
amidst
a
hundred
Priests
one
could
not
find
above
three
or
four
who
either
kept
not
Whores
,
or
were
not
Married
,
the
one
secretly
,
and
the
others
publickly
.
It
is
In
the
Instructions
and
Missives
of
the
most
Christian
King
,
for
the
Council
of
Trent
.
with
shame
that
I
speak
of
it
,
said
the
Cardinal
of
Lorrain
,
in
an
Oration
that
he
made
to
the
same
Council
,
but
it
is
also
with
a
sensible
displeasure
that
I
mention
the
lives
that
we
have
led
.
We
are
the
causes
that
have
swell'd
this
storm
so
high
,
let
us
cast
our selves
into
the
Sea
,
and
since
you
have
our
Confession
,
punish
us
after
what
manner
you
please
.
A
little
before
that
,
he
had
said
,
That
the
Troubles
wherewith
France
was
found
to
be
agitated
,
were
the
effect
of
a
just
Judgment
of
God
,
and
that
they
had
drawn
that
judgment
upon
themselves
by
that
Corruption
of
manners
which
was
to
be
found
among
all
Orders
of
men
,
and
by
the
subversion
of
all
Ecclesiastical
Discipline
.
Charles
the
ninth
also
,
in
those
Memoirs
that
he
gave
to
that
Cardinal
for
the
Council
,
had
expresly
set
down
this
Article
,
That
his
Majesty
with
the
most
extreme
regret
was
constrained
to
complain
of
the
unclean
lives
of
the
Ecclesiasticks
,
who
brought
so
much
Scandal
and
Corruption
amongst
the
Common
people
,
beyond
the
scandal
they
took
at
their
Ministers
,
that
to
him
it
seemed
necessary
that
it
should
be
very
speedily
provided
against
.
Tell
me
I
beseech
you
,
what
could
any
justly
conclude
from
the
so
licentious
lives
of
Persons
who
for
so
long
a
time
since
had
made
themselves
Masters
of
that
Religion
,
but
that
there
was
very
little
appearance
that
that
Religion
was
preserv'd
in
its
Antient
Purity
.
I
acknowledge
,
the
ill
life
of
the
Pastour
is
not
of
its
self
a
sufficient
reason
to
separate
from
him
;
but
I
affirm
,
that
when
that
wicked
life
is
found
to
be
so
general
in
the
Clergy
,
and
remains
there
for
some
Ages
without
amendment
,
it
gives
a
prejudice
exceeding
reasonable
of
some
great
corruption
in
that
very
Religion
it self
:
For
Men
of
such
impure
manners
can
be
but
very
ill
Guardians
of
Faith
and
Piety
.
7.
The
Corruption
of
the
Church
of
Rome
in
particular
,
that
is
to
say
,
of
that
Church
which
calls
her self
the
Mother
and
Mistress
of
all
others
,
and
which
had
in
possession
the
Government
of
them
according
to
her
own
will
,
confirmed
our
Fathers
in
this
prejudice
.
For
by
this
means
they
saw
the
Evil
did
not
confine
it self
only
to
the
borders
,
but
that
it
was
got
into
the
very
heart
it self
,
that
is
,
into
that
Church
which
as
the
Chief
,
shed
its
influence
on
the
others
.
Further
,
I
think
I
need
not
prove
that
Corruption
,
where
every
one
will
yield
it
as
a
thing
that
cannot
be
contested
.
Those
who
have
read
the
Histories
of
Luitprand
,
of
Glaber
,
of
Matthew
Paris
,
of
Platina
,
of
Baronius
,
and
Onuphrius
,
and
of
many
others
,
cannot
deny
that
since
the
ninth
Century
,
the
See
of
Rome
has
been
most
frequently
filled
with
Popes
,
whose
Lives
and
Government
have
not
very
much
edified
the
World
.
Every
one
knows
the
Complaints
that
all
the
Earth
had
made
,
and
which
it
made
yet
in
the
days
of
our
Fathers
,
not
only
against
the
Popes
,
but
against
all
that
they
call
the
Court
of
Rome
,
the
Corruption
whereof
,
was
looked
on
as
the
Cause
of
that
in
all
the
other
Churches
.
I
shall
not
urge
this
matter
further
,
but
it
seems
to
me
that
our
Fathers
did
not
deserve
the
least
blame
,
if
they
could
not
believe
that
such
a
sort
of
men
,
could
have
a
great
zeal
for
the
glory
of
God
,
and
the
Salvation
of
men
,
or
that
they
were
so
fit
and
likely
to
preserve
Christianity
intire
amongst
them
,
nor
in
fine
,
that
whereas
it
was
for
so
many
Ages
accused
to
be
the
very
Center
of
all
Vices
,
it
could
be
the
Centre
of
all
the
Doctrines
of
Faith
and
Holiness
.
8.
But
altho'
our
Fathers
should
not
have
reflected
on
the
persons
of
such
men
,
yet
it
is
very
certain
that
they
found
enough
Characters
of
Irregularity
in
the
Maxims
,
in
the
pretensions
,
and
the
Government
of
the
Popes
,
to
make
them
justly
conclude
,
That
they
could
not
but
be
very
ill
Conservators
of
the
purity
of
Religion
.
What
else
could
they
gather
from
that
excessive
Pride
so
intolerable
to
all
Christians
,
that
consisted
in
making
their
Feet
to
be
Kissed
with
a
submission
far
beyond
what
was
yeilded
to
Kings
,
in
making
themselves
to
be
born
on
the
shoulders
of
men
,
and
to
be
served
by
the
greatest
Princes
,
or
by
their
Ambassadors
,
to
wear
three
Crowns
,
and
to
be
Adored
upon
the
Altar
after
their
Election
,
&
c
?
9.
What
could
they
say
,
to
those
proud
Titles
which
they
with
the
greatest
scandal
affected
to
have
given
them
,
as
that
of
God
in
the
Canon
Law
,
whereof
see
the
words
,
It
evidently
appears
that
the
Pope
who
was
called
God
by
Constantine
,
can
be
neither
bound
to
any
thing
,
nor
loosed
by
any
Secular
Power
.
For
it
is
manifest
that
a
God
cannot
be
judged
by
men
.
To
the
same
purpose
Augustin
Steuchus
says
,
That
Constantine
called
the
Pope
God
,
and
that
he
acknowledged
him
to
be
so
,
and
he
assures
us
that
from
thence
it
was
that
he
made
that
Excellent
Edict
in
his
Favour
,
he
would
say
,
that
false
Donation
.
He
adored
him
,
says
he
,
as
God
,
as
the
successour
of
Christ
,
and
of
Peter
,
and
rendred
him
all
the
ways
that
he
could
,
Divine
Honours
,
Worshipping
him
as
the
living
Image
of
Jesus
Christ
.
So
Clement
the
seventh
,
Anti
-
Pope
,
with
his
Cardinals
at
Avignon
in
a
Letter
which
they
wrote
to
Charles
the
sixth
,
which
is
set
down
by
Froissard
,
they
make
no
scruple
of
Froissard
.
Tom.
3.
Fol.
147.
calling
him
a
God
upon
Earth
,
seeing
as
there
is
,
say
they
,
but
one
only
God
in
the
Heavens
,
there
cannot
,
and
ought
not
of
right
to
be
more
then
one
God
on
Earth
.
After
the
same
manner
Angelus
Politianus
We
rejoyce
among
our selves
,
says
he
,
to
behold
you
raised
above
all
humane
things
,
and
elevated
even
to
Divinity
it self
,
seeing
nothing
next
unto
God
which
is
not
set
under
you
.
He
was
not
the
only
person
that
treated
that
Pope
as
God
,
for
Raynaldus
relates
that
amidst
the
Pomps
of
his
Coronation
one
might
Raynald
ad
Ann.
1492.
ss.
27.
see
in
divers
places
of
the
streets
of
Rome
the
Arms
of
the
Pope
with
Verses
and
Epigrams
underneath
,
among
which
this
Distich
might
be
Read
:
Caesare
magna
fuit
,
nunc
Roma
est
maxima
,
sextus
Regnat
Alexander
:
ille
vir
,
iste
DEVS
.
10.
What
could
our
Fathers
say
to
that
Divine
power
that
the
Flatterers
of
the
Popes
attributed
to
them
?
As
the
Glossary
of
Decretal
.
Greg.
lib.
1.
tit
.
7.
Can.
Quanto
,
in
Glossa
.
the
Decretals
,
which
remarks
,
That
every
one
said
of
the
Pope
that
he
had
all
Divine
power
,
caeleste
arbitrium
.
That
by
reason
of
that
he
could
change
the
nature
of
things
,
applying
the
essential
properties
of
one
thing
to
another
.
That
he
could
make
something
of
nothing
,
that
a
Proposition
which
was
nothing
,
he
could
make
to
be
something
;
That
in
all
things
that
he
should
please
to
do
,
his
will
might
serve
for
a
Reason
.
That
there
is
none
that
could
say
to
him
,
why
dost
thou
do
that
?
That
he
could
dispence
with
whatsoever
was
right
,
and
make
injustice
to
become
Justice
,
by
changing
and
altering
of
that
which
was
right
.
And
in
fine
,
that
he
had
a
Plenitude
,
a
fulness
of
Power
.
11.
What
could
they
say
to
those
Titles
which
the
Popes
attributed
to
themselves
,
of
being
the
spouses
,
Husbands
of
the
Church
,
and
the
Vicars
of
Jesus
Christ
?
The
Church
my
Spouse
,
said
Innocent
the
Third
,
were
not
married
to
me
,
if
she
did
not
bring
Itinerar
.
Ital.
Part
,
2.
de
coron.
Rom.
Pontif.
me
something
,
she
has
given
me
a
Dowry
of
an
inestimable
price
,
the
fulness
of
all
spiritual
things
,
the
greatness
and
spaciousness
of
Temporals
,
the
Grandeur
and
Abundance
both
of
the
one
and
the
other
.
She
has
bestowed
on
me
the
Miter
in
token
of
things
Spiritual
,
The
Crown
for
a
sign
of
the
Temporal
,
the
Mitre
for
the
Priesthood
,
the
Crown
,
for
the
Kingdom
,
substituting
me
in
his
place
who
had
it
wrote
on
his
Vestment
,
and
his
Thigh
,
The
King
of
Kings
,
and
Lord
of
Lords
.
After
the
same
stile
Martin
the
fifth
,
intitled
himself
in
this
manner
,
in
the
Instructions
which
he
gave
to
a
Nuntio
Raynald
.
ad
Ann.
1162.
that
he
sent
to
Constantinople
,
as
Raynaldus
relates
,
The
most
Holy
,
and
most
Happy
,
who
has
Heavenly
power
,
who
is
the
Lord
of
the
Earth
,
the
successor
of
Peter
,
The
Christ
or
Annointed
of
the
Lord
,
the
Lord
of
the
Vniverse
,
the
Father
of
Kings
,
the
Light
of
the
World
,
the
Soveraign
High
Priest
,
Pope
Martin
.
12.
What
could
they
say
to
that
Scandalous
applying
to
the
Popes
those
passages
of
the
Scripture
,
which
only
and
immediately
regard
God
himself
,
and
his
Son
Jesus
Christ
?
Baronius
relates
,
that
Alexander
the
Third
making
his
Entry
into
the
Town
of
Montpellier
,
a
Sarasin
Prince
prostrated
himself
before
him
,
and
adored
him
as
the
Holy
and
venerable
God
of
the
Christians
,
and
that
Baron
.
ad
Ann.
1162.
those
that
were
of
the
Popes
train
,
ravished
with
Admiration
,
said
one
to
another
those
words
of
the
Prophet
,
All
the
Kings
of
the
Earth
shall
worship
him
,
and
all
Nations
shall
do
him
service
.
So
,
in
the
Council
of
Later
an
one
complemented
Leo
the
Tenth
with
Concil.
Lateran
.
Sess
.
7.
&
9.
in
Orat.
these
Applications
of
Scripture
,
God
has
given
you
all
power
both
in
Heaven
and
in
Earth
,
Weep
not
Daughter
of
Sion
.
Behold
the
Lion
of
the
Tribe
of
Judah
,
of
the
stock
of
David
.
And
those
of
Palermo
,
by
the
Relation
of
Paulus
Jovius
,
prostrate
at
the
feet
of
Martin
Paulus
Jovius
in
Philippo
3.
the
Fourth
,
made
their
addresses
to
him
in
the
same
words
that
they
say
to
Jesus
Christ
before
their
Altars
,
Thou
that
takest
away
the
Sins
of
the
World
,
have
mercy
upon
us
,
Thou
that
takest
away
the
the
sins
of
the
World
,
have
mercy
upon
us
,
Thou
that
takest
away
the
sins
of
the
World
,
grant
us
thy
peace
.
13.
What
could
our
Fathers
say
to
those
strange
Declarations
of
some
Popes
?
that
maintained
,
that
all
Laws
resided
in
them
,
that
all
the
Rules
of
Justice
were
enclosed
within
their
Breasts
,
that
it
was
necessary
to
the
Salvation
of
every
Creature
that
he
should
be
subject
to
the
Pope
of
Rome
,
that
they
had
in
their
hands
the
Temporal
and
Spiritual
Sword
,
and
other
expressions
of
the
like
nature
?
So
Paul
the
second
answered
Platina
,
who
requested
him
that
he
would
[
†
](A33380-e3270-b)
†
Renvoy
,
signifies
properly
a
simple
dismission
granted
to
one
,
that
being
appealed
or
called
before
a
superiour
Judg
,
requires
to
be
dismissed
to
the
prosecuting
of
his
suit
already
begun
before
the
inferiour
(
his
Ordinary
)
Judge
.
dismiss
him
to
the
prosecuting
of
his
suit
about
a
very
important
affair
,
before
the
Auditors
of
the
Rota
,
because
the
Sentence
that
the
Pope
had
given
was
unjust
,
Is
it
so
then
,
says
he
,
that
you
would
have
us
be
brought
to
be
try'd
before
the
Judges
?
Do
not
you
know
that
we
have
all
the
Laws
shut
up
within
our
own
Breast
?
In
the
close
of
that
business
Platina
having
taken
the
boldness
to
say
he
would
demand
Justice
of
a
Council
,
the
Pope
put
him
into
a
strait
Prison
.
So
also
Boniface
the
Eighth
begins
one
of
his
Decretals
in
these
words
,
Licet
Romanus
Pontifex
qui
jura
omnia
in
scrinio
pectoris
sui
censetur
habere
.
It
was
the
same
person
who
desin'd
the
necessity
of
subjecting
ones
self
to
the
Pope
after
this
manner
.
Subesse
Romana
Pontifici
,
omni
humanae
Creaturae
,
dicimus
,
declaramus
,
definimus
,
&
pronuntiamus
,
esse
de
necessitate
Salutis
,
that
although
the
Papal
Authority
was
given
to
a
man
,
and
that
though
it
was
exercised
by
a
Man
,
it
was
never
the
less
Divine
,
Sexto
Decret.
tit.
2.
cap.
1.
Sext.
Decret.
Extravag
.
lib.
1.
De
major
.
&
obed.
cap.
1.
that
though
the
Papal
power
came
to
be
depraved
,
yet
it
could
not
be
judged
by
any
man
,
but
by
God
alone
,
because
the
Apostle
has
said
,
that
the
Spiritual
man
judges
all
things
and
is
himself
judged
of
no
man
.
That
there
are
two
Swords
that
are
in
the
power
of
the
Church
,
the
Spiritual
and
the
Temporal
,
the
one
of
the
which
had
its
use
for
the
Church
,
and
the
other
the
Church
her self
exercised
,
the
one
is
in
the
hand
of
the
Pope
,
and
the
other
in
those
of
Kings
and
Souldiers
,
but
whose
management
depends
on
the
good
pleasure
,
and
the
sufferance
of
the
Pope
.
14.
What
could
our
Fathers
say
to
those
prodigious
pretensions
that
the
Popes
made
over
Emperours
and
Kings
,
even
to
make
their
Crowns
depend
on
their
pleasure
,
to
dethrone
them
,
to
give
away
their
Kingdoms
to
others
,
and
to
absolve
their
Subjects
from
their
Oaths
of
Allegiance
.
Every
one
knows
what
the
decisions
were
that
Gregory
the
Seventh
made
in
a
Council
held
at
Rome
in
the
year
,
1076.
against
the
Emperor
Henry
the
Fourth
whom
he
had
deposed
,
and
whose
Subjects
he
had
absolved
of
their
Oaths
of
Allegiance
.
One
may
call
those
decisions
the
Dictatorship
of
the
Pope
,
do
but
see
some
of
their
Articles
as
they
are
set
down
by
Baronius
.
That
the
Bishop
of
Rome
only
could
wear
the
Imperial
Ornaments
.
That
all
Princes
were
wont
to
kiss
the
feet
of
the
Pope
alone
.
That
only
his
name
ought
to
be
mentioned
in
the
Baron
.
ad
Ann.
1076.
Churches
,
That
there
was
but
one
chief
name
in
the
World
,
which
was
that
of
the
Pope
.
That
he
had
right
to
depose
Emperours
,
That
his
Decrees
could
be
made
void
by
none
whosoever
he
were
,
but
that
he
alone
could
make
void
all
others
.
That
he
could
loose
the
Subjects
of
wicked
Princes
from
their
Oaths
of
Allegiance
.
The
Decretals
are
full
of
the
like
attempt
of
Boniface
the
Eighth
,
upon
Philip
the
Fair
,
one
of
our
Kings
.
He
went
so
far
as
to
excommunicate
him
,
and
to
absolve
his
subjects
from
their
Oaths
of
Allegiance
,
and
in
fine
to
give
away
his
Crown
to
the
Emperor
Albert.
I
confess
that
he
was
punished
as
he
deserved
,
and
that
the
French
on
this
occasion
served
their
Prince
with
great
zeal
.
The
same
Platina
mentioned
before
,
could
not
forbear
making
this
reflexion
on
the
Platin.
in
vit.
Bonif.
8.
Death
of
this
Pope
,
Thus
dy'd
this
Boniface
,
who
thought
of
nothing
less
then
of
terrifying
Emperors
,
Kings
,
and
Princes
,
and
all
men
,
that
he
might
the
more
inspire
into
them
a
Religious
respect
,
and
who
pretended
to
give
and
take
away
by
force
,
whole
Kingdomes
,
to
overturn
and
re-establish
all
men
by
the
meer
motion
of
his
Will.
But
howsoever
it
was
,
the
bad
success
of
Boniface
could
not
hinder
our
Fathers
from
judging
as
they
ought
of
these
insolent
pretensions
of
the
Popes
,
and
taking
notice
,
that
those
who
made
their
very
Religion
to
serve
their
Ambition
,
seeing
their
Ambition
had
no
bounds
,
had
a
peculiar
interest
to
feed
the
people
with
their
Superstitions
,
for
they
were
such
as
enslav'd
their
Souls
,
where
true
Piety
would
have
ennobled
,
and
freed
Men
from
that
yoak
which
they
would
have
imposed
on
us
.
Further
,
if
any
would
more
particularly
see
how
far
the
Claims
of
the
Roman
See
went
,
they
need
but
to
read
what
Augustine
Steuchus
Library-keeper
to
the
Pope
,
has
wrote
,
for
he
ascribes
to
the
Popes
the
very
same
Temporal
rights
,
in
the
same
Latitude
,
wherein
the
Old
Roman
Empire
possest
them
,
and
he
proves
from
the
Register
of
Gregory
the
Seventh
,
that
Spain
,
Hungary
,
England
,
Denmark
,
Russia
,
Croatia
,
Dalmatia
,
Arragon
,
Portugal
,
Bohemia
,
Swedland
,
Norway
,
Dacia
,
did
all
heretofore
belong
to
the
Popes
,
and
that
all
that
Pepin
,
Charlemain
,
Henry
,
and
other
Emperors
gave
to
the
Church
,
brought
him
not
any
new
rights
,
but
only
set
him
in
the
possession
of
that
which
the
violence
of
the
Barbarians
had
wrested
from
him
.
15.
What
could
our
Fathers
say
to
those
unjust
Usurpations
of
the
Popes
over
the
whole
Body
of
the
Church
,
over
which
they
pretended
Soveraignly
to
reign
,
to
have
Authority
to
decide
matters
of
Faith
,
to
make
new
Laws
,
to
dispence
with
the
Antient
Constitutions
,
to
call
Councils
,
to
transfer
them
from
one
place
to
another
,
to
Authorise
,
or
to
condemn
them
,
to
Judge
all
the
World
,
without
being
liable
to
be
judged
of
any
,
in
a
word
of
making
all
things
to
depend
on
their
power
,
and
binding
all
Churches
to
submit
themselves
to
its
decisions
about
matters
of
Faith
and
Rules
of
Discipline
,
not
only
with
a
bare
external
obedience
,
but
with
a
real
acquiescence
of
their
Consciences
?
By
Reason
of
which
they
were
accustomed
,
as
they
practise
it
even
at
this
present
in
their
Bulls
,
to
place
in
the
Front
the
fulness
of
their
Power
,
and
to
adjoyn
this
Clause
,
That
no
man
should
dare
to
be
so
rash
as
to
infringe
or
go
contrary
to
their
Decrees
,
under
penalty
of
incurring
the
indignation
of
God
,
and
the
blessed
Apostles
,
Peter
and
Paul
.
I
know
there
were
some
that
sometimes
did
very
strongly
oppose
these
pretensions
of
the
Court
of
Rome
,
that
some
Councils
did
labour
to
repress
them
,
and
that
the
Church
of
France
has
appeared
often
enough
jealous
of
its
Liberty
.
But
besides
that
those
oppositions
never
had
that
success
which
might
justly
have
been
hoped
for
,
on
the
part
of
the
Popes
,
who
almost
always
eluded
them
,
besides
that
,
I
say
,
they
did
but
serve
to
confirm
the
prejudices
of
our
Fathers
,
by
dayly
discovering
to
them
more
and
more
of
the
Corruption
of
the
See
of
Rome
.
16.
What
could
they
Judge
of
those
Dispensations
that
the
Popes
gave
in
the
business
of
Marriages
within
prohibited
degrees
,
against
the
express
words
of
the
Law
of
God
,
and
in
the
Case
of
Vows
which
they
themselves
held
to
be
lawful
,
and
in
divers
other
matters
,
even
against
that
which
they
call
the
general
State
of
the
Church
?
What
do
we
think
we
ought
to
say
at
present
,
said
Gerson
,
of
the
easiness
whereby
Dispensations
are
given
by
the
Pope
Joan.
Gerson
.
de
Eccles.
potest
.
Consid.
10.
and
by
the
Prelats
,
to
lawful
Oaths
,
to
reasonnable
Vows
,
to
a
vast
Plurality
of
Benefices
,
against
all
the
minds
,
or
as
he
speaks
even
to
a
universal
gainsaying
of
Councils
,
in
priviledges
and
exemptions
that
destroy
common
Equity
?
Who
can
reckon
up
all
the
ways
whereof
they
serve
themselves
to
loosen
the
force
of
Ecclesiastical
Discipline
,
and
to
oppose
and
destroy
that
of
the
Gospel
?
Who
can
read
without
some
Commotion
,
that
which
Innocent
the
Third
has
wrote
?
That
by
the
fulness
of
his
Power
,
he
had
a
lawful
power
to
dispence
with
Decretal
.
Gregor.
lib.
3.
tit.
8.
cap.
4.
that
that
was
beyond
all
Equity
.
And
that
,
that
the
Glossary
has
subjoyned
,
That
the
Pope
can
dispence
against
an
Apostle
,
against
the
Canons
of
the
Apostles
,
and
against
the
Old
Testament
in
the
Case
of
Tithes
.
It
is
added
that
he
cannot
dispence
against
the
general
State
of
the
Church
,
and
yet
elsewhere
the
Gloss
on
the
Decret.
part
.
2.
Caus
.
25.
Quest.
1.
Canon
.
6.
ad
Gloss
.
Decree
of
Gratian
assures
us
,
that
the
Pope
may
sometimes
dispense
against
the
General
State
of
the
Church
,
and
for
that
alledges
the
Example
of
Innocent
the
Third
in
the
Council
of
Lateran
.
17.
What
could
our
Fathers
Judge
of
those
vast
abuses
that
were
committed
in
dispencing
with
the
Ecclesiastical
Functions
,
given
most
frequently
to
persons
altogether
unworthy
and
uncapable
,
and
sometimes
to
Children
,
to
the
great
scandal
of
Christianity
,
which
complained
of
it
highly
a
long
time
ago
?
They
prefer
,
said
St.
Bernard
,
little
School-boys
,
and
young
Children
Bernard
.
Epist.
42.
to
Church
Dignities
,
because
of
the
Nobility
of
their
Birth
.
So
that
you
may
see
those
that
are
just
got
from
under
the
Ferula
,
go
to
command
Priests
,
who
were
yet
more
fit
to
escape
the
Rod
,
then
to
be
employ'd
in
Government
,
for
they
are
far
more
sensible
of
the
pleasure
of
being
freed
from
their
Masters
,
then
of
that
of
becoming
Masters
themselves
.
Those
are
their
first
thoughts
,
but
afterwards
growing
more
bold
,
they
very
soon
learn
the
Art
of
appropriating
the
Altars
to
themselves
,
and
of
emptying
the
purses
of
those
that
are
under
them
,
without
going
to
any
other
School
,
then
that
of
their
Ambition
and
their
Covetousness
.
How
few
may
one
find
now
a
days
of
those
who
are
raised
to
the
Episcopal
Grandure
,
said
Nicholas
de
Clemangis
,
who
have
either
read
,
or
know
how
to
read
the
Holy
Scripture
,
otherwise
then
by
first
beginning
to
read
?
They
have
never
touched
any
other
part
of
the
Holy
Bible
then
the
Cover
,
although
in
their
Installment
they
swear
that
they
know
it
all
.
18.
What
could
our
Fathers
say
to
that
Simony
which
was
every
where
openly
exercised
in
the
Church
of
Rome
in
all
things
?
The
Court
of
Rome
,
says
Aeneas
Sylvius
,
gives
nothing
without
money
.
It
sells
the
very
Imposition
of
hands
,
and
the
gifts
of
the
Holy
Ghost
,
Aeneas
Sylv.
Epist.
lib.
1.
Ep.
66.
and
will
give
pardon
of
Sins
to
none
but
such
who
will
part
with
their
Money
.
The
Church
that
Jesus
Christ
has
chosen
for
his
Spouse
without
spot
and
blemish
,
says
Nicholas
de
Clemangis
,
is
in
these
days
a
Warehouse
of
Ambition
and
Business
,
of
Theft
and
Rapine
.
The
Sacraments
and
all
Orders
,
even
to
that
of
the
Priests
,
are
exposed
to
Sale
.
For
Money
they
bestow
Favours
,
Dispensations
,
Licences
,
Offices
,
Benefices
,
They
sell
pardons
of
sins
,
Masses
,
and
the
very
Administration
of
our
Lords
Body
.
If
any
one
have
a
mind
to
a
Bishoprick
,
he
needs
but
to
get
himself
furnished
with
Money
,
yet
not
a
little
Sum
,
but
a
great
one
must
purchase
such
a
great
Title
.
He
needs
but
to
empty
his
Purse
to
obtain
the
Dignity
that
he
seeks
,
but
he
may
soon
after
fill
it
again
with
advantage
by
more
ways
then
one
.
If
any
one
desire
to
be
made
a
Prebendary
,
or
a
Priest
of
any
Church
,
or
to
have
any
other
charge
,
it
matters
not
whether
his
merits
,
or
his
Life
,
or
his
Manners
be
known
,
but
it
is
very
requisite
it
should
be
known
how
much
Money
he
has
.
For
according
as
he
has
that
,
he
must
have
his
hopes
succeed
.
Such
were
the
Complaints
that
honest
men
made
in
those
days
,
and
one
might
make
a
large
Volum
of
them
,
if
these
Antient
Disorders
were
not
so
publickly
known
.
One
has
publisht
not
long
since
a
Book
of
the
Rates
of
the
[
†
](A33380-e4360-b)
†
Chancellerie
Apostolick
Chamber
,
and
the
Taxes
enjoyned
for
Penances
,
which
alone
declares
more
then
it
will
be
necessary
for
us
to
stay
upon
for
our
Edification
.
There
not
only
every
dispatch
of
business
,
but
every
sin
also
,
every
crime
has
its
set
Price
,
and
as
there
is
nothing
to
be
done
without
Money
,
so
there
is
nothing
which
Money
cannot
do
.
19.
I
could
add
to
all
that
I
have
said
,
a
multitude
of
other
things
,
that
could
not
but
have
been
very
proper
to
have
raised
those
prejudices
in
the
minds
of
our
Fathers
,
whereof
we
have
spoken
.
For
those
unjust
ways
which
Rome
has
made
use
of
to
draw
all
affairs
to
it self
,
with
all
the
Riches
of
the
West
,
all
the
underhand
Canvassings
,
and
strange
Practices
it
has
used
in
the
Elections
of
Popes
,
the
Scandalous
Schisms
that
have
sprung
from
the
Divisions
of
Parties
,
and
Differences
of
Elections
,
The
Bloody
Wars
that
the
Popes
are
accused
to
have
divers
times
kindled
among
Christian
Princes
,
the
Intrigues
,
the
dishonest
ways
whereby
they
are
said
to
have
served
themselves
,
to
engage
the
Kings
and
Grandees
of
the
World
in
their
Interests
,
the
endeavours
they
have
always
used
to
elude
the
demands
of
a
Reformation
;
all
these
things
sufficiently
discover
more
of
the
Spirit
of
the
World
,
then
of
the
Spirit
of
Jesus
Christ
,
and
will
easily
perswade
all
those
who
are
not
wholly
deprived
of
their
Reason
,
that
there
must
needs
have
been
latent
at
the
bottom
an
extream
Coruption
.
But
we
ought
to
make
an
end
of
this
Chapter
,
and
to
leave
a
matter
so
ungrateful
,
into
which
we
had
not
at
all
entred
,
if
we
had
not
been
obliged
by
the
necessity
of
a
just
defence
,
as
I
have
before
declared
.
It
only
remains
that
we
shut
up
in
the
Close
of
all
those
things
which
we
have
represented
,
by
concluding
that
they
cannot
,
at
least
without
renouncing
all
equity
,
any
more
condemn
our
Fathers
,
either
of
rashness
or
presumption
,
if
they
durst
perswade
themselves
,
that
the
Church
and
Religion
were
fallen
into
the
very
worst
hands
,
and
if
they
judged
from
thence
that
they
ought
to
enter
upon
a
more
particular
scrutiny
of
those
Doctrines
that
they
taught
,
and
of
those
Laws
whereby
they
would
bind
their
Consciences
.
That
Consequence
which
they
drew
from
thence
,
was
but
the
just
effect
of
a
Reason
animated
by
the
fear
of
God
,
and
a
desire
which
they
had
of
their
own
Salvation
:
for
what
colour
or
pretence
could
there
be
,
that
a
Disorder
in
the
Government
of
the
Church
,
so
great
,
so
antient
,
so
general
,
should
not
be
accompanied
with
a
multitude
of
other
Errors
contrary
to
the
word
of
God
,
and
prejudicial
to
the
Salvation
of
men
?
CHAP.
III.
That
the
External
State
of
that
Religion
it self
had
in
the
times
of
our
Fathers
,
signs
of
its
Corruption
sufficient
to
afford
them
just
motives
to
Examine
it
.
ALthough
these
Reflections
that
I
have
already
set
down
,
drawn
from
the
Government
of
the
Church
,
were
very
weighty
,
and
by
themselves
capable
of
making
the
most
just
impressions
on
the
Minds
and
Consciences
of
those
who
would
set
themselves
to
work
out
their
own
Salvation
,
according
to
the
Exhortation
of
the
Apostle
with
fear
and
trembling
,
yet
we
ought
not
to
imagine
that
our
Fathers
were
determined
by
those
considerations
alone
.
They
yet
made
others
which
they
had
,
that
we
may
yet
be
more
sensibly
touched
by
them
,
since
they
had
for
their
object
not
the
outward
Form
or
State
of
the
Ministry
,
nor
the
persons
who
possessed
the
Offices
and
Dignities
of
the
Church
,
but
their
Religion
it self
,
in
that
State
in
which
it
was
in
their
days
.
For
it
is
most
true
,
that
it
was
scarce
possible
for
those
who
did
the
least
in
the
World
fix
their
Eyes
on
that
Religion
,
to
consider
its
Draught
and
its
External
Form
,
without
discovering
,
or
at
least
without
discerning
infinite
Characters
of
its
Corruption
.
And
this
is
that
which
I
design
to
treat
of
in
this
Chapter
.
1.
One
of
the
chief
Objects
that
presented
it self
to
our
Fathers
,
was
that
of
the
great
Number
of
Ceremonies
,
with
which
they
beheld
that
Religion
either
shrowded
or
overwhelmed
:
It
matters
little
which
of
the
two
we
affirm
,
for
which
way
soever
we
take
it
,
it
was
always
a
true
Pourtrait
of
the
old
Oeconomy
of
Moses
,
which
seem'd
to
be
reviv'd
in
the
World
.
They
took
special
notice
of
their
external
sacrifices
,
their
solemn
Feasts
,
distinction
of
Meats
,
of
their
Altars
,
of
their
Tapers
,
of
their
sacred
Vessels
,
of
their
Censings
,
of
their
set
Fasts
throughout
the
Year
,
of
their
mystical
Figures
,
and
a
multitude
of
particular
things
altogether
resembling
those
that
were
enjoin'd
under
the
Law
,
and
in
general
,
a
great
Conformity
to
that
Antient-Worship
consisting
in
such
a
Love
and
Excessive
usage
of
Ceremonies
.
This
was
without
doubt
a
Character
very
opposite
to
that
of
the
Gospel
of
Jesus
Christ
,
where
the
Spirit
Rules
,
and
not
the
Letter
,
and
which
is
made
free
from
all
that
great
cumbrance
of
External
Observations
.
St.
Paul
calls
these
Observances
,
weak
and
beggerly
Elements
,
a
Yoak
of
bondage
,
the
rudiments
of
the
World
,
the
shadow
of
things
to
come
,
whereof
the
body
is
Jesus
Christ
.
and
St.
Peter
,
a
Yoak
which
neither
the
Jews
in
his
days
nor
their
Fathers
were
able
to
bear
.
Jesus
Christ
himself
told
the
woman
of
Samaria
,
That
the
time
was
come
,
when
the
true
worshippers
of
his
Father
,
should
worship
him
in
Spirit
and
in
truth
.
What
likelyhood
was
there
that
they
would
have
spoke
after
that
manner
if
the
Church
of
Christ
her self
should
be
burthened
with
as
many
or
more
Ceremonies
then
the
Synagogue
;
And
,
if
as
Tertulian
speaks
,
God
had
not
removed
the
difficulties
of
the
Law
,
to
substitute
in
their
places
the
easy
Rules
of
the
Gospel
?
They
would
have
Preached
to
us
the
Spirit
and
Liberty
,
only
to
have
us
subjected
again
to
the
Letter
,
and
to
have
placed
us
under
a
servitude
far
more
insupportable
then
the
Former
.
2.
Moreover
,
as
our
Fathers
saw
one
part
of
those
Ceremonies
taken
from
the
Jews
,
so
they
preceiv'd
a
multitude
of
others
that
were
drawn
from
,
or
imitated
,
the
Heathens
,
by
their
approving
of
the
same
which
they
either
Authorised
,
or
practised
.
For
we
might
put
into
this
rank
the
use
of
holy
water
,
or
water
Consecrated
for
sprinkling
,
in
the
entrance
into
Churches
as
well
as
private
Houses
,
and
the
Funerals
of
the
dead
,
the
blessings
and
the
sprinklings
,
the
using
of
Spittle
in
the
Baptism
of
little
Children
,
the
Invocation
of
Saints
,
their
Canonization
,
their
Patronages
,
and
ordering
of
their
Charges
and
Imployments
;
Their
Images
and
Pictures
,
their
Agnus
Dei's
,
their
Feasts
for
all
the
Saints
,
for
the
deaths
of
St.
John
,
and
many
others
,
their
usage
of
Processions
,
of
Rogations
,
their
visiting
the
Shrines
or
Reliques
of
Saints
,
of
setting
up
the
sign
of
the
Cross
where
four
ways
met
,
of
Anniversaries
for
the
dead
,
of
swearing
by
their
Reliques
,
and
I
know
not
how
many
others
,
that
were
evidently
either
the
Remnants
,
or
Imitations
of
Antient
Paganism
.
Who
would
think
it
strange
that
an
Idea
of
a
Religion
that
plainly
appear'd
to
be
so
little
advantagious
to
it
,
or
to
say
better
,
which
was
so
contrary
to
the
Spirit
and
the
true
design
of
Christianity
,
should
have
touched
our
Fathers
,
and
inspir'd
into
them
a
desire
of
knowing
those
things
a
little
more
particularly
then
they
had
as
yet
done
?
3.
They
were
yet
further
carri'd
out
with
that
desire
,
when
they
considered
the
ill
Effects
that
those
Ceremonies
borrow'd
from
the
Pagans
had
produc'd
,
and
some
others
that
were
annexed
to
them
,
as
Rosaries
,
Chaplets
,
holy
Salt
,
their
Pilgrimages
,
and
and
Monastick
Vows
,
and
such
like
things
.
For
they
manifestly
fill'd
the
minds
of
men
with
superstition
,
they
caused
a
thousand
abuses
among
the
people
,
they
ordinarily
made
way
for
lying
Forgeries
,
and
,
which
rendred
them
yet
far
more
odious
,
they
fomented
a
too
natural
negligence
which
every
one
has
,
for
works
of
true
and
solid
Piety
,
whether
,
by
busying
the
minds
of
Christians
too
much
,
or
perswading
them
,
that
they
had
very
well
acquitted
themselves
of
their
duty
by
doing
these
External
things
,
or
lastly
,
whether
it
was
by
infusing
into
them
a
false
Idea
of
Divinity
,
as
if
all
its
worship
did
consist
in
such
Trumpery
.
Who
is
it
that
sees
not
what
a
great
prejudice
this
was
against
a
Religion
that
taught
such
things
,
and
so
solemnly
enjoyned
them
to
be
practised
?
4.
It
had
been
yet
very
hard
,
if
our
Fathers
had
not
been
offended
by
that
worldly
Pomp
,
wherewith
they
saw
Religion
so
excessively
cloathed
.
For
they
very
well
knew
,
that
true
Christianity
was
contented
to
gain
the
Hearts
and
Souls
of
men
by
the
Majesty
of
its
Doctrines
and
Holiness
of
its
Precepts
.
And
that
for
the
rest
,
it
professed
to
retain
its
simplicity
,
notwithstanding
which
they
observed
a
clean
contrary
Character
in
the
Magnificence
of
their
Tenples
,
in
the
Gold
of
their
Tabernacles
,
in
the
Pride
of
their
Sacrifices
,
in
the
Riches
of
their
Ornaments
,
and
in
general
in
all
that
external
splendour
,
which
seem'd
destin'd
only
to
strike
extraordinarily
the
sences
,
and
by
this
means
to
raise
an
ill
grounded
Admiration
,
that
which
is
proper
to
only
corrupt
Religions
,
which
as
Tertullian
takes
notice
,
labour
to
gain
their
Authority
,
and
to
obtain
the
belief
of
the
People
,
by
their
Pomp
,
and
their
profuseness
.
5.
The
Natural
Effect
of
the
Doctrines
of
Christianity
,
when
they
are
receiv'd
with
Faith
,
and
when
its
worship
is
practised
with
Devotion
,
is
to
comfort
the
Conscience
,
and
to
give
it
a
certain
satisfaction
and
calm
,
which
is
better
felt
,
then
it
can
be
exprest
.
But
our
Fathers
were
so
far
from
receiving
that
Effect
from
the
Doctrines
and
worship
wherein
they
made
in
their
days
almost
the
Fundamentals
of
Religion
to
consist
,
as
in
the
Invocation
of
Saints
,
the
absolute
Obedience
to
the
Pope
or
to
his
Councils
,
the
conceit
of
Mens
satisfactions
,
the
Adoration
of
Reliques
,
the
Pilgrimages
and
other
things
of
the
like
nature
;
they
were
I
say
,
so
far
from
receiving
it
from
these
Doctrines
,
that
on
the
contrary
they
could
not
but
feel
secret
remorses
after
having
practised
them
.
For
the
Consciences
of
Christians
are
naturally
carried
out
to
none
but
God
alone
,
and
cannot
endure
that
that
which
is
due
to
him
,
should
be
divided
between
him
and
the
Creatures
.
They
have
naturally
a
reluctance
,
to
call
upon
any
other
Being
then
the
first
Cause
of
all
,
to
pay
a
Religious
service
to
lifeless
Images
,
to
subject
themselves
to
any
other
Oracle
,
then
that
of
God
,
to
attribute
any
part
of
their
Redemption
to
any
others
besides
Jesus
Christ
,
who
has
acquired
for
them
a
fullness
of
Salvation
;
And
in
a
word
,
to
lay
hold
on
any
Creature
as
the
object
of
their
Confidence
or
Piety
;
so
our
Fathers
knowing
from
their
own
Experience
,
that
these
Tenets
and
Devotions
were
,
not
only
barren
of
all
that
quiet
,
but
at
the
same
time
contrary
to
the
peace
of
their
Souls
,
they
could
not
but
receive
a
great
prejudice
against
those
Tenets
,
and
against
those
Devotions
themselves
,
and
against
that
Religion
that
proposed
them
.
6.
But
that
was
not
all
,
they
saw
yet
many
things
in
that
Religion
most
formally
opposite
to
many
plain
and
express
passages
of
Scripture
;
As
the
point
of
Images
,
to
the
second
Commandment
,
Thou
shalt
not
make
to
thy self
any
graven
Image
,
&c.
That
of
Communion
only
in
one
kind
,
to
that
Command
of
Jesus
Christ
,
Drink
ye
all
of
this
,
That
of
Praying
in
an
unknown
Tongue
,
to
the
Prohibition
of
St.
Paul
in
the
fourteenth
of
the
first
Epistle
to
the
Corinthians
:
Else
,
if
thou
shalt
bless
with
the
Spirit
,
how
shall
he
that
occupieth
the
Room
of
the
unlearned
,
say
Amen
at
thy
giving
of
thanks
,
seeing
he
uuderstandeth
not
what
thou
sayest
?
For
thou
verily
givest
thanks
well
,
but
the
other
is
not
Edified
.
And
the
business
of
blind
Subjection
to
the
Ministers
of
the
Church
,
to
that
strict
Declaration
of
the
Apostle
,
We
have
not
Dominion
over
your
Faith
.
That
of
the
Papal
Monarchy
,
to
these
words
of
our
Saviour
,
The
Kings
of
the
Gentiles
exercise
Lordship
,
&c.
but
it
shall
not
be
so
with
you
,
That
of
humane
satisfactions
,
to
the
words
of
St.
John
,
The
blood
of
Jesus
Christ
cleanseth
us
from
all
Sin
.
And
that
of
the
Sacrifice
of
the
Mass
,
to
that
Doctrine
of
St.
Paul
to
the
Hebrews
,
That
Jesus
Christ
has
once
offered
up
himself
for
us
.
I
do
not
at
all
enquire
,
whether
the
force
of
these
passages
may
be
eluded
,
and
distorted
to
a
sence
that
may
agree
with
those
points
which
I
have
mentioned
,
I
do
not
enter
upon
that
.
It
is
enough
if
any
see
that
opposition
of
which
I
speak
to
appear
at
1
sight
,
that
it
likewise
strikes
the
Soul
,
and
seems
at
least
strong
enough
to
Create
great
scruples
,
and
to
form
a
prejudice
that
carri'd
our
Fathers
on
to
examine
those
things
a
little
more
narrowly
.
7.
To
which
they
were
yet
further
urg'd
by
the
Consideration
that
they
made
of
some
Maxims
and
Distinctions
which
they
ordinarily
made
use
of
to
uphold
the
worshipping
of
Creatures
,
for
they
discovered
in
them
something
that
was
extremly
Scandalous
.
For
Example
,
where
they
maintained
the
Worshipping
of
Angels
,
and
that
of
the
Saints
,
by
saying
,
that
they
did
not
adore
them
,
but
by
a
lower
sort
of
Adoration
,
proportioned
to
the
excellency
they
acknowledged
to
be
in
them
,
not
,
that
they
gave
them
that
supream
Adoration
which
is
due
to
none
but
God
alone
.
I
do
not
here
put
it
in
Question
,
whether
this
distinction
be
good
or
bad
,
it
is
sufficient
that
it
had
the
ill
luck
to
fall
in
with
that
which
the
Antient
Heathens
made
use
of
for
the
defence
of
those
Adorations
which
they
paid
to
their
Genius's
,
to
their
Heroes
,
to
their
Demy
,
and
inferiour
Gods
,
&c.
For
the
Pagans
said
the
same
,
that
men
did
them
great
wrong
in
laying
it
to
their
charge
,
that
they
worshipped
their
Genius's
and
inferiour
Gods
with
that
Soveraign
Worship
,
which
they
gave
to
none
but
the
chief
and
greatest
of
the
Gods
.
And
that
that
worship
about
which
the
Question
was
,
was
only
an
inferiour
and
lower
kind
of
Worship
.
So
they
defended
their
worshipping
of
Images
by
that
Distinction
of
Absolute
and
Relative
Worship
;
but
that
was
the
very
same
distinction
which
the
Pagans
serv'd
themselves
of
,
to
excuse
the
Worship
they
rendred
to
the
Statues
of
their
Gods
,
alledging
,
that
any
one
very
much
wrong'd
them
,
in
imagining
that
they
serv'd
Stocks
of
Wood
,
or
Stones
,
but
their
Devotion
was
carried
out
only
to
those
objects
that
those
Statues
represented
.
They
defended
the
Invocation
of
Saints
by
that
distinction
,
That
they
did
not
pray
to
them
,
as
the
Authors
of
those
graces
which
they
desired
,
but
only
as
they
were
meer
Intercessours
before
God
.
But
yet
the
very
Heathens
said
the
same
as
to
those
Prayers
which
they
offered
up
to
their
Inferiour
Gods
,
whom
they
acknowledg'd
to
be
but
as
the
Friends
and
Favourites
of
the
great
God
,
whom
they
made
use
of
towards
him
to
obtain
blessings
for
themselves
.
They
defended
a
Company
of
Opinions
and
Customs
in
their
Religion
,
by
saying
,
that
they
were
the
Traditions
which
they
had
received
from
the
hands
of
their
Fathers
;
but
that
defence
had
yet
this
unhappiness
;
that
it
favoured
the
Jews
against
those
censures
of
Jesus
Christ
,
and
that
which
Jesus
Christ
had
wholly
beaten
down
by
those
words
,
in
vain
do
they
worship
me
,
teaching
for
Doctrines
the
Commandments
of
men
.
8.
We
might
here
very
well
joyn
to
what
has
been
said
,
the
scandal
our
Fathers
must
needs
have
taken
at
that
School-Divinity
,
which
for
a
long
time
had
fill'd
the
World
with
Questions
not
only
vain
and
frivolous
,
but
pernicious
also
,
and
leading
men
to
wickedness
;
we
could
make
a
long
Catalogue
of
those
Questions
,
if
the
common
interest
of
Christianity
did
not
oblige
us
to
conceal
them
from
the
Publick
,
but
because
we
fear
the
ignorant
or
the
malicious
will
lay
it
to
our
charge
that
we
would
impose
on
the
World
under
a
pretence
of
an
affected
modesty
,
we
will
send
our
Readers
to
that
Collection
which
Cardinal
Perron
himself
has
made
in
his
Treatise
of
the
Eucharist
.
Page
920.
where
I
assure
my self
they
will
find
on
one
only
Article
,
which
is
that
of
the
Incarnation
of
the
Word
,
more
then
enough
to
justify
that
which
I
have
said
.
What
can
any
one
think
of
such
a
manner
of
treating
of
the
Mysteries
of
Religion
,
and
of
that
Art
they
had
joyn'd
with
it
,
to
defend
all
things
by
,
and
that
even
the
most
remote
from
sence
,
and
by
distinctions
crude
and
senceless
,
if
it
were
not
,
that
all
that
was
very
likely
to
raise
an
abundance
of
Errors
,
and
excellently
contrived
for
the
maintaining
of
all
such
,
as
Ignorance
,
Passion
,
Engagements
or
Interests
would
yet
have
produced
?
I
know
that
the
wiser
sort
among
our
Adversaries
,
are
themselves
ashamed
of
it
,
but
they
cannot
deny
that
it
was
almost
the
only
way
of
Teaching
the
Divinity
of
Rome
for
a
long
time
before
the
Reformation
,
and
that
it
was
but
a
very
just
prejudice
against
the
State
of
Religion
,
that
depended
so
absolutely
on
that
of
the
Schools
.
9.
One
of
the
Effects
of
that
disorder
of
the
Schools
,
was
the
depraving
of
Christian
Morality
,
by
the
introduction
of
divers
destructive
Maxims
,
which
tended
only
to
corrupt
men's
minds
and
hearts
,
as
well
in
respect
of
Piety
towards
God
,
as
of
Justice
and
common
Charity
toward
men
,
and
of
that
Temperance
that
every
man
ought
to
maintain
in
his
Actions
.
It
would
be
too
long
to
relate
in
this
place
all
the
proofs
that
make
good
this
Charge
,
I
shall
content
my self
to
alleadge
only
some
Pieces
that
have
made
too
much
noise
in
the
World
to
be
unknown
,
They
are
on
one
side
the
Provincial
Letters
ascribed
to
Mr.
Paschal
,
and
some
other
Treatises
which
we
have
seen
Publish'd
against
the
Moral
Divinity
of
the
Jesuits
;
And
on
the
other
side
,
The
Apology
for
the
Casuists
,
and
the
Book
of
Amedeus
Guimenius
.
Those
former
pieces
accuse
the
Jesuits
of
Teaching
and
establishing
Maxims
,
Rash
,
Erroneous
,
Scandalous
,
and
altogether
contrary
to
good
manners
,
and
the
others
let
us
see
,
that
the
Doctrine
of
the
Jesuits
in
that
respect
,
is
wholly
like
to
that
of
the
Antient
School-men
,
and
that
one
cannot
condemn
the
Jesuits
without
condemning
at
the
same
time
the
whole
Antient
School
of
the
Roman
Church
.
For
Example
,
The
one
sort
accuses
the
Jesuits
of
Teaching
,
That
it
is
lawful
for
one
man
to
rejoyce
within
himself
at
the
death
of
another
,
and
to
desire
it
,
not
only
when
it
is
an
evil
to
him
who
suffers
it
,
but
also
when
it
is
advantageous
to
him
who
desires
it
.
But
Guimenius
shews
us
,
that
,
that
is
exactly
the
Doctrine
of
Thomas
Aquinas
,
of
Cajetan
and
divers
others
,
who
all
maintain
the
same
.
The
one
accuses
the
Jesuits
for
Teaching
,
That
it
is
but
a
Venial
sin
,
to
be
disobedient
to
Divine
Inspirations
.
But
Guimenius
shews
,
that
that
is
also
the
Doctrine
of
Aquinas
and
Cajetan
.
They
accuse
the
Jesuits
of
Teaching
,
That
it
is
lawful
to
advise
and
at
the
same
time
to
draw
in
a
man
to
commit
a
lesser
Sin
,
to
avoid
a
greater
Evil
;
As
to
perswade
a
Lascivious
man
to
meer
Fornication
,
that
he
may
avoid
committing
Adultery
.
But
Guimenius
proves
this
to
be
the
Doctrine
of
Cajetan
,
Sotus
,
and
Sylvester
Prierias
.
They
accuse
the
Jesuits
of
maintaining
,
that
a
man
may
,
not
only
not
remove
an
occasion
or
ground
of
sin
from
another
whom
they
know
will
abuse
it
to
that
end
,
but
that
they
may
at
the
same
time
present
it
to
him
,
and
by
that
means
lay
a
snare
for
him
to
make
him
fall
into
Sin
,
provided
,
they
do
it
with
a
good
intention
,
either
to
correct
his
Viciousness
,
or
to
make
him
shun
some
other
inconvenience
;
so
that
a
Husband
who
is
jealous
of
his
Wives
committing
Adultery
,
may
present
her
with
an
opportunity
or
occasion
to
commit
it
,
and
a
Father
may
lay
an
occasion
in
his
Childrens
way
to
steal
from
him
.
But
Guimenius
lets
us
see
that
this
is
the
very
opinion
of
Aquinas
,
Sotus
,
Navarr
,
and
of
Cajetan
.
I
omit
an
abundance
of
other
beastly
cases
,
which
no
one
can
propose
without
wounding
his
modesty
.
They
will
say
to
this
,
it
may
be
,
that
the
Sorbonne
has
censured
that
Book
of
Guimenius
:
but
this
Answer
signifies
nothing
,
for
we
are
not
concerned
to
know
what
the
Sorbonne
holds
in
these
days
,
nor
what
it
approves
or
condemns
,
but
to
know
,
whether
those
Authors
that
Guimenius
has
alledged
,
are
well
or
ill
quoted
,
whether
it
were
not
true
,
That
those
Scandalous
and
Pernicious
Maxims
were
taught
in
the
School
in
the
days
of
our
Fathers
,
and
whether
our
Fathers
ought
not
to
have
looked
on
them
as
evident
and
certain
proofs
of
a
great
corruption
?
10.
I
know
not
whether
we
might
not
here
make
a
particular
Reflexion
on
the
procedure
of
the
Council
of
Constance
,
which
notwithstanding
the
safe
conduct
granted
by
the
Emperor
Sigismund
to
John
Huss
,
and
Jerome
of
Prague
,
made
no
scruple
to
condemn
them
to
be
burnt
alive
,
and
to
Cause
that
Sentence
of
their
Condemnation
to
be
executed
.
For
so
that
Council
violated
the
publick
Faith
,
by
a
most
Solemn
and
resplendent
Action
.
Concil.
Constant
.
Sess.
19.
But
it
was
not
contented
with
that
,
unless
it
did
at
the
same
time
add
a
Decree
that
it
expresly
made
on
that
Subject
,
bearing
this
with
it
,
that
all
Letters
of
safe
Conduct
granted
to
Hereticks
by
any
Emperors
,
Kings
or
Princes
,
ought
not
to
hinder
the
Judges
[
to
whom
it
should
appertain
to
take
Cognisance
of
their
Crimes
,
whether
they
were
Lay-men
or
Church-men
,
]
from
proceeding
against
them
,
and
punishing
them
with
the
greatest
severity
.
Aeneas
Sylvius
relates
that
that
sentence
,
through
the
force
of
which
they
were
exposed
to
the
Fire
,
was
given
in
Full
Council
,
Lata
est
,
says
he
,
in
concessu
Patrum
adversus
contumaces
sententia
,
CREMANDOS
esse
qui
Doctrinam
Ecclesiae
respuerent
,
Aeneas
Sylv.
Hist.
Bohem.
cap.
36.
prior
igitur
Joannes
combustus
est
,
Hieronimus
diu
postea
in
vinculis
habitus
,
cum
resipiscere
nollet
,
pari
supplicio
affectus
.
He
adds
,
that
those
two
men
suffered
that
Torment
,
with
and
admirable
Fortitude
,
singing
of
Hymns
in
the
midst
of
the
Flames
.
This
was
in
that
time
very
astonishing
,
to
see
a
Council
gathered
in
a
Body
,
wholly
intent
upon
the
causing
the
death
of
two
Christians
;
since
it
is
certain
amongst
Christians
,
that
the
Church
has
no
power
over
the
Temporal
Lives
of
men
.
But
that
Scandal
was
yet
made
greater
by
the
way
they
carried
it
on
,
for
to
come
to
that
,
they
made
no
difficulty
of
violating
all
that
was
the
most
sacred
and
inviolable
in
humane
Society
,
I
would
say
,
the
publick
Faith
given
by
the
Authentick
Authority
of
the
Soveraign
Magistrate
,
and
given
,
with
all
the
appearances
of
their
own
consents
,
as
one
may
collect
from
the
Words
of
Aeneas
Sylvius
.
For
he
says
as
that
Council
was
labouring
in
the
affairs
of
Bohemia
,
Placuit
tandem
,
Sigismundo
Imperatore
suadente
,
Joannem
&
Hieronymuus
ad
Synodum
vocari
.
They
thought
good
through
the
Entreaties
of
the
Emperor
Sigismond
,
that
John
and
Jerome
should
be
called
to
the
Council
.
They
then
made
no
scruple
of
violating
that
Faith
,
to
which
they
had
consented
,
and
not
only
to
break
it
by
that
Action
,
and
in
that
Practise
,
but
framed
at
the
same
time
a
Decree
to
authorise
that
breach
of
Faith
,
and
made
it
a
lawful
Rule
for
Posterity
to
go
by
.
Who
can
deny
that
our
Fathers
had
not
here
a
just
cause
to
be
shaken
at
that
management
of
affairs
which
had
violently
born
down
all
that
wise
and
moderate
men
since
have
conceived
,
and
that
they
had
not
reason
to
joyn
that
to
all
those
other
things
I
have
mentioned
,
as
a
most
powerful
prejudice
against
a
Religion
that
maintain'd
it self
,
by
such
strange
proceedings
?
11.
They
might
have
added
also
to
the
rest
,
methinks
,
the
establishment
of
Inquisitions
,
and
usage
of
Croisado's
against
those
who
were
pretended
to
be
Hereticks
.
For
it
is
most
true
that
such
a
way
of
maintaining
Religion
by
Torments
and
Armies
raised
by
the
Clergy
,
as
the
Popes
had
used
some
ages
since
against
the
Waldenses
,
the
Albigenses
,
the
Wicklifists
,
and
the
Hussites
,
was
not
at
all
proper
to
make
it
be
beloved
,
or
to
instil
into
mens
minds
an
extream
good
opinion
of
it
.
There
where
they
would
introduce
the
Faith
by
force
,
they
shut
up
peoples
hearts
instead
of
gaining
them
.
That
course
is
good
no
farther
then
for
Temporal
Monarchies
,
or
Mundane
Religions
,
where
men
are
not
much
concerned
whether
they
reign
over
the
Spirits
of
men
,
provided
they
reign
over
their
Bodies
.
But
that
is
not
at
all
the
way
that
Jesus
Christ
uses
,
who
sets
up
his
throne
in
their
Consciences
,
and
who
knows
no
other
conquests
but
those
,
which
the
sword
that
comes
from
his
mouth
,
gains
.
12.
But
besides
those
cruel
ways
which
they
made
use
of
for
the
upholding
their
Religion
,
they
employed
yet
others
,
as
well
as
those
,
which
tho'
they
were
not
so
severe
,
did
not
fail
of
being
as
odious
,
and
of
raising
as
strong
suspitions
against
that
Religion
it self
.
I
might
rank
in
this
place
,
those
false
Miracles
which
they
invented
every
day
to
gain
credit
to
some
Doctrines
and
Devotions
,
which
of
themselves
had
no
foundation
at
all
in
the
word
of
God
.
For
every
own
knows
how
much
these
sort
of
Fables
were
in
use
in
the
days
of
our
Fathers
,
and
some
Ages
before
,
with
what
care
they
spread
them
among
the
people
,
in
Preaching
them
up
with
Zeal
,
and
defending
them
with
heat
,
and
in
stuffing
their
Legends
with
them
,
and
other
Books
of
that
nature
.
But
every
own
knows
likewise
that
the
greatest
part
of
them
were
so
grosly
invented
,
that
a
very
mean
understanding
could
easily
detect
their
falsness
.
We
might
joyn
with
those
false
Miracles
,
those
stories
of
Visions
,
or
Apparitions
of
the
Blessed
Virgin
,
or
some
other
Saint
,
to
the
Religious
men
or
women
,
which
were
so
frequent
that
one
can
find
nothing
else
in
the
Books
of
the
Monks
of
those
Ages
.
We
might
Place
here
also
those
so
often
devised
Tales
of
the
returns
of
Souls
out
of
Purgatory
,
of
their
Apparitions
,
their
Complaints
,
and
pitiful
Groans
,
of
their
requests
to
be
eased
of
their
pains
by
their
Masses
,
and
Foundations
,
and
of
the
outcries
and
terrible
din
that
they
▪
made
upon
Mens
least
neglect
to
perform
what
they
beg'd
of
them
.
I
do
not
now
examine
whether
those
Doctrines
which
gave
ground
to
those
pretended
Miracles
,
to
those
Visions
,
and
Apparitions
,
were
Evangelical
or
not
;
it
is
enough
for
me
to
note
that
,
that
falseness
that
appear'd
in
the
greatest
part
of
those
gross
,
Inventions
,
which
were
so
often
publickly
detected
,
rendred
that
Religion
justly
suspected
,
not
only
in
respect
of
those
Opinions
and
Devotions
which
they
pretended
to
authorise
by
those
frauds
,
but
also
in
general
,
as
to
all
that
which
came
under
the
name
of
Traditions
.
13.
Might
we
not
say
the
same
thing
of
so
many
forged
and
supposititious
Books
,
the
making
and
use
of
which
had
been
so
frequent
in
the
Ages
that
preceeded
the
Reformation
;
not
to
meddle
with
what
is
reported
of
the
Monks
,
that
they
did
not
scruple
to
serve
themselves
by
forged
Deeds
,
to
enrich
their
Convents
,
and
gain
Priviledges
to
them
.
Without
touching
upon
that
,
there
are
few
Persons
that
are
ignorant
of
what
Character
the
Decretal
Epistles
of
the
Antient
Popes
are
,
collected
under
the
name
of
one
Isidore
Mercator
,
whereof
the
Court
of
Rome
has
made
so
advantagious
a
use
for
the
establishing
of
its
Authority
,
and
of
the
pretended
donation
of
Constantine
,
by
which
that
Emperour
is
said
to
have
given
away
the
Roman
Empire
,
and
all
its
rights
to
the
Pope
.
Every
own
knows
also
how
they
had
forg'd
whole
Books
and
Treatises
under
the
most
Antient
and
Venerable
names
,
as
the
Epistle
of
the
Blessed
Virgin
to
Saint
Ignatius
,
the
Works
of
Dionysius
the
Areopagite
,
the
Epistles
of
Saint
Martial
,
the
Acts
of
the
Passion
of
Saint
Andrew
,
by
the
Priests
of
Achaia
,
the
Liturgies
of
Saint
James
,
Saint
Peter
,
and
of
Saint
Mark
,
and
divers
others
of
the
same
nature
:
None
are
ignorant
how
they
had
mingled
some
false
pieces
into
the
true
Works
of
the
Fathers
,
as
in
those
of
Justin
Martyr
,
of
Origen
,
of
Saint
Cyprian
,
of
Saint
Athanasius
,
of
Saint
Hilary
,
of
Saint
Ambrose
,
of
Saint
Chrysostome
,
of
Saint
Jerome
,
of
Saint
Augustin
,
and
almost
generally
of
all
the
Fathers
,
whose
names
they
have
made
use
of
to
authorise
their
forgeries
.
None
are
ignorant
what
alterations
they
had
made
in
the
true
writings
of
the
Fathers
,
whether
by
changing
their
words
,
or
adding
to
them
,
or
sometimes
in
cutting
off
considerable
clauses
and
whole
passages
entire
.
Who
sees
not
that
these
ill
practises
,
which
of
themselves
are
so
odious
in
all
sorts
of
matters
,
and
especially
in
those
of
Religion
,
could
not
but
encrease
the
just
suspitions
that
our
Fathers
had
of
all
that
which
they
named
Tradition
?
14.
We
might
make
the
same
judgment
of
that
visible
abuse
about
Reliques
which
was
brought
into
the
Church
.
For
on
the
one
side
,
the
devotion
of
the
people
was
so
hot
as
to
that
point
,
that
it
could
not
keep
it self
within
any
measure
,
and
on
the
other
,
the
Cheats
about
them
were
so
multiplied
,
that
even
those
of
the
weakest
understandings
could
not
behold
them
without
being
ashamed
of
them
.
That
prodigious
quantity
of
the
wood
of
the
true
Cross
which
is
scattered
over
the
World
,
witnesses
this
;
as
likewise
the
Slippers
and
Hose
of
Saint
Joseph
,
the
Shift
of
the
Blessed
Virgin
,
her
Coifs
,
her
Fillets
,
her
Girdles
,
her
two
Combs
,
her
Cloaths
,
her
Wedding-Ring
,
the
Sword
wherewith
Saint
Michael
fought
with
the
Devil
,
the
twelve
Combs
of
the
Apostles
,
some
of
the
Stones
wherewith
Saint
Steven
was
stoned
,
the
Skin
of
Saint
Bartholomew
,
the
Coals
that
broiled
Saint
Laurence
,
Aarons
Rod
,
the
Bones
of
Abraham
,
of
Isaac
and
Jacob
;
And
beyond
all
that
,
the
multiplication
of
one
and
the
same
Relique
,
which
is
to
be
found
in
divers
places
;
for
there
is
nothing
more
ordinary
then
for
one
to
see
two
,
three
,
or
four
Bodies
of
the
same
Saint
,
as
of
Saint
Gervase
,
Saint
Protais
,
Saint
Sebastian
,
of
Saint
Pretonilla
,
Saint
Anthony
,
and
some
others
.
All
which
being
very
much
recommended
to
the
People
as
the
true
objects
of
their
Devotion
,
not
only
without
any
certain
grounds
,
but
very
often
with
all
the
appearances
of
falsness
,
could
not
but
create
a
vast
prejudice
of
corruption
in
that
Church
and
Religion
.
15.
Moreover
,
when
our
Fathers
cast
their
eyes
upon
the
four
chief
means
that
God
has
established
in
his
Church
for
the
preserving
of
true
Faith
and
Piety
in
it
,
which
are
,
the
Scriptures
,
the
publick
Worship
,
Preaching
,
and
the
Sacraments
,
and
when
they
considered
after
what
manner
they
were
altered
,
and
the
use
of
all
those
means
almost
brought
to
nothing
,
it
was
not
possible
they
could
do
otherwise
than
conclude
that
corruption
whereof
we
dispute
.
For
as
to
the
Scripture
,
instead
of
making
that
the
only
Rule
of
Faith
,
they
had
joyn'd
Traditions
with
them
,
that
is
to
say
,
the
most
uncertain
thing
in
the
World
,
the
most
subject
to
Impostures
,
and
the
most
mixed
with
humane
inventions
and
weaknesses
.
Instead
of
recommending
the
reading
of
that
Divine
word
,
to
the
Faithful
,
for
their
Instruction
and
their
Comfort
,
it
could
scarce
be
found
even
in
the
hands
of
some
Church-men
.
And
as
for
the
Schools
,
they
knew
far
better
how
to
quote
Aristotle
,
the
Master
of
the
Sentences
,
Albertus
Magnus
,
Saint
Thomas
,
and
Saint
Bonaventure
,
then
the
Prophets
and
Apostles
.
As
for
the
publick
Service
,
they
performed
it
some
Ages
ago
in
a
strange
Tongue
unknown
to
the
people
,
who
by
this
means
were
depriv'd
of
that
benefit
which
they
might
justly
expect
.
So
that
the
Assemblies
were
become
in
that
respect
,
Springs
stopt
up
for
any
publick
edification
,
and
their
little
Prayers
themselves
,
the
Lords
Prayer
and
the
Creed
,
were
then
read
almost
only
in
Latin
,
and
the
Women
,
and
Children
,
and
People
,
seemed
to
know
God
only
by
the
Idea
that
was
given
them
of
that
Tongue
,
in
which
notwithstanding
they
understood
nothing
.
As
for
Preaching
,
besides
that
the
Pulpit
in
the
greatest
part
of
that
time
was
abandoned
,
we
have
yet
some
Books
of
the
Sermons
which
they
made
in
those
days
,
as
of
Jacobus
de
Voragine
,
of
a
Menot
,
a
Maillard
,
a
Barelette
,
a
Discipulus
de
Tempore
,
which
did
no
very
great
honour
to
their
Age.
They
treat
there
far
oftner
of
the
Legends
of
the
Saints
,
then
the
truths
of
Religion
;
and
that
which
was
yet
more
deplorable
,
instead
of
the
Word
of
God
,
they
Preached
,
almost
nothing
else
but
scandalously
extravagant
Opinions
,
raw
Parallels
of
a
Saint
with
Jesus
Christ
,
ridiculous
stories
,
pleasant
buffooneries
,
and
such
like
things
,
which
to
speak
moderatly
,
were
exceedingly
remote
from
the
natural
design
of
the
Pulpit
,
and
rendred
it
not
only
despised
,
but
after
a
sort
odious
.
For
that
which
respects
the
Sacraments
,
[
not
to
touch
on
those
multitudes
of
unprofitable
ceremonies
wherewith
they
had
loaded
them
,
]
we
must
confess
,
that
that
opinion
of
the
necessity
of
the
intention
of
the
Priest
which
was
so
generally
taught
in
the
School
,
and
which
Eugenius
the
Fourth
had
defin'd
in
his
Instruction
to
the
Armenians
in
the
Council
of
Florence
,
it
destroy'd
almost
all
the
benefit
of
those
sacred
Mysteries
,
and
cast
mens
Consciences
into
perpetual
scruples
and
uncertainties
.
For
unless
they
could
establish
a
revelation
for
every
particular
Christian
,
what
assurance
could
we
have
,
that
he
who
administers
the
Sacrament
to
us
,
had
an
intention
to
do
that
which
the
Church
enjoyns
him
to
do
,
or
that
he
had
not
an
intention
contrary
to
that
of
the
Church
?
What
assurance
could
be
given
,
that
in
all
that
long
Train
of
Priests
,
Bishops
,
and
Popes
,
that
is
to
say
the
Bishops
of
Rome
,
who
had
been
from
the
beginning
of
Christianity
down
to
this
present
time
,
there
had
not
been
any
in
whom
that
intention
,
which
they
make
so
necessary
to
the
operation
of
the
Sacrament
,
had
been
defective
?
Yet
if
one
only
Priest
that
shall
happen
to
Baptise
a
Pope
,
had
not
had
an
intention
to
Baptize
him
,
or
if
he
himself
was
not
truly
a
Priest
,
by
the
default
of
the
intention
of
him
who
gave
him
Orders
,
or
him
who
Baptized
him
;
If
one
only
Bishop
who
confers
Orders
on
a
Pope
then
when
he
is
made
Priest
,
had
not
an
intention
to
do
what
the
Church
pretends
to
do
,
all
that
which
would
come
in
consequence
of
that
default
would
be
spoiled
,
the
Bishops
that
that
Pope
afterwards
should
promote
,
would
not
be
lawful
Bishops
,
the
Priests
on
whom
those
Bishops
had
conferred
Orders
,
would
be
no
lawful
Priests
,
and
the
Sacraments
that
those
Priests
should
administer
,
would
not
be
lawfully
administred
.
What
could
our
Fathers
think
of
such
a
dreadful
confusion
,
which
they
knew
not
how
to
undo
,
unless
by
supposing
a
perpetual
Miracle
?
Which
is
,
that
God
should
have
so
over-rul'd
the
intention
of
all
those
men
,
that
howsoever
Wicked
,
Athestical
,
Hypocritical
or
Profane
they
should
have
been
,
yet
that
not
one
of
them
nevertheless
should
fail
in
having
an
intention
to
do
that
which
the
Church
enjoyns
.
But
what
assurance
have
we
of
such
a
Miracle
,
or
what
promise
can
we
find
of
it
in
the
Scripture
?
Not
to
insist
here
,
that
it
very
ill
agrees
with
the
Doctrine
of
those
among
them
,
who
make
the
will
of
man
so
much
Lord
of
all
his
Actions
,
that
whatsoever
Grace
God
shall
manifest
towards
it
,
it
remains
always
indifferent
and
free
to
follow
that
Grace
,
or
to
reject
it
.
It
is
then
very
certain
that
hitherto
our
Fathers
could
not
be
very
much
edified
in
the
point
of
the
Sacraments
in
general
;
but
they
were
yet
far
less
in
the
matter
of
the
Sacrament
of
the
Eucharist
in
particular
.
For
if
we
look
only
on
one
side
,
they
were
plung'd
into
that
perplexity
about
the
intention
,
where
they
taught
one
another
that
the
Transubstantiation
of
the
Bread
into
the
Body
of
Jesus
Christ
was
the
effect
of
that
Consecration
,
and
that
they
were
bound
to
Worship
the
Host
after
the
words
of
Consecration
,
as
being
Jesus
Christ
himself
;
What
assurance
could
they
have
of
so
important
a
change
?
Since
it
also
depended
upon
so
impenetrable
a
secret
,
as
that
of
the
intention
of
the
Priest
,
which
could
only
be
known
by
God
alone
,
what
assurance
could
they
have
that
they
were
not
deceived
?
What
ground
had
they
to
give
a
supream
Worship
to
an
Object
of
which
none
could
have
any
certainty
of
Faith
,
what
likelihood
they
should
believe
it
to
be
,
that
which
it
was
pretended
to
be
,
and
that
it
ought
to
be
reckoned
an
adorable
Object
▪
What
likelihood
that
God
would
have
given
to
his
Church
so
doubtful
an
object
to
be
the
object
of
perpetual
adoration
?
Which
on
one
side
,
is
so
visible
and
so
determinate
that
one
may
always
say
,
Behold
it
,
but
of
which
notwithstanding
no
one
can
be
assur'd
that
it
is
that
indeed
?
Is
it
any
ways
agreeable
to
his
goodness
and
his
wisdom
,
to
leave
the
Church
to
be
perpetually
held
in
suspence
in
that
inexplicable
doubt
,
and
exposed
to
the
danger
of
taking
the
Bread
for
the
true
Son
of
God
,
and
the
Wine
for
his
real
Blood
,
and
reduc'd
to
the
necessity
of
putting
that
adoration
daily
to
a
hazard
upon
the
credit
of
one
man
?
CHAP.
IV.
That
such
a
Corruption
of
the
Latin
Church
as
our
Fathers
had
conceived
,
was
no
ways
an
impossible
thing
.
THese
things
,
were
well
nigh
,
the
chief
Objects
that
stroke
the
minds
of
our
Fathers
,
and
cain'd
them
to
a
more
strict
examination
of
the
matters
of
that
Religion
.
Whether
those
motives
were
weak
or
strong
,
just
or
unjust
,
I
leave
to
the
judgment
of
every
rational
man
to
determine
.
But
,
some
may
say
,
what
,
did
your
Fathers
never
call
to
mind
that
so
ordinary
Maxim
,
and
so
generally
receiv'd
in
their
days
,
That
the
Church
could
not
err
,
at
least
in
matters
relating
to
Faith
,
and
the
general
Rules
of
manners
?
and
if
they
had
so
call'd
it
to
mind
,
could
they
not
by
that
very
thing
easily
have
repell'd
all
those
importunate
prejudices
of
corruption
which
you
have
set
before
us
?
It
cannot
be
doubted
but
our
Fathers
did
often
think
of
it
,
but
it
cannot
likewise
be
imagined
,
that
they
would
not
have
endeavoured
to
search
a
little
more
narrowly
upon
what
that
Maxim
was
founded
,
what
construction
they
ought
to
make
of
it
,
if
in
a
word
that
Corruption
,
whereof
they
saw
such
great
signs
had
been
a
thing
absolutely
impossible
.
1.
I
say
then
,
in
the
first
place
,
that
one
of
the
thoughts
that
most
naturally
fell
into
their
minds
,
upon
this
matter
▪
was
this
,
That
the
same
thing
which
has
happened
almost
in
all
human
affairs
,
might
very
well
befall
the
Christian
Religion
in
the
space
of
about
five
hundred
Years
,
wherein
it
had
been
in
the
hands
of
the
[
†
](A33380-e6220-b)
†
Latins
.
Romans
.
Every
one
might
observe
it
to
be
chang'd
by
the
succeeding
Age
,
to
be
rendred
so
as
it
could
not
be
known
,
and
to
become
quite
another
thing
,
than
it
was
at
first
,
according
as
they
degenerated
from
their
Original
.
That
inclination
that
men
had
to
alter
the
first
institutions
of
things
,
to
add
to
them
,
or
diminish
from
them
,
to
give
to
them
new
Forms
and
new
Customs
,
Reigned
at
least
as
much
in
our
Western
Parts
,
as
among
other
Nations
.
It
Reigned
also
so
universally
,
that
there
was
nothing
reserved
from
its
Dominion
,
either
in
their
Languages
,
or
their
Discipline
,
or
their
Professions
,
or
in
the
Governments
of
the
People
,
or
in
their
Laws
,
or
in
the
Distribution
of
Justice
,
or
in
one
word
in
any
of
those
things
that
depend
in
any
manner
whatsoever
,
on
the
management
of
men
.
It
had
been
then
a
kind
of
Miracle
,
if
Religion
had
been
spared
,
and
its
Truth
,
its
Worship
and
Customs
regarded
and
kept
with
so
great
care
,
that
nothing
should
be
altered
in
that
,
either
by
additions
or
diminutions
.
And
we
cannot
say
that
Religion
being
so
Heavenly
and
Divine
a
thing
,
is
also
above
all
those
accidents
.
For
it
is
most
true
that
it
is
Divine
in
it self
,
and
consequently
inviolable
de
jure
,
and
of
right
;
but
there
is
none
that
sees
it
not
in
effect
too
often
violated
through
the
rashness
of
men
;
and
our
Fathers
were
not
ignorant
,
that
as
perfectly
holy
as
it
was
,
yet
it
was
found
to
be
as
much
or
more
exposed
to
the
passions
and
disorders
of
the
Soul
of
man
,
in
all
other
things
.
2.
But
besides
that
general
Inclination
which
never
fails
to
change
things
from
their
natural
state
,
our
Fathers
could
not
but
know
also
,
that
all
men
did
very
much
lean
towards
superstitions
and
errours
in
the
matters
of
Religion
;
They
saw
the
proofs
of
this
in
those
Chimaera's
wherewith
the
false
Religions
had
filled
the
World
.
Chimaera's
that
were
yet
so
much
the
more
strange
,
as
those
people
who
believed
and
authorised
them
,
as
the
Greeks
and
Romans
did
appear
,
as
to
every
thing
else
to
have
minds
exceedingly
inlightened
[
and
refin'd
]
which
made
our
Fathers
clearly
see
that
blinde
love
that
men
always
had
for
errours
in
the
matters
of
Religion
.
And
without
doubt
that
very
thing
carri'd
them
out
to
suspect
that
that
pretention
to
Infallibility
was
null
and
vain
,
and
that
there
might
very
well
be
Corruptions
in
the
State
of
the
Church
of
those
times
;
for
what
likelihood
was
there
,
that
that
ill
inclination
should
have
had
no
place
among
those
of
the
Latin
Church
,
that
it
was
wholly
extinguish't
beyond
a
possibility
of
returning
,
or
that
the
Enemy
of
our
Salvation
would
not
make
use
of
it
for
our
destruction
,
or
that
having
made
use
of
it
,
it
should
remain
so
long
without
any
effect
during
the
course
of
so
many
Ages
?
3.
The
example
of
the
Church
of
Israel
,
whereof
the
Bible
teacheth
us
the
History
,
confirm'd
our
Fathers
in
those
thoughts
.
That
was
the
very
Church
of
God
,
as
well
as
that
of
the
Christians
;
That
Church
was
purchased
by
the
Blood
of
Jesus
Christ
,
as
well
as
ours
,
altho'
that
Blood
had
not
yet
been
shed
.
God
not
only
kept
his
Chosen
and
his
truly
Faithful
under
that
Ministration
,
but
he
had
not
any
other
Church
,
nor
any
other
Ministry
in
all
the
World
,
for
the
Salvation
of
his
Children
.
Whence
it
follows
not
only
that
God
had
the
same
concern
in
the
preservation
of
the
purity
of
that
Church
,
as
of
that
of
the
Latin
Church
,
but
that
he
had
yet
a
far
greater
.
For
above
this
,
that
Church
had
external
help
for
the
Conversation
of
its
purity
,
far
greater
than
the
Latin
Church
ever
had
.
For
it
was
shut
up
in
one
only
people
,
and
in
one
Country
only
.
It
had
one
Language
only
,
one
only
Tabernacle
,
one
only
Temple
,
but
one
civil
Government
,
but
one
only
Political
Law
,
and
but
one
King
;
where
the
Western
Church
had
all
those
apart
in
many
places
.
And
yet
notwithstanding
all
that
,
it
could
not
be
kept
from
Corruptions
,
not
only
at
one
,
but
divers
times
:
not
only
in
matters
of
small
Consequence
,
but
after
a
strange
manner
,
by
a
heap
of
depraved
Traditions
,
by
false
glosses
on
the
Law
,
by
open
Idolatries
,
and
by
a
multitude
of
other
things
,
wherewith
their
Prophets
reproached
them
.
Had
they
not
then
very
great
reason
to
think
that
the
Latin
Church
,
which
had
no
peculiar
promises
that
it
should
be
kept
from
Corruption
,
in
being
distinguisht
from
that
of
Israel
,
was
not
more
happy
then
that
in
the
Conservation
of
its
Purity
?
4.
To
this
example
of
the
Church
of
Israel
,
our
Fathers
adjoyn'd
that
of
the
Greek
and
other
Eastern
Churches
,
which
God
had
at
first
honour'd
with
Christianity
,
as
well
as
the
Latin
;
and
that
the
times
had
nevertheless
so
dissigur'd
them
,
that
they
did
not
any
farther
appear
to
be
what
they
were
heretofore
.
Indeed
into
what
errours
and
superstitions
did
not
those
Churches
fall
?
And
in
how
many
points
does
not
the
Church
of
Rome
find
it self
to
differ
at
this
day
from
them
?
Some
of
them
observe
Circumcision
with
Baptism
,
others
keep
up
the
sacrificing
of
living
creatures
,
after
the
manner
of
the
Jews
;
some
solemnly
every
Year
Baptize
their
Rivers
,
and
their
Horses
;
others
believe
that
the
smoke
of
Incense
takes
away
their
sins
;
others
hold
,
that
the
Prayers
of
the
Faithful
deliver
from
the
pains
of
Damnation
those
Souls
that
are
then
in
Hell
;
others
give
Pass-ports
in
due
Form
to
the
dying
,
to
carry
them
to
Paradise
;
and
a
thousand
other
such-like
impertinencies
that
are
found
to
be
establisht
among
those
People
:
Why
might
it
not
be
possible
that
the
Latin
Church
should
have
degenerated
as
well
as
those
Churches
?
Is
it
,
that
their
Christianity
was
from
the
beginning
,
different
from
that
of
the
Latin's
?
or
is
it
because
the
Latin
Church
had
some
peculiar
priviledges
beyond
all
others
?
No
,
certainly
,
their
Vocation
was
equal
on
one
part
,
and
on
the
other
;
and
the
nature
of
things
being
so
,
if
those
Nations
had
corrupted
themselves
,
those
of
Rome
might
corrupt
themselves
as
well
as
they
.
5.
Our
Fathers
who
were
not
ignorant
of
those
Examples
,
could
not
but
represent
all
to
themselves
also
in
my
judgment
,
the
times
past
,
wherein
errours
and
corruption
had
visibly
prevail'd
over
the
Truth
,
even
then
when
those
very
Churches
of
the
East
and
West
were
joyn'd
together
in
one
Body
.
They
knew
that
that
had
past
in
the
Council
of
Antioch
,
in
favour
of
the
Macedonians
;
in
the
Councils
of
Sirmium
,
of
Milan
,
of
Ariminum
,
at
Selucia
,
and
at
Constantinople
in
favour
of
the
Arrians
;
and
in
a
Council
at
Ephesus
,
in
favour
of
the
Eutychians
;
without
thinking
of
that
which
they
said
of
those
two
Councils
held
at
Constantinople
in
favour
of
the
Iconoclastes
[
or
abolishers
of
Images
]
the
one
under
the
Emperour
Leo
Isaurious
,
the
other
under
Constantine
Copronimus
.
That
very
thing
was
an
evident
token
to
them
,
that
the
Latin
Church
might
be
very
likely
in
their
times
fallen
into
other
corruptions
,
and
that
errour
had
triumpht
over
truth
.
For
it
was
not
at
all
impossible
,
that
that
which
had
hapned
frequently
in
respect
of
some
errours
,
might
not
yet
with
greater
success
and
longer
duration
happen
in
respect
of
other
errours
.
6.
Moreover
,
They
observed
that
Councils
of
a
great
name
among
the
Latins
,
as
those
of
Constance
and
Basil
,
had
been
rejected
and
opposed
by
other
Councils
,
and
that
in
the
most
weighty
points
of
Religion
,
to
wit
,
in
the
Case
of
the
Supreme
Authority
that
ought
to
govern
the
Church
upon
Earth
.
For
some
rais'd
the
Authority
of
the
Councils
above
that
of
the
Pope
,
and
others
would
have
it
,
that
the
Popes
should
have
an
absolute
and
an
independent
,
and
perfectly
Monarchical
Rule
over
the
Church
;
what
could
our
Fathers
conclude
from
so
manifest
a
contest
,
if
not
,
that
it
had
a
vast
confusion
in
it
,
and
that
it
was
exceeding
necessary
to
the
quiet
setling
of
their
Minds
and
Consciences
,
to
enter
on
an
examination
of
that
which
those
men
taught
in
the
business
of
Religion
?
7.
Our
Fathers
were
confirmed
in
that
design
,
when
they
set
before
their
eyes
,
those
obscure
Ages
through
which
the
Latin
Church
had
past
.
For
who
knows
not
what
the
ninth
,
tenth
,
and
eleventh
Centuries
were
,
not
to
speak
of
those
that
followed
them
?
As
for
the
ninth
,
Baronius
is
forc't
to
conclude
the
History
of
it
with
saying
;
That
it
was
an
Age
of
affliction
to
the
Church
in
general
,
and
chiefly
to
the
Church
of
Rome
;
as
well
by
reason
of
the
complaints
it
had
against
the
Princes
of
the
West
and
East
,
and
Baron
,
ad
Ann.
899.
the
Schism
of
Photius
,
as
by
reason
of
intestine
and
implacable
Wars
,
which
had
began
then
to
be
formed
within
the
very
Bosom
of
that
Church
.
That
this
Age
was
the
most
deplorable
,
and
dismal
,
above
all
the
rest
,
because
those
who
ought
to
have
been
watchful
in
the
Government
of
the
Church
,
not
only
slept
profoundly
,
but
the
very
same
Persons
laboured
all
they
could
intirely
to
drown
the
Apostolick-Ship
.
For
the
Tenth
,
as
there
are
very
few
Persons
but
will
acknowledge
that
it
was
buried
in
darkness
more
gross
then
that
of
Aegypt
,
so
it
will
be
needless
here
to
produce
the
proofs
.
The
eleventh
was
scarce
happier
,
and
Baronius
begins
the
History
of
it
with
a
remark
of
so
universal
a
Corruption
of
manners
,
cheifly
among
the
Church-men
,
that
it
had
made
way
,
says
he
,
for
the
common
beleif
of
the
near
approach
of
Antichrist
,
and
of
the
end
Baron
.
ad
.
Ann.
1001.
of
the
world
.
How
could
it
be
possible
,
that
during
such
gloomy
times
,
Religion
,
Faith
and
Worship
,
should
be
preserved
without
any
alteration
?
Saint
Paul
has
joyn'd
together
Faith
and
a
good
Conscience
as
two
things
that
mutually
sustain
one
another
,
In
effect
,
saith
Saint
Chrysostome
;
then
when
men
lead
corrupted
Lives
,
it
is
impossible
they
should
keep
Chrisost
,
in
1
Tim.
1.
hom.
5.
themselves
from
falling
into
perverse
Doctrines
.
8.
To
these
considerations
,
we
might
joyn
that
of
the
two
sorts
of
Philosophies
which
successively
had
reign'd
in
the
Church
,
to
wit
,
that
of
Plato
,
and
the
other
of
Aristotle
,
to
whose
principles
they
had
strove
to
accomodate
the
Christian
Religion
.
For
it
is
scarce
to
be
conceiv'd
but
that
mixture
of
Platonic
and
Peripatetic
Opinions
with
the
Doctrines
of
Jesus
Christ
,
should
have
defaced
the
Faith
,
and
quite
alter'd
his
true
Worship
.
It
was
for
this
Reason
that
Saint
Paul
had
caution'd
the
Faithful
,
to
take
heed
that
no
one
seduc'd
them
through
Philosophy
,
and
vain
deceitful
reasonings
,
after
the
Traditions
of
men
,
after
the
rudiments
of
the
Wisdom
of
the
World
,
and
not
after
Jesus
Christ
.
9.
They
will
say
,
without
doubt
,
that
all
these
considerations
;
how
strong
soever
they
appear
,
do
yet
make
no
more
then
conjectures
and
likelihoods
,
which
ought
to
have
been
immediatly
stifled
by
the
only
name
of
the
Church
,
which
improves
so
profound
a
respect
for
it self
in
the
Souls
of
all
true
Beleivers
.
But
that
very
thing
serv'd
but
to
increase
the
just
suspitions
of
our
Fathers
;
They
understood
what
respect
they
ow'd
to
the
Church
;
but
they
were
not
also
ignorant
how
easie
it
was
to
be
deceiv'd
by
so
specious
a
Name
.
That
visible
society
of
men
who
profess
Christianity
,
which
we
call
the
Church
,
is
not
wholly
composed
of
true
Believers
,
it
takes
into
its
Bosome
a
great
number
of
false
Christians
,
of
wicked
,
Worldly
and
Hypocritical
men
,
who
are
mingled
with
the
good
,
as
chaff
amongst
the
Wheat
,
or
as
the
mud
of
the
Stream
is
,
with
the
Water
of
the
Fountain
.
And
as
on
the
one
side
,
the
false
Christians
are
not
all
so
,
after
the
same
manner
,
for
some
are
full
of
light
and
knowledge
,
others
of
ignorance
,
some
are
prophane
,
others
superstitious
,
one
sort
are
full
of
contrivances
and
intrigues
in
the
affairs
of
Religion
,
others
take
little
care
of
its
interests
;
some
are
ambitious
,
others
covetous
,
others
fierce
and
inflexible
,
others
full
of
impostures
and
deceits
,
according
as
we
see
those
different
humours
ordinarily
reign
among
the
men
of
the
world
;
so
on
the
other
side
,
the
true
Beleivers
who
are
in
the
same
visible
Society
,
have
not
all
of
them
the
same
Degree
either
of
knowledge
,
or
sanctification
,
that
they
have
more
or
less
of
natural
light
,
more
or
less
of
supernatural
grace
,
more
or
less
of
zeal
,
of
courage
,
or
of
vigour
,
according
to
the
measure
of
the
Spirit
that
is
communicated
to
them
;
it
is
now
almost
scarce
conceivable
,
that
that
Medley
should
not
corrupt
Religion
in
a
long
Train
of
Ages
,
and
that
it
should
not
cause
to
enter
in
,
Maxims
,
Doctrines
,
Services
and
Customs
far
more
conformable
to
the
Spirit
of
the
World
,
then
to
that
of
Jesus
Christ
.
There
needs
but
a
little
leven
,
saith
Saint
Paul
,
to
corrupt
the
whole
Mass
.
From
thence
,
that
two
Parties
,
whereof
the
one
is
good
,
the
other
is
evil
,
are
joyned
together
,
experience
always
instructs
us
,
that
the
ill
does
far
more
easily
deprave
the
good
,
then
the
good
better
the
bad
.
And
we
cannot
say
,
that
God
is
bound
to
hinder
that
Corruption
,
and
that
otherwise
his
Church
would
Perish
from
the
Earth
:
For
besides
,
that
it
no
way
belongs
to
us
to
order
so
boldly
what
God
is
bound
to
do
,
or
not
to
do
,
for
the
execution
of
his
designs
;
it
is
certain
that
he
has
not
hindred
it
,
as
we
have
but
just
before
seen
in
the
Church
of
the
Jews
,
nor
in
the
Eastern
Christian
Churches
,
nor
in
the
the
whole
Body
of
the
Church
in
the
time
of
the
Arians
.
He
has
other
ways
to
preserve
his
Elect
,
and
his
sincerely
Faithful
ones
,
who
only
are
,
to
speak
properly
,
his
Church
;
he
can
preserve
them
in
the
midst
of
a
corrupted
Ministry
,
and
when
that
is
become
impossible
,
he
knows
how
to
separate
them
from
the
wicked
,
and
to
draw
them
away
from
their
Communion
.
But
we
will
speak
to
that
more
largely
at
the
end
of
this
Treatise
.
10.
To
go
on
with
our
Remarks
,
That
which
I
have
said
supplies
us
with
another
,
which
is
not
less
considerable
than
the
rest
.
It
is
in
consequence
of
that
mixture
of
the
good
and
the
wicked
in
the
same
visible
Church
,
that
it
might
fall
out
,
and
it
has
very
frequently
hapened
,
that
the
far
greatest
Number
,
the
external
Splendour
,
Force
,
and
Authority
,
is
found
among
the
Party
of
the
wicked
,
and
that
they
are
cheifly
those
who
fill
up
the
highest
places
in
the
Church
.
For
as
those
highest
places
yeild
them
honour
,
and
the
goods
of
the
World
in
a
very
great
measure
,
so
it
is
very
natural
,
that
they
should
be
more
hunted
after
and
obtain'd
by
the
men
of
the
World
,
then
by
the
truly
Faithful
,
who
ordinarily
are
not
so
violently
carried
out
to
those
things
.
After
that
manner
,
one
may
very
often
see
the
Government
of
the
visible
Church
to
fall
into
exceedingly
wicked
hands
,
and
then
there
needs
but
a
capricious
Humour
,
but
a
Passion
,
but
an
Interest
,
but
a
Whimsey
,
but
some
neglect
or
some
other
thing
of
the
like
nature
,
which
it
is
not
hard
to
conceive
to
be
in
such
Persons
as
we
suppose
,
to
bring
into
the
Church
false
Doctrines
,
and
false
Worship
,
to
which
those
of
the
best
minds
shall
no
sooner
oppose
themselves
,
but
they
shall
be
immediatly
quell'd
,
which
often
forces
them
to
keep
silence
,
and
to
give
way
for
a
season
,
till
it
shall
please
God
to
deliver
them
from
that
oppression
.
11.
Could
it
not
in
the
least
happen
,
that
those
errours
and
superstitions
that
were
but
little
taken
notice
of
at
first
,
sprung
up
in
the
Schools
,
or
among
some
other
sort
of
men
,
should
be
by
little
and
little
,
and
insensibly
spread
over
the
Body
of
the
Church
,
by
the
means
of
ignorance
and
negligence
of
the
Pastours
?
And
might
not
the
same
thing
fall
out
according
to
the
pleasure
and
interest
that
the
Pastors
might
take
to
see
them
establish't
?
that
in
the
end
being
found
to
be
rooted
in
mens
minds
,
and
as
I
may
so
say
,
incorporated
into
Religion
,
they
might
be
lookt
upon
as
Traditions
,
or
as
Customs
that
for
the
future
ought
to
be
observ'd
as
Laws
.
No
one
can
deny
that
a
multitude
of
things
had
crept
after
that
manner
into
the
Latin
Church
;
as
the
keeping
back
the
Cup
,
which
the
Concil
of
Constance
had
taken
Concil.
Constan.
Sess.
13.
up
in
express
terms
,
as
a
Custome
that
had
been
,
says
it
,
rationally
introduc'd
,
and
which
ought
to
be
kept
as
a
Law
.
It
was
after
the
same
manner
that
the
Celibacy
of
Priests
,
the
Worshipping
of
Images
,
the
Distinction
of
Meats
,
and
many
other
things
,
which
how
particular
[
and
private
]
soever
they
were
at
first
,
came
after
to
be
made
publick
,
and
in
the
end
,
to
be
changed
into
Articles
of
Religion
.
12.
All
these
Reflexions
might
serve
to
let
our
Fathers
understand
,
that
it
was
no
ways
impossible
for
the
state
of
the
Latin
Church
to
be
corrupted
;
but
besides
that
Reason
,
those
examples
,
and
that
experience
,
which
convinc't
them
of
it
,
they
yet
farther
saw
the
plain
proofs
of
it
in
the
Declarations
of
the
Holy
Scripture
.
For
after
whatsoever
manner
they
expounded
that
Mystery
of
Iniquity
,
of
which
Saint
Paul
speaks
to
the
Thessalonians
,
which
in
his
days
had
began
to
work
,
and
that
Captivity
of
God's
People
,
go
out
of
Babylon
,
lest
in
partaking
of
its
sins
,
it
partook
also
of
its
plagues
,
no
one
could
avoid
acknowledging
from
those
two
places
,
but
that
a
great
Corruption
must
needs
fall
out
in
the
visible
Church
.
The
Mystery
of
Iniquity
which
had
began
to
work
,
or
to
form
it self
,
could
not
be
conceiv'd
of
but
under
the
Idea
of
a
secret
Plot
,
whose
lowest
Foundations
were
laid
in
the
very
days
of
the
Apostles
,
and
which
must
at
length
after
a
long
Train
of
Ages
have
come
to
its
utmost
pitch
,
and
be
manifested
.
And
as
to
that
other
Passage
,
it
supposes
in
the
first
place
a
Captivity
of
the
People
of
God
;
Go
out
,
says
it
,
of
Babylon
.
Secondly
,
a
Captivity
of
that
People
,
who
did
not
yet
fail
to
be
the
People
of
God
,
Go
out
of
her
,
says
it
,
my
People
.
And
in
the
third
place
,
a
Captivity
,
in
which
,
while
they
abode
,
they
were
in
danger
of
partaking
of
the
sins
of
their
Oppressours
,
Least
,
it
adds
,
in
partaking
of
its
sins
,
Yee
partake
also
of
its
plagues
.
All
that
formed
an
Idea
of
a
Church
that
groan'd
under
the
weight
of
a
great
Corruption
,
which
easily
gave
way
to
that
thought
,
that
it
might
possibly
be
the
Latin
Church
as
soon
as
any
other
,
and
that
it
might
as
well
fall
out
in
the
times
of
our
Fathers
,
as
in
any
other
season
.
CHAP.
V.
More
Particular
Reflections
upon
that
Priviledge
of
Infallibility
which
they
ascribe
to
the
Church
,
and
of
its
Authority
.
ANy
one
may
now
see
methinks
,
from
what
I
have
laid
down
,
what
Judgment
ought
to
be
made
of
that
pretended
Infallibility
that
the
Latin
Church
ascribed
to
it self
,
and
by
what
means
they
would
shut
our
eyes
,
and
reduce
us
to
a
slavish
Obedience
.
We
shall
yet
nevertheless
make
here
some
reflexions
upon
it
,
and
see
whether
it
has
any
solid
Foundation
,
and
any
Justice
in
that
claim
.
1.
But
before
we
proceed
farther
,
it
will
be
necessary
to
know
what
they
understand
by
that
Infallible
Church
,
and
examine
all
the
Sences
that
may
be
given
to
this
Proposition
,
that
the
Church
cannot
err
.
For
our
Adversaries
themselves
very
differently
understand
it
.
In
the
first
place
then
,
if
they
would
plainly
say
,
That
that
which
has
been
believ'd
,
and
universally
practis'd
by
all
those
who
have
compos'd
the
Body
of
the
visible
Church
,
throughout
the
extent
of
all
Ages
,
is
Infallibly
true
:
I
say
that
it
is
a
very
useless
Principle
,
since
,
to
speak
according
to
men
,
it
is
impossible
to
know
that
which
has
been
so
believ'd
,
and
universally
practis'd
.
So
that
one
need
say
no
more
against
it
,
but
to
send
back
those
men
to
an
Infallibility
of
that
nature
.
Who
could
make
a
search
so
just
,
so
clear
,
and
so
general
as
he
ought
,
to
assure
himself
of
the
unanimous
consent
of
all
the
particular
Members
,
unless
he
could
raise
all
that
were
dead
,
and
understand
them
one
after
another
?
I
acknowledge
that
we
have
the
Books
of
the
Antients
;
but
all
have
not
wrote
,
and
who
can
warrant
us
that
those
who
have
not
wrote
had
the
same
Sentiments
with
those
that
have
?
Who
can
warrant
that
the
many
Books
that
are
lost
were
not
in
very
many
points
contrary
to
those
that
are
extant
?
Who
can
teach
us
nicely
to
distingush
what
those
Authors
have
wrote
in
Copying
out
of
,
or
in
imitating
one
another
,
from
their
true
and
natural
Sentiments
;
and
that
which
they
have
wrote
on
their
own
heads
,
from
that
which
they
have
wrote
as
Witnesses
of
the
general
Belief
of
their
Ages
?
Who
can
assure
us
that
they
were
not
sometimes
deceived
in
taking
for
the
general
Belief
or
Practise
of
the
Church
,
those
things
which
were
not
so
?
For
the
same
Case
happens
in
these
very
days
,
that
as
to
those
things
that
seem
so
exceeding
clear
,
there
are
yet
a
sort
of
men
who
would
perswade
us
,
that
we
do
not
very
well
and
perfectly
know
,
what
the
General
belief
of
the
Church
of
Rome
is
,
and
that
we
may
very
easily
deceive
our selves
,
and
deceive
others
;
how
much
more
then
heretofore
,
when
those
things
were
by
nothing
near
so
clearly
decided
,
and
so
manifest
as
they
are
now
at
this
day
?
Who
can
exactly
enough
tell
us
what
those
Articles
were
wherein
all
the
Antients
were
universally
agreed
,
and
those
wherein
they
did
not
agree
,
since
it
has
very
often
fell
out
that
one
and
the
same
Author
has
wrote
things
very
contrary
upon
one
and
the
same
Subject
?
Who
can
assure
us
that
what
three
or
four
Antient
Authors
had
wrote
after
an
agreeable
manner
,
was
not
one
of
those
particular
deviations
from
the
Truth
,
which
one
may
often
discover
in
them
,
which
does
not
at
all
hinder
,
but
that
the
contrary
Opinion
may
be
more
received
,
and
more
general
?
In
fine
,
there
is
nothing
so
vain
and
so
fallacious
,
as
that
pretended
Infallibility
of
the
Church
,
if
they
restrain
it
to
those
Doctrines
which
shall
be
found
established
by
the
unanimous
consent
of
all
Persons
and
of
all
Ages
.
Moreover
,
Such
a
kind
of
Infallibility
,
would
not
only
have
been
no
hindrance
to
our
Fathers
from
entring
on
an
examination
of
the
matters
of
Religion
;
but
it
would
also
have
obliged
them
to
it
.
For
they
must
always
have
known
whether
that
which
was
taught
and
practis'd
in
the
Church
in
their
days
,
concerning
Faith
and
Worship
,
had
been
confirm'd
by
the
consent
of
all
the
foregoing
Ages
,
which
they
could
never
have
known
but
by
such
an
examination
.
So
that
those
who
in
these
days
dispute
with
us
about
the
right
of
the
Reformation
,
will
never
find
any
reason
on
their
side
.
The
Church
of
Rome
must
needs
be
very
Infallible
with
them
,
but
it
can
be
so
but
in
one
respect
;
I
would
say
,
in
those
matters
wherein
She
agrees
with
the
Church
throughout
all
Ages
,
and
with
all
those
Persons
who
Compose
it
,
which
could
not
in
the
least
have
taken
away
her
possibility
of
erring
in
those
matters
wherein
she
should
withdraw
her self
from
the
Antient
Church
,
and
by
consequence
she
must
submit
her self
,
her
decisions
,
her
Doctrines
,
and
her
Customs
,
to
a
Rule
and
an
Authority
that
was
superiour
,
according
to
which
they
ought
to
be
examined
.
2.
If
they
understand
by
it
,
That
the
Church
in
every
Age
cannot
err
,
that
is
to
say
,
for
Example
,
That
that
which
was
believed
and
generally
practis'd
,
and
beyond
all
controversy
,
in
the
Church
in
the
days
of
our
Fathers
could
not
be
otherwise
then
true
and
good
,
I
say
that
they
make
this
a
Principle
which
cannot
be
to
any
purpose
,
and
from
which
they
cannot
draw
any
advantage
.
For
how
could
they
assure
themselves
that
all
those
who
made
up
the
Body
of
the
Visible
Church
a
little
before
the
Reformation
,
did
well
approve
of
the
Doctrines
that
they
then
taught
,
and
the
Worship
that
was
then
practis'd
,
and
how
could
they
distinctly
and
precisely
affirm
,
that
any
such
thing
had
been
generally
received
?
For
it
cannot
be
imagin'd
,
under
a
pretence
that
some
certain
Opinions
had
been
ordinarily
taught
in
the
Schools
,
or
that
certain
Devotions
had
been
commonly
used
,
that
they
should
be
brought
into
the
publick
Service
,
and
spread
over
their
Books
under
that
same
pretence
;
It
cannot
I
say
be
imagin'd
,
that
there
had
not
been
many
in
the
World
who
disapprov'd
them
,
and
look'd
on
them
as
errours
and
abuses
,
altho'
they
did
not
forbear
as
yet
to
abide
with
the
rest
in
the
same
Communion
.
And
it
was
certainly
from
thence
,
that
as
soon
as
our
first
Reformers
had
began
to
speak
openly
against
such
kind
of
things
,
their
voice
was
heard
,
and
their
words
receiv'd
with
the
applauses
of
,
and
being
follow'd
by
a
great
part
of
Europe
.
For
that
was
from
no
other
reason
,
but
because
they
found
all
matters
ordered
so
readily
,
and
that
for
a
long
time
they
had
vehemently
breathed
after
Reformation
.
There
is
then
nothing
more
ridiculous
,
then
when
they
would
send
us
back
to
an
Infallibility
which
could
never
be
found
there
,
and
of
which
they
can
give
us
no
marks
or
sure
characters
that
may
be
had
there
.
Besides
which
,
if
the
Church
is
not
Infallible
,
but
only
in
those
things
that
are
generally
believed
and
approved
of
without
all
disputes
,
and
if
it
may
err
in
other
matters
,
none
can
blame
our
Fathers
for
having
entred
on
an
examination
of
them
,
since
it
had
formal
oppositions
to
one
part
of
the
Church
in
a
great
many
points
,
as
in
the
opposition
of
the
Berengarians
,
the
Waldenses
,
the
Albigenses
,
the
Wicklefists
,
and
the
Hussites
.
They
will
say
that
these
were
such
Hereticks
as
the
Church
had
condemned
.
But
this
answer
will
be
but
a
meer
Fallacy
;
For
if
then
when
the
Church
was
divided
into
two
Parties
,
and
that
which
was
the
weaker
should
have
been
condemn'd
by
the
stronger
Part
;
they
would
treat
all
those
as
Hereticks
who
should
have
been
condemn'd
,
to
elude
,
under
that
pretence
the
weight
of
their
opposition
,
and
that
they
might
still
attribute
Infallibility
to
the
stronger
Party
,
in
respect
of
those
very
things
that
are
contested
,
this
is
but
to
deceive
our selves
,
to
say
at
the
same
time
,
That
the
Church
is
not
Infallible
,
but
only
in
regard
of
those
things
that
all
generally
hold
without
Controversie
.
They
ought
to
change
their
Principle
and
to
say
the
same
of
it
that
they
affirm
in
the
case
of
that
Contestation
,
That
their
Infallibility
follows
the
stronger
side
,
and
that
those
who
oppress
the
other
by
their
Intrigues
,
by
their
Authority
,
by
the
force
of
their
Arms
,
or
otherwise
,
are
the
truly
Infallible
,
since
the
opposition
of
the
others
ought
not
to
be
looked
on
but
as
the
Insurrection
of
Hereticks
,
and
not
as
just
opposition
.
It
will
always
depend
on
the
most
powerful
to
make
themselves
Infallible
,
by
beating
down
all
that
oppose
themselves
;
for
there
will
need
no
more
for
that
purpose
than
to
condemn
them
,
and
they
are
presently
Hereticks
,
excluded
from
all
right
in
their
oppositions
;
either
this
is
that
which
I
call
a
Fallacy
,
or
there
never
was
any
such
thing
in
the
world
.
3.
But
if
they
will
indeed
change
their
Principle
,
and
say
,
that
that
Infallibility
is
to
be
placed
in
the
greater
number
,
in
the
Ruling
party
,
any
one
may
convince
them
of
the
contrary
,
by
the
example
of
the
Arrians
,
who
had
made
themselves
Masters
of
the
Church
,
under
the
Successors
of
Constantine
.
The
greater
part
in
the
Council
,
were
for
them
,
the
Pulpits
were
for
them
,
the
people
followed
them
as
they
were
lead
either
by
their
own
humours
,
or
by
Constraint
and
Force
,
they
Persecuted
the
Orthodox
,
which
evidently
shews
the
falsness
of
this
Proposition
,
That
the
greater
number
,
or
that
side
that
finds
it self
the
stronger
,
can
never
err
.
Jesus
Christ
had
never
had
any
Defenders
,
if
in
the
days
of
his
flesh
,
all
had
been
persuaded
of
the
Truth
of
this
Maxim
.
4.
This
Experience
of
the
Arrians
makes
it
appear
more
evidently
that
Infallibility
could
not
be
attributed
to
that
which
they
call
the
Church
representative
,
that
is
to
say
,
to
the
whole
Body
of
Pastors
,
or
as
they
speak
,
to
all
the
Clergy
:
For
it
is
but
too
true
,
that
the
whole
Body
of
Pastors
assembled
in
a
very
great
number
at
the
Council
of
Ariminum
,
gave
way
to
the
Arrian
Infidelity
,
by
rejecting
the
word
of
Consubstantial
,
which
signified
that
the
Son
of
God
was
of
the
same
Essence
with
his
Father
,
and
declared
only
,
That
he
was
like
to
the
Father
,
and
that
he
was
not
a
creature
,
as
other
creatures
were
,
which
supposed
that
he
was
a
creature
,
altho
different
from
others
.
They
will
say
that
it
was
not
of
their
own
motion
that
these
Bishops
made
that
Arrian
Confession
,
but
that
they
were
forced
to
it
by
the
Emperours
Ministers
:
That
moreover
,
they
were
deceived
by
the
Arrians
,
not
taking
notice
that
that
clause
that
the
Son
was
not
a
Creature
as
other
Creatures
,
made
him
always
a
Creature
,
and
in
fine
that
they
rejected
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
because
they
did
not
throughly
understand
it
.
But
all
that
is
not
of
any
advantage
to
their
Cause
,
for
if
the
whole
Body
of
Pastors
,
assembled
in
Council
to
decide
matters
of
Faith
,
did
determine
of
Heresie
,
either
out
of
weakness
,
or
through
surprise
or
ignorance
,
since
they
determine
of
it
in
effect
,
what
does
it
signifie
in
what
manner
,
or
in
what
respect
they
determined
it
?
Could
they
call
those
men
Infallible
who
were
capable
of
making
a
Wicked
and
Infidel
Confession
,
in
an
Article
so
Fundamental
as
that
of
the
Eternity
of
the
Person
of
the
Son
of
God
is
,
in
such
a
manner
,
and
by
such
Principles
as
that
came
to
pass
?
We
can
never
commit
any
faults
,
but
that
they
must
have
some
cause
,
but
what
cause
soever
they
have
,
our
faults
are
always
faults
,
and
certain
Arguments
that
we
are
not
Infallible
.
5.
There
are
some
of
them
that
say
,
that
Councils
are
not
Infallible
but
when
they
are
approved
by
the
Popes
.
But
that
neither
has
any
solid
ground
,
for
how
can
an
approbation
which
ordinarily
passes
after
the
separation
of
a
Council
,
possibly
confer
any
Infallibility
on
it
?
has
that
any
Retroactive
vertue
,
and
can
that
change
the
state
of
a
thing
already
past
?
They
will
say
,
that
the
Pope
does
not
confer
any
Infallibility
on
it
,
but
only
acknowledges
it
,
and
makes
it
to
be
acknowledged
by
others
,
and
that
his
approbation
is
as
the
Seal
and
Impression
that
denotes
that
such
a
Council
ought
to
be
held
Infallible
.
But
if
the
Pope
himself
is
not
Infallible
,
as
the
sounder
part
of
the
Gallican
Church
holds
that
he
is
not
,
what
certainty
can
his
approbation
give
us
?
May
he
not
err
in
approving
those
things
which
he
ought
not
to
approve
,
and
in
taking
for
Infallible
a
Council
,
which
was
really
deceived
?
And
let
not
any
one
say
that
I
produce
the
opinion
of
the
Gallican
Church
to
the
prejudice
of
all
the
others
,
for
after
what
manner
soever
it
be
,
it
seems
to
me
that
one
may
very
well
affirm
,
without
offending
any
person
,
that
it
is
not
an
Article
of
the
Faith
of
the
Church
of
Rome
to
believe
that
the
Pope
must
needs
be
Infallible
,
for
otherwise
the
Gallican
Church
would
be
guilty
of
Heresie
.
And
from
that
only
it
follows
,
that
one
could
have
no
such
assurance
as
one
ought
to
have
to
settle
the
Mind
and
Conscience
in
quiet
,
if
it
were
possible
for
him
to
err
in
approving
a
Council
,
and
by
Consequence
,
his
approbation
could
not
be
a
certain
character
of
the
Infallibility
of
that
Council
.
But
why
do
we
use
Arguments
in
a
matter
,
in
which
experience
has
sufficiently
instructed
us
?
The
Fifth
Council
assembled
at
Constantinople
,
on
occasion
of
three
Books
published
,
the
one
of
Ibas
Vide
Baronium
in
Justiniano
&
Vigilio
,
Tom.
7
,
&
sirmundum
praefat.
in
saecund
.
Bishop
of
Edessa
,
the
other
of
Theodorus
of
Mopsuesta
,
and
the
other
of
Theodoret
Bishop
of
Cyrus
,
was
it
not
held
in
spight
of
all
the
oppositions
of
Pope
Vigilius
,
did
not
that
Council
condemn
those
Writings
as
Heretical
,
against
the
express
prohibitions
that
Vigilius
had
made
,
by
a
publick
Decree
to
Condemn
them
,
and
yet
notwithstanding
was
not
that
very
Council
in
the
end
approved
by
the
Successours
of
Vigilius
,
and
in
fine
received
throughout
all
the
Church
for
a
True
and
Holy
Oecumenical
Council
?
Those
Approbations
therefore
are
only
a
juggle
,
which
wholly
depend
on
the
capricious
humours
of
the
Popes
,
on
their
different
Interests
,
on
their
good
or
ill
humours
.
One
Pope
disapproves
of
a
Council
,
and
makes
it
void
,
to
advance
all
that
he
does
;
by
that
the
Council
is
remote
enough
from
Infallibility
,
and
ought
not
to
be
held
for
Infallible
:
another
Pope
comes
,
and
receives
and
approves
of
it
,
and
behold
on
a
sudden
that
Council
changes
its
condition
and
becomes
Infallible
.
Besides
that
,
did
not
Pope
Liberius
approve
an
Arian
Council
held
at
Sirmium
,
in
subscribing
an
Heretical
Confession
that
had
been
drawn
up
,
and
which
Saint
Hilary
calls
the
Arian
perfidiousness
,
the
Heresie
sprung
from
Sirmium
,
for
which
he
pronounced
an
Anathema
against
Liberius
.
For
what
else
was
that
Subscription
6.
That
Example
of
Liberius
encounters
also
all
those
who
ascribe
that
Infallibility
to
the
Popes
;
for
behold
one
in
whom
by
the
Testimony
of
St.
Hilary
,
and
St.
Jerom
,
that
Priviledge
had
no
effect
.
But
as
that
Opinion
is
not
generally
received
in
this
However
it
be
,
it
plainly
appears
that
the
Latine
Church
does
not
pretend
to
it
,
as
a
Law
of
Nature
,
for
she
is
composed
of
no
different
blood
from
the
rest
of
men
,
nor
as
a
right
joyned
to
the
profession
of
Christianity
,
nor
as
a
meer
quality
of
a
Church
,
for
in
that
case
the
Greek
and
other
Churches
would
have
the
same
advantage
,
but
that
she
pretends
to
it
as
a
peculiar
priviledge
,
whereby
they
were
distinguished
from
other
Churches
,
as
the
Greek
and
Armenian
,
&c.
It
appears
that
they
would
not
set
this
Prerogative
before
us
,
as
a
first
Principle
,
which
is
evident
of
it self
,
without
needing
any
proof
:
for
in
fine
,
it
is
not
so
clear
that
the
Latin
Church
should
be
Infallible
,
as
it
is
that
one
and
one
make
two
,
and
that
the
whole
is
greater
than
any
of
its
parts
.
It
is
then
,
certainly
,
but
very
reasonable
to
demand
that
they
would
give
us
the
proofs
and
grounds
of
so
important
a
right
.
I
mean
other
proofs
than
those
that
are
commonly
taken
from
the
same
Authority
of
that
Church
.
For
it
will
not
be
enough
to
confirm
that
Infallibility
,
for
her
only
to
say
,
I
am
so
;
every
Church
may
say
the
same
,
and
yet
not
be
believed
.
They
ought
to
produce
proofs
,
and
proofs
that
come
from
Heaven
,
since
there
is
none
besides
God
that
can
confer
so
great
a
Right
,
and
they
ought
to
shew
them
to
us
,
to
the
end
we
may
judge
of
them
and
weigh
their
Cogency
and
Truth
.
That
being
so
,
I
affirm
that
our
Fathers
were
bound
to
use
all
sorts
of
Rational
methods
to
examine
that
Question
,
whether
the
Church
of
Rome
was
Infallible
or
no
?
And
to
look
to
both
sides
to
settle
themselves
in
a
good
Judgment
.
This
is
that
,
which
,
in
my
opinion
,
none
will
contest
.
But
from
thence
these
things
will
clearly
follow
.
1.
That
our
Fathers
had
right
to
examine
one
of
the
Tenets
of
the
Latin
Church
,
which
is
that
of
her
Infallibility
.
2.
That
they
had
right
to
judge
of
it
according
to
the
Nature
of
those
proofs
which
presented
themselves
for
,
or
against
it
.
3.
That
they
might
lawfully
reject
it
as
false
,
if
in
their
examination
of
it
▪
it
appeared
to
be
false
.
4.
That
it
is
neither
absurd
nor
rash
to
maintain
,
that
every
one
has
right
to
examine
a
Tenet
of
the
Church
and
to
judge
of
it
.
5.
That
all
those
General
Objections
which
they
have
hitherto
made
against
that
Truth
are
false
and
frivolous
,
such
as
these
,
that
if
one
give
All
,
that
Liberty
of
examining
,
every
one
may
make
a
Religion
of
his
own
.
That
there
is
no
other
way
to
keep
men
in
the
Unity
of
the
Faith
.
That
he
who
examines
,
makes
himself
a
Judg
above
the
Church
.
That
it
is
the
ready
way
to
bring
in
a
private
Spirit
,
and
other
such
like
things
,
all
which
are
refuted
by
that
one
Example
in
the
Point
of
Infallibility
.
6.
That
if
it
is
no
ways
absurd
that
every
one
should
have
right
to
examine
a
Tenet
of
the
Church
that
cannot
be
proved
otherwise
than
by
the
Scriptures
,
it
is
not
also
absurd
to
say
,
that
that
right
of
searching
out
the
true
sence
of
Scripture
belongs
to
every
Christian
.
7.
That
it
is
not
absurd
to
say
,
that
a
Believer
is
Master
of
his
own
Faith
,
by
depending
only
upon
God
,
and
independant
on
men
.
8.
That
if
every
Christian
has
right
to
examine
one
of
the
chief
Articles
of
Religion
,
it
is
no
ways
inconvenient
to
say
that
he
has
right
to
examine
all
,
for
there
is
not
less
danger
,
nor
less
consequence
,
for
all
than
for
one
.
9.
In
fine
,
it
will
also
follow
from
thence
,
that
our
Fathers
were
bound
upon
that
pretence
of
the
Latin
Church
to
examine
all
the
Points
of
that
Religion
.
For
firmly
to
assure
themselves
of
the
Truth
of
that
Priviledge
,
it
was
not
enough
to
consider
it
in
its
Grounds
and
its
Causes
which
are
those
Proofs
that
they
call
a
Priori
,
they
ought
further
to
look
on
it
in
its
effects
,
that
is
to
say
,
to
see
it
in
the
Doctrines
of
that
Church
,
in
its
Maxims
,
in
its
Voice
,
and
diligently
to
take
notice
whether
they
may
see
all
the
Characters
of
Infallibility
resplendent
in
it
,
or
whether
they
may
not
discover
some
Error
.
It
was
after
this
manner
that
the
Disciples
of
Jesus
Christ
acknowledged
and
cleaved
to
him
.
I
have
given
unto
them
,
says
he
,
the
words
which
thou
gavest
me
,
and
they
have
received
them
,
and
have
known
surely
that
I
came
out
from
thee
.
To
whom
should
we
go
?
Said
they
to
him
,
Thou
hast
the
words
of
Eternal
Life
:
Our
Fathers
had
so
much
the
more
reason
,
to
use
CHAP.
VI.
An
Examination
of
the
proofs
which
they
produce
to
establish
the
Infalliblity
of
the
Church
of
Rome
.
LEt
us
see
nevertheless
upon
what
Foundations
that
pretended
Prerogative
of
the
Latin
Church
is
built
.
They
produce
on
this
Subject
some
passages
of
Scripture
,
and
some
Arguments
.
But
as
to
the
Passages
of
Scripture
,
it
is
evident
that
there
is
not
any
one
which
respects
more
peculiarly
the
Latin
Church
then
the
Greek
,
the
Aegyptian
,
the
Aethiopian
,
and
others
,
every
one
of
which
has
as
much
reason
to
apply
them
to
themselves
as
the
Latin
.
Yet
we
do
not
here
dispute
about
a
favour
common
to
all
Christian
Societies
,
but
about
a
peculiar
prerogative
pretended
to
by
the
Latins
.
For
they
are
all
agreed
that
all
other
Societies
have
err'd
,
notwithstanding
all
those
passages
.
They
ought
then
necessarily
to
alleadge
something
which
belongs
to
the
Latins
peculiarly
,
exclusively
from
all
others
;
or
they
ought
to
come
to
an
acknowledgment
that
those
passages
do
not
at
all
establish
the
Infallibility
of
a
visible
Church
,
since
if
they
did
so
establish
it
,
being
so
general
as
they
are
,
they
would
have
the
same
cogency
in
favour
of
the
Greeks
,
the
Armenians
,
and
the
Jacobites
,
as
well
as
the
Latins
.
1.
In
effect
,
one
sort
of
those
passages
respect
the
true
Church
of
Jesus
Christ
,
that
is
to
say
,
not
that
multitude
of
men
who
make
profession
of
Christianity
,
or
who
live
in
the
same
external
Society
of
Religion
,
but
the
truly
faithful
,
those
holy
men
whom
God
has
inwardly
regenerated
by
his
Spirit
,
and
whom
he
leads
to
life
everlasting
.
It
is
of
that
Church
that
it
is
said
,
That
she
is
the
body
of
Jesus
Christ
.
That
there
is
one
Body
,
and
one
Spirit
,
That
Jesus
Christ
is
her
head
,
That
she
is
his
spouse
.
It
is
only
of
the
truly
Faithful
and
no
otherwise
that
these
promises
are
verifi'd
,
Vpon
this
Rock
will
I
build
my
Church
,
and
the
Gates
of
Hell
shall
not
prevail
against
it
;
I
will
be
with
you
always
unto
the
end
of
the
World
;
I
will
pray
the
Father
,
and
he
shall
give
you
another
Comforter
,
who
shall
abide
with
you
for
ever
.
The
Spirit
of
Truth
shall
lead
you
into
all
Truth
;
where
two
or
three
are
gathered
together
in
my
Name
,
I
will
be
there
in
the
midst
of
them
.
These
passages
denote
nothing
less
then
an
Infallibility
,
either
in
the
whole
Body
of
the
Visible
Church
,
or
in
the
side
that
is
strongest
,
or
in
Councils
,
or
in
the
Decisions
of
Popes
,
or
in
Traditions
and
Ancient
Customs
;
but
they
only
signify
that
God
will
have
always
some
truly
Faithful
upon
the
Earth
even
unto
the
end
of
the
World
,
and
that
he
will
accompany
them
with
such
a
measure
of
the
light
and
grace
of
his
Spirit
,
as
shall
in
the
end
bring
them
to
the
Glory
of
his
Kingdom
.
2.
There
are
others
,
which
they
yet
make
use
of
,
far
less
to
the
purpose
,
because
they
signify
only
the
Duty
of
Pastors
,
and
what
they
are
appointed
to
do
,
and
not
that
,
that
in
effect
they
shall
do
.
Such
as
these
:
Go
,
Teach
all
Nations
,
Baptising
them
,
in
the
Name
of
the
Father
,
the
Son
and
the
Holy
Ghost
.
Son
of
man
,
I
have
set
thee
for
a
Watch-man
over
the
House
of
Israel
.
The
Priests
lips
shall
keep
knowledge
,
and
they
shall
seek
the
Law
at
his
Mouth
.
I
have
set
watch-men
upon
thy
walls
,
O
Jerusalem
,
which
shall
never
hold
their
peace
day
nor
night
.
And
he
gave
some
Apostles
,
and
some
Prophets
,
and
some
Evangelists
,
and
some
Pastours
and
Teachers
;
For
the
perfecting
of
the
Saints
,
for
the
work
of
the
Ministery
,
for
the
edifying
of
the
Body
of
Christ
:
These
and
some
other
like
passages
shew
to
what
the
Offices
of
the
Ministry
are
naturally
appointed
,
and
the
Obligation
of
those
that
are
called
to
it
,
but
they
are
very
far
from
giving
from
thence
a
Prerogative
of
Infallibility
.
3.
They
alledge
also
some
passages
that
recommend
to
the
Faithful
the
having
a
respect
for
and
an
Obedience
to
their
Pastors
.
Such
are
these
,
He
that
heareth
you
,
heareth
me
;
and
he
that
rejecteth
you
,
rejecteth
me
:
Obey
them
that
have
the
rule
over
you
,
and
submit
your selves
:
for
they
watch
for
your
Souls
.
The
Scribes
and
the
Pharisees
sit
in
Moses
seat
,
All
therefore
whatsoever
they
bid
you
observe
,
that
observe
and
do
,
but
do
not
ye
after
their
works
.
But
I
as
far
as
their
words
shall
be
conformable
to
that
of
God
;
that
they
can
never
go
beyond
that
,
and
that
they
cannot
from
thence
draw
any
Priviledge
of
Infallibility
.
4.
As
these
Gentlemen
let
slip
nothing
that
may
serve
for
their
Interests
,
so
they
ordinarily
make
use
of
that
passage
in
the
18th
.
Chapter
of
St.
Matthew
,
where
Jesus
Christ
ordains
that
if
any
one
receive
an
injury
from
another
,
he
is
to
reprove
him
between
himself
and
him
alone
;
and
if
that
first
complaint
signifies
nothing
,
then
he
must
take
witnesses
with
him
;
and
if
he
neglect
to
hear
those
witnesses
,
he
is
to
tell
it
to
the
Church
;
and
if
he
neglect
to
hear
the
Church
,
he
is
to
be
unto
us
as
a
Heathen
and
a
Publican
.
All
that
that
follows
in
the
close
of
that
discourse
of
Jesus
Christ
shews
,
that
he
speaks
there
neither
of
Faith
nor
Worship
,
but
of
some
private
quarrels
that
we
might
have
against
our
Brethren
to
be
taken
away
,
and
of
the
use
of
that
Discipline
.
For
the
mind
of
our
Lord
is
,
that
before
we
break
off
absolutely
with
our
Brethren
,
we
should
observe
all
the
Rules
of
Charity
,
and
that
we
should
there
make
use
of
the
Church
,
but
if
he
would
refuse
to
hear
the
Church
,
that
in
that
case
it
was
allowed
us
to
treat
him
no
longer
as
a
Brother
,
but
as
a
real
stranger
.
Who
sees
not
that
if
they
would
draw
any
thing
of
consequence
from
that
passage
,
they
ought
to
pretend
that
the
Church
is
Infallible
not
in
matters
of
Faith
,
for
they
are
not
medled
with
there
,
but
in
matters
of
Fact
,
and
in
the
Censures
that
it
gives
upon
private
Quarrels
,
in
which
nevertheless
all
the
World
agrees
that
she
may
be
deceiv'd
.
And
therefore
it
is
that
these
Gentlemen
are
wont
to
alleadge
these
last
words
,
Tell
it
to
the
Church
,
and
if
he
will
not
hear
the
Church
,
let
him
be
unto
thee
as
the
Heathens
,
and
Publicans
;
and
they
alleadge
them
also
as
separated
from
the
sequel
of
that
Discourse
,
because
otherwise
they
could
not
but
observe
that
they
would
signify
nothing
to
them
.
5.
In
fine
,
they
produce
those
words
of
St.
Paul
to
Timothy
,
These
things
write
I
unto
thee
,
hoping
to
come
unto
thee
shortly
:
But
if
I
tarry
long
,
that
thou
mayest
know
how
to
behave
thy self
in
the
House
of
God
,
which
is
the
Church
of
the
living
God
,
the
pillar
and
ground
of
the
Truth
.
How
can
,
say
they
,
the
Church
be
the
pillar
and
ground
of
Truth
,
if
it
is
not
Infallible
in
the
Doctrines
it
proposes
as
of
Faith
,
and
in
the
Worship
which
it
Practises
?
But
what
likelyhood
is
there
that
he
would
have
established
an
opinion
so
important
,
as
that
of
the
Infallibility
of
the
Latin
Church
,
on
such
Metaphorical
terms
,
which
St.
Paul
did
not
make
use
of
upon
the
sight
of
any
Infallibility
,
which
should
respect
no
other
but
the
Latin
Church
in
particular
,
and
which
should
much
rather
have
respected
the
Church
of
Ephesus
,
or
the
other
Churches
of
Asia
,
where
Timothy
was
then
,
when
the
Apostle
wrote
to
him
,
which
yet
did
not
fail
of
falling
into
Error
;
in
Terms
which
may
be
explained
in
divers
sences
,
and
which
have
been
appli'd
to
divers
particular
Bishops
,
without
yet
pretending
to
raise
them
up
to
be
Infallible
,
what
colour
I
say
,
is
there
that
they
can
prove
the
Infallibility
of
the
Church
of
Rome
?
It
appears
in
the
end
of
that
discourse
of
St.
Paul
,
that
he
never
thought
of
making
the
Church
Infallible
,
for
in
all
that
Chapter
,
he
aims
at
nothing
else
then
to
set
down
the
duties
of
Bishops
and
Deacons
;
and
after
having
markt
out
in
particular
some
qualities
with
which
they
ought
to
be
endow'd
,
and
from
what
Vices
they
ought
to
be
more
especially
exempt
,
after
what
manner
they
ought
to
govern
themselves
,
he
adds
in
the
close
of
all
,
That
he
wrote
all
that
to
his
disciple
,
to
the
end
he
might
know
how
to
behave
himself
in
the
House
of
God
,
which
is
the
Church
of
the
Living
God
,
the
pillar
and
ground
of
Truth
.
Who
sees
not
that
that
Infallibility
,
comes
not
in
at
all
to
the
purpose
in
that
close
of
the
Discourse
?
Let
the
Bishops
,
says
he
,
and
the
Deacons
take
heed
they
be
wise
,
sober
,
&c.
That
they
hold
the
Mystery
of
the
Faith
in
a
pure
Conscience
,
that
their
Wives
should
be
honest
and
faithful
in
all
things
,
that
their
Children
should
be
well
educated
,
&c.
And
that
which
I
say
in
general
,
I
apply
also
to
thee
Timothy
,
to
the
end
thou
mayst
live
unblameably
in
the
House
of
God
,
in
the
Church
of
the
living
God
:
Add
,
according
to
the
Interpretation
of
these
Gentlemen
;
Which
Church
is
Infallible
and
cannot
err
;
and
there
is
nothing
of
any
natural
Connexion
in
it
.
On
the
contrary
that
conceit
of
the
Infallibility
of
the
Church
,
according
to
the
Principle
that
our
Adversaries
makes
use
of
in
the
Doctrine
of
the
Perseverance
of
the
Saints
,
would
harden
them
in
security
,
for
let
them
do
as
they
will
,
all
would
go
well
,
and
after
whatsoever
manner
the
Pastors
govern
,
the
Church
could
never
be
corrupted
,
nor
its
Truth
be
lost
.
Which
would
seem
far
more
proper
to
inspire
negligence
into
the
Bishops
,
then
to
animate
them
to
do
their
duty
.
In
effect
if
they
cannot
tell
how
to
exhort
men
by
motives
of
that
nature
,
They
ought
then
to
confess
the
Truth
,
to
wit
,
that
these
words
,
The
Pillar
and
Ground
of
Truth
,
note
the
end
,
and
natural
design
of
the
Church
,
that
for
which
she
is
made
,
and
to
which
she
is
called
,
which
is
to
sustain
and
bear
the
Truth
,
and
to
make
it
subsist
in
the
World
,
and
so
the
discourse
of
the
Apostle
appears
very
just
,
and
well
connected
:
Behold
,
says
he
,
after
what
manner
the
Bishops
ought
to
frame
their
course
,
and
after
what
sort
thou
oughtest
to
live
in
the
Church
of
God
,
in
behaving
thy self
in
it
so
,
as
remembring
that
God
has
appointed
it
to
be
the
pillar
and
ground
of
his
Truth
;
Live
therefore
in
that
manner
that
may
answer
that
end
,
or
that
natural
appointment
of
the
Church
.
Just
as
if
the
King
,
exhorting
one
of
the
Officers
of
his
Parliament
to
do
his
duty
,
should
tell
him
,
That
he
liv'd
in
a
body
that
was
the
Pillar
and
Ground
of
Justice
,
and
the
Rights
of
the
Crown
;
that
is
to
say
,
which
is
naturally
ordain'd
for
the
maintaining
Justice
in
the
State
,
and
to
defend
the
Rights
of
the
Crown
.
But
as
that
speech
of
the
Prince
would
not
establish
any
priviledge
of
Infallibility
in
the
Parliament
,
so
neither
can
that
of
the
Apostle
do
it
for
the
Church
:
for
Societies
do
not
always
follow
their
natural
appointments
,
we
see
that
they
often
enough
depart
from
them
.
I
confess
that
the
Church
does
not
always
wander
from
its
end
,
nor
in
all
things
;
yet
it
cannot
also
be
imagin'd
that
she
never
departs
:
For
the
wicked
are
mingled
with
the
good
in
the
same
Society
,
the
Dignities
of
the
Church
are
sometimes
to
be
found
more
possessed
by
the
men
of
the
World
,
then
by
the
truly
Faithful
;
the
very
best
men
themselves
are
subject
to
weaknesses
,
and
they
sometimes
commit
faults
of
that
importance
,
that
may
consequently
be
dilated
by
continuance
,
and
all
that
cannot
but
produce
Errors
and
Corruptions
,
which
it
will
be
most
necessary
to
reform
.
Behold
all
those
passages
of
Scripture
upon
which
,
they
seem
to
me
,
to
found
that
pretension
of
the
Infallibility
of
the
Latin
Church
!
To
them
they
joyn
some
Arguments
.
1.
If
,
say
they
,
it
be
possible
for
the
Church
to
err
,
why
do
we
call
it
holy
,
as
we
do
in
the
Creed
;
I
believe
the
Holy
Catholick
M.
le
Card.
de
Richelieu
.
liv
.
1.
ch.
13.
Church
?
Such
an
Assembly
that
is
united
in
the
profession
of
an
error
,
is
so
far
unfit
to
be
called
Holy
,
That
on
the
contrary
it
is
Impious
,
since
it
agrees
in
a
Doctrine
that
is
contrary
to
the
Holy
Truths
revealed
by
God
.
I
answer
:
That
if
this
Argument
were
good
,
it
would
follow
,
not
only
that
the
Church
should
be
Infallible
as
to
matters
of
Faith
,
but
also
that
she
should
be
impeccable
in
respect
of
manners
,
for
she
is
called
Holy
as
well
from
that
Holiness
that
regards
good
works
,
as
from
that
which
regards
the
Faith
.
The
Church
is
Holy
,
but
yet
after
an
imperfect
manner
,
while
she
is
here
upon
Earth
,
and
she
will
never
be
perfectly
so
,
but
in
Heaven
.
Furthermore
they
ought
to
remember
that
the
Title
of
Holy
,
and
generally
all
other
Titles
of
Honour
and
Glory
that
are
given
to
the
Church
,
belong
to
it
in
truth
only
,
in
respect
of
the
true
Believers
,
and
not
in
respect
of
the
Hypocrites
and
wicked
which
are
mingled
with
the
good
in
the
same
visible
Society
;
and
that
it
is
but
only
on
the
same
account
of
the
Good
,
that
all
that
visible
Body
is
called
the
Church
.
For
they
are
none
but
those
whom
God
has
called
to
his
Salvation
,
who
only
can
be
the
true
mystical
Body
of
Jesus
Christ
.
When
then
it
shall
come
to
pass
that
the
number
of
the
wicked
prevails
in
that
Visible
Society
,
they
will
fill
up
the
Pulpits
,
they
will
be
Masters
of
Councils
and
of
Decisions
of
Faith
,
of
the
Government
and
Ministry
of
the
Church
,
and
will
not
fail
to
introduce
Errors
and
a
false
Worship
;
but
when
those
persons
should
introduce
and
authorise
them
,
the
Church
would
not
cease
to
be
Holy
,
not
in
respect
of
those
wicked
men
who
waste
it
,
and
corrupt
it
as
much
as
it
lyes
in
their
power
to
do
,
but
in
regard
of
the
Faithful
whom
God
will
keep
pure
by
the
illuminations
of
his
Holy
Spirit
,
and
the
methods
of
his
Providence
.
The
Church
of
Israel
in
the
midst
of
its
greatest
Idolatries
did
not
cease
to
keep
the
Titles
of
a
Holy
Nation
,
and
a
Kingdom
of
Priests
,
which
Moses
had
given
her
,
but
she
kept
them
,
not
in
respect
of
her
Corruptors
,
and
those
2.
But
yet
further
,
say
they
,
If
the
Church
may
err
,
and
particularly
Bellarm.
de
Eccles.
milit.
lib.
3.
cap.
14.
the
Church
Representative
,
that
is
to
say
,
the
Body
of
Pastors
,
why
do
the
Councils
pronounce
Anathema's
against
all
those
who
shall
not
consent
to
their
Decrees
?
Would
it
not
be
very
unjust
to
bind
men
under
so
great
a
penalty
to
consent
to
things
that
are
uncertain
,
and
which
may
be
false
?
I
answer
,
that
the
force
of
the
Anathema's
of
those
Councils
depends
altogether
on
their
Justice
.
If
those
Councils
have
lawfully
decided
controversies
according
to
the
word
of
God
,
and
if
with
the
Truth
they
have
kept
Love
and
Charity
,
according
to
the
Precept
of
the
Apostle
,
their
Anathema
is
very
efficacious
,
and
all
that
they
bind
on
Earth
shall
be
bound
in
Heaven
.
But
if
they
have
decided
any
thing
against
the
Truth
,
or
against
Charity
,
if
they
have
abused
their
Places
,
their
Anathema's
are
vain
and
rash
,
and
will
fall
upon
none
but
their
Heads
who
pronounce
them
.
For
God
has
never
submitted
his
Righteousness
to
the
Unrighteousness
of
any
Prelats
.
All
the
force
of
those
Thunderbolts
depends
on
those
very
things
which
have
been
decided
.
We
can
do
nothing
,
says
the
Apostle
,
against
the
Truth
:
We
ought
not
then
to
imagine
that
those
Anathema's
must
needs
be
Infallible
,
we
ought
not
also
to
believe
that
they
could
not
be
rightly
used
if
they
had
not
that
Infallibility
.
Saint
Hilary
did
not
pretend
to
be
Infallible
,
and
yet
nevertheless
he
pronounc'd
an
Anathema
3.
They
add
yet
,
if
it
were
possible
for
the
Church
to
err
,
it
were
possible
for
it
totally
to
fall
away
after
that
manner
,
that
Monsieur
le
Card.
de
Richelieu
.
liv
.
1.
ch.
13.
&
liv
.
1.
ch.
4.
Hos.
2.
there
should
not
be
any
longer
a
Church
upon
the
Earth
,
and
yet
notwithstanding
how
many
promises
have
we
in
the
Scripture
that
denote
the
Perpetuity
of
the
Church
?
God
says
in
Hosea
,
That
he
would
betroth
her
unto
him
for
ever
.
Saint
Paul
calls
her
the
Body
of
Jesus
Christ
.
But
the
Body
of
Jesus
Christ
is
Eternal
.
Jesus
Christ
promises
to
be
with
his
even
unto
the
end
of
the
World
,
and
says
,
that
the
Comforter
shall
abide
with
them
for
ever
,
and
that
the
Gates
of
Hell
shall
never
prevail
against
his
Church
.
But
it
is
no
need
of
heaping
up
these
Proofs
of
a
thing
which
was
never
contested
.
God
will
always
keep
a
Church
upon
Earth
;
that
is
to
say
,
he
will
always
have
a
number
of
true
Believers
,
whom
he
will
guide
by
his
Word
and
by
his
Spirit
,
and
they
are
those
that
are
betroth'd
to
him
for
ever
,
and
the
Mystical
Body
of
his
Son
,
to
whom
he
will
grant
his
gratious
presence
for
ever
,
and
an
assured
Victory
against
the
Gates
of
Hell
.
There
is
nothing
disputed
in
that
point
.
Our
business
is
only
to
enquire
,
whether
all
that
Body
composed
of
the
good
,
and
the
wicked
,
that
Assembly
in
which
the
worldly
men
and
Hypocrites
are
mixt
with
the
truly
Faithful
,
and
that
which
they
call
the
Visible
Church
,
can
never
fall
into
errour
,
after
what
manner
soever
it
be
.
Whether
it
is
not
possible
,
for
that
party
of
the
men
of
the
World
which
may
be
sometimes
the
stronger
,
to
corrupt
the
publick
Ministry
,
and
for
the
same
in
respect
of
some
errours
and
superstitions
less
Fundamental
,
to
infect
the
Good
,
and
to
draw
them
,
tho'
not
so
far
from
the
Truth
as
to
make
them
wholly
lose
the
true
Form
of
Piety
,
and
Communion
with
God
(
for
if
that
might
happen
,
the
Church
would
be
brought
to
nothing
)
yet
after
such
a
manner
as
that
their
Faith
and
their
Religion
could
not
be
said
to
be
altogether
pure
.
But
this
experience
justifies
.
For
in
the
Corruptions
of
the
Church
of
Isral
,
and
in
those
times
wherein
they
had
introduc't
the
Worship
of
false
Gods
into
the
publick
Ministry
,
God
had
reserv'd
seven
thousand
men
who
had
not
bowed
their
knees
to
Baal
,
and
that
which
is
most
considerable
,
is
,
that
that
very
Religion
of
those
seven
thousand
was
not
pure
;
for
they
liv'd
in
that
Schism
that
Jeroboam
made
,
and
no
more
went
to
render
that
Worship
to
God
which
they
were
bound
to
pay
at
Jerusalem
,
but
to
Bethel
.
It
will
signify
nothing
to
them
to
say
,
that
the
Church
then
subsisted
in
the
Tribe
of
Judah
;
for
besides
that
,
that
would
not
hinder
any
from
seeing
clearly
by
that
example
of
those
seven
thousand
,
that
God
can
when
he
pleases
preserve
his
own
in
a
corrupted
Communion
,
and
that
yet
the
far
greater
number
might
fall
into
errour
,
and
that
the
publick
Ministry
might
be
contaminated
,
it
will
not
follow
notwithsanding
that
that
Church
was
wholly
extinct
,
which
is
only
that
which
we
say
:
Besides
that
,
I
say
,
it
is
yet
manifest
,
that
those
two
Churches
;
that
of
Israel
,
and
that
of
Judah
,
were
often
found
to
depart
both
together
sometimes
from
the
true
Worship
of
God
,
as
it
appears
from
that
which
Jeremiah
says
;
That
Ezek
'
16.
The
same
History
of
the
Kings
of
Israel
and
Judah
teaches
us
concerning
Joram
the
Son
of
Ahab
King
of
Israel
,
that
he
clave
to
the
sins
of
Jeroboam
,
by
which
he
had
made
Israel
to
sin
,
and
that
at
the
same
time
Joram
the
Son
of
Jehoshaphat
,
and
his
that
he
set
up
a
graven
Image
of
the
Grove
that
he
had
made
in
the
House
of
which
the
Lord
had
said
to
David
,
and
to
Solomon
his
Son
,
In
this
House
,
and
in
Jerusalem
which
I
have
chosen
out
of
all
the
Tribes
of
Israel
,
will
I
put
my
Name
for
ever
.
See
there
the
promise
employed
to
its
right
use
,
not
to
defend
Manasseh
in
what
he
had
done
under
a
pretence
,
that
God
had
promised
that
his
Name
should
never
depart
from
the
Temple
,
which
is
the
Language
they
speak
in
these
days
;
but
to
condemn
Manasseh
of
that
,
that
as
much
as
it
lay
in
his
power
he
had
nullified
that
promise
of
God
.
And
so
also
it
is
that
good
men
ought
to
speak
to
the
Corrupters
of
Religion
.
God
has
promised
us
,
that
he
would
betroth
his
Church
to
himself
for
ever
;
and
you
have
laboured
to
break
off
that
happy
Marriage
.
Jesus
Christ
has
promised
us
,
that
he
will
be
always
with
us
even
unto
the
end
of
the
world
,
and
you
have
endeavoured
to
deprive
us
of
his
presence
.
He
has
promised
us
that
his
Holy
Spirit
shall
be
always
with
us
,
and
you
have
greived
and
drove
him
away
.
4.
If
the
Church
might
err
,
say
they
yet
farther
,
God
would
then
be
unjust
,
in
commanding
us
to
keep
our selves
under
the
Guidance
and
the
Ministry
of
the
Church
,
for
that
would
not
be
an
assured
means
of
obtaining
salvation
.
All
men
know
says
,
Monsieur
the
Cardinal
of
Richelieu
,
that
God
could
not
with
any
justice
de
la
Metbode
.
bind
his
creatures
to
incline
to
an
end
without
giving
them
means
to
come
to
that
end
.
The
Church
cannot
err
,
since
if
she
did
err
we
should
not
have
any
means
to
come
to
everlasting
salvation
,
where
God
would
have
us
come
under
the
conduct
of
the
Church
.
But
the
Answer
is
not
difficult
;
God
would
that
we
should
be
saved
under
the
Conduct
of
the
Church
,
that
is
to
say
,
of
the
Pastors
of
it
,
not
by
giving
a
blind
obedience
to
all
that
they
tell
us
,
but
by
a
wise
discerning
of
that
which
is
good
,
from
that
which
is
bad
:
and
that
we
may
make
that
discernment
,
he
has
given
us
his
word
,
to
which
he
will
have
usbring
all
that
the
Pastors
teach
,
to
examine
their
Doctrine
according
to
that
Rule
.
This
is
the
assured
means
that
he
has
left
us
for
that
.
If
that
means
is
not
so
agreeable
to
the
men
of
the
world
,
who
have
other
business
to
mind
,
and
wont
break
their
brains
with
the
Reading
of
the
Word
of
God
,
God
will
tell
them
one
day
,
that
their
greatest
business
was
to
serve
him
,
and
to
save
themselves
,
and
that
if
they
have
not
searched
out
the
true
means
,
they
ought
only
to
accuse
their
own
neglect
,
and
their
too
great
grasping
of
the
things
of
this
world
.
If
they
yet
urge
,
that
that
means
is
neither
easie
nor
proper
for
the
meaner
sort
;
we
need
but
compare
it
with
that
of
the
pretended
Infallibility
of
the
Church
,
and
we
shall
quickly
see
that
this
last
is
infinitely
more
difficult
,
and
far
less
proper
for
the
simple
,
than
the
other
.
For
without
taking
notice
of
the
impossibility
that
there
is
for
them
to
be
assured
of
this
Principle
that
the
Latin
Church
is
Infallible
,
supposing
at
the
same
time
that
it
was
,
where
should
any
Woman
or
Tradesman
go
to
seek
that
Infallibility
,
to
be
persuaded
that
that
which
they
believe
,
and
that
which
they
practise
,
is
the
true
Belief
,
and
the
true
Worship
of
the
Church
?
Will
they
go
to
seek
it
in
the
Practises
and
Customs
of
the
People
?
But
they
all
agree
that
the
people
may
fall
into
those
abuses
and
Superstitions
,
that
the
Church
does
not
at
all
approve
of
.
Will
they
look
for
it
then
from
the
voice
of
their
Curate
,
or
from
that
of
their
Bishop
?
But
their
Curate
and
their
Bishop
may
be
mistaken
,
shall
it
be
then
from
the
Words
of
the
Pope
pronounc'd
ex
Cathedra
?
But
that
poor
Tradesman
,
and
that
Woman
can
neither
know
where
to
find
the
Pope
,
nor
what
they
mean
by
ex
Cathedra
;
shall
it
be
then
from
the
Universal
consent
of
the
Church
and
her
common
customs
?
But
who
shall
tell
them
what
that
Universal
Consent
is
?
Must
those
poor
people
know
what
they
generally
hold
and
prectise
in
France
,
in
Germany
,
in
Spain
,
in
Italy
,
or
that
which
they
generally
teach
in
the
Schools
?
It
is
then
necessary
for
them
to
learn
Greek
and
Latine
.
But
when
they
shall
have
learnt
that
,
how
can
they
understand
the
true
sence
of
the
Councils
,
since
that
without
going
any
further
the
greatest
part
of
the
Canons
of
that
of
Trent
are
conceived
in
general
and
Ambiguous
Terms
,
which
may
be
explained
in
divers
sences
,
and
which
very
thing
some
say
was
done
with
design
for
the
carrying
on
the
different
Opinions
of
the
Schools
.
Moreover
,
those
general
and
ambiguous
terms
,
somtimes
leave
the
mind
undetermined
,
and
the
Conscience
in
suspence
,
in
matters
of
practice
,
where
they
make
it
necessary
to
do
a
thing
without
shewing
them
after
what
manner
they
should
do
it
.
For
Example
,
the
Council
of
Trent
decides
,
That
one
ought
to
give
to
Images
that
Worship
that
is
due
to
Conc.
Trid
▪
Sess.
25.
them
;
this
is
the
Infallible
Voice
of
the
Church
,
which
binds
a
man
to
give
some
Worship
to
Images
,
which
if
he
does
not
,
he
fails
in
doing
his
Duty
.
But
what
that
Worship
is
,
the
Council
says
nothing
to
.
Is
it
a
Negative
or
a
Positive
Worship
?
Is
it
that
the
same
that
they
give
to
those
they
represent
,
should
be
communicated
to
the
Image
as
well
as
the
Original
?
or
is
it
meant
only
of
such
Relative
Worship
that
the
Image
should
have
no
part
of
it
,
or
if
has
any
part
,
what
is
it
?
Is
it
simply
a
customary
Worship
,
which
consists
in
making
use
of
those
representations
to
excite
their
Piety
,
by
the
remembrance
of
things
past
?
To
tell
that
,
the
Council
says
nothing
.
It
says
indeed
,
that
the
Worship
which
they
give
to
Images
,
relates
to
those
they
represent
;
but
this
is
not
to
define
of
what
nature
that
Worship
is
,
for
of
what
kind
soever
it
is
,
one
may
always
say
it
has
reference
to
the
Original
.
It
says
indeed
yet
further
,
that
when
any
Kiss
their
Images
,
when
they
Bow
to
them
,
and
Kneel
before
them
,
they
adore
Jesus
Christ
and
the
Saints
;
but
those
terms
denote
only
an
external
Worship
,
without
determining
any
thing
of
a
more
internal
one
,
and
when
it
should
determine
of
an
internal
,
that
Council
says
not
a
word
whether
the
Image
has
any
part
,
or
what
part
it
has
.
Notwithstanding
which
they
ought
necessarily
to
determine
it
to
some
internal
Worship
,
for
of
that
they
treat
.
How
shall
any
man
know
whether
that
side
which
he
takes
in
this
matter
be
good
or
bad
,
since
the
voice
of
the
Church
has
abandoned
him
,
and
after
it
has
as
it
were
set
him
in
the
midst
of
four
ways
,
and
commanded
him
to
march
on
,
never
shews
the
way
that
he
ought
to
follow
,
but
leaves
him
in
the
necessity
of
placing
his
Devotion
at
all
adventure
?
They
will
say
,
that
this
is
to
urge
things
too
far
as
to
what
relates
to
Women
and
Tradesmen
:
For
those
persons
know
not
what
use
to
make
of
the
Infallibility
of
the
Church
,
but
only
for
certain
General
Articles
,
which
they
cannot
doubt
of
that
the
Church
Teaches
.
But
,
not
to
insist
here
,
that
those
General
Articles
are
themselves
subject
to
form
different
meanings
in
the
minds
of
the
more
simple
,
and
that
they
ought
to
make
their
choice
with
some
certainty
.
I
say
,
that
the
Worshiping
of
Images
,
and
other
such
like
things
is
more
used
by
such
sort
of
persons
than
others
,
and
that
many
of
those
Devotions
are
proper
to
them
,
about
which
they
cannot
have
any
certainty
,
nor
by
Consequence
practise
them
with
any
Faith
.
I
place
in
this
Rank
the
Feast
of
the
Immaculate
Conception
of
the
Blessed
Virgin
,
which
they
solenmly
celebrate
,
for
who
can
give
them
any
certainty
in
that
point
?
Yet
nevertheless
it
is
a
piece
of
Worship
,
it
is
a
matter
of
Practice
or
Duty
,
whereof
they
cannot
acquit
themselves
of
a
good
Conscience
,
without
being
assured
of
that
which
they
do
.
5.
In
sine
,
they
make
use
of
the
Visibility
of
the
Church
,
to
Monfeiur
le
Card.
de
Richel
livr
.
1.
ch.
6.
prove
its
Infallibility
.
The
True
Church
of
Jesus
Christ
,
says
one
,
ought
always
to
be
Visible
,
always
plainly
to
be
discerned
,
whence
it
follows
that
she
cannot
err
;
for
if
it
were
possible
for
her
to
do
so
,
she
could
be
no
longer
acknowledged
as
a
True
Church
,
and
there
would
be
no
more
means
proposed
to
all
men
for
their
Salvation
.
None
can
be
saved
out
of
the
Communion
of
the
True
Church
,
since
it
is
impossible
for
any
to
be
saved
without
Faith
,
and
that
according
to
the
Apostle
none
can
have
Faith
without
that
Preaching
which
ought
to
be
made
by
the
Ministers
of
the
Church
.
The
True
Church
ought
then
to
be
always
Visible
,
to
the
end
that
all
men
should
set
themselves
under
its
Ministry
to
obtain
Salvation
,
or
that
at
least
they
should
be
inexcusable
if
they
did
not
so
place
themselves
,
and
by
Consequence
it
is
necessary
that
she
should
be
Infallible
.
To
this
Reason
,
which
alone
makes
a
long
Controversie
,
and
about
which
they
make
very
long
Chapters
,
they
add
some
passages
of
Scripture
,
from
whence
they
conclude
that
the
Church
is
always
Visible
,
and
some
others
that
contain
in
their
Opinion
,
not
only
the
promises
of
a
perpetual
Visibility
,
but
of
a
Visibility
shining
with
such
a
brightness
and
such
splendour
,
that
the
True
Church
may
be
known
to
Strangers
and
Infidels
to
be
so
.
To
Answer
this
Argument
of
theirs
,
in
the
first
place
I
say
,
That
the
True
Church
may
be
so
far
from
being
always
discernable
by
all
men
,
as
they
pretend
it
to
be
,
as
that
one
cannot
say
so
much
as
that
all
men
have
always
been
able
to
know
that
there
has
been
a
Society
of
Christians
in
the
World
;
for
not
to
alledge
that
the
Christian
Church
,
in
its
Original
,
then
when
the
Apostles
were
as
yet
in
Jerusalem
,
or
thereabouts
,
was
very
little
known
to
the
rest
of
the
world
;
not
to
say
,
that
the
knowledge
of
that
new
Society
did
not
so
soon
spread
it self
over
the
Roman
Empire
,
nor
in
the
bordering
Countries
,
that
the
most
of
the
people
were
ignorant
for
some
time
,
of
what
it
was
to
be
Christians
;
it
cannot
be
denyed
that
many
Ages
had
slipt
away
,
before
that
the
most
considerable
part
of
the
Earth
,
as
all
America
,
could
have
any
knowledge
that
there
were
any
Christians
in
the
World
.
How
then
,
can
any
one
say
the
True
Church
is
always
Visible
,
and
always
discernable
to
all
men
?
Is
it
because
those
Americans
before
these
last
Ages
were
not
men
,
or
is
it
because
they
were
not
bound
to
work
out
their
own
Salvation
?
They
ought
then
in
good
earnest
to
acknowledge
that
God
is
most
free
in
the
dispensing
of
the
means
of
Salvation
,
which
he
proposes
to
whom
he
will
,
and
refuses
to
whom
he
will
.
Till
the
external
Communion
with
the
True
Church
shall
be
the
only
means
of
,
and
absolutely
necessary
to
Salvation
,
none
can
conclude
that
she
ought
to
be
perpetually
visible
,
and
discernable
by
all
men
.
For
it
frequently
happens
,
that
God
for
most
just
reasons
,
but
which
we
ought
not
to
search
out
with
too
great
Curiosity
,
may
withdraw
from
men
the
external
means
of
their
Salvation
,
and
yet
notwithstanding
he
does
not
fail
to
convince
by
other
ways
,
which
render
them
inexcusable
&
worthy
of
Condemnation
.
Men
are
bound
to
place
themselves
in
the
true
Church
,
then
when
it
is
discernable
to
them
to
be
so
,
but
when
it
is
not
so
,
as
it
is
not
at
this
day
to
the
Southern
Nations
,
we
ought
not
to
believe
that
God
will
damn
them
for
not
having
put
themselves
into
it
,
they
have
other
crimes
enough
to
be
punished
for
,
without
making
God
to
violate
his
Justice
in
that
respect
.
See
here
what
I
say
for
the
defending
of
Gods
Justice
,
and
to
let
you
see
the
rashness
of
those
Arguments
,
which
suppose
that
God
is
bound
to
make
those
Gentlemen
Infallible
,
to
the
end
that
he
may
condemn
men
with
some
reason
.
But
further
,
I
do
not
deny
,
that
one
cannot
in
some
sence
say
,
that
God
has
always
preserved
some
True
Church
Visible
upon
Earth
;
but
that
one
ought
not
to
play
with
those
ambiguous
Terms
,
it
is
necessary
to
make
a
distinction
,
and
to
shew
clearly
in
what
sence
it
may
,
and
in
what
sence
it
may
not
be
found
to
be
True
.
For
beside
that
that
I
have
said
in
the
first
place
,
That
the
True
Church
is
not
Visible
,
nor
to
be
generally
known
by
all
,
we
ought
not
to
imagine
that
the
True
Church
must
be
always
Visible
in
one
certain
place
,
that
is
to
say
,
that
one
only
People
,
one
Society
,
one
body
which
has
been
for
time
a
True
Church
,
may
not
in
the
end
lose
that
quality
,
after
whatsoever
manner
that
comes
to
pass
,
whether
it
be
by
an
entire
forsaking
of
Christianity
,
or
whether
it
be
by
an
extreme
and
general
Corruption
of
that
Religion
.
God
has
sometimees
taken
away
his
Candlestick
from
the
midst
of
a
people
,
according
to
that
threatning
which
he
made
to
the
Church
of
Ephesus
.
I
will
come
quickly
unto
thee
,
and
take
away
thy
Candlestick
out
of
its
place
except
thou
repent
.
The
greatest
part
of
the
African
Churches
which
heretofore
were
so
flourishing
,
are
now
no
longer
so
;
and
there
is
not
any
place
upon
the
Earth
,
neither
Paris
nor
Constantinople
,
nor
Jerusalem
,
nor
Antioch
,
nor
Rome
,
nor
Avignon
,
neither
the
Latin
Church
,
nor
the
Greek
,
nor
the
Armenian
,
nor
the
Aethiopian
,
neither
the
Chair
of
Saint
Peter
,
nor
that
of
Saint
James
,
nor
that
of
Saint
John
,
nor
that
of
Saint
Denis
,
that
can
promise
it self
that
it
shall
never
perish
.
There
are
no
such
promises
in
the
Scripture
,
and
it
is
a
speech
very
criminal
in
the
Mouth
of
any
Church
whatsoever
it
be
,
if
she
says
,
I
sit
a
Queen
,
and
am
no
widow
,
and
shall
see
no
sorrow
.
When
therefore
they
shall
say
,
that
God
keeps
up
always
a
True
Church
in
the
World
,
let
them
remember
,
that
it
is
in
a
way
Independant
on
any
Places
,
and
Sees
;
or
if
that
restriction
will
not
please
them
,
let
them
produce
those
clear
and
solid
and
peculiar
priviledges
to
us
,
which
may
set
the
Latin
Church
above
all
its
Fellows
.
For
as
to
that
that
some
set
before
us
that
saying
of
Jesus
Christ
to
S.
Peter
,
I
have
prayed
for
thee
that
thy
Faith
fail
not
;
it
is
clear
from
a
plain
Feed
his
sheep
,
Thou
art
Peter
,
and
upon
this
Rock
will
I
build
my
Church
,
&c.
Whether
they
understand
But
to
go
on
with
our
Discourse
of
the
Visibility
of
the
True
Church
.
I
affirm
in
the
third
place
,
that
we
ought
to
know
very
well
what
a
True
Church
Visible
is
.
For
we
ought
not
to
imagine
that
all
those
persons
who
compose
that
Visible
Society
,
should
be
that
True
Church
.
None
but
those
True
Believers
;
I
would
say
,
those
who
joyn
to
their
external
Profession
of
Christianty
,
a
true
and
sincere
Piety
,
are
really
the
Church
of
Jesus
Christ
,
and
as
for
the
others
,
that
is
to
say
,
the
worldly
,
Prophane
and
Hypocritical
,
they
are
but
the
Church
in
appearance
only
,
and
not
indeed
.
For
having
no
inward
Calling
,
which
consists
in
Faith
and
Love
,
they
do
not
belong
to
the
Mystical
Body
of
our
Saviour
,
nor
are
they
of
his
Communion
.
Notwithstanding
,
they
do
not
fail
to
be
mixt
with
the
Faithful
by
reason
of
that
external
profession
,
as
if
they
really
were
in
the
same
Religious
Society
with
them
.
What
then
is
the
Visibility
of
the
True
Church
as
to
us
?
It
is
not
that
we
can
distinctly
,
and
with
any
certainty
affirm
.
Behold
these
be
the
Truly
faithful
of
Jesus
Christ
.
None
but
but
God
alone
can
know
them
after
that
distinct
manner
,
and
and
without
a
possibility
of
being
deceived
.
But
this
we
may
say
of
that
Visible
Society
,
that
Vnder
that
Ministry
,
and
in
that
Communion
,
God
preserves
and
raises
the
truly
Faithful
.
Whence
we
may
from
this
Judgment
with
Solidity
and
Truth
,
and
I
may
say
also
without
a
possibility
of
being
deceived
,
that
there
is
a
True
Visible
Church
.
In
that
sence
,
I
declare
,
that
there
has
always
been
some
way
or
other
a
True
Church
Visible
upon
Earth
,
not
but
that
God
can
make
it
wholly
disappear
to
the
Eyes
of
men
whensoever
it
shall
please
him
to
do
so
without
doing
men
any
wrong
,
or
any
breach
of
his
promises
,
since
he
has
without
doubt
,
extraordinary
ways
to
beget
Faith
in
the
hearts
of
his
Children
,
and
to
keep
them
on
in
that
course
and
to
lead
them
in
the
end
unto
Salvation
,
without
making
use
either
of
the
publick
Assemblies
,
or
Ministry
,
but
only
because
we
ought
not
to
believe
that
there
ever
hapned
since
the
first
rise
of
Christianity
an
Eclipse
so
full
and
intire
,
that
one
could
not
some
way
say
,
There
is
a
Society
in
which
God
does
keep
the
truly
Faithful
.
I
say
,
after
some
way
,
For
as
that
Judgment
depends
on
two
things
,
the
one
to
be
able
to
know
a
Society
and
a
Ministry
,
and
the
other
to
know
that
under
that
Ministry
and
in
that
Society
a
Man
may
work
out
his
own
Salvation
,
in
respect
of
the
first
it
is
necessary
to
distinguish
between
two
seasons
,
the
one
of
Liberty
and
Prosperity
,
where
the
Church
has
its
Assemblies
and
exercises
its
Ministry
openly
in
the
face
of
all
the
World
.
For
then
she
is
much
more
visible
then
she
would
be
otherwise
,
that
is
to
say
,
it
is
far
more
easy
to
be
known
what
Society
and
what
Ministry
that
is
.
Such
was
the
State
of
the
Church
under
Constantine
and
other
Christian
Emperours
;
and
it
is
in
such
times
as
those
that
the
promises
of
Its
outward
splendour
,
if
there
are
any
such
in
Scripture
,
are
accomplished
.
The
other
season
is
that
of
its
Afflictions
and
Persecution
,
such
was
that
of
the
first
Century
of
the
Church
under
the
Pagan
Emperours
,
and
the
Enemies
of
Christianity
.
For
none
can
deny
that
then
,
the
Church
was
less
discernable
by
its
Assemblies
,
not
only
because
they
were
more
private
and
less
exposed
to
the
publick
view
,
but
also
yet
further
because
,
the
name
of
Christian
had
been
defamed
by
a
thousand
calumnies
,
and
charged
with
a
thousand
false
imputations
,
which
made
the
knowledge
of
the
Church
to
be
far
more
difficult
.
And
it
will
be
to
no
purpose
to
say
,
That
then
the
Church
was
visible
,
and
illustrious
by
the
blood
of
its
Martyrs
.
For
the
blood
of
its
Martyrs
,
did
not
in
the
least
hinder
the
accusing
of
the
Christians
of
most
odious
crimes
,
that
which
hindred
its
being
liable
to
be
easily
known
.
Those
Accusations
were
as
a
Cloud
before
the
eyes
of
the
Common
people
,
which
was
necessarily
to
be
discipated
,
before
they
could
come
to
know
what
Christianity
was
.
So
that
the
True
Church
is
more
or
less
Visible
according
to
the
difference
of
its
Seasons
.
As
to
the
second
thing
,
which
is
to
know
that
one
may
be
saved
in
that
Society
and
under
that
Ministry
,
it
is
necessary
that
we
distinguish
of
the
two
States
or
Conditions
wherein
that
Society
may
be
found
.
The
one
is
a
more
pure
State
,
then
when
the
word
of
God
is
preached
without
mixtures
of
the
Doctrines
of
men
when
the
publick
Worship
is
perform'd
without
superstitions
,
and
the
Sacraments
plainly
administred
according
to
their
Primitive
Institution
,
and
when
generally
Religion
is
established
,
taught
,
and
observed
,
after
the
same
manner
wherein
Jesus
Christ
and
his
Apostles
left
it
to
the
World
.
In
that
Condition
,
it
is
certain
that
the
True
Church
in
very
visible
,
and
very
discernable
;
for
it
is
easy
to
behold
all
the
Characters
of
its
Truth
,
which
only
consist
in
its
Conformity
to
that
lively
,
primitive
,
and
natural
Image
of
Christianity
,
which
God
has
left
us
in
his
Holy
Scriptures
.
But
it
is
not
less
certain
that
a
Church
may
fall
into
a
quite
contrary
Condition
,
that
is
to
say
,
into
a
State
of
Corruption
,
then
when
it
adds
to
divine
Truths
,
strange
and
adulterate
Doctrines
,
when
it
mingles
superstitions
with
the
true
Worship
of
God
,
and
when
in
stead
of
a
just
Government
,
it
exercises
an
insolent
and
absolute
Dominion
over
Mens
Consciences
,
in
one
word
,
then
when
all
things
appear
so
confused
and
in
that
disorder
,
that
one
can
scarce
any
more
see
any
traces
of
that
beautiful
and
glorious
Image
of
Christianity
which
I
have
before
spoke
of
,
to
shine
forth
.
In
that
Condition
I
affirm
that
True
Church
is
very
hard
to
be
known
,
for
howsoever
it
were
most
Visible
in
quality
of
a
Church
,
because
its
Assemblies
might
be
much
frequented
,
it
would
be
nevertheless
least
of
all
so
,
in
the
quality
of
a
True
Church
,
in
that
its
natural
beauty
is
so
darkned
and
its
Visage
so
disfigured
,
that
in
judging
according
to
its
Appearances
,
one
can
but
very
difficultly
say
that
God
does
yet
preserve
some
Faithful
ones
in
that
Communion
and
under
that
Ministry
.
But
they
will
say
,
may
not
a
Church
fall
into
that
Condition
,
and
yet
for
all
that
be
a
true
Church
?
I
answer
,
that
a
Visible
Society
,
as
I
have
shewn
,
is
not
called
a
true
Church
,
but
only
with
respect
to
those
true
Believers
who
are
in
it
,
and
not
with
respect
to
the
others
.
When
then
it
comes
to
pass
,
that
the
party
of
the
Men
of
the
World
prevails
,
and
fills
that
Society
with
its
Corruptions
,
all
that
Society
taken
in
the
general
does
not
fail
as
yet
to
be
called
a
True
Church
,
while
their
is
some
appearance
,
how
small
soever
it
may
be
,
that
God
does
yet
keep
and
hold
in
it
those
good
men
who
do
not
defile
their
Souls
with
that
Corruption
of
the
wicked
.
But
how
can
,
say
they
yet
further
,
those
good
men
preserve
themselves
in
the
midst
of
such
a
Society
?
I
answer
,
That
they
may
preserve
themselves
there
,
after
that
manner
,
that
one
may
preserve
himself
in
a
contagious
Air
,
where
he
draws
in
the
Air
,
because
it
is
necessary
to
his
Life
,
but
yet
he
may
keep
himself
as
well
as
he
can
from
that
Contagion
,
by
the
help
of
Antidotes
.
There
are
two
things
in
a
Corrupted
Church
,
the
good
,
and
the
evil
:
if
a
Man
can
separate
that
good
from
the
evil
,
that
is
to
say
,
if
he
can
take
the
one
and
keep
himself
from
the
other
without
falling
into
Hypocrisy
,
and
being
bound
to
do
as
those
who
equally
take
the
good
and
the
evil
(
which
he
knows
not
how
to
do
without
dividing
between
God
and
his
Conscience
,
)
he
may
be
saved
in
a
corrupted
Communion
,
and
there
may
not
be
another
more
pure
.
This
evidently
appears
from
the
Examples
of
Zachary
and
Elizabeth
,
of
Simeon
,
of
Joseph
,
and
the
Holy
Virgin
,
and
divers
other
persons
who
liv'd
in
the
Jewish
Church
,
when
our
Saviour
came
into
the
World
,
and
who
preserved
their
Piety
though
that
Church
was
fallen
into
the
highest
Corruption
under
the
Ministry
of
the
Scribes
and
Pharisees
.
Jesus
Christ
himself
who
reproved
the
abuses
of
those
wicked
men
,
and
exhorted
his
disciples
to
take
heed
of
their
false
Doctrines
,
did
not
fail
to
live
in
that
Common
Society
,
and
to
be
found
in
the
Temple
with
them
,
and
after
that
he
had
been
Crucified
by
them
,
his
disciples
did
not
wholly
withdraw
themselves
from
their
Communion
,
during
some
time
,
and
till
they
had
indispensable
reasons
for
it
.
I
will
shew
in
the
Progress
of
this
Treatise
,
that
it
does
not
from
thence
follow
,
that
we
may
at
this
day
abide
in
the
Roman
Communion
,
and
that
it
much
less
follows
,
that
we
may
return
thither
by
forsaking
the
Communion
of
the
Protestants
,
under
a
pretence
that
we
may
separate
the
good
from
the
bad
,
the
pure
from
what
is
impure
,
since
we
can
no
more
do
that
,
then
not
become
wicked
,
Impostures
,
Hypocritical
and
Detestable
before
God
and
Men.
But
as
this
is
a
point
that
belongs
to
another
Place
,
it
shall
suffice
me
to
have
clearly
shewn
in
this
Chapter
,
in
what
manner
,
and
with
what
distinctions
it
may
be
said
,
that
there
is
always
a
true
Visible
Church
,
and
to
have
made
it
appear
that
it
no
ways
follows
from
thence
,
that
she
must
needs
be
Infallible
,
as
the
Church
of
Rome
pretends
that
she
is
.
After
all
this
it
is
not
difficult
to
find
out
the
just
and
true
sence
of
some
passages
of
Scripture
,
which
they
abuse
in
this
matter
of
Visibility
.
For
as
to
that
of
the
Gospel
whereof
we
have
spoken
;
Tell
it
to
the
Church
,
and
if
he
will
not
hear
the
Church
let
him
be
unto
thee
as
the
Heathens
and
the
Publicans
.
It
is
clear
,
that
particular
Churches
are
treated
of
there
,
and
that
the
personal
differences
which
we
may
have
one
with
another
,
and
the
meaning
of
it
is
,
that
the
Faithful
are
bound
,
when
they
receive
any
wrong
from
their
brethren
to
carry
their
complaints
to
the
Church
,
and
to
refer
themselves
to
its
Judgment
.
Or
,
if
it
is
not
to
be
understood
in
those
Times
,
and
in
those
places
where
there
shall
be
Churches
established
,
to
the
Judgment
of
their
Guides
and
Pastors
,
who
may
end
those
private
Quarrels
.
And
if
they
will
infer
from
thence
,
that
then
there
must
be
always
a
Visible
Church
,
that
may
be
in
a
Condition
to
attend
to
those
Reconciliations
,
this
is
that
that
has
no
colour
of
Reason
.
For
that
Command
of
Jesus
Christ
obliging
the
Faithful
no
further
then
as
it
lies
in
their
power
,
it
would
be
but
a
very
bad
arguing
,
to
say
that
he
has
so
engaged
for
that
,
that
he
will
so
order
it
,
that
there
shall
be
perpetually
a
visible
Assembly
,
to
hear
Complaints
and
give
Judgments
.
It
is
within
a
little
,
as
if
one
should
say
,
that
he
was
engaged
that
we
should
always
have
wherewithal
to
Lend
,
and
wherewithal
to
give
Alms
,
because
he
has
bid
us
,
to
Lend
without
hoping
for
any
thing
again
,
and
to
make
our selves
friends
of
the
Mammon
of
unrighteousness
Or
,
that
our
Kings
were
bound
never
to
leave
vacant
the
Office
of
a
Constable
,
or
that
of
the
Mayor
of
the
Palace
,
under
a
pretence
that
heretofore
they
order'd
their
subjects
to
acknowledge
those
Dignities
,
and
to
have
recourse
to
them
in
certain
Affairs
.
Tell
it
to
the
Church
,
then
does
not
in
the
least
suppose
that
the
True
Church
ought
to
be
always
in
such
a
State
,
wherein
she
should
have
Authority
to
pass
her
Judgments
for
the
determining
private
Quarrels
.
And
besides
what
I
have
said
,
Experience
contradicts
it
;
for
it
is
most
true
,
that
during
the
hottest
Persecutions
of
the
Heathen
Emperours
,
where
all
was
laid
in
desolation
,
that
it
had
in
many
places
nothing
like
a
Visible
Tribunal
,
to
which
men
could
easily
address
themseves
.
There
are
some
other
Passages
that
denote
the
duty
of
the
Pastors
,
and
in
particular
of
the
Apostles
,
as
those
where
they
are
called
,
The
Salt
of
the
Earth
,
the
light
of
the
World
,
a
City
set
upon
a
Hill
,
a
Candle
not
lighted
to
be
set
under
a
Bushel
,
and
the
Gentlemen
of
the
Roman
Church
do
not
fail
to
set
them
down
,
to
give
some
colour
to
their
Pretensions
.
But
this
is
evidently
to
abuse
the
Scriptures
,
to
make
them
establish
the
perpetual
Visibility
of
the
Church
,
after
that
meaning
wherein
they
understand
those
passages
which
exhort
the
Apostles
,
and
after
them
the
Ministers
of
the
Gospel
to
acquit
themselves
faithfully
of
their
charge
,
without
negligence
and
weariness
from
the
Consideration
of
their
Calling
,
and
the
end
to
which
God
had
appointed
them
.
For
besides
that
their
Office
does
not
bind
them
to
that
of
a
Martyr
,
which
does
not
suppose
a
very
splendid
State
of
the
Church
;
Besides
,
that
the
same
does
not
oblige
them
to
be
Martyrs
,
if
they
were
not
specially
called
to
it
.
Jesus
Christ
having
told
them
,
That
when
they
should
be
persecuted
in
one
place
,
they
should
fly
unto
another
▪
besides
that
I
say
,
there
is
so
great
a
difference
between
the
duty
of
the
Pastors
of
these
last
Ages
,
which
are
so
far
behind
that
of
the
Apostles
,
and
that
which
those
Pastors
have
actually
done
,
that
one
caunot
know
how
to
draw
any
consequence
from
the
one
to
the
other
.
One
cannot
also
conclude
any
thing
from
some
Expressions
of
the
Antient
Prophets
,
which
seem
to
promise
a
great
Temporal
Prosperity
to
the
Church
;
no
one
is
ignorant
that
the
Stile
of
the
Prophets
may
be
full
of
figures
and
darkned
with
Vails
,
that
they
ought
not
to
be
taken
Literally
unless
men
would
be
deceiv'd
and
imitate
the
Error
of
the
Jews
,
who
take
them
in
that
manner
.
For
the
Prophets
are
wont
to
represent
Spiritual
blessings
under
the
borrowed
Images
of
Temporal
things
,
and
so
also
the
Spirit
of
Christianity
obliges
us
to
explain
that
which
they
said
of
the
Messiah
and
of
his
Church
,
and
not
to
delineate
its
prosperities
,
and
worldly
Grandeur
which
have
no
relation
at
all
to
the
nature
of
the
Gospel
.
Not
that
one
cannot
say
,
that
some
of
those
Prophecies
have
been
accomplish'd
according
to
the
Letter
of
them
,
in
the
Times
of
Christian
Emperours
for
then
Kings
were
its
nursing-Fathers
,
and
Queens
its
nursing-Mothers
.
But
that
one
ought
not
to
draw
a
necessary
consequence
,
from
thence
either
for
all
Times
,
or
for
all
Places
,
and
as
men
are
always
prone
to
abuse
Temporal
blessings
;
such
a
worldly
Prosperity
of
the
Church
would
tend
but
in
the
end
to
corrupt
it
.
CHAP.
VII
.
That
the
Authority
of
the
Prelats
of
the
Latin
Church
had
not
any
right
to
bind
our
Fathers
to
yeild
a
blind
obedience
to
them
,
or
to
hinder
them
from
examining
their
Doctrines
.
HItherto
we
have
not
opposed
in
our
course
the
Book
of
Prejudices
;
not
but
that
the
end
which
he
proposes
to
himself
,
has
a
great
connexion
with
the
things
of
which
I
have
treated
;
but
because
that
Authour
has
not
beleived
it
necessary
(
to
make
us
renounce
the
Reformation
)
to
justify
the
Latin
Church
from
those
strange
disorders
which
moved
the
minds
of
our
Fathers
,
nor
to
speak
of
that
priviledge
which
she
pretends
that
God
has
given
her
by
making
of
her
Infallible
.
We
do
not
pretend
,
says
he
,
to
prove
directly
the
Authority
and
Infallibity
of
the
Catholick
Chureh
.
For
although
it
would
be
most
profitable
to
do
it
,
and
though
those
among
the
Catholicks
who
have
taken
that
method
have
used
a
most
just
and
lawful
way
.
Yet
as
the
prepossessions
,
wherewith
the
Calvinists
are
full
,
keep
most
of
them
from
entring
upon
these
Principles
,
howsoever
solid
and
true
they
are
;
Charity
obliges
us
to
try
other
ways
also
,
and
that
which
follows
here
seems
one
of
the
most
natural
.
It
supposes
for
a
Principle
nothing
but
a
Maxim
of
Common
Sence
;
to
wit
,
That
a
man
who
finds
himself
joyned
to
the
Catholick
Church
by
himself
or
by
his
Ancestors
,
ought
not
to
break
off
from
her
to
joyn
himself
to
any
other
Communion
,
if
he
discover
in
that
new
Communion
any
signs
of
errour
,
which
may
make
him
judge
with
reason
that
he
ought
not
to
follow
it
,
and
that
he
cannot
reasonably
hope
that
God
has
established
it
,
to
lead
men
into
the
truth
.
So
it
is
that
he
has
thought
himself
bound
to
employ
himself
wholly
in
that
way
,
to
rid
himself
of
a
great
deal
of
trouble
,
and
that
he
may
in
this
progress
load
us
with
a
multitude
of
injuries
.
Yet
he
must
excuse
me
,
if
I
am
not
of
his
mind
.
The
way
which
he
takes
is
neither
just
nor
natural
.
It
is
not
just
,
because
it
takes
for
granted
,
and
indisputable
,
those
things
,
which
not
only
are
,
but
are
almost
only
to
the
matters
of
our
Difference
.
For
it
supposes
that
that
Party
which
would
not
have
a
Reformation
,
and
from
which
our
Fathers
broke
of
,
was
the
Catholick
Church
;
but
that
is
that
very
thing
which
is
questioned
,
and
our
Dispute
can
never
be
decided
,
but
by
deciding
the
whole
controversy
.
If
he
will
take
that
advantage
of
us
,
that
we
to
accommodate
our selves
to
the
custom
of
the
World
,
sometimes
give
those
of
the
Church
of
Rome
the
Name
of
Roman-Catholicks
;
he
cannot
be
ignorant
that
those
sorts
of
Condescentions
,
which
only
respect
words
cannot
infer
any
consequence
as
to
things
,
nor
that
they
can
give
any
ground
to
make
those
suppositions
in
this
Dispute
,
which
may
be
regulated
by
more
solid
Principles
.
Further
,
that
way
which
he
would
follow
,
supposes
,
that
our
Fathers
in
reforming
themselves
,
made
a
new
Communion
,
and
that
is
yet
that
very
thing
that
is
in
Question
,
and
we
maintain
that
it
cannot
be
reasonably
called
so
,
as
it
will
appear
in
the
Progress
of
this
Treatise
.
I
say
also
,
that
that
course
is
not
natural
.
For
before
we
should
come
to
consider
whether
there
were
not
signs
of
errour
in
our
Reformation
,
the
nature
of
things
would
first
let
us
see
whether
our
Fathers
had
not
just
reasons
taken
from
the
state
of
the
Latin
Church
,
to
Reform
themselves
,
and
whether
it
was
not
possible
for
that
Church
to
corrupt
it self
.
But
that
could
not
be
well
known
,
but
by
examining
what
that
State
was
in
the
days
of
our
Fathers
with
that
pretence
of
Infallibility
;
as
we
have
done
.
But
though
the
Author
of
those
Prejudices
has
beleived
,
that
he
might
spare
himself
the
trouble
of
proving
to
us
the
Infallibility
and
Authority
of
those
whom
he
calls
the
Catholick-Church
,
yet
he
fails
not
to
require
us
to
submit
our selves
to
those
by
rendring
them
an
absolute
obedience
.
He
would
have
it
that
we
being
all
so
apt
to
deceive
our selves
in
our
Judgments
,
and
that
the
search
of
true
Religion
being
so
difficult
,
that
the
surest
way
is
for
us
to
see
with
their
Eyes
,
says
he
,
to
tread
in
their
steps
,
and
wholly
to
strip
our selves
of
our
own
guidance
to
give
it
unto
them
.
So
also
the
chief
Priests
and
the
Scribes
spake
among
the
Jews
;
This
People
who
know
not
the
Law
,
are
cursed
.
But
Jesus
Christ
said
of
these
also
.
Let
them
alone
,
they
be
blind
leaders
of
the
blind
,
and
both
shall
fall
into
the
Ditch
.
If
the
Maxim
of
that
Authour
be
good
he
must
affirm
that
our
Fathers
were
very
unhappy
,
for
having
had
their
eyes
to
see
those
disorders
which
reigned
among
the
Church-men
in
their
days
,
and
that
God
had
highly
favoured
them
;
had
he
made
them
to
have
been
born
stupid
and
blind
;
for
he
conceivs
it
would
be
so
far
from
causing
them
to
fall
and
be
deceived
,
according
to
the
threatning
which
Jesus
Christ
gives
to
those
who
leave
themselves
to
be
so
blindly
guided
,
that
it
would
be
on
the
contrary
the
only
means
to
go
on
with
any
certainty
.
Howsoever
it
be
,
we
are
not
bound
to
be
so
blind
;
that
before
we
lose
the
use
of
our
Eyes
,
we
must
not
examine
this
Question
,
whether
we
ought
to
lose
them
or
not
.
Nature
and
Grace
have
given
them
to
us
,
they
would
have
us
to
surrender
them
,
but
let
them
give
us
leave
to
use
them
at
the
least
this
one
time
,
to
search
whether
it
be
just
that
we
should
deprive
our selves
of
them
.
Jesus
Christ
himself
has
forbid
us
to
do
it
,
the
Authour
of
those
Prejudices
has
commanded
it
.
We
ought
at
least
to
examine
which
of
the
two
has
reason
on
his
side
.
That
then
shall
be
the
business
of
this
Chapter
,
wherein
I
propose
to
my self
to
shew
,
That
the
Authority
of
those
Prelats
who
governed
the
Latin
Church
in
the
time
of
the
Reformation
,
could
not
be
high
enough
to
oblige
our
Fathers
blindly
to
believe
all
that
they
told
them
,
nor
to
hinder
them
from
examining
the
Doctrines
of
those
Prelats
.
But
as
we
find
it
frequently
fall
out
,
that
they
disguise
our
Sentiments
,
and
that
they
may
render
them
odious
they
urge
them
beyond
their
due
bounds
,
it
will
be
meet
before
we
go
farther
,
precisely
to
determine
what
is
Treated
of
in
that
Right
,
to
the
end
that
all
equitable
persons
may
the
more
easily
judg
of
it
.
We
do
not
here
treat
of
the
use
of
the
Ministry
in
General
.
We
acknowledge
that
God
has
appointed
it
in
his
Church
,
and
that
it
would
be
a
rashness
very
criminal
to
go
about
to
abolish
it
.
The
Confession
of
our
Faith
,
our
practice
,
our
Books
,
and
the
very
writings
of
our
Adversaries
sufficiently
justifie
us
,
to
make
us
believe
that
they
will
not
lay
any
thing
to
our
charge
in
that
point
.
We
do
not
here
also
meddle
with
that
order
that
ought
to
be
observed
in
the
Election
and
Ordination
of
Pastors
,
we
all
agree
,
that
when
the
state
of
the
Church
is
regulated
,
it
ought
not
to
be
permitted
to
any
that
will
,
to
thrust
themselves
into
the
Ministry
,
nor
to
encroach
upon
their
Function
without
being
lawfully
called
,
and
if
there
is
any
difference
in
this
matter
,
it
only
regards
other
questions
,
and
not
that
which
we
handle
at
present
.
Nor
do
we
further
Treat
of
that
respect
,
or
that
obedience
which
every
one
ows
to
good
and
lawful
Pastors
.
Jesus
Christ
has
said
,
He
that
heareth
you
,
heareth
me
;
and
he
that
rejecteth
you
,
rejecteth
me
:
and
St.
Paul
exhorts
the
Faithful
to
submit
themselves
with
all
teachableness
to
their
conduct
.
Obey
them
that
are
set
over
you
,
and
submit
your selves
;
for
they
watch
for
your
souls
,
The
word
then
of
good
Pastors
ought
to
be
received
with
humility
,
their
Functions
to
be
considered
with
veneration
,
and
their
persons
to
be
loved
and
honoured
,
not
only
in
respect
of
their
charge
,
but
because
they
acquit
themselves
faithfully
in
it
.
We
do
not
yet
further
concern
our selves
to
know
,
whether
one
ought
not
to
give
that
obedience
to
these
Ministers
of
the
Church
who
preach
to
us
the
Word
of
God
,
although
their
lives
are
impure
and
scandalous
,
and
no
ways
correspond
with
their
Doctrine
.
We
confess
,
that
it
is
not
allowable
for
personal
crimes
to
separate
our selves
from
them
,
nor
from
those
who
adhere
to
them
,
whether
they
own
those
crimes
,
or
whether
they
deny
them
.
We
ought
to
indeavour
to
reduce
them
to
their
duty
,
and
if
they
are
incorrigible
,
or
if
they
have
committed
Actions
which
render
them
unworthy
of
their
Function
,
there
are
ordinary
ways
that
one
ought
to
take
to
deprive
them
;
if
they
amend
,
the
scandal
is
repaired
,
and
if
they
do
not
either
because
they
will
elude
by
Artifices
the
Ecclesiastical
Discipline
,
or
because
that
depravation
may
become
so
general
that
there
shall
be
no
more
punishment
of
vice
;
then
we
may
pray
God
that
he
would
send
more
faithful
Labourers
into
his
Harvest
,
nay
we
ought
to
do
it
,
but
we
ought
always
to
own
those
for
Pastors
,
who
are
in
that
Charge
,
and
to
receive
the
Word
of
God
from
their
Mouths
,
while
they
Preach
it
purely
.
I
go
yet
further
,
and
I
say
that
we
ought
always
in
General
,
to
think
well
of
those
Pastors
,
and
not
lightly
to
entertain
suspicions
of
their
goodness
and
faithfulness
,
especially
when
we
speak
of
the
whole
Body
,
and
the
disorder
that
appears
to
be
great
and
very
visible
therein
,
that
we
are
not
absolutely
to
form
a
just
prejudice
against
their
Ministry
.
This
is
what
we
acknowledge
and
our
fathers
acknowledged
as
well
as
we
.
But
if
they
will
not
be
contented
with
that
,
if
they
will
have
it
yet
farther
,
that
the
faithful
are
bound
blindly
to
receive
the
Doctrines
of
their
Pastors
,
without
having
any
right
to
examine
their
Nature
or
their
Quality
,
and
that
it
would
be
a
crime
but
to
set
upon
that
examination
;
if
they
would
,
that
the
Authority
of
the
Pastors
,
after
whatsoever
manner
we
consider
it
,
whether
separatly
or
conjunctly
,
or
altogether
,
or
in
the
greater
number
,
should
be
without
any
bounds
or
measures
,
as
to
matters
of
Faith
,
or
Worship
and
the
general
Rules
of
Manners
,
and
that
,
though
they
cease
to
believe
the
Divine
Faith
,
and
to
practise
all
that
which
they
say
,
without
informing
our selves
any
farther
:
This
is
a
Maxim
we
deny
,
and
which
we
maintain
is
contrary
to
the
Word
of
God
,
to
right
reason
,
and
the
true
interest
of
Christianity
.
1.
To
begin
with
the
Word
of
God
,
we
may
say
,
That
there
never
was
any
Maxim
in
the
World
,
against
which
it
does
more
expresly
declare
it self
.
For
,
first
it
absolutely
forbids
Lordship
in
Pastors
.
The
Kings
of
the
Gentiles
,
said
Jesus
Christ
in
that
passage
before
alledged
,
exercise
Lordship
over
them
,
and
those
that
exercise
authority
upon
them
are
called
benefactors
.
But
it
shall
not
be
so
with
you
,
but
he
that
is
great
among
you
,
let
him
be
as
the
less
,
and
he
that
is
chief
as
he
that
doth
serve
.
In
the
same
sence
Saint
Peter
bids
them
,
Feed
the
flock
of
Jesus
Christ
,
taking
the
oversight
thereof
,
not
by
constraint
,
but
willingly
,
not
for
filthy
lucre
,
but
of
a
ready
mind
,
neither
as
being
Lords
over
Gods
heritage
,
but
being
examples
to
the
Flock
,
St.
Paul
Preached
the
same
Doctrine
with
St.
Peter
,
We
have
not
,
says
he
to
the
Corinthians
,
Dominion
over
your
Faith
,
but
are
helpers
of
your
joy
.
We
may
observe
,
that
on
purpose
to
hinder
the
introducing
that
Dominion
into
the
Church
under
the
name
of
Instruction
,
as
they
have
done
in
these
last
Ages
,
Jesus
Christ
goes
so
far
as
to
forbid
his
Disciples
the
name
of
Masters
.
Be
not
ye
,
says
he
,
called
Rabbi
,
for
one
is
your
Master
even
Christ
,
but
he
that
is
greatest
among
you
shall
be
your
servant
.
And
therefore
it
is
,
that
the
Scripture
gives
the
Title
of
chief
Shepheard
to
none
but
Jesus
Christ
alone
.
When
the
chief
shepheard
shall
appear
says
St.
Peter
,
ye
shall
receive
a
Crown
of
Glory
that
fadeth
not
away
.
God
has
brought
again
from
the
dead
,
the
great
shepheard
of
the
sheep
,
says
St.
Paul
.
But
as
to
other
Pastors
,
the
Scripture
is
so
farr
from
giving
them
any
Character
of
Dominion
,
that
on
the
contrary
they
are
often
called
Ministers
or
Servants
,
Stewards
of
the
Mysteries
of
God
,
Ambassadors
,
Messengers
,
Interpreters
,
to
teach
us
,
that
they
ought
not
to
pretend
to
reign
over
mens
souls
,
but
to
make
Jesus
Christ
reign
,
who
is
the
only
Monarch
of
the
Church
.
We
Preach
not
our selves
,
saith
St.
Paul
,
but
Jesus
Christ
the
Lord
,
and
our selves
your
servants
for
Jesus
sake
;
and
elsewhere
he
says
,
that
he
was
made
a
Minister
of
the
Church
of
God
.
All
these
passages
by
themselves
are
very
concluding
,
but
taken
together
,
make
up
a
Demonstration
that
will
persuade
all
men
who
are
not
prepossest
with
prejudice
.
For
what
likelyhood
is
there
that
God
would
have
filled
his
Scriptures
with
so
many
things
contrary
to
this
Dominion
,
if
he
had
had
a
design
to
invest
the
Pastors
of
his
Church
with
an
Authority
so
absolute
over
mens
Consciences
,
and
of
making
them
Soveraign
Lords
of
their
Faith
?
Is
not
that
Authority
,
after
the
way
they
pretend
to
it
,
a
real
Empire
,
and
a
much
more
powerful
Empire
than
the
Temporal
ones
,
which
they
set
up
over
the
Hearts
and
Souls
of
men
,
where
the
others
do
but
establish
theirs
over
their
bodies
?
Bellarmine
and
Du
Perron
busie
themselves
very
Bell.
de
Rom.
Pont.
lib.
1.
c.
9.
much
in
eluding
the
force
of
that
passage
where
Jesus
Christ
forbids
his
Disciples
that
Dominion
.
They
say
,
that
he
forbids
not
Dominion
,
but
the
manner
of
that
Dominion
,
that
is
to
say
,
that
Du
Perron
.
Repl.
Liv.
1.
ch.
56.
he
would
not
have
them
affect
that
Dominion
,
nor
that
they
should
Rule
Tyrannically
or
with
violence
,
but
that
nevertheless
he
would
have
them
Rule
.
Who
sees
not
the
absurdity
of
this
answer
?
For
when
Jesus
Christ
said
,
The
Kings
of
the
Gentiles
exercise
Lordship
,
but
it
shall
not
be
so
with
you
,
it
is
clear
that
the
distinction
that
he
makes
between
Kings
and
Pastors
,
falls
upon
that
Dominion
,
and
not
upon
the
manner
of
that
Dominion
.
I
confess
,
that
he
forbids
the
affectation
of
that
Dominion
,
but
,
I
affirm
,
that
he
forbids
also
that
Dominion
it self
,
as
it
appears
from
his
words
,
for
he
says
not
,
the
Kings
of
the
Gentiles
affect
Dominion
,
but
he
says
,
they
do
exercise
that
Dominion
,
and
that
it
shall
not
be
so
with
them
,
which
shews
he
would
distinctly
say
,
that
they
should
not
exercise
Lordship
.
Else
it
was
necessary
that
in
those
words
Jesus
Christ
should
have
set
down
some
difference
between
the
Government
of
the
Gentile
Nations
,
and
that
of
his
Church
.
But
that
difference
cannot
consist
in
this
,
that
they
ought
not
to
affect
the
manner
of
Dominion
in
his
Church
,
for
that
would
make
him
say
,
that
they
ought
,
or
might
lawfully
affect
it
in
the
Civil
Government
,
which
yet
is
not
true
.
And
as
to
what
they
say
of
a
Tyrannical
and
violent
Domination
,
they
evidently
deceive
themselves
.
For
the
contest
of
his
Disciples
was
no
ways
about
that
violent
Dominion
,
nor
about
the
gentleness
of
that
Dominion
,
but
about
the
Dominion
it self
,
they
strove
among
themselves
which
of
them
should
be
greatest
.
Whence
it
follows
that
Jesus
Christ
,
who
answers
to
their
thoughts
,
speaks
of
a
Dominion
whatsoever
it
be
,
and
not
simply
of
a
Tyrannical
one
.
To
which
I
add
,
that
those
other
Passages
to
which
they
know
not
how
to
apply
those
evasions
,
learly
determine
the
sence
of
that
saying
of
Jesus
Christ
.
2.
But
the
Scripture
is
not
contented
only
to
forbid
that
Soveraign
and
Absolute
Authority
to
the
Ministers
of
the
Church
,
it
farther
gives
the
Faithful
a
right
to
examine
that
which
they
teach
,
and
at
the
same
time
obliges
them
to
do
it
,
to
separate
the
Good
from
the
Bad.
Hence
it
is
that
Jesus
Christ
,
who
would
have
his
Disciples
do
all
that
,
that
the
Scribes
and
Pharisees
who
sat
in
the
Chair
of
Moses
,
commanded
them
to
do
,
yet
would
have
them
discern
also
their
false
Doctrines
,
and
to
take
heed
of
them
.
Take
heed
to
your selves
,
says
he
,
of
the
leaven
of
the
Pharisees
and
the
Saducees
,
which
in
the
close
he
explains
of
the
leaven
of
their
Doctrine
.
In
the
sight
of
that
,
Saint
John
gives
this
Lesson
to
the
Faithful
,
Not
to
believe
every
spirit
,
but
to
try
the
spirits
whether
they
be
of
God
;
and
Saint
Paul
,
To
prove
all
things
,
and
to
hold
fast
that
which
is
good
.
The
same
Apostle
elsewhere
,
prays
.
That
they
may
have
an
abundant
measure
of
all
judgment
and
knowledge
.
That
they
might
try
things
that
differ
,
that
they
might
be
sincere
and
without
offence
until
the
day
of
Jesus
Christ
.
And
there
where
he
We
have
not
,
says
he
,
handled
the
word
of
God
deceitfully
,
but
have
commended
our selves
to
every
mans
Conscience
in
the
sight
of
God
by
the
manifestation
of
the
Truth
.
Ye
are
witnesses
,
and
God
also
,
says
he
to
the
Thessalonians
,
how
holily
,
and
justly
,
and
unblameably
we
behaved
our selves
among
you
that
believe
.
But
what
more
can
be
added
to
the
force
of
his
words
which
we
find
in
his
Epistle
to
the
Galatians
;
If
we
our selves
,
or
an
Angel
from
Heaven
preach
to
you
another
Gospel
than
we
have
preached
to
you
,
let
him
be
accursed
.
Who
can
deny
that
he
forbids
by
those
words
that
blind
obedience
which
they
would
have
us
give
at
this
day
to
the
Pastors
of
the
Church
,
and
that
he
does
not
on
the
contrary
command
us
to
examine
their
Preaching
by
the
Rule
of
the
Primitive
and
Original
Gospel
?
Who
sees
not
that
that
exaggeration
which
he
uses
,
serves
but
to
let
us
see
the
importance
,
the
necessity
,
the
force
of
that
obligation
which
he
would
lay
upon
us
,
and
how
inviolable
and
indispensable
it
is
?
He
commands
us
not
only
to
make
a
sincere
discernment
,
he
does
not
only
speak
of
a
simple
rejecting
of
that
that
shall
be
Forreign
and
Alien
to
it
,
and
shall
not
agree
with
the
Gospel
;
He
enjoyns
an
Anathema
,
an
Execration
;
He
would
not
only
have
us
pronounce
it
against
men
indefinitely
,
or
against
those
whom
the
Councils
and
the
Popes
shall
declare
Hereticks
,
he
declares
that
it
ought
to
be
pronounced
against
an
Apostle
,
against
himself
the
most
famous
among
the
Apostles
,
against
him
who
had
had
Visions
and
Revelations
,
who
had
been
caught
up
into
the
third
Heaven
,
and
who
had
laboured
with
such
an
abundant
expence
of
his
blood
,
and
of
his
Life
for
Jesus
Christ
.
This
is
not
all
yet
,
he
enjoyns
the
same
against
an
Angel
from
Heaven
,
if
he
undertook
to
Preach
another
Gospel
than
that
which
he
has
Preached
unto
us
.
What
can
be
said
,
more
weighty
?
What
is
there
in
the
Church
beyond
an
Anathema
?
What
is
there
upon
Earth
among
men
greater
than
Saint
Paul
!
What
is
there
in
Heaven
above
an
Angel
?
And
shall
the
ordinary
Pastors
,
the
Prelates
,
Patriarchs
,
Popes
and
Councils
be
exempted
from
that
Rule
,
when
the
Apostles
and
Angels
themselves
are
not
?
3.
But
we
must
go
yet
higher
,
and
follow
the
Scripture
yet
farther
.
It
teaches
us
that
God
has
put
his
Sacred
Writings
immediately
into
the
hands
of
all
the
Faithful
,
as
well
as
into
those
of
the
Pastors
,
with
an
obligation
to
read
them
exactly
,
and
to
build
their
Faith
and
their
Hope
upon
them
,
whence
it
follows
that
they
have
right
to
refer
the
Doctrines
of
their
Pastors
,
and
to
examine
them
by
that
Rule
,
and
that
they
are
not
bound
To
see
with
the
Eyes
of
the
Prelates
,
nor
to
devest
themselves
of
their
own
guidance
to
rest
themselves
upon
that
of
their
Prelates
.
The
Proof
of
this
Truth
may
appear
from
a
thousand
places
of
Scripture
.
When
God
would
give
his
Law
to
the
Israelites
,
he
said
to
Moses
,
Gather
me
the
people
together
,
that
I
may
make
them
hear
my
words
,
that
they
may
learn
to
fear
me
all
the
days
that
they
shall
live
upon
the
earth
,
and
that
they
may
teach
their
children
.
Moses
just
before
his
death
assembled
all
of
Israel
together
,
and
said
to
them
,
O
Israel
hearken
unto
the
Statutes
,
and
unto
the
Judgments
which
I
teach
you
,
for
to
do
them
that
ye
may
live
—
Ye
shall
not
add
unto
the
word
which
I
command
you
,
neither
shall
ye
diminish
ought
from
it
—
Keep
the
Statues
and
Judgments
of
God
,
and
do
them
:
for
this
is
your
wisdom
and
your
understanding
in
the
sight
of
the
Nations
,
which
shall
hear
these
Statutes
—
And
another
time
having
assembled
the
same
people
,
he
speaks
to
them
these
words
,
Hear
,
O
Israel
the
statutes
and
judgments
which
I
pronounce
this
day
,
that
hearing
them
ye
may
learn
them
,
and
keep
and
do
them
.
The
words
which
I
command
thee
this
day
,
shall
be
in
thine
heart
.
Thou
shalt
teach
them
diligenty
unto
thy
children
,
and
shall
talk
of
them
when
thou
sittest
in
thine
house
,
and
when
thou
walkest
by
the
way
,
and
when
thou
liest
down
,
and
when
thou
risest
up
.
Thou
shalt
bind
them
for
a
sign
upon
thine
hand
,
and
they
shall
be
as
frontlets
between
thine
eyes
.
Thou
shalt
write
them
upon
the
post
of
thy
house
,
and
upon
thy
gates
.
It
was
in
following
that
Primitive
Institution
,
that
the
Faithful
among
the
Jews
Read
the
Scripture
so
carefully
.
Blessed
is
the
man
,
says
David
,
whose
delight
is
in
the
Law
of
the
Lord
,
and
meditates
in
that
Law
day
and
night
,
and
elsewhere
he
would
have
the
young
men
order
their
ways
according
to
the
word
of
God
:
Saint
Paul
by
the
same
Spirit
,
commends
Timothy
in
that
from
a
child
he
had
known
the
holy
Scriptures
.
See
then
the
Old
Law
,
the
Antient
Scriptures
given
immediately
into
the
hands
of
all
the
Faithful
,
with
a
command
to
Read
them
,
and
meditate
upon
them
,
and
consequently
,
to
build
immediately
upon
them
their
Faith
,
their
Piety
,
and
their
Comfort
.
But
because
we
should
not
imagine
that
that
Order
has
been
changed
under
the
New
Testament
,
we
need
but
to
run
through
the
first
Verses
of
the
greater
part
of
the
Epistles
of
Saint
Paul
,
and
those
of
Saint
Peter
,
of
Saint
James
,
of
Saint
Jude
,
and
they
will
see
that
they
are
addrest
to
the
Faithful
of
the
Churches
,
as
well
as
to
the
Pastors
.
To
all
that
be
in
Rome
,
called
to
be
Saints
.
To
the
Saints
and
Faithful
in
Jesus
Christ
which
are
at
Ephesus
.
To
all
the
Saints
in
Christ
Jesus
which
are
at
Philippi
;
where
he
distinguishes
them
from
the
Pastors
,
for
he
adds
,
with
the
Bishops
and
Deacons
.
All
that
lets
us
see
clearly
that
there
was
nothing
changed
in
that
regard
.
They
will
say
it
may
be
that
it
does
not
follow
from
thence
that
the
more
simple
among
the
Faithful
should
take
to
themselves
that
liberty
of
searching
out
by
themselves
the
true
meaning
of
the
Scriptures
,
and
that
they
ought
not
to
refer
themselves
to
their
Pastors
who
are
the
Interpreters
of
them
.
But
if
that
were
so
,
why
should
he
have
addrest
them
immediately
to
them
,
why
should
he
have
put
them
in
their
hands
,
with
commands
to
Read
them
,
to
Learn
them
,
and
to
Mediate
of
them
in
their
Houses
,
in
their
Journeys
,
in
their
rising
Up
,
and
lying
Down
?
why
should
he
have
said
that
it
was
all
their
Wisdom
,
and
all
their
Understanding
,
if
he
had
not
supposed
that
they
could
of
themselves
comprehend
the
meaning
of
them
,
at
least
of
so
much
as
might
be
sufficient
for
their
particular
Comfort
,
and
for
their
Salvation
?
Moreover
,
that
is
clearly
refuted
by
the
Use
that
Jesus
Christ
and
his
Apostles
would
have
us
make
of
the
Scripture
,
that
we
might
know
him
to
be
the
true
Messiah
,
notwithstanding
the
contradictions
of
the
ordinary
Pastors
of
that
Church
,
who
gave
to
that
Scripture
a
quite
contrary
meaning
.
Search
the
Scriptures
,
said
our
Lord
to
them
,
for
in
them
ye
think
ye
have
eternal
life
,
and
they
are
they
which
testifie
of
me
.
To
what
purpose
should
he
have
said
that
,
if
he
would
not
have
them
by
themselves
search
out
the
true
sence
of
the
Scripture
,
and
that
they
should
correct
the
false
Interpretations
which
their
ordinary
Pastors
gave
of
it
.
It
is
from
this
Principle
that
Saint
Peter
and
Saint
Paul
proved
Jesus
Christ
to
be
the
Messiah
,
not
of
the
Scriptures
,
and
Converted
the
people
,
as
it
may
appear
by
their
Sermons
.
And
it
is
also
upon
this
Foundation
,
that
the
Inhabitants
of
Berea
are
praised
for
having
made
use
of
that
Right
,
and
for
having
by
themselves
had
recourse
to
the
Scripture
,
to
know
whether
that
which
Saint
Paul
and
Silas
told
them
,
was
true
:
These
were
,
saith
St.
Luke
,
more
noble
than
those
Jews
in
Thessalonica
,
in
that
they
received
the
word
with
all
readiness
of
mind
,
and
searched
the
Scriptures
daily
,
whether
those
things
were
so
.
After
that
,
how
can
any
one
affirm
,
that
the
Faithful
ought
blindly
to
believe
their
Pastors
,
and
to
strip
themselves
of
their
own
conduct
,
to
rest
themselves
upon
that
of
the
Prelates
?
Is
not
this
to
condemn
that
which
the
Scripture
praises
?
If
you
look
on
those
of
Berea
as
being
yet
Jews
,
had
they
not
their
ordinary
Pastors
who
had
before
condemned
Jesus
Christ
,
and
all
his
Doctrine
?
Wherefore
then
had
they
recourse
to
the
Scriptures
?
Could
they
better
comprehend
the
sence
of
them
,
than
all
the
Church
,
to
which
they
had
submitted
themselves
,
a
Church
,
I
say
,
which
was
upheld
by
all
the
Authority
of
Moses
,
by
the
Sacred
Names
of
Abraham
,
of
Isaac
,
and
of
Jacob
,
by
the
glory
of
a
thousand
Miracles
,
by
the
sending
of
the
Prophets
,
by
the
Holiness
of
a
Temple
where
God
had
placed
his
Name
for
ever
,
and
by
the
Majesty
of
a
Succession
that
had
been
preserved
for
near
twenty
Ages
?
And
if
you
look
upon
them
as
new
made
Christians
,
were
not
Paul
and
Silas
their
True
Pastors
,
whom
their
Zeal
,
their
Constancy
,
their
Travels
,
their
Preaching
,
their
Knowledg
,
and
their
Miracles
had
made
famous
every
where
?
Why
did
not
they
trust
them
,
why
did
they
yet
farther
compare
their
words
with
the
Scripture
?
CHAP.
VIII
.
A
Further
Examination
of
that
Authority
of
the
Prelats
,
and
that
absolute
Obedience
which
they
pretend
ought
to
be
given
them
.
IT
is
an
amazing
thing
to
behold
a
prejudice
and
a
present
Interest
,
so
far
to
blind
those
,
who
set
before
us
this
absolute
Obedience
to
the
Governours
of
the
Church
,
and
who
would
have
the
Faithful
strip
themselves
intirely
of
the
care
of
their
Souls
,
to
place
it
in
their
Pastors
hands
,
that
they
should
not
have
considered
,
that
it
is
the
most
pernitious
Maxim
in
the
World
,
the
most
contrary
to
the
Glory
of
God
,
to
the
Interests
of
his
Justice
,
and
his
service
,
to
the
subsistence
of
his
true
Church
.
They
will
themselves
I
hope
be
perswaded
of
it
,
if
they
will
but
make
with
me
these
following
Reflexions
.
1.
The
first
is
,
That
by
that
Principle
they
justify
the
people
of
the
Jews
,
when
they
adhered
to
that
false
worship
brought
into
their
Church
by
the
Authority
of
their
Ordinary
Pastors
,
or
practised
with
their
consent
and
approbation
,
which
fell
out
carved
Idols
,
nor
in
offering
up
incense
to
the
Brazen
Serpent
,
as
they
did
even
down
to
the
reign
of
Hezekiah
,
since
in
doing
all
those
things
they
did
but
follow
their
Priests
,
and
could
say
that
they
referred
themselves
to
them
to
see
for
them
,
according
to
what
they
were
bound
.
They
were
not
to
be
blamed
then
,
when
under
that
we
ought
to
see
with
their
eyes
,
and
to
tread
always
in
their
steps
.
2.
But
if
by
establishing
that
Principle
,
they
justify
a
People
in
their
Idolatry
and
Violation
of
the
Law
of
their
God
,
if
they
acquit
them
of
all
fault
in
that
respect
,
it
is
not
less
certain
,
that
at
the
same
time
they
condemn
God
for
Injustice
,
in
having
sent
his
chastisements
upon
an
innocent
people
,
who
had
done
nothing
but
what
they
were
bound
to
do
,
in
following
their
guides
,
in
that
he
was
not
satisfied
with
punishing
only
the
Authours
of
those
Crimes
,
I
mean
,
those
Guides
who
only
were
culpable
.
For
why
should
he
punish
those
who
submitted
themselves
to
their
guides
,
whom
they
could
do
no
otherwise
,
then
obey
?
They
condemn
all
the
Complaints
of
the
Prophets
,
which
they
addrest
immediately
to
the
People
,
and
all
the
Threatnings
,
and
stinging
Censures
with
which
their
writings
are
full
.
For
to
what
purpose
should
they
complain
,
censure
and
threaten
with
so
much
Exaggeration
and
vehemency
,
if
the
people
ought
not
by
themselves
to
examine
the
points
of
Religion
,
and
that
they
ought
on
the
contrary
to
commit
themselves
only
into
their
Pastours
hands
?
They
condemn
all
those
holy
men
,
who
did
not
adhere
to
their
Errors
,
and
Profanations
;
and
they
must
see
themselves
reduced
to
the
necessity
of
condemning
them
of
rashness
and
presumption
,
for
having
been
willing
to
make
use
of
their
own
Eyes
,
and
not
to
refer
themselves
wholly
to
the
conduct
of
their
Church
.
They
condemn
all
those
in
that
Church
who
have
first
spoke
of
a
Reformation
,
and
all
those
who
have
followed
them
in
it
.
For
those
who
would
not
see
but
by
the
Eyes
of
the
Church
,
would
never
have
a
Tongue
to
speak
any
thing
against
its
present
State
,
nor
ears
to
hear
any
thing
that
could
be
said
upon
that
subject
.
So
those
good
Kings
,
as
Hezekiah
and
Josiah
,
who
set
up
the
true
worship
of
God
,
and
did
pull
down
Idolatry
,
would
have
been
no
other
but
rash
persons
,
who
had
Executed
that
which
they
should
not
have
so
much
as
undertaken
.
What
can
they
answer
to
that
?
Will
they
say
that
all
those
Reformers
wrought
miracles
,
to
Authorise
their
Calls
?
But
that
is
not
true
.
For
neither
Hezekiah
nor
Josiah
,
nor
those
other
Kings
who
abolished
those
Superstitions
,
and
Errors
,
did
any
Miracle
;
for
that
,
they
had
recourse
to
nothing
but
the
Law
of
God
.
Will
they
say
,
that
they
were
the
Ecclesiasties
themselves
who
laboured
in
those
Reformations
?
I
confess
it
.
But
that
alone
lets
us
see
,
that
they
had
done
ill
in
referring
themselves
meerly
to
their
Authority
,
since
they
themselves
had
comdemned
what
they
had
before
approved
of
,
and
by
their
change
and
their
Repentance
,
they
acknowledged
they
had
done
ill
,
whence
it
may
follow
,
that
the
people
had
done
ill
also
in
reposing
their
trust
in
in
them
.
Will
they
say
,
that
the
True
Worship
of
God
having
been
of
primitive
Institution
,
and
by
consequence
the
first
Church
having
been
pure
,
the
people
would
have
done
ill
,
if
when
a
change
should
have
happened
,
they
had
not
abode
with
,
and
stuck
to
their
first
Pastors
;
and
that
by
that
means
of
rendring
to
the
Church
that
submission
which
they
owed
to
it
,
they
would
have
hindred
its
Corruption
.
But
to
assert
that
,
is
but
to
affirm
well
nigh
what
we
would
have
.
When
the
Latin
Church
began
to
corrupt
it self
,
the
people
ought
to
have
set
themselves
in
Opposition
to
it
,
in
sticking
close
inviolably
to
their
first
guides
,
and
if
they
had
done
so
,
they
had
not
needed
ever
to
have
spoke
of
a
Reformation
.
Notwithstanding
,
the
have
not
done
so
,
and
the
Jews
likewise
had
not
done
so
,
they
have
not
failed
of
walking
after
that
inclination
which
all
men
have
to
do
ill
.
The
Faithful
City
became
an
Harlot
,
its
silver
was
turned
into
dross
,
and
its
Wine
was
mixt
with
Water
,
as
one
Prophet
reproaches
them
.
What
ought
they
to
have
done
in
that
Misery
,
must
they
have
remained
in
that
State
,
under
pretence
of
no
more
seeing
,
then
by
the
eyes
of
the
Church
of
walking
only
in
its
Steps
,
and
of
devesting
themselves
of
their
own
conduct
to
rest
upon
that
of
the
Church
?
No
certainly
,
whatsoever
the
Author
of
those
Prejudices
says
.
They
ought
on
the
contrary
to
have
re-ascended
up
to
the
Primitive
Church
,
to
the
first
Institution
of
their
Religion
,
to
have
ruled
themselves
by
that
,
and
to
have
laboured
to
save
the
present
Church
from
that
ruin
where
into
its
Corrupters
would
have
precipitated
her
.
That
had
been
the
duty
of
all
good
men
,
and
a
contrary
sentiment
would
have
been
criminal
.
But
all
that
lets
us
distinctly
see
how
false
and
pernitious
that
Maxime
of
the
Author
of
the
Prejudices
is
.
Will
they
say
,
to
defend
themselves
,
that
their
is
a
very
great
difference
between
the
Jewish
Visible
Church
,
and
the
Christian
,
that
this
has
its
Rights
,
Priviledges
and
Promises
which
the
other
had
not
.
For
she
has
a
Soveraign
Authority
over
the
Faith
of
her
Children
,
a
priviledge
,
that
she
can
never
err
,
and
promises
of
a
perpetual
visibility
?
But
to
come
to
that
,
they
ought
first
to
renounce
all
those
general
proofs
upon
which
they
found
that
Absolute
Obedience
to
the
Latin
Church
.
They
need
say
no
more
as
the
Author
of
the
Prejudices
has
done
,
that
,
the
darkness
of
our
minds
,
our
personal
Prejudices
,
the
uncertainty
wherein
we
are
of
being
deceived
in
our
Judgments
,
the
being
overwhelmed
with
a
thousand
cares
,
and
a
thousand
Temporal
necessities
which
almost
wholly
take
us
up
,
and
which
will
not
allow
us
to
give
more
then
a
very
little
Time
to
the
Examining
the
Truths
of
Religion
,
the
want
of
necessary
helps
,
the
ignorance
,
narrow
and
limited
understandings
of
the
greatest
part
of
mankind
,
constrain
us
,
to
refer
our selves
to
the
Church
.
All
that
would
be
to
no
purpose
,
if
they
restrain
it
to
a
priviledge
of
the
Christian
Church
.
For
these
very
same
general
reasons
had
place
in
the
time
of
the
Jewish
Church
,
men
saw
not
then
more
clearly
then
they
do
in
these
days
,
they
were
not
more
assured
in
their
Judgments
,
they
were
not
less
cumbred
with
worldly
affairs
,
they
were
not
less
unprovided
of
necessary
helps
for
the
Examination
of
the
Truths
of
Religion
,
they
were
not
then
less
ignorant
,
and
their
minds
less
narrow
,
then
men
are
now
in
these
days
,
and
yet
notwithstanding
,
all
that
did
not
make
it
their
duty
blindly
to
follow
their
Pastors
,
or
Ordinary
Guides
.
These
are
then
nothing
but
shadows
,
and
frivolous
pretences
,
which
having
been
of
no
force
then
,
cannot
have
any
weight
now
.
We
need
not
further
say
,
as
the
Author
of
Prejudices
has
done
,
That
it
is
certain
that
God
can
save
men
,
and
even
the
most
ignorant
and
simple
.
That
yet
he
does
not
offer
them
any
other
way
to
Salvation
,
then
that
of
the
True
Religion
.
That
it
is
therefore
necessary
that
that
should
be
not
only
possible
,
but
easy
to
be
known
;
that
yet
notwithstanding
it
is
clear
,
that
there
is
no
way
more
difficult
,
more
dangerous
,
and
less
fitted
to
all
capacities
then
that
of
examining
all
its
Tenets
.
One
may
equally
apply
all
those
propositions
to
the
Times
of
the
Old
Testament
,
as
well
as
to
those
of
the
New
.
God
could
save
men
there
.
He
made
no
other
way
to
Salvation
then
that
of
the
True
Religion
.
That
ought
then
to
have
been
easily
known
,
and
that
way
of
Examination
was
not
less
dangerous
,
nor
more
fitted
to
all
sorts
of
capacities
,
then
it
is
now
.
Notwithstanding
all
that
had
not
any
force
to
hinder
the
Faithful
from
Examining
it
.
They
cannot
then
in
these
days
draw
any
consequence
from
what
they
so
propose
.
I
affirm
the
same
thing
of
all
those
other
inconveniences
which
they
invent
to
take
away
from
every
one
that
right
of
Examining
the
State
of
Religion
by
the
Scripture
,
and
not
wholly
to
believe
their
Pastors
,
as
,
that
it
would
be
to
introduce
a
Principle
of
Schism
and
Division
,
that
every
one
might
make
himself
a
Judge
of
the
Church
,
that
every
one
might
make
a
Religion
according
to
his
Fancy
,
that
it
is
a
great
rashness
for
private
Persons
to
imagine
that
they
have
more
Understanding
and
more
Wisdom
than
the
whole
Church
,
and
other
such
like
things
.
They
may
see
that
all
those
arguings
are
brought
in
vainly
and
to
no
purpose
;
for
if
they
were
good
and
solid
,
being
so
general
as
they
are
,
they
would
serve
for
all
Times
and
all
Places
,
and
would
have
their
Force
in
favour
of
the
Jewish
Church
,
as
well
as
they
would
have
them
conclude
in
Favour
of
the
Latin
.
In
the
second
place
,
those
Rights
,
Priviledges
,
and
Promises
which
they
would
ascribe
to
the
Christian
Visible
Church
,
in
exclusion
of
the
Jewish
are
evidently
null
,
if
they
would
make
them
depend
precisely
on
Christianity
.
For
as
I
have
before
noted
,
the
Greek
Church
,
the
Armenian
,
the
Nestorian
,
and
Aethiopian
might
pretend
to
them
as
justly
as
the
Latin
,
and
yet
,
the
Latin
applies
them
to
her self
in
particular
,
to
the
prejudice
of
all
the
others
.
They
ought
then
either
to
shew
us
what
reason
she
has
to
appropriate
those
Rights
,
Priviledges
,
and
general
Promises
,
and
to
make
that
,
that
regards
the
Body
of
the
Universal
Church
become
particular
to
her
;
or
it
is
necessary
they
shew
us
that
indeed
they
are
not
those
Rights
,
Priviledges
,
and
Promises
that
are
common
to
all
Christian
Societies
,
and
that
they
are
peculiar
to
the
Latin
Church
.
But
they
know
not
how
to
do
either
the
one
or
the
other
.
For
neither
Nature
nor
Grace
have
given
any
of
those
Priviledges
or
Rights
to
the
Latins
,
in
exclusion
from
all
other
Christians
.
They
are
neither
more
Lords
of
our
Consciences
,
nor
more
Infallible
than
others
.
Christianity
is
Uniform
throughout
.
The
Scripture
also
does
not
contain
any
one
particular
promise
for
them
.
On
the
contrary
,
Saint
Paul
says
,
That
in
Jesus
Christ
there
is
neither
Jew
nor
Greek
,
nor
Barbarian
,
nor
Scythian
,
nor
Bond
nor
Free
,
but
Christ
is
all
and
in
all
.
So
that
the
Latin
Church
has
no
reason
to
draw
that
to
her self
which
is
a
common
Right
,
nor
to
pretend
any
peculiar
Priviledges
.
But
,
in
the
summ
of
all
,
we
have
made
it
appear
in
the
foregoing
Chapters
that
those
pretended
Priviledges
of
Infallibility
which
they
ascribe
to
the
Christian
Church
Visible
,
and
those
promises
of
perpetual
Visibility
,
in
that
Sence
of
Visibility
wherein
they
understand
it
,
are
Chimaeras
which
have
not
any
Foundation
either
in
Scripture
or
Reason
.
And
as
to
that
right
of
Soveraign-Authority
,
it
cannot
here
be
alledged
but
to
very
ill
purpose
.
For
it
is
that
which
is
yet
in
Dispute
,
and
whereof
we
have
shewn
the
falsity
from
the
example
of
the
Jewish
Church
.
But
they
may
draw
from
that
example
a
consequence
against
the
Latin
one
,
because
that
if
that
pretence
would
have
been
heretofore
pernicious
and
destructive
to
Religion
and
the
true
Church
,
as
they
may
see
it
would
have
been
,
it
follows
that
it
will
be
so
yet
in
these
days
.
If
then
they
cannot
set
before
us
any
other
difference
between
those
two
Terms
,
and
those
two
Churches
,
which
hinders
my
Conclusion
,
the
Argument
will
hold
intire
;
for
it
will
not
be
enough
to
overthrow
it
,
meerly
to
say
,
that
the
Christian
Church
has
that
Authority
,
and
that
the
Jewish
had
it
not
,
but
they
ought
to
give
us
a
reason
for
it
.
3.
But
to
proceed
with
our
Reflexions
,
If
that
Maxim
whereof
we
treat
,
were
true
,
that
is
to
say
,
if
men
were
bound
to
give
to
their
ordinary
Pastors
a
blind
obedience
in
the
matters
of
Religion
,
to
see
with
their
Eyes
,
to
tread
in
their
Steps
,
and
to
devest
themselves
of
their
own
conduct
to
rest
upon
theirs
,
the
Jews
who
rejected
Jesus
Christ
and
his
Doctrine
,
during
the
time
of
his
Preaching
,
those
who
demanded
of
Pilate
his
Death
by
crying
against
him
,
away
with
him
,
away
with
him
,
Crucify
him
,
and
those
in
fine
who
rejected
the
word
of
his
Apostles
,
and
who
instead
of
being
converted
by
them
,
persecuted
them
,
would
be
sufficiently
justified
in
their
bold
unbeleif
,
and
that
detestable
Parricide
which
they
committed
on
the
Person
of
the
Son
of
God
.
For
what
were
all
those
things
but
just
consequences
of
that
Principle
?
They
would
not
hearken
to
the
Censures
that
Jesus
Christ
made
of
the
Traditions
and
Doctrine
of
the
Scribes
and
Pharisees
;
their
Church
admitted
those
Traditions
.
They
would
not
believe
that
Jesus
was
the
true
Messiah
;
their
Church
had
determined
that
whosoever
did
believe
it
should
be
cast
out
of
their
Synagogues
.
They
rejected
the
Proofs
that
he
gave
them
from
the
Scripture
;
it
was
not
for
them
to
judge
of
the
true
meaning
of
the
Scripture
,
and
the
Church
understood
it
otherwise
.
They
demanded
that
he
might
be
Crucified
;
the
Church
had
condemned
him
for
a
Seducer
,
as
an
Enemy
to
Moses
and
the
Law
;
it
was
not
for
them
to
inform
themselves
any
farther
.
They
rejected
his
Miracles
;
the
Church
did
so
too
,
and
said
,
that
he
cast
out
Devils
by
the
power
of
Beelzebub
.
They
would
not
hearken
to
his
Apostles
,
the
Authority
of
the
Church
forbad
them
.
Hitherto
their
conduct
is
within
due
Rules
,
supposing
that
the
Principle
of
the
Author
of
prejudices
,
might
be
just
and
lawful
,
and
those
miserable
People
are
very
much
obliged
to
him
for
furnishing
them
with
arms
wherewith
to
defend
themselves
.
4.
That
Maxim
of
the
Author
of
those
Prejudices
,
draws
yet
far
greater
absurdities
after
it
.
It
ministers
accusations
against
Jesus
Christ
himself
,
against
his
Apostles
and
all
those
who
were
converted
by
their
Words
.
If
the
Faithful
,
by
those
Laws
of
their
submission
to
the
Church
,
ought
not
to
have
any
other
Eyes
than
hers
,
why
did
Jesus
Christ
present
himself
immediatly
to
the
People
,
when
he
should
first
of
all
have
made
known
his
call
from
Heaven
the
Glory
of
his
Person
,
and
the
Dignity
of
his
Office
to
the
Church
,
to
have
made
them
own
it
by
proving
it
to
them
before
he
Preach't
to
the
People
?
He
was
they
will
say
her
Lord
,
and
the
Church
her self
would
have
had
no
Authority
but
by
him
;
that
is
true
;
But
if
the
People
owed
the
Church
an
absolute
obedience
,
they
would
have
owed
it
all
that
time
that
the
Lord
would
have
remained
unknown
.
He
ought
then
to
have
began
to
make
himself
known
to
her
,
and
to
have
opened
her
Eyes
,
that
he
might
at
the
same
time
have
opened
those
of
all
the
People
.
If
Jesus
Christ
had
been
known
to
have
been
indeed
what
he
was
there
is
no
doubt
to
be
made
,
but
that
he
would
alone
have
been
heard
without
any
dependance
on
the
Church
,
of
which
he
is
the
Soveraign
Lord
;
but
as
yet
he
was
not
,
and
till
that
knowledge
had
obtained
,
the
People
would
have
been
always
bound
,
according
to
the
Principle
of
the
Author
of
Prejudices
,
not
to
have
seen
but
by
the
Eyes
of
the
Church
to
which
God
had
subjected
them
.
To
speak
then
home
to
this
Question
,
whether
Jesus
Christ
was
the
Son
of
God
,
the
promised
Messiah
,
or
whether
he
was
not
,
the
Faithful
being
bound
to
believe
nothing
but
what
the
Church
should
tell
them
,
he
could
not
but
have
addrest
himself
to
her
,
and
not
to
the
Faithful
People
immediatly
.
Nevertheless
,
it
is
most
true
that
he
addressed
himself
neither
to
the
Priests
,
nor
to
the
Scribes
,
nor
to
the
Pharisees
,
nor
to
the
Doctors
,
he
Preached
his
Gospel
to
the
simple
People
,
out
of
them
he
took
his
Disciples
,
and
it
was
among
them
that
he
did
almost
all
his
Miracles
,
in
fine
he
himself
gives
thanks
to
his
Father
for
that
he
had
hid
his
Mysteries
from
the
Wise
and
Prudent
,
and
had
revealed
them
unto
5.
One
may
see
the
same
thing
of
the
Apostles
,
if
the
People
ought
entirely
to
refer
themselves
to
the
Church
,
in
matters
of
Faith
and
Religion
.
Why
did
the
Apostles
sollicit
the
Jews
to
embrace
their
Doctrine
,
when
they
could
not
so
much
as
hear
them
without
being
criminal
?
They
will
say
they
had
a
commandment
from
their
Master
to
Preach
this
Gospel
;
I
confess
it
,
but
the
Jews
lived
under
a
Church
that
had
openly
declared
it self
against
their
Preaching
,
and
they
might
tell
them
according
to
the
Maxim
of
those
Gentlemen
,
It
is
vain
that
you
Preach
to
us
,
that
you
work
Miracles
,
that
you
alledge
the
Scriptures
;
We
see
by
the
Eyes
of
the
Church
,
we
hear
by
her
Ears
,
we
march
after
her
Steps
,
and
we
devest
our selves
of
our
own
guidance
to
rest
our selves
upon
hers
;
This
is
our
Duty
,
and
the
Law
that
is
imposed
on
us
,
why
do
you
go
about
to
tempt
us
to
violate
it
?
Suppose
we
that
a
Jew
after
having
heard
one
of
those
Divine
and
admirable
Sermons
of
Saint
Paul
should
have
addrest
himself
to
him
,
and
have
demanded
of
him
what
Authority
he
pretended
to
give
to
that
new
Christian
Church
which
he
took
such
care
to
establish
,
whether
he
did
not
mean
that
its
Children
should
render
a
blind
Obedience
to
it
,
and
that
they
should
refer
themselves
wholly
to
their
Pastors
for
deciding
matters
of
Faith
,
without
intermedling
themselves
to
search
out
the
true
sence
of
the
Scripture
?
Suppose
yet
,
that
that
great
Apostle
should
have
answered
him
according
to
That
it
was
true
that
the
darkness
of
our
understandings
,
and
our
prejudices
,
might
be
able
to
hinder
us
from
seeing
in
the
Scriptures
those
Truths
that
are
clearly
contained
in
them
,
that
a
man
could
not
assure
himself
that
he
was
not
of
the
number
of
those
who
deceived
themselves
.
That
that
doubt
is
terrible
,
but
that
which
yet
infinitely
heightens
that
dread
which
it
must
needs
cause
,
is
,
that
men
are
necessarily
bound
to
chuse
their
Party
,
and
to
make
so
weighty
a
choice
(
to
wit
of
that
Religion
that
they
ought
to
follow
)
amidst
the
cumbrances
of
a
thousand
cares
,
and
a
thousand
worldly
necessities
that
almost
wholly
take
them
up
,
and
that
will
allow
them
but
a
very
little
time
to
examine
the
Truths
of
that
Religion
.
That
the
greatest
part
of
Mankind
wanted
necessary
helps
,
that
the
half
of
Christians
could
not
tell
how
to
read
,
that
others
did
not
understand
any
Language
but
their
own
,
that
others
had
so
narrow
and
limited
a
Capacity
,
that
they
could
but
very
difficultly
conceive
the
most
easie
things
.
In
fine
,
that
there
was
no
way
more
dangerous
,
more
difficult
,
and
less
fitted
to
all
sorts
of
Capacities
then
that
of
a
particular
examination
of
its
Tenets
.
That
the
cutting
off
of
that
way
,
led
of
it self
to
that
of
the
Authority
of
the
Church
,
since
every
man
is
bound
to
know
the
truth
of
something
,
and
he
that
could
not
learn
by
himself
,
must
necessarily
learn
it
of
another
.
They
will
then
have
no
reason
to
doubt
whether
they
shall
take
the
Catholick
Church
for
their
Guide
,
and
borrow
its
Eyes
to
discern
the
Truths
of
the
Faith
,
and
they
will
believe
themselves
a
thousand
times
more
assured
in
following
that
,
than
if
they
were
left
to
the
weak
ef-forts
of
their
own
Reason
.
Tell
me
I
pray
,
whether
that
discourse
would
have
been
very
proper
for
the
Conversion
of
that
Jew
?
and
whether
he
might
not
justly
have
answered
,
That
he
was
also
uncertain
whether
he
should
not
deceive
himself
,
and
take
the
wrong
side
,
from
the
very
same
Reasons
that
he
had
alledged
;
from
whence
he
might
as
well
conclude
that
he
was
bound
to
yeild
himself
to
the
Authority
of
the
Jewish
Church
,
which
had
been
the
most
eminent
one
that
was
ever
in
the
World
;
because
that
although
it
had
Sects
among
it
who
disputed
the
Truth
of
its
Tenets
,
yet
it
had
nothing
that
could
make
that
high
Authority
which
arose
from
external
signs
,
to
be
opposed
with
any
colourable
pretence
.
To
speak
in
the
same
Language
that
the
Author
of
Prejudices
uses
,
That
he
sought
then
to
take
her
for
his
Guide
,
and
to
believe
himself
a
thousand
times
more
assured
in
following
her
,
than
if
he
had
been
left
to
the
weak
ef-forts
of
his
own
Reason
.
Furthermore
,
he
might
think
it
very
strange
that
the
Apostles
of
Jesus
Christ
should
go
about
to
violate
,
in
respect
of
the
Jewish
Church
,
a
Principle
,
which
in
the
end
they
had
a
design
to
establish
for
the
preservation
of
their
own
,
that
they
should
then
plead
for
that
Maxim
,
that
every
one
ought
to
examine
the
Tenets
of
the
Faith
,
and
search
out
the
true
Religion
by
himself
,
without
absolutely
trusting
to
his
ordinary
Pastors
,
since
that
they
would
have
them
to
hear
them
,
notwithstanding
the
condemnation
that
their
Church
had
pronounced
against
them
.
But
that
afterwards
they
should
quickly
change
that
Maxim
towards
those
whom
they
should
have
converted
,
and
have
bound
them
to
have
depended
blindly
on
their
Guides
.
That
Inequality
would
not
have
appeared
fair
.
Tell
me
I
pray
yet
once
more
,
whether
the
Jew
had
not
had
some
Reason
of
his
side
?
and
whether
that
Maxim
of
the
Authour
of
Prejudices
is
not
far
more
destructive
of
the
Interests
of
Christianity
than
can
be
easily
conceived
?
It
opens
a
Gate
to
the
Jews
to
defend
their
Unbelief
,
to
justify
all
their
bold
attempts
,
and
to
calumniate
Jesus
Christ
himself
and
his
blessed
Apostles
.
6.
What
might
not
those
unbelievers
have
said
against
those
who
were
Converted
?
They
might
have
treated
them
as
rash
,
presumptuous
,
as
Rebels
and
Schismaticks
,
as
disturbers
of
Order
,
as
a
sort
of
men
of
a
private
spirit
,
who
would
make
themselves
Judges
of
the
Church
,
and
despoil
it
of
its
lawful
Authority
,
to
invest
themselves
in
it
.
But
that
which
is
most
scandalous
,
is
,
that
as
that
Principle
which
we
oppose
opens
the
mouths
of
the
Enemies
of
the
Gospel
,
so
it
shuts
up
those
of
the
new
Christians
,
and
deprives
them
of
the
means
of
justifying
themselves
.
For
what
could
they
have
said
,
to
which
those
others
might
not
immediately
have
repli'd
by
the
meer
application
of
that
Principle
?
Could
they
have
said
that
they
had
known
out
of
the
Scripture
,
out
of
Moses
and
the
Prophets
,
that
Jesus
was
the
true
Messiah
?
But
they
might
have
answered
them
,
that
it
belonged
to
the
Church
and
not
to
them
to
judge
of
the
true
meaning
of
the
Scripture
.
Could
they
have
said
that
Jesus
Christ
and
his
Apostles
had
an
extraordinary
Call
?
But
they
might
have
told
them
also
,
That
it
was
not
for
private
men
to
judge
whether
those
who
said
they
were
extraordinarily
sent
,
were
so
indeed
,
that
that
would
be
to
give
way
to
impostors
,
that
the
Church
ought
to
make
that
discernment
,
and
that
she
had
loudly
declared
that
they
were
no
other
then
such
.
Could
they
have
alleadged
the
Miracles
of
Jesus
and
his
Apostles
?
But
they
might
have
given
them
the
very
same
for
an
answer
,
that
seeing
there
were
true
and
false
miracles
,
it
was
not
for
the
common
people
who
ow'd
an
absolute
obedience
to
their
Guides
,
to
undertake
to
discern
between
them
,
but
for
the
Church
,
which
had
then
explained
them
,
when
she
said
that
Jesus
cast
out
Devils
by
the
Prince
of
Devils
.
Could
they
have
complained
of
the
Disorders
and
7.
But
there
is
more
in
it
yet
;
for
the
Heathens
might
so
have
prevailed
against
the
first
Preachers
of
the
Gospel
,
and
have
stopt
its
Progress
.
I
confess
that
the
Heathens
did
not
call
their
Religious
Society
by
the
name
of
the
Church
.
But
what
does
the
Name
signify
?
Were
they
not
all
united
in
one
Religious
Society
?
Had
they
not
all
their
Guides
,
their
Priests
,
those
that
offered
up
their
Sacrifices
,
and
their
high
Priests
?
Put
into
their
hands
then
that
Maxim
of
the
Author
of
Prejudices
,
with
the
grounds
upon
which
it
is
established
,
the
obscurity
of
mens
understandings
,
that
doubt
of
being
deceived
,
the
cumbrance
of
worldly
affairs
,
the
want
of
necessary
helps
,
and
all
those
other
pretences
which
they
propose
to
us
to
make
us
blindly
follow
their
conduct
,
and
it
will
work
the
same
effect
as
it
did
in
the
hands
of
the
Jews
.
The
Heathens
would
not
have
failed
to
have
made
use
of
it
,
for
the
hindring
their
hearkning
to
those
Preachers
,
to
justify
that
obstinacy
with
which
they
resisted
the
Gospel
,
to
elude
those
Miracles
,
to
condemn
the
Apostles
themselves
and
those
who
had
been
converted
by
hearing
them
,
as
a
sort
of
men
who
had
broken
that
Order
,
which
they
themselves
acknowledg'd
so
necessary
to
be
kept
.
They
might
very
well
have
told
them
,
You
have
not
the
True
Religion
,
you
are
not
that
Church
to
which
we
ought
to
give
an
absolute
submission
,
we
have
a
Heavenly
and
an
extraordinary
Call
,
and
we
prove
it
by
Miracles
.
The
Heathens
might
have
answered
them
,
out
of
the
Instructions
of
the
Author
of
these
Prejudices
,
All
those
things
are
in
question
between
our
Guides
and
yours
,
we
cannot
of
our selves
decide
them
,
the
darkness
of
our
understandings
,
the
little
assurance
we
can
have
that
we
are
not
deceiv'd
,
the
just
fear
that
that
doubt
must
infer
,
the
cumbrance
of
a
thousand
cares
will
not
allow
us
to
give
more
then
a
very
little
time
for
the
examining
the
Truths
of
Religion
;
all
that
hinders
us
from
hearkning
to
you
,
and
makes
us
to
cleave
inviolably
to
the
highest
Authority
that
can
be
in
the
World
,
and
that
we
discover
without
any
difficulty
in
our
Society
,
because
that
though
there
are
Sects
among
us
who
dispute
the
Truth
of
its
Tenets
,
yet
there
is
nothing
in
it
that
can
make
that
Height
of
Authority
which
has
so
many
external
marks
to
be
opposed
with
any
colourable
pretence
.
In
effect
setting
aside
their
Opinions
,
their
Worship
,
and
their
Religion
it self
in
the
Foundation
of
it
,
they
cannot
dispute
with
that
Heathen
Society
from
those
external
marks
upon
which
they
would
found
that
Authority
.
And
the
Christians
would
not
have
been
in
a
condition
to
have
equal'd
themselves
with
them
in
that
regard
.
Would
you
have
the
consent
of
many
people
?
They
had
all
the
World
of
their
side
.
Would
you
seek
for
Antiquity
?
They
had
been
almost
throughout
all
Ages
.
Do
you
require
Temporal
Prosperity
?
It
was
,
say
they
,
their
Religion
that
gave
them
their
Empire
.
Would
you
have
Magnificence
?
Where
was
there
any
thing
more
Magnificent
then
their
Temples
,
and
more
splendid
then
their
Solemnities
?
Would
you
have
Unity
?
In
the
Plurality
of
their
Gods
,
and
Varieties
of
their
Ceremonies
,
they
kept
peace
among
themselves
,
and
adopted
the
Gods
of
one
an
other
.
Do
you
demand
Miracles
?
They
boasted
that
they
had
them
,
and
the
most
Illustrious
ones
,
as
those
Oracles
which
foretold
things
to
come
,
those
Apparitions
of
their
Gods
,
their
Recoveries
and
Resurrections
from
the
dead
.
There
was
nothing
then
that
could
justify
the
Apostles
,
but
the
falseness
of
the
Pagan's
Religion
,
and
the
Truth
of
the
Christian
.
But
for
that
they
must
of
necessity
enter
upon
that
way
of
Examination
,
and
make
those
people
to
set
about
it
whom
they
desired
to
convert
.
But
this
is
plainly
that
which
that
principle
of
the
Author
of
those
Prejudices
would
have
hindred
as
we
have
shewn
.
Whence
it
follows
that
it
is
a
pernitious
Principle
,
contrary
of
Jesus
Christ
,
to
his
Apostles
,
and
to
the
true
Interests
of
the
Gospel
.
But
can
they
answer
nothing
to
these
last
Reflexions
that
I
have
made
?
It
seems
to
me
that
they
can
possibly
say
but
two
things
;
the
one
,
That
those
who
were
converted
by
the
word
of
the
Apostles
and
the
other
Preachers
of
the
Gospel
,
were
constrained
to
hear
them
,
against
that
Order
,
by
a
secret
inspiration
which
dictated
to
them
to
make
use
of
it
also
.
The
other
thing
is
,
That
Jesus
Christ
and
his
Apostles
proved
their
Call
to
be
Extraordinary
,
from
Heaven
,
and
more
eminent
then
that
of
their
ordinary
Pastors
by
Miracles
,
and
that
in
that
Case
,
the
Faithful
are
bound
to
go
beyond
that
Rule
,
and
to
hear
those
that
shall
be
so
sent
to
them
against
that
very
Authority
of
the
Church
.
As
to
the
first
,
I
do
not
believe
that
wise
persons
ought
to
admit
of
it
:
For
if
they
take
those
secret
inspirations
,
to
be
inward
motions
that
form
within
a
man
frequent
and
strong
desires
to
do
a
thing
,
without
suggesting
any
Reason
;
the
Spirit
of
God
does
not
work
so
in
the
Conversion
of
men
.
It
works
,
according
to
the
Testimony
of
St.
Paul
,
as
a
light
,
that
inlightens
the
understanding
,
to
the
end
we
may
know
what
is
the
hope
of
our
calling
.
Then
when
those
desires
and
inward
motions
are
contrary
to
that
duty
to
which
we
are
all
naturally
engaged
,
they
ought
rather
to
pass
for
Temptations
,
then
for
Inspirations
,
and
a
man
would
be
very
much
bound
to
repress
them
under
that
Quality
,
instead
of
following
and
obeying
them
.
Those
pretended
Inspirations
then
which
tended
to
make
the
first
Preachers
of
the
Gospel
be
heard
,
would
have
been
so
far
from
having
had
that
effect
,
that
on
the
contrary
,
they
would
have
gone
farther
against
their
Consciences
,
because
they
would
have
been
found
to
have
been
contrary
to
a
Duty
,
supposing
that
intire
obedience
to
the
Church
in
matters
of
Faith
a
Duty
.
They
would
have
been
troubled
to
know
whether
they
ought
to
examine
Religion
or
not
:
That
Rule
,
might
they
say
,
would
have
me
not
do
it
;
a
blind
Inspiration
which
is
not
supported
by
any
Reason
,
and
which
cannot
have
any
certain
mark
of
Divinity
,
can
never
be
strong
enough
to
Authorise
the
breaking
of
that
Rule
.
But
it
cannot
be
yet
alleadged
to
serve
for
an
excuse
towards
that
Religious
Communion
to
which
they
had
submitted
themselves
,
for
if
that
Communion
had
a
right
of
Soveraignty
over
them
,
she
would
not
be
bound
to
strip
her self
of
it
when
an
inspiration
should
speak
to
them
,
and
we
can
,
but
very
ill
defend
the
cause
of
the
first
Christians
,
by
that
way
.
If
they
would
understand
it
so
as
those
inward
motions
should
be
supported
by
some
Reason
,
that
they
should
not
be
intirely
blind
,
it
is
necessary
that
they
produce
that
Reason
,
and
not
speak
any
more
of
Inspiration
.
That
Reason
then
,
in
my
Judgment
,
can
be
no
other
,
then
those
Miracles
that
Jesus
Christ
and
his
Apostles
wrought
,
and
by
which
they
proved
their
Call
to
be
divine
and
extraordinary
.
I
confess
,
that
if
we
suppose
that
all
men
have
a
right
to
make
clear
the
Truth
of
things
by
themselves
,
there
is
nothing
more
true
then
to
say
,
that
Jesus
Christ
and
his
Apostles
made
themselves
to
be
heard
by
their
Miracles
,
and
that
their
Miracles
were
made
use
of
to
prove
their
Heavenly
Call
.
For
their
Miracles
were
plainly
applied
to
the
minds
of
men
,
to
make
them
consider
that
which
they
taught
,
and
in
the
end
joyning
their
Miracles
to
their
Doctrine
,
they
saw
that
they
both
mutually
upheld
one
another
,
that
neither
of
them
were
false
,
and
that
both
the
one
and
the
other
had
the
Characters
of
Divinity
,
they
did
then
conclude
from
thence
that
their
Call
was
Divine
and
Extraordinary
.
But
if
we
suppose
that
Principle
of
the
Author
of
Prejudices
,
there
is
nothing
more
false
,
then
to
say
that
their
Miracles
bound
men
to
hear
them
,
and
prov'd
their
Call
to
be
Extraordinary
.
For
that
Principle
being
,
as
it
is
,
founded
upon
the
darkness
of
our
understanding
,
upon
the
uncertainty
of
our
Judgments
,
and
the
easiness
wherewith
we
are
liable
to
deceive
our selves
,
it
is
manifest
that
it
ought
to
be
extended
even
unto
Miracles
,
because
that
there
are
true
and
false
Miracles
,
good
and
bad
,
and
those
that
false
Prophets
work
as
well
as
they
that
are
sent
from
God
.
We
ought
then
to
make
a
distinction
,
and
a
distinction
that
is
not
easy
to
be
made
,
the
Angels
of
darkness
so
disguising
themselves
into
Angels
of
Light
.
But
that
Reason
of
the
darkness
of
the
Understanding
,
the
uncertainty
of
our
Judgments
,
and
that
readiness
we
have
to
deceive
our selves
,
has
(
if
you
please
)
more
place
in
that
Distinction
,
then
in
that
of
that
Doctrine
.
We
may
be
easily
surprized
,
and
by
consequence
we
ought
to
give
over
that
Discerning
to
the
Church
,
and
yet
follow
in
that
its
light
and
its
decisions
.
And
if
you
would
give
to
the
simpler
sort
,
to
those
Babes
for
Example
whereof
Jesus
Christ
speaks
,
that
his
Mysteries
have
been
revealed
unto
them
,
if
you
give
them
I
say
that
right
and
liberty
to
judge
of
that
important
and
fundamental
Question
,
to
wit
,
Whether
the
Call
of
a
man
be
Extraordinary
and
Divine
,
or
whether
it
be
not
so
,
whether
his
Miracles
are
those
of
a
true
Minister
of
God
,
or
of
a
false
Prophet
,
whether
it
be
a
true
Angel
of
Light
,
or
a
disguised
Angel
of
darkness
,
and
to
judge
of
all
those
things
after
the
Church
and
against
the
Church
,
I
see
no
Reason
why
they
should
refuse
them
the
right
and
liberty
of
judging
also
of
its
Doctrine
and
the
points
of
Religion
,
whereof
the
true
knowledge
is
by
nothing
near
so
difficult
.
God
had
forewarned
his
People
that
they
should
not
give
themselves
over
to
be
deceiv'd
by
the
first
appearances
of
Miracles
,
and
he
had
appointed
that
they
should
judge
of
them
by
the
Doctrine
they
accompanied
.
Whence
it
follows
,
that
the
discerning
of
Miracles
,
and
judging
of
that
Doctrine
,
are
two
inseparable
things
,
and
that
their
right
belongs
to
the
same
persons
.
If
there
arise
,
saith
God
,
among
you
a
Prophet
,
or
a
dreamer
of
dreams
;
and
giveth
thee
a
sign
or
a
wonder
,
And
the
sign
or
the
wonder
come
to
pass
whereof
he
spake
unto
thee
,
saying
,
Let
us
go
after
other
Gods
,
(
which
thou
hast
not
known
)
and
let
us
serve
them
:
Thou
shalt
not
hearken
unto
the
words
of
that
Prophet
,
or
that
dreamer
of
dreams
:
For
the
Lord
your
God
proveth
you
to
know
whether
you
love
the
Lord
your
God
with
all
your
heart
.
It
appears
from
thence
,
that
the
way
for
men
to
judge
well
of
Miracles
,
is
to
examine
the
Doctrine
of
him
that
works
them
.
So
that
if
they
will
a
gree
to
give
the
people
a
right
to
discern
Miracles
,
they
cannot
take
away
from
them
that
of
discerning
that
Doctrine
they
uphold
.
Jesus
Christ
supposes
the
same
thing
when
he
says
,
that
there
shall
arise
false
Christs
and
false
Prophets
,
and
that
they
shall
work
great
signs
and
wonders
,
to
seduce
if
it
were
possible
the
very
Elect.
For
how
could
they
otherwise
discern
those
Miracles
of
the
false
Prophets
,
but
by
examining
their
words
?
So
a
famous
man
of
the
Roman
Communion
has
not
scrupled
to
write
,
that
we
are
bound
to
reject
Miracles
,
and
those
men
who
make
use
of
them
,
then
when
they
are
joyned
with
a
Doctrine
which
the
Church
has
condemned
,
his
words
are
considerable
,
and
very
well
deserve
to
be
transcrib'd
.
The
Application
,
says
he
,
and
direction
of
a
miracle
to
prove
the
Truth
of
a
Doctrine
,
is
an
enterprise
so
rash
,
and
so
scandalous
,
that
it
deserves
to
be
punished
.
There
is
not
any
Catholic
in
the
World
,
who
knows
his
Creed
and
understands
it
,
that
can
be
capable
of
such
a
persuasion
.
What
if
the
appearance
of
a
Miracle
is
contrary
to
the
definitions
of
the
Church
,
can
any
one
hesitate
or
doubt
,
whether
it
would
be
better
to
adhere
to
the
Church
supported
by
the
truth
of
a
Miracle
,
or
to
deny
the
truth
of
a
Miracle
founded
upon
the
Authority
of
the
Church
?
Saint
Peter
has
taught
us
a
great
while
since
what
we
are
to
do
on
that
occasion
.
He
had
been
an
eye
Witness
of
the
Transfiguration
of
our
Saviour
,
and
of
that
glory
that
lay
hid
under
the
Vail
of
a
Suffering
and
Mortal
state
,
and
yet
nevertheless
he
trusts
more
in
the
obscurity
of
Prophets
,
than
to
the
clear
and
manifest
experience
of
his
Eyes
;
we
have
a
more
sure
word
of
Prophesie
.
The
Authority
of
the
Church
which
is
in
nothing
less
than
that
of
the
Prophets
,
breaks
in
pieces
all
those
reasons
that
oppose
it
,
and
we
ought
to
take
to
our selves
in
regard
of
the
Church
that
which
Saint
Peter
says
with
respect
to
the
Prophets
,
To
which
we
do
well
that
we
take
heed
,
gathering
together
all
our
attention
to
know
the
true
sence
of
the
Church
,
and
turning
aside
from
all
the
Miracles
,
and
all
those
Reasons
the
men
propound
to
us
to
make
us
call
into
question
that
which
we
know
the
Church
to
have
determined
.
We
may
see
clearly
,
by
that
passage
,
how
far
one
may
carry
that
Principle
of
the
Authority
of
the
Church
,
in
the
thoughts
of
those
that
admit
of
it
,
that
is
to
say
,
even
to
make
Miracles
themselves
submit
to
it
.
He
says
,
that
we
ought
to
Collect
all
our
attention
to
know
the
true
Sentiments
of
the
Church
,
and
to
turn
aside
from
all
those
Miracles
which
would
make
us
call
into
question
that
which
the
Church
has
determined
.
He
says
,
that
to
go
about
to
make
use
of
Miracles
for
the
proving
of
a
Doctrine
that
is
condemned
by
the
Church
,
is
a
rash
and
scandalous
enterprise
,
and
such
as
deserves
to
be
punished
.
In
effect
,
if
they
suppose
that
Maxim
that
we
ought
to
give
to
the
Church
an
absolute
obedience
,
to
see
with
her
Eyes
,
and
to
rest
upon
her
Conduct
,
those
Miracles
could
not
make
them
be
heard
,
whom
the
Church
should
have
condemned
,
and
by
which
they
should
have
been
looked
on
as
false
Miracles
:
the
Consequence
is
good
and
just
.
But
because
that
very
thing
applied
to
the
times
of
the
first
rise
of
Christianity
,
justifies
the
Unbeleivers
,
condemns
the
proceedings
of
Jesus
Christ
and
his
Appostles
,
accuses
those
of
rashness
who
have
believed
on
their
preaching
,
destroys
the
Gospel
,
and
overthrows
the
Christian
Church
,
it
is
a
manifest
proof
that
that
Maxim
it self
is
false
and
rash
,
since
those
Consequences
that
arise
from
it
are
so
detestable
,
that
they
leave
neither
to
Jesus
Christ
nor
to
the
Apostles
any
way
to
make
their
Gospel
to
be
heard
by
men
,
with
a
good
Conscience
,
and
the
care
of
their
Salvation
.
8.
They
must
give
me
leave
to
speak
a
little
earnestly
for
the
interest
of
our
Lord
Jesus
Christ
.
The
more
I
consider
these
inevitable
Consequences
of
that
Maxim
,
the
more
I
am
astonished
.
If
those
first
Christians
,
who
had
been
Jews
,
could
not
hear
the
Doctrine
of
the
Son
of
God
,
nor
receive
his
Miracles
,
without
violating
of
their
Duty
toward
the
Church
that
had
condemned
them
,
what
scruples
might
not
all
that
cast
into
all
the
Christians
that
are
at
this
day
in
the
World
?
For
in
fine
we
are
the
Successors
of
that
people
,
our
Fathers
were
not
Converted
but
by
their
Ministry
.
If
then
we
cannot
see
clearly
that
they
themselves
had
a
right
to
be
Converted
;
if
they
laid
down
on
the
contrary
a
Principle
,
which
of
right
ought
to
have
hindered
their
Conversion
,
where
then
are
all
we
,
as
many
as
we
are
?
The
Reasons
that
the
Author
of
those
Prejudices
produces
to
make
us
devest
our selves
of
our
own
guidance
in
favour
of
the
Church
,
that
we
should
see
with
her
Eyes
and
tread
in
her
steps
,
had
as
much
place
with
the
Jews
as
they
have
with
us
,
they
could
not
doubt
but
that
their
Church
was
the
Church
of
God
,
none
can
dispute
with
them
that
eminent
Authority
which
had
so
many
external
marks
.
To
her
belonged
the
Adoption
,
the
Glory
,
and
the
Covenants
,
and
the
giving
of
the
Law
,
and
the
service
of
God
,
and
the
Promises
;
of
whom
were
the
Fathers
,
and
who
had
the
Oracles
of
God
committed
unto
them
,
and
in
whose
bosom
Christ
according
to
the
flesh
was
born
.
If
that
Maxim
of
the
Author
of
Prejudices
were
good
,
it
must
necessarily
have
been
good
for
that
Church
which
had
condemned
Jesus
Christ
,
his
Person
,
his
Call
,
his
Miracles
,
his
Doctrine
,
and
what
right
then
had
his
Disciples
to
hear
and
follow
him
?
We
have
seen
them
from
Reason
,
and
from
the
Testimony
of
a
very
considerable
person
of
our
Age
,
and
to
whom
one
of
the
greatest
Kings
has
given
the
honour
of
committing
the
concerns
of
his
Conscience
to
him
,
that
if
that
Maxim
had
place
,
that
we
ought
entirely
to
refer
our selves
to
the
Authority
of
the
Church
,
we
could
not
any
more
regard
those
Miracles
when
they
were
opposite
to
that
Authority
.
Let
them
tell
us
then
what
right
the
Disciples
had
to
follow
Jesus
Christ
,
by
what
right
did
the
first
Converts
,
and
those
who
were
afterwards
Converted
by
others
,
embrace
the
Gospel
?
And
if
they
did
it
without
any
right
,
and
against
their
duty
,
into
what
Labyrinths
we
cast
you
?
What
would
become
of
the
Christian
Church
,
what
would
become
of
you
your selves
?
You
form
prejudices
against
us
,
drawn
from
the
faults
that
have
,
say
you
,
appeared
in
the
persons
of
our
first
Reformers
.
You
tell
us
of
a
pretended
precipitancy
,
by
which
the
Magistrates
of
Zurich
Reformed
themselves
;
you
conclude
from
thence
without
entring
upon
the
points
in
dispute
,
that
we
ought
to
renounce
the
Reformation
of
our
Fathers
.
Answer
then
your selves
to
the
Prejudices
,
that
according
to
your
Maxim
,
the
Jews
may
form
against
the
first
Disciples
of
Jesus
Christ
,
and
to
the
Consequence
that
they
may
draw
from
thence
,
that
without
entring
any
further
into
a
Discussing
of
the
Points
of
that
Religion
,
without
examining
either
the
Miracles
or
the
Antient
Prophecies
,
or
the
success
of
the
Preaching
of
the
Gospel
,
or
all
the
other
things
that
we
could
alledge
in
our
favour
,
we
ought
to
renounce
our
Christianity
.
You
your selves
Authorise
their
Principle
,
by
one
that
is
altogether
like
it
,
which
you
lay
down
,
and
which
you
know
not
how
to
make
use
of
against
them
,
without
overthrowing
your selves
;
in
a
word
,
you
draw
the
same
Consequence
from
it
with
them
,
shew
us
then
by
what
secret
Art
both
you
and
we
may
get
out
of
that
Abyss
whereinto
you
have
plunged
us
.
If
your
Fathers
,
say
you
,
have
Reformed
themselves
with
an
ill
design
,
you
ought
without
farther
examination
to
renounce
their
Reformation
.
If
the
chief
Authors
of
your
Religion
,
a
Jew
will
say
,
have
adhered
to
Jesus
with
an
ill
design
,
against
the
obligation
which
they
had
to
cleave
to
the
Church
,
you
ought
to
renounce
their
Christianity
.
Answer
if
you
can
to
those
Arguments
,
and
set
our
Consciences
in
quiet
.
As
for
us
indeed
,
we
are
not
in
pain
:
for
we
know
that
that
Principle
which
you
urge
to
those
unbelievers
is
false
.
There
is
not
any
person
who
has
not
right
to
examine
the
points
of
that
Religion
,
and
to
discern
by
himself
the
true
from
the
false
,
the
good
from
the
bad
,
that
which
is
from
God
,
from
that
which
which
from
men
.
The
Authority
of
the
Church
never
goes
so
far
as
to
hinder
us
with
any
justice
from
it
,
and
so
there
is
nothing
to
reproach
the
first
Christians
.
9.
But
we
ought
not
to
give
over
these
reflections
,
without
making
one
upon
the
state
of
the
Church
in
the
times
of
the
Councils
of
Sirmium
,
of
Milan
,
and
of
Ariminum
,
whereof
I
have
spoken
before
.
There
is
no
person
who
knows
not
that
the
Arrians
were
then
Masters
of
the
Ecclesiastical
Ministry
,
which
they
called
the
Catholick
Church
,
treating
the
Orthodox
as
Hereticks
and
Disturbers
of
its
Peace
,
deposing
them
and
sending
them
into
banishment
.
The
Poyson
of
the
Arrians
,
says
Vincentius
Lirinensis
,
had
not
only
infected
one
part
,
but
almost
all
the
world
,
and
almost
all
Vincent
Lirinens
.
Com.
1.
cap.
6.
the
Latin
Bishops
,
some
by
force
,
others
by
simplicity
giving
themselves
over
to
be
deceived
,
found
themselves
engaged
in
the
darkness
of
Error
.
We
are
in
that
condition
,
said
Phaebadius
,
that
if
we
would
be
called
Catholicks
,
it
is
necessary
that
we
embrace
Heresie
;
and
yet
nevertheless
if
we
do
not
reject
Heresie
,
we
cannot
be
truly
Catholicks
.
God
did
yet
keep
to
himself
notwithstanding
some
Bishops
,
few
in
number
,
but
great
in
Courage
,
and
that
small
remnant
in
the
end
serv'd
for
a
spark
to
rekindle
the
Fire
of
the
Faith
in
the
Church
.
Apply
then
to
them
that
Maxim
which
we
have
before
opposed
,
and
weigh
those
Consequences
that
may
be
drawn
from
it
,
against
those
,
and
against
the
Faithful
who
Heard
them
and
Read
their
Writings
.
The
least
is
,
that
they
were
Schismaticks
,
and
Corruptors
of
the
people
,
who
after
having
themselves
broken
off
that
obedience
which
they
owed
to
the
Church
,
sollicited
others
to
do
the
like
.
They
might
have
very
well
urged
,
that
they
had
the
Scriptures
on
their
side
,
that
they
had
the
Council
of
Nice
for
them
;
but
they
would
have
answered
them
,
That
it
was
no
longer
time
to
dispute
,
that
they
ought
to
submit
themselves
to
,
and
acquiesce
in
the
definitions
of
the
Church
.
Since
it
was
the
duty
of
the
Faithful
to
strip
themselves
of
their
own
Conduct
,
to
rest
upon
that
of
the
Church
.
Nevertheless
,
they
did
not
fail
generously
to
maintain
the
Truth
,
to
dispute
and
write
for
it
,
to
address
themselves
not
only
to
the
Bishops
,
but
to
the
people
,
and
to
defend
it
against
that
specious
name
of
a
Church
,
which
they
set
before
them
,
and
the
words
of
Saint
Hilary
upon
this
subject
are
worthy
of
a
particular
consideration
.
The
Church
,
says
terrified
men
by
Banishments
,
and
by
Prisons
,
and
constrained
them
to
believe
what
she
tells
them
,
she
that
her self
had
never
been
believed
,
but
by
the
Exile
and
Prisons
which
she
suffered
.
She
which
had
been
only
Consecrated
by
the
Persecution
of
men
,
Bene
&
a
dignatione
Communicantium
.
She
drives
away
the
Priests
,
forgetting
that
by
the
Banishment
of
her
Priests
she
increased
.
She
boasts
that
she
is
beloved
by
the
world
,
but
she
could
not
belong
to
Jesus
Christ
unless
the
world
hated
her
.
Haec
de
comparatione
traditae
nobis
olim
Ecclesiae
,
nunc
quam
de
perditae
res
ipsa
que
in
oculis
omnium
est
at
que
ore
clamavit
.
Can
any
one
be
rash
enough
to
maintain
,
that
he
was
bound
then
to
refer
himself
to
the
Authority
of
that
Church
,
to
see
with
its
Eyes
,
to
tread
in
its
Steps
,
and
to
rest
himself
upon
its
Conduct
?
Will
any
say
that
that
handful
of
good
men
who
have
since
re-established
Christianity
,
was
nothing
else
but
a
company
of
Rebels
,
and
of
presumptuous
minds
?
Will
they
charge
their
Writing
and
their
Letters
to
the
people
with
Forgeries
and
Subornations
?
Will
they
justifie
their
being
Deposed
,
their
Banishments
,
the
Persecutions
which
they
so
constantly
suffered
?
Will
they
say
that
the
Faithful
that
heard
them
were
rash
and
Sacrilegious
,
and
that
those
on
the
contrary
who
submitted
themselves
to
the
decisions
of
the
Church
,
were
those
good
men
,
who
did
nothing
but
their
duty
;
and
that
we
our selves
at
this
day
,
who
have
received
our
Christianity
from
the
hands
of
that
small
number
,
are
but
the
followers
of
Rebels
and
Schismaticks
?
Yet
all
that
they
must
say
,
if
they
lay
down
that
Principle
of
absolute
Obedience
.
It
appears
then
that
that
Principle
is
false
and
unjust
,
and
invented
for
the
ruin
of
Religion
.
10.
In
effect
,
an
absolute
obedience
,
and
an
intire
resigning
of
ones
self
to
the
Conduct
of
another
,
as
to
those
matters
that
regard
the
Faith
and
the
Conscience
,
is
a
duty
that
we
can
render
lawfully
to
none
but
God
,
who
is
the
first
Truth
,
the
first
Principle
of
all
Justice
.
A
man
cannot
submit
his
understanding
and
his
heart
to
the
word
of
any
one
,
so
as
to
believe
blindly
that
which
he
says
,
without
giving
him
a
kind
of
Adoration
,
for
there
can
be
no
homage
greater
than
that
of
an
inward
blind
submission
.
It
is
an
infinite
act
,
according
as
a
creature
may
be
said
to
act
infinitely
,
that
is
to
say
without
bounds
,
without
reserve
,
without
measure
.
It
is
then
an
act
that
can
belong
to
none
but
God
immediately
,
that
we
ought
not
to
transfer
to
the
Church
,
if
we
would
not
adore
the
Church
;
and
to
which
by
Consequence
a
Church
can
never
pretend
without
usurping
the
just
rights
of
God
.
11.
God
himself
has
so
far
forborn
his
right
,
that
he
does
not
very
often
absolutely
make
use
of
it
,
but
leaves
it
to
our
minds
to
judge
of
the
Truths
that
he
propounds
to
us
.
For
there
are
often
in
those
things
that
he
teaches
us
,
Characters
that
equally
note
their
Truth
and
their
Divinity
,
so
that
at
all
times
we
may
draw
these
two
conclusions
from
them
,
This
Doctrine
is
true
,
this
Doctrine
is
of
God
,
without
their
depending
one
upon
the
other
.
We
may
say
the
same
of
his
Commandments
,
they
bear
most
frequently
Characters
of
their
Natural
Justice
,
as
well
as
those
of
their
Divinity
;
and
they
give
us
leave
to
receive
them
not
only
by
an
Act
of
Obedience
,
but
by
an
Act
of
Judgment
also
.
As
it
is
from
him
that
we
hold
that
admirable
faculty
of
distinguishing
the
true
from
the
false
,
the
good
from
the
bad
,
by
Characters
imprest
in
those
things
themselves
,
so
he
would
not
take
a
way
the
use
of
it
in
matters
of
Religion
.
On
the
contrary
,
it
is
ordinarily
by
the
using
of
that
,
that
he
draws
us
,
that
he
convinces
us
first
of
all
of
the
Truth
of
some
Doctrines
,
that
he
makes
us
afterwards
acknowledg
the
necessary
connexion
that
they
have
with
others
which
he
has
revealed
to
us
,
the
Truth
whereof
appears
not
so
clearly
,
abstractly
considered
at
first
,
and
by
that
connexion
he
makes
us
receive
them
.
He
shews
us
the
equity
of
his
Precepts
,
the
horror
of
those
Vices
that
are
contrary
to
them
,
and
in
that
manner
he
gains
our
Hearts
,
by
making
use
of
our
own
Reason
.
Not
that
we
may
lawfully
reject
any
of
those
things
which
he
teaches
us
;
we
have
no
right
for
that
without
doubt
,
because
where
our
Understandings
are
wanting
to
discover
those
Characters
of
Truth
or
of
Equity
in
those
things
which
he
teaches
us
,
there
he
has
ordained
that
his
Authority
shall
help
us
.
It
is
God
that
says
it
,
it
is
God
that
commands
it
:
but
it
is
not
the
same
with
respect
to
the
Church
;
the
Church
is
not
God
,
she
is
but
an
Interpreter
and
Servant
of
God
:
she
ought
then
to
shew
us
in
all
that
she
teaches
us
as
matter
of
Faith
,
or
that
she
commands
the
Conscience
to
submit
to
,
those
Characters
of
Truth
and
Equity
in
the
things
themselves
,
or
else
those
of
their
Divinity
;
when
she
fails
in
that
,
she
cannot
supply
that
defect
by
her
Authority
;
for
in
that
case
her
Authority
is
purely
no
other
than
Humane
,
and
an
Humane
Authority
is
not
sufficient
either
for
the
Faith
,
or
for
the
Conscience
:
so
that
every
man
has
right
to
examine
that
which
she
teaches
,
and
to
reject
that
that
is
beyond
the
word
of
God
.
12.
In
fine
,
Let
those
Gentlemen
tell
us
if
they
please
,
whether
in
this
same
Question
concerning
the
Soveraign
Authority
of
the
Latin
Church
,
and
the
Obligation
that
lies
upon
every
one
to
hold
himself
to
its
decisions
,
they
mean
,
that
every
one
should
refer
himself
to
the
Latin
Church
,
and
believe
also
meerly
because
that
she
says
so
,
without
any
other
examination
;
or
whether
they
would
grant
that
every
one
may
have
right
to
examine
of
what
nature
,
of
what
extent
,
and
of
what
force
that
Authority
is
,
and
how
far
that
Obedience
goes
which
he
ought
to
render
to
it
.
There
is
no
likelyhood
they
will
say
the
former
;
for
that
Authority
cannot
establish
it self
;
when
it
shall
be
establisht
,
a
man
may
refer
himself
to
it
for
other
things
,
but
while
her
own
establishment
is
disputed
,
it
is
requisite
it
should
come
from
somewhat
else
,
and
that
there
should
be
for
that
proofs
capable
of
perswading
us
.
To
what
purpose
do
they
tell
us
of
its
external
marks
which
makes
us
,
says
the
Author
of
the
Prejudices
,
discover
without
any
difficulty
that
height
of
Authority
which
is
in
the
Catholick
Church
,
if
they
would
not
leave
the
Faithful
a
right
to
see
those
external
marks
,
and
to
examine
them
not
any
farther
by
the
Eyes
of
the
Church
,
but
by
their
own
?
That
being
so
,
they
may
see
that
they
ought
always
to
give
men
a
right
of
making
a
Judgment
by
their
own
light
,
and
to
give
them
in
that
Question
the
most
important
matter
of
all
,
to
wit
,
that
of
choosing
a
Rule
and
a
setled
Principle
for
their
Guidance
and
their
Faith
,
an
Authority
upon
which
their
Minds
and
Consciences
may
rest
,
and
lye
down
in
perfect
Peace
.
They
must
give
them
that
in
that
Question
which
it
is
no
ways
easie
for
them
to
decide
;
For
besides
that
they
ought
to
see
those
external
marks
of
the
Latin
Church
,
which
say
they
,
gain
her
so
great
an
Authority
,
they
ought
also
to
see
whether
there
are
not
others
which
they
take
away
more
reasonably
from
her
then
those
that
they
give
her
;
they
ought
to
see
whether
those
marks
are
not
common
to
other
Religious
Societies
,
that
may
by
that
means
dispute
with
the
Latin
Church
that
Authority
;
they
ought
to
see
whether
those
marks
when
they
shall
become
peculiar
to
the
Latin
Church
,
may
be
capable
of
giving
her
so
Soveraign
an
Authority
over
mens
Faith
and
Consciences
.
which
seems
naturally
to
belong
to
none
but
God
.
And
because
in
that
Question
,
we
treat
not
of
the
whole
Body
of
the
Church
,
but
only
of
the
Prelats
,
and
those
who
take
up
the
Ecclesiastical
Function
,
they
ought
to
know
whether
those
external
marks
can
hinder
them
from
believing
that
those
Prelats
have
abused
their
charges
,
and
brought
in
,
or
suffered
to
be
brought
in
divers
Corruptions
into
the
Church
.
All
that
is
not
so
easie
as
the
Authour
of
the
Prejudices
tells
us
it
is
.
There
is
some
difficulty
to
get
thither
;
and
yet
that
belonging
of
right
to
the
examination
of
all
men
,
the
darkness
of
the
understanding
,
the
easiness
wherewith
men
may
deceive
themselves
,
the
want
of
necessary
helps
,
the
ignorance
and
simplicity
of
the
greatest
part
of
men
,
would
not
hinder
it
.
Those
are
then
no
other
than
frivolous
Reasons
,
which
cannot
take
away
from
men
that
right
that
God
and
Nature
have
given
them
.
They
ought
therefore
to
enjoy
it
,
at
least
in
some
respect
,
to
wit
,
for
the
deciding
of
the
question
,
whether
they
ought
to
lose
it
or
no.
13.
But
it
is
certain
they
can
never
so
enjoy
it
in
that
regard
,
nor
decide
that
Question
without
entring
upon
an
examination
of
all
their
Doctrines
,
which
lets
us
see
yet
more
and
more
the
absurdity
of
our
Adversaries
Principle
.
For
there
is
not
any
Principle
more
absurd
,
than
that
which
destroys
it self
,
which
cannot
be
established
but
by
making
use
of
a
contrary
Principle
,
and
which
precisely
can
have
no
place
,
but
there
where
it
cannot
be
of
any
use
.
But
all
that
may
be
said
of
that
Principle
of
those
Gentlemen
,
since
it
is
most
true
that
to
establish
it
,
one
must
necessarily
proceed
to
examine
their
Doctrines
,
and
that
they
can
never
know
whether
they
ought
to
refer
themselves
to
the
Latin
Church
,
or
examine
that
Doctrine
by
themselves
,
till
they
have
made
that
examination
,
that
is
to
say
,
till
there
shall
be
no
farther
occasion
to
refer
themselves
to
that
Authority
of
the
Latin
Church
,
which
makes
pleasant
sport
enough
.
This
is
that
which
is
evidently
manifest
,
if
one
consider
it
,
that
before
one
can
acknowledge
the
Authority
of
the
Latin
Church
,
it
must
be
supposed
,
that
one
is
assured
that
among
all
the
Religious
Societies
that
are
in
the
World
,
the
Christian
is
the
only
one
in
which
one
ought
to
place
himself
;
and
that
can
never
be
known
but
by
one
way
only
,
which
is
that
of
examining
its
Doctrine
and
its
Worship
.
In
effect
there
is
not
any
one
of
those
external
marks
that
can
make
that
difference
.
The
Jews
had
their
Miracles
,
Antiquity
,
Succession
,
an
uninterrupted
Duration
,
the
Holiness
of
their
Patriarchs
,
the
Light
of
their
Prophecies
,
the
Majesty
of
their
Ceremonies
;
we
do
not
dispute
these
marks
with
them
,
and
as
to
Temporal
Prosperity
,
they
had
it
heretofore
,
and
we
are
not
assured
that
we
have
always
had
that
,
whereof
we
make
such
boasting
,
which
nevertheless
is
not
very
great
.
The
Mahometans
glory
that
they
have
the
same
things
,
with
the
consent
of
the
People
,
and
the
admirable
success
of
their
Arms
;
and
as
for
Antiquity
,
which
they
fail
in
,
they
say
,
that
as
Jesus
Christ
did
but
succeed
Moses
,
so
Mahomet
also
has
succeeded
Jesus
Christ
.
As
for
the
Heathens
they
had
,
as
I
have
said
,
their
Miracles
,
their
Saints
,
their
Prophets
,
their
Ceremonies
,
their
Succession
,
their
uninterrupted
Duration
,
their
Temporal
Prosperities
;
and
if
we
strive
with
them
about
Antiquity
,
and
Multitude
,
the
advantage
will
not
lye
on
our
side
.
There
is
then
nothing
more
deceitful
than
those
external
appearances
,
separated
from
their
Doctrines
,
they
are
as
proper
to
make
a
Jew
remain
a
Jew
,
a
Heathen
a
Heathen
,
and
a
Mahometan
to
remain
a
Mahometan
,
as
to
make
a
Christian
to
remain
a
Christian
;
whence
it
follows
,
that
to
form
well
that
difference
,
and
to
be
assured
that
the
Christian
Communion
is
the
only
good
one
,
one
ought
to
examine
its
Worship
and
its
Doctrines
.
Moreover
,
before
they
could
acknowledge
the
Authority
of
the
Latin
Church
,
they
must
suppose
,
that
a
man
is
sure
that
among
all
the
Christian
Sects
,
the
Latin
only
is
the
true
Church
,
and
that
cannot
be
known
but
by
the
examination
of
its
Doctrines
.
Those
external
marks
can
be
no
ways
proper
for
it
.
The
Greeks
,
the
Abyssines
,
the
Nestorians
ascribe
to
themselves
Antiquity
,
Succession
,
Miracles
,
an
uninterrupted
Duration
,
as
well
as
the
Latins
.
They
have
their
Saints
,
their
Prophets
,
their
Ceremonies
,
and
their
Multitude
,
which
is
not
less
considerable
;
and
as
to
worldly
Prosperity
,
the
Abyssines
may
boast
of
it
,
and
the
Muscovites
also
,
who
make
a
part
of
the
Greek
Church
,
and
who
knows
whether
that
of
the
Latin
Church
shall
never
change
?
It
is
then
manifest
,
that
they
can
conclude
nothing
from
those
marks
separated
from
their
Doctrine
,
they
are
so
ambiguous
,
and
uncertain
,
that
they
cannot
fix
any
setled
Judgment
upon
them
,
concerning
the
truth
of
the
Latin
Church
.
But
,
supposing
that
they
could
by
those
external
marks
,
or
by
any
other
ways
which
they
would
take
,
be
assured
that
the
Latin
Church
was
the
true
Church
,
I
say
,
it
must
necessarily
be
understood
in
this
Sence
,
to
wit
,
that
in
that
visible
Communion
God
brings
up
and
preserves
his
truly
Faithful
ones
;
For
it
is
in
those
only
that
that
name
of
the
visible
Church
is
verified
,
and
not
in
the
prophane
,
the
wicked
,
and
the
worldly
,
who
are
mingled
with
them
,
and
who
are
none
of
that
Body
that
is
the
Spouse
of
Jesus
Christ
.
They
must
then
be
assured
,
before
they
can
know
whether
they
ought
to
refer
themselves
absolutely
to
that
Body
of
Pastors
that
governs
the
Latin
Church
,
that
the
prophane
and
the
worldly
do
not
prevail
in
that
Body
,
and
that
they
never
have
prevailed
;
for
if
they
do
prevail
,
or
if
they
ever
have
prevailed
,
they
may
introduce
errours
into
the
publick
Ministry
,
and
false
Worship
,
or
suffer
them
to
come
in
through
their
negligence
or
otherwise
,
or
scatter
abroad
the
ill
Doctrines
of
the
Schools
amongst
the
People
,
favour
ill
customs
,
and
in
a
word
,
corrupt
that
Communion
,
as
it
appears
that
that
did
come
to
pass
in
the
Jewish
Church
,
and
sometimes
in
the
Christian
.
But
how
can
any
be
fully
assured
that
it
may
not
be
so
at
present
,
otherwise
then
by
the
examining
of
her
Doctrine
?
They
ought
then
to
give
up
that
point
of
external
marks
;
our
Fathers
have
gained
their
cause
without
going
any
farther
,
by
the
Prejudices
of
Corruption
which
I
have
set
down
in
the
second
and
third
Chapters
.
But
if
you
take
them
only
as
meer
conjectures
,
and
if
you
will
reckon
them
to
be
nothing
,
it
is
certain
,
that
to
be
assured
that
there
is
nothing
corrupted
in
a
Communion
where
God
brings
up
and
preserves
his
true
Faithful
people
,
that
the
publick
Ministry
is
pure
in
all
its
Doctrines
and
in
its
Worship
,
one
must
of
necessity
take
that
way
of
examination
,
and
that
examination
must
be
very
exact
.
So
that
before
we
can
enter
only
upon
that
Question
,
whether
we
ought
to
give
to
the
Latin
Church
a
Soveraign
Authority
over
our
Faith
and
Consciences
,
the
discussing
of
which
they
know
not
how
to
avoid
,
all
must
be
examined
:
from
whence
it
follows
that
that
Principle
which
I
have
opposed
is
absur'd
,
because
it
destroys
it self
,
and
none
can
ever
practise
it
,
till
it
cannot
be
any
more
of
any
use
;
and
more
absur'd
yet
,
in
that
when
it
would
hinder
us
from
examining
,
it
constrains
us
to
make
an
examination
as
exact
as
can
be
thought
of
.
CHAP.
IX
.
An
Examen
of
those
Reasons
they
alleadge
to
Establish
that
Soveraign
Authority
of
the
Prelats
in
the
Latin
Church
.
TO
defend
in
some
manner
a
Principle
that
Scripture
,
Reason
,
the
Interest
of
the
Antient
Jewish
Church
,
and
the
Christians
,
do
so
loudly
condemn
,
they
propound
some
Inconveniences
which
arise
,
they
pretend
,
from
that
of
the
Contrary
Principle
:
But
it
is
certain
,
that
if
it
were
enough
to
alleadge
those
Inconveniences
to
overthrow
those
Rights
which
are
found
to
be
so
solidly
established
,
there
is
nothing
in
the
world
sure
,
since
there
is
nothing
so
just
,
so
reasonable
,
or
so
necessary
,
which
the
weakness
or
the
malice
of
men
may
not
abuse
.
It
is
necessary
to
yield
to
men
the
right
of
eating
and
drinking
,
of
Cloathing
and
Marrying
themselves
,
of
selling
and
buying
,
of
holding
Commerce
between
themselves
,
of
building
Houses
and
Towns
,
and
to
distinguish
themselves
by
their
several
Arts
and
Professions
.
And
yet
how
many
Inconveniences
are
there
that
arise
from
all
those
things
?
It
is
the
same
in
the
usage
of
the
most
holy
and
inviolable
things
,
as
of
Religion
it self
,
of
which
a
Libertine
,
says
in
General
,
because
of
the
Abuses
that
were
made
of
it
,
Tantum
Religio
potuit
suadere
malorum
.
If
all
must
be
abolisht
that
is
subject
to
Inconveniences
,
one
must
abolish
every
thing
.
Gold
and
Iron
,
Night
and
Day
,
Fire
and
Water
would
be
criminal
,
and
the
very
Air
it self
which
makes
us
live
,
causes
sometimes
our
death
.
They
cannot
then
take
a
worse
way
then
that
of
those
Inconveniences
to
cry
down
a
Right
,
founded
upon
Nature
,
and
upon
Grace
,
and
Authorized
by
Jesus
Christ
,
by
the
Prophets
and
Apostles
.
Let
us
see
nevertheless
of
what
nature
those
Inconveniencies
are
.
One
of
the
most
Considerable
is
,
That
if
they
allow
those
who
are
subject
to
the
Church
,
to
Examine
the
matters
of
Religion
,
there
will
be
no
more
any
way
to
keep
men
in
the
Unity
of
the
Faith
,
that
every
one
will
have
a
Religion
by
himself
,
and
that
by
this
means
they
should
open
a
way
for
Extravagancies
and
Heresies
,
and
by
consequence
for
the
intire
ruin
of
the
Church
,
since
the
minds
of
men
are
so
different
and
confused
that
that
which
pleases
one
,
will
not
please
another
.
To
Answer
to
that
Objection
,
I
would
demand
of
those
Gentlemen
whether
they
propose
to
themselves
to
find
out
any
humane
and
efficacious
way
,
which
shall
go
so
far
as
actually
and
effectually
to
hinder
those
Extravagances
and
Heresies
;
or
whether
they
would
only
establish
a
Maxim
,
which
in
supposing
that
it
should
be
followed
,
and
that
all
men
would
receive
it
,
should
contain
all
in
the
Unity
of
the
Faith
.
Let
them
take
which
of
those
two
sides
they
please
,
they
cannot
rationally
say
any
thing
.
The
first
contains
a
rash
and
absurd
pretence
,
for
to
go
about
to
seek
a
humane
means
that
shall
actually
hinder
all
Errors
and
Heresies
,
is
to
seek
for
that
which
they
can
never
be
able
to
find
.
To
retain
men
in
the
Unity
of
the
Faith
and
of
True
Piety
,
two
things
are
necessary
,
the
one
,
That
they
teach
all
the
pure
Truths
of
God
;
and
the
other
,
That
they
give
them
all
a
right
understanding
,
to
the
end
they
should
follow
it
.
Their
Pastors
might
very
well
do
the
first
,
but
the
second
,
which
does
not
depend
on
them
,
none
but
God
alone
can
do
.
And
that
also
he
does
in
regard
of
all
his
Elect
and
truly
Faithful
for
whose
sake
only
there
is
a
Church
,
and
Pastors
in
the
World
.
For
he
bestows
on
all
those
his
Holy
Spirit
,
in
that
measure
that
shall
suffice
to
unite
them
in
the
same
Faith
,
and
to
hinder
them
from
falling
into
Errours
wholly
inconsistent
with
their
Salvation
.
As
for
the
others
,
as
he
has
not
ordained
their
Salvation
,
so
he
would
not
actually
hinder
them
from
casting
themselves
into
Heresies
,
or
into
Errors
.
On
the
contrary
,
he
has
resolved
to
permit
those
strayings
,
the
better
to
distinguish
them
from
his
True
Children
.
There
must
be
also
,
saith
St.
Paul
,
Heresies
among
you
,
that
they
which
are
approved
may
be
made
manifest
among
you
.
And
elsewhere
he
says
,
That
God
should
send
strong
delusions
to
them
that
perish
,
that
they
should
believe
a
lye
.
So
that
God
who
alone
is
Lord
of
the
hearts
If
they
say
,
they
intend
only
to
establish
a
Maxim
,
which
supposing
that
it
would
be
followed
,
and
that
all
men
would
receive
it
,
would
contain
all
in
the
Unity
of
the
Faith
,
and
that
Maxim
is
,
That
they
ought
to
refer
themselves
absolutely
to
their
Pastors
.
I
say
,
in
the
first
place
,
That
,
that
Maxim
is
as
proper
to
contain
men
in
the
Unity
of
Heresie
and
of
Schism
,
as
in
the
Unity
of
Faith
.
For
the
Hereticks
and
Schismaticks
have
their
Church
and
their
Pastors
,
to
whom
they
should
absolutely
refer
themselves
.
So
that
they
could
never
discern
whether
they
are
in
Unity
of
the
Faith
,
or
in
that
of
Error
and
wandring
from
the
Truth
,
if
they
were
not
before
all
things
,
assured
that
they
were
in
the
true
Church
.
But
who
shall
warrant
us
,
that
when
they
would
be
so
assured
of
the
true
Church
,
that
men
would
not
divide
themselves
by
different
sentiments
,
and
that
that
which
pleases
one
,
should
not
displease
another
?
What
principle
of
Unity
would
they
give
us
,
to
settle
all
in
the
same
thoughts
,
in
that
search
which
they
should
make
of
the
true
Church
?
The
Jews
would
say
,
We
are
the
true
Church
of
God
,
the
Mother
Church
,
from
which
the
Christians
have
separated
themselves
,
The
Pagans
will
say
,
We
are
that
Mother
Communion
,
for
as
well
the
Jews
as
the
Christians
came
out
of
the
midst
of
us
.
The
Mahometans
will
say
,
That
as
Christianity
was
the
perfection
of
the
Law
,
so
their
Religion
is
the
perfection
of
the
Gospel
.
The
Greeks
would
come
foorth
and
maintain
,
That
they
are
the
true
Catholick
Church
,
and
not
the
Latins
;
the
Copticks
,
the
Abyssines
,
the
Jacobites
,
and
Armenians
maintain
,
That
as
well
the
Latins
as
the
Greeks
departed
from
the
Church
,
when
their
Council
of
Chalcedon
had
made
void
the
Council
of
Ephesus
.
The
Arians
will
say
,
That
if
one
latter
Council
could
abrogate
what
had
been
done
by
a
former
,
as
it
appears
from
the
Example
of
the
Council
of
Chalcedon
,
then
that
of
Ariminum
,
might
very
well
correct
and
repair
the
Errors
of
that
of
Nice
.
In
fine
,
every
one
would
alledge
his
Reasons
,
and
concern
himself
to
know
which
of
all
those
Communions
was
the
true
and
good
one
,
and
which
had
the
true
Faith
.
Tell
us
what
means
of
Unity
would
you
have
beyond
that
,
to
hinder
men
from
dividing
themselves
?
For
if
it
be
true
that
in
yielding
men
a
right
to
examine
the
matters
of
Religion
,
they
open
a
Gate
to
let
in
Divisions
and
Heresies
,
by
reason
of
the
Confusion
of
mens
minds
,
it
is
not
less
true
that
in
leaving
them
a
liberty
to
examine
those
Churches
and
Religious
Societies
,
to
come
to
know
which
is
the
True
,
you
open
the
same
Gate
to
Errors
and
Apostacies
.
If
you
would
further
take
from
them
that
Liberty
of
searching
out
the
true
Church
,
and
if
you
say
that
they
ought
to
suppose
the
Latin
to
be
it
,
without
other
reason
;
besides
that
that
is
very
absurd
,
you
introduce
a
Maxim
that
under
a
pretence
of
shutting
the
Door
to
all
Divisions
,
shuts
it
also
to
all
Conversions
.
For
why
should
not
every
Society
have
right
to
say
the
same
thing
?
So
the
Jew
,
without
any
other
Reason
,
would
presume
for
the
Jewish
Communion
;
the
Heathen
for
the
Heathen
;
the
Greek
for
the
Greek
,
and
every
one
for
that
wherein
he
finds
himself
set
.
That
then
would
not
be
so
much
a
Principle
of
Unity
in
the
true
Faith
,
as
a
Principle
of
Confusion
and
Obstinacy
,
a
Principle
that
would
be
not
so
proper
to
keep
men
in
the
Unity
of
the
true
Faith
,
as
in
that
of
any
Religion
whatsoever
it
might
be
,
without
coming
to
know
whether
it
were
good
or
bad
.
In
the
second
place
,
I
say
,
That
with
all
that
,
they
do
not
yet
make
any
thing
of
that
which
they
would
lay
down
,
if
they
would
avoid
those
Heresies
,
and
those
Divisions
which
may
arise
from
the
inequality
of
humane
understandings
,
when
men
are
left
to
be
Masters
of
their
own
Sentiments
.
For
to
obtain
that
effect
,
they
must
suppose
that
that
Maxim
of
referring
ones
self
absolutely
to
the
Pastors
of
the
true
Church
,
when
they
shall
be
so
assured
,
will
be
received
and
followed
by
all
men
.
But
who
can
tell
them
that
men
will
not
divide
upon
that
very
Principle
,
and
that
when
they
endeavour
to
make
them
receive
it
,
they
can
make
them
agree
?
If
they
apprehend
so
much
those
Divisions
and
Errors
in
the
matters
of
Religion
,
what
assurance
can
they
have
that
there
shall
not
be
any
upon
that
point
of
the
Authority
of
the
Church
?
Is
it
because
mens
minds
will
less
differ
about
that
subject
then
about
others
,
or
that
that
same
Authority
proves
it self
,
as
the
First
Principles
do
?
Who
has
told
them
,
that
those
who
shall
once
have
received
this
Maxim
,
will
not
be
un-blinded
in
the
end
,
and
that
they
will
not
be
weary
in
fine
of
remaining
slaves
to
men
in
respect
of
their
Consciences
,
which
is
the
most
considerable
part
of
themselves
,
and
that
which
should
give
them
the
greatest
Jealousie
?
So
that
that
pretended
Remedy
of
Schisms
and
Divisions
is
null
,
for
you
must
always
run
upon
that
Rock
you
would
avoid
,
to
wit
of
the
humane
understanding
,
and
wipe
off
its
differences
,
its
inequalities
,
its
humors
,
at
the
same
time
that
you
would
have
them
give
away
that
liberty
of
judging
the
points
of
the
Faith
.
Let
us
suppose
,
since
our
Adversaries
would
have
us
,
that
that
Principle
of
absolute
obedience
to
the
Guides
of
the
Church
,
had
had
place
from
the
birth
of
Christianity
,
would
it
have
hindred
the
Heresies
of
the
Valentinians
,
of
the
Gnostics
,
of
the
Marcionites
,
of
the
Montanists
,
and
the
Manichees
?
Would
it
have
hindred
the
Arrians
,
the
Samosatences
,
the
Eutychians
,
the
Nestorians
,
and
so
many
others
,
that
in
the
first
Ages
of
Christianity
troubled
the
State
of
Religion
?
To
say
that
those
men
were
presumptuous
and
rash
,
is
but
to
say
what
we
would
have
,
which
is
,
that
there
can
be
no
humane
means
that
can
stop
that
rashness
and
presumptuousness
of
men
,
and
that
it
is
a
folly
to
go
about
to
do
it
.
They
may
by
the
force
of
Torments
and
Prisons
,
by
their
Threats
or
their
Promises
hinder
the
external
effects
,
but
that
is
not
to
contain
men
in
the
Unity
of
the
Faith
,
but
it
is
to
contain
them
in
that
of
Hypocrisy
,
and
of
Treachery
.
A
second
Inconvenience
is
,
That
they
cannot
give
to
the
Church
,
that
is
to
say
,
to
the
Body
of
the
Pastors
,
that
respect
which
is
due
to
them
;
for
where
they
should
be
set
up
to
be
Judges
of
Controversies
,
private
men
would
rise
up
against
them
,
and
those
private
men
would
on
the
contrary
become
their
Judges
.
But
that
Inconvenience
is
not
so
great
,
as
that
it
should
make
us
hazard
our
own
Salvation
.
How
many
Judges
have
in
we
our
Civil
Society
,
to
whom
we
yet
give
that
respect
that
is
due
to
them
,
though
still
we
are
not
bound
to
believe
that
all
that
they
have
judged
,
is
well
judged
?
The
respect
which
men
owe
to
their
Pastors
is
not
unlimited
,
it
has
its
bounds
and
its
measures
;
while
they
act
as
true
Pastors
,
in
Teaching
the
pure
Truth
,
and
acquitting
themselves
of
their
Duty
,
they
are
worthy
to
be
heard
,
to
be
followed
,
to
be
respected
.
But
when
they
come
to
be
Deceivers
,
if
,
that
in
stead
of
Teaching
the
Truth
they
oppose
it
,
if
they
mix
with
Gold
and
Silver
,
Wood
,
Hay
,
and
Stubble
,
(
to
make
use
of
the
words
of
the
Apostle
)
they
deserve
in
that
regard
,
neither
the
Hearing
,
nor
Respect
.
For
they
are
neither
Pastors
,
nor
the
Church
,
but
only
as
they
Teach
the
Truth
,
and
follow
Righteousness
;
and
when
they
withdraw
themselves
from
it
,
give
us
their
own
Fancies
,
or
when
they
follow
their
Passions
,
then
they
are
but
private
men
,
who
belye
their
Character
,
and
they
can
owe
them
nothing
for
those
kinds
of
things
,
but
repulses
and
contempt
,
or
at
the
most
but
Indulgence
,
if
the
Evil
be
yet
tolerable
;
that
is
to
say
,
if
their
word
and
their
conduct
do
not
destroy
the
Gospel
,
or
hinder
a
saving
efficacy
.
But
if
they
may
see
their
Ministry
to
become
so
corrupted
that
their
is
an
eminent
danger
of
loosing
their
Salvation
,
who
can
doubt
that
they
ought
not
to
be
lookt
on
,
only
as
the
Enemies
of
God
and
the
Church
,
rather
then
the
Ministers
and
their
Pastors
,
and
that
they
should
not
fail
to
take
heed
of
them
and
their
Doctrine
,
as
pernitious
leaven
,
in
stead
of
blindly
following
them
?
The
Duties
are
then
reciprocal
between
the
Pastors
and
the
People
:
The
Pastors
ought
to
guide
their
Flock
well
,
to
give
them
good
pasture
;
and
the
people
owe
them
,
Respect
,
Obedience
Teachableness
and
Love
:
on
supposition
that
the
Pastors
well
acquit
themselves
of
their
duty
,
those
who
are
under
them
will
become
guilty
before
God
and
Men
,
of
the
Crimes
of
Rebellion
Profaneness
,
and
Ingratitude
,
if
they
do
not
acquit
themselves
of
theirs
.
But
if
the
Pastors
abuse
their
charges
,
if
they
overturn
the
Gospel
,
or
if
they
do
any
thing
coming
near
to
it
,
if
they
abuse
their
Titles
;
their
Sees
,
their
Dignities
,
their
Sacerdotal
Ornaments
;
all
that
will
signify
nothing
,
they
owe
them
no
more
in
that
regard
,
either
that
Respect
or
that
Obedience
.
The
Reason
is
manifest
,
because
they
ought
to
respect
nothing
but
the
cause
of
God
,
and
upon
the
Consideration
of
its
saving
Truth
,
when
then
they
may
see
that
they
withdraw
themselves
from
God
,
and
that
Truth
,
that
respect
also
which
ought
to
be
given
to
God
and
his
Truth
should
be
withdrawn
from
them
.
And
as
to
what
they
say
,
that
private
men
would
become
Judges
of
their
Pastors
,
where
of
right
those
Pastors
ought
to
Judge
of
Controversies
,
who
are
above
private
men
;
this
is
nothing
but
a
playing
with
words
.
How
many
of
our
Judges
are
there
,
who
Judge
us
every
day
,
without
our
finding
any
inconvenience
or
ill
in
it
?
They
Judge
us
with
a
Judgment
of
[
*
](A33380-e15050-b)
*
Imputation
,
by
laying
things
to
our
charge
.
Indictment
,
which
is
a
publick
Judgment
,
and
they
Judge
us
with
a
Judgment
of
Distinction
,
which
is
a
private
Judgment
.
For
they
do
not
bind
us
blindly
to
believe
that
all
that
they
declare
is
equitable
,
because
they
so
declare
it
;
we
have
in
that
respect
a
full
liberty
to
examine
those
things
as
they
are
in
themselves
,
though
we
fail
of
always
presuming
in
their
favour
.
But
say
they
,
whatsoever
liberty
we
have
to
examine
their
Judgments
,
their
Judgments
must
be
executed
notwithstanding
,
when
we
our selves
believe
them
unjust
;
I
confess
it
,
but
it
is
because
their
Execution
consists
only
in
those
things
,
or
in
those
external
Actions
,
which
leave
the
thoughts
of
the
mind
always
free
,
and
not
in
an
inward
acquiescence
.
And
this
is
that
that
puts
a
difference
between
their
Sentences
,
and
the
decisions
of
Pastors
concerning
the
matters
of
Religion
,
for
the
Execution
of
these
latter
consists
in
an
acquiscence
of
the
Soul
and
the
Conscience
,
which
cannot
but
examine
them
in
the
end
,
and
be
decided
but
by
the
knowledge
we
have
of
the
Equity
and
Truth
of
those
Doctrines
.
The
same
thing
may
sometimes
happen
in
the
Civil
Society
,
where
in
stead
of
putting
in
Execution
the
Commands
of
Superiours
,
one
shall
be
bound
formally
to
oppose
and
resist
them
;
as
when
the
States
of
a
Province
,
or
a
Governour
shall
command
things
prejudicial
to
the
Obedience
that
one
owes
to
one's
Soveraign
,
and
which
would
engage
the
people
in
a
Rebellion
;
Then
,
we
may
not
only
Judge
our
Judges
by
a
private
Judgment
,
but
our
private
Judgment
is
a
thousand
times
more
general
and
publick
then
that
of
those
Judges
,
yea
though
it
shall
not
be
accompanied
with
any
formality
.
For
those
formalities
signify
nothing
,
when
the
fidelity
which
we
owe
to
our
Prince
is
concerned
.
Then
neither
respect
of
Magistrates
,
nor
consideration
of
Order
,
nor
the
Authority
of
our
Governours
ought
to
turn
us
aside
,
but
they
must
all
give
place
to
that
Great
and
Fundamental
Duty
.
It
is
the
same
thing
in
a
Religious
Society
,
God
and
our
Salvation
are
to
be
preferred
before
all
things
,
and
if
it
fall
out
that
the
Pastors
,
either
in
their
Pulpits
,
or
in
their
Writings
,
or
in
their
Councils
,
would
plunge
us
into
errors
,
and
into
a
worship
that
dishonours
God
,
and
corrupts
his
Christian
Religion
,
we
may
not
only
judge
them
by
a
private
judgment
,
but
we
ought
also
at
the
same
time
to
labour
to
make
that
private
judgment
to
become
publick
,
and
as
general
as
it
can
be
made
;
and
howsoever
we
do
it
,
we
do
not
in
any
thing
withdraw
our selves
from
that
fidelity
which
we
all
owe
to
God
.
The
Inconveniences
that
arise
from
that
Conduct
,
ought
to
be
imputed
not
to
private
men
,
who
do
but
what
they
are
obliged
to
do
,
but
to
the
Pastors
who
abuse
their
Charge
,
and
pervert
the
rule
and
natural
design
of
their
Ministry
.
But
,
say
they
,
Is
not
this
to
introduce
a
private
spirit
into
the
Church
,
where
we
all
ought
to
have
but
one
same
spirit
,
which
is
that
of
the
Church
?
There
is
,
saith
St.
Paul
,
but
one
Body
and
but
one
Spirit
,
to
abide
all
in
the
same
spirit
,
and
to
keep
the
unity
of
the
spirit
in
the
bond
of
peace
.
I
answer
,
that
there
ought
to
be
in
the
Church
in
effect
but
one
and
the
same
Spirit
;
but
that
that
ought
to
be
the
Spirit
of
God
,
the
Spirit
of
Truth
,
the
Spirit
of
Wisdom
:
not
the
spirit
of
the
World
,
not
is
given
unto
every
one
of
us
according
to
the
measure
of
the
gift
of
Christ
.
And
in
that
Description
of
the
State
of
the
Church
under
the
new
Testament
,
which
is
set
down
by
the
Prophet
Joel
.
God
says
,
That
he
will
purer
out
his
Spirit
upon
all
flesh
,
that
their
Sons
and
their
Daughtes
shall
Prophecy
,
and
that
he
will
give
this
Spirit
to
his
Servants
and
to
his
Handmaids
.
Elsewhere
,
God
promises
his
Children
,
That
he
will
give
them
a
new
heart
and
a
new
spirit
,
and
that
he
will
put
his
Spirit
within
them
:
Saint
Paul
teaches
the
same
thing
.
By
one
Spirit
,
says
he
,
we
are
all
Baptized
into
one
Body
,
whether
we
be
Jews
or
Gentiles
,
whether
we
be
bond
or
free
,
and
have
been
all
made
to
drink
into
one
spirit
.
Because
ye
are
Children
,
says
he
to
the
Galatians
,
God
has
sent
forth
the
Spirit
of
his
Son
into
your
hearts
;
and
in
the
Epistle
which
he
addresses
to
the
Saints
and
Faithful
of
Ephesus
,
he
tells
them
,
That
they
were
sealed
with
the
holy
Spirit
of
promise
,
and
desiring
that
they
might
receive
a
more
abundant
measure
of
it
,
he
prayed
God
to
give
them
the
Spirit
of
Wisdom
and
Revelation
:
St.
Peter
tells
the
faithful
of
his
age
,
who
were
persecuted
for
the
name
of
Jesus
Christ
,
That
the
Spirit
of
Glory
,
and
the
Spirit
of
God
rested
upon
them
,
That
they
had
an
Vnction
from
the
Holy
Spirit
,
and
that
they
knew
all
things
;
that
the
anointing
which
they
had
received
of
Jesus
Christ
abode
in
them
,
and
that
they
needed
not
that
any
man
should
teach
them
,
but
that
that
anointing
taught
them
all
things
.
From
whence
these
two
Truths
result
,
the
one
,
That
every
faithful
one
in
particular
has
Fellowship
with
the
Holy
Spirit
,
which
animates
and
governs
him
immediatly
;
and
the
other
,
That
that
Spirit
is
not
a
meer
Spirit
of
Docility
,
and
resting
in
what
is
taught
them
,
to
make
the
Faithful
receive
the
words
of
their
Pastors
;
but
a
Spirit
of
discerning
,
which
makes
them
capable
of
knowing
things
by
themselves
,
and
to
judge
of
them
.
For
this
is
that
St.
Paul
means
by
that
Spirit
of
Wisdom
and
of
Revelation
,
and
St.
John
by
that
Vnction
which
teaches
all
things
,
and
frees
us
from
the
necessity
of
being
taught
by
men
;
that
is
to
say
,
of
depending
absolutely
on
their
Authority
,
as
those
men
would
do
who
should
not
be
capable
of
discerning
by
themselves
;
and
there
is
this
thing
very
considerable
in
that
Discourse
of
St.
John
,
that
he
makes
the
subjects
of
it
,
those
false
Teachers
who
laboured
to
seduce
the
Faithful
.
I
have
,
says
he
,
wrote
these
things
concerning
those
who
seduce
you
;
But
the
anointing
which
you
have
received
abideth
in
you
,
and
you
have
no
need
that
any
man
should
teach
you
,
&c.
Which
lets
us
plainly
see
that
he
meant
,
that
that
Unction
was
sufficient
to
secure
them
from
that
Seducing
,
and
by
Consequence
to
make
them
discern
by
themselves
the
true
from
the
false
.
As
to
all
the
rest
,
they
do
but
mock
when
they
call
that
Spirit
a
private
Spirit
,
under
a
pretence
that
it
is
given
to
each
Believer
:
for
it
is
the
same
Spirit
that
animates
the
whole
Mystical
Body
of
our
Saviour
,
that
Regenerates
and
Sanctifies
them
,
it
is
in
one
word
,
the
Spirit
of
the
whole
Church
.
It
may
with
far
greater
reason
be
said
,
that
they
introduce
a
private
Spirit
,
who
restrain
to
the
Pastors
alone
the
right
of
discerning
the
good
from
the
bad
,
and
who
would
not
that
any
Laymen
should
interpose
.
For
if
the
whole
body
be
animated
but
by
one
only
and
the
same
Spirit
,
why
should
not
all
the
Faithful
have
the
same
right
with
the
Pastors
,
since
they
all
partake
of
one
same
Light
,
though
in
a
different
measure
?
In
fine
,
if
they
would
have
it
,
that
to
yield
to
every
one
a
right
to
examine
the
matters
of
Religion
,
would
be
to
bring
in
a
private
Spirit
,
let
them
tell
us
,
by
what
Spirit
they
would
have
one
examine
the
question
of
the
Church
?
by
what
Spirit
they
would
have
every
one
know
and
rest
assured
that
the
Latin
Church
is
the
True
Church
of
Jesus
Christ
?
by
what
Spirit
they
would
have
the
Faithful
chuse
that
side
where
they
should
refer
themselves
to
their
Pastors
?
for
in
all
those
points
,
they
cannot
deny
that
men
ought
to
follow
their
own
light
,
since
they
cannot
in
the
least
make
those
judgments
by
the
Eyes
of
their
Prelates
,
as
we
have
noted
before
.
Behold
then
that
private
Spirit
,
since
it
pleases
these
Gentlemen
to
call
it
so
,
which
they
themselves
are
constrained
to
admit
,
which
shews
us
the
nullity
of
that
inconveence
that
they
would
pretend
to
remedy
.
We
ought
then
to
go
higher
yet
,
and
to
examine
that
great
Argument
which
the
Author
of
those
Prejudices
has
chose
above
all
others
,
as
being
alone
sufficient
to
make
us
acknowledge
the
necessity
of
referring
ones
self
blindly
to
the
Church
.
It
consists
in
letting
us
know
,
That
all
the
men
in
the
world
may
deceive
themselves
,
that
the
darkness
of
our
Vnderstandings
,
our
Prejudices
and
our
Passions
engage
us
to
that
.
And
if
M.
Claude
,
says
he
,
can
propose
evident
falshoods
as
proofs
of
the
highest
certainty
,
who
can
assure
us
that
we
are
not
in
the
number
of
those
who
deceive
themselves
,
and
make
an
ill
choice
in
the
matters
of
Religion
,
and
that
the
persuasion
that
we
have
well
chosen
is
not
any
effect
of
our
Prejudices
and
our
Passions
,
and
other
secret
obstinacy
in
our
Opinions
;
from
whence
he
concludes
,
that
it
must
be
a
thing
to
be
despaired
of
ever
to
be
able
to
distinguish
the
true
Religion
,
amidst
so
many
Sects
who
all
lay
claim
to
it
,
or
to
chuse
among
so
many
Opinions
which
they
propose
as
Authorised
by
the
Scripture
,
those
which
one
ought
to
believe
,
from
those
that
one
ought
to
reject
,
unless
that
same
impotence
that
lies
upon
us
to
discern
the
Truth
by
our
own
light
,
and
which
would
not
open
a
way
to
find
it
,
should
make
us
go
from
the
way
of
Reason
,
wherein
we
should
see
nothing
but
uncertainty
,
to
that
of
Authority
,
which
would
draw
us
out
of
that
confusion
,
and
in
the
end
he
advertises
us
,
that
that
Authority
is
that
of
the
Catholick
Church
,
that
is
to
say
,
the
Latin
Prelates
.
We
see
then
,
that
thanks
to
the
Philosophy
of
this
Author
,
all
must
be
good
Pyrrhonists
,
to
become
good
Catholicks
,
we
ought
to
doubt
of
every
thing
if
we
would
be
assured
of
any
thing
.
But
to
speak
what
appears
to
me
,
that
Argument
cannot
make
any
impression
on
the
mind
,
because
it
destroys
it self
,
as
usually
those
false
subtilties
do
.
For
if
we
cannot
be
assured
in
those
judgments
that
we
make
by
our
own
Light
,
because
that
may
deceive
us
,
who
can
assure
us
that
that
Authors
Argument
will
be
good
and
concluding
,
since
we
cannot
judg
of
it
but
by
that
same
Light
,
which
will
not
give
,
according
to
him
,
any
certainty
?
If
the
use
of
our
Reason
produces
nothing
but
doubts
,
why
would
he
yet
give
us
a
Reason
,
the
Consequence
whereof
can
be
no
other
than
doubtful
,
and
by
which
he
cannot
also
gain
any
thing
over
us
?
It
may
be
it
is
good
,
it
may
be
it
is
not
so
;
our
Light
deceives
us
in
other
things
,
it
may
very
well
deceive
us
in
that
.
What
likelyhood
then
is
there
that
we
should
be
persuaded
by
an
Argument
that
combates
it self
,
and
which
takes
away
from
it self
the
force
of
persuading
?
Moreover
,
That
Argument
destroys
the
design
of
the
Author
of
those
Prejudices
,
and
overthrows
the
Cause
it
would
Establish
.
For
if
there
be
no
certainty
in
the
judgments
that
we
make
by
our
own
Light
,
who
shall
secure
us
that
we
do
not
deceive
our selves
in
chusing
the
way
of
Authority
,
since
we
cannot
make
choice
of
that
,
but
by
that
same
Light
,
which
is
,
says
he
,
so
deceitful
?
We
cannot
less
fear
in
that
very
thing
,
the
obscurity
of
our
Understandings
,
our
Prejudices
and
Passions
,
the
inclination
that
we
have
to
Error
,
and
who
shall
assure
that
Author
,
who
shall
assure
us
our selves
,
that
that
persuasion
where
it
is
,
and
which
he
would
communicate
to
us
,
is
not
an
effect
of
his
Prejudices
,
of
his
Passions
,
or
of
some
obstinacy
in
his
Opinions
?
Who
shall
warrant
us
that
we
do
not
deceive
our selves
in
that
particular
choice
that
we
make
of
the
Authority
of
the
Latin
Church
,
to
refer
our selves
to
her
?
For
we
must
in
that
choice
rely
on
our
own
Reason
.
Who
shall
secure
us
that
the
Lain
Church
herself
does
not
deceeive
her self
in
the
discerning
that
she
makes
of
the
Tenets
of
Religion
?
That
Church
is
composed
of
the
People
and
Prelates
,
those
people
have
not
more
Light
than
other
men
,
and
those
Prelates
are
not
less
subject
than
the
others
to
that
darkness
of
understanding
,
to
Negligence
,
to
Prejudices
,
to
Passions
,
to
a
secret
Obstinacy
in
their
Opinions
,
and
beyond
all
,
that
they
have
not
a
peculiar
Interest
to
favour
mens
Errors
and
Superstitions
,
to
retain
them
the
more
easily
in
their
obedience
.
But
those
People
and
those
Prelates
are
a
very
great
number
.
What
does
that
signifie
?
The
Heathens
and
their
Guides
are
yet
a
far
greater
number
than
they
,
and
yet
they
fail
not
to
deceive
themselves
.
They
are
,
say
they
,
rich
and
powerful
,
and
raised
in
dignity
.
The
Heathens
and
the
Mahometans
are
not
less
.
They
have
external
marks
,
but
who
knows
whether
those
marks
are
good
,
and
whether
they
do
not
abuse
themselves
in
the
Consequence
they
pretend
to
draw
from
them
?
They
assure
you
that
they
do
not
deceive
themselves
,
they
condemn
you
if
you
do
not
believe
that
which
they
believe
;
and
they
live
,
as
to
themselves
,
in
a
perfect
peace
of
mind
.
But
the
Author
of
those
Prejudices
has
taught
us
to
answer
,
That
all
those
who
compose
other
Societies
,
appear
to
have
the
same
assurance
with
us
that
they
are
in
the
Truth
,
they
do
not
condemn
the
Latins
with
less
confidence
,
than
the
Latins
condemn
them
with
,
they
are
not
less
exempt
from
the
fear
of
deceiving
themselves
,
they
live
also
in
as
great
a
Des
Prejugez
Chap.
1.
Peace
and
Tranquillity
.
That
assurance
also
,
and
that
confidence
,
that
freedom
from
trouble
and
fear
,
that
Peace
and
that
Tranquillity
grounded
upon
the
belief
that
they
are
in
the
right
way
,
and
that
they
walk
after
their
Light
,
are
marks
so
ambiguous
and
so
deceitful
,
that
they
may
be
found
most
frequently
to
be
joyned
infinitely
more
frequently
with
Errour
,
and
the
way
of
Hell
,
than
with
Truth
and
the
way
of
Salvation
.
These
are
the
very
words
of
the
Author
of
those
Prejudices
,
whereof
we
change
only
the
Application
.
But
,
say
they
,
yet
farther
,
Do
you
not
believe
that
the
Latin
Prelates
have
a
more
clear
light
than
you
?
We
cannot
know
any
thing
by
that
,
and
they
do
not
know
anything
themselves
from
thence
,
since
no
person
can
make
himself
certain
by
his
own
light
,
according
to
the
Author
of
Prejudices
.
They
may
from
thence
methinks
see
of
what
Nature
that
Argument
is
,
but
they
will
be
more
apt
to
be
distasted
with
it
,
if
they
will
but
consider
that
their
Principle
tends
to
confound
all
Religion
,
and
to
render
the
very
existence
of
a
Deity
suspected
.
For
if
there
be
nothing
of
certainty
in
those
Judgments
that
we
make
by
our
own
light
,
why
do
we
follow
the
Christian
Religion
,
more
than
the
Pagan
or
the
Mahometan
?
Is
it
because
that
the
Church
has
bid
us
do
so
?
This
is
but
a
very
bad
reason
,
for
the
Church
would
never
tell
us
that
its
Religion
was
bad
,
when
it
would
be
so
in
effect
;
there
is
no
Society
whatsoever
,
but
would
say
that
its
Religion
was
good
,
and
better
than
all
others
.
Is
it
because
our
Birth
,
our
Education
,
Interest
,
Reputation
,
or
the
the
friendship
that
we
have
with
some
persons
,
or
the
Laws
of
the
Country
wherein
we
are
,
will
not
suffer
us
to
embrace
any
other
Religion
,
and
such-like
motives
that
engage
us
?
These
are
yet
but
the
very
worst
Reasons
,
and
those
who
are
not
Christians
but
from
thence
,
though
possibly
they
may
not
be
a
small
number
,
may
say
,
that
they
are
not
at
all
such
:
for
if
those
very
tyes
had
been
applyed
to
Paganism
,
they
would
have
been
Pagans
,
as
they
are
now
Christians
.
How
then
ought
we
to
be
Christians
?
It
is
necessary
that
we
should
be
so
from
out
of
a
Love
,
and
Approbation
of
that
Religion
it self
.
But
that
Love
and
that
Approbation
ought
to
be
the
effects
of
our
own
Light
,
and
not
of
that
of
other
men
,
and
our
own
light
ought
to
dictate
to
us
what
is
the
Religion
of
God
,
and
to
make
us
approve
of
,
and
love
it
,
under
that
quality
.
Should
we
then
have
nothing
of
certainty
in
that
matter
?
should
we
be
always
in
doubt
,
under
a
pretence
that
our
Light
might
deceive
us
?
and
those
admirable
effects
that
Religion
produces
in
our
souls
,
that
confidence
,
quiet
,
joy
,
that
tranquillity
,
hope
,
freedom
from
trouble
,
and
from
fear
,
would
they
be
nothing
but
ambiguous
and
deceitful
marks
,
which
are
most
frequently
to
be
found
more
joyned
with
error
and
the
way
of
Hell
,
then
with
the
Truth
and
way
of
salvation
?
thither
it
is
that
that
Principle
of
the
Author
of
those
Prejudices
leads
us
.
Besides
,
how
do
we
come
to
believe
there
is
a
God
?
Is
it
because
the
Church
tells
us
so
?
That
would
be
a
very
ill
reason
,
for
we
believe
on
the
contrary
,
that
there
is
a
Church
,
but
by
the
belief
that
we
have
that
there
is
a
God
;
we
believe
it
without
doubt
by
the
impression
of
a
thousand
Characters
of
the
Deity
in
our
minds
,
and
on
our
hearts
,
that
appearin
the
Fabrick
of
the
World
,
in
his
Government
,
or
his
ordering
the
Affairs
of
it
,
and
particularly
in
man
himself
,
and
in
his
most
pure
and
most
natural
inclinations
.
Our
Reason
it self
is
a
lively
Image
of
it
.
But
that
impression
is
wrought
but
by
our
own
Eyes
,
which
make
us
see
a
Deity
in
things
,
it
is
not
by
others
Eyes
that
we
see
it
,
but
by
our
own
.
Is
it
necessary
then
that
we
should
doubt
whether
there
be
a
God
or
not
?
Must
we
never
be
certain
,
because
our
Eyes
deceive
us
somtimes
,
and
because
we
are
not
Infallible
?
The
Author
of
the
Prejudices
will
say
,
without
doubt
,
That
we
urge
his
Principle
too
farr
,
that
he
never
pretended
to
shew
,
that
we
could
not
be
assured
by
our
own
light
,
without
the
Authority
of
the
Church
,
that
there
was
a
God
,
and
that
the
Christian
Religion
,
in
opposition
to
that
Religion
which
the
Jews
now
profess
,
or
to
all
those
Fantastick
Religions
that
reign
in
the
World
,
and
are
the
meer
effects
of
the
impostures
and
humours
of
men
,
cannot
but
be
the
true
Religion
;
That
that
discernment
is
not
hard
to
be
made
the
advantage
of
the
Christian
Religion
,
above
all
those
others
,
being
most
clear
and
manifest
.
Indeed
so
he
has
explained
himself
from
the
very
beginning
of
his
Preface
:
whence
it
appears
,
that
he
would
not
hinder
the
examination
of
the
matters
of
Religion
,
but
when
particular
controversies
that
divide
the
divers
Sects
of
Christians
shall
be
treated
of
.
I
may
say
then
,
if
I
am
not
mistaken
,
That
there
are
two
parts
in
his
Hypothesis
,
that
in
the
first
,
he
yields
to
every
one
a
liberty
to
judg
by
his
own
Light
of
the
Truth
of
the
Christian
Religion
,
and
that
he
does
not
take
away
from
them
in
that
respect
the
certainty
of
their
Judgments
,
but
that
in
the
second
,
he
takes
it
from
them
over
other
particular
matters
;
but
all
that
is
but
an
Artifice
whereby
he
would
prevent
and
elude
,
if
he
could
,
those
just
and
natural
Consequences
which
he
foresaw
might
be
drawn
from
his
Principle
.
For
the
very
same
Reasons
which
he
proposes
to
hinder
us
from
the
examining
the
particular
points
of
Religion
,
and
the
very
same
grounds
upon
which
he
builds
his
Conclusion
,
have
place
also
in
the
comparing
the
Christian
Religion
with
other
Religions
.
So
that
one
may
say
,
that
the
second
part
of
his
design
destroys
the
first
,
and
that
he
himself
overthrows
that
that
he
had
establisht
.
For
,
tell
me
,
if
the
uncertainty
of
our
Judgments
founded
upon
this
,
that
we
see
that
others
deceive
themselves
by
the
darkness
of
our
understanding
,
by
our
Prejudices
,
by
our
Passions
,
and
by
those
secret
Attacks
that
we
have
of
our
thoughts
,
tell
me
,
if
that
has
not
place
as
well
in
the
Judgment
that
they
make
,
That
there
is
a
God
,
and
that
the
Christian
Religion
is
alone
from
God
,
and
the
only
True
one
,
as
in
that
,
that
we
make
,
That
their
Purgatory
is
but
an
imaginary
Fire
,
that
their
Transubstantiation
is
but
a
human
invention
,
and
that
the
Sacrifice
of
the
Mass
is
no
where
to
be
found
in
the
Scripture
?
Are
there
no
Profane
or
Atheistical
persons
in
the
World
?
Are
there
no
Jews
,
nor
Pagans
,
nor
Mahometans
?
As
we
are
persuaded
that
they
deceive
themselves
,
so
are
they
persuaded
that
we
deceive
our selves
:
but
may
not
they
demand
of
us
,
what
assurance
we
have
that
the
darkness
of
our
Understandings
,
our
Prejudices
,
our
Passions
,
or
some
other
secret
tye
that
lyes
upon
our
thoughts
have
no
part
in
our
persuasion
?
What
will
the
Authour
of
the
Prejudices
answer
to
them
?
Will
he
say
,
That
the
advantage
that
the
Christian
Religion
has
over
all
other
Religions
is
most
clear
and
manifest
?
I
may
say
to
him
the
same
,
that
the
advantage
that
the
Protestant
Religion
has
above
the
Roman
,
is
most
clear
and
manifest
;
and
in
saying
so
,
I
shall
affirm
nothing
whereof
I
am
not
well
convinced
.
If
he
replies
to
me
,
that
I
ought
not
to
be
so
confident
of
my
own
Light
,
that
that
which
appears
to
me
to
be
most
clear
and
manifest
,
does
not
appear
so
to
others
,
that
the
darkness
of
the
Mind
,
Prejudices
,
Passions
,
&c.
make
men
deceive
themselves
,
and
that
I
have
no
assurance
that
I
am
not
of
that
number
.
The
Jew
,
the
Mahometan
,
the
Pagan
,
the
Libertine
,
the
Atheist
,
who
shall
come
behind
him
,
will
exclaim
,
as
often
as
they
shall
have
occasion
,
after
the
same
manner
.
This
is
justly
what
we
have
to
say
,
this
Author
pleads
our
cause
admirably
well
.
After
all
,
That
Principle
of
the
Author
of
those
Prejudices
was
so
far
from
turning
aside
our
Fathers
from
examining
by
themselves
the
matters
of
Religion
,
that
on
the
contrary
it
bound
them
to
do
it
the
more
.
For
being
concerned
for
their
own
salvation
,
there
was
no
person
more
intrested
than
themselves
,
and
being
so
easily
apt
to
deceive
themselves
in
the
choice
of
those
Opinions
that
they
were
enjoyned
to
believe
,
and
of
that
Worship
which
they
were
to
practise
,
they
ought
not
naturally
to
have
trusted
any
but
themselves
.
They
might
,
it
is
true
deceive
themselves
,
but
their
Prelates
might
deceive
themselves
as
well
as
they
,
and
if
in
the
Church
the
people
must
refer
themselves
to
their
Prelates
,
and
each
of
those
Prelates
in
particular
must
refer
themselves
to
the
whole
body
of
the
Church
,
they
will
find
that
neither
the
one
nor
the
other
will
be
cured
,
and
that
that
Church
to
which
they
should
all
refer
themselves
,
would
be
but
an
Ens
Rationis
,
as
they
speak
in
the
Schools
,
and
a
Platonic
Idea
.
Prudence
then
bound
our
Fathers
to
examine
that
which
they
should
know
,
both
from
the
imperfections
of
the
Minds
or
the
Hearts
of
men
,
and
from
the
examples
of
those
before
them
who
fell
into
error
,
together
with
the
danger
which
men
are
in
,
on
the
account
of
their
Prejudices
,
their
Passions
,
and
their
Interests
;
all
that
could
produce
no
other
effect
in
them
than
to
excite
them
to
make
an
examination
the
most
exactly
and
diligently
that
it
was
possible
for
them
to
do
,
cleansing
their
Hearts
from
every
evil
thought
,
and
imploring
the
Grace
and
Blessing
of
God
upon
them
:
For
they
were
assured
,
that
if
they
did
the
Will
of
the
Father
,
they
Those
to
whom
God
grants
that
Grace
which
inlightens
the
mind
and
opens
the
Heart
,
do
not
only
,
not
deceive
themselves
in
the
choice
of
Saving
Doctrines
,
and
in
the
rejecting
of
those
that
are
Damnable
;
but
they
have
for
that
all
the
assurance
that
they
can
reasonably
wish
for
:
for
the
Truth
makes
it self
to
be
perceived
by
far
other
Characters
than
those
of
a
disguised
falshood
.
The
Invocation
of
Saints
,
the
Worshipping
of
Images
,
the
Adoration
of
the
Host
,
the
Conceit
of
Purgatory
,
have
never
produced
in
the
souls
of
the
Devout
Persons
of
the
Church
of
Rome
,
that
sweet
joy
,
that
Peace
,
and
that
Contentment
of
the
Soul
,
which
the
Protestant
rejoyces
in
,
when
he
calls
upon
God
alone
,
when
he
Worships
him
without
Images
,
as
he
has
commanded
him
,
when
he
Adores
Jesus
Christ
sitting
at
the
Right
Hand
of
his
Father
,
and
when
he
places
his
only
Confidence
in
his
Satisfaction
,
and
in
his
Merit
;
a
deceived
Conscience
may
be
sometimes
in
Security
;
but
that
security
is
never
enjoyed
like
a
true
Quiet
.
It
is
the
Rest
of
a
Lethargy
where
a
mans
feels
no
pain
,
because
he
has
no
feeling
,
which
is
very
different
from
that
Rest
that
gives
a
perfect
Health
:
besides
that
,
the
security
of
a
deceived
Conscience
is
not
long
continued
,
inquietudes
return
from
time
to
time
,
chiefly
in
the
Affections
,
and
at
the
time
of
Death
,
where
that
Tranquillity
that
the
True
Religion
gives
,
is
solid
and
well
grounded
,
and
displays
its
vertue
peculiarly
in
the
most
grievous
Accidents
of
our
Life
,
and
in
the
very
Agonies
of
Death
it self
:
Such
are
those
Divine
impressions
that
David
felt
,
when
he
said
,
The
Law
of
the
Lord
is
perfect
,
Converting
the
soul
:
the
Testimony
of
the
Lord
is
sure
,
making
wise
the
simple
;
The
statutes
of
the
Lord
are
right
,
rejoycing
the
heart
;
his
judgments
are
more
desirable
than
gold
,
and
sweeter
than
honey
.
And
elsewhere
,
Thy
word
has
been
sweet
unto
my
taste
,
yea
sweeter
than
honey
to
my
The
secret
of
the
Lord
is
with
them
that
fear
him
,
and
he
will
shew
them
his
covenant
.
The
Did
not
our
heart
burn
within
us
,
while
he
talked
with
us
by
the
way
,
and
while
he
opened
to
us
the
Scriptures
?
And
upon
another
occasion
,
Lord
to
whom
shall
we
go
?
Thou
hast
the
words
of
Eternal
Life
.
And
we
believe
,
and
are
sure
that
thou
art
that
Christ
the
Son
of
the
living
God
.
If
those
of
the
Church
of
Rome
were
accustomed
The
End
of
the
First
Part.
An
HISTORICAL
DEFENCE
OF
THE
Reformation
;
Against
a
Book
Intituled
.
Just
Prejudices
against
the
CALVINISTS
.
THE
SECOND
PART
:
Of
the
Justice
of
the
Reformation
.
CHAP.
I.
That
our
Fathers
could
not
expect
a
Reformation
either
from
the
hands
of
the
Popes
,
or
from
those
of
the
Prelats
.
WE
may
now
,
methinks
,
suppose
it
evident
and
proved
,
That
our
Fathers
had
a
right
and
were
bound
to
examine
by
themselves
the
matters
of
Religion
,
and
not
to
refer
themselves
absolutely
to
the
Conduct
and
Authority
of
their
Prelats
.
But
from
thence
it
manifestly
follows
,
that
they
had
a
right
to
Reform
themselves
.
For
since
they
could
examine
only
in
order
to
discern
the
good
from
the
bad
,
and
the
true
from
the
false
,
who
can
doubt
,
that
they
having
a
right
to
make
that
discernment
,
would
not
also
have
had
a
right
to
reject
that
which
they
should
have
found
to
have
been
contrary
to
,
or
alienated
from
Christianity
,
which
is
precisely
that
which
is
called
Reformation
.
I
acknowledge
that
it
yet
remains
to
be
inquired
into
,
whether
those
things
which
they
have
rejected
are
indeed
Errors
and
Superstitons
,
as
they
are
pretended
to
be
,
and
whether
they
did
not
deceive
themselves
in
the
Judgment
that
they
made
.
But
who
sees
it
not
necessary
,
for
the
deciding
of
that
Question
,
to
go
to
the
bottom
,
and
to
enter
upon
that
discussion
which
our
Adversaries
would
avoid
?
From
whence
it
may
appear
,
as
I
have
said
in
the
beginning
,
that
all
that
Controversy
which
they
raise
against
us
about
the
Call
of
our
Reformers
,
is
nothing
else
but
a
vain
amusement
;
and
that
to
make
a
good
Judgment
of
that
Action
of
our
Fathers
,
and
to
know
whether
it
be
just
or
unjust
,
we
ought
always
to
come
to
the
bottom
of
the
cause
,
and
to
those
things
themselves
which
are
Reformed
,
for
upon
that
the
Question
doth
wholly
depend
,
whether
they
did
well
or
ill
.
Notwithstanding
to
shew
that
we
would
forget
nothing
that
may
serve
for
our
Justification
,
and
that
after
the
desire
to
please
God
,
we
have
not
a
greater
then
that
of
approving
our selves
to
our
Country-men
,
and
in
general
to
all
men
,
we
shall
not
fail
to
make
yet
some
particular
Reflexions
upon
the
Circumstances
of
the
Reformation
,
which
will
more
and
more
confirm
the
right
of
our
Fathers
,
and
manifest
the
Justice
of
their
Conduct
,
and
at
the
same
time
we
shall
answer
to
some
Objections
of
the
Author
of
the
Prejudices
.
That
shall
be
the
business
of
this
Second
Part.
Our
first
Reflexion
shall
be
,
on
that
deplorable
State
of
the
Latin
Church
in
the
days
of
our
Fathers
,
in
respect
of
its
Prelats
;
for
its
Condition
was
such
,
that
there
was
no
more
hope
of
ever
seeing
a
good
Reformation
to
spring
up
by
their
Ministry
.
In
effect
,
what
could
be
expected
from
a
Body
that
had
almost
wholly
abandoned
the
care
of
Religion
,
and
of
the
Salvation
of
Souls
,
(
which
was
plunged
in
the
intrigues
and
interests
of
the
World
)
which
kept
the
People
in
the
ignorance
of
the
Mysteries
of
the
Gospel
,
and
in
the
most
gross
Superstitions
,
and
with
which
(
the
whole
body
)
it self
did
entertain
it self
,
and
was
found
to
be
possest
by
Ambition
,
by
Luxury
,
and
by
Covetousness
,
and
engaged
in
the
vilest
manners
,
and
living
in
almost
a
general
opposition
to
overthrow
of
all
Discipline
?
They
will
SEE
then
what
a
German
Bishop
says
in
a
Book
intituled
Onus
Ecclesiae
,
who
lived
and
wrote
in
the
year
,
1519.
that
is
to
say
,
Onus
Eccles
.
Cap.
20.
Sect.
2.
near
the
very
time
of
the
Reformation
,
but
one
who
was
no
ways
Luthers
friend
,
as
it
appears
by
his
writings
.
I
am
afraid
,
says
he
,
That
the
Doctrine
of
the
Apostle
touching
the
Qualifications
of
a
Bishop
is
but
very
ill
observed
in
these
days
,
or
rather
that
we
are
fallen
into
those
Times
,
which
he
noted
,
when
he
said
,
I
know
that
after
my
departure
,
ravenous
Wolves
will
come
among
you
,
not
sparing
the
flock
:
Where
may
one
see
a
good
man
chosen
to
be
a
Bishop
?
one
approved
by
his
works
and
his
Learning
,
and
any
one
who
is
not
either
a
Child
,
or
Worldly
or
Ignorant
of
spiritual
things
?
The
far
greater
number
come
to
the
Prelateship
more
by
underhand
canvassings
,
and
ill
ways
,
then
by
Election
and
lawful
ways
.
That
Disorder
which
may
be
seen
in
the
Ecclesiastical
Dignities
,
sets
the
Church
in
danger
of
perishing
;
for
Solomon
says
,
There
is
one
evil
which
I
have
seen
under
the
Sun
,
as
an
Error
which
proceedeth
from
the
Ruler
,
when
a
fool
is
raised
to
high
dignity
.
It
is
therefore
that
I
said
,
that
the
Bishops
ought
to
excel
in
Learning
,
to
the
end
that
by
their
Instructions
and
their
Preaching
they
might
govern
others
profitably
.
But
alas
!
What
Bishop
have
we
now
a
days
that
Preaches
,
or
has
any
care
of
the
Souls
committed
to
him
?
There
are
,
besides
that
,
very
few
who
are
contented
with
one
Spouse
alone
,
that
is
to
say
,
with
one
only
Church
,
and
who
seek
not
to
appropriate
to
themselves
more
Dignities
,
more
Prebends
,
and
what
is
yet
more
to
be
condemned
,
more
Bishopricks
.
Our
Bishops
are
feasting
at
their
own
Tables
then
when
they
should
be
at
the
Altar
,
they
are
unwise
in
the
things
of
God
,
but
they
love
the
wisdom
of
the
World
,
they
are
more
intent
on
Temporal
Affairs
,
say
it
may
be
,
that
I
suffer
my self
to
be
carried
away
by
my
Passion
,
and
that
all
these
clamourous
Accusations
are
but
the
effect
of
that
Engagement
in
which
we
all
are
set
against
the
Church
of
Rome
.
But
to
leave
no
ground
for
that
Suspicion
,
besides
what
I
have
set
down
in
general
in
the
second
Chapters
of
my
first
Part
,
I
will
further
produce
here
more
particular
Testimonies
of
that
Truth
,
by
applying
them
to
the
Ages
of
our
Fathers
.
I
will
say
nothing
of
my
own
head
,
I
will
make
their
Authors
that
are
not
suspected
by
them
,
to
speak
,
whose
passages
I
will
faithfully
relate
,
which
they
may
see
in
the
Originals
if
they
will
take
the
pains
.
And
as
I
hope
that
they
will
not
lay
to
my
charge
what
may
appear
to
be
too
vehement
in
their
Expressions
,
so
also
I
not
do
pretend
to
impute
to
the
Prelats
of
these
days
,
that
which
those
Authors
censured
in
those
of
the
former
Times
.
then
on
the
work
of
Jesus
Christ
.
Their
Bodies
are
adorned
with
Gold
,
and
their
Souls
defiled
with
filth
,
they
are
ashamed
to
meddle
with
Spiritual
things
,
and
their
glory
lies
in
their
Scurrilous
humor
and
carriage
.
Whence
it
was
that
Catherine
of
Sienna
told
them
,
that
in
the
blindness
wherein
they
were
,
they
placed
their
glory
in
that
which
was
truly
their
shame
,
and
that
on
the
contrary
they
held
those
things
to
be
a
reproach
to
them
whereon
their
honour
and
Salvation
did
depend
;
to
wit
,
in
humbling
themselves
under
their
Head
,
which
was
God
.
Furthermore
they
have
no
love
for
any
but
sinners
they
despise
the
poor
,
and
howsoever
the
Canons
forbid
them
they
keep
about
their
persons
Pimps
,
debauchers
of
Women
,
Flatterers
,
Buffoons
,
Players
,
where
they
should
have
had
wise
and
holy
men
.
—
In
fine
,
instead
of
the
Law
of
Truth
,
the
Law
of
Vanity
is
in
the
mouths
of
the
Bishops
,
and
the
lips
of
the
Priests
preserve
knowledge
,
but
it
is
that
of
the
World
,
and
not
of
the
Spirit
.
And
a
little
after
,
At
present
,
says
he
,
the
State
and
Dignity
of
the
Bishops
may
be
known
by
their
Earthly
riches
,
by
their
affairs
and
sordid
cares
of
the
World
,
by
their
troublesome
Wars
,
and
by
their
Temporal
Dominion
.
Alas
,
the
Lord
Jesus
said
plainly
that
his
Kingdom
was
not
of
this
World
,
he
retired
himself
alone
into
a
Mountain
,
when
he
knew
that
they
went
about
to
make
him
a
King
.
How
then
is
it
that
he
who
holds
the
place
of
Jesus
Christ
,
not
only
accepts
Dominion
,
but
seeks
it
;
and
that
he
whom
Jesus
Christ
has
taught
to
be
meek
and
lowly
in
heart
,
should
reign
in
pleasures
,
in
luxury
,
in
violence
,
in
pride
,
in
haughtiness
in
riches
and
in
rapines
?
And
yet
a
little
after
,
The
Bishops
have
renounced
Hospitality
,
they
neglect
the
poor
of
Jesus
Christ
,
but
they
make
themselves
fat
,
and
feed
their
Dogs
and
other
Beasts
,
as
if
with
a
formed
design
,
they
would
be
in
the
number
of
those
to
whom
Christ
shall
say
,
I
was
poor
and
you
relieved
me
not
;
go
ye
cursed
into
Eternal
fire
.
For
Generally
almost
all
the
Bishops
lie
under
the
evil
of
Covetousness
,
they
are
ravishers
of
others
goods
,
and
but
ill
despencers
of
the
Churches
;
turning
aside
to
other
uses
,
that
which
they
ought
to
employ
in
Divine
uses
,
or
the
feeding
of
the
poor
.
What
Bishop
is
there
,
adds
he
,
who
does
not
more
love
to
be
a
rich
Lord
and
Honoured
in
the
World
,
then
to
help
the
poor
?
The
whole
design
of
their
lives
is
but
for
the
things
of
the
World
,
They
love
to
array
themselves
after
the
Fashion
of
that
,
and
as
for
the
Ecclesiastical
Ornaments
,
whether
they
be
Corporal
or
Spiritual
,
they
scarce
make
any
account
of
them
:
and
therefore
it
was
that
S.
Brigit
said
,
That
the
Bishops
took
the
counsel
of
the
Devil
,
who
said
to
them
,
Behold
those
honours
which
I
offer
you
,
the
riches
that
are
in
my
hand
.
I
dispence
pleasures
,
the
delights
of
the
World
are
sweet
,
you
must
enjoy
them
.
—
That
same
Saint
says
further
that
the
Covetousness
of
the
Bishops
is
a
bottomless
Gulph
,
and
that
their
pride
and
their
luxurious
Lives
was
an
unsavoury
steam
,
which
made
them
abominable
before
the
Angels
of
Heaven
,
and
before
the
Friends
of
God
upon
Earth
.
As
to
the
other
Prelats
and
the
Curats
,
the
same
Author
represents
them
to
us
after
this
manner
.
In
these
Times
,
says
he
,
there
are
very
few
Elections
that
are
Cononically
made
,
and
without
under
hand
canvassings
;
on
the
contrary
,
the
greatest
parts
of
the
Prelats
and
Beneficed
men
,
are
made
by
Kings
and
Princes
in
an
unlawful
manner
,
and
which
is
more
,
being
brought
in
by
Canvassings
and
Simony
,
they
are
confirmed
by
the
Popes
,
against
the
Priviledges
of
the
Churches
,
and
the
Statutes
of
Germany
,
and
against
all
manner
of
Justice
.
Furthermore
the
Bishops
ordinarily
promote
to
dignities
and
the
Cure
of
Souls
,
their
Cooks
,
their
Collectors
of
their
Tribute
,
their
Pensionaries
,
the
Grooms
of
their
Stables
:
Hence
Ubertine
said
,
That
the
Antient
Holiness
of
the
Prelats
wasted
away
by
degrees
,
and
that
it
began
to
fall
by
Canvassings
,
by
Pomp
,
and
by
Simony
,
by
unlawful
Elections
,
by
Covetousness
,
and
by
the
abundance
and
superfluity
of
Temporal
things
,
by
the
promotions
that
the
Bishops
made
of
their
Creatures
,
by
neglecting
the
Divine-worship
,
and
by
other
perverse
works
;
and
that
by
Reason
of
those
ill
dispositions
,
the
Devil
was
let
loose
against
the
present
State
of
the
Church
.
—
Now
,
none
of
them
who
are
called
to
the
Pastors
Charge
and
the
Cure
of
Souls
inform
themselves
either
of
the
quality
of
their
Flock
,
or
of
their
manners
,
or
their
vices
.
Not
one
Prelate
called
to
the
Government
of
a
Monastery
will
take
the
pains
to
Observe
either
its
Rules
,
or
the
Order
of
its
Ceremonies
,
or
the
Discipline
of
the
Religious
,
there
is
not
wholly
any
more
mention
made
of
the
Salvation
and
Edification
of
those
that
are
under
them
,
but
they
only
inform
themselves
very
exactly
of
the
plenty
of
their
Revenues
,
and
what
such
a
Benefice
may
bring
in
Yearly
,
though
yet
they
do
not
reside
there
.
It
is
these
Curates
that
Vincentius
cri'd
out
upon
,
when
he
said
,
O
what
Obduration
is
there
in
the
Church
of
God!
The
Prelats
are
Proud
,
Vain
,
Sumptuous
,
Simonists
,
Covetous
,
Luxurious
Men
,
that
regard
only
this
Earth
.
They
neglect
their
Ecclesiastical
Duties
,
they
are
void
of
Charity
,
Intemperate
,
Lazy
.
For
they
neither
perform
Divine
Offices
,
nor
Preach
,
and
do
nothing
but
what
creates
Scandal
.
They
despise
the
foresight
of
their
Holy
Mother
the
Church
,
which
ordains
that
when
the
Rectors
of
Churches
shall
not
be
able
to
Preach
,
they
should
employ
fit
persons
,
which
should
in
their
stead
edify
the
people
by
their
word
and
their
Example
,
and
that
they
should
supply
them
with
all
needful
things
.
But
on
the
contrary
the
Prelats
and
Curates
are
only
careful
to
put
into
their
places
,
men
that
are
very
well
skilled
,
not
to
feed
the
sheep
,
but
to
poll
them
,
to
destroy
,
and
flea
them
.
He
goes
on
with
that
vehemency
throughout
a
large
Chapter
,
where
he
relates
the
many
complaints
of
the
Abbot
Joachim
,
Saint
Catherine
of
Sienna
,
and
of
Saint
Brigitt
;
Behold
Those
who
Rule
the
Churches
commit
three
sins
,
the
one
is
that
they
live
a
beastly
and
luxurious
,
life
the
other
that
they
have
a
Covetousness
as
insatiable
as
the
Gulphs
of
the
Sea
,
and
the
third
is
,
That
they
are
Prodigal
to
satisfy
their
own
vanity
,
as
the
Torrents
that
pour
forth
their
waters
impetuously
,
such
horrible
sins
which
they
commit
ascend
up
to
Heaven
before
the
face
of
God
,
and
hinders
the
Intercession
of
Jesus
Christ
as
the
black
Clouds
disturb
the
purity
of
the
Air
?
The
Revenues
of
the
Church
are
given
,
not
to
the
Servants
of
God
,
but
to
those
of
the
Devil
,
to
the
Debauchers
of
Women
,
to
Adulterers
,
Gamesters
,
Hunters
,
Flatterers
,
and
such
like
men
,
and
hence
also
it
is
that
the
house
of
God
is
become
Tributary
to
the
Devil
.
The
Abbot
who
ought
never
to
be
out
of
his
Monastery
,
but
to
be
the
head
and
example
to
the
rest
of
the
Religious
,
is
become
the
head
of
a
whole
Troop
of
leud
Women
,
with
their
Trains
of
Bastards
:
instead
of
being
an
Example
to
and
feeder
of
,
the
poor
,
he
makes
himself
Master
of
their
Alms
,
and
he
may
be
seen
far
oftner
in
the
field
with
the
Souldiers
,
then
in
his
Cloister
.
He
ought
to
be
the
Father
and
the
Instructer
of
his
Brethren
,
but
he
is
their
Seducer
,
and
their
Tyrant
.
For
while
he
enjoys
himself
,
and
lives
in
Pomp
and
Delights
,
those
poor
miserable
Religious
,
pass
away
all
their
days
in
murmurings
and
afflictions
.
That
Author
describes
in
the
same
Stile
the
Lives
of
the
Canons
,
Monks
and
other
Ecclesiasticks
,
and
that
which
he
has
said
does
not
leave
us
any
more
room
to
doubt
that
there
was
in
the
Church
in
those
days
,
as
great
and
as
general
a
disorder
as
can
be
conceived
.
He
does
not
spare
the
Court
of
Rome
,
but
on
the
contrary
,
that
Court
is
the
Seat
of
the
Beast
,
that
is
to
say
,
the
Church
of
the
wicked
,
that
is
,
the
Kingdom
of
darkness
.
That
it
is
a
loathsome
pit
that
devours
Riches
,
and
is
filled
by
Covetousness
,
That
the
Law
is
far
from
the
Priest
,
the
Visions
of
the
Prophet
,
and
the
Councel
of
the
old
men
.
That
the
heads
of
the
Church
serve
themselves
by
Simony
and
Ambition
,
and
that
in
a
word
,
the
sins
of
those
people
are
such
,
that
they
cannot
be
either
concealed
or
denyed
,
since
Rome
is
become
a
Gulph
of
Crimes
.
Where
the
Pope
ought
to
cry
with
Jesus
Christ
,
Come
,
and
you
shall
find
rest
for
your
Souls
;
he
cries
,
Come
and
see
me
in
a
far
greater
Pomp
and
Pride
then
ever
Solomon
was
in
,
come
to
my
Court
,
empty
your
purses
there
,
and
you
shall
find
destruction
for
your
Souls
.
The
disorder
of
that
Court
,
and
that
of
the
whole
Clergy
of
those
times
was
a
thing
so
little
to
be
contested
,
that
Adrian
the
sixth
did
not
scruple
to
acknowledge
it
in
the
Memoirs
that
he
gave
his
Nuntio
for
the
Diet
of
Nuremberg
,
and
which
Raynaldus
Relates
.
For
he
gave
him
an
express
charge
to
confess
,
That
the
Troubles
of
Germany
,
about
the
matters
of
Religion
,
had
fallen
out
by
Reason
of
the
sins
of
Men
,
and
particularly
of
the
Priests
and
Prelats
of
the
Church
;
That
the
Scripture
shewed
that
the
Roynald
ad
Anna
,
1522.
sins
of
the
people
came
from
those
of
their
Priests
,
for
which
Reason
it
was
,
as
Chrysostome
says
,
that
when
our
Saviour
would
heal
Jerusalem
,
he
entered
first
into
the
Temple
to
correct
the
sins
of
the
Priests
,
doing
like
a
wise
Physitian
,
who
goes
to
the
root
of
the
evil
.
That
for
many
years
past
,
abominable
things
had
been
committed
in
the
holy
See
,
that
spiritual
things
had
been
abused
,
through
the
excess
of
its
Injunctions
,
and
that
all
things
had
been
perverted
there
.
That
the
evil
had
spread
it self
from
the
Head
to
the
Members
,
from
the
Popes
to
the
Inferiour
Prelats
,
and
that
as
many
as
they
all
were
,
that
is
to
say
,
Prelats
and
Ecclesiasticks
,
they
were
come
to
that
pass
that
for
a
long
Time
there
had
not
been
any
that
were
good
,
no
not
so
much
as
one
.
We
could
produce
a
multitude
of
other
such
Testimonies
if
we
did
not
hope
that
unbyass'd
persons
would
agree
upon
it
,
as
not
long
since
an
Author
in
these
Times
has
done
in
a
Book
Intituled
,
Motives
to
a
Re-union
to
the
Catholick
Church
.
The
cause
Motifs
de
Re-union
,
premeir
Motif
.
Pag.
6.
of
the
Separation
,
says
he
,
was
the
open
abuse
of
Indulgences
,
and
the
Ignorance
,
Covetousness
,
and
the
Scandalous
lives
of
the
Church-men
.
The
Superstition
of
the
meaner
sort
of
people
who
had
not
been
well
instructed
,
the
immense
riches
,
and
riotous
profuseness
of
the
Prelats
,
their
too
great
care
in
Externals
,
in
their
Magnificence
,
Ornaments
,
and
increasing
of
Ceremonies
,
and
little
Devotion
in
the
Chief-worship
of
God
,
the
indiscreat
zeal
of
some
Brethren
,
who
seemed
to
have
cast
off
all
honour
for
the
Master
,
to
give
it
to
his
Servants
.
The
Tyranny
that
Parents
exercised
over
their
Children
to
imprison
them
in
Cloisters
;
the
wickedness
of
those
who
contrived
false
Miracles
,
to
draw
to
themselves
the
concourse
of
the
People
.
Add
to
that
,
Politick
humane
Considerations
of
some
Princes
and
Kings
,
who
had
not
received
from
the
Pope
all
possible
Satisfaction
,
or
who
took
occasion
from
thence
to
cast
themselves
among
a
Party
of
persecuted
men
,
the
better
to
Establish
their
affairs
;
in
brief
,
all
that
which
Ignorance
,
Superstition
and
Covetousness
could
Contribute
,
served
for
a
pretence
to
those
who
would
separate
themselves
to
Reform
those
Disorders
.
The
Ground
was
not
only
specious
,
but
it
had
been
in
a
manner
accompanied
with
Truth
,
if
the
Church
in
those
days
had
been
throughout
in
that
miserable
condition
,
which
we
have
described
,
and
principally
so
in
those
places
wherein
that
detestable
Separation
began
.
Those
who
separated
were
aided
indirectly
by
the
zeal
of
some
good
men
,
who
cried
out
loudly
against
those
disorders
,
abuses
,
and
corruptions
of
manners
.
The
people
who
judged
no
otherwise
then
by
the
appearance
suffered
themselves
to
be
easily
carried
away
with
that
Torrent
,
seeing
that
they
did
not
complain
but
of
those
things
which
they
knew
were
but
too
true
,
and
which
the
better
sort
of
Catholicks
granted
.
Behold
then
in
what
a
condition
the
Church
was
in
those
days
,
and
we
may
from
thence
,
methinks
ask
all
rational
persons
,
whither
they
believe
in
good
earnest
,
that
our
Fathers
ought
to
have
expected
a
Reformation
from
the
hands
of
a
Clergy
,
which
on
the
one
side
had
so
many
worldly
interests
that
bound
them
to
oppose
it
,
and
which
on
the
other
found
it self
so
deeply
sunk
into
Ignorance
,
Superstition
,
and
Corruption
.
But
to
urge
that
matter
yet
further
,
we
need
but
to
set
down
those
just
complaints
which
they
had
made
for
a
long
time
touching
those
disorders
,
and
the
continual
demand
that
all
the
World
made
for
a
good
Reformation
,
at
least
in
respect
of
manners
,
of
Discipline
,
and
those
most
gross
abuses
,
without
ever
being
able
to
obtain
it
.
I
pass
by
the
complaints
of
the
Tenth
and
Eleventh
Centuries
,
which
would
be
but
too
great
,
if
they
were
compared
,
with
those
just
grounds
that
all
honest
men
in
those
days
had
for
them
.
For
those
two
Centuries
were
famous
for
wickedness
,
(
grievous
)
crimes
,
and
those
who
know
any
thing
of
History
cannot
deny
it
.
But
,
not
to
go
so
far
,
not
to
say
any
thing
either
of
the
Scandalous
Lives
of
the
Popes
of
that
Time
,
or
the
Wars
wherewith
they
filled
all
the
West
,
or
of
the
Abuses
they
committed
in
their
Excommunications
,
or
of
the
Baptizing
of
Bells
:
Wherewith
they
increased
the
Ecclesiastical
Ceremonies
,
or
of
the
vices
which
reigned
then
throughout
all
the
Clergy
,
can
they
tell
us
what
good
effect
those
smart
Censures
of
Saint
Bernard
wrought
,
and
those
of
Petrus
Cluniensis
,
of
Abbot
Joachim
,
of
Petrus
Blesensis
,
of
Conrard
Abbot
of
Vrspurg
,
of
Honorius
of
Autun
,
of
Bernard
Monk
of
Cluny
,
of
Arnoul
an
English
Monk
,
of
John
Bishop
of
Salisbury
,
of
Matthew
Paris
,
of
William
Durandus
Bishop
of
Mande
,
of
Robert
Bishop
of
Lincolne
,
of
Francis
Petrarch
Archdeacon
of
Parma
,
of
John
Vitoduram
of
Dante
,
of
Marsilius
of
Padua
,
and
I
know
not
how
many
others
,
who
cried
out
as
loudly
against
the
abuses
of
the
Court
of
Rome
,
as
those
of
the
rest
of
the
Prelats
?
Can
they
tell
us
what
effect
the
complaints
of
Emperors
,
of
Kings
,
of
Princes
,
and
of
the
People
produced
who
for
so
long
a
Time
panted
after
a
Reformation
?
It
is
a
hundred
and
fifty
Years
said
Arnald
du
Ferrier
the
Ambassador
of
France
to
the
Council
of
Trent
See
his
Oration
set
down
by
Thuanus
,
lib.
35.
since
a
Reformation
of
the
Church
has
been
all
along
in
vain
demanded
in
divers
Councils
,
at
Constance
,
at
Basil
,
at
Ferrara
.
Let
them
tell
us
what
good
change
has
hapned
since
St.
Bernard
wrote
,
That
the
Dignities
of
the
Church
were
managed
by
a
most
dishonest
bartering
,
in
Psal.
Qui
habitat
.
and
with
a
Trade
of
darkness
,
That
the
saving
of
Souls
was
no
more
sought
after
,
but
the
abundance
of
Riches
.
That
it
was
for
this
that
they
took
their
Orders
,
that
they
frequented
the
Churches
,
and
Celebrated
Masses
,
and
sung
Psalms
.
Now
a
days
,
says
he
,
they
strive
without
any
shame
for
Bishopricks
,
for
Arch-Deaconries
,
and
Abbies
,
and
other
Dignities
,
to
the
end
they
may
dissipate
the
revenues
of
the
Church
,
in
Superfluity
and
Vanity
.
What
remains
but
that
the
Man
of
sin
,
the
Son
of
Perdition
should
be
Revealed
?
The
Demon
not
only
of
the
day
,
but
of
the
noon
day
,
who
transforms
himself
into
an
Angel
of
Light
,
and
lifts
up
himself
above
all
that
is
called
God
,
and
worshipped
.
What
good
change
could
they
see
since
Cardinal
Hugo
borrowing
the
words
of
Saint
Bernard
,
had
wrote
,
That
those
words
of
David
could
not
be
more
properly
applied
to
any
,
then
Hugo
Card.
in
Psal.
72.
to
the
Clergy
,
They
are
not
in
Trouble
as
other
men
.
For
every
order
of
men
has
its
Labours
and
its
pleasures
,
but
I
admire
,
says
he
,
the
wisdom
of
our
Clergy
,
who
have
chosen
all
the
pleasures
for
themselves
,
and
rejected
the
Labour
.
They
are
as
proud
as
Souldiers
,
they
have
as
great
a
train
of
Servants
as
they
,
and
of
Horses
,
and
Birds
,
and
they
live
as
merrily
as
they
.
They
are
arrayed
like
women
with
skins
of
great
value
,
they
have
rich
Bids
,
Baths
,
and
all
the
Allurements
of
soft
delights
.
But
they
take
great
heed
least
they
put
on
a
Breast-plate
with
the
Souldiers
,
or
pass
away
the
nights
in
the
Field
,
or
to
expose
themselves
to
Battels
,
and
yet
they
take
less
heed
to
keep
Modesty
and
the
Laws
of
Decency
,
which
are
proper
to
women
,
and
to
labour
so
much
as
they
do
.
At
the
Resurrection
then
,
when
men
shall
arise
every
one
in
his
own
order
,
what
place
do
you
imagine
those
men
will
find
?
The
Souldier
will
not
own
them
,
for
they
took
no
part
with
them
in
their
Labours
,
nor
in
their
dangers
.
The
Labourers
and
Dressers
of
the
Vineyard
will
not
any
more
for
the
same
Reason
.
What
then
can
they
look
for
?
But
to
be
driven
from
and
accused
by
all
Orders
,
and
to
go
into
those
places
where
there
is
no
Order
,
but
where
Everlasting
horrour
Dwels
.
Has
it
been
amended
since
William
Bishop
of
Mande
wrote
these
words
,
Alas
!
the
Churches
are
reduced
to
that
Condition
,
that
when
they
come
to
be
vacant
,
one
can
hardly
find
any
persons
fit
to
be
chosen
to
succeed
.
And
if
sometimes
,
which
rarely
happens
,
there
be
found
some
good
Man
hid
as
a
Lilly
among
the
Thorns
,
the
Number
of
the
wicked
and
uncapable
,
exceeds
so
much
,
that
they
will
never
let
a
good
man
be
chosen
Prelate
;
but
crying
up
such
as
themselves
they
chuse
men
after
their
own
hearts
,
to
the
Ruin
of
the
Church
,
and
the
people
that
are
under
them
.
Else
if
the
greater
part
in
the
Church
were
good
,
the
Elections
would
be
made
by
the
Majority
of
voices
,
and
they
would
be
good
and
Canonical
,
for
those
that
would
chuse
for
God
,
would
be
the
far
greater
number
then
those
who
should
chuse
for
the
Devil
.
But
in
these
days
it
is
quite
the
contrary
.
It
is
the
Fashion
,
that
there
must
be
more
wicked
then
good
,
so
that
usually
,
the
Elections
are
rather
Diabolical
then
Canonical
,
and
not
made
by
the
inspiration
of
the
Holy
Spirit
,
but
by
a
Conspiracy
,
or
Treacherous
Machination
.
All
these
Complaints
were
to
no
purpose
,
the
evil
was
too
general
,
and
too
inveterate
to
be
stopt
or
remedied
.
In
the
Council
of
Constance
,
all
those
Nations
who
liv'd
under
the
disorders
of
a
long
and
obstinate
Schisme
,
propounded
some
Articles
to
Reform
as
well
the
Head
as
the
Members
,
and
correct
the
ill
manners
of
the
Church
.
But
Martin
the
Fifth
,
who
was
then
Pope
,
eluded
that
Proposition
,
with
saying
,
That
that
Council
Platin
,
in
vit.
Martin
5.
had
already
lasted
four
years
to
the
great
damage
of
the
Bishops
and
the
Churches
,
That
it
was
needful
to
turn
over
that
business
to
another
Time
,
and
that
that
Affair
deserved
to
be
thought
on
more
leisurely
;
because
,
says
he
,
according
to
St.
Jerome
,
every
Province
has
its
Maxims
,
and
its
opinions
which
cannot
be
changed
without
stirring
up
great
Troubles
.
As
if
Justice
,
Piety
,
Holiness
,
and
good
Discipline
,
were
not
the
same
among
all
people
and
in
every
Countrey
.
The
Council
of
Basil
assembled
some
Time
after
,
with
a
design
to
proceed
to
a
Reformation
of
the
Head
and
the
Members
;
A
Declaration
was
made
very
Solemnly
that
there
the
very
beginning
,
and
their
first
Acts
should
contain
no
other
thing
.
But
when
they
would
have
meddled
with
the
Court
of
Rome
,
and
the
Popes
Soveraign
Authority
,
every
one
knows
after
what
manner
Eugenius
the
Fourth
exalted
himself
against
them
,
and
what
endeavours
he
used
to
separate
them
,
or
at
least
to
render
their
designs
unprofitable
.
That
produced
new
Troubles
,
and
new
disorders
,
and
cast
the
Latin
Church
into
a
new
schism
.
For
that
Council
declaring
its
right
,
deposed
Pope
Eugenius
,
and
chose
Amadeus
Duke
of
Savoy
;
but
all
that
came
to
nothing
.
For
Eugenius
remained
Master
,
Amadeus
was
at
length
constrained
to
renounce
the
Papacy
.
The
Council
of
Basil
and
all
its
good
designs
,
were
brought
to
nothing
,
and
things
remained
in
the
same
State
in
which
they
were
before
.
Which
made
an
Author
in
those
Times
say
,
That
there
could
not
be
any
thing
expected
from
those
who
presided
in
the
Councils
on
the
behalf
of
the
Popes
,
unless
that
,
when
they
saw
the
affairs
of
the
Council
ordered
against
their
Masters
and
against
themselves
,
they
should
oppose
their
Decrees
either
by
Dissolving
the
Council
,
or
making
Divisions
spring
up
in
it
.
So
that
,
says
he
,
matters
come
to
nothing
,
and
return
into
their
old
Chaos
,
that
is
to
say
,
into
Error
and
Darkness
,
which
no
man
can
be
ignorant
of
,
at
least
,
that
has
any
knowledge
of
things
past
;
and
the
Tragedy
that
hapned
in
our
Age
at
the
Council
of
Basil
,
is
a
most
manifest
proof
of
.
Some
Time
after
that
,
Pope
Innocent
the
Eighth
being
dead
,
and
all
preparations
made
for
a
new
Nomination
,
Lionel
Bishop
of
Concordia
made
a
long
and
fine
Oration
to
the
Cardinals
,
who
were
to
go
into
the
Conclave
to
perswade
them
to
make
a
good
Election
,
that
might
answer
the
desires
of
the
whole
Church
;
he
represented
to
them
,
That
Christianity
was
threatned
every
day
by
the
Power
of
the
Turk
,
that
the
Hussites
were
in
Arms
against
their
Brethren
the
Catholicks
,
that
pernitious
Errors
against
the
Orthodox
Faith
might
be
observed
to
increase
in
all
places
,
That
the
Raynald
ad
Ann.
1492.
Church
of
Rome
,
the
Mother
and
Root
of
the
Vniversal
Church
,
was
every
day
more
and
more
despised
,
that
Luxury
reigned
in
the
Clergy
,
and
that
it
was
extream
among
the
people
.
That
the
Patrimony
of
Saint
Peter
was
wasted
,
That
Christian
Princes
,
animated
with
a
mortal
hatred
one
against
another
,
were
just
ready
to
destroy
one
another
,
and
that
in
fine
,
to
make
use
of
the
words
of
Jeremy
,
One
desolation
called
to
another
,
which
made
him
to
weep
over
the
Church
,
and
say
to
it
,
Daughter
of
Sion
thy
Desolation
is
great
as
the
stretching
out
of
the
Sea
;
who
is
it
that
will
bring
thee
any
Remedy
?
After
having
represented
those
things
,
he
adds
,
That
although
the
affliction
of
the
Church
was
exceeding
great
,
yet
they
might
notwithstanding
mitigate
it
,
if
laying
aside
their
own
passions
,
their
Canvassings
,
and
their
Cabals
,
they
would
look
to
nothing
else
in
chusing
a
Pope
,
but
Holiness
,
Learning
,
and
Fitness
,
or
Capacity
.
That
the
Eyes
of
all
the
Church
were
upon
them
,
to
beg
of
them
a
Pope
who
might
by
the
good
odor
of
his
Name
allure
the
Faithful
people
to
Salvation
.
He
urged
that
discourse
much
farther
,
in
shewing
them
the
necessity
that
the
Church
stood
in
of
a
Holy
man
,
whose
life
should
be
without
reproach
.
He
added
to
his
Exhortations
,
threatnings
on
Gods
part
,
and
passed
by
nothing
that
might
move
the
minds
of
those
Cardinals
to
do
some
good
.
Will
you
not
say
that
words
so
weighty
and
so
pungent
ought
to
have
made
some
Impression
on
the
minds
of
those
Cardinals
,
and
that
,
at
least
for
that
Time
,
they
should
have
done
well
?
They
saw
the
whole
Church
in
disorder
,
the
Conquests
that
the
Infidels
made
,
Christian
Princes
in
Arms
one
against
another
,
Church-Discipline
overthrown
,
the
lives
of
the
Clergy
profuse
,
Piety
violently
beat
down
,
and
Christianity
degenerated
in
all
places
,
could
any
one
imagine
that
such
sad
representations
would
not
have
been
considered
?
But
be
not
hasty
,
All
the
effect
that
they
produced
was
the
Creation
of
Alexander
the
sixth
.
That
Name
alone
,
sufficiently
Celebrated
in
the
History
of
the
Popes
,
was
enough
to
make
men
understand
of
what
disposition
those
Prelats
were
,
and
how
little
they
were
touched
with
the
wounds
of
the
Latin
Church
.
Let
us
hear
nevertheless
what
Raynaldus
says
,
who
in
these
kind
of
things
is
an
Author
that
can
no
ways
be
suspected
.
The
greatest
part
of
the
Cardinals
,
says
he
,
were
very
remote
from
those
good
Counsels
:
for
Authors
complain
that
some
corrupted
with
Money
,
others
gained
by
promises
of
Benefices
and
Places
,
and
others
drawn
by
the
Conformity
of
a
vitious
and
impure
life
,
gave
their
Voices
to
Roderic
Borgia
.
So
that
,
in
stead
of
chusing
a
chaste
man
,
they
chose
one
who
was
infamous
for
his
uncleannesses
and
fornications
,
for
which
he
had
been
reproved
by
Pius
the
Second
,
yet
was
so
far
from
amending
under
that
reproof
,
that
he
took
no
care
to
conceal
his
impurities
.
For
on
the
contrary
he
lived
with
Vacosia
a
Courtisan
of
Rome
,
as
if
she
had
been
his
real
Wife
,
and
he
had
divers
Children
by
her
,
upon
whom
he
heape'd
Riches
and
Honors
as
much
as
it
was
possible
for
him
to
do
,
as
if
they
had
been
his
Legitimate
Children
.
Behold
what
the
Court
of
Rome
was
then
.
Alexander
the
Sixth
being
dead
,
and
Pius
the
Third
who
succeeded
him
having
lived
but
thirty
days
after
his
Election
,
the
Cardinals
met
again
in
the
Conclave
.
And
because
the
Life
and
Government
of
Alexander
had
given
scandal
to
all
the
World
,
and
that
the
Cardinals
themselves
had
been
but
very
ill
satisfied
with
it
,
before
they
proceeded
to
an
Election
,
they
drew
up
some
Articles
,
which
every
one
swore
to
observe
upon
condition
the
Nomination
should
fall
upon
him
;
and
there
was
one
among
the
rest
which
carried
this
with
it
,
That
the
new
Pope
should
call
at
the
end
of
two
years
a
General
Council
for
the
Reformation
of
the
Church
in
its
Head
and
its
Members
.
Julius
the
Second
was
for
the
Extirpation
of
Heresies
and
Errors
,
which
through
the
negligence
of
Superiors
had
sprung
up
in
divers
parts
of
the
World
,
and
particularly
for
the
Reformation
of
the
manners
of
the
Vniversal
Church
in
the
Head
and
the
Members
,
and
for
the
amendment
of
many
great
,
notorious
,
long
continued
,
and
almost
incorrigible
crimes
,
which
had
scandalized
the
Vniversal
Church
.
The
Cardinals
also
alleaged
the
Oath
that
the
Pope
had
took
,
just
before
his
promotion
,
in
these
very
words
,
I
swear
to
observe
and
perform
these
Articles
throughout
,
and
in
every
particular
,
sincerely
,
unfeignedly
,
seriously
and
in
good
earnest
,
and
under
pain
of
falling
under
perjury
and
an
Anathema
,
from
which
I
cannot
absolve
my self
,
nor
give
power
to
any
other
person
to
absolve
me
.
They
added
to
that
,
that
by
another
Article
they
all
,
and
Julius
himself
had
sworn
,
That
if
he
who
should
be
chosen
should
not
perform
his
promise
in
good
earnest
,
he
should
be
held
guilty
of
perjury
,
to
be
a
breaker
of
his
Vow
and
of
his
Faith
,
a
disturber
of
the
Church
,
and
the
cause
of
Scandal
to
all
Christianity
,
and
that
then
two
thirds
of
the
Sacred
Colledge
should
have
power
to
assemble
a
General
Council
.
The
Council
then
being
assembled
,
declared
openly
,
That
there
was
a
most
evident
necessity
of
Reforming
the
Church
in
the
Head
and
the
Members
;
and
made
a
Decree
formed
in
these
words
,
The
Holy
and
sacred
General
Synod
of
Pisa
,
lawfully
called
in
the
name
of
the
Holy
Ghost
,
composing
a
General
Council
,
and
representing
the
Catholick
Church
,
doth
define
and
declare
,
That
that
Holy
Synod
would
not
,
nor
could
not
,
dissolve
it self
,
till
the
Vniversal
Church
should
be
Reformed
in
Faith
and
Manners
,
as
well
in
the
Head
as
the
Members
,
and
till
the
Heresies
and
Schisms
that
had
sprung
up
should
be
Extinguished
.
Behold
,
hitherto
,
the
fairest
hope
in
the
World
.
It
is
not
necessary
for
us
to
inquire
,
whether
that
Reformation
was
the
true
Cause
of
the
Calling
of
that
Assembly
together
,
or
whether
it
was
only
a
pretence
,
and
according
to
all
appearances
it
was
the
latter
.
But
whatsoever
it
might
be
,
whether
a
pretence
or
not
,
three
thing
result
from
it
;
the
one
,
That
that
Reformation
was
generally
judged
to
be
most
necessary
;
the
other
,
That
it
was
extreamly
desired
by
the
people
,
for
they
would
never
have
contrived
to
have
took
up
those
things
for
a
pretence
which
did
not
appear
necessary
,
and
which
were
not
wisht
for
;
and
the
Third
is
,
That
a
Reformation
so
necessary
and
so
much
desired
should
extend
it self
to
Faith
as
well
as
to
Manners
,
even
,
say
they
,
'till
the
Vniversal
Church
should
be
Reformed
in
Faith
and
Manners
.
See
then
what
was
the
success
of
so
weighty
a
business
.
Julius
on
his
side
,
who
according
to
the
general
mind
of
the
Popes
,
mortally
hated
those
Propositions
of
a
Reformation
,
display'd
all
the
Authority
,
Force
,
and
Artifice
that
he
had
to
elude
that
Council
,
and
to
turn
all
those
projects
into
Air.
And
first
of
all
,
he
made
void
and
disanull'd
that
Convocation
that
had
been
called
,
he
declared
them
the
Authors
of
Schisme
,
and
Rebellion
,
as
Dathan
,
and
Abiram
,
and
their
Council
,
a
Conventicle
of
Schismaticks
,
a
Synagogue
of
Satan
,
and
a
Church
of
Malignants
,
he
forbad
all
Prelats
to
go
thither
under
pain
of
Anathema
,
and
excommunicated
all
those
who
should
afford
them
any
help
or
assistance
directly
or
indirectly
,
and
in
fine
,
he
interdicted
the
Towns
and
Churches
that
should
receive
them
.
But
as
that
way
of
Authority
alone
could
not
produce
the
effect
which
he
desired
,
since
the
World
did
not
care
always
to
be
frightned
with
the
Papal
Thunder
,
so
it
was
necessary
for
him
further
to
elude
that
pretence
of
a
Reformation
which
those
of
Pisa
had
taken
up
.
He
then
had
recourse
to
that
Ordinary
Artifice
of
the
Popes
,
which
is
,
that
when
they
cannot
longer
avoid
a
Council
,
they
labour
to
make
themselves
Masters
of
it
,
to
the
end
that
nothing
may
pass
there
but
what
agrees
with
their
Interests
and
their
desires
.
For
this
Reason
he
called
he
called
one
at
Rome
it self
,
and
to
make
himself
more
sure
,
taking
up
as
well
as
his
Adversaries
that
pretence
of
the
Reformation
of
the
Church
;
the
better
to
colour
his
Affairs
,
and
to
strengthen
his
Party
,
he
created
some
new
Cardinals
.
Nevertheless
as
he
would
not
omit
any
thing
,
he
had
recourse
to
Arms
,
he
made
a
League
with
Spain
against
France
,
he
assaulted
Ferrara
that
was
held
by
the
French
,
he
went
himself
in
Person
into
his
Army
,
he
filled
all
Italy
with
War
,
he
drew
the
Switzers
and
Venetians
to
his
Interests
,
he
gave
Battels
,
he
Excommunicated
the
King
of
France
and
all
his
Confederates
,
and
after
having
got
off
the
Emperor
Maximilian
from
them
,
he
gave
away
their
Kingdoms
to
him
who
should
first
Conquer
them
,
and
in
fine
he
set
up
his
Conventicle
at
Lateran
,
where
he
and
his
Successour
Leo
the
Tenth
made
all
things
pass
that
they
would
have
.
I
say
,
he
and
his
Successour
Leo
the
Tenth
,
For
Julius
dy'd
after
the
fifth
Session
,
and
Leo
not
being
yet
thirty
seven
years
Old
was
chosen
in
his
place
,
by
the
Faction
of
the
young
Cardinals
,
against
the
mind
of
the
elder
sort
,
by
Reason
of
which
Alphonsus
Petrucius
,
a
young
Cardinal
,
having
had
it
given
him
in
charge
to
declare
the
new
Election
to
the
people
,
he
did
it
in
these
words
,
We
have
chosen
Leo
the
Tenth
for
our
Pope
,
Let
the
young
men
live
.
Leo
then
,
continued
that
Council
,
in
which
,
in
favour
of
some
light
Reformations
which
consisted
but
in
words
without
any
effect
,
he
more
then
ever
established
the
Soveraign
Authority
of
his
See
,
and
confirmed
the
Abuses
of
his
Court
,
and
the
disorders
of
the
Latin
Church
.
For
he
there
Solemnly
made
void
the
Pragmatick
Function
,
which
was
almost
the
only
good
thing
that
remained
in
the
Government
of
the
Latin
Church
,
he
there
made
the
Council
of
Basil
to
be
declared
a
Conventicle
,
and
caused
it
to
be
determined
,
That
the
Authority
of
the
Popes
is
above
all
Councils
;
which
obliged
the
University
of
Paris
to
reject
that
Decree
,
and
to
sue
forth
an
appeal
made
to
a
Council
lawfully
called
.
After
this
,
I
know
not
whether
they
can
any
farther
say
with
any
confidence
,
that
our
Fathers
ought
to
entertain
good
hopes
of
the
Latin
,
Prelats
,
and
that
they
ought
to
have
expected
a
good
Reformation
from
their
hands
.
All
the
World
desired
that
there
should
be
a
Reformation
in
the
Government
of
the
Church
,
they
impatiently
demanded
it
,
they
themselves
acknowledged
the
necessity
of
it
,
in
the
Head
and
the
Members
,
the
Pope
found
himself
engaged
to
do
it
by
a
Solemn
Oath
,
but
when
it
was
urged
to
be
put
in
Execution
,
he
chose
rather
to
enflame
all
Christendome
,
then
to
deliberate
to
reform
himself
,
and
to
re-establish
Order
,
and
he
managed
his
party
so
well
,
that
he
found
a
whole
Council
disposed
blindly
to
do
whatsoever
should
please
him
,
without
any
regard
had
either
of
God
or
the
Church
,
or
of
themselves
.
Did
not
all
that
give
a
fair
hope
of
a
Reformation
?
They
will
say
,
it
may
be
,
that
Adrian
the
sixth
,
Successour
to
Leo
,
after
having
ingenuously
confessed
,
in
the
Diet
of
Nuremberg
,
the
disorders
of
the
Court
of
Rome
,
and
of
all
the
Prelats
,
as
we
have
seen
before
,
promised
also
to
Reform
them
.
For
he
declared
.
That
he
was
resolved
,
as
well
,
from
his
own
inclination
,
Raynald
.
in
Adrian.
6.
as
from
the
duty
of
his
place
,
to
labour
to
correct
so
great
an
Evil
;
And
he
would
do
it
in
such
sort
,
that
first
of
all
the
Court
of
Rome
,
whence
possibly
the
evil
had
grown
so
extream
,
and
so
destructive
,
should
be
reformed
;
and
so
much
the
more
,
as
he
saw
that
all
the
World
passionately
desired
it
.
I
confess
those
Historians
give
a
good
Testimony
enough
of
the
Intentions
of
that
Pope
in
that
respect
;
but
we
ought
also
to
adjoyn
,
what
they
add
,
to
wit
,
that
that
Confession
and
promise
of
his
,
which
he
made
were
very
ill
taken
at
History
of
the
Council
of
Trent
.
Book
1.
Rome
,
and
moreover
,
that
they
generally
offended
the
Prelats
,
that
they
seemed
to
be
too
ignominious
for
them
,
saying
,
that
it
rendred
them
yet
more
odious
to
the
Seculars
,
and
contemptible
to
the
People
,
and
that
especially
,
they
were
amazed
to
see
a
door
opened
for
the
introducing
a
diminution
of
their
conveniencies
,
or
convincing
them
of
an
incorrigible
obstinacy
.
We
ought
not
also
to
omit
,
that
Adrian
dyed
soon
after
the
Return
of
his
Nuntio
from
Germany
,
not
William
Lochorst
,
insinuates
in
a
Letter
set
down
by
Raynaldus
,
Seu
nimio
,
says
he
,
Estu
laboreque
fatigatus
,
seu
infesto
esu
aut
potu
refectus
,
incidit
in
Morbum
;
by
Reason
of
which
,
Paulus
Jovius
relates
,
that
immediately
after
the
Death
of
Adrian
,
some
young
debauched
persons
went
by
night
and
set
up
a
wreathed
Garland
on
the
door
of
the
House
of
his
Physitian
,
with
this
Inscription
,
Liberatori
Patriae
S.
P.
Q.
R.
We
ought
not
likewise
to
pass
by
in
silence
what
the
Author
of
the
History
of
the
Council
of
Trent
has
told
us
,
That
Clement
the
Seventh
,
who
succeeded
Adrian
,
saw
clearly
History
of
the
Council
of
Trent
.
Book
1.
that
Pope
Adrian
,
having
too
far
abandoned
the
Ordinary
Stile
of
the
wiser
Popes
,
had
been
too
facil
,
as
in
Confessing
the
Faults
of
the
Court
of
Rome
,
so
in
promising
a
Reformation
,
and
that
he
was
too
mean
spirited
,
in
asking
the
Counsel
of
Germany
how
provision
might
be
made
against
the
Contentions
of
that
Kingdom
.
For
thereby
he
drew
upon
his
back
the
demands
of
a
Council
,
which
was
of
great
importance
,
especially
with
a
condition
to
Celebrate
it
in
Germany
,
and
had
given
too
much
courage
to
the
Princes
,
that
they
dared
not
only
to
send
,
but
to
print
also
a
Book
which
they
called
the
Centum
Gravamina
,
or
Hundred
Grievances
,
a
writing
that
was
ignominious
to
all
the
Ecclesiasticks
of
Germany
,
but
more
to
the
Court
of
Rome
.
That
notwithstanding
having
considered
all
things
well
,
he
resolved
,
that
it
was
necessary
to
give
some
satisfaction
to
Germany
,
yet
so
,
that
his
Authority
might
not
be
indangered
,
and
that
the
advantages
and
profits
of
the
Court
of
Rome
might
not
any
ways
be
diminished
.
In
effect
,
he
sent
a
Legat
to
Nuremberg
,
where
the
Princes
of
Germany
were
afresh
assembled
,
who
propounded
to
them
such
a
Reformation
,
as
should
only
respect
the
inferiour
Clergy
;
So
that
it
was
judged
,
that
that
Reformation
would
not
only
foment
the
evil
as
light
and
palliating
Medicines
usually
do
;
but
that
it
would
serve
to
enhance
,
and
raise
the
Dominion
of
the
Court
of
Rome
,
and
the
greater
Prelats
,
to
the
Prejudice
of
the
Secular
Powers
,
and
that
it
would
open
a
door
to
a
greater
Extortion
of
Money
,
so
that
it
was
not
received
,
being
looked
upon
meerly
as
a
mockery
to
elude
the
Expectations
of
Germany
,
and
to
reduce
it
to
a
greater
Slavery
.
CHAP.
II.
A
Confirmation
of
the
same
thing
,
from
the
History
of
that
which
passed
in
the
First
Quarrels
of
Luther
,
with
the
Court
of
Rome
,
concerning
Indulgences
.
BUt
we
ought
to
add
something
to
all
that
we
have
said
,
that
if
so
many
publick
Proofs
will
not
be
sufficient
to
make
that
Conclusion
,
That
there
could
not
be
any
Reformation
hoped
for
on
the
part
of
Rome
and
its
Prelats
;
they
may
further
see
,
if
they
will
,
something
more
particular
.
Let
us
Examine
after
what
manner
they
received
the
first
complaints
that
Luther
made
against
the
Preachers
of
Indulgences
,
and
the
Questors
that
Leo
the
Tenth
had
sent
throughout
the
whole
extent
of
his
Empire
,
and
especially
into
Germany
,
there
to
sell
publickly
the
Pardon
of
sins
,
under
a
pretence
of
the
building
of
the
Church
of
Saint
Peter
at
Rome
;
but
in
effect
,
to
have
by
that
means
,
wherewithal
to
Enrich
his
Kindred
,
and
satisfy
his
own
profuseness
.
The
History
of
that
,
which
is
as
a
Preamble
to
that
of
the
Reformation
of
our
Fathers
,
must
needs
give
us
a
great
deal
of
light
to
judge
rightly
of
their
Conduct
,
and
to
decide
the
Justice
or
the
Injustice
of
their
Actions
.
See
then
well
near
how
that
business
was
managed
.
Besides
the
manifest
abuse
that
there
was
in
the
using
,
and
in
the
very
Doctrine
it self
of
Indulgences
,
the
Questors
were
constrained
to
set
before
the
people
every
day
divers
Novelties
upon
that
subject
,
to
enhance
their
price
and
value
before
them
,
and
they
lived
further
and
guided
themselves
in
that
affair
after
a
very
filthy
and
dishonest
manner
.
Luther
who
was
then
Professour
of
Divinity
in
the
University
of
Witenberg
,
thought
himself
bound
by
the
duty
of
his
Charge
,
and
his
Conscience
,
to
oppose
himself
to
a
Traffick
so
Mischievous
,
and
so
destructive
of
true
Piety
.
To
effect
that
,
he
proposed
some
Theses
for
the
clearing
of
that
matter
,
and
wrote
them
to
the
Arch-Bishop
of
Mayence
,
who
was
also
Bishop
of
Magdeburg
,
beseeching
him
to
make
use
of
his
Authority
to
put
a
stop
to
those
excesses
,
and
representing
to
him
,
that
it
was
the
Duty
of
Bishops
throughly
to
instruct
the
people
in
the
Doctrine
of
the
Gospel
,
and
not
to
suffer
their
credulity
to
be
so
abused
.
He
wrote
also
almost
to
the
same
sence
,
to
the
Bishop
of
Brandenburg
,
under
whose
Diocess
he
was
,
and
sent
him
those
Theses
which
he
had
framed
on
that
Subject
;
with
a
more
large
Explication
of
them
,
which
he
added
to
them
.
He
wrote
the
same
to
Pope
Leo
,
he
sent
him
his
Writings
,
he
complained
to
him
of
the
Follies
that
his
Questors
taught
,
and
of
the
havock
that
they
made
,
reposing
themselves
upon
him
,
and
abusing
his
Authority
;
he
cleared
himself
before
him
of
the
false
imputations
of
his
Adversaries
,
and
was
so
far
from
having
any
ways
violated
that
respect
which
as
yet
he
believed
due
to
his
Dignity
and
to
his
See
,
that
he
stooped
even
to
excessive
submissions
,
which
his
Adversaries
did
not
fail
to
make
use
of
in
the
end
.
Hitherto
the
most
rigid
Censurers
cannot
find
any
thing
blameable
in
the
Conduct
of
Luther
.
For
I
pray
tell
me
what
could
any
one
have
done
better
?
He
beheld
a
sort
of
men
that
dishonoured
Religion
,
that
made
a
mockery
of
the
Devotion
or
rather
of
the
superstition
of
the
People
,
who
were
a
scandal
to
the
whole
Church
,
who
promoted
false
and
destructive
Maxims
.
He
opposed
himself
to
them
,
but
of
the
duty
of
his
place
,
he
made
his
Complaints
to
those
,
to
whom
ordinarily
it
belonged
to
repress
those
excesses
,
he
went
even
to
the
Pope
himself
,
he
acquainted
him
with
the
Mischief
that
his
Questors
wrought
.
He
begg'd
of
him
to
give
Order
about
them
,
he
used
all
the
Terms
of
respect
that
the
Pope
could
desire
.
What
can
any
find
to
blame
in
all
that
?
They
will
say
,
it
may
be
,
that
his
Complaints
against
the
Preachers
of
Indulgences
were
false
,
and
ill-grounded
.
To
clear
this
matter
,
we
need
but
to
see
what
his
most
fiery
Enemies
wrote
.
Miltitus
,
the
Apostolick
Nuntio
,
says
Ulembert
,
Raynald
.
ad
ann.
1918.
one
of
the
most
fiery
Enemies
of
Luther
,
had
sufficiently
acknowledged
,
that
the
Questors
and
Preachers
of
Indulgences
,
who
had
first
given
occasion
to
Luther
to
oppose
himself
,
were
not
altogether
blameless
.
That
therefore
he
had
earnestly
reproved
Tetzel
(
who
was
the
Chief
of
the
Questors
)
that
he
had
not
hindred
those
abuses
that
were
intolerable
to
all
honest
men
,
and
that
grounding
himself
on
the
Authority
of
the
Pope
,
he
had
done
divers
things
of
his
own
head
,
which
could
neither
be
approved
of
,
nor
defended
;
So
that
he
had
brought
dishonour
on
the
Holy
See
,
and
given
ground
for
a
most
dangerous
complaint
,
whereof
he
must
one
day
give
an
account
to
the
Pope
.
Florimund
of
Raymund
acknowledged
the
same
,
that
those
Questors
committed
most
enormous
Crimes
,
in
Publishing
their
That
the
Impudence
of
the
Popes
Ministers
was
so
great
,
that
they
made
amongst
themselves
a
publick
Merchandise
of
Indulgences
,
sometimes
debauching
themselves
in
the
Taverns
,
they
played
them
away
,
and
at
Dice
,
and
other
Games
,
especially
in
Germany
;
and
it
was
the
common
talk
That
the
Pope
had
given
away
all
the
Money
that
should
be
collected
in
some
Countries
of
Germany
to
his
sister
Magdalen
.
Guicchiardin
goes
so
far
as
to
blame
the
Pope
himself
,
in
that
following
the
Counsel
of
Cardinal
Peccius
he
had
published
the
largest
Indulgences
,
without
any
distinction
of
Places
or
Time
,
not
only
for
the
living
,
but
to
draw
Souls
out
of
Purgatory
also
by
means
of
his
suffrage
.
That
it
was
manifest
,
that
he
did
that
to
extort
Money
from
the
People
,
and
that
those
who
were
employed
to
do
it
had
bargained
for
the
place
,
of
the
Court
of
Rome
,
by
Reason
of
which
the
thing
came
to
be
turned
into
a
publick
Scandal
,
chiefly
in
Germany
,
where
the
greater
part
of
those
Ministers
,
sold
them
at
a
cheap
rate
,
or
gamed
away
the
power
of
delivering
Souls
out
of
Purgatory
.
He
adds
,
That
which
rendred
this
Affair
yet
more
odious
,
was
the
Donation
that
Leo
had
made
,
of
a
sum
of
the
Money
that
should
be
raised
by
those
Indulgences
to
his
sister
Magdalen
,
and
the
Commission
that
was
given
for
that
to
a
certain
Bishop
Archimbald
,
a
man
unworthy
of
such
an
Employment
,
and
who
behaved
himself
with
an
extream
Covetousness
and
Rigour
.
Behold
then
two
things
indisputable
,
as
it
seems
to
me
;
the
one
,
That
Luther
had
right
at
the
Bottom
,
and
that
the
business
which
gave
him
occasion
to
speak
and
write
[
against
it
]
was
filthy
and
scandalous
in
all
respects
;
and
the
other
is
,
That
he
guided
himself
after
a
most
prudent
and
respectful
manner
,
and
that
had
nothing
in
it
of
any
disorder
.
Let
us
see
now
,
after
what
manner
he
was
Treated
.
The
first
Ecc
us
Doctor
of
Divinity
,
Silvester
Prierias
,
Master
of
the
Sacred
Palace
at
Rome
,
and
James
Hockstraten
Inquisitor
,
wrote
against
him
,
the
last
of
whom
exhorted
the
Pope
to
make
use
of
fire
and
Sword
,
for
the
Convincing
of
that
Heretick
.
Luther
defended
himself
against
this
sort
of
men
,
by
Publick
Answers
,
See
those
pieces
in
the
first
Tome
of
Luthers
Works
.
wherein
he
laid
open
their
Absurdities
,
and
their
false
and
scandalous
Assertions
which
they
had
proposed
:
but
he
did
yet
always
contain
himself
within
the
bounds
of
a
great
Respect
for
the
Pope
,
and
for
the
Church
of
Rome
,
holding
,
nevertheless
,
that
they
were
not
infallible
,
and
that
the
Authority
of
a
Council
lawfully
assembled
was
above
that
of
the
Pope
;
in
which
he
said
nothing
,
that
the
Faculty
of
Paris
,
and
Gallican
Church
,
does
not
say
likewise
.
It
appeared
that
it
was
their
last
interest
that
urged
them
to
irritate
Leo
against
him
,
and
all
his
Court
.
Who
,
else
,
were
not
well
contented
with
that
which
he
had
undertaken
to
put
a
stop
to
,
or
at
least
,
to
trouble
the
course
of
their
exactions
.
Howsoever
it
was
,
when
they
set
themselves
to
find
out
a
way
to
repress
those
manifest
Excesses
of
the
Ministers
of
the
History
of
the
Council
of
Trent
,
by
Father
Paul
,
the
first
Tom
,
of
the
Works
of
Luther
and
Raynald
.
Indulgences
,
and
those
who
defended
them
Luther
was
cited
by
the
Pope
,
to
appear
in
person
at
Rome
to
give
an
account
of
his
writings
,
and
his
Conduct
in
that
business
,
before
the
Judges
that
Leo
had
assigned
to
him
,
who
were
Jerome
Bishop
of
Ascoli
;
Auditor
of
the
Chamber
,
and
Silvester
Prierias
Master
of
the
sacred
Palace
.
Leo
wrote
,
at
the
same
time
,
to
Cajetan
his
Legat
in
Germany
,
a
Letter
full
of
Fire
and
Choler
,
against
Luther
,
whom
he
treated
as
an
Heretick
and
Seditious
person
,
and
gave
him
order
to
cause
him
to
be
seized
as
an
Heretick
,
and
conducted
safely
to
Rome
,
commanding
all
Dukes
,
Marquises
,
Earls
,
Barons
,
and
all
Universities
,
Communities
,
and
Powers
,
under
pain
of
Excommunication
,
with
a
reserve
of
the
Emperour
only
,
to
use
all
their
force
to
seize
Luther
,
and
to
give
him
up
into
the
hands
of
his
Legat.
He
wrote
also
to
the
same
purpose
to
Frederick
the
Elector
of
Saxony
.
Luther
seeing
so
violent
a
proceeding
against
him
,
proposed
the
Reasons
that
hindred
him
from
obeying
that
Citation
,
which
were
taken
from
the
infirmity
of
his
health
,
which
would
not
permit
him
to
expose
himself
to
the
wearisome
toils
of
that
Journey
;
from
his
povery
,
to
which
did
not
afford
him
wherewithal
to
do
it
;
from
the
Tye
that
he
had
at
the
University
of
Wittenburg
,
from
whence
it
was
not
in
his
power
to
depart
without
the
consent
of
his
Prince
;
but
more
especially
from
that
evident
oppression
which
he
suffered
,
in
that
he
had
the
same
person
ordered
to
he
his
Judge
,
to
wit
,
Sylvester
Prierias
,
who
was
,
not
only
of
the
same
Order
with
the
Preachers
of
Indulgences
,
but
the
same
person
,
who
had
immediately
before
wrote
a
Dialogue
against
him
;
so
that
it
was
visibly
to
give
him
up
into
the
hands
of
his
Adversaries
,
and
the
Parties
themselves
.
The
University
of
Wittenberg
wrote
to
Rome
in
his
Favour
,
and
the
Prince
Frederick
of
Saxony
,
having
most
earnestly
applyed
himself
to
the
Legat
,
obtained
,
in
the
end
,
with
a
great
deal
of
difficulty
,
that
the
cause
should
be
tryed
in
Germany
,
and
that
for
that
business
,
Luther
should
come
and
appear
before
the
Legat
at
Auspurg
.
Although
Luther
could
not
be
further
ignorant
,
what
Spirit
the
Court
of
Rome
,
and
all
its
Ministers
were
animated
with
,
as
to
himself
,
yet
he
did
not
fail
notwithstanding
to
appear
before
Cajetan
;
but
it
was
after
his
friends
had
obtained
a
safe
Conduct
for
him
from
the
Emperour
Maximilian
.
Cajetan
was
vext
with
such
a
prevention
,
that
broke
all
his
measures
,
nevertheless
he
received
Luther
honestly
enough
,
and
propounded
at
first
to
him
on
the
part
of
the
Pope
,
To
Recant
,
and
to
promise
for
the
future
,
that
he
would
not
fall
back
again
into
his
Errors
,
nor
any
more
disturb
the
Church
.
Luther
answered
,
That
his
Conscience
did
not
accuse
him
of
any
Error
,
that
he
entreated
him
to
tell
him
in
what
he
had
Erred
,
and
that
he
was
ready
either
to
justify
himself
,
or
yield
himself
to
be
instructed
.
Cajetan
then
objected
to
him
,
as
two
great
and
fundamental
Errors
,
That
he
had
wrote
,
That
the
Merits
of
Jesus
Christ
did
not
belong
to
the
Treasure
of
Indulgences
,
against
the
Extravagance
of
Clement
the
Sixth
,
and
that
Faith
,
that
is
to
say
,
a
firm
belief
of
ones
Justification
,
was
necessary
to
those
who
came
to
the
Sacrament
,
and
those
who
should
appear
before
the
Judgment
of
God
;
for
on
the
contrary
,
said
he
,
it
is
uncertain
whether
those
who
draw
near
to
God
shall
obtain
his
grace
or
not
:
Luther
defended
his
Propositions
,
and
the
discourse
falling
upon
the
Soveraign
Authority
of
the
Pope
,
whom
Cajetan
affirmed
to
be
above
a
Council
,
above
the
Scripture
,
and
above
all
that
was
in
the
Church
;
Luther
formally
denyed
it
to
him
,
and
maintained
,
on
the
contrary
,
that
the
Pope
was
beneath
the
Scripture
and
a
Council
.
The
next
morning
Luther
presented
to
him
a
justification
of
his
Propositions
in
Writing
,
in
which
he
inserted
a
great
many
words
full
of
respect
to
the
Pope
,
to
the
Church
of
Rome
,
and
to
the
Legat
himself
in
particular
.
But
Cajetan
,
without
being
willing
to
hear
him
speak
of
his
justification
,
shut
up
all
with
this
,
That
it
was
his
pleasure
that
he
should
revoke
his
Errors
,
under
pain
of
incurring
the
Censures
,
with
which
he
had
received
Orders
to
punish
him
;
adding
,
That
if
he
would
not
recant
,
he
had
nothing
to
do
but
to
withdraw
himself
,
and
to
come
no
more
before
him
.
Luther
withdrew
from
the
Legats
House
,
and
having
been
advertised
some
days
after
,
that
they
endeavoured
to
imprison
him
,
notwithstanding
the
safe
Conduct
of
the
Emperour
,
he
withdrew
himself
from
Auspurg
,
not
being
ignorant
of
what
had
befell
John
Hus
and
Jerome
of
Prague
in
the
Council
of
Constance
.
Before
his
departure
he
wrote
to
Cajetan
,
two
very
submissive
Luther
Tome
.
1.
Letters
,
in
one
of
which
he
acknowledged
that
he
had
not
in
treating
of
that
business
of
the
Indulgences
,
preserved
all
that
respect
which
he
ought
to
have
had
for
the
name
of
the
Pope
,
and
that
howsoever
he
had
been
urged
by
the
carriage
of
his
Adversaries
,
he
confest
,
that
nevertheless
he
ought
to
have
handled
that
matter
with
more
modesty
,
humility
,
and
respect
;
that
if
he
had
any
ways
displeased
him
,
he
beg'd
his
pardon
,
offering
to
publish
it
himself
,
and
to
use
civiller
Terms
for
the
Future
.
He
offered
likewise
not
to
speak
any
more
from
thence
forward
of
Indulgences
,
provided
he
imposed
silence
on
the
Questors
also
,
or
obliged
them
to
observe
the
same
measures
in
their
discourses
.
And
as
to
the
Recantation
which
they
required
of
him
,
he
protested
that
he
had
done
it
in
good
earnest
,
if
his
Conscience
had
allowed
him
to
have
done
it
,
but
that
there
was
no
command
,
nor
Counsel
,
nor
Consideration
of
any
person
in
the
World
,
that
could
make
him
say
,
or
do
any
thing
against
his
Conscience
.
In
the
second
Letter
observing
all
along
the
same
submissive
and
respectful
Stile
,
he
declared
to
him
,
That
he
had
withdrawn
himself
from
Auspurg
,
and
beg'd
that
he
would
not
think
the
worse
of
him
,
if
he
appealed
from
him
to
the
Pope
,
and
at
the
same
Time
he
sent
him
his
Act
of
Appeal
.
That
Appeal
was
founded
.
1.
Upon
this
,
That
he
had
not
determined
any
thing
upon
the
point
of
Indulgences
,
but
that
he
had
only
proposed
some
Theses
to
be
disputed
on
according
to
the
Custom
of
the
Schools
.
2.
That
the
Opinions
of
the
Doctors
,
as
well
Canonists
as
Divines
,
being
very
different
,
and
there
being
nothing
defined
for
certain
in
the
Church
upon
that
subject
,
he
had
had
right
to
chuse
one
side
to
chuse
one
side
to
maintain
in
the
dispute
,
much
more
when
he
was
urg'd
to
it
by
the
indiscretion
of
the
Questors
,
who
under
a
pretence
of
those
Indulgences
had
dishonoured
the
Church
of
Rome
,
and
the
power
of
the
Keys
,
by
their
detestable
covetousness
,
and
scandalous
Conduct
,
seducing
the
People
unto
new
opinions
and
selling
Justifying
Grace
for
Money
.
3.
That
he
had
not
only
submitted
his
Disputation
to
the
Judgment
of
the
Church
,
but
even
to
the
Judgment
of
every
man
more
Learned
then
himself
,
and
in
particular
to
Pope
Leo.
From
whence
he
concludes
that
he
had
had
no
just
Cause
to
Cite
him
.
That
nevertheless
he
had
offered
to
his
Legat
to
refer
himself
to
the
judgment
of
the
Church
of
Rome
,
and
of
the
Universities
of
Basil
,
of
Friburg
,
of
Lovain
,
and
of
Paris
;
which
his
Legat
would
not
accept
.
That
he
would
not
let
him
see
wherein
his
Error
lay
;
but
that
he
had
only
pressed
him
meerly
to
recant
,
threatning
him
if
he
did
not
,
or
if
he
did
not
go
to
Rome
,
he
would
Excommunicate
him
and
all
who
adhered
to
him
;
howsoever
that
he
had
always
protested
,
that
he
had
not
any
opinion
but
what
was
founded
on
the
Scripture
,
on
the
Fathers
,
and
the
Canons
.
That
therefore
finding
himself
oppressed
by
that
whole
proceeding
,
he
appeal'd
from
the
Legat
,
and
from
all
that
the
Pope
,
through
ill
Information
,
had
done
against
him
,
to
the
Pope
himself
better
Informed
.
Notwithstanding
,
he
withdrew
himself
from
Auspurg
,
and
by
his
retreat
,
rendred
vain
and
ineffectual
all
the
Conspiracies
they
had
contrived
against
his
person
,
to
make
him
a
Prisoner
.
Cajetan
having
failed
of
his
intent
,
Wrote
to
Frederick
Duke
of
Saxony
,
against
Luther
,
accusing
him
as
guilty
of
a
heinous
Crime
,
in
that
he
would
not
Recant
;
and
further
exhorted
and
required
that
Prince
,
either
to
send
him
to
Rome
,
or
to
drive
him
out
of
his
Territories
.
Luther
very
solidly
justified
himself
before
his
Prince
,
and
made
him
see
the
oppression
,
and
most
evident
Tyranny
that
they
used
against
him
.
And
because
that
the
Cardinal
had
formally
declared
in
his
Letter
to
Frederick
,
that
so
weighty
and
Pestilentious
an
affair
could
not
remain
a
long
Time
in
that
Condition
,
and
that
the
Cause
should
be
carried
on
at
Rome
.
That
menace
obliged
Luther
to
make
an
Act
of
Appeal
from
the
Pope
,
and
from
all
his
proceedings
against
him
,
to
a
Council
lawfully
called
.
At
the
same
Time
almost
,
Leo
sent
a
Bull
into
Germany
confirming
his
Indulgences
,
and
the
Doctrine
upon
which
they
were
grounded
.
That
Doctrine
was
,
That
by
the
Power
of
the
Keys
given
to
Saint
Peter
,
and
to
his
Successors
,
The
Bishop
of
Rome
had
a
right
to
pardon
to
the
Faithful
all
the
guilt
and
punishments
of
their
Actual
Sins
,
to
wit
,
the
guilt
,
by
means
of
the
Sacrament
of
Penance
,
and
the
temporal
Punishment
by
means
of
Indulgences
,
whether
in
this
Life
,
or
in
Purgatory
,
and
that
by
those
Indulgences
he
could
apply
to
the
Living
and
the
Dead
,
the
superabundance
of
the
merits
of
Jesus
Christ
,
and
the
Saints
,
either
by
way
of
Absolution
,
or
by
way
of
Suffrage
,
so
that
the
Living
and
the
Dead
participating
of
those
Indulgences
,
were
delivered
from
the
Punishment
that
the
Divine
Justice
would
inflict
on
them
for
their
actual
sins
.
He
commanded
therein
all
under
pain
of
Excommunication
,
from
which
they
could
not
be
absolved
till
the
point
of
Death
to
believe
it
also
:
and
to
the
end
no
person
might
alledge
ignorance
,
he
gave
Order
to
all
Arch-Bishops
,
and
Bishops
,
by
vertue
of
their
Holy
Obedience
,
to
cause
his
Bull
to
be
published
in
all
their
Churches
,
giving
nevertheless
power
to
his
Legat
to
proceed
against
the
disobedient
,
and
to
punish
them
as
he
should
think
fit
.
Behold
here
the
true
History
of
the
first
Quarrel
of
Rome
with
Luther
!
Let
them
judge
now
,
whether
our
Fathers
,
under
whose
eyes
all
that
business
past
,
could
any
more
hope
for
a
Reformation
either
from
the
Popes
hand
or
his
Prelats
.
Instead
of
making
a
Holy
and
Christian
Reflexion
,
upon
the
just
complaints
of
this
man
,
how
mean
and
contemptible
soever
he
might
appear
to
them
,
they
thought
of
nothing
but
keeping
up
that
evil
,
which
they
did
,
then
in
publishing
their
Indulgences
,
which
they
knew
had
not
any
Foundation
,
either
in
the
Word
of
God
,
or
in
the
Practise
of
the
Primitive
Church
.
They
thought
of
nothing
but
how
to
protect
them
,
and
indirectly
to
forbid
those
scandalous
and
wicked
excesses
of
their
Ministers
,
instead
of
correcting
them
severely
and
repressing
them
.
They
thought
of
nothing
but
their
own
Interest
,
and
not
to
let
slip
any
occasion
that
might
be
offered
to
heap
up
money
,
without
having
any
regard
either
of
the
Honour
of
the
Christian
Religion
,
or
of
the
Salvation
of
Souls
.
They
thought
of
nothing
but
how
to
settle
more
and
more
the
Soveraign
and
Monarchical
Power
of
the
Pope
of
Rome
,
where
they
should
have
wholly
applied
themselves
to
make
Jesus
Christ
Reign
in
the
hearts
of
men
.
They
thought
of
nothing
else
but
putting
a
stop
to
the
happy
breakings
out
of
those
first
bright
Beams
of
the
Truth
which
came
out
of
Luthers
Mouth
and
Pen
;
where
they
should
have
received
them
,
and
made
use
of
them
to
obtain
from
God
a
further
and
greater
Light
.
They
made
it
a
Fundamental
matter
,
to
get
Luther
to
recant
;
and
not
being
able
to
compass
that
,
they
thought
of
nothing
but
how
to
ruin
him
by
all
the
ways
they
could
use
.
They
raised
a
strife
and
process
about
a
matter
of
Faith
,
of
Religion
,
and
of
Conscience
,
and
a
process
that
was
unjust
,
and
that
could
not
be
defended
in
the
very
Form
of
it
.
For
what
kind
of
proceeding
was
that
,
openly
to
cite
a
man
to
appear
at
Rome
,
who
had
done
nothing
but
only
proposed
some
Theses
to
dispute
of
,
on
a
matter
upon
which
there
had
not
yet
been
any
thing
defined
?
What
manner
of
proceeding
was
it
,
to
give
him
a
party
himself
to
be
his
Judge
,
and
to
declare
him
a
Heretick
before
ever
he
had
heard
him
,
as
the
Pope
did
in
his
Letter
to
Cajetan
,
to
stir
up
Kings
,
Princes
,
and
the
People
against
him
,
and
to
shew
it
was
his
mind
to
begin
to
Treat
of
so
weighty
a
matter
with
his
Imprisonment
,
without
any
regard
had
,
either
of
the
Protestations
which
he
made
,
or
of
the
Reasons
he
alledged
,
or
of
his
respectful
Submissions
towards
the
Pope
and
his
Legat
?
Who
may
not
see
in
all
that
,
an
inflexible
Resolution
always
to
retain
the
Latin
Church
in
that
deplorable
condition
wherein
it
was
found
to
be
then
,
and
even
to
make
its
Yoak
heavier
,
if
it
had
been
possible
?
So
far
were
they
from
having
any
design
to
Reform
it
,
and
to
free
it
from
those
Enemies
and
Superstitions
under
which
it
groaned
.
I
am
not
ignorant
,
that
some
way
to
excuse
so
violent
a
proceeding
,
one
has
said
,
That
almost
at
the
same
time
wherein
Luther
Raynald
.
ad
Ann.
1518.
had
wrote
his
first
Letter
to
Pope
Leo
,
full
of
respect
and
submission
,
he
had
caused
to
be
Printed
two
little
Books
against
the
Epitome
of
Sylvester
Prieras
,
wherein
he
spake
of
Rome
and
its
Bishops
in
terms
extreamly
injurious
,
that
which
,
says
one
,
evidently
discovered
a
wicked
and
deceitful
Spirit
,
that
should
send
forth
nut
of
the
same
mouth
sweet
and
bitter
.
But
all
that
is
nothing
else
but
a
discourse
of
a
certain
Vlemburg
,
full
of
falshood
and
calumnies
,
a
sworn
Enemy
of
Luther
and
his
Doctrine
.
For
it
is
manifest
that
the
first
Letter
of
Luther
to
Pope
Leo
,
which
is
that
that
is
treated
of
,
was
wrote
in
the
beginning
of
the
Year
1518.
when
he
had
not
as
yet
any
other
dispute
then
with
the
Questors
and
Preachers
of
Indulgences
,
and
that
those
little
Books
that
Vlemburg
speaks
of
,
which
served
for
an
answer
to
that
Epitome
of
Sylvester
,
were
not
wrote
till
the
Year
1520.
after
the
See
both
his
Letter
,
and
his
Writings
in
the
1
Tome
of
the
Works
of
Luther
.
Pope
and
his
whole
Court
had
openly
declared
themselves
against
Luther
,
after
Luther
had
appealed
from
the
Pope
to
a
Council
,
and
after
the
Pope
had
made
his
Doctrine
to
be
condemned
as
Heretical
by
the
Divines
of
Lovain
and
Cologn
;
which
evidently
appears
from
that
very
Epitome
of
Sylvester
,
which
makes
mention
of
that
Appeal
of
Luther
to
a
Council
,
and
from
the
Marginal
Notes
that
Luther
made
upon
that
,
which
also
make
mention
of
those
decisions
of
Lovain
and
Cologn
.
It
is
then
a
false
report
of
an
Enemy
of
Luther
,
who
not
being
able
to
find
any
thing
till
then
blameable
in
his
Conduct
,
has
on
purpose
confounded
those
times
to
render
him
odious
,
and
to
justify
,
after
some
manner
,
a
proceeding
that
cannot
be
defended
.
They
know
not
how
to
deny
,
that
the
violence
which
they
used
against
him
,
was
not
openly
condemned
,
not
only
by
the
common
people
,
but
by
the
more
wise
and
knowing
Persons
themselves
.
He
complained
,
says
Coclaeus
,
that
is
to
say
,
one
of
his
most
fiery
Enemies
,
that
he
was
unjustly
oppressed
by
his
adversaries
,
whom
he
openly
produced
,
and
gained
to
himself
in
a
little
time
the
favours
not
only
of
the
simple
people
,
who
easily
believed
him
,
and
who
listned
after
all
sorts
of
Novelties
;
but
that
also
of
divers
grave
and
learned
men
,
who
giving
credit
to
his
words
,
through
an
ingenuous
simplicity
,
thought
that
that
Monk
had
no
other
end
,
than
defending
the
Truth
against
the
Questors
of
Indulgences
,
who
as
Luther
accused
them
,
appeared
to
have
a
greater
zeal
for
the
drawing
of
Money
to
themselves
,
then
for
procuring
,
the
good
of
Souls
.
He
adds
,
That
the
Learned
men
,
Poets
and
Orators
,
defended
him
,
and
charged
the
Pretats
and
the
Divines
with
Covetousness
,
Pride
,
Envy
,
Barbarousness
,
and
Ignorance
;
saying
that
they
only
Persecuted
Luther
for
his
Learning
,
because
he
appeared
to
be
more
Learned
than
themselves
,
and
more
free
in
speaking
the
Truth
against
the
cheats
and
impostures
of
Hypocrites
.
Some
time
after
that
Luther
had
appealed
from
the
Pope
to
a
Council
,
the
Emperour
Maximilian
dyed
,
which
obliged
Leo
to
send
Charles
Miltit
into
Germany
in
the
Quality
of
his
Nuntio
.
He
presented
a
golden
Rose
to
the
Elector
of
Saxony
,
which
the
Pope
had
sent
him
as
a
Token
of
his
particular
Friendship
,
but
that
Present
was
accompanied
with
Letters
which
were
sent
both
to
the
Prince
and
his
Council
,
in
which
the
Pope
all
along
requested
them
,
that
they
would
give
up
Luther
into
his
hands
as
an
Heretick
,
and
a
Child
of
the
Devil
.
Luther
has
wrote
in
some
part
of
his
works
,
that
Miliet
was
loaden
with
sixty
six
Apostolick
Breves
,
to
cause
Preface
to
Tome
.
1.
them
to
be
stuck
up
from
place
to
place
,
and
by
that
means
to
conduct
him
more
securely
to
Rome
,
in
case
that
Prince
Frederick
should
give
him
up
into
his
hands
.
But
all
those
Breves
,
and
all
those
Letters
were
to
no
purpose
;
for
that
Prince
would
not
leave
Luther
to
so
unjust
a
Passion
.
This
oblig'd
Miltit
to
betake
himself
to
other
measures
:
He
thought
that
to
make
up
that
business
,
he
ought
to
take
a
course
contrary
to
that
of
Violence
and
Authority
.
He
would
then
have
some
private
conferences
with
Luther
to
reconcile
him
to
the
Pope
,
he
highly
blamed
the
lewd
conversations
of
the
Sellers
of
Indulgences
,
and
perswaded
Luther
to
write
yet
once
more
to
the
Pope
with
respect
and
submission
,
and
yet
notwithstanding
it
was
Saltzburg
.
Luther
performed
on
his
part
in
good
earnest
all
that
was
agreed
on
;
he
But
within
a
little
after
,
Pope
Leo
being
unwilling
to
try
any
thing
further
,
published
his
terrible
Bull
of
Excommunication
ad
an.
1520.
against
him
,
which
they
call
the
Bull
Exurge
;
There
,
after
having
earnestly
importuned
Jesus
Christ
,
Saint
Peter
and
Saint
Paul
,
with
all
the
Saints
in
Paradise
,
to
come
to
the
succour
of
the
Church
of
Rome
,
he
sets
down
in
particular
one
and
forty
Articles
of
Luthers
Doctrine
,
which
he
declared
to
be
respectively
pestilent
,
destructive
,
scandalous
,
false
,
heretical
,
offending
pious
Ears
,
seducing
Souls
,
and
contrary
to
the
Catholick
Truth
,
and
to
the
Charity
,
to
the
respect
and
obedience
that
was
owing
to
the
Church
of
Rome
,
which
is
the
Mother
of
all
the
Faithful
,
and
the
Mistriss
of
the
Faith
;
and
as
such
severally
,
he
condemned
them
,
disproved
them
,
rejected
them
,
and
declared
that
they
ought
to
be
rejected
by
Christians
of
both
Sexes
.
He
forbad
all
Bishops
,
Patriarchs
,
Metropolitans
,
and
generally
all
Church-men
,
and
Kings
,
the
Emperour
,
the
Electors
,
Princes
,
Dukes
,
Marquesses
,
Earls
,
Barons
,
Captains
,
&c.
and
in
a
word
,
all
sorts
of
men
,
to
hold
those
Articles
,
or
to
favour
them
in
any
manner
what
soever
,
under
the
penalty
of
Excommunication
,
and
being
deprived
of
their
Lands
and
of
their
Goods
,
and
treated
as
infamous
Hereticks
,
favourers
of
Hereticks
,
and
guilty
of
High
Treason
.
And
as
to
Luther
,
he
complained
of
him
,
that
he
would
not
come
to
Rome
,
where
he
would
have
let
him
have
seen
that
he
had
not
done
so
much
evil
as
he
believed
,
and
he
agravated
it
as
a
great
rashness
in
him
to
have
appealed
to
a
Council
,
against
the
Constitutions
of
Pius
the
Second
,
and
of
Julius
the
Second
,
who
would
have
those
punished
as
Hereticks
that
made
such
appeals
.
That
therefore
he
condemned
as
Hereticks
,
him
,
and
all
his
Adherents
,
if
in
the
space
of
fifty
days
they
did
not
renounce
all
their
Errours
;
he
forbad
all
Christians
to
have
any
Commerce
or
Conversation
with
them
,
or
to
yeild
them
any
necessary
things
,
and
gave
his
Orders
to
the
Emperour
,
to
Kings
and
Princes
,
&c.
to
seize
their
Persons
,
and
to
send
them
to
Rome
,
promising
great
rewards
to
those
who
should
do
so
good
a
work
.
Luther
,
some
time
after
,
wrote
against
that
Bull
,
and
appealed
afresh
to
a
Council
lawfully
called
;
notwithstanding
he
justified
himself
with
great
solidity
about
all
those
condemned
Articles
.
And
it
is
pertinent
to
note
,
that
among
those
Articles
that
the
Pope
Anathematized
as
Heretical
,
or
Rash
,
or
Scandalous
,
and
contrary
to
the
Catholick
Truth
,
these
following
Propositions
might
be
found
:
That
,
that
Proverb
was
most
true
,
that
said
,
That
the
best
Pennance
is
a
good
Life
,
that
it
would
be
very
well
if
the
Church
in
a
Council
should
ordain
that
the
Laity
should
receive
the
Communion
in
both
kinds
.
That
the
Treasure
of
the
Church
,
from
whence
the
Pope
drew
his
Indulgences
,
is
not
the
Merits
of
Jesus
Christ
and
the
Saints
.
That
the
Bishop
of
Rome
,
the
Successour
of
Saint
Peter
,
is
not
the
Vicar
of
Jesus
Christ
over
all
the
Churches
of
the
world
,
nor
that
there
was
any
one
established
by
Jesus
Christ
himself
in
the
Person
of
Saint
Peter
.
That
it
is
not
in
the
power
of
the
Church
or
of
the
Pope
,
to
make
Articles
of
Faith
,
nor
to
establish
new
Laws
for
Manners
or
for
good
Works
.
That
tho'
the
Pope
should
hold
with
a
great
part
of
the
Church
,
an
opinion
,
which
should
not
it self
be
erronious
,
yet
it
would
not
be
a
sin
or
an
heresy
to
hold
a
contrary
opinion
,
especially
in
things
not
necessary
to
Salvation
,
until
a
General
Council
should
have
disproved
the
one
and
approved
of
the
other
;
that
the
Ecclesiastical
Prelats
and
Secular
Princes
,
did
not
do
ill
when
they
abolished
the
Order
of
begging
Friers
.
That
Purgatory
could
not
be
proved
by
the
Holy
Canonical
Scripture
.
These
Propositions
are
declared
to
be
either
pestilent
,
or
pernicious
,
or
scandalous
,
or
heretical
,
without
specifying
any
one
in
particular
,
for
the
Pope
speaks
of
them
only
in
the
whole
,
that
they
are
such
.
So
it
was
that
Leo
and
all
his
Court
managed
those
matters
.
To
affirm
that
a
true
amendment
of
Life
,
a
holy
and
sincere
return
from
Vice
to
Vertue
,
is
the
best
of
all
Pennances
,
appeared
to
be
a
detestable
crime
to
them
.
To
wish
that
a
General
Council
might
establish
the
Communion
of
the
Eucharist
,
according
to
the
Institution
of
Jesus
Christ
and
the
Custom
of
the
Primitive
Church
,
was
such
an
abomination
with
them
,
as
was
thought
sufficient
to
deserve
the
Flames
.
Not
to
beleive
that
the
Merits
of
Jesus
Christ
and
of
the
Saints
,
made
up
a
certain
Treasure
,
which
neither
Faith
nor
Holiness
,
nor
Repentance
could
give
the
Faithful
any
part
of
,
but
which
were
to
be
dispenced
only
by
the
way
of
Indulgences
for
money
,
pass'd
in
their
Judgments
for
a
Hellish
Heresie
.
To
hold
that
our
Faith
has
nothing
else
but
the
Word
of
God
for
its
object
,
and
not
that
of
men
also
,
and
that
God
alone
can
impose
moral
Laws
on
the
Conscience
,
was
in
their
opinion
,
an
astonishing
wickedness
.
To
believe
that
one
may
without
Herefy
hold
an
opinion
contrary
to
that
of
the
Pope
,
in
matters
not
necessary
to
Salvation
,
and
not
determined
by
any
Council
,
was
a
pestilent
errour
.
To
give
the
least
blow
to
the
interests
of
Monks
,
or
the
Fire
of
Purgatory
,
was
an
horrible
sacriledge
,
for
which
there
was
not
any
remission
.
After
that
condemnation
,
the
Pope
wrote
to
John
Frederick
Elector
of
Saxony
,
earnestly
entreating
him
not
to
give
any
more
protection
to
Luther
,
and
he
sent
Hierome
Aleander
his
Nuntio
into
Germany
,
to
cause
that
condemnation
to
be
executed
.
But
Aleander
not
being
able
to
obtain
of
Frederick
what
the
Pope
desired
,
obliged
the
Emperour
Charles
,
who
had
been
Elected
in
the
Room
of
Maximilian
,
and
the
Princes
assembled
at
Wormes
,
to
cite
Luther
to
appear
before
them
.
The
Emperour
gave
him
,
to
that
effect
,
his
Letters
of
safe
Conduct
;
and
Luther
having
compared
and
constantly
maintained
his
Doctrine
,
without
any
ways
regarding
either
the
threats
or
the
sollicitations
of
the
Partisans
of
the
Court
of
Rome
,
they
were
upon
the
point
to
imprison
him
,
notwithstanding
the
safe
conduct
of
the
Emperour
,
and
to
treat
him
as
they
had
heretofore
done
John
Huss
and
Jerome
of
Prague
in
the
Council
of
Constance
.
But
the
Elector
Palatine
vehemently
opposing
himself
to
that
breach
of
the
publick
Faith
,
they
were
contented
with
proscribing
him
by
a
publick
Edict
.
In
that
Edict
▪
they
treat
him
as
a
Lunatick
,
as
one
possest
by
the
Devil
,
and
as
a
Devil
incarnate
;
ad
ann.
1521.
they
banish
him
all
the
Territories
of
the
Empire
,
they
forbid
him
Fire
and
Water
,
Meat
and
Drink
,
they
order
that
his
Books
should
be
publickly
burnt
,
and
threaten
to
all
that
contradict
,
the
most
rigorous
punishments
in
the
world
.
After
all
that
,
who
can
say
that
our
Fathers
could
yet
with
any
shadow
of
Reason
hope
for
a
Reformation
on
the
part
of
the
Popes
and
the
Prelats
?
We
may
see
in
their
Conduct
,
not
only
a
repugnance
to
a
Reformation
,
but
a
setled
design
,
and
an
unshaken
resolution
to
defend
their
Errours
,
Superstitions
,
and
Abuses
,
of
what
nature
soever
they
were
,
and
to
hazard
all
,
rather
then
once
to
consent
that
the
Church
should
be
purged
.
We
may
see
that
they
made
use
of
all
that
the
most
exact
and
refined
policy
could
make
them
contrive
of
all
the
Authority
that
the
splendour
of
their
Dignities
,
and
the
places
which
they
held
could
give
them
amongst
men
,
and
of
all
that
force
and
violence
,
that
the
Favour
of
Princes
and
the
credulity
of
the
people
could
afford
them
.
They
went
so
far
as
loudly
to
declare
themselves
Lords
of
mens
Faith
:
They
exclaimed
,
they
wrote
,
they
disputed
,
they
accused
,
they
condemned
,
they
terrified
,
they
excommunicated
,
they
had
recourse
to
the
secular
power
;
and
could
our
Fathers
,
without
being
blind
,
look
any
further
for
a
Reformation
from
such
persons
as
those
?
CHAP.
III.
That
our
Fathers
,
not
being
able
any
more
to
hope
for
a
Reformation
,
on
the
part
of
the
Pope
,
or
his
Prelats
,
were
indispensably
bound
to
provide
for
their
own
Salvation
,
and
to
Reform
themselves
.
WE
come
now
to
inquire
what
our
Fathers
were
bound
to
do
,
in
so
great
a
Confusion
.
They
were
perswaded
,
not
only
,
that
it
was
possible
for
the
Latin
Church
to
have
within
it
a
great
many
Corruptions
and
Abuses
,
but
that
it
really
had
a
very
great
Company
of
them
;
that
false
worship
,
Errors
and
Superstitions
had
broke
in
as
an
Inundation
,
upon
the
Christian
Religion
,
and
that
those
abuses
growing
more
gross
,
and
growing
every
day
more
strong
,
put
Christianity
into
a
manifest
danger
of
Ruin
:
Moreover
,
there
was
not
any
hope
of
Remedy
,
either
on
the
part
of
the
Pope
,
or
on
the
part
of
the
Prelats
;
For
the
Court
of
Rome
with
all
its
Associates
,
had
loudly
declared
against
a
Reformation
,
maintaining
that
the
Church
of
Rome
could
not
Err
,
that
she
was
the
Mistress
of
Mens
Faith
,
and
not
to
believe
as
she
believed
was
a
Heresie
,
worthy
of
the
Flames
;
and
as
to
the
Prelats
,
they
had
all
servile
obedience
to
the
wills
of
the
Popes
,
besides
that
Ignorance
,
that
Negligence
,
that
Love
of
the
things
of
the
World
,
and
those
other
Vices
in
which
they
were
plunged
.
How
be
it
,
the
business
was
not
about
matters
of
small
Importance
,
nor
about
the
Questions
of
the
School
,
most
commonly
unknown
to
the
People
,
nor
about
some
speculative
notions
,
which
could
not
be
of
any
Consequence
to
the
Actions
of
true
Holiness
.
The
Controversy
was
about
divers
things
essential
to
Religion
,
which
not
only
fell
within
the
knowledge
of
the
People
,
but
which
likewise
consisted
in
matters
of
practice
,
and
which
by
Consequence
being
wicked
,
as
our
Fathers
could
make
no
doubt
that
they
were
,
could
not
but
be
very
contrary
to
the
right
Worship
of
God
,
and
mens
Salvation
.
For
the
debate
was
about
a
Religious
Worship
which
they
were
to
give
not
to
God
alone
,
but
to
Creatures
also
,
to
Angels
,
to
Saints
,
to
Images
,
and
to
Relicks
;
about
certain
and
infallible
Springs
from
whence
they
ought
to
draw
their
Salvation
,
in
building
their
confidence
upon
them
;
for
besides
the
mercy
of
God
through
the
Merit
and
Satisfaction
of
Jesus
Christ
,
they
joyned
to
that
,
the
merit
of
our
good-works
,
our
own
Satisfactions
,
the
over
and
above
Satisfactions
of
the
Saints
,
and
the
Authority
of
the
Bishop
of
Rome
in
dispencing
of
Indulgences
,
They
Treated
of
other
works
which
they
held
that
we
ought
to
do
through
the
Obligation
of
our
Consciences
,
and
with
assurance
that
they
were
good
,
and
those
they
made
a
part
of
our
Sanctification
,
for
they
added
to
those
that
God
had
commanded
us
,
those
that
the
Popes
and
their
Prelats
commanded
out
of
their
meer
Authority
.
They
Treated
of
ill
actions
,
from
which
we
ought
to
abstain
out
of
the
motions
of
our
Consciences
,
and
which
one
could
not
commit
without
sin
,
for
besides
those
that
God
had
forbidden
us
,
they
likewise
placed
in
this
Rank
,
those
which
it
should
please
the
Church
to
forbid
us
.
They
Treated
about
a
certain
and
infallible
Rule
of
Faith
upon
which
the
Minds
and
Consciences
of
Christians
might
stay
and
rest
,
for
they
would
have
that
principle
consist
in
the
Interpretations
,
in
the
Traditions
and
Decisions
of
the
Church
of
Rome
or
its
Prelats
.
The
Controversy
was
about
Jesus
Christ
himself
;
for
they
said
that
the
Sacrament
of
the
Eucharist
was
the
very
Person
of
the
Son
of
God
,
and
they
adored
it
under
that
Quality
.
the
Question
was
about
divers
Customs
,
introduced
into
the
publick
Ministry
,
or
generally
establisht
by
the
Customs
of
the
People
that
our
Fathers
thought
very
contrary
to
the
Spirit
of
the
Gospel
,
and
true
Piety
.
In
fine
,
in
all
those
and
other
such
like
things
they
Treated
about
the
peace
and
just
rights
of
the
Conscience
,
the
glory
of
God
,
the
hope
of
Salvation
,
and
the
Preservation
of
the
Church
of
Jesus
Christ
upon
Earth
.
Let
them
tell
us
then
precisely
what
our
Fathers
ought
to
have
done
.
Was
there
any
thing
in
the
World
of
greater
concernment
then
those
things
which
I
have
set
down
?
Or
to
speak
better
,
was
there
nothing
that
could
any
ways
stagger
them
,
or
hold
the
minds
of
all
honest
men
in
suspence
,
for
so
much
as
one
moment
?
Were
they
bound
to
renounce
their
Conscience
,
their
God
and
their
Salvation
,
under
a
pretence
that
the
Flatterers
of
the
Church
of
Rome
speak
of
her
,
what
the
Holy
Scripture
says
of
the
Godhead
,
That
if
she
pulls
down
,
there
is
no
person
that
can
build
up
,
if
she
shuts
,
there
is
none
can
open
,
if
she
retains
the
Waters
all
is
dried
up
,
if
she
lots
them
out
they
shall
overflow
the
Earth
.
They
will
say
,
it
may
be
,
that
we
ought
not
also
to
suppose
a
thing
so
much
in
Question
;
that
that
prodigious
corruption
of
the
Latin
Church
whereof
we
speak
,
and
those
pretended
Interests
of
the
Christian
Religion
,
and
Mens
Salvation
,
which
according
to
us
obliged
our
Fathers
to
Reform
themselves
,
without
having
any
regard
of
the
Court
of
Rome
or
its
Prelats
,
were
nothing
else
but
Chimaera's
that
we
our selves
have
formed
at
our
pleasure
,
or
specious
pretences
that
our
Fathers
took
,
for
occasions
to
separate
themselves
,
and
that
we
take
after
them
to
defend
them
with
.
To
answer
to
this
Objection
,
I
will
not
say
,
that
there
is
no
appearance
that
our
Fathers
made
use
of
those
motives
,
as
a
pretence
to
cover
their
other
Interests
with
.
They
can
scarce
know
how
to
imagin
any
interests
interwoven
in
a
business
that
evidently
drew
after
it
a
Thousand
persecutions
,
and
a
Thousand
afflictions
,
and
wherein
they
were
necessarily
to
go
through
the
most
violent
storms
,
as
the
sequel
will
justify
.
In
effect
,
let
them
say
as
much
as
much
as
they
will
that
Luther
was
hurried
away
by
his
resentments
,
it
belongs
to
those
who
Treated
him
with
so
much
injustice
,
to
dispute
that
matter
with
him
before
the
Tribunal
of
God
,
who
will
one
day
render
to
every
man
according
to
his
works
.
But
as
to
our
Fathers
,
who
had
no
part
in
those
personal
Quarrels
,
they
can
no
ways
be
suspected
to
have
had
an
interest
of
Passion
,
or
Animosity
.
I
will
not
likewise
say
,
that
if
our
Fathers
themselves
had
had
other
interests
then
those
which
they
have
set
before
us
,
which
is
contrary
to
all
appearance
,
that
yet
it
cannot
be
said
in
respect
of
us
,
that
we
do
not
follow
them
in
the
True
Faith
,
since
we
have
had
leasure
enough
to
acknowledge
what
our
Reformation
has
drawn
along
with
it
,
and
what
it
has
cost
us
.
But
I
will
only
say
,
that
I
make
that
supposition
only
to
let
our
Adversaries
see
,
that
without
amusing
us
any
more
with
those
formalities
,
and
those
perplexing
ways
which
they
make
use
of
continually
which
are
proper
for
nothing
,
but
to
defend
Errors
,
and
to
destroy
the
Church
by
the
Tyranny
of
those
who
govern
,
they
ought
to
come
to
the
bottom
,
and
to
Determine
with
us
those
Fundamental
Articles
upon
which
we
ground
the
right
that
our
Fathers
had
to
Reform
themselves
.
I
do
not
then
prejudge
any
thing
by
my
supposition
,
I
explain
only
the
sentiment
of
the
Protestants
,
and
the
perswasion
that
they
entertain
.
If
what
they
say
,
is
not
true
,
it
is
certain
that
they
have
had
Reason
to
Reform
themselves
for
without
any
more
Reasoning
,
a
man
ought
always
to
prefer
God
,
and
his
own
Salvation
before
a
hundred
Popes
,
and
before
ten
Thousand
Bishops
.
We
ought
then
to
come
to
an
Examination
of
those
Matters
.
This
is
what
the
Author
of
those
Prejudices
,
as
hot
as
he
is
in
his
Controversy
,
has
been
forced
to
acknowledge
.
For
to
In
Chap.
7.
disintangle
himself
from
an
Argument
,
to
which
he
says
the
whole
Book
of
the
Apology
of
Mr.
Daille
is
reducible
,
[
and
which
he
represents
in
these
words
.
]
We
ought
not
to
remain
united
to
such
a
Communion
as
binds
us
to
profess
Fundamental
Errors
against
the
Faith
,
and
to
practise
an
Idolatrous
and
Sacrilegious
Worship
.
But
the
Church
of
Rome
binds
us
to
profess
divers
fundamental
Errors
,
and
to
practise
Idolatrous
and
Sacrilegious
Worship
diverse
ways
,
as
in
the
Adoration
of
the
Host
,
&c.
Therefore
we
ought
not
to
remain
in
her
Communion
,
&c.
]
He
distinguishes
between
two
sorts
of
Separation
,
one
of
which
he
calls
simple
and
Negative
,
which
,
says
he
,
consists
more
in
the
Negation
of
certain
Acts
of
Communion
,
then
in
Positive
Acts
against
that
Communion
from
which
we
separate
.
The
other
he
calls
a
Positive
Separation
,
which
includes
the
Erecting
of
a
separate
Society
,
the
Establishing
of
a
new
Ministry
,
and
the
positive
Condemnation
of
the
former
Communion
,
to
which
it
had
been
Vnited
.
Upon
that
Distinction
,
he
says
,
That
it
is
to
no
purpose
that
the
Calvinists
say
,
That
their
Consciences
will
not
any
more
allow
them
to
be
united
with
the
Catholicks
sheltring
themselves
under
that
Ambiguous
Term
of
Vnion
,
That
their
Consciences
cannot
any
further
hinder
them
from
taking
part
in
some
Actions
,
which
their
false
Principles
make
them
look
upon
as
criminal
;
but
they
would
no
ways
engage
them
to
all
those
excesses
to
which
they
are
carri'd
out
.
That
in
fine
,
if
it
were
true
,
that
without
betraying
your
Consciences
,
they
could
not
give
that
honour
which
we
pay
to
the
Saints
and
their
Relicks
,
they
ought
to
content
themselves
not
to
give
it
.
But
that
it
will
in
no
wise
follow
from
thence
,
that
they
ought
to
go
about
to
set
up
a
body
apart
.
That
it
is
this
latter
sort
of
Separation
whereof
they
accuse
us
,
and
that
it
is
that
kind
of
it
that
we
ought
to
justify
our selves
from
.
And
a
little
lower
,
If
says
he
,
the
Calvinists
should
make
what
suppositions
they
pleased
upon
the
State
of
the
Church
of
Rome
,
if
they
should
as
much
as
they
had
a
mind
to
do
,
accuse
it
of
Error
,
and
Idolatry
;
it
would
be
enough
to
Answer
them
in
one
word
,
That
if
those
pretended
Errors
should
give
them
any
right
to
refuse
to
profess
them
,
and
to
practise
those
actions
which
should
include
them
,
yet
they
no
ways
gave
them
any
night
to
set
up
themselves
against
the
Church
of
Rome
,
to
anathematize
her
,
to
set
up
a
body
a
part
,
and
to
take
to
themselves
the
Quality
of
Pastors
,
although
they
had
neither
Authority
nor
Mission
.
I
do
not
now
meddle
with
that
positive
Separation
,
which
the
Author
of
the
Prejudices
makes
so
great
a
Crime
in
us
.
We
shall
shew
in
the
end
,
that
our
Fathers
did
nothing
in
that
respect
,
but
what
they
were
bound
to
do
in
their
Consciences
,
and
with
the
neglect
of
which
they
could
not
dispence
without
Sin
.
But
this
we
shall
come
to
consider
in
its
proper
place
,
it
may
be
enough
for
us
at
present
,
to
know
,
that
with
the
consent
of
the
Author
of
Prejudices
we
may
suppose
it
as
a
thing
indisputable
,
That
our
Fathers
,
obeying
the
Dictates
of
their
Consciences
,
had
right
to
resuse
to
profess
those
Errors
,
in
which
they
believed
the
Church
of
Rome
to
be
entangled
,
and
no
more
to
take
any
part
in
certain
actions
that
involved
those
Errors
.
I
profess
it
were
desirable
that
the
Author
of
Prejudices
had
told
us
a
little
more
clearly
his
own
thoughts
of
that
Negative
Separation
;
But
howsoever
he
has
carried
himself
in
his
Expressions
,
I
may
say
,
if
I
am
not
mistaken
without
fear
of
any
opposition
,
that
that
which
he
has
here
granted
us
is
not
one
of
those
Concessions
,
which
are
sometimes
given
to
adversaries
,
only
to
cut
off
the
Dispute
;
but
that
indeed
he
has
spoken
according
to
his
real
thoughts
.
For
when
in
a
Controversy
of
this
nature
a
man
distinguishes
about
this
general
Thesis
;
That
one
ought
to
separate
from
a
Church
which
binds
one
to
profess
Error
,
in
noting
,
that
it
may
be
said
in
two
sences
,
the
one
That
one
ought
to
separate
ones
self
Negatively
,
in
not
medling
with
that
which
would
wound
the
Conscience
:
and
the
other
,
That
one
ought
to
separate
positively
,
that
is
to
say
,
that
one
ought
to
set
up
a
Society
separate
from
that
,
and
to
establish
a
new
Ministry
.
That
he
quitted
the
former
sence
,
in
saying
only
,
that
it
was
very
ill
applied
to
the
Catholick
Church
,
restrained
himself
only
to
the
latter
,
that
he
would
say
,
that
it
was
this
latter
kind
of
Separation
whereof
he
accused
us
,
and
about
which
we
ought
to
justify
our selves
,
that
our
Consciences
could
not
any
further
hinder
us
,
then
from
taking
part
in
those
actions
which
our
Principles
should
make
us
look
on
as
Criminal
;
that
if
we
could
not
without
betraying
our
Consciences
,
render
that
Honour
to
Saints
and
Relicks
which
they
give
them
,
we
ought
to
content
our selves
with
not
doing
it
.
When
a
man
,
I
say
,
speaks
as
the
Author
of
Prejudices
after
this
manner
in
the
heat
of
a
dispute
,
which
he
believes
to
be
as
weighty
as
that
;
there
is
a
great
likelyhood
,
that
it
is
not
a
meer
condescending
to
his
adversaries
,
but
a
true
and
lively
expression
of
that
which
he
finds
in
himself
to
be
very
Just
and
Reasonable
.
Howsoever
it
be
,
without
informing
our selves
further
about
a
thing
wherein
we
are
little
concern'd
,
we
will
suppose
it
,
since
he
will
have
it
so
,
as
a
proposition
not
to
be
disputed
,
That
our
Fathers
could
lawfully
seperate
from
the
Church
of
Rome
,
by
a
Negative
Separation
,
that
is
to
say
,
in
not
to
taking
any
part
in
that
which
would
wound
their
Consciences
.
But
that
signifies
,
in
our
stile
,
that
they
had
right
to
reform
themselves
,
since
we
call
nothing
else
precisely
Reformation
,
but
that
publick
Rejection
,
which
they
made
of
divers
things
,
which
they
judged
to
be
ill
,
and
contrary
to
Christianity
.
Whether
they
did
ill
to
go
further
and
to
proceed
to
a
Positive
Separation
,
that
is
a
Question
apart
,
which
does
not
in
the
least
hinder
,
that
their
Reformation
taken
only
as
a
Negative
Separation
,
might
not
have
been
done
with
Justice
and
according
to
that
right
,
that
Conscience
gives
to
every
man
.
But
now
,
methinks
,
this
point
being
so
well
clear'd
,
clears
a
multitude
of
others
,
and
we
may
,
by
that
concession
of
the
Author
of
Prejudices
,
very
well
decide
some
Questions
.
In
the
first
place
,
They
ought
no
further
to
set
before
us
that
absolute
obedience
to
the
Orders
and
decisions
of
the
Church
of
Rome
in
the
matters
of
Faith
and
Worship
,
to
which
they
would
hitherto
have
all
the
Faithful
indispensably
obliged
.
For
if
those
,
whose
Consciences
shall
tell
them
,
that
,
That
Church
binds
them
to
believe
Errors
and
to
practise
a
false
worship
,
may
refuse
to
profess
to
believe
those
Errors
,
and
to
performe
that
Worship
,
who
sees
not
that
that
absolute
obedience
is
overthrown
?
Since
it
will
depend
on
the
dictates
of
the
Conscience
of
every
one
,
and
that
the
Conscience
of
each
one
will
give
it
its
bounds
,
and
suspend
it
,
in
respect
of
some
certain
things
and
actions
.
2.
The
Church
of
Rome
can
no
more
treat
those
as
Disobedient
and
Rebellions
,
who
through
the
dictates
of
their
Consciences
refuse
to
profess
to
believe
that
which
she
decides
and
to
practise
that
which
she
ordains
,
nor
persecute
them
as
such
,
and
whatsoever
she
should
make
them
suffer
upon
that
pretence
of
Rebellion
and
Disobedience
,
would
be
but
an
unjust
persecution
,
of
which
she
will
be
bound
to
give
an
account
to
God
and
men
.
3.
They
cannot
also
any
farther
demand
of
us
what
Call
our
Fathers
had
to
reform
themselves
,
that
is
to
say
,
to
reject
their
Superstitions
,
and
the
Errors
which
were
to
be
found
in
the
Church
of
Rome
in
their
days
;
for
they
needed
nothing
else
but
the
motions
of
their
Consciences
to
give
them
a
Right
to
refuse
to
profess
them
.
4.
They
ought
also
to
acknowledge
that
the
Authority
of
the
Church
,
how
great
soever
it
may
be
,
is
it
yet
far
less
then
that
of
the
Conscience
,
since
it
is
not
only
limited
,
but
surmounted
,
and
that
whensoeveer
they
should
be
in
oppositian
,
a
man
would
have
right
to
leave
the
Authority
of
the
Church
,
and
to
follow
his
Conscience
.
5.
And
since
even
an
erronious
Conscienes
,
such
as
the
Author
of
the
Prejudices
supposes
ours
,
and
that
of
our
Fathers
to
be
,
could
suspend
Acts
,
commanded
by
the
Church
,
it
follows
necessarily
from
thence
,
that
to
reconcile
the
Church
and
the
Conscience
when
they
should
be
set
in
opposition
,
we
must
come
to
the
Foundation
,
and
discuss
the
things
themselves
,
for
there
is
no
other
way
to
free
the
Conscience
from
But
,
they
will
say
,
your
Fathers
ought
to
have
been
contented
to
have
made
use
of
their
rights
,
each
one
in
particular
,
they
could
have
kept
themselves
from
making
any
profession
of
believing
those
pretended
Errors
,
and
not
have
taken
any
part
in
those
actions
which
they
disapproved
,
and
yet
nevertheless
have
kept
silence
.
Wherefore
did
they
disturb
the
publick
peace
by
their
Tumults
?
Why
did
they
divulge
by
their
out-cries
the
Judgment
which
they
made
of
the
Tenets
and
Customs
of
their
Church
?
Did
they
not
in
that
,
sin
against
that
respect
which
they
owed
to
their
Prelats
,
and
that
Charity
which
they
owed
to
their
Brethren
?
To
answer
to
this
Objection
,
I
say
,
That
the
keeping
silence
is
not
always
equally
just
,
it
has
its
bounds
and
its
measures
according
to
the
weight
of
the
things
that
are
treated
of
,
and
to
the
Circumstances
of
Times
and
Persons
.
If
the
business
had
been
only
about
some
meer
Questions
of
the
School
,
upon
points
of
Speculation
,
or
about
some
unprofitable
Ceremonies
,
or
some
bad
order
in
the
Government
,
or
even
about
some
popular
Superstitions
,
which
should
not
have
proceeded
so
far
as
to
corrupt
the
saving
Efficacy
of
the
Gospel
,
I
confess
our
Fathers
had
been
more
obliged
to
have
kept
silence
,
then
to
have
encountred
their
Prelats
,
and
raised
those
troubles
through
the
diversity
of
their
Opinions
.
The
Love
of
Peace
,
respect
for
Order
Christian
Charity
,
bidds
us
to
bear
things
of
that
nature
well
,
which
we
do
not
so
well
approve
of
our selves
,
and
even
there
to
follow
the
Fashion
as
far
as
we
can
,
without
wounding
our
Consciences
,
and
if
we
happen
to
speak
or
write
of
them
,
it
ought
to
be
done
in
a
gentle
and
prudent
manner
,
with
a
regard
had
to
the
Times
,
and
the
dispositions
of
Men
,
always
remembring
that
the
Church
of
God
will
never
be
in
a
State
of
compleat
perfection
upon
Earth
,
and
that
God
himself
bears
with
the
defects
of
his
Children
through
his
mercy
.
But
we
ought
also
to
take
heed
how
we
stretch
the
keeping
of
that
silence
too
far
;
for
there
are
certain
Seasons
,
wherein
one
cannot
hold
one's
peace
,
without
betraying
of
God
,
without
weakly
abandoning
the
true
interests
of
the
Church
,
and
without
falling
into
that
detestable
Sin
,
which
Saint
Paul
calls
,
holding
the
Truth
in
unrighteousness
.
Such
was
the
Time
of
the
Triumph
of
Arrianism
,
in
the
fourth
Centuey
,
for
there
the
matter
being
a
capital
Heresy
,
which
had
then
took
hold
of
the
publick
Ministry
,
there
was
not
any
more
place
for
silence
,
there
was
a
necessity
on
the
contrary
of
crying
out
,
and
of
crying
very
loud
,
without
any
regard
had
either
to
the
compleasance
which
they
owed
to
their
Brethren
,
or
to
the
Love
of
peace
,
or
the
Dignity
of
the
Prelats
,
or
the
Authority
of
Councills
,
or
to
all
those
false
reasons
of
silence
which
humane
prudence
ordinarily
suggests
.
Therefore
it
was
,
that
a
simple
Monk
of
those
Times
,
called
Aphraates
,
although
he
neither
had
any
other
Call
,
or
Office
,
then
that
of
the
concern
that
every
one
has
for
the
Conservation
of
the
Truth
,
yet
could
not
contain
himself
within
his
Cell
,
nor
be
hindered
from
opposing
himself
with
all
his
might
to
that
Heresy
;
and
the
Emperor
Valens
,
who
favoured
the
Arrians
,
having
check't
him
for
that
boldness
,
in
telling
him
,
that
he
ought
to
have
kept
himself
in
his
Cell
,
and
to
have
applied
himself
only
to
pray
to
God
,
according
to
the
Conditions
of
that
Religious
Life
into
which
he
had
entred
,
Aphraates
answered
him
,
If
I
were
a
maid
,
and
should
keep
my
Chamber
with
my
Father
,
and
if
I
should
see
Fire
take
hold
of
the
House
,
should
I
not
be
bound
to
go
out
of
my
Chamber
,
and
run
on
every
side
to
bring
water
to
put
out
the
Fire
.
Meaning
by
that
,
That
when
the
safety
of
Christianity
was
in
danger
of
being
destroyed
,
it
was
a
Crime
to
hold
ones
peace
and
sit
still
in
quiet
.
But
this
is
exactly
the
Case
wherein
our
Fathers
found
themselves
.
For
they
beheld
the
Christian
Religion
,
and
by
consequence
,
The
Latin
Church
ready
to
be
Ship-wrackt
,
as
a
Vessel
that
takes
in
water
on
every
side
.
They
saw
in
that
miserable
Church
,
Divinity
falsified
and
corrupted
by
a
thousand
vain
and
ridiculous
Questions
.
The
Schools
infected
with
the
Art
of
Sophistry
and
Cheats
,
the
Pulpits
prostituted
to
Tales
,
Jests
and
Legends
,
Benefices
filled
with
persons
unworthy
and
uncapable
.
Church
Dignities
sold
to
those
who
bid
highest
,
good
Learning
banisht
,
and
persecuted
,
Religion
loaded
with
a
rabble
of
childish
Ceremonies
,
the
People
abused
by
a
thousand
Follies
,
Church-Government
changed
into
an
intolerable
Oppression
.
The
Worship
of
God
transferred
to
Creatures
,
and
even
to
those
Creatures
that
were
dead
and
insensible
,
the
saving
Truths
of
the
Gospel
neglected
,
Errors
and
Fancies
of
Mens
minds
Preached
up
in
stead
of
them
.
The
Study
of
the
Holy
Scripture
abandoned
,
the
Actions
of
true
Piety
,
altered
by
false
Ideas
,
the
Commands
of
God
broken
,
his
Soveraign
Authority
usurped
,
his
mercy
set
in
partnership
with
Satisfactions
of
men
,
his
Laws
associated
with
the
Laws
of
men
,
and
his
Grace
with
our
Free-will
,
the
only
Sacrifice
of
his
Son
multiplied
,
the
Vertue
of
his
Intercession
communicated
to
Saints
and
Angels
.
The
Substance
of
Bread
adored
as
his
Divine
Body
,
his
Soveraign
Prophetick
and
Kingly
Offices
Transported
to
the
Pope
,
and
his
Priestly
to
the
Priests
,
his
Sacraments
altered
,
his
clearest
words
eluded
by
their
Glosses
,
and
rash
Distinctions
,
and
his
Ministry
changed
into
a
Despotick
Empire
over
mens
Consciences
.
In
a
word
,
they
saw
nothing
that
remained
intire
in
that
Religion
.
Whether
their
Sentiments
,
in
that
regard
,
were
just
or
unjust
,
Reasonable
,
or
ill
grounded
,
it
is
what
a
discussion
will
justify
,
when
they
will
seriously
come
to
consider
it
.
But
nevertheless
our
Fathers
were
perswaded
of
all
that
which
I
have
mentioned
,
and
under
that
perswasion
who
can
doubt
that
they
ought
not
to
have
loudly
declared
themselves
,
and
that
a
deep
silence
would
not
have
rendred
them
Criminal
before
God
and
men
?
And
they
were
the
more
Obliged
to
speak
,
in
that
as
we
have
shewn
in
the
foregoing
Chapter
,
they
had
nothing
more
to
look
for
from
their
Prelats
,
and
in
that
the
injust
and
violent
Proceedings
of
the
Court
of
Rome
against
Luther
,
made
them
sufficiently
know
that
the
Evil
was
not
to
be
Remedied
on
that
side
,
and
that
the
Time
for
each
man
to
Reform
himself
,
was
already
come
.
CHAP.
IV.
That
our
Fathers
had
a
Lawful
and
Sufficient
Call
to
Reform
themselves
,
and
to
Labour
to
Reform
others
.
ALthough
this
Question
about
the
Call
of
our
Fathers
for
a
Reformation
,
is
already
sufficiently
decided
,
by
what
I
have
before
Represented
,
since
they
cannot
require
a
more
lawful
Call
,
then
that
which
is
founded
upon
the
indispensable
Obligation
of
our
Salvation
,
I
shall
not
fail
notwithstanding
,
to
Treat
of
this
matter
yet
a
little
further
,
to
omit
nothing
that
may
serve
for
our
Justification
.
I
say
then
,
that
the
chief
thing
that
ought
to
be
done
to
make
a
right
Judgment
of
a
Call
,
in
the
business
of
Religion
,
is
to
search
into
what
nature
those
Actions
are
of
,
about
which
it
is
engaged
,
whether
they
be
just
or
unjust
,
good
or
ill
in
themselves
;
for
there
cannot
be
the
least
lawful
Call
for
that
which
is
ill
,
but
there
is
always
one
naturally
for
what
is
good
,
which
I
shall
name
a
Call
of
things
,
to
distinguish
it
from
that
Call
of
persons
whereof
I
shall
speak
in
the
sequel
.
But
now
upon
this
Principle
,
which
to
me
seems
indisputable
,
we
have
little
else
to
do
,
then
to
demand
of
our
Adversaries
whether
they
do
not
believe
,
that
as
it
is
naturally
just
to
embrace
and
to
defend
the
Truth
,
so
also
that
't
is
as
just
to
reject
and
oppose
Errors
,
and
to
banish
them
not
only
out
of
that
Society
wherein
a
man
is
,
but
even
out
of
the
world
it self
as
much
as
it
lies
in
his
power
to
do
:
We
need
,
I
say
,
but
only
to
demand
of
them
,
whether
they
believe
not
,
That
a
Falshood
has
not
in
its
own
nature
any
right
to
be
believed
,
or
to
be
taught
,
and
that
it
is
for
that
Reason
,
that
she
makes
use
of
the
Colours
of
Truth
,
to
make
her self
to
be
received
under
another
Name
then
her
own
,
because
that
when
she
appears
in
her
natural
dress
,
it
excites
,
or
at
least
it
ought
to
excite
the
hatred
and
aversion
of
men
.
I
know
very
well
that
all
Falshoods
do
not
equally
deserve
that
Aversion
,
and
that
there
are
some
that
may
appear
indifferent
enough
in
comparison
of
others
,
but
I
say
that
there
are
also
some
,
of
which
one
can't
tell
how
to
pass
so
favourable
a
Judgment
.
Errors
in
Religion
have
a
far
different
Character
from
those
in
Philosophy
,
and
in
Religion
it self
those
which
always
when
they
arrive
vitiate
the
mind
and
heart
,
are
far
more
odious
then
those
which
do
not
deprave
the
mind
;
and
those
which
hinder
all
the
saving
Essicacy
of
the
Gospel
are
infinitely
more
so
;
how
much
more
when
they
are
gathered
together
to
an
exceeding
great
number
,
and
mutually
uphold
and
sustain
one
another
,
not
unlike
those
black
Clouds
which
in
the
most
Stormy
days
of
Winter
joyn
themselves
one
to
another
to
make
up
but
one
general
one
,
and
to
deprive
us
of
the
light
of
the
Sun
.
Hitherto
,
possibly
they
will
not
contest
any
thing
.
But
if
it
be
reasonable
enough
that
there
should
be
no
quarrel
made
about
those
general
Propositions
,
they
ought
not
further
to
make
any
in
this
particular
Question
,
if
the
Actions
of
our
Fathers
were
in
their
own
nature
good
and
just
,
since
we
suppose
,
not
only
,
that
those
things
which
they
rejected
and
caused
others
to
reject
,
were
Errors
,
but
also
that
they
were
Capital
Errors
of
that
last
sort
which
I
spoke
of
just
before
,
which
one
cannot
look
on
without
dread
and
amazement
.
For
it
is
upon
that
supposition
that
we
defend
our
Fathers
,
and
if
they
dispute
it
with
us
they
ought
to
quit
this
dispute
about
Forms
,
and
to
enter
upon
a
Discussion
of
the
very
Foundation
it self
.
They
may
alleadge
,
that
they
had
a
long
continued
possession
,
in
favour
of
those
things
which
our
Reformers
opposed
;
since
they
were
found
establisht
in
the
Church
many
Ages
ago
;
and
that
,
as
in
a
Civil
Society
,
the
Laws
forbid
those
to
be
molested
,
who
are
in
a
long
and
Antient
possession
,
and
to
be
bound
to
produce
their
first
Title
,
though
at
the
same
time
it
should
be
maintained
,
that
they
are
Usurpers
.
So
also
our
Fathers
ought
not
to
be
heard
any
further
,
against
the
Sentiments
and
Customes
which
the
Times
had
in
some
sort
consecrated
and
made
venerable
.
But
this
Answer
will
be
of
no
Use
to
them
;
for
not
to
alleadge
here
,
That
the
greatest
part
of
those
Opinions
and
Practises
were
new
,
enough
as
has
been
sufficiently
Justified
;
not
to
say
,
that
they
had
been
publickly
disputed
,
and
by
consequence
,
That
that
possession
whereof
they
speak
was
not
peaceable
:
Who
knows
not
,
that
there
can
be
nothing
prescribed
in
matters
of
Faith
and
Worship
against
the
True
Religion
,
since
that
Religion
is
of
God
in
all
its
parts
,
and
that
there
is
neither
any
Time
,
nor
Custom
,
nor
possession
that
can
make
a
true
thing
of
a
false
,
or
a
Divine
institution
of
a
humane
Tradition
,
or
any
Vertue
of
a
Vice
?
In
a
Civil
Society
,
Laws
Establish
Prescriptions
with
very
good
Reason
,
because
without
them
,
the
peace
of
the
Community
,
which
is
the
only
end
that
those
Laws
propound
to
themselves
,
cannot
be
well
preserved
.
But
in
a
Religious
Society
,
the
principal
end
is
the
Glory
of
God
and
Salvation
of
the
Faithful
,
which
are
two
things
that
are
established
on
certain
Perpetual
,
and
Invariable
Foundations
,
and
by
consequence
have
no
respect
to
any
long
prepossessions
on
the
contrary
side
how
Antient
soever
they
may
have
been
.
If
Religion
were
capable
of
any
such
Prescriptions
;
Christianity
would
be
bound
to
let
Paganism
alone
,
for
how
long
time
past
has
Paganism
been
seated
in
the
Possession
of
the
Faith
of
men
?
Saint
Paul
himself
acknowledges
it
in
those
very
places
wherein
he
exhorts
such
to
be
Converted
.
Turn
you
,
says
he
,
from
these
Vanities
unto
the
living
God
who
made
Heaven
and
Earth
,
who
in
Times
past
suffered
all
Nations
to
walk
in
their
own
ways
,
and
elsewhere
,
God
having
winked
at
the
Times
of
Ignorance
commands
now
all
men
every
where
to
Repent
.
They
cannot
But
as
it
is
not
enough
to
establish
a
Lawful
Call
,
to
suppose
that
what
is
done
is
good
in
it self
,
and
as
it
is
further
necessary
that
the
person
that
does
it
should
have
right
to
do
it
,
it
remains
yet
to
be
further
inquired
into
,
whether
our
Fathers
had
power
to
do
what
they
did
.
For
how
many
Actions
are
there
that
are
just
in
themselves
which
it
does
not
belong
to
all
the
World
to
do
,
and
which
then
become
unjust
and
ill
,
when
every
one
thrusts
himself
in
of
his
own
Authority
without
being
lawfully
called
?
It
is
not
permitted
,
for
Example
,
to
all
the
World
,
to
punish
the
wicked
,
although
that
punishment
might
be
just
,
it
is
not
permitted
to
all
men
to
change
publick
Customs
,
although
those
changes
should
be
good
and
advantageous
to
the
Society
.
We
ought
then
to
see
what
Call
our
Fathers
had
to
Reform
themselves
,
and
others
.
But
this
Question
would
be
easily
decided
,
if
it
be
considered
,
that
in
all
Societies
there
are
two
sorts
of
Common
Actions
,
the
one
fort
of
those
that
are
so
Common
,
as
to
belong
to
all
the
Body
taken
Collective
as
they
speak
in
the
School
,
and
not
to
each
particular
person
.
So
in
a
Parliament
,
to
pronounce
a
Sentance
,
to
absolve
a
man
,
or
to
condemn
him
,
they
are
the
Actions
of
the
whole
Body
,
and
not
of
each
of
those
who
compose
it
,
so
,
to
declare
War
and
to
make
peace
,
are
the
Acts
of
him
or
those
who
hold
all
the
Rights
of
the
State
in
their
hands
.
But
there
are
other
Actions
which
are
so
Common
in
a
Society
,
as
to
belong
to
each
particular
person
,
or
as
they
say
to
all
Distributive
,
and
not
to
all
Collective
.
So
,
to
give
ones
advice
in
an
Assembly
,
is
the
Act
,
not
of
the
whole
Body
,
but
of
each
particular
person
who
composes
it
;
and
to
live
in
a
Kingdom
,
to
contract
Alliances
,
to
possess
one's
goods
,
to
labour
,
to
defend
one's
self
against
the
incommodities
of
Life
,
are
Actions
so
Common
,
as
to
belong
to
all
particular
Persons
.
And
so
the
Civilians
have
very
well
distinguished
,
in
saying
,
that
there
are
some
Acts
which
respect
,
Omnes
ut
singulos
,
and
that
there
are
others
,
which
belong
ad
Omnes
ut
universos
.
To
Apply
that
Distinction
only
to
our
present
Subject
,
I
say
,
that
in
Religious
Society
which
is
the
Church
,
Faith
,
Piety
,
Holiness
,
and
by
Consequence
the
Rejecting
of
Errors
,
of
false
Worship
,
and
of
Sins
,
are
those
common
Actions
that
belong
to
all
private
men
.
The
Just
Lives
by
his
Faith
,
says
the
Scripture
,
and
as
it
would
be
ridiculous
to
demand
of
any
man
in
a
Civil
Society
,
what
Personal
Call
he
had
to
live
,
to
labour
to
avoid
that
which
would
be
hurtful
to
his
Life
,
and
to
have
a
care
of
his
own
preservation
,
so
it
is
also
an
Absurdity
to
demand
of
our
Fathers
,
what
call
they
had
to
believe
aright
in
God
,
to
worship
him
purely
,
and
to
remove
far
from
them
,
all
that
which
they
believed
to
be
contrary
to
a
Spiritual-Life
and
their
own
Salvation
:
For
they
need
not
for
that
,
any
other
Call
,
then
the
Obligation
that
lies
upon
every
one
to
save
himself
,
and
the
necessity
of
beating
back
all
that
which
would
oppose
it self
to
so
just
an
Obligation
,
There
are
not
in
a
Civil
Society
any
certain
Select
Persons
,
who
only
have
a
right
to
Live
,
to
Act
,
and
to
labour
for
others
,
whilst
those
others
should
be
dead
,
or
not
able
to
move
.
So
also
there
are
none
in
a
Religious
Society
,
who
ought
to
believe
and
to
be
good
for
others
,
whilst
those
others
should
remain
in
ignorance
or
in
sin
;
and
that
Implicit
Faith
,
which
some
have
invented
,
by
which
a
man
is
to
believe
in
general
that
which
the
Church
believes
,
to
go
no
further
,
is
in
truth
the
most
Commodious
way
of
all
others
for
those
men
who
have
something
else
to
do
then
to
serve
God
;
but
it
is
also
most
proper
for
the
Damnation
of
men
.
Faith
then
is
a
thing
so
common
as
to
belong
to
particular
Persons
,
she
is
so
one
in
the
whole
Body
of
the
Church
,
as
to
distribute
her self
to
each
one
,
and
one
could
not
be
of
that
Body
of
the
Church
,
if
one
were
not
a
believer
,
as
one
could
not
be
of
the
Body
in
a
Civil
Society
,
if
one
were
not
a
man
and
had
not
Life
.
So
,
each
man
,
has
not
only
a
personal
Call
,
but
lies
also
under
an
Obligation
to
believe
,
and
to
live
as
a
good
Christian
,
whence
it
follows
,
that
each
man
has
a
Call
to
remove
far
from
him
all
that
he
shall
judge
to
be
contrary
to
the
Truth
of
his
uprightness
,
Faith
,
and
Piety
,
as
also
that
being
under
an
Obligation
to
live
Holily
,
and
Justly
,
he
has
a
Call
to
avoid
Sins
,
and
to
repent
of
them
when
soever
he
shall
commit
them
.
But
is
not
this
,
some
will
say
,
to
rend
the
Church
by
Divisions
,
and
to
make
ones
self
guilty
of
a
Schism
,
so
to
reject
,
out
of
self-will
,
the
common
Sentiments
and
Customes
,
without
the
consent
of
the
whole
Society
?
No
certainly
,
for
the
true
Union
of
the
Church
does
not
consist
in
holding
of
Errors
,
how
common
soever
they
may
be
,
nor
in
any
false-worship
,
after
what
manner
soever
it
be
Established
.
These
things
do
not
only
,
not
belong
to
a
Christian
Communion
,
but
they
destroy
it
,
as
diseases
,
how
popular
and
general
soever
they
may
be
,
do
bring
nothing
but
desolation
on
a
Civil
Society
,
instead
of
being
the
Bonds
to
Unite
it
.
So
the
Union
of
the
Church
doth
not
bind
any
person
in
that
respect
;
on
the
contrary
,
it
engages
us
to
shew
our
Brethren
a
good
Example
in
beginning
to
Reform
by
our selves
.
For
the
greater
Love
any
one
has
for
the
Church
,
the
more
he
ought
to
free
it
from
those
evils
that
press
in
upon
it
,
and
especially
then
when
those
evils
shall
put
it
into
a
manifest
danger
of
Ruin
.
If
it
is
so
,
our
Adversaries
will
yet
further
reply
,
Is
not
that
some
way
to
break
that
Communion
,
when
those
things
that
you
renounce
,
are
Publick
and
common
?
I
confess
,
that
it
is
to
break
a
Society
,
but
a
bad
Society
,
which
being
against
the
right
of
Christianity
,
gives
no
lawful
Call
to
any
person
to
enter
into
it
,
or
to
defend
it
,
but
on
the
contrary
,
she
gives
a
Call
to
all
,
and
binds
them
at
the
same
time
to
break
and
oppose
it
.
A
Corrupted
Church
has
two
bonds
of
its
Communion
,
the
one
consisting
in
what
is
good
,
the
other
in
what
is
ill
,
the
one
of
which
makes
it
to
be
a
Church
,
the
other
a
Corrupted
Church
,
the
one
binding
not
only
men
among
themselves
,
but
with
God
also
,
and
the
other
,
that
in
Uniting
men
among
themselves
,
tends
to
divide
and
separate
them
from
God
.
The
former
of
those
bonds
ought
to
be
regarded
,
and
preserved
intire
,
as
much
as
lies
in
our
power
,
but
the
Second
is
a
mortal
bond
,
which
no
person
has
a
right
to
make
,
and
which
all
men
have
a
Call
and
Obligation
to
dissolve
.
It
is
as
certain
,
that
the
first
of
those
bonds
gives
us
a
right
,
and
Call
to
Act
against
the
other
;
for
Truth
and
Piety
Authorise
us
against
Error
and
Superstition
,
and
it
is
the
Love
that
we
bear
to
the
Church
that
opens
our
mouths
against
its
Corruptions
.
There
can
then
be
nothing
further
contested
about
the
personal
Call
of
our
Fathers
concerning
their
own
Reformation
.
But
had
they
any
Right
to
Labour
in
the
Reforming
of
others
?
Who
can
doubt
it
?
Charity
would
have
bound
them
to
procure
that
good
for
others
,
which
they
had
thought
it
their
duty
to
procure
for
themselves
.
That
Christian
Communion
in
which
they
lived
among
their
Brethren
,
did
not
less
oblige
them
to
it
.
The
Interest
of
the
Glory
of
God
which
appeared
to
them
to
cry
loudly
for
a
general
Reformation
urged
them
on
to
it
,
and
their
own
Innocence
exacted
it
of
them
that
they
should
make
it
appear
to
the
Eyes
of
the
Publick
,
in
laying
open
the
Foundations
of
those
Errors
,
which
they
were
constrained
to
forsake
,
which
could
not
well
have
been
done
without
exhorting
others
to
imitate
them
.
Being
then
bound
to
all
these
Duties
,
none
can
deny
,
that
they
had
not
a
sufficient
Call
to
stir
up
their
Brethren
to
Reform
themselves
with
them
.
That
which
I
have
said
will
appear
more
evident
,
if
we
pass
on
to
the
Consideration
of
the
Circumstances
of
the
Reformation
,
for
we
have
already
seen
after
a
long
and
vain
Expectation
,
there
could
be
nothing
more
hoped
for
on
the
side
of
Rome
or
its
Prelats
.
We
have
seen
also
that
the
evils
whereof
our
Fathers
made
such
Complaints
,
and
which
they
would
have
cured
,
did
not
lye
in
things
indifferent
,
that
were
trivial
or
tolerable
,
but
in
the
very
Essentials
of
Religion
;
and
these
two
Circumstances
added
to
what
I
have
just
before
represented
,
let
us
see
that
our
Fathers
were
not
only
in
the
right
,
and
not
only
under
an
Obligation
,
but
under
a
necessary
and
indispensable
Obligation
to
do
that
which
they
have
done
.
I
confess
that
if
the
Court
of
Rome
and
its
Clergy
would
have
laboured
in
good
earnest
for
a
Reformation
,
it
had
been
the
Duty
of
our
Fathers
to
have
received
it
from
their
hands
;
for
how
rude
and
corrupt
soever
their
Call
had
been
,
that
Action
had
rectified
it
.
I
confess
also
that
if
the
Dispute
had
been
only
about
things
of
small
imporstance
,
our
Fathers
had
done
better
to
have
kept
themselves
quiet
,
as
I
have
acknowledged
in
the
foregoing
Chapter
.
But
they
can
alleadge
neither
the
one
nor
the
other
;
for
Rome
and
its
Bishops
were
obstinate
in
the
design
to
Reform
nothing
,
and
matters
were
reduced
to
the
very
utmost
extremity
,
so
that
the
Call
of
our
Fathers
appears
yet
more
indisputable
,
being
grounded
on
these
three
Foundations
,
of
Right
,
of
Obligation
,
and
Necessity
,
and
that
same
Necessity
was
so
much
the
greater
,
as
the
evil
was
more
inveterate
,
and
had
spread
it self
almost
over
all
the
parts
of
the
Body
of
the
Church
to
which
those
words
of
Isaiah
might
be
generally
applied
.
From
the
Crown
of
the
head
to
the
sole
of
the
foot
there
was
no
soundness
in
her
.
But
if
any
would
have
us
yet
further
Examine
the
other
Circumstances
,
they
will
find
that
they
all
concur
to
establish
that
Call
whereof
we
Treat
:
I
rank
in
this
place
all
those
extraordinary
Qualities
wherewith
it
pleased
God
to
inrich
those
among
our
Fathers
who
contributed
most
of
all
to
the
work
of
the
Reformation
.
Who
may
not
perceive
in
them
a
lively
and
penetrating
understanding
,
a
solid
Judgment
,
an
exquisite
and
profound
knowledge
,
an
indefatigable
propension
to
Labour
,
a
wonderful
readiness
to
compose
and
to
deliver
,
an
exceeding
exact
study
of
the
Scripture
,
and
the
Principles
of
the
Christian
Religion
,
a
great
and
resolute
Soul
,
an
unshaken
courage
,
an
upright
Conscience
,
a
sincere
love
of
the
Truth
,
an
ardent
zeal
for
the
Glory
of
God
,
a
solid
Piety
,
without
Hypocrisie
,
and
without
Pride
,
a
plain
and
open
Carriage
,
an
intire
disengagement
from
the
things
of
the
World
,
an
admirable
confidence
in
God
,
and
in
his
Providence
,
a
Cordial
Friendship
to
all
good
men
,
and
the
greatest
aversion
to
the
Vices
,
Prophanation
,
and
Sophistry
of
others
?
These
were
the
Gifts
and
Talents
wherewith
the
Divine
Favour
Honoured
the
greatest
part
of
them
,
there
yet
remains
the
liveliest
Characters
of
them
in
their
Writings
,
and
they
were
as
the
Seal
wherewith
God
would
confirm
their
Call
.
For
when
his
Wisdom
designs
persons
to
any
great
work
,
it
is
wont
to
bestow
on
them
those
necessary
qualifications
to
acquit
themselves
in
it
,
and
we
may
say
without
fear
of
being
charged
with
derogating
from
the
Truth
by
those
who
know
History
,
that
from
the
Sixth
Age
until
that
of
our
Fathers
,
that
is
to
say
,
for
the
space
of
more
then
nine
hundred
Years
,
there
could
not
be
found
any
space
of
Time
so
fertile
in
great
men
,
as
that
of
the
Reformation
was
which
shews
that
God
had
a
design
to
make
use
of
them
for
that
Work
,
as
the
event
has
justified
.
Add
to
all
that
,
The
Ardent
and
almost
Universal
desire
among
the
People
to
see
a
good
Reformation
spring
up
in
the
Church
;
for
even
that
is
a
yet
further
Seal
to
the
Call
of
the
Reformers
,
in
as
much
as
it
is
a
Testimony
that
God
had
markt
out
that
Age
wherein
to
purge
his
floor
,
as
the
Scripture
speaks
.
Who
knows
not
that
that
desire
was
such
,
as
neither
the
Artifices
,
nor
the
Violences
,
nor
the
Calumnies
wherewith
they
laboured
to
darken
the
Reformation
,
could
wholly
put
a
stop
to
.
The
Church
was
left
in
Ignorance
,
and
in
Superstition
,
she
panted
after
the
Light
of
the
Gospel
,
which
had
been
for
so
long
a
Time
hid
under
a
dark
vail
,
and
that
general
Disposition
wherein
she
was
,
may
let
us
see
that
the
Time
of
her
Deliverance
was
come
.
But
,
lastly
,
is
it
not
true
,
that
then
the
greatest
part
of
those
who
laboured
in
that
Reformation
,
were
Ecclesiastical
persons
,
whom
the
Duty
of
their
place
obliged
more
particularly
then
others
,
to
root
out
Errors
from
the
minds
of
men
,
to
purify
Religion
,
and
to
endeavour
that
God
should
be
worshipped
according
to
his
Will
?
Every
one
knows
that
Luther
,
and
Zuinglius
who
appeared
the
first
in
that
Great
Work
,
were
not
only
Priests
,
but
ordinary
Preachers
also
,
the
one
at
Wittenburg
,
and
the
other
at
Zurich
,
and
that
the
former
was
Professour
in
Divinity
.
And
they
are
not
ignorant
that
those
who
joyned
themselves
to
them
to
advance
that
design
,
were
also
in
Publick
Offices
in
the
Church
,
as
the
whole
University
of
Wittenburg
,
a
very
great
Number
of
Priests
,
and
other
Church-men
,
with
Bishops
,
and
Arch-Bishops
in
Germany
,
in
Swedeland
,
and
in
Denmark
,
and
some
even
in
France
,
and
the
whole
Body
of
Bishops
in
England
.
They
will
say
,
it
may
be
,
that
the
Pope
Excommunicated
them
all
,
whence
it
follows
that
they
had
no
more
either
any
publick
Call
,
or
lawful
Ministry
.
But
that
Answer
would
be
fallacious
;
For
the
Pope
having
Excommunicated
them
for
nothing
else
,
but
that
business
of
the
Reformation
,
his
Excommunication
can
be
considered
no
otherwise
then
as
null
in
this
Cause
,
without
an
Obligation
to
enter
upon
an
Examination
of
the
Validity
of
his
Thunders
in
general
.
In
effect
,
if
they
did
their
Duty
,
if
they
obeyed
their
Call
in
Reforming
themselves
,
and
in
reforming
their
Flocks
,
it
ought
not
to
be
questioned
,
that
those
Excommunications
which
they
suffered
for
so
good
a
Cause
,
did
not
fall
,
of
right
,
upon
those
who
unjustly
pronounced
them
,
and
that
not
only
what
our
Reformers
had
done
before
,
but
also
what
they
did
afterward
,
was
well
and
lawfully
done
.
Who
can
deny
that
an
Excommunication
contrary
to
the
Glory
of
God
,
to
the
good
of
the
Church
,
and
to
the
Salvation
of
men
,
should
not
not
be
Null
?
But
if
the
Reformation
was
just
,
and
the
Glory
of
God
,
the
good
of
the
Church
and
the
Salvation
of
the
People
called
for
it
,
as
we
suppose
they
did
in
this
Dispute
,
they
may
very
well
see
that
the
Thunders
of
Rome
,
upon
this
Subject
are
unjust
,
and
by
consequence
of
no
consideration
.
They
ought
not
then
to
propound
things
so
to
us
,
nor
to
deny
the
first
Reformers
to
be
publick
persons
who
had
a
part
in
the
Ministry
of
the
Church
,
and
who
for
that
Reason
had
a
most
strict
Obligation
to
Labour
in
the
Re-establishment
of
its
Purity
.
And
to
declare
what
we
think
;
those
Excommunications
of
the
Popes
were
so
far
from
diminishing
the
Right
and
Call
of
the
first
Reformers
,
that
they
did
on
the
contrary
confirm
them
the
more
,
and
that
for
two
Reasons
.
The
one
,
in
that
they
made
them
see
more
and
more
,
that
they
could
hope
for
nothing
on
the
part
of
Rome
,
or
the
Bishops
of
its
side
,
from
whence
there
arose
an
indispensable
necessity
on
our
Fathers
to
employ
themselves
in
it
;
and
the
other
,
in
that
those
pretended
Excommunications
furnisht
them
also
with
a
just
Subject
,
of
laying
open
more
and
more
to
the
Eyes
of
the
people
,
the
gross
and
fundamental
Errors
,
whose
Protection
the
Popes
took
up
with
so
great
an
Ardour
.
To
which
I
add
,
That
as
much
as
the
Popes
and
the
Prelats
of
their
party
opposed
themselves
to
the
Reformation
,
so
much
they
lost
of
that
Right
which
yet
remained
to
them
in
that
publick
Ministry
,
which
they
abused
with
so
great
Injustice
,
and
that
very
thing
did
but
strengthen
the
Right
of
the
other
Party
,
and
render
their
Ministry
more
Publick
and
more
Lawful
.
For
in
those
contests
that
divide
a
Body
or
a
Society
,
that
which
one
of
the
parties
loses
by
its
ill
Conduct
,
is
re-assembled
together
and
reunited
in
the
other
.
But
as
it
is
only
proper
to
our
present
purpose
to
Treat
of
the
Call
that
our
Fathers
had
to
Reform
themselves
and
to
Labour
to
Reform
others
,
that
is
to
say
,
meerly
to
reject
Errors
,
and
to
excite
others
to
do
the
same
;
and
not
to
go
further
to
talk
of
their
Right
,
or
Call
to
the
publick
Ministry
;
We
ought
not
to
insist
more
upon
this
matter
,
which
shall
be
Treated
of
in
its
place
.
In
effect
,
there
are
two
sorts
of
Calls
which
we
ought
not
to
confound
,
That
of
the
Reformation
,
and
that
of
the
perpetual
Exercise
of
the
Gospel-Ministry
.
And
the
Author
of
the
Prejudices
himself
seems
to
have
Judiciously
enough
distinguished
them
,
when
he
lays
down
two
sorts
of
Separation
,
the
one
Negative
,
which
consists
only
in
a
rejecting
of
those
things
that
are
ill
;
and
the
other
Positive
,
which
goes
so
far
as
to
set
up
a
Body
apart
with
the
Exercise
of
the
Ministry
.
We
shall
therefore
speak
elsewhere
of
the
Right
that
our
Fathers
had
to
set
up
a
publick
Ministry
,
and
it
shall
suffice
for
the
present
to
have
solidly
Established
their
Call
to
Reform
.
To
shut
up
this
Chapter
,
it
remains
only
that
we
speak
a
Word
to
a
Question
,
which
they
here
raise
about
this
Call
,
in
the
same
sence
in
which
we
here
consider
it
!
For
they
demand
of
us
whether
it
was
Ordinary
or
Extraordinary
?
To
which
I
Answer
,
That
it
was
both
the
one
and
the
other
,
in
different
respects
.
It
was
Ordinary
as
to
its
Right
,
since
all
men
have
an
Ordinary
and
perpetual
Right
to
reject
Errors
,
and
Superstitions
,
and
to
employ
themselves
in
making
their
Brethren
to
reject
them
,
according
to
the
Common
Laws
of
Piety
,
and
Charity
.
The
Pastors
also
have
an
Ordinary
and
perpetual
Right
to
do
the
same
Thing
,
and
to
make
use
of
that
Publick
Authority
which
their
Function
gives
them
for
the
guidance
of
their
Flocks
.
It
was
Ordinary
as
to
the
Obligation
which
lay
as
well
upon
the
People
as
the
Pastors
to
do
that
which
they
did
,
because
it
was
a
Law
of
Christianity
,
and
not
a
new
Law
or
Commandment
that
bound
them
to
it
,
their
Duty
was
founded
upon
the
principles
of
that
very
Gospel
,
and
of
the
same
Christian
Religion
which
Jesus
Christ
had
Founded
,
and
whereof
they
made
a
Profession
.
But
I
affirm
that
it
was
likewise
Extraordinary
in
two
things
.
First
of
all
,
in
respect
of
that
extream
and
indispensable
Necessity
which
lay
upon
them
,
to
do
what
they
did
.
For
although
we
have
always
a
Right
to
reject
those
Errors
,
and
that
false
Worship
which
may
creep
into
the
Church
,
and
although
we
should
be
always
bound
to
make
use
of
it
also
,
if
it
were
so
,
yet
it
is
not
always
Necessary
to
come
to
the
practise
,
or
the
Exercise
of
that
Right
and
of
that
Obligation
,
at
least
to
so
Publick
and
Splendid
a
one
as
that
of
our
Fathers
was
,
because
the
Church
is
not
always
in
a
State
of
Confusion
and
Disorder
,
as
she
was
in
their
Time
.
Things
Ordinarily
glide
away
in
a
more
regulated
course
;
the
Publick
Ministry
is
more
pure
,
and
the
Gospel
more
disingaged
from
the
oppression
of
Traditions
,
or
Humane
Superstitions
.
Secondly
,
That
Call
was
Extraordinary
in
respect
of
those
qualities
wherewith
God
invested
our
first
Reformers
,
and
those
who
joyned
with
them
in
so
great
a
work
;
for
it
is
not
an
Ordinary
thing
to
see
such
eminent
gifts
,
and
that
in
so
great
a
Number
,
as
those
which
appeared
in
the
Age
of
the
Reformation
,
accompanied
with
such
an
Heroical
Spirit
,
as
our
Fathers
had
,
and
such
a
great
Love
for
the
purity
of
the
Gospel
,
as
the
People
had
,
who
received
their
Instructions
;
All
which
constrains
us
to
acknowlede
,
a
particular
and
special
Providence
of
God
,
throughout
the
whole
Conduct
of
that
great
Divine
Work
,
who
raised
up
Labourers
,
fitted
for
the
Harvest
which
he
had
prepared
.
CHAP.
V.
An
Answer
to
the
Objections
,
that
are
made
against
the
Persons
of
the
Reformers
.
WE
have
hitherto
,
methinks
,
sufficiently
justified
the
Action
of
our
Fathers
in
the
business
of
the
Reformation
.
It
appears
,
that
they
had
but
too
many
Reasons
to
suspect
a
great
Corruption
,
not
only
in
the
Government
of
the
Church
,
but
in
the
Worship
and
Doctrines
of
it
also
,
and
too
just
motives
to
engage
them
to
make
a
more
particular
Examination
.
It
may
not
less
appear
by
what
we
have
said
concerning
the
Infallibility
of
the
Church
of
Rome
,
and
that
absolute
Authority
which
she
ascribes
to
her self
over
mens
Consciences
,
that
her
pretensions
have
no
Foundation
,
and
that
all
the
Faithful
have
a
Right
to
Judge
of
the
matters
of
Religion
by
themselves
,
and
to
discern
what
is
good
from
what
is
ill
.
We
have
seen
nevertheless
that
our
Fathers
were
not
moved
so
publickly
to
make
use
of
their
Right
,
but
by
an
extream
and
utmost
Necessity
,
and
if
they
will
do
them
Justice
,
they
ought
freely
to
acknowledge
,
what
the
Author
of
the
Prejudices
has
not
dared
to
deny
,
that
they
had
a
sufficient
Call
,
to
go
as
far
,
as
a
Negative
Separation
,
and
openly
to
refuse
to
believe
and
to
Act
,
what
their
Consciences
should
not
allow
them
to
approve
.
But
as
that
Motion
of
Conscience
was
not
Universal
,
or
common
to
all
those
of
their
Time
,
and
as
it
had
encountred
the
interests
of
a
great
Body
,
that
was
in
possession
of
the
Government
of
the
Latin
Church
,
they
have
laboured
to
render
it
odious
by
all
sorts
of
ways
,
and
even
those
,
who
were
not
able
directly
to
condemn
it
,
have
not
failed
to
search
out
divers
pretences
to
cry
it
down
;
and
having
nothing
to
say
against
their
Actions
,
they
have
taken
up
something
against
their
persons
.
This
is
that
that
the
most
of
our
Adversaries
endeavour
with
great
Care
;
this
is
that
,
that
their
Writers
of
Controversies
and
Missionaries
,
who
are
spread
abroad
on
all
sides
among
us
,
and
who
make
use
of
all
sorts
of
ways
to
gain
Proselytes
,
do
,
even
now
,
all
their
days
;
and
this
is
that
,
that
the
Author
of
the
Prejudices
in
particular
,
has
done
.
His
Argument
may
be
well
nigh
reduced
to
this
:
That
there
is
no
likelyhood
that
God
committed
the
care
of
Reforming
his
Church
,
to
persons
whose
Life
and
Conduct
was
Disorderly
and
Scandalous
.
And
the
Conclusion
that
he
pretends
to
draw
from
it
is
,
that
we
ought
to
reject
,
without
any
further
Examination
,
that
Reformation
,
and
to
put
our selves
into
the
Communion
of
the
Church
of
Rome
.
1.
It
will
be
no
difficult
matter
to
shew
him
,
that
,
Blessed
be
God
,
we
have
as
to
what
concerns
us
,
on
every
side
matter
of
Edification
,
from
the
manners
of
those
who
were
first
of
all
made
use
of
,
in
so
Holy
and
so
Necessary
a
Work
;
and
this
we
shall
presently
make
out
.
But
before
I
come
to
that
,
I
am
obliged
to
tell
him
,
that
his
way
of
Reasoning
,
is
the
most
captious
and
the
most
contrary
to
the
interests
of
the
true
Religion
that
can
be
imagined
,
and
that
it
is
contrary
even
to
the
Interests
of
that
Church
of
Rome
which
it
would
defend
.
I
say
in
the
first
place
that
it
is
captious
,
For
since
our
Fathers
Reformed
themselves
only
out
of
the
motion
of
their
Consciences
,
which
dictated
to
them
that
they
ought
to
do
it
for
the
Glory
of
God
and
their
own
Salvation
,
how
can
he
pretend
that
we
who
have
followed
them
out
of
the
same
Reason
,
can
revoke
an
Action
which
we
believe
to
be
just
and
lawful
,
out
of
meerly
Forreign
Considerations
,
taken
from
the
persons
of
those
who
excited
us
to
do
it
,
if
otherwise
it
does
not
appear
to
us
that
the
Consciences
of
our
Fathers
,
and
our
own
were
deceived
,
and
that
our
Action
is
unjust
in
the
Foundation
?
If
the
Law
of
the
Conscience
obliges
us
,
and
gives
us
a
right
to
separate
our selves
,
at
least
Negatively
,
how
can
we
depart
from
that
Separation
on
the
account
of
personal
Actions
,
in
which
neither
our
Fathers
nor
our selves
have
had
any
part
,
and
which
have
nothing
of
common
with
our
Separation
?
Our
Reformation
being
good
and
just
,
as
we
are
perswaded
it
is
,
is
it
not
true
,
that
we
ought
to
hold
our selves
to
it
,
whatsoever
they
tell
us
further
of
the
Passions
of
Luther
,
or
of
the
Marriage
of
some
Monks
?
These
things
are
wholly
separate
;
For
our
Fathers
might
very
well
Read
the
Writings
of
Luther
,
and
hear
the
Preaching
of
these
Monks
who
should
discover
to
them
the
Abuses
of
the
Church
of
Rome
,
they
might
very
well
Reform
themselves
in
the
end
,
out
of
a
motion
of
their
Consciences
stirred
up
by
their
Teachings
,
without
either
approving
or
Canonizing
their
other
Actions
.
But
they
will
say
,
to
have
avoided
falling
into
that
motion
of
Conscience
,
your
Fathers
ought
not
to
have
heard
them
.
And
why
ought
they
not
?
That
same
motion
that
their
Teachings
stirred
up
,
and
that
produced
a
Reformation
,
sufficiently
notes
that
they
ought
.
But
whether
they
ought
,
or
whether
they
ought
not
,
they
did
hear
them
,
the
thing
was
done
;
and
that
which
they
heard
having
caused
that
Sentiment
of
their
Consciences
which
obliged
them
to
Reform
themselves
,
we
should
be
impious
if
we
should
quit
that
Reformation
,
without
any
ones
satisfying
us
about
that
Sentiment
,
or
shewing
us
that
it
is
ill
,
and
fit
to
be
condemned
.
But
that
they
can
never
do
by
those
personal
Actions
which
have
no
Relation
to
it
;
else
,
they
would
be
bound
to
condemn
the
comfort
which
we
every
day
receive
from
the
Psalms
of
David
,
under
a
pretence
that
David
had
committed
Adultery
with
Bathsheba
,
and
to
reject
that
Instruction
that
we
gather
from
the
Books
of
Solomon
,
under
a
pretence
that
Solomon
was
not
so
constant
as
he
ought
to
have
been
in
the
Worship
of
the
True
God
.
There
is
then
nothing
else
but
a
Sophism
in
all
that
.
2.
But
if
that
way
of
Reasoning
is
captious
,
it
is
not
less
contrary
to
the
interests
of
the
True
Religion
,
since
it
would
have
us
Judge
of
the
Reformation
,
by
the
Quality
of
the
persons
who
Preached
it
,
and
not
by
it self
or
the
Nature
of
the
things
it
Treats
of
,
which
would
Establish
a
Principle
whose
Use
could
not
but
be
very
pernicious
to
the
Church
;
For
if
we
ought
not
to
consider
its
Doctrine
in
it self
,
but
to
judge
of
it
by
the
Persons
who
should
teach
it
us
,
how
could
any
one
discern
the
Angels
of
Darkness
,
when
they
should
be
disguised
into
Angels
of
Light
,
and
be
able
to
know
the
false
Prophets
when
they
should
work
signs
and
wonders
even
to
deceive
if
it
were
possible
the
very
Elect
?
How
could
any
know
those
Impostors
and
those
Hypocrites
,
who
come
in
Sheeps
cloathing
but
inwardly
are
ravening
Wolves
?
Moreover
would
it
be
a
hard
matter
for
those
men
who
should
be
interested
against
the
sound
Doctrine
to
invent
a
Thousand
Calumnies
against
the
persons
of
the
Teachers
of
it
,
and
how
many
did
they
invent
in
the
beginning
against
the
Apostles
,
and
the
Primitive
Christians
,
whom
they
represented
to
the
people
as
the
most
wicked
among
men
?
I
confess
it
is
a
great
means
of
Edification
,
that
those
who
Preach
a
good
Doctrine
confirm
it
by
good
Examples
,
and
that
on
the
contrary
,
it
is
Scandalous
when
their
works
do
not
correspond
with
their
words
.
But
nevertheless
it
does
not
follow
,
that
one
ought
to
receive
a
Word
because
it
is
spoken
by
persons
of
an
honest
life
,
or
to
reject
it
for
the
contrary
Reason
;
for
this
Maxim
would
make
us
very
often
reject
Truths
and
receive
Heresies
.
It
is
then
certain
that
we
ought
to
examine
that
Word
in
it self
without
any
dependance
on
those
who
Preach
it
;
For
Truth
is
not
in
Men
,
but
in
God
alone
,
she
cannot
change
her
Nature
nor
lose
her
right
through
the
Vices
of
its
Ministers
.
If
our
Fathers
were
Reformed
by
the
Authority
of
Luther
,
or
by
that
of
Zuinglius
and
Calvin
,
they
would
have
some
Reason
to
draw
us
back
to
the
Examination
of
their
manners
,
since
in
that
Case
,
they
would
treat
of
that
that
would
either
establish
or
destroy
the
Right
which
they
would
have
had
to
believe
their
meer
words
.
But
how
many
times
have
our
Fathers
and
we
protested
,
that
we
do
not
believe
that
which
our
Reformers
said
,
because
they
said
it
,
but
because
they
proved
it
;
and
because
those
things
appeared
sufficiently
evident
in
themselves
.
We
look
upon
them
only
as
persons
whom
God
made
use
of
to
teach
men
their
Duty
;
they
discovered
it
,
our
Fathers
saw
it
,
we
see
it
also
,
and
it
is
on
the
sight
of
this
Duty
alone
,
and
not
on
their
Authority
,
that
the
Reformation
depends
.
As
it
frequently
falls
out
that
our
very
Enemies
make
us
know
our
Duty
in
reproaching
us
with
our
faults
:
suppose
we
that
a
Jew
or
some
other
Infidel
should
have
accused
and
convinced
the
Latins
that
they
had
corrupted
their
Christianity
,
and
had
not
preserved
the
Gospel
in
that
State
wherein
Christ
and
his
Apostles
left
it
,
is
it
not
true
,
that
without
any
regard
to
the
person
,
the
Latins
would
be
bound
to
do
that
which
our
Fathers
have
done
,
and
that
the
Quality
of
him
who
should
have
so
reproached
them
,
would
not
have
been
a
sufficient
excuse
before
God
,
to
hinder
them
from
the
doing
of
their
duty
.
It
is
then
very
evident
that
we
ought
to
Judge
of
those
matters
by
the
matters
themselves
,
and
not
by
the
persons
who
teach
them
to
us
,
and
by
Consequence
,
that
the
Principle
of
the
Author
of
Prejudices
is
false
and
contrary
to
true
Piety
.
As
to
what
he
says
,
that
there
is
no
likelyhood
that
God
has
committed
the
Care
of
Reforming
his
Church
,
to
Scandalous
Persons
;
I
answer
,
that
God
has
committed
to
all
his
Faithful
,
the
Care
of
Reforming
themselves
,
and
to
all
his
Pastors
that
of
Exhorting
their
Flocks
.
If
it
falls
out
,
that
among
those
Pastors
who
have
acquitted
themselves
,
in
that
respect
,
of
their
charges
,
there
should
have
been
some
few
who
did
Actions
worthy
to
be
blamed
,
that
ought
not
to
create
any
Prejudice
against
the
Word
,
nor
put
a
stop
to
the
motion
of
the
Consciences
of
the
Faithful
,
any
more
then
the
defection
of
Saint
Peter
,
or
his
excessive
compliance
with
the
Jews
ought
to
have
hindred
the
Conversion
of
People
to
Christianity
.
The
Ministers
that
God
makes
use
of
,
are
men
who
have
their
faults
,
and
faults
sometimes
of
the
highest
nature
,
as
may
appear
from
the
Example
of
Aaron
who
encouraged
the
Israelites
in
Idolatry
,
and
of
Jonas
who
fled
to
Tarsis
when
he
was
bound
to
have
gone
and
Preached
to
Ninive
;
but
their
faults
make
the
word
of
God
lose
nothing
either
of
its
Truth
,
or
its
Authority
.
3.
It
is
a
very
strange
thing
that
the
Author
of
the
Prejudices
has
not
taken
any
heed
,
in
laying
down
a
very
bad
Argument
against
us
,
of
furnishing
us
with
a
very
good
one
against
the
Church
of
Rome
in
that
Estate
,
wherein
it
was
in
the
days
of
our
Fathers
.
For
if
we
ought
to
Judge
of
the
Doctrine
by
the
Qualities
or
the
Actions
of
those
who
Teach
it
I
pray
consider
,
what
Judgment
could
our
Fathers
make
of
that
Religion
that
the
Court
of
Rome
and
its
Prelats
taught
,
and
whether
they
had
not
all
the
grounds
in
the
World
to
reform
themselves
.
If
there
be
no
likelyhood
that
God
committed
the
Care
of
Reforming
his
Church
to
persons
who
were
guilty
of
Scandalous
Actions
,
there
is
far
less
that
God
has
given
Infallibility
,
and
a
Soveraign
Authority
over
mens
Consciences
to
such
persons
as
the
Popes
and
Prelats
in
the
days
of
our
Fathers
were
,
according
to
the
Description
which
the
unsuspected
Authors
that
we
have
quoted
,
give
us
of
them
,
and
divers
others
that
we
might
here
add
to
them
if
we
so
pleased
.
And
that
which
makes
these
two
Arguments
differ
,
is
,
that
his
concludes
upon
a
Principle
which
we
maintain
to
be
false
and
ill
;
where
ours
concludes
upon
a
Principle
which
he
himself
admits
and
acknowledges
to
be
good
;
so
that
in
his
own
Judgment
,
we
have
a
sufficient
Fundation
whereon
to
Establish
the
Justice
of
our
Reformation
.
Let
us
see
,
nevertheless
,
of
what
Nature
those
Actions
are
wherewith
he
reproaches
our
first
Reformers
.
I
will
not
,
says
he
,
Prejugez
.
Chap.
3.
p.
64.
stay
to
examine
the
Accusations
wherewith
they
have
been
charged
by
divers
Authors
.
I
do
not
pretend
to
detain
my self
in
any
but
those
publick
things
that
are
so
manifest
,
and
so
exposed
to
the
Eyes
of
all
the
World
.
I
confess
he
has
Reason
,
not
to
stay
upon
all
that
which
his
Passion
has
invented
against
them
;
for
who
knows
not
,
that
Calumny
has
no
bounds
especially
when
interest
and
passion
stir
it
up
?
Our
Reformers
are
not
the
only
persons
who
have
been
attacked
after
that
manner
,
The
Jews
said
of
John
the
Baptist
that
he
had
a
Devil
,
and
of
Jesus
Christ
that
he
was
a
Blasphemer
,
a
Samaritan
,
a
glutton
and
a
Wine-bibber
,
a
friend
of
Publicans
and
sinners
.
If
then
they
have
called
the
Father
of
the
Family
Beelzebub
,
what
will
they
not
say
of
his
Servants
?
But
what
then
are
those
things
that
are
so
Publick
,
so
manifest
,
and
so
exposed
to
the
Eyes
of
the
whole
World
,
which
the
Author
of
the
Prejudices
has
found
fit
to
be
insisted
upon
.
That
new
was
Preached
only
out
of
the
mouths
of
those
Monks
,
who
had
quitted
their
habit
and
their
profession
,
ouly
to
contract
Scandalous
Marriages
,
or
from
the
mouths
of
those
Priests
who
had
violated
that
Vow
of
Virginity
which
the
Calvinists
themselves
confess
to
have
been
imposed
on
all
Priests
,
and
on
all
Monks
in
the
West
,
by
divers
Councils
,
and
on
all
the
Monks
,
and
all
the
Bishops
in
the
East
,
and
the
first
fruit
of
this
Doctrine
was
the
setting
open
the
Cloisters
,
the
taking
off
the
Vails
of
the
Nuns
,
the
abolishing
of
all
Austerities
,
and
overthrowing
of
all
manner
of
discipline
in
the
Church
.
This
is
that
that
forces
him
to
say
,
That
the
Reformers
struck
mens
Eyes
,
with
a
Spectacle
that
could
not
but
create
horrour
,
according
to
the
common
Idea's
of
Piety
and
Vertue
,
whech
the
Fathers
give
us
.
The
Author
of
the
Prejudices
will
not
take
it
ill
,
that
in
order
to
our
Answering
him
,
we
must
put
him
in
mind
,
what
he
himself
exhorts
us
to
,
To
Transport
our selves
into
another
Time
then
that
wherein
we
are
at
present
,
and
to
represent
to
our selves
our
Separation
in
its
first
rise
,
and
during
the
first
years
wherein
it
was
made
amidst
the
Switzers
and
in
France
.
Upon
his
thus
placing
us
in
that
State
which
he
desires
,
we
will
declare
to
him
,
that
,
The
general
Depravation
which
reign'd
amidst
the
Monks
and
the
Priests
,
is
to
our
Eyes
a
Spectacle
worthy
of
horror
,
according
to
the
common
Ideas
of
Piety
and
Vertue
which
the
holy
Scriptures
and
right
Reason
give
us
.
We
will
tell
him
,
that
that
which
Scandalizes
us
,
is
to
see
that
for
a
respect
of
a
purely
humane
Order
,
they
endured
for
so
long
a
time
a
disorder
that
dishonoured
the
Latin
Church
,
that
drew
upon
it
God's
Judgments
,
and
that
laid
open
the
Ministry
of
the
Church
to
an
everlasting
reproach
.
It
is
in
the
detesting
of
those
Infamies
and
those
Impurities
,
that
the
true
zeal
of
Christians
ought
to
consist
,
and
it
is
to
the
searching
out
of
a
solid
remedy
for
them
that
one
ought
to
apply
the
Discipline
of
the
Church
,
and
not
to
keep
them
up
under
a
pretence
of
observing
rash
Vows
and
a
Caelibasy
that
God
never
commanded
.
If
the
Author
of
the
Prejudices
is
more
Scandalized
to
see
Priests
and
Monks
Married
,
then
to
see
them
plunged
into
all
the
filthyness
of
Debauchery
,
I
cannot
hinder
my self
from
telling
him
that
he
makes
Christianity
a
Law
of
Hypocrisy
,
and
it
may
be
yet
somewhat
worse
;
for
Hypocrisy
does
not
content
it self
with
meer
Names
,
she
would
have
fair
appearances
without
,
of
those
things
which
she
really
rejects
.
Whereas
for
him
,
he
rejects
not
only
the
things
but
their
appearances
also
,
suffering
patiently
the
loss
of
any
more
seeing
either
the
things
,
or
their
appearances
,
provided
we
do
not
meddle
with
those
empty
names
of
Caelibacy
and
Virginity
.
But
true
Moral
Christianity
inspires
other
Sentiments
,
she
would
have
us
honour
that
Caelibacy
and
Virginity
as
gifts
that
come
from
God
;
but
she
would
also
have
a
Contempt
and
horrour
for
those
specious
names
when
they
shall
be
applyed
to
those
beastlinesses
and
excesses
which
both
God
and
Men
condemn
.
She
would
have
us
in
that
Case
instead
of
being
Scandalized
to
see
a
false
Caelibacy
made
void
,
and
a
vain
shadow
of
Virginity
abolished
,
that
we
should
on
the
contrary
be
edified
to
see
them
got
out
from
those
snares
of
sin
,
and
to
have
recourse
to
a
lawful
Marriage
that
God
has
allowed
unto
all
,
and
that
he
has
even
commanded
unto
those
who
have
not
received
the
gift
of
Continency
.
It
was
in
the
View
of
this
that
our
Fathers
lookt
upon
the
Marriage
of
those
Priests
and
Monks
as
the
Abolishing
of
an
unjust
Law
,
contrary
to
the
express
words
of
Saint
Paul
,
if
they
cannot
contain
,
let
them
Marry
,
and
which
moreover
had
produced
such
mischeivous
effects
as
it
was
no
longer
possible
for
them
to
indure
.
But
,
says
the
Author
of
Prejudices
,
we
do
not
intend
to
speak
of
the
Interests
of
Families
,
of
Marriage
,
nor
of
base
and
fleshly
passions
in
the
lives
of
those
Great
Bishops
,
and
all
those
great
men
of
old
,
whom
God
opposed
to
the
Heresies
that
rose
up
against
his
Church
,
as
Saint
Cyprian
,
Saint
Athanasius
,
Saint
Basil
,
Saint
Gregory
Nazianzen
,
Saint
Jerome
,
Saint
Epiphanius
,
Saint
Chrysostome
and
Saint
Augustine
.
They
were
all
of
them
eminent
in
Sanctity
,
in
a
disingagement
from
Interests
;
and
continency
was
always
joyned
to
their
Ministry
.
We
may
say
of
that
Author
,
without
doing
him
an
injury
,
that
he
does
not
write
ill
,
what
he
thinks
,
but
that
he
scarce
thinks
well
,
that
which
he
writes
,
and
that
which
I
shall
here
come
to
shew
is
an
Example
of
it
;
for
he
here
lays
down
a
great
Trifle
under
the
shew
of
one
of
the
fairest
things
in
the
World
.
Saint
Cyprian
,
Saint
Athanasius
,
and
those
other
Bishops
were
not
Marryed
.
I
see
it
,
but
who
told
him
,
That
they
did
it
by
vertue
of
a
general
Law
that
forbad
Bishops
to
be
Married
?
Who
told
him
,
that
divers
other
Bishops
,
who
were
not
less
great
then
those
,
for
their
Sanctity
,
their
disengagement
from
the
interests
of
the
World
,
never
lived
in
Marriage
,
as
Saint
Spiridion
,
Saint
Gregory
the
Father
of
Gregory
Nazianzen
,
Saint
Gregory
Nysscne
,
Saint
Prosper
,
Saint
Hilary
,
Sydonius
Apollinaris
,
Synesius
,
Saint
Eupsychus
of
Cesarea
and
divers
others
?
Who
told
him
,
that
Priests
were
not
generally
Married
in
the
Primitive
Church
,
whether
it
were
in
the
East
,
or
in
the
West
,
as
may
be
justified
by
a
Thousand
Proofs
?
And
in
fine
,
that
they
do
not
vainly
wrangle
in
saying
,
that
those
Bishops
or
those
Priests
were
really
Married
before
their
Ordination
;
but
that
they
were
not
during
their
Prelateship
or
Priesthood
,
whether
it
were
that
their
Wives
were
dead
,
and
whether
they
were
put
away
,
it
is
good
to
Note
what
the
History
of
Saint
Eupsychus
of
Cesaria
in
Cappadocia
relates
,
whom
Saint
Athanasius
formally
called
a
Bishop
,
suffered
Martyrdom
within
a
little
after
his
Marriage
,
being
as
Athanas
.
Orat.
1.
contra
Arian
.
Sozomen
.
Hist.
lib.
5.
cap.
11.
Hist.
trip
artit
.
lib.
6.
cap.
14.
Cyprian
.
Epist.
49.
yet
as
it
seemed
in
the
days
of
his
Nuptials
,
and
what
Saint
Cyprian
relates
of
Novatus
a
Priest
,
who
was
accused
to
have
kicked
his
Wife
who
was
great
with
Child
,
and
to
have
caused
an
Abortion
;
which
evidently
concludes
the
use
of
Marriage
during
the
Prelateship
and
Priesthood
.
What
then
can
the
Author
of
the
Prejudices
conclude
from
the
Example
of
Saint
Athanasius
,
and
Saint
Chrysostome
,
and
those
others
unmarried
unless
this
,
that
each
one
was
in
that
regard
in
his
full
liberty
,
and
that
as
there
were
some
that
did
marry
,
so
there
were
also
some
that
did
not
?
Did
he
need
for
so
little
a
matter
to
declaim
Rhetorically
,
and
to
set
down
these
great
words
with
an
Emphasis
,
That
our
Reformers
struck
mens
Eyes
with
a
Spectacle
,
that
could
not
but
Create
horrour
according
to
the
general
Idea's
of
Piety
and
Vertue
that
the
Fatheri
give
us
.
I
shall
not
say
,
that
the
Idea's
of
Piety
and
Virtue
do
not
depend
on
the
Fathers
,
but
on
the
Gospel
and
right
Reason
,
and
that
it
is
by
them
that
we
ought
to
judge
the
Fathers
,
and
not
those
by
the
Fathers
.
I
will
not
say
that
the
Fathers
of
the
purer
Antiquity
,
are
so
far
from
giving
us
an
horrour
at
the
Marriage
of
Ecclesiasticks
,
that
Chrysostom
assures
us
on
the
contrary
,
that
what
Saint
Paul
wrote
to
Titus
concerning
Chrysost.
Hom.
2.
in
Ep.
ad
Tit.
Cap.
2.
a
Bishops
being
the
Husband
of
one
Wife
,
he
has
wrote
wholly
to
stop
the
months
of
those
Hereticks
who
condemned
Marriage
,
and
to
shew
that
Marriage
is
not
only
an
Innocent
thing
but
that
it
is
so
Honourable
also
,
that
according
to
him
it
may
be
elèvated
as
high
as
the
Episcopal
Throne
.
But
I
will
only
say
,
and
I
will
say
it
with
an
assurance
of
its
being
approved
by
all
honest
and
upright
men
,
that
the
Marriage
of
Church-men
,
which
of
it self
is
an
honest
and
Holy
State
practised
under
the
Old
Law
,
practised
in
the
primitive
Church
,
and
Authorised
by
the
Scripture
,
cannot
be
considered
but
with
the
greatest
Edification
when
it
shall
be
set
in
opposition
to
the
disorders
,
and
filthinesses
that
Caelibacy
has
produced
,
which
is
but
a
purely
humane
Institution
,
without
any
lawful
Foundation
.
It
belongs
therefore
to
those
of
the
Church
of
Rome
to
tell
us
,
whether
they
are
much
edified
by
the
lives
that
their
Priests
led
,
in
the
Age
of
the
Reformation
,
and
by
that
permission
which
they
gave
them
,
for
a
Sum
of
Money
,
publickly
to
keep
their
Concubines
.
They
are
to
tell
us
,
whether
they
have
no
horrour
for
those
strange
assertions
of
their
Doctors
,
That
a
Priest
Sins
less
who
through
the
infirmity
of
the
flesh
Rosius
Confess
.
Cap.
56.
Pighius
.
Costerus
&
alii
.
falls
into
the
Sin
of
Fornication
,
then
if
he
should
marry
,
and
that
it
is
a
less
evil
for
Priests
to
burn
then
to
Marry
.
As
for
us
,
we
have
that
general
precept
of
Saint
Paul
,
which
has
its
use
as
well
in
respect
of
Church-men
,
as
others
,
if
they
cannot
contain
let
them
Marry
,
and
the
Doctrine
of
the
same
Apostle
,
Marriage
is
Honourable
in
all
,
or
in
all
things
,
but
the
Whoremongers
,
and
Adulterers
God
will
judge
.
But
the
Author
of
the
Prejudices
says
,
That
the
Law
of
Celibacy
,
whether
it
were
just
or
unjust
,
or
whether
it
did
not
begin
if
they
will
have
it
so
,
till
Pope
Siricius's
time
,
they
cannot
at
least
deny
,
That
the
spirit
of
God
did
not
carry
out
all
the
Famous
Bishops
of
Old
,
and
those
who
have
been
eminent
for
Sanctity
,
to
imitate
Saint
Paul
,
and
to
follow
that
Counsel
which
he
gives
to
renounce
Marriage
,
to
set
themselves
wholly
to
please
God
,
and
that
the
same
spirit
did
not
from
the
very
first
Ages
of
the
Church
inspire
a
very
great
number
of
Christians
of
both
Sexes
to
remain
Virgins
all
their
Lives
,
as
Saint
Justin
witnesses
,
and
Origen
against
Celsus
.
Whence
then
comes
it
to
pass
that
there
should
have
nothing
appeared
of
that
instinct
,
or
of
those
motions
of
Gods
spirit
in
the
pretended
Reformers
,
nor
in
the
Societies
which
they
have
established
,
any
more
than
all
those
other
Graces
which
shone
so
Illustriously
in
the
Saints
of
Antiquity
.
Here
is
yet
further
,
another
example
of
that
which
I
said
just
before
,
that
that
Author
does
not
take
too
much
care
of
that
which
he
writes
.
For
can
there
be
a
rasher
thing
in
the
World
than
to
offer
to
thrust
ones
self
into
the
Counsels
of
God
,
and
magisterially
to
decide
,
what
qualities
the
Reformers
ought
to
have
had
?
Continency
and
Virginity
are
the
Cifts
that
God
distributes
to
men
as
he
pleases
,
but
it
is
what
he
has
given
only
to
some
Persons
,
it
no
ways
follows
either
that
their
Persons
were
not
acceptable
to
him
,
nor
,
that
he
could
not
make
use
of
them
in
the
greatest
works
of
his
Providence
.
Abraham
,
the
Father
of
the
Faithful
,
as
the
Scripture
calls
him
;
was
not
he
Married
?
Isaac
,
Jacob
,
and
the
twelve
Patriarchs
who
founded
the
Church
of
Israel
,
were
not
they
?
Moses
the
deliverer
of
the
Antient
People
,
by
whom
God
gave
his
Law
,
and
by
whom
he
had
wrought
so
many
Miracles
,
was
not
he
?
Aaron
and
all
the
High-Preists
who
succeeded
him
,
were
not
they
?
All
those
Calls
and
divers
others
whereof
the
Scripture
speaks
,
were
methinks
,
most
weighty
and
for
the
greatest
part
extraordinary
,
and
nevertheless
we
do
not
see
,
that
God
in
giving
them
,
has
made
any
Reflection
upon
the
Advice
of
the
Authour
of
the
Prejudices
.
Who
ever
gave
him
a
right
to
lay
down
Rules
with
such
Authority
of
what
God
ought
to
do
,
and
what
he
should
not
have
done
,
and
by
that
means
to
raise
himself
so
high
as
to
be
a
Censor
of
God's
Actions
?
He
ought
at
least
to
have
called
it
to
mind
,
that
Jesus
Christ
made
no
scruple
to
chuse
married
men
,
out
of
whom
to
make
his
Apostles
and
Evangelists
.
The
Scripture
mentions
the
Mother-in-law
of
Saint
Peter
,
that
is
to
say
his
Wives
Mother
;
for
that
word
in
Greek
can
be
taken
in
no
other
sence
but
that
.
It
speaks
also
of
the
four
Daughters
of
Philip
the
Evangelist
.
The
Authour
of
the
Commentaries
upon
the
Epistles
of
Saint
Paul
under
the
name
of
Saint
Ambrose
,
assures
us
that
all
the
Apostles
had
Wives
except
Saint
Paul
and
Saint
John
;
and
Saint
Ignatius
,
and
Saint
Basil
say
the
same
thing
without
any
exception
.
Virginity
is
not
then
an
inseparable
character
of
the
Call
of
God
,
as
the
Authour
of
the
Prejudices
would
perswade
us
.
But
after
that
first
assault
of
the
Authour
of
the
Prejudices
,
which
was
made
with
all
the
weapons
that
he
first
found
in
his
hands
,
he
reproaches
the
Reformers
,
with
the
little
fruit
that
their
Preaching
wrought
for
the
Sanctification
of
those
people
who
followed
them
.
Their
Ministers
themselves
,
says
he
,
have
been
constrained
by
the
Evidence
of
the
Truth
,
to
acknowledge
,
That
all
their
pretended
Reformation
did
not
produce
any
Renovation
of
the
spirit
of
Christianity
,
and
that
it
had
rather
increased
then
lessened
the
disorders
of
those
who
embraced
it
;
and
for
that
he
produces
the
complaints
of
some
Ministers
as
of
Capito
and
Calvin
himself
,
and
of
Luther
against
the
Vices
of
their
Age.
I
acknowledge
that
if
they
compare
our
Fathers
manners
and
ours
,
with
the
Grace
that
God
has
given
us
in
renewing
his
Gospel
in
the
midst
of
us
,
they
would
find
but
too
much
reason
to
make
us
cover
our
Faces
with
confusion
,
that
we
were
unworthy
of
so
great
a
Favour
.
I
confess
also
that
there
may
be
many
found
among
those
who
at
first
embraced
the
Reformation
,
who
instead
of
profiting
by
it
,
abused
it
,
as
the
best
things
may
be
abused
.
But
I
say
,
that
they
ought
not
to
insult
over
that
Confession
that
we
make
in
that
regard
;
for
besides
,
that
a
Doctrine
is
not
the
less
found
,
for
not
being
so
carefully
observed
as
it
deserves
,
we
can
yet
further
say
for
our selves
,
and
say
it
to
the
Glory
of
that
God
whom
we
serve
,
that
he
has
poured
forth
a
sufficiently
abundant
measure
of
his
blessing
on
our
Fathers
,
and
that
if
any
compare
their
manners
with
those
of
the
other
Party
who
rejected
the
Reformation
,
they
will
find
reason
enough
to
confess
,
that
God
was
in
the
midst
of
us
.
It
is
true
indeed
,
that
they
might
not
see
there
those
Pharisaical
Devotions
of
which
the
hypocrites
and
superstitious
make
a
vain
shew
:
They
might
not
see
there
those
men
who
publish
to
all
the
world
their
Mortifications
and
their
Fasts
,
who
withdraw
themselves
out
of
the
crowd
,
to
make
themselves
to
be
more
taken
notice
of
,
and
who
never
enter
into
their
secret
retirements
but
with
the
greater
ease
to
be
able
to
mix
themselves
in
all
that
that
is
common
in
the
World
.
But
they
may
there
behold
a
solid
Piety
,
plain
and
natural
,
without
Art
and
Affection
,
a
true
fear
of
offending
God
,
with
a
free
and
open
carriage
,
which
never
sought
to
hide
it self
by
distinctions
and
illusions
;
but
in
good
earnest
to
follow
the
dictates
of
Conscience
,
without
saying
,
to
hinder
them
from
doing
their
Duty
,
either
what
will
become
of
us
,
or
what
will
become
of
our
Brethren
or
Sisters
?
Because
they
knew
that
those
Events
were
in
the
hand
of
God
,
and
that
poor
worldly
interest
ought
never
to
prevail
over
the
love
of
the
Truth
.
As
to
the
Wars
that
the
Author
of
the
Prejudices
imputes
to
the
Reformation
,
it
had
been
,
methinks
,
his
prudence
not
to
have
turned
the
Dispute
upon
a
Matter
,
on
which
he
well
knows
that
we
have
but
too
many
things
to
say
for
our
Justification
.
If
some
Princes
of
Germany
took
up
Arms
to
defend
themselves
against
the
assaults
of
their
Enemies
,
they
thought
that
the
Justice
and
Law
of
Nations
authorised
that
defence
,
and
that
being
Soveraign
in
their
States
,
they
were
bound
to
protect
their
Subjects
and
to
preserve
that
Trust
that
God
had
put
into
their
hands
.
And
as
for
those
Commotions
that
hapned
in
France
in
the
times
of
the
Reformation
,
there
is
no
person
who
is
ignorant
of
their
true
Causes
.
It
is
true
,
that
the
Interest
of
our
Religion
had
some
part
in
them
;
but
it
had
at
least
the
good
fortune
,
to
be
found
joyned
with
that
of
the
preserving
of
that
great
Kingdom
to
its
just
possessours
,
against
those
pernitious
designs
which
made
but
too
great
a
noise
afterwards
;
and
whatsoever
sad
Remembrances
the
Authour
of
the
Prejudices
has
awakened
,
by
his
undeserved
reproaches
,
yet
we
shall
not
fail
to
maintain
,
that
the
blood
of
our
Fathers
was
very
well
spent
for
so
good
a
Cause
.
Luther
,
says
he
,
was
not
afraid
of
animating
his
followers
to
Murders
,
and
Blood
,
by
those
horrible
words
which
are
to
be
found
in
his
first
Tome
of
his
Works
of
Wittingburg
Edition
;
If
we
hang
up
Robbers
on
Gibbets
,
if
we
punish
Hereticks
and
Thieves
with
the
Sword
,
why
do
not
we
assault
with
all
our
Forces
those
Cardinals
and
those
Popes
,
and
all
that
scum
of
the
Roman
Sodom
,
that
ceases
not
to
corrupt
the
Church
of
God
,
why
do
we
not
embrue
our
hands
in
their
Blood
?
It
is
certain
,
that
there
can
scarce
be
any
passage
related
after
a
more
invenomed
and
base
manner
,
than
the
Authour
of
the
Prejudices
relates
that
,
and
this
will
appear
if
they
well
but
make
these
following
Observations
.
1.
That
he
separates
those
words
from
the
sequel
of
the
Discourse
to
give
them
quite
another
Sence
than
Luther
intended
by
them
,
which
is
,
to
speak
Properly
,
a
kind
of
falsification
,
more
dangerous
then
that
of
corrupting
the
words
of
a
Sentance
.
2.
That
he
would
make
us
imagine
that
those
words
are
addrest
to
the
followers
of
Luther
,
to
animate
them
to
Blood
and
Slaughter
,
which
is
a
perfect
Calumny
.
3.
That
he
quotes
them
not
as
spoken
upon
a
supposition
,
but
as
spoken
purely
and
simply
,
which
is
further
contrary
to
the
Truth
.
Behold
then
what
the
matter
truly
was
;
Sylvester
Prierias
Master
of
the
Sacred
Palace
at
Rome
,
having
wrote
against
Luther's
Doctrine
concerning
the
Pope
,
and
in
particular
against
his
Appeal
to
a
Council
,
had
peremptorily
maintained
,
That
it
was
not
lawful
to
Appeal
from
the
Pope
to
a
Council
,
because
the
Pope
was
a
Soveraign
Judge
,
and
liable
to
no
Appeal
,
and
that
those
who
sued
out
such
Appeals
were
cast
out
of
the
Church
and
Excommunicate
.
That
the
Pope
alone
was
the
Infallible
Rule
of
Truth
,
whose
decisions
were
certain
and
irrefragable
without
a
Council
;
where
those
of
a
Council
were
nothing
without
the
Pope
,
nor
bound
any
person
if
they
were
not
authorised
by
the
Pope
,
so
that
whatsoever
should
not
receive
the
Doctrine
of
the
Pope
as
the
Infallible
Rule
of
Faith
,
from
whom
the
Holy
Scripture
it self
heretofore
and
now
,
derives
all
its
force
,
he
is
a
Heretick
;
and
many
other
Propositions
of
that
nature
.
Upon
that
Luther
writes
,
that
,
All
those
things
were
maintained
only
out
of
a
hatred
of
a
General
Council
,
and
to
hinder
any
one
from
being
heard
who
should
give
any
succour
to
the
afflicted
Church
.
That
the
Popes
Creatures
seeing
well
that
they
could
not
hinder
a
Council
,
began
to
seek
out
ways
to
elude
it
,
by
saying
,
that
the
Pope
was
above
a
Council
,
and
that
without
his
Authority
,
none
could
either
be
called
or
held
;
in
a
word
,
that
a
Council
had
not
any
Power
,
but
that
the
Pope
alone
was
the
Infallible
Rule
of
Truth
.
That
it
seemed
to
him
then
,
that
if
the
Fury
of
those
men
took
place
,
there
would
not
further
remain
any
other
Remedy
but
this
;
That
the
Emperour
,
the
Kings
and
Princes
should
make
use
of
their
Arms
against
those
publick
Posts
,
and
that
those
matters
should
not
be
decided
by
Words
,
but
by
the
Sword
.
In
the
close
of
which
,
he
adjoyns
those
words
which
the
Author
of
the
Prejudices
has
related
.
So
that
his
meaning
is
not
to
Animate
his
Followers
to
Blood
and
Slaughter
,
as
the
Author
of
the
Prejudices
interprets
it
;
but
only
to
draw
an
absur'd
consequence
from
his
Adversaries
Hypothesis
,
which
is
,
That
if
he
would
also
take
away
the
only
Remedy
that
was
left
to
provide
against
the
desolations
of
the
Church
in
assembling
a
Free
Council
,
he
would
set
the
Emperour
,
the
Kings
and
Princes
in
Arms
against
the
Popes
and
the
Cardinals
and
all
the
Court
of
Rome
,
and
would
reduce
things
to
the
utmost
extremity
.
I
my self
will
not
say
,
that
there
may
not
be
somewhat
too
violent
in
those
kind
of
expressions
;
but
after
all
,
his
design
is
not
to
animate
his
Followers
to
Blood
and
Slaughter
;
but
only
to
let
Sylvester
see
the
necessity
of
a
Council
,
that
might
judge
above
the
Pope
,
from
that
inconvenience
,
that
otherwise
there
would
remain
no
other
course
to
the
Emperour
,
to
Kings
and
Princes
,
to
re-establish
Order
in
the
Church
,
then
to
make
use
of
their
compelling
power
.
And
that
further
appears
to
be
the
Sence
,
because
he
adds
immediately
after
,
That
the
Authority
of
the
Bishop
of
Rome
,
whether
it
were
of
Divine
Right
,
or
whether
it
were
of
Human
,
could
not
be
urged
,
but
by
the
Precept
,
Honour
thy
Father
and
thy
Mother
,
which
in
granting
him
to
be
a
Father
,
puts
him
under
the
first
Table
;
so
that
if
he
should
do
any
thing
in
opposition
to
them
,
he
might
be
admonished
,
and
even
accused
by
the
least
of
the
Faithful
.
Which
let
us
see
that
his
meaning
was
no
other
than
that
which
I
have
represented
.
I
confess
it
were
to
be
wished
that
Luther
had
observed
more
of
the
mean
,
than
he
did
,
in
his
manner
of
writing
,
and
that
,
with
that
great
and
invincible
Courage
,
joyned
with
that
ardent
zeal
for
the
Truth
,
and
with
that
unshaken
Constancy
,
that
he
always
shewed
,
there
might
have
been
discernable
more
of
stayedness
and
moderation
.
But
those
faults
which
most
frequently
proceed
from
Temperament
,
do
not
take
away
mens
esteem
of
such
,
when
besides
them
they
may
see
a
good
foundation
of
Piety
in
them
,
and
Vertues
Heroical
throughout
,
as
they
may
discern-to
have
shone
in
Luther
.
For
they
cannot
cease
extolling
the
zeal
of
Lucifer
Bishop
of
Cagliari
,
nor
admiring
the
eminent
qualities
of
Saint
Jerom
,
although
they
do
acknowledge
too
much
sharpness
and
passion
in
their
Style
.
And
it
may
be
that
there
was
even
some
particular
necessity
in
the
time
of
the
Reformation
to
use
vehemency
of
expression
,
the
more
easily
to
rouse
men
out
of
that
profound
sleep
wherein
they
had
lain
for
so
long
a
time
.
However
it
be
,
I
had
rather
come
to
agree
that
Luther
ought
to
have
been
more
moderate
in
his
expressions
,
and
if
the
Authour
of
the
Prejudices
would
be
coutented
with
complaining
of
the
sharpness
of
his
Style
,
he
should
be
also
contented
,
for
every
answer
to
be
entreated
,
that
hereafter
,
he
will
not
himself
any
more
imitate
that
which
he
condemns
in
another
;
especially
,
in
writing
against
those
,
who
having
lived
in
the
last
Age
,
cannot
have
given
him
any
personal
occasion
,
to
be
carried
away
against
them
with
passion
,
after
the
manner
that
he
has
been
,
in
many
places
of
his
Book
.
If
in
the
Judgment
that
he
passes
on
them
,
he
would
not
hearken
to
Charity
,
he
ought
,
at
least
,
to
hearken
to
Justice
,
and
not
to
have
charged
them
with
foul
Accusations
,
under
the
pretences
of
having
mistaken
and
misunderstood
;
I
place
in
this
Rank
,
that
There
never
was
any
one
,
says
he
,
but
Luther
,
who
durst
to
boast
in
his
Printed
Works
,
that
he
had
had
a
long
conference
with
the
Devil
,
that
he
had
been
convinced
by
his
reasons
that
private
Masses
were
an
abuse
,
and
that
that
was
the
motive
that
had
carried
him
out
to
abolish
them
.
But
common
Sence
,
adds
he
,
has
always
made
all
others
conclude
,
not
only
that
he
was
in
an
excess
of
extravagance
,
to
take
the
Devil
for
a
Master
of
Truth
,
and
to
give
himself
up
to
be
his
Disciple
;
but
that
all
those
who
had
any
marks
that
they
were
his
Ministers
and
his
Instruments
,
and
who
had
not
any
lawful
Authority
in
the
Church
to
make
themselves
be
heard
,
did
not
deserve
,
that
any
should
apply
themselves
to
them
,
or
that
they
should
so
much
as
examine
their
Opinions
.
Behold
here
Luther
,
a
Disciple
,
a
Minister
and
Instrument
of
the
Devil
,
if
one
will
believe
the
Author
of
the
Prejudices
.
To
refute
that
Calumny
,
we
need
but
to
represent
in
a
few
words
what
that
business
was
that
he
there
speaks
of
.
Luther
following
the
Style
of
the
Monks
of
those
days
,
who
were
wont
by
a
Figure
of
Rhetorick
to
fill
their
Books
with
their
exploits
against
the
Devil
,
relates
,
that
being
one
time
awakened
in
the
midst
of
a
dark
night
,
the
Devil
began
to
accuse
him
for
having
made
the
people
of
God
Idolatrize
,
and
to
have
been
guilty
of
Idolatry
himself
for
the
space
of
fifteen
years
,
wherein
he
had
said
private
Masses
,
and
that
the
Reason
of
that
Accusation
was
,
that
he
could
not
have
any
thing
consecrated
in
those
private
Masses
;
from
whence
it
followed
that
he
had
adored
,
and
had
made
others
adore
meer
Bread
and
meer
Wine
,
and
not
the
Body
and
Blood
of
Jesus
Christ
.
He
adds
,
that
that
accusation
struck
him
at
his
heart
,
and
that
to
defend
himself
he
alledged
that
he
was
a
Priest
,
that
he
had
done
nothing
but
by
the
Order
of
his
Superiors
,
and
that
he
had
always
pronounced
the
words
of
Consecration
very
exactly
,
with
the
best
intention
in
the
World
;
from
whence
he
concluded
,
that
he
could
see
no
reason
to
have
the
Crime
of
Idolatry
laid
to
his
Charge
:
That
notwithstanding
the
Tempter
did
not
fail
to
reply
,
that
those
excuses
would
nothing
avail
him
in
that
the
Turks
and
the
Priests
of
Baal
obeyed
also
the
Order
of
their
Superiours
,
with
a
very
good
intention
,
and
that
,
nevertheless
they
were
truly
Idolaters
.
Vpon
this
,
he
says
,
that
he
was
seized
with
such
a
violent
agitation
of
Spirit
,
accompanied
with
a
general
sweat
over
all
the
parts
of
his
Body
,
and
a
confusion
wherein
he
found
himself
,
having
been
made
to
understand
that
his
defence
was
not
Solid
,
since
besides
a
good
intention
and
obedience
to
his
Superiors
,
he
ought
to
have
examined
further
whether
the
Action
disputed
was
good
in
it self
and
agreeable
to
God
,
and
on
that
he
made
a
Resolution
to
renounce
all
private
Masses
.
This
was
the
Discourse
of
Luther
there
,
upon
all
which
I
shall
make
no
scruple
to
profess
,
that
that
manner
of
expressing
things
under
the
form
of
a
Combat
with
the
Devil
,
appears
to
me
indeed
,
a
little
remote
from
common
Use
,
and
makes
that
return
into
my
thoughts
,
that
Luther
himself
has
said
somewhere
in
his
Works
,
Pium
Lectorem
oro
ut
ista
legat
cum
Judicio
,
&
sciat
me
fuisse
aliquando
Monachum
.
In
effect
he
could
not
wholly
throw
off
,
as
he
would
the
Stile
of
the
Convent
.
But
I
say
,
notwithstanding
,
there
is
nothing
in
all
that
which
is
remote
from
the
Duty
of
an
honest
man
,
nor
which
may
not
be
intirely
innocent
,
whether
one
take
that
Narration
Literally
,
or
as
a
kind
of
Figure
and
Parable
.
He
says
,
that
the
Devil
accused
him
in
his
heart
,
That
signifies
,
that
he
represented
to
himself
,
in
his
Conscience
,
the
Accusations
that
the
Devil
might
one
day
form
against
him
,
before
the
Tribunal
of
God
;
What
crime
was
there
in
all
that
?
Is
not
the
Devil
called
in
Scripture
,
The
Accuser
of
the
Faithful
?
And
does
not
the
History
of
Job
introduce
him
as
appearing
before
the
Throne
of
God
,
to
render
the
Piety
of
that
Holy-man
suspected
?
Luther
adjoyns
,
that
in
his
first
Defences
,
he
alleadged
his
Priesthood
,
his
Obedience
to
his
Superiours
,
his
good
intention
and
exactness
.
What
is
there
extraordinary
in
all
that
?
It
is
not
very
natural
that
those
sorts
of
pretences
should
come
in
to
the
succours
of
a
burthened
Conscience
?
He
says
in
the
sequel
that
these
Defences
were
opposed
by
the
Accuser
,
as
insufficient
and
uncapable
to
hide
him
from
the
sin
of
Idolatry
.
What
is
there
here
that
may
deserve
any
blame
?
May
not
the
Devil
speak
Truths
in
Accusing
us
?
Does
not
he
know
how
to
exaggerate
our
sins
,
and
strongly
to
oppose
our
vain
Excuses
?
At
last
Luther
says
,
that
to
render
those
instances
of
the
Accuser
unservicable
for
the
future
,
he
resolved
within
himself
to
abandon
private
Masses
,
which
served
for
the
ground
of
that
Accusation
.
What
is
there
in
all
that
,
that
may
not
be
the
Motion
of
a
good
Conscience
?
He
would
shut
the
mouth
of
the
Adversary
,
and
take
away
from
him
any
means
of
accusing
him
before
God
,
as
if
he
had
been
a
wicked
person
and
an
Idolater
,
he
would
snatch
away
from
him
those
weapons
that
he
made
use
of
to
combat
and
terrify
him
.
Let
the
Author
of
the
Prejudices
turn
all
that
as
he
pleases
,
he
can
never
find
it
in
a
bad
sence
.
Every
Christian
is
bound
to
order
his
conduct
so
that
he
may
be
sheltered
from
the
Attempts
of
the
Devil
,
for
he
is
a
Roaring
Lion
,
saith
Saint
Peter
,
who
walks
daily
about
us
,
seeking
whom
he
may
devour
,
and
when
to
put
a
stop
to
the
Accusations
of
that
Enemy
,
a
man
Examines
his
own
Actions
,
with
a
design
to
amend
them
,
and
to
forsake
the
evil
of
them
,
He
had
need
be
a
good
,
Detractour
and
well
skilled
in
Calumniating
,
that
can
take
a
pretence
from
that
to
say
of
him
,
That
he
has
taken
the
Devil
for
a
Master
of
Truth
,
and
that
he
has
given
up
himself
to
him
to
be
his
Diseiple
,
his
Minister
and
Instrument
.
Would
the
Author
of
the
Prejudices
take
it
well
,
that
we
should
give
those
horrible
Titles
to
Dominic
,
one
of
the
greatest
Saints
of
the
Church
of
Rome
under
a
pretence
that
Antonine
has
Wrote
of
him
somewhat
like
that
we
have
seen
of
Luther
?
He
says
,
That
Antonius
.
Chron.
3.
Parte
tit
.
23.
Cap.
4.
6.
Dominic
saw
the
Devil
one
Night
,
holding
in
his
Iron
hands
a
Paper
,
which
he
Read
to
him
by
the
Light
of
a
Lamp
,
and
that
having
asked
him
,
what
that
meant
which
he
Read
,
the
Devil
answered
him
,
That
it
was
a
Catalogue
of
the
Sins
of
his
Brethen
.
Vpon
which
Dominic
having
commanded
him
to
leave
the
Paper
to
him
,
and
the
Devil
doing
it
accordingly
,
that
Saint
found
therein
certain
things
,
about
which
,
says
Antonine
,
he
Corrected
his
Religious
.
See
here
then
,
according
to
the
Stile
of
the
Author
of
the
Prejudices
,
the
Disciple
,
the
Minister
,
and
the
Instrument
of
the
Devil
;
Not
only
because
it
was
he
who
taught
him
the
disorders
of
his
Covent
,
but
also
,
because
the
Accusations
of
the
Devil
gave
him
an
occasion
,
and
a
Motive
to
make
new
Orders
in
his
Society
,
neither
more
nor
less
,
then
those
that
Luther
made
use
of
for
the
Abolishing
of
private
Masses
.
But
as
it
would
be
no
difficult
matter
to
defend
Dominic
,
by
saying
,
that
he
did
but
make
use
of
that
Paper
against
the
Intention
of
that
Accuser
,
and
to
shut
his
Mouth
for
the
future
.
So
also
it
is
not
a
difficult
thing
to
justify
Luther
by
saying
precisely
the
same
thing
,
since
that
was
in
effect
against
the
intention
of
the
Devil
,
that
he
made
use
of
his
Accusation
,
and
that
he
did
so
,
only
to
confound
him
,
and
to
take
from
him
for
the
future
,
any
ground
of
Accusation
.
I
will
end
this
Chapter
,
in
desiring
the
Authour
of
the
Prejudices
to
Remember
,
that
we
have
seen
not
a
long
time
since
,
men
taken
up
in
defending
themselves
,
not
only
against
those
common
reports
,
that
are
spread
abroad
of
them
amongst
the
People
;
but
also
,
against
those
publick
Writings
that
charge
them
with
very
strange
Accusations
.
We
have
heard
their
Monsieur
Arnaud
.
2.
Part
Pag.
110.
111.
Complaints
,
that
they
have
seen
,
so
many
Mouths
of
Calumny
opened
to
tear
them
,
So
many
Enemies
conspiring
together
to
destroy
their
Honour
and
Reputation
,
and
those
Enemies
vomiting
up
against
them
all
that
Hell
can
invent
of
the
blackest
and
foulest
Calumnies
,
and
violating
the
Truth
by
a
hundred
infamous
Lyes
,
even
to
lay
to
their
charge
Crimes
against
the
State
.
We
have
heard
them
complain
in
these
Terms
.
That
one
has
broken
Charity
by
Latin
Printed
Poems
,
where
one
heaps
upon
them
all
the
Curses
that
the
most
inflamed
Choler
is
capable
of
conceiving
,
and
where
one
crys
down
their
Solitude
as
the
Hell
of
the
Heathen
Poets
,
and
as
the
residence
of
damned
Souls
.
That
beyond
all
that
,
one
has
yet
further
violated
all
Modesty
,
and
broke
all
the
bounds
that
should
have
restrained
persons
of
the
most
deplorable
Consciences
before
God
,
and
lost
honour
before
men
,
if
they
had
not
wholly
prostituted
themselves
to
Calumny
,
in
forging
a
Chimerical
Assembly
at
Bourg-fontaine
,
and
charging
six
Divines
,
with
abominable
designs
to
destroy
the
Incarnation
of
the
Son
of
God
,
the
Gospel
,
all
the
Sacraments
,
and
all
the
other
Mysteries
of
the
Christian
Religion
,
and
to
Establish
Deism
upon
the
Ruines
of
Christianity
.
Let
him
learn
then
,
by
that
Example
,
not
lightly
to
believe
the
Calumnies
wherewith
they
have
laboured
to
darken
our
first
Reformers
,
and
to
cease
to
give
himself
over
to
a
passionate
Spirit
that
suggests
those
odious
accusations
against
persons
,
whose
lives
have
appeared
pure
and
intire
to
a
great
people
,
who
having
known
and
followed
them
,
can
give
a
better
Testimony
of
their
Conduct
,
then
their
interested
Enemies
do
.
Let
him
Remember
what
Monsieur
Arnaud
has
wrote
to
justify
some
of
the
Religious
of
our
time
,
whom
he
accuses
to
have
been
Uncommunicants
,
Asacramentarians
,
and
foolish
Virgins
,
who
in
all
matters
affected
an
Extravagant
and
Schismatical
Singularity
.
That
there
was
Mons.
Arnaud
.
First
part
.
Page
105.
The
same
Pag.
103.
a
Time
in
the
life
of
Saint
Teresia
her self
,
who
was
the
Ornament
of
these
last
Times
,
wherein
she
was
decried
not
only
concerning
the
Faith
,
but
concerning
manners
also
.
That
moreover
,
divers
,
have
thought
her
possessed
with
a
Devil
,
and
would
have
her
Conjure
.
That
after
that
and
toward
the
end
of
her
life
,
she
was
Treated
as
one
possessed
with
a
Devil
,
as
a
Hypocrite
,
and
Dissembler
,
and
one
that
had
lost
all
Honour
.
They
publickly
defamed
her
in
the
Pulpits
in
the
Churches
,
and
they
compared
her
with
one
Magdalen
de
la
Craix
,
a
Woman
filled
with
a
lying
Spirit
,
and
Famous
throughout
all
Spain
for
her
Forgeries
,
and
her
Communication
with
the
Devil
.
That
they
witnessed
against
her
and
her
Religious
,
things
of
so
foul
a
nature
,
that
they
were
accused
in
the
Sacred
Office
,
and
charged
with
having
committed
a
Thousand
Forgeries
;
That
the
Inquisition
was
forced
to
inform
against
her
and
her
Nuns
,
and
that
they
expected
every
day
when
they
should
be
made
Prisoners
.
That
her
Books
were
seized
by
the
same
Inquisition
to
be
censured
.
That
her
General
markt
out
one
of
her
Monasteries
to
be
a
Prison
for
her
.
That
the
Popes
Nuntio
Treated
her
as
a
turbulent
Woman
,
and
a
common
Whore
.
That
he
thought
to
have
overturned
from
top
to
bottom
a
new
Edifice
of
the
Dechaussez
.
That
he
used
them
with
the
greatest
rigour
,
banishing
some
,
imprisoning
others
,
and
generally
condemning
them
as
if
they
had
been
a
People
of
a
new
Sect
infected
with
Errors
,
or
such
an
ill
life
as
it
was
necessary
to
cut
off
that
course
,
that
they
might
not
infect
and
destroy
the
whole
World
.
This
is
well
nigh
the
Treatment
that
they
give
the
first
Reformers
,
they
have
laboured
to
cover
them
with
reproaches
,
to
weaken
the
efficacy
of
their
Preaching
,
and
those
very
persons
themselves
that
so
loudly
complain
,
that
we
load
them
with
Calumnies
by
so
unjust
a
proceeding
,
are
now
a
days
the
first
that
make
use
of
it
themselves
against
us
.
CHAP.
VI.
A
Further
Justification
of
the
first
Reformers
,
against
the
Objections
of
the
Author
of
the
Prejudices
,
contained
in
his
Tenth
and
Eleventh
Chapters
.
AS
the
Book
of
the
Prejudices
is
nothing
else
but
a
confused
heap
of
Objections
,
and
unjust
Accusations
,
that
the
Author
of
that
Book
has
piled
up
one
upon
another
,
without
Connexion
,
and
without
Order
,
So
I
find
my self
constrained
,
that
I
may
not
break
off
the
Connexion
of
my
Subject
,
to
break
off
that
of
his
Chapters
.
Therefore
after
having
answered
his
third
where
his
Invectives
begin
,
against
the
manners
and
conduct
of
the
first
Reformers
,
I
shall
dismiss
the
Examination
of
his
4th
.
5th
.
and
6th
.
Chapters
,
where
he
Treats
about
the
Call
of
the
Ministers
of
our
Communion
to
my
Fourth
Part
,
and
where
he
Treats
of
the
Right
that
we
have
to
a
Gospel
Ministry
,
and
that
which
he
afterwards
says
in
the
7th
.
8th
.
and
9th
.
Chapters
concerning
our
pretended
Schism
,
to
my
Third
Part
wherein
we
shall
Treat
of
our
Separation
from
the
Church
of
Rome
,
and
I
shall
now
pass
on
to
the
Examination
of
his
10th
.
11th
.
12th
.
and
13th
.
wherein
he
renews
the
same
personal
Invectives
against
the
first
Reformers
.
But
as
those
Chapters
are
composed
of
almost
nothing
else
but
frivolous
matters
,
swelled
up
with
Declamatory
Exaggerations
,
by
Injuries
and
Passion
.
We
shall
not
think
it
unfit
,
if
setting
aside
all
that
in
them
which
is
to
no
purpose
,
or
too
passionate
,
we
set
down
in
a
few
Words
all
that
that
is
more
Essential
in
those
Objections
,
and
that
we
Answer
them
also
in
a
few
Words
.
1.
Objection
,
is
,
That
Andrew
Carolostadius
Arch-Deacon
of
Prejug
.
legit
.
Chap.
10.
Pag.
234.
Wittenburg
,
whom
Melanchton
runs
down
as
a
brutish
Fellow
,
without
wit
,
and
without
Learning
who
embraced
the
Fanatical
Doctrine
of
the
Anabaptists
,
was
the
first
who
had
the
boldness
to
assault
,
the
Doctrine
of
the
Real
presence
,
and
to
that
effect
he
invented
an
Extravagant
Explication
of
those
words
,
This
is
my
Body
,
saying
,
that
by
the
word
,
This
,
Jesus
Christ
did
not
mean
that
which
he
held
in
his
hand
,
but
that
he
pointed
to
his
own
true
Body
.
Answer
.
It
is
not
True
that
Carolostadius
was
the
first
that
opposed
the
Doctrine
of
the
Real
presence
.
Bertram
,
Erigenes
,
Rabanus
,
opposed
it
in
the
ninth
Century
when
Paschasius
spread
it
abroad
:
Berengarius
opposed
it
in
the
Eleventh
,
and
in
the
Age
of
the
Reformation
it self
the
Bohemians
called
Taborites
,
and
those
of
the
Valleys
of
Piemont
and
Province
,
called
Waldenses
,
openly
rejected
it
.
So
,
that
although
all
they
have
said
of
Carolostadius
were
true
,
yet
we
have
not
any
particular
interest
in
him
,
and
we
shall
say
in
respect
of
him
,
that
which
Saint
Augustine
said
in
respect
of
Caecilianus
.
Caecilianus
is
not
my
Father
,
for
Coll.
Carth.
3.
cum
Donat.
Jesus
Christ
has
said
,
call
no
man
Father
upon
Earth
,
for
one
is
your
Father
even
God
,
but
I
call
Caecelianus
my
Brother
,
my
good
Brother
,
if
he
be
a
good
man
,
but
my
bad
Brother
if
he
be
not
good
.
Notwithstanding
I
know
not
whether
that
pretended
Anabaptism
of
Carolostadius
is
not
an
ill-grounded
Accusation
,
into
which
Mclancthon
and
Luther
himself
,
who
did
not
love
Carolostadius
,
might
have
been
surprized
,
as
it
frequently
happens
among
persons
divided
in
their
Opinions
,
at
least
it
is
certain
that
Carolostadius
defended
himself
by
publick
Writings
,
and
that
he
protested
that
he
was
innocent
.
And
as
to
that
Explication
that
he
gave
of
the
word
,
This
,
in
the
words
of
Jesus
Christ
,
it
is
an
Error
from
the
Truth
,
and
a
false
gloss
on
the
Signification
of
that
Word
,
but
it
is
an
Error
notwithstanding
that
does
not
hinder
,
that
the
ground
of
his
sentiment
concerning
the
Eucharist
should
not
be
true
and
right
,
and
how
many
different
interpretations
are
there
of
the
same
word
,
upon
which
they
refute
one
another
amongst
the
Doctors
of
the
Church
of
Rome
,
and
who
almost
all
say
things
very
remote
from
common
sence
?
2.
Object
.
Zuinglius
had
already
began
his
Reformation
before
Answer
,
As
that
Accusation
is
founded
upon
this
only
thing
,
That
it
is
very
hard
to
be
believed
,
so
also
we
shall
here
Answer
in
saying
,
That
it
is
very
hard
to
be
believed
,
That
Zuinglius
did
any
thing
during
that
Time
that
should
be
repugnant
to
the
Dictates
of
his
Conscience
.
All
the
Histories
of
his
Life
shew
that
he
was
a
man
of
strict
Piety
,
and
of
a
severe
Virtue
,
that
he
was
not
used
to
those
Juggles
of
the
Hypocrite
,
which
we
may
see
practised
by
so
many
,
and
even
by
those
who
would
appear
the
most
severe
,
and
that
moreover
he
never
did
any
thing
remote
from
the
sincerity
of
an
honest
man
.
They
cannot
then
without
equally
violating
the
Laws
of
Justice
and
those
of
Charity
,
suspect
on
those
meer
Conjectures
,
that
he
went
contrary
to
his
sentiments
on
that
Occasion
,
and
the
Author
of
the
Prejudices
ought
to
produce
the
proofs
of
his
Accusation
,
or
to
suffer
himself
to
be
condemned
for
Injustice
and
Malignity
.
It
is
true
that
during
that
Time
Zuinglius
neither
quitted
his
Ministry
nor
forsook
those
who
adored
the
Eucharist
;
but
who
has
told
the
Author
of
the
Prejudices
,
that
men
ought
to
forsake
a
People
that
are
in
Error
,
in
the
same
Time
that
they
have
hopes
of
disabusing
them
,
and
labour
to
reduce
them
into
the
right
way
?
As
the
Reformation
of
a
Church
is
not
the
work
of
a
Day
,
none
can
think
it
strange
that
Zuinglius
did
not
propose
all
of
a
sudden
all
that
he
had
to
say
,
and
that
he
did
one
thing
after
another
.
It
is
sufficient
,
that
during
the
Time
wherein
he
set
himself
to
that
Work
,
he
did
not
in
the
least
partake
in
the
abuses
which
he
had
a
design
to
correct
,
and
therefore
the
Author
of
the
Prejudices
ought
not
to
have
accused
him
without
ever
laying
down
the
proofs
of
his
Accusation
.
The
History
of
Zuinglius
relates
that
he
was
called
to
the
[
†
](A33380-e27740-b)
†
Chair
.
Church
of
Zurich
in
the
beginning
of
the
Year
1519.
and
that
from
the
first
moment
wherein
he
was
there
,
he
set
himself
with
all
his
might
to
the
Instruction
of
his
Flock
,
to
the
Reformation
of
those
grosser
Errors
wherewith
the
Ministry
was
then
infected
,
and
to
the
correcting
of
mens
manners
,
which
succeeded
so
well
with
him
by
the
blessing
of
God
,
that
within
less
then
four
years
he
changed
the
Face
of
that
Church
,
and
disposed
it
to
a
thorough
Reformation
.
But
among
those
Errors
that
he
opposed
,
he
applied
himself
particularly
to
the
Sacrifice
of
the
Mass
,
shewing
the
People
out
of
the
Scripture
that
there
could
be
no
other
real
Sacrifice
,
then
that
upon
the
Cross
,
whence
it
is
very
easy
to
conjecture
that
he
carefully
avoided
to
assist
in
a
Ceremony
that
he
so
openly
opposed
,
and
from
which
he
himself
withdrew
his
Hearers
.
3.
Object
.
Zuinglius
engaged
the
Magistrates
of
Zurich
to
call
a
Synod
,
and
to
make
themselves
Judges
and
Arbiters
for
the
Ordering
Hospin
.
Hist.
Sacr.
Part.
Alt.
Fol.
22.
the
State
of
the
Religion
of
their
Canton
.
There
was
never
till
then
a
Synod
of
that
Nature
spoke
of
,
and
it
is
an
astonishing
thing
,
that
mens
rashness
and
insolence
should
have
been
able
to
have
carried
them
out
to
so
great
an
excess
.
The
Council
of
two
hundred
,
that
is
to
say
,
Two
hundred
Burghers
of
a
Switz
Town
,
as
learned
and
ready
in
matters
of
Divinity
,
as
one
may
believe
the
Switz
Burghers
were
,
called
together
all
the
Church-men
under
their
jurisdiction
,
to
dispute
before
them
,
with
an
Intention
to
Order
the
State
of
Religion
with
the
understanding
of
the
matter
.
Answer
.
It
were
much
to
be
wished
that
the
discourse
of
the
Author
of
the
Prejudices
were
as
well
Ordered
as
that
Action
of
the
Senate
of
Zurich
was
;
besides
these
Abuses
and
Superstitions
that
were
Ordinary
,
they
had
seen
for
some
Time
past
a
Preacher
of
Indulgences
in
that
Church
called
Samson
,
sent
by
the
Pope
to
distribute
his
Pardons
.
That
Preacher
managed
his
part
so
well
,
Hospin
.
Hist.
Sacra
,
Part.
Alt.
Fol.
22.
that
there
were
not
any
Crimes
how
great
soever
they
were
,
that
were
or
should
be
committed
which
he
did
not
set
a
price
upon
,
without
making
any
other
difficulty
then
about
the
Sum
that
was
be
paid
to
him
;
and
by
that
means
he
put
the
whole
Country
into
a
dreadful
disorder
,
filling
it
with
profligate
Persons
.
Zuinglius
opposed
this
Seducer
with
all
his
might
,
and
at
the
same
time
he
laboured
to
give
his
Flock
the
knowledge
of
the
true
Principles
of
the
Christian
Religion
,
and
to
reduce
them
back
to
one
only
Jesus
Christ
,
and
his
Scripture
,
in
freeing
them
from
the
Errors
and
Superstitions
of
Mens
Invention
.
But
as
the
Word
of
God
was
never
yet
without
Adversaries
,
the
greater
number
of
the
Church-men
lifted
themselves
up
against
Zuinglius
,
and
accused
him
before
the
people
to
be
a
Heretick
,
which
forced
the
Senate
it self
to
take
knowledge
of
those
Accusations
,
and
to
call
together
a
Synod
composed
of
all
the
Church-men
of
its
State
,
wherein
every
one
had
the
liberty
to
propose
what
he
would
against
Zuinglius
,
and
Zuinglius
that
of
defending
himself
.
And
that
very
thing
was
done
by
the
consent
of
the
Bishop
of
Constance
,
who
sent
his
Deputies
thither
,
and
among
others
John
le
Fevre
his
Vicar
General
.
What
was
there
in
all
that
that
might
not
come
from
the
Justice
and
Prudence
of
a
Senate
?
If
the
Accusations
wherewith
they
charged
Zuinglius
had
been
well
grounded
,
it
had
been
the
Duty
of
the
Magistrate
to
have
enjoyned
him
Silence
;
and
being
false
as
they
were
,
it
was
the
Magistrates
duty
to
uphold
him
.
What
is
it
that
the
Author
of
the
Prejudices
can
blame
in
that
Conduct
?
They
called
a
Synod
.
We
maintain
it
to
be
the
Right
of
Kings
and
Soveraign
Magistrates
within
the
extent
of
their
States
.
The
Holy
Story
Testifies
that
Josias
intending
to
set
up
the
pure
worship
of
God
in
his
But
the
Senate
of
Zurich
would
of
it self
take
Cognizance
of
the
matters
of
Religion
.
I
say
that
that
very
thing
was
its
Right
,
for
if
it
be
the
Duty
of
every
Christian
,
for
the
Interest
of
his
own
Salvation
,
to
take
Cognizance
of
those
things
that
the
Church-men
Teach
,
and
not
blindly
to
refer
themselves
to
their
Word
,
as
I
have
made
it
appear
to
be
in
the
first
Part
,
it
is
not
less
the
Duty
of
Magistrates
to
do
the
same
,
to
bind
the
Church-men
to
acquit
themselves
faithfully
in
their
Charges
,
and
to
Teach
men
nothing
that
might
not
be
conformable
to
the
Word
of
God
.
So
that
if
the
Ministers
of
the
Church
go
astray
from
that
Word
,
and
if
they
corrupt
their
Ministry
by
Errors
and
Superstitions
,
it
belongs
to
the
Magistrate
to
Labour
to
reduce
them
to
their
Duty
,
by
the
mildest
and
justest
methods
he
can
use
.
Thus
the
Kings
of
Judah
used
it
heretofore
as
it
appears
from
the
History
of
Hezechias
,
Josias
,
and
of
some
others
who
made
use
of
that
lawful
Authority
that
God
gave
them
for
the
Reforming
of
their
Church
by
the
Word
of
God
.
We
all
know
that
the
Antient
Emperors
took
Cognizance
either
by
themselves
of
their
Commissioners
of
Ecclesiastical
Affairs
,
and
not
only
of
those
that
respected
the
Discipline
,
but
of
those
also
which
related
to
the
Doctrine
and
the
very
Essence
of
Religion
it self
,
to
that
degree
,
that
they
frequently
published
under
their
Names
in
the
Form
of
Edicts
,
Decisions
of
Opinions
,
Condemnations
of
Heresy
,
and
the
Interpretations
of
the
Faith
,
which
they
had
caused
to
be
disputed
in
their
Presence
in
Synodal
Assemblies
.
We
ought
not
therefore
to
imagine
,
that
Magistrates
ought
not
to
interpose
in
matters
of
the
Faith
,
under
a
pretence
that
they
are
Lay-men
,
for
on
the
contrary
they
ought
to
interpose
themselves
more
in
those
,
then
in
those
of
Discipline
,
because
the
Faith
respects
every
man
,
where
Discipline
relates
to
the
Clergy
more
peculiarly
.
Therefore
it
was
that
Pope
Nicholas
the
First
told
the
Emperour
Michael
,
who
was
present
in
person
in
a
Council
where
only
the
Fact
of
Ignatius
Patriarch
of
Constantinople
was
treated
of
,
whom
that
Emperour
had
deposed
,
That
he
did
not
find
that
the
Emperours
his
Predecessours
had
been
present
at
Synodal
Assemblies
,
unless
they
might
possibly
have
been
in
those
where
matters
of
the
Faith
were
Treated
of
,
which
is
a
common
Thing
,
relating
Generally
to
all
,
and
which
belongs
not
only
to
the
Clergy
,
but
the
Laity
also
,
and
universally
to
all
Christians
.
There
was
nothing
therefore
in
that
Action
of
the
Magistrates
of
Zurich
that
was
not
a
Right
common
to
all
Soveraign
Magistrates
within
the
extent
of
their
Jurisdictions
.
But
they
will
say
,
Was
it
not
to
break
off
the
Unity
of
their
Church
,
with
the
rest
to
go
about
so
to
order
the
State
of
Religion
within
their
Canton
,
without
the
Participation
of
other
Churches
,
and
were
they
not
Schismaticks
in
that
very
thing
?
I
answer
,
That
when
a
Prince
or
a
Soveraign
Magistrate
is
in
a
condition
to
call
a
General
Council
together
to
deliberate
about
the
Common
Faith
,
he
would
do
better
to
take
that
way
.
But
when
he
is
not
,
as
the
Senate
of
Zurich
evidently
was
not
,
ought
he
to
abandon
all
care
of
the
Churches
of
his
State
?
They
will
see
in
the
end
of
this
Treatise
,
that
the
States
of
Germany
seeing
the
Oppositions
that
the
Popes
made
to
the
calling
of
a
general
Council
,
often
demanded
a
National
one
of
the
Emperour
Charles
the
Fifth
.
They
will
see
also
that
that
Emperour
was
sometimes
resolved
to
do
it
,
and
that
he
Threatned
the
Popes
to
cause
divers
Colloquies
or
Conferences
of
Learned
men
to
be
held
,
to
labour
to
decide
those
Articles
that
were
Controverted
.
They
will
see
that
our
Kings
for
the
same
design
,
have
sometimes
deliberated
about
assembling
a
National
Council
in
France
:
And
no
body
is
ignorant
of
the
Conference
of
Poissy
under
the
Reign
of
Charles
the
Ninth
.
There
was
nothing
therefore
in
the
Conduct
of
that
business
that
did
not
belong
to
the
Right
of
Soveraigns
,
and
nothing
which
they
can
charge
with
Schism
in
it
.
For
when
a
Prince
or
a
Senate
Assembles
a
Synod
,
to
condemn
Heresies
or
Reform
Errors
,
and
by
that
means
takes
Cognizance
of
matters
of
Religion
,
provided
that
in
effect
,
that
which
it
condemns
be
a
Heresy
,
or
that
which
it
Reforms
be
an
Error
;
he
is
so
far
from
breaking
Christian
Unity
,
that
on
the
contrary
he
confirms
it
,
as
much
as
he
can
,
in
freeing
it
from
a
false
and
wicked
Unity
,
which
is
,
that
of
Error
,
which
cannot
be
other
then
destructive
to
the
whole
Body
of
the
Church
,
and
which
cannot
be
too
soon
broken
.
So
that
we
ought
to
Judge
of
their
Action
,
more
by
the
Foundation
,
then
the
Form
or
Manner
.
For
the
Foundation
being
good
,
its
Action
cannot
but
be
approved
.
When
a
Man
is
Sick
,
with
divers
others
,
as
it
frequently
happens
in
Epidemical
Diseases
,
it
would
be
Injustice
in
him
,
not
to
provide
for
his
own
particular
healing
,
but
to
stay
for
a
general
one
;
and
it
would
be
a
great
absurdity
to
say
that
if
he
did
do
so
,
he
violated
the
Rights
of
the
Civil
Society
,
for
the
Civil
Society
does
not
consist
in
being
a
Communion
of
sickness
,
but
in
being
a
Communion
of
Life
.
On
the
contrary
it
ought
to
be
said
that
in
healing
himself
in
particular
,
he
established
as
much
as
in
him
lay
that
Civil
Society
which
he
had
with
his
diseased
Companions
,
because
he
encouraged
them
by
his
Example
to
heal
themselves
with
him
,
the
better
to
enjoy
in
common
the
advantages
of
Life
.
It
is
the
same
case
here
,
where
a
Church
sees
it self
infected
with
Error
and
Superstition
with
divers
other
Churches
,
she
no
ways
violates
Christian
Unity
in
labouring
to
reform
her self
particularly
,
for
the
Christian
Unity
does
not
consist
in
the
Communion
of
Errors
and
Abuses
,
it
consists
in
the
Communion
of
that
True
Faith
and
Piety
.
It
establishes
therefore
on
the
contrary
that
Unity
,
because
it
gives
others
a
good
Example
,
and
thereby
encourages
them
to
reform
themselves
,
as
it
has
done
.
All
that
which
a
Prince
or
Soveraign
Magistrate
ought
to
observe
in
those
Seasons
,
is
,
on
one
side
to
take
heed
that
he
makes
a
just
discerning
of
good
and
evil
,
I
would
say
,
that
he
reforms
nothing
,
which
would
not
be
in
effect
an
Error
,
or
a
Superstition
,
or
an
Abuse
,
and
that
he
does
not
give
any
wound
to
the
True
Religion
under
a
pretence
of
Reformation
;
and
on
the
other
side
,
to
offer
no
violence
to
Mens
Consciences
,
but
to
purify
the
Publick
Ministry
as
much
as
he
can
,
by
the
general
consent
of
the
People
that
God
has
committed
to
him
.
But
this
is
that
,
which
not
only
the
Magistrates
of
Zurich
,
but
those
also
of
other
places
who
laboured
in
the
Reformation
of
their
Churches
religiously
Observed
.
They
constrained
no
person
,
and
they
rejected
nothing
that
was
not
Alien
to
the
Christian
Religion
.
But
,
says
the
Author
of
the
Prejudices
,
Those
two
hundred
Burghers
of
a
Swisse
Town
were
as
Learned
,
and
ready
in
matters
of
Divinity
,
as
we
may
easily
Judge
Swisse
Burghers
to
be
.
I
answer
that
this
is
the
Objection
of
the
Pharisees
:
This
People
,
said
the
Enemies
of
Jesus
Christ
,
know
not
the
Law
.
But
Jesus
Christ
did
Father
I
thank
thee
,
Lord
of
Heaven
and
Earth
,
that
thou
hast
bid
these
things
from
the
Wise
and
Prudent
,
and
revealed
them
unto
Babes
.
Let
the
Author
of
the
Prejudices
,
if
he
will
,
be
of
the
number
of
those
wise
and
prudent
ones
,
we
shall
not
envy
him
his
readiness
and
his
Learning
,
and
we
shall
rest
satisfied
with
this
,
that
it
has
pleased
God
to
place
us
in
the
same
Rank
,
with
those
mean
Swisse
Burghers
,
to
whom
,
as
much
Babes
as
they
were
,
God
vouschafed
to
make
his
Gospel
known
.
The
true
knowledge
of
Christians
does
not
consist
in
having
a
head
full
of
Scholastick
Speculations
,
and
a
Memory
loaded
with
a
great
many
Histories
,
and
multitudes
of
passages
of
divers
Authors
,
or
a
great
many
Critical
Notions
,
nor
in
having
well-studied
Lombard
,
Albertus
Magnus
,
Thomas
Aquinas
,
Scotus
,
Bonaventure
,
Capreolus
,
Aegidius
Romanus
,
Occham
,
Gabriel
Biel
,
the
Canon
Law
,
the
Decretals
;
and
all
those
other
great
Names
wherewith
they
stunned
the
People
in
times
past
.
Our
True
knowledge
is
the
Holy
Scripture
,
Read
with
Humility
,
Charity
,
Faith
and
Piety
.
See
here
all
that
those
poor
Burghers
of
Zurich
knew
,
they
were
neither
Prelats
,
nor
Cardinals
,
nor
Doctors
of
Lovain
,
nor
of
the
Sorbonne
,
but
they
were
good
men
,
they
feared
God
,
they
studied
his
Word
,
and
for
the
rest
of
the
State
of
their
understandings
,
and
the
degree
of
their
light
,
may
appear
by
the
Reformation
which
they
made
,
for
the
Tree
may
be
known
by
its
Fruits
.
4.
Objection
,
The
matter
which
was
to
have
been
handled
in
that
pretended
Synod
cannot
be
more
considerable
.
For
they
Treated
therein
about
abolishing
all
at
once
the
Authority
of
all
the
Councils
that
were
held
in
the
Church
since
the
Apostles
days
,
under
a
pretence
of
reducing
all
to
the
Scripture
.
Answer
,
Since
the
True
Authority
of
the
Fathers
and
Councils
consists
in
their
Conformity
with
the
Divine
writings
,
the
way
solidly
to
establish
them
is
to
reduce
all
to
the
Scripture
,
as
they
did
in
that
Synod
.
If
the
Author
of
the
Prejudices
pretends
to
give
the
Fathers
and
Councils
and
Authority
quite
different
,
from
that
of
the
Word
of
God
,
whereof
they
ought
to
be
the
Ministers
and
Interpreters
,
we
may
answer
him
,
that
he
affronts
them
under
a
pretence
of
Honouring
them
.
For
as
it
is
the
greatest
real
injury
that
can
be
done
to
a
Subject
,
to
give
him
the
Authority
of
his
Prince
;
So
it
is
the
most
real
injury
which
they
can
do
to
the
Fathers
,
to
invest
them
with
the
Authority
of
God
.
5.
Objection
,
They
medled
with
the
Faith
of
all
the
other
Christian
Churches
,
which
the
Switzers
could
not
but
condemn
in
embracing
a
new
Faith
.
Answer
,
The
Swisses
did
not
embrace
a
new
Faith
,
but
they
renounced
those
Errors
,
that
it
may
be
might
have
prevailed
for
some
Ages
,
but
which
were
new
in
regard
of
the
Christian
Religion
.
They
did
not
condemn
other
Churches
in
that
which
they
had
of
good
,
but
they
condemned
that
evil
which
they
had
in
them
.
A
sick
person
who
has
cured
himself
condemns
the
diseases
of
others
,
but
he
condemns
not
that
Life
which
remains
in
them
.
On
the
contrary
he
exhorts
them
to
be
healed
,
for
fear
least
remaining
in
that
sick
condition
they
should
die
.
6.
Object
.
They
treated
about
all
those
dangerous
Consequences
,
which
that
Change
of
Religion
would
have
produced
,
and
which
were
easy
to
have
been
foreseen
.
Answ.
They
Treated
also
about
the
Glory
of
God
and
their
own
Salvation
:
and
all
those
dangerous
Consequences
which
could
Celsus
,
Prophyrie
,
and
Julian
,
to
make
use
of
them
against
us
.
7.
Object
.
Moreover
they
declared
that
they
would
have
men
make
use
of
the
Authority
of
the
Scripture
only
,
and
by
that
rash
and
unheard
of
Prejudice
,
they
condemned
the
procedure
of
all
the
foregoing
Councils
,
wherein
they
were
wont
to
produce
the
opinion
of
the
Fathers
to
decide
the
controverted
Questions
.
Answ.
The
Scripture
is
the
only
Rule
of
the
Faith
of
Christians
,
and
there
is
no
other
but
that
alone
whose
Authority
we
ought
to
admit
as
Soveraign
and
decisive
of
Controversies
.
It
is
not
True
that
all
the
foregoing
Councils
admitted
of
the
Opinions
of
the
Fathers
and
their
Traditions
under
that
Quality
.
The
Author
of
the
Prejudice
lays
it
down
,
without
Proof
and
Reason
.
8.
Object
.
The
Church
being
in
possession
of
its
Doctrine
,
they
ought
to
have
forced
Zuinglius
to
produce
his
Accusations
against
that
Doctrine
,
and
to
have
made
the
proofs
which
he
alleadged
against
it
to
have
been
examined
.
But
in
stead
of
that
they
ordered
that
he
should
appear
in
that
Disputation
in
Quality
of
Defender
,
and
that
it
should
be
the
others
part
to
convince
him
if
Error
.
Answ.
If
the
Church
of
Rome
would
have
the
World
believe
the
Doctrine
that
she
Teacheth
,
it
is
fit
she
should
furnish
it
with
proofs
,
and
her
pretended
possession
cannot
assure
it
.
Those
who
propound
any
thing
as
matter
of
Faith
are
naturally
bound
to
prove
it
,
and
it
is
absurd
to
say
that
Possession
discharges
that
Obligation
,
for
the
Faith
ought
to
be
always
founded
upon
proof
,
and
it
never
stands
upon
meer
possession
,
otherwise
the
Heathens
ought
to
have
kept
their
Religion
which
was
established
on
so
Antient
a
Possession
.
9.
Object
.
All
that
Examination
was
further
grounded
upon
this
ridiculous
Principle
,
That
if
there
could
not
be
found
any
person
within
the
Territory
of
Zurich
that
could
make
the
Errors
of
Zuinglius
appear
by
the
Scripture
,
it
ought
to
be
concluded
that
he
had
none
.
As
if
the
weakness
of
those
who
opposed
his
Doctrine
could
not
be
an
effect
of
their
Ignorance
,
rather
then
a
default
in
the
cause
they
defended
.
Answ.
This
Objection
is
no
more
to
the
purpose
then
the
foregoing
.
What
could
the
Senate
of
Zurich
have
done
more
then
to
have
assembled
all
the
Clergy
of
their
States
to
have
called
the
Bishop
of
Constance
or
his
Deputies
thither
,
to
have
received
all
the
World
,
and
given
all
liberty
of
propounding
their
Arguments
and
Proofs
?
It
belonged
to
them
to
propound
them
if
they
had
any
and
if
they
had
none
,
they
ought
to
have
acknowledged
that
'till
then
they
had
abused
the
Conduct
of
the
people
,
in
Teaching
them
those
things
which
they
had
no
proofs
for
.
Notwithstanding
I
see
well
that
the
Author
of
the
Prejudices
tells
us
how
he
understands
we
should
be
bound
to
believe
things
upon
this
frivolous
Foundation
,
that
there
may
be
some
in
the
World
able
to
prove
them
,
or
that
it
may
be
there
might
be
some
to
come
hereafter
to
do
it
.
This
is
the
Faith
which
he
wishes
that
the
Magistrates
and
People
of
Zurich
would
have
had
for
the
hindring
their
Reformation
.
He
would
have
had
them
imagined
that
although
they
should
have
seen
nothing
that
should
have
perswaded
the
Worshipping
of
Images
,
and
that
of
Reliques
,
the
Sacrifice
of
the
Mass
,
and
the
other
points
that
were
in
Controversy
,
yet
that
they
ought
not
to
have
ceased
from
believing
them
with
a
Divine
Faith
,
and
to
have
devoutly
practised
them
,
because
there
might
have
been
possibly
some
men
in
the
World
ready
enough
to
prove
them
,
or
that
if
there
were
none
then
there
might
have
some
arose
afterwards
to
have
done
it
.
By
this
Principle
the
Jews
and
Heathens
,
may
yet
at
this
day
accuse
all
the
Conversions
of
the
first
Christians
of
Rashness
.
10.
Object
.
The
Calvinists
cannot
deny
that
their
pretended
Reformation
,
was
not
established
on
the
Spirit
of
Error
,
and
that
the
Burger-masters
of
Zurich
were
not
perswaded
of
falshood
,
since
they
immediately
rejected
divers
things
which
Zuinglius
had
maintained
there
with
as
much
obstinaecy
as
those
points
of
Doctrine
which
they
have
yet
common
with
him
.
He
laid
down
also
some
Propositions
manifestly
contrary
to
the
Scripture
,
without
taking
any
pains
to
explain
them
.
Answ.
When
the
Author
of
the
Prejudices
will
take
the
pains
to
consider
well
the
sence
of
Zuinglius
and
ours
,
he
will
find
a
perfect
agreement
.
Zuinglius
denied
the
Intercession
of
the
Saints
,
we
do
no
less
in
the
sence
wherein
they
understand
the
word
Intercession
in
the
Church
of
Rome
,
to
wit
,
that
the
Saints
intercede
for
us
as
True
Mediators
.
We
deny
not
that
the
Saints
pray
in
general
for
the
Church
a
Prayer
of
Charity
and
Communion
;
Zuinglius
denied
it
no
more
then
we
.
Zuinglius
denied
that
it
was
allowable
to
make
Images
for
the
use
of
Religion
;
we
deny
it
with
him
.
We
believe
that
it
is
indifferent
to
make
them
for
a
Civil
use
;
Zuinglius
never
said
the
contrary
.
Zuinglius
said
that
the
True
way
not
to
err
was
to
cleave
wholly
to
the
Word
of
God
,
we
say
so
also
.
He
said
that
Jesus
Christ
alone
was
given
us
for
the
Pattern
of
our
Life
,
and
not
the
Saints
;
But
he
meant
it
of
a
first
and
perfect
Pattern
,
and
so
he
explained
himself
when
he
added
these
words
,
Capitis
enim
est
nos
deducere
non
Membrorum
:
It
belongs
to
the
Head
to
guide
us
,
and
not
to
the
Members
.
There
is
nothing
in
that
contrary
to
the
Scripture
.
11.
Object
.
Zuinglius
,
to
gain
the
Burgermasters
to
his
side
,
had
the
art
to
pick
out
certain
vulgar
Reasonings
,
and
very
well
sitted
to
the
Vnderstandings
of
the
Switzers
,
he
declaimed
fiercely
against
the
Popes
,
who
had
forbidden
the
Priests
Marriage
,
he
highly
exaggerated
the
Rigidness
of
the
Command
of
the
Church
which
enjoyned
Abstinence
from
Meats
,
which
he
Attributed
to
the
Popes
only
.
Answ.
Those
Vulgar
Reasonings
were
nevertheless
very
pertinent
Reasons
,
for
they
made
them
see
that
the
Prelates
had
Usurped
a
Tyrannical
Domination
over
their
Consciences
and
that
they
Exercised
it
after
the
most
Scandalous
manner
in
the
World
,
enjoyning
a
Caelibacy
that
filled
the
Church
with
beastlinesses
and
impurities
,
and
forbidding
the
use
of
Meats
on
certain
days
,
which
they
abstained
not
from
themselves
.
For
the
rest
,
those
injurious
Discourses
against
a
whole
Nation
which
had
always
a
great
deal
of
Vertue
and
Glory
,
are
not
methinks
within
the
Rules
of
Christian
Charity
,
nor
even
within
those
of
Civil
Honesty
.
If
the
Switzers
have
not
naturally
as
florid
a
wit
as
some
other
Nations
have
,
they
have
a
Solid
,
Right
,
Judicious
,
Laborious
,
Constant
,
Faithful
,
Sincere
mind
,
which
are
Qualities
far
more
estimable
then
those
which
usually
accompany
that
which
they
call
the
Heat
of
Imagination
.
12.
Object
.
Zuinglius
answered
to
a
Reason
of
the
Chancell
ur
of
Zurich
,
after
a
very
False
and
Sophistical
manner
at
the
Foundation
,
but
proper
enough
to
confound
the
understandings
of
the
Switzers
.
He
accused
the
Chancellour
of
Ignorance
in
that
he
took
,
he
said
,
these
words
,
The
field
us
the
World
,
for
a
Parable
,
whereas
they
were
only
an
Explication
of
the
Parable
,
and
not
the
Parable
it self
.
But
the
Chancellour
would
have
said
no
more
but
this
,
That
these
Words
,
The
seed
is
the
Word
of
God
,
could
not
be
taken
according
to
the
Letter
,
since
they
were
the
Explication
of
a
Parable
to
which
they
had
Reference
,
therefore
Zuinglius
took
great
heed
how
he
answered
,
and
he
was
forced
to
save
himself
by
a
trick
in
giving
the
words
a
change
.
For
there
is
no
body
who
sees
not
that
what
the
Chancellour
said
was
indisputable
;
and
that
those
words
,
The
seed
is
the
word
of
God
,
being
the
Explication
of
a
Parable
,
could
not
be
taken
in
the
Letter
,
but
that
it
is
as
if
Jesus
Christ
had
said
,
When
I
spake
of
the
seed
in
this
Parable
,
I
mean
by
that
the
Word
of
God
.
But
these
words
,
This
is
my
Body
,
being
no
Explication
of
any
Parable
,
and
not
being
accompanied
with
any
circumstances
that
should
oblige
us
not
to
take
them
according
to
the
Letter
,
there
is
nothing
more
ridicul
us
then
to
compare
them
with
the
Expressions
that
explain
Parables
.
Answ.
This
is
no
great
subtilty
from
a
man
who
talks
of
nothing
but
a
gross
and
Suitz
understanding
.
As
we
ought
not
to
take
litterally
those
words
which
explain
a
Parable
,
so
we
ought
not
to
take
litterally
those
words
which
explain
a
Sacrament
.
For
in
this
respect
a
Sacrament
is
as
a
Visible
Parable
,
since
it
is
a
Visible
sign
,
that
represents
an
invisible
Grace
.
The
Reason
for
which
we
ought
not
litterally
to
take
those
words
that
explain
a
parable
,
is
because
we
see
the
matter
Treated
of
there
,
is
one
thing
that
represents
another
,
and
which
by
consequence
cannot
be
that
other
thing
Substantially
and
Really
.
And
the
whole
Reason
for
which
we
ought
not
to
take
literally
the
words
that
explain
a
Sacrament
is
,
because
we
see
the
matter
Treated
of
there
is
one
thing
which
signifies
another
,
and
which
by
consequence
cannot
be
that
thing
Substantially
and
Really
.
So
that
these
words
,
This
is
my
Body
,
and
those
,
The
seed
is
the
Word
of
God
,
are
alike
,
and
if
we
ought
not
to
take
the
latter
litterally
because
they
are
the
Explication
of
a
Parable
,
we
ought
not
also
to
take
the
others
litterally
because
they
are
the
Explication
of
a
Sacrament
.
These
are
the
principal
Objections
of
the
Tenth
Chapter
of
the
Book
of
Prejudices
,
excepting
one
which
is
taken
from
the
manner
wherein
they
formed
our
first
Assemblies
at
Paris
,
at
the
beginning
of
the
Reformation
,
and
the
Election
that
they
made
there
of
a
Layman
to
the
calling
of
the
Ministry
,
for
the
Solution
whereof
I
remit
you
to
the
Fourth
Part
,
where
it
shall
meet
with
its
fit
place
.
We
are
now
to
go
on
to
the
Eleventh
Chapter
.
13.
Object
.
All
the
Discourses
,
and
all
the
Writings
of
the
Reformers
,
breathed
forth
nothing
but
a
poysonous
malignity
,
and
an
implacable
hatred
against
the
Church
of
Rome
,
and
that
Spirit
is
so
plain
to
be
seen
,
that
it
astonishes
me
how
persons
,
be
they
never
so
Little
equitable
,
can
endure
it
,
and
not
conclude
,
as
Reason
would
force
them
to
do
,
that
it
is
impossible
they
should
have
done
that
by
the
Spirit
of
God
.
Answ.
To
answer
to
that
Reproach
,
I
shall
not
here
make
an
Apology
for
injuries
and
outrages
,
under
a
pretence
of
zeal
,
as
Mr.
Arnaud
has
done
in
his
pretended
,
Overthrow
of
the
Morality
of
Jesus
Christ
.
For
I
acknowledge
that
zeal
ought
to
be
moderate
and
discreet
.
I
shall
not
also
say
,
that
the
Author
of
the
Prejudices
may
with
very
good
Reason
leave
that
Censure
to
a
Pen
less
violent
and
less
passionate
then
his
own
,
which
in
giving
us
Lessons
of
Mildness
and
Charity
,
should
it self
fill
his
Pages
with
nothing
but
these
words
,
Insolent
,
R●sh
,
Ridicul●us
,
Impostors
,
Calumniators
,
Furious
,
Devils
,
and
Instruments
of
Devils
.
For
any
one
may
very
well
apply
these
words
of
the
Gospel
according
to
the
Translation
of
Mons
to
him
.
Take
out
first
the
Beam
that
is
an
thine
own
Eye
,
and
then
shalt
thou
s●e
how
to
take
out
the
mote
that
is
in
thy
Brothers
Eye
.
But
I
shall
say
,
that
when
they
find
in
the
Writings
of
the
first
Reformers
Expressions
that
plainly
appear
to
be
too
vehement
,
whether
in
respect
of
things
or
persons
,
equity
would
require
it
of
them
,
that
before
they
Judge
,
they
should
consider
,
whether
they
had
not
some
particular
Circumstances
that
obliged
them
to
speak
after
that
manner
.
But
although
we
acknowledge
that
our
first
Reformers
were
not
wholly
free
from
faults
,
and
that
we
no
ways
pretend
to
Canonize
all
their
Words
,
nor
all
their
Actions
,
yet
if
they
take
heed
to
the
Circumstances
of
the
Times
wherein
they
wrote
,
they
will
see
that
they
ought
to
Judge
of
them
far
otherwise
then
the
Author
of
the
Prejudices
has
done
,
and
that
it
is
neither
through
malignity
,
nor
hatred
,
that
they
spoke
with
so
much
vehemence
against
the
Church
of
Rome
,
but
that
they
were
urged
to
it
by
Reasons
which
they
Judged
most
Weighty
.
First
of
all
,
they
thought
that
there
was
some
necessity
of
using
such
a
Stile
,
to
awaken
men
out
of
that
profound
sleep
wherein
they
appeared
to
have
been
for
a
long
time
,
and
to
put
all
of
them
into
that
just
fear
which
they
ought
to
have
of
God's
Judgments
,
when
they
were
plunged
into
Errors
like
to
those
,
wherein
they
pretended
the
Church
of
Rome
then
was
.
And
it
is
most
true
,
that
until
their
days
,
the
World
had
lain
under
a
great
Insensibility
.
Not
,
that
they
did
not
know
the
evil
,
that
they
did
not
bewail
it
,
that
they
did
not
thirst
after
a
remedy
,
and
that
they
did
not
readily
hear
all
who
would
proclaim
it
;
but
after
all
,
they
remained
all
along
in
the
same
State
,
or
to
say
better
,
they
grew
worse
and
worse
every
day
.
Upon
that
account
it
was
,
that
our
first
Reformers
thought
that
they
ought
to
represent
things
livelily
,
without
extenuating
words
,
to
make
the
greater
impression
upon
those
minds
that
security
or
fearfulness
had
held
bound
in
sleep
.
2.
They
were
obliged
to
all
that
,
by
the
Protection
that
Errors
and
Abuses
found
in
their
days
,
among
the
greater
part
of
the
Prelats
,
and
the
Monks
of
the
Church
of
Rome
,
who
had
Orders
from
Rome
,
as
I
have
proved
elsewhere
,
to
lift
themselves
up
in
all
places
for
the
defence
of
that
which
they
called
the
Antient
Religion
,
and
who
accused
the
Reformers
of
Heresy
and
Impiety
.
For
then
it
was
necessary
,
to
make
use
of
all
the
force
of
Expressions
that
they
had
,
to
dissipate
those
accusations
,
and
to
discover
to
the
World
the
grosness
of
the
Abuses
which
the
Court
of
Rome
maintained
.
3.
They
saw
themselves
further
constrained
to
it
,
by
the
severity
which
they
had
to
wipe
of
,
on
the
part
of
their
Adversaries
,
for
,
as
they
were
perswaded
of
the
Justice
of
their
Cause
,
the
most
natural
effect
of
the
Persecutions
which
they
were
to
endure
was
to
open
their
eyes
more
,
and
the
more
to
urge
their
understanding
to
acknowledge
that
Justice
,
and
to
make
all
the
World
acknowledge
it
,
not
only
to
comfort
themselves
and
to
encourage
themselves
in
their
afflictions
,
but
also
to
strengthen
their
Brethren
whom
they
saw
every
where
in
the
Fetters
of
the
Inquisitions
.
Being
then
provoked
to
it
by
these
Three
Reasons
,
the
one
taken
from
the
stupidity
wherein
they
saw
the
greatest
part
of
men
,
the
other
from
the
obstinate
defence
that
was
made
of
Errors
and
Abuses
,
and
the
Third
from
the
Persecutions
which
they
had
to
endure
;
it
must
not
be
reckoned
such
a
wonder
that
they
spoke
with
vehemence
upon
the
Subject
of
the
Roman
Religion
.
It
had
been
ill
done
to
have
done
so
otherwise
.
4.
They
themselves
ought
to
acknowledge
that
the
greater
part
of
those
Abuses
were
of
such
a
nature
,
that
it
had
been
a
very
hard
matter
not
to
have
spoke
of
them
without
Indignation
.
As
for
example
,
that
vain
Devotion
that
they
had
kindled
in
the
minds
of
the
People
for
Images
,
Reliques
,
for
Agnus
Dei's
,
for
Pilgrimages
;
that
credulity
which
they
had
instilled
into
them
for
all
sorts
of
Miracles
,
for
Apparitions
of
Saints
,
for
the
returns
of
Souls
out
of
Purgatory
,
and
I
know
not
how
many
other
things
which
our
more
inlightned
.
Age
has
some
kind
of
shame
of
,
but
which
yet
made
up
the
greatest
part
then
of
Religion
with
respect
to
practise
.
How
could
they
coldly
Treat
of
the
Abuse
of
Indulgences
,
which
had
gone
so
far
as
not
only
to
give
pardon
of
sins
for
Money
by
means
of
Confession
and
Contrition
,
but
even
to
pardon
them
in
express
words
without
either
,
as
Pope
Bonif●ce
the
IX
.
did
to
the
whole
State
of
John
Galeacius
Viscount
of
Milan
,
For
so
Corionel
relates
it
in
his
Carionel
la
sua
.
Hist.
di
Milan
.
p.
203.
History
,
where
he
says
that
,
The
Lombards
not
being
able
,
by
Reason
of
the
War
which
they
were
engaged
in
,
to
go
to
Rome
to
gain
Indulgences
,
Pope
Boniface
at
the
request
of
John
Galeacius
,
gave
the
same
Indulgences
to
Milan
that
were
at
Rome
,
and
would
that
all
the
Subjects
of
that
Viscount
should
be
absolved
from
all
their
sins
,
without
any
Contrition
or
Confession
.
Sianche
non
fosse
Contrito
ne
Confesso
,
fosse
absoluto
di
qualcunque
peccato
.
With
a
charge
nevertheless
to
remain
Ten
days
at
Milan
,
and
to
visit
five
Churches
every
Day
,
and
to
offer
to
one
of
those
Churches
,
the
two
Thirds
of
that
which
they
should
have
dispended
if
they
had
gone
to
Rome
.
The
Pope
took
one
Third
part
to
himself
,
and
designed
the
rest
to
the
building
of
a
certain
Church
.
Behold
here
that
which
refers
to
things
.
As
to
Persons
,
I
confess
there
may
be
found
lively
complaints
in
the
writings
of
the
first
Reformers
against
the
Abuses
of
the
Court
of
Rome
,
against
the
ignorance
and
negligence
of
the
Prelats
,
against
the
Scandalous
lives
of
the
Clergy
,
against
the
Tyrannical
Government
wherewith
they
ruled
the
Church
.
I
acknowledge
also
,
that
when
they
looked
upon
that
Great
Body
of
the
Roman
Hierarchy
,
its
Props
,
its
Pretensions
,
its
Maxims
,
its
Interests
,
its
Occupations
,
they
could
not
hinder
themselves
from
speaking
of
it
as
an
Empire
very
opposite
to
that
of
Jesus
Christ
,
but
they
ought
to
be
so
far
from
laying
it
to
their
charge
,
that
they
said
it
out
of
a
hatred
or
an
implacable
aversion
toward
the
Church
of
Rome
,
as
the
Author
of
the
Prejudices
does
,
that
they
ought
on
the
contrary
to
attribute
it
to
a
real
compassion
which
they
had
for
the
People
of
God
,
to
see
them
so
ill
instructed
,
so
ill
guided
,
so
ill
governed
,
and
to
an
ardent
desire
to
procure
a
good
Reformation
throughout
the
whole
Body
of
the
Latin
Church
.
And
the
greater
their
compassion
was
,
the
more
difficult
it
was
to
manage
that
matter
without
giving
some
touches
to
persons
in
whom
the
source
of
all
that
evil
resided
,
and
especially
in
a
Time
which
they
saw
overspread
on
all
sides
with
injuries
and
Calumnies
,
and
exposed
in
diverse
places
to
Rigorous
Persecutions
.
14.
Object
.
To
that
Reproach
,
the
Author
of
the
Prejudices
adds
another
,
which
he
begins
●o
express
in
these
words
:
Although
they
should
have
had
a
right
to
have
drawn
away
from
the
bosom
of
the
Church
of
Rome
its
Children
,
they
had
certainly
no
right
to
make
use
of
Impostures
and
Frauds
for
that
purpose
,
and
if
they
did
,
it
is
a
visible
conviction
that
it
was
the
Devil
that
acted
by
them
,
and
that
their
pretended
Reformation
was
his
work
.
He
alleadges
in
the
close
a
passage
of
Calvin's
,
wherein
he
pretends
that
Calvin
calumniated
the
Church
of
Rome
in
laying
it
to
her
charge
,
that
Calvin
.
Instit
.
lib.
4.
cap.
10.
Ss.
10.
she
had
a
far
greater
care
of
her
Traditions
then
of
the
Commandments
of
God
,
and
that
she
reckoned
it
a
lesser
sin
to
be
defiled
with
the
debaucheries
of
the
Flesh
,
then
not
to
be
confessed
or
not
to
have
fasted
on
Friday
;
to
have
broken
all
promises
,
then
not
to
have
fulfilled
a
Vow
of
Pilgrimage
;
and
upon
this
the
Author
of
the
Prejudices
makes
his
Exclamation
with
his
usual
heat
.
Answ.
I
Answer
that
Calvin
speaks
in
that
Passage
not
of
that
which
the
Roman
Church
Dogmatically
taught
;
but
of
that
which
might
be
seen
in
the
common
Practise
of
his
Time
,
and
unless
they
should
deny
the
most
clear
Truths
,
they
cannot
deny
that
the
Idea
which
the
Authors
themselves
of
the
Church
of
Rome
give
us
of
its
deplorable
State
in
the
Age
of
the
Reformation
,
does
not
fully
confirm
the
Testimony
of
Calvin
.
That
which
I
have
set
down
upon
this
sad
Subject
,
justifies
the
too
little
care
that
the
Prelats
and
other
of
the
Ecclesiasticks
took
to
root
out
Vices
from
the
midst
of
their
Flocks
,
and
settle
in
their
places
a
True
Holiness
,
when
they
had
then
a
far
greater
ardour
to
make
mens
Traditions
to
be
observed
,
and
if
we
had
need
to
urge
this
proof
further
,
it
could
be
done
without
doubt
with
a
great
deal
of
ease
.
15.
Object
.
Another
kind
of
Calumny
is
,
to
lay
to
the
Charge
of
the
Church
the
Opinions
which
she
either
rejects
,
or
which
she
never
Authorised
as
matters
of
Faith
.
Examples
of
this
may
be
seen
in
every
Page
of
the
Books
of
their
Ministers
,
as
when
they
reproach
the
Catholicks
with
setting
up
as
Articles
of
Faith
,
the
Corruption
of
the
Greek
and
Hebrew
Text
,
the
immunity
of
the
Clergy
to
be
of
Divine
Right
,
the
certainty
of
the
Declarations
that
the
Popes
make
of
the
Holiness
of
particular
men
which
they
call
Canonization
,
the
efficacy
of
Agnus
Dei's
,
the
Infallibility
of
the
Pope
,
his
Temporal
Power
over
Kings
,
his
Pre-eminence
over
Councils
,
the
Jurisdiction
of
the
Church
over
the
Souls
in
Purgatory
,
and
many
other
opinions
of
that
nature
that
the
Church
does
not
prescribe
to
its
Children
,
that
she
does
not
insert
into
the
Confession
of
Faith
,
which
she
requires
of
those
that
return
to
her
,
and
which
she
never
defined
by
the
Voice
of
her
Councils
.
Answ.
If
the
Author
of
the
Prejudices
would
be
satisfied
about
all
the
Points
that
he
has
noted
in
that
Objection
,
he
ought
to
cite
those
passages
of
the
Ministers
against
whom
he
forms
his
complaints
,
and
not
to
make
as
he
does
a
Captious
heap
of
divers
things
wherein
he
may
mix
the
false
and
true
together
.
Notwithstanding
I
shall
not
omit
to
say
by
the
way
something
of
my
own
head
upon
each
of
those
Articles
.
Upon
the
first
I
can
easily
believe
that
there
have
been
some
Ministers
who
have
reproached
the
Church
of
Rome
with
the
having
Canonized
the
Corruptions
of
the
Greek
and
Hebrew
Text
,
because
that
in
effect
there
are
a
great
many
such
Corruptions
in
the
Vulgar
Version
,
which
the
Council
of
Trent
has
Canonized
,
not
only
in
declaring
it
Authentick
,
and
forbidding
any
to
reject
upon
any
pretence
whatsoever
,
but
also
in
saying
that
they
ought
to
be
held
under
the
penalty
of
an
Anathema
for
the
Canonical
Books
of
the
Bible
,
prout
in
Ecclesia
Catholica
legi
consueverunt
,
&
in
veteri
vulgata
Concil.
Trid.
Sess.
4.
de
Canon
.
Scrip.
&
decret.
de
edit.
Latina
editione
habentur
.
All
the
Question
therefore
may
be
reduced
to
this
,
to
wit
,
whether
we
ought
to
hold
under
pain
of
Anathema
some
ill
Translations
which
are
to
be
found
in
the
Vulgar
,
for
the
Corruptions
of
the
Greek
and
Hebrew
Text
,
and
for
Bellarm.
de
Cler.
lib.
1.
c.
28.
us
,
we
believe
that
they
cannot
rationally
contest
it
.
As
for
the
Immunity
of
the
Clergy
,
it
may
be
also
that
some
Doctors
of
the
Church
of
Rome
,
have
been
reproached
for
holding
it
as
a
matter
of
Faith
,
because
there
are
some
among
them
that
in
effect
ground
it
upon
the
Scripture
,
and
every
one
knows
that
all
that
which
they
hold
as
out
of
the
Scripture
,
ought
to
be
held
as
a
matter
of
Faith
.
But
they
would
have
said
nothing
against
the
Truth
,
when
they
should
have
maintained
that
Pope
Leo
X.
in
the
Council
of
Lateran
defined
,
That
there
was
none
either
Divine
or
humane
right
Council
.
Lateran
.
sub
.
Leon.
X.
Sess.
9.
in
Bull.
reform
.
that
gave
the
Laity
any
power
over
the
persons
of
the
Clergy
;
which
implies
that
the
Clergy
are
excepted
by
Divine
right
from
that
general
Rule
that
subjects
all
the
Word
to
the
Higher
Powers
:
We
all
know
that
our
Kings
opposed
that
rash
decision
,
but
in
the
end
it
was
a
Council
that
did
it
which
had
the
Pope
for
its
Head
,
and
it
belongs
to
the
Author
of
the
Prejudices
to
tell
us
whether
he
believes
that
that
Pope
and
that
Council
erred
.
As
to
the
Certainty
of
Canonizations
,
since
there
is
no
body
in
the
Church
of
Rome
that
makes
any
scruple
to
invocate
those
Saints
which
the
Pope
Canonizes
,
and
that
moreover
they
agree
in
that
Maxim
of
Saint
Paul
,
that
whatsoever
in
the
matter
of
Religion
is
not
of
Faith
is
Sin
,
methinks
it
is
not
ill
grounded
to
say
either
that
the
Church
of
Rome
Sins
,
when
she
invocates
those
Canonized
Saints
without
any
certainty
of
Faith
,
or
that
she
holds
it
as
a
matter
of
Divine
Faith
that
the
Pope
cannot
be
deceived
.
The
Author
of
the
Prejudices
shall
chuse
which
side
he
pleases
,
if
he
takes
the
last
,
he
contradicts
himself
;
if
he
takes
the
former
,
Saint
Paul
condemns
him
;
for
he
condemns
all
those
who
throw
away
the
Acts
of
their
Religion
after
that
manner
at
all
Adventure
.
If
the
Efficacy
of
Agnus
Dei's
has
not
been
established
by
the
Councils
,
that
belief
may
be
found
at
least
heretofore
so
strongly
and
universally
established
in
the
Church
of
Rome
,
that
it
may
be
very
well
ascribed
to
her
without
any
fear
of
mistaking
.
They
tell
us
that
Pope
Vrban
V.
sent
to
John
Palcologus
the
Emperour
of
the
Greeks
an
Agnus
folded
up
in
fine
Paper
,
wherein
there
was
written
Fine
Verses
which
explained
all
its
properties
.
Those
Verses
carry
with
them
,
That
the
Agnus
was
made
of
Balmsanus
and
Wax
with
Crisom
,
and
that
being
Consecrated
by
Mystical
words
,
it
drove
away
Thunder
and
scattered
Storms
,
that
it
gave
Women
an
easy
Birth
,
that
it
prevented
one
from
perishing
on
the
Seas
,
that
it
took
away
Sin
,
that
it
kept
back
the
Devil
,
that
it
made
a
man
to
grow
Rich
,
that
it
secured
one
against
Fire
,
that
it
hindred
one
from
dying
a
sudden
death
,
that
it
gave
a
man
Victory
over
his
Enemies
,
and
that
in
Fine
a
small
piece
of
the
Agnus
had
as
much
Vertue
as
the
whole
.
As
for
that
which
regards
the
Infallibility
of
the
Popes
,
their
Temporal
power
over
Kings
,
and
their
Pre-eminence
over
the
Councils
,
we
do
not
say
that
those
were
Articles
of
the
Faith
received
throughout
the
whole
Church
of
Rome
.
There
is
not
one
of
us
that
knows
not
that
those
pretensions
were
always
opposed
by
the
Sounder
part
of
the
French
.
But
they
cannot
deny
that
they
were
not
at
least
the
Pretences
of
Rome
,
and
that
its
Extravag
.
Commun
.
lib.
1.
cap.
1.
De
Major
.
&
Obed.
Decret.
1.
Part.
dist.
19.
cap.
1.
Ibid.
cap.
2.
Decretal
.
Gregor
.
lib.
3.
Popes
did
not
Determine
,
That
it
was
necessary
to
the
Salvation
of
every
Creature
to
be
subject
to
them
.
They
cannot
deny
that
Pope
Gregory
VII
.
did
not
decide
in
a
Council
,
That
the
Church
of
Rome
did
never
Err
,
and
that
it
would
never
Err
according
to
the
Testimony
of
the
Scripture
,
nor
that
the
opinion
of
those
who
believe
that
the
Pope
is
Infallible
in
his
decisions
of
Faith
,
is
not
the
more
common
and
general
one
in
the
Church
of
Rome
,
and
that
those
who
hold
it
speak
of
the
other
only
as
an
opinion
that
the
Church
Tolerates
for
the
present
,
and
that
they
look
upon
Baron
.
ad
Ann.
1076.
Bellarm.
de
Rom.
Pont.
lib.
4.
cap.
2.
See
the
Doctrine
Ancienedes
Theologde
la
Faculte
de
Paris
,
par
Jacques
de
Vernaut
.
And
the
Testimonies
that
he
Relates
.
Concil.
Trid.
Sess
.
7.
De
Baptis
.
can
.
3.
&
Sess.
14.
cap.
3.
&
Sess.
22.
cap.
8.
Raynald
.
ad
Ann.
1479.
Concil.
later
.
Sess.
11.
in
Bull.
abrogat
.
Pragmat
.
Sanct.
Bullaleon
.
X.
contr.
Luther
.
apud
Raynald
ad
Ann.
1520.
it
as
an
Errour
,
and
such
a
one
as
approaches
even
to
Heresie
,
for
those
are
the
express
words
of
Bellarmine
.
They
cannot
deny
that
they
generally
hold
in
the
Church
of
Rome
that
the
Pope
is
by
Divine
right
the
Soveraign
Monarch
of
the
Church
,
whom
all
Christians
are
bound
to
obey
,
the
Soveraign
and
Universal
Vicar
of
Jesus
Christ
,
his
Soveraign
Pastor
,
to
whom
Jesus
Christ
has
given
a
fulness
of
power
,
which
goes
not
far
from
ascribing
Infalliblity
to
him
.
They
cannot
deny
that
the
Popes
did
not
often
define
that
the
Church
of
Rome
is
the
Mother
and
Mistress
of
all
other
Churches
,
and
that
the
Council
of
Trent
has
not
also
declared
it
in
divers
places
.
They
cannot
deny
that
the
Popes
did
not
pretend
to
be
above
the
Councils
,
that
Sixtus
IV.
did
not
condemn
a
certain
man
called
Peter
de
Osma
,
for
having
taught
that
the
Pope
could
not
dispence
with
the
Ordinances
of
the
Universal
Church
,
nor
that
Leo
X.
did
not
declare
in
the
Council
of
Lateran
with
the
approbation
of
the
Council
,
That
it
was
evident
as
well
from
the
Testimony
of
Scripture
,
as
that
of
the
Fathers
,
and
of
other
Bishops
of
Rome
who
had
gone
before
,
and
by
the
Holy
Cannons
,
and
by
the
very
Confession
of
the
Councils
themselves
,
that
the
Pope
alone
had
a
right
and
power
to
call
Councils
together
to
transfer
and
dissolve
them
,
as
having
Authority
over
all
Councils
.
They
cannot
deny
that
the
same
Leo
did
not
condemn
Luther
for
having
appealed
from
him
the
Pope
to
a
Council
,
against
the
Constitutions
,
says
he
,
of
Pius
II.
of
Julius
II.
who
ordained
that
those
who
made
such
Appeals
should
be
punished
with
the
same
Penalties
that
were
decided
against
Hereticks
,
nor
that
the
Council
of
Trent
did
not
submit
it self
to
its
Confirmation
of
the
Pope
,
as
it
may
appear
by
the
last
Act
of
that
Council
.
And
as
to
the
pretences
of
the
Concil.
Trid.
Sess.
25.
Popes
over
the
Temporalties
of
Kings
,
they
cannot
deny
that
Clement
V.
has
not
declared
in
one
of
his
Clemintines
,
as
they
are
called
,
That
it
ought
not
not
to
be
Questioned
,
but
that
he
had
a
Superiority
over
the
Empire
,
and
that
the
Empire
being
void
he
sucbeeded
in
the
power
of
the
Emperour
,
nor
that
Alexander
VI.
did
not
give
out
of
his
pure
Liberality
,
says
he
,
of
his
certain
knowledge
Raynald
.
ad
Ann.
1493.
and
fullness
of
power
,
to
the
Kings
of
Castile
and
Leon
all
the
Lands
newly
discovered
in
the
Indies
,
as
if
they
had
belonged
to
Baron
.
ad
Ann.
1076.
him
,
nor
that
Gregory
VII
.
did
not
decide
in
his
Council
of
Rome
,
That
the
Pope
could
depose
Emperours
,
and
dispence-with
the
Oaths
Concil.
Lateran
.
3.
Sub
Innocent.
3.
of
Allegiance
to
their
Subjects
,
nor
that
Innocent
III.
did
not
ordain
in
the
Council
of
Lateran
,
That
if
any
Temporal
Prince
neglected
to
purge
his
Territories
of
all
Heresie
,
the
Bishops
should
Excommunicate
him
,
and
that
if
within
a
Year
he
gave
no
Satisfaction
they
should
make
it
known
to
the
Soveraign
Bishop
,
to
the
end
that
he
should
declare
his
Subjects
absolved
from
their
Duty
of
Fealty
,
and
that
he
should
expose
his
Land
to
be
taken
by
Catholicks
.
They
cannot
also
deny
as
to
Practice
that
there
are
not
divers
Examples
to
be
found
of
Popes
who
undertook
effectually
to
depose
Emperours
and
Kings
,
and
to
give
away
their
Kingdomes
to
others
.
In
fine
,
as
to
that
which
regards
their
Jurisdiction
over
Souls
in
Purgatory
,
no
Body
is
ignorant
that
the
Popes
pretended
to
have
Power
to
draw
Souls
out
of
Purgatory
,
at
least
through
the
dispensation
of
the
Treasure
of
the
Church
,
which
is
that
,
which
they
say
is
made
up
of
the
Super-abundant
Satisfactions
of
Jesus
Christ
and
the
Saints
.
It
is
upon
that
also
that
their
Indulgences
in
respect
of
the
Dead
are
Founded
,
and
Leo
in
his
Bull
That
Indulgences
were
neither
necessary
nor
useful
to
the
Dead
.
Furthermore
I
cannot
forbear
taking
notice
here
of
the
Fallacy
that
the
Author
of
the
Prejudices
gives
us
,
and
which
is
common
to
him
with
a
great
many
other
persons
.
He
would
have
us
Judge
of
that
Doctrine
of
the
Roman
Church
,
but
only
by
that
which
she
has
decided
in
her
Councils
,
or
by
that
which
is
contained
in
an
Act
of
the
Profesion
of
the
Faith
which
she
makes
those
make
who
embraue
her
Communion
.
This
I
say
is
a
perfect
Fallacy
.
1.
Because
we
ought
also
to
Judge
of
her
by
her
common
Practice
,
which
being
open
to
the
Eyes
of
all
the
World
,
discovers
much
more
clearly
the
true
Sentiments
of
that
Church
,
when
the
decisions
of
the
Councils
do
not
,
and
the
Act
of
which
the
people
scarce
know
any
.
2.
Because
the
Council
of
Trent
it self
and
the
Act
of
the
Profession
of
the
Faith
,
obliging
as
they
do
those
who
submit
themselves
to
it
,
to
receive
in
general
unwritten
Traditions
and
those
things
which
the
Church
of
Rome
Observes
,
they
engage
them
by
consequence
to
receive
and
practise
all
that
which
is
commonly
observed
and
practised
in
that
Church
,
under
a
pretence
of
Tradition
and
observance
,
although
it
should
not
be
formally
contained
either
in
the
decisions
of
Councils
,
or
in
that
Profession
of
Faith
.
So
that
the
Conscience
of
a
man
who
is
in
that
Communion
,
binds
him
to
believe
,
and
do
all
that
others
believe
and
do
.
16.
Objection
,
The
Third
kind
of
Calumny
is
not
less
ordinary
in
their
Ministers
,
nor
less
unjust
in
it self
.
It
consists
in
running
down
as
blameable
Errors
certain
Articles
of
the
belief
of
the
Church
,
which
not
only
were
no
Errors
,
but
about
which
they
have
been
at
last
constrained
to
acknowledge
that
the
difference
between
them
and
the
Church
consists
more
in
words
then
in
the
thing
it self
,
whether
they
themselves
have
forsook
their
first
thoughts
,
to
take
up
those
of
the
Catholicks
,
or
whether
by
a
blind
rashness
they
had
openly
condemned
them
without
understanding
them
.
To
prove
this
Corruption
,
the
Author
of
the
Prejudices
lays
down
the
point
of
Justification
,
which
,
he
says
,
the
first
Reformers
took
for
the
chief
ground
of
their
Separation
,
and
yet
nevertheless
he
adds
one
of
their
Professors
of
Sedan
named
Ludovicus
le
Blanc
,
who
has
made
some
Theses
of
Justification
,
after
having
examined
the
Doctrine
of
the
Catholicks
,
and
that
of
the
Protestants
and
their
principal
differences
about
that
matter
,
concludes
upon
all
the
Articles
that
that
of
the
Catholicks
is
good
,
and
that
the
Protestants
are
only
contrary
to
them
in
name
.
Answ.
I
acknowledge
that
in
this
Controversy
the
Church
of
Rome
takes
the
word
Justification
in
one
sence
,
and
that
we
take
it
in
another
,
and
I
do
not
deny
but
that
has
sometimes
produced
in
that
dispute
,
ambiguities
and
differences
or
Words
.
This
is
also
that
which
M.
le
Blanc
had
a
design
to
clear
in
his
Theses
of
Justification
,
which
the
Author
of
the
Prejudices
has
abused
.
But
besides
that
in
that
very
thing
we
have
two
advantages
over
the
Church
of
Rome
,
the
one
,
that
we
speak
as
the
Scripture
has
done
,
and
that
we
take
the
words
after
the
manner
that
Jesus
Christ
,
that
Saint
Paul
,
and
Saint
James
have
taken
them
,
when
they
have
Treated
about
this
Doctrine
,
whereas
the
Church
of
Rome
gives
them
another
sence
,
and
the
other
,
that
in
so
taking
the
words
in
their
true
Signification
that
Idea
that
we
give
of
Justification
is
distinct
and
clear
,
where
that
of
the
Church
of
Rome
is
embroiled
and
confused
.
Besides
that
,
I
say
,
it
is
certain
that
we
have
but
too
real
differences
upon
that
point
which
no
ways
consists
in
words
,
but
in
the
very
things
themselves
,
and
which
make
very
weighty
Controversies
.
To
Manifest
this
Truth
,
we
need
but
to
cast
our
Eyes
upon
the
four
chief
Doctrines
that
form
the
Idea
of
our
Justification
according
as
the
Scripture
has
given
it
us
.
The
First
is
,
That
it
is
an
Act
of
the
Soveraign
mercy
of
God
that
pardons
our
sins
,
and
which
by
Vertue
of
the
Satisfaction
of
Jesus
Christ
,
discharges
us
from
the
punishment
we
have
deserved
by
them
.
The
Second
is
,
That
God
out
of
that
same
mercy
in
pardoning
our
sins
adopts
us
for
his
Children
,
and
gives
us
a
right
to
his
Eternal
Inheritance
by
the
merit
of
Jesus
Christ
his
Son
.
The
Third
,
That
we
apply
to
our selves
the
satisfaction
and
merit
of
Jesus
Christ
by
a
lively
Faith
,
accompanied
with
a
sincere
Repentance
,
and
a
Holy
Recourse
to
the
Divine
Mercy
,
and
that
it
is
this
Faith
that
puts
us
into
the
Communion
of
our
Redeemer
.
And
the
Fourth
,
That
God
in
pardoning
and
adopting
us
,
imposes
this
Condition
upon
us
,
that
for
the
time
to
come
we
live
Holily
according
to
the
Laws
which
he
has
given
us
,
and
that
this
very
thing
is
a
necessary
Consequence
of
that
Communion
which
we
have
with
Jesus
Christ
,
as
well
as
of
our
Faith
,
our
Repentance
and
our
Recourse
to
the
Divine
mercy
.
There
is
not
any
one
of
these
parts
of
our
Justification
upon
which
we
have
nor
very
considerable
differences
with
the
Church
of
Rome
.
For
in
the
First
we
differ
,
1.
Concerning
him
who
Pardons
us
;
The
Church
of
Rome
would
have
it
,
not
only
that
it
should
be
God
in
the
Quality
of
a
Soveraign
Judge
,
but
men
also
,
that
is
to
say
Priests
and
Bishops
in
Quality
of
inferiour
and
Subordinate
Judges
,
and
that
their
Absolution
is
a
Judiciary
Act
,
for
so
the
Council
of
Trent
has
Concil.
Trid.
Sess
.
14.
Can.
9.
defined
it
to
be
.
But
we
believe
that
there
is
none
besides
God
who
can
pardon
our
sins
under
the
Quality
of
a
Soveraign
Judge
,
and
that
the
Pardon
which
we
receive
from
the
Mouth
of
his
Ministers
,
is
a
Ministerial
Pardon
,
which
consists
in
a
Declaration
that
they
make
to
us
of
Gods
Pardon
,
as
the
Interpreters
of
his
will
revealed
in
the
Gospel
.
2.
We
differ
about
the
extent
of
that
Pardon
;
The
Church
of
Rome
would
have
it
,
that
God
in
pardoning
the
Sin
retains
the
Punishment
,
that
is
to
say
,
that
he
acquits
us
from
eternal
Punishment
,
but
that
reserves
to
himself
the
inflicting
of
Temporal
Punishments
;
and
we
on
the
contrary
hold
that
he
remits
all
sorts
of
Temporal
and
Eternal
punishments
,
and
that
the
Afflictions
which
he
sends
us
are
not
the
Punishments
of
his
Justice
,
but
the
Corrections
and
Chastisements
of
his
Fatherly
Discipline
.
3.
From
whence
there
arises
a
Third
difference
,
which
consists
in
this
,
that
the
Church
of
Rome
believes
that
those
Temporal
Punishments
wherewith
God
visits
us
,
are
true
Satisfactions
to
his
Justice
for
our
sins
,
which
we
deny
.
4.
There
arises
from
thence
yet
another
difference
concerning
that
,
which
they
call
those
penal
works
which
every
one
imposes
upon
himself
,
or
which
their
Confessors
impose
on
their
Penitents
,
for
they
would
that
these
should
be
also
satisfactions
to
the
Justice
of
God
,
which
we
do
not
believe
.
5.
The
Church
of
Rome
would
have
it
,
that
those
satisfactory
Punishments
should
go
beyond
this
Life
,
and
it
is
partly
upon
this
that
they
ground
their
Doctrine
of
Purgatory
,
which
we
reject
.
6.
It
is
also
upon
that
very
thing
that
the
Indulgences
of
the
Church
of
Rome
are
grounded
,
which
cannot
be
taken
for
meer
Relaxations
of
Canonical
Punishments
,
since
they
extend
most
frequently
very
far
beyond
the
life
of
man
,
and
sometimes
even
unto
five
and
twenty
,
and
Thirty
thousand
Years
.
7.
We
may
say
also
,
that
it
is
a
difference
which
we
have
with
them
,
by
which
we
understand
that
first
Act
of
the
mercy
of
God
that
Pardons
our
sins
,
which
comes
from
the
difference
which
we
have
with
them
,
concerning
the
Opinion
of
the
Necessity
of
Auricular
Confession
,
for
that
Opinion
is
partly
founded
upon
this
,
that
Absolution
of
the
Priests
is
a
Judiciary
Act
,
and
that
in
that
respect
the
Church
has
a
true
Tribunal
before
which
the
Faithful
are
bound
to
appear
,
and
partly
upon
the
Opinion
,
that
the
penances
which
the
Priest
enjoyns
are
true
Satisfactions
to
the
Divine
Justice
which
they
are
bound
to
undergo
.
8.
Lastly
it
is
from
the
same
source
that
the
difference
proceeds
which
we
have
with
them
concerning
the
Super-abundant
satisfactions
of
the
Saints
,
of
which
they
will
have
it
that
the
Faithful
may
partake
,
and
whereof
in
part
they
compose
the
Treasure
of
the
Church
.
Behold
here
Eight
Controversies
included
in
the
Explication
of
the
first
Act
of
our
Justification
.
Upon
the
second
we
differ
about
the
Foundation
upon
which
the
right
that
God
gives
us
to
life
eternal
is
established
;
or
if
you
will
,
about
the
proper
and
direct
cause
in
consideration
of
which
God
gives
us
that
right
,
for
we
establish
it
alone
upon
the
merits
of
Jesus
Christ
in
Vertue
of
that
Comunion
which
we
have
with
him
.
But
the
Church
of
Rome
Establishes
it
upon
the
merit
of
our
works
also
,
for
she
would
have
it
,
that
after
God
has
given
us
his
Grace
by
which
we
do
good
works
,
we
truly
inherit
not
only
an
increase
of
Grace
but
Eternal
life
,
and
even
an
increase
of
Glory
,
and
she
Anathematizes
those
who
do
not
believe
it
.
2.
We
differ
also
about
those
to
whom
God
gives
that
right
,
for
we
believe
that
God
gives
it
only
to
his
Elect
,
in
whom
he
preserves
it
by
his
Grace
,
and
by
the
gift
of
perseverance
;
but
the
Church
of
Rome
believes
that
he
gives
it
also
to
divers
Reprobates
whom
his
Grace
abandons
,
and
who
finally
Perish
in
their
Sins
.
Upon
the
Third
Doctrine
,
we
differ
concerning
the
Nature
and
the
Definition
of
Justifying
Faith
,
for
as
for
us
,
we
look
on
it
as
an
Act
of
the
Soul
that
embraces
or
accepts
the
satisfaction
and
merit
of
Jesus
Christ
,
and
which
applies
the
promises
of
God's
mercy
made
to
us
in
the
Gospel
,
and
we
labour
as
much
as
we
can
to
live
according
to
that
thought
.
But
the
Doctors
of
the
Roman
Church
frame
an
Idea
of
that
Faith
of
a
very
great
coldness
and
negligence
,
for
they
content
themselves
to
say
that
it
is
a
consent
that
we
yield
in
general
to
all
the
Truths
revealed
in
the
Word
of
God
;
and
there
are
some
that
go
so
far
as
to
say
,
that
Faith
fails
not
to
Justify
us
,
although
it
should
not
have
the
least
regard
to
the
particular
mercy
of
God
towards
us
,
which
is
a
thing
that
we
cannot
understand
without
horrour
.
For
the
rest
,
when
I
shall
say
that
the
Doctrines
of
the
Imputation
of
the
merit
of
Jesus
Christ
,
and
his
satisfaction
are
known
but
to
a
very
few
in
the
Church
of
Rome
,
as
that
also
is
,
of
the
Application
that
we
make
of
them
to
our selves
by
the
internal
Act
of
our
Souls
which
receives
them
;
when
I
shall
say
that
these
Truths
so
important
and
so
necessary
to
the
practise
of
Christianity
▪
are
almost
stifled
,
by
that
great
Multitude
of
external
Exercises
with
which
they
busy
the
People
,
I
shall
say
nothing
in
my
Judgment
,
that
the
more
sincere
persons
will
not
acknowledge
,
and
of
which
,
God
grant
they
may
be
able
hereafter
to
convince
me
of
a
falshood
in
that
respect
.
In
fine
,
the
last
Doctrine
that
fully
makes
up
the
Idea
of
our
Justification
according
to
the
Scripture
,
produces
of
it self
a
considerable
Controversy
between
the
Church
of
Rome
and
us
.
For
as
for
us
,
we
limit
our selves
to
the
good
works
to
which
our
Justification
Obliges
us
,
and
which
God
has
enjoyned
us
,
without
going
any
further
.
But
the
Church
of
Rome
extends
them
even
to
those
which
she
her self
Commands
,
for
the
pretends
that
her
Laws
properly
and
directly
bind
the
Conscience
under
pain
of
mortal
Sin
;
and
therefore
it
was
that
Leo
X.
condemned
Luther
for
having
wrote
that
the
Church
had
no
power
to
make
Laws
concerning
manners
or
good
works
.
All
these
Controversies
that
naturally
arise
from
the
different
Explications
which
they
give
of
the
Tenet
of
Justification
,
let
us
sufficiently
see
that
the
Author
of
the
Prejudices
is
mistaken
,
if
he
thinks
that
we
should
have
no
more
upon
this
matter
then
differences
about
words
,
and
M.
le
Blanc
is
too
sincere
and
too
Learned
to
have
pretended
to
deny
any
of
those
things
which
I
have
mentioned
,
although
he
has
Judiciously
remarked
,
that
men
may
easily
Equivocate
upon
the
different
Significations
of
the
Terms
.
It
is
therefore
neither
a
piece
of
Rashness
,
nor
Impertinency
,
that
our
first
Reformers
had
such
a
regard
to
the
matter
of
Justification
,
as
being
a
thing
of
the
greatest
importance
in
Religion
,
and
it
is
on
the
contrary
most
Just
,
that
having
seen
that
Doctrine
of
the
Salvation
of
Christians
,
neglected
,
obscured
,
and
depraved
,
that
they
should
have
Judged
it
necessary
to
set
themselves
upon
the
re-establishing
of
it
.
CHAP.
VII
.
An
Answer
to
the
Objections
of
the
twelfth
and
thirteenth
Chapters
,
of
the
Prejudices
.
TO
understand
well
what
is
in
the
Twelfth
Chapter
of
the
Author
of
the
Prejudices
,
we
must
in
the
first
place
take
notice
of
the
design
he
propounds
to
himself
,
and
the
means
he
makes
use
of
to
reach
it
.
As
to
his
design
,
he
Explains
himself
in
the
very
Title
of
the
Chapter
,
which
bears
this
,
That
the
Spirit
of
a
Politician
,
every
way
Humane
,
that
appears
in
the
differences
that
the
Calvinists
have
had
with
the
Lutherans
,
gives
a
right
to
reject
them
,
without
any
further
Examination
,
as
a
sort
of
men
without
any
Conscience
.
He
explains
himself
yet
further
in
the
beginning
of
his
discourse
after
this
manner
.
It
has
been
demanded
,
says
he
,
of
the
Calvinists
with
good
reason
,
how
it
could
come
to
pass
,
that
if
Luther
,
Zuinglius
and
Calvin
,
had
received
a
Mission
from
God
,
and
were
the
Instruments
that
he
made
choice
of
for
the
greatest
work
that
ever
was
,
which
is
the
Reformation
of
the
Errors
of
sixteen
Centuries
,
they
should
not
avoid
being
openly
divided
between
themselves
,
to
dismember
themselves
from
one
another
,
to
persecute
one
another
,
after
so
outragious
a
manner
,
and
to
Treat
one
another
,
as
the
declared
Enemies
of
God
and
his
Church
.
He
explains
himself
also
in
another
place
,
where
he
speaks
after
this
manner
.
The
Innocence
or
the
Crimes
of
Luther
equally
condemn
the
Calvinists
,
either
for
having
declaimed
against
an
innocent
person
,
or
for
having
given
unjust
praises
to
one
of
the
most
wicked
men
that
ever
was
,
and
that
monstrous
conjunction
which
they
have
made
in
his
person
,
of
holiness
,
with
the
most
detestable
Crimes
,
is
an
evident
proof
,
that
they
have
not
the
least
Idea
of
Christian
Vertue
,
nor
of
the
Spirit
of
Christianity
.
See
yet
further
how
he
speaks
in
the
same
Chapter
,
If
Luther
were
an
instrument
of
the
Devil
,
a
wicked
person
,
a
Schismatick
,
a
violent
and
passionate
man
,
what
will
become
of
the
Reformation
that
he
has
established
,
and
which
serves
as
a
Foundation
to
that
of
the
Calvinists
.
In
fine
he
explains
himself
in
the
321
Page
,
where
he
says
,
That
our
behaviour
in
respect
of
the
Lutherans
is
enough
to
give
a
ground
to
conclude
that
the
Heads
of
the
party
of
the
Calvinists
have
been
such
as
have
guided
themselves
more
by
Policy
then
Conscience
;
which
being
,
adds
he
,
most
contrary
to
the
Spirit
of
God
,
and
remote
from
that
which
ought
to
be
found
in
those
new
Prophets
which
he
would
extraordinarily
raise
up
,
for
the
reforming
of
his
Church
,
it
is
not
possible
for
us
to
take
them
for
men
of
that
kind
,
and
we
have
a
most
just
ground
to
refuse
to
hearken
to
them
.
It
results
from
thence
that
the
Author
of
the
Prejudices
had
a
design
to
conclude
,
1.
That
they
ought
to
reject
us
without
Examining
any
thing
that
we
say
,
and
without
so
much
as
hearing
us
.
2.
That
we
are
a
sort
of
men
without
any
Conscience
,
who
have
no
Idea
of
Christian
Vertue
,
nor
of
the
Spirit
of
Christianity
,
and
who
guide
our selves
by
Worldly
Policy
.
3.
That
we
overthrow
the
Reformation
of
Luther
,
which
serves
nevertheless
for
the
Foundation
of
our
own
.
4.
That
our
First
Reformers
had
none
of
their
Mission
from
God
,
and
that
they
were
not
the
Instruments
which
he
made
choice
of
to
Reform
the
Errors
of
the
Church
of
Rome
.
To
establish
these
propositions
he
heightens
on
one
side
the
differences
that
were
between
Luther
,
Zuinglius
,
and
Calvin
,
and
all
that
the
heat
of
Disputation
made
them
say
on
one
side
and
on
the
other
,
and
in
the
end
he
sets
down
the
esteem
that
we
have
always
had
of
Luther
notwithstanding
those
Divisions
,
and
the
Condescension
that
we
have
for
him
and
those
of
his
Party
,
in
oposition
to
the
hatred
that
we
have
always
,
says
he
,
Testified
against
the
Church
of
Rome
.
All
that
unjust
Reasoning
is
founded
upon
divers
false
Propositions
that
the
Author
of
the
Prejudices
has
supposed
as
evident
and
beyond
all
doubt
,
and
of
which
notwithstanding
he
has
captiously
suppressed
one
part
,
to
give
the
more
Colour
to
his
Invective
.
1.
His
Reasoning
is
founded
upon'
this
Proposition
,
That
we
hold
our
First
Reformers
to
be
new
Prophets
,
or
as
he
speaks
,
to
be
the
Apostles
of
a
new
Gospel
.
But
this
is
a
false
and
calumnious
Supposition
,
for
we
hold
on
the
contrary
,
that
our
Reformers
Preached
nothing
new
,
they
were
not
under
the
Quality
either
of
new
Prophets
,
or
Apostles
of
a
new
Gospel
;
they
did
not
boast
that
they
brought
a
new
Revelation
into
the
World
,
but
they
only
opposed
humane
Errors
that
had
no
Foundation
in
the
old
Revelation
,
and
in
that
respect
I
have
shewn
that
they
had
a
more
then
sufficient
Call
in
the
Right
that
is
Common
to
all
Christians
and
in
the
Ministry
which
they
themselves
exercised
in
the
Latin
Church
,
without
any
necessity
that
there
should
be
any
Extraordinary
and
immediate
Mission
of
God
for
that
,
and
I
have
explained
in
what
sence
it
must
be
understood
that
there
was
something
of
Extraordinary
in
their
Call
.
2.
That
Reasoning
supposes
,
That
we
ought
not
to
hear
any
Reformers
'till
first
we
have
examined
the
Quality
of
their
persons
,
and
if
the
Quality
of
their
persons
do
not
satisfy
us
,
we
ought
to
reject
their
words
,
and
to
remain
in
the
State
we
were
in
before
.
But
there
is
nothing
more
pernitious
then
this
Principle
,
to
which
I
oppose
a
contrary
Principle
,
which
is
,
That
we
ought
to
judge
of
that
which
our
Reformers
said
by
the
word
of
God
,
and
by
the
proper
Characters
of
Truth
or
Falshood
which
are
in
the
things
themselves
,
after
a
manner
abstracted
from
the
Judgment
that
we
may
make
of
those
persons
,
and
that
it
is
a
way
to
Error
to
Judge
by
the
Qualities
of
the
persons
.
This
is
that
which
I
have
made
appear
elsewhere
,
and
shall
not
omit
to
establish
it
yet
further
in
this
place
,
for
the
greater
clearing
of
this
Truth
.
I
say
then
that
when
it
falls
out
that
those
who
Preach
have
personal
Qualities
that
do
not
satisfy
us
,
it
is
indeed
a
Reason
that
Obliges
us
to
take
the
greater
heed
to
their
Doctrine
.
But
those
matters
being
at
the
bottom
,
as
they
are
,
true
or
false
in
themselves
,
without
the
persons
that
propound
them
changing
their
natures
,
they
ought
to
be
chiefly
considered
in
themselves
,
if
we
would
assure
our selves
in
a
good
Conscience
that
we
are
in
the
way
of
Truth
;
for
we
cannot
have
that
assurance
if
we
Judge
only
by
the
persons
,
since
the
Faith
is
immediatly
founded
upon
the
word
of
God
,
and
not
upon
that
of
men
,
whosoever
they
be
.
Moreover
,
every
one
knows
that
a
Judgment
concerning
persons
,
is
oftentime
far
harder
and
more
subject
to
Error
then
that
of
the
things
themselves
,
whether
it
be
because
ordinarily
it
depends
upon
a
great
number
of
particular
circumstances
,
which
one
cannot
exactly
know
,
and
which
yet
one
ought
to
know
before
a
man
can
be
able
to
Judge
,
or
whether
it
be
also
because
it
is
open
to
the
Illusions
of
Hypocrisy
,
which
hides
real
vices
under
the
appearances
of
Vertue
,
and
to
those
of
Calumny
,
which
turns
the
best
actions
into
a
bad
meaning
,
that
suppresses
the
good
and
heightens
the
bad
.
Besides
that
it
is
certain
that
the
Judgment
which
is
made
of
persons
ought
partly
to
depend
on
that
of
things
,
so
far
is
it
from
that
,
that
what
is
made
of
things
should
depend
on
that
of
persons
.
For
on
the
one
side
how
many
Founders
of
Heresy
have
there
been
whose
life
has
appeared
to
have
been
very
exemplary
,
and
who
were
notwithstanding
ravenous
Wolves
?
how
many
Pharisees
who
have
boasted
of
their
righteousness
,
while
their
Doctrine
was
a
Leaven
,
whereof
great
heed
was
to
be
taken
?
There
have
been
some
who
have
even
gone
so
far
as
to
have
wrought
Miracles
,
and
Jesus
Christ
has
foretold
,
that
false
Christs
,
and
false
Prophets
shall
arise
,
who
shall
work
great
Signs
and
Wonders
,
capable
of
seducing
the
very
Elect
,
if
it
were
possible
.
And
on
the
other
side
do
not
sufficiently
understand
the
ways
of
Divine
Providence
,
to
be
able
to
conclude
without
rashness
,
that
it
never
makes
use
of
persons
guilty
of
many
crimes
either
for
the
Propagation
of
its
Truth
,
or
the
Reformation
of
Errors
.
Saint
Paul
says
,
that
God
puts
his
Treasure
into
Earthen
Vessels
,
that
the
Excellency
of
his
power
may
be
of
God
and
not
of
man
.
The
same
Apostle
Teaches
us
that
divers
in
his
Time
Preached
Jesus
Christ
out
of
a
Spirit
of
Envy
and
Contention
.
God
heretofore
made
use
of
Salomon
,
not
only
for
the
building
and
preservation
of
his
Temple
,
but
also
to
give
the
Church
one
part
of
the
Canon
of
its
Scriptures
,
which
is
much
more
then
the
Temple
,
and
yet
notwithstanding
that
Prince
gave
himself
over
to
the
love
of
Women
,
and
fell
into
Idolatry
;
and
lastly
,
Jesus
Christ
made
use
of
a
Judas
at
first
,
that
sold
him
into
his
Enemies
Hands
.
But
to
decide
this
Question
by
Examples
drawn
out
of
the
Scripture
,
we
find
in
the
History
of
the
Church
of
Israel
,
that
-
Calves
that
were
at
Dan
and
Bethel
.
It
is
also
related
that
he
accomplisht
that
Reformation
in
a
very
odious
manner
,
and
very
unworthy
of
a
Prince
that
made
profession
of
the
fear
of
God
.
For
having
assembled
all
his
People
,
he
told
them
that
he
would
serve
Baal
much
more
then
Ahab
had
done
,
he
commanded
that
all
his
Prophets
and
Priests
should
meet
together
,
and
all
the
worshippers
of
that
false
God
to
Celebrate
a
Solemn
Feast
for
him
.
He
himself
pointed
out
the
day
of
the
Feast
,
and
caused
a
Publication
of
it
to
be
made
.
But
when
the
Assembly
was
come
into
the
House
of
Baal
,
and
all
those
poor
People
who
trusted
in
his
word
,
when
they
thought
of
nothing
but
their
Devotions
,
he
put
them
all
to
Death
without
letting
any
one
escape
.
Suppose
we
,
that
we
ought
to
Judge
of
a
Reformation
by
the
persons
that
make
it
,
what
may
not
be
said
against
this
here
?
Jehu
made
use
of
Hypocrisy
and
Treachery
,
he
broke
the
publick
Faith
and
his
own
,
in
the
most
Scandalous
manner
in
the
World
,
and
the
most
contrary
to
the
sincerity
of
an
honest
man
.
Besides
that
,
he
yet
remained
in
the
Superstitions
of
Jeroboam
,
and
made
the
Israelites
remain
in
them
too
.
If
we
would
believe
the
Author
of
the
Prejudices
,
the
Reformation
that
he
made
would
be
rather
the
work
of
the
Devil
,
then
that
of
the
Spirit
of
God
.
Jehu
would
not
have
been
Extraordinarily
chosen
by
God
to
reform
his
Church
and
purge
it
from
Idolatry
.
But
this
is
not
the
Sentiment
of
the
Scripture
,
it
does
not
without
doubt
approve
of
the
Treachery
and
Hypocrisy
of
Jehu
,
it
condemns
the
Golden
Calves
that
he
kept
up
,
but
it
does
not
omit
the
praising
of
that
Reformation
in
that
good
which
it
had
,
and
to
say
that
it
was
well
pleasing
to
God
.
And
it
is
True
that
Jehu
was
extraordinarily
called
to
that
,
as
it
appears
by
the
Anointing
that
the
Prophet
Elisha
gave
him
by
one
of
his
Disciples
.
We
find
in
that
same
Scripture
,
the
History
of
divers
other
Reformations
which
were
made
in
the
Church
of
Judah
,
but
we
find
also
that
they
were
almost
wholly
different
among
themselves
.
Some
went
so
far
as
the
abolishing
the
usage
of
the
high
places
and
the
Groves
,
which
were
Heathenish
Superstitions
,
and
the
incense
that
was
offered
to
the
Serpent
of
Aaron
,
which
was
a
kind
of
Idolatry
;
others
yet
retained
all
these
things
.
Some
even
of
those
who
made
these
Reformations
committed
Actions
very
unpleasing
to
God
,
which
the
Scripture
Reflects
on
.
It
says
of
Asa
,
who
was
one
of
those
Reformers
,
that
being
sick
of
the
disease
whereof
he
died
,
he
sought
not
to
God
,
but
to
the
Physitians
,
loved
those
whom
God
hated
,
because
he
joyned
himself
with
wicked
Ahab
.
It
says
of
Joash
,
who
was
yet
If
the
Principle
of
the
Author
of
the
Prejudices
were
reasonable
in
regard
of
the
Reformers
of
the
Latin
Church
,
it
is
certain
that
it
would
be
so
further
in
regard
of
the
Propagators
of
the
Christian
Religion
and
of
its
Ordinary
Teachers
.
I
would
say
,
that
if
those
of
the
Church
of
Rome
had
reason
not
to
hear
the
Reformers
because
they
had
differences
among
themselves
,
because
they
spoke
injurious
words
of
one
another
in
the
heat
of
their
disputes
,
because
they
can
take
notice
of
some
Vices
in
them
,
or
a
Conduct
that
may
be
suspected
to
have
had
too
much
Worldly
Policy
,
it
follows
from
thence
,
by
a
far
greater
reason
,
that
the
Heathens
ought
not
to
have
heard
the
Christians
as
often
as
they
should
have
seen
the
same
things
to
have
appeared
among
them
.
But
when
was
it
that
they
might
not
have
seen
them
appear
?
The
Age
of
the
Apostles
,
which
we
may
justly
call
the
Age
of
innocence
,
and
of
the
peace
of
the
Church
,
in
comparison
of
others
,
was
that
exempted
from
Divisions
and
Vices
?
Those
who
have
read
the
Epistles
of
Saint
Paul
cannot
be
ignorant
,
that
there
were
divers
among
the
first
Preachers
of
Christianity
,
who
would
yet
have
retained
Moses
with
Jesus
Christ
,
and
the
Law
with
Grace
,
that
there
were
divers
who
opposed
themselves
to
Saint
Paul
about
divers
points
of
his
Doctrine
,
and
who
laboured
to
blast
the
honour
of
his
Ministry
,
that
there
were
some
who
in
Preaching
the
Gospel
,
discovered
themselves
to
be
too
much
Transported
with
humane
Passions
,
that
there
were
even
some
who
went
so
far
as
to
deny
the
Doctrine
of
the
Resurrection
.
Saint
Paul
does
not
spare
them
,
and
the
Just
Complaints
that
he
frequently
makes
of
them
,
sufficiently
note
that
they
had
not
on
their
parts
all
the
respect
for
him
which
they
ought
to
have
had
.
Notwithstanding
whatsoever
complaints
he
made
of
them
,
howsoever
vehement
he
was
in
his
disputes
,
yet
we
do
not
see
that
he
Excommunicated
them
,
nor
that
he
delivered
them
over
to
Satan
as
he
did
the
incestuous
person
of
Corinth
.
He
defends
his
Apostleship
,
he
calls
them
deceitful
workers
,
Ministers
of
Satan
Transformed
into
the
Ministers
of
Righteousness
,
but
he
fails
not
yet
in
of
Ministers
of
Jesus
Christ
.
Are
they
Ministers
of
Jesus
Christ
?
I
speak
as
a
Fool
,
I
am
more
.
Would
the
Author
of
the
Prejudices
have
thought
it
well
done
if
the
Heathens
of
that
Time
had
followed
his
Maxim
,
and
if
without
ever
Examining
the
Christian
Religion
in
it self
,
they
should
have
presently
prejudged
,
upon
the
Divisions
which
they
beheld
,
and
upon
the
Moderation
that
Saint
Paul
yet
kept
towards
those
persons
,
whom
elsewhere
he
Treated
roughly
enough
,
that
the
Spirit
of
God
did
not
accompany
the
Christians
,
and
that
their
Doctrine
could
not
proceed
from
Heaven
?
Will
they
say
that
those
Infidels
ought
to
have
carried
themselves
after
that
manner
in
the
time
of
Constantine
,
when
the
Bishops
that
composed
the
Council
of
Nice
appeared
so
eager
,
Arrians
Eusebius
of
Verceil
,
and
Lucifer
of
Cagliari
,
were
divided
upon
the
Subject
of
the
Arrian
Bishops
who
returned
to
the
Orthodox
Faith
,
or
when
the
Catholicks
and
the
Donatists
mutually
persecuted
one
another
,
and
that
in
the
very
Flames
of
those
Persecutions
,
the
Catholicks
did
not
cease
to
call
the
Donatists
always
their
Brethren
,
although
they
oftentimes
called
them
also
Hereticks
,
Schismaticks
,
Pharisees
,
&c.
And
though
they
loaded
them
with
injuries
,
and
though
the
Donatists
on
their
part
Treated
the
Catholicks
with
all
the
indignities
imaginable
,
even
to
the
outragiously
rejecting
of
the
name
of
Brethren
,
which
they
gave
them
.
Those
who
are
well
versed
in
Ecclesiastical
History
,
will
yield
that
we
might
urge
those
Examples
a
great
deal
further
if
we
would
but
take
the
pains
to
do
it
,
for
there
have
been
very
few
Ages
wherein
Christians
have
not
been
divided
between
themselves
,
and
that
frequently
upon
grounds
trivial
enough
,
and
wherein
there
may
not
have
been
found
in
their
Conduct
that
very
thing
which
the
Author
of
the
Prejudices
believes
to
be
incompatible
with
the
Spirit
of
God
,
that
is
to
say
,
the
heats
of
Dispute
on
the
one
side
,
and
on
the
other
some
[
†
](A33380-e33330-b)
†
Radourcissemens
.
Measures
of
that
which
he
calls
Humane
Policy
.
I
shall
not
here
mention
the
disorders
which
hapned
about
the
business
of
Nestorius
and
his
Heresy
,
nor
those
which
followed
quickly
after
on
the
occasion
of
the
Eutychians
and
Monothelites
.
I
shall
omit
the
Schism
of
the
Greeks
and
Latins
,
and
the
re-unions
which
they
made
up
sometimes
among
themselves
out
of
a
Humane
Policy
.
I
shall
say
nothing
of
the
confusions
wherewith
the
Latin
Church
was
agitated
in
those
Times
,
which
Baronius
calls
unhappy
,
and
wherein
he
says
Baron
.
ad
Ann.
908.
the
Popes
made
void
the
Acts
of
one
another
.
Infelicissimo
tempora
cum
alter
alterius
res
gestas
intrusus
quisque
Pontifex
aboleret
.
In
effect
,
Formosus
having
accepted
of
the
Papacy
against
the
Oath
that
John
VIII
.
had
made
him
take
in
deposing
him
,
that
he
would
never
think
of
being
Bishop
,
Stephen
VII
.
his
Successour
made
him
to
be
condemned
in
open
Council
,
and
all
the
Ordinations
that
he
had
made
,
to
be
void
;
and
having
at
last
caused
his
Body
to
be
taken
out
of
his
Grave
,
he
made
the
three
Fingers
wherewith
they
give
their
blessing
to
be
cut
of
and
thrown
into
the
River
Tiber
:
but
John
IX
.
Successour
to
Stephen
,
Assembled
another
Council
at
Ravenna
,
wherein
he
not
only
made
all
that
Stephen
and
his
Council
had
done
against
Formosus
to
be
void
,
but
he
even
made
all
his
Acts
to
be
Canonically
burned
,
re-establishing
the
memory
of
Formosus
,
and
the
Ordinances
that
he
had
made
.
Some
Time
after
,
Sergius
a
great
Enemy
of
Formosus
,
came
to
the
Papacy
,
and
he
annulled
in
his
turn
the
Acts
of
the
Council
of
Ravenna
,
and
made
void
all
the
Ordinances
of
Formosus
.
Notwithstanding
the
Church
of
Rome
reckons
all
those
men
among
her
Popes
,
and
acknowledges
them
all
to
have
been
lawful
ones
:
And
which
is
further
remarkable
,
John
IX
.
in
the
same
Act
wherein
he
makes
void
the
Council
of
Stephen
,
and
wherein
he
condemns
it
to
the
Flames
,
he
does
not
fail
to
call
Stephen
his
Predecessor
of
Holy
Memory
,
Piae
recordationis
predaecessorem
.
Upon
which
Baronius
exhorts
his
Readers
to
Consider
,
that
although
Baron
.
ad
Ann.
904.
the
Popes
have
had
Predecessors
very
worthy
of
blame
,
yet
they
have
been
wont
notwithstanding
to
have
a
great
deal
of
respect
for
them
.
So
that
,
says
he
,
although
Stephen
had
been
a
Detestable
Pope
,
who
had
invaded
the
Sea
,
and
who
during
his
Papacy
had
committed
all
sorts
of
Execrable
crimes
,
yet
John
nevertheless
calls
him
his
Predecessor
of
Holy
Memory
;
which
may
appear
at
lest
as
strange
as
the
Moderation
of
Zuinglius
and
Calvin
in
respect
of
Luther
.
I
might
add
to
all
that
,
another
Example
drawn
from
the
Conduct
of
the
Church
of
Rome
,
upon
the
occasion
of
her
latter
Schisms
.
Every
one
knows
the
Divisions
of
the
Fourteenth
Century
,
which
divided
all
the
West
about
the
concurrence
of
two
Anti-Popes
.
Both
Parties
were
extreamly
Animated
,
they
look'd
upon
one
another
as
Excommunicated
as
Anti-Christs
,
the
Enemies
of
God
and
his
Church
,
they
mutually
Anathematised
one
another
,
they
took
up
Arms
one
against
another
,
and
made
a
bloody
War
,
Vrban
VI.
on
his
side
,
in
a
Bull
that
began
,
The
Vine
of
the
Lord
of
Sabaoth
,
that
is
to
say
,
the
holy
Church
of
Rome
,
Raynald
.
ad
Ann.
1378.
has
a
great
evil
in
her
Womb
,
and
sends
forth
grievous
Sighs
,
&c.
Treats
his
Anti-Pope
and
his
cardinals
as
a
child
of
iniquity
and
Son
of
Perdition
,
Vipers
,
wicked
Wretches
animated
with
the
Spirit
of
the
Devil
,
Schismaticks
,
Apostates
,
Conspirators
,
Blasphemers
,
&c.
He
deposed
,
and
spoiled
them
of
all
their
Honours
,
Dignities
,
Prelacies
,
Offices
and
Benefits
,
he
confiscated
their
goods
,
and
declared
their
persons
to
be
infamous
and
detestable
;
he
Excommunicated
all
those
who
believed
,
who
received
them
,
their
Defenders
and
Favourers
,
and
even
those
who
should
give
them
Ecclesiastical
burial
,
if
they
did
not
pull
them
out
of
the
Grave
again
with
their
own
hands
:
he
forbad
all
faithful
People
of
what
Quality
soever
,
even
Kings
themselves
,
Queens
,
Emperours
,
to
receive
them
into
their
Lands
,
to
give
or
to
send
them
either
Bread
,
or
Wine
,
or
Meat
,
or
Wood
,
or
Money
,
or
Merchandise
.
He
Excommunicated
particularly
all
those
who
should
hold
his
competitor
for
Pope
,
or
who
should
call
him
Pope
,
or
who
should
receive
any
Favours
,
Indulgences
,
Dignities
or
Prelacies
from
him
.
And
as
if
all
that
had
not
been
enough
,
he
ordained
a
Holy
Croisado
against
those
Shismaticks
and
those
condemned
Persons
,
to
pursue
and
root
them
out
,
under
the
same
Priviledges
which
are
given
to
those
who
take
up
Arms
for
the
Conquest
of
the
Holy
Land
.
He
absolved
also
the
subjects
of
those
Princes
who
should
acknowledge
his
Anti-Pope
,
of
their
Oath
of
Allegiance
,
and
he
Excommunicated
those
subjects
themselves
if
they
should
yield
any
obedience
to
their
Soveraigns
.
On
the
other
side
,
Clement
VII
.
who
kept
his
seat
at
Avignon
,
was
not
wanting
to
proceed
against
Vrban
and
his
Followers
,
and
to
Treat
him
and
his
Party
with
the
same
heat
that
Vrban
had
shew'd
against
him
.
See
here
differences
which
were
methinks
sufficiently
heightned
.
Notwithstanding
whatsoever
Animosity
there
was
there
between
those
two
parties
,
whatsoever
Wars
they
made
one
against
another
,
whatsoever
Anathema's
they
mutually
thundred
out
,
the
Church
of
Rome
has
not
failed
to
own
and
Canonize
for
Saints
,
those
person
who
lived
and
died
in
those
two
contrary
Obediences
,
and
who
even
died
in
the
hottest
Quarrels
of
those
two
Anti-Popes
.
For
she
has
Canonized
on
the
one
side
Saint
Catherine
of
Siena
,
who
took
part
with
Vrban
,
and
who
Treated
his
competitor
as
Anti-Christ
,
and
a
member
of
the
Devil
,
and
his
Cardinals
as
Devils
incarnate
;
and
on
the
other
side
,
she
has
Canonized
Peter
of
Raynald
.
in
Vrban.
6.
Luxemburg
,
who
died
the
Cardinal
of
Clement
VII
.
and
who
had
received
that
Dignity
from
his
hands
,
against
the
express
prohibition
of
Vrban
VI.
under
pain
of
Excommunication
;
so
that
here
are
two
Saints
on
the
one
and
the
other
side
lawfully
Excommunicated
.
Mr.
Daille
in
his
Answer
to
the
Monsieurs
Adam
and
Cottiby
,
intending
Repons
.
a
Mess.
Adam
.
&
Cott.
Part
2.
Chap.
14.
to
retort
this
same
Objection
,
that
the
Author
of
the
Prejudices
gives
us
,
has
set
before
us
the
Example
of
Saint
Jerome
,
and
Saint
Cyril
of
Alexandria
,
who
were
cruelly
and
passionately
carried
out
against
Saint
John
Chrysostom
,
so
far
as
to
compare
his
fall
,
to
the
fall
of
Babylon
,
and
to
call
him
Traytor
,
Judas
,
Jechonias
,
he
has
also
alledged
the
Example
of
Stephen
Bishop
of
Rome
,
who
in
the
Quarrel
that
he
had
with
Saint
Cyprian
,
calls
him
a
false
Christ
,
a
false
Apostle
,
and
deceitful
worker
.
But
the
Author
That
the
Difference
between
Saint
Chrysostome
,
and
Saint
Jerome
,
and
Saint
Cyril
,
respected
only
personal
Actions
,
in
which
none
ever
denied
but
that
it
might
happen
to
the
Saints
themselves
to
be
surprized
in
respect
of
one
another
.
But
this
is
only
a
shift
,
for
if
we
may
understand
that
it
has
hapned
to
the
Saints
to
be
violently
carried
out
against
another
Saint
after
the
fiercest
manner
in
the
World
,
upon
personal
differences
which
have
no
other
Foundations
then
a
Surprise
,
I
see
not
why
we
may
not
also
understand
,
that
it
may
happen
to
good
men
to
be
violently
carried
out
against
one
another
,
about
the
points
of
Religion
,
which
afford
a
more
just
pretence
of
Animosity
,
when
each
thinks
he
has
the
Truth
of
his
side
.
Before
I
let
go
this
Example
,
I
cannot
forbear
noting
,
by
the
by
,
that
it
is
but
very
ill
to
the
purpose
that
the
Author
of
the
Prejudices
censures
M.
Daille
for
having
said
that
Theophilus
of
Alexandria
and
Epiphanius
had
condemned
,
Excommunicated
,
and
deposed
Chrysostom
from
his
Bishoprick
,
for
it
is
evident
to
those
who
are
not
ignorant
of
History
,
that
Theophilus
condemned
and
deposed
him
,
and
that
Epiphanius
being
gone
to
Constantinople
before
that
same
condemnation
,
refused
to
hold
Communion
with
Chrysostom
,
which
is
precisely
that
which
M.
Daille
would
have
said
.
But
the
Author
of
the
Prejudices
does
not
Answer
me
better
upon
the
Quarrel
of
Saint
Cyprian
and
Stephen
;
Their
difference
,
says
he
,
was
only
upon
a
point
which
had
not
then
been
decided
by
the
Church
.
This
Evasion
who
had
more
reason
at
the
bottom
,
was
carried
out
by
the
ardour
of
his
Zealonly
to
some
threats
of
Excommunication
.
Or
if
you
will
,
to
an
Excommunication
which
having
had
no
ground
would
have
produced
no
real
division
,
and
would
not
have
hindred
but
that
Saint
Cyprian
should
still
have
been
honoured
by
the
Church
of
Rome
,
and
Saint
Stephen
by
that
of
Africa
.
It
is
not
certain
that
Stephen
had
more
reason
at
the
bottom
then
Saint
Cyprian
,
on
the
contrary
there
were
in
their
days
as
many
Hereticks
at
least
,
whose
Baptism
ought
to
have
been
rejected
,
as
there
was
whose
ought
to
have
been
admitted
.
And
as
for
the
rest
,
whether
Stephen
had
in
effect
Excommunicated
Saint
Cyprian
,
or
whether
he
had
meerly
threatned
it
,
what
is
that
to
our
Question
?
If
he
contented
himself
with
a
meer
Threatning
of
it
,
he
remained
in
Communion
with
a
man
whom
he
called
a
false
Christ
,
a.
false
Apostle
,
a.
deceitful
Worker
,
and
with
a
man
whom
on
his
part
he
accused
of
Stupidity
,
of
Pride
,
of
Obstinacy
,
of
Presumption
,
of
Folly
,
of
blindness
of
Mind
,
and
of
Wickedness
.
He
abode
in
Communion
with
Firmilianus
who
had
the
same
interests
with
Saint
Cyprian
,
and
who
also
accused
Stephen
of
Inhumanity
,
Boldness
,
of
Insolence
,
of
Schism
,
and
manifest
Folly
,
who
compared
him
to
Judas
,
and
said
of
him
that
he
took
part
with
Hereticks
.
If
he
actually
Excommunicated
them
,
it
further
notes
the
excess
of
his
Passion
,
which
could
not
in
effect
have
been
Judged
to
have
been
less
then
a
Passion
and
a
violent
heat
,
since
according
to
the
Author
of
the
Prejudices
himself
,
it
would
have
had
no
ground
,
and
would
not
have
hindred
but
that
Saint
Cyprian
should
have
been
always
honoured
by
the
Church
of
Rome
.
Since
the
Author
of
the
Prejudices
was
in
the
way
to
refute
the
Answer
of
M.
Daille
,
it
had
possibly
more
conduced
to
the
publick
Edification
,
if
in
stead
of
shallowly
insisting
on
those
remote
Examples
,
he
had
applied
himself
to
that
wherein
M.
Daille
adjoyns
,
the
fierce
injuries
,
wherewith
the
Divines
of
the
Roman
Church
may
be
every
day
seen
to
rend
one
another
,
although
they
then
remain
and
though
they
yet
live
in
one
and
the
same
Communion
.
They
acknowledge
one
another
for
Brethren
,
they
assist
at
the
same
Altars
,
they
call
upon
the
same
Saints
,
and
yet
nevertheless
,
as
M.
Daille
relates
,
they
write
one
against
another
after
the
most
passionate
and
violent
manner
in
the
World
.
One
sort
of
them
say
of
their
Adversaries
,
That
they
were
infected
with
Heresies
,
and
were
Enemies
of
the
Apostolick
See
,
and
that
their
Opinion
was
full
of
Heresie
and
Perfidiousness
;
That
it
was
Presumptious
,
Injurious
to
the
State
of
the
Religious
,
and
that
it
savoured
of
Calvinism
,
and
to
speak
Plainly
,
that
it
was
Erroneous
in
the
Faith
,
that
it
openly
stifled
the
word
of
God
and
the
Authority
of
the
Fathers
,
that
it
was
blasphemous
against
Jesus
Christ
and
all
the
Saints
,
plainly
and
evidently
Heretical
,
and
contrary
to
the
Council
of
Trent
.
The
others
say
on
the
contrary
That
the
Propositions
which
they
have
laid
down
were
false
,
rash
,
presumptious
,
pernitious
to
all
faithful
People
,
that
they
were
Erroneous
,
and
injurious
to
the
Bishops
,
tending
to
overthrow
or
disturb
the
Hierarchy
,
and
that
some
were
even
contrary
to
the
word
of
God
and
the
Authority
of
the
Councils
.
They
add
that
a
certain
Book
of
their
Adversaries
was
full
of
Propositions
that
were
Dangerous
,
Seditious
,
Impious
,
Schismatical
,
Blasphemous
,
with
some
openly
Heretical
.
See
here
what
M.
Daille
has
set
down
immediatly
after
the
Examples
of
Cyril
,
Saint
Jerome
,
Stephen
,
and
Saint
Cyprian
,
in
which
it
had
been
well
if
the
Author
of
the
Prejudices
would
have
satisfied
us
,
for
he
cannot
be
ignorant
that
we
could
urge
this
matter
a
great
deal
further
then
M.
Daille
has
done
,
and
that
he
who
would
make
up
a
Collection
of
all
the
Injuries
that
these
Gentlemen
say
of
one
another
,
would
make
a
very
strange
Vocabulary
.
But
he
has
Judged
that
he
ought
to
pass
over
this
Article
in
silence
,
and
that
it
was
more
fit
for
his
purpose
to
answer
only
upon
Saint
Cyril
,
Saint
Jerome
,
Stephen
and
Saint
Cyprian
.
Howsoever
it
be
,
it
seems
to
be
clear
to
me
by
what
I
have
said
,
a
very
ill
prejudice
in
matters
of
Religion
,
to
make
the
Judgment
that
we
ought
to
make
of
a
Doctrine
to
depend
upon
that
that
we
may
make
of
the
Persons
,
instead
of
Judging
it
by
the
Doctrine
it self
and
by
the
word
of
God
;
and
the
Author
of
the
Prejudices
may
suffer
us
,
if
he
pleases
,
to
say
to
him
on
the
Part
of
our
first
Reformers
,
what
Saint
Augustin
said
on
the
Part
of
the
Orthodox
to
Cresconius
.
Since
you
are
not
the
Judge
of
the
Aug.
contr.
Crescon
.
lib.
1.
chap.
7.
inward
motions
of
our
heart
,
set
your selves
only
to
know
whether
we
fight
for
,
or
against
the
Truth
.
For
if
we
Teach
the
Truth
,
if
we
refute
Error
,
when
our
intentions
should
not
be
good
,
and
if
we
should
seek
either
for
secular
advantages
,
or
vain-glory
,
those
who
have
a
love
for
the
Truth
will
not
avoid
joyning
with
us
,
since
it
would
be
the
Truth
that
would
be
always
declared
,
after
what
manner
soever
it
were
so
.
But
besides
those
two
Remarks
which
I
have
made
,
I
must
further
take
notice
in
the
Third
place
,
that
the
Reasoning
of
the
Author
of
the
Prejudices
,
is
founded
upon
another
supposition
which
is
not
less
unjust
,
nor
less
rash
then
those
other
Two
which
I
have
examined
.
For
it
is
founded
upon
this
Principle
,
That
we
ought
to
Judge
of
Persons
meerly
by
that
ill
which
appears
in
them
;
whereas
in
order
to
the
making
an
equitable
Judgment
,
we
ought
at
least
to
consider
the
good
with
the
ill
,
and
after
having
made
an
exact
discernment
of
the
one
and
the
other
,
to
approve
of
that
good
that
may
be
seen
,
and
to
blame
that
bad
that
may
be
found
there
.
It
was
after
this
manner
that
Zuinglius
and
Calvin
passed
their
Judgments
on
Luther
,
and
that
we
Judge
him
also
;
we
discover
a
great
many
Excellent
things
in
him
,
an
Heroical
Courage
,
a
great
Love
for
the
Truth
,
an
ardent
Zeal
for
the
Glory
of
God
,
a
great
Trust
in
his
Providence
,
Extraordinary
Learning
in
a
dark
Age
,
a
profound
respect
of
the
Holy
Scripture
,
an
indefatigable
Spirit
,
and
a
great
many
other
high
Qualities
.
We
see
that
he
was
in
his
Time
one
of
the
first
who
had
their
Eyes
opened
to
consider
the
Errors
and
Abuses
that
were
then
currant
in
the
Latin
Church
,
that
he
earnestly
applyed
himself
to
it
,
that
his
Example
excited
divers
others
to
do
the
same
,
that
he
endured
upon
that
Account
very
great
Persecutions
,
under
all
which
his
heart
never
failed
,
and
that
by
his
Cares
and
Learned
Labours
he
recovered
divers
people
out
of
the
Superstition
wherein
they
were
buried
.
Under
this
prospect
we
cannot
but
give
him
the
Just
praise
which
we
believe
he
merits
;
and
because
we
know
that
God
is
the
Author
of
every
perfect
gift
,
as
Saint
James
says
,
we
attribute
all
the
good
that
we
see
in
Luther
to
his
Grace
and
his
Holy
Spirit
,
and
all
the
happy
Successes
of
his
Preaching
to
the
Divine
Benediction
,
looking
upon
him
as
a
servant
of
God
,
and
an
instrument
which
he
made
use
of
,
for
the
work
of
the
Reformation
.
But
because
there
is
no
person
in
the
World
who
has
not
his
Excesses
and
his
Faults
,
amidst
that
which
Luther
had
of
praise
worthy
,
we
see
also
a
great
many
things
which
we
know
not
how
to
approve
.
We
believe
that
he
had
not
light
enough
about
the
matter
of
the
Eucharist
,
we
find
that
he
was
very
much
prepossessed
about
the
Real
presence
,
we
acknowledge
that
his
stile
was
too
impetuous
and
too
violent
,
and
we
make
no
scruple
to
say
that
he
has
not
well
enough
distinguished
his
differing
opinions
so
as
to
be
able
to
support
them
without
breaking
the
bond
of
Communion
with
those
who
could
not
tolerate
them
,
which
makes
him
fall
into
a
great
piece
of
injustice
in
respect
of
us
.
Thus
far
,
methinks
,
we
may
go
without
impugning
Christian
Charity
,
if
any
one
among
us
have
pushed
his
Judgment
further
,
and
would
needs
have
Penetrated
into
the
heart
of
Luther
,
to
impute
his
Actions
to
the
Principles
of
Jealousy
,
of
Pride
,
and
Hatred
,
as
the
Author
of
the
Prejudices
says
that
Hospinian
has
done
,
it
is
what
we
do
not
approve
of
.
For
there
is
nothing
in
the
World
wherein
we
are
more
easily
deceived
then
in
the
Judgments
which
we
pass
upon
the
internal
Principles
of
any
ones
Actions
.
We
may
say
,
this
Action
is
good
,
this
Action
is
not
good
;
but
when
one
Action
may
proceed
from
divers
differing
Principles
,
we
ought
to
Judge
with
Charity
;
or
if
there
be
no
place
for
a
Judgment
of
Charity
,
the
surest
way
is
not
to
Judge
at
all
,
but
to
leave
it
to
the
knowledge
of
God
.
If
the
Author
of
the
Prejudices
had
followed
this
Rule
,
he
had
never
attributed
,
as
he
has
done
,
our
carriage
towards
Luther
and
the
Lutherans
,
to
a
piece
of
Human
Policy
:
he
had
said
on
the
contrary
,
that
it
was
the
effect
of
a
Just
Discernment
,
which
we
could
not
tell
how
to
hinder
our selves
from
making
without
being
culpable
.
We
blame
in
Luther
and
in
the
Lutherans
,
what
we
Judge
to
be
blamable
there
,
we
commend
that
therein
which
we
Judge
to
be
commendable
;
we
bear
with
that
which
we
believe
to
be
tolerable
without
approving
it
,
and
if
there
be
any
excess
either
in
that
Praise
,
or
Blame
,
or
Toleration
,
we
are
ready
to
amend
it
,
when
they
shall
make
us
to
perceive
it
.
Notwithstanding
we
chuse
rather
to
incline
towards
the
side
of
Charity
,
then
towards
that
of
Rigor
,
and
we
would
be
much
rather
in
a
state
,
wherein
by
the
Mediation
of
the
grace
of
God
,
all
sharpness
,
animosity
,
harsh
expressions
,
accusations
,
complaints
might
be
for
ever
banished
,
then
that
we
should
banish
our
Praises
and
Toleration
.
We
will
always
preserve
towards
the
Church
of
Rome
,
the
same
Charity
and
the
same
Justice
,
as
much
as
it
shall
be
possible
for
us
to
do
;
but
in
Observing
that
equality
,
we
are
grieved
to
see
that
we
cannot
but
make
very
differing
Judgments
of
her
,
and
of
those
of
the
Confession
of
Ausburg
,
and
which
produce
contrary
effects
in
us
.
These
latter
are
in
difference
with
us
only
about
the
point
of
the
Real
presence
,
and
about
some
Questions
of
the
Schools
which
we
cannot
yet
impute
to
their
whole
Body
;
and
as
for
the
rest
,
they
reject
with
us
the
Invocation
of
Saints
,
Religious
Worship
of
Images
,
humane
Satisfactions
,
Indulgences
,
Purgatory
,
worship
of
Reliques
,
the
publick
Service
in
an
unknown
Tongue
,
the
merit
of
good
Works
,
Transubstantiation
,
the
sacrifice
of
the
Mass
,
the
Monarchy
of
the
Pope
,
the
opinion
of
the
Infallibility
of
the
Church
,
and
the
principle
of
blind
obedience
to
the
decisions
of
Councils
.
They
acknowledge
the
Scriptures
to
be
the
only
Rule
of
Faith
,
they
carefully
practise
the
Reading
of
them
,
they
own
their
sufficiency
,
they
believe
their
Authority
independant
from
that
of
the
Church
,
in
regard
of
men
.
They
distinctly
explain
the
Doctrine
of
Justification
,
and
that
of
the
use
of
the
Law
,
and
its
distinction
from
the
Gospel
,
they
do
not
conceive
amiss
of
the
nature
of
Faith
,
and
that
of
good
works
,
and
as
for
popular
superstitions
,
we
can
scarce
see
any
reign
among
them
.
Would
to
God
the
Church
of
Rome
were
in
that
condition
,
and
that
we
could
purchase
it
at
the
price
of
our
Blood
and
our
Lives
.
But
alas
!
We
are
very
far
from
seeing
any
likely-hood
of
success
to
that
wish
;
all
those
points
that
I
have
set
down
,
are
so
many
differences
which
we
have
with
her
;
and
in
our
Judgments
,
there
are
so
many
Errors
,
and
so
many
abuses
in
her
;
and
we
are
so
far
from
any
reasonable
hope
of
their
Correction
,
that
we
see
on
the
contrary
that
they
strengthen
themselves
in
them
every
day
,
and
that
they
discover
every
day
more
and
more
signs
of
their
aversion
for
,
or
contempt
of
a
Reformation
.
Who
therefore
can
think
it
strange
that
upon
the
business
of
Religion
we
place
a
great
difdifference
between
those
of
the
Roman
Church
,
and
those
who
are
called
Lutherans
,
the
one
appears
to
us
as
a
Body
spread
all
over
with
a
great
many
boils
,
which
all
together
put
a
stop
to
the
Functions
of
Life
,
and
the
others
,
as
a
Body
that
has
only
one
or
two
which
do
not
hinder
its
Life
,
or
its
Action
.
In
a
word
,
we
do
not
believe
that
those
who
have
imbibed
the
Tenets
of
the
Roman
Church
,
where
we
differ
from
them
,
and
who
practice
them
,
are
in
the
way
of
Salvation
,
as
well
by
reason
of
the
Quality
of
the
greatest
part
of
those
Tenets
,
as
by
reason
of
their
number
.
But
as
to
the
Errors
which
remain
yet
among
the
Lutherans
we
do
not
pass
the
same
Judgment
,
either
as
to
their
Quality
or
their
number
.
I
say
as
to
their
Quality
,
and
the
reason
that
we
alledge
is
is
very
solid
,
whatsoever
endeavors
they
have
used
to
elude
it
,
for
although
the
opinion
of
the
Lutherans
about
the
Real
presence
be
erroneous
,
though
we
are
so
far
from
approving
of
it
,
that
we
oppose
it
as
much
as
possibly
we
can
,
yet
while
they
shall
make
a
profession
,
as
they
do
,
to
distinguish
in
the
Sacrament
the
substance
of
bread
from
that
of
the
Body
of
Jesus
Christ
,
we
cannot
say
that
their
Error
compels
them
actually
to
adore
the
meer
creature
of
Bread
,
for
the
same
Body
of
Jesus
Christ
that
is
hypostatically
united
with
the
word
.
We
can
very
well
say
that
they
deceive
themselves
in
imagining
that
the
Body
of
Jesus
Christ
is
in
a
place
where
it
is
not
,
but
we
cannot
tell
them
that
they
take
another
subject
for
the
Body
of
Jesus
Christ
,
which
really
and
in
effect
is
not
so
.
They
do
not
therefore
deceive
themselves
in
regard
of
the
Object
of
their
Adoration
,
for
they
do
not
take
the
one
for
the
other
;
I
would
say
they
do
not
take
the
substance
of
Bread
for
the
Body
of
Jesus
Christ
,
but
they
deceive
themselves
in
regard
of
the
place
wherein
they
conceive
the
Body
of
Jesus
Christ
to
be
,
for
they
conceive
it
to
be
in
the
Bread
,
and
it
is
not
there
.
But
this
Error
about
the
place
,
how
gross
soever
it
be
,
does
not
,
notwithstanding
,
include
Idolatry
,
for
as
I
have
said
,
they
do
not
take
one
subject
for
another
,
the
substance
of
Bread
for
the
Body
of
Jesus
Christ
.
But
it
is
otherwise
in
the
Church
of
Rome
,
for
if
she
deceives
her self
,
she
does
it
not
only
as
to
the
place
wherein
she
conceives
the
Body
of
Jesus
Christ
,
but
also
as
to
the
subject
that
she
takes
for
the
Body
of
Jesus
Christ
,
since
it
is
in
effect
but
the
substance
of
Bread
.
There
is
actually
and
really
in
the
Sacrament
but
one
only
substance
,
the
Church
of
Rome
does
not
distinguish
it
from
the
Object
of
her
Adoration
,
on
the
contrary
she
delieves
it
to
be
the
Body
of
Jesus
Christ
,
and
she
Adores
it
under
that
Quality
,
if
she
deceives
her self
,
it
is
manifest
that
in
believing
she
adores
the
Body
of
Jesus
Christ
,
she
adores
that
which
is
actually
the
substance
of
Bread
.
It
is
to
no
purpose
therefore
that
the
Author
of
the
Prejudices
says
,
That
it
is
false
that
the
Catholicks
adore
the
Sacrament
in
taking
that
word
for
an
external
Vail
.
That
makes
nothing
to
the
Question
.
Whether
they
adore
or
do
not
adore
the
accidents
of
Bread
,
that
is
to
say
its
figure
,
colour
,
roundness
,
is
a
thing
by
it self
,
whereof
we
do
not
now
dispute
,
we
speak
now
of
the
substance
which
the
Priest
holds
in
his
hands
.
But
it
is
yet
nothing
to
the
purpose
what
he
further
adds
,
That
although
the
Bread
should
remain
there
,
as
the
Lutherans
hold
,
yet
we
could
not
accuse
the
Catholicks
of
adoring
it
,
their
adoration
terminates
upon
Jesus
Christ
alone
,
whom
they
believe
to
lie
hid
under
those
sensible
species
.
This
is
an
Ordinary
Fallacy
of
their
Missionaries
,
fit
only
to
deceive
Children
.
I
distinguish
,
We
cannot
accuse
those
of
the
Church
of
Rome
of
believing
that
they
adore
the
Bread
,
or
of
being
willing
to
adore
it
,
or
of
having
an
intention
to
adore
the
Bread
;
I
grant
it
,
for
they
believe
that
it
is
no
longer
Bread
,
they
believe
that
the
substance
of
Bread
is
changed
into
that
of
Jesus
Christ
,
so
that
they
can
never
be
accused
of
believing
that
they
adore
,
or
that
they
are
willing
to
adore
,
or
that
they
have
an
intention
to
adore
the
Bread
.
They
defend
themselves
in
that
whereof
no
Body
accuses
them
.
But
if
the
bread
remain
in
effect
no
Bread
,
I
deny
that
we
cannot
accuse
them
of
adoring
,
that
which
is
actually
and
in
the
Truth
of
the
thing
,
Bread
,
in
believing
that
it
is
the
Body
of
Jesus
Christ
,
and
a
man
must
be
of
a
very
bad
faith
not
to
see
it
.
For
if
I
should
imagine
,
for
example
,
that
a
Tree
,
that
a
Rock
,
that
a
flower
was
a
God
hid
under
the
form
of
a
Tree
,
a
Rock
,
a
Flower
,
and
if
I
should
adore
it
under
that
Quality
of
a
God
which
my
imagination
gave
it
,
it
would
be
past
all
doubt
that
I
should
adore
a
Tree
,
a
Rock
,
a
Flower
,
in
believing
my self
to
adore
God
.
But
besides
that
we
are
,
in
regard
of
the
Lutherans
,
in
very
different
Terms
from
those
,
wherein
the
Church
of
Rome
would
have
us
that
we
should
be
with
her
:
For
in
respect
of
the
Lutherans
the
business
is
only
about
a
meer
Toleration
,
which
we
give
to
those
among
them
who
desire
it
,
with
a
Spirit
of
Charity
,
waiting
till
it
shall
please
God
to
dissipate
their
Error
.
But
the
Church
of
Rome
that
calls
it self
infallible
,
would
have
us
not
only
to
have
a
meer
Toleration
for
her
,
but
that
we
should
make
a
profession
of
believing
all
that
she
believes
;
for
when
she
separated
her self
from
us
,
she
Anathematised
all
those
who
did
not
believe
all
that
she
had
decided
in
her
Council
of
Trent
.
The
Matters
therefore
are
not
equal
between
the
Roman
and
the
Lutheran
Communion
in
respect
of
us
.
To
put
them
into
an
Equality
it
is
necessary
that
the
Roman
Church
should
openly
put
her self
into
the
state
wherein
the
Lutherans
are
,
that
she
renounce
the
Invocation
of
Saints
,
Religious
worship
of
Images
,
humane
Satisfactions
,
Indulgences
,
Purgatory
,
the
worshipping
of
Relliques
,
the
publick
Service
in
an
unknown
Tongue
,
the
merit
of
good
Works
,
Transubstantiation
,
Adoration
of
the
Sacrament
,
the
Sacrifice
of
the
Mess
,
the
Papal
Monarchy
,
the
pretension
of
Infallibility
,
the
blind
Obedience
that
she
would
have
us
give
to
her
decisions
.
It
is
necessary
,
that
she
should
acknowledge
the
Scriptures
to
be
the
only
rule
of
faith
and
manners
,
that
she
should
carefully
recommend
the
Reading
of
them
to
the
People
,
that
she
should
confess
their
sufficiency
without
the
help
of
tradition
,
that
she
should
believe
the
Authority
of
that
Scripture
,
independent
(
even
in
respect
of
us
)
on
that
of
the
Church
,
that
she
should
distinctly
lay
down
the
Doctrine
of
Justification
,
and
that
of
the
distinction
of
the
Law
and
the
Gospel
,
that
she
should
form
a
Just
Idea
of
the
Faith
,
and
of
good
works
,
and
that
she
should
take
care
to
abolish
all
the
popular
Superstitions
which
we
behold
among
them
.
When
she
shall
have
done
all
that
,
with
some
other
things
which
the
Lutherans
have
done
also
,
although
she
do
retain
the
point
of
the
Real
presence
after
the
same
manner
that
they
do
,
we
shall
not
fail
to
offer
her
the
same
Toleration
which
we
yield
to
the
Lutherans
,
and
the
same
conditions
which
we
give
to
them
;
which
is
,
that
we
should
not
engage
our selves
to
believe
that
presence
,
that
we
should
always
protest
against
it
as
an
Error
,
and
that
they
shall
do
nothing
to
force
us
to
embrace
it
.
When
the
Church
of
Rome
shall
be
in
that
condition
which
I
have
set
down
,
if
we
do
not
make
her
these
offers
,
if
we
do
not
even
make
them
with
all
the
ardour
imaginable
,
we
will
be
very
well
contented
in
that
Case
,
that
they
should
accuse
us
of
humane
Policy
,
and
that
they
should
tell
us
that
we
are
a
sort
of
men
without
any
Conscience
,
Justice
,
and
Charity
.
But
'till
then
we
will
take
God
and
men
to
witness
,
that
there
is
not
the
least
equity
in
those
invectives
,
and
that
it
is
to
oppress
our
innocency
,
to
ascribe
that
,
as
the
Author
of
the
Prejudices
has
done
,
to
an
interested
Policy
,
or
a
capricious
humour
,
which
is
but
too
well
founded
upon
the
things
themselves
.
See
here
what
I
had
to
say
upon
the
Twelfth
Chapter
of
the
Author
of
the
Prejudices
.
It
may
now
be
Judged
of
what
force
his
Accusations
are
.
We
should
after
that
pass
on
to
his
Thirteenth
Chapter
.
But
as
that
Chapter
is
but
a
sending
us
to
a
Book
of
Monsieur
Arnaud's
,
Intituled
,
The
Overthrow
of
the
Morals
of
Jesus
Christ
by
the
Calvinists
,
I
shall
also
content
my self
with
referring
my
Readers
to
the
Answer
which
I
hope
to
make
him
.
It
shall
suffice
for
the
present
to
say
,
That
the
Doctrine
of
the
Saints
Perseverance
,
as
the
Synod
of
Dort
has
laid
it
down
,
is
a
Doctrine
of
the
Scripture
,
and
that
all
the
pretended
Consequences
which
Monsieur
Arnaud
would
draw
from
it
,
are
of
the
same
nature
of
those
which
profane
Persons
draw
from
all
the
Doctrines
of
Religion
,
when
they
would
abuse
them
to
their
Ruin
.
CHAP.
VIII
.
That
our
Fathers
,
in
their
Design
of
Reforming
themselves
,
were
bound
to
take
the
Holy
Scripture
alone
for
the
Rule
of
their
Faith
.
IT
it
now
necessary
to
Examine
by
what
Principle
,
or
upon
what
Rule
our
Fathers
proceeded
in
their
Reformation
.
But
before
we
go
any
further
,
we
shall
do
well
to
weigh
what
the
Author
of
the
Prejudices
says
,
who
has
made
an
express
Chapter
upon
this
matter
.
The
Argument
of
that
Chapter
is
framed
in
these
words
.
That
the
way
which
the
Calvinists
propound
to
instruct
men
in
the
Truth
,
is
ridiculous
and
impossible
.
After
having
entred
upon
his
subject
,
As
the
matter
is
,
saith
he
,
about
the
promise
which
they
make
of
discovering
divers
Truths
of
the
Faith
to
the
Catholicks
,
which
are
in
their
Judgments
obscured
and
quite
altered
in
the
Church
of
Rome
,
there
will
be
nothing
more
Just
,
or
more
natural
,
then
in
the
first
place
to
inquire
into
the
way
,
which
they
would
take
to
perform
it
,
to
the
end
that
we
may
Judge
by
the
very
nature
of
that
way
what
we
may
justly
expect
.
For
if
it
be
found
that
they
would
engage
us
in
an
infinite
way
,
and
which
could
not
come
to
an
issue
,
there
could
not
be
a
more
lawful
excuse
to
hinder
us
from
hearkening
to
them
,
nor
a
more
evident
conviction
of
the
rashness
of
their
enterprise
.
Behold
here
,
methinks
,
Two
Declarations
of
that
Author
sufficiently
express
,
concerning
the
means
which
we
propound
to
instruct
men
in
the
Truth
,
the
one
,
That
it
is
a
ridiculous
and
impossible
way
;
and
the
other
,
That
it
is
an
infinite
way
,
&c.
and
which
can
come
to
no
issue
;
for
we
may
well
perceive
that
that
Periphrasis
of
expression
,
If
it
be
found
that
they
would
engage
us
in
an
infinite
way
,
&c.
made
use
of
,
in
the
beginning
of
a
Disputation
,
means
,
that
it
will
be
so
found
in
effect
,
and
that
it
is
as
much
as
if
it
had
been
positively
said
,
they
would
engage
us
in
an
infinite
way
,
and
which
has
no
end
,
there
being
no
other
difference
between
those
two
expressions
,
unless
that
this
latter
is
the
more
plain
,
and
that
the
other
has
more
of
the
Air
of
the
Philosophical
Method
of
those
Gentlemen
.
After
that
preamble
the
Author
goes
on
.
It
is
true
,
says
he
,
that
if
we
will
hear
them
speak
upon
this
subject
without
any
more
deep
searehing
into
that
which
they
say
,
we
shall
have
reason
enough
to
be
satisfied
.
For
they
baldly
promise
to
lead
us
to
the
Faith
,
by
a
short
,
an
easy
and
a
clear
way
,
without
confusion
,
without
danger
of
wandring
aside
,
and
this
way
say
they
,
is
the
Examination
of
the
Articles
of
the
Faith
by
the
Scripture
,
which
is
the
only
Rule
that
God
has
given
us
for
the
deciding
of
the
differences
of
Religion
,
and
assuring
us
of
what
we
ought
to
believe
,
all
others
being
subject
to
Error
.
This
is
the
Explication
of
the
way
which
we
propose
,
which
is
to
take
the
Holy
Scripture
for
the
only
Rule
of
our
Faith
.
He
adds
,
But
because
in
a
matter
of
this
importance
we
should
take
the
greatest
care
to
avoid
dazling
our
sight
with
words
that
would
have
more
of
shew
then
Solidity
,
it
will
be
good
to
inform
our selves
more
exactly
whether
this
way
is
so
easy
as
they
represent
it
,
whether
there
do
not
occur
some
Obstacles
that
hinder
our
passing
further
,
and
whether
it
be
not
of
so
excessive
a
length
,
that
we
ought
not
rationally
to
hope
to
come
to
the
end
of
it
,
whatsoever
diligence
we
use
;
whether
it
be
fitted
to
all
the
World
,
and
whether
there
be
not
any
person
who
may
not
going
on
faithfully
in
it
,
arrive
to
the
end
whether
it
leads
.
Behold
here
another
Conclusion
against
our
way
,
inwraped
under
a
so
,
to
wit
,
that
it
is
of
a
length
so
excessive
,
as
we
ought
not
rationally
to
hope
ever
to
get
to
the
end
,
whatsoever
diligence
we
use
,
and
that
at
least
,
it
is
not
fitted
to
all
the
World
.
In
what
follows
he
fills
his
Chapter
with
the
Objections
and
difficulties
that
tend
to
turn
away
men
from
the
Scripture
,
and
to
make
them
conceive
that
in
effect
it
is
that
infinite
way
which
has
no
issue
at
all
,
of
which
he
had
spoke
,
and
that
way
of
so
excessive
a
length
that
we
could
never
come
to
the
end
of
,
whatsoever
Diligence
we
should
use
.
But
the
meaning
of
that
is
,
that
according
to
him
,
the
way
to
be
assured
of
the
Articles
of
the
Faith
by
the
Scripture
,
is
absolutely
unprofitable
to
all
men
,
of
what
order
soever
they
be
,
and
for
what
Truth
soever
it
be
.
For
an
infinite
way
which
has
no
issue
,
and
the
length
of
which
is
so
excessive
that
we
could
never
with
all
the
diligence
we
should
use
come
to
the
end
of
it
,
is
equally
unprofitable
to
all
,
as
well
to
the
Learned
,
as
the
Ignorant
.
And
moreover
,
the
greatest
part
of
the
difficulties
that
render
it
infinite
,
according
to
him
,
being
not
to
be
found
in
some
private
passages
,
but
in
the
Scripture
in
general
,
it
follows
that
we
can
never
be
assured
by
that
means
of
any
Truth
.
So
that
,
behold
here
,
according
to
the
Author
of
the
Prejudices
,
the
Scripture
absolutely
unprofitable
,
and
that
for
all
sorts
of
men
,
and
all
sorts
of
Truths
.
In
one
word
,
as
the
Tilte
of
his
Chapter
bears
,
it
is
a
ridiculous
way
,
and
impossible
to
instruct
men
in
the
Truth
.
Whatsoever
Prejudice
there
has
been
in
the
Church
of
Rome
against
the
Reformation
,
I
cannot
believe
that
it
would
not
be
shaken
at
so
scandalons
and
un-Christian
a
Proposition
.
For
to
treat
the
holy
Scripture
,
which
is
the
Oracle
of
Christians
,
and
the
word
of
God
,
as
a
ridiculous
way
,
and
to
reject
it
as
absolutely
unprofitable
,
and
improper
to
instruct
men
in
the
Truth
,
without
distinction
,
without
Limitation
,
as
much
for
one
sort
as
for
another
,
as
much
for
one
truth
as
for
another
,
is
methinks
a
new
Gospell
,
which
we
have
not
yet
heard
spoken
of
,
for
there
was
never
any
thing
spoke
so
high
till
this
,
or
to
say
better
,
none
were
ever
yet
carried
out
to
such
Excesses
.
We
have
read
in
Pamelius
and
Pamel
ex
Quintino
annot.
237.
in
prescript-Tertul
.
Pighius
contr
.
3.
Franchisi
.
Cordub
.
de
.
Eccles.
cap
82.
Charon
verit.
3.
cap.
2.
art.
8.
some
others
,
with
Indignation
and
Horrour
,
That
the
Scripture
is
a
nose
of
wax
,
which
may
he
turned
which
way
we
please
,
and
that
it
is
far
more
easy
to
wrest
it
to
Profane
and
Impious
things
,
then
it
is
to
make
use
of
half
the
verses
of
Virgil
to
Compose
Epithalamiums
.
We
have
seen
in
Pighius
and
elsewhere
,
that
the
Scripture
is
a
dumb
Rule
,
a
dumb
Witness
,
a
dead
and
lifeless
thing
,
a
Sword
that
cuts
with
both
edges
,
and
such
other
Expressions
,
injurious
to
the
Scripture
;
But
no
body
,
that
I
know
of
,
ever
went
so
far
yet
as
to
make
it
a
ridiculous
way
for
the
Instructing
of
men
in
the
Truth
.
There
are
enough
in
the
world
who
know
that
these
Gentlemen
,
of
whose
number
the
Author
of
the
Prejudices
is
,
write
nothing
but
for
one
and
the
same
Intrest
,
and
with
the
same
Spirit
.
I
may
therefore
,
methinks
,
with
very
good
reason
make
use
for
this
occasion
,
of
what
the
Author
of
the
Translation
of
the
New
Testament
of
Mons
has
wrote
in
his
Preface
,
to
oppose
it
to
the
Author
of
the
Prejudices
,
to
shew
him
that
the
Spirit
that
animates
them
is
an
unequal
Spirit
,
that
blows
both
cold
and
hot
.
For
behold
what
that
Preface
carries
in
it
;
We
hope
that
not
only
the
Souls
of
the
more
learned
but
even
of
the
Simpler
sort
may
find
here
(
that
is
to
say
in
the
Translation
)
that
which
shall
be
necessary
for
their
instructtion
,
provided
that
they
read
at
with
an
intire
Simplicity
of
heart
,
and
Address
themselves
humbly
to
the
Son
of
God
in
saying
to
him
with
Peter
Lord
,
to
whom
should
we
go
?
It
is
thou
who
hast
the
words
of
Eternal
Life
,
and
it
is
thou
alone
who
canst
make
us
learn
.
They
must
goe
to
him
,
as
those
in
the
Gospel
,
of
when
it
is
said
that
they
came
to
hear
him
,
and
to
be
healed
of
their
Diseases
.
And
a
little
lower
,
The
Holy
Scripture
is
like
to
a
great
River
,
saith
Saint
Gregore
,
which
has
always
slid
〈◊〉
,
and
which
will
do
so
〈◊〉
the
end
of
the
world
.
The
great
and
the
small
.
The
mighty
and
the
feeble
may
find
there
that
living
water
which
rises
up
even
unto
Heaven
,
it
●ffers
it self
to
all
,
and
is
fitted
to
all
,
it
has
a
simplicity
that
descends
even
to
the
Souls
of
the
most
simple
,
and
a
height
that
excercises
and
elevates
the
most
raised
,
all
may
draw
there
indiffirently
,
but
it
will
be
farr
from
being
able
to
be
drawn
dry
by
filling
us
,
we
may
always
lose
our selves
in
the
bottomless
depths
of
learning
and
wisdom
,
that
we
may
adore
without
being
able
to
comprehend
.
But
that
which
ought
to
comfort
us
in
that
Obscurity
,
is
,
that
according
to
Saint
Augustine
the
holy
Scripture
sets
before
us
in
an
Easy
and
Intelligible
manner
,
all
that
which
is
necessary
to
us
for
the
Conduct
of
our
Lives
,
which
she
explains
,
and
makes
clear
her self
,
in
telling
us
clearly
in
some
Places
,
that
which
she
said
obscurely
in
others
.
This
Language
is
very
different
from
that
which
they
hold
in
the
Book
of
the
Prejudices
:
The
one
says
,
That
we
shall
find
in
the
Scripture
all
that
which
is
necessary
for
our
Instruction
;
and
the
other
assures
us
,
that
the
way
of
the
Scripture
is
Ridiculous
and
Impossible
to
instruct
men
in
the
Truth
.
The
one
declares
that
the
Scripture
propounds
to
us
after
an
Easy
and
Intelligible
manner
all
that
is
necessary
for
the
Conduct
of
our
lives
,
which
it
explains
and
makes
clear
her self
;
and
the
other
says
,
that
it
is
a
way
of
so
excessive
a
length
that
we
ought
not
rationally
to
hope
ever
to
come
to
the
end
,
whatsoever
dilligence
we
should
use
.
The
one
makes
it
a
means
of
Instruction
,
proper
not
only
for
Inlightned
Souls
,
but
even
for
the
Simpler
sort
,
for
great
and
small
,
for
strong
and
weak
;
and
the
other
in
making
it
an
Infinite
way
which
has
no
Issue
,
makes
it
improper
not
only
for
the
simple
,
but
even
for
the
most
learned
.
The
one
extends
its
use
unto
all
that
is
Necessary
for
Instruction
and
the
Conduct
of
life
,
and
the
other
in
heaping
up
of
general
difficulties
,
makes
it
unprofitable
to
Instruct
us
in
the
least
Truths
.
What
Judgment
can
we
make
of
this
diversity
,
unless
this
,
that
the
language
of
these
Gentlemen
changes
according
to
the
difference
of
Times
and
Interests
,
as
one
has
said
of
them
elsewhere
.
When
the
case
is
about
gaining
credit
to
their
Translation
of
the
New
Testament
,
they
speak
as
advantagiously
of
the
Scripture
as
it
is
possible
for
them
to
speak
;
and
when
the
business
is
to
oppose
a
Reformation
made
according
to
the
Rule
of
the
Scripture
,
but
which
notwithstanding
has
not
the
happiness
of
their
Agreement
,
you
see
what
they
say
of
that
same
Scripture
.
The
Scripture
shall
then
,
to
speak
properly
,
be
only
to
be
commended
,
by
the
Intrest
of
their
Translation
,
and
as
long
as
that
Interest
shall
remain
,
shall
be
the
Collection
of
the
divine
Teachings
of
our
Lord
,
The
Testament
that
assures
us
of
the
Inheritance
of
our
Father
,
The
mouth
of
Jesus
Christ
,
who
although
he
is
in
Heaven
speaks
continually
upon
earth
,
not
only
the
nourishment
of
sound
Souls
and
those
who
are
establish'd
in
grace
,
as
the
Body
of
the
Son
of
God
,
but
even
the
Consolation
of
Sinners
,
the
light
of
the
blind
,
the
remedy
of
the
Sick
,
and
the
life
of
the
dead
.
For
these
are
the
Titles
that
the
Preface
gives
it
;
but
whenever
that
Interest
shall
cease
,
those
praises
shall
do
so
too
,
and
it
shall
be
nothing
but
a
Ridiculous
way
,
and
impossible
for
the
Instructing
of
men
in
the
Truth
.
I
would
therefore
very
fain
know
of
these
Gentlemen
,
whether
it
were
only
upon
the
sight
of
their
Translation
,
that
S.
Cyprian
,
S.
Augustine
,
and
S.
Gregory
,
wrote
that
which
the
Preface
relates
,
or
whether
those
Fathers
did
not
consider
the
Scripture
in
it self
.
For
if
it
be
the
first
,
they
forgot
to
tell
us
that
they
only
spake
out
of
a
Prophetick
Spirit
of
that
Translation
;
and
if
it
be
the
Second
,
why
have
they
entertained
us
with
that
admirable
proportion
of
the
Scripture
to
great
and
small
,
to
the
strong
and
weak
,
and
that
easy
and
intelligible
manner
wherewith
it
propounds
to
us
all
that
is
necessary
for
the
Conduct
of
our
life
since
that
,
without
the
Translation
of
Mons
,
it
is
an
Infinite
way
,
which
has
no
end
,
a
ridiculous
way
,
and
Impossible
to
Instruct
men
in
the
Truth
?
What
can
the
Author
of
the
Prejudices
say
to
defend
himself
from
this
Manifest
Contradiction
which
he
discovers
between
him
and
his
Colleague
?
Will
he
say
,
that
the
Scripture
is
in
truth
a
good
means
for
the
Instruction
of
men
;
but
that
it
is
so
,
only
with
the
Interpretations
of
the
Fathers
?
But
the
Author
of
that
Preface
speaks
for
Scripture
alone
,
separated
from
the
Interpretation
of
the
Fathers
,
such
as
its
Translation
is
;
for
he
excuses
himself
in
that
he
had
not
made
a
collection
of
notes
and
explanations
drawn
out
of
the
writings
of
the
holy
Fathers
,
and
he
does
not
fail
to
say
that
in
his
Translation
,
as
plain
as
it
is
,
not
only
the
Souls
of
the
more
learned
,
but
of
the
more
simple
also
and
unlearned
,
may
find
that
which
will
be
necessary
for
their
Instruction
.
Will
he
say
,
that
he
does
not
mean
to
exclude
the
learned
from
the
use
of
the
Scripture
,
but
only
the
more
simple
,
for
the
Instruction
of
which
former
,
he
does
not
deny
but
that
it
would
be
a
most
proper
means
.
But
besides
,
that
his
Brother
speaks
formally
of
the
Instruction
of
the
more
simple
,
why
has
the
Author
of
the
Prejudices
made
it
a
ridiculous
and
Impossible
way
,
an
infinite
way
which
has
no
Issue
,
a
way
which
is
of
so
excessive
a
length
,
that
one
can
never
rationally
hope
to
come
to
the
end
of
it
,
whatsoever
diligence
one
should
make
?
Will
he
say
that
the
Scripture
ought
to
be
joined
with
Tradition
,
and
that
without
Tradition
it
cannot
give
a
perfect
Instruction
?
But
the
Preface
says
expresly
,
that
they
will
find
in
that
Translation
all
that
will
be
necessary
for
Instruction
.
Will
he
say
that
in
order
to
the
Scriptures
Instructing
one
,
the
Sence
of
the
Church
ought
to
be
added
to
it
?
But
the
Preface
says
,
that
according
to
Saint
Augustine
the
Scripture
lays
down
all
that
is
necessary
for
the
Conduct
of
our
lives
after
a
most
easy
and
Intelligible
manner
,
and
that
she
explains
and
makes
clear
her self
.
Will
he
say
that
in
order
to
the
Scriptures
being
capable
to
Instruct
us
,
we
ought
at
least
to
read
it
with
Dependance
upon
the
Church
,
and
to
take
it
from
her
hand
?
But
wherefore
then
would
these
Gentlemen
have
the
People
to
read
their
Translation
,
since
they
are
only
private
Doctors
,
and
not
the
Church
?
Wherefore
when
the
Prelats
rais'd
to
the
highest
dignities
have
forbid
the
reading
of
it
by
their
Ordinances
,
have
we
seen
Printed
writings
maintain
on
the
contrary
,
there
was
in
those
Ordinances
,
a
Threatning
of
the
Will
and
Commandment
of
God
,
who
would
,
that
we
should
hear
his
Son
,
and
not
,
that
we
should
Dialog.
of
the
two
Parish
.
of
S.
Hilary
Montanus
Dial.
1.
pag.
23.
suppress
his
Gospel
;
a
Contradiction
to
the
Holy
Scripture
,
which
was
set
down
in
writing
for
no
other
end
but
to
be
heard
and
practis'd
by
all
Nations
of
the
world
,
a
Contradiction
of
all
the
Councils
which
have
always
taken
the
Scripture
for
the
Judge
of
the
belief
of
the
Church
,
and
of
all
the
Difficulties
and
Questions
that
can
arise
in
the
Doctrine
of
Faith
or
Manners
;
a
Contradiction
of
all
the
Holy
Fathers
who
advis'd
the
Faithful
above
all
things
continually
to
read
the
word
of
God
.
Why
has
one
Introduc'd
two
Lay-men
Parishoners
,
Saint
Hilary
Montanus
,
saying
one
to
another
,
The
Bishops
cannot
take
away
from
us
the
Gospel
that
Jesus
Christ
has
given
us
,
that
God
spoke
to
all
his
People
,
when
he
said
,
To
day
if
you
will
hear
my
voice
,
harden
not
your
Hearts
;
a
Bishop
cannot
take
away
our
Eyes
from
us
,
to
hinder
us
from
seeing
and
considering
our
way
,
we
should
not
see
Jesus
Christ
our
Saviour
,
our
Pastor
and
our
great
Bishop
,
who
goes
before
us
in
his
Gospel
.
That
if
a
Bishop
would
turn
us
away
from
,
if
an
Apostle
,
if
an
Angel
from
Heaven
would
stop
up
this
way
,
and
would
go
about
to
lead
and
guide
us
in
another
,
we
ought
not
to
believe
him
.
Why
has
he
made
us
see
those
Parishoners
holding
,
That
there
is
nothing
more
contrary
to
the
Gospel
then
a
prohibition
to
read
and
have
it
;
that
bread
and
nourishment
is
not
more
necessary
to
preserve
the
life
of
the
Body
,
then
the
word
of
God
is
to
maintain
Life
in
our
Souls
,
That
all
Christians
have
a
natural
right
that
cannot
be
taken
from
them
,
of
Instructing
themselves
by
the
word
of
God
,
and
labouring
to
understand
it
,
and
that
the
Holy
Scriptures
were
given
to
the
whole
Church
,
and
not
only
to
the
Bishops
,
who
have
no
right
to
deprive
the
Faithful
of
them
.
That
this
is
,
say
they
,
what
the
Divel
would
preach
up
if
he
were
visible
,
and
Transfigured
into
an
Angel
of
light
,
and
in
the
shape
of
a
Preacher
in
the
Chair
of
Truth
,
and
what
else
would
he
perswade
the
Faithful
too
,
but
that
the
Faithful
ought
to
take
very
great
heed
not
to
read
the
Holy
Scripture
,
and
not
to
meditate
day
and
night
upon
the
words
of
life
,
that
the
Spirit
of
God
has
dictated
to
the
Prophets
,
and
which
God
the
Father
has
given
to
his
Son
for
the
Instruction
of
his
Church
,
and
to
draw
it
from
the
Corruption
of
the
world
,
to
render
it
Holy
and
without
Spot
to
his
Father
,
who
gave
it
to
him
—
Jesus
Christ
was
the
Word
uf
God
,
and
liv'd
by
that
Word
,
and
to
make
his
Church
live
,
he
gave
it
his
word
in
an
Intelligible
Tongue
,
out
of
his
own
mouth
,
and
by
his
Disciples
:
Search
,
says
he
,
and
examine
carefully
the
Scriptures
,
for
they
are
they
which
Testify
of
me
.
Thus
it
is
that
they
speak
of
it
sometimes
,
Jesus
Christ
gave
his
Scripture
to
the
Faithful
,
with
a
Commandment
to
read
it
,
to
examine
it
carefully
,
and
to
hear
it
.
It
was
the
Judge
of
the
beleif
of
the
Church
,
and
the
Difficulties
and
Questions
that
arose
in
the
Doctrine
of
the
Faith
and
Manners
.
The
Parishioners
made
use
of
them
against
their
Bishops
,
They
encountred
even
their
Ordinances
by
passages
out
of
that
Scripture
,
they
maintain'd
that
the
use
of
them
belonged
to
all
Christians
by
a
natural
right
,
and
that
to
go
about
to
deprive
them
of
them
,
was
to
do
an
action
of
the
Devil
.
But
now
a
days
they
speak
no
more
after
that
manner
,
for
they
tell
us
on
the
contrary
that
it
is
a
Ridiculous
and
Impossible
way
to
Instruct
men
in
the
Truth
,
an
Infinite
way
which
has
no
Issue
,
and
which
is
of
so
excessive
a
length
that
whatsoever
dilligence
we
should
use
,
we
can
never
arrive
to
the
end
,
and
they
labour
to
heap
difficulties
upon
difficulties
,
to
drive
them
back
,
and
to
make
a
Labyrinth
full
of
Circles
and
confus'd
ways
,
that
so
out
of
a
fear
of
those
Confusions
the
world
should
take
heed
of
entring
into
it
.
For
my
own
part
I
freely
acknowledg
,
That
I
can
comprehend
nothing
in
all
that
.
For
if
,
before
one
can
assure
ones
self
of
one
only
Passage
of
Scripture
,
whatsoever
it
be
,
we
must
needs
go
through
a
thousand
tedious
ways
,
and
overcome
a
thousand
Obstacles
that
arise
from
the
Question
about
the
Canonical
Books
,
about
the
Conformity
of
the
Translations
with
the
Originals
,
about
the
different
manner
of
reading
the
Passages
,
and
about
the
difference
of
Interpretations
,
as
the
Author
of
the
Prejudices
would
have
it
,
according
to
his
ordinary
Exaggeration
,
to
what
purpose
is
it
to
give
the
publick
a
Translation
,
which
after
the
manner
that
it
was
given
and
receiv'd
in
,
cannot
but
be
subject
to
the
greatest
part
of
those
difficulties
;
and
yet
notwithstanding
,
they
put
it
into
all
mens
hands
,
as
well
the
Ignorant
as
the
Learned
,
as
well
of
the
simple
as
the
more
Inlightned
,
as
well
to
women
as
to
men
.
The
Church
of
Rome
has
not
declared
it
Authentick
,
Two
Bishops
and
a
Doctor
have
approved
it
,
but
two
Arch-bishops
,
and
a
Cardinal
,
have
forbidden
it
;
and
yet
one
has
not
failed
,
notwithstanding
those
Prohibitions
,
to
maintain
,
that
all
the
world
ought
to
read
them
,
and
that
that
forbidding
them
is
a
Violence
,
a
Novelty
,
an
unexampled
Enterprise
,
a
bold
Attempt
upon
the
Liberty
that
God
has
given
to
the
Church
,
ransomed
at
the
price
of
the
Blood
of
his
own
Son
,
that
it
is
an
usurpation
,
and
the
Introducing
of
a
Tyrannical
Authority
that
was
never
excercised
in
the
Church
until
this
day
—
and
that
every
one
is
bound
not
only
not
to
obey
that
Ordinance
,
but
even
to
have
an
Horror
for
it
,
and
to
resist
it
as
much
as
he
can
.
What
will
then
become
of
those
Difficulties
,
and
those
unconquerable
Confufions
which
hinder
them
,
according
to
the
Author
of
the
Prejudices
,
so
that
they
cannot
assure
themselves
of
one
only
Passage
of
the
Scripture
,
through
the
uncertaitty
wherein
a
man
is
of
the
unfaithfulness
of
the
Translations
;
through
the
Ignorance
wherein
we
are
of
the
different
manner
of
reading
those
Passages
;
and
through
the
necessity
of
consulting
Interpreters
?
Is
it
because
they
would
expresly
engage
the
People
in
an
Infinite
way
and
which
can
come
to
no
Issue
,
and
in
a
ridiculous
way
,
and
which
is
Impossible
for
the
Instructing
of
any
in
the
Truth
?
or
is
it
rather
because
they
did
not
propound
to
themselves
in
that
Translation
to
Instruct
men
in
the
Truths
of
the
Faith
,
but
only
to
satisfy
their
Curiosity
,
and
to
make
them
read
good
French
?
The
Author
of
the
Prejudices
may
acknowledge
therefore
if
he
pleases
,
that
the
heat
of
Disputation
has
carried
him
beyond
the
bounds
of
Right
and
Reason
,
and
the
respect
which
he
ought
to
have
for
the
word
of
God
,
and
that
in
endeavouring
to
have
troubled
us
,
he
has
done
it
for
himself
and
his
Freinds
;
for
if
that
which
he
has
propounded
were
true
,
they
would
give
us
a
ground
to
accuse
those
who
have
publish'd
the
Translation
of
Mons
,
of
Rashness
and
Imprudence
.
And
it
will
be
nothing
to
the
purpose
to
say
,
that
they
Publish'd
it
for
those
persons
who
were
already
Instructed
in
the
Truths
which
the
Church
believes
,
that
therein
they
might
receive
a
Confirmation
and
increase
of
the
Faith
,
by
the
Conformity
which
they
should
find
the
Doctrines
of
the
Church
have
with
it
,
and
that
it
was
necessary
for
that
that
they
should
go
through
all
the
difficulties
which
the
Author
of
the
Prejudices
has
worked
,
since
the
Sole
Conformity
of
it
with
the
Doctrines
of
the
Church
,
would
be
sufficient
to
assure
them
that
it
was
truly
the
word
of
God
.
I
say
that
answer
will
not
satisfy
;
For
besides
that
it
is
an
Injury
to
the
word
of
God
to
make
the
Efficacy
that
it
has
in
our
Souls
to
depend
upon
the
Conformity
which
it
has
with
the
Doctrine
of
the
Church
,
whereas
on
the
contrary
the
Efficacy
of
the
Doctrine
of
the
Church
ought
to
depend
on
its
Conformity
with
the
word
of
God
;
besides
that
,
the
Author
of
the
Preface
,
says
expresly
,
That
the
Souls
of
the
simpler
sort
may
find
that
in
his
Translation
which
is
necessary
for
their
Instruction
.
He
says
not
those
who
shall
be
already
Instructed
in
that
which
the
Church
teaches
,
but
he
says
,
the
Simpler
sort
,
he
does
not
say
that
they
would
be
Confirmed
in
the
Instruction
which
they
had
already
,
but
that
they
would
find
that
which
should
be
necessary
for
their
Instruction
.
And
elsewhere
he
says
,
That
the
word
of
God
,
that
is
to
say
in
his
Translation
,
for
it
is
about
the
Subject
of
that
Translation
that
he
speaks
,
is
the
Light
of
the
Blind
,
and
the
Life
of
the
Dead
.
Which
signifies
that
it
gives
by
it self
the
first
Impressions
of
the
Spiritual
Life
.
So
that
it
was
not
in
the
view
of
the
knowledge
that
the
simple
might
have
of
the
Doctrine
of
the
Roman
Church
,
that
he
publish'd
that
Translation
,
if
we
believe
the
Parishioners
of
Saint
Hilary
Montanus
;
But
on
the
contrary
in
the
view
of
that
Ignorance
under
which
they
were
held
.
For
see
how
they
Our
Lord
said
,
I
have
Compassion
on
the
Multitude
,
for
they
have
nothing
to
eat
;
and
you
see
the
Complaint
that
the
Prophet
made
,
The
Children
ask
for
Bread
,
and
there
is
none
to
give
unto
them
.
It
were
a
small
matter
if
they
would
content
themselves
with
the
not
giving
them
the
Bread
of
the
Gospel
;
They
will
not
suffer
them
to
take
it
,
and
if
they
take
it
,
They
snatch
it
out
of
their
Hands
;
They
do
not
Instruct
them
,
and
they
would
hinder
them
,
so
that
they
should
not
Instruct
thenselves
out
of
the
word
of
God
,
and
that
that
Prophecy
should
not
be
accomplish'd
,
Erunt
omnes
docibiles
Deo
,
and
they
shall
be
taught
of
God
.
I
thought
my self
bound
to
make
these
first
Reflections
,
to
shew
the
injustice
and
inequality
of
these
men
that
we
have
to
do
with
.
Nihil
est
,
says
Cicero
,
quod
minus
ferendum
sit
,
quam
rationem
vitae
ab
altero
reposcere
eum
quinon
posset
suae
reddere
.
Notwithstanding
after
having
a
little
cooled
that
impetuous
motion
of
the
Author
of
the
Prejudices
,
I
shall
not
fail
to
Justify
our
Fathers
touching
the
Principle
upon
which
they
made
their
Reformation
.
I
say
then
in
the
first
place
,
That
they
could
not
in
that
State
wherein
things
were
,
take
the
Church
in
their
days
for
the
Rule
of
their
Faith
,
without
renouncing
Common
sence
.
The
Church
in
their
days
,
or
to
speak
better
,
that
which
they
would
call
the
Church
,
was
made
up
of
Three
sorts
of
persons
.
The
Court
of
Rome
,
the
Prelats
and
the
other
Clergy
,
and
the
People
.
The
Court
of
Rome
was
the
source
of
all
evil
,
it
was
that
that
had
spread
abroad
all
the
Errors
and
Superstitions
in
the
Latin
Church
,
or
that
had
at
least
fomented
and
maintained
them
when
they
took
their
rise
elsewhere
.
Her
Usurpations
and
the
disorder
of
her
Government
,
was
one
of
the
complaints
of
our
Fathers
.
They
complained
of
her
Principles
,
her
Maxims
,
and
some
decisions
of
the
Faith
which
she
had
caused
to
pass
in
Councils
that
were
servilely
subjected
to
her
will
and
her
interests
.
She
was
therefore
a
resolute
party
in
this
affair
,
evidently
interested
,
and
by
consequence
uncapable
of
Judging
.
It
is
True
that
she
called
her self
the
Mother
and
the
Mistress
of
all
Churches
,
and
that
one
of
her
pretensions
was
Infallibility
in
the
Faith
.
But
that
very
thing
was
one
of
the
Errors
of
which
our
Fathers
required
a
correction
,
whatever
probability
she
had
of
ascribing
it
to
her self
.
Adrian
the
sixth
acknowledged
a
great
part
of
the
disorders
of
that
Court
,
in
his
instructions
to
his
Nuntio
whom
he
sent
to
the
Diet
of
Nuremberg
,
as
we
have
already
seen
,
and
the
General
voice
of
the
whole
Church
,
which
demanded
a
long
time
ago
a
Reformation
in
capite
&
membris
,
make
it
known
enough
to
leave
us
out
of
all
doubt
.
Moreover
,
the
Court
of
Rome
did
so
loudly
and
vehemently
declare
her self
against
a
Reformation
,
that
it
could
not
be
any
further
hoped
for
,
and
why
should
our
Fathers
have
taken
her
for
the
Rule
of
Faith
,
since
not
only
the
Gallican
Church
who
lived
in
Communion
with
her
,
maintained
that
she
was
not
,
but
even
the
Experience
of
many
years
had
very
evidently
shewed
that
she
could
not
be
:
Does
not
Tertullian
,
turned
Tertull.
advers.
Prax.
Cap.
1.
Montanist
,
Testify
,
That
Eleutherius
Bishop
of
Rome
had
received
the
Prophecies
of
Montanus
,
of
Priscilla
and
Maximilla
,
and
that
he
had
already
wrote
Letters
of
Communion
to
the
Churches
of
Asia
and
Phrygia
which
were
Montanists
,
and
that
those
Letters
should
have
their
effect
,
although
Praxeas
had
not
made
them
to
be
recalled
,
in
relating
false
things
concerning
those
Churches
and
their
Prophets
?
And
has
not
the
sixth
General
Council
condemned
Pope
Honorius
as
a
Monothelite
Heretick
,
with
Sergius
Patriaerch
of
Constantinople
,
and
some
others
?
I
know
that
some
have
said
,
that
that
Council
was
deceived
in
the
business
of
Honorius
;
but
without
entring
upon
that
Question
,
in
which
it
is
certain
that
they
deceive
themselves
,
as
not
long
since
P.
Louis
Thomassin
,
Priest
of
the
Oratory
,
in
his
Dissertation
about
that
sixth
Council
has
acknowledged
.
It
is
enough
that
that
Council
condemned
Honorius
for
an
Heretick
,
and
that
it
proscribed
his
name
and
his
Memory
.
For
that
Condemnation
,
after
what
manner
soever
it
hapned
,
is
an
Authentick
Declaration
that
a
General
Council
has
held
,
that
Popes
may
Err
,
and
by
eonsequence
that
they
are
not
the
Rule
of
Faith
.
And
it
is
nothing
to
the
purpose
to
say
,
as
P.
Thomassin
has
done
,
that
Henorius
Erred
only
in
the
quality
of
a
private
man
and
not
as
Pope
,
or
to
speak
more
properly
,
That
he
did
not
Err
,
but
only
that
he
had
a
mind
to
make
use
of
a
Dispensation
for
the
procuring
the
peace
of
the
Church
,
which
was
divided
about
the
Question
whether
there
were
two
wills
,
and
two
operations
in
Jesus
Christ
,
or
whether
there
was
but
one
,
and
that
he
desired
that
they
would
be
silent
about
that
point
.
Which
side
soever
they
chuse
,
it
will
always
follow
from
that
Example
of
Honorius
,
that
the
Bishops
of
Rome
are
not
the
Rule
of
Faith
.
For
to
make
a
Rule
of
Faith
,
it
is
not
enough
to
be
exempt
from
Error
,
either
in
quality
of
Popes
,
or
even
in
the
quality
of
private
men
,
it
is
further
necessary
that
they
should
be
always
in
a
state
of
not
fomenting
or
entertaining
Heresy
,
but
of
opposing
it
on
the
contrary
,
of
condemning
it
when
it
has
made
any
progress
,
and
of
maintaining
the
True
Faith
.
But
this
is
that
which
they
cannot
say
of
Honorius
,
in
respect
of
the
Heresy
of
the
Monothelites
.
That
Heresy
had
over-ran
all
the
East
,
the
Patriarchates
of
the
East
were
infected
with
it
,
the
Emperour
Heraclius
had
established
it
by
a
publick
Edict
,
a
Council
it self
held
at
Constantinople
had
confirmed
it
,
whether
therefore
they
say
that
Honorius
embraced
Heresy
in
quality
of
a
private
man
,
or
whether
they
say
that
by
a
false
Dispensation
he
would
only
have
imposed
silence
on
the
Orthodox
,
which
way
soever
they
take
,
it
is
manifest
,
that
he
was
not
in
a
state
under
the
quality
of
Pope
,
to
put
a
stop
to
the
course
of
Heresy
,
nor
to
succour
the
true
Faith
.
For
what
likelyhood
is
there
,
that
as
Pope
he
should
have
condemned
himself
as
a
private
man
;
or
that
in
quality
of
Pope
,
or
as
they
speak
,
ex
cathedra
,
he
should
have
Published
the
Truth
that
ought
to
be
held
,
while
his
own
private
opinion
was
that
he
should
hold
his
peace
about
it
and
suppress
it
.
It
is
therefore
a
Mockery
to
make
a
Rule
of
Faith
of
such
a
Pope
,
who
through
his
own
private
Heresy
,
or
his
imprudent
Dispensation
,
could
not
hinder
Monothelism
from
Triumphing
.
And
it
cannot
be
a
less
one
,
if
they
should
pretend
that
the
Church
of
Rome
should
be
the
True
Rule
of
Faith
,
while
such
Popes
are
her
Head
,
since
she
can
do
nothing
without
them
,
and
since
they
might
render
it
incapable
to
defend
the
Truth
.
I
pass
over
in
silence
a
multitude
of
other
things
,
which
sensibly
shew
us
the
falseness
of
that
pretence
of
Rome
,
such
as
are
the
lapses
of
Marcellinus
and
Liberius
,
the
Contradictory
decisions
of
divers
Popes
,
their
inconstancy
,
their
capricious
humours
,
their
interested
Judgments
,
and
I
know
not
how
many
other
Characters
incompatible
with
a
true
Rule
of
Faith
.
It
is
sufficient
to
know
that
that
pretence
has
never
been
publickly
received
in
France
,
and
that
our
Kings
and
our
Parliaments
have
always
most
vehemently
opposed
it
.
As
to
the
Prelats
and
the
other
Ecclesiasticks
,
after
the
sad
Descriptions
that
we
have
given
of
their
state
,
in
the
days
of
our
Fathers
,
and
many
Ages
before
them
,
there
is
no
likelyhood
that
they
can
yet
further
with
the
least
shadow
of
Reason
,
propose
them
as
a
Just
Rule
of
Faith
,
which
way
soever
they
are
considered
,
whether
in
General
,
or
in
particular
,
whether
separated
,
or
assembled
together
.
Their
Ignorance
,
their
negligence
in
spiritual
things
,
their
sinking
into
vices
,
their
excessive
love
of
the
World
,
and
in
a
word
all
that
which
we
have
have
seen
in
them
,
will
not
permit
us
to
believe
that
we
should
be
bound
to
trust
absolutely
to
their
word
,
about
the
Subject
of
the
Reformation
.
They
had
given
but
too
many
marks
that
they
were
subject
to
Error
,
since
the
greatest
part
of
those
things
which
were
to
be
reformed
came
from
them
,
or
from
those
who
went
before
them
.
And
besides
that
they
were
themselves
express
parties
in
that
affair
,
considering
the
complaints
that
they
made
of
them
,
and
that
they
were
engaged
to
uphold
the
superstitions
in
which
they
had
held
the
People
,
we
are
not
Ignorant
that
they
had
a
servile
dependance
on
the
Court
of
Rome
to
which
they
were
bound
by
Oath
that
they
would
no
stir
,
nor
speak
,
nor
act
but
according
to
her
Inspirations
,
and
her
Orders
,
as
experience
has
Justified
it
to
us
in
the
Council
of
Trent
.
In
fine
,
their
Prelats
were
men
,
and
such
men
as
had
made
the
Church
to
fall
into
that
Lamentable
Corruption
,
out
of
which
our
Fathers
sought
to
get
out
,
and
how
could
they
take
them
for
an
Infallible
Rule
?
As
for
that
which
respects
the
people
,
if
the
Author
of
the
Prejudices
is
,
as
is
reported
,
the
Author
of
the
Treatise
of
the
Perpetuity
of
the
Faith
,
he
would
it
may
be
fain
make
them
pass
with
us
for
Infallible
,
and
give
them
to
us
to
be
the
Rule
of
our
Faith
.
But
we
have
shewn
him
often
enough
already
that
he
is
deceived
in
his
opinion
.
What
was
there
more
liable
to
deceive
them
,
and
more
to
incline
them
to
abuses
and
superstitions
,
then
the
people
,
and
above
all
a
people
ignorant
of
the
Mysteries
of
the
Gospel
,
such
as
was
for
a
long
time
that
of
the
Latin
Church
?
How
could
a
people
that
ought
themselves
to
undo
the
false
prepossessions
,
with
which
they
had
been
imbued
,
serve
for
the
Rule
of
a
Reformation
?
But
some
will
say
,
if
there
had
been
nothing
in
the
Body
of
the
Church
capable
of
being
a
Rule
of
Faith
,
why
did
your
Fathers
demand
a
Council
to
hear
their
Complaints
,
and
give
them
a
remedy
?
I
answer
that
our
Fathers
demanded
a
Council
not
such
a
one
as
that
of
Trent
,
made
up
of
the
Creatures
of
the
Pope
,
who
waited
for
the
Holy
Ghosts
coming
from
Rome
in
a
Cloak-Bag
,
as
the
Roman
Catholicks
have
reproached
them
;
but
such
a
free
Council
as
wherein
they
might
yet
have
hoped
that
God
would
have
presided
,
and
his
word
have
been
heard
.
They
demanded
it
not
as
the
Rule
of
Faith
,
blindly
to
submit
their
Consciences
to
all
that
which
should
be
there
determined
;
for
they
well
knew
that
they
owed
that
submission
only
to
God
;
but
as
a
humane
Ordinary
means
in
the
Church
that
Christian
Charity
and
the
love
of
Order
made
them
desire
,
to
try
if
they
could
not
by
that
way
re-establish
the
purity
of
the
Gospel
in
the
West
by
the
way
of
the
Scripture
,
I
acknowledge
,
that
there
had
lain
a
great
difficulty
in
the
choice
of
persons
;
but
if
yet
notwithstanding
they
would
have
proceeded
sincerely
in
it
,
and
in
the
fear
of
God
,
without
letting
the
interests
of
flesh
and
blood
enter
in
,
the
difficulties
were
not
unconquerable
.
Passion
,
Contention
,
a
Spirit
of
Division
was
not
as
yet
generally
spread
over
all
,
they
were
not
as
yet
so
obstinate
in
Error
as
they
have
been
since
.
All
the
Learned
men
that
were
then
in
it
,
acknowledged
the
necessity
of
a
Reformation
,
and
desired
it
.
They
had
therefore
a
ground
to
demand
a
free
Council
,
and
these
who
know
History
;
are
not
ignorant
that
to
elude
that
demand
which
appeared
to
all
the
World
to
be
so
Just
and
Reasonable
,
that
the
Court
of
Rome
thought
it
needful
to
make
use
of
the
most
deep
and
imperceptible
piece
of
its
Policy
.
But
howsoever
it
be
,
there
is
a
great
difference
between
a
Council
that
should
submit
it self
to
,
and
Rule
it self
by
,
the
Word
of
God
,
and
between
a
Rule
of
Faith
.
Our
Fathers
might
very
well
demand
the
first
,
and
expect
to
obtain
it
,
although
he
state
of
the
Church
was
then
extreamly
corrupted
;
for
there
was
yet
some
good
desires
,
which
without
doubt
would
have
wrought
some
effect
,
if
they
had
not
been
stifled
or
turned
aside
.
But
it
does
not
follow
from
thence
,
that
they
must
after
what
manner
soever
have
taken
that
Church
,
for
the
Soveraign
and
Infallible
Rule
of
their
Religion
.
They
would
not
have
more
reason
to
say
,
that
we
ought
to
turn
to
the
side
of
Tradition
,
which
the
Council
of
Trent
has
raised
to
the
same
Honour
and
Authority
with
the
Scripture
;
We
shall
quickly
see
which
ought
to
have
been
believed
.
It
shall
suffice
to
say
here
,
that
although
the
greatest
part
of
the
Roman
Traditions
are
new
,
as
the
Protestants
have
often
demonstrated
them
to
be
,
yet
that
in
the
Age
of
our
Fathers
which
was
as
it
were
the
sink
of
the
foregoing
,
there
was
scarce
any
Error
,
nor
any
Superstition
how
gross
soever
,
that
they
did
not
labour
to
defend
,
under
the
pretence
of
Tradition
,
so
that
Tradition
is
so
far
from
being
able
to
serve
for
a
Rule
,
that
it
ought
it self
to
be
corrected
and
regulated
according
to
that
Maxim
of
Jesus
Christ
,
In
the
beginning
it
was
not
so
.
As
to
the
Antient
Fathers
,
I
confess
that
their
Writings
may
be
of
great
use
to
Learned
men
,
to
furnish
them
with
a
great
measure
of
knowledge
;
but
they
can
never
have
Authority
sufficient
to
serve
for
a
Rule
of
Faith
.
The
Fathers
were
men
subject
to
Errour
,
to
Prejudices
,
and
Surprises
,
as
well
as
other
men
,
and
there
appear
but
too
many
signs
of
it
in
their
Writings
.
They
have
submitted
themselves
to
the
Authority
of
the
Scripture
.
They
have
called
it
,
the
balance
and
exact
Rule
of
all
things
,
a
sure
Anchor
,
and
Foundation
of
the
Faith
.
They
have
taken
,
Chrysost.
hom.
13.
in
2.
Cor.
Athanas
,
in
Synops.
in
their
Controversies
Jesus
Christ
speaking
in
his
Gospel
,
for
their
Judge
.
They
have
Exhorted
their
Hearers
and
their
Readers
,
to
believe
them
only
so
far
as
their
words
should
be
found
confirmed
by
proofs
drawn
from
the
Scripture
.
They
have
said
that
Cyril
.
Hieros
.
illnm
.
cat
.
4.
Clem.
Alex.
Serom.
lib.
7.
they
did
not
care
for
the
Testimony
of
men
but
that
they
would
confirm
what
they
said
by
the
Voice
of
God
,
which
was
more
certain
then
all
Demonstrations
,
or
to
say
better
,
the
only
Demonstration
.
It
is
Evident
therefore
,
that
our
Fathers
could
not
take
any
other
Rule
of
the
Faith
,
or
Principle
of
the
Reformation
then
the
Holy
Scripture
.
In
effect
,
the
Scripture
is
the
Word
of
God
,
the
Law
of
our
Soveraign
Lord
,
according
to
which
we
must
all
be
Judged
Pastors
and
People
,
great
and
small
,
Learned
and
Ignorant
.
It
contains
the
Foundations
of
Divine
Revelation
,
without
which
there
is
neither
Faith
,
nor
a
good
Conscience
,
nor
peace
of
mind
,
nor
hope
of
Salvation
,
and
if
they
would
consider
these
things
a
little
more
carefully
then
they
ordinarily
do
,
I
am
perswaded
they
would
make
no
Difference
with
us
about
this
Article
.
All
Christians
are
agreed
that
the
Word
of
God
is
the
only
source
of
all
the
Mysteries
that
are
necessary
to
our
belief
in
Order
to
our
Salvation
;
and
that
his
will
,
is
the
only
Rule
of
our
Worship
.
This
is
a
Maxim
about
which
there
is
no
dispute
between
us
and
those
of
the
Church
of
Rome
;
for
they
know
with
us
,
that
Faith
comes
out
of
the
Word
of
God
,
and
that
it
is
in
vain
to
Honour
God
,
when
we
follow
the
Commandments
of
men
.
All
our
difference
consists
but
in
the
knowing
where
that
word
and
that
will
is
;
we
restrain
it
to
the
Scripture
,
our
Adversaries
extend
it
further
;
for
they
would
have
it
to
be
found
in
Traditions
,
in
the
writings
of
the
Fathers
,
in
the
decisions
of
the
Popes
,
in
the
Determinations
of
the
Councils
,
and
in
all
that
which
they
call
the
belief
of
the
Church
,
not
only
while
those
things
are
conformable
to
the
Scripture
,
but
also
while
they
are
besides
the
Scriptures
.
But
as
for
the
decisions
of
the
Popes
and
Councils
,
our
Adversaries
themselves
consess
,
that
God
gives
them
not
any
new
and
immediate
Revelation
,
that
discovers
new
Objects
of
Faith
to
them
,
or
new
ways
of
Worship
,
and
that
since
Jesus
Christ
and
his
Apostles
,
God
has
not
given
the
like
Revelations
to
men
,
either
in
these
latter
or
the
proceeding
Ages
.
It
is
certain
,
says
Monsieur
du
Val
,
his
words
being
set
down
by
Monsieur
Arnaud
in
his
second
Letter
,
That
the
Holy
Ghost
does
not
assist
the
Pope
in
Duvollius
de
Supr.
fummi
.
Pontif.
pot
.
Part.
2.
Quest.
5.
the
decisions
of
points
of
Faith
,
by
an
immediate
and
express
illumination
,
as
well
because
that
Illumination
would
be
miraculous
,
and
that
there
would
be
no
necessity
of
establishing
such
a
Miracle
,
as
because
that
no
Pope
ever
attempted
to
prove
that
when
he
would
decide
any
matter
,
he
should
be
immediately
and
expresly
inlightned
by
the
Holy
Spirit
.
A
Council
also
,
adds
he
,
has
not
the
like
illumination
,
or
ever
had
.
And
if
ever
any
had
had
it
,
it
would
have
been
without
doubt
,
the
first
of
all
,
which
the
Apostles
held
at
Jerusalem
,
at
a
time
wherein
the
Holy
Ghost
visibly
descended
upon
the
Faithful
.
And
yet
notwithstanding
the
Apostles
,
in
that
Council
,
did
not
determine
any
point
of
difference
about
the
Legal
Ceremonies
,
by
an
express
and
immediate
illumination
;
but
after
a
long
debate
and
discussion
.
It
is
therefore
an
unquestionable
Truth
,
that
there
is
no
new
and
immediate
Revelation
in
the
Church
,
and
that
Revelation
ceased
in
Jesus
Christ
and
his
Apostles
.
From
whence
it
evidently
follows
,
that
all
that
is
to
be
found
,
either
in
the
decisions
of
the
Popes
,
or
in
the
Definitions
of
the
Councils
,
or
in
the
Writings
of
the
Fathers
,
or
the
belief
of
the
Church
,
or
in
that
which
they
call
Tradition
,
or
in
a
word
,
in
all
that
proceeds
from
the
Mouth
and
hands
of
men
,
whatsoever
Denomination
they
may
pass
under
,
is
the
word
of
God
,
but
as
far
as
it
may
be
found
conformable
to
that
Revelation
of
Jesus
Christ
and
his
Apostles
.
But
that
being
so
,
as
it
is
without
any
difficulty
,
how
can
they
be
certain
of
that
Conformity
,
but
as
they
refer
to
and
compare
things
with
the
Scripture
?
They
say
,
that
there
are
certain
Articles
of
that
Revelation
,
which
the
Apostles
have
delivered
down
in
Trust
from
their
own
living
voice
,
alone
to
their
Successors
,
and
which
from
hand
to
hand
have
came
down
to
us
.
But
besides
that
that
very
thing
is
a
matter
of
History
,
about
which
we
cannot
have
any
certainty
of
Faith
,
and
upon
which
by
Consequence
we
can
build
nothing
firmly
,
what
certain
sign
can
they
give
us
to
know
those
pretended
Apostolical
Traditions
by
,
or
to
discern
the
True
by
,
when
they
should
be
mingled
with
the
false
?
From
the
first
Rise
of
Christianity
,
Hereticks
,
would
say
as
may
be
seen
in
Saint
Irenaeus
,
to
gain
that
they
had
were
the
secret
Mysteries
which
the
Apostles
taught
not
to
all
in
Common
,
but
to
the
perfect
in
particular
.
Papias
himself
,
as
Eusebius
Testifies
,
had
made
a
Collection
of
Tables
,
and
New
Doctrines
,
under
the
Title
of
unwritten
Traditions
,
which
he
had
Learned
,
from
the
Mouths
of
those
who
had
seen
the
Apostles
and
conversed
familiarly
with
them
.
Saint
The
Churches
of
Asia
who
have
the
Feast
of
Easter
Celebrated
precisely
on
the
Fourteenth
Day
of
the
Moons
Age
after
the
Vernal
Equinox
,
boast
for
that
purpose
of
the
Tradition
of
Saint
John
,
and
Saint
Philip
;
and
the
rest
of
the
Church
,
hold
on
the
contrary
by
Apostolical
Tradition
that
it
ought
to
be
Celebrated
on
the
Sunday
of
our
Lord's
Resurrection
.
The
Greeks
,
Nestorians
,
Abassines
,
Latins
,
Armenians
have
their
contrary
Traditions
;
for
Tradition
changes
its
Face
and
Form
,
according
as
the
Nation
changes
;
one
sort
hold
for
a
Tradition
,
the
necessity
of
three
immersions
in
Baptism
,
and
that
of
the
use
of
Leavened
bread
in
the
Sacrament
of
the
Eucharist
;
and
the
other
mock
at
it
and
reject
it
.
The
one
sort
believe
a
Purgatory
by
Tradition
,
the
others
believe
it
not
.
The
one
by
Tradition
Circumcise
their
Children
;
the
others
have
that
practise
in
horrour
,
as
being
a
Relique
of
Judaism
.
The
one
sort
fast
by
Tradition
upon
the
Saturday
;
the
rest
have
that
fasting
in
Execration
.
One
sort
,
by
Tradition
Sacrifice
Lambs
at
this
day
after
the
manner
of
the
Jews
;
the
rest
detest
that
custom
.
Who
can
say
Justly
in
so
great
a
Confusion
,
which
this
is
Apostolical
,
and
this
is
not
so
?
Moreover
,
there
are
a
great
many
Antient
Traditions
,
which
publick
use
heretofore
Authorised
,
and
which
Time
has
so
abolished
;
that
there
remains
not
the
least
shadow
of
them
among
the
Latins
,
as
that
of
not
Baptizing
,
without
a
Case
of
necessity
but
only
at
the
Solemn
Feasts
of
Easter
and
Whitsuntide
,
of
giving
of
Milk
and
Honey
to
the
Baptized
,
of
Administring
the
Eucharist
to
little
Children
after
Baptism
,
of
Praying
standing
upon
the
Lords
day
,
and
from
Easter
till
Whitsuntide
,
of
Celebrating
the
Communion
on
the
Evening
of
Fast-days
,
of
every
ones
carrying
home
with
him
a
piece
of
the
Bread
of
the
Communion
,
of
distributing
the
Cup
to
all
the
faithful
Communicants
,
of
receiving
the
Communion
not
on
ones
Knees
,
but
standing
,
of
mutually
kissing
one
another
before
the
Communion
;
and
divers
others
,
which
the
Latins
have
Abrogated
.
On
the
other
side
,
how
many
Latin
Traditions
are
there
which
the
use
of
the
Church
of
Rome
Authorises
at
this
Day
,
of
which
we
cannot
find
the
least
Trace
in
the
Primitive
Church
,
and
which
from
thence
visibly
discover
themselves
to
be
New
,
and
by
consequence
false
,
and
not
Apostolical
,
as
the
Worshipping
of
Images
,
Invocation
of
Saints
,
Transubstantiation
,
Adoration
of
the
Host
.
Use
of
Altars
,
that
of
Lights
or
Tapers
,
Masses
without
any
Communion
,
the
Divine
Service
in
a
Tongue
not
understood
by
the
People
,
the
Soveraign
Authority
of
the
Church
of
Rome
over
all
other
Churches
,
Auricular
Confession
,
the
Number
of
the
seven
Sacraments
,
and
as
many
more
,
that
the
Primitive
Church
which
came
nearest
to
the
Apostles
never
knew
,
as
we
have
often
Justified
,
from
whence
it
follows
,
that
they
are
not
Apostolical
,
and
descending
from
that
only
and
last
Revelation
without
which
there
is
no
word
of
God
.
There
is
therefore
nothing
more
improper
to
be
the
Rule
of
Faith
then
that
pretended
Tradition
,
which
is
not
established
upon
any
certain
Foundation
,
which
serves
for
a
pretence
to
Hereticks
,
which
is
embraced
pro
and
con
,
which
changes
according
as
times
and
places
do
,
and
by
the
favour
of
which
they
may
defend
the
greatest
absurdiries
,
by
meerly
saying
that
they
are
the
Traditions
which
the
Apostles
Transmitted
from
their
own
Mouths
to
their
Successours
.
In
a
word
,
if
they
would
have
us
to
believe
a
Mystery
with
a
Divine
Faith
,
if
they
would
that
we
should
practise
a
Worship
with
a
perswasion
that
it
is
agreeable
to
God
,
they
ought
to
shew
us
that
that
Mystery
,
and
that
Worship
proceeds
from
the
Revelation
of
Jesus
Christ
,
and
his
Apostles
;
for
without
that
,
all
that
is
in
the
World
is
of
Men's
Invention
,
since
after
Christ
and
his
Apostles
there
has
been
no
Revelation
,
as
we
are
both
agreed
.
But
they
can
only
shew
us
that
by
these
two
ways
,
either
by
that
of
the
Scripture
in
shewing
us
that
those
Mysteries
,
and
that
Worship
are
conformable
to
it
,
or
by
that
of
Transmission
viva
voce
.
But
as
to
that
Transmission
viva
voce
,
we
are
so
far
from
being
able
to
have
a
Divine
certainty
,
that
we
can't
have
so
much
as
a
humane
,
for
the
Reasons
which
I
have
alleadged
.
Which
are
,
that
from
the
beginning
of
Christianity
,
Hereticks
have
boasted
of
them
,
and
yet
they
were
not
believed
for
them
;
that
the
Orthodox
themselves
,
were
deceived
in
them
,
alleadging
them
in
false
and
vain
things
,
which
the
following
Ages
have
rejected
;
that
the
Schismatical
Churches
alledge
them
against
the
Latins
,
and
the
Latins
against
the
Schismaticks
,
without
one
sides
having
any
better
ground
then
the
other
;
that
the
Church
of
Rome
sets
them
before
us
for
those
New
things
,
which
the
first
Ages
never
knew
.
It
remains
therefore
that
the
way
of
the
Conformity
to
the
Scripture
,
upon
which
we
are
all
agreed
,
is
that
in
which
the
Divine
Revelation
is
contained
.
CHAP.
IX
.
An
Examination
of
the
Objections
,
which
the
Author
of
the
Prejudices
makes
against
the
Scripture
.
BUt
this
way
of
the
Scripture
,
according
to
the
Author
of
the
Prejudices
,
is
Infinite
,
Ridiculous
,
Impossible
,
it
has
such
consusions
and
length
that
we
cannot
come
to
the
end
of
it
,
with
all
our
diligence
.
The
Principle
of
the
Calvinists
,
says
he
,
includes
all
these
Maxims
without
which
it
cannot
subsist
.
1.
That
the
Church
is
not
infallible
in
its
decisions
concerning
the
Faith
.
2.
That
Traditions
do
not
make
any
part
of
the
Rule
of
the
Faith
.
3.
That
the
Scripture
contains
in
general
all
the
points
of
Faith
,
and
so
that
whatsoever
is
not
contained
in
the
Scripture
,
cannot
be
of
Faith
.
4.
That
it
contains
them
clearly
,
and
after
a
manner
that
is
fitted
to
the
under
standing
of
all
the
World
.
So
that
the
certainty
of
that
way
,
and
the
hope
that
we
can
rationally
conceive
of
it
must
depend
upon
the
certainty
of
these
Maxims
.
Upon
that
,
we
must
note
,
that
it
is
not
here
Questioned
whether
the
Scripture
be
Divine
or
not
,
but
that
supposing
that
it
is
so
,
he
says
only
,
That
he
must
demand
of
us
those
formal
and
decisive
passages
that
prove
those
four
Propositions
.
And
that
,
when
we
do
propose
any
one
,
we
must
first
be
assured
that
it
is
taken
out
of
a
Canonical
Book
,
and
to
that
effect
,
we
must
examine
the
controversy
of
the
Canonical
Books
,
and
see
by
what
Rules
they
may
be
known
.
2.
We
must
be
certain
that
that
passage
is
conformable
to
the
Original
,
and
to
that
effect
,
we
must
consult
the
Originals
.
3.
We
must
be
certain
that
there
are
not
different
ways
of
Reading
it
,
that
may
weaken
the
proof
.
4.
That
we
must
narrowly
see
into
the
sence
of
the
passage
,
not
to
give
it
too
great
a
Latitude
,
nor
to
blind
our selves
with
an
appearance
.
5.
That
we
must
see
whether
there
are
no
expressions
,
or
contrary
passages
,
which
force
us
to
take
the
passage
in
another
sence
.
6.
That
we
ought
to
consult
the
Interpreters
of
one
side
and
of
the
other
,
and
to
know
what
they
say
upon
that
passage
.
7.
That
after
this
,
we
must
come
to
the
distinction
of
Fundamental
points
,
and
those
that
are
not
Fundamental
and
prove
it
by
Scripture
.
8.
That
we
must
examine
the
passages
which
each
Sect
produces
in
its
Favour
.
9.
That
lastly
,
after
all
this
,
it
is
necessary
that
a
man
should
trust
his
own
Eyes
and
his
Memory
,
which
failing
to
go
through
all
the
former
reasons
,
and
preserving
only
a
consused
Idea
of
them
,
will
not
further
allow
him
to
make
a
Just
Judgment
of
things
.
He
concludes
from
thence
,
that
this
way
is
not
only
interrupted
with
unconquerable
difficulties
and
obstacles
;
but
that
it
is
of
a
length
so
little
proportioned
to
mens
minds
,
that
it
is
evident
that
it
cannot
be
that
which
God
has
chosen
to
instruct
us
in
the
Truths
by
which
he
would
lead
us
to
Salvation
.
For
,
says
he
,
if
they
themselves
who
make
a
profession
of
spending
all
their
lives
in
the
Study
of
Divinity
,
ought
to
Judge
that
Examination
to
be
above
their
abilities
,
what
will
become
of
those
who
are
obliged
to
spend
the
greatest
part
of
their
Time
in
other
Occupations
?
What
will
become
of
Judges
,
Magistrates
,
Tradesmen
,
Labourers
,
Souldiers
,
Women
,
Children
,
who
have
as
yet
a
very
weak
Judgment
?
What
will
become
of
those
who
do
not
understand
so
much
as
any
of
the
Languages
into
the
which
the
Bible
is
Translated
?
What
will
become
of
the
blind
who
know
not
how
to
Read
?
What
will
become
of
those
who
have
no
understanding
,
nor
any
readiness
of
mind
?
How
can
all
those
People
examine
all
those
Points
,
the
Discussion
of
the
least
of
which
notwithstanding
,
is
evidently
necessary
to
make
them
rationally
determine
?
It
is
easy
to
see
that
all
that
heap
of
Objections
and
Difficulties
which
the
Author
of
the
Prejudices
has
proposed
against
the
way
of
the
Scripture
,
tends
only
to
lead
men
to
the
Authority
of
the
Church
of
Rome
,
to
the
end
they
should
subject
themselves
to
that
as
a
Soveraign
and
Infallible
Rule
.
But
as
the
Doctrine
of
the
Soveraign
Authority
of
that
Church
is
not
one
of
those
first
Principles
which
the
light
of
Nature
dictates
to
all
men
,
since
of
Thirty
parts
of
our
known
World
,
there
are
at
least
nine
and
twenty
who
do
not
acknowledge
it
,
and
as
they
cannot
also
say
,
that
it
is
one
of
the
first
and
common
notions
of
Christianity
,
since
of
all
those
who
profess
themselves
to
be
Christians
,
there
are
Three
parts
which
reject
it
,
The
Author
,
may
freely
give
us
leave
if
he
pleases
,
that
we
should
first
demand
of
him
upon
what
Foundation
he
would
build
that
Doctrine
,
to
make
us
receive
it
,
as
a
point
of
Divine
Faith
?
I
say
of
Divine
Faith
;
for
if
we
should
hold
it
only
as
a
matter
of
human
Faith
,
he
himself
would
see
well
that
we
could
not
believe
the
things
which
the
Church
of
Rome
should
teach
,
in
vertue
of
its
Authority
,
otherwise
then
with
a
humane
Faith
,
since
the
things
which
depend
upon
a
principle
,
cannot
make
an
impression
in
us
different
from
that
which
the
principle
has
made
.
To
the
end
therefore
that
I
should
believe
with
a
Divine
Faith
that
which
the
Church
of
Rome
shall
teach
me
by
its
Authority
,
it
is
necessary
that
I
should
also
believe
its
Authority
with
a
Divine
Faith
.
Thus
far
methinks
we
should
not
have
any
Controversy
.
Let
us
see
therefore
upon
what
Foundations
of
Divine
Faith
he
would
pretend
to
establish
this
Proposition
,
The
Authority
of
the
Church
of
Rome
is
Soveraign
and
Infallible
:
He
can
only
do
it
by
these
Three
ways
:
The
first
is
,
by
a
new
Revelation
that
God
should
have
made
to
us
of
this
Truth
;
the
Second
,
in
shewing
that
it
is
one
of
the
Articles
that
is
contained
in
the
Revelation
of
the
Apostles
;
and
the
Third
,
in
shewing
us
the
Characters
of
Divinity
and
Infallibility
impressed
upon
the
Church
of
Rome
,
even
after
the
same
manner
as
every
thing
proves
it self
by
the
marks
that
distinguish
it
;
and
thus
it
is
that
we
pretend
that
the
Scripture
forces
the
acknowledgment
of
its
own
Divinity
.
The
first
of
these
ways
is
nullified
,
since
they
agree
with
us
that
since
Jesus
Christ
and
his
Apostles
there
has
been
no
new
Revelation
,
and
that
there
must
not
be
any
expected
.
The
second
would
be
proper
,
and
necessarily
supposes
a
recourse
either
to
Tradition
or
the
Scripture
;
for
there
are
but
these
two
Channels
in
which
we
can
seek
for
the
Revelation
of
the
Apostles
.
But
that
of
the
Scripture
is
forbidden
us
by
the
Author
of
the
Prejudices
,
by
reason
of
the
unconquerable
difficulties
which
he
discovers
there
.
It
is
,
says
he
,
a
way
full
of
obstacles
and
difficulties
,
and
even
those
who
profess
to
spend
all
their
days
in
the
Study
of
Divinity
,
ought
to
judge
that
Examination
to
be
above
all
their
abilities
.
He
must
therefore
content
himself
with
the
way
of
Tradition
.
But
before
he
can
make
use
of
that
,
he
must
be
first
assured
,
and
that
with
a
certainty
of
Divine
Faith
,
that
that
which
that
Tradition
contains
is
come
down
from
the
Revelation
of
Jesus
Christ
and
his
Apostles
,
or
at
least
,
that
this
particular
point
of
the
Authority
of
the
Roman
Church
,
in
the
state
wherein
it
is
at
present
,
must
have
proceeded
from
thence
,
that
the
Apostles
must
have
Transmitted
it
viva
voce
down
to
their
Successours
,
and
that
their
Successours
must
have
received
it
and
Transmitted
it
down
to
those
who
descended
from
them
in
the
same
sence
,
and
every
whit
the
same
,
as
the
Apostles
had
given
it
to
them
.
If
he
cannot
be
assured
of
that
Transmission
,
all
that
he
would
build
upon
it
will
be
uncertain
,
and
if
he
cannot
be
assured
of
it
with
a
Divine
Faith
,
that
which
he
would
build
upon
it
will
not
be
more
so
.
But
how
can
he
be
assur'd
of
that
?
He
has
no
more
that
living
Voice
of
the
Apostles
to
represent
it
to
us
,
he
must
rely
upon
Testimonyes
;
would
it
therefore
be
the
Roman
Church
that
must
assure
us
?
But
her
Divine
and
Infallible
Authority
is
as
yet
in
Question
,
and
while
it
shall
be
questioned
,
it
remains
suspended
,
it
cannot
be
believed
any
further
then
with
a
humane
Faith
.
Shall
it
be
the
Scripture
that
must
give
Testimony
to
that
Tradition
?
But
there
are
so
many
Difficulties
in
that
way
,
says
the
Author
of
the
Prejudices
,
That
it
is
Evident
that
it
is
not
that
which
God
has
chosen
to
Instruct
us
in
his
Truths
.
Must
we
learn
it
from
that
Tradition
it self
?
But
to
decide
that
point
,
whether
that
Tradition
came
from
the
Apostles
or
no
,
Tradition
it self
can
be
yet
no
other
than
a
humane
Testimony
.
I
mean
that
the
Successors
of
the
Apostles
declare
to
us
that
they
have
received
such
and
such
Doctrines
from
the
Apostles
viva
voce
,
and
that
they
have
receiv'd
them
in
the
same
sence
in
which
the
Apostles
gave
them
to
them
,
we
cannot
at
the
most
have
more
then
a
humane
Faith
for
them
,
for
they
are
men
as
well
as
others
.
Hitherto
therefore
there
cannot
be
had
a
Divine
Faith
concerning
the
point
of
the
Sovereign
and
Infallible
Authority
of
the
Roman
Church
,
and
nothing
,
by
Consequence
,
that
can
assure
the
Conscience
,
and
set
the
mind
of
man
at
rest
.
Let
us
therefore
pass
over
to
the
third
means
,
which
is
that
of
examining
the
Characters
of
Divinity
and
Infallibility
,
that
may
be
seen
in
the
Roman
Church
.
It
is
,
in
my
Judgment
,
in
the
sight
of
this
,
that
they
give
us
certain
external
Marks
,
and
we
have
already
seen
that
the
Author
of
the
Prejudices
establishes
upon
this
,
that
Authority
about
which
we
dispute
.
The
most
eminent
that
can
be
in
the
world
,
is
easily
discover'd
to
be
in
the
Catholick
Church
,
because
though
there
are
Sects
that
dispute
with
it
the
Truth
of
its
Tenets
,
yet
there
are
none
that
can
with
any
Colour
contend
with
it
for
that
eminence
of
Authority
which
arises
from
its
External
Marks
.
But
without
entring
here
far
into
the
Controversy
touching
those
Marks
,
I
say
,
that
he
is
very
far
from
being
able
to
establish
such
a
certainty
upon
them
as
we
ought
to
have
of
a
Principle
of
Religion
.
And
this
will
appear
from
these
three
Reasons
:
The
First
is
,
That
the
greatest
part
of
those
marks
are
common
to
false
Societies
,
and
even
to
Schismatical
Churches
,
which
not
only
are
not
Infallible
,
but
which
are
actually
in
Errour
,
as
I
have
shewn
in
the
first
part
of
this
Treatise
.
The
Greek
Church
,
for
example
,
in
its
greatest
contests
with
the
Latin
,
was
always
a
Catholick
Church
,
she
was
of
as
great
Antiquity
as
the
Roman
,
she
had
an
uninterrupted
duration
from
many
Ages
ago
,
she
had
her
large
extent
,
and
her
multitude
,
as
well
as
the
Roman
,
she
had
a
Personal
Succession
of
her
Bishops
down
from
the
Apostles
,
she
gloried
in
a
Conformity
to
the
Doctrine
of
the
Fathers
,
she
had
her
members
united
among
themselves
,
and
with
her
Patriarchs
,
she
did
no
less
then
the
Roman
,
affirm
her
Doctrine
to
be
Holy
,
and
her
word
to
be
Efficacious
,
and
that
her
Authors
were
holy
men
;
she
has
yet
at
this
day
her
Miracles
,
which
she
boasts
of
,
she
had
her
Prophets
and
Temporal
Prosperity
;
in
a
word
she
might
propound
all
that
which
the
Church
of
Rome
alleadges
.
The
Aethiopian
Church
on
her
side
,
may
do
it
as
much
,
and
yet
nevertheless
those
Marks
no
ways
conclude
a
Soveraign
and
Infallible
Authority
for
them
,
they
do
not
therefore
conclude
it
for
the
Roman
Church
.
The
Second
Reason
is
,
that
of
all
those
pretended
marks
,
some
are
disputed
with
the
Church
of
Rome
,
others
are
fallaciously
attributed
to
it
,
and
others
conclude
nothing
less
then
that
which
they
pretend
.
We
dispute
with
her
,
her
Conformity
to
the
Fathers
,
the
Unity
of
her
Members
between
themselves
and
with
their
Head
,
the
Holiness
of
her
Doctrine
,
and
the
Efficacy
of
her
Word
.
It
is
true
that
she
boasts
of
these
advantages
;
but
if
we
should
come
to
examine
them
,
we
should
find
they
would
have
nothing
of
Solidity
in
them
,
she
fallaciously
ascribes
to
her self
the
name
of
the
Catholick
;
The
Antiquity
and
Holiness
of
her
Authors
,
Miracles
,
Prophecy
,
and
the
Personal
Succession
of
her
Bishops
;
For
before
they
can
make
any
advantage
of
those
marks
,
they
ought
to
shew
that
she
is
a
Catholick
not
only
in
name
,
but
in
deed
,
that
she
has
chang'd
nothing
in
the
Antient
Doctrine
,
nor
in
the
Antient
worship
,
that
she
has
in
nothing
degenerated
from
her
first
Authors
,
that
she
is
conformable
to
her
first
Christians
,
whose
Miracles
and
Prophecys
are
beyond
all
question
,
that
her
Bishops
are
the
Successors
of
the
Mind
and
Doctrine
,
as
well
as
of
the
Sees
of
the
Antient
Bishops
;
and
unless
they
do
so
,
those
marks
are
an
Illusion
.
She
produces
others
,
which
conclude
nothing
less
then
that
which
she
should
conclude
,
as
the
Multitude
of
her
Children
,
or
the
largeness
of
her
extent
,
and
Temporal
Prosperity
;
which
are
wordly
advantages
more
proper
to
denote
a
corruption
,
then
an
Infallibility
.
The
third
Reason
is
,
That
there
are
contrary
Characters
in
the
Church
of
Rome
,
which
note
,
not
only
,
that
she
has
been
,
and
that
she
is
yet
subject
to
err
;
but
that
she
has
actually
err'd
,
and
we
have
propos'd
some
in
the
beginning
of
this
Treatise
,
which
it
may
be
,
deserve
to
be
better
consider'd
.
No
man
can
therefore
establish
any
thing
of
certainty
upon
those
pretended
external
marks
;
and
in
general
that
principle
of
the
Soveraign
and
Infallible
Authority
of
the
Church
of
Rome
cannot
be
a
matter
of
divine
Faith
,
on
which
side
soever
he
takes
it
,
nor
by
Consequence
can
any
of
those
things
be
so
,
which
depend
upon
that
Authority
.
See
here
then
the
Obligation
which
lies
upon
those
in
the
Roman
Communion
to
the
Author
of
the
Prejudices
,
for
having
thus
Abolish'd
all
manner
of
Divine
Faith
,
for
those
things
which
that
Church
teaches
by
her
Authority
,
in
shutting
up
,
as
he
has
done
,
the
way
of
the
Scripture
,
with
his
Obstacles
,
and
unconquerable
Difficulties
,
he
has
reduc'd
all
to
meer
Conjectures
,
or
almost
all
,
to
humane
Testimonies
.
Is
it
therefore
after
that
manner
that
he
would
have
us
believe
Transubstantiation
,
the
Real
presence
,
Purgatory
,
The
Sacrifice
of
the
Mass
?
Is
it
upon
the
Foundations
of
that
nature
that
he
would
have
us
to
Invocate
Saints
,
that
we
should
worship
Images
,
That
we
should
adore
the
Host
,
and
receive
the
Indulgences
of
the
Pope
,
and
Absolutions
of
their
Confessors
?
But
he
has
done
yet
worse
;
for
it
is
not
only
the
Laity
and
private
men
from
whom
he
has
taken
away
a
divine
Faith
,
he
has
torn
it
away
even
from
the
whole
Body
of
his
Church
,
from
her
Prelats
,
her
Popes
,
and
her
Councils
,
since
if
this
Point
of
their
Soveraign
and
Infallible
Authority
is
founded
upon
nothing
but
Conjectures
and
humane
Testimonies
,
They
can
neither
have
a
Divine
Faith
for
those
Conjectures
and
those
humane
Testimonies
,
nor
for
all
those
other
things
which
depend
upon
them
.
Have
they
a
Revelation
,
an
immediate
Illumination
that
instructs
them
?
There
is
no
more
either
for
the
Popes
or
Councils
.
Should
they
have
it
from
the
Scripture
?
The
Author
of
the
Prejudices
has
told
them
,
that
it
is
an
Infinite
,
a
Ridiculous
way
,
to
Instruct
men
in
the
Truth
,
a
path
which
we
cannot
know
how
to
find
an
end
of
,
whatsoever
Diligence
we
use
.
But
it
may
be
he
says
that
only
for
the
Laity
,
and
not
for
the
Clergy
.
Let
us
see
his
words
:
Even
those
,
says
he
,
who
profess
to
spend
their
whole
Lives
in
the
Study
of
Divinity
,
ought
to
judge
that
Examination
to
be
above
all
their
Abilities
.
The
Church
of
Rome
,
the
Body
of
her
Prelats
,
the
Councils
,
cannot
at
furthest
but
be
made
up
of
those
men
,
who
profess
to
spend
their
whole
Lives
in
the
Study
of
Divinity
,
and
that
Examination
is
above
all
their
Abilities
.
He
ought
not
to
say
that
they
can
altogether
do
that
which
it
would
be
impossible
for
each
one
to
do
in
particular
.
For
when
they
go
about
to
decide
the
matters
of
Faith
by
their
Soveraign
Authority
,
as
they
pretend
that
Councils
should
do
,
each
particular
man
ought
to
be
assured
by
himself
of
the
Truth
,
and
not
to
refer
himself
to
the
knowledge
of
his
Brethren
.
With
what
Conscience
therefore
can
they
exercise
their
Authority
?
With
what
Conscience
can
they
decide
the
points
of
the
Faith
,
and
propose
them
to
be
believed
as
points
of
a
Divine
Faith
?
With
what
Conscience
can
they
retain
men
in
their
Dependance
?
And
with
what
Conscience
can
men
remain
therein
?
The
Author
of
the
Prejudices
may
disintangle
this
Business
with
his
Church
as
it
shall
please
him
,
we
have
no
peculiar
Interest
in
it
,
but
only
to
let
him
see
more
and
more
,
the
Truth
of
that
which
I
have
said
elsewhere
,
that
he
does
not
sufficiently
consider
what
he
has
wrote
.
Let
us
grant
him
,
that
there
is
no
necessity
of
a
Divine
Faith
for
the
establishing
of
that
Article
of
the
Soveraign
and
Infallible
Authority
of
the
Roman
Church
,
let
us
yield
,
if
he
will
have
it
so
,
that
he
may
be
contented
with
the
having
a
humane
certainty
,
such
as
he
may
have
;
it
is
clear
,
that
whether
he
takes
the
way
of
Tradition
,
or
that
of
the
Examination
of
the
External
marks
,
we
shall
find
the
same
Difficulties
there
,
thes
me
Obstacles
,
the
same
Hindrances
,
the
same
length
,
that
the
Author
of
the
Prejudices
pretends
to
have
discovered
in
the
way
of
the
Scripture
;
And
as
the
External
Marks
themselves
cannot
be
otherwise
justified
then
by
Tradition
,
it
shall
suffice
to
shew
what
I
have
said
in
the
way
of
Tradition
;
for
all
will
be
reduced
to
that
.
1.
In
the
first
place
,
it
is
certain
that
we
ought
not
to
take
all
sorts
of
Traditions
to
be
true
,
indifferently
,
since
we
have
already
seen
that
there
are
some
false
and
Apocryphal
;
so
that
we
must
learn
plainly
to
distinguish
it
by
it self
,
the
good
and
the
Authentick
from
the
others
,
and
to
that
effect
to
know
certainly
the
rules
by
which
we
ought
to
make
that
distinction
,
always
remembring
that
the
Authority
of
the
Church
of
Rome
is
not
here
of
any
use
,
because
it
is
in
question
,
and
that
it
is
that
Authority
which
we
are
treating
of
in
that
search
.
See
here
already
a
no
small
Confusion
;
for
we
must
,
for
this
,
turn
over
a
great
many
Books
,
be
well
read
in
Histories
,
Pass
a
great
many
Judgments
,
which
cannot
be
very
easy
to
a
man
who
will
not
help
himself
with
the
Authority
of
the
Scripture
.
2.
After
we
have
set
aside
Apocryphal
Tradition
,
and
it
being
restrained
to
the
True
,
we
must
enter
upon
the
Examination
of
the
question
that
is
controverted
,
to
wit
,
Whether
the
Authority
of
the
Church
of
Rome
,
as
it
pretends
at
this
day
,
be
taught
in
that
Tradition
?
And
to
this
effect
,
he
must
see
whether
the
Passages
that
are
brought
to
prove
it
,
are
faithfully
related
,
and
for
that
he
must
consult
the
Originals
,
and
compare
them
with
the
Translations
,
which
require
a
great
knowledge
of
the
Tongues
,
or
at
least
as
the
Author
of
the
Prejudices
says
,
that
one
should
referr
himself
to
a
sufficient
number
of
fit
persons
,
to
have
no
occasion
to
doubt
of
the
Fidelity
of
their
Relations
.
And
as
the
number
of
Antient
Books
is
not
small
,
that
Consultation
could
not
but
be
long
enough
.
3.
He
must
not
forget
also
to
inquire
,
whether
there
be
not
diverse
ways
of
reading
the
Passages
that
may
weaken
that
proof
.
For
since
the
Author
of
the
Prejudices
would
have
us
observe
this
Precaution
to
assure
our selves
of
one
only
passage
of
Scripture
,
why
would
he
not
have
it
observed
to
assure
himself
of
the
Passages
of
that
Tradition
?
It
will
therefore
be
necessary
to
consult
the
Manuscripts
of
Libraries
,
or
at
least
,
to
read
the
notes
which
the
Criticks
have
made
upon
the
Books
out
of
which
those
Passages
shall
be
taken
;
this
would
be
yet
a
matter
of
further
Labour
.
4.
But
must
he
not
also
be
bound
to
examine
narrowly
the
meaning
of
the
Passages
,
not
to
give
them
too
great
a
Latitude
,
and
avoid
being
blinded
with
a
meer
Appearance
?
For
if
there
are
in
the
Scripture
,
as
the
Author
of
the
Prejudices
assures
us
,
that
the
Passages
that
appear
clearly
to
Contain
certain
Truths
,
and
which
do
not
in
Effect
contain
them
,
are
an
occasion
of
deluding
those
who
are
too
easily
led
by
that
Appearance
which
at
first
sight
presents
it self
.
Why
must
it
not
be
so
in
Tradition
also
?
They
ordinarily
alleadge
that
Passage
of
Saint
Irenaeus
in
Favour
of
the
particular
Church
of
Rome
,
Ad
haue
Ecclesiam
propter
.
Potentiorem
Principalitatem
necesse
est
omnem
,
convenire
Ecclesiam
hoc
est
eos
qui
sunt
5.
To
carry
on
that
Examination
well
,
in
respect
of
the
Passages
of
the
Scripture
,
the
Author
of
the
Prejudices
would
that
we
should
carefully
consider
the
like
Expressions
and
contrary
Passages
,
to
see
whether
we
should
not
be
bound
by
them
to
give
another
meaning
to
those
Passages
which
we
gather
.
He
says
,
That
Common
Sense
dictates
this
Rule
,
and
that
it
is
full
of
Equity
and
Justice
.
I
see
not
therefore
how
he
can
exempt
his
Catechumeni
from
it
,
in
regard
of
the
Passages
of
Tradition
.
It
is
requisite
that
he
should
carefully
remark
the
ways
of
speaking
in
the
Fathers
,
in
diverse
matters
,
in
order
to
the
making
them
mutually
give
light
to
one
another
.
It
is
necessary
,
that
he
should
look
after
the
contrary
Passages
of
the
Antients
,
and
that
he
compare
them
one
with
another
,
to
draw
out
clear
Observations
from
them
.
But
this
will
be
yet
further
no
small
Business
;
for
it
is
very
well
known
that
there
are
things
enough
in
the
Antients
directly
opposite
to
the
Pretensions
of
the
Church
of
Rome
.
6.
But
not
to
detain
the
Readers
much
longer
upon
so
clear
a
matter
,
all
the
Intricate
Perplexity
which
he
pretends
to
find
in
the
way
of
the
Scripture
,
f●lls
back
again
upon
the
way
of
Tradition
,
when
they
would
by
this
,
without
the
aid
of
the
Scripture
,
be
fully
satisfied
concerning
the
Authority
of
the
Church
of
Rome
.
It
is
necessary
to
discern
a
true
Tradition
from
a
false
one
;
It
is
necessary
to
consult
the
Originals
;
It
is
necessary
to
know
the
Different
Ways
of
reading
passages
;
It
is
necessary
to
search
out
the
meaning
with
great
Attentiveness
;
It
is
necessary
to
examine
the
like
Expressions
,
and
contrary
Passages
;
It
is
necessary
to
see
divers
Interpretations
of
both
sides
;
It
is
necessary
to
know
why
the
Roman
Church
distinguishes
between
points
which
every
Faithful
man
is
bound
to
believe
with
a
distinct
Faith
,
and
those
which
it
is
enough
to
believe
upon
the
Faith
of
the
Church
;
It
is
necessary
to
Examine
that
,
which
each
Sect
that
does
not
acknowledge
the
Roman
Church
,
says
against
her
;
And
after
all
that
,
it
is
necessary
that
every
one
should
mistrust
his
own
Eyes
,
and
the
defects
of
his
memory
,
and
that
he
should
be
always
recollecting
his
first
thoughts
to
keep
himself
from
passing
a
wrong
Judgment
.
In
fine
,
we
will
also
demand
of
the
Author
of
the
Prejudices
whether
he
would
not
give
the
Scripture
this
Honour
,
to
reckon
it
for
one
part
of
Tradition
,
since
it
contains
the
first
Sermons
of
the
Apostles
,
from
whence
we
may
draw
a
great
deal
of
light
for
the
deciding
of
the
Question
upon
which
we
are
,
which
is
that
of
the
Authority
and
Infallibility
of
the
Church
of
Rome
?
For
how
can
any
man
rationally
determine
himself
,
upon
a
point
of
that
weight
,
without
consulting
the
first
and
the
most
Antient
piece
of
Tradition
?
But
that
being
so
,
we
see
here
how
we
are
fallen
back
into
the
difficulties
and
perplexities
which
the
Author
of
the
Prejudices
pretends
to
be
unconquerable
.
And
as
those
Gentlemen
are
liable
enough
to
be
beaten
with
their
own
Weapons
,
we
will
only
turn
against
him
the
conclusions
that
he
pretends
to
draw
against
us
from
his
Principles
,
and
demand
of
him
,
Whether
he
believes
this
way
very
proper
for
those
who
are
Obliged
to
spend
the
greatest
part
of
their
time
in
other
Employments
?
Whether
he
believes
it
proper
for
Judges
,
Magistrats
,
Tradesmen
,
Labourers
,
Souldiers
,
Women
,
Children
,
for
those
who
do
not
understand
any
of
the
Languages
into
which
the
Fathers
are
Translated
,
for
the
Blind
who
cannot
Read
,
and
for
those
who
have
no
quickness
of
understanding
?
If
I
only
propounded
to
my self
to
refute
this
Author
,
I
might
content
my self
with
what
I
have
said
,
and
wait
with
patience
for
what
he
should
have
to
propose
,
to
disintangle
his
Catechumeni
from
the
Difficulties
and
lengths
whereinto
he
himself
has
plunged
them
.
But
because
I
desire
also
to
satisfy
mens
Con
-
Consciences
,
I
think
my self
bound
to
Answer
directly
to
his
Objections
.
Let
us
therefore
see
those
four
Maxims
,
which
he
says
,
our
Principle
includes
,
and
without
which
he
is
certain
it
cannot
subsist
.
As
to
the
first
,
we
shall
tell
him
,
that
it
does
not
belong
to
us
,
to
lay
down
the
proofs
of
this
Proposition
,
That
the
Church
of
Rome
(
for
this
is
that
we
are
about
)
is
not
infallible
in
her
decisions
concerning
the
Faith
,
she
is
naturally
subject
to
be
deceived
;
if
she
pretends
to
have
a
priviledge
that
exempts
her
from
a
weakness
common
to
all
men
,
it
belongs
to
her
to
shew
it
,
and
to
convince
the
world
of
it
;
but
till
then
we
shall
always
have
a
ground
to
presume
that
she
is
subject
to
that
general
Law
,
and
that
is
sufficient
,
without
any
other
proof
,
to
hinder
us
from
acknowledging
her
for
the
Rule
of
Faith
.
As
to
the
Second
,
which
is
,
That
Traditions
do
not
make
up
any
part
of
the
Rule
of
Faith
;
we
shall
tell
him
,
That
it
is
not
necessarily
incumbent
on
us
to
bring
a
passage
of
Scripture
to
exclude
Traditions
,
that
Common
sence
is
enough
for
that
,
because
it
dictates
to
all
men
,
even
to
the
most
simple
,
if
they
would
take
heed
,
that
after
sixteen
hundred
years
,
or
thereabouts
,
which
are
gone
since
the
Apostles
days
,
Tradition
cannot
but
be
a
very
confused
and
uncertain
thing
;
and
that
being
so
vagous
as
it
is
,
after
its
having
passed
through
the
hands
of
an
infinite
number
of
men
,
naturally
unsetled
and
changeable
,
it
is
not
imaginable
that
they
should
not
have
altered
,
increased
,
lessened
it
,
since
that
happens
through
a
long
tract
of
Time
to
all
other
things
;
and
by
consequence
,
that
it
could
not
at
present
but
be
out
of
a
condition
to
serve
for
a
Rule
of
Faith
.
Thus
far
the
most
simple
are
within
the
limits
of
nature
and
general
Experience
.
If
they
pretend
that
Tradition
ought
to
be
exempted
,
it
does
not
belong
to
us
to
shew
that
it
is
not
,
it
is
their
part
who
make
that
pretension
to
produce
their
Reasons
;
and
yet
for
all
that
,
it
must
be
presumed
on
the
side
of
Nature
,
and
general
Experience
.
It
appears
therefore
already
,
that
the
Two
First
Propositions
which
our
Hypothesis
includes
,
according
to
the
Author
of
the
Prejudices
,
to
wit
,
That
the
Church
of
Rome
is
not
Infallible
in
its
decisions
concerning
the
Faith
;
and
that
Traditions
do
not
make
up
any
part
of
the
Rule
of
Faith
,
do
not
give
us
the
least
difficulty
,
but
they
give
an
infinite
one
to
our
adversaries
.
For
they
ought
solidly
to
prove
the
contrary
Propositions
,
not
only
to
the
Learnned
,
and
knowing
persons
;
but
to
the
most
simple
also
,
to
Tradesmen
,
to
Labourers
,
to
Souldiers
,
to
Women
,
and
generally
to
all
;
or
otherwise
they
abuse
their
credulity
;
retaining
them
without
Reason
and
without
Justice
in
their
Communion
,
in
which
they
cannot
remain
with
a
good
Conscience
,
unless
they
are
assured
of
the
Truth
of
these
two
Articles
,
That
the
Church
of
Rome
is
Infallible
in
her
decisions
of
Faith
,
and
that
Traditions
make
up
a
part
of
the
Rule
of
Faith
.
But
how
can
those
people
have
that
certainty
?
As
for
what
respects
the
Third
Proposition
,
to
wit
,
That
the
Scripture
contains
all
the
points
of
the
Faith
generally
,
it
has
no
more
need
then
the
others
,
to
be
proved
by
passages
of
Scripture
.
It
is
sufficient
to
establish
it
,
to
see
,
that
we
cannot
be
assured
of
the
Faith
either
by
the
decisions
of
the
Church
,
or
Tradition
.
For
that
thing
it self
necessarily
leads
all
Christians
to
the
Scripture
alone
,
there
being
nothing
besides
the
decisions
of
the
Church
,
and
Tradition
,
that
can
Dispute
a
part
with
it
.
There
remains
therefore
only
the
Fourth
Proposition
,
which
is
,
That
the
Scriptures
generally
contain
all
the
points
of
Faith
,
after
a
manner
fitted
to
the
understandings
of
all
the
World
.
But
this
proposition
so
framed
,
is
not
ours
,
neither
is
it
included
in
our
Hypothesis
.
We
only
say
,
that
that
which
the
Scripture
contains
in
a
manner
fitted
to
the
understanding
of
all
the
World
concerning
the
Faith
and
Manners
,
is
sufficient
for
Salvation
,
provided
that
moreover
they
have
not
Errors
that
hinder
that
effect
.
But
there
is
no
need
of
proving
this
proposition
by
Texts
of
Scripture
.
It
sufficiently
proves
it self
,
as
well
by
the
very
nature
of
the
things
that
the
Scripture
clearly
Teaches
,
as
by
the
light
of
common
sence
and
the
first
notions
of
the
Conscience
.
For
those
first
notions
dictate
to
all
Christians
,
that
although
God
be
free
in
the
dispensation
of
his
Call
,
he
is
notwithstanding
in
good
earnest
towards
all
those
to
whom
his
Call
is
addressed
,
and
that
there
being
among
those
the
weak
as
well
as
the
strong
,
the
simple
as
well
as
the
Learned
,
it
must
necessarily
be
concluded
that
he
would
render
his
Salvation
inaccessible
,
or
impossible
to
the
simpler
sort
,
provided
that
they
seriously
applyed
themselves
to
it
according
to
their
Call
.
The
Author
of
the
Prejudices
himself
acknowledges
this
Principle
,
and
he
calls
it
,
a
principle
of
In
his
Preface
.
Page
11.
common
sence
.
He
draws
ill
consequences
from
it
,
but
the
True
Consequence
that
must
be
drawn
is
,
Those
things
which
the
Scripture
clearly
Teaches
,
and
after
a
manner
fitted
to
all
the
World
,
are
sufficient
to
Salvation
.
The
Author
of
the
Prejudices
may
chuse
therefore
,
whensoever
it
shall
please
him
,
other
Propositions
to
exaggerate
the
pretended
difficulties
of
the
Scripture
.
But
what
choice
soever
he
should
make
,
and
what
side
soever
he
should
take
,
it
is
certain
that
those
unconquerable
difficulties
,
which
according
to
him
render
the
way
of
the
Scripture
ridiculous
and
impossible
to
the
simpler
sort
,
are
nothing
else
but
the
Visions
and
Dreams
of
Fancy
,
which
admits
,
or
would
create
changes
;
and
that
he
can
say
nothing
more
vain
and
chimerical
then
that
which
he
has
displayed
in
the
14th
.
and
15th
.
Chapters
.
This
is
what
will
manifestly
appear
,
if
we
consider
that
the
Scripture
is
the
Rule
of
Faith
two
ways
;
for
it
is
so
either
to
form
the
Faith
to
a
degree
of
perfection
and
compleatness
,
as
much
as
a
Man
is
capable
of
it
in
this
Life
;
or
to
form
it
to
a
degree
of
meer
sufficiency
for
Salvation
.
In
the
former
respect
,
it
is
the
Rule
of
Faith
,
not
only
for
the
things
which
it
clearly
contains
;
but
generally
for
all
that
which
it
contains
,
whether
in
express
Terms
,
or
in
equivalent
,
whether
by
near
consequences
,
or
remote
;
in
a
word
,
after
what
manner
soever
it
be
.
In
the
Second
,
it
is
the
Rule
of
Faith
meerly
for
the
things
that
are
Essential
to
Religion
,
which
it
clearly
contains
,
and
after
a
manner
fitted
to
the
understanding
of
all
the
World
.
To
make
a
Just
and
Right
use
in
the
former
respect
,
I
confess
that
we
must
necessarily
go
over
a
great
many
Obstacles
,
and
conquer
a
great
many
difficulties
.
We
must
weigh
the
words
exactly
,
examine
the
Stile
,
consider
the
Reasons
,
compare
it
with
like
expressions
,
consider
the
passages
that
seem
contrary
to
it
,
penetrate
into
the
true
sence
of
ambiguous
and
obscure
places
,
look
to
the
connexions
of
the
Discourse
,
to
the
matter
treated
of
,
and
to
the
end
and
design
of
him
who
speaks
.
To
this
effect
,
it
is
necessary
to
know
how
to
distinguish
the
Apocryphal
Books
from
the
Canonical
,
to
understand
the
Original
Tongues
,
to
Judge
of
the
Translations
by
,
and
even
to
consult
Interpreters
.
All
that
requires
,
without
doubt
,
a
great
deal
of
care
,
earnest
application
,
a
great
deal
of
study
,
and
it
is
very
true
,
that
to
acquit
ones
self
well
of
it
,
the
whole
life
of
a
man
is
not
too
long
.
I
shall
even
say
,
that
it
is
too
short
,
and
that
humane
abilities
are
too
weak
to
exhaust
the
Scripture
,
which
is
an
infinite
depth
of
Mysteries
and
Heavenly
Truths
;
and
therefore
it
is
,
that
the
Author
of
the
Preface
to
the
New
Testament
of
Mons
,
has
very
well
said
,
that
,
we
may
always
lose
our selves
in
the
abysses
of
Learning
and
Wisdom
,
which
we
adore
without
being
able
to
comprehend
.
Notwithstanding
,
it
is
our
duty
to
advance
in
that
knowledge
as
far
as
we
can
,
and
it
would
be
but
a
very
bad
reason
for
dispensation
in
that
Case
,
to
alledge
the
lengths
and
difficulties
of
it
;
for
however
we
cannot
attain
to
an
intire
perfection
,
yet
we
may
notwithstanding
make
a
considerable
progress
,
and
the
more
a
man
advances
in
that
study
,
the
more
Joy
and
Comfort
he
has
.
But
as
to
the
Second
way
in
which
the
Scripture
is
the
Rule
of
the
Faith
,
to
wit
,
to
form
the
Faith
in
a
degree
of
meer
sufficiency
for
Salvation
,
through
the
Essential
things
which
it
clearly
contains
;
in
this
regard
I
say
,
its
use
is
freed
from
all
those
lengths
and
all
those
difficulties
,
and
accomodated
to
the
capacity
of
the
meanest
,
requiring
nothing
else
but
good
sence
and
a
good
Conscience
,
which
God
gives
to
the
smallest
of
his
Children
.
First
,
There
is
no
necessity
for
that
,
that
a
man
should
study
the
Question
of
the
Apocryphal
and
Canonical
Books
;
for
that
discussion
which
is
necessary
when
they
would
penetrate
into
the
abstruse
things
of
the
Scripture
,
which
may
be
drawn
from
it
by
〈◊〉
consequences
,
or
by
a
narrow
Examination
of
its
terms
,
and
the
structure
of
the
discourse
,
because
those
particular
things
do
not
carry
so
sensible
a
Character
of
their
Divinity
with
them
as
the
rest
;
That
Discussion
I
say
,
which
is
necessary
in
that
Case
,
is
not
so
when
they
restrain
themselves
,
as
the
simpler
sort
do
,
to
the
essential
things
which
the
Scripture
clearly
Teaches
,
because
those
things
make
themselves
sensibly
to
be
owned
to
be
Divine
,
and
by
consequence
Canonical
,
which
is
sufficient
for
the
certainty
of
their
Faith
,
if
they
remain
in
that
Degree
.
Secondly
,
They
have
no
need
either
to
consult
the
Original
Tongues
,
or
the
different
ways
of
Reading
,
because
,
that
those
exact
Observations
which
are
necessary
when
we
would
make
use
of
the
Scripture
in
the
first
Degree
,
are
not
so
,
when
they
would
in
the
Second
.
Imperfect
Translations
sufficiently
contain
those
clear
things
that
make
up
the
Essence
of
Religion
,
and
the
different
ways
of
Reading
do
not
make
any
difference
.
Those
things
are
neither
in
one
only
passage
,
nor
in
one
only
Book
,
they
are
so
abundantly
spread
over
the
whole
body
of
the
Scripture
,
that
the
faults
of
Translators
,
or
varieties
of
Manuscripts
,
cannot
hinder
us
from
finding
them
there
.
And
if
sometimes
it
happens
,
that
the
boldness
and
unfaithfulness
of
a
Translator
should
go
so
far
as
on
set
purpose
to
falsify
any
place
of
Scripture
,
as
Veron
,
has
done
not
long
since
in
reference
to
a
passage
in
the
Acts
,
which
says
,
that
the
Apostles
served
the
Lord
,
and
which
Veron
has
Translated
,
that
,
they
said
Mass
in
the
Lord
,
or
as
the
Authors
of
the
Translation
of
Mons
have
done
,
who
have
inserted
into
that
same
passage
,
that
the
Apostles
Sacrificed
to
the
Lord
;
and
another
in
the
Epistle
to
Philemon
,
wherein
Saint
Paul
says
that
he
trusted
to
be
given
to
the
faithful
through
their
Prayers
,
where
they
have
Translated
it
,
that
he
trusted
he
should
be
given
to
them
,
through
the
merit
of
their
Prayers
;
when
that
I
say
should
fall
out
,
there
would
be
found
enough
persons
in
the
Church
,
who
would
not
fail
to
advertise
the
people
of
such
unfaithfulness
,
that
they
might
take
heed
of
them
.
Lastly
,
I
say
,
That
it
is
not
necessary
that
the
simpler
sort
should
consult
the
interpreters
of
the
Scripture
,
to
assure
themselves
of
its
true
meaning
;
for
the
Objects
of
their
Faith
are
so
clearly
explained
there
,
they
are
laid
down
in
so
many
places
,
they
are
so
well
connected
with
one
another
,
they
are
there
in
such
a
manner
that
provides
so
well
for
all
that
is
necessary
for
the
instruction
of
the
mind
,
for
the
consolation
of
the
conscience
,
and
the
Sanctification
of
the
Soul
,
that
with
the
Grace
of
God
which
accompanies
them
in
his
Elect
,
they
have
no
need
of
any
thing
but
their
meer
view
to
insinuate
and
enter
into
their
hearts
,
and
to
form
therein
a
True
Faith
.
To
dissipate
in
a
few
words
all
that
the
Authour
of
the
Prejudices
has
set
down
in
his
14th
.
and
15th
.
Chapters
,
I
shall
only
tell
him
,
that
he
can
require
but
these
four
conditions
in
the
Objects
of
Faith
,
to
render
them
capable
of
forming
a
true
and
saving
Faith
even
in
the
hearts
of
the
most
simple
:
The
First
is
,
That
they
be
sufficient
for
the
Salvation
of
the
most
simple
;
The
Second
,
That
they
be
fitted
to
their
capacity
;
The
Third
,
That
they
should
have
a
certainty
great
enough
to
form
a
true
perswasion
in
their
Souls
;
and
the
Fourth
,
That
they
should
form
a
pure
faith
and
free'd
from
all
Damnable
Errors
.
But
all
these
conditions
may
be
found
in
the
Object
we
are
speaking
of
,
which
are
clearly
propounded
in
the
Scripture
.
They
are
sufficient
for
Salvation
;
For
who
will
dare
to
deny
that
it
is
not
sufficient
for
the
Salvation
of
the
most
simple
,
to
know
the
Father
,
the
Son
and
the
Holy-Ghost
,
one
only
Eternal
God
,
wholly
perfect
,
the
Creator
and
Preserver
of
the
World
,
the
absolute
Disposer
of
all
events
,
the
Soveraign
Lord
of
all
things
,
Author
of
all
,
Judge
of
men
and
Angels
,
and
to
form
an
Idea
which
inspires
,
in
an
infinite
Degree
,
Respect
,
Love
,
Obedience
,
Trust
,
Invocation
,
and
acknowledgment
of
what
we
owe
to
him
,
and
which
makes
up
the
Sole
Object
of
our
Religion
?
To
know
the
profound
misery
of
man
,
his
natural
corruption
,
his
ignorance
,
his
sin
,
his
damnation
,
his
impotency
to
get
out
of
that
misery
wherein
he
is
,
and
to
form
an
Idea
that
excites
humility
,
horrour
at
his
own
state
,
fear
of
Gods
Judgments
,
and
those
holy
inquietudes
of
Conscience
which
Jesus
Christ
calls
hunger
and
thirst
after
Righteousness
.
To
know
that
Jesus
Christ
the
Son
of
God
is
our
only
Remedy
,
who
out
of
love
to
us
was
made
man
,
who
dyed
for
our
Salvation
,
who
is
risen
again
,
who
is
ascended
up
into
Heaven
,
who
reigns
there
now
over
all
things
,
who
interceeds
there
before
God
for
us
,
and
who
from
his
high
Heaven
sheds
abroad
his
Holy
Spirit
into
the
Souls
of
his
faithful
ones
;
and
to
have
those
thoughts
which
make
us
run
to
him
,
to
place
all
our
hope
in
him
,
to
do
nothing
that
may
displease
him
;
to
do
on
the
contrary
all
that
he
commands
us
,
to
imitate
him
,
and
to
glorify
him
as
he
deserves
,
as
much
as
we
are
able
.
To
know
the
mercy
of
God
which
pardons
us
our
Sins
through
Jesus
Christ
,
which
gives
us
Heaven
,
with
all
necessary
graces
to
carry
us
thither
,
and
to
have
Sentiments
that
carry
us
out
to
Repentance
,
to
Confession
,
to
Prayer
,
to
Thankfulness
for
the
Favours
which
he
communicates
to
us
,
to
patience
in
afflictions
,
to
Trust
,
to
Charity
as
well
towards
God
as
toward
our
Neighbour
,
to
Justice
,
to
Goodness
,
to
Compassion
towards
those
who
are
in
misery
,
to
forgive
those
injuries
that
are
done
to
us
,
and
to
hold
a
Religious
and
brotherly
Society
with
those
who
have
the
same
Sentiments
with
our
own
.
Who
can
doubt
,
but
that
these
things
well
known
and
well
practised
,
as
we
have
laid
them
down
,
are
not
sufficient
to
the
Salvation
of
the
most
simple
?
But
,
says
the
Author
of
the
Prejudices
,
It
is
not
enough
that
these
things
should
be
sufficient
for
the
Salvation
of
the
most
simple
,
it
is
further
necessary
for
the
quiet
of
their
Consciences
,
that
they
should
know
that
they
are
sufficient
.
But
they
cannot
know
that
,
without
scrupulously
examining
the
Question
of
the
Fundamental
points
and
the
not
Fundamental
,
which
requires
a
long
and
difficult
discussion
.
This
Objection
is
vain
,
For
if
those
Articles
which
I
have
before
set
down
in
general
,
are
alone
sufficient
for
the
Salvation
of
the
most
simple
,
it
is
impossible
that
a
good
Soul
of
that
order
,
should
not
understand
their
sufficiency
,
since
those
Objects
satisfy
all
the
just
and
natural
desires
of
the
Conscience
.
In
effect
,
They
make
the
most
simple
know
the
God
whom
they
ought
only
to
serve
,
they
discover
to
them
their
own
misery
,
they
mark
out
their
Remedy
,
and
the
means
of
their
delivery
,
they
inspire
into
them
Piety
,
Holiness
,
Justice
,
Charity
,
Repentance
,
Consolation
in
their
Afflictions
,
and
the
hope
of
a
life
to
come
;
and
they
furnish
them
with
necessary
motives
to
the
love
of
God
and
their
Neighbour
,
which
is
the
fulfilling
of
the
Law
or
as
Saint
Paul
speaks
the
end
of
the
Commandment
.
It
is
not
therefore
necessary
to
the
establishing
the
quiet
of
the
Conscience
of
a
man
,
for
him
to
enter
upon
the
Question
of
the
Fundamental
,
and
the
not-Fundamental
points
,
nor
that
he
should
engage
himself
in
the
difficulties
and
distinctions
that
study
,
and
Meditation
might
furnish
the
Learned
with
on
that
Subject
.
That
Peace
is
sufficiently
established
by
the
things
themselves
which
I
have
mentioned
;
and
provided
that
one
believes
and
practises
them
well
,
they
will
never
fail
to
appease
the
troubles
of
a
Soul
,
and
of
setling
in
it
a
firm
hope
of
its
Salvation
.
But
,
says
the
Author
of
the
Prejudices
yet
further
,
The
Roman
Church
and
the
Greek
Church
deny
that
all
the
Tenets
necessary
to
Salvation
should
be
restrained
to
the
things
that
are
clearly
contained
in
the
Scripture
,
so
that
of
necessity
they
must
enter
upon
,
enter
into
the
Examination
of
this
Point
;
for
the
Authority
of
the
Church
of
Rome
well
deserves
that
we
should
not
without
Examination
,
prefer
the
rash
affirmation
of
a
Minister
before
it
.
I
answer
,
That
the
Sentiment
of
a
good
Conscience
,
which
contents
it self
with
the
things
clearly
contained
in
the
Scripture
,
finding
it self
upheld
by
these
two
Reflexions
,
the
one
,
That
God
has
not
any
more
made
the
Souls
of
the
meer
simple
,
then
those
of
the
most
Learned
to
be
deluded
with
the
inventions
of
the
humane
understanding
,
under
the
pretence
of
Tradition
,
or
of
the
decision
of
the
Church
;
and
the
other
,
That
God
has
not
made
his
Salvation
inaccessible
to
them
,
well
deserves
to
be
prefered
without
any
further
Examination
,
before
all
the
interested
pretensions
of
the
Roman
Prelates
,
and
all
the
Superstitious
Reveries
of
the
Greeks
.
And
after
this
manner
it
will
not
be
necessary
to
enter
into
any
dispute
upon
that
subject
.
They
may
dispute
of
it
as
much
as
they
please
in
the
Schools
,
the
simpler
sort
need
not
do
it
,
they
are
sufficiently
contented
to
hold
to
all
that
which
they
find
to
be
clearly
expressed
in
the
Scripture
.
We
must
therefore
pass
on
to
the
second
Condition
,
and
see
whether
those
things
which
I
have
noted
are
not
clearly
to
be
found
in
the
Scripture
,
and
that
in
a
way
fitted
to
the
capacity
of
the
most
simple
.
But
it
is
certain
that
they
are
to
be
found
there
,
and
that
they
are
laid
down
with
sufficient
Evidence
,
not
to
surpass
the
reach
of
their
understandings
,
and
that
they
are
few
enough
for
number
,
not
to
exceed
the
force
of
their
memories
.
But
the
Author
of
the
Prejudices
,
demands
of
us
what
clearness
we
mean
,
when
we
say
that
all
the
things
that
are
necessary
to
Salvation
are
clearly
contained
in
the
Scripture
?
For
,
says
he
,
if
Mr.
Claude
means
such
a
clearness
,
as
will
convince
all
well
disposed
and
ill-disposed
persons
,
and
that
no
prejudice
can
darken
it
,
so
that
he
acknowledges
nothing
necessary
to
Salvation
but
what
is
expressed
in
the
Scripture
in
that
manner
to
be
necessary
to
Salvation
,
I
will
maintain
to
him
that
his
proposition
is
impious
,
that
it
manifestly
tends
to
make
Socinians
and
Arrians
to
be
received
into
the
Church
,
and
almost
all
Hereticks
,
since
it
bannishes
out
of
the
number
of
the
Articles
of
the
Faith
all
the
Tenets
which
those
Hereticks
dispute
,
and
which
they
do
not
see
in
the
Scripture
.
But
it
is
not
very
difficult
to
satisfy
that
demand
.
I
speak
of
such
a
clearness
as
will
convince
a
sincere
person
,
who
does
not
blind
himself
either
by
passion
,
or
malice
,
or
interest
,
or
prejudice
,
but
lets
his
Reason
and
his
Conscience
act
in
good
Earnest
.
This
is
well
near
the
Answer
that
the
Author
of
the
Prejudices
would
make
,
if
we
asked
him
the
same
Question
,
touching
the
clearness
which
he
pretends
there
is
in
Tradition
,
or
in
the
infallible
voice
of
the
Church
;
for
his
Justice
is
so
great
,
that
he
does
never
propose
any
difficulties
of
our
Principle
to
us
,
which
are
not
common
to
the
Principle
of
the
Church
of
Rome
,
and
which
by
consequence
,
he
would
not
be
bound
to
answer
himself
,
as
well
as
we
.
Notwithstanding
I
shall
tell
him
that
he
grosly
deceives
himself
,
if
he
imagins
that
we
will
only
acknowledge
those
things
for
Articles
of
Faith
which
are
clearly
contained
in
the
Scripture
.
It
is
true
,
that
we
acknowledging
them
only
for
the
Articles
of
Faith
which
are
necessary
to
the
Salvation
of
the
most
simple
,
does
not
hinder
,
but
that
other
things
which
are
contained
in
the
Scripture
with
less
evidence
,
may
also
be
Articles
of
the
Faith
,
although
not
absolutely
necessary
;
for
all
that
which
is
in
the
Scripture
,
after
what
manner
soever
it
be
contained
there
,
is
of
Faith
.
He
does
not
less
deceive
himself
,
if
he
imagins
that
although
the
Articles
which
the
Socinians
and
Arrians
and
other
Hereticks
dispute
,
were
of
the
number
of
those
which
are
not
so
clearly
contained
in
the
Scripture
,
and
the
knowledge
of
which
is
not
absolutely
necessary
to
the
Salvation
of
the
simple
,
yet
that
we
ought
to
receive
those
Hereticks
into
the
Church
.
There
is
a
great
difference
between
simple
persons
who
do
not
conceive
a
Fundamental
Truth
otherwise
then
under
a
general
notion
,
and
indistinctly
,
without
going
any
farther
,
and
those
going
so
far
as
a
distinct
Idea
of
the
Truth
,
expresly
deny
it
,
and
substitute
a
false
and
deceitful
Idea
in
its
place
.
The
former
may
be
in
a
State
of
Salvation
,
and
ought
to
be
received
into
the
Church
;
whereas
the
second
sort
ought
to
be
banished
,
as
persons
infected
with
a
pernitious
Error
.
A
Peasant
may
be
made
to
believe
in
good
earnest
that
Jesus
Christ
is
God
,
and
that
the
Father
the
Son
and
the
Holy
Ghost
are
but
one
only
God
,
without
going
any
farther
,
because
he
will
not
understand
the
terms
of
,
Nature
,
Essence
,
Person
,
Hypostatical
Union
,
and
others
that
are
made
use
of
upon
that
subject
,
and
he
will
also
be
ignorant
of
the
subtil
and
frivolous
distinctions
of
the
Hereticks
.
Who
can
deny
that
such
a
man
holds
the
Truth
under
a
General
Idea
?
And
who
will
not
yet
place
a
very
great
difference
between
him
and
a
Socinian
,
who
very
well
knowing
what
these
Propositions
mean
,
Jesus
Christ
is
God
by
his
Essence
,
The
Father
,
Son
,
and
Holy-Ghost
are
Three
Persons
and
one
only
Divine
Nature
,
will
deny
them
,
and
substitute
in
their
places
these
other
Propositions
,
Jesus
Christ
is
God
only
by
the
dignity
of
his
Office
,
and
Glory
of
his
Exaltation
;
The
Father
,
the
Son
,
and
the
Holy-Ghost
,
being
only
so
by
Denomination
.
It
would
be
a
very
hard
case
in
my
Judgment
to
exclude
the
former
from
the
Church
,
but
it
would
be
a
sin
to
admit
the
latter
;
and
this
shews
us
,
by
the
way
,
the
falshood
of
the
reasoning
of
the
Author
of
the
Prejudices
.
But
we
ought
to
resume
our
discourse
.
I
say
therefore
the
same
thing
of
the
Third
condition
as
of
the
two
Former
,
The
things
whereof
we
treat
perswade
themselves
,
and
make
themseves
to
be
perceived
as
true
and
Divine
,
as
well
by
the
weakest
as
the
strongest
.
For
although
the
weaker
are
not
in
a
condition
to
render
a
Reason
exactly
of
their
perswasion
,
as
a
Learned
man
would
do
,
yet
notwithstanding
we
must
not
doubt
but
they
are
rightly
perswaded
.
A
Tradesman
,
a
Peasant
,
a
Labourer
,
know
not
how
to
explain
either
the
rules
of
right
reasoning
,
or
the
mediums
that
Logick
affords
to
discover
the
faults
of
Sophistry
or
false
reasoning
,
and
yet
nevertheless
,
they
do
yet
apprehend
a
just
reasoning
,
and
reject
a
bad
.
It
is
the
same
thing
of
a
good
Doctrine
and
a
false
,
the
weaker
sort
may
receive
the
one
and
reject
the
other
,
when
it
shall
be
presented
to
them
and
they
would
make
that
discernment
by
the
meer
Judgment
of
their
Consciences
though
they
should
not
be
capable
of
Explaining
their
Reasons
well
.
For
there
are
two
ways
of
being
perswaded
of
a
Truth
,
and
knowing
a
falshood
,
the
one
is
,
by
a
simple
apprehension
,
and
the
other
by
reflection
;
the
first
comes
from
a
meer
impression
of
the
Objects
,
that
make
themselves
to
be
discerned
by
their
very
nature
;
and
the
other
comes
from
Meditation
and
Study
,
through
the
application
of
certain
Rules
.
I
confess
that
there
is
more
confusion
in
the
first
,
but
that
has
also
sometimes
more
force
and
more
certainty
then
the
Second
.
As
for
that
which
regards
the
Fourth
Condition
,
which
is
,
That
the
Faith
should
be
pure
and
free'd
from
every
damnable
Error
;
besides
that
which
I
have
said
that
the
meer
sentiment
of
Conscience
is
enough
for
the
weaker
sort
to
make
them
discern
the
good
from
the
bad
,
and
by
Consequence
,
to
reject
the
false
Doctrines
that
shall
concern
their
Salvation
;
besides
that
,
I
say
,
it
is
certain
,
that
damnable
Errors
,
that
is
to
say
,
those
which
are
incompatible
with
a
true
and
saving
Faith
,
have
a
natural
repugnancy
with
the
Truths
that
are
Essential
to
Religion
,
wherewith
the
simpler
sort
are
endowed
;
so
that
those
Truths
alone
are
sufficient
for
the
rejection
of
Errors
,
without
any
absolute
necessity
that
they
should
have
a
greater
stock
of
Learning
.
For
Example
,
The
principle
of
the
Adoration
of
one
only
God
,
in
the
Souls
of
the
weakes
sort
in
our
Communion
,
is
sufficient
to
make
them
reject
a
Religious
worship
paid
to
Creatures
,
without
their
lying
under
a
necessity
of
entring
further
into
the
Controversy
which
we
have
with
the
Church
of
Rome
upon
that
subject
.
The
Principle
of
confidence
in
God
alone
,
is
sufficient
to
make
them
reject
invocation
of
Saints
,
and
Angels
,
and
a
confidence
in
their
merits
.
The
principle
of
the
one
only
Sacrifice
of
Jesus
Christ
upon
the
cross
for
the
Expiation
of
our
sins
,
is
sufficient
to
make
them
reject
humane
Satisfactions
,
Purgatory
,
and
the
Indulgences
of
the
Pope
.
The
Principle
of
the
Mediation
of
one
only
Jesus
Christ
is
sufficient
to
make
them
reject
the
Intercession
of
Saints
and
Angels
.
The
Principle
of
the
Truth
of
the
humane
nature
of
Jesus
Christ
like
unto
us
in
all
things
except
sin
,
is
sufficient
to
make
them
reject
the
Real
Presence
,
Transubstantiation
,
the
Sacrifice
of
the
Mass
,
and
the
Adoration
of
the
Host
.
And
that
which
is
yet
further
considerable
is
,
That
as
the
Essential
Truths
of
Religion
are
so
linked
with
one
another
,
that
there
is
not
any
one
,
that
may
not
be
,
as
I
may
so
speak
,
the
Center
of
all
the
rest
,
that
is
to
say
,
which
may
not
have
references
to
all
the
rest
,
and
immediate
connexions
,
and
which
all
the
others
may
not
serve
to
prove
and
uphold
,
which
makes
out
divers
ways
or
manners
of
establishing
them
in
the
minds
of
the
most
simple
;
even
so
those
Errors
that
are
destructive
,
are
so
repugnant
to
those
Truths
,
that
there
is
not
any
one
which
may
not
be
opposed
not
only
by
all
in
general
,
but
even
almost
by
each
one
in
particular
,
which
shews
that
there
are
divers
ways
of
overthrowing
them
and
destroying
them
in
the
minds
of
the
weakest
,
and
when
they
shall
escape
one
of
those
ways
,
they
will
be
sufficiently
overthrown
by
another
.
For
Example
,
Transubstantiation
which
is
repugnant
to
the
sincerity
of
God
,
is
also
repugnant
to
the
Truth
of
the
humane
nature
of
Jesus
Christ
,
to
the
formation
of
his
Body
of
the
substance
of
the
B.
Virgin
,
to
the
state
of
that
Glory
wherein
he
is
at
present
,
to
the
Article
of
his
Ascension
,
and
of
his
existence
in
Heaven
,
to
the
manner
in
which
he
dwells
in
us
,
which
is
by
his
Spirit
,
and
by
our
Faith
,
to
the
nature
of
that
hunger
and
thirst
which
we
should
have
for
his
flesh
and
for
his
blood
,
which
is
Spiritual
,
to
the
Character
of
both
the
Sacraments
,
wherein
there
never
is
any
Transubstantiation
made
,
and
to
the
perpetual
Order
that
God
observed
when
he
wrought
Miracles
,
which
was
to
lay
them
open
to
mens
Eyes
and
Sences
;
so
that
when
a
man
should
not
be
capable
of
perceiving
any
of
those
repugnances
,
he
would
perceive
the
others
which
would
produce
the
same
effect
,
and
which
would
be
sufficient
to
make
him
reject
those
Errors
.
See
here
then
all
the
Conditions
,
that
are
necessary
for
the
forming
of
a
True
Faith
even
in
the
Souls
of
the
most
simple
,
behold
them
found
in
the
Scripture
,
and
by
consequence
behold
the
Scripture
remaining
the
Rule
of
Faith
,
in
spight
of
all
the
endeavours
of
the
Author
of
the
Prejudices
.
It
is
in
vain
that
he
so
strongly
opposes
it
,
it
will
always
be
what
God
has
made
it
,
that
is
to
say
,
the
Fountain
and
only
source
of
the
Truth
of
Religion
,
or
as
St.
Irenaeus
speaks
,
the
Foundation
and
Pillar
of
our
Faith
,
which
only
can
give
us
quiet
of
mind
,
and
The
End
of
the
Second
Part.
An
HISTORICAL
DEFENCE
OF
THE
Reformation
;
Against
a
Book
Intituled
Just
Prejudices
against
the
CALVINISTS
.
THE
THIRD
PART
:
Of
the
Obligation
and
Necessity
that
lay
upon
our
Fathers
to
separate
themselves
from
the
Church
of
Rome
.
CHAP.
I.
That
our
Fathers
had
just
,
sufficient
and
necessary
Causes
for
their
Separation
,
supposing
that
they
had
right
at
the
bottom
,
in
the
controverted
Points
.
WE
should
certainly
be
the
most
ungrateful
persons
in
the
World
,
if
,
after
the
favour
that
God
has
shewn
us
,
in
re-establishing
the
Purity
of
his
Gospel
in
the
midst
of
us
,
we
should
not
think
our selves
bound
to
give
him
everlasting
Thanks
.
So
great
and
precious
an
advantage
,
highly
calls
for
our
resentments
,
and
that
in
enjoying
it
with
delight
,
we
should
pay
our
Acknowledgements
to
the
Author
of
it
.
But
what
ground
soever
we
should
have
to
rejoyce
in
God
,
we
must
notwithstanding
avow
,
that
we
should
be
very
insensible
in
regard
of
others
,
if
we
could
behold
without
an
extream
affliction
,
the
misery
of
so
many
men
who
voluntarily
deprive
themselves
of
that
good
.
Those
who
are
at
present
engaged
in
those
Errors
and
Superstitions
,
from
which
it
has
pleased
the
Divine
Goodness
to
deliver
us
,
are
our
Brethren
,
by
the
External
Profession
of
the
Christian
Name
,
and
by
the
Consecration
of
one
and
the
same
Baptism
;
and
how
can
we
intirely
rejoyce
,
while
we
see
them
in
a
state
which
we
believe
to
be
so
bad
and
so
contrary
to
our
common
Calling
?
I
know
,
that
God
only
,
who
is
the
Lord
of
mens
hearts
and
minds
,
can
dissipate
that
gloomy
darkness
which
they
are
involved
in
,
and
that
it
is
our
Duty
,
to
pour
out
our
ardent
and
continual
Prayers
to
him
for
his
Grace
for
them
;
but
we
ought
not
to
neglect
humane
methods
,
among
which
,
that
of
justifying
the
Conduct
of
our
Fathers
in
the
subject
of
their
Separation
,
is
one
of
the
most
efficacious
:
and
as
it
is
by
that
especially
that
they
labour
to
render
us
odious
;
so
is
to
that
,
that
I
shall
allow
the
sequel
of
this
Work
.
The
Separation
of
our
Fathers
ought
to
be
distinguish'd
into
three
Degrees
:
the
First
consists
in
that
which
they
have
loudly
pronounc'd
against
the
Doctrines
and
Customs
of
the
Church
of
Rome
,
which
they
judg'd
to
be
contrary
to
Faith
and
Piety
,
and
which
they
have
formally
renounced
:
the
Second
consists
in
this
,
that
they
have
forsook
the
External
Communion
of
that
Church
,
and
those
of
its
party
:
and
the
Third
,
in
that
they
have
made
other
Assemblies
than
hers
,
and
that
they
have
rank't
themselves
under
another
Form
of
Ministry
.
We
have
treated
of
the
First
already
,
where
we
have
shewn
,
the
Justice
and
Necessity
of
the
Reformation
which
our
Fathers
made
;
the
Third
shall
be
spoken
to
in
the
Fourth
Part
,
and
this
is
designed
to
examine
the
Second
.
Our
Inquiry
therefore
at
present
,
will
be
to
know
,
whether
our
Fathers
in
Reforming
themselves
,
ought
to
have
separated
themselves
from
the
other
Party
,
who
were
not
for
a
Reformation
;
or
whether
,
notwithstanding
the
Reformation
,
they
ought
yet
to
have
abode
with
them
in
one
and
the
same
Communion
,
and
to
have
liv'd
in
that
respect
as
they
did
heretofore
.
This
is
that
which
I
pretend
to
make
clear
in
this
Third
Part
of
this
Work
.
To
enter
upon
this
business
,
I
confess
,
that
if
we
could
suppose
it
as
a
certainty
,
That
all
Separation
in
matters
of
Religion
is
odious
and
Criminal
,
we
ought
to
be
the
first
in
condemning
the
Actions
of
our
Fathers
,
and
that
whatever
aversion
we
should
have
for
the
Errors
and
Abuses
which
we
see
reigning
in
the
Church
of
Rome
,
we
ought
to
labour
to
bear
them
as
patiently
as
it
could
be
possible
for
us
to
do
,
in
waiting
till
it
should
please
God
to
correct
them
,
and
notwithstanding
to
enter
into
its
Communion
,
and
to
live
under
its
Ministry
.
But
so
far
are
we
from
being
able
to
make
a
supposition
of
this
nature
,
that
on
the
contrary
,
there
is
nothing
more
certain
,
than
this
Truth
,
That
as
there
are
Unjust
,
Rash
and
Schismatical
Separations
;
so
there
may
be
also
not
only
Just
and
Lawful
ones
,
but
Necessary
and
Indispensable
ones
also
.
So
the
Primitive
Christians
withdrew
themselves
from
the
Jewish
Church
,
after
it
had
obstinately
remained
in
its
unbelief
:
and
afterwards
,
the
Orthodox
in
the
first
Centuries
held
no
Communion
with
the
Valentinians
,
nor
with
the
Manichees
;
nor
in
general
,
with
those
Hereticks
who
disturb'd
the
Purity
of
the
Gospel
with
their
Errors
.
Nay
,
when
the
Arians
had
even
made
themselves
Masters
of
the
Synods
and
Churches
,
there
was
an
actual
Separation
made
of
a
very
great
number
of
persons
,
as
well
of
the
Body
of
the
Clergy
,
as
that
of
the
People
,
who
would
not
have
any
Communion
with
them
,
and
who
endur'd
upon
that
account
all
sorts
of
persecutions
.
Therefore
also
it
was
that
S.
Hilary
Bishop
of
Poictiers
earnestly
exhorted
the
Bishops
and
the
Orthodox
people
by
a
publick
Letter
that
he
address'd
to
them
.
The
Name
of
Peace
,
sayes
he
to
them
,
is
indeed
very
specious
,
and
the
meer
appearance
of
Vnity
has
something
splendid
in
it
:
But
who
knows
not
,
that
the
Church
and
the
Gospel
acknowledges
no
other
Peace
than
that
which
comes
from
Jesus
Christ
,
that
which
he
gave
to
his
Apostles
before
the
glory
of
his
Passion
,
and
that
which
he
left
in
Trust
with
them
by
his
eternal
Command
when
he
was
about
to
leave
them
.
It
is
this
peace
which
we
have
taken
care
to
seek
when
it
has
been
lost
,
and
to
re-establish
,
when
it
has
been
disturbed
;
and
to
preserve
,
after
we
have
found
it
again
.
But
the
sins
of
our
Times
,
and
the
Ministers
or
Fore-runners
of
Antichrist
,
will
not
suffer
us
to
be
the
Authors
of
so
great
a
good
;
nor
that
we
should
so
much
as
partake
of
it
.
They
have
their
Peace
which
they
boast
of
,
which
is
nothing
else
,
but
an
Vnity
of
Impiety
,
while
they
carry
themselves
not
as
the
Bishops
of
Jesus
Christ
,
but
as
the
Prelates
of
Anti-Christ
.
And
about
the
end
of
his
Letter
,
I
exhort
you
,
sayes
he
,
that
you
take
heed
of
Anti-Christ
.
Be
not
deceived
by
a
foolish
love
of
Walls
,
nor
respect
the
Church
more
on
Roofs
and
in
Houses
,
nor
strive
no
more
,
on
such
frivolous
considerations
for
the
Name
of
Peace
.
As
for
my
self
,
I
find
more
certainty
in
the
Mountains
,
in
the
Forests
,
in
the
Lakes
,
in
Prisons
,
in
Gulphs
;
for
there
it
was
that
the
Spirit
of
God
animated
the
Prophets
.
Separate
therefore
your selves
from
Auxentius
,
who
is
an
Angel
of
Satan
,
an
Enemy
to
Christ
,
an
open
Persecutor
,
a
Violator
of
the
Faith
,
who
made
a
deceitful
Profession
of
the
Faith
before
the
Emperour
,
in
which
he
joyn'd
Blasphemy
to
that
Deceit
.
Let
him
assemble
as
many
Synods
as
he
pleases
against
me
,
let
him
make
me
be
declared
a
Heretick
,
as
he
has
often
already
done
,
let
him
proscribe
me
by
Publick
Authority
,
let
him
stir
up
the
wrath
of
the
Great
Men
against
me
as
much
as
he
will
,
he
can
never
be
any
other
to
me
than
a
Devil
,
since
he
is
an
Arian
.
I
shall
never
have
peace
,
but
with
those
who
following
the
Decree
of
our
Nicene
Fathers
,
would
anathematize
the
Arians
,
and
acknowledge
Jesus
Christ
to
be
truly
God
.
S.
Epiphanius
also
relates
,
that
before
the
Synod
of
Seleucid
,
Epiph.
haeres
73
wherein
Arianism
was
establish'd
,
many
people
who
found
themselves
to
be
under
the
Jurisdiction
of
Arian
Bishops
remained
firm
in
the
confession
of
the
True
Faith
,
and
set
up
other
Bishops
themselves
.
And
the
Histories
of
Socrates
,
Theodoret
,
and
Sozomen
may
teach
us
,
that
while
the
Arians
possess'd
the
Temples
,
and
the
Sees
of
the
Churches
,
the
Orthodox
held
their
Assemblies
apart
,
in
the
Fields
as
well
as
in
private
Houses
.
With
the
same
Judgement
S.
Ambrose
teaches
,
That
Jesus
Ambros
.
Comm.
in
Luc.
lib.
6.
cap.
9.
Christ
alone
is
he
from
whom
we
ought
never
to
separate
our selves
,
and
to
whom
we
ought
to
say
,
Lord
,
to
whom
shall
we
go
,
thou
hast
the
words
of
eternal
life
.
That
above
all
things
,
the
Faith
of
a
Church
ought
to
be
regarded
,
that
we
ought
to
hold
it
there
if
Jesus
Christ
dwells
there
;
but
if
a
people
may
be
found
to
be
there
who
are
Violaters
of
the
Faith
,
or
that
an
Heretical
Pastor
has
polluted
that
habitation
,
we
ought
to
separate
our selves
from
the
Communion
of
Hereticks
,
and
to
avoid
all
commerce
with
that
Synagogue
.
That
we
ought
to
separate
our selves
from
every
Church
that
rejects
the
true
Faith
,
and
does
not
preserve
the
fundamentals
of
the
Apostles
Preaching
,
without
fear
lest
its
Communion
should
brand
us
with
some
note
of
Perfidiousness
.
There
could
not
therefore
be
a
more
unreasonable
thing
in
the
World
,
than
to
prepossess
ones
self
in
general
against
all
manner
of
Separation
:
for
it
is
manifest
,
that
the
communion
of
men
is
no
otherwise
desirable
,
than
as
it
can
consist
with
the
communion
of
God
;
and
that
when
that
of
men
shall
be
found
to
be
directly
opposite
to
the
true
service
of
God
and
our
own
salvation
,
which
is
the
only
End
of
a
Religious
Society
,
we
ought
no
longer
to
hesitate
about
our
Separation
.
But
to
make
out
this
Truth
yet
a
little
more
clear
,
we
need
but
to
set
before
their
eyes
what
we
have
already
said
in
the
First
Part
,
that
the
Church
may
be
consider'd
either
in
respect
of
its
Internal
State
,
in
as
much
as
it
is
the
Mystical
Body
of
Jesus
Christ
,
the
Society
of
the
truly
Faithful
and
the
true
Elect
of
God
,
without
any
mixture
of
Hypocrites
and
the
worldly
,
pure
throughout
as
she
is
in
Gods
sight
;
or
in
respect
of
its
External
State
,
in
as
much
as
it
is
a
Society
,
which
in
the
profession
of
one
and
the
same
Religion
,
includes
a
sufficiently
great
number
of
the
Hypocrites
and
worldly
,
who
do
not
belong
to
the
Mystical
Body
of
Jesus
Christ
,
nor
are
of
the
Church
,
but
in
appearance
only
.
That
Distinction
is
evident
enough
of
it self
,
not
to
need
any
proof
,
and
our
Adversaries
themselves
will
not
oppose
it
.
But
altho'
they
do
not
oppose
that
Distinction
,
yet
they
never
fail
of
confounding
both
those
respects
.
For
when
they
speak
of
the
Promises
that
God
has
made
concerning
the
perpetual
subsistence
of
his
Church
,
where
it
would
be
just
to
refer
them
to
the
Church
only
,
as
made
up
of
the
Truly
Faithful
:
since
to
speak
properly
,
God
looks
upon
them
alone
as
his
true
Church
,
they
refer
them
to
the
Church
,
in
as
much
as
it
is
mixt
with
the
worldly
and
hypocrites
.
And
when
the
Contest
is
about
establishing
the
Duties
to
which
a
Religious
Society
engages
us
,
where
it
would
be
just
to
consider
the
Church
as
mingled
with
the
good
and
the
wicked
,
the
faithful
and
the
worldly
,
such
as
it
appears
to
us
;
they
consider
it
,
as
it
is
pure
and
without
any
mixture
of
Hypocrites
,
such
as
it
is
in
the
eyes
of
God
.
We
may
say
,
that
this
confusion
is
the
source
of
all
their
Errors
,
and
the
foundation
of
all
their
Fallacies
which
they
make
on
this
matter
.
We
ought
therefore
,
in
order
to
our
judging
aright
of
a
Separation
,
to
represent
this
Distinction
to
our selves
,
and
to
form
within
our selves
a
just
Idea
of
it
.
For
in
the
first
place
,
it
is
without
all
doubt
,
that
we
never
ought
to
separate
our selves
from
the
Communion
of
the
truly
Faithful
,
who
alone
are
the
Spouse
of
Jesus
Christ
,
and
his
Mystical
Body
.
If
such
a
Separation
should
go
so
far
as
to
break
the
Internal
Bond
of
that
Communion
,
which
consists
in
having
the
same
Faith
and
Christian
Holiness
,
we
could
not
make
it
without
separating
our selves
at
the
same
time
from
Jesus
Christ
himself
;
and
by
consequence
depriving
our selves
of
all
hopes
of
salvation
,
since
there
is
no
Name
under
Heaven
given
by
which
men
may
be
saved
,
but
only
that
of
Jesus
Christ
.
If
it
should
not
go
so
far
as
to
break
the
bond
of
Internal
Communion
,
but
only
of
the
External
,
that
is
to
say
,
no
longer
to
acknowledge
others
for
our
Brethren
and
Members
of
the
same
Body
,
nor
to
frequent
the
same
Assemblies
with
them
,
this
is
a
True
Schism
,
which
offends
against
the
Laws
of
Charity
,
and
which
the
Authors
shall
especially
answer
for
before
the
Judgement-seat
of
God
.
And
such
were
the
Schisms
of
the
Novatians
,
the
Donatists
,
the
Luciferians
and
many
others
,
which
were
founded
meerly
upon
personal
interests
,
or
at
least
upon
light
and
frivolous
pretences
.
It
is
further
beyond
doubt
,
that
we
ought
not
to
break
that
External
Communion
which
it
has
with
the
worldly
and
profane
that
are
mixt
in
a
Religious
Society
,
while
they
make
a
profession
of
the
true
Faith
,
practising
a
sincere
Worship
,
and
submitting
themselves
to
that
Rule
of
Manners
which
the
Gospel
layes
down
to
us
,
although
otherwise
their
Lives
and
Actions
should
very
ill
answer
their
Profession
.
I
confess
,
that
every
Church
well
ordered
,
ought
to
have
its
Laws
for
the
repressing
of
the
Vicious
,
and
leading
them
back
to
repentance
;
and
that
when
it
cannot
come
to
that
end
by
the
way
of
Exhortation
and
Censure
,
it
has
a
right
absolutely
to
cut
them
off
from
the
body
of
that
Society
.
But
besides
that
those
kinds
of
Excommunications
ought
never
to
fall
upon
a
whole
people
,
or
upon
a
whole
multitude
,
for
fear
of
involving
the
innocent
with
the
guilty
;
they
never
ought
to
be
used
,
but
in
respect
of
impenitent
sinners
only
,
obstinate
in
their
crimes
,
and
publickly
maintaining
them
.
For
the
rest
we
ought
to
agree
,
that
an
exact
discerning
of
the
good
and
the
wicked
,
will
not
be
made
till
the
last
day
;
and
that
till
then
,
God
would
have
us
suffer
that
mixture
,
without
partaking
with
the
sins
of
the
wicked
,
and
without
approving
them
;
but
yet
without
breaking
under
that
pretence
the
bond
of
External
Communion
.
The
Reason
of
this
conduct
is
,
that
it
would
not
be
possible
for
one
to
deprive
ones
self
of
the
communion
of
the
wicked
,
without
depriving
ones
self
at
the
same
Time
of
that
of
many
righteous
,
as
St.
Augustine
has
very
well
demonstrated
against
the
Donatists
.
So
that
it
would
not
be
a
sufficient
reason
for
forsaking
the
communion
of
a
Church
,
only
to
alledge
a
general
depravation
of
manners
,
even
when
it
should
be
true
,
that
it
did
reign
therein
.
But
it
is
no
less
certain
,
that
when
it
falls
out
,
that
one
party
of
the
Church
considered
in
the
second
respect
,
that
is
to
say
,
in
as
much
as
it
is
a
mingled
Body
of
good
and
bad
,
should
confirm
it self
in
Errors
,
and
in
practices
contrary
to
the
service
of
God
and
the
salvation
of
men
;
and
that
not
only
it
rejects
the
instructions
given
it
upon
that
occasion
,
but
would
even
force
all
others
to
have
the
same
sentiments
,
and
to
practise
the
same
Worship
,
the
Separation
of
the
other
Party
is
just
,
necessary
and
indispensable
.
It
is
just
;
for
every
where
,
where
there
can
be
nothing
else
but
an
unjust
Communion
,
there
is
Justice
in
a
Separation
from
it
.
But
there
can
be
nothing
else
but
an
unjust
Communion
with
a
Party
,
which
essentially
destroyes
the
True
Worship
of
God
,
which
shuts
up
it self
in
Errors
directly
contrary
to
mens
salvation
,
and
which
through
an
intolerable
Tyranny
would
constrain
all
those
who
live
in
it
,
to
make
a
Profession
of
the
same
Errors
.
It
is
then
just
for
a
man
to
separate
himself
from
it
.
But
I
say
further
,
that
that
Separation
is
necessary
and
indispensable
for
divers
Reasons
.
The
First
of
all
is
,
because
of
the
visible
danger
whereby
a
man
would
insensibly
expose
himself
to
let
his
Faith
be
corrupted
,
and
his
Worship
be
violated
by
the
commerce
which
that
same
Communion
would
force
him
to
.
In
effect
,
when
a
man
is
in
those
Assemblies
,
and
sees
himself
under
one
and
the
same
Ministry
with
persons
infected
with
Errors
,
and
engaged
in
a
false
Worship
,
and
who
would
force
all
others
to
be
there
too
,
what
caution
soever
he
should
use
,
it
is
impossible
that
he
should
preserve
himself
in
Purity
,
or
at
least
,
that
he
should
not
be
in
continual
danger
of
corrupting
himself
,
or
falling
into
hypocrisie
in
making
a
profession
to
believe
that
which
he
does
not
.
He
ought
therefore
to
separate
himself
.
Secondly
,
He
ought
to
do
so
,
by
reason
of
the
inevitable
danger
to
which
he
would
expose
his
children
.
For
if
it
should
be
true
,
that
Adult
persons
might
live
in
communion
with
such
a
Party
as
I
have
suppos'd
,
without
being
infected
with
its
poyson
,
or
without
being
hypocrites
,
which
it
is
no
wayes
possible
for
them
to
do
,
it
would
not
be
conceivable
,
that
their
children
could
be
exempted
from
that
danger
by
ordinary
wayes
,
whatsoever
care
they
should
elsewhere
take
of
their
education
.
It
would
be
therefore
to
prostitute
and
destroy
them
,
and
by
consequence
for
a
man
to
destroy
himself
;
for
every
one
ought
to
answer
before
God
for
the
salvation
of
his
children
as
his
own
.
But
besides
these
two
interests
,
which
impose
an
indispensable
necessity
on
him
,
it
is
(
3.
)
further
certain
,
that
a
man
could
not
without
a
crime
,
nor
even
without
a
manifest
contradiction
,
own
those
for
his
brethren
,
whom
he
believes
God
does
not
own
for
his
children
,
and
who
are
not
in
a
condition
to
become
such
.
A
Religious
Society
is
a
Mystical
Family
,
into
which
,
to
judge
of
it
according
to
its
natural
appointment
,
one
ought
to
admit
those
only
,
who
may
be
charitably
and
rationally
judg'd
to
be
in
a
state
of
Adoption
towards
God
,
and
at
the
farthest
,
such
as
are
apparently
in
a
state
of
Conversion
,
or
of
Repentance
:
and
in
regard
even
of
these
latter
,
there
ought
to
be
some
Time
suspended
,
before
the
giving
them
external
pledges
of
that
Communion
,
till
their
Conversion
,
or
their
Repentance
appear
more
fully
.
They
suffer
the
wicked
to
be
there
,
when
their
birth
or
their
hypocrisie
have
externally
introduc'd
them
,
only
by
accident
,
to
avoid
troubles
and
scandals
.
And
therefore
it
was
that
the
Ancient
Church
acknowledg'd
but
three
sorts
of
persons
only
to
be
in
its
Communion
,
the
Faithful
,
the
Catechumeni
,
and
the
Penitents
;
but
as
for
those
who
taught
false
Doctrine
,
or
practis'd
a
false
Worship
,
it
never
had
any
Union
with
them
.
Not
only
the
Ancients
had
no
Communion
with
them
;
but
to
shew
how
necessary
and
indispensable
they
judg'd
a
separation
from
them
to
be
,
they
went
so
far
as
to
refuse
their
Communion
with
the
Orthodox
themselves
,
when
either
by
surprise
or
weakness
,
or
some
other
interest
,
they
had
receiv'd
Hereticks
into
their
Communion
,
altho'
as
to
themselves
they
had
kept
their
Faith
in
its
Purity
.
We
find
in
the
Life
of
Gregory
Nazianzen
,
that
his
Father
,
who
was
also
called
Gregory
,
and
who
was
Bishop
of
Nazianzen
before
him
,
having
been
deceiv'd
by
a
fallacious
Writing
,
and
having
given
his
Communion
to
the
Arians
,
all
the
Monks
of
his
Diocess
,
with
the
greatest
part
of
his
Church
separated
themselves
from
him
,
altho'
they
well
knew
,
that
he
had
not
changed
his
mind
,
nor
embraced
Heresie
.
And
even
the
Orthodox
of
the
Church
of
Rome
refused
to
hold
Communion
with
Pope
Felix
,
as
Theodoret
tells
us
,
altho'
he
intirely
held
the
Creed
of
the
Council
of
Nice
,
because
he
held
Communion
with
the
Arians
.
This
I
mention
not
absolutely
to
approve
of
that
carriage
,
but
only
to
shew
,
how
far
their
aversion
went
heretofore
,
which
they
had
for
holding
Communion
with
Hereticks
.
Those
who
are
prepossess'd
against
all
sorts
of
Separation
in
the
Matters
of
Religion
,
ought
to
remember
,
that
the
obligation
that
lyes
upon
them
to
hold
Communion
with
those
with
whom
they
are
externally
joyn'd
,
is
not
without
its
bounds
and
measures
.
We
are
joyn'd
together
under
certain
conditions
,
which
are
principally
the
profession
of
a
pure
faith
,
or
at
least
such
as
is
free
from
all
damnable
Errors
,
a
Worship
freed
from
all
that
which
is
opposite
to
the
essence
of
Piety
;
in
a
word
,
a
Publick
Ministry
,
under
which
we
may
work
out
our
own
salvation
.
While
these
conditions
remain
,
they
make
the
Communion
subsist
;
but
when
they
fail
,
the
Communion
fails
also
,
and
there
is
a
just
ground
for
a
Separation
,
provided
we
observe
these
necessary
Cautions
.
They
cannot
say
,
in
this
case
,
that
we
separate
our selves
from
the
Church
,
nor
that
we
forsake
her
Communion
,
or
that
we
break
her
Unity
.
For
the
forsaken
party
being
truly
such
as
we
suppose
it
,
ought
not
to
be
any
more
looked
on
as
the
Church
of
Jesus
Christ
,
but
only
as
a
party
of
the
worldly
who
were
before
mingled
with
the
Truly
Faithful
,
and
who
through
their
obstinacy
in
their
Errors
and
false
Worship
had
discover'd
themselves
,
and
had
themselves
torn
off
the
vail
which
as
yet
confounded
them
after
a
manner
,
with
the
others
.
The
Orthodox
in
the
first
Ages
did
not
in
the
least
break
the
Unity
of
the
Church
,
when
they
would
not
hold
Communion
with
the
Valentinians
,
the
Marcionites
,
the
Montanists
,
the
Manichees
,
and
the
other
Heterodox
of
those
times
,
as
I
have
noted
already
,
no
more
than
those
,
who
with
so
much
constancy
and
resolution
refused
to
hold
Communion
with
the
Arrians
.
We
ought
not
therefore
presently
to
condemn
all
kind
of
Separation
;
and
since
there
are
such
kinds
of
it
as
are
necessary
,
just
and
lawful
,
as
there
are
such
as
are
unjust
and
rash
,
it
would
be
the
extremity
of
folly
to
judge
of
all
after
the
same
manner
without
any
difference
or
distinction
.
The
Roman
Church
her self
,
which
has
sometimes
cut
off
whole
Nations
,
as
France
and
Germany
from
her
Communion
,
which
may
have
been
seen
to
have
been
so
often
divided
into
divers
parties
,
whereof
one
has
excommunicated
the
other
,
would
not
it
may
be
freely
suffer
,
that
we
should
treat
of
matters
with
this
confusion
.
So
that
disputing
at
present
about
our
Separation
with
her
,
we
shall
demand
no
unjust
or
unreasonable
thing
,
when
we
tell
them
that
we
ought
to
examine
of
what
nature
that
Separation
is
,
to
consider
the
reasons
,
and
wisely
to
weigh
the
circumstances
;
for
if
our
Fathers
separated
themselves
upon
light
grounds
,
and
without
having
any
sufficient
cause
,
if
they
were
even
under
circumstances
which
ought
to
have
bound
them
to
have
remained
united
with
the
other
Party
,
which
was
not
for
a
Reformation
,
we
shall
agree
with
all
our
hearts
to
condemn
them
:
but
if
,
on
the
contrary
,
the
reasons
which
they
had
were
just
,
sufficient
and
necessary
,
if
there
was
nothing
in
the
circumstances
of
times
,
places
,
persons
that
could
hinder
them
from
doing
that
which
they
did
,
it
is
certain
,
that
instead
of
condemning
them
,
we
should
bless
them
,
we
should
think
our selves
happy
in
following
their
footsteps
;
and
as
for
the
reproaches
and
venomous
accusations
of
the
Author
of
the
Prejudices
and
such
like
,
we
should
bear
them
with
patience
,
looking
on
them
as
the
effect
of
a
blind
passion
.
Let
us
therefore
begin
to
make
that
Examination
,
by
the
Causes
of
our
Separation
.
Every
one
knows
what
the
matters
that
divide
us
are
;
that
they
are
not
either
Points
of
meer
Discipline
,
such
as
that
for
which
Victor
Bishop
of
Rome
separated
his
Church
from
those
of
Asia
,
who
should
keep
the
Feast
of
Easter
on
the
fourteenth
day
of
the
Moon
,
nor
meerly
Questions
of
the
School
,
which
consist
in
nothing
but
terms
remote
from
the
knowledge
of
the
Vulgar
,
as
that
which
they
call
trium
Capitulorum
,
which
raised
so
many
troubles
in
the
Times
of
the
Emperour
Justinian
and
Pope
Vigilius
;
nor
in
meer
personal
interests
,
such
as
we
may
see
in
the
Schisms
of
Anti-Popes
;
nor
purely
in
personal
Crimes
or
Accusations
,
as
in
the
Schism
of
the
Donatists
;
nor
even
in
a
general
corruption
of
Manners
,
altho'
that
was
extreamly
great
in
the
time
of
our
Fathers
.
The
Articles
that
separate
us
,
are
points
that
according
to
us
,
essentially
disturb
the
Faith
by
which
we
are
united
to
Jesus
Christ
,
points
which
essentially
alter
the
Worship
that
we
owe
to
God
,
which
essentially
deprave
the
sources
of
our
Justification
,
and
which
corrupt
both
the
external
and
internal
means
of
our
obtaining
Grace
and
Glory
.
In
a
word
,
they
are
such
Points
as
we
believe
to
be
wholly
incompatible
with
salvation
,
and
which
by
consequence
hinder
us
from
being
able
to
give
it
the
Title
or
the
Quality
of
a
true
Church
of
Jesus
Christ
to
a
Party
which
is
obstinate
in
the
profession
and
practice
of
them
,
and
which
would
force
us
to
be
so
too
.
I
confess
,
that
we
cannot
say
,
that
our
Controversies
are
all
of
that
importance
;
there
are
some
undoubtedly
,
which
are
of
lesser
weight
and
force
,
which
it
was
fitting
for
them
to
reform
themselves
in
,
but
which
notwithstanding
would
not
have
given
alone
a
just
cause
of
Separation
.
In
this
rank
I
place
the
Question
of
the
Limbus
of
the
Antient
Fathers
,
that
of
the
Local
Descent
of
Jesus
Christ
into
Hell
,
that
of
the
distinction
of
Priests
and
Bishops
to
be
of
Divine
Right
,
that
of
the
keeping
of
Lent
,
and
some
others
of
that
nature
,
where
there
might
have
been
seen
Error
and
Superstition
enough
to
be
corrected
;
but
which
would
not
have
gone
so
far
,
as
to
have
caused
a
rupture
of
Communion
.
So
that
,
it
is
not
for
these
kinds
of
things
,
that
our
Fathers
left
the
Church
of
Rome
;
they
had
more
sufficient
,
more
urgent
and
indispensable
reasons
in
the
other
controversies
,
among
which
,
that
of
Justification
by
Meritorious
Works
,
and
by
Indulgences
,
Transubstantiation
,
the
Adoration
of
the
Eucharist
,
the
Sacrifice
of
the
Mass
,
Invocation
of
Saints
and
Angels
,
religious
worshipping
of
Images
,
Humane
Satisfactions
,
the
Lordship
of
the
Pope
and
his
Clergy
over
mens
Consciences
,
held
the
chiefest
place
.
These
are
the
true
Points
which
caused
a
Separation
;
and
if
the
others
contributed
any
thing
to
it
,
it
was
only
by
the
connexion
which
they
had
with
these
here
;
or
because
they
noted
a
general
Spirit
of
Superstition
contrary
to
true
Piety
;
or
in
fine
,
by
reason
of
their
number
:
for
sometimes
divers
both
less
dangerous
each
to
a
part
,
all
together
make
a
mortal
and
incurable
disease
.
However
it
be
,
it
appears
that
our
Fathers
had
besides
but
too
just
and
necessary
reasons
of
their
Separation
.
But
to
come
to
set
out
this
matter
in
its
full
evidence
,
it
will
be
requisite
to
see
what
they
can
say
in
opposition
to
what
I
have
said
.
It
seems
to
me
,
that
they
can
take
but
one
of
these
Three
sides
.
1.
Either
to
deny
,
that
the
Transubstantiation
,
Adoration
of
the
Eucharist
,
the
Sacrifice
of
the
Mass
,
&c.
which
we
call
Errors
,
are
so
in
effect
:
Or
,
2.
To
say
,
That
even
when
they
should
suppose
that
they
were
Errors
,
they
would
not
nevertheless
take
away
from
the
Church
of
Rome
the
quality
of
a
true
Church
.
Neither
would
they
be
incompatible
with
salvation
,
and
by
consequence
they
could
not
be
a
sufficient
cause
of
Separation
.
3.
Or
in
fine
,
to
maintain
,
that
even
when
these
Points
should
be
a
sufficient
cause
of
Separation
,
they
could
not
be
so
,
at
least
in
regard
of
our
Fathers
,
because
our
Fathers
were
by
right
subject
to
their
ordinary
Pastors
,
dependent
upon
their
Hierarchical
Government
,
and
chiefly
upon
that
of
the
Church
of
Rome
,
which
they
pretend
,
is
the
Mother
and
Mistress
of
all
others
,
and
the
Center
of
Christian
Unity
;
from
whence
it
follows
,
that
they
could
never
separate
themselves
,
but
that
on
the
contrary
they
were
bound
to
receive
all
the
conditions
it
required
to
be
in
its
Communion
.
These
are
the
only
Three
things
in
my
judgement
,
which
they
can
propose
with
any
colour
.
I
will
examine
the
last
in
the
following
Chapter
;
let
us
here
consider
these
two
others
.
The
First
necessarily
engages
the
man
who
will
make
use
of
it
,
to
enter
into
an
Examination
of
the
foundation
of
those
matters
,
or
which
comes
to
the
same
things
,
solidly
to
establish
the
Infallibility
of
the
Church
of
Rome
,
and
of
that
Party
that
adheres
to
it
;
which
is
a
general
Controversie
,
that
includes
all
the
others
,
as
I
have
shewn
in
the
First
Part
of
this
Work
:
And
by
consequence
,
he
must
renounce
all
that
wrangling
dispute
which
goes
only
upon
prejudices
.
The
justice
or
injustice
of
our
Separation
will
depend
on
the
Foundation
.
For
how
can
they
assure
themselves
,
that
those
things
which
we
call
Errors
and
a
false
Worship
are
on
the
contrary
,
Evangelical
Truths
,
and
a
right
and
lawful
Worship
,
without
going
on
to
that
Examination
:
which
shews
,
as
I
have
already
frequently
observed
,
that
all
those
indirect
attacks
which
they
assault
us
with
,
are
nothing
else
but
vain
amusings
,
and
beatings
of
the
Air
,
which
serve
only
to
make
a
noise
.
The
second
thing
will
not
less
engage
them
in
the
Examination
of
the
foundation
of
those
matters
,
than
the
First
.
For
in
supposing
that
those
things
which
we
call
Errors
,
are
such
in
effect
,
they
must
necessarily
see
,
of
what
nature
they
are
,
and
what
opposition
they
have
to
true
Piety
,
to
judge
aright
,
whether
they
are
sufficient
causes
for
a
Separation
,
and
whether
our
conscience
cannot
accommodate
it self
to
them
.
I
confess
,
that
this
is
no
very
hard
matter
to
be
known
;
for
how
small
a
knowledge
soever
they
may
have
of
Religion
and
the
Worship
of
God
,
they
may
very
easily
perceive
,
that
if
Transubstantiation
for
example
,
is
an
Error
,
they
cannot
but
adore
the
substance
of
Bread
in
the
room
of
Jesus
Christ
;
they
may
easily
perceive
,
that
if
the
worshipping
of
Images
is
forbidden
by
the
second
Commandment
of
the
Law
,
they
draw
upon
themselves
the
jealousie
of
God
,
as
he
himself
declares
there
;
they
may
easily
perceive
,
that
if
the
Sacrifice
of
the
Mass
is
not
in
effect
a
propitiatory
Sacrifice
,
by
which
they
may
apply
to
themselves
the
vertue
of
that
on
the
Cross
,
they
do
an
injury
to
the
only
Sacrifice
of
Jesus
Christ
,
and
that
they
vainly
seek
the
vertue
of
it
in
an
Act
,
where
it
is
not
applyed
:
They
may
easily
perceive
,
that
if
the
Lordship
that
the
Church
of
Rome
or
its
Councils
,
usurp
over
mens
Consciences
,
is
ill-grounded
;
that
they
render
unto
men
a
kind
of
adoration
which
is
only
due
to
God
alone
,
which
cannot
but
be
an
unpardonable
crime
in
regard
of
him
who
has
said
,
Thou
shalt
have
no
other
Gods
before
me
.
But
whether
it
would
be
an
easie
or
a
difficult
matter
to
be
known
,
that
is
not
the
business
about
which
we
dispute
at
present
.
It
is
sufficient
to
shew
,
that
the
Separation
of
our
Fathers
had
just
;
sufficient
,
necessary
and
indisputable
causes
;
supposing
that
what
they
said
of
the
Errors
of
the
Church
of
Rome
were
true
,
and
that
they
could
not
be
accused
either
of
rashness
or
of
Schism
,
without
contesting
their
supposition
;
nor
that
they
could
contest
their
supposition
,
without
coming
to
an
inspection
into
the
very
things
themselves
.
Whence
it
follows
,
that
all
that
dispute
which
they
raise
against
us
about
Forms
,
is
but
a
meer
vain
wrangling
,
unworthy
of
any
sound
persons
.
If
that
which
our
Fathers
have
laid
down
concerning
the
Errors
which
the
Church
of
Rome
forces
men
to
believe
to
be
of
her
Communion
,
be
not
true
,
we
do
not
any
further
pretend
to
defend
their
Separation
;
but
if
it
be
true
,
God
and
men
will
bear
them
witness
,
that
it
was
justly
done
,
and
according
to
the
dictates
of
an
upright
conscience
.
They
will
say
it
may
be
,
That
we
ought
not
upon
such
light
grounds
to
suppose
,
that
that
which
our
Fathers
said
concerning
the
Errors
of
the
Church
of
Rome
,
is
true
:
since
they
are
the
Points
in
dispute
,
wherein
the
Church
of
Rome
pretends
that
we
are
in
an
Error
,
as
we
pretend
that
she
is
.
But
there
cannot
be
any
thing
said
more
frivolous
;
for
the
supposition
that
we
make
,
is
in
words
of
good
sense
and
right
reason
,
because
we
make
it
to
force
our
adversaries
to
come
to
a
discussion
of
the
things
themselves
,
upon
which
the
judgement
that
ought
to
be
made
of
our
Separation
depends
,
and
to
make
them
acknowledge
,
that
all
those
Accusations
which
they
form
against
our
Fathers
,
that
they
have
broken
the
Christian
Unity
,
that
they
have
forsook
the
Church
,
that
they
have
made
a
criminal
Schism
,
are
rash
accusations
,
unjust
and
precipitate
,
since
they
cannot
rightly
judge
of
their
Action
,
either
to
condemn
or
absolve
it
,
until
first
of
all
they
have
examined
the
Causes
of
their
Separation
,
and
the
Reasons
which
they
have
alledged
,
which
can
never
be
done
,
but
by
a
discussion
of
the
Foundation
.
In
effect
,
Every
Accusation
,
which
has
no
certain
Foundation
,
and
which
one
must
be
compell'd
to
retract
,
is
precipitate
and
rash
.
But
that
which
they
form
against
our
Fathers
,
before
their
having
examined
the
foundation
,
is
of
that
nature
.
It
has
no
certain
foundation
;
for
they
cannot
know
,
whether
their
action
be
just
or
unjust
;
and
they
may
be
forced
to
retract
it
,
when
they
shall
have
examined
their
reasons
.
It
is
therefore
a
condemnable
rashness
in
them
who
have
a
right
to
repell
,
till
they
have
made
that
examination
;
and
it
is
to
oblige
them
to
do
it
,
that
we
suppose
,
that
our
Fathers
had
right
at
the
Foundation
.
CHAP.
II.
That
our
Fathers
were
bound
to
separate
themselves
from
the
Body
of
those
who
possess'd
the
Ministry
in
the
Church
,
and
particularly
in
the
See
of
Rome
,
supposing
that
they
had
a
right
at
the
Foundation
.
BUt
they
will
say
,
Whatsoever
we
should
pretend
,
we
can
never
do
otherwise
than
condemn
the
Separation
of
your
Fathers
,
not
for
not
having
just
grounds
of
Separation
;
but
because
the
right
of
separating
ones
self
,
does
not
belong
to
all
sorts
of
persons
,
and
the
Church
of
Rome
being
,
by
a
special
priviledge
,
the
Mother
and
Mistress
of
all
others
,
we
could
never
lawfully
separate
our selves
from
her
;
and
because
it
is
on
the
contrary
indispensably
necessary
to
the
salvation
of
men
to
obey
,
and
to
remain
in
her
Communion
.
So
that
your
Fathers
being
,
on
one
side
,
subject
to
their
ordinary
Pastors
,
they
ought
never
to
have
divided
themselves
from
their
Body
,
for
what
cause
soever
there
should
have
been
;
and
on
the
other
side
,
there
being
no
True
Church
,
and
by
consequence
,
no
Salvation
to
be
had
,
otherwise
than
in
the
Communion
of
the
See
of
Rome
,
it
is
a
crime
for
any
to
separate
themselves
from
it
,
whatsoever
pretence
they
can
urge
for
that
purpose
.
This
Objection
is
founded
upon
these
two
Propositions
:
the
one
,
That
we
never
ought
to
separate
our selves
from
the
Body
of
her
ordinary
Pastors
;
and
the
other
,
That
we
ought
never
to
separate
from
the
Church
of
Rome
in
particular
.
As
to
the
first
of
these
Propositions
,
I
confess
as
I
have
said
elsewhere
,
that
the
people
owe
a
great
respect
and
obedience
to
the
Pastors
that
administer
to
them
the
nourishment
of
their
souls
,
the
words
of
eternal
life
;
according
to
the
Precept
of
St.
Paul
,
Obey
them
that
have
the
rule
over
you
,
and
submit
your selves
,
for
they
watch
for
your
souls
.
This
obedience
ought
to
be
But
we
ought
not
also
to
imagine
,
that
the
Duty
of
a
people
toward
their
ordinary
Pastors
,
should
be
without
all
bounds
,
or
that
their
dependance
on
them
,
should
have
no
measure
.
That
which
we
have
said
in
the
first
Chapter
touching
the
bonds
of
Church
Communion
,
ought
to
be
extended
to
the
Pastors
and
to
the
people
,
their
duties
are
mutual
,
and
there
is
none
but
Jesus
Christ
alone
,
on
whom
they
can
depend
without
conditions
.
To
flatter
the
Body
of
the
Pastors
with
that
priviledge
,
is
to
set
up
men
upon
the
Throne
of
God
;
to
inspire
them
with
pride
,
vanity
,
negligence
,
it
is
to
set
up
a
Lordship
in
the
Church
,
that
Jesus
Christ
has
forbid
,
and
to
give
Pastors
the
boldness
to
do
and
adventure
upon
all
things
.
It
is
certain
therefore
,
that
the
Tye
which
the
Faithful
have
to
their
ordinary
Pastors
,
is
limited
;
and
that
it
ought
to
endure
,
but
as
far
as
the
glory
of
God
,
the
Fidelity
that
we
owe
to
Jesus
Christ
,
and
the
hope
of
our
own
salvation
can
subsist
with
their
Government
.
If
it
fall
out
so
,
that
their
Government
cannot
be
any
further
compatible
with
those
things
,
in
that
case
,
they
ought
to
separate
;
and
it
would
be
to
set
up
the
most
senseless
,
wicked
and
profane
proposition
in
the
world
,
to
say
the
contrary
.
The
Ministry
of
the
Pastors
is
establish'd
in
the
Church
only
as
a
meer
external
means
,
to
preserve
the
True
Faith
and
Worship
there
,
and
to
lead
men
to
salvation
.
But
the
Light
of
Nature
teaches
us
,
that
when
meer
external
means
shall
be
remote
from
their
end
,
and
that
instead
of
guiding
us
to
their
end
,
they
turn
us
away
from
,
and
deprive
us
of
it
;
that
then
the
love
which
we
have
for
the
end
,
ought
to
prevail
over
that
which
we
may
have
for
the
means
;
because
the
means
are
only
desirable
,
in
reference
to
their
end
;
and
the
regard
which
we
have
for
them
,
is
but
an
effect
,
or
a
production
of
that
which
we
have
for
the
end
.
So
that
when
those
who
are
wont
to
distribute
to
us
aliments
necessary
to
our
lives
,
give
us
on
the
contrary
,
poysonous
meat
instead
of
aliments
,
and
when
they
will
force
us
to
take
them
,
we
must
no
longer
doubt
,
that
the
interest
of
our
life
ought
to
take
us
off
from
that
Tye
which
we
might
have
had
to
those
persons
.
A
Guide
is
a
means
to
conduct
us
to
the
place
whither
we
desire
to
go
;
but
when
we
know
,
that
that
Guide
leads
us
in
a
false
way
,
and
that
instead
of
helping
us
to
go
to
that
place
,
he
makes
us
wander
from
it
,
it
is
no
question
,
but
that
we
ought
to
separate
from
him
,
and
renounce
his
conduct
.
The
ordinary
Pastors
are
Guides
,
men
that
ought
to
shew
us
the
way
to
Heaven
;
if
therefore
instead
of
shewing
us
,
they
make
us
go
a
quite
contrary
way
,
who
can
doubt
that
we
are
bound
to
forsake
them
?
But
they
will
say
,
How
can
they
be
forsaken
,
without
resisting
God
himself
,
who
has
subjected
them
to
them
?
Is
not
their
Ministry
a
Divine
Institution
,
and
is
it
not
Jesus
Christ
,
who
by
the
testimony
of
St.
Paul
,
has
given
some
to
be
Apostles
,
some
Pastors
and
Teachers
,
for
the
assembling
of
the
Saints
?
I
answer
,
That
we
must
distinguish
that
which
there
is
of
divine
in
a
Ministry
,
from
that
which
there
is
of
humane
in
it
.
That
there
should
be
Ministers
in
the
Church
,
is
Gods
Institution
;
but
that
the
Ministry
should
be
committed
to
such
or
such
persons
,
excepting
the
Apostles
and
Evangelists
,
who
were
the
first
Pastors
of
it
,
that
is
in
the
disposal
of
men
.
The
Order
of
the
Ministry
therefore
is
inviolable
,
because
it
comes
from
God
:
it
is
not
permitted
to
any
Creature
to
abolish
it
.
But
it
is
not
the
same
cf
persons
raised
to
the
Office
of
the
Ministry
;
for
as
it
is
by
the
means
of
men
that
they
receive
their
Call
,
it
frequently
happens
,
that
their
Call
is
corrupted
by
the
Vices
of
those
who
give
,
and
of
those
who
receive
it
,
in
that
respect
it
is
corruptible
.
Intrigues
,
Ambition
,
Covetousness
,
and
a
Spirit
of
Pride
and
Dominion
,
Error
,
Superstition
,
Ignorance
,
Negligence
often
mingle
themselves
with
it
,
and
sully
the
holiness
of
the
Ministry
.
When
that
corruption
is
only
in
some
private
men
,
the
ordinary
wayes
of
Discipline
may
be
used
against
them
;
they
may
cut
them
off
,
depose
,
excommunicate
them
according
to
the
exigency
of
the
case
.
But
when
it
spreads
over
all
the
body
in
such
a
manner
,
and
to
that
degree
,
that
the
safety
of
the
Faithful
can
no
longer
subsist
under
the
conduct
of
those
persons
;
and
that
there
is
no
hope
among
them
of
any
amendment
,
then
the
only
remedy
that
remains
,
is
to
separate
from
them
:
and
it
would
be
so
far
from
either
violating
the
order
of
God
,
or
opposing
the
Ministry
that
he
had
set
up
,
that
it
would
be
on
the
contrary
to
deliver
it
,
as
much
as
in
us
lay
,
out
of
the
hands
of
those
who
have
invaded
it
;
and
to
draw
it
out
of
that
oppression
to
which
they
have
reduced
it
.
This
Separation
therefore
only
regards
those
persons
who
were
unlawfully
called
to
the
Ministry
,
and
who
abused
it
against
God
and
his
Church
,
and
not
that
which
it
has
of
Divine
,
but
that
which
it
has
in
it
of
Humane
and
Corruptible
;
or
to
say
better
,
that
which
it
had
actually
corrupted
in
that
Call
.
The
Choice
of
persons
,
and
their
Elevation
to
Ecclesiastical
Functions
,
being
a
Humane
thing
,
and
by
consequence
exposed
to
all
the
accidents
of
mens
weakness
and
corruption
,
we
cannot
imagine
,
without
doing
an
injury
to
the
Wisdom
of
God
,
that
he
would
have
so
strictly
and
so
severely
ty'd
his
faithful
to
them
,
that
they
should
not
have
had
any
power
to
separate
in
any
case
.
For
if
it
were
so
,
it
might
happen
,
that
the
Truth
might
be
forced
to
yield
to
Heresie
,
and
Piety
to
Impiety
;
it
might
happen
,
that
the
Children
of
God
might
be
under
the
conduct
of
his
declared
enemies
,
without
their
being
able
to
withdraw
themselves
;
it
might
happen
,
that
the
faithful
might
be
engaged
in
an
evident
danger
,
or
even
in
a
necessity
of
losing
the
purity
of
their
faith
,
through
the
contagion
of
their
Guides
,
and
have
no
means
to
draw
themselves
out
of
it
;
all
which
is
incompatible
with
the
Divine
Wisdom
and
Goodness
.
But
is
it
not
a
very
amazing
thing
,
to
see
a
people
separate
from
the
Body
of
those
who
possess
the
Offices
of
the
Church
?
It
is
without
doubt
;
and
God
will
not
also
permit
his
Children
to
be
often
reduced
to
so
great
a
necessity
:
Notwithstanding
he
permits
it
sometimes
,
to
afflict
his
people
,
and
to
chastise
them
for
the
contempt
they
have
had
of
his
Word
and
his
Favours
.
He
permits
it
,
to
shew
,
that
the
subsistence
of
his
Church
and
the
salvation
of
his
faithful
does
not
absolutely
depend
upon
humane
means
,
since
those
means
may
be
perverted
,
and
fall
out
contrary
to
their
appointment
.
He
permits
it
in
fine
,
by
those
sad
examples
,
to
keep
the
Pastors
in
humility
,
and
in
a
care
to
acquit
themselves
faithfully
of
their
Charges
,
and
to
hinder
the
people
from
neglecting
to
instruct
themselves
in
the
Mysteries
of
the
Gospel
,
and
that
they
should
not
rely
with
too
much
confidence
upon
their
Pastors
.
But
when
God
reduces
the
Faithful
to
that
extraordinary
necessity
,
besides
that
the
scandal
of
a
Separation
,
and
the
other
inconveniences
that
follow
,
cannot
of
right
,
but
be
imputed
to
the
Pastors
who
have
degenerated
from
their
Call
,
and
abandoned
the
saving
Truth
which
was
committed
to
them
,
and
the
due
care
of
their
Flocks
,
to
become
oppressors
of
them
.
Besides
that
,
I
say
,
it
is
evident
,
that
that
scandal
and
those
inconveniences
,
whatsoever
they
are
,
would
never
balance
these
two
weighty
interests
,
to
wit
,
that
of
working
out
ones
salvation
,
and
that
of
preserving
the
Gospel
,
which
are
so
great
,
that
nothing
in
the
world
can
over-rule
them
.
On
the
contrary
side
,
the
higher
the
place
of
those
is
elevated
,
who
bestow
those
Ecclesiastical
Charges
,
and
the
more
general
the
Corruption
of
those
is
who
hold
them
,
the
stronger
and
more
indispensable
obligation
lyes
on
the
Faithful
,
to
separate
themselves
from
them
:
for
then
the
evil
is
in
publick
channels
,
and
death
runs
in
the
same
places
from
whence
they
should
receive
their
life
.
Just
so
as
when
the
Air
of
a
Town
is
infected
,
the
necessity
of
withdrawing
from
it
suddenly
,
is
so
much
the
greater
,
because
the
Air
is
of
a
more
ordinary
use
,
than
any
thing
else
.
They
who
would
not
have
us
in
any
case
have
a
right
to
separate
our selves
from
the
Body
of
those
who
possess
the
Ministry
,
have
never
considered
well
of
what
nature
that
Communion
is
,
which
the
Faithful
have
with
Jesus
Christ
,
and
of
what
nature
that
is
,
which
they
have
with
their
Pastors
.
For
if
the
people
had
a
mediate
Communion
with
Jesus
Christ
,
and
an
immediate
one
with
their
Pastors
;
that
is
to
say
,
if
they
were
only
united
to
Jesus
Christ
,
because
they
are
so
to
their
Pastors
,
and
because
the
Pastors
are
so
to
Jesus
Christ
,
as
the
hand
is
united
to
the
head
,
only
because
that
is
so
to
the
arm
,
and
because
the
arm
is
so
to
the
head
,
they
would
possibly
have
some
reason
to
say
,
that
there
could
be
no
case
,
wherein
the
people
ought
to
separate
themselves
from
their
Pastors
,
because
they
could
maintain
,
that
the
Pastors
were
a
necessary
medium
for
the
people
to
be
joyned
to
Jesus
Christ
,
as
the
arm
is
a
necessary
medium
for
the
hand
to
be
joyned
to
the
head
.
But
it
is
quite
otherwise
.
For
the
Faithful
are
united
to
Jesus
Christ
immediately
,
and
with
their
Pastors
mediately
;
that
is
to
say
,
they
are
united
to
their
Pastors
,
only
because
they
are
united
to
Jesus
Christ
,
and
because
Jesus
Christ
is
united
to
the
Pastors
;
so
far
▪
are
the
Pastors
from
being
a
necessary
medium
to
the
faithful
to
their
being
joyned
to
Jesus
Christ
,
that
on
the
contrary
,
Jesus
Christ
is
a
necessary
medium
for
them
to
be
joyned
to
their
Pastors
.
Both
People
and
Pastors
are
united
immediately
with
Jesus
Christ
,
and
by
Jesus
Christ
we
are
united
together
;
for
Jesus
Christ
is
the
center
and
bond
of
our
mutual
Communion
:
Therefore
the
Apostle
sharply
censures
the
Corinthians
for
this
,
that
they
were
divided
among
themselves
,
one
saying
,
I
am
of
Paul
,
and
another
,
I
am
of
Apollos
,
and
another
I
am
of
Cephas
,
and
another
,
I
am
of
Christ
,
is
Christ
,
sayes
he
,
divided
?
Was
Paul
crucified
for
you
,
or
were
you
baptized
in
the
name
of
Paul
?
Which
implyes
this
,
that
we
are
all
immediately
united
to
Jesus
Christ
,
because
it
is
That
which
I
have
said
of
their
Communion
with
them
,
I
must
also
say
of
their
dependence
on
them
.
That
which
the
Faithful
have
upon
Jesus
Christ
is
immediate
and
absolute
,
and
that
which
they
have
on
their
Pastors
,
is
mediate
and
conditional
:
our
Souls
and
our
Consciences
do
not
belong
to
them
to
dispose
of
at
their
will
and
pleasure
.
In
this
respect
we
belong
to
Jesus
Christ
alone
,
who
has
purchased
us
at
the
price
of
his
blood
,
and
who
governs
us
by
his
Spirit
and
his
Word
.
The
Pastors
are
only
Ministers
,
Interpreters
,
or
the
Heralds
who
make
us
to
understand
his
Voice
,
and
all
the
dependence
which
we
have
on
them
is
founded
upon
that
,
which
both
they
and
we
have
upon
Jesus
Christ
our
Soveraign
Lord
,
of
which
it
is
both
the
cause
,
and
the
rule
and
measure
.
We
ought
therefore
to
be
subject
to
them
,
while
they
shall
act
as
his
Ministers
,
and
his
Interpreters
,
while
their
Actions
and
their
Government
bear
the
characters
of
his
Authority
.
But
as
those
Ministers
are
men
who
may
abuse
their
Offices
,
and
act
against
their
head
,
if
it
happen
that
the
characters
of
the
Divine
Authority
which
subjects
us
to
them
,
do
not
appear
in
their
word
,
if
there
appear
a
contrary
character
there
,
if
instead
of
leading
us
to
Jesus
Christ
,
they
turn
us
from
him
,
if
they
would
govern
as
Lords
,
and
not
as
Ministers
,
if
they
attribute
that
absolute
obedience
to
themselves
which
we
own
to
none
besides
our
Saviour
.
In
a
word
,
if
to
depend
on
them
we
must
violate
the
dependence
which
we
have
on
Jesus
Christ
,
can
they
then
say
that
we
cannot
,
and
that
we
ought
not
to
separate
from
them
,
and
to
renounce
an
unjust
Government
?
If
they
would
decide
this
Question
by
the
Scripture
,
St.
Paul
tells
us
,
That
if
he
himself
or
an
Angel
from
Heaven
should
preach
to
us
another
Gospel
than
that
which
he
has
preached
,
he
should
be
accursed
.
He
sayes
,
that
upon
the
occasion
of
some
false
Teachers
that
troubled
the
Churches
of
Galatia
,
and
speaking
only
of
them
,
one
would
think
that
he
ought
to
have
been
contented
to
have
let
his
Anathema
fall
upon
those
particular
Teachers
that
might
err
,
and
who
had
not
so
great
an
Authority
,
but
that
one
might
very
well
separate
himself
from
them
,
when
they
should
happen
to
prevaricate
.
But
to
take
away
all
pretence
of
distinction
and
wrangling
disputes
,
he
makes
a
most
express
choice
of
two
of
the
greatest
Authorities
that
were
among
creatures
,
of
an
Angel
and
an
Apostle
,
the
only
two
created
Authorities
to
which
God
has
communicated
the
favour
of
Infallibility
,
and
he
has
enjoyn'd
us
to
anathematize
them
,
if
it
should
happen
that
they
should
preach
another
Gospel
,
than
that
of
Jesus
Christ
:
we
know
very
well
,
that
the
Angels
of
Heaven
are
uncapable
of
ever
committing
that
sin
;
we
know
very
well
,
that
he
himself
would
never
have
committed
it
;
and
yet
notwithstanding
,
he
turns
his
discourse
upon
himself
and
upon
the
Angels
;
and
is
not
this
to
give
us
to
understand
,
that
there
is
no
created
Authority
either
in
the
Heaven
,
or
upon
the
Earth
,
upon
which
we
ought
absolutely
to
depend
,
and
from
which
we
ought
not
to
separate
,
in
case
it
should
turn
us
from
Jesus
Christ
?
Let
them
tell
us
whether
the
dependance
that
the
people
owe
to
the
body
of
their
ordinary
Pastors
,
that
is
to
say
,
of
those
who
possess
the
Offices
of
the
Church
,
who
may
have
been
very
ill
chosen
,
who
may
have
intruded
themselves
by
very
bad
wayes
,
who
may
be
carried
out
therein
to
all
the
passions
and
disorders
of
humane
nature
:
whether
,
I
say
,
the
dependence
which
they
owe
to
them
,
be
stronger
and
more
inviolable
,
than
that
which
they
ought
to
have
for
an
Apostle
,
and
such
an
Apostle
as
St.
Paul
;
and
even
for
an
Angel
from
Heaven
,
if
he
should
become
a
Preacher
?
This
latter
dependence
notwithstanding
,
is
not
absolute
,
it
may
be
lawfully
broken
upon
a
certain
case
:
who
will
take
the
boldness
to
say
,
after
that
,
that
it
cannot
and
ought
not
to
be
done
in
a
like
case
?
But
if
to
the
Scripture
we
would
add
experience
,
that
would
teach
us
,
that
there
have
been
sometimes
those
seasons
,
in
which
good
men
have
been
forced
to
separate
themselves
from
the
Body
of
their
Pastors
:
for
not
to
speak
of
the
seven
thousand
which
in
Elias's
time
preserved
their
purity
against
the
Idolatry
whereinto
the
Church
of
Israel
had
fallen
,
who
according
to
all
that
appears
,
lived
separated
from
the
Body
of
their
Idolatrous
Pastors
,
at
least
in
a
negative
Separation
,
we
need
but
to
turn
our
eyes
to
the
Example
of
the
Orthodox
in
the
time
of
the
Arians
.
For
there
are
two
actions
evident
in
that
History
,
one
,
that
Arianism
had
invaded
the
body
of
the
Ordinary
Pastors
;
and
the
other
,
that
those
among
the
Orthodox
who
were
of
any
zeal
and
courage
,
separated
themselves
from
that
infected
body
,
and
would
not
own
them
for
True
Pastors
,
while
they
should
remain
in
Heresie
.
The
first
of
these
Actions
is
justified
by
almost
an
infinite
number
of
proofs
taken
out
either
from
History
,
or
the
Testimony
of
the
Ancients
.
For
before
the
death
of
Constantine
,
the
Arians
who
had
been
condemned
in
the
Council
of
Nice
,
fell
upon
the
person
of
St.
Athanasius
,
and
some
time
after
they
banish'd
him
as
far
as
Treves
.
This
was
their
first
Victory
;
but
they
did
not
stop
there
:
they
got
over
to
their
side
,
the
Spirit
of
Constance
after
the
death
of
Constantine
,
who
remaining
sole
Emperour
,
employed
all
his
Authority
,
and
the
Arians
all
their
artifices
to
establish
Arianism
every
where
.
The
greatest
part
of
the
Bishops
fell
either
under
their
violence
,
or
seduction
.
Divers
Councils
were
assembled
,
and
many
forms
of
faith
laid
down
there
,
which
all
tended
to
set
up
the
Dogm
of
Arius
,
some
more
openly
and
others
more
covertly
.
Those
among
the
Bishops
who
made
any
opposition
,
were
cruelly
persecuted
,
deposed
from
their
places
,
sent
into
exile
,
and
treated
as
Hereticks
,
or
the
enemies
of
the
Churches
peace
.
Therefore
it
was
,
that
Constance
reproached
Liberius
,
that
he
was
alone
,
and
that
he
opposed
himself
to
all
the
world
,
in
the
defence
of
Athanasius
.
When
so
great
a
part
of
the
Dialog.
inter
Constant
.
&
Liber
.
apud
Baron
.
ad
an
.
355.
world
,
said
he
to
him
,
resides
in
thy
person
,
that
thou
alone
shouldst
take
the
part
of
a
wicked
man
,
and
dare
to
break
the
peace
of
the
whole
world
.
I
would
be
alone
,
answered
Liberius
,
the
cause
of
the
faith
is
nevertheless
weakned
.
For
heretofore
there
were
but
three
found
who
resisted
the
Command
of
a
King
.
Liberius
himself
was
banished
,
from
which
he
was
not
freed
till
after
he
subscribed
to
Arianism
.
And
as
the
West
was
then
less
infected
with
this
Heresie
than
the
East
,
the
Emperour
caused
a
Council
to
assemble
at
Ariminum
,
in
which
,
after
specious
beginnings
,
the
end
was
very
unhappy
.
For
the
Bishops
renounced
therein
the
Orthodox
Doctrine
,
which
made
the
Son
of
God
of
one
and
the
same
Essence
with
his
Father
:
To
this
effect
,
they
rejected
the
word
consubstantial
,
which
the
Council
of
Nice
had
inserted
into
its
Creed
,
as
a
word
that
was
scandalous
,
sacrilegious
and
unworthy
of
God
;
which
was
no
where
to
be
found
in
the
Scripture
,
and
they
banished
it
from
the
Church
.
This
appears
by
the
Letter
of
that
Synod
it self
to
the
Emperour
Constance
,
set
down
by
S.
Hilary
,
in
which
they
gave
the
Emperour
thanks
,
that
he
had
shewn
them
what
they
ought
to
do
,
to
wit
,
to
decree
,
that
no
body
should
speak
any
more
either
of
substance
or
of
consubstantial
,
which
are
names
unknown
to
the
Church
of
God
;
and
that
they
rejoyced
,
because
they
had
acknowledged
the
very
same
thing
that
they
had
held
before
.
They
add
,
That
the
Truth
,
which
cannot
be
overcome
,
has
obtained
the
victory
,
so
that
that
name
unworthy
of
God
which
was
not
to
be
found
wrote
in
the
Sacred
Laws
,
should
not
be
for
the
future
mentioned
by
any
person
;
and
they
declare
,
That
they
intirely
hold
the
same
Doctrine
with
the
Oriental
Churches
,
and
that
they
have
rendred
unto
them
and
him
a
full
obedience
.
It
was
that
reason
for
which
Auxentius
Bishop
of
Millan
,
That
he
ought
not
to
endure
,
that
the
Vnity
of
six
hundred
Bishops
should
be
broken
by
a
small
number
of
contentious
persons
.
So
that
Vincentius
That
the
poyson
of
Arianism
had
infected
,
not
some
small
parts
only
,
but
almost
all
the
world
:
and
it
was
to
that
sense
,
that
Phaebadius
a
French
Bishop
,
Phaebad
.
lib.
contr
Arian
.
p.
219.
who
lived
in
those
times
,
said
,
That
the
subtilty
and
fraud
of
the
Devil
had
almost
wholly
possessed
mens
minds
,
that
it
perswaded
them
to
believe
Heresie
as
the
right
Faith
,
and
condemned
the
true
Faith
as
an
Heresie
.
And
a
little
lower
,
having
an
eye
to
what
had
been
done
at
the
Council
of
Ariminum
,
The
Bishops
,
saith
he
,
made
an
Edict
,
that
no
one
should
mention
one
only
substance
,
that
is
to
say
,
that
no
one
should
preach
in
the
Church
,
that
the
Father
and
the
Son
were
but
one
only
vertue
.
I
might
add
to
these
testimonies
that
of
Gregory
Nazianzen
in
the
Oration
that
he
made
in
the
praise
of
S.
Athanasius
:
There
,
after
having
described
the
furies
of
George
Patriarch
of
Alexandria
and
an
Arian
,
and
the
impieties
of
the
Council
of
Seleucia
,
he
adds
,
We
may
see
one
sort
unjustly
banished
from
their
Sees
,
and
other
put
Greg.
Naz.
Orat.
21.
into
their
places
,
after
their
having
subscribed
to
the
impiety
,
which
was
required
of
them
as
a
necessary
condition
.
Plotting
never
ceased
on
one
side
,
nor
the
Calumniator
on
the
other
.
This
is
that
which
has
made
many
among
us
fall
into
the
snare
,
who
were
else
invincible
;
for
although
their
error
did
not
go
so
far
,
as
to
seduce
their
minds
,
yet
they
subscrib'd
notwithstanding
;
and
by
that
means
conspired
with
the
most
wicked
men
,
and
if
they
were
not
partakers
in
their
flames
,
they
were
at
least
blackned
with
their
smoak
.
This
is
that
which
has
made
me
often
pour
forth
rivers
of
tears
,
beholding
wickedness
spread
abroad
so
wide
and
so
much
every
where
,
and
that
those
themselves
that
ought
to
have
been
the
defenders
of
the
Word
there
,
have
become
the
persecutors
of
the
Orthodox
Doctrine
.
For
it
is
certain
,
that
the
Pastors
have
been
carried
away
after
an
insensible
manner
,
and
to
speak
with
the
Scripture
,
divers
Pastors
have
left
my
Vineyard
desolate
;
they
have
abused
and
loaded
that
desirable
portion
with
shame
;
that
is
to
say
,
the
Church
of
God
,
which
the
sweat
and
blood
of
so
many
Martyrs
before
and
since
the
coming
of
jesus
Christ
,
had
besprinkled
,
and
which
was
consecrated
,
by
the
sufferings
of
God
himself
,
who
dyed
for
our
salvation
.
If
you
except
some
few
,
who
have
either
been
despised
,
by
reason
of
the
obscurity
of
their
names
,
or
who
have
resisted
by
their
vertue
(
for
it
is
very
requisite
,
that
there
should
yet
have
some
remained
to
be
,
as
it
were
,
a
seed
and
a
root
to
Israel
,
to
make
it
flourish
and
revive
again
)
all
were
swayed
by
the
Times
.
There
was
only
this
difference
among
them
,
that
some
were
fallen
deeper
into
the
snare
,
and
others
more
slowly
;
that
some
were
the
chief
in
wickedness
,
and
others
held
the
second
place
.
Cardinal
Baronius
could
not
avoid
making
this
reflection
in
setting
Baron
.
ad
ann.
359.
down
this
passage
:
So
it
was
that
Gregory
deplored
the
ruine
of
the
whole
Eastern
Church
.
But
if
we
would
add
the
ruine
that
befell
the
Western
Church
,
which
I
have
just
before
described
,
we
shall
easily
judge
,
that
there
has
not
been
any
time
since
,
wherein
the
whole
Christian
World
has
been
more
disturbed
,
than
it
was
then
,
since
almost
all
the
Preachers
of
the
Churches
were
fallen
into
the
precipice
,
and
that
the
face
of
the
Catholick
Church
was
never
so
dreadful
.
But
the
second
Action
which
we
have
propounded
,
is
not
less
certain
than
the
former
;
to
wit
,
that
those
among
the
Orthodox
who
had
any
zeal
or
courage
,
separated
themselves
from
the
Body
of
their
ordinary
Pastors
,
and
would
not
own
them
for
their
Pastors
,
while
they
remained
in
Heresie
.
In
effect
,
that
was
the
chief
cause
for
which
they
suffered
so
many
murders
and
banishments
,
the
Arians
no
wayes
tolerating
those
who
refused
their
Communion
.
The
perpetual
Accusation
wherewith
they
charged
them
,
was
,
That
they
were
the
Schismaticks
who
had
violated
the
Peace
and
Unity
of
the
Church
.
This
is
that
which
Auxentius
reproached
S.
Hilary
with
,
and
Eusebius
of
Verceille
in
the
Letter
which
I
have
before
cited
.
They
are
,
said
he
,
men
condemned
and
deposed
,
who
think
of
nothing
but
making
of
Schisms
wheresoever
they
come
;
for
so
it
was
,
that
that
false
Bishop
called
the
just
Separation
to
which
S.
Hilary
exhorted
the
faithful
,
by
his
Writings
,
as
we
have
seen
in
the
preceding
Chapter
.
Socrates
the
Ecclesiastical
Historian
,
relates
upon
this
subject
,
Socrat.
hist.
Eccles.
lib.
1
▪
cap.
30.
that
the
cruelty
of
the
Arians
proceeded
to
that
height
,
that
they
forced
by
all
sorts
of
unjust
wayes
,
men
and
women
to
receive
the
Sacrament
at
their
hands
,
even
to
the
opening
of
their
mouths
by
force
;
and
that
those
,
to
whom
they
offered
that
violence
,
look'd
upon
it
as
the
most
cruel
of
all
punishments
,
that
divers
made
so
great
a
resistance
to
it
,
that
they
could
not
obtain
their
ends
,
and
that
in
their
rage
,
they
tore
their
Breasts
to
revenge
themselves
of
their
refusals
.
He
himself
testifies
that
the
Horror
Sozominus
hist
▪
Eccles.
lib.
6.
cap.
18.
that
the
Emperour
Valens
,
who
was
an
Arian
,
having
gone
to
the
City
of
Edessa
,
and
having
learned
there
,
that
the
Orthodox
,
that
is
to
say
,
those
who
persever'd
in
the
faith
of
the
Consubstantiality
of
the
Son
,
made
all
their
Assemblies
in
a
Field
near
the
City
,
because
all
the
Churches
were
in
the
hands
of
the
Arians
;
he
punished
the
Governour
of
the
Province
,
who
suffered
those
Assemblies
,
and
commanded
him
to
go
thither
the
next
day
to
hinder
them
with
all
his
force
from
assembling
themselves
,
and
to
punish
those
who
should
oppose
themselves
;
that
the
people
having
heard
that
Order
,
did
not
fail
to
meet
there
;
and
the
Governour
having
gone
thither
,
and
finding
in
the
way
a
Woman
who
was
running
thither
with
her
little
Child
,
he
asked
her
if
she
had
not
heard
what
the
Emperour
had
commanded
?
but
that
the
Woman
without
being
moved
,
answered
him
,
that
she
was
not
ignorant
of
it
;
and
that
it
was
for
that
very
reason
that
she
ran
thither
,
to
be
there
with
others
;
which
made
such
an
impression
upon
the
Spirit
of
the
Governour
,
that
he
went
back
to
the
Emperour
,
and
acquainted
him
with
that
obstinate
resolution
,
and
caused
him
to
revoke
the
Orders
he
had
given
.
I
confess
,
that
there
were
many
of
the
Orthodox
,
who
had
not
courage
enough
to
go
so
far
as
a
Separation
,
and
who
contented
themselves
with
only
groaning
under
the
Arian
Tyranny
,
in
waiting
for
better
Times
.
But
it
is
also
certain
,
that
those
who
had
more
zeal
and
courage
withdrew
themselves
from
the
Communion
of
those
Hereticks
,
and
that
they
believed
themselves
bound
to
do
it
for
the
making
sure
of
their
salvation
.
Therefore
it
was
that
Faustinus
in
his
Treatise
against
the
Arians
,
said
,
That
if
any
one
did
not
believe
that
the
Society
of
the
Arians
could
be
rendered
culpable
,
under
a
pretence
that
he
had
the
testimony
of
his
own
conscience
,
which
did
not
accuse
him
of
having
violated
or
renounced
the
faith
there
,
it
belonged
to
such
a
one
to
take
heed
,
and
to
examine
himself
.
But
as
for
me
,
adds
he
,
the
cause
of
God
being
concerned
,
I
judge
my self
bound
to
be
more
pre-cautioned
,
and
to
have
a
greater
fear
than
those
persons
have
.
For
it
is
written
,
a
man
that
is
an
Heretick
after
the
first
and
second
admonition
,
reject
;
knowing
that
he
who
is
such
,
is
perverted
;
and
that
he
sins
,
being
condemned
in
himself
.
And
as
to
the
punishment
of
dissemblers
,
it
is
written
,
All
flesh
shall
worship
before
my
face
,
saith
the
Lord
God
,
and
the
Saints
shall
come
forth
,
and
they
shall
see
those
who
have
transgressed
against
me
;
for
the
worm
of
the
Hypocrites
shall
not
dye
,
and
their
fire
shall
not
be
quenched
.
The
Apostle
forbids
us
also
to
enter
into
fellowship
with
unbelievers
.
And
elsewhere
,
after
having
given
a
description
of
sins
,
he
condemns
not
only
those
who
commit
such
things
;
but
those
also
who
consent
to
those
who
commit
them
.
There
are
divers
other
passages
in
the
Scripture
,
which
forbid
our
companying
with
Hereticks
;
but
I
would
only
note
these
here
briefly
,
to
the
end
that
you
should
not
think
,
that
it
is
out
of
a
vain
superstition
,
that
we
avoid
the
Communion
of
those
whom
the
Divine
Justice
has
condemned
.
Behold
then
two
Actions
that
I
have
propounded
,
in
my
judgement
sufficiently
justified
;
and
by
consequence
,
the
right
of
separating
our selves
from
the
body
of
our
ordinary
Pastors
,
when
they
teach
Doctrines
contrary
to
the
true
faith
,
which
they
would
constrain
the
faithful
to
profess
,
established
by
an
example
,
against
which
I
do
not
see
any
thing
which
they
can
rationally
oppose
,
or
hinder
it
from
being
like
to
that
of
our
Fathers
.
For
if
they
say
,
that
there
were
in
that
party
of
the
Orthodox
that
separated
themselves
,
divers
Bishops
that
authorized
that
Action
;
besides
that
,
we
may
say
the
same
thing
of
the
Party
of
the
Reformation
,
in
which
they
know
that
there
was
a
very
considerable
number
of
Pious
and
Learned
Prelates
;
and
even
some
,
who
had
the
courage
to
suffer
death
in
the
defence
of
that
cause
.
Besides
that
,
I
say
,
it
is
certain
,
that
it
is
not
the
Episcopal
Dignity
that
makes
the
Reformation
lawful
,
it
is
lawful
as
often
as
it
has
causes
that
are
just
,
sufficient
and
necessary
at
the
foundation
;
and
wheresoever
those
causes
are
to
be
found
,
the
faithful
people
have
as
much
right
to
separate
themselves
as
the
Bishops
.
If
the
people
had
no
right
to
separate
themselves
from
the
Body
of
their
Pastors
,
who
should
teach
them
false
Doctrine
,
it
could
not
be
,
by
reason
of
the
Authority
which
the
Pastors
have
over
the
people
,
for
the
Body
of
the
Pastors
has
at
least
as
much
authority
over
particular
Pastors
,
as
it
has
over
the
people
;
so
that
if
that
reason
were
not
sufficiently
valid
in
regard
of
particular
Bishops
,
they
may
very
well
see
,
that
it
would
not
be
so
in
regard
of
the
faithful
people
.
In
effect
a
Separation
founded
upon
the
fear
of
dishonouring
God
,
and
prejudicing
ones
own
salvation
,
is
a
common
right
;
and
the
Laity
are
not
less
bound
to
it
than
the
Bishops
,
since
both
the
one
and
the
other
,
ought
,
according
to
the
precept
of
the
Apostle
,
to
work
out
their
own
salvation
with
fear
and
trembling
.
If
they
say
,
that
the
Separation
which
fell
out
in
time
of
the
Arians
was
founded
upon
the
Authority
of
the
Nicene
Council
,
wherein
Arius
and
his
followers
had
been
condemned
;
whereas
that
of
our
Fathers
is
not
established
by
the
Authority
of
any
Council
,
since
there
is
not
one
that
has
condemned
the
Doctrines
and
Customs
of
the
Church
of
Rome
:
I
answer
,
that
this
difference
is
yet
null
and
void
.
For
not
to
mention
,
that
the
Arians
of
whom
we
speak
,
called
themselves
the
Catholicks
,
and
took
it
as
a
great
injury
when
they
were
called
Arians
,
or
Followers
of
Arius
,
and
that
their
Councils
had
pronounced
nothing
directly
against
that
of
Nice
,
their
separation
was
founded
upon
the
things
themselves
,
that
is
to
say
,
upon
the
necessity
of
acknowledging
the
Son
of
God
to
be
consubstantial
with
the
Father
,
in
order
to
the
acknowledging
him
to
be
truly
God
,
and
not
upon
the
bare
Authority
of
the
Nicene
Council
,
to
which
they
might
have
opposed
that
of
the
Church
then
in
her
Councils
of
Ariminum
,
and
of
Constantinople
,
which
included
all
the
East
and
all
the
West
;
and
if
they
had
had
no
more
but
that
,
they
ought
not
to
have
separated
from
the
body
of
their
actually
governing
Pastors
,
that
they
might
have
cleaved
to
a
Synod
which
was
past
and
gone
.
It
was
therefore
the
importance
of
the
Truth
that
was
contested
,
and
that
of
the
Error
that
was
opposite
to
it
,
which
made
the
Separation
,
and
not
the
meer
Authority
of
the
Nicene
Fathers
;
and
therefore
it
is
that
S.
Augustine
disputing
against
Maximinus
an
Arian
,
would
that
they
should
set
aside
as
well
the
Council
of
Nice
,
as
that
of
Ariminum
;
and
that
they
should
only
contend
about
the
things
themselves
.
Not
but
that
sometimes
the
Orthodox
did
set
before
them
the
Council
of
Nice
,
according
to
the
manner
of
disputes
,
where
one
will
neglect
no
advantage
,
for
its
being
ever
so
small
;
but
it
was
as
a
little
help
,
and
not
as
the
essential
reason
of
their
Separation
,
which
was
alwayes
taken
from
the
thing
it self
,
and
from
the
testimonies
of
the
Scripture
;
so
that
that
difference
is
very
frivolous
.
If
they
say
lastly
,
that
the
point
that
was
controverted
then
,
was
one
of
a
far
greater
importance
,
than
those
upon
which
our
Fathers
separated
themselves
:
I
answer
,
that
indeed
the
Article
of
the
Consubstantiality
of
the
Son
,
is
one
of
the
chief
and
most
fundamental
Articles
of
the
Christian
Religion
;
but
that
does
not
hinder
,
that
those
that
are
controverted
between
the
Church
of
Rome
and
us
,
should
not
also
be
of
the
greatest
importance
to
salvation
,
and
sufficient
to
cause
a
separation
.
And
when
they
would
make
the
justice
or
injustice
of
ours
to
depend
on
that
,
they
must
quit
all
that
vain
dispute
of
prejudices
,
and
go
on
to
the
discussion
of
the
foundation
it self
.
The
Author
of
the
Prejudices
must
not
take
it
ill
,
that
in
endeavouring
to
decide
the
Question
concerning
the
right
of
the
Separation
of
our
Fathers
,
I
make
use
here
of
his
own
proper
testimony
.
For
it
is
a
matter
surprising
enough
,
that
writing
in
his
Eighth
and
Ninth
Chapters
,
in
which
he
would
,
he
sayes
,
convince
us
of
Schism
,
without
entring
upon
a
discussion
either
of
our
Doctrine
or
our
Mission
:
that
he
should
not
have
remembred
what
he
himself
had
just
before
said
in
the
Seventh
.
First
of
all
,
he
there
proposes
this
difficulty
as
on
our
side
.
If
the
visible
Church
were
really
fallen
into
Error
,
as
we
suppose
that
it
is
possible
for
it
to
do
,
if
it
drive
away
the
truly
faithful
from
its
bosome
,
if
it
persecute
them
,
must
those
truly
faithful
needs
be
deprived
of
all
external
worship
in
Religion
,
must
they
needs
cleave
to
the
Church
to
perish
with
them
,
since
we
suppose
that
it
resides
in
them
alone
?
Is
it
not
against
the
Divine
Providence
,
that
the
true
worshippers
of
God
,
the
true
heirs
of
Heaven
,
cannot
form
a
Church
in
the
World
,
and
that
God
has
not
left
any
means
to
provide
against
so
strange
an
inconvenience
?
He
answers
plainly
,
That
indeed
,
that
inconvenience
is
exceeding
great
;
but
that
it
is
not
necessary
that
God
should
have
provided
against
it
by
remedies
;
because
he
has
resolved
to
hinder
it
from
ever
falling
out
,
in
alwayes
preserving
the
True
Ministry
in
his
Church
.
So
that
it
can
never
be
in
a
necessity
of
being
re-established
;
and
that
very
thing
is
a
certain
mark
,
that
that
inconvenience
can
never
happen
,
in
that
God
has
not
provided
any
remedy
for
it
.
He
sayes
,
that
so
it
is
that
our
Ministers
ought
to
conclude
,
and
not
to
conclude
as
they
do
,
in
supposing
that
the
visible
Church
may
fall
into
ruine
,
that
there
is
a
necessity
of
having
recourse
to
the
establishment
of
a
new
Ministry
.
Since
immediately
after
,
he
adds
,
But
if
the
adhaesion
which
they
have
to
their
sentiments
,
hinders
them
from
coming
to
agree
to
this
consequence
,
they
ought
rather
to
conclude
,
that
those
pretended
truly
faithful
must
remain
in
that
state
,
without
Pastors
,
and
without
any
external
worship
;
and
that
they
should
rather
expect
,
that
God
should
raise
up
some
extraordinarily
,
and
with
visible
marks
of
their
mission
,
than
to
usurp
to
themselves
a
right
of
creating
Ministers
and
Pastors
,
and
giving
them
power
to
govern
the
Churches
,
and
administer
the
Sacraments
.
We
have
already
shewn
him
,
and
we
shall
yet
further
shew
him
in
the
end
,
that
it
is
not
without
reason
,
that
we
suppose
,
that
the
Ministry
may
be
corrupted
in
the
Church
.
We
shall
shew
him
also
,
that
the
consequence
which
we
draw
from
it
concerning
the
re-establishing
of
the
Ministry
,
is
just
and
right
;
and
that
a
faithful
people
have
a
right
in
that
case
to
create
their
Ministers
and
their
Pastors
,
and
to
give
them
power
to
govern
their
Churches
,
and
to
administer
the
Sacraments
.
But
as
we
are
only
disputing
at
present
,
about
knowing
whether
we
may
separate
our selves
from
the
body
of
the
ordinary
Pastors
,
when
they
are
fallen
into
errors
incompatible
with
our
salvation
,
and
when
they
will
force
the
people
to
profess
the
same
Errors
;
it
shall
suffice
at
present
,
to
take
notice
,
that
the
Author
of
the
Prejudices
comes
to
agree
,
that
when
persons
are
perswaded
,
that
the
body
of
those
who
possess
the
Ministry
in
the
Church
is
fallen
into
Error
,
and
when
it
drives
away
from
its
bosome
,
and
persecutes
those
who
maintain
the
Truth
,
they
may
remain
separated
,
without
acknowledging
that
Body
for
their
Pastors
,
and
without
assisting
in
their
external
worship
;
provided
that
they
do
not
make
other
Ministers
.
But
who
sees
not
,
that
this
is
precisely
to
acknowledge
the
right
of
that
Separation
,
about
which
the
question
at
present
is
?
Who
sees
not
,
that
it
is
,
at
least
in
that
respect
,
a
discharging
our
Fathers
from
the
Accusation
of
Schism
,
and
to
declare
them
further
innocent
of
that
crime
,
which
he
would
design
to
lay
to
their
charge
at
last
?
Our
Fathers
did
not
collect
that
consequence
of
the
Author
of
the
Prejudices
,
they
did
not
conclude
,
that
the
Ministry
must
be
incorruptible
in
the
Church
,
in
that
which
it
had
of
humane
in
it
.
This
is
not
a
place
to
dispute
,
whether
they
adhered
too
much
to
their
own
opinions
;
where
because
that
in
effect
they
judg'd
well
,
that
manner
of
reasoning
is
pernicious
.
Howsoever
it
were
,
they
have
concluded
quite
otherwise
,
they
were
perswaded
,
that
the
body
of
those
who
possessed
the
Ordinary
Ministry
in
the
Latin
Church
,
were
fallen
not
only
into
an
Error
,
but
into
many
,
and
into
such
as
were
contrary
to
mens
salvation
,
that
it
was
guilty
of
opinionativeness
in
maintaining
them
,
that
it
did
impose
a
necessity
upon
all
to
profess
them
,
that
it
drove
away
from
its
bosome
those
who
refused
that
obedience
.
It
was
upon
this
that
they
separated
themselves
from
them
,
not
acknowledging
them
any
more
for
their
Pastors
,
and
assisting
no
further
in
their
external
worship
.
Thus
far
the
Author
of
the
Prejudices
does
not
condemn
them
,
he
would
only
that
they
should
have
remained
throughout
without
Pastors
,
and
without
external
worship
.
We
shall
see
in
its
place
,
whether
there
is
reason
for
that
or
no
;
it
is
sufficient
,
that
he
consents
,
that
they
should
not
any
more
have
had
those
for
their
Pastors
,
which
were
so
before
,
and
that
they
should
have
withdrawn
themselves
from
their
communion
and
external
worship
;
we
demand
no
more
at
present
.
We
ought
now
to
pass
on
to
the
second
Proposition
,
upon
which
the
Objection
is
grounded
that
I
have
propounded
in
the
beginning
of
this
Chapter
,
and
to
examine
,
whether
the
Priviledge
of
the
Church
of
Rome
is
such
,
that
one
ought
not
upon
any
pretence
whatsoever
,
to
separate
ones
self
from
her
communion
.
All
the
world
knows
,
that
this
is
the
pretension
of
that
Church
;
and
that
it
is
for
that
,
that
she
makes
her self
,
the
Mother
,
and
the
Mistress
of
all
others
,
and
that
she
has
also
made
it
to
be
defined
in
her
Council
of
Trent
.
It
is
upon
that
account
,
that
one
of
her
Popes
,
Boniface
the
Eighth
,
formerly
determined
,
That
it
was
necessary
to
the
Salvation
of
every
creature
,
to
be
subject
to
the
Bishop
of
Rome
.
But
clearly
to
decide
so
weighty
a
Question
,
there
seems
to
me
to
be
only
these
two
wayes
:
The
first
is
,
to
enquire
,
whether
that
Church
can
,
or
cannot
fall
into
Error
,
and
cease
to
be
the
True
Church
of
Jesus
Christ
;
for
if
it
be
true
,
that
she
can
never
fall
into
Errors
,
nor
lose
the
quality
of
a
true
Church
,
we
must
conclude
,
that
we
ought
alwayes
to
remain
in
her
Communion
.
But
if
on
the
contrary
,
she
may
erre
,
and
cease
to
be
a
true
Church
,
we
must
also
conclude
,
that
we
may
and
ought
to
separate
our selves
,
when
there
shall
be
a
just
occasion
there
.
The
second
way
is
,
that
,
laying
aside
the
Question
,
Whether
she
may
err
or
not
,
we
examine
,
whether
it
be
true
,
that
God
has
made
her
the
Mistress
of
all
other
Churches
as
she
pretends
,
whether
he
has
established
her
to
be
the
perpetual
and
inviolable
Center
of
the
Christian
Unity
,
with
a
command
to
all
the
faithful
not
to
fly
off
from
her
.
For
if
it
be
an
Order
that
God
has
made
,
we
cannot
resist
it
,
without
destroying
our selves
;
but
if
it
be
only
an
ill-grounded
pretension
of
that
Church
,
her
communion
is
neither
more
necessary
,
nor
more
inviolable
,
than
that
of
other
particular
Churches
.
But
as
to
the
first
of
these
wayes
,
I
have
already
shewn
,
that
it
engages
those
who
will
follow
it
in
the
examination
of
the
foundation
;
and
in
effect
,
the
proofs
that
they
set
before
us
to
establish
the
Infallibility
of
the
Roman
See
,
are
neither
so
clear
,
nor
so
concluding
,
that
it
should
not
be
necessary
to
see
,
whether
the
Doctrines
that
the
Church
of
Rome
teaches
,
answer
that
pretension
which
she
makes
to
be
infallible
,
and
unable
to
fall
away
;
or
to
say
better
,
those
proofs
are
so
weak
,
and
so
trivial
,
that
they
themselves
bind
us
to
have
recourse
to
the
examination
of
the
Doctrines
of
that
Church
,
to
judge
of
her
pretension
by
them
.
These
two
Arguments
are
equally
good
as
to
their
form
.
The
Church
of
Rome
cannot
err
in
the
Faith
;
therefore
the
things
which
she
teaches
us
of
Faith
,
are
true
.
And
the
things
which
the
Church
of
Rome
teaches
us
are
not
true
;
therefore
the
Church
of
Rome
may
err
.
I
do
not
here
examine
the
question
,
which
of
these
two
wayes
of
reasoning
is
the
more
natural
.
I
yield
if
they
will
,
that
they
should
chuse
the
first
;
but
when
they
shall
have
chose
it
,
good
sense
would
also
require
,
that
if
the
things
which
they
shall
set
before
us
,
to
prove
this
Proposition
,
The
Church
of
Rome
cannot
err
in
the
faith
,
do
no
wayes
satisfie
the
mind
,
if
instead
of
assuring
us
,
they
plunge
us
into
the
greatest
uncertainties
,
we
must
pass
over
to
the
other
way
;
and
by
consequence
we
must
enter
into
the
examination
of
the
foundation
.
But
to
judge
of
what
nature
those
proofs
are
which
they
give
for
the
infallibility
of
the
Church
of
Rome
,
we
need
but
a
naked
view
of
them
.
For
they
are
not
the
express
declarations
of
the
will
of
God
,
although
it
should
be
very
necessary
that
they
should
have
such
a
one
for
the
establishment
of
so
great
and
peculiar
a
priviledge
,
the
knowledge
of
which
,
is
so
very
important
to
all
Christians
.
They
are
not
evident
consequences
drawn
from
some
passages
of
Scripture
,
or
some
actions
of
the
Apostles
:
they
are
neither
clear
and
convincing
reasonings
,
nor
even
strong
presumptions
,
and
such
as
have
much
likelihood
.
They
are
strained
consequences
,
which
they
draw
as
they
are
able
,
from
two
or
three
passages
of
the
Scripture
,
and
which
a
man
that
should
have
never
heard
them
speak
of
that
Infallibility
,
with
all
his
circumspection
would
not
have
gathered
.
They
produce
the
Testimony
that
St.
Paul
gives
to
the
Church
of
Rome
in
his
dayes
,
That
her
faith
was
spoken
of
through
all
the
That
they
were
an
example
to
the
faithful
,
and
that
the
word
of
the
Lord
sounded
from
them
,
not
only
in
Macedonia
and
Achaia
,
but
in
every
place
also
.
Although
they
do
not
conclude
the
infallibility
of
the
Church
of
Thessalonica
from
thence
.
They
do
not
see
that
he
renders
well
near
the
same
testimony
to
the
Philippians
,
in
adding
a
clause
that
seems
much
more
express
;
to
wit
,
That
he
is
assured
of
this
very
thing
,
that
he
which
had
begun
a
good
work
in
them
,
would
perform
it
until
the
day
of
Jesus
Christ
.
Although
they
cannot
notwithstanding
conclude
infallibility
from
thence
in
the
behalf
of
the
Church
of
Philippi
.
In
effect
,
these
testimonies
only
regard
the
persons
,
who
at
that
time
composed
those
Churches
,
and
not
those
who
should
come
after
them
;
and
do
not
found
any
priviledge
on
them
.
They
produce
the
passages
of
the
Gospel
,
that
relate
to
S.
Peter
,
as
this
,
Thou
art
Peter
,
and
upon
this
Rock
I
will
build
my
Church
,
and
the
Gates
of
Hell
shall
not
prevail
against
it
:
and
this
,
I
will
give
unto
thee
the
Keys
of
the
Kingdom
of
Heaven
,
and
whatsoever
thou
shalt
bind
on
Earth
,
shall
be
bound
in
Heaven
,
&c.
and
this
,
I
have
prayed
for
thee
,
that
thy
faith
fail
not
;
when
therefore
thou
art
converted
,
strengthen
thy
brethren
:
and
this
,
Feed
my
sheep
.
But
to
perceive
the
weakness
of
the
consequence
which
they
draw
from
these
passages
,
we
need
but
to
see
that
which
is
between
two
things
,
of
which
it
is
necessary
that
we
should
be
assured
,
before
we
can
conclude
any
thing
.
First
of
all
,
we
must
be
assured
,
that
S.
Peter
was
at
Rome
,
that
he
preached
and
fixed
his
See
there
;
for
these
actions
are
not
so
evident
as
they
imagine
;
they
are
inveloped
with
divers
difficulties
that
appear
unconquerable
,
and
accompanied
with
many
circumstances
that
have
no
appearance
of
truth
,
and
which
make
at
least
that
whole
History
to
be
doubted
.
I
confess
,
that
the
Ancients
did
believe
so
;
but
they
have
sometimes
readily
admitted
Fables
for
truths
;
and
after
all
,
these
are
matters
of
fact
whereof
we
have
not
any
Divine
Revelation
,
about
which
,
according
to
the
very
principle
of
our
Adversaries
,
all
the
whole
Church
may
be
deceived
;
and
which
by
consequence
are
not
of
faith
,
nor
can
serve
as
a
foundation
for
an
Article
so
much
concerning
the
faith
as
this
is
.
That
the
Church
of
Rome
cannot
err
,
and
that
it
is
alwayes
necessary
to
salvation
to
be
in
her
communion
.
Secondly
,
We
must
be
assured
that
the
Bishops
of
Rome
are
the
True
and
ordinary
Successors
of
S.
Peter
in
the
Government
of
every
Christian
Church
.
For
why
should
not
they
be
his
Successors
in
the
Government
of
the
particular
Church
of
Rome
,
as
well
as
the
Bishops
of
Antioch
in
the
particular
Government
of
that
of
Antioch
?
When
the
Apostles
preached
in
those
places
,
where
they
gathered
Churches
and
setled
Pastors
,
they
did
not
intend
that
those
Pastors
after
them
should
receive
all
the
rights
of
their
Apostleship
,
nor
that
they
should
be
Universal
Bishops
.
They
say
,
that
there
must
have
been
one
,
and
that
that
could
have
been
in
no
other
Church
,
but
that
where
S.
Peter
dy'd
:
But
all
this
is
said
without
any
ground
.
The
Church
is
a
Kingdom
that
acknowledges
none
besides
Jesus
Christ
for
its
Monarch
;
he
is
our
only
Lord
,
and
our
Soveraign
Teacher
;
and
after
that
the
Apostles
had
formed
Churches
,
and
that
the
Christian
Religion
had
been
laid
down
in
the
Books
of
the
New
Testament
,
the
Pastors
had
in
those
Divine
Books
,
the
exact
Rule
of
their
Preaching
and
their
Government
.
Those
who
have
applyed
themselves
only
to
that
,
have
alwayes
well
governed
their
Flocks
,
without
standing
in
need
of
that
pretended
Universal
Episcopacy
,
which
is
a
Chimerical
Office
,
more
proper
to
ruine
Religion
,
than
to
preserve
it
.
In
the
Third
place
,
we
must
be
assured
,
that
S.
Peter
himself
had
received
in
those
passages
some
peculiar
dignity
,
that
had
raised
him
above
the
other
Apostles
,
and
some
rights
which
were
not
common
to
all
of
them
.
But
this
is
what
they
cannot
conclude
from
those
forecited
passages
:
for
granting
that
Jesus
Christ
has
built
his
Church
upon
S.
Peter
,
has
he
not
also
built
it
upon
the
other
Apostles
?
is
it
not
elsewhere
written
,
That
we
are
built
upon
the
foundations
of
the
Apostles
and
Prophets
,
Jesus
Christ
himself
being
the
chief
corner-stone
?
Is
it
not
written
,
That
the
New
Jerusalem
has
twelve
foundations
,
wherein
the
names
of
the
twelve
Apostles
of
the
Lamb
are
written
?
If
Jesus
Christ
has
prayed
for
the
perseverance
of
the
faith
of
S.
Peter
,
has
he
not
made
the
same
Prayer
for
all
the
other
,
Keep
them
,
sayes
he
,
in
thine
own
name
,
that
they
may
be
one
,
as
we
are
?
Strengthen
thy
Brethren
,
is
it
not
a
common
duty
,
not
only
to
the
Apostles
,
but
to
all
the
Faithful
?
Let
us
consider
one
another
,
sayes
S.
Paul
,
to
provoke
unto
love
,
and
to
good
works
.
If
Feed
my
sheep
,
did
he
not
say
to
all
in
common
,
Go
,
and
teach
all
Nations
?
If
he
said
to
him
,
I
will
give
unto
thee
the
Keys
of
the
Kingdom
of
Heaven
,
and
whatsoever
thou
shalt
bind
on
Earth
,
shall
be
bound
in
Heaven
;
has
he
not
said
to
all
of
them
,
I
appcint
unto
you
a
Kingdom
,
as
my
Father
hath
appointed
unto
me
?
Whatsoever
ye
shall
bind
on
Earth
,
shall
be
bound
in
Heaven
,
and
whatsoever
ye
shall
loose
on
Earth
,
shall
be
loosed
in
Heaven
.
In
the
Fourth
place
,
we
must
be
assured
,
that
when
there
should
be
in
all
those
passages
some
peculiar
priviledge
for
S.
Peter
exclusive
from
the
rest
of
the
Apostles
,
that
it
is
a
thing
that
could
be
transmitted
down
to
his
Successors
,
and
not
some
personal
priviledge
that
resided
in
him
alone
,
and
must
have
dyed
with
him
.
For
can
we
not
say
,
that
the
twelve
Apostles
,
being
the
twelve
foundations
of
the
Church
,
the
priviledge
of
S.
Peter
is
to
be
first
in
order
,
because
he
was
the
first
who
laboured
in
the
conversion
of
the
Jews
at
the
day
of
Pentecost
,
and
in
that
of
the
Gentiles
in
the
Sermon
that
he
made
to
Cornelius
?
May
we
not
say
,
that
Jesus
Christ
has
particularly
prayed
for
his
perseverance
in
the
faith
,
because
that
he
alone
had
been
winnowed
by
the
Temptation
that
hapned
to
him
in
the
Court
of
the
High
Priest
?
That
he
said
to
him
alone
,
When
thou
art
converted
,
strengthen
thy
brethren
,
because
that
he
alone
had
given
a
sad
experience
of
humane
weakness
?
That
he
said
to
him
thrice
,
Feed
my
sheep
or
my
lambs
,
because
that
he
only
having
thrice
denyed
his
Master
by
words
full
of
horror
and
ingratitude
,
our
Lord
would
for
his
consolation
and
re-establishment
,
thrice
pronounce
words
full
of
love
and
goodness
?
In
fine
,
when
those
Texts
should
contain
a
peculiar
priviledge
,
that
might
be
communicated
to
the
Successors
of
S.
Peter
,
we
must
be
assured
,
that
that
priviledge
must
be
the
perpetual
infallibility
of
the
Church
of
Rome
,
and
a
certainty
of
never
falling
away
from
the
quality
of
a
True
Church
.
And
this
is
that
which
they
know
not
how
to
conclude
from
those
passages
.
for
in
respect
of
the
first
,
The
Church
may
have
been
built
upon
S.
Peter
and
upon
his
first
Successors
and
remain
firm
and
unshaken
upon
those
foundations
,
that
is
to
say
,
upon
their
Doctrine
and
Example
,
although
in
the
course
of
some
Ages
the
Bishops
of
Rome
have
degenerated
,
and
changed
the
faith
of
their
Predecessors
,
and
the
words
of
Jesus
Christ
extended
even
to
the
Successors
of
S.
Peter
would
not
be
less
true
,
when
they
should
not
extend
themselves
unto
all
those
who
bear
that
name
.
S.
Paul
has
called
the
Churches
of
Asia
,
in
the
midst
of
which
,
Timothy
his
Disciple
was
,
when
he
wrote
his
first
Epistle
to
him
;
he
has
I
say
,
called
them
the
pillar
and
ground
of
Truth
.
For
See
here
of
what
force
those
proofs
are
which
they
produce
to
ground
this
special
priviledge
of
the
Church
of
Rome
upon
.
It
is
not
hard
to
see
,
that
a
man
of
good
understanding
,
who
would
satisfie
his
mind
and
his
conscience
upon
so
weighty
a
point
,
ought
not
to
remain
there
;
but
that
he
ought
to
pass
on
to
the
other
way
of
clearing
that
doubt
which
I
have
noted
,
which
is
,
to
judge
of
the
pretension
of
the
Church
of
Rome
,
by
the
examination
of
her
Doctrines
and
her
Worship
.
For
it
is
there
principally
that
the
characters
of
truth
and
infallibility
ought
to
be
found
,
and
by
consequence
he
must
come
to
the
foundation
,
and
no
further
amuse
himself
with
Prejudices
.
As
to
the
second
Way
,
by
which
I
have
said
we
might
clear
this
Question
,
Whether
it
be
necessary
to
the
salvation
of
Christians
,
to
be
joyned
to
the
Church
of
Rome
?
it
consists
in
examining
,
whether
it
be
true
,
that
God
has
made
her
the
Mistress
of
all
other
Churches
?
whether
there
is
any
particular
order
that
binds
us
indispensably
to
her
?
For
if
that
be
so
,
the
Separation
of
our
Fathers
must
be
condemned
;
but
if
it
be
not
so
,
we
must
judge
of
that
Church
as
of
all
other
particular
Churches
,
and
say
,
that
we
cannot
and
ought
not
to
separate
our selves
from
her
,
but
when
we
have
just
and
lawful
causes
so
to
do
.
There
is
no
person
who
does
not
judge
,
that
we
cannot
pass
over
lightly
a
point
of
so
great
importance
,
which
ought
to
serve
for
a
general
and
perpetual
Rule
to
all
Christians
;
and
that
if
the
Church
of
Rome
would
so
set
her self
beyond
a
state
of
equality
above
other
Churches
,
it
is
necessary
that
she
should
produce
some
very
express
and
indisputable
Order
of
God
for
it
.
But
instead
of
that
,
she
does
nothing
but
reverberate
the
same
passages
which
I
have
mentioned
.
She
boasts
her self
to
be
the
See
of
S.
Peter
;
and
under
that
pretence
,
she
applyes
to
her self
all
that
she
can
find
in
the
Scripture
in
favour
of
that
Apostle
;
and
particularly
the
Order
that
Jesus
Christ
gave
him
to
feed
his
sheep
,
as
if
the
Office
of
the
Apostleship
,
in
which
Jesus
Christ
re-established
him
by
those
words
,
could
be
communicated
to
his
Successors
;
or
as
if
the
foundation
that
Jesus
Christ
supposed
,
and
upon
which
he
re-established
him
,
in
saying
to
him
feed
my
sheep
,
to
wit
,
that
he
should
love
him
more
than
the
rest
,
was
not
a
thing
purely
personal
in
S.
Peter
,
and
whereof
it
was
not
in
his
power
to
transmit
any
part
to
his
Successors
,
nor
by
consequence
,
to
invest
them
with
his
Office
,
which
was
restored
to
him
only
upon
a
supposition
of
that
love
;
or
lastly
,
as
if
the
office
of
feeding
Christ's
sheep
,
included
an
absolute
and
indispensable
necessity
for
the
sheep
to
receive
their
death
,
when
they
should
give
it
them
under
the
name
of
their
food
.
It
must
be
acknowledg'd
,
that
there
never
was
a
higher
pretension
than
this
of
the
Church
of
Rome
:
for
what
more
could
she
pretend
to
,
then
to
make
Heaven
it self
depend
on
her
communion
,
and
to
leave
no
possibility
of
salvation
to
any
but
those
who
should
be
in
her
communion
,
and
under
her
dependance
!
But
it
must
also
be
acknowledged
,
that
there
never
was
any
thing
worse
established
than
that
pretension
.
They
alledge
in
its
favour
,
nothing
that
is
clear
and
distinct
;
and
even
the
consequences
which
they
draw
for
it
,
are
made
after
a
very
strange
manner
.
This
is
,
in
my
judgement
,
the
Reason
why
our
Adversaries
when
they
treat
of
this
matter
do
not
insist
much
upon
Scripture
,
but
fly
off
presently
to
the
Fathers
,
and
the
usage
of
the
Ancient
Church
:
For
by
this
means
,
they
hope
to
prolong
the
dispute
to
eternity
,
and
that
notwithstanding
,
the
Church
of
Rome
shall
be
alwayes
in
possession
of
that
Despotical
Authority
which
she
exercises
over
the
Churches
that
remain
in
her
communion
.
In
effect
,
the
life
of
a
man
would
scarce
suffice
to
read
well
and
throughly
examine
all
the
Volumes
which
have
been
composed
on
one
side
and
on
the
other
upon
this
Question
of
the
place
that
the
Church
of
Rome
and
its
Bishops
have
held
among
the
Christian
Churches
during
the
first
six
Centuries
,
and
of
the
Authority
which
they
had
then
.
But
to
say
the
truth
,
there
is
too
much
artifice
in
that
procedure
;
for
that
the
Church
of
Rome
should
be
the
Mistress
of
all
others
,
and
that
no
one
could
be
saved
but
in
her
communion
,
that
does
not
depend
upon
the
order
of
men
,
but
only
on
that
of
God
:
and
when
they
should
find
among
the
Antients
a
thousand
times
more
complaisance
for
the
See
of
Rome
than
they
had
,
that
may
very
well
establish
an
ancient
possession
,
and
make
clear
the
fact
;
but
it
can
never
establish
the
right
of
it
.
To
establish
a
right
of
that
nature
,
a
word
of
God
,
an
express
declaration
of
his
will
is
necessary
;
for
it
is
a
right
not
only
above
nature
,
but
even
above
the
ordinary
and
common
favour
that
God
gives
to
other
Churches
,
and
which
by
consequence
depends
only
upon
God
.
And
so
it
is
but
a
wandring
from
the
way
,
to
go
to
search
for
the
grounds
of
it
in
the
Writings
of
Men.
It
is
no
hard
matter
to
conceive
,
that
those
Bishops
which
were
raised
to
Dignities
in
the
Metropolis
of
the
World
,
and
engaged
in
the
greatest
affairs
,
might
mannage
matters
so
,
as
to
ascribe
to
themselves
those
rights
which
no
wayes
belonged
to
them
,
nor
to
imagine
that
their
flatterers
and
Courtiers
might
not
have
offered
more
incense
to
them
than
they
ought
,
nor
that
those
persecuted
ones
who
had
recourse
to
their
protection
,
might
not
have
helped
the
increase
of
their
Authority
,
nor
that
the
Princes
and
Emperors
who
had
need
of
them
,
might
not
have
given
them
those
priviledges
which
they
ought
not
to
have
had
,
that
which
renders
to
a
just
title
,
all
that
which
they
alledge
in
their
favour
suspected
and
to
no
purpose
at
all
.
Notwithstanding
there
are
moreover
,
evident
matters
of
fact
,
that
let
us
clearly
see
,
that
the
Ancient
Church
did
not
acknowledge
that
Universal
Episcopacy
,
that
the
Bishops
of
Rome
pretend
to
,
nor
that
absolute
and
indispensable
necessity
to
be
joyned
to
their
See
to
be
saved
,
nor
that
their
Church
should
be
the
Mistress
of
all
the
rest
.
1.
Every
one
knows
,
that
the
Bishops
of
Rome
were
anciently
chosen
by
the
suffrages
of
the
people
and
of
the
Clergy
of
that
Church
,
without
any
other
Churches
taking
part
in
those
Elections
,
which
is
a
mark
manifest
enough
,
that
they
did
not
mean
,
that
those
Bishops
should
be
Universal
Bishops
,
nor
that
they
should
have
a
more
peculiar
interest
in
their
creation
,
than
in
that
of
other
Bishops
.
Since
the
Popes
were
raised
to
that
high
Dignity
wherein
we
behold
them
at
this
day
,
each
Nation
has
thought
,
that
it
ought
in
some
manner
to
participate
in
their
Nomination
,
because
the
business
was
about
one
common
interest
,
they
would
have
the
Protectors
of
their
Interests
in
the
Colledge
of
Cardinals
,
and
Princes
themselves
have
interpos'd
;
but
they
can
see
nothing
like
that
in
the
Primitive
Church
.
Rome
alone
made
her
Bishops
without
the
participation
of
other
Churches
.
2.
Victor
Bishop
of
Rome
having
excommunicated
the
Churches
of
Asia
,
who
celebrated
the
Feast
of
Easter
after
the
manner
of
the
Jews
,
S.
Irenaeus
with
the
Bishops
of
France
opposed
themselves
to
that
Excommunication
,
and
wrote
as
well
to
Victor
as
to
the
other
Bishops
,
and
in
effect
those
Euseb.
lib.
5.
cap.
24.
Churches
of
Asia
did
not
cease
to
remain
in
the
Communion
of
the
Catholick
Church
,
notwithstanding
that
action
of
Victor
,
as
it
appears
from
the
Testimony
of
Socrates
,
who
formally
sayes
,
Socrat.
hist.
Eccl.
lib.
1.
cap.
5.
that
those
who
contended
about
the
business
of
Easter
,
did
not
nevertheless
refuse
communion
with
one
another
.
So
that
their
Bishops
were
called
and
received
in
the
Council
of
Nice
,
without
any
difficulty
;
for
Eusebius
notes
expresly
,
among
those
who
Euseb.
de
vita
Const.
lib.
1.
cap.
7.
&
lib.
3.
cap.
13.
were
called
by
Constantine
,
the
Syrians
,
the
Cilicians
,
and
the
Mesopotamians
,
who
were
Quartodecumani
,
he
sayes
,
that
Constantine
would
conferr
pleasantly
and
familiarly
with
the
Bishops
,
about
matters
that
were
in
question
;
and
that
he
would
bring
them
all
by
that
means
to
the
same
opinion
,
even
about
the
matter
of
Easter
:
and
S.
Athanasius
testifies
,
that
it
was
to
accord
that
difference
,
Aeneas
Sylvius
Cardinal
Epist.
lib.
1.
Epist.
288.
of
Sienna
,
and
afterwards
Pope
,
has
acknowledged
in
one
of
his
Letters
,
That
before
the
Council
of
Nice
every
one
lived
according
to
his
own
wayes
,
and
that
men
had
but
a
very
small
regard
to
the
Church
of
Rome
.
3.
In
the
sixth
Century
,
a
great
trouble
being
raised
in
the
Church
,
upon
the
occasion
of
three
Writings
;
the
one
of
Theodoret
Bishop
of
Cyrus
,
the
other
of
Ibas
Bishop
of
Edessa
,
and
the
third
of
Theodoret
of
Mopsuesta
,
which
had
been
read
and
approved
in
the
Council
of
Chalcedon
,
but
whom
the
most
judged
to
be
Heretical
,
Pope
Vigilius
openly
took
up
the
desence
of
those
three
Writings
,
and
vigorously
oppos'd
himself
to
the
condemnation
that
the
Emperour
Justinian
and
the
Eastern
Patriarchs
had
made
of
them
.
But
,
in
the
end
,
being
drawn
to
Constantinople
,
he
changed
his
opinion
,
and
consented
to
that
condemnation
,
whither
he
was
carried
out
to
it
by
the
complaisance
which
he
had
for
the
Emperour
,
who
had
a
great
affection
for
that
business
,
or
whether
out
of
some
other
principle
.
Howsoever
it
were
,
that
action
appear'd
so
criminal
in
the
eyes
of
a
great
number
of
Orthodox
Bishops
,
that
they
separated
themselves
and
their
Churches
from
the
Communion
of
Vigilius
and
his
Party
,
and
even
the
Church
of
Africa
assembled
in
Council
,
as
Victor
of
Tunis
an
African
Bishop
witnesses
,
who
lived
in
those
There
can
nothing
be
said
in
effect
more
opposite
to
the
Spirit
of
the
Christian
Religion
,
than
that
Imagination
.
God
had
heretofore
fixed
his
Communion
with
that
of
the
Israelites
,
and
established
in
Jerusalem
and
in
its
High
Priests
,
the
center
of
Ecclesiastical
Unity
.
But
when
Jesus
Christ
brought
his
Gospel
into
the
world
,
he
changed
that
order
,
not
by
transporting
the
rights
of
Jerusalem
to
Rome
,
nor
those
of
the
High
Priests
to
the
Popes
;
but
by
abolishing
wholly
that
necessity
of
Communion
to
a
certain
place
,
and
that
particular
dependance
on
a
certain
See
.
This
is
what
S.
Paul
clearly
enough
teaches
in
his
third
Chapter
of
the
Epistle
to
the
Colossians
.
In
the
new
man
,
sayes
he
,
there
is
neither
Greek
nor
Jew
,
neither
Circumcision
nor
Vncircumcision
,
neither
Barbarian
or
Scythian
,
bond
or
free
,
but
Jesus
Christ
is
all
,
and
in
all
.
He
had
had
no
reason
to
express
himself
after
that
manner
,
if
that
new
man
whereof
he
spoke
,
had
necessarily
been
a
Roman
,
and
depending
on
the
Communion
of
the
Bishop
of
Rome
.
So
also
the
same
Apostle
setting
that
Evangelical
Church
that
Jesus
Christ
had
assembled
in
opposition
to
the
ancient
and
earthly
Jerusalem
,
makes
not
that
opposition
to
consist
in
this
,
that
the
one
is
Jerusalem
,
and
the
other
Rome
;
the
one
the
head
City
of
Judaea
,
and
the
other
,
that
of
the
Empire
;
but
he
makes
it
to
consist
in
this
,
that
one
is
earthly
,
and
the
other
heavenly
;
the
one
below
,
and
the
other
on
high
;
the
one
ty'd
to
a
certain
place
,
from
whence
it
cannot
go
;
and
the
other
independent
on
all
manner
of
particular
places
in
the
world
,
and
having
no
necessary
dependence
on
any
but
Heaven
.
For
it
is
to
this
purpose
that
he
calls
,
the
Jerusalem
that
is
above
,
the
heavenly
Jerusalem
,
the
City
of
the
living
God
,
the
Church
of
the
first-born
,
whose
names
are
written
in
heaven
.
It
is
in
Samaritan
Woman
,
believe
me
,
the
hour
cometh
,
when
ye
shall
neither
in
this
mountain
,
nor
yet
at
Jerusalem
worship
the
Father
:
But
the
hour
cometh
,
and
now
is
,
when
the
true
worshippers
shall
worship
the
Father
in
spirit
and
in
truth
.
The
Samaritans
would
establish
the
center
of
Religion
on
the
Mountain
where
Jacob
and
the
twelve
Patriarchs
had
built
an
Altar
to
God
;
the
Jews
,
on
the
contrary
established
it
in
the
City
of
Jerusalem
.
To
all
that
Jesus
Christ
opposes
not
the
Capital
City
,
as
the
new
Mountain
which
he
had
chosen
;
nor
Rome
as
another
Jerusalem
,
but
the
Spirit
and
the
Truth
;
that
is
to
say
,
Faith
and
Piety
alone
,
abstracted
from
all
those
relations
to
particular
places
,
and
independent
on
all
Cities
and
Mountains
.
The
same
thing
is
justified
by
the
censure
that
S.
Paul
passed
on
the
Corinthians
,
in
that
one
said
,
I
am
of
Paul
,
another
I
am
of
Apollos
,
and
another
I
am
of
Cephas
,
that
is
to
say
,
of
Peter
.
For
we
ought
not
to
imagine
,
that
those
men
meant
,
that
they
were
so
of
Paul
,
or
of
Apollos
,
or
of
Peter
,
as
to
be
no
more
of
Is
Christ
divided
?
Why
did
he
not
say
to
them
,
that
as
for
Paul
and
Apollos
,
they
had
no
reason
to
take
them
for
their
heads
,
but
that
it
was
far
otherwise
as
to
Peter
,
since
God
had
set
up
him
and
his
Successors
for
ever
to
be
the
heads
of
the
Universal
Church
?
Why
in
stead
of
that
,
did
he
conclude
after
this
manner
,
That
no
one
should
glory
in
men
:
for
all
things
are
yours
,
whether
Paul
,
or
Apollos
,
or
Cephas
,
or
the
world
;
or
life
or
death
;
or
things
present
;
or
things
to
come
;
all
are
yours
;
and
ye
are
Christs
,
and
Christ
is
Gods
?
Is
it
not
to
let
them
understand
,
that
Jesus
Christ
is
the
only
head
of
the
Church
,
that
there
is
only
his
communion
that
is
absolutely
necessary
;
and
that
as
for
other
Ministers
,
whosoever
they
were
,
they
were
appointed
for
our
use
,
as
all
other
things
,
to
serve
us
,
in
as
much
as
they
lead
us
to
Jesus
Christ
?
If
the
Church
under
the
New
Testament
,
ought
to
be
inviolably
ty'd
to
the
See
of
Rome
,
how
should
the
Scripture
have
been
silent
in
so
weighty
a
truth
,
which
could
not
be
ignor'd
without
extream
danger
,
nor
contested
without
evident
damnation
?
Notwithstanding
,
we
do
not
find
any
other
head
of
the
Church
in
those
Sacred
Books
but
Jesus
Christ
,
nor
any
other
High
Priest
but
him
.
We
do
not
find
in
the
Scripture
any
Universal
Bishop
,
nor
Ministerial
head
,
or
subordinate
,
or
any
particular
Church
the
Mistress
of
all
others
.
We
find
there
indeed
that
Jesus
Christ
being
ascended
up
on
high
,
gave
some
to
be
Apostles
,
others
to
be
Prophets
,
some
Evangelists
,
some
Pastors
the
Government
and
conduct
of
his
flock
?
If
the
Christian
Church
ought
in
that
to
resemble
the
Synagogue
,
and
to
have
as
that
,
a
Soveraign
High
Priest
upon
earth
,
who
should
be
the
head
of
that
Religion
,
and
who
should
have
his
Successors
as
the
ancient
High
Priest
had
:
whence
comes
it
,
that
the
Scripture
has
alwayes
regarded
that
Ancient
High
Priest
as
a
Figure
of
Jesus
Christ
,
that
it
alwayes
referred
it
to
him
,
and
never
to
the
Roman
Bishops
,
nor
even
to
S.
Peter
who
was
then
alive
,
and
who
should
by
consequence
have
exercised
that
pretended
charge
which
they
would
make
to
descend
from
him
?
There
is
therefore
no
lawful
foundation
in
all
that
pretension
of
Rome
and
her
See
.
We
ought
to
pass
the
same
judgement
on
all
other
Sees
and
other
particular
Churches
,
with
which
it
is
just
we
should
hold
communion
,
while
they
teach
good
and
sound
Doctrine
,
and
that
we
should
even
bear
with
them
,
when
they
should
fall
into
some
errors
,
provided
they
constrain
no
body
to
believe
them
:
but
from
which
it
is
also
just
to
separate
our selves
,
when
they
shall
fall
into
errors
contrary
to
the
communion
of
Jesus
Christ
our
only
Saviour
,
and
when
they
would
violently
force
all
others
to
believe
the
same
.
If
in
a
long
course
of
Ages
,
Rome
has
usurped
by
little
and
little
the
rights
that
do
not
belong
to
her
,
if
she
has
found
it
very
easie
,
through
the
ignorance
,
or
complaisance
of
men
,
in
the
diverse
intrigues
of
the
World
,
to
raise
her
Throne
as
high
as
our
Fathers
beheld
it
,
and
as
we
do
yet
at
this
day
:
If
her
flatterers
have
not
failed
alwayes
to
raise
her
pretensions
as
high
as
Heaven
,
and
if
she
has
been
lull'd
asleep
with
the
sound
of
those
sweet
charms
that
enchant
her
,
we
do
not
believe
,
that
that
ought
to
prejudice
our
separation
.
We
have
no
other
aversion
for
her
communion
,
than
that
which
our
conscience
gives
us
;
and
if
it
shall
please
God
to
re-establish
her
in
her
ancient
purity
,
she
would
not
have
so
great
a
joy
to
spread
forth
her
arms
to
us
,
as
we
should
have
an
impatience
to
demand
her
peace
of
her
.
But
as
long
as
we
shall
see
her
in
that
bad
state
wherein
we
are
perswaded
she
is
,
we
cannot
but
bewail
and
pray
for
her
,
and
yet
notwithstanding
no
body
can
blame
us
,
for
preferring
our
own
salvation
to
her
communion
.
CHAP.
III.
That
the
Conduct
of
the
Court
of
Rome
,
and
those
of
her
party
,
in
respect
of
the
Protestants
,
has
given
them
a
just
cause
to
separate
themselves
from
them
,
supposing
that
they
had
had
right
at
the
foundation
.
BEfore
we
leave
this
matter
of
our
Separation
from
the
Church
of
Rome
,
there
yet
remains
two
Questions
for
us
to
examine
;
the
one
,
Whether
our
Fathers
were
not
too
precipitate
in
so
great
an
affair
,
whether
they
did
not
act
with
too
much
haste
,
or
Whether
they
had
sufficient
motives
from
the
conduct
of
those
from
whom
they
separated
,
to
forsake
in
the
end
their
communion
:
The
other
,
Whether
with
all
that
,
they
can
say
,
that
they
separated
themselves
from
the
communion
of
the
Catholick
Church
spread
over
the
whole
World
,
as
the
Donatists
did
heretofore
,
and
whether
they
did
not
fall
into
the
same
crime
with
those
ancient
Schismaticks
,
against
whom
Optatus
and
S.
Augustine
so
strongly
disputed
.
I
will
treat
of
this
second
Question
in
the
following
Chapter
,
and
this
here
shall
be
design'd
to
the
clearing
of
the
former
.
To
effect
this
,
methinks
,
we
need
but
freely
to
set
before
their
eyes
all
that
I
have
said
in
the
second
Part
,
touching
the
necessity
that
lay
upon
our
Fathers
to
reform
themselves
.
For
since
it
clearly
results
from
those
matters
of
fact
which
I
have
set
down
,
that
the
Popes
and
those
of
their
party
were
so
far
from
applying
themselves
seriously
to
a
Reformation
,
that
they
studied
on
the
contrary
,
only
how
to
stifle
the
truth
from
the
very
first
moment
they
beheld
it
appear
,
and
to
defend
their
Errors
and
Superstitions
by
all
manner
of
wayes
,
who
sees
not
that
that
inflexible
resolution
which
had
not
yielded
either
to
the
first
or
second
admonition
,
rendred
from
that
time
the
separation
of
our
Fathers
just
,
and
exempted
them
from
all
reproach
?
For
when
there
are
Errors
capable
of
giving
ground
for
a
separation
,
it
ought
to
be
defer'd
only
upon
a
hope
of
amendment
,
and
that
hope
seem'd
to
be
sufficiently
destroy'd
,
by
those
Historical
actions
which
I
have
already
set
down
.
Notwithstanding
,
to
shew
them
more
and
more
,
how
the
conduct
of
our
Fathers
was
very
prudent
in
that
respect
,
and
full
of
circumspection
,
it
will
not
be
besides
our
purpose
,
to
resume
here
the
close
of
their
story
,
from
the
unjust
condemnation
of
Luther
and
his
Doctrine
made
by
Pope
Leo
the
Tenth
,
down
to
the
Council
of
Trent
,
after
which
we
may
say
,
that
their
separation
was
full
and
entire
.
Luther
therefore
having
been
excommunicated
by
the
Popes
Bull
,
with
all
those
who
should
follow
his
Doctrine
,
after
the
manner
that
we
have
seen
,
he
appealed
to
a
free
Council
,
and
proposed
the
Causes
of
his
appeal
in
a
publick
Declaration
that
he
caused
afterwards
to
be
Printed
,
wherein
with
great
humility
he
demanded
of
the
Emperour
,
the
Electors
,
the
Princes
of
the
Empire
,
and
in
general
of
all
the
Powers
of
Germany
,
that
they
would
joyn
themselves
with
him
in
his
appeal
;
or
at
least
,
that
they
would
defer
the
Execution
of
the
Bull
,
until
having
been
lawfully
called
,
and
heard
by
equitable
Judges
,
he
should
be
condemned
.
He
protested
,
that
in
case
his
so
just
a
demand
Sleidan
,
The
History
of
the
Council
of
Trent
,
of
Father
Paul
,
Th●anus
and
Raynaldus
.
should
be
refused
,
and
that
they
should
continue
to
obey
the
Pope
rather
than
God
,
the
consciences
of
his
persecutors
would
remain
chargeable
before
God's
Tribunal
.
But
those
who
had
already
condemn'd
him
for
a
like
appeal
to
a
Council
,
did
not
leave
off
their
prosecuting
him
for
all
that
.
The
Pope
did
not
fail
to
cause
his
Bull
to
be
publish'd
with
great
Solemnity
,
he
added
even
in
that
which
they
call
Coena
Domini
,
which
is
published
every
year
,
a
new
clause
bearing
excommunication
against
Luther
,
and
those
of
his
Sect.
And
because
in
his
first
condemnation
,
he
had
given
him
threescore
dayes
time
to
recant
,
that
term
being
expired
,
he
pronounced
a
new
and
peremptory
Excommunication
against
him
,
by
which
he
cursed
him
and
his
followers
eternally
,
and
declared
them
guilty
of
Treason
and
Heresie
;
he
spoil'd
them
of
all
their
Honours
and
Goods
,
and
injoyn'd
all
Arch-Bishops
,
Bishops
,
Prelates
,
Preachers
,
&c.
to
preach
,
or
to
stir
up
others
to
preach
against
them
in
all
places
.
Notwithstanding
,
he
earnestly
solicited
as
well
by
his
Letters
as
his
Nuntio's
,
the
Emperour
Charles
the
Fifth
and
all
the
Princes
of
Germany
,
to
employ
all
their
Power
and
Authority
against
Luther
and
his
followers
.
Those
solicitations
produced
them
the
Citation
of
Luther
to
the
Assembly
of
Wormes
,
of
which
I
have
spoke
in
the
second
Part
and
in
the
end
,
the
Imperial
Edict
,
called
the
Edict
of
Wormes
,
which
banish'd
him
from
all
the
Lands
of
the
Empire
as
a
mad-man
,
possess'd
with
the
Devil
,
a
Devil
clothed
in
humane
shape
,
an
Heretick
,
a
Schismatick
:
This
Edict
forbad
him
Fire
and
Water
,
and
the
commerce
of
all
the
World
;
and
ordain'd
that
after
the
term
of
twenty
dayes
,
he
should
be
taken
and
put
into
a
strong
Prison
in
order
to
be
severely
punished
.
But
besides
all
this
,
it
carried
this
further
in
it
,
that
it
extended
to
all
his
favourers
,
followers
and
complices
,
and
that
his
Books
should
be
publickly
burn'd
.
Luther
giving
way
to
this
furious
storm
,
withdrew
himself
for
some
time
into
a
safe
place
,
under
the
protection
of
John
Frederick
Elector
of
Saxony
;
and
Leo
after
having
excited
all
that
Tragedy
,
dyed
in
the
flower
of
his
age
,
the
first
day
of
December
in
the
year
1521.
But
the
hatred
of
the
Reformation
did
not
dye
with
him
,
he
had
for
his
Successor
as
well
in
that
hatred
,
as
in
his
See
,
Adrian
the
Sixth
,
who
was
chosen
the
eighth
of
January
1522.
After
this
new
Pope
had
taken
possession
of
his
Papacy
,
he
sent
a
Nuntio
into
Germany
,
and
though
as
we
have
seen
,
in
his
instructions
,
he
charged
him
in
an
express
Article
,
seriously
to
acknowledge
,
before
the
Assembly
of
Nuremberg
the
disorders
both
in
the
Court
of
Rome
and
in
the
whole
Body
of
the
Prelates
,
and
the
rest
of
the
Clergy
;
he
did
not
fail
nevertheless
to
charge
him
also
at
the
same
time
,
to
denounce
terrible
threatnings
against
Luther's
followers
:
for
so
it
was
,
that
he
called
those
who
then
embraced
the
Reformation
.
He
wrote
with
the
same
Spirit
,
publick
and
private
Letters
to
the
Princes
and
other
States
of
the
Empire
who
were
assembled
together
;
and
he
omitted
nothing
to
stir
them
up
to
make
use
of
Fire
and
Sword
and
the
uttermost
violence
on
that
occasion
.
We
may
see
those
Letters
in
Bzovius
and
Raynaldus
,
and
find
in
them
all
the
characters
of
an
extream
passion
.
He
uses
there
divers
reasons
to
animate
them
,
taken
from
their
honour
and
their
own
interests
.
He
sets
before
their
eyes
the
example
of
the
Council
of
Constance
,
wherein
John
Husse
and
Hierom
of
Prague
were
burn'd
,
that
of
S.
Peter
in
inflicting
death
on
Ananias
and
Sapphira
,
and
that
of
God
himself
,
who
made
the
Earth
swallow
up
Dathan
and
Abiram
.
He
complains
of
them
,
and
sharply
censures
them
,
in
that
they
had
not
severely
put
the
Edict
of
Wormes
in
Execution
;
and
to
stir
them
up
the
more
,
he
assures
them
,
that
the
design
of
the
Lutherans
was
to
overthrow
every
Humane
Order
,
to
dethrone
all
the
Princes
,
and
to
pillage
all
Germany
,
under
a
pretence
of
the
Gospel
.
He
repeated
the
same
things
in
his
instructions
to
his
Nuntio
;
and
after
having
enjoyn'd
him
to
represent
to
the
Princes
all
that
might
move
him
to
extirpate
those
pretended
Hereticks
,
so
far
as
to
tell
them
,
that
they
ought
to
imitate
the
generosity
of
their
Ancestors
,
some
of
which
had
carried
with
their
own
hands
John
Husse
to
the
Stake
:
he
concludes
with
the
words
of
Jeremiah
when
he
prophesied
the
ruine
of
the
Moabitish
Infidels
,
and
which
this
Pope
applied
against
those
Christians
,
Cursed
is
he
that
doth
the
work
of
the
Lord
negligently
,
and
who
keepeth
back
his
sword
from
blood
.
He
wrote
also
to
John
Frederick
Elector
of
Saxony
,
Letters
full
of
heat
,
wherein
after
having
made
a
bloody
invective
against
Luther
and
his
Doctrine
,
and
having
exhorted
that
Prince
to
abandon
him
,
he
fiercely
threatens
him
,
that
if
he
do
not
do
it
,
he
should
feel
the
effects
of
his
anger
and
that
of
the
Emperours
.
I
declare
to
thee
,
sayes
he
,
in
the
authority
of
God
Almighty
,
and
our
Lord
Jesus
Christ
,
whose
Vicar
I
am
upon
Earth
,
that
thou
shalt
not
go
away
unpunished
in
this
present
world
,
and
that
everlasting
fire
shall
attend
thee
in
the
world
to
come
.
For
we
live
at
the
same
time
together
,
both
I
Adrian
Pope
,
and
the
Emperour
Charles
,
whose
truly
Christian
Edict
thou
hast
contemned
,
which
he
made
against
the
Lutheran
Perfidiousness
.
These
Letters
wrought
but
a
small
effect
in
the
mind
of
Frederick
,
who
was
a
pious
Prince
,
and
one
that
loved
the
Truth
;
but
they
did
not
also
work
much
upon
those
of
the
rest
of
the
Princes
assembled
at
Nurenberg
;
and
the
answer
which
they
made
,
deserves
to
be
set
down
.
It
contained
well
near
these
Articles
,
That
they
could
not
execute
the
Sentence
of
the
Apostolick
See
against
Luther
,
nor
the
Edict
of
Wormes
,
without
incurring
themselves
very
great
dangers
.
That
the
far
greater
part
of
the
people
had
been
for
a
long
time
perswaded
,
that
Germany
suffer'd
a
great
many
troubles
on
the
side
of
the
Court
of
Rome
,
by
reason
of
its
abuses
,
and
that
all
the
world
was
then
fully
instructed
in
it
,
by
the
Writings
and
Tenets
of
the
Lutherans
.
That
if
they
had
rigorously
executed
the
Popes
Sentence
and
the
Imperial
Edict
,
the
people
would
have
believed
,
that
it
had
been
only
made
to
overthrow
the
Truth
of
the
Gospel
,
and
to
maintain
and
defend
their
evils
,
abuses
and
impieties
.
That
it
was
very
well
done
of
Adrian
,
to
acknowledge
the
disorders
of
the
Court
of
Rome
,
and
that
they
earnestly
intreated
him
,
for
the
glory
of
God
,
for
the
salvation
of
souls
,
and
for
the
peace
and
tranquillity
of
the
publick
,
seriously
to
put
his
hand
to
reform
them
.
That
they
intreated
him
also
to
allow
that
the
first
fruits
of
Benefices
which
they
had
given
to
the
Popes
for
them
to
employ
against
the
Turks
,
and
which
his
Predecessors
had
turned
aside
to
other
uses
,
should
for
the
time
to
come
be
remitted
into
the
publick
Treasure
of
the
Empire
,
to
be
made
use
of
according
to
their
natural
appointment
.
And
as
for
the
remedies
which
he
required
of
them
to
put
a
stop
to
the
course
of
the
Lutheran
error
,
that
they
saw
none
more
proper
,
than
spedily
to
call
a
free
and
Christian
Council
in
some
Town
of
Germany
,
wherein
it
might
be
allowed
to
every
one
,
as
well
of
the
Clergy
as
of
the
Laity
,
to
speak
freely
,
notwithstanding
all
Oaths
and
contrary
Obligations
,
and
to
take
counsel
together
for
that
which
they
should
judge
to
be
good
for
the
glory
of
God
,
for
the
salvation
of
Souls
,
and
the
advantage
of
the
Christian
Commonwealth
.
That
notwithstanding
,
they
would
hinder
Luther
and
his
followers
from
writing
any
more
,
and
they
would
give
order
that
the
Preachers
should
teach
nothing
but
the
true
,
pure
and
sincere
Gospel
,
according
to
the
Doctrine
and
explication
,
received
and
approved
in
the
Christian
Church
.
This
Answer
extreamly
displeased
the
Popes
Nuntio
,
he
would
not
that
they
should
speak
of
a
free
Council
;
for
it
seemed
to
him
,
he
said
,
That
by
that
proposition
they
would
give
Laws
to
the
Pope
.
He
approved
yet
less
,
that
they
should
touch
upon
the
troubles
of
Germany
,
and
the
abuses
of
the
Court
of
Rome
;
he
required
nothing
but
fire
and
sword
against
the
Lutherans
.
Therefore
he
gave
them
his
reply
in
writing
,
in
which
he
insisted
,
that
the
Sentence
of
Pope
Leo
and
the
Imperial
Edict
of
Wormes
,
which
Ordained
,
that
they
should
overthrow
all
the
followers
of
Luther
,
should
be
executed
according
to
their
form
and
tenour
,
without
any
diminution
.
And
as
to
the
demand
of
a
Council
,
he
said
,
that
they
should
have
made
it
in
terms
more
respectful
,
which
should
have
given
no
grounds
of
jealousie
to
the
Pope
,
and
that
by
those
clauses
,
that
the
Council
should
be
free
,
and
that
men
should
be
absolv'd
from
their
Oaths
,
they
seem'd
to
go
about
to
bind
the
hands
of
his
Holiness
.
The
Princes
would
notwithstanding
have
nothing
chang'd
in
their
deliberation
,
which
they
caused
to
be
drawn
up
in
the
form
of
an
Imperial
Edict
,
and
sent
their
Grievances
to
the
Pope
,
to
the
number
of
a
hundred
Articles
,
which
they
called
Centum
gravamina
.
Raynaldus
reckons
up
only
seventy
seven
upon
the
testimony
of
Dolgastus
.
However
it
were
,
those
Griefs
explained
one
part
of
the
disorders
that
reigned
then
in
the
Government
of
the
Church
,
and
under
which
,
not
only
Germany
,
but
all
the
rest
of
the
West
groaned
.
Thus
it
came
to
pass
,
that
the
endeavours
of
the
Court
of
Rome
and
its
Partizans
to
raise
a
persecution
against
those
who
demanded
a
Reformation
were
to
no
purpose
for
that
time
But
what
they
could
not
obtain
at
Nuremberg
,
they
obtained
elsewhere
;
for
in
that
same
year
,
they
caused
two
Augustin
Henry
Suphanus
had
before
suffer'd
death
in
the
preceding
year
for
the
same
cause
.
Adrian
enjoyed
the
Papacy
but
one
year
and
eight
months
or
thereabouts
;
for
he
was
raised
to
it
,
as
I
have
said
,
the
eighth
of
January
1522.
and
he
dyed
the
thirteenth
of
September
1523.
his
Successor
was
Clement
the
Seventh
:
This
man
marching
after
the
steps
of
his
Predecessors
,
was
not
well
setled
in
the
Pontifical
Chair
,
before
he
turned
all
his
thoughts
against
those
whom
they
called
Lutherans
;
and
to
that
effect
,
having
been
advertis'd
,
that
the
Princes
of
Germany
had
bound
themselves
to
meet
again
at
Nuremberg
,
he
sent
thither
Cardinal
Campeius
in
the
quality
of
his
Legate
.
Notwithstanding
he
wrote
to
the
Emperour
,
who
was
then
in
Spain
,
earnestly
soliciting
him
to
employ
his
Authority
,
to
make
the
Edict
of
Wormes
to
be
put
in
Execution
in
his
Empire
,
and
to
dispose
the
Princes
to
it
.
His
Legate
being
arrived
at
Nuremberg
,
vehemently
insisted
upon
the
Extirpation
of
the
Lutherans
;
and
he
made
for
that
purpose
,
divers
Orations
in
the
Assembly
.
But
the
Princes
would
not
follow
his
violent
courses
;
they
on
the
contrary
,
obstinately
demanded
a
free
Council
in
Germany
,
and
ordained
,
that
each
Prince
and
each
State
should
,
while
they
waited
for
that
Council
,
call
together
within
their
Jurisdictions
,
their
Learned
,
Wise
and
Pious
men
,
to
examine
the
new
Tenets
of
the
Lutherans
,
and
to
separate
the
good
from
the
bad
in
them
;
and
to
examine
also
the
complaints
of
their
Nation
against
the
Court
of
Rome
and
its
Clergy
.
They
added
nevertheless
,
that
each
one
on
his
part
,
should
do
what
he
could
to
make
the
Edict
of
Wormes
to
be
executed
;
and
that
in
fine
,
that
to
conclude
something
firm
,
the
States
of
the
Empire
should
meet
together
within
a
certain
time
at
Spire
.
This
Declaration
which
was
afterwards
drawn
up
and
publish'd
in
the
form
of
an
Imperial
Edict
,
extreamly
provok'd
the
Pope
and
all
his
creatures
.
They
complain'd
of
this
,
that
in
expectation
of
a
Council
,
they
would
submit
the
matters
of
Religion
to
the
judgement
of
a
few
Wise
,
Learned
and
Pious
persons
,
saying
,
that
it
was
the
means
to
spread
abroad
every
where
the
poyson
of
Heresie
;
for
thus
Raynaldus
relates
it
.
They
could
not
endure
the
proposition
of
a
free
Council
;
but
above
all
things
,
they
loudly
cry'd
out
of
this
,
that
under
that
pretence
,
they
would
defer
the
execution
of
the
Popes
Sentence
and
the
Edict
of
Wormes
against
the
Lutherans
,
whose
blood
and
destruction
they
only
demanded
.
Clement
made
great
complaints
to
the
Emperour
,
by
the
Letters
which
he
sent
him
into
Spain
,
wherein
to
animate
him
the
more
,
he
perswaded
him
,
that
that
was
a
manifest
breach
of
his
Authority
,
and
a
formed
design
to
withdraw
themselves
intirely
from
his
obedience
;
and
as
these
solicitations
were
extreamly
vehement
and
urgent
;
they
forced
the
Emperour
to
write
into
Germany
to
the
Princes
,
and
to
all
the
States
of
the
Empire
,
that
it
was
his
intention
that
they
should
punctually
execute
his
Edict
of
Wormes
,
that
they
should
make
that
of
Nuremberg
void
,
and
forbad
them
to
hold
the
Diet
of
Spire
.
But
before
his
Letters
came
to
Germany
,
the
Legat
Campeius
had
drawn
off
one
part
of
the
Roman
Catholick
Princes
,
for
the
most
part
Ecclesiasticks
,
and
having
made
them
to
meet
at
Ratisbon
,
under
a
pretence
of
a
shadow
of
Reformation
that
he
had
propounded
,
which
consisted
only
in
most
trivial
matters
,
he
caused
them
to
make
a
League
among
them
for
the
defence
of
the
Roman
Religion
,
and
the
destruction
of
the
Lutherans
.
Soon
after
,
they
saw
the
effects
of
this
League
appear
;
for
Ferdinand
and
the
Legat
being
gone
into
Austria
,
they
condemned
to
death
some
persons
upon
the
account
of
Religion
.
Clement
elsewhere
took
the
same
cares
for
all
places
,
which
they
took
in
Germany
,
to
hinder
the
progress
of
the
Reformation
.
He
wrote
upon
that
subject
into
Switzerland
,
into
Bohemia
,
France
,
Poland
,
Swedeland
,
Denmark
;
and
he
stirr'd
up
every
where
the
Princes
,
Magistrates
and
Prelates
,
to
overthrow
the
Reformed
.
Wherefore
they
beheld
soon
after
under
his
Pontificate
,
the
Inquisitions
taken
up
in
that
pursuit
,
the
Prisons
filled
with
Prisoners
,
and
the
Scaffolds
and
the
Stakes
filled
almost
generally
in
all
places
that
owned
his
Authority
.
It
was
at
this
time
that
Antonius
Pratensis
Cardinal
and
Arch-Bishop
of
Sens
,
held
a
Provincial
Synod
at
Paris
,
the
ninety
second
Article
of
which
was
framed
in
these
terms
:
We
intreat
the
Most
Christian
King
our
Prince
and
Soveraign
Lord
,
by
the
bowels
of
the
mercies
of
God
,
that
according
to
his
singular
zeal
and
incredible
devotion
for
the
Christian
Religion
,
that
he
would
suddenly
banish
from
the
Lands
of
his
Jurisdiction
all
Hereticks
,
and
that
he
would
extirpate
that
deadly
and
horrible
plague
,
which
increases
every
day
more
and
more
.
The
ninety
third
was
framed
after
this
manner
;
Therefore
it
is
,
that
the
Orthodox
Princes
,
if
they
would
have
any
care
for
the
Christian
Name
,
and
would
hinder
the
ruine
of
Religion
,
ought
necessarily
to
use
all
their
endeavours
to
extirpate
and
destroy
Hereticks
.
That
Arch-Bishop
was
very
much
interessed
in
the
preservation
of
the
ancient
abuses
:
for
we
find
in
the
Dialogue
of
the
Two
Parishioners
of
Hilary
Montanus
,
that
he
was
Cardinal
,
Arch-Bishop
of
Sens
,
Bishop
of
Alby
,
Bishop
of
Valence
,
Bishop
of
Gap
,
and
Abbot
of
Fleury
.
We
ought
not
to
be
astonished
if
he
declaimed
so
much
against
the
Reformation
:
He
was
in
effect
one
of
those
who
opposed
themselves
to
it
in
France
,
with
the
greatest
heat
;
and
if
any
would
know
his
character
,
they
need
but
look
to
that
which
the
Authors
of
that
same
Dialogue
say
of
him
.
This
Du
Prat
,
was
he
not
as
great
a
Prelate
,
as
a
S.
Hilary
of
Poictiers
,
a
S.
Martin
of
Tours
,
a
S.
German
of
Auxerre
,
and
as
a
S.
Lupus
of
Troye
?
He
had
alone
full
as
many
Bishopricks
as
all
those
admirable
Saints
had
together
,
and
moreover
the
Abby
in
which
is
the
Body
of
S.
Benorist
;
but
he
has
not
done
so
many
Miracles
as
all
those
Saints
;
and
he
never
resided
in
any
of
those
Diocesses
,
nor
ever
performed
any
other
office
of
a
Bishop
,
than
that
only
Ordinance
against
Martin
Luther
,
Philip
Melancthon
,
Oecolampadins
,
Zuinghus
;
for
as
yet
Calvin
and
Beza
were
not
talked
of
.
It
is
this
good
Prelate
to
whom
they
attribute
the
taking
away
of
the
Pragmatick
Sanction
,
that
is
to
say
,
the
pure
observation
of
the
Ancient
Canons
of
the
Church
of
France
,
and
the
having
made
the
agreement
between
King
Francis
the
First
and
Leo
the
Tenth
,
which
has
destroyed
all
the
Apostolical
Discipline
in
France
,
and
abolished
the
Canonical
Elections
,
and
subjected
France
to
a
deplorable
servitude
.
The
same
Spirit
that
the
Cardinal
Du
Prat
had
brought
into
France
,
reigned
then
in
England
,
Scotland
,
Flanders
,
Austria
,
Poland
,
and
universally
in
all
places
where
the
Power
of
the
Pope
extended
it self
;
for
there
was
nothing
talked
of
there
,
but
the
extream
punishments
,
which
they
inflicted
on
those
pretended
Hereticks
;
and
their
very
Judges
who
touch'd
with
some
compassion
,
did
not
readily
do
their
duty
,
according
to
the
humour
of
the
Court
of
Rome
,
did
not
remain
unpunished
.
For
it
was
for
this
reason
,
that
Pope
Clement
charged
Cardinal
Campeius
his
Legate
,
to
remove
those
Inquisitors
,
who
were
in
the
Low-Countreys
,
and
to
put
others
in
their
places
,
who
should
better
acquit
themselves
of
so
detestable
a
service
as
Raynaldus
relates
.
But
while
they
acted
after
this
manner
,
the
Light
of
the
Reformation
did
yet
spread
it self
abroad
in
divers
places
through
an
admirable
blessing
of
God
,
who
has
alwayes
made
the
ashes
of
his
Martyrs
,
the
seed
of
his
Church
.
For
not
only
Saxony
had
receiv'd
it
,
but
also
a
great
part
of
Germany
,
a
great
part
of
Switzerland
,
Swedeland
,
Denmark
,
Prussia
and
Livonia
also
.
In
the
month
of
April
in
the
year
1529.
an
Assembly
of
the
Princes
and
other
States
of
Germany
was
held
at
Spire
,
whither
Clement
did
not
fail
to
send
a
Nuntio
:
The
first
thing
they
did
there
,
was
to
reject
the
Assembly
at
the
City
of
Strasburgh
,
under
a
pretence
,
that
it
had
abolish'd
the
use
of
the
Mass
,
without
waiting
for
the
Imperial
Diet.
This
violent
procedure
was
quickly
after
followed
by
a
Decree
,
that
Ferdinand
Arch-Duke
of
Austria
and
some
other
Princes
who
took
part
with
the
Court
of
Rome
made
,
and
whom
the
Emperour
had
expresly
chosen
for
his
Deputy
Commissioners
.
They
ordain'd
therefore
in
the
first
place
,
that
those
who
till
then
had
observ'd
the
Edict
of
Wormes
,
that
is
to
say
,
who
not
only
had
not
receiv'd
the
Reformation
,
but
who
had
persecuted
it
with
all
their
might
,
should
for
the
future
do
the
like
,
and
force
their
Subjects
to
do
the
same
;
and
that
as
for
those
in
whose
Countreys
that
new
Doctrine
had
been
spread
abroad
,
provided
they
could
not
extirpate
it
,
without
putting
themselves
into
a
manifest
danger
of
stirring
up
troubles
,
it
should
be
their
part
at
least
,
to
hinder
any
thing
more
from
being
innovated
,
till
the
calling
of
a
Council
.
Secondly
,
They
ordained
,
That
above
all
things
,
the
Doctrine
which
opposed
the
substantial
presence
of
the
body
of
Jesus
Christ
in
the
Eucharist
,
should
neither
be
received
,
nor
propounded
by
any
in
all
the
compass
of
Germany
,
and
that
the
Mass
should
not
be
abrogated
.
In
the
third
place
,
they
decreed
,
That
they
should
not
allow
Preachers
in
any
place
to
explain
the
Gospel
,
otherwise
than
by
the
interpretations
of
the
Fathers
.
In
fine
,
they
ordained
grievous
penalties
against
the
Printers
and
Booksellers
who
should
Print
or
Vend
for
the
future
the
Books
that
contained
that
new
Doctrine
.
The
other
Princes
and
States
of
the
Empire
,
beholding
this
manifest
oppression
,
thought
themselves
bound
to
make
an
Act
of
Protestation
to
the
contrary
.
They
remonstrated
therefore
,
That
that
new
Decree
contradicted
that
that
had
been
passed
in
the
preceding
Assembly
,
where
every
one
was
to
be
free
in
respect
of
his
Religion
:
That
they
did
not
pretend
to
hinder
the
other
Princes
and
States
from
enjoying
that
liberty
;
but
that
on
the
contrary
,
they
pray'd
God
,
that
he
would
give
them
the
knowledge
of
his
Truth
:
That
they
could
not
with
a
good
conscience
approve
of
the
reason
for
which
they
would
allow
them
to
retain
the
Evangelical
Doctrine
,
to
wit
,
lest
they
should
fall
into
new
troubles
,
for
that
would
be
to
confess
,
that
it
would
be
good
to
renounce
that
Doctrine
,
if
it
could
be
done
without
Tumult
,
which
would
be
a
criminal
and
wicked
confession
,
and
a
tacit
denyal
of
the
Word
of
God
.
That
as
to
the
Mass
,
those
who
had
abolish'd
it
,
and
who
had
re-established
in
its
place
the
lawful
use
of
the
Supper
of
our
Lord
,
were
led
by
the
institution
of
our
Lord
Jesus
Christ
:
That
as
for
the
Doctrine
that
opposed
the
real
presence
,
they
did
not
believe
,
that
they
ought
lightly
to
condemn
those
who
held
it
without
hearing
them
;
and
that
that
proceeding
was
against
natural
equity
,
especially
in
a
matter
of
so
great
consequence
.
In
fine
,
that
they
could
not
consent
to
that
Decree
,
offering
the
reason
of
their
carriage
to
the
Emperour
and
all
the
world
:
That
they
did
appeal
to
a
free
Council
,
and
that
in
waiting
for
it
,
they
would
do
nothing
for
which
they
should
justly
deserve
any
blame
.
The
Princes
who
made
this
Act
of
Protestation
,
were
John
Elector
of
Saxony
,
George
Marquess
of
Brandenburgh
,
Ernest
and
Francis
Dukes
of
Lunenburg
,
Philip
Lantgrave
of
Hesse
,
Wolfangus
Prince
of
Anhalt
,
to
whom
the
Cities
of
Strasburg
,
Nuremburg
,
Vlm
,
Constance
,
Rutelin
,
Vinsseme
,
Meminghen
,
Lindau
,
Campdun
,
Hailbrun
,
Issne
,
Wisleburg
,
Nodingue
and
St.
Gall
joyned
themselves
with
a
common
consent
.
This
Act
of
Protestation
was
made
at
Spire
the
nineteenth
of
April
1529.
and
from
thence
came
the
name
of
Protestants
,
which
has
been
since
given
to
all
those
who
have
embraced
the
Reformation
.
Those
Princes
and
those
Cities
sent
in
the
end
their
Embassadours
to
the
Emperour
,
to
give
him
an
account
of
what
they
had
done
;
but
after
divers
delayes
,
the
answer
was
,
that
he
would
that
they
should
obey
the
Decree
of
Spire
,
or
else
that
they
should
undergo
the
utmost
punishments
,
that
their
Emperour
and
the
other
Princes
had
not
less
care
of
the
salvation
of
their
souls
,
and
peace
of
their
consciences
than
they
;
and
that
as
for
his
own
part
,
he
desir'd
a
Council
▪
although
it
did
not
appear
to
him
to
be
extreamly-necessary
.
This
answer-oblig'd
the
Protestants
to
meet
at
Smalcalde
,
and
some
time
after
at
Nuremberg
,
to
provide
for
their
own
affairs
;
but
they
took
no
other
resolutions
,
than
very
general
ones
.
About
the
end
of
that
same
year
1529.
the
Emperour
came
into
Italy
,
to
be
crowned
there
by
the
hands
of
the
Pope
,
which
was
done
at
Bologne
,
with
a
great
deal
of
Magnificence
and
Ceremony
.
They
had
there
divers
Conferences
together
upon
the
matter
of
Religion
.
The
sentiment
of
the
Emperour
was
,
that
he
ought
to
call
a
Council
;
that
of
the
Pope
was
on
the
contrary
,
that
he
ought
not
to
call
one
;
but
that
the
adversaries
ought
to
be
oppressed
by
force
of
Arms.
He
offered
for
that
purpose
,
to
furnish
the
Emperour
with
money
,
and
strongly
to
solicite
all
Christian
Princes
to
this
War
.
Andreo
Mauroceno
the
Venetian
Historian
relates
,
that
he
explain'd
himself
particularly
not
only
to
the
Emperour
,
but
even
to
the
Venetian
Embassadour
.
The
Senate
answered
after
a
manner
very
opposite
to
the
desires
of
that
Pope
;
and
disswaded
him
from
that
War
,
by
divers
reasons
:
but
all
those
reasons
did
not
change
the
Popes
mind
,
he
had
too
much
horror
for
that
free
Council
that
Germany
required
,
and
therefore
it
was
,
that
he
perswaded
the
Emperour
,
that
it
would
be
much
better
for
him
to
make
use
of
his
Authority
in
that
occasion
,
and
that
if
his
Authority
would
not
be
sufficient
,
he
must
proceed
to
open
force
.
The
Emperour
therefore
after
this
conven'd
the
Imperial
Assembly
at
Ausburg
,
for
the
month
of
April
in
the
year
1530.
whither
he
went
himself
in
person
.
The
Pope
also
sent
thither
on
his
part
his
Legat
Cardinal
Campeius
with
Vincentius
Pimpinella
,
and
Paul
Vergerius
his
Nuntio's
.
There
,
the
Protestants
presented
their
Confession
of
Faith
to
the
Emperour
,
which
was
afterwards
called
The
Confession
of
Ausburg
,
in
which
they
set
down
in
the
first
place
,
the
chief
heads
of
the
Christian
Doctrine
which
they
believed
;
and
afterwards
went
on
to
the
points
of
the
Roman
belief
which
they
rejected
.
They
oppos'd
,
through
the
advice
of
the
Legat
,
to
that
Confession
,
a
Refutation
composed
by
Eccius
and
John
Faber
,
who
notwithstanding
would
not
hold
any
discourse
by
writing
with
the
Protestants
,
whatsoever
intreaties
they
should
make
,
to
have
liberty
to
defend
themselves
publickly
,
and
to
justifie
their
Doctrine
.
They
made
it
to
be
only
read
in
their
presence
;
but
they
refused
to
give
them
a
copy
of
it
,
unless
upon
condition
that
it
should
be
kept
secret
in
their
hands
,
which
would
render
it
wholly
unuseful
to
them
,
and
which
was
a
very
unjust
condition
,
in
treating
of
a
business
of
that
nature
,
in
which
all
the
world
had
an
interest
.
The
Author
of
the
History
of
the
Council
of
Trent
relates
,
that
Cardinal
Matthew
Lang
,
Arch-Bishop
of
Saltsburg
,
who
was
in
that
Assembly
▪
said
publickly
upon
the
occasion
of
that
Confession
▪
That
indeed
,
the
Reformation
of
the
Mass
was
reasonable
,
the
liberty
of
meats
fit
to
be
granted
,
and
that
the
demand
to
be
discharged
from
so
many
commandments
of
men
,
was
most
just
;
but
that
it
was
a
thing
not
to
be
endured
,
that
one
paultry
Monk
should
go
about
to
reform
all
the
world
.
He
adds
,
that
one
of
the
Emperour's
Secretaries
said
also
,
That
if
the
Protestant
Preachers
had
good
store
of
money
,
they
had
easily
purchased
of
the
Italians
the
Religion
that
agreed
most
with
them
;
but
that
without
Gold
,
they
could
never
hope
,
that
their
Religion
should
ever
shine
forth
in
the
world
.
There
were
many
open
Conferences
between
the
two
Parties
,
and
they
came
so
far
,
as
to
agree
upon
some
matters
of
less
importance
,
but
they
could
not
agree
upon
any
of
the
principal
ones
;
and
the
Protestants
saw
soon
after
,
to
what
those
Conferences
tended
:
to
wit
,
to
give
ground
to
some
secret
practices
,
by
which
the
Emperour
and
the
Legate
laboured
to
gain
the
Princes
each
one
in
particular
,
sometimes
by
promises
,
and
sometimes
by
threatings
,
by
which
nevertheless
they
could
not
be
turned
.
In
fine
,
after
many
negotiations
to
no
purpose
,
the
Protestants
seeing
that
there
was
no
hope
of
obtaining
peace
,
but
upon
conditions
very
destructive
to
the
Reformation
which
they
had
embraced
,
were
forced
to
withdraw
themselves
,
after
having
declared
,
That
they
persisted
in
their
appeal
to
a
free
and
Christian
Council
.
And
the
Emperour
who
had
made
all
those
steps
,
only
to
have
a
pretence
of
gratifying
the
Pope
,
by
his
carrying
of
things
to
extremities
,
made
in
the
end
his
Decree
,
with
the
other
Princes
and
States
that
remained
,
by
which
he
established
the
Roman
Religion
in
all
the
extent
of
his
Empire
,
in
respect
of
the
controverted
Articles
,
under
pain
of
the
Imperial
Ban
to
all
opposers
,
and
to
be
pursued
by
Arms
as
Rebells
and
Criminals
,
promising
notwithstanding
,
to
solicite
the
Pope
to
the
calling
of
a
Council
precisely
within
the
space
of
a
year
.
The
rigour
of
this
Decree
,
oblig'd
the
Princes
and
the
other
Protestant
States
to
assemble
yet
again
at
Smalcalde
,
and
to
make
there
a
kind
of
League
among
themselves
for
their
common
defence
;
and
yet
notwithstanding
they
wrote
to
the
Emperour
with
great
submission
,
praying
him
to
mitigate
his
Decree
,
and
not
to
expose
them
as
he
had
done
,
to
the
violence
of
their
Enemies
:
They
wrote
also
to
the
other
Christian
Princes
,
as
well
to
inform
them
of
what
had
pass'd
at
Ausburg
,
as
to
justifie
themselves
against
the
many
false
accusations
wherewith
they
were
charg'd
,
and
to
have
them
demand
a
General
and
free
Council
that
should
be
held
in
Germany
for
the
Reformation
of
the
Church
.
The
Execution
of
this
Decree
of
Ausburg
,
fill'd
for
some
time
Germany
with
a
thousand
Persecutions
against
the
Protestants
,
by
the
Authority
of
the
Imperial
Chamber
.
Behold
here
,
what
the
Emperour
did
to
satisfie
the
desires
of
the
Court
of
Rome
:
it
seems
that
he
could
have
done
nothing
more
vehemently
;
and
yet
notwithstanding
the
Pope
was
not
throughly
contented
.
He
very
much
rejoyced
to
see
the
Protestants
subjected
to
the
most
rigorous
punishments
.
But
that
Authority
that
Charles
had
taken
upon
him
to
appoint
those
Conferences
,
to
labour
to
bring
those
differences
to
an
agreement
,
the
consent
that
he
had
given
to
the
abolition
of
some
Ceremonies
,
and
above
all
,
the
promise
of
a
Council
within
the
prefixed
term
of
a
year
,
were
things
that
he
could
not
digest
;
judging
them
to
be
too
contrary
to
the
Soveraignty
of
his
See
.
And
because
the
Emperour
had
press'd
him
about
this
last
Article
of
a
Council
,
and
even
his
Legate
wrote
to
him
,
that
it
was
the
general
desire
of
all
Germany
,
he
returned
this
Answer
:
That
having
consulted
the
Cardinals
about
it
,
divers
of
them
had
not
found
,
that
a
Council
was
a
very
fit
means
for
the
rooting
out
of
the
present
Heresies
,
because
that
those
things
that
had
been
decided
by
former
Councils
,
or
already
established
by
the
practice
of
many
Ages
,
ought
not
to
be
again
called
in
question
.
That
this
was
a
very
bad
precedent
,
and
could
not
be
done
without
very
great
scandal
and
a
manifest
violation
of
the
Apostolick
See
.
That
nevertheless
,
if
the
Emperour
judged
a
Council
to
be
absolutely
necessary
,
he
might
promise
the
Lutherans
one
,
but
with
this
condition
,
that
they
should
presently
depart
from
all
their
Errors
,
and
be
obedient
to
their
Holy
Mother
Church
;
that
they
should
hold
her
Doctrines
and
her
Rites
,
until
it
should
be
otherwise
ordain'd
by
the
Council
,
to
the
Decrees
of
which
,
they
should
wholly
submit
themselves
.
That
besides
that
,
the
calling
of
a
Council
would
be
very
scandalous
,
and
of
exceeding
bad
example
to
all
posterity
.
That
as
to
the
place
where
it
should
be
held
,
he
judg'd
it
absolutely
necessary
,
that
it
should
be
in
Italy
,
and
that
he
did
not
see
any
City
more
fit
for
it
,
than
Rome
it self
,
which
was
the
Seat
of
the
Christian
Faith
;
that
if
,
notwithstanding
Rome
did
not
please
him
,
he
might
chuse
one
either
in
Bolognia
,
or
Placentia
,
or
Mantua
.
The
Pope
went
even
so
far
,
as
to
write
to
the
Christian
Princes
a
Circulary
Letter
,
by
which
he
advised
them
in
the
general
,
of
that
which
had
pass'd
at
Ausburg
,
and
that
for
the
intire
rooting
out
of
Heresie
,
he
was
resolved
to
call
a
Council
.
Notwithstanding
,
all
these
Declarations
consisted
only
in
words
;
for
at
the
bottom
his
mind
was
wholly
remote
from
the
holding
of
a
Council
;
in
which
,
as
Guicciardine
sayes
,
he
apprehended
,
that
they
might
contest
his
Papacy
with
him
,
which
he
had
purchased
by
canvasings
and
money
,
and
that
they
would
take
cognizance
of
the
affairs
of
the
Florentines
,
whom
he
had
subdu'd
and
subjected
to
the
Family
of
the
Medici
by
force
of
Arms
;
or
as
the
Author
of
the
History
of
the
Council
of
Trent
sayes
,
he
feared
lest
they
should
beat
down
that
excessive
Authority
which
the
See
of
Rome
had
usurped
over
all
other
Bishops
,
and
over
all
Churches
.
However
it
were
,
he
would
not
have
one
;
but
he
would
that
they
should
make
use
of
Fire
and
Sword
.
And
it
was
for
this
,
that
he
wrote
about
that
same
time
to
Ferdinand
the
Emperour's
Brother
,
exhorting
him
to
go
himself
in
person
to
Bohemia
,
to
root
out
Heresie
there
.
He
solicited
also
the
Emperour
and
the
Christian
Kings
to
joyn
their
Arms
with
those
of
the
Duke
of
Savoy
,
against
the
Switz
Cantons
who
had
embraced
the
Reformation
;
and
his
Intrigues
,
or
those
of
his
creatures
,
were
so
powerful
,
that
they
enflamed
a
bloody
War
between
the
Reformed
Cantons
and
the
others
,
wherein
the
Reformed
were
beaten
many
times
,
which
afforded
great
matter
of
joy
to
the
Court
of
Rome
.
In
the
year
1532.
the
Emperour
having
called
the
Imperial
Diet
to
Ratisbon
,
for
the
affairs
of
Hungary
and
Germany
,
threatned
by
the
Arms
of
the
Turks
,
the
Princes
and
the
other
States
assembled
,
seeing
clearly
already
,
that
the
Pope
and
his
Court
sought
only
to
elude
the
Council
,
by
divers
pretences
,
solicited
the
Emperour
,
that
he
would
be
pleased
to
call
one
himself
by
his
Authority
;
and
they
represented
to
him
,
that
it
was
his
right
in
the
quality
of
Roman
Emperour
;
that
other
Emperours
had
so
used
it
,
and
that
he
was
the
Head
and
Protector
of
all
Christianity
,
especially
in
case
of
the
negligence
and
refusal
of
the
Pope
.
The
Emperour
would
not
hearken
to
this
Proposition
,
and
yet
nevertheless
,
being
urged
by
the
necessity
of
his
affairs
,
and
having
a
War
to
maintain
with
the
Turk
,
he
granted
a
Peace
to
the
Protestants
,
who
were
already
seven
Princes
,
and
four
and
twenty
Imperial
Cities
.
This
Peace
was
made
at
the
Mediation
of
Albert
Cardinal
and
Arch-Bishop
of
Mayence
,
and
Lewis
Prince
Palatine
of
the
Rhine
;
and
the
Emperour
made
his
Decree
publick
,
bearing
in
it
express
prohibitions
to
trouble
or
disquiet
any
person
for
matters
of
Religion
only
,
till
the
holding
of
a
General
,
Free
and
Christian
Council
,
which
he
endeavoured
to
have
called
within
the
term
of
a
year
;
or
in
case
that
a
Council
could
not
be
held
,
till
a
General
Assembly
of
the
States
of
the
Empire
,
wherein
they
might
provide
for
the
affairs
of
Religion
.
This
Decree
displeas'd
the
Pope
and
all
his
Court
extreamly
,
who
would
neither
have
a
Peace
,
nor
a
Council
,
nor
any
Assembly
of
the
States
to
treat
of
Religion
,
as
it
evidently
appeared
afterwards
.
For
after
that
the
Emperour
had
set
the
affairs
of
Hungary
and
Austria
in
order
,
and
had
been
freed
from
the
force
of
Solyman
,
he
went
into
Italy
;
and
having
urged
the
Pope
many
times
upon
that
subject
,
the
Pope
alwayes
eluded
the
Proposition
,
as
well
by
the
conditions
which
he
required
that
the
Protestants
should
submit
themselves
to
,
well
knowing
that
they
would
not
agree
to
them
,
as
by
the
default
of
the
consent
of
the
Kings
of
France
and
England
,
without
whom
,
he
said
,
it
was
to
be
feared
,
that
the
calling
of
a
Council
would
create
a
new
Schism
in
the
Church
.
Thus
the
Papacy
of
Clement
pass'd
away
,
who
dyed
the
twenty
fifth
of
September
1534.
His
Successor
who
was
Paul
III.
followed
the
same
path
of
Clement
in
regard
of
the
Protestants
.
The
first
step
that
he
made
was
to
let
his
Nuntio
Paulus
Vergerius
delcare
,
that
he
was
resolved
to
call
a
Council
;
but
at
the
same
time
,
he
made
these
three
things
to
be
added
,
that
he
intended
,
it
should
be
held
at
Mantua
and
not
in
Germany
,
that
he
did
not
pretend
to
have
any
of
his
rights
released
,
and
that
he
would
not
endure
,
that
a
National
Council
should
be
held
in
Germany
;
upon
which
,
he
demanded
the
answer
of
the
Protestants
.
A
little
after
the
Protestants
answered
to
this
substance
,
That
having
already
appealed
to
a
Council
,
they
ardently
wished
for
it
;
but
that
as
they
had
often
declared
,
they
demanded
a
free
Council
,
that
should
provide
against
the
disorders
of
the
Church
,
and
make
a
good
Reformation
according
to
the
Word
of
God
,
and
in
the
terms
of
Christian
Equity
,
and
it
was
a
Council
so
qualified
which
they
had
appealed
to
.
That
the
dispute
being
about
matters
wherein
the
See
of
Rome
was
visibly
interested
,
and
about
others
which
the
Pope
defended
,
not
in
word
only
,
but
by
those
bloody
Edicts
and
extream
Cruelties
which
they
exercised
against
those
who
did
not
agree
with
them
,
there
was
no
colour
of
reason
that
the
judgement
ought
to
be
in
their
hands
,
nor
that
the
Council
could
be
free
,
if
the
choice
of
the
place
and
the
persons
who
should
compose
it
,
and
the
form
of
procedure
which
they
held
,
should
depend
upon
their
choice
.
That
the
Pope
having
already
condemned
them
and
their
Doctrine
,
it
was
against
all
manner
of
reason
,
for
him
to
pretend
to
be
the
Master
of
an
Assembly
who
should
judge
both
them
and
the
See
of
Rome
.
In
fine
,
that
the
business
being
a
common
cause
,
it
was
the
right
of
the
Emperour
and
the
Princes
in
so
important
an
affair
,
to
make
choice
of
the
most
fit
persons
,
and
those
who
were
most
capable
of
giving
glory
to
God
,
and
doing
good
to
the
Christian
Common-wealth
:
and
that
as
for
themselves
,
as
they
could
not
abandon
the
interests
of
the
Truth
,
they
should
do
also
all
that
should
lye
in
their
power
for
the
re-establishing
of
peace
and
union
.
We
may
guess
that
this
answer
was
not
very
agreeable
to
the
Court
of
Rome
,
and
yet
notwithstanding
the
Pope
did
not
fail
to
speak
alwayes
of
a
Council
,
and
to
exhort
his
Cardinals
to
begin
the
Reformation
by
themselves
.
He
made
divers
Orations
to
them
for
that
purpose
;
and
he
went
so
far
,
as
to
give
charge
to
some
of
them
,
to
examine
that
which
was
most
necessary
to
be
reform'd
in
their
Court
,
which
had
already
alarm'd
them
all
.
But
at
the
same
time
,
he
assur'd
them
by
one
of
his
actions
by
which
they
might
very
well
judge
of
the
little
sincerity
of
his
words
,
for
he
created
two
young
men
,
his
Base
Sons
,
Cardinals
,
the
one
of
fourteen
years
of
age
,
and
the
other
of
sixteen
:
and
when
they
represented
to
him
their
small
age
,
he
answered
merrily
,
That
he
would
supply
that
defect
,
by
the
number
of
his
own
,
having
years
enough
to
spare
them
,
if
it
was
necessary
.
The
Pope's
Nuntio
having
received
the
Answer
of
the
Protestants
,
departed
from
Germany
,
and
returned
to
Rome
;
where
,
after
having
made
his
relation
,
he
concluded
,
that
nothing
more
was
to
be
thought
on
,
than
to
oppress
the
Protestants
by
force
of
Arms.
This
Nuntio
,
who
was
Vergerius
,
had
had
divers
private
Conferences
with
them
,
and
even
with
Luther
himself
,
whom
he
had
laboured
to
gain
by
threats
and
promises
,
but
he
could
not
obtain
his
design
.
This
forced
the
Pope
powerfully
to
solicite
the
Emperour
,
who
at
that
time
came
to
Rome
,
openly
to
declare
War
against
the
Protestants
,
and
he
had
in
this
,
two
great
interests
,
the
one
to
busie
the
Emperour
,
whose
power
he
feared
in
Italy
;
and
the
other
,
to
confound
the
Protestants
with
his
greatest
force
,
without
the
confusion
of
holding
a
Council
.
The
Emperour
consented
to
the
desires
of
the
Pope
,
and
he
was
resolved
only
to
give
a
greater
colour
to
the
War
,
that
a
Council
should
be
first
called
,
to
let
them
see
,
that
he
had
tryed
fair
means
,
before
he
came
to
violence
:
but
that
he
should
call
it
under
such
conditions
,
as
that
the
Authority
of
the
See
of
Rome
should
incurr
any
danger
.
A
Bull
therefore
was
drawn
up
dated
June
12.
1536.
the
Convocation
of
it
was
at
Mantua
on
the
three
and
twentieth
of
May
of
the
year
following
;
and
the
Emperour
having
solicited
the
Protestants
to
go
thither
,
they
made
well
near
the
same
answers
that
they
had
already
done
:
They
remonstrated
therefore
in
the
first
place
,
That
the
calling
of
a
Council
could
not
of
right
belong
to
the
Pope
alone
,
as
well
by
reason
that
the
disorders
and
corruptions
of
which
they
complain'd
and
desir'd
a
reformation
,
came
for
the
most
part
from
the
See
of
Rome
and
its
creatures
,
which
for
some
Ages
since
had
infected
Religion
with
divers
errors
and
superstitions
,
and
which
moreover
had
been
wholly
overthrown
in
the
Government
of
the
Church
;
as
because
also
,
that
that
See
was
already
the
openly
declared
Enemy
to
the
Reformation
,
and
those
who
demanded
it
,
having
condemn'd
them
for
Hereticks
,
and
persecuted
them
in
all
places
by
Fire
and
Sword
.
So
that
being
to
give
an
account
of
all
that
to
a
Council
,
it
was
against
all
reason
,
to
leave
the
calling
of
a
Council
to
the
Pope
alone
,
which
of
right
ought
to
belong
to
the
Emperour
and
the
Princes
.
Secondly
,
They
noted
,
That
the
Pope
by
his
Bull
pretended
to
frame
the
Council
out
of
his
creatures
,
who
were
bound
to
him
by
an
Oath
,
and
to
remain
also
himself
the
Judge
and
Master
of
all
the
difference
,
which
was
a
manifest
fallacy
and
injustice
,
the
firmer
to
establish
his
Authority
under
the
pretence
of
a
Council
,
and
those
abuses
,
the
defence
of
which
he
had
undertaken
.
In
the
third
place
,
they
took
notice
,
That
the
Pope
in
his
Bull
had
said
nothing
of
the
manner
of
proceeding
which
they
ought
to
use
in
the
Council
,
from
whence
they
concluded
,
that
his
intent
was
,
to
make
those
things
which
they
should
treat
of
there
,
to
depend
upon
the
determinations
of
his
See
,
humane
Traditions
,
and
the
Decrees
of
some
later
Councils
,
and
not
upon
the
Word
of
God
alone
.
That
by
this
means
,
that
would
be
no
more
a
free
and
Christian
Council
,
but
a
Roman
Conventicle
;
which
instead
of
tending
to
a
holy
Reformation
,
could
on
the
contrary
tend
to
nothing
but
the
confirmation
of
those
evils
which
had
for
so
long
a
time
infested
the
Church
.
As
to
the
place
where
this
pretended
Council
was
called
,
they
represented
,
That
it
was
not
just
that
it
should
be
in
Italy
,
where
they
could
have
no
security
for
themselves
,
nor
any
liberty
of
opinion
in
a
good
conscience
,
and
that
the
Imperial
Assemblies
who
had
demanded
it
,
had
alwayes
demanded
that
it
should
be
in
Germany
:
That
they
therefore
besought
the
Emperour
,
that
he
would
be
pleased
to
consider
their
reasons
,
and
to
endeavour
that
the
Council
should
be
lawful
,
to
the
end
they
might
happily
unite
to
the
glory
of
God
and
the
peace
of
Christendom
,
not
forgetting
what
had
hapned
at
the
Council
of
Constance
to
the
Emperour
Sigismund
,
who
saw
his
Authority
trampled
under
their
feet
,
and
his
Letters
of
Safe-conduct
violated
,
in
the
person
of
John
Husse
and
Jerom
of
Prague
.
They
caused
in
the
end
a
Writing
to
be
Printed
,
containing
all
these
reasons
,
and
divers
others
too
long
to
transcribe
,
to
justifie
themselves
against
the
calumnies
of
their
adversaries
;
and
they
published
it
,
not
only
in
Germany
,
but
in
other
foreign
Countries
also
.
Some
time
after
,
the
Pope
published
another
Bull
,
by
which
he
prolonged
the
holding
of
the
Council
,
under
a
pretence
,
that
he
could
not
agree
with
the
Duke
of
Mantua
,
and
a
little
after
he
assign'd
it
at
Vicenza
.
Notwithstanding
the
prosecutions
continued
alwayes
against
the
Protestants
every
where
,
where
the
Pope
had
any
Authority
.
In
Germany
the
Imperial
Chamber
committed
a
thousand
injustices
and
outrages
against
them
.
In
France
,
the
flames
were
kindled
in
all
the
Provinces
;
and
although
Henry
the
Eighth
King
of
England
had
thrown
off
the
Yoke
of
Rome
,
yet
he
did
not
fail
(
to
appear
a
good
Catholick
)
to
put
to
death
without
mercy
all
those
who
had
learned
the
New
Religion
.
The
same
was
done
in
Scotland
,
in
Flanders
,
and
in
all
the
Countreys
of
the
Duke
of
Savoy
.
In
the
year
1539.
the
Pope
published
a
Bull
,
by
which
he
suspended
the
Convocation
of
a
Council
indefinitely
,
until
it
should
be
his
good
pleasure
to
have
one
held
.
And
moreover
,
there
was
held
in
this
same
year
an
Imperial
Diet
at
Franckfort
,
whither
the
Emperour
sent
the
Arch-Bishop
of
London
The
Conference
was
first
assigned
at
Haguenaw
,
a
little
after
at
Wormes
;
and
the
Pope
who
feared
the
success
,
thought
good
to
send
thither
his
Nuntio
,
Thomas
Campeius
with
Paulus
Vergerius
,
in
whom
he
reposed
a
great
deal
of
confidence
.
But
the
Policy
of
the
Court
of
Rome
was
too
averse
to
an
accommodation
,
to
suffer
that
Conference
to
proceed
far
:
the
Emperour
therefore
,
at
the
urgent
solicitation
of
the
Pope
,
broke
it
off
by
express
Letters
,
and
referred
it
to
a
Diet
,
which
he
would
have
held
some
time
after
at
Ratisbon
.
The
Protestants
saw
clearly
to
what
all
these
delayes
tended
,
and
yet
nevertheless
they
did
not
fail
to
appear
at
Ratisbon
,
whither
the
Emperour
came
in
person
,
and
whither
the
Pope
had
also
sent
Cardinal
Contarenus
in
the
quality
of
his
Legate
.
This
was
in
the
year
1541.
Moreover
,
the
Emperour
caused
a
Book
to
be
presented
on
his
part
to
the
Assembly
,
which
chiefly
treated
of
the
Articles
of
Religion
,
and
particularly
of
those
which
were
in
controversie
;
and
he
declar'd
,
that
it
was
his
Will
,
that
that
Book
should
be
examined
,
and
that
it
should
serve
as
the
Theme
or
Subject
of
the
Conference
;
for
which
he
himself
named
the
Collocutors
,
by
the
consent
of
both
parties
,
who
deferr'd
that
nomination
to
him
.
In
this
Conference
the
Collocutors
agreed
upon
some
Articles
,
and
could
not
agree
upon
some
others
;
as
upon
those
of
Transubstantiation
,
of
the
Adoration
of
the
Eucharist
,
the
Sacrifice
of
the
Mass
,
the
Celibacy
of
Priests
,
the
Communion
under
one
kind
,
the
Sacrament
of
Penance
.
And
the
Emperour
having
consulted
the
Legate
about
this
,
to
know
of
him
what
he
should
do
on
this
occasion
,
the
Legate
gave
him
his
answer
in
writing
,
That
after
having
seen
as
well
the
Articles
agreed
upon
between
the
Collocutors
,
as
the
others
which
they
could
not
come
to
agree
about
,
it
was
his
judgement
,
that
he
ought
to
ordain
nothing
about
the
rest
,
but
that
he
ought
to
refer
all
to
the
Holy
See
,
which
could
in
a
General
Council
,
or
otherwise
do
that
which
it
should
judge
necessary
for
the
good
of
the
Church
,
and
in
particular
for
that
of
Germany
.
The
Emperour
took
this
answer
,
as
if
the
Legate
had
consented
,
that
the
Articles
agreed
upon
between
the
Collocutors
,
should
immediately
be
received
by
both
the
Parties
;
and
he
related
it
to
the
Assembly
after
that
manner
.
But
there
sprung
up
a
kind
of
division
between
the
Bishops
of
one
side
,
and
the
Roman
Catholick
Princes
on
the
other
.
For
the
Princes
would
that
the
Articles
agreed
upon
,
should
be
received
,
and
that
the
rest
should
be
referred
either
to
a
General
or
National
Council
,
or
at
least
,
to
a
General
Assembly
of
the
States
of
the
Empire
;
and
the
Bishops
on
the
contrary
,
who
saw
that
this
was
the
beginning
of
a
Reformation
,
were
of
opinion
,
that
they
should
reject
those
Articles
agreed
upon
,
wherein
they
said
that
the
Catholick
Collocutors
had
too
much
given
way
to
the
Protestants
,
and
that
they
should
change
nothing
either
in
Religion
,
or
its
Ceremonies
,
but
that
they
should
refer
all
to
a
General
or
a
National
Council
.
This
dispute
therefore
having
so
hapned
,
the
Legate
feared
,
lest
they
should
upon
this
meddle
with
the
affairs
of
the
Court
of
Rome
,
so
that
he
openly
declared
,
by
another
publick
Writing
,
that
he
did
not
mean
,
that
they
should
receive
any
Articles
,
but
that
they
should
absolutely
refer
all
,
as
well
the
agreed
on
as
the
others
,
to
his
Holiness
,
for
him
to
determine
what
he
should
think
fit
.
He
published
yet
farther
another
Writing
,
by
which
he
very
much
condemned
as
well
the
Catholick
Princes
as
the
Bishops
,
for
that
they
had
referr'd
that
business
to
a
National
Council
,
in
defect
of
a
General
one
:
and
he
maintained
that
the
Authority
of
the
See
of
Rome
was
very
much
wounded
in
that
reference
,
and
that
a
National
Council
could
not
deliberate
about
matters
of
Religion
.
In
fine
,
after
a
great
many
disputes
,
which
only
serv'd
more
and
more
to
discover
the
obstinate
resolution
that
the
Roman
party
had
taken
up
not
to
suffer
a
Reformation
:
this
Diet
ended
with
a
Decree
of
the
Emperour
,
which
referr'd
the
whole
affair
to
a
General
Council
,
or
a
National
one
in
Germany
,
or
to
an
Imperial
Assembly
,
if
they
could
not
obtain
a
Council
,
and
that
nevertheless
the
Execution
of
the
Decree
of
Ausburg
should
remain
suspended
.
All
this
pass'd
in
the
year
1541.
See
here
what
the
success
of
the
Conference
of
Ratisbon
was
.
The
year
following
,
which
was
1542.
the
Pope
assign'd
the
Council
to
be
held
at
Trent
in
the
Month
of
November
,
he
sent
a
Bull
to
the
Emperour
in
Spain
,
and
after
to
the
Kings
,
exhorting
them
to
send
their
Embassadors
thither
,
and
he
himself
deputed
thither
three
Cardinals
in
quality
of
Legates
;
he
sent
thither
some
Bishops
also
.
But
this
Convocation
had
not
then
any
effect
,
by
reason
of
the
War
that
was
carried
on
about
the
same
time
between
King
Francis
the
First
and
the
Emperour
.
And
this
latter
seeing
himself
to
have
two
Wars
upon
his
hands
,
that
with
France
,
and
the
other
with
the
Turks
,
made
a
new
Decree
at
Spire
,
by
which
he
gave
peace
to
the
Protestants
:
but
more
than
that
,
he
ordain'd
,
that
they
should
make
choice
of
some
Learned
and
well-meaning
persons
to
draw
up
a
Formulary
of
the
Reformation
;
that
the
Princes
should
do
the
same
;
and
that
all
those
pieces
being
referred
to
the
next
Diet
,
they
should
there
resolve
with
a
common
consent
,
that
which
they
should
judge
fit
to
be
kept
about
the
matters
of
Religion
,
till
the
meeting
of
a
Council
.
This
Decree
was
made
in
the
year
1544.
But
the
Pope
was
so
netled
at
this
,
that
he
wrote
to
the
Emperour
in
a
very
threatning
style
,
complaining
above
all
things
of
this
,
that
he
had
not
referred
that
which
concerned
Religion
,
to
the
decision
of
the
Church
of
Rome
,
and
that
he
had
favoured
those
who
were
Rebels
to
the
Apostolick
See
.
Some
time
after
King
Francis
the
First
and
the
Emperour
made
a
Peace
;
and
one
of
the
Articles
of
their
Agreement
was
,
that
they
should
defend
the
Ancient
Religion
,
that
they
should
employ
their
endeavours
for
the
Union
of
the
Church
,
and
the
Reformation
of
the
Court
of
Rome
,
that
they
should
jointly
demand
of
the
Pope
the
calling
of
a
Council
,
and
that
they
should
labour
to
subdue
the
Protestants
.
This
obliged
the
Pope
to
prevent
them
.
He
therefore
again
assigned
the
Council
to
be
held
at
Trent
the
fifteenth
day
of
March
1545.
and
dispatched
away
his
Legates
thither
;
but
at
the
same
time
he
resolv'd
to
use
all
his
endeavours
to
oblige
the
Emperour
to
turn
his
Arms
against
the
Protestants
,
to
oppose
them
at
the
same
time
with
the
Spiritual
and
Temporal
Sword
;
or
to
say
better
,
to
the
end
that
the
War
might
serve
him
for
a
pretence
to
elude
the
Council
.
For
that
purpose
he
made
use
of
the
Ministry
of
his
Nuntio
,
and
afterwards
of
that
Cardinal
Farnese
whom
he
sent
to
the
Emperour
as
his
Legate
,
whose
chief
pretence
was
,
the
refusals
which
the
Protestants
had
propounded
anew
against
his
pretended
Council
.
He
made
therefore
very
powerful
solicitations
to
the
Emperour
by
his
Legate
,
with
offers
to
aid
him
with
men
and
money
,
and
even
to
cause
him
to
be
assisted
by
the
Princes
of
Italy
;
and
the
Emperour
,
who
on
his
side
was
very
glad
to
take
this
occasion
to
subdue
Germany
to
himself
,
readily
accepted
of
this
proposition
;
so
that
a
War
was
concluded
between
them
;
but
the
conclusion
was
kept
very
secret
,
till
the
time
of
Execution
.
Notwithstanding
,
the
better
to
cover
this
design
,
the
Emperour
appointed
a
Conference
of
Learned
Men
to
be
held
at
Ratisbon
,
upon
the
subject
of
Religion
,
according
to
his
last
Decree
,
but
he
did
not
fail
to
cite
the
Arch-Bishop
of
Cologne
to
appear
before
him
,
who
had
embraced
the
Reformation
,
and
afterwards
excommunicated
him
,
and
deprived
him
of
his
Arch-bishoprick
.
And
as
for
the
Conference
at
Ratisbon
,
which
gave
some
jealousie
to
the
Bishops
who
were
already
assembled
at
Trent
,
it
was
quickly
after
broken
by
the
unjust
conditions
that
some
Monks
,
who
were
there
as
the
Commissioners
of
the
Emperour
,
would
impose
on
the
Protestant
Divines
.
The
Council
was
opened
the
thirteenth
of
December
of
the
same
year
1545.
But
,
in
fine
,
after
a
great
many
artifices
and
dissimulations
,
able
to
have
lull'd
asleep
the
most
vigilant
,
after
a
great
many
contrary
assurances
given
to
the
Protestants
,
the
Emperour
sent
the
Cardinal
of
Trent
in
Post
to
Rome
,
to
give
the
Pope
notice
,
that
he
should
make
his
Troops
march
with
all
diligence
.
The
Treaty
which
they
had
made
together
was
published
the
eight
and
twentieth
of
July
1546.
bearing
this
among
other
things
,
That
the
Emperour
should
employ
his
Arms
and
open
force
to
make
those
Germans
who
should
reject
the
Council
,
return
to
the
ancient
Religion
and
to
the
obedience
of
the
holy
See
:
and
the
Emperour
soon
after
,
openly
declared
himself
as
well
by
the
Letters
which
he
wrote
to
divers
Cities
in
Germany
,
to
the
Elector
of
Cologne
and
the
Prince
of
Wirtemburg
,
as
by
the
answers
that
his
Ministers
gave
to
the
Embassadors
of
those
Towns
who
were
with
him
.
The
Pope
on
his
side
,
presently
published
a
Bull
dated
the
fifteenth
of
July
,
by
which
he
commanded
,
that
they
should
make
solemn
Processions
,
exhorting
all
Christians
to
put
up
prayers
to
God
for
the
happy
success
of
the
War
,
which
the
Emperour
and
himself
had
undertaken
at
their
common
charges
,
against
the
Germans
who
should
either
profess
Heresie
,
or
protect
it
.
Before
this
,
he
had
wrote
to
the
Switzers
Letters
dated
the
third
of
June
,
by
which
he
gave
them
notice
of
the
Emperours
design
,
praying
them
to
send
all
the
succours
they
could
possibly
.
The
Emperour
would
at
the
beginning
cover
this
War
with
another
pretence
than
that
of
Religion
;
but
the
Pope
would
never
suffer
him
to
do
it
.
So
that
the
Emperour
having
no
further
way
left
to
disguise
himself
,
began
with
the
proscribing
of
the
Duke
of
Saxony
and
the
Lantgrave
of
Hessia
;
and
moreover
,
he
sent
his
Army
into
the
field
.
The
Protestant
Princes
,
on
their
parts
,
took
up
Arms
also
for
their
just
defence
.
The
success
of
this
War
was
not
so
happy
for
the
Protestants
;
all
Germany
saw
it self
soon
enslav'd
under
the
Arms
of
the
Emperour
;
and
according
to
all
humane
appearance
,
the
Reformation
also
had
been
presently
destroy'd
,
if
God
who
never
utterly
forsakes
his
Church
,
had
not
provided
for
it
by
his
Providence
.
It
hapned
that
the
Pope
and
the
Emperour
quarrell'd
about
those
temporal
interests
,
which
were
far
more
prevalent
in
their
minds
than
that
of
Religion
,
which
fell
out
because
the
Emperour
would
not
readily
subject
Germany
to
the
Council
of
the
Pope
,
and
because
the
Pope
used
also
all
his
endeavours
to
stir
up
new
affairs
for
the
Emperour
on
the
side
of
Italy
.
Moreover
,
a
division
fell
out
in
the
Council
;
for
the
Pope
having
transferr'd
it
from
Trent
to
Bolognia
,
to
have
it
more
at
his
ordering
,
the
greatest
part
of
the
Bishops
yielded
to
that
transferring
;
but
many
also
held
themselves
firm
to
Trent
,
and
would
not
obey
it
;
which
made
a
great
difficulty
to
arise
,
when
the
Emperour
and
the
Princes
of
Germany
came
to
demand
,
as
they
afterwards
did
,
that
the
Council
should
be
re-established
at
Trent
;
because
those
of
Bolognia
stood
upon
it
as
a
point
of
honour
,
not
to
go
back
to
find
those
of
Trent
there
.
King
Francis
the
First
dyed
in
this
time
,
and
Henry
the
Eighth
King
of
England
being
dead
also
,
the
Reformation
was
quickly
after
received
in
England
,
under
the
Reign
of
Edward
the
Sixth
,
which
a
little
disturb'd
the
joyes
of
the
Court
of
Rome
.
They
were
yet
more
disturb'd
by
the
Acts
of
Protestation
which
the
Emperour
had
made
against
the
Assembly
at
Bolognia
,
that
he
had
treated
it
as
an
unlawful
Assembly
and
a
Conventicle
,
insisting
,
that
they
should
return
to
Trent
,
with
threats
,
that
if
the
Pope
continued
to
neglect
his
duty
,
he
would
himself
out
of
his
own
Authority
provide
for
the
disorders
of
the
Church
.
They
were
troubled
also
at
the
Interim
which
the
same
Emperour
published
afterwards
throughout
all
Germany
.
This
Interim
was
a
certain
Formulary
of
Religion
that
the
Emperour
had
made
to
be
drawn
up
to
be
observed
until
the
holding
of
a
Lawful
Council
.
He
establish'd
therein
the
whole
Body
of
the
Roman
Doctrine
,
and
allowed
only
the
Marriage
of
Priests
and
Communion
under
both
kinds
.
But
although
this
Formulary
was
neither
approved
by
the
one
sort
,
nor
the
other
,
that
at
Rome
the
Pope
had
censured
it
,
and
the
Protestants
look'd
upon
it
as
the
greatest
of
all
their
oppressions
,
the
Emperour
did
not
fail
to
use
violence
to
the
Protestants
to
make
them
receive
it
.
And
this
filled
Germany
with
an
infinite
number
of
persecutions
,
such
as
those
that
Conquerours
when
they
cruelly
abuse
their
prosperity
(
as
Charles
the
Fifth
did
)
are
wont
to
make
the
vanquished
suffer
.
But
while
he
thus
satiated
himself
with
these
violences
and
indignities
,
Paul
the
Third
dyed
at
Rome
the
tenth
of
November
1549.
The
Death
of
this
Pope
was
follow'd
with
divers
Writings
which
wounded
his
Memory
in
the
most
bloody
manner
in
the
world
.
But
letting
pass
his
Manners
,
and
the
rest
of
his
Government
,
wherein
we
are
not
concerned
,
I
shall
only
say
,
that
the
evils
which
our
Fathers
suffered
in
all
places
for
the
Cause
of
the
Reformation
during
the
fifteen
years
of
his
Papacy
,
cannot
be
express'd
.
For
under
the
name
of
Hereticks
or
Lutherans
,
they
imprisoned
them
,
they
banished
them
,
they
deprived
them
of
their
Estates
,
they
massacred
them
,
they
burned
them
;
and
not
to
speak
of
our
France
,
England
,
Scotland
,
Flanders
,
Holland
,
Brabant
,
Haynalt
,
Artois
,
Spain
,
Savoy
,
Lorrain
,
Poland
,
were
as
so
many
Theatres
,
wherein
there
might
be
every
day
seen
some
of
those
Tragical
Executions
,
and
where
they
spoke
of
nothing
but
the
extirpation
and
rooting
out
of
these
Hereticks
.
Julius
the
third
succeeded
Paul
.
This
man
freely
transferr'd
his
Council
back
to
Trent
,
to
make
all
opposition
between
the
Emperour
and
himself
cease
;
but
in
the
Bull
which
he
publish'd
,
he
declar'd
,
that
it
belong'd
to
him
to
rule
and
guide
the
Council
:
that
he
remitted
it
to
be
followed
and
continued
,
in
the
same
state
in
which
it
was
when
it
was
broken
off
;
and
that
he
would
send
his
Legates
thither
to
preside
in
his
place
,
in
case
he
could
not
come
thither
himself
in
person
.
These
clauses
netled
the
Protestants
,
so
that
seeing
themselves
press'd
by
the
Emperour
,
to
submit
themselves
to
the
Council
,
they
freely
declared
to
him
,
that
they
could
not
do
it
,
otherwise
than
upon
these
conditions
,
to
wit
,
That
they
should
begin
to
treat
of
matters
all
anew
,
without
having
regard
to
that
which
had
been
already
done
.
That
their
Divines
should
be
received
,
and
have
a
deliberative
voice
:
That
the
Pope
should
not
pretend
to
preside
,
but
that
he
should
submit
himself
to
it
;
and
in
fine
,
that
he
should
absolve
the
Bishops
from
the
Oath
by
which
they
were
ty'd
to
him
;
and
that
without
that
,
they
could
not
hold
that
to
be
a
free
Council
.
Notwithstanding
this
Declaration
,
the
Emperour
made
his
Decree
,
by
which
he
ordain'd
,
that
they
should
submit
themselves
to
the
Council
,
promising
on
his
part
,
that
he
would
give
Safe-Conduct
to
all
the
World
to
come
thither
,
and
to
propose
there
all
that
they
should
judge
necessary
for
the
good
of
the
Church
,
and
salvation
of
Souls
;
and
that
he
would
give
order
,
that
all
things
should
be
treated
and
determined
holily
and
Christianly
,
according
to
the
holy
Scripture
,
and
the
Doctrine
of
the
Fathers
;
and
that
the
state
of
the
Church
should
be
reformed
there
,
and
false
Doctrines
and
Errours
taken
away
.
Thus
the
Council
of
Trent
was
continued
,
whither
the
Pope
sent
his
Legate
and
two
Nuntio's
,
to
preside
there
in
his
Name
,
with
orders
to
begin
the
first
Session
the
first
day
of
May
1555.
which
was
yet
nevertheless
prorogued
to
the
first
of
September
following
.
The
Elector
of
Saxony
and
the
Duke
of
Wirtemberg
both
Protestants
,
with
some
Imperial
Cities
resolved
to
send
their
Deputies
thither
,
and
made
them
demand
of
the
Emperours
Embassadour
a
Letter
of
Safe-conduct
in
the
same
form
that
the
Council
of
Basil
had
given
it
to
the
Bohemians
,
with
an
intermission
till
their
Divines
should
be
arrived
.
This
demand
was
not
without
some
difficulty
,
but
the
Question
having
been
agitated
at
Rome
,
they
thought
good
to
agree
,
that
they
should
have
a
Safe-conduct
in
general
terms
,
without
delaying
upon
that
account
the
decision
of
the
chief
matters
:
and
before
the
expediting
of
this
Safe-conduct
,
they
had
determined
the
principal
Points
touching
the
Eucharist
,
to
wit
,
Transubstantiation
,
the
Real
Presence
,
the
Adoration
of
the
Host
,
the
Concomitance
,
the
Custom
of
the
Feste
Dieu
[
*
](A33380-e50750-b)
*
When
they
solemnly
〈…〉
.
,
the
reservation
of
the
Sacrament
,
and
the
necessity
of
Auricular
Confession
before
the
Communion
.
They
agreed
only
with
the
Embassadour
of
the
Emperour
,
that
they
should
delay
the
decision
of
these
four
Questions
,
Whether
it
was
necessary
to
salvation
,
that
all
should
receive
the
Sacrament
in
both
kinds
.
Whether
he
that
received
in
one
,
took
less
than
he
that
received
in
both
.
Whether
the
Church
was
in
an
Error
,
when
she
ordained
that
the
Priests
only
should
receive
in
both
.
Whether
the
Eucharist
ought
also
to
be
given
to
little
children
.
Which
was
already
a
meer
Fallacy
,
as
if
the
Protestants
had
nothing
to
propose
,
but
only
about
those
four
Questions
.
When
the
Protestant
Deputies
were
arrived
,
they
openly
complained
of
the
form
of
their
Safe-conduct
,
and
they
demanded
one
in
the
form
of
that
of
Basil
to
the
Bohemians
,
but
they
refused
it
.
They
demanded
that
they
might
be
heard
in
full
Council
,
but
they
would
not
;
and
they
obtained
with
great
difficulty
,
to
be
heard
in
a
Congregation
in
the
house
of
the
Legate
.
In
this
Congregation
they
demanded
on
the
behalf
of
their
Masters
,
1.
That
the
Article
of
the
Superiority
of
the
Council
above
the
Pope
,
decided
in
the
Councils
of
Constance
and
Basil
might
be
laid
down
for
a
foundation
.
2.
That
the
Pope
,
since
he
was
a
party
in
this
affair
,
should
not
preside
in
the
Council
,
but
that
he
should
submit
to
it
both
himself
and
his
See
,
to
be
judged
there
.
3.
That
he
should
for
this
effect
absolve
the
Bishops
of
the
Oaths
that
he
had
given
them
.
4.
That
the
matters
which
had
been
already
decided
,
should
be
judged
of
again
after
their
Divines
had
been
heard
,
since
they
could
not
till
then
have
come
to
the
Council
,
not
having
had
Safe-conduct
.
5.
That
they
should
deferr
all
judgement
till
they
came
.
6.
That
they
should
judge
according
to
the
Word
of
God
,
and
the
common
belief
of
all
Christian
Nations
.
But
the
Prelates
would
not
hear
these
Propositions
,
and
the
Legate
,
who
consulted
the
Pope
upon
all
matters
,
and
more
especially
upon
these
,
had
already
thus
vehemently
explained
himself
,
That
they
had
much
rather
lose
their
lives
,
than
release
any
thing
of
the
Authority
of
the
Holy
See
.
Some
dayes
after
,
the
Divines
of
Wirtemberg
,
and
those
of
Strasburg
arrived
at
Trent
,
and
presented
their
Confession
,
demanding
that
it
should
be
examined
,
and
offering
themselves
to
explain
and
defend
it
;
but
this
was
to
no
purpose
:
for
the
Pope
had
expresly
forbad
his
Legate
to
permit
,
that
they
should
enter
upon
any
publick
conference
,
neither
vivâ
voce
,
or
by
Writing
in
the
matters
of
Religion
.
Thus
things
were
carried
on
in
this
Council
,
But
while
affairs
were
manag'd
after
this
manner
,
the
Pope
,
who
for
some
time
before
had
been
discontented
at
the
Emperour
,
had
made
his
Treaty
with
King
Henry
the
Second
;
and
the
King
on
his
side
had
also
very
secretly
treated
with
Maurice
the
Elector
of
Saxony
for
the
Liberty
of
Germany
;
so
that
matters
were
all
on
a
sudden
ready
for
a
War
;
and
the
news
being
come
to
Trent
,
the
Pope
presently
separated
the
Assembly
,
giving
order
to
his
Nuntio's
to
give
notice
of
it
every
where
,
and
to
suspend
the
Council
till
another
time
.
This
War
freed
Germany
from
its
slavery
under
Charles
;
he
was
forced
to
set
all
the
Princes
at
liberty
whom
he
kept
Prisoners
:
and
in
fine
,
to
make
the
Peace
which
was
concluded
at
Passaw
the
last
day
of
July
1552.
By
this
Peace
it
was
concluded
,
that
the
Emperour
should
call
within
six
Months
the
General
Assembly
of
the
Empire
,
there
to
provide
means
for
the
accommodating
of
the
differences
of
Religion
,
and
that
notwithstanding
no
person
should
be
disquieted
upon
that
occasion
:
and
thus
the
Interim
of
the
Emperour
was
abolished
.
But
if
Germany
had
then
any
Quiet
,
the
Persecutions
were
enflamed
elsewhere
against
the
Reformed
.
Edward
the
Sixth
being
dead
in
England
,
and
Mary
having
succeeded
him
,
the
Pope
sent
Cardinal
Pool
thither
in
quality
of
his
Legate
,
who
negotiated
there
the
re-establishing
of
the
Authority
and
Religion
of
the
Pope
.
This
made
the
flames
to
be
kindled
,
and
their
punishments
to
be
renewed
after
the
most
cruel
manner
in
the
world
;
for
in
one
only
year
they
made
an
infinite
number
of
the
people
to
be
burn'd
for
the
sake
of
Religion
,
and
one
hundred
seventy
and
six
persons
of
great
quality
.
Elizabeth
the
Daughter
of
Henry
the
Eighth
,
and
Sister
to
Mary
,
was
confin'd
to
a
strait
Prison
.
On
the
other
side
,
Ferdinand
King
of
Hungary
and
Bohemia
and
Arch-Duke
of
Austria
,
made
a
rigorous
Edict
upon
the
same
occasion
,
for
all
the
Lands
of
his
obedience
,
and
drove
away
from
Bahemia
alone
,
more
than
two
hundred
Ministers
.
The
Emperour
on
his
part
,
alwayes
caused
the
Laws
of
the
Inquisition
to
be
most
rigorously
observed
in
the
Low-Countreys
.
The
Duke
of
Savoy
did
the
same
thing
in
his
Countreys
.
France
every
day
beheld
nothing
but
these
sad
Executions
;
and
yet
nevertheless
,
all
these
bloody
pursuits
did
but
increase
in
all
places
,
the
number
of
those
who
embraced
the
Reformation
.
Pope
Julius
the
Third
dyed
the
three
and
twentieth
of
March
1555.
and
Marcellus
the
Second
was
chosen
in
his
place
;
who
not
having
held
the
See
more
than-two
and
twenty
dayes
,
had
for
his
Successour
Paul
the
Fourth
.
In
this
same
year
,
there
was
an
Imperial
Assembly
held
at
Ausburg
,
where
the
Treaty
of
Peace
made
at
Passaw
was
confirmed
,
and
the
freedom
of
Religion
granted
by
the
Emperour
and
the
King
of
the
Romans
in
Germany
.
The
Decree
was
presently
published
.
But
notwithstanding
,
the
people
of
Austria
and
Bavaria
having
demanded
with
very
great
urgency
a
Reformation
of
their
Princes
,
it
was
refused
them
;
and
they
agreed
only
,
that
they
should
receive
the
Communion
under
both
kinds
,
in
waiting
for
a
Council
.
This
did
not
fail
to
give
great
displeasure
to
the
Pope
,
beholding
on
one
side
,
that
all
parts
of
the
World
were
swallow'd
up
by
the
Superstitions
and
Errors
of
his
Church
;
and
on
the
other
,
that
even
the
Roman
Catholick
Princes
,
of
whom
he
expected
an
entire
obedience
,
undertook
without
his
consent
to
change
something
in
Religion
.
In
this
same
time
Charles
the
Fifth
,
weary
of
affairs
,
and
having
but
a
weak
constitution
,
resolved
to
quit
the
World
;
and
for
this
effect
,
having
made
Philip
his
Son
to
come
to
Brussells
,
he
demis'd
to
him
the
Soveraignty
of
the
Low-Countreys
in
his
favour
;
and
a
Month
after
he
yielded
to
him
the
Crown
of
Spain
.
He
resigned
the
Empire
to
Ferdinand
his
Brother
,
and
reserving
to
himself
the
Pension
of
an
hundred
thousand
Crowns
,
he
retired
into
a
Monastery
.
This
hapned
in
the
year
1556.
and
he
dyed
two
years
after
the
one
and
twentieth
of
September
1558.
Pope
Paul
the
Fourth
from
the
first
beginning
of
his
Papacy
turn'd
all
his
thoughts
to
avoid
the
Council
,
and
to
make
the
rigors
of
the
Inquisition
to
rule
in
all
places
,
saying
,
That
this
was
the
only
means
to
destroy
Heresie
,
and
the
only
fort
of
the
Apostolick
See
.
For
this
effect
he
made
an
Ordinance
which
he
caused
all
the
Cardinals
to
sign
,
by
which
he
renewed
all
the
censures
and
punishments
denounced
by
his
Predecessors
against
the
Hereticks
,
and
declared
,
that
all
the
Prelates
,
Princes
,
Kings
and
Emperours
fallen
into
Herefie
,
ought
to
be
held
fallen
from
and
deprived
of
all
their
Benefices
,
Estates
,
Kingdoms
or
Empires
,
without
any
other
declaration
,
that
they
could
not
be
re-established
by
any
authority
,
not
even
by
that
of
the
Apostolick
See
,
and
that
their
goods
should
be
given
to
the
first
possessor
.
He
quarrell'd
at
the
same
time
with
Ferdinand
,
maintaining
that
the
Resignation
of
Charles
in
his
favour
,
could
not
be
done
but
by
his
hands
;
and
that
in
that
case
it
belonged
to
him
to
make
whom
he
should
please
,
Emperour
.
Notwithstanding
,
two
things
fell
out
,
that
gave
him
a
great
deal
of
grief
;
the
one
,
that
Mary
Queen
of
England
being
dead
,
Elizabeth
succeeded
her
;
and
that
the
Emperour
Ferdinand
having
propounded
to
the
Protestants
in
the
Diet
of
Ausburg
,
which
was
held
in
the
Month
of
February
1559.
to
〈◊〉
to
put
an
end
to
the
differences
of
Religion
by
the
way
〈◊〉
Council
,
the
Protestants
had
declared
to
him
,
as
they
had
〈…〉
,
that
they
could
have
no
hopes
of
any
accommodation
〈…〉
of
a
Council
of
the
Popes
.
That
they
would
submit
〈…〉
a
free
General
and
Christian
Council
,
not
called
by
〈…〉
the
Emperour
,
and
Christian
Kings
,
where
the
〈…〉
his
place
not
as
President
and
Master
,
but
as
a
Party
,
and
submit
himself
to
the
judgement
of
the
Council
.
That
for
that
effect
,
it
was
necessary
that
the
Pope
should
release
them
of
the
Oath
by
which
he
held
all
the
Prelates
bound
to
his
See
,
to
the
end
that
the
Prelates
and
Divines
there
might
give
their
opinion
freely
,
and
that
all
should
be
judg'd
there
by
the
Word
of
God
alone
,
and
not
by
the
Roman
Constitutions
and
their
pretended
Traditions
.
That
it
was
just
,
that
their
Divines
should
be
heard
,
and
that
they
might
declare
their
opinion
in
the
decision
of
those
differences
,
and
by
consequence
,
all
the
Acts
and
all
the
Decrees
made
at
Trent
,
remaining
as
not
made
,
that
they
should
treat
the
things
anew
.
That
with
these
conditions
they
consented
with
all
their
hearts
,
and
submitted
themselves
to
a
Council
;
but
not
otherwise
.
So
that
the
Emperour
seeing
well
that
the
Pope
and
his
Court
would
never
agree
to
those
conditions
,
nor
consent
to
any
Council
,
at
least
,
unless
they
should
be
Masters
of
it
,
further
confirmed
the
Treaty
of
Passaw
,
and
setled
the
peace
of
Germany
about
the
matter
of
Religion
,
leaving
to
every
one
the
liberty
of
his
conscience
.
This
mortally
wounded
the
Pope
;
but
elsewhere
,
he
comforted
himself
with
hearing
that
his
solicitations
with
the
other
Princes
to
continue
the
rooting
out
of
the
Hereticks
by
Fire
and
Sword
,
and
every
where
all
the
rigours
of
punishments
had
a
very
great
effect
in
France
,
in
Spain
and
in
the
Low-Countreys
.
Henry
the
Second
dyed
the
third
of
June
of
the
same
year
1559.
The
Pope
dyed
also
quickly
after
,
to
wit
,
the
eighteenth
of
August
of
the
same
year
.
His
last
words
were
to
recommend
to
the
Cardinals
the
holy
Office
of
the
Inquisition
;
for
so
he
called
it
:
assuring
them
,
that
it
was
the
only
Pillar
of
the
See
of
Rome
.
His
Memory
was
very
much
detested
by
all
the
people
,
who
immediately
after
his
death
burn'd
the
new
Prison
of
the
Inquisition
which
he
had
caused
to
be
built
,
broke
his
Statues
,
and
overthrew
his
Coat
of
Arms
throughout
all
the
City
of
Rome
.
Pius
the
Fourth
succeeded
him
;
and
it
was
under
him
that
the
Council
of
Trent
was
consummated
.
He
followed
intirely
the
Spirit
of
his
Predecessor
;
for
he
presently
moved
the
Duke
of
Savoy
to
turn
his
Arms
against
his
Subjects
of
the
Valleys
of
Piedmont
,
to
reduce
them
by
force
to
the
obedience
of
his
See
;
and
because
that
in
France
,
they
had
resolved
to
call
a
National
Council
,
to
labour
by
this
means
to
put
a
stop
to
the
course
of
the
Reformation
,
against
which
the
fires
and
punishments
practised
till
that
time
had
done
nothing
,
he
oppos'd
himself
vehemently
to
it
,
and
sent
to
King
Francis
the
Second
an
express
Nuntio
,
to
disswade
him
from
that
National
Council
,
and
to
exhort
him
to
follow
the
way
of
the
punishments
that
he
had
before
practis'd
:
and
that
of
his
Arms
,
if
it
were
necessary
,
till
it
should
be
provided
for
by
a
General
Council
,
offering
him
for
that
purpose
to
assist
him
with
all
his
power
,
and
to
cause
the
King
of
Spain
and
the
Princes
of
Italy
,
to
assist
him
also
.
The
Nuntio
faithfully
acquitted
himself
of
his
charge
;
but
the
King
did
yet
persist
in
the
design
of
a
National
Council
,
and
it
was
resolved
in
his
Council
,
that
they
should
seek
for
the
means
to
call
it
,
in
case
the
Pope
should
not
speedily
call
a
General
one
.
This
was
the
resolution
of
an
Assembly
held
at
Fountainbleau
,
in
the
Month
of
August
1560.
which
no
wayes
pleased
the
Pope
;
for
he
saw
well
,
that
this
National
Council
was
a
very
bad
example
for
Germany
,
where
till
then
his
Predecessors
had
hindred
it
.
So
that
seeing
no
very
good
means
to
ward
off
that
blow
,
and
apprehending
that
other
Nations
would
do
the
same
things
,
he
suddenly
took
up
a
resolution
to
assemble
his
Council
at
Trent
.
But
besides
that
reason
of
National
Councils
which
he
apprehended
,
he
was
further
carried
out
to
it
by
divers
other
motives
;
for
he
saw
that
the
Reformed
Religion
had
spread
it self
abroad
every
where
.
In
Spain
the
Inquisitions
were
taken
up
only
with
condemning
and
burning
them
;
and
they
had
alwayes
some
new
matter
for
the
exercise
of
their
cruelties
.
It
was
the
same
in
the
Low-Countreys
.
England
had
wholly
thrown
off
the
yoke
of
Rome
,
and
embraced
the
Reformation
:
Scotland
had
done
it
as
much
.
All
Prussia
and
Livonia
had
done
the
same
.
In
France
the
number
of
the
Protestants
was
very
much
increased
,
and
they
had
the
liberty
of
their
consciences
granted
them
.
The
Duke
of
Savoy
,
could
not
compass
his
design
with
all
his
Forces
,
in
the
sole
Valleys
of
Piedmont
.
Besides
,
that
which
remain'd
fix'd
to
the
interests
of
the
Pope
,
was
very
much
discontented
with
the
conduct
of
his
Court
,
the
greatest
part
of
his
Catholicks
had
acknowledged
the
necessity
of
a
Reformation
,
and
they
made
Harangues
about
it
in
the
publick
assemblies
.
The
Princes
themselves
,
who
the
most
supported
the
See
of
Rome
,
every
day
encroached
upon
his
Authority
,
and
gave
him
trouble
enough
.
He
resolv'd
with
himself
therefore
to
assemble
his
Council
;
but
at
the
same
time
,
also
he
made
it
his
design
to
manage
it
so
well
,
that
the
success
should
be
advantageous
for
himself
.
To
this
effect
,
he
published
his
Bull
,
bearing
this
with
it
,
that
he
took
off
the
suspension
that
had
been
made
,
and
called
it
to
Trent
:
on
Easter
day
in
the
year
1563.
He
sent
thither
five
Legates
to
preside
in
his
place
;
and
after
divers
delayes
,
in
fine
,
the
Council
was
opened
by
his
Order
the
eighteenth
of
January
1562.
and
matters
were
treated
there
afterwards
after
the
same
manner
which
they
had
been
treated
in
before
under
Paul
the
Third
,
and
under
Julius
;
that
is
to
say
,
that
the
Pope
reigned
there
absolutely
,
and
nothing
was
done
there
but
according
to
his
will
.
His
See
was
exalted
there
more
than
before
,
the
disorders
of
the
Government
of
the
Church
were
rather
confirmed
than
corrected
there
,
and
the
Errors
,
and
Superstitions
,
and
Worship
set
up
by
men
,
instead
of
being
reformed
,
were
on
the
contrary
established
there
,
and
passed
in
the
force
of
a
perpetual
and
indispensable
Law
.
Such
was
the
success
of
this
Assembly
.
It
would
be
too
long
here
to
relate
exactly
that
which
passed
there
.
Any
may
read
with
pleasure
and
with
profit
all
the
particularities
in
some
of
the
famous
Historians
of
those
times
.
It
shall
suffice
me
for
the
present
to
say
,
that
after
the
manner
that
the
Popes
took
there
for
the
governing
that
Council
,
we
ought
not
to
think
it
strange
if
they
obtain'd
their
ends
,
and
if
they
alwayes
turn'd
things
to
which
side
they
pleased
.
First
of
all
,
they
took
a
particular
care
to
fill
it
with
Italian
Prelates
;
so
that
they
alone
almost
alwayes
were
above
half
the
number
of
all
the
other
Nations
joyned
together
.
By
this
means
the
Court
of
Rome
might
very
well
assure
it self
of
the
Council
;
for
although
all
the
Prelates
that
composed
it
,
should
not
have
been
bound
to
the
Popes
by
an
Oath
,
yet
the
Italians
were
more
particularly
of
their
dependance
,
and
they
would
not
fail
throughly
to
represent
to
them
the
interest
that
Italy
had
to
preserve
to
it self
the
Ecclesiastical
Government
over
other
Nations
;
and
to
maintain
by
consequence
,
the
Authority
of
Rome
.
Secondly
,
They
kept
up
a
stock
of
money
in
the
hands
of
the
Legates
,
to
help
the
poor
Bishops
,
and
to
gain
them
more
and
more
to
them
,
and
to
make
also
Presents
and
Gratifications
to
persons
who
could
render
them
most
service
.
For
they
judged
it
to
be
the
best
means
to
draw
the
most
to
them
,
either
by
the
acknowledgement
of
the
good
offices
received
from
them
,
or
by
the
hopes
of
receiving
them
for
the
time
to
come
.
In
the
Third
place
,
the
Pope
was
not
contented
with
presiding
in
the
Council
by
his
Legates
,
he
would
farther
,
that
the
propositions
should
be
made
and
carried
by
them
only
.
And
it
was
for
this
that
the
Legates
of
Pius
the
Fourth
unjustly
insinuated
it
into
the
Decree
of
the
opening
it
on
the
eighteenth
of
January
1562.
that
they
should
treat
of
matters
proponentibus
Legatis
;
and
when
some
Spanish
Prelates
would
have
opposed
that
Clause
,
saying
,
that
it
was
unusual
in
Councils
,
and
that
it
wholly
took
away
all
liberty
from
the
Assembly
,
where
every
one
ought
to
have
a
right
to
propound
,
they
derided
them
and
let
them
alone
without
giving
them
any
answer
.
The
Pope
himself
having
heard
of
that
opposition
,
commanded
his
Legates
,
that
they
should
remain
obstinate
in
that
Decree
,
and
that
they
should
not
remit
so
much
as
one
point
:
and
the
King
of
Spain
having
made
some
complaints
,
upon
the
advice
that
his
Embassadour
gave
him
,
the
Pope
eluded
them
,
and
would
change
nothing
.
Behold
therefore
the
Court
of
Rome
well
nigh
already
assured
of
two
great
points
;
to
wit
,
on
the
one
side
,
of
the
greatest
number
of
persons
;
and
on
the
other
,
of
the
propositions
that
should
be
made
in
the
Council
.
There
remained
nothing
but
to
make
sure
of
their
deliberations
;
and
for
this
they
practised
divers
means
.
The
two
more
General
,
were
that
of
the
Congregations
at
Trent
it self
in
the
house
of
the
chief
Legate
,
and
that
of
the
Congregations
at
Rome
.
The
former
consisted
in
this
,
that
from
the
beginning
of
the
Council
under
Paul
the
Third
,
they
unjustly
made
this
order
to
be
establish'd
,
that
in
imitation
of
that
which
had
been
made
in
the
last
Council
of
Lateran
,
that
there
should
be
made
divers
particular
Congregations
to
examine
the
matters
there
that
the
Legates
should
propound
to
them
,
that
afterwards
the
same
matters
so
digested
,
be
brought
to
a
General
Congregation
which
should
be
held
in
the
house
of
the
Legate
,
where
every
one
should
tell
his
opinion
;
and
that
after
this
,
they
should
frame
the
Decrees
to
contain
them
,
and
make
them
to
pass
in
Council
.
The
second
consisted
in
this
,
in
that
from
the
first
beginning
,
the
Pope
had
deputed
some
Cardinals
at
Rome
to
consult
about
the
affairs
of
the
Council
,
and
to
have
as
it
were
the
overlooking
of
all
that
should
pass
there
;
so
that
,
before
they
came
to
make
any
Decree
,
the
Legates
at
Trent
had
discover'd
the
bottom
of
the
sentiments
of
the
Prelates
,
and
the
reasons
of
every
one
,
since
before
they
concluded
any
thing
,
they
sent
all
to
Rome
,
from
whence
they
received
their
orders
and
the
deliberations
of
the
Council
wholly
made
to
their
hands
;
and
this
is
that
which
they
call'd
the
Holy
Ghost
coming
in
a
Cloak-bag
.
But
besides
these
two
wayes
,
they
had
yet
others
,
which
although
they
were
not
of
that
importance
,
did
not
fail
to
have
their
profit
.
We
must
place
in
this
rank
,
the
Order
that
they
took
to
examine
all
the
speeches
and
all
the
other
actions
that
should
be
done
before
the
Prelates
,
of
the
Council
,
before
they
should
recite
them
,
to
the
end
that
nothing
should
be
advanced
,
which
was
not
agreeable
to
the
Time
and
Place
,
that
is
to
say
,
to
the
designs
and
interests
of
Rome
;
for
by
this
means
the
Council
thought
to
make
the
Pulpits
ring
with
nothing
but
the
praises
of
the
Holy
See
,
and
imprecations
against
the
Hereticks
;
and
that
none
should
be
so
stupid
,
as
to
bring
in
any
thing
free
or
bold
into
his
discourse
,
well
knowing
that
the
Censors
would
not
suffer
it
,
and
that
it
would
be
to
meddle
with
affairs
to
no
purpose
.
We
must
here
also
place
the
Order
that
the
Legates
openly
took
,
and
which
they
alwayes
observ'd
afterwards
,
to
reckon
every
head
to
an
opinion
;
whereas
in
the
Councils
of
Constance
and
Basil
they
had
counted
their
opinions
by
Nations
,
which
divers
would
fain
have
had
done
yet
at
Trent
;
but
the
Legates
oppos'd
themselves
to
it
with
all
their
might
.
But
they
drew
this
advantage
from
that
Order
,
that
Italy
alone
had
twice
as
many
Voices
,
as
all
the
other
Nations
together
;
and
we
may
say
,
that
they
only
made
the
decisions
.
We
must
further
rank
here
another
Order
which
they
took
to
make
in
the
first
place
the
points
of
Doctrine
to
be
agitated
by
particular
Congregations
of
Monks
and
other
Scholastick
Divines
,
which
treated
of
them
after
their
usual
manner
;
and
afterwards
to
carry
some
extracts
or
abridgements
of
their
Disputes
to
the
Congregations
of
the
Prelates
,
who
for
the
most
part
understood
nothing
of
that
Gibbrish
of
the
School
;
so
that
almost
alwayes
they
made
their
Decrees
without
having
examined
the
matters
of
them
,
or
hearing
the
reasons
of
one
side
and
of
the
other
,
without
reading
,
without
meditation
,
without
study
,
and
sometimes
even
without
any
understanding
of
the
terms
;
which
having
oblig'd
Bruce
Martel
Bishop
of
Fesola
to
represent
of
what
importance
it
was
,
that
the
General
Congregation
should
be
throughly
informed
of
what
they
did
,
and
that
it
should
take
cognizance
of
matters
it self
;
the
Legates
netled
at
this
boldness
,
made
a
large
field
of
a
sharp
censure
upon
it
,
and
wrote
to
the
Court
of
Rome
to
have
him
taken
notice
of
.
We
ought
also
to
place
here
,
the
recourse
that
the
Pope
had
to
the
Embassadours
of
the
Princes
,
to
render
the
Bishops
of
their
Nation
favourable
to
the
interests
of
the
Court
of
Rome
.
This
is
what
Pius
the
Fourth
knew
very
well
how
to
practise
on
the
subject
of
the
residence
of
the
Bishops
,
when
he
heard
that
the
greatest
part
of
Voices
went
about
to
declare
it
of
Divine
Right
;
for
he
spake
earnestly
of
it
to
the
Embassadours
of
Venice
and
Florence
;
and
he
engaged
them
to
make
divers
remonstrances
of
it
to
their
Bishops
.
The
same
things
were
done
divers
times
.
We
must
add
here
yet
farther
,
the
ordinary
direction
of
the
Legates
to
put
off
to
another
time
the
decision
of
the
points
that
they
could
not
carry
on
their
side
at
one
time
,
and
to
pass
over
to
other
matters
,
to
busie
the
Prelates
with
,
and
to
have
time
notwithstanding
,
to
advertise
the
Court
of
Rome
,
and
to
gain
the
chief
to
the
contrary
party
.
We
ought
to
place
here
also
the
ordinary
artifice
of
the
same
Legates
to
put
off
the
Sessions
,
to
make
many
difficulties
arise
about
matters
,
and
after
divers
circuits
,
to
cause
in
the
end
the
Articles
to
be
sent
to
the
Pope
which
they
could
not
make
an
end
of
,
by
reason
of
the
great
insisting
of
the
Nations
.
In
one
word
,
they
used
in
the
management
of
this
Assembly
all
that
was
most
refin'd
,
most
forcible
and
profound
in
humane
policy
,
promises
,
threats
,
secret
negotiations
,
canvasings
,
diversions
,
delayes
,
Authority
,
and
in
General
,
nothing
was
forborn
that
could
turn
and
corrupt
mens
minds
there
.
The
Pope
and
his
Court
had
a
great
many
difficulties
to
overcome
,
and
oppositions
to
surmount
,
which
often
put
them
into
great
troubles
,
and
inquietudes
,
and
fears
;
but
in
the
end
,
they
were
so
well
served
,
and
they
remained
Masters
,
and
saw
all
things
succeed
according
to
their
desires
.
See
here
after
what
manner
things
went
at
Trent
,
and
by
what
degrees
they
tended
to
make
an
entire
breach
of
Communion
between
the
Roman
and
Reformed
party
.
Let
any
now
judge
,
if
in
all
this
conduct
,
our
Fathers
had
not
just
and
lawful
causes
for
a
Separation
.
1.
They
saw
in
the
contrary
party
an
invincible
resolution
to
defend
and
preserve
the
Errors
and
Superstitions
,
whose
amendment
they
demanded
.
2.
They
saw
that
resolution
go
so
high
,
as
to
constrain
them
to
fall
back
again
into
those
errors
against
all
their
knowledge
,
and
the
motions
of
their
own
consciences
.
3.
They
saw
that
this
violence
which
they
offered
to
them
had
no
bounds
;
for
it
went
not
only
as
far
as
disputes
,
not
only
so
far
as
the
Ordinances
and
Decrees
,
but
even
to
Excommunications
and
Anathema's
,
that
is
to
say
,
to
a
Separation
,
and
Schism
with
a
curse
.
4.
They
saw
,
that
they
joyned
to
all
this
punishments
,
not
in
one
or
two
places
,
but
in
all
;
not
by
popular
heat
,
but
in
cold
blood
,
and
in
the
usual
wayes
designed
for
the
punishment
of
the
greatest
Villains
.
5.
They
saw
that
those
punishments
came
from
the
perpetual
and
general
inspiration
of
the
Court
of
Rome
,
which
did
not
cease
persecuting
of
them
in
all
places
;
and
which
proceeded
so
far
,
as
to
search
for
them
in
their
most
hidden
retreats
.
6.
They
saw
that
they
refused
the
most
equitable
and
necessary
conditions
,
without
which
they
could
not
proceed
to
a
just
examination
of
Religion
,
nor
to
a
holy
and
Christian
Reformation
,
and
that
in
stead
of
that
,
the
Court
of
Rome
would
alwayes
remain
sole
Mistress
and
Arbitress
.
7.
They
saw
,
lastly
,
that
instead
of
returning
to
the
purity
of
Christianity
,
by
taking
away
out
of
the
field
of
the
Church
so
many
corruptions
that
defaced
it
,
so
many
false
opinions
that
destroy'd
it
,
so
many
kinds
of
Worship
contrary
to
true
Piety
that
dishonour'd
it
,
and
destroyed
the
salvation
of
souls
,
these
Prelates
on
the
contrary
,
would
establish
things
that
custom
only
,
and
the
tradition
of
some
Ages
had
for
the
most
part
introduc'd
;
that
they
would
establish
them
I
say
,
for
the
future
in
force
of
a
Law
,
to
be
incorporated
into
their
Religion
,
as
essential
and
indispensable
parts
of
it
,
to
which
they
would
subject
the
minds
and
consciences
of
men
,
which
they
ordain'd
the
practice
and
belief
of
,
under
penalties
of
Anathema
,
cutting
off
and
separating
from
the
body
of
their
Society
all
those
who
should
hold
a
contrary
opinion
and
practice
.
Let
any
judge
,
whether
our
Fathers
could
yet
after
that
,
preserve
Church
Communion
with
a
Party
in
which
they
could
see
nothing
either
of
the
Spirit
of
Truth
,
and
Christian
Purity
and
Charity
,
resplendent
,
and
whether
all
hope
being
taken
away
,
of
ever
reducing
them
to
the
right
way
of
the
Gospel
,
or
even
of
being
able
to
live
with
them
,
without
wounding
their
consciences
by
a
detestable
hypocrisie
,
in
pretending
to
believe
that
which
they
did
not
believe
,
and
to
practising
a
worship
which
they
held
unlawful
,
there
not
remaining
any
further
means
for
them
to
remain
in
that
Communion
,
without
partaking
of
their
Errors
,
without
exposing
their
Children
,
and
without
rendring
themselves
culpable
before
God
;
let
any
I
say
judge
,
whether
they
did
not
do
well
to
separate
themselves
.
I
confess
,
that
when
a
man
is
joyned
with
others
in
one
and
the
same
Body
,
he
ought
not
lightly
to
proceed
to
a
rupture
;
there
are
measures
and
behaviour
to
be
observ'd
,
that
Prudence
and
Christian
Charity
require
of
us
,
and
as
long
as
we
have
any
hope
of
procuring
the
amendment
and
healing
of
our
Brethren
,
or
where
there
is
at
least
any
way
for
us
to
bewail
,
and
to
mourn
for
their
sins
,
without
losing
our
own
innocency
,
and
their
constraining
us
to
partake
in
their
crimes
,
we
ought
not
to
forsake
them
.
But
when
that
hope
is
lost
,
and
when
that
means
of
preserving
our
own
purity
is
taken
from
us
,
when
instead
of
being
able
to
reduce
them
,
we
see
,
on
the
contrary
,
that
their
Communion
does
but
make
us
to
cast
our selves
into
an
unavoidable
necessity
of
corrupting
our selves
,
it
is
certain
that
we
ought
to
withdraw
our selves
from
them
,
lest
in
partaking
with
their
sins
,
we
should
draw
the
just
condemnation
of
God
upon
our selves
.
Be
not
partaker
with
other
mens
sins
,
sayes
S.
Paul
,
but
keep
thy self
pure
.
CHAP.
IV.
An
Examination
of
the
Objection
of
the
Author
of
the
Prejudices
,
taken
out
of
the
Dispute
of
S.
Augustine
against
the
Schism
of
the
Donatists
.
IT
seems
to
me
,
that
what
I
have
laid
down
hitherto
,
le
ts
us
clearly
enough
see
,
that
the
only
way
to
decide
the
Question
of
our
Separation
,
to
know
whether
it
is
just
or
unjust
;
is
to
enter
into
the
discussion
of
the
foundation
of
our
Controversies
,
and
that
it
would
be
the
highest
injustice
to
go
about
to
condemn
us
without
ever
hearing
us
.
Notwithstanding
,
whatsoever
we
may
have
to
say
,
and
how
strong
soever
our
Reasons
should
be
,
the
Author
of
the
Prejudices
pretends
to
have
found
out
a
certain
way
to
convince
us
of
Schism
,
without
entring
upon
any
other
examination
;
and
for
this
he
employes
the
Eighth
and
Ninth
Chapters
of
his
Treatise
.
I
would
,
sayes
he
,
Prejug
.
ch.
8.
p.
161.
go
farther
,
and
convince
them
of
Schism
,
without
entring
upon
any
discussion
of
either
their
Doctrine
or
their
Mission
,
by
their
separation
alone
.
All
that
he
sayes
upon
that
subject
,
may
be
well
near
reduc'd
to
this
;
That
there
is
a
Church
,
from
which
one
ought
never
to
separate
,
under
any
pretence
whatsoever
,
and
from
which
all
those
who
separate
themselves
are
Schismaticks
,
and
out
of
the
state
of
salvation
.
That
the
infallible
and
perpetual
mark
to
know
this
Church
,
according
to
S.
Augustine
and
the
other
African
Fathers
is
,
visible
extension
throughout
all
Nations
,
because
that
visible
extension
according
to
them
contains
the
Church
at
all
times
,
and
that
it
is
a
Negative
mark
,
that
is
to
say
,
that
every
Society
which
has
not
that
extension
,
is
not
the
Church
;
so
that
this
reasoning
is
alwayes
sound
,
your
Society
is
shut
up
in
a
little
part
of
the
world
.
Therefore
it
is
not
the
Church
;
and
that
it
is
by
this
Principle
,
that
S.
Augustine
has
disputed
against
the
Donatists
,
and
convinced
them
of
Schism
.
This
is
the
summ
of
his
eighth
Chapter
.
In
the
ninth
,
he
labours
to
apply
these
general
Maxims
to
our
Separation
:
and
1.
He
sayes
,
That
our
Communion
is
not
spread
over
all
the
world
,
any
more
than
that
of
the
Donatists
;
and
that
not
having
that
visible
extension
,
which
is
the
perpetual
mark
of
the
True
Church
,
it
follows
,
that
it
is
not
so
,
and
by
consequence
,
that
we
are
all
Schismaticks
.
2.
He
sayes
,
We
carry
the
principle
of
the
Donatists
much
higher
than
those
Schismaticks
stretch'd
it
;
for
as
for
them
,
they
did
not
say
,
that
there
ever
was
a
time
in
which
the
Church
had
wholly
fell
into
Apostasic
,
and
that
they
excepted
the
Communion
of
Donatus
;
but
as
for
us
,
we
will
have
it
,
that
there
has
been
whole
Ages
in
which
all
the
world
had
generally
apostatized
,
and
lost
the
faith
and
treasure
of
salvation
.
3.
He
labours
to
shew
,
that
the
Societies
of
the
Berengarians
,
of
the
Waldenses
and
Albigenses
,
&c.
in
whom
he
sayes
,
we
shut
up
the
Church
,
could
not
be
this
Catholick
Church
of
which
S.
Augustine
speaks
.
And
lastly
,
He
concludes
from
thence
,
that
we
are
Schismaticks
,
and
by
consequence
,
out
of
a
state
of
salvation
.
Before
we
enter
upon
the
particular
Examination
of
the
Propositions
whereof
this
Objection
is
made
up
,
it
will
be
good
to
note
,
that
there
is
nothing
new
in
all
that
,
and
that
it
is
nothing
but
that
some
mark
of
visible
extension
that
the
greatest
part
of
the
Controversial
Writers
of
the
Roman
Communion
have
been
wont
to
propound
,
when
they
would
give
the
marks
of
the
True
Church
.
There
is
this
only
difference
to
be
found
in
it
,
that
the
others
labour
to
ground
this
upon
what
they
produce
out
of
the
passages
of
the
Scripture
,
whereas
the
Author
of
the
Prejudices
grounds
his
argument
upon
the
sole
Authority
of
S.
Augustine
and
some
Fathers
.
But
when
it
should
be
true
,
that
S.
Augustine
and
the
African
Fathers
disputing
against
the
Donatists
,
should
have
prest
this
visible
extension
of
the
Church
too
much
,
and
urged
it
further
than
they
ought
,
will
the
Author
of
the
Prejudices
believe
,
that
he
ought
to
hold
all
those
things
that
the
Fathers
have
advanc'd
in
their
disputes
for
infallible
,
and
all
their
reasonings
and
hypotheses
to
have
been
so
?
Does
he
not
know
what
Theodoret
himself
who
was
a
Father
,
has
noted
concerning
some
of
Theod.
Dial.
3.
those
who
were
before
him
,
That
the
vehemence
of
Disputation
had
made
them
fall
into
excesses
,
just
as
those
who
would
rectifie
a
crooked
Tree
,
turn
it
too
much
on
the
other
side
from
that
straightness
which
it
ought
to
have
?
And
is
he
ignorant
of
what
S.
Athanasius
said
concerning
Dionysius
of
Alexandria
,
whose
Authority
the
Arians
objected
had
said
so
,
not
with
design
to
make
a
simple
exposition
of
his
faith
,
but
occasionally
having
a
respect
to
the
times
,
and
persons
.
That
a
Gardiner
is
not
to
be
found
fault
with
,
if
he
cultivate
his
Trees
according
to
the
quality
of
the
soil
,
sowing
one
,
planting
another
,
pruning
this
,
and
plucking
up
that
.
We
must
,
sayes
S.
Jerome
,
distinguish
between
the
different
kinds
of
writing
,
and
especially
of
Polemical
and
Dogmatical
.
For
in
the
Polemical
,
the
dispute
is
vagous
,
and
when
they
answer
to
an
adversary
,
they
propound
sometimes
one
thing
,
and
sometimes
another
;
they
argue
as
they
think
fit
;
they
say
one
thing
and
do
another
:
or
as
the
Proverb
sayes
,
they
offer
bread
,
and
give
one
a
stone
.
But
in
the
Dogmatical
,
on
the
contrary
,
they
speak
openly
and
ingenuously
.
We
may
easily
apprehend
by
that
,
that
we
ought
not
to
hold
for
Canonical
all
that
the
Fathers
may
have
wrote
in
the
heat
of
their
disputes
,
or
to
take
what
they
have
said
according
to
the
rigour
of
the
Letter
,
since
they
themselves
acknowledge
,
that
having
the
Pen
in
their
hands
,
they
often
advance
things
,
that
on
other
occasions
ought
not
to
be
press'd
.
So
that
though
it
should
be
true
,
that
S.
Augustine
and
the
African
Fathers
had
made
that
visible
extension
an
inseparable
and
perpetual
mark
of
the
True
Church
,
yet
we
should
not
fear
to
say
,
in
respect
of
them
,
what
S.
Augustine
himself
has
said
concerning
S.
Cyprian
whom
the
Donatists
objected
to
him
.
I
do
not
Aug.
contr.
Crescon
.
lib.
2.
cap.
32.
hold
the
Writings
of
Cyprian
for
Canonical
;
but
I
examine
them
by
the
Canonical
Scriptures
.
That
which
I
find
in
them
conformable
to
the
holy
Scriptures
,
I
receive
with
praising
him
,
and
I
reject
with
the
respect
that
I
owe
to
his
person
,
what
I
find
in
them
disagreeing
thereto
.
We
should
make
no
scruple
to
apply
to
them
,
what
the
same
S.
Augustine
Aug.
Epist.
48.
has
said
,
on
the
subject
of
S.
Hilary
and
some
other
Fathers
whom
they
alledg'd
to
him
.
We
must
throughly
distinguish
these
sorts
of
writings
,
from
the
Authority
of
the
Canonical
Books
.
For
however
we
should
read
them
,
yet
we
cannot
draw
convincing
testimonies
from
them
,
and
it
is
allow'd
us
to
depart
from
them
,
when
we
see
that
they
themselves
have
departed
from
the
truth
.
It
is
therefore
certain
,
that
the
Author
of
the
Prejudices
has
but
weakned
his
proof
,
when
instead
of
labouring
to
establish
it
on
the
Scripture
,
as
the
rest
have
done
,
he
restrains
it
to
the
meer
Authority
of
S.
Augustine
and
some
Fathers
.
We
have
thought
that
we
ought
to
have
freely
represented
this
to
the
Author
of
the
Prejudices
,
to
oblige
him
a
little
to
moderate
his
pretensions
;
for
he
imagin'd
that
the
sole
Authority
of
S.
Augustine
and
some
Fathers
was
enough
to
convince
us
.
I
will
,
sayes
he
,
convince
them
,
we
have
frequently
told
him
already
,
and
shall
tell
him
here
again
,
That
the
Scripture
is
the
only
rule
of
our
Faith
,
that
,
we
do
not
acknowledge
any
other
authority
able
to
decide
the
disputed
Points
in
Religion
,
than
that
of
the
Word
of
God
;
and
that
if
we
sometimes
dispute
by
the
Fathers
,
it
is
but
by
way
of
condescention
to
those
of
the
Church
of
Rome
,
to
act
upon
their
own
principle
,
and
not
to
submit
our
consciences
to
the
word
of
men
.
But
because
that
he
may
also
imagine
,
under
a
pretence
of
this
declaration
,
that
we
have
no
other
way
to
answer
his
argument
,
I
shall
undertake
to
answer
here
,
and
shew
him
,
if
I
can
,
that
he
has
abused
the
Authority
of
S.
Augustine
,
and
that
he
has
neither
comprised
,
or
had
a
mind
to
comprehend
,
either
the
true
sentiments
of
that
Father
,
or
ours
.
This
is
that
which
I
design
to
shew
him
in
this
Chapter
and
in
the
following
.
But
before
we
enter
upon
this
matter
,
it
will
be
necessary
to
clear
in
a
few
words
the
History
of
the
Donatists
,
and
to
represent
what
was
the
beginning
of
their
quarrel
,
and
what
their
Separation
was
.
The
Author
of
the
Prejudices
had
some
interest
to
leave
his
Readers
in
the
ignorance
of
those
particular
matters
of
fact
;
but
since
he
and
I
have
not
the
same
view
of
things
,
he
ought
not
to
take
it
ill
,
that
I
supply
his
defect
,
and
that
I
lay
down
that
which
he
would
not
.
In
the
year
306.
God
having
given
peace
to
the
Church
,
after
the
cruel
persecutions
of
Dioclesian
,
the
people
of
Carthage
being
assembled
by
the
direction
of
some
neighbouring
Bishops
,
chose
Cecilianus
for
their
Bishop
in
the
place
of
Mensurius
who
had
been
dead
some
time
before
,
and
Cecilianus
afterwards
received
his
Ordination
at
the
hands
of
Felix
Bishop
of
Aprungis
.
This
Election
had
displeased
some
of
that
Church
through
their
private
interests
;
so
that
they
formed
a
party
against
him
;
and
this
party
having
called
Secundus
Primate
of
Numidia
with
a
great
many
other
Bishops
to
the
number
of
Seventy
,
they
made
his
Ordination
void
,
and
ordained
one
Majorinus
in
his
place
.
Cecilianus
was
upheld
by
a
great
part
of
the
Church
,
and
kept
himself
in
his
Bishoprick
.
Majorinus
was
upheld
also
by
those
of
his
party
,
and
the
Bishops
of
Numidia
;
which
made
them
set
up
at
Carthage
Altar
against
Altar
;
that
is
to
say
,
that
each
Bishop
set
up
his
Assemblies
apart
;
and
so
the
Church
of
Carthage
was
rent
.
But
this
Division
did
not
stop
at
Carthage
;
for
the
Bishops
of
Africa
took
part
,
some
with
Cecilianus
,
and
the
others
with
Majorinus
;
one
of
these
was
called
Donatus
,
from
whose
name
all
that
Sect
came
in
the
end
to
be
called
Donatists
.
Each
party
laboured
to
fortifie
themselves
by
reasons
;
the
Donatists
,
on
their
side
,
at
first
accus'd
Felix
the
Ordainer
of
Cecilianus
,
and
afterwards
Cecilianus
himself
,
of
having
been
Traditors
,
that
is
to
say
,
of
having
delivered
their
Bibles
to
the
Pagans
for
them
to
burn
them
,
during
the
persecutions
.
The
others
,
on
the
contrary
,
maintained
,
that
it
was
a
false
accusation
,
of
which
they
had
neither
conviction
nor
proof
,
because
that
Cecilianus
had
not
been
heard
before
his
condemnation
;
and
they
also
accused
some
of
those
who
had
condemn'd
him
,
of
having
been
themselves
Traditors
,
and
to
have
mutually
absolv'd
one
another
of
that
crime
in
a
Synod
which
they
had
held
.
The
quarrel
growing
high
,
the
Donatists
presented
a
Petition
to
the
Emperour
Constantine
,
to
intreat
of
him
some
Judges
;
because
that
in
Africa
they
were
all
divided
and
parties
;
and
the
Emperour
commissioned
for
that
purpose
,
Milciades
Bishop
of
Rome
,
Merodes
Bishop
of
Milan
,
Maternus
Bishop
of
Cologne
,
Reticus
Bishop
of
Autun
,
and
Marinus
Bishop
of
Arles
.
These
Judges
met
together
with
some
other
Bishops
of
Italy
,
all
in
number
to
nineteen
,
and
having
taken
an
exact
knowledge
of
that
business
,
they
justified
Cecilianus
,
and
confirmed
him
in
his
Bishoprick
:
nevertheless
,
without
making
void
either
the
Ordination
of
Majorinus
,
or
that
of
his
Successors
:
but
the
Donatists
would
not
acquiesce
in
this
judgement
.
They
said
,
that
Milciades
had
himself
been
a
Traditor
,
and
that
he
defended
the
Traditors
.
They
had
recourse
again
to
the
Emperour
,
who
ordain'd
,
that
the
cause
should
be
search'd
again
,
and
determined
in
a
Council
at
Arles
,
where
the
Donatists
having
been
again
condemn'd
,
they
appealed
to
the
Emperours
own
person
;
and
the
Emperour
having
taken
cognizance
of
it
himself
,
condemned
them
.
After
all
this
,
the
Opinionativeness
of
the
Donatists
was
so
great
,
that
instead
of
submitting
themselves
to
so
many
judgements
,
they
chose
rather
to
separate
themselves
from
the
whole
Church
.
They
made
therefore
a
General
Schism
with
the
whole
Christian
World
;
and
to
colour
it
with
some
appearance
of
reason
,
they
maintained
,
that
all
the
world
had
fallen
into
Apostasy
through
the
meer
Communion
which
it
had
with
the
Traditor
Cecilianus
.
They
would
no
more
own
either
any
Church
or
Christianity
in
the
world
,
but
what
was
in
their
party
;
and
they
rebaptized
all
those
,
who
had
been
baptized
in
the
Church
since
the
business
of
Cecilianus
.
S.
Augustine
and
the
other
Fathers
of
Africa
,
had
fairly
told
them
,
that
Cecilianus
was
innocent
,
that
though
he
should
not
have
been
innocent
,
the
Judges
could
have
done
no
less
,
than
to
have
absolved
him
,
there
having
been
no
proofs
against
him
,
and
that
though
even
the
Judges
should
have
judg'd
wrong
,
yet
all
the
world
could
not
have
been
guilty
of
that
crime
,
since
the
greater
part
of
the
Churches
,
and
of
the
persons
that
compos'd
them
,
had
had
no
knowledge
of
that
affair
,
that
though
they
should
have
had
knowledge
of
it
,
they
could
have
done
no
otherwise
than
referr'd
it
to
Judges
;
or
lastly
,
not
being
willing
to
refer
it
to
Judges
,
prudence
and
charity
would
have
oblig'd
them
to
have
bore
with
the
wicked
in
the
external
communion
of
the
Church
,
rather
than
to
have
broken
Peace
and
Christian
Unity
for
personal
crimes
,
which
were
not
communicated
to
them
who
had
no
part
in
them
.
All
these
reasons
did
not
hinder
the
Donatists
from
remaining
obstinate
in
their
conclusion
,
which
was
that
,
all
the
Church
had
lost
its
righteousness
by
the
Communion
which
it
had
with
Cecilianus
;
and
that
there
was
no
more
any
Christianity
in
the
World
,
except
in
the
party
of
Donatus
.
From
hence
it
was
,
that
the
Question
arose
between
them
,
which
of
the
two
Parties
was
the
Church
.
Upon
this
History
,
we
must
make
four
Observations
,
which
it
may
be
,
will
not
be
impertinent
in
the
end
.
The
first
is
,
That
the
Donatists
would
not
own
that
Party
for
Orthodox
which
was
contrary
to
them
,
whom
they
accused
neither
of
any
Error
in
the
Faith
,
nor
any
depravation
of
Worship
,
and
that
the
Church
on
its
side
did
not
accuse
the
Donatists
of
any
Heresie
in
the
Faith
.
For
as
for
the
Question
of
the
Validity
or
Invalidity
of
the
Baptism
of
Hereticks
,
neither
the
one
nor
the
other
,
made
that
the
occasion
of
their
breach
,
and
it
was
not
upon
that
that
the
Donatists
founded
their
Separation
.
We
confess
both
one
sort
and
the
other
,
said
Cresconius
,
one
and
the
same
Jesus
Christ
,
born
,
dead
and
Aug.
cont.
Crescon
.
lib.
2.
cap.
3.
risen
again
.
We
have
one
and
the
same
Religion
,
and
the
same
Sacraments
,
and
there
is
no
difference
between
us
about
the
practice
of
Christianity
.
S.
Augustine
said
also
,
That
their
difference
was
not
about
Aug.
lib.
de
unit
.
Eccles.
cap.
4.
the
head
,
but
about
the
body
;
that
is
to
say
,
that
their
dispute
was
not
about
Jesus
Christ
our
Saviour
,
but
about
his
Church
,
And
elsewhere
,
That
they
agreed
in
Baptism
,
in
the
Creed
,
and
in
the
other
Sacraments
Aug.
Ep.
48.
of
our
Lord
.
All
the
pretence
of
this
Rupture
,
was
the
personal
faults
of
two
or
three
Bishops
,
which
were
not
proved
on
one
side
,
nor
owned
on
the
other
,
and
whereof
the
greatest
part
of
the
world
had
no
knowledge
.
So
that
the
Dispute
concerning
the
Church
,
was
not
between
two
Communions
that
contested
one
with
the
other
about
the
purity
of
Doctrine
,
but
between
two
Communions
,
which
mutually
acknowledg'd
one
another
to
be
Orthodox
,
yet
disputed
one
with
the
other
,
the
title
of
the
quality
of
the
Church
of
Jesus
Christ
.
The
second
Observation
that
I
shall
make
is
,
that
the
opposite
Party
to
the
Donatists
,
and
which
the
Donatists
acknowledg'd
to
be
Orthodox
,
was
then
actually
and
in
effect
,
spread
over
the
whole
Earth
;
that
is
to
say
,
that
it
had
a
great
extent
among
the
Nations
of
it
:
whereas
that
of
the
Donatists
,
was
shut
up
within
one
small
part
of
Africk
.
It
was
upon
this
,
that
they
abused
a
passage
of
the
Canticles
,
which
they
read
after
this
manner
,
Tell
me
(
O
thou
whom
my
soul
loveth
)
where
thou
feedest
,
where
thou
makest
thy
flocks
to
rest
in
the
South
:
explaining
this
in
the
South
,
as
if
he
would
have
noted
the
place
,
and
said
in
Africa
,
whereas
it
should
be
read
at
noon-day
,
meerly
to
note
the
hour
of
the
day
,
Aug.
lib.
de
unitat
.
Eccles.
cap.
14.
when
the
Shepherd
led
his
flock
under
some
shade
for
their
rest
.
This
is
that
which
makes
S.
Augustine
also
speak
to
them
sometimes
of
the
Apostolical
Churches
,
and
those
to
whom
S.
John
wrote
his
Apocalypse
,
with
whom
they
had
no
communion
,
and
to
reproach
them
so
often
for
being
separated
from
all
the
World
.
The
third
Observation
is
,
That
that
Society
which
the
Donatists
acknowledged
to
be
Orthodox
,
and
which
was
in
effect
spread
over
many
Nations
,
had
not
cut
off
the
Donatists
from
its
communion
,
nor
had
separated
the
former
from
it
;
if
they
had
not
excommunicated
them
,
nor
pronounced
Anathema's
against
those
who
should
not
hold
Cecilianus
to
be
innocent
,
or
the
Traditors
to
have
been
good
men
.
When
any
one
of
them
return'd
to
the
Church
,
they
did
not
seek
to
make
them
renounce
any
other
thing
than
their
Schism
,
nor
to
embrace
any
thing
besides
peace
.
And
even
in
the
judgement
of
the
Synod
of
Rome
,
Milciades
Aug.
Epist
.
162
and
his
brethren
,
offered
to
hold
communion
with
the
Bishops
that
Majorinus
had
ordained
;
and
in
the
Conference
at
Carthage
,
they
offered
to
the
Donatist
Bishops
,
to
own
them
for
Collat.
Cart.
1.
art.
16.
Bishops
,
and
to
preserve
their
Sees
to
them
,
without
requiring
any
other
condition
of
them
,
than
that
of
brotherly
Unity
.
It
was
therefore
the
Donatists
,
who
separated
themselves
wilfully
out
of
a
meer
spirit
of
division
,
and
the
Church
was
in
respect
of
them
,
in
a
passive
Separation
.
Lastly
,
The
fourth
Observation
is
,
That
although
the
Donatists
should
have
had
any
just
occasion
to
separate
,
yet
they
had
urged
their
Separation
notwithstanding
as
far
as
it
could
go
;
for
they
had
carried
it
so
far
,
as
even
to
break
that
general
bond
which
yet
in
some
manner
united
all
those
who
make
an
external
profession
of
Christianity
good
and
bad
,
Orthodox
and
Hereticks
,
which
yet
in
some
manner
make
but
one
body
,
in
opposition
to
Pagans
and
other
people
absolutely
Infidels
.
Their
Principle
was
,
That
all
the
Christians
in
the
World
,
except
the
party
of
Donatus
,
being
sullied
with
the
contagion
of
the
Traditor
Cecilianus
,
all
that
they
had
also
done
became
sullied
,
by
the
uncleanness
of
their
persons
;
and
upon
this
Principle
,
they
condemned
the
Christianity
of
the
Universal
Church
,
they
rejected
her
Baptism
,
and
her
Sacraments
,
although
at
the
bottom
,
they
had
the
same
with
hers
,
and
they
look'd
upon
that
Society
to
be
no
otherwise
than
an
Assembly
of
Pagans
and
Infidels
,
with
whom
they
would
have
nothing
common
.
This
is
what
St.
Augustine
reproaches
Aug.
contr.
Epistol.
Parmen
l.
1.
●
.
2.
Ibid.
lib.
2.
cap
2.
&
ali●i
passim
.
Aug.
lib.
de
Eccl.
unit
.
cap.
16.
Aug.
contr.
Gaud.
lib.
3.
them
with
in
divers
places
in
his
Writings
.
They
say
,
sayes
he
,
that
they
are
Christians
;
but
they
say
also
that
they
only
are
so
.
They
make
no
scruple
to
say
,
that
they
know
that
out
of
their
Sect
there
are
no
Christians
.
You
hold
,
sayes
he
to
them
elsewhere
,
that
all
Christian
Holiness
has
been
abolish'd
among
the
Nations
where
the
Apostles
had
establish'd
it
,
because
they
have
communicated
with
those
whom
your
Fathers
condemned
in
their
Council
of
Carthage
.
Therefore
it
was
that
they
thought
themselves
grievously
affronted
,
when
the
Catholicks
called
them
their
Brethren
,
they
fled
from
their
Communion
,
they
would
not
so
much
as
sit
together
with
them
,
and
they
re-baptiz'd
all
those
who
had
been
baptiz'd
in
the
Church
,
when
they
came
over
to
their
Communion
,
neither
more
or
less
than
if
they
had
come
out
of
Paganism
,
because
they
maintained
,
that
in
effect
the
Church
was
absolutely
perish'd
,
throughout
all
the
Earth
,
except
in
their
Party
.
These
are
the
matters
of
fact
that
I
have
thought
my self
bound
to
explain
.
We
must
now
return
to
the
Objection
of
the
Author
of
the
Prejudices
,
and
examine
it
in
the
meaning
of
S.
Augustine
and
the
African
Fathers
:
the
proposition
of
which
it
is
composed
.
The
first
is
,
That
there
is
a
Church
from
which
it
is
never
Prejug
.
ch.
2.
pag.
102.
allow'd
any
man
to
separate
himself
,
under
what
pretence
soever
,
and
from
which
all
those
who
do
so
separate
themselves
,
are
Schismaticks
.
This
first
Proposition
is
ambiguous
,
and
so
confused
,
that
we
can
very
hardly
comprehend
in
what
sense
the
Author
of
the
Prejudices
has
meant
it
.
Every
one
knows
that
there
is
in
the
World
a
Body
of
people
,
or
of
Nations
,
who
profess
themselves
to
be
Christians
,
and
to
whom
one
may
yet
,
in
some
manner
,
give
the
name
of
the
Church
,
because
that
all
such
Christians
are
yet
in
some
respect
within
the
General
Call
of
the
Gospel
.
It
is
therefore
this
Church
of
which
he
means
to
speak
?
But
what
likelihood
is
there
,
that
to
accuse
us
of
Schism
,
he
should
have
form'd
so
vagous
an
Idea
of
the
Church
,
since
he
knows
very
well
,
that
we
are
no
more
separated
from
this
body
,
than
the
other
communions
that
compose
it
are
,
or
than
the
Church
of
Rome
her self
in
particular
is
?
Every
one
knows
that
this
body
of
Christians
is
divided
into
divers
communions
,
or
particular
Societies
,
that
bear
the
name
of
Churches
,
as
the
Greek
,
the
Roman
,
the
Protestant
,
the
Coptick
,
the
Jacobite
,
the
Nestorian
,
the
Armenian
:
Does
he
mean
any
one
of
these
Churches
?
But
if
that
be
so
,
why
does
he
not
distinctly
and
without
any
hesitation
,
tell
us
which
it
is
,
and
if
he
would
that
it
should
be
that
of
Rome
,
what
ground
is
there
to
believe
that
he
would
have
it
so
?
why
did
he
not
explain
himself
,
why
did
he
make
an
end
,
even
to
say
,
That
it
should
be
in
our
choice
,
whether
that
Church
should
be
the
Greek
,
or
the
Nestorian
,
or
the
Jacobites
,
and
that
he
did
not
pretend
to
determine
it
?
To
what
purpose
are
all
these
goings
about
?
Every
one
knows
yet
that
God
alwayes
preserves
in
the
world
his
truly
faithful
and
his
Children
,
who
are
the
true
Church
,
which
he
has
predestinated
to
eternal
Salvation
.
But
the
Author
of
the
Prejudices
has
formerly
declared
himself
against
this
notion
of
the
Church
,
and
he
is
so
very
earnest
to
reject
it
,
that
we
cannot
impute
it
to
him
,
without
doing
him
wrong
.
We
cannot
even
believe
that
he
means
,
That
we
ought
not
to
separate
our selves
from
a
Communion
,
when
it
is
Orthodox
,
and
when
those
who
separate
themselves
from
it
are
Schismaticks
.
For
he
has
also
declar'd
himself
against
this
Notion
of
the
Church
,
because
,
sayes
he
,
in
taking
this
way
,
the
examination
of
Schism
would
be
remitted
to
that
of
the
Opinions
,
and
that
we
must
alwayes
know
,
whether
the
Communion
that
they
forsake
,
is
Orthodox
,
which
is
that
which
he
would
avoid
.
What
therefore
is
this
Church
?
It
is
,
sayes
he
,
the
Catholick
Church
wheresoever
it
be
.
We
are
now
as
wise
as
we
were
before
;
for
it
alwayes
remains
to
be
enquir'd
into
,
What
is
that
Catholick
Church
.
I
freely
confess
,
that
it
seems
to
me
,
that
he
would
point
it
out
to
us
,
by
a
certain
mark
,
which
is
the
visible
extension
throughout
all
Nations
;
but
in
effect
,
he
does
it
not
:
for
he
sayes
,
in
the
end
,
that
this
is
but
a
Negative
mark
,
that
is
to
say
,
that
every
Society
which
has
not
that
mark
,
is
not
the
Church
:
So
that
according
to
him
,
this
is
a
mark
only
proper
to
shew
what
it
is
not
,
and
not
to
shew
what
it
is
.
Whence
therefore
shall
we
know
what
this
Church
is
?
Moreover
,
his
Proposition
is
not
only
ambiguous
through
the
word
Church
,
but
it
is
further
so
,
through
that
of
Separation
,
for
there
is
more
than
one
sort
of
Separation
.
There
are
such
as
are
unjust
and
criminal
in
their
own
nature
,
and
there
are
others
which
are
only
so
in
causes
and
circumstances
;
there
are
also
such
as
are
permitted
,
and
those
that
deserve
to
be
condemned
;
there
are
necessary
ones
,
and
such
as
are
rash
;
so
that
one
cannot
make
any
general
proposition
upon
this
matter
,
which
would
not
be
captious
,
and
proper
to
make
a
Fallacy
.
It
is
necessary
therefore
,
in
order
to
his
acting
with
sincerity
,
that
the
Author
of
the
Prejudices
should
openly
explain
his
meaning
,
which
he
labours
to
establish
by
the
Authority
of
S.
Augustine
and
the
other
Fathers
;
and
after
having
so
cleared
and
establish'd
it
,
he
should
propound
his
conclusion
,
that
he
would
pretend
to
draw
from
it
;
for
then
,
we
should
see
whether
we
ought
to
yield
or
deny
it
.
But
to
begin
a
convincing
argument
by
a
principle
so
vagous
and
so
confused
as
this
that
we
have
seen
,
and
even
to
affect
that
confusion
,
without
being
willing
to
explain
himself
,
is
in
my
judgement
,
a
procedure
very
fit
to
be
suspected
,
and
which
may
justly
make
us
doubt
,
that
instead
of
a
convincing
argument
,
he
gives
us
nothing
but
a
Fallacy
.
To
clear
this
doubt
,
it
will
be
here
necessary
to
give
a
clear
and
distinct
Idea
of
the
Doctrine
of
S.
Augustine
upon
this
subject
about
which
we
are
disputing
.
First
,
Then
we
must
know
,
that
this
Father
acknowledg'd
,
that
the
truly
Faithful
only
,
and
the
truly
Just
,
in
opposition
to
the
Wicked
,
the
Wordly
,
Infidels
and
Hereticks
,
were
the
true
Church
properly
so
called
;
and
this
is
what
may
be
proved
by
an
infinite
number
of
passages
.
It
must
not
be
imagin'd
,
sayes
he
,
in
his
answer
to
Petilianus
,
that
the
Aug.
advers.
litt
.
Petil.
l.
2.
cap.
8.
wicked
belong
to
the
Body
of
Jesus
Christ
,
which
is
the
Church
,
under
a
pretence
that
they
corporally
partake
of
the
Sacraments
.
The
Sacraments
are
holy
even
in
such
persons
;
but
they
serve
only
to
increase
their
condemnation
,
because
they
give
and
receive
them
unworthily
.
And
as
for
them
,
they
are
not
in
that
assembly
of
the
Church
of
Jesus
Christ
,
which
consisting
in
his
members
,
increases
by
being
compacted
and
fitly
joyned
with
the
increase
of
God
.
For
this
Church
is
built
upon
a
Rock
,
according
to
what
our
Saviour
said
,
Vpon
this
Rock
I
will
build
my
Church
,
and
the
others
are
only
built
upon
the
sand
,
as
the
same
Lord
said
,
I
will
liken
him
who
heareth
my
words
,
and
doth
not
what
they
teach
,
to
a
foolish
man
who
built
his
house
upon
the
sand
.
And
elsewhere
,
Both
the
good
and
the
wicked
may
baptize
;
but
there
is
but
one
Aug.
contr.
Crescon
.
lib.
2.
cap.
2.
only
God
,
alwayes
good
,
who
can
wash
the
conscience
.
The
wicked
are
therefore
at
present
condemned
by
Jesus
Christ
,
because
they
have
a
wicked
and
defiled
conscience
,
and
at
present
,
they
are
not
of
his
Body
which
is
the
Church
,
although
the
Church
her self
is
ignorant
that
they
are
not
;
for
Jesus
Christ
cannot
have
any
of
his
members
condemned
.
So
that
they
baptize
,
being
themselves
out
of
the
Church
.
For
God
is
not
pleased
that
all
these
Monsters
should
be
reckon'd
among
the
members
of
that
only
Dove
,
nor
that
they
should
enter
into
his
enclosed
Garden
,
the
keeper
whereof
can
never
be
deceiv'd
.
And
elsewhere
,
Whether
they
Aug.
de
Bapt.
contr.
Donat.
l.
2.
c.
17.
seem
to
be
in
the
Church
,
or
whether
they
be
openly
discover'd
to
be
out
of
it
,
that
which
is
flesh
is
alwayes
flesh
.
That
the
chaff
,
as
it
is
unfruitful
,
flyes
in
the
air
,
whether
it
be
blown
thither
by
the
occasion
of
some
temptation
,
as
by
the
wind
,
or
no
,
it
is
alwayes
chaff
.
Those
who
being
hardned
by
carnality
,
are
mingled
in
the
Assembly
of
the
Saints
,
cease
not
to
be
separated
from
the
Vnity
of
that
Church
which
is
without
spot
or
wrinkle
.
It
is
therefore
certain
,
that
S.
Augustine
acknowledg'd
none
to
be
properly
the
Church
,
but
the
truly
Faithful
and
truly
Righteous
.
But
because
that
these
faithful
and
these
righteous
are
mix'd
with
the
wicked
,
the
worldly
,
and
Hereticks
,
in
the
circle
of
the
same
External
Call
,
as
the
chaff
is
with
the
good
seed
in
the
same
Floor
,
or
as
the
Tares
are
mingled
with
the
good
Wheat
in
the
same
Field
:
We
must
note
,
in
the
second
place
,
that
S.
Augustine
gives
another
notion
of
the
Church
,
which
he
calls
the
mixed
Church
,
and
it
is
to
explain
this
notion
,
that
he
sets
before
of
the
true
body
of
Jesus
Christ
,
and
the
mixed
body
of
Jesus
Christ
;
meaning
by
true
,
the
truly
faithful
and
righteous
Aug.
de
Doctr.
Chr.
l.
3.
c.
32.
only
,
and
by
mixed
,
the
faithful
and
righteous
joyned
with
those
who
are
not
so
;
and
that
both
together
by
reason
of
their
mixture
in
one
and
the
same
external
call
,
make
in
a
manner
but
one
and
the
same
body
.
He
makes
use
for
the
same
purpose
of
Aug.
de
Bapt.
contr.
Donat.
l.
7.
c.
51.
the
distinction
,
of
being
of
the
Church
,
and
being
in
the
Church
,
and
he
would
that
none
but
the
truly
faithful
and
righteous
are
of
the
Church
;
but
that
the
others
are
in
the
Church
;
and
by
this
means
he
forms
two
Idea's
of
the
Church
,
the
one
distinct
,
and
the
other
confused
;
the
distinct
restrains
the
Church
precisely
to
those
in
whom
she
properly
consists
,
and
who
are
her
true
members
,
and
these
are
the
truly
righteous
and
faithful
;
but
the
confused
,
includes
all
those
who
externally
profess
themselves
to
be
Christians
,
the
good
Wheat
and
the
Tares
,
the
Chaff
and
the
good
Seed
,
the
good
and
the
bad
Fish
,
the
Vessels
of
Gold
and
Silver
,
and
those
of
Wood
and
Earth
;
and
in
this
confus'd
notion
,
the
Church
is
the
Field
,
the
Floor
,
the
Net
,
and
the
House
that
the
holy
Scripture
speaks
of
.
But
as
this
mixture
which
I
have
spoken
of
,
may
be
understood
two
wayes
;
either
in
respect
of
Manners
,
or
in
regard
of
Doctrines
;
we
must
note
in
the
Third
place
,
that
this
notion
of
the
Mixed
Church
according
to
S.
Augustine
,
is
divided
into
two
,
for
he
would
have
us
sometimes
conceive
of
it
,
as
a
Body
wherein
the
righteous
are
only
mingled
with
the
unrighteous
,
that
is
to
say
,
with
the
wicked
,
whose
manners
are
vitious
and
corrupted
,
and
sometimes
also
,
he
would
have
us
conceive
it
,
as
a
Body
where
the
Hereticks
are
mixed
with
the
truly
faithful
,
as
well
as
the
righteous
with
the
unrighteous
.
In
the
former
case
the
mixed
Church
is
a
pure
communion
in
respect
of
Doctrine
;
but
corrupted
in
regard
of
manners
:
and
in
the
second
,
it
is
a
communion
not
only
corrupted
,
in
regard
of
manners
;
but
impure
also
and
corrupted
,
in
regard
of
its
Tenets
.
These
two
sorts
of
mixture
are
without
doubt
in
the
Hypothesis
of
S.
Augustine
;
the
first
made
all
the
ground
of
his
dispute
against
the
Donatists
;
and
as
for
the
second
,
he
often
explains
himself
in
his
Books
,
and
particularly
in
the
Psalms
against
the
Donatists
,
where
That
after
Jesus
Christ
had
purged
his
floor
by
the
preaching
of
the
Cross
,
the
righteous
were
as
the
new
seed
which
he
spread
abroad
over
all
the
Earth
,
to
the
end
they
should
make
another
harvest
at
the
end
of
the
world
.
But
that
this
harvest
grew
up
amidst
the
Tares
,
because
there
are
Heresies
every
where
.
Haec
messis
crescit
inter
zizania
quia
sunt
haereses
ubique
.
In
that
same
Psalm
and
elsewhere
in
divers
places
,
he
quotes
the
Example
of
the
Jewish
Church
,
in
which
he
saies
,
that
the
Saints
,
the
Prophets
and
the
righteous
were
mixed
not
only
with
the
wicked
,
whose
manners
were
debauched
and
criminal
,
but
also
with
the
superstitious
and
Idolaters
;
that
which
leaves
no
difficulty
about
it
;
for
Idolatry
is
the
greatest
of
all
Heresies
.
We
must
note
in
the
Fourth
place
,
that
S.
Augustine
would
have
us
consider
the
mixed
Church
in
two
different
States
.
For
as
for
that
which
respects
mens
manners
,
he
sayes
,
that
sometimes
the
wicked
do
not
prevail
over
the
righteous
,
either
in
number
,
or
Authority
;
but
that
sometimes
also
,
they
prevail
in
such
a
manner
,
that
the
good
are
often
oppress'd
under
their
multitude
,
and
this
is
that
which
he
treats
particularly
of
in
his
Third
Book
against
Parmenianus
.
And
so
in
regard
of
Heresies
,
he
means
,
that
sometimes
they
grow
so
powerful
,
as
to
infect
almost
all
the
Body
:
and
this
is
what
he
expresly
shews
in
a
Letter
to
Vincentius
Aug.
Ep.
48.
&
Ep.
80.
a
Donatist
Bishop
,
and
in
that
which
he
wrote
to
Hesychius
.
Thus
it
is
that
S.
Augustine
has
conceiv'd
of
the
Church
,
and
according
to
these
different
notions
,
and
these
different
states
,
he
has
spoken
differently
of
separations
from
it
.
As
for
that
which
regards
the
truly
righteous
and
faithful
,
there
is
no
question
,
but
that
he
thought
that
we
ought
to
have
not
only
an
internal
communion
of
charity
with
them
founded
upon
the
Unity
that
is
between
all
the
members
of
the
Mystical
Body
of
Jesus
Christ
,
who
have
all
but
one
and
the
same
faith
,
one
and
the
same
piety
and
the
same
righteousness
;
but
an
external
communion
also
,
which
consists
in
joyning
with
them
in
the
same
Assemblies
,
in
partaking
of
the
same
Sacraments
,
in
approving
their
faith
,
piety
,
good
works
;
and
in
one
word
,
in
accounting
them
their
brethren
,
as
far
as
it
is
possible
for
them
to
know
them
.
But
this
is
not
that
which
makes
the
difficulty
,
all
the
Question
is
concerning
the
mixed
Church
,
and
all
the
dispute
is
to
know
how
,
according
to
S.
Augustine
,
the
Corn
and
the
Tares
,
that
is
to
say
,
the
truly
faithful
and
the
Hereticks
,
ought
to
remain
together
in
the
same
communion
,
and
in
what
case
they
might
separate
themselves
.
We
must
therefore
note
in
the
Fifth
place
,
that
in
the
Doctrine
of
that
Father
,
there
is
a
certain
separation
that
a
man
can
never
make
,
under
any
pretence
whatsoever
,
without
being
a
Schismatick
;
and
that
there
is
another
that
he
may
lawfully
make
,
and
which
it
is
sometimes
necessary
that
he
should
.
He
has
distinguish'd
between
two
external
bonds
that
should
unite
us
to
one
another
;
the
first
is
,
that
of
the
External
and
General
Call
to
Christianity
,
the
second
is
that
of
the
participation
of
the
same
Sacraments
,
and
the
same
Assemblies
.
It
is
the
first
bond
that
S.
Augustine
would
have
to
be
inviolable
,
not
only
in
regard
of
the
faithful
between
themselves
;
but
also
in
regard
of
the
wicked
and
Hereticks
,
and
not
only
while
we
suffer
them
to
be
in
the
publick
Assemblies
;
but
even
then
when
we
excommunicate
them
,
and
deprive
them
of
the
communion
of
the
Sacraments
.
And
thus
it
is
that
he
understands
that
which
Jesus
Christ
said
in
his
Parable
,
That
the
Tares
ought
not
to
be
pluck'd
up
which
the
Enemy
had
sown
among
the
good
Wheat
in
the
same
field
;
but
that
he
would
leave
both
to
grow
together
until
the
harvest
:
and
it
is
this
kind
of
Unity
whereof
he
sayes
,
that
there
is
no
just
necessity
of
ever
breaking
:
praecidendae
unitatis
nulla
est
justa
necessitas
,
it
is
the
Unity
of
the
Aug.
contr.
Ep.
Parmen.
lib.
2.
cap.
11.
same
Net
that
enclos'd
both
good
and
bad
Fish
,
the
Unity
of
the
same
Floor
that
contain'd
both
the
good
Seed
and
the
Chaff
;
the
Unity
of
the
same
Field
where
the
Tares
grew
up
with
the
Wheat
,
the
Unity
of
the
same
House
where
there
are
Vessels
of
Wood
and
Earth
,
with
those
of
Gold
and
Silver
:
and
in
a
word
,
this
Unity
that
we
call
the
external
and
general
call
to
Christianity
.
It
is
therefore
first
of
all
,
in
this
sense
that
he
means
,
that
there
is
a
Church
from
which
we
ought
never
to
separate
our selves
,
under
any
pretence
whatsoever
,
and
from
which
all
those
who
separate
themselves
are
Schismaticks
;
for
he
understands
it
of
that
mixed
Church
,
that
Field
,
that
Floor
,
that
Net
,
that
common
House
,
out
of
which
we
must
never
go
forth
,
nor
drive
out
others
,
howsoever
wicked
and
Heretical
they
may
be
,
there
being
none
but
God
who
can
make
this
separation
,
and
who
will
in
effect
make
it
at
the
end
of
the
world
.
And
as
it
was
thus
that
the
Donatists
had
separated
themselves
,
so
it
was
chiefly
upon
this
,
that
he
convinced
them
of
Schism
;
for
they
own'd
none
for
Christians
,
but
those
of
their
own
Party
;
they
rejected
the
Baptism
of
all
the
rest
;
they
looked
upon
them
as
Pagans
,
who
had
no
more
any
shadow
of
Christianity
;
and
when
Proselytes
came
over
to
them
,
they
made
them
pass
through
all
the
degrees
of
the
Catechumeni
,
before
they
would
receive
them
;
and
they
began
to
make
them
Christians
anew
,
as
if
they
had
come
out
of
a
Society
of
absolute
Infidels
,
as
I
have
noted
in
my
Fourth
Observation
on
their
Story
.
This
Distinction
that
I
have
of
these
two
sorts
of
separation
,
is
clearly
to
be
found
in
the
Doctrine
of
S.
Augustine
.
Aug.
contr.
Ep.
Parmen.
l.
3.
cap.
2.
He
notes
both
the
one
and
the
other
in
his
third
Book
against
Parmenio
,
where
he
treats
of
this
matter
very
largely
.
When
any
brother
,
sayes
he
,
that
is
to
say
,
any
Christian
among
those
who
are
in
the
Society
of
the
Church
,
falls
into
so
great
sins
,
that
they
judge
worthy
of
an
Anathema
,
I
would
have
them
proceed
to
his
Excommunication
,
if
that
may
be
done
without
any
danger
of
Schism
;
but
yet
it
ought
to
be
done
with
that
charity
that
S.
Paul
recommends
to
us
,
to
wit
,
that
we
should
not
treat
him
as
an
Enemy
,
but
as
a
Brother
;
for
you
are
not
called
to
pluck
up
,
but
to
correct
.
If
he
does
not
acknowledge
nor
correct
his
fault
by
repentance
,
he
wilfully
goes
out
of
himself
from
the
Church
,
and
it
will
be
his
own
will
that
separates
him
from
the
Christian
Vnity
.
Our
Lord
himself
said
to
his
servants
,
when
they
would
pluck
up
the
Tares
mixed
with
the
Wheat
,
leave
them
to
grow
up
together
until
harvest
;
and
he
gives
the
reason
,
to
wit
,
lest
,
sayes
he
,
that
in
plucking
up
the
Tares
,
you
pluck
up
the
Wheat
also
.
See
here
precisely
these
two
separations
whereof
I
speak
,
the
one
that
deprives
one
of
the
communion
of
the
Sacraments
,
and
the
other
which
breaks
of
Christian
Unity
;
one
which
is
but
to
correct
,
and
the
other
which
goes
as
far
as
to
pluck
up
.
This
Father
alledges
,
Ibid.
cap.
1.
for
the
same
thing
,
the
Example
of
S.
Paul
,
who
in
the
Excommunication
of
the
Incestuous
person
in
Corinth
,
did
indeed
deliver
that
miserable
person
to
Satan
;
but
only
for
the
destruction
of
the
flesh
,
that
the
spirit
might
be
saved
in
the
day
of
the
Lord
Jesus
;
that
is
to
say
,
that
he
depriv'd
him
of
the
communion
of
the
Sacraments
;
but
that
he
did
not
wholly
pluck
him
up
out
of
the
field
Thessalonians
,
If
any
man
obey
not
our
word
by
this
Epistle
,
note
that
man
,
and
have
no
company
with
him
,
that
he
may
be
ashamed
,
yet
count
him
not
as
an
enemy
;
but
admonish
him
as
a
brother
.
He
alledges
lastly
,
that
which
S.
Paul
wrote
to
the
Corinthians
Lest
Satan
should
get
an
advantage
over
us
;
for
we
are
not
ignorant
of
his
devices
.
What
means
the
Apostle
,
sayes
he
,
by
these
words
,
lest
Satan
should
get
an
advantage
over
us
,
for
we
are
not
ignorant
of
his
devices
?
It
is
that
under
the
appearance
of
a
just
severity
,
he
sometimes
perswades
to
a
violent
cruelty
,
desiring
nothing
more
than
to
break
the
bond
of
peace
and
charity
,
well
knowing
that
while
that
bond
shall
be
preserved
among
Christians
,
he
cannot
hurt
them
,
and
that
his
devices
and
designs
would
vanish
.
There
cannot
be
a
more
perfect
example
of
that
first
separation
given
,
than
that
of
the
Donatists
in
respect
of
the
Church
;
for
as
I
have
said
already
,
they
so
absolutely
separated
themselves
from
it
,
that
they
did
not
own
it
to
be
any
longer
Christian
in
any
manner
,
and
therefore
it
was
that
they
re-baptiz'd
all
those
,
who
came
over
to
their
party
.
But
we
cannot
also
give
a
better
example
of
the
second
,
than
that
of
the
Church
it self
,
in
regard
of
the
Donatists
;
for
although
they
would
separate
themselves
from
the
Church
,
yet
the
Church
did
not
fail
to
look
upon
them
as
Christians
,
and
in
some
manner
,
as
Brethren
.
The
Donatists
,
sayes
S.
Augustine
,
are
impious
in
Aug.
de
Bapt.
contr.
Donat.
l.
1.
c.
1.
going
about
to
re-baptize
all
the
world
;
but
as
for
us
who
have
better
sentiments
,
we
dare
not
even
disapprove
of
the
Sacraments
of
God
in
a
Schismatical
Communion
.
In
respect
of
the
things
about
which
we
agree
,
they
are
yet
with
us
;
and
in
respect
of
the
things
about
which
we
differ
,
they
are
separated
from
us
.
This
approach
to
us
,
and
this
separation
,
are
not
ordered
by
the
motions
of
the
body
,
but
by
those
of
the
mind
;
and
as
the
union
of
bodies
is
made
by
the
continuity
of
the
places
they
fill
up
,
so
the
union
of
spirits
also
is
made
by
the
consent
of
wills
.
If
those
who
have
forsaken
the
Vnity
of
the
Church
,
do
other
things
than
those
that
are
done
in
the
Church
,
they
are
in
that
regard
separated
from
her
,
but
if
they
do
that
which
is
done
in
the
Church
they
remain
as
yet
in
that
regard
in
a
common
union
.
The
Donatists
are
therefore
with
us
in
some
things
,
and
they
are
separated
from
us
in
some
others
.
I
cannot
here
avoid
taking
notice
of
the
Error
into
which
the
Author
of
the
Prejudices
seems
to
have
fallen
,
about
the
meaning
of
these
words
of
S.
Augustine
in
the
second
Book
against
Parmenianus
,
praecidendae
unitatis
nulla
est
justa
necessitas
.
There
is
no
just
necessity
to
break
off
Vnion
.
For
it
seems
that
he
thought
that
this
Maxim
regarded
all
manner
of
separation
,
not
considering
,
that
it
only
respects
that
of
the
Donatists
,
which
consisted
in
the
breaking
the
general
bond
of
Christianity
,
and
not
that
which
consists
in
refusing
our
communion
to
those
who
corrupt
Religion
by
their
pernicious
Superstitions
and
Errors
.
If
he
had
taken
the
pains
to
have
read
ten
or
twelve
lines
higher
,
he
had
found
that
S.
Augustine
had
strongly
establish'd
the
necessity
of
separating
our selves
from
Hereticks
.
S.
Paul
,
sayes
that
Father
,
writing
to
the
Galatians
,
Aug.
contr
Ep.
Parmen.
lib
2.
cap.
11.
manifestly
forbids
them
to
hear
those
who
did
not
preach
Iesus
Christ
,
but
a
falshood
and
a
lye
.
If
any
one
should
preach
another
Gospel
to
you
than
what
you
have
received
,
let
him
be
Anathema
.
He
would
that
we
should
pronounce
an
Anathema
against
those
who
preach
to
us
any
thing
beyond
what
we
have
received
.
He
would
elsewhere
,
that
there
can
be
no
just
necessity
of
breaking
of
unity
:
Who
sees
not
that
he
must
make
a
distinction
,
and
that
according
to
him
,
there
is
a
separation
that
is
good
,
just
and
necessary
;
and
another
unjust
,
unlawful
and
schismatical
?
Although
this
Distinction
is
unquestionable
,
yet
I
shall
not
fail
to
produce
here
a
Canon
that
establishes
it
,
out
of
the
very
Doctrine
of
S.
Augustine
,
as
clearly
as
we
can
desire
it
.
It
is
in
the
Decree
of
Gratian
under
the
name
of
Pope
Vrban
in
these
terms
,
Some
men
say
,
that
when
we
excommunicate
persons
who
have
deserv'd
to
be
excommunicated
,
we
go
against
the
Parable
of
the
Gospel
,
where
our
Lord
forbids
us
to
pluck
up
the
tares
out
of
his
field
.
They
say
also
,
that
this
contrary
to
S.
Augustine
,
who
assures
us
,
that
we
ought
not
to
divide
its
unity
,
and
that
we
must
tolerate
the
wicked
and
not
reject
them
.
But
,
first
of
all
,
we
answer
,
that
if
we
ought
not
to
excommunicate
the
Hereticks
and
the
wicked
,
S.
Augustine
would
have
done
ill
to
have
joyn'd
himself
to
the
Legates
of
the
Holy
Church
of
Rome
,
and
to
the
other
Holy
Bishops
to
excommunicate
Pelagius
and
Celestinus
,
and
to
separate
them
from
the
Church
,
because
they
brought
in
a
new
Heresie
into
it
.
But
why
also
did
the
same
S.
Augustine
,
with
the
whole
Church
of
God
,
hold
the
Donatists
to
be
justly
excommunicated
,
against
whom
these
things
are
written
;
and
why
did
not
they
receive
them
into
their
communion
,
but
only
after
signs
of
repentance
,
and
the
imposition
of
hands
?
Jesus
Christ
who
propounded
the
Parable
of
the
Tares
,
did
not
he
clearly
ordain
excommunication
,
elsewhere
,
saying
,
that
if
our
brother
would
not
obey
the
Church
correcting
him
,
we
ought
to
reckon
him
as
a
Heathen
and
a
Publican
?
That
which
manifestly
shews
us
,
that
it
is
one
thing
to
excommunicate
,
and
another
to
pluck
up
;
the
Discipline
of
the
Church
excommunicates
,
but
it
does
not
pluck
up
.
See
here
precisely
that
which
S.
Augustine
himself
said
,
non
estis
ad
eradicandum
,
sed
ad
corrigendum
.
From
whence
the
truth
of
that
which
I
have
said
appears
,
that
according
to
this
Father
,
there
is
a
bad
separation
,
and
that
is
schismatical
in
its
own
nature
,
and
another
that
is
not
so
;
and
that
although
it
is
never
permitted
us
to
make
the
former
;
yet
it
does
not
follow
,
that
we
may
not
make
the
latter
,
provided
we
do
it
upon
just
causes
,
and
observe
the
rules
of
Prudence
and
Charity
in
it
.
We
must
therefore
lay
it
down
as
a
certain
truth
,
that
S.
Augustine
thought
,
that
we
might
sometimes
break
the
communion
of
the
Sacraments
and
Assemblies
,
we
are
only
concerned
to
know
in
what
case
he
thought
that
that
separation
should
be
made
.
To
make
this
point
clear
,
I
shall
say
,
in
the
Sixth
place
,
that
when
S.
Augustine
considered
the
Church
in
the
meer
mixture
with
the
wicked
;
that
is
to
say
,
in
the
mixture
with
those
whose
manners
are
vicious
and
criminal
,
he
taught
,
that
those
who
are
in
office
in
the
Church
,
may
proceed
to
the
excommunication
of
impenitent
sinners
,
when
those
sinners
are
few
in
number
,
and
when
there
is
ground
to
believe
,
that
they
may
disturb
the
peace
of
the
Church
;
but
if
the
crime
includes
a
whole
multitude
,
and
that
the
Body
in
general
is
infected
,
then
he
would
that
the
good
should
content
themselves
to
preserve
their
own
righteousness
,
without
partaking
of
the
sins
of
the
wicked
,
he
would
that
they
should
groan
under
it
,
and
pray
to
God
;
but
he
would
not
that
they
should
separate
themselves
.
When
the
evil
,
sayes
he
,
has
seized
the
greater
number
,
nothing
remains
for
the
good
to
do
,
but
to
groan
and
lament
.
And
a
little
lower
,
If
the
contagion
of
sin
has
Aug.
contr.
Fp.
Parmen.
lib.
3.
cap.
2.
invaded
the
multitude
,
then
it
is
necessary
that
Discipline
should
be
used
with
mercy
,
for
the
counsels
of
Separation
are
vain
,
pernicious
and
sacrilegious
.
But
when
he
considers
the
Church
,
not
only
as
a
mixture
of
good
and
wicked
;
but
also
as
a
mixture
of
the
truly
faithful
and
Hereticks
,
I
maintain
that
he
has
formally
acknowledg'd
the
justice
and
necessity
of
a
separation
,
not
only
in
regard
of
some
particular
persons
;
but
in
regard
even
of
entire
Societies
,
provided
they
go
not
so
far
as
that
which
he
calls
Eradication
.
We
have
already
noted
that
he
would
that
we
should
according
to
S.
Paul
,
pronounce
an
Anathema
against
those
who
preach
another
Gospel
,
than
that
which
he
has
preached
.
But
this
very
thing
gives
the
faithful
a
right
to
reject
the
communion
of
Heretical
Societies
,
and
to
separate
themselves
from
their
Assemblies
.
In
his
Book
of
the
True
Religion
,
he
aggravates
it
as
a
very
strange
thing
,
and
very
much
deserving
to
be
condemn'd
,
that
the
Heathen
Philosophers
who
had
other
sentiments
concerning
Divinity
,
than
the
people
,
should
partake
in
the
worship
of
the
people
.
In
their
Schools
,
sayes
he
,
they
had
sentiments
differing
from
Aug.
de
ver.
Relig.
cap.
1.
those
of
the
people
,
and
yet
notwithstanding
they
had
Temples
common
with
the
people
.
The
people
and
their
Priests
were
not
ignorant
that
these
Philosophers
had
opinions
contrary
to
theirs
touching
the
nature
of
the
Gods
,
since
every
Philosopher
was
not
afraid
of
publishing
his
opinions
,
and
of
labouring
at
the
same
time
to
perswade
them
and
others
,
and
yet
nevertheless
with
that
diversity
of
sentiments
,
they
did
not
fail
to
assist
at
the
publick
worship
without
being
hindred
by
any
body
.
A
man
that
speaks
after
this
manner
,
would
not
think
it
ill
,
that
any
should
separate
themselves
from
Heretical
communions
.
But
he
yet
further
explains
himself
more
clearly
afterwards
.
For
he
sayes
,
That
if
the
Christian
Religion
should
do
nothing
else
but
correct
Ibid.
cap.
5.
that
vice
,
it
would
deserve
infinite
praises
.
And
he
adds
immediately
after
,
That
it
appears
by
the
example
of
so
many
Heresies
that
have
deviated
from
the
rule
of
Christianity
,
that
they
would
not
admit
to
the
communion
of
the
Sacraments
those
who
taught
concerning
God
the
Father
,
his
Wisdom
and
his
Grace
,
otherwise
than
the
truth
would
allow
them
,
and
who
would
perswade
men
to
receive
their
false
Doctrine
.
—
But
that
is
not
only
to
be
found
true
in
regard
of
the
Manichees
,
and
of
some
others
who
have
other
Sacraments
than
we
,
but
also
in
regard
of
those
who
having
the
same
Sacraments
,
have
sentiments
differing
from
us
in
other
things
,
and
errors
which
they
obstinately
defend
;
for
they
are
shut
out
from
the
Catholick
communion
,
and
the
participation
of
those
same
Sacraments
which
they
have
common
with
us
.
From
whence
comes
it
to
pass
therefore
,
you
will
say
,
that
S.
Augustine
seems
sometimes
to
ascribe
to
the
Orthodox
the
right
only
of
a
passive
separation
,
in
regard
of
Heretical
Societies
?
that
is
to
say
,
that
he
would
not
that
we
should
separate
from
them
even
then
when
they
separate
themselves
.
For
he
sayes
in
some
place
,
that
though
the
Traditors
should
have
openly
maintain'd
in
the
Church
,
that
their
Action
was
good
and
holy
,
that
is
to
say
,
that
they
ought
to
have
delivered
up
their
Bibles
to
the
Pagans
for
them
to
burn
them
,
and
that
though
they
should
even
have
wrote
on
that
subject
,
provided
they
had
not
set
up
their
Assemblies
Contr.
Crescor
.
lib.
3.
cap.
38
▪
apart
,
nor
separated
themselves
,
yet
we
ought
not
to
have
abandoned
,
for
them
,
the
good
wheat
:
which
signifies
this
to
us
,
that
we
ought
not
to
separate
our selves
from
those
,
though
their
Doctrine
whereof
he
had
spoken
was
detestable
,
contrary
to
the
faith
,
conscience
and
good
manners
.
In
effect
,
he
speaks
almost
alwayes
of
the
Heretical
Societies
of
his
time
,
as
of
those
who
were
themselves
cut
off
from
the
communion
of
the
Church
,
and
whom
the
Church
had
not
rejected
.
I
answer
,
that
S.
Augustine
would
have
us
suffer
the
communion
of
Hereticks
in
certain
cases
,
but
that
he
would
have
us
also
in
other
cases
to
separate
our selves
from
them
.
While
we
are
in
no
danger
of
partaking
with
their
errors
,
neither
in
effect
,
nor
in
appearance
;
but
that
we
may
preserve
the
profession
of
our
faith
pure
,
without
consenting
to
impiety
,
or
seeming
to
consent
to
it
,
and
that
there
should
not
be
on
the
part
of
the
Hereticks
that
obstinacy
of
opinion
,
he
would
have
us
suffer
their
communion
.
For
it
is
the
manifest
Doctrine
of
this
Father
,
that
in
the
Society
of
the
Church
,
no
one
is
responsible
but
for
his
own
crimes
,
and
not
for
those
of
others
,
at
least
if
he
take
no
part
with
them
,
or
do
not
approve
them
,
or
consent
to
them
.
So
that
,
while
there
is
no
obstinateness
to
maintain
error
,
while
there
is
no
danger
of
being
seduced
,
and
while
one
is
not
bound
to
take
any
part
in
the
evil
,
nor
to
hide
ones
faith
and
piety
under
the
vail
of
hypocrisie
,
this
Father
yields
,
that
we
should
have
communion
with
Hereticks
,
as
the
ancient
Prophets
had
communion
with
the
Idolaters
of
their
times
,
and
as
Jesus
Christ
and
his
Disciples
had
communion
with
the
Pharisees
and
Sadducees
,
and
were
found
among
them
in
the
same
Assemblies
.
But
when
there
is
an
invincible
opinionativeness
,
and
error
is
so
deeply
rooted
,
that
there
is
no
more
hope
of
its
being
healed
,
S.
Augustine
would
,
in
this
case
,
that
a
man
should
separate
himself
from
their
communion
.
This
is
that
which
he
teaches
in
the
same
Book
of
the
True
Religion
,
The
Church
,
sayes
he
,
suffers
their
error
,
while
they
Aug.
de
ver.
Relig.
cap.
6.
have
no
accusers
,
or
do
not
defend
their
false
opinions
with
obstinacy
;
but
when
they
are
accused
,
and
defend
themselves
obstinately
in
their
opinions
,
she
separates
them
from
her
communion
,
which
is
formally
to
acknowledge
the
right
of
active
separation
in
an
Orthodox
Church
.
And
from
the
same
we
may
evidently
conclude
,
that
this
Father
does
not
approve
that
we
should
remain
in
an
Heretical
Communion
,
when
there
is
the
least
necessity
of
partaking
in
error
,
wickedness
,
or
superstition
,
whether
in
effect
or
appearance
;
and
that
he
would
on
the
contrary
conclude
,
that
in
this
case
the
good
should
separate
themselves
for
the
conservation
of
their
own
righteousness
.
But
to
give
a
yet
greater
light
to
this
matter
,
we
must
note
,
that
according
to
the
Doctrine
of
this
Father
,
every
Society
whatsoever
it
be
,
that
determines
a
false
Doctrine
,
and
publishes
Books
of
it
,
to
teach
it
posterity
,
and
who
will
have
none
receive
its
communion
,
but
those
who
approve
that
Doctrine
,
in
giving
the
Orthodox
a
just
occasion
to
separate
themselves
,
she
her self
first
of
all
breaks
the
bond
of
Unity
,
and
it
is
she
that
makes
the
active
separation
,
and
becomes
schismatical
.
This
is
that
which
he
teaches
in
his
Treatise
against
Cresconius
.
This
Donatist
had
said
to
him
,
that
if
he
did
not
approve
of
the
crime
of
the
Traditors
,
if
on
the
contrary
it
displeased
him
,
he
ought
to
fly
from
and
abandon
the
Church
of
the
Traditors
.
To
answer
to
this
,
S.
Augustine
sayes
,
first
of
all
,
that
though
there
should
have
been
Traditors
in
his
Church
,
yet
he
ought
not
to
forsake
it
,
while
he
did
not
communicate
with
their
crime
;
and
that
on
the
contrary
,
he
condemned
it
,
and
laboured
to
correct
it
by
preaching
and
discipline
.
He
proves
it
by
the
example
of
S.
Cyprian
,
who
declaimed
against
the
vices
of
the
Church
;
but
who
did
not
separate
himself
from
it
:
and
by
that
of
David
,
of
Samuel
,
of
Isaiah
,
of
Jeremiah
,
of
Zachary
,
and
other
Saints
,
who
cryed
out
against
the
Transgressors
of
the
Law
,
yet
without
separating
themselves
notwithstanding
.
Since
immediately
after
he
adds
,
Is
it
that
the
Traditors
have
instituted
Contr.
Crescon
.
lib.
3.
cap.
38.
some
new
Sacraments
,
or
some
new
Baptism
?
Is
it
that
they
have
composed
Books
to
teach
others
to
do
or
imitate
the
action
of
the
Traditors
,
or
that
they
have
recommended
those
Books
to
posterity
,
or
that
we
hold
and
follow
that
Doctrine
?
If
they
had
done
so
,
and
suffered
no
person
to
have
been
in
their
communion
,
but
those
who
would
read
their
Books
,
and
approve
that
Doctrine
,
I
say
,
that
they
would
have
separated
themselves
from
the
Vnity
of
the
Church
,
and
if
you
saw
me
in
their
Schism
,
you
would
then
have
reason
to
say
,
that
I
were
in
the
Church
of
the
Traditors
.
These
words
note
clearly
what
I
have
said
,
that
when
a
Church
teaches
a
false
Doctrine
,
which
it
makes
to
enter
into
the
use
of
the
Sacraments
,
and
that
it
would
receive
into
its
communion
,
none
but
those
who
approve
it
,
it
is
not
only
just
to
separate
from
her
,
but
it
is
she
her self
that
breaks
the
bond
of
the
Unity
of
the
Church
,
and
casts
her self
into
Schism
.
But
this
is
precisely
that
which
the
Church
of
Rome
does
in
respect
of
us
;
for
she
has
not
only
decided
as
of
faith
,
the
Doctrines
that
we
do
not
believe
to
be
true
;
she
has
not
only
set
forth
Books
to
teach
those
Tenets
to
Posterity
,
but
she
has
cut
off
all
those
from
her
communion
,
who
will
not
believe
them
after
the
manner
that
she
teaches
them
.
So
that
we
have
in
this
regard
a
just
reason
to
say
,
that
it
is
she
that
has
made
the
active
separation
;
and
if
it
be
true
,
that
we
have
reason
in
the
foundation
,
it
is
she
that
has
broken
the
Christian
Unity
,
and
to
which
the
Schism
ought
to
be
imputed
,
and
not
to
us
,
who
are
in
a
meer
passive
separation
.
From
whence
by
the
way
,
it
further
follows
,
that
to
the
deciding
the
Question
of
the
Schism
that
is
between
us
,
and
to
know
which
of
the
two
parties
is
to
blame
,
we
must
necessarily
come
to
the
discussion
of
the
controverted
Articles
.
For
if
the
Church
of
Rome
has
decided
nothing
,
that
is
not
conformable
to
the
Gospel
,
she
has
a
right
to
reject
all
those
from
her
communion
,
who
refuse
to
believe
her
Doctrine
;
we
will
grant
this
:
But
if
she
has
decided
Errors
,
it
is
certain
also
,
that
the
necessity
which
she
has
imposed
on
others
to
believe
and
practise
them
in
order
to
their
being
in
her
communion
,
renders
her
guilty
of
Schism
.
All
depends
therefore
on
the
discussion
of
the
foundation
.
For
there
is
no
ground
left
of
doubting
that
according
to
the
Doctrine
of
S.
Augustine
,
it
is
not
only
permitted
,
but
even
necessary
to
the
Orthodox
in
some
certain
cases
,
to
be
no
longer
joyned
in
the
assemblies
of
those
who
teach
those
errors
,
and
to
live
separated
from
their
communion
.
We
shall
see
in
the
close
,
whether
that
multitude
and
visible
extension
can
take
away
that
right
from
a
small
party
restrain'd
to
a
few
persons
and
places
;
for
there
remains
nothing
but
this
doubt
to
be
taken
away
;
but
to
effect
this
,
we
must
go
on
to
the
examination
of
the
second
Proposition
of
the
Author
of
the
Prejudices
.
The
infallible
and
perpetual
mark
,
sayes
he
,
to
know
the
Church
by
,
according
to
S.
Augustine
and
the
other
African
Fathers
,
is
a
visible
extension
throughout
all
Nations
;
because
that
visible
extension
according
to
them
,
agreed
with
the
Church
in
all
Ages
,
and
that
it
is
a
negative
mark
;
that
is
to
say
,
that
every
Society
which
has
not
that
extension
,
is
not
the
Church
;
so
that
this
arguing
is
alwayes
just
;
your
Society
is
shut
up
in
a
small
part
of
the
world
:
therefore
it
is
not
the
Church
.
It
is
,
adds
he
,
by
this
principle
,
that
S.
Augustine
has
disputed
against
the
Donatists
,
and
convinc'd
them
to
be
schismaticks
.
This
Proposition
is
not
less
captious
,
nor
less
ambiguous
than
the
former
.
For
if
the
Author
of
the
Prejudices
means
,
that
that
visible
extension
is
a
perpetual
mark
of
the
Orthodox
communion
,
that
alwayes
distinguishes
it
from
impure
or
heretical
communions
,
so
that
this
Orthodox
communion
,
as
far
as
it
is
visible
,
can
never
be
restrained
to
a
few
persons
and
places
,
it
is
certain
that
this
was
not
the
opinion
of
S.
Augustine
,
nor
that
of
the
other
Fathers
;
and
it
is
certain
also
,
that
the
celebrated
Authors
of
the
Church
of
Rome
reject
the
Proposition
in
this
sense
,
as
false
and
absurd
;
and
that
in
effect
,
it
is
manifestly
contrary
to
experience
.
To
set
forth
the
truth
of
what
I
propound
,
I
will
begin
with
experience
,
and
as
that
of
our
Age
presents
it self
first
to
our
view
;
I
say
,
that
if
we
must
act
at
this
day
according
to
the
principle
,
That
the
true
Orthodox
Church
ought
to
be
visibly
extended
over
all
Nations
,
we
must
conclude
,
that
there
is
no
true
Orthodox
Church
in
the
world
.
For
it
is
most
true
,
that
of
all
the
communions
which
at
this
day
divide
Christianity
,
there
is
not
any
one
to
whom
this
mark
can
agree
.
I
will
not
say
,
that
there
are
divers
parties
in
the
known
world
which
have
not
so
much
as
yet
heard
of
Christianity
,
nor
that
there
are
others
who
after
having
received
it
,
have
absolutely
rejected
it
to
embrace
the
Mahometan
Religion
.
I
will
not
here
speak
of
the
Greek
communion
separated
from
the
Roman
,
nor
of
the
Coptick
or
Nestorian
,
or
of
the
Jacobites
,
or
Armenian
,
which
evidently
have
not
that
visible
extension
throughout
all
Nations
.
I
will
only
speak
of
the
Roman
and
the
Protestant
as
they
are
at
present
.
He
must
,
be
wholly
blind
,
that
can
dare
to
maintain
,
that
the
society
of
Calvinists
,
which
is
wholly
shut
out
of
Italy
,
Spain
,
Flanders
,
a
great
part
of
Germany
,
Swedeland
,
Denmark
,
Muscovy
,
Asia
,
Africa
,
of
almost
all
America
,
is
that
which
Jesus
Christ
has
spread
over
all
the
world
.
But
before
he
argues
after
this
manner
,
he
ought
to
take
heed
,
that
we
cannot
say
the
same
thing
of
the
Roman
communion
.
For
is
it
not
true
,
that
it
is
at
this
day
excluded
from
Swedeland
,
Denmark
,
a
great
part
of
Germany
,
a
part
of
Switzerland
,
a
part
of
Greece
,
Muscovy
,
Africa
,
Aethiopia
,
Persia
,
Tartary
,
China
,
Japan
,
of
the
Indies
,
and
from
the
greatest
part
of
America
?
And
the
Author
of
the
Prejudices
ought
not
to
pretend
the
prevailing
of
some
Colonies
of
Missionaries
whom
the
Pope
sends
here
and
there
to
gain
Proselytes
.
For
since
he
will
not
have
it
,
that
we
should
gain
any
thing
by
the
Colonies
of
English
and
Dutch
,
who
have
establish'd
themselves
in
all
the
parts
of
the
world
,
why
would
he
help
himself
by
the
Missionaries
and
Pensionaries
that
the
Congregations
de
fide
propaganda
maintain
in
foreign
Countreys
?
Why
should
they
be
more
reckon'd
for
any
thing
,
than
those
Colonies
of
English
and
Dutch
,
who
have
the
exercises
of
their
Religion
,
as
free
as
those
of
the
Roman
Communion
?
They
are
,
sayes
he
,
such
Merchants
as
are
in
those
Countreys
,
only
for
the
sake
of
Trade
.
But
do
not
those
Merchants
pray
to
God
in
the
form
of
their
Religion
,
in
what
Countreys
,
and
with
what
design
soever
they
are
?
Is
it
that
those
Merchants
being
so
much
ty'd
as
they
are
to
their
Trading
,
make
no
open
profession
of
their
Religion
,
or
that
they
have
not
in
the
greatest
part
of
those
places
where
they
are
,
their
ordinary
Assemblies
,
with
their
Ministers
,
as
well
as
the
Missionaries
?
He
must
yield
in
good
earnest
,
that
the
Christians
are
now
divided
and
separated
from
one
another
,
about
matters
of
faith
and
worship
,
in
their
different
Societies
,
or
communions
,
of
which
each
one
has
its
seat
and
bounds
apart
,
beyond
which
we
cannot
say
they
are
visibly
extended
,
if
we
would
speak
with
any
reason
;
and
that
there
is
no
one
that
is
throughout
all
Nations
in
the
form
of
a
communion
of
visible
Society
.
From
whence
it
follows
,
that
all
this
dispute
of
the
Author
of
the
Prejudices
,
is
but
a
beating
the
air
,
and
which
he
can
never
apply
to
any
real
subject
.
The
Experience
of
former
Ages
is
not
less
contrary
to
the
Proposition
of
the
Author
of
the
Prejudices
,
than
that
of
our
Age.
For
if
we
consult
History
,
we
shall
find
,
that
it
has
fallen
out
often
,
that
an
Heretical
communion
has
spread
it self
every
where
,
while
the
Orthodox
communion
was
so
limited
,
that
it
did
not
seem
to
take
up
any
space
.
If
in
the
time
of
the
Arians
,
they
had
disputed
by
this
principle
,
by
which
the
Author
of
the
Prejudices
would
decide
our
differences
;
I
mean
if
they
would
have
treated
that
communion
as
Heretical
,
that
was
not
visibly
spread
over
all
the
Nations
,
and
that
as
Orthodox
which
was
,
the
Arians
had
easily
overcome
.
The
Heresie
of
the
Arians
and
Eunomians
,
sayes
S.
Jerom
,
possess'd
all
the
East
,
except
Athanasius
and
Paulinus
.
S.
Hilary
sayes
the
same
thing
:
The
greatest
part
of
the
Ten
Provinces
of
Asia
,
excepting
Eleusius
and
some
others
,
do
not
truly
know
God
.
In
those
time
,
sayes
the
Author
of
the
Life
of
S.
Gregory
Nazianzen
,
the
Church
was
oppressed
by
the
Arian
Heresie
,
many
Bishops
were
banished
and
vexed
by
torments
and
calumnies
a
thousand
wayes
,
many
Presbyters
,
and
many
numerous
Flocks
were
brought
down
to
the
utmost
misery
,
exposed
to
the
injuries
of
the
weather
,
as
no
more
having
any
house
of
prayer
where
they
might
meet
.
That
Heresie
had
almost
fill'd
all
the
Earth
,
and
it
triumph'd
,
being
upheld
by
the
power
of
the
Emperour
;
so
that
good
men
had
not
so
much
as
the
justice
of
the
Laws
against
the
wicked
.
And
because
the
Pastors
,
or
to
say
better
,
the
concealed
Wolves
,
under
the
appearance
of
Pastors
,
had
the
liberty
to
drive
the
Orthodox
Bishops
out
of
the
Churches
,
who
alone
were
worthy
to
serve
Jesus
Christ
the
Soveraign
Bishop
,
it
hapned
,
that
some
overcome
with
fear
,
others
deceived
by
fair
words
,
others
gained
by
money
,
others
surprized
through
their
own
simplicity
,
embrac'd
that
Heresie
,
and
opened
their
bosoms
and
gave
their
communion
to
their
adversaries
.
This
was
that
that
oblig'd
the
Fathers
to
elevate
the
little
number
,
and
the
little
flock
above
extension
and
multitude
.
Where
are
those
men
,
saith
Gregory
Nazianzen
,
who
reproach
us
with
our
poverty
,
and
insolently
boast
themselves
of
their
riches
,
who
would
define
the
Church
by
Greg.
Naz.
Grat.
25.
multitude
,
and
contemn
the
little
flock
?
They
measure
Divinity
,
they
weigh
the
people
in
the
ballance
,
they
esteem
the
illiterate
,
and
cover
with
injuries
the
lights
of
the
world
,
they
heap
together
the
common
stones
,
and
despise
the
pretious
,
not
remembring
,
that
the
more
the
thick
darkness
surpasses
in
number
the
Stars
,
the
more
the
ordinary
stones
surpass
the
pretious
in
quantity
,
the
more
those
Stars
and
pretious
stones
surpass
the
ordinary
stones
in
purity
and
excellency
.
This
Father
,
who
had
seen
in
his
time
the
Hereticks
masters
of
the
whole
Church
,
and
their
communion
spread
very
wide
and
far
in
the
East
and
in
the
West
,
while
the
Orthodox
durst
not
appear
,
was
so
far
from
having
the
Faith
and
the
True
Orthodox
Church
to
be
regulated
by
that
extension
,
that
he
made
on
the
contrary
,
this
extension
a
ground
of
reproach
to
the
Arians
,
taking
that
for
a
mark
of
Heresie
,
which
the
Author
of
the
Prejudices
would
have
us
take
for
a
mark
of
Orthodoxy
.
Are
you
ignorant
,
sayes
he
,
that
the
faith
as
miserable
and
forsaken
as
it
is
,
is
a
thousand
Gregor.
Nazianzen
.
Orat.
32.
times
more
pretious
,
than
impiety
in
splendor
and
abundance
?
Is
it
so
,
that
you
prefer
the
multitude
of
the
Canaanites
,
before
one
only
Abraham
,
or
all
the
inhabitants
of
Sodom
,
before
one
only
Lot
,
or
all
the
Midianites
to
one
only
Moses
?
Notwithstanding
you
know
,
that
these
Saints
were
but
strangers
and
foreigners
among
those
people
.
I
pray
tell
me
,
whether
the
three
hundred
that
lapped
the
water
with
Gideon
,
were
not
more
to
be
esteemed
,
than
all
those
thousands
,
who
cowardly
forsook
him
;
whether
the
servants
of
Abraham
who
were
few
in
number
,
were
not
to
be
preferr'd
to
all
those
Kings
who
with
their
innumerable
Armies
,
were
overcome
?
But
I
pray
yet
farther
tell
me
,
how
you
understand
that
which
is
said
,
when
the
number
of
the
children
of
Israel
shall
be
as
the
sand
of
the
sea
,
a
remnant
only
shall
be
saved
;
and
this
other
passage
,
I
have
reserv'd
to
my self
seven
thousand
who
have
not
bowed
the
knee
to
Baal
?
The
matter
will
not
go
as
you
imagine
;
no
without
doubt
;
for
God
takes
no
pleasure
in
a
multitude
.
As
for
you
,
you
reckon
your
thousands
;
but
God
reckons
those
who
work
out
their
salvation
;
you
heap
up
a
great
pile
of
dust
;
but
I
assemble
the
vessels
of
election
.
There
is
nothing
so
great
before
God
,
as
the
pure
Doctrine
,
and
a
soul
that
is
filled
and
adorned
with
the
Tenets
of
the
Truth
.
S.
Athanasius
,
or
if
you
will
Theodoret
,
is
not
less
express
about
the
subject
of
a
small
number
,
in
opposition
to
that
extension
and
multitude
than
S.
Gregory
Nazianzen
.
Shall
we
not
,
sayes
he
,
Athanas
.
tom.
2.
tract
.
Quod
veritas
non
multitud
.
Judic
.
hearken
to
Jesus
Christ
,
who
sayes
,
That
many
are
called
,
and
few
chosen
;
that
straight
is
the
gate
,
and
narrow
is
the
way
that
leadeth
unto
life
,
and
few
there
be
that
find
that
gate
,
or
this
way
?
What
man
of
good
understanding
,
will
not
rather
chuse
to
be
among
this
small
number
that
enters
into
life
,
than
to
be
joyned
to
this
multitude
that
goes
to
perdition
?
If
we
had
lived
in
the
age
of
S.
Stephen
,
should
we
not
have
rather
chose
his
party
,
though
it
should
have
been
forsaken
by
all
else
,
buried
under
stones
,
and
exposed
to
all
manner
of
reproaches
,
than
the
party
of
that
multitude
which
thought
that
the
faith
ought
to
follow
the
greatest
number
?
One
man
alone
who
has
the
Truth
on
his
side
,
is
more
to
be
esteemed
,
than
ten
thousand
rash
men
,
and
this
is
what
the
Scriptures
of
the
Old
Testament
confirm
;
for
when
millions
of
men
fell
under
Gods
sword
,
one
Phineas
alone
oppos'd
himself
in
the
breach
,
and
put
a
stop
to
the
anger
of
the
Lord
.
If
he
had
not
resisted
that
torrent
which
bore
down
all
the
others
;
if
he
had
approved
that
which
the
multitude
did
,
he
had
never
himself
been
commended
above
all
,
he
had
never
put
a
stop
to
the
flood
of
divine
vengeance
,
nor
had
saved
that
remnant
,
which
was
after
that
,
the
object
of
Gods
mercy
.
It
was
therefore
a
thing
worthy
of
praise
,
that
one
man
alone
should
boldly
maintain
right
and
justice
against
the
opinion
of
the
multitude
.
Go
if
you
will
,
and
be
drowned
with
the
multitude
that
perished
in
the
deluge
,
but
give
me
leave
to
save
my self
in
the
Ark
with
that
small
number
.
Be
consumed
if
you
please
with
the
inhabitants
of
Sodom
,
I
shall
not
fail
to
go
out
of
it
with
Lot
alone
.
Thus
these
Fathers
spoke
concerning
the
state
whereto
the
Orthodox
communion
might
be
sometimes
reduced
,
and
into
which
it
had
been
in
effect
reduced
;
which
evidently
shews
us
,
that
this
visible
extension
is
not
a
perpetual
mark
of
the
True
Church
,
and
that
it
is
not
so
very
necessary
,
that
this
arguing
should
be
always
just
:
Your
society
is
not
spread
every
where
over
the
world
;
therefore
it
is
not
the
Church
.
This
Vincentius
Lirinensis
has
also
acknowledg'd
in
his
Admonition
against
Heresies
;
for
he
acknowledges
,
that
it
may
sometimes
fall
out
,
that
Heresie
invades
the
whole
Church
,
and
he
makes
a
question
what
he
ought
to
do
in
that
case
.
What
ought
we
to
do
,
sayes
Vinc.
Lirin
.
Common
.
1.
cap.
4.
he
,
when
some
new
contagion
endeavours
to
infect
not
one
part
only
,
but
the
whole
Body
of
the
Church
in
general
?
Quid
si
novella
aliqua
contagio
non
jam
portiunculam
,
sed
totam
pariter
Ecclesiam
commaculare
conetur
?
What
visible
extension
could
the
Orthodox
communion
have
throughout
all
Nations
,
in
those
unhappy
times
,
in
which
the
same
Vincentius
Lirinensis
sayes
,
that
the
greatest
part
of
the
good
were
put
to
death
,
or
imprisoned
,
or
banish'd
,
or
condemned
to
the
Mines
,
or
hid
in
Desarts
and
Caves
,
exposed
to
savage
Beasts
,
to
hunger
,
thirst
and
nakedness
?
Horum
pars
maxima
interdictis
urbibus
protrusi
,
atque
extorres
,
inter
deserta
,
speluncas
,
feras
,
Ibid.
cap.
6.
saxa
,
nuditate
,
fame
,
siti
,
affecti
,
attriti
,
&
tabefacti
sunt
.
What
visible
extension
could
that
same
Orthodox
communion
have
in
the
time
wherein
S.
Athanasius
cryed
out
after
this
manner
,
Who
is
there
among
the
servants
of
Jesus
Christ
,
that
these
rebells
Athanas
.
Ep.
ad
vitan
solitar.
ag
.
have
not
calumniated
,
or
whom
they
have
not
lain
snares
for
?
Who
is
there
that
the
Emperour
has
not
banished
upon
their
false
accusations
,
he
who
has
alwayes
so
readily
hearkned
to
them
,
who
has
alwayes
so
constantly
refused
to
hear
whatsoever
should
be
said
against
them
,
and
who
never
refused
to
believe
all
that
they
have
said
against
others
?
Where
now
a
dayes
shall
we
find
a
Church
that
worships
Jesus
Christ
with
liberty
?
If
Churches
have
any
piety
,
they
are
in
danger
;
if
they
dissemble
,
they
are
alwayes
in
fear
.
The
Emperour
has
fill'd
all
with
wickedness
and
hypocrisie
,
as
far
as
things
depend
on
him
.
I
know
that
there
are
every
where
many
persons
who
have
piety
and
a
love
of
Jesus
Christ
;
but
in
what
place
so
ever
they
are
,
they
are
forced
either
to
conceal
themselves
,
as
the
Prophets
,
and
as
the
great
Elias
,
till
they
find
some
faithful
Abdias
,
who
should
hide
them
in
a
Cave
,
or
to
to
go
dwell
in
the
Desarts
.
For
it
is
most
true
,
that
these
wicked
men
,
make
use
of
the
same
calumnies
against
the
good
,
that
Jezebell
made
use
of
against
Naboth
,
and
the
Jews
against
Jesus
Christ
.
And
the
Emperour
,
who
stirs
up
himself
to
defend
Heresie
,
and
to
overthrow
the
Truth
,
as
Ahab
overthrew
Naboth
's
Vineyard
,
refused
nothing
to
the
desires
of
these
Hereticks
,
because
these
Hereticks
also
spake
to
him
only
according
to
his
desires
.
The
Fathers
had
then
no
regard
to
seek
for
the
true
Church
either
in
that
visible
extension
,
or
in
that
temporal
glory
or
splendor
;
or
in
a
word
,
any
where
else
,
than
in
the
True
Faith
,
and
there
it
is
that
they
seek
for
it
in
effect
.
The
Church
,
sayes
the
Author
of
the
Commentary
on
the
Psalms
Hierom.
Comment.
in
Psal.
133.
attributed
to
S.
Jerom
,
does
not
consist
in
her
Walls
,
but
in
the
truth
of
her
Tenets
.
She
is
where
the
true
Faith
is
.
For
,
as
to
the
other
,
it
is
but
fifteen
or
twenty
years
since
the
walls
of
these
Churches
were
in
the
power
of
Hereticks
.
They
possess'd
all
these
Churches
which
you
see
.
But
the
Church
was
,
where
the
True
Faith
was
.
As
the
Author
of
the
Prejudices
has
not
scrupled
sometimes
to
make
use
of
the
Testimonies
of
our
own
Authors
,
when
he
thought
he
could
draw
any
advantage
from
them
,
he
will
not
,
it
may
be
,
take
it
ill
,
if
I
oppose
to
him
also
upon
the
subject
about
which
we
now
dispute
,
the
Testimony
of
two
men
famous
in
the
Roman
communion
,
and
who
well
deserve
to
be
heard
;
the
one
is
Driedo
,
whom
Bellarmine
calls
a
most
learned
man
,
and
the
other
is
Bellarmine
himself
,
both
very
great
defenders
of
the
Church
of
Rome
.
See
here
therefore
what
Cardinal
Bellarmine
hath
wrote
in
the
name
of
both
,
in
his
Controversies
of
the
Church
.
We
must
note
,
sayes
he
,
according
to
the
Doctrine
of
Driedo
,
that
it
is
not
necessary
Bellarm.
de
notis
Eccl.
l.
4
▪
cap.
7.
that
the
Catholick
Church
should
have
that
extension
in
all
places
,
all
at
once
,
or
in
the
same
time
,
that
is
to
say
,
that
there
should
be
the
faithful
in
all
Provinces
,
and
that
it
is
enough
if
that
be
successively
done
.
From
whence
it
follows
,
that
when
there
should
remain
but
one
Province
alone
that
should
retain
the
true
Faith
,
this
Province
would
not
fail
to
be
truly
and
properly
called
the
Catholick
Church
,
provided
that
we
see
clearly
that
it
is
the
same
Church
,
which
sometimes
or
at
divers
times
,
is
found
spread
over
all
the
world
.
Could
any
one
have
more
clearly
contradicted
the
Author
of
the
Prejudices
?
He
would
that
this
visible
extension
through
all
Nations
should
be
a
perpetual
mark
of
the
True
Church
;
and
these
here
say
,
that
it
is
sufficient
that
it
is
sometimes
,
and
even
in
divers
times
successively
,
he
would
that
this
extension
should
be
the
mark
of
the
Church
for
all
following
Ages
;
and
these
here
maintain
,
that
it
is
not
necessary
.
He
would
that
this
reasoning
should
be
alwayes
just
,
your
society
is
shut
up
in
a
small
part
of
the
world
.
Therefore
it
is
not
the
Church
;
and
these
here
say
,
that
when
there
should
remain
but
one
only
Province
that
should
retain
the
true
faith
,
this
Province
would
not
cease
to
be
properly
and
truly
called
the
Catholick
Church
.
But
it
may
be
that
Bellarmine
had
not
observed
,
that
his
opinion
and
Driedo's
favoured
the
Donatists
,
and
that
it
was
contrary
to
the
doctrine
of
S.
Augustine
.
This
may
be
so
in
effect
;
not
only
because
a
man
in
writing
may
not
have
all
things
in
view
,
but
because
also
,
at
the
bottom
,
the
sentiment
of
these
Doctors
is
very
remote
from
that
of
the
Donatists
,
and
that
it
does
not
encounter
that
of
S.
Augustine
.
It
is
yet
true
,
that
Bellarmine
saw
that
they
could
make
that
Objection
,
which
he
has
prevented
and
answered
;
this
I
say
,
to
the
end
the
Author
of
the
Prejudices
may
see
,
that
this
which
he
has
treated
of
as
an
Argument
,
and
as
a
convincing
Argument
for
which
he
has
made
two
Chapters
,
Bellarmine
has
look'd
on
as
a
very
trivial
objection
,
which
he
proposes
and
resolves
in
a
few
words
.
They
will
say
,
sayes
he
,
that
this
is
to
fall
into
the
Error
of
Petilianus
and
the
Donatists
,
who
maintain'd
that
in
truth
the
Church
had
been
spread
over
all
the
world
,
but
that
it
was
afterwards
lost
in
all
the
Provinces
,
and
remain'd
no
where
but
in
Africa
,
which
S.
Augustine
disputes
against
.
I
answer
,
that
the
Error
of
the
Donatists
consisted
in
two
things
;
the
first
,
that
they
would
have
it
that
the
Church
should
be
in
Africa
only
in
a
time
wherein
it
manifestly
increased
throughout
all
the
world
:
the
second
,
in
that
they
could
not
connect
their
Church
of
Africa
with
that
which
had
before
been
spread
through
all
the
world
;
for
in
that
Church
there
,
they
had
alwayes
good
and
bad
,
as
S.
Augustine
proves
,
whereas
they
would
compose
theirs
of
the
righteous
only
.
This
Answer
of
Bellarmine
overthrows
all
the
pretensions
of
the
Author
of
the
Prejudices
;
for
it
establishes
these
following
Propositions
.
1.
That
Visible
Extension
is
not
a
mark
of
the
true
Church
,
but
in
a
certain
time
,
that
is
to
say
,
when
we
see
it
manifestly
increase
throughout
all
the
world
;
from
whence
it
follows
,
that
this
mark
is
vain
at
other
times
.
2.
That
the
Argument
of
S.
Augustine
concludes
only
for
the
time
then
being
,
by
reason
of
that
manifest
fruitfulness
;
from
whence
it
follows
,
that
it
is
very
impertinent
,
that
the
Author
of
the
Prejudices
goes
to
apply
it
to
these
last
Ages
,
wherein
we
maintain
the
field
of
the
Church
has
been
fruitful
only
in
Errors
and
Superstitions
.
3.
That
if
the
Donatists
had
accused
all
the
world
to
have
fallen
into
Heresie
,
and
if
they
had
said
,
by
consequence
,
that
it
was
not
the
time
of
fruitfulness
for
the
Church
,
it
had
been
in
vain
for
S.
Augustine
to
alledge
to
them
the
visible
extension
of
his
Church
,
to
exempt
himself
from
entring
into
the
discussion
of
that
accusation
;
from
whence
it
follows
,
that
it
is
also
in
vain
that
the
Author
of
the
Prejudices
propounds
the
visible
extension
of
his
,
since
we
say
that
it
is
fallen
into
fundamental
errors
.
4.
That
the
Argument
of
S.
Augustine
concluded
,
because
the
Donatists
agreed
,
that
his
communion
was
Orthodox
;
from
whence
it
follows
,
that
that
of
the
Author
of
the
Prejudices
concludes
nothing
,
since
we
question
that
Orthodoxy
of
his
Church
.
5.
That
by
consequence
visible
extension
is
not
a
mark
,
that
can
make
us
know
which
is
the
True
Church
,
when
the
dispute
is
between
two
Societies
contesting
that
Orthodoxy
between
themselves
,
but
at
farthest
only
when
the
dispute
is
between
two
Societies
that
mutually
own
one
another
to
be
Orthodox
;
from
whence
it
follows
,
that
the
Author
of
the
Prejudices
makes
use
of
this
mark
to
no
purpose
,
since
our
chief
question
is
to
know
,
whether
the
Church
of
Rome
is
Orthodox
or
no.
All
these
consequences
,
which
flow
naturally
from
the
answer
of
Bellarmine
,
contradict
the
Argument
of
the
Author
of
the
Prejudices
;
and
it
concerns
him
to
see
after
what
manner
he
can
decline
the
Authority
of
this
Cardinal
.
But
some
will
say
,
lastly
,
It
may
be
Bellarmine
was
deceived
,
and
that
he
had
not
well
understood
the
state
of
the
question
,
which
was
between
S.
Augustine
and
the
Donatists
,
nor
well
comprehended
the
true
Hypothesis
of
that
Father
.
I
confess
that
this
may
be
;
but
it
may
be
also
,
that
he
did
well
understand
it
,
and
that
the
misconstruing
should
be
on
the
side
of
the
Author
of
the
Prejudices
.
This
is
that
which
must
be
further
cleared
,
and
for
this
effect
,
we
must
note
a
thing
that
the
Author
of
the
Prejudices
seems
not
to
have
comprized
;
which
is
,
that
if
the
Donatists
had
accused
the
Society
of
S.
Augustine
of
Heresie
,
S.
Augustine
had
been
very
well
able
to
have
prov'd
,
that
they
were
Schismaticks
;
but
that
he
had
not
notwithstanding
been
able
to
conclude
from
thence
,
that
his
Society
was
the
True
Church
.
The
reason
of
this
is
,
because
they
had
broken
the
general
bond
of
an
External
Call
,
that
S.
Augustine
would
have
them
obliged
to
keep
,
even
in
regard
of
Hereticks
;
so
that
according
to
him
,
they
might
very
well
have
been
Schismaticks
,
although
the
Church
which
they
had
forsaken
had
not
been
the
true
Church
.
He
prov'd
therefore
,
that
his
Society
was
the
true
Church
,
only
because
they
acknowledg'd
it
to
be
Orthodox
,
and
did
not
lay
to
its
charge
either
any
Error
in
the
Faith
,
or
depravation
in
Worship
.
For
in
supposing
that
confession
,
it
manifestly
appears
,
that
that
time
was
a
time
of
the
increase
of
the
Church
,
since
it
cannot
be
deny'd
,
that
the
Church
does
not
then
encrease
,
when
the
true
Doctrine
is
spread
abroad
in
all
places
,
from
whence
would
follow
,
that
the
Society
that
taught
that
true
Doctrine
throughout
the
world
,
was
the
true
Church
,
rather
than
a
small
party
that
were
shut
up
within
one
only
Province
.
So
that
the
Error
of
the
Donatists
consisted
in
this
,
in
that
they
would
have
restrain'd
the
Church
in
their
Africa
in
a
time
wherein
it
manifestly
increased
in
all
Nations
;
and
this
increase
was
manifest
,
by
the
acknowledgement
which
they
themselves
made
,
that
the
Society
that
was
spread
over
all
the
world
was
Orthodox
.
This
is
that
precisely
that
Bellarmine
would
say
:
He
would
have
S.
Augustine
reason
after
this
manner
;
in
a
time
wherein
it
manifestly
appears
,
that
the
Church
encreases
,
it
is
an
error
not
to
acknowledge
that
Society
that
is
spread
over
all
the
world
,
to
be
the
true
Church
of
Jesus
Christ
,
in
opposition
to
a
small
party
.
But
in
this
time
,
it
manifestly
appears
that
the
Church
increases
,
since
by
your
own
confession
,
it
is
the
true
Doctrine
,
and
not
Heresie
that
multiplies
it self
.
Therefore
it
is
an
error
not
to
acknowledge
at
this
time
,
the
Society
that
is
spread
over
the
world
,
to
be
the
true
Church
.
This
is
in
effect
,
the
true
reasoning
of
S.
Augustine
;
and
Bellarmine
is
no
wayes
deceiv'd
in
it
.
But
it
clearly
follows
from
thence
,
that
according
to
S.
Augustine
,
that
visible
extension
may
be
sometimes
a
mark
of
the
true
Church
in
opposition
to
a
small
party
;
to
wit
,
then
when
the
true
and
pure
Doctrine
is
spread
abroad
every
where
,
because
that
is
the
time
of
the
increase
of
the
Church
:
But
it
does
not
follow
,
that
this
mark
is
perpetual
,
since
the
time
of
that
increase
does
not
last
alwayes
.
From
whence
it
appears
,
that
the
arguing
of
S.
Augustine
can
have
no
place
in
the
question
that
is
between
the
Church
of
Rome
and
us
.
In
one
word
,
then
when
we
contest
the
title
of
the
true
Church
with
a
Society
that
does
otherwise
own
us
to
be
Orthodox
,
then
visible
extension
decides
the
question
according
to
S.
Augustine
.
But
then
when
we
contest
that
title
with
a
Society
that
accuses
us
with
false
Doctrine
,
that
visible
extension
decides
nothing
;
and
the
difference
cannot
be
determined
,
but
by
the
discussion
of
the
foundation
it self
.
S.
Augustine
alledg'd
it
in
the
former
case
,
and
the
Author
of
the
Prejudices
alledges
it
in
the
latter
.
What
need
we
to
do
more
to
set
down
this
truth
in
its
full
evidence
,
and
to
give
the
Author
of
the
Prejudices
entire
satisfaction
?
Do
we
need
to
let
him
see
that
if
they
had
accused
the
Society
of
S.
Augustine
of
false
Doctrine
,
that
Father
had
not
pretended
in
this
case
,
that
that
visible
extension
should
have
decided
the
contest
,
but
that
he
would
have
decided
it
at
the
foundation
?
Need
we
to
go
yet
farther
,
and
to
shew
him
that
S.
Augustine
has
formally
acknowledg'd
,
that
there
have
been
in
effect
,
times
wherein
the
true
Church
has
had
no
visible
extension
?
If
we
could
shew
him
these
two
things
,
he
would
methinks
have
some
reason
to
be
contented
,
and
to
leave
us
in
peace
about
this
business
of
extension
.
Let
us
therefore
endeavour
to
satisfie
him
about
these
two
Articles
.
The
first
will
be
decided
,
if
we
here
appeal
to
what
I
have
related
of
that
Father
on
the
occasion
of
what
Cresconius
had
said
to
him
,
that
he
ought
to
withdraw
himself
from
the
Church
of
the
Traditors
.
Is
it
,
sayes
he
,
that
the
Traditors
have
composed
Books
,
to
shew
,
that
we
ought
to
do
,
or
imitate
their
action
?
Is
it
because
they
have
recommended
those
Books
to
posterity
?
Is
it
because
we
hold
and
follow
that
Doctrine
?
If
they
had
done
that
,
and
if
they
would
have
permitted
none
to
remain
in
their
communion
,
but
such
as
would
read
those
Books
and
approve
that
Doctrine
;
I
say
that
they
would
have
separated
themselves
from
the
Unity
of
the
Church
,
and
if
you
saw
me
in
their
Schism
,
you
would
then
have
reason
to
say
,
that
I
am
in
the
Church
of
the
Traditors
.
We
need
no
great
learning
,
to
understand
by
this
discourse
,
1.
That
S.
Augustine
had
acknowledg'd
,
that
if
in
effect
his
Society
had
determined
a
false
Doctrine
,
if
it
had
framed
Books
about
it
,
and
suffered
no
person
its
communion
,
who
had
not
approved
it
,
it
had
lost
the
title
of
the
True
Church
,
although
that
visible
extension
should
have
been
secured
to
it
.
2.
That
if
the
Donatists
who
were
but
a
small
party
,
had
accused
it
,
it
would
have
admitted
them
to
proof
,
without
a
wrangling
with
them
about
that
extension
.
For
he
who
sayes
,
Is
it
because
we
hold
and
follow
that
Doctrine
?
makes
us
sufficiently
see
,
that
he
would
not
have
refused
them
liberty
to
come
to
a
proof
if
his
adversaries
had
said
,
that
they
held
and
followed
it
indeed
.
And
it
ought
not
to
be
said
,
that
S.
Augustine
makes
not
that
supposition
only
in
regard
of
the
whole
of
his
Society
,
but
only
in
regard
of
some
Traditors
?
For
he
makes
that
supposition
in
regard
of
that
same
Society
that
Cresconius
had
called
the
Church
of
the
Traditors
,
and
these
words
,
Is
it
because
we
hold
and
follow
this
Doctrine
?
leave
no
place
for
that
evasion
.
See
here
the
first
Article
;
the
second
is
yet
more
formal
in
S.
Augustine
;
for
no
one
can
doubt
,
that
he
has
not
acknowledg'd
,
that
there
have
been
,
in
effect
,
times
wherein
the
true
Church
has
scarce
had
any
visible
extension
.
This
is
that
which
he
has
in
his
Letter
to
Hesychius
,
wherein
he
treats
of
the
state
of
the
Church
in
those
miserable
times
,
which
Jesus
Christ
foretold
in
Aug
Ep.
80.
the
four
and
twentieth
of
S.
Matthew
.
Then
the
Sun
,
sayes
he
,
shall
be
darkned
,
and
the
Moon
shall
not
give
her
light
,
the
Stars
shall
fall
from
heaven
,
and
the
powers
of
the
heavens
shall
be
shaken
.
The
Church
shall
not
appear
,
because
the
wicked
becoming
persecutors
,
shall
no
more
observe
any
bounds
in
their
cruelties
.
Temporal
Prosperity
shall
accompany
them
every
where
;
so
that
seeing
no
occasion
of
fear
,
they
shall
say
,
peace
and
security
to
themselves
.
Then
the
Stars
shall
fall
from
heaven
,
and
the
powers
of
the
heavens
shall
be
shaken
,
because
many
in
whom
grace
seem'd
to
be
resplendent
,
shall
yield
to
the
persecutors
,
and
some
of
the
most
firm
among
the
faithful
shall
be
troubled
.
The
Church
,
sayes
he
,
shall
not
appear
,
Ecclesia
non
apparebit
.
She
will
not
therefore
have
then
,
that
visible
extension
which
the
Author
of
the
Prejudices
would
have
to
be
her
perpetual
mark
for
all
Ages
.
He
further
acknowledges
the
same
thing
in
his
Epistle
to
Vincentius
,
where
he
treats
of
the
state
of
the
Church
under
the
Aug.
Ep.
48.
Arians
.
There
he
teaches
in
express
terms
,
That
the
Church
is
sometimes
obscured
and
covered
with
clouds
,
through
the
great
number
of
offences
,
that
she
is
then
only
eminent
in
her
most
firm
defenders
,
while
the
multitude
of
the
weak
and
carnal
is
overwhelmed
with
the
floods
of
temptation
.
That
under
the
reign
of
the
Arians
the
simple
suffered
themselves
to
be
deceiv'd
,
that
others
yielding
through
fear
,
dissembled
,
and
in
appearance
consented
to
Arianism
.
That
indeed
some
of
the
most
firm
escaped
the
snares
of
those
Hereticks
,
but
that
they
were
but
few
in
number
in
comparison
of
the
rest
.
That
nevertheless
some
of
them
generously
suffer'd
banishment
,
and
some
others
lay
hid
here
and
there
throughout
the
Earth
.
I
pray
tell
me
,
what
visible
extension
could
the
Orthodox
communion
have
then
,
which
subsisted
only
in
a
small
number
of
the
firm
,
of
whom
even
the
greatest
part
had
suffered
exile
,
or
lay
hid
here
and
there
throughout
all
the
Earth
?
I
confess
,
that
History
notes
,
that
there
were
yet
some
small
flocks
in
some
places
of
the
East
and
of
the
West
,
who
set
up
their
Assemblies
apart
as
at
Edessa
,
at
Nazianzen
,
at
Antioch
,
and
in
some
Provinces
of
France
and
Germany
;
but
what
was
this
in
comparison
of
the
Arian
communion
,
which
had
fill'd
the
Churches
,
and
held
Councils
,
as
we
have
so
often
proved
.
We
must
therefore
seriously
profess
,
that
this
visible
extension
is
a
vain
and
deceitful
mark
,
when
they
would
make
it
perpetual
to
the
true
Church
,
as
the
Author
of
the
Prejudices
would
make
it
,
and
that
no
one
could
abuse
with
greater
injustice
the
Authority
of
S.
Augustine
than
he
has
done
.
We
must
profess
also
,
that
a
small
handful
of
the
Faithful
,
a
little
party
,
have
right
to
separate
themselves
from
the
whole
multitude
;
I
mean
,
from
a
communion
spread
over
all
the
world
,
which
has
on
its
side
,
the
Ministry
,
the
Pulpits
,
the
Councils
,
the
Schools
,
Titles
,
Dignities
,
and
all
that
retinue
of
temporal
splendour
,
when
it
has
not
the
true
Faith
.
For
the
rest
,
that
which
I
have
handled
in
this
Chapter
about
the
two
former
Propositions
of
the
Author
of
the
Prejudices
,
already
sufficiently
lets
us
see
the
falseness
of
his
argument
.
For
if
he
would
take
the
pains
to
read
this
Chapter
with
never
so
little
application
,
he
will
see
all
these
following
Propositions
well
establish'd
there
.
1.
That
in
General
,
this
Author
has
not
compris'd
the
true
Hypothesis
of
S.
Augustine
,
nor
the
state
of
his
dispute
against
the
Donatists
.
2.
That
he
can
draw
no
advantage
from
the
divers
wayes
in
which
that
Father
conceived
the
word
Church
.
3.
That
the
separation
which
that
Father
judg'd
to
be
fit
to
be
condemned
and
wicked
,
under
what
pretence
soever
it
should
be
made
,
is
wholly
different
from
that
which
is
between
the
Church
of
Rome
and
us
.
4.
That
there
is
not
any
Christian
Society
from
which
one
may
not
lawfully
separate
ones
self
,
in
a
certain
case
and
manner
.
5.
That
that
which
is
disputed
between
the
Church
of
Rome
and
us
being
of
this
number
,
they
must
consider
the
causes
and
circumstances
of
it
,
rightly
to
judge
of
it
,
and
not
pretend
to
convince
us
of
Schism
,
without
entring
upon
any
other
discussion
.
6.
That
according
to
the
principles
of
S.
Augustine
,
the
Church
of
Rome
is
Schismatical
,
in
respect
of
us
,
supposing
that
she
is
in
error
,
because
it
is
she
that
has
broken
Christian
Unity
,
and
that
we
are
in
respect
of
her
,
in
a
passive
separation
.
7.
That
it
is
absurd
to
make
that
visible
extension
,
a
perpetual
mark
of
the
true
Church
,
which
way
soever
they
take
it
.
8.
That
this
pretended
mark
is
contrary
to
the
experience
of
our
Age
,
and
does
not
properly
agree
to
any
one
of
these
Societies
,
that
at
this
day
divide
Christianity
.
9.
That
it
is
contrary
to
the
experience
of
the
Ages
past
,
and
to
the
Doctrine
of
the
Fathers
.
10.
That
it
is
rejected
in
the
sense
of
the
Author
of
the
Prejudices
,
by
the
famous
Doctors
of
the
Roman
communion
.
11.
That
it
has
no
foundation
in
the
dispute
of
S.
Augustine
against
the
Donatists
.
12.
That
it
is
even
directly
opposite
to
the
Doctrine
of
that
Father
.
These
are
the
just
and
natural
consequences
that
are
drawn
from
the
things
which
I
have
handled
in
this
Chapter
;
I
will
examine
in
the
following
,
the
other
Propositions
of
the
Author
of
the
Prejudices
.
CHAP.
V.
A
further
Examination
of
the
Reasoning
of
the
Author
of
the
Prejudices
,
upon
the
subject
of
our
Separation
.
THe
Third
Proposition
of
the
Author
of
the
Prejudices
is
already
sufficiently
confuted
by
what
I
have
said
.
He
sayes
,
that
since
our
Society
is
not
visibly
extended
throughout
all
Nations
,
therefore
it
cannot
be
the
True
Church
.
But
we
have
shewn
him
,
that
we
cannot
at
this
day
rationally
attribute
that
visible
extension
throughout
all
Nations
,
to
any
of
the
Societies
that
divide
Christianity
,
and
by
consequence
,
that
it
is
a
chimerical
mark
,
by
which
we
may
conclude
,
that
there
is
no
true
Church
in
the
world
,
since
there
is
none
which
is
not
visibly
excluded
from
many
Nations
.
We
have
shewn
him
also
,
that
his
pretended
mark
does
not
agree
either
with
the
experience
of
the
Ages
past
,
nor
with
the
doctrine
of
the
Fathers
,
nor
even
with
that
of
the
Doctors
of
the
Roman
Church
;
and
that
instead
of
having
any
foundation
in
the
Doctrine
of
S.
Augustine
,
it
is
evidently
contrary
to
him
.
So
that
we
have
nothing
to
do
at
present
,
but
to
go
on
to
the
Examination
of
the
Fourth
and
Fifth
Proposition
.
They
bear
this
sense
,
That
the
Calvinists
urge
the
principle
of
the
Donatists
far
higher
,
than
ever
those
Schismaticks
did
.
For
as
for
them
,
they
did
not
say
,
that
there
was
any
time
wherein
the
whole
Church
had
fallen
into
Apostasy
,
and
they
excepted
the
Communion
of
Donatus
;
whereas
the
Calvinists
would
have
it
,
that
there
have
been
whole
Ages
,
wherein
all
the
Earth
had
generally
apostatized
,
and
lost
the
faith
and
treasure
of
salvation
.
That
the
Societies
of
the
Berengarians
,
the
Waldenses
and
Albigenses
,
&c.
in
which
he
sayes
,
that
some
of
us
include
the
Church
,
could
not
be
that
Catholick
Church
whereof
S.
Augustine
speaks
.
To
establish
that
which
he
layes
to
our
Charge
concerning
the
entire
extinction
of
the
Church
,
he
first
produces
the
testimony
of
Calvin
.
This
is
,
sayes
he
,
that
which
Calvin
has
distinctly
Prejug
.
ch.
9.
p.
200
,
&c.
declared
in
his
Commentary
on
the
Epistle
to
the
Romans
,
where
after
having
pretended
,
that
the
threatning
that
S.
Paul
uses
against
those
who
do
not
remain
in
the
state
of
grace
,
where
the
goodness
of
God
had
sent
the
Gospel
,
in
declaring
to
them
,
that
they
ought
to
fear
being
cut
off
,
as
the
Jews
,
from
the
Covenant
of
God
,
he
addresses
himself
to
the
whole
body
of
the
Gentiles
converted
to
Jesus
Christ
.
Ad
totum
Gentium
corpus
,
adds
he
.
And
certainly
,
that
horrible
Apostasy
of
the
whole
world
which
has
fallen
out
since
,
manifestly
shews
us
,
that
this
advice
of
S.
Paul
was
not
unprofitable
.
For
God
having
diffused
in
so
great
an
extension
of
Countreys
,
almost
in
a
moment
,
the
waters
of
his
Grace
,
so
that
Religion
flourished
every
where
;
within
a
very
little
while
after
,
the
truth
of
the
Gospel
was
vanished
,
and
the
treasure
of
salvation
banished
out
of
the
Earth
.
But
whence
could
that
change
come
,
unless
from
this
,
that
the
Gentiles
were
fallen
away
from
their
Call
,
and
therefore
it
is
that
he
clearly
professes
in
a
Letter
to
Melancthon
,
that
they
had
separated
from
all
the
world
.
Plusquam
enim
absurdum
est
postquam
discessionem
à
toto
mundo
facere
coacti
sumus
alios
ab
aliis
desilire
.
The
Author
of
the
Prejudices
,
yet
further
makes
use
of
an
Article
of
our
Confession
of
Faith
to
prove
the
same
thing
,
which
sayes
,
That
we
believe
,
that
no
one
ought
of
his
own
authority
to
thrust
himself
into
the
government
of
the
Church
;
but
that
that
ought
to
be
done
by
election
while
it
is
possible
,
and
while
God
permits
it
.
Which
exception
we
emphatically
add
to
it
,
because
it
has
failed
sometimes
,
and
even
in
our
time
,
in
which
the
state
of
the
Church
was
interrupted
,
till
God
had
raised
up
men
after
an
extraordinary
manner
,
to
order
the
Church
a
new
,
which
was
in
ruine
and
desolation
.
Grounding
himself
on
these
two
passages
,
he
insults
over
Monsieur
Vigerius
,
the
Author
of
the
Discourse
in
the
Book
of
the
Perpetuity
of
the
Faith
,
because
he
had
declared
,
That
none
of
us
had
ever
said
,
that
it
could
be
possible
that
the
Church
should
no
longer
subsist
,
and
that
he
defied
Monsieur
Arnaud
to
shew
him
one
only
Author
among
us
who
had
thought
so
.
Before
he
had
expressed
such
desires
,
sayes
the
Author
of
the
Prejudices
,
it
would
have
been
well
to
the
purpose
,
that
he
had
better
informed
himself
about
that
which
not
only
some
Authors
of
his
Sect
have
wrote
,
but
the
Master
of
all
their
Authors
,
which
is
Calvin
,
who
sayes
a
great
deal
more
than
that
which
is
contained
in
that
Book
of
the
Perpetuity
of
the
Faith
,
since
he
looks
upon
the
Church
not
only
as
possible
to
perish
,
but
as
having
effectually
done
so
for
many
Ages
,
so
far
as
to
say
,
that
the
threatning
of
S.
Paul
,
which
he
pretends
to
be
spoken
to
the
whole
body
of
the
Gentiles
,
had
its
effect
,
that
all
the
Gentiles
had
fell
from
their
Call
through
a
general
Apostasy
,
that
the
light
of
the
Gospel
had
vanished
,
in
respect
of
them
,
and
that
they
had
lost
the
treasure
of
salvation
.
It
is
upon
this
foundation
that
he
builds
his
Proposition
,
and
pretends
to
make
us
pass
for
worse
men
than
the
Donatists
.
But
all
this
is
nothing
else
but
an
effect
of
the
unjust
and
violent
hatred
that
this
Author
has
conceiv'd
against
us
,
and
Monsieur
Vigerius
had
reason
to
deny
that
which
he
has
denyed
.
As
the
dispute
here
is
only
to
know
,
what
our
Hypothesis
is
There
is
not
,
sayes
he
,
any
point
in
controversie
between
our
Adversaries
Monsieur
le
Cardinal
de
Richelieu
,
liv
.
1.
c.
4.
and
us
,
about
which
their
Confessions
of
Faith
speak
so
clearly
,
and
agree
so
uniformly
as
this
,
which
I
may
truly
say
ought
not
to
be
put
into
the
number
of
the
controverted
points
.
The
Confession
of
Ausburg
,
which
may
be
said
to
be
as
▪
well
the
Rule
,
as
the
source
and
origine
of
all
the
other
Confessions
of
Faith
of
our
Adversaries
,
sayes
in
express
terms
,
that
the
Church
ought
perpetually
to
remain
,
one
and
holy
.
That
of
Saxony
sayes
,
that
the
Article
of
the
Creed
which
declares
the
Church
Holy
and
Catholick
,
was
inserted
therein
,
only
to
confirm
the
faithful
against
the
doubts
that
they
might
have
of
the
stability
of
the
Church
.
That
of
the
Switzers
,
does
not
only
affirm
this
truth
,
but
sets
down
the
same
reason
for
it
that
I
my self
have
made
use
of
here
above
,
since
God
,
sayes
it
,
would
from
all
eternity
that
men
should
be
saved
,
we
must
acknowledge
this
truth
,
that
the
Church
has
alwayes
been
for
the
time
past
,
that
she
subsists
for
the
present
,
and
that
she
will
do
so
till
the
end
of
the
world
.
The
Scotch
holds
this
Article
to
be
so
undoubtedly
true
,
that
it
compares
the
belief
of
it
to
that
of
the
Mysterie
of
the
Trinity
,
saying
,
That
as
the
faithful
believe
the
Father
,
the
Son
and
the
Holy
Ghost
,
so
they
also
constantly
believe
the
perpetuity
of
the
Church
.
The
Flemish
professes
the
same
truth
,
and
gives
the
reason
,
altogether
founded
upon
the
Regality
of
Jesus
Christ
,
which
being
perpetual
,
supposes
in
all
times
some
subjects
,
over
whom
he
must
reign
.
The
French
Confession
alone
sayes
nothing
upon
this
occasion
;
but
it
is
so
far
from
saying
nothing
of
it
,
through
the
difficulty
that
they
found
in
this
point
,
that
on
the
contrary
,
the
certainty
which
they
had
of
it
,
was
,
in
my
opinion
the
cause
of
their
silence
.
She
does
not
therefore
,
it
may
be
,
speak
any
thing
,
because
she
did
not
think
she
could
doubt
of
so
evident
a
truth
,
of
which
her
founders
have
spoke
so
clearly
for
her
.
Luther
teaches
it
in
terms
so
express
,
that
he
makes
perpetuity
to
enter
into
the
definition
of
the
Church
,
as
a
quality
that
making
a
part
of
its
essence
,
is
altogether
inseparable
from
it
.
He
draws
the
duration
of
the
Church
from
an
Article
of
the
Creed
and
the
words
of
Jesus
Christ
,
which
bind
us
to
believe
it
,
saying
that
it
is
an
Article
of
Faith
taught
in
the
Creed
,
and
founded
upon
the
promise
of
Jesus
Christ
,
who
ought
alwayes
to
have
a
holy
Christian
Society
in
this
world
,
that
should
subsist
until
the
consummation
of
Ages
.
Calvin
does
not
say
less
,
and
his
words
are
not
less
express
.
We
must
,
sayes
he
,
hold
it
for
certain
,
that
from
the
beginning
of
the
world
,
there
never
was
a
time
wherein
the
Church
of
God
was
not
,
and
there
never
will
be
,
till
the
consummation
of
Ages
,
in
which
it
shall
not
be
.
Vpon
this
foundation
refuting
Servetus
,
who
maintained
,
that
the
Church
had
been
banished
from
the
world
for
a
certain
time
,
he
sayes
boldly
,
that
to
say
,
that
God
had
not
alwayes
preserved
some
Church
in
this
world
,
would
be
to
accuse
him
of
a
lye
,
because
he
has
promised
,
that
it
shall
endure
as
long
as
the
Sun
and
Moon
shall
.
Beza
speaks
as
the
Flemish
Confession
,
which
acknowledging
that
the
reign
of
Jesus
Christ
is
perpetual
,
acknowledges
also
,
that
he
ought
alwayes
to
have
subjects
,
upon
whom
to
exercise
that
Kingly
Office
.
Du
Moulin
and
Mestresat
,
are
not
less
ingenuous
in
this
point
,
&c.
Thus
it
is
that
Monsieur
the
Cardinal
of
Richelieu
has
justified
us
against
the
Author
of
the
Prejudices
.
He
could
not
,
in
my
judgement
,
have
spoken
either
more
clearly
or
more
strongly
.
In
effect
,
they
cannot
without
ignorance
or
calumny
,
ascribe
that
opinion
of
the
intire
extinction
of
the
Church
throughout
all
the
world
to
us
.
We
say
indeed
,
and
we
say
it
with
an
extream
grief
,
that
the
Church
has
been
for
some
Ages
in
so
great
an
obscurity
,
that
we
can
very
hardly
see
any
traces
of
the
natural
beauty
of
Christianity
shine
forth
there
,
Ignorance
,
Error
,
Superstition
,
as
most
thick
Clouds
have
covered
the
face
of
Religion
and
the
Government
of
the
Church
has
fallen
into
so
strange
a
disorder
,
that
we
can
see
nothing
but
confusion
in
all
parts
;
so
that
the
Church
could
not
but
appear
under
a
very
deplorable
condition
under
that
Eclipse
.
This
is
that
which
Calvin
means
,
by
that
intire
defection
of
the
world
,
whereof
he
speaks
in
the
passage
that
the
Author
of
the
Prejudices
has
alledged
,
and
that
which
is
also
represented
in
our
Confession
of
Faith
,
by
that
ruine
and
desolation
,
whereinto
we
say
the
Church
was
fallen
.
But
how
great
soever
that
ruine
should
have
been
,
we
do
not
believe
as
the
Donatists
do
,
that
the
Church
had
absolutely
perished
,
or
that
it
was
intirely
extinct
through
all
the
world
.
We
do
not
so
much
as
believe
that
it
was
restrained
to
those
Societies
which
the
passion
of
their
enemies
has
laboured
to
cry
down
under
the
names
of
Sects
,
calling
them
Berengarians
,
Waldenses
,
Albigenses
,
Petro-busians
,
Henricians
,
Wicklefists
,
Hussites
,
&c.
and
over
whom
the
Author
of
the
Prejudices
has
insulted
so
fiercely
after
his
usual
manner
.
Those
Societies
were
yet
the
most
illustrious
part
of
the
Church
,
because
they
were
the
most
pure
,
the
most
enlightned
and
the
most
generous
;
but
the
Church
did
not
wholly
and
entirely
reside
in
them
.
For
,
not
to
speak
of
the
little
Children
that
dyed
before
the
Age
of
discretion
,
and
to
whom
we
do
not
doubt
that
God
was
merciful
,
we
are
perswaded
that
while
Errors
and
Superstitions
might
be
seen
to
reign
in
their
Pulpits
,
in
their
Books
,
in
their
Schools
,
and
in
the
Councils
,
and
that
a
great
number
were
filled
with
them
,
that
God
preserv'd
to
himself
amidst
the
people
a
considerable
number
of
the
truly
faithful
,
who
have
kept
their
faith
and
their
conscience
pure
,
by
reason
of
their
simplicity
,
contenting
themselves
with
the
principles
of
the
Christian
Religion
,
adoring
one
only
God
,
their
Creator
and
Father
,
putting
their
confidence
in
one
only
Jesus
Christ
,
dead
and
risen
again
for
them
:
and
as
to
the
rest
,
living
holily
and
Christianly
with
embarassing
themselves
either
with
the
opinions
of
the
School
,
which
they
did
not
know
,
or
the
Superstitions
wherewith
they
beheld
Christianity
loaded
,
and
which
the
sole
instinct
of
their
conscience
could
make
them
reject
.
We
no
wayes
doubt
,
that
even
among
the
most
enlightned
persons
,
there
has
been
a
great
number
who
have
groaned
under
so
many
corruptions
as
they
saw
the
Church
afflicted
with
,
and
who
in
waiting
for
better
times
,
have
kept
themselves
,
without
bearing
a
part
in
them
.
But
we
say
nothing
upon
this
subject
,
but
what
the
Fathers
,
and
in
particular
S.
Augustine
,
have
said
concerning
the
state
of
the
Church
under
the
domination
of
the
Arians
.
For
they
have
said
two
most
remarkable
things
.
First
,
That
while
the
wicked
and
the
Hereticks
possessed
the
Pulpits
,
while
they
preached
their
blasphemies
there
,
whilst
they
were
Masters
of
the
Councils
,
whilst
they
had
the
multitude
and
the
powers
of
the
Age
on
their
side
,
while
they
persecuted
the
good
to
the
utmost
,
and
while
all
seemed
to
stoop
under
their
yoak
,
God
preserved
in
that
corrupted
Ministry
,
a
considerable
number
of
the
truly
faithful
,
who
kept
under
the
veil
of
their
simplicity
,
their
faith
pure
,
receiving
that
which
they
preached
of
good
to
them
,
and
not
being
infected
with
the
bad
.
The
second
thing
that
they
have
said
is
,
that
there
were
those
there
,
who
being
more
enlightned
and
more
strong
in
the
faith
than
the
others
,
opposed
themselves
to
the
Heresie
of
the
Arians
,
and
would
not
have
any
communion
with
them
,
suffering
constantly
their
banishments
,
and
the
most
cruel
punishments
for
so
just
a
cause
.
To
justifie
this
truth
,
I
shall
only
here
set
down
that
which
S.
Augustine
has
wrote
upon
this
subject
in
his
Epistle
to
Vincentius
:
but
before
I
relate
his
words
,
we
must
note
,
that
the
Donatists
precisely
did
that
which
the
Author
of
the
Prejudices
has
done
,
when
he
has
abused
some
hyperbolical
expressions
that
Calvin
made
use
of
,
and
the
words
of
our
Confession
of
Faith
,
to
lay
it
to
our
charge
,
that
we
believe
an
entire
extinction
of
the
Church
.
For
the
Donatists
after
the
same
manner
abused
some
passages
of
S.
Hilary
,
in
which
that
Saint
had
exaggerated
the
lamentable
state
of
the
Church
in
his
dayes
,
under
the
domination
of
the
Arians
;
from
whence
they
conclude
,
that
S.
Hilary
had
thought
that
the
Church
had
entirely
failed
.
It
is
therefore
to
refute
this
Objection
that
S.
Augustine
explains
Aug.
Ep.
48.
himself
after
this
manner
.
The
Church
,
sayes
he
,
is
sometimes
obscured
and
covered
as
it
were
with
clouds
,
by
the
great
number
of
scandals
,
when
the
wicked
take
the
advantage
of
the
night
to
shoot
against
those
who
are
true
in
heart
.
But
even
then
,
she
is
eminent
in
her
most
firm
defenders
:
and
if
it
be
allowed
to
us
to
make
some
distinction
in
the
words
that
God
spake
to
Abraham
,
Thy
posterity
shall
be
as
the
Stars
of
Heaven
,
and
as
the
Sand
that
lyes
upon
the
Sea-shore
.
I
mean
,
that
we
must
understand
by
the
Stars
,
some
few
persons
more
firm
and
illustrious
than
the
others
;
and
by
the
Sand
,
the
multitude
of
the
weak
and
carnal
,
which
in
a
time
of
a
calm
appears
quiet
and
free
;
but
which
is
sometimes
covered
with
the
floods
of
tribulations
and
temptations
.
Such
was
the
time
whereof
Hilary
speaks
in
his
Writings
,
which
you
artificially
make
use
of
to
elude
so
many
Divine
Testimonies
which
I
have
set
before
you
,
as
if
the
Church
had
perished
throughout
all
the
world
.
You
may
as
well
say
,
that
there
were
no
more
Churches
in
Galatia
,
when
the
Apostle
said
,
O
foolish
Galatians
!
who
hath
bewitched
you
,
that
after
having
begun
in
the
Spirit
,
you
should
end
in
the
flesh
!
for
thus
it
is
well
nigh
that
you
calumniate
the
learned
Hilary
,
under
a
pretence
that
he
censured
the
negligent
and
the
fearful
,
for
whom
he
has
as
it
were
so
many
birth-pangs
till
Iesus
Christ
should
be
formed
in
them
.
Who
is
there
that
knows
not
that
in
the
time
of
Arianism
,
divers
simple
persons
,
deceived
by
obscure
expressions
,
imagined
,
that
the
Arians
believ'd
the
same
thing
with
themselves
;
that
others
yielded
through
fear
and
dissimulation
,
and
consented
in
appearance
to
heresie
,
not
walking
in
integrity
in
the
way
of
the
truth
of
the
Gospel
,
you
would
see
,
you
Donatists
,
that
he
had
not
pardoned
those
persons
:
for
you
are
not
ignorant
of
the
doctrine
of
the
Scripture
upon
this
subject
.
Read
what
S.
Paul
has
wrote
concerning
S.
Peter
:
See
afterwards
,
what
S.
Cyprian
has
thought
was
to
be
done
on
these
occasions
,
and
you
will
find
,
that
it
is
to
very
ill
purpose
to
blame
the
mildness
of
the
Church
,
which
gathers
together
the
members
of
Iesus
Christ
,
when
they
are
dispersed
,
instead
of
dispersing
them
when
they
are
gathered
together
.
Howsoever
it
be
,
there
have
been
yet
some
firm
ones
,
who
were
sufficiently
enlightned
to
know
the
snares
of
the
Hereticks
.
They
were
indeed
very
few
in
number
,
in
comparison
of
others
;
but
yet
nevertheless
,
some
of
them
generously
suffered
banishment
for
the
cause
of
the
faith
,
and
others
kept
themselves
concealed
here
and
there
throughout
the
earth
.
Thus
it
was
that
the
Church
,
which
increased
in
all
Nations
,
preserved
within
her self
the
good
Wheat
of
our
Lord
,
and
thus
it
is
that
she
will
preserve
her self
unto
the
end
,
till
she
extend
her self
over
all
people
,
and
even
over
the
Barbarians
themselves
.
The
Church
therefore
consists
in
the
good
seed
that
the
Son
of
Man
has
sown
,
and
of
which
it
is
said
,
that
it
should
grow
up
,
until
the
harvest
,
amidst
the
Tares
.
The
field
is
the
world
,
and
the
harvest
is
the
end
of
the
world
.
See
here
,
after
what
manner
S.
Augustine
declares
his
opinion
concerning
the
state
of
the
Church
and
its
subsistence
under
the
Arians
;
since
coming
afterwards
to
speak
of
a
passage
of
S.
Hilary
,
which
they
had
objected
to
him
,
he
sayes
,
that
we
must
understand
that
which
he
had
said
,
not
in
regard
of
the
good
Wheat
which
was
yet
mingled
with
the
Tares
;
but
only
in
regard
of
the
Tares
:
or
if
his
words
had
any
relation
to
the
good
Wheat
,
we
must
take
them
as
only
designing
to
enflame
the
zeal
of
the
fearful
by
such
answers
.
And
he
adds
that
the
holy
Scripture
it self
frequently
makes
use
of
this
way
of
expressing
it self
in
general
terms
,
which
at
first
seem
to
belong
to
the
whole
body
;
but
which
notwithstanding
regard
only
a
part
.
Habent
etiam
scripturae
canonicae
,
hunc
arguendi
morem
,
ut
tanquam
omnibus
dicatur
,
&
ad
quosdam
verbum
perveniat
.
We
may
now
see
very
clearly
,
that
we
are
so
far
from
being
like
to
the
Donatists
,
as
the
Author
of
the
Prejudices
layes
it
to
our
charge
,
that
we
tread
on
the
contrary
,
in
the
footsteps
of
St.
Augustine
.
For
first
of
all
,
our
Hypothesis
touching
the
subsistence
and
obscurity
of
the
Church
,
is
throughout
conform
to
his
.
We
say
,
as
he
does
,
that
God
has
alwayes
preserved
his
truly
faithful
in
the
very
communion
of
the
corrupted
Church
.
We
say
,
with
him
,
that
in
the
most
violent
entring
in
of
Error
and
Superstition
,
God
has
not
left
himself
without
witness
,
since
he
has
raised
up
,
not
only
persons
,
but
whole
Societies
,
that
have
openly
and
couragiously
maintained
the
truth
,
and
withdrawn
themselves
from
under
the
Roman
Domination
.
And
as
to
the
passages
that
the
Author
of
the
Prejudices
objects
to
us
out
of
Calvin
and
our
Confession
of
Faith
,
we
give
the
same
explication
of
it
that
S.
Augustine
gave
to
those
of
S.
Hilary
,
which
the
Donatists
objected
to
him
:
That
is
to
say
,
that
that
defection
of
all
the
world
,
and
that
ruine
and
desolation
whereinto
the
Church
had
fell
,
that
Eclipse
of
the
truth
and
treasure
of
salvation
,
are
expressions
that
regard
properly
only
the
Tares
that
covered
the
Field
of
the
Church
,
and
not
the
good
Seed
which
was
mingled
with
those
Tares
.
These
expressions
only
regard
the
greater
number
of
those
who
followed
those
Superstitions
and
Errors
,
and
not
those
who
in
the
midst
of
that
confusion
kept
their
Religion
pure
;
and
much
less
those
who
had
the
courage
to
oppose
themselves
openly
to
Error
,
and
to
resist
it
even
unto
Persecutions
and
Martyrdom
.
I
know
that
he
has
accustomed
himself
to
form
some
difficulties
and
Objections
against
our
Hypothesis
;
but
we
have
this
satisfaction
,
to
know
,
that
he
can
make
none
that
does
not
equally
regard
the
Hypothesis
of
S.
Augustine
and
ours
,
and
to
which
,
by
consequence
,
the
Author
of
the
Prejudices
himself
would
not
be
obliged
to
answer
,
if
he
would
not
act
the
Donatist
.
He
confesses
himself
,
that
S.
Augustine
had
acknowledged
,
that
there
might
have
been
some
Catholicks
hid
in
Heretical
communions
;
and
besides
,
he
cannot
deny
,
that
the
passage
which
I
have
set
down
,
is
express
upon
that
subject
.
1.
If
therefore
he
demands
of
us
,
who
those
faithful
were
,
who
before
the
Reformation
,
kept
their
faith
pure
,
without
infecting
themselves
with
the
publick
errors
;
and
if
he
urges
us
to
mark
them
out
to
him
one
after
another
,
to
tell
him
their
names
and
their
Genealogy
,
I
will
demand
of
him
likewise
,
who
were
those
good
seed
of
S.
Augustine
,
who
under
the
Arian
Ministry
,
preserved
their
faith
,
without
being
infected
with
Heresie
;
and
I
will
intreat
him
to
mark
them
out
to
me
by
name
,
and
to
give
me
their
history
.
2.
If
he
demands
of
us
,
how
we
understand
those
persons
could
with
a
good
conscience
live
under
a
Ministry
,
where
they
taught
Transubstantiation
,
the
Adoration
of
the
Eucharist
,
the
Sacrifice
of
the
Mass
,
the
religious
worshipping
of
Images
,
which
we
believe
to
be
fundamental
errors
;
I
will
also
demand
of
him
,
how
he
understands
,
that
the
good
seed
of
S.
Augustine
could
live
under
an
Arian
Ministry
,
where
they
taught
,
that
the
Son
of
God
was
not
consubstantial
with
his
Father
;
and
that
the
Father
was
not
the
Father
eternally
;
which
are
errors
that
the
Author
of
the
Prejudices
himself
judges
abominable
.
3.
If
he
tells
us
,
that
our
Fathers
ought
not
therefore
to
have
undertaken
a
Reformation
;
but
that
they
ought
to
have
left
things
in
the
estate
wherein
they
were
;
since
howsoever
corrupted
the
Latin
Church
was
,
according
to
us
,
we
could
yet
be
saved
in
her
communion
:
I
shall
tell
him
,
that
by
the
same
reason
,
the
Orthodox
ought
not
to
have
taken
care
to
have
re-established
the
purity
of
the
faith
in
the
Church
,
nor
to
have
extirpated
Arianism
;
since
that
however
corrupted
and
infected
the
Church
was
with
that
Heresie
,
there
was
yet
a
way
to
work
out
their
salvation
in
her
communion
,
and
under
her
Ministry
.
4.
If
he
sayes
to
us
,
that
our
Fathers
ought
not
at
least
in
reforming
themselves
,
to
have
separated
themselves
from
those
who
were
not
for
a
Reformation
;
nor
to
have
forsook
their
communion
and
assemblies
,
I
will
also
say
to
him
,
that
after
this
reckoning
,
the
Orthodox
in
labouring
to
purge
the
Church
from
Arianism
,
ought
not
at
least
to
have
separated
it self
from
those
who
would
retain
Arianism
,
but
that
they
ought
to
have
remained
with
them
in
one
and
the
same
communion
,
and
in
the
same
assemblies
,
which
nevertheless
they
did
not
.
5.
If
he
sayes
to
us
,
that
the
Berengarians
,
the
Waldenses
and
Albigenses
were
Schismaticks
,
since
they
had
withdrawn
themselves
from
a
communion
,
and
a
Ministry
under
which
God
yet
preserves
the
truly
faithful
,
I
will
likewise
say
to
him
,
that
those
couragious
men
of
S.
Augustine
were
in
this
reckoning
Schismaticks
,
since
they
had
not
less
withdrawn
themselves
from
that
communion
and
publick
Ministry
,
when
that
Ministry
was
in
the
hands
of
the
Arians
,
as
I
have
shewn
by
express
testimonies
.
6.
If
he
tells
us
,
lastly
,
that
since
we
acknowledge
,
that
they
could
have
worked
out
their
salvation
under
the
Ministry
of
the
Roman
Church
before
the
Reformation
,
we
ought
to
confess
,
that
we
may
yet
at
this
day
be
saved
in
it
,
since
things
are
in
the
same
estate
now
,
in
which
they
were
before
;
I
shall
tell
him
,
that
the
Arians
could
have
raised
the
same
objection
against
the
Orthodox
after
their
separation
.
For
the
Arians
did
not
pretend
to
have
changed
any
thing
in
the
state
of
the
Ministry
under
which
S.
Augustine
acknowledged
,
that
God
had
preserved
the
truly
faithful
.
So
that
all
the
Objections
which
he
shall
make
against
our
Hypothesis
,
will
be
common
to
those
against
that
of
S.
Augustine
;
and
the
Author
of
the
Prejudices
will
himself
be
as
much
concerned
as
we
to
answer
them
.
But
not
to
refer
our selves
wholly
to
him
,
let
us
see
whether
those
difficulties
are
of
such
a
weight
,
as
that
there
is
no
way
left
rationally
to
satisfie
us
.
It
seems
to
me
therefore
,
that
as
to
the
first
,
S.
Augustine
has
said
,
that
it
is
great
injustice
to
demand
the
names
of
those
particular
men
,
who
kept
themselves
pure
under
an
impure
Ministry
,
since
we
do
not
keep
a
register
of
every
particular
man
,
nor
of
the
state
of
their
consciences
;
and
that
it
is
sufficient
to
know
in
the
general
,
that
the
promises
that
Jesus
Christ
has
made
,
alwayes
to
preserve
to
himself
a
Church
upon
Earth
,
are
inviolable
,
that
we
must
not
therefore
doubt
,
that
there
has
alwayes
been
good
seed
in
the
midst
of
the
Arian
tares
.
It
is
the
same
answer
that
we
make
,
there
needs
nothing
but
to
apply
it
.
To
the
second
,
he
has
answered
,
that
the
simplicity
of
many
among
the
people
,
who
went
not
so
far
as
to
understand
the
bad
sense
of
the
Arian
expressions
,
sheltred
them
under
Heresie
;
that
many
others
of
the
more
enlightned
remained
in
silence
,
through
the
fear
of
persecutions
,
contenting
themselves
to
keep
their
own
faith
pure
,
without
partaking
in
the
wickedness
of
the
wicked
,
and
without
listing
themselves
up
against
it
.
In
effect
,
it
is
a
Maxim
of
Phoebadius
,
That
it
is
sufficient
to
an
humble
conscience
,
to
keep
its
own
faith
,
without
engaging
it self
to
refute
the
belief
of
others
:
and
it
is
one
of
S.
Augustine
himself
,
That
no
body
can
be
culpable
for
the
sins
of
another
,
nor
by
consequence
,
for
the
Heresies
and
Superstitions
that
infect
a
Ministry
;
provided
he
take
no
part
in
them
,
and
no
wayes
consent
to
them
,
either
in
effect
or
appearance
.
But
this
is
yet
the
same
answer
that
we
make
:
for
as
I
have
already
said
,
we
do
not
doubt
,
that
there
was
among
the
people
a
very
great
number
of
persons
whose
light
went
no
further
than
the
meer
knowing
of
the
chief
Articles
of
Christianity
,
contained
in
the
Creed
,
in
the
Decalogue
and
Lords
Prayer
,
and
who
by
consequence
were
hid
under
those
capital
Errors
with
which
the
publick
Ministry
was
then
loaded
.
We
no
wayes
doubt
,
that
in
the
midst
of
that
darkness
there
were
not
a
great
many
enlightned
persons
,
who
through
the
fear
of
persecutions
,
remained
under
the
same
corrupted
Ministry
,
with
the
others
,
separating
the
good
from
the
bad
,
discerning
the
Errors
and
Superstitions
,
taking
no
part
in
them
,
and
living
as
to
other
things
,
in
that
hope
that
they
should
not
be
culpable
for
the
sins
of
others
.
To
the
third
,
S.
Augustine
has
answered
,
that
it
is
an
absurd
Objection
.
For
it
is
not
more
absurd
to
say
,
that
we
ought
not
to
take
care
to
heal
a
Disease
,
under
a
pretence
that
as
great
as
the
Disease
is
,
life
yet
remains
,
than
to
say
,
that
we
ought
not
to
take
care
to
purge
the
Church
and
the
Ministry
from
a
Heresie
that
infects
it
,
under
a
pretence
,
that
there
is
yet
a
way
to
be
saved
in
her
communion
and
under
her
Ministry
.
That
we
must
,
on
the
contrary
,
labour
as
much
as
possibly
we
can
,
to
re-establish
Christianity
in
its
whole
frame
,
lest
the
evil
should
increase
,
and
be
made
incurable
through
a
too
great
negligence
,
and
least
that
good
which
remains
in
the
Church
,
should
be
wholly
corrupted
by
the
contagion
of
the
evil
.
But
this
is
also
the
very
same
answer
that
we
make
.
Our
Fathers
ought
to
have
employed
all
their
endeavours
to
reform
the
Latin
Church
,
by
their
Exhortations
,
by
their
Books
,
by
their
Sermons
,
by
their
Example
,
because
that
we
ought
alwayes
as
much
as
possibly
we
can
,
and
as
the
time
and
our
knowledge
call
us
to
it
,
to
labour
to
settle
Religion
in
a
state
of
purity
,
lest
in
the
end
Errors
and
Superstitions
render
themselves
universal
,
and
the
whole
Church
should
perish
through
our
negligence
.
For
although
Jesus
Christ
has
promised
us
,
that
it
shall
never
perish
,
yet
notwithstanding
this
would
be
to
tempt
God
,
and
to
render
our selves
unworthy
of
his
grace
,
to
neglect
the
means
that
he
gives
us
for
its
preservation
,
and
that
so
much
the
more
,
as
according
to
humane
judgements
,
there
was
no
other
than
that
of
the
Reformation
.
To
the
fourth
,
S.
Augustine
has
answered
,
That
in
labouring
to
purge
the
Church
from
Arianism
,
it
was
necessary
that
they
should
separate
themselves
from
the
communion
of
those
who
obstinately
persisted
in
that
Heresie
;
and
the
fixed
resolution
that
they
testified
to
remain
in
it
,
was
a
sufficient
cause
to
make
them
withdraw
themselves
from
their
Assemblies
.
But
we
answer
with
greater
advantage
,
that
our
Fathers
in
labouring
for
a
Reformation
,
ought
to
have
forsaken
the
Assemblies
of
those
,
who
not
only
were
fixed
in
the
opinion
of
having
nothing
reformed
,
and
opposed
themselves
with
all
their
might
to
hinder
a
Reformation
;
but
who
went
so
far
as
to
impose
a
new
necessity
on
mens
consciences
to
believe
their
Opinions
,
and
even
to
excommunicate
all
those
who
would
not
believe
them
.
As
to
the
fifth
,
S.
Augustine
,
did
not
intend
to
say
,
that
those
who
had
separated
themselves
from
the
Arians
,
when
the
Arians
were
the
Masters
of
the
Ministry
,
were
Schismaticks
,
since
he
himself
calls
them
the
Stars
of
Heaven
,
the
Couragious
and
Unshaken
,
firmissimi
qui
fortiter
pro
fide
exulabant
:
he
never
meant
to
condemn
their
Assemblies
which
they
made
apart
,
to
have
nothing
common
with
Heresie
,
since
it
was
nothing
else
but
the
effect
of
that
heroical
courage
which
he
ascribes
to
them
,
and
of
that
ardent
zeal
which
they
had
for
the
glory
of
God
.
In
effect
,
S.
Hilary
praises
some
Bishops
of
France
,
Germany
and
Flanders
,
of
whom
he
writes
that
they
had
separated
themselves
from
the
communion
of
those
who
held
the
Orthodox
Bishops
in
Exile
;
and
in
particular
,
he
extolls
those
among
them
,
who
having
appealed
to
a
Synod
of
Bithynia
remained
firm
and
constant
in
the
faith
,
and
in
gathering
themselves
into
a
communion
among
themselves
,
they
separated
themselves
from
the
communion
of
the
others
.
S.
Augustine
has
therefore
answered
,
that
they
were
no
wayes
Schismaticks
,
for
two
reasons
.
The
first
is
,
because
the
causes
for
which
they
refused
communion
with
the
Arians
,
and
withdrew
themselves
from
their
Ministry
were
just
and
lawful
;
not
frivolous
and
capricious
,
as
those
of
the
Donatists
,
but
weighty
and
fundamental
;
since
they
disputed
about
the
Eternal
Divinity
of
Jesus
Christ
,
which
the
Arians
would
abolish
.
The
second
,
because
that
although
these
couragious
men
of
S.
Augustine
had
renounced
the
communion
of
the
Arians
,
and
withdrawn
themselves
from
their
Ministry
,
yet
they
did
not
believe
notwithstanding
,
that
there
was
absolutely
no
more
salvation
to
be
had
in
the
Society
which
they
had
forsaken
.
For
,
besides
that
receiving
as
they
did
,
their
Baptism
from
it
,
they
could
not
doubt
,
that
the
Children
who
dyed
before
they
were
infected
with
that
Heresie
,
were
saved
,
they
did
not
also
condemn
the
simple
and
the
weak
,
who
remained
unfeignedly
in
that
communion
,
without
taking
part
in
the
impieties
which
were
taught
there
,
so
that
their
separation
did
not
absolutely
respect
that
Society
;
but
only
the
Hereticks
that
corrupted
it
.
But
this
is
that
which
we
say
concerning
the
Berengarians
,
the
Waldenses
,
the
Albigenses
,
&c.
we
need
but
only
to
apply
the
same
answer
to
them
.
Lastly
,
as
to
that
which
regards
the
sixth
Objection
,
S.
Augustine
has
said
,
that
there
was
a
considerable
difference
between
the
time
wherein
the
Arians
made
up
almost
the
whole
body
of
the
Christian
Church
,
and
that
wherein
the
true
Doctrine
was
re-established
in
a
great
part
of
the
Churches
;
that
the
first
was
a
time
of
oppression
,
and
the
other
a
time
of
liberty
;
that
in
the
former
time
there
being
scarce
any
more
a
visible
communion
on
the
Earth
,
under
which
the
faithful
might
place
themselves
,
they
could
remain
under
a
corrupted
Ministry
,
from
which
each
one
in
particular
had
a
right
to
separate
the
pure
from
the
impure
,
in
waiting
till
God
should
deliver
his
Church
out
of
the
hands
of
those
bad
Pastors
.
But
in
the
second
time
,
where
the
Orthodox
and
Arian
communions
were
in
a
visible
opposition
,
and
such
as
was
every
where
known
,
it
was
not
possible
for
them
to
remain
under
the
Arian
Ministry
,
without
having
an
Arian
heart
;
or
at
least
,
without
falling
into
a
detestable
hypocrisie
.
For
in
the
opposition
of
these
two
communions
,
this
very
thing
that
they
should
remain
in
the
Arian
,
was
a
manifest
condemnation
of
the
Orthodox
;
which
they
could
not
do
,
without
being
either
Arians
,
or
hypocrites
.
Moreover
,
in
the
former
time
those
who
remained
out
of
necessity
under
the
Ministry
of
the
Arians
,
remained
there
in
grief
,
and
ardently
desiring
that
God
would
procure
them
some
means
to
get
out
of
it
,
and
to
return
to
an
Orthodox
Ministry
.
But
in
the
latter
,
God
having
given
them
the
power
to
joyn
themselves
to
a
pure
communion
,
they
could
not
remain
in
the
Arian
,
without
loving
and
being
pleased
with
it
,
through
those
worldly
interests
which
they
could
never
prefer
before
the
Confession
of
a
pure
faith
,
without
being
injurious
to
God
,
without
wounding
their
own
consciences
,
without
having
a
debauched
and
profane
spirit
;
and
in
a
word
,
without
binding
over
themselves
to
eternal
damnation
.
Behold
here
,
what
S.
Augustine
has
answered
;
and
it
is
no
hard
matter
to
judge
,
that
we
must
answer
them
thus
when
they
make
the
like
Objections
to
us
.
We
must
distinguish
between
two
Times
,
to
wit
,
that
which
went
before
the
Reformation
,
and
that
which
followed
it
;
and
by
the
same
reasons
which
I
have
alledged
,
we
will
shew
them
,
that
although
it
was
possible
in
the
former
time
for
some
to
work
out
their
own
salvation
under
the
corrupted
Ministry
of
the
Latin
Church
,
yet
it
does
not
follow
,
that
we
may
do
so
at
this
day
,
under
that
of
the
Church
of
Rome
,
since
those
two
communions
are
now
found
to
be
set
in
opposition
.
I
shall
not
urge
this
matter
further
.
We
may
now
methinks
,
conclude
from
all
that
which
I
have
handled
in
the
foregoing
Chapter
and
in
this
,
that
if
there
ever
was
a
vain
and
ill-grounded
Objection
,
that
which
the
Author
of
the
Prejudices
has
made
against
us
,
is
certainly
one
of
that
nature
.
His
Argument
is
founded
upon
nothing
else
but
false
or
ill-understood
Propositions
.
For
it
is
not
true
,
that
S.
Augustine
believed
that
there
was
any
particular
Society
among
all
those
which
make
a
profession
of
Christianity
,
from
whose
Assemblies
one
might
not
,
in
certain
cases
,
depart
and
withdraw
ones
self
from
its
communion
.
It
is
not
true
,
that
the
Separation
which
is
between
the
Church
of
Rome
and
us
,
is
that
which
that
Father
has
absolutely
condemned
,
and
for
which
he
accuses
the
Donatists
to
be
Schismaticks
.
It
is
not
true
,
that
he
would
accuse
them
of
Schism
without
examining
the
foundation
,
by
a
meer
passive
Separation
,
as
that
is
wherein
we
are
,
from
the
Church
of
Rome
.
It
is
not
true
,
that
he
has
taken
that
visible
extension
throughout
all
Nations
,
for
a
perpetual
mark
of
the
true
Church
.
It
is
not
true
,
that
he
would
have
that
mark
to
decide
the
question
of
the
true
Church
,
when
the
Doctrine
of
it
is
disputed
.
It
is
not
true
,
that
we
hold
,
that
the
Church
before
the
Reformation
,
had
perished
throughout
all
the
Earth
.
It
is
not
true
,
that
we
reduce
all
to
the
Berengarians
,
Waldenses
and
Albigenses
,
&c.
only
.
Lastly
,
It
is
not
true
,
that
the
Doctrine
of
S.
Augustine
upon
this
subject
,
is
any
way
contrary
to
us
;
but
it
is
true
,
that
our
Principles
have
all
the
conformity
with
his
that
any
man
can
reasonably
require
.
This
is
in
my
judgement
,
that
which
may
be
clearly
collected
from
that
which
I
have
said
.
As
the
Interest
that
we
have
in
the
clearing
of
this
matter
,
does
not
go
much
farther
,
I
would
here
put
an
end
to
this
Chapter
and
this
Third
Part
,
concerning
our
Separation
,
if
the
interest
of
Truth
and
Charity
did
not
bind
me
to
make
a
reflection
upon
a
Proposition
that
the
Author
of
the
Prejudices
has
set
before
us
,
which
is
,
that
Schismaticks
are
out
of
a
state
of
Salvation
.
For
I
hold
,
that
this
Proposition
cannot
be
maintain'd
after
the
manner
that
the
Author
of
the
Prejudices
has
propounded
it
,
that
is
to
say
,
absolutely
,
and
without
any
distinction
.
I
am
not
ignorant
that
to
establish
this
rigorous
sentiment
,
they
produce
some
passages
of
the
Fathers
,
who
have
in
effect
spoke
of
Schism
in
extreamly
vehement
terms
,
as
if
they
had
a
design
to
exclude
from
the
communion
of
God
,
and
all
hopes
of
salvation
,
all
those
in
general
who
should
be
found
engaged
in
it
.
But
that
very
thing
,
ought
to
be
an
example
to
let
us
see
,
that
we
must
not
alwayes
take
according
to
the
rigour
of
the
Letter
,
all
that
the
Fathers
have
said
in
the
heat
of
their
disputes
.
For
unless
we
should
be
altogether
unreasonable
,
we
must
place
a
difference
between
three
sorts
of
persons
who
are
to
be
found
in
a
Schismatical
communion
.
1.
The
Authors
of
Schism
,
who
usually
are
the
Pastors
and
Guides
of
the
flock
.
2.
Understanding
persons
,
who
take
part
in
the
affairs
,
and
who
very
well
knowing
what
they
do
,
give
their
consent
to
Schism
,
and
defend
the
Authors
of
it
.
3.
The
people
,
that
is
to
say
,
the
ignorant
persons
who
scarce
know
any
thing
that
passes
,
or
who
know
but
very
confusedly
.
And
for
that
which
regards
the
Authors
and
other
intelligent
persons
,
as
it
is
most
frequently
,
passion
,
interest
,
pride
and
ambition
,
that
make
them
separate
,
and
that
all
those
passions
turn
them
in
the
end
,
into
an
implacable
hatred
against
their
brethren
,
they
deserve
our
condemnation
;
for
those
crimes
are
incompatible
with
the
Spirit
of
Jesus
Christ
;
and
it
is
a
manifest
demonstration
,
that
the
world
and
its
corruption
reigns
in
the
souls
of
those
who
are
guilty
of
it
;
we
must
therefore
say
of
such
Schismaticks
as
these
,
that
while
they
remain
in
this
condition
,
there
is
no
hope
of
salvation
for
them
,
because
that
the
true
faith
,
the
Covenant
of
God
,
and
the
communion
of
Jesus
Christ
cannot
subsist
under
the
reign
of
those
brutal
passions
.
But
to
imagine
,
that
the
whole
body
of
a
people
,
who
are
to
be
found
engaged
in
a
Schism
,
either
through
the
faction
of
the
more
powerful
,
or
a
conscience
prepossess'd
by
a
zeal
without
knowledge
,
by
a
Piety
too
scrupulous
,
should
be
depriv'd
of
all
hope
of
salvation
;
this
would
be
without
doubt
to
fall
into
a
very
rigid
Opinion
.
To
make
this
clear
by
Examples
,
I
have
already
mentioned
elsewhere
,
that
Victor
Bishop
of
Rome
excommunicated
the
Churches
of
Asia
,
upon
the
difference
about
the
day
of
Easter
,
from
whence
there
followed
a
Schism
between
those
Churches
and
this
of
Rome
.
I
do
not
now
enquire
to
which
of
the
two
parties
the
crime
of
the
Separation
,
ought
to
be
imputed
,
either
to
the
Asiaticks
,
who
adhered
too
strictly
to
the
custom
of
their
Ancestors
and
the
Authority
of
Polycarp
;
or
to
Victor
,
who
without
Prudence
and
Charity
,
separated
him
from
divers
great
and
flourishing
Churches
,
about
a
matter
that
was
left
self-free
and
indifferent
in
Religion
.
I
only
say
,
that
this
would
be
an
horrible
injustice
,
to
condemn
those
people
to
eternal
flames
,
who
should
be
found
to
be
engaged
in
that
ridiculous
quarrel
,
only
through
the
capricious
humours
of
their
Bishops
.
In
effect
,
we
have
seen
,
that
notwithstanding
this
Schism
,
they
did
not
fail
both
the
one
and
the
other
to
sit
together
in
the
Council
of
Nice
.
We
must
pass
the
same
judgement
of
a
Schism
that
fell
Socrat.
Hist.
Eccles.
l.
2.
cap.
34.
out
in
the
fourth
Century
,
at
Antioch
,
between
the
Meletians
and
the
Eustatians
,
both
the
one
and
the
other
Orthodox
and
separated
from
the
Arrians
,
but
who
nevertheless
would
not
communicate
together
,
because
that
although
Meletius
had
preached
and
defended
the
Council
of
Nice
,
and
suffered
persecution
for
it
,
yet
he
had
been
created
Bishop
by
the
Arians
,
by
reason
of
which
,
the
other
Orthodox
would
no
more
communicate
with
those
of
his
party
,
which
obliged
them
to
hold
their
Assemblies
apart
.
It
was
therefore
a
true
Schism
on
one
side
and
on
the
other
;
but
as
it
proceeded
only
from
an
excess
of
zeal
on
the
side
of
the
Eustatians
,
we
ought
not
to
pass
a
sentence
of
damnation
so
lightly
against
them
.
I
say
the
same
thing
of
the
Schism
that
fell
out
about
the
Baron
.
ad
ann.
484.
end
of
the
Fifth
Century
,
between
Acatius
Bishop
of
Constantinople
and
Felix
the
Third
Bishop
of
Rome
,
who
mutually
excommunicated
one
another
,
for
the
interests
of
John
Talaia
and
Peter
Mongus
competitors
for
the
Patriarchate
of
Alexandria
.
Acacius
defended
the
side
of
Peter
,
whom
Felix
accused
to
be
a
Heretick
,
and
an
enemy
to
the
Council
of
Chalcedon
;
and
Felix
,
on
the
contrary
,
upheld
Talaia
,
whom
Acacius
had
accused
of
Perjury
,
and
to
be
unworthy
of
a
Bishoprick
;
and
this
Schism
also
lasted
down
to
their
Successors
,
thirty
and
five
years
between
the
East
and
West
.
But
although
Acacius
,
drawn
in
by
intrigues
to
the
side
of
an
hypocrite
,
had
wrong
at
the
foundation
,
yet
we
ought
not
notwithstanding
to
believe
that
all
those
great
Churches
who
kept
communion
with
him
,
and
defended
his
memory
,
after
his
death
,
were
absolutely
cut
off
from
the
hope
of
Paradise
.
In
the
Sixth
Century
,
there
was
another
Schism
,
whereof
I
have
already
spoken
,
which
was
very
contentious
,
and
embroiled
,
Justinian
,
Vigilius
being
Bishop
of
Rome
,
and
Mennas
Patriarch
of
Constantinople
.
The
ground
of
the
quarrell
,
was
taken
from
the
Writings
that
had
been
approved
in
the
Council
of
Chalcedon
,
and
which
afterwards
were
condemned
as
heretical
by
the
Emperour
Justinian
,
and
the
condemnation
was
subscribed
by
Mennas
and
the
other
Patriarchs
and
their
Bishops
,
Vigilius
who
was
of
another
opinion
,
undertook
the
defence
of
those
Writings
,
and
excommunicated
Mennas
and
the
rest
who
had
condemned
them
.
But
some
Months
after
,
he
took
off
his
Excommunication
,
at
the
solicitation
of
the
Empress
Theodora
,
to
whom
he
owed
his
Bishoprick
;
and
which
was
more
,
in
the
following
year
,
he
himself
pronounced
an
Anathema
against
those
three
Writings
.
But
the
Bishops
of
Africa
,
Illyria
and
Dalmatia
persisted
to
defend
them
;
and
those
in
Africa
assembled
in
Council
,
excommunicated
Vigilius
,
as
a
dissembler
.
Some
time
after
Vigilius
a
personal
animosity
,
sayes
Baronius
,
or
as
Sirmundus
sayes
,
upon
an
indifferent
controversie
,
which
concerned
nothing
the
doctrine
of
the
faith
,
on
which
side
soever
it
had
been
decided
.
If
we
must
therefore
judge
according
to
the
relation
of
these
two
Authors
,
all
that
we
can
say
is
,
that
both
the
parties
were
equally
Schismatical
,
who
violated
the
peace
and
unity
of
the
Church
without
any
just
reason
:
and
who
mutually
excommunicated
one
another
for
nothing
:
and
if
we
add
that
rigorous
judgement
against
the
Schifmatical
Societies
,
without
any
exception
or
distinction
,
we
must
say
,
that
there
was
then
no
longer
a
true
Church
upon
the
Earth
,
nor
any
hope
of
salvation
.
But
to
go
yet
further
;
If
all
those
who
live
in
the
communion
of
Schismaticks
,
are
out
of
the
Church
,
in
a
state
of
Damnation
,
I
would
fain
have
them
satisfie
me
about
some
difficulties
that
I
find
in
the
History
of
the
same
Vigilius
.
For
Liberat.
Breviar.
cap.
22.
he
was
in
possession
of
the
Papacy
,
he
wrote
to
the
Hereticks
,
as
having
the
same
faith
with
them
;
and
Bellarmine
declares
,
that
at
this
time
,
Vigilius
was
an
Anti-Pope
and
a
Schismatick
;
Bellar.
de
Rom.
Pont.
l.
4.
c.
10.
and
there
could
not
be
two
lawful
Popes
at
the
same
time
.
Baronius
and
Petavius
say
the
same
thing
.
Notwithstanding
it
is
true
,
that
during
these
two
years
of
Schism
Vigilius
was
peaceably
acknowledged
to
be
the
Bishop
of
Rome
,
both
by
the
Church
of
Rome
and
by
all
Christendom
.
No
Church
refused
to
live
in
his
communion
,
no
Bishop
withdrew
himself
from
him
as
a
Schismatick
.
He
performed
without
any
opposition
all
the
Functions
of
his
Bishoprick
,
he
received
the
honours
,
and
had
the
profits
of
it
.
All
the
Earth
was
then
Schismatical
with
him
,
and
by
consequence
,
there
was
no
further
either
a
Church
or
Salvation
in
the
World
,
if
it
was
only
in
the
person
of
Sylverius
and
some
Bishops
who
had
subscribed
to
the
Sentence
of
the
Deposition
and
Anathema
that
Sylverius
being
in
Exile
pronounced
against
Vigilius
,
and
against
all
those
who
should
adhere
to
him
.
After
this
Baron
.
ad
ann.
539.
I
would
fain
have
them
tell
me
,
how
Vigilius
could
pass
from
the
state
of
a
Schismatick
,
to
that
of
a
true
Pope
.
It
was
,
say
Baronius
and
Bellarmine
,
by
the
consent
of
the
Clergy
and
Baron
.
ad
540.
Bellar.
de
Rom.
Pont.
l.
4.
c.
10.
People
of
Rome
,
who
assembled
together
and
chose
him
lawfully
after
the
death
of
Silverius
.
But
besides
that
,
this
new
Ordination
of
Vigilius
,
and
this
Assembly
of
the
People
and
Clergy
,
is
an
effect
of
the
invention
of
Baronius
,
which
is
grounded
upon
nothing
but
one
word
of
Anastasius
the
Popes
Library-keeper
,
who
lived
above
three
hundred
years
after
;
besides
this
,
I
say
,
that
the
People
of
Rome
and
that
Clergy
,
had
not
they
themselves
lost
through
Schism
,
the
form
of
the
true
Church
?
how
was
it
restored
to
them
?
how
could
they
re-establish
themselves
?
Who
gave
that
right
to
a
company
of
Schismaticks
cut
off
from
the
communion
,
and
the
covenant
of
Jesus
Christ
,
to
make
a
Rebell
,
a
Schismatick
,
an
excommunicated
person
,
a
man
that
by
the
sentence
of
Sylverius
could
not
perform
any
Sacerdotal
Function
,
to
make
such
a
one
,
I
say
,
a
lawful
Pope
?
See
here
already
some
inconveniencies
considerable
enough
,
that
flow
from
that
rigorous
sentiment
;
but
if
we
would
go
yet
further
,
we
may
find
it
may
be
others
that
are
not
less
severe
.
For
what
will
they
say
to
the
Schisms
that
fell
out
so
frequently
in
the
Latin
Church
through
the
concurrence
of
Anti-Popes
?
Will
they
dare
roundly
to
pronounce
,
all
those
people
who
have
lived
and
dyed
,
under
the
obedience
of
those
false
Popes
,
and
who
by
consequence
having
been
engaged
in
a
true
Schism
,
have
been
totally
cut
off
from
the
Christian
Communion
,
and
deprived
of
salvation
?
Let
the
Author
of
the
Prejudices
,
who
has
taken
such
pains
to
damn
the
World
without
any
mercy
,
take
the
pains
if
he
pleases
to
examine
one
matter
of
fact
,
that
I
will
set
before
him
,
and
which
should
be
enough
,
methinks
,
to
decide
this
Question
,
at
least
in
regard
of
him
.
It
is
this
,
that
during
the
great
Schism
of
two
Anti-Popes
,
which
was
ended
at
the
Council
of
Constance
,
there
were
Saints
that
the
Church
of
Rome
has
canonized
,
and
whom
it
prayes
to
,
who
lived
and
dyed
under
two
contrary
obediences
,
and
who
by
consequence
dyed
,
both
the
one
sort
and
the
others
,
in
a
true
Schism
.
For
in
the
year
1380.
But
although
all
that
I
have
said
,
should
have
no
place
,
the
holy
Scripture
distinctly
decides
this
difficulty
.
For
if
he
would
but
read
the
History
of
the
Ten
Tribes
of
Israel
,
after
they
were
separated
from
that
of
Judah
,
at
the
instigation
of
Jeroboam
,
he
will
find
that
they
were
in
a
real
Schism
,
since
they
had
forsaken
the
Worship
at
Jerusalem
,
and
had
built
new
Altars
,
against
the
express
commandment
of
God
;
and
yet
nevertheless
that
did
not
hinder
God
from
preserving
his
truly
faithful
and
elect
,
even
in
the
midst
of
them
.
For
there
were
those
seven
thousand
who
in
the
time
of
Elias
had
not
bowed
the
knee
to
Baal
,
and
whom
S.
Paul
calls
the
remnant
of
the
Election
of
Grace
,
were
not
these
Israelites
engaged
in
a
bad
party
?
Had
not
God
his
Prophets
and
his
Altars
yet
among
them
?
Lord
,
said
Elias
,
they
have
killed
thy
Prophets
,
and
thrown
down
thy
Altars
.
And
the
hundred
Prophets
of
God
that
Obadiah
hid
in
two
Caves
,
to
withdraw
them
from
the
persecution
of
the
Idolatress
Jezabel
:
the
Altar
of
God
that
Elias
repaired
in
Carmel
,
to
sacrifice
there
by
the
miraculous
fire
that
fell
down
from
Heaven
to
consume
the
victim
,
the
calling
of
Elisha
and
Micaiah
;
and
in
a
word
,
the
whole
History
of
those
schismatical
Ten
Tribes
,
does
it
not
evidently
note
,
that
God
looked
on
them
as
his
true
Church
,
in
which
there
was
yet
a
means
to
be
saved
?
We
must
not
therefore
abuse
that
which
the
Fathers
have
wrote
against
Schismaticks
,
in
intending
to
aggravate
their
crime
,
and
to
draw
them
from
it
;
nor
must
we
take
their
expressions
in
the
whole
rigour
of
the
letter
.
Their
meaning
is
not
,
that
all
those
generally
who
are
found
engaged
in
a
Schismatical
Communion
,
even
down
to
Tradesmen
and
Labourers
,
who
remain
there
with
an
upright
heart
,
and
through
the
prejudice
of
their
consciences
,
are
out
of
the
Church
,
and
eternally
damned
;
but
that
the
Authors
and
Defenders
of
Schism
,
who
run
into
it
,
through
their
personal
interests
,
or
out
of
a
spirit
of
fierceness
,
pride
,
and
an
hatred
incompatible
with
the
Spirit
of
Jesus
Christ
,
commit
a
horrible
crime
;
and
that
while
they
are
in
that
state
,
they
remain
deprived
of
all
hopes
of
salvation
.
That
if
the
Fathers
have
said
any
thing
more
generally
,
and
which
cannot
be
thus
restrained
,
it
is
just
to
understand
it
in
a
comparative
sense
;
that
is
to
say
,
that
setting
that
Schismatical
party
of
the
Church
,
in
opposition
to
that
which
is
not
so
,
the
hope
of
salvation
appears
evidently
in
this
,
which
it
does
not
in
the
other
,
where
it
is
obscured
by
that
Schism
.
The
End
of
the
Third
Part.
An
HISTORICAL
DEFENCE
OF
THE
Reformation
;
Against
a
Book
Intituled
.
Just
Prejudices
against
the
CALVINISTS
.
THE
FOURTH
PART
:
Of
the
Right
that
our
Fathers
had
to
hold
a
Christian
Society
among
themselves
,
by
Publick
Assemblies
,
and
the
Exercise
of
the
Ministry
.
CHAP.
I.
That
our
Fathers
had
a
Right
to
have
their
Church-Assemblies
separate
from
those
of
the
Church
of
Rome
,
on
the
supposition
that
they
were
right
in
the
Foundation
.
THE
Order
of
the
Matters
of
this
Treatise
requires
,
that
we
now
go
on
to
that
Separation
which
the
Author
of
the
Prejudices
calls
Positive
;
and
that
after
having
confirmed
the
Right
that
our
Fathers
had
to
Examine
the
State
of
Religion
and
the
Church
in
their
days
,
after
our
having
shewed
the
indispensable
necessity
that
lay
upon
them
to
forsake
the
Assemblies
of
the
Church
of
Rome
,
and
to
live
apart
from
her
Communion
,
that
we
also
establish
the
Right
that
they
had
to
set
up
a
Christian
Society
among
themselves
,
notwithstanding
their
going
off
from
the
other
Party
,
who
were
not
for
a
Reformation
;
and
to
make
up
alone
,
and
apart
,
a
Body
of
the
Church
,
or
an
External
and
visible
Communion
.
This
is
that
which
I
pretend
to
establish
in
this
Fourth
and
last
Part
,
and
to
that
end
I
shall
here
Treat
of
two
things
:
The
first
shall
respect
the
Right
of
those
Publick
Assemblies
,
and
the
Second
shall
be
,
concerning
that
of
the
Gospel
Ministry
wherein
our
Function
lies
.
Howsoever
these
two
things
have
a
dependance
one
upon
another
,
it
will
yet
be
well
to
Treat
of
them
with
some
distinction
.
To
make
the
First
clear
,
I
shall
first
lay
it
down
as
an
indisputable
Truth
,
That
the
Right
of
Religious
Assemblies
naturally
follows
that
of
Societies
;
I
mean
,
That
as
far
as
a
Religious
Society
is
Just
and
Lawful
,
so
far
the
Assemblies
that
are
therein
made
are
Just
and
Lawful
;
and
that
on
the
contrary
,
as
far
as
a
Society
is
unjust
and
wicked
,
so
far
its
Assemblies
are
so
too
.
This
Principle
is
evident
to
common
sence
,
and
it
is
for
that
Reason
that
we
condemn
the
Assemblies
of
the
Heathens
,
Jews
,
and
Mahometans
,
as
Unlawful
and
Criminal
,
because
their
Societies
are
impious
and
wicked
;
and
that
having
no
right
to
be
united
,
to
believe
and
practice
those
Errors
which
they
believe
and
practice
,
they
have
also
no
right
to
Assemble
themselves
together
in
order
to
make
a
Publick
Profession
.
It
is
for
the
same
Reason
that
we
hold
on
the
contrary
,
the
Christian
Assemblies
to
be
not
only
Just
and
Allowable
,
but
to
be
necessary
and
commanded
by
Divine
Right
,
because
the
Christian
Society
,
that
is
to
say
the
Church
,
is
it self
also
of
Divine
Right
.
It
is
then
True
,
that
the
Right
of
Assemblies
follows
that
of
Societies
.
But
we
must
further
suppose
,
as
another
evident
and
certain
Truth
,
That
our
Fathers
before
the
Reformation
were
Latin
Christians
,
living
in
the
Communion
of
the
Latin
Church
,
in
which
they
made
as
considerable
a
party
,
as
the
rest
of
the
Latins
;
and
that
from
Father
to
Son
,
throughout
a
long
succession
,
Time
out
of
mind
,
they
enjoyed
with
the
others
the
rights
of
that
Society
.
That
they
were
equally
in
possession
of
it
with
the
other
common
Assemblies
of
that
Religion
,
having
a
part
in
the
Ministry
,
in
the
Churches
,
in
the
Sacraments
,
in
the
publick
Prayers
,
in
the
Reading
and
Preaching
of
the
Word
;
and
that
as
far
as
the
communion
of
the
Latin
Church
was
lawful
,
so
far
the
part
that
our
Fathers
had
in
it
was
lawful
also
.
That
it
was
not
a
company
of
Strangers
,
or
unknown
persons
come
from
the
utmost
parts
of
America
or
the
Southern
Lands
,
nor
a
sort
of
People
dropt
down
from
the
Clouds
,
who
were
newly
joyned
together
with
them
in
the
same
Society
,
but
Persons
,
and
whole
Families
setled
a
long
time
ago
,
who
were
joyned
together
with
them
in
the
Profession
of
the
Christian
Religion
many
Ages
before
,
and
who
by
consequence
were
in
possession
of
the
Rights
of
that
Society
.
Although
had
they
been
Strangers
,
Americans
,
and
Barbarians
,
on
whom
God
should
have
suddenly
bestowed
the
Favour
of
Calling
them
to
the
True
Faith
and
the
True
Holiness
of
Christanity
,
yet
we
could
believe
that
by
that
thing
alone
they
would
have
been
invested
in
all
the
Rights
of
that
Society
,
as
much
as
if
they
had
had
it
by
a
long
possession
,
time
out
of
mind
.
But
howsoever
it
be
,
they
were
Christians
from
Father
to
Son
,
and
neither
their
blood
nor
their
birth
did
distinguish
them
from
the
others
.
We
are
now
concerned
only
to
search
out
whether
that
which
hapned
to
our
Fathers
,
that
is
to
say
their
Reformation
,
their
Condemnation
by
the
Popes
and
by
their
Council
of
Trent
,
and
their
Separation
from
the
Church
of
Rome
,
can
be
able
to
spoil
them
of
all
their
Rights
.
For
if
it
be
True
,
that
they
were
fallen
off
,
either
by
their
own
ill
Carriage
,
or
by
the
meer
Authority
of
the
Church
of
Rome
,
we
must
yield
that
our
Assemblies
are
Unlawful
and
Criminal
;
but
if
on
the
contrary
,
they
were
not
so
fallen
off
,
if
that
which
hapned
to
them
,
did
nothing
else
but
confirm
their
Right
and
render
it
more
pure
,
more
just
and
more
indisputable
,
they
ought
also
to
come
to
an
agreement
with
us
that
our
Assemblies
are
Holy
and
Lawful
,
even
in
a
far
greater
degree
then
they
were
before
.
To
begin
that
Disquisition
with
the
Condemnation
of
the
Popes
and
their
Council
:
I
confess
,
that
if
it
were
the
Court
of
Rome
,
that
out
of
its
pure
Liberality
should
Communicate
Christianity
to
those
only
whom
it
should
please
,
and
that
none
could
either
have
or
preserve
it
but
by
the
continual
influence
of
its
Favour
,
after
the
same
manner
as
we
have
the
Day
by
the
influence
of
the
Sun
,
it
would
depend
on
her
and
her
Councils
,
to
take
it
from
us
whensoever
she
should
see
good
with
all
its
Rights
and
Priviledges
.
We
might
very
well
say
that
it
would
be
too
injurious
to
take
it
away
from
us
,
that
we
did
not
deserve
so
hard
a
Treatment
,
yet
we
should
be
deprived
for
that
very
Reason
,
when
she
should
have
taken
them
from
us
,
whether
it
should
have
been
with
Justice
or
against
it
,
with
or
without
any
reason
.
But
we
do
not
believe
that
either
the
Court
of
Rome
,
or
its
Council
,
or
that
all
that
party
who
have
followed
them
,
though
it
should
have
a
thousand
times
greater
strength
and
Authority
then
it
has
,
would
carry
their
pretensions
so
high
as
to
imagine
that
it
depends
on
their
meer
good
pleasure
to
bestow
on
,
or
to
take
away
Christianity
and
its
Rights
,
I
do
not
say
from
an
innumerable
multitude
of
Men
,
as
that
is
which
makes
up
the
Body
of
the
Protestants
,
but
even
not
so
much
as
from
two
or
three
persons
who
should
be
assembled
in
the
Name
of
Jesus
Christ
.
Saint
Paul
has
said
indeed
,
Who
art
thou
O
man
that
repliest
against
God
?
Shall
the
thing
formed
,
say
to
him
that
formed
it
,
Why
hast
thou
made
me
thus
?
Has
not
the
Potter
of
the
Earth
power
out
of
one
and
the
same
clay
to
make
one
Vessel
to
honour
,
and
another
to
dishonour
?
And
by
these
words
he
gives
us
to
understand
the
absolute
Power
that
God
has
to
make
us
whatsoever
it
shall
seem
good
to
him
.
But
he
has
Taught
us
nothing
of
the
like
Power
concerning
the
Pope
and
his
Councils
,
he
has
not
said
,
Who
are
you
that
contend
against
Rome
?
Nor
has
he
ascribed
to
him
the
power
to
make
and
destroy
us
as
it
shall
please
him
.
In
effect
,
There
is
none
but
God
alone
on
whom
our
Christianity
depends
,
it
is
his
Favour
that
has
given
it
to
us
,
his
Spirit
and
his
word
have
formed
it
in
us
,
and
his
Apostle
has
Taught
us
to
say
with
a
Holy
boldness
,
That
there
is
no
Creature
either
in
Heaven
,
or
upon
the
Earth
that
can
be
able
to
Separate
us
from
his
Love
.
We
ought
As
to
the
Reformation
,
it
is
not
less
True
,
that
if
that
should
be
found
to
be
indeed
Conformable
to
the
Word
of
God
,
and
the
inviolable
Laws
of
Christianity
,
as
we
suppose
that
it
is
;
I
mean
,
if
the
Things
that
our
Fathers
rejected
were
indeed
Errors
and
Superstitions
contrary
to
the
▪
True
Faith
and
Piety
,
as
we
maintain
them
to
be
,
so
Holy
an
Action
would
be
so
far
from
depriving
our
Fathers
of
the
Right
of
that
Christian
Society
,
that
on
the
contrary
it
could
not
but
fortify
that
Right
,
and
render
it
more
lawful
then
it
was
before
.
For
before
the
Reformation
,
That
Society
was
,
as
I
may
so
say
,
a
Composition
of
good
and
evil
,
of
Justice
and
Injustice
,
by
reason
of
those
Errors
which
were
mixed
with
the
true
Doctrine
,
and
those
Superstitions
which
were
to
be
found
in
conjunction
with
that
Religion
;
whereas
the
Reformation
having
freed
it
of
that
which
it
had
of
impurity
and
dross
,
has
without
doubt
put
it
into
a
far
more
Holy
State
,
and
much
more
agreeable
to
God
.
How
prejudiced
soever
they
may
be
,
they
can
never
maintain
it
,
That
Error
and
Superstition
should
establish
any
right
of
Society
,
nor
deny
,
that
,
as
they
are
in
their
own
nature
more
worthy
of
the
Aversion
of
God
and
men
,
then
their
Approbation
,
they
render
those
Societies
unlawful
and
criminal
.
For
although
all
the
World
by
a
Universal
Consent
should
be
united
in
believing
a
Heresy
,
or
practising
an
Idolatrous
Worship
,
That
consent
how
General
soever
it
should
be
,
would
not
change
the
natures
of
things
;
Heresy
would
be
always
Heresy
,
and
Idolatry
Idolatry
,
and
in
that
respect
the
Agreement
of
all
mankind
would
make
up
a
wicked
and
unjust
Society
.
Whence
it
follows
,
That
a
mixt
Communion
is
only
lawful
in
proportion
to
that
which
it
has
of
good
,
and
that
as
its
Justice
is
lessened
when
its
Corruptions
increase
,
so
its
Justice
also
increases
when
its
Corruptions
are
lessened
.
We
ought
not
then
to
imagine
that
the
Reformation
of
the
Protestants
has
deprived
them
of
the
Right
of
that
Christian
Society
,
but
we
ought
to
assert
on
the
contrary
,
That
it
has
put
them
in
that
respect
into
a
far
more
advantageous
condition
then
they
were
in
before
.
There
is
nothing
further
remaining
but
that
Separation
,
which
was
but
by
accident
,
as
they
speak
,
the
Consequence
of
the
Reformation
:
if
the
whole
Latin
Church
had
done
her
Duty
,
she
would
have
reformed
her self
as
well
as
our
Fathers
.
But
the
Court
of
Rome
and
its
Clergy
would
not
,
and
that
Refusal
has
caused
that
breach
of
Communion
which
is
fallen
out
between
the
two
Parties
.
It
concerns
us
to
inquire
,
Whether
even
upon
supposition
that
that
Reformation
was
Just
,
and
by
consequence
that
that
Refusal
of
it
which
they
made
was
unjust
,
That
Separation
could
lawfully
hinder
our
Fathers
from
holding
a
Christian
Society
among
themselves
.
But
this
is
what
they
cannot
maintain
with
the
least
colour
of
Reason
.
For
if
the
Reformation
was
Just
,
and
if
the
Refusal
which
they
made
was
unjust
,
how
can
the
injustice
of
that
Party
which
should
have
forgot
its
duty
,
and
which
would
have
constrained
the
other
Party
to
have
forgot
it
too
,
deprive
the
other
Party
of
those
Rights
that
Faith
,
Holiness
,
The
Fear
of
God
,
and
the
Communion
of
Jesus
Christ
,
have
naturally
given
it
?
Must
Injustice
needs
Triumph
over
Justice
,
and
Error
over
Truth
?
Is
it
that
the
Rights
of
that
Society
were
so
inseparably
joyned
to
those
who
opposed
the
Reformation
,
that
that
Society
could
not
subsist
without
them
,
and
that
separating
themselves
out
of
the
motives
of
an
ill-grounded
Prejudice
,
or
in
giving
a
Just
ground
to
others
to
separate
themselves
from
them
,
they
should
have
carried
away
all
that
Society
with
them
?
This
cannot
be
said
,
For
among
all
those
persons
who
compose
the
Body
of
the
Visible
Church
,
it
is
certain
that
there
are
none
,
to
how
high
Dignities
soever
they
may
be
raised
,
and
whatsoever
number
of
them
there
may
be
,
that
are
such
Essential
Parts
,
as
without
which
the
Church
cannot
subsist
,
while
there
are
two
or
three
remaining
who
may
assemble
together
in
the
Name
of
Jesus
Christ
.
For
Jesus
Christ
himself
restrained
himself
to
that
Number
,
When
two
or
three
of
you
are
gathered
together
in
my
Name
,
I
will
be
in
the
midst
of
you
.
Jesus
The
better
to
understand
this
Truth
,
we
must
know
,
That
although
that
External
Society
be
common
to
the
good
and
the
bad
,
to
the
truly
Faithful
,
to
Hereticks
,
and
the
men
of
the
World
,
in
a
word
to
all
those
who
are
found
to
be
externally
mingled
in
the
Body
of
the
Church
,
yet
in
effect
,
the
Right
of
that
Society
will
not
,
to
speak
properly
,
belong
to
any
but
the
truly
Faithful
.
For
the
wicked
,
the
Hereticks
and
those
Worldly
men
who
fill
up
their
Assemblies
,
are
only
associated
here
while
they
remain
such
,
in
dishonouring
God
,
by
the
Contempt
they
have
of
his
word
,
and
the
Indignities
they
offer
in
receiving
his
Sacraments
.
Therefore
God
said
to
the
wicked
in
Isaiah
,
When
you
come
to
appear-before
me
,
who
has
required
this
at
your
hands
to
tread
my
Courts
?
And
in
the
Fiftieth
Psalm
David
assures
us
,
that
God
has
said
to
the
wicked
,
What
hast
thou
to
do
to
Read
my
Laws
,
and
to
take
my
Covenant
into
thy
Mouth
?
Since
thou
hast
hated
instruction
,
and
hast
cast
my
Words
behind
thee
.
It
is
certain
then
that
the
right
of
the
External
Society
resides
in
the
Faithful
only
,
who
only
are
the
Church
of
Jesus
Christ
,
his
Mystical
body
for
which
he
dyed
,
the
Seed
which
he
sowed
with
his
own
hand
against
his
harvest
.
As
to
the
rest
,
they
are
in
that
Communion
only
by
Accident
,
and
are
the
seed
of
Tares
which
the
Enemy
rising
at
night
has
thrown
into
the
Field
of
the
Son
of
God
,
and
which
grows
with
the
Wheat
until
the
Time
of
the
Harvest
,
and
it
is
also
only
by
Accident
that
they
are
suffered
there
,
to
wit
,
because
most
commonly
their
wickedness
is
not
known
,
or
if
it
be
,
their
Conversion
may
yet
be
Charitably
hoped
for
,
or
in
fine
,
it
may
fall
out
that
in
going
about
to
pull
up
the
Tares
,
one
must
also
pluck
up
the
Wheat
with
it
.
But
being
what
they
are
,
they
have
not
any
part
in
the
rights
of
that
Society
and
of
those
Assemblies
.
Therefore
Jesus
Christ
has
promised
his
presence
to
none
but
such
as
shall
be
assembled
together
in
his
Name
,
And
Saint
Austin
Augustine
de
Bapt.
contra
.
Don.
lib.
7.
cap.
51.
expresly
Teaches
that
the
Power
of
the
Keys
,
and
that
of
binding
and
loosing
was
given
to
the
Church
of
the
Just
and
true
Believers
,
in
opposition
to
the
wicked
,
to
Hereticks
,
and
to
the
men
of
the
World
that
are
mixt
with
them
.
And
it
is
said
of
that
Church
only
so
considered
in
that
same
opposition
,
what
Jesus
Christ
has
said
in
the
Gospel
,
If
thy
Brother
sin
against
thee
,
tell
it
to
the
Church
;
and
if
he
refuse
to
hear
the
Church
,
let
him
be
unto
thee
as
a
Heathen
man
and
a
Publican
.
Which
lets
us
see
that
he
gave
only
the
truly
Faithful
the
Right
to
be
in
a
Society
,
for
there
those
only
have
a
Right
to
be
in
a
Religious
Society
,
who
have
the
power
of
binding
and
loosing
,
and
of
hearing
those
private
complaints
to
Judge
concerning
them
.
But
according
to
him
,
the
truly
Faithful
have
only
that
power
,
and
it
is
only
to
those
that
Jesus
Christ
has
given
it
.
They
are
then
none
but
those
,
to
speak
properly
,
in
whom
the
Right
of
being
in
an
External
Society
,
and
of
making
those
Assemblies
,
resides
.
That
being
so
laid
down
,
who
sees
not
,
that
when
it
falls
out
that
the
Body
of
that
mixed
Church
is
divided
into
divers
parties
,
about
those
important
matters
that
respect
either
Faith
,
or
Worship
,
or
the
General
Rules
of
Manners
,
all
the
Rights
of
that
Christian
Society
remain
in
that
Party
which
retains
true
Doctrine
and
Piety
,
because
it
is
on
that
side
that
the
truly
Just
and
Faithful
place
themselves
.
There
it
is
that
the
true
Church
of
Jesus
Christ
is
assembled
in
his
Name
,
to
which
he
has
promised
his
presence
:
for
as
I
have
before
said
,
Error
,
Superstition
and
Injustice
,
give
none
a
Right
to
be
in
a
Society
,
nor
by
consequence
any
to
make
those
Assemblies
.
But
,
they
will
say
,
if
the
Body
of
the
Pastors
be
found
in
the
other
Party
,
if
External
Splendor
,
Multitude
,
Extent
,
Succession
,
Authority
of
Councils
are
found
there
,
can
any
one
forbear
acknowledging
it
to
be
the
Body
of
the
Church
?
There
are
seen
amongst
them
the
Pulpits
,
Schools
,
Churches
,
Bishopricks
,
Benefices
,
Revenues
,
Dignities
,
and
in
a
word
,
all
those
advantages
that
mark
out
the
Body
of
the
Visible
Church
.
A
Party
that
is
in
that
condition
,
cannot
suffer
that
any
should
put
its
Rights
in
Question
,
its
Assemblies
pass
for
lawful
throughout
all
the
World
,
and
the
Assemblies
only
of
the
other
Party
are
here
Treated
of
,
who
finding
themselves
spoiled
of
those
advantages
,
cannot
be
considered
otherwise
then
as
a
Sect
divided
from
the
Body
,
as
a
Branch
separated
from
the
Tree
,
or
as
a
Ray
divided
from
the
Sun
,
according
to
the
comparison
of
the
Fathers
.
I
answer
,
That
those
Divisions
that
fall
out
in
a
mixed
Church
may
be
of
two
sorts
,
for
sometimes
they
are
founded
only
upon
personal
accusations
,
or
points
of
Discipline
,
or
light
and
less
important
Questions
,
the
Foundation
of
the
Orthodox
Doctrine
,
and
true
Worship
remaining
intire
in
both
Parties
.
Of
this
sort
were
the
Divisions
of
the
Novatians
,
the
Donatists
,
the
Luciferians
,
as
it
has
been
noted
in
the
Third
Part.
But
sometimes
the
ground
of
those
Divisions
is
taken
from
Doctrine
,
or
Worship
,
or
the
general
Rules
of
Manners
,
and
consists
in
those
things
that
are
acknowledged
by
both
sides
to
be
weighty
and
essential
,
and
in
this
Rank
we
may
place
those
Divisions
which
arose
in
the
Antient
Church
,
by
reason
of
the
Samosatenians
,
the
Arrians
,
the
Macedonians
,
Nestorians
and
Eutychians
.
I
acknowledge
,
that
when
the
Question
is
only
about
Divisions
of
the
former
sort
,
we
cannot
rationally
hinder
our selves
from
acknowledging
that
Party
to
be
the
Body
of
the
Church
which
has
the
advantages
before
spoken
of
,
and
looking
by
consequence
on
the
other
Party
as
a
Sect
cut
from
it
.
The
one
is
the
Tree
,
and
the
other
the
cut-off
Branch
,
the
one
is
the
Sun
,
and
the
other
a
separated
Ray.
And
the
Reason
that
makes
that
Prejudice
Just
,
is
not
that
the
greater
party
cannot
have
done
wrong
at
the
bottom
,
or
that
it
cannot
erre
.
For
it
frequently
happens
that
Prejudice
,
Passion
,
Interest
,
Cabals
,
prevail
among
those
who
have
the
Ecclesiastical
Authority
in
their
hands
,
which
makes
them
give
unjust
Judgments
,
and
it
may
be
the
Author
of
the
Prejudices
would
not
maintain
all
the
decisions
and
Excommunications
of
the
Church
of
Rome
to
be
Just
.
But
the
Reason
of
that
Prejudice
is
,
that
though
even
the
greater
Part
should
have
done
wrong
in
the
Foundation
,
yet
the
matter
treated
on
is
not
of
such
importance
,
as
that
it
can
take
away
from
a
Society
the
Quality
of
the
true
Church
of
Jesus
Christ
,
while
sound
Doctrine
intirely
subsists
there
,
and
Worship
remains
pure
.
From
whence
it
follows
,
that
there
being
there
no
sufficient
cause
of
Separation
,
the
lesser
Party
can't
be
looked
upon
otherwise
then
as
Schismatical
,
because
it
is
cut
off
from
the
Greater
without
necessity
;
and
supposing
at
the
same
time
that
it
should
have
Reason
in
the
Foundation
,
yet
its
Separation
would
not
cease
to
be
criminal
.
It
is
in
this
Case
that
Saint
Augustin
would
have
those
whom
violence
,
or
as
he
says
,
carnal
Sedition
,
has
driven
from
the
Christian
Assemblies
,
to
suffer
patiently
the
injury
done
to
them
without
throwing
themselves
either
into
Heresy
or
Schism
,
and
without
setting
up
of
Assemblies
apart
,
but
that
they
should
maintain
and
defend
even
to
the
death
,
the
Faith
which
they
know
Preached
in
the
Church
.
Sine
ulla
,
says
he
,
Conventiculorum
segregatione
usque
ad
mortem
defendentes
&
Testimonio
juvantes
eam
August
.
de
vera
.
Relig.
cap.
6.
fidem
quam
in
Ecclesia
Catholica
praedicari
sciunt
.
But
it
is
otherwise
when
the
Division
is
about
matters
of
the
Second
sort
,
those
I
mean
that
are
founded
upon
the
weighty
points
of
Doctrine
or
Worship
.
For
then
the
true
Church
ought
alone
to
be
sought
for
,
where
the
true
Faith
is
,
where
it
is
goes
neither
by
extent
of
places
,
nor
by
number
,
nor
by
the
Body
of
Pastors
,
or
Prelates
,
nor
by
the
Walls
of
Temples
,
nor
by
Councils
that
we
ought
to
Judge
of
it
,
but
by
the
true
Doctrine
,
and
where
that
is
to
be
found
,
there
without
doubt
is
a
Right
to
be
in
a
Society
and
to
gather
Assemblies
.
The
Reason
is
evident
,
because
we
cannot
say
in
that
Case
,
that
although
the
more
numerous
Party
,
more
extended
,
and
which
has
the
Body
of
Pastors
of
its
side
,
should
be
wrong
in
the
Foundation
,
yet
that
it
would
not
always
keep
the
quality
of
a
true
Church
,
as
it
may
be
said
in
the
former
Case
.
For
a
Society
that
Teaches
Error
and
practises
a
false
Worship
,
and
that
will
receive
none
into
its
Communion
but
those
who
believe
all
that
it
believes
,
and
practise
all
that
it
practises
,
cannot
be
a
True
Church
,
whatsoever
advantages
it
have
otherwise
;
so
that
finding
it
opposite
to
another
pure
Society
,
there
is
no
need
to
hesitate
in
ones
Choice
.
In
the
first
Case
,
the
lesser
Party
cannot
be
other
then
Schismatical
,
because
whatsoever
Reason
it
may
have
at
the
bottom
,
it
would
be
better
to
yield
then
to
Separate
ones
self
,
but
it
is
not
so
in
the
Second
,
for
it
would
be
better
to
separate
ones
self
then
to
yield
,
since
in
yielding
one
should
fall
into
Fundamental
Errors
and
Superstitions
contrary
to
true
Piety
.
In
a
word
,
in
the
former
Case
,
the
Number
,
Dignity
,
Extent
of
place
,
the
Body
of
the
Pastors
,
Multitude
,
ought
to
prevail
over
Reason
in
a
particular
Injustice
,
because
a
Church
may
be
in
some
respect
unjust
,
without
hazarding
the
Salvation
of
its
Children
;
but
in
the
Second
,
Reason
drawn
from
Injustice
,
Error
,
false
Doctrine
,
false
Worship
,
is
a
thousand
times
more
considerable
then
all
those
advantages
which
I
have
noted
,
because
we
cannot
renounce
the
true
Doctrine
,
and
the
true
Worship
of
God
in
things
of
great
moment
,
in
which
our
Salvation
would
not
be
absolutely
concerned
.
It
is
this
difference
that
causes
us
to
take
notice
of
two
different
ways
in
the
Fathers
,
which
appear
so
opposite
and
contrary
one
to
another
,
that
at
first
sight
trouble
our
minds
.
For
when
they
wrote
against
the
Novatians
or
against
the
Donatists
,
or
against
the
Luciferians
,
who
separated
themselves
out
of
frivolous
Reasons
,
that
is
to
say
,
upon
points
of
Discipline
and
personal
accusations
,
but
who
otherwise
acknowledged
the
Church
they
had
quitted
,
to
be
Orthodox
,
they
set
before
the
people
,
that
Multitude
,
Extension
,
the
Body
of
the
Pastors
,
Succession
and
other
advantages
of
that
Nature
,
as
things
that
shewed
of
what
side
the
Church
was
,
and
then
they
held
that
the
lesser
Party
cut
off
from
the
greater
was
as
a
Member
divided
from
the
Body
,
a
Branch
cut
off
from
the
Tree
,
or
as
a
Ray
Separated
from
the
Sun
.
But
when
they
were
engag'd
against
the
Arrians
,
who
taught
false
Doctrine
,
they
did
not
care
to
make
use
of
those
sorts
of
Arguments
;
on
the
contrary
they
restrain'd
themselves
to
look
for
the
Church
where
the
True
Doctrine
and
Faith
was
,
and
they
had
no
Consideration
either
of
the
Body
of
the
Pastors
,
or
of
the
Multitude
,
or
Pulpits
,
or
Councils
,
when
the
Arrians
made
use
of
them
to
the
Prejudice
of
the
true
Doctrine
,
as
I
have
shewn
in
the
Third
Part.
But
that
very
thing
evidently
discovers
the
Ordinary
Cheat
that
their
Missionaries
are
guilty
of
,
and
the
other
petty
Writers
of
Controversy
of
the
Church
of
Rome
,
and
into
which
the
Author
of
the
Prejudices
himself
falls
.
Which
is
,
that
in
stead
of
following
with
respect
to
us
the
way
of
Writing
that
the
Fathers
took
,
when
they
wrote
against
the
Arrians
,
from
whom
they
differed
in
points
of
Doctrine
,
since
the
Cause
is
like
,
they
follow
on
the
contrary
that
that
the
same
Fathers
took
against
the
Novations
,
the
Donatists
,
and
Luciferians
,
with
whom
they
did
not
quarrel
about
matters
of
Doctrine
;
which
is
a
meer
Sophism
,
where
they
confound
two
altogether
different
Questions
,
in
referring
to
one
Case
that
which
cannot
have
any
place
but
in
the
other
.
But
they
will
say
,
Are
not
you
your self
guilty
of
Fallacy
,
in
perpetually
supposing
,
as
you
do
in
this
dispute
,
that
you
have
Right
at
the
Bottom
?
For
that
is
the
thing
that
is
most
Contested
,
and
when
we
alleadge
to
you
the
Body
of
the
Pastors
,
Extension
,
Multitude
,
and
the
other
advantages
of
the
Church
of
Rome
,
we
do
not
pretend
to
own
,
that
the
Doctrine
of
that
Church
is
false
,
or
that
its
Worship
is
corrupted
,
or
to
conclude
that
those
Advantages
alone
would
give
it
the
Quality
of
a
True
Church
,
though
it
should
not
be
Orthodox
;
but
we
pretend
only
,
that
setting
aside
the
Discussion
of
Doctrines
,
we
can
Convince
you
of
Schism
by
those
Prejudices
alone
,
which
without
any
further
Examination
,
mark
out
which
of
the
two
Communions
is
the
True
Church
,
and
by
Consequence
which
is
false
and
Schismatical
.
I
have
already
answered
Divers
Times
this
Objection
;
but
that
it
may
be
reviv'd
here
further
in
the
Minds
of
the
Readers
,
I
shall
not
fail
to
shew
yet
farther
the
Vanity
of
it
,
and
to
discover
more
and
more
on
which
side
the
Fallacy
lies
.
I
say
then
,
that
when
I
suppose
in
this
Dispute
that
we
have
Right
at
the
Bottom
,
my
Supposition
is
just
and
within
the
Rules
of
good
Reason
,
for
I
do
not
Suppose
it
either
as
a
thing
that
I
have
already
proved
,
nor
as
a
thing
granted
to
me
,
but
as
a
Matter
which
ought
to
be
Examin'd
,
and
on
the
Examination
of
which
that
Question
of
Schism
,
and
the
True
Church
,
ought
necessarily
to
depend
.
We
would
,
say
they
,
shew
you
,
without
entring
into
the
Discussion
of
the
Doctrine
,
by
meer
Prejudices
that
you
are
guilty
of
Schism
,
and
that
you
have
no
Right
to
be
in
a
Society
,
nor
to
gather
Assemblies
.
And
as
for
me
I
pretend
to
shew
,
that
that
way
is
Illusory
and
Sophistical
,
and
that
one
ought
to
examine
the
Doctrines
in
order
,
to
know
which
of
the
two
Communions
is
Schismatical
,
and
which
is
the
True
Church
.
To
this
effect
,
I
prove
that
though
the
Protestant
Party
should
be
despoiled
of
all
those
Advantages
treated
on
,
Provided
it
have
on
its
side
the
True
Doctrine
and
Worship
,
and
the
Church
of
Rome
have
it
not
,
it
has
all
the
Rights
of
a
Christian
Society
,
that
its
Assemblies
are
Lawful
,
and
that
its
Separation
from
the
Church
of
Rome
is
just
,
from
whence
it
evidently
follows
,
that
all
those
Prejudices
are
to
no
purpose
in
the
deciding
of
our
Question
,
and
that
all
depends
on
the
Discussion
of
those
Points
that
are
in
Controversy
between
us
.
See
here
the
use
of
my
Supposition
,
The
Business
at
present
is
not
to
know
whether
we
have
Right
in
the
Foundation
or
not
;
if
that
were
all
the
Business
,
I
would
not
suppose
it
at
all
,
I
would
prove
it
;
but
the
Business
is
to
know
whether
they
can
by
those
meer
Prejudices
prove
that
our
Separate
Assemblies
from
those
of
the
Church
of
Rome
are
unlawful
.
But
I
shew
that
they
cannot
,
because
if
we
have
Reason
on
our
side
in
the
Matters
that
are
Controverted
,
our
Assemblies
are
Lawfull
,
notwithstanding
those
Prejudices
.
In
a
word
,
we
pretend
to
maintain
our
Assemblies
no
otherwise
then
by
the
Right
that
the
Foundation
gives
us
,
but
by
that
Right
alone
,
we
pretend
to
maintain
them
;
so
that
when
they
Contest
it
with
us
we
run
back
to
the
Foundation
,
and
we
shew
them
that
the
Foundation
is
sufficient
to
render
our
Assemblies
Lawfull
,
from
whence
it
necessarily
follows
that
they
can't
treat
us
as
unjust
and
Schismaticks
otherwise
then
in
coming
to
the
Discussion
of
the
Foundation
it self
.
When
therefore
they
tell
us
,
that
to
Convince
us
of
Schism
they
need
but
to
set
aside
the
Discussion
of
Doctrines
,
it
is
as
much
as
if
they
should
say
,
that
to
shew
us
that
we
have
no
Reason
,
they
need
but
to
lay
aside
that
Reason
upon
which
we
ground
our selves
.
The
Author
of
the
Prejudices
has
found
this
shift
to
be
so
Fine
and
Ingenuous
,
that
he
has
Judged
it
worthy
to
be
Consecrated
to
Posterity
by
one
of
his
Books
.
In
Fine
,
if
we
were
to
clear
this
Truth
by
Examples
,
we
need
but
to
repeat
here
two
things
which
we
have
justified
in
the
Third
Part
,
and
which
are
clear
and
certain
out
of
the
History
of
the
Antient
Church
.
The
one
,
That
in
the
Time
of
the
Arrians
the
Body
of
the
Pastors
followed
Heresy
;
and
the
other
,
That
a
small
Number
of
the
Orthodox
,
a
small
Party
separated
from
the
Body
of
its
Pastors
,
and
spoiled
of
all
those
kinds
of
Advantages
,
did
not
fail
to
set
up
its
Assemblies
apart
,
and
to
hold
the
best
Christian
Society
that
it
was
possible
for
them
to
do
.
Those
that
were
Hereticks
filled
the
Churches
,
and
as
for
the
Orthodox
they
met
as
they
could
,
sometimes
in
the
Fields
,
and
sometimes
even
in
the
Churches
of
the
Novatians
.
As
these
Matters
of
Fact
are
Indisputable
and
Justified
by
History
,
we
have
nothing
else
to
do
but
to
demand
of
the
Author
of
the
Prejudices
,
Whether
he
believes
that
those
Orthodox
were
Schismaticks
for
having
so
Separated
themselves
from
the
Body
of
their
Pastors
,
not
only
by
a
Negative
Separation
,
but
even
by
a
Positive
one
?
Whether
he
believes
that
their
Assemblies
were
Unlawfull
?
Whether
he
believes
that
they
had
done
better
to
have
remained
in
the
same
Communion
with
Hereticks
,
then
in
withdrawing
from
them
?
Whether
he
thinks
that
the
Arrians
could
have
said
to
them
with
any
Reason
,
That
without
Entring
upon
any
Examination
of
their
Doctrine
they
could
Convince
them
of
Schism
by
that
Separation
alone
?
Whether
he
believes
that
those
Orthodox
had
given
a
very
ill
answer
in
saying
,
That
since
their
Separation
was
only
founded
on
their
Doctrine
,
it
was
by
that
that
they
ought
to
judge
,
and
not
by
those
vain
and
deceitfull
Advantages
which
sometimes
follow
the
Church
,
but
which
oftentimes
Abandon
it
also
,
and
upon
which
nothing
of
Certainty
can
be
established
?
The
Author
of
the
Prejudices
may
answer
what
he
pleases
,
but
we
are
at
least
assured
that
he
can
neither
condemn
the
Arrians
without
Justifying
us
,
nor
justify
the
Orthodox
without
Condemning
himself
.
It
is
Necessary
then
that
we
come
to
agree
in
this
Truth
,
That
the
Right
to
be
in
an
External
Society
,
and
by
Consequence
to
raise
Assemblies
,
belong
to
the
truly
Faithful
only
;
and
that
if
it
falls
out
,
that
the
Body
of
the
Pastors
teaches
false
Doctrine
,
and
corrupts
the
Ministry
to
that
degree
that
it
cannot
be
allowed
to
the
Faithfull
to
live
in
Communion
with
them
,
The
True
Faithfull
remain
yet
united
among
themselves
by
that
External
Union
out
of
which
their
Assemblies
proceed
,
and
that
by
Consequence
they
have
a
Right
to
meet
together
and
to
make
up
a
Body
in
a
visible
Communion
.
But
they
will
say
,
If
it
falls
out
that
generally
all
the
Pastors
forsake
those
pretended
True
Faithfull
whereof
you
speak
,
Who
is
there
that
shall
Assemble
them
?
they
are
all
but
so
many
meer
private
men
,
and
what
Right
have
those
private
men
to
gather
Assemblies
?
besides
,
Religious
Assemblies
are
chiefly
Instituted
for
the
Preaching
of
the
Word
,
and
Administration
of
the
Sarraments
,
and
can
any
ascribe
the
Right
of
Preaching
,
and
Administring
the
Sacraments
to
meer
private
men
Separated
from
their
Pastors
?
When
therefore
it
should
be
True
that
the
Right
of
being
in
an
External
Society
,
That
of
making
Assemblies
,
that
of
Preaching
,
That
of
Administring
the
Sacraments
,
that
of
Binding
and
Loosing
,
and
the
whole
Ministerial
Power
should
reside
in
the
Faithfull
only
,
yet
it
must
be
Confess'd
notwithstanding
,
That
all
those
Rights
are
to
no
purpose
while
they
are
Separated
from
their
Pastors
,
because
that
each
person
among
them
being
but
a
meer
private
man
,
they
could
not
reduce
those
Rights
into
Act
,
as
they
say
,
that
is
to
say
,
They
could
not
tell
how
to
make
any
Actual
Function
.
They
have
none
who
could
join
them
together
into
a
visible
Body
,
none
among
them
can
Lawfully
Assemble
them
,
none
can
Exercise
the
Functions
of
the
Ministry
among
them
,
none
can
either
Preach
or
Administer
the
Sacraments
,
or
Exercise
the
Power
of
the
Keys
.
Whence
it
follows
that
whatsoever
Right
they
have
ascribed
to
them
,
yet
they
do
not
cease
to
be
in
that
Condition
in
a
True
Dispersion
,
according
to
what
is
said
in
the
Scripture
,
I
will
smite
the
Shepherd
,
and
the
Sheep
shall
be
scattered
abroad
.
And
therefore
Saint
That
God
has
given
some
to
be
Apostles
,
others
to
be
Prophets
,
others
Evangelists
,
and
others
Pastors
and
Teachers
,
for
the
Assembling
of
the
Saints
,
for
the
work
of
the
Ministry
,
for
the
Edifying
of
the
Body
of
Christ
.
The
Church
in
as
much
as
she
is
an
External
Society
,
is
as
an
Organical
Body
,
which
has
its
noble
parts
necessary
for
Life
,
without
which
it
could
not
subsist
for
a
moment
,
and
those
parts
are
her
Pastors
,
who
are
not
it
may
be
absolutely
necessary
for
the
Subsistence
of
Faith
and
Piety
in
the
Souls
of
particular
men
,
but
who
are
at
least
absolutely
so
for
the
Subsistance
of
that
External
Society
,
and
the
Publick
Exercise
of
Religion
.
If
they
overthrow
this
Order
,
they
change
the
Church
into
a
rash
Assembly
,
made
by
Chance
,
and
Licentiousness
,
and
of
whose
Convocation
there
can
be
no
Reason
given
.
Even
the
very
name
alone
of
the
Church
,
which
signifies
a
called
Assembly
,
denotes
,
that
to
assemble
in
a
Body
there
ought
to
be
a
Lawful
Call
,
which
can
be
in
none
but
the
Pastors
.
The
Pastors
are
then
necessary
to
Bind
an
External
Society
;
but
they
are
yet
further
so
,
for
the
setting
it
in
any
Order
,
for
otherwise
it
will
depend
on
the
Capricious
humour
of
each
private
man
to
usurp
the
Publick
Functions
,
each
man
will
Imagine
himself
to
have
a
Right
to
Preach
the
word
of
the
Gospell
,
to
Administer
the
Sacraments
,
and
to
do
the
other
Functions
of
the
Ministry
,
which
would
turn
the
Church
into
an
Anarchy
.
These
are
to
me
the
most
specious
Objections
that
they
can
make
against
what
I
have
said
concerning
the
Right
that
the
Faithfull
have
to
be
in
a
Society
,
even
then
when
they
are
Separated
from
the
Body
of
their
Pastors
,
and
they
cannot
Complain
that
I
have
weakned
them
,
for
they
will
not
find
any
thing
,
either
in
that
Book
of
the
Prejudices
,
or
it
may
be
in
all
their
other
Controversial
Writings
,
that
will
appear
to
have
as
much
Force
and
Likelihood
of
Truth
,
as
that
which
I
have
gathered
together
in
these
few
words
.
To
Answer
in
some
Order
,
I
shall
in
the
first
place
affirm
,
That
that
Objection
does
not
any
way
touch
the
Body
of
the
Protestants
,
since
it
is
evident
not
only
that
all
their
Pastors
were
not
contrary
to
the
Reformation
,
but
also
that
in
the
greatest
part
of
those
places
wherein
it
was
made
,
those
who
were
most
ardently
engaged
in
it
were
persons
high
in
Office
and
Dignity
in
the
Latin
Church
,
Who
had
as
much
a
Call
as
they
can
reasonably
desire
to
preserve
the
Bond
of
Society
intire
,
and
to
call
Assemblies
together
.
It
is
as
certain
that
in
divers
places
the
Reformation
was
made
by
the
consent
of
the
greatest
part
of
their
Pastors
,
as
in
England
,
in
Scotland
,
in
Swedland
,
in
Denmark
,
in
Saxony
,
in
the
Palatinate
,
in
Hessia
in
Switzerland
,
and
in
many
more
Cities
and
Countrys
in
Germany
.
So
that
we
may
say
with
certainty
,
That
the
Reformed
People
Separated
from
the
Roman
Communion
did
not
assemble
of
themselves
,
but
that
they
kept
up
an
External
Society
under
the
lawful
Ministry
of
a
Considerable
number
of
their
Pastors
who
called
them
together
into
a
Body
,
or
to
speak
better
,
who
hindred
their
dispersion
and
preserved
the
Bond
of
their
Unity
.
They
had
in
that
Number
their
Monks
,
their
Preachers
,
Priests
,
Curates
,
Canons
,
Doctors
,
Professours
in
Divinity
,
whole
Universities
,
and
Abbies
,
Bishops
,
Arch-Bishops
,
Cardinals
,
and
if
the
light
of
the
Gospel
had
not
been
then
inaccessible
to
the
See
of
Rome
,
they
had
had
it
may
be
Popes
themselves
,
for
some
of
them
were
sensible
enough
of
the
Necessity
of
a
Reformation
.
Howsoever
it
be
,
we
may
say
,
That
there
was
yet
in
the
Body
of
the
Pastors
,
a
Remnant
according
to
the
Election
of
Grace
,
as
there
was
in
the
Time
of
the
Arrians
according
to
the
Remark
of
St.
Gregory
Nazianzen
.
I
confess
that
in
some
places
the
People
of
themselves
Assembled
to
Chuse
their
Pastors
,
but
when
they
should
have
been
guilty
of
any
irregularity
in
that
,
besides
that
they
cannot
impute
it
to
all
the
Body
,
it
would
have
been
rectified
by
the
approbation
that
all
the
other
Pastors
made
of
that
Election
,
and
by
the
right
hand
of
Fellowship
which
they
gave
them
,
finding
themselves
to
be
in
the
same
Ecclesiastical
Assemblies
with
them
,
and
acknowledging
them
for
their
Brethren
and
Companions
in
the
Work
of
Jesus
Christ
.
And
by
so
much
the
more
as
the
Times
of
Persecution
wherein
the
Faithful
were
then
,
often
forced
them
to
pass
over
those
Formalities
which
it
was
impossible
for
them
to
observe
,
and
as
God
himself
seemed
to
have
ratified
the
choice
of
those
persons
by
the
blessing
which
he
spread
upon
their
Labours
,
as
he
did
particularly
upon
the
Ministry
of
John
le
Mason
la
Riviere
,
whom
the
people
chose
at
Paris
in
the
Year
1555.
But
howsoever
we
are
but
a
very
little
concerned
in
the
Principles
upon
which
that
Objection
is
grounded
,
yet
we
shall
not
fail
notwithstanding
to
Examine
them
,
to
know
a
little
more
distinctly
of
what
necessity
Pastors
are
for
the
subsistence
of
the
Society
or
External
Communion
of
the
Church
.
I
say
then
in
the
first
place
,
it
must
not
be
thought
that
the
Bond
of
the
External
Society
of
the
Faithful
absolutely
depend
on
their
Union
,
or
as
Cardinal
du
Perron
speaks
,
on
their
Adherence
to
the
Body
of
their
Pastors
.
It
may
fall
out
sometimes
that
the
Body
of
the
Pastors
,
that
is
to
say
,
the
greater
number
of
them
,
fall
into
Heresy
,
and
corrupt
the
Ministry
in
such
a
manner
as
the
Faithful
would
be
bound
to
Separate
themselves
from
them
.
If
there
yet
remain
some
few
Pastors
who
maintain
the
True
Doctrine
,
and
oppose
Error
,
in
that
Case
I
say
that
the
Faithful
may
most
lawfully
hold
a
Christian
Society
with
them
in
the
using
of
all
their
Functions
,
assemble
themselves
under
their
Ministry
,
hear
the
word
of
the
Gospel
from
their
Mouths
,
and
receive
the
Sacraments
from
their
hands
.
They
cannot
say
that
the
Church
would
then
be
dispersed
,
nor
that
the
greater
number
of
the
Pastors
had
carried
away
with
them
all
the
Rights
of
the
Society
,
but
they
ought
on
the
contrary
to
say
that
being
obstinate
in
Error
,
and
abandoning
the
Purity
of
the
Faith
,
they
themselves
in
that
respect
lost
the
Right
of
being
in
the
Society
,
and
making
up
a
Body
of
an
External
Communion
.
For
that
Principle
remains
always
unshaken
,
that
Error
,
Superstition
,
and
falshood
do
not
give
the
least
Right
to
any
men
to
Assemble
,
and
that
a
Society
is
Just
only
in
proportion
to
that
that
it
has
of
true
Doctrine
and
Evangelical
Worship
.
So
that
the
greater
number
of
the
Pastors
is
not
a
Party
absolutely
necessary
to
the
Body
of
the
Church
for
its
subsistence
,
and
this
appears
evidently
from
the
Example
of
the
Orthodox
in
the
Time
of
the
Arrians
;
for
as
I
have
said
before
,
their
External
Communion
did
not
cease
to
subsist
in
divers
places
separated
from
the
Body
of
the
Pastors
,
they
met
together
,
they
prayed
to
God
in
Common
,
they
heard
his
word
,
they
received
his
Sacraments
;
in
a
word
,
they
performed
all
the
actions
of
Religion
under
the
Ministry
of
those
few
persons
that
remained
.
This
is
precisely
the
Case
wherein
our
Fore-Fathers
found
themselves
in
the
Time
of
the
Reformation
,
as
I
have
before
shewn
,
and
it
will
not
signify
any
thing
to
say
that
that
small
number
of
Pastors
that
our
Fathers
followed
had
themselves
according
to
us
corrupted
their
Ministry
by
the
Errors
and
Superstitions
of
the
other
Pastors
,
and
that
they
received
their
Call
from
their
hands
,
for
I
affirm
that
their
return
to
the
true
Doctrine
rectified
their
Call
,
and
freed
it
from
all
the
impurity
or
ill
it
could
have
had
,
after
the
same
manner
that
Felix
Bishop
of
Rome
,
and
Meletius
Bishop
of
Antioch
,
who
being
ordained
by
the
Arrians
,
rectified
their
Ministry
by
Preaching
the
Truth
and
opposing
of
Heresy
,
and
as
Liberius
and
a
great
number
of
the
other
Bishops
who
had
subscribed
to
Arrianism
,
purified
their
Call
in
returning
to
the
True
Faith
which
they
had
forsaken
.
It
is
certain
therefore
that
the
greater
number
of
the
Pastors
is
not
a
party
of
the
Body
of
the
Church
absolutely
necessary
for
the
subsistence
of
the
External
Communion
,
and
that
it
is
an
Error
to
imagine
that
the
bond
of
the
Society
depends
on
them
,
or
that
there
can
be
no
Assemblies
made
of
those
who
shall
be
separated
from
them
,
but
such
as
are
Unlawful
and
Schismatical
.
But
in
the
Second
place
,
I
affirm
that
it
is
not
even
absolutely
necessary
,
and
in
all
respects
,
to
the
making
that
External
Society
to
subsist
among
the
Faithful
,
that
it
should
have
Pastors
.
For
as
it
is
nature
alone
that
makes
man
a
Sociable
living
Creature
,
that
is
to
say
,
that
renders
him
capable
of
Civil
Society
,
and
gives
him
also
a
right
to
it
,
so
also
it
is
Grace
which
makes
a
Christian
a
sociable
man
,
which
renders
him
,
I
would
say
,
capable
of
a
Religious
Society
,
and
gives
him
a
right
to
it
.
Ten
Men
that
should
meet
one
another
by
Chance
in
an
uninhabited
Desart
,
would
they
not
have
a
Right
to
joyn
themselves
actually
together
,
to
assemble
and
to
take
all
the
joynt
deliberations
in
publick
that
they
should
Judge
necessary
for
their
own
preservation
?
And
would
it
not
be
an
extravagance
to
demand
of
them
what
Magistrate
had
assembled
them
,
what
publick
Authority
had
called
them
together
,
who
had
given
them
a
right
to
speak
among
themselves
and
to
consult
for
their
common
interests
?
Then
when
there
are
lawful
Magistrates
,
their
intervention
is
necessary
for
the
calling
and
Authorising
of
Civil
Assemblies
,
and
if
any
undertake
to
assemble
together
without
their
Authority
,
or
without
their
consent
,
their
Assemblies
are
rash
and
unlawful
,
but
it
does
not
follow
from
thence
that
Magistrates
should
be
so
absolutely
necessary
to
a
Society
,
that
when
there
should
be
none
,
men
could
not
any
more
speak
or
act
together
,
nor
assemble
themselves
,
nor
take
common
Consultations
.
It
is
the
same
thing
in
Religion
,
if
Ten
Laymen
of
the
Faithful
should
meet
together
casually
,
or
to
speak
better
,
if
the
sole
Providence
of
God
should
make
them
meet
one
another
in
a
Desart
Island
,
or
in
the
farthest
part
of
America
,
and
engage
them
all
their
days
in
a
strange
Land
,
and
if
they
should
come
to
acknowledge
each
other
for
true
Faithful
Christians
,
can
any
believe
that
〈◊〉
ought
to
remain
so
dispersed
that
they
could
never
law●●●●●
commune
together
concerning
the
Christian
Faith
and
Pie●●
nor
meet
together
to
provide
for
the
preservation
of
their
Religion
.
This
is
that
which
I
hold
,
to
be
,
not
only
unable
to
be
maintained
,
but
impious
.
For
as
Nature
alone
assembles
men
,
when
they
have
no
Magistrates
,
and
cannot
have
any
;
so
Grace
alone
assembles
Christians
when
they
have
no
Pastors
,
and
cannot
have
any
.
She
will
not
suffer
them
to
remain
in
an
intire
dispersion
while
there
remains
yet
any
means
to
assemble
them
,
it
is
she
alone
that
convokes
or
calls
them
together
,
and
her
instinct
forms
an
unanimous
consent
in
them
,
that
consent
alone
renders
their
Assembly
as
lawful
as
it
can
be
made
by
the
Convocation
of
Pastors
.
Thus
also
divers
Parties
who
divided
the
Latin
Church
in
the
Time
of
the
Great
Schism
of
the
Anti
-
Popes
,
protested
,
That
they
met
together
at
the
Council
of
Constance
when
they
no
more
acknowledged
the
Pope
,
nor
by
consequence
,
held
any
more
a
Head
that
could
lawfully
call
them
together
,
for
they
declared
that
they
called
one
another
together
,
and
that
they
assembled
themselves
sub
Capite
Christo
,
under
Jesus
Christ
their
common
Head
,
that
is
to
say
,
by
his
instinct
,
and
under
his
Authority
,
which
suplied
the
want
of
a
Pope
.
Quatenus
,
say
they
,
in
illo
quiest
verus
Ecclesiae
sponsus
,
congregati
in
unum
simul
,
matrem
Ecclesiam
divisam
uniamus
.
In
respect
of
an
Assembly
in
the
Body
of
a
Council
,
each
Bishop
,
each
Prelate
was
but
a
meer
private
man
,
as
much
as
every
Believer
is
in
respect
of
an
Assembly
in
the
Body
of
the
Church
;
and
yet
notwithstanding
they
assembled
,
they
reunited
themselves
,
they
deposed
a
false
Pope
who
troubled
them
even
then
,
and
they
created
another
.
A
mutual
Convocation
then
,
which
is
nothing
else
but
an
unanimous
consent
,
is
sufficient
to
make
an
Assembly
lawful
,
when
there
is
no
Publick
Authority
that
can
call
them
together
.
This
is
that
which
justifies
the
Conduct
of
our
Fathers
in
some
places
of
this
Kingdom
at
the
beginning
of
the
Reformation
,
for
they
Assembled
sometimes
without
any
Pastors
,
to
pray
to
God
together
and
to
Read
the
Holy
Scriptures
,
their
Consciences
could
not
any
more
allow
them
to
be
present
at
the
Assemblies
of
the
Roman
Communion
,
and
not
having
further
any
Pastor
who
might
Assemble
them
after
the
Ordinary
manner
,
the
Spirit
of
Christianity
Assembled
them
under
the
Soveraign
Pastor
and
Bishop
of
Souls
which
is
Jesus
Christ
,
and
their
mutual
consent
without
doubt
made
their
Society
and
their
Assemblies
most
lawful
.
For
as
to
that
which
is
said
in
the
Scripture
,
I
will
smite
the
Shepheard
,
and
the
Sheep
shall
be
scattered
abroad
;
it
would
be
manifestly
to
abuse
that
passage
,
if
they
would
conclude
from
it
an
absolute
necessity
of
the
Pastors
for
the
subsistence
of
that
Society
.
For
that
is
a
Prophecy
which
notes
,
not
that
which
the
Faithful
ought
to
do
when
they
have
no
Pastors
,
but
that
which
should
befal
the
Disciples
of
Jesus
Christ
in
the
Time
of
his
Passion
,
when
the
fury
of
the
Jews
,
and
the
sad
Condition
wherein
they
should
behold
their
Divine
Master
,
should
force
them
to
be
scattered
,
which
has
nothing
common
to
the
Question
we
are
now
Treating
of
.
In
the
Third
place
I
say
,
that
to
understand
well
the
true
use
,
and
the
Necessity
of
the
Actions
of
the
Ministry
,
the
Church
must
be
considered
in
two
Seasons
,
in
her
first
formation
and
in
her
subsistence
.
For
in
her
first
formation
it
is
certain
that
the
Actions
of
the
Ministry
were
necessary
for
the
calling
of
men
to
the
light
of
the
Gospel
,
whereof
as
yet
they
had
no
knowledge
,
and
by
Consequence
they
were
necessary
to
the
Establishment
of
the
Christian
Communion
or
Society
amongst
them
,
which
could
not
be
without
that
knowledge
.
To
this
end
Jesus
Christ
employed
his
Apostles
and
Evangelists
,
Go
,
says
he
,
and
Teach
all
Nations
,
baptizing
them
in
the
name
of
the
Father
,
of
the
Son
,
and
of
the
Holy
Ghost
;
and
it
is
that
to
which
Saint
Paul
has
a
chief
regard
when
he
says
,
That
Christ
has
given
some
Apostles
,
and
some
Prophets
,
and
some
Exangelists
,
and
some
Pastors
,
and
Teachers
,
for
the
gathering
together
of
the
Saints
,
for
the
work
of
the
Ministry
,
for
the
edifying
of
the
Body
of
Christ
.
Those
glorious
Heralds
by
the
efficacy
of
their
word
,
accompanied
with
the
power
of
Jesus
Christ
,
called
together
the
Church
,
if
we
must
so
say
,
as
the
Holy
Assembly
of
God
;
they
Established
the
Christian
Religion
in
the
World
,
and
so
united
men
among
themselves
in
an
External
Society
by
the
profession
of
one
and
the
same
Faith
,
of
one
and
the
same
Hope
and
Charity
which
inspired
them
,
so
that
the
Acts
of
their
Ministry
were
absolutely
necessary
for
that
first
Establishment
,
because
their
Preaching
was
the
only
means
that
God
would
make
use
of
to
draw
men
from
the
Pagan
Idolatry
or
the
Jewish
Obstinacy
,
and
to
give
them
that
Faith
without
which
they
could
never
have
had
a
Christian
Society
.
In
this
respect
,
there
is
Reason
to
urge
the
force
of
the
word
Church
,
which
signifies
not
a
rash
and
tumultuary
Assembly
made
by
chance
or
Sedition
,
but
an
Assembly
lawfully
called
,
for
it
was
God
himself
who
called
it
by
the
voice
of
his
Apostle
according
to
the
Prophecy
of
David
.
The
mighty
Lord
,
the
Eternal
God
hath
spoken
,
and
called
to
all
the
Earth
,
from
the
rising
up
of
the
Son
to
the
going
down
of
the
same
.
He
has
called
the
Heavens
from
on
high
,
and
the
Earth
to
Judge
his
People
;
saying
,
Gather
ye
my
Saints
together
.
In
this
first
Establishment
the
Apostles
and
Evangelists
did
three
things
:
On
one
hand
they
spread
abroad
the
Faith
every
where
,
and
by
this
means
bound
men
in
an
External
Communion
or
Society
;
on
the
other
hand
,
they
set
together
the
Christian
Truths
which
are
the
Objects
of
Faith
in
the
Cannon
of
the
Scriptures
;
and
in
fine
they
established
Ordinary
Pastors
for
the
upholding
and
Government
of
the
Church
.
By
the
first
of
those
things
,
in
Establishing
the
Faith
in
mens
hearts
,
they
assembled
,
called
them
together
,
and
put
them
into
a
Society
,
by
the
second
,
they
laid
,
as
I
may
so
speak
,
the
Fountain
;
or
the
External
and
perpetual
Magazine
of
the
Evangelical
Doctrine
.
By
the
Third
,
they
provided
for
the
Ordinary
Dispensation
of
that
Fountain
,
setling
of
Ministers
to
distribute
it
by
their
Preaching
,
the
Sacraments
,
and
the
Exercise
of
Discipline
.
Of
these
three
things
,
there
is
none
but
the
first
only
to
which
we
ought
to
refer
the
Convocation
of
the
Church
and
Establishment
of
the
Christian
Society
.
But
we
must
say
that
all
Three
serve
for
its
preservation
and
increase
,
for
they
are
so
many
ways
and
means
which
the
Apostles
left
for
the
preservation
of
the
Faith
,
and
strengthning
of
it
in
those
who
had
before
received
it
,
and
to
propagate
it
to
their
Children
,
and
in
those
who
had
not
as
yet
received
it
,
in
which
the
preservation
of
a
Society
consists
.
The
first
contributes
much
,
for
as
Lights
or
Torches
lighted
all
together
preserve
and
mutually
strengthen
their
fire
,
and
are
capable
of
lighting
others
;
So
many
faithful
Christians
united
together
,
confirm
one
another
in
the
Faith
and
Piety
,
and
are
fit
to
Communicate
that
Faith
and
Piety
to
those
who
have
not
yet
received
it
.
The
Second
does
not
contribute
less
,
for
the
Faithful
preserve
and
increase
their
light
,
their
Faith
,
Piety
,
Sanctity
,
by
the
immediate
Reading
of
the
Holy
Scriptures
;
Infidels
themselves
may
be
converted
this
way
,
and
those
that
go
astray
be
brought
back
to
the
purity
of
the
Gospel
.
The
Third
is
also
of
exceeding
great
Use
,
for
the
Pastors
by
their
Preaching
,
their
Direction
,
and
their
Writings
,
by
their
Examples
,
by
the
Sacraments
they
Administer
,
and
in
a
word
by
all
the
Actions
of
their
Ministry
,
confirm
the
Faith
where
it
is
,
and
propagate
it
where
it
is
not
.
The
Divine
Wisdom
has
so
prepared
its
divers
means
for
the
preservation
of
that
Society
,
and
the
Propagation
of
his
Church
,
That
if
the
Actions
▪
of
the
Ministry
do
not
produce
that
effect
for
which
they
are
appointed
,
the
other
means
shall
,
and
supply
that
defect
.
In
Effect
when
the
publick
Preaching
and
presence
of
the
Pastors
fail
,
the
Reading
of
the
Scripture
,
private
Exhortation
of
the
simple
Christians
,
the
writings
of
their
Pastors
,
either
dead
or
absent
,
may
come
to
succour
,
and
make
the
Faith
and
Charity
and
Piety
subsist
,
and
by
consequence
the
External
Society
of
the
Church
and
its
Assemblies
.
How
then
are
the
Actions
of
the
Ministry
necessary
?
They
are
so
first
,
By
Necessity
of
Precept
,
as
they
speak
;
I
mean
as
it
is
a
means
that
Jesus
Christ
has
ordained
,
the
Use
whereof
we
cannot
neglect
without
sin
.
Those
who
contemn
it
,
resist
the
Order
that
God
himself
has
established
,
and
make
themselves
unworthy
of
his
Grace
;
and
to
this
those
passages
in
the
Scripture
refer
,
which
recommend
the
Pastors
to
the
Faithful
.
He
that
heareth
you
heareth
me
,
and
he
that
rejecteth
you
,
rejecteth
me
.
Obey
them
that
have
the
Rule
over
you
,
and
submit
your selves
,
for
they
watch
for
your
Souls
.
2.
The
Actions
of
the
Ministry
are
necessary
to
the
Churches
well
being
,
though
not
absolutely
necessary
to
its
being
.
It
is
not
absolutely
impossible
for
a
Church
to
subsist
without
having
actually
any
Pastors
,
not
only
because
sometimes
Faith
and
Piety
may
subsist
without
their
heavenly
food
,
which
is
the
Word
and
Sacraments
,
as
a
Body
may
subsist
sometimes
without
its
nourishments
,
but
also
because
one
part
of
that
food
may
come
to
us
otherwise
then
from
the
mouth
of
the
Pastors
,
as
I
have
shewn
.
But
they
are
necessary
to
the
well
being
of
a
Church
,
but
it
is
the
hand
of
the
Pastors
alone
that
dispences
the
Sacraments
to
us
,
and
their
Preaching
is
a
publick
instruction
that
more
strongly
sets
before
our
Eyes
the
Truths
of
the
Gospel
,
that
livelily
applies
its
Precepts
,
its
Promises
,
its
Threatnings
,
and
its
Exhortations
to
us
,
and
frequently
forces
us
to
make
those
Reflections
on
our selves
which
we
should
not
do
without
their
Aid
.
Their
Authority
restrains
us
,
their
light
inlightens
us
,
their
Direction
guides
us
,
their
Example
excites
us
,
and
their
Labours
case
ours
.
It
is
certain
that
a
Flock
without
a
Pastor
cannot
but
be
in
a
very
bad
condition
,
for
howsoever
each
of
the
Mystical
Sheep
who
compose
it
may
defend
themselves
against
the
assaults
of
the
Wolves
,
yet
it
is
not
ordinarily
done
either
with
such
force
,
or
such
success
as
when
the
defending
of
them
lies
in
the
hands
of
Faithful
Pastors
to
whom
God
communicates
a
greater
measure
of
his
Light
and
Grace
;
and
although
the
External
Society
among
the
simple
Faithful
may
not
cease
to
subsist
though
they
have
not
actually
any
Pastor
,
since
they
may
be
joyned
together
in
Jesus
Christ
by
the
profession
of
one
same
Faith
,
and
the
same
Piety
which
assembles
them
,
by
vertue
of
the
first
Convocation
that
the
Apostles
made
,
yet
that
Society
,
as
far
as
it
is
External
,
would
be
far
better
maintained
by
the
Actions
of
the
Ministry
of
the
Pastors
,
then
it
would
be
otherwise
.
3.
I
shall
not
fear
to
say
that
even
the
Actions
of
the
Ministry
are
necessary
for
the
perpetual
subsistence
of
that
External
Society
,
for
however
the
meer
Reading
of
the
Word
of
God
,
Publick
Prayers
in
Common
,
the
mutual
Exhortations
of
the
Faithful
,
and
the
Writings
of
the
Doctors
of
the
Church
,
are
without
doubt
sufficient
to
preserve
the
Faith
and
Piety
in
the
Souls
of
men
,
not
only
during
some
time
,
but
even
always
,
if
they
do
not
neglect
their
duty
,
yet
notwithstanding
it
must
be
acknowledged
that
according
to
the
way
that
we
are
made
,
and
to
speak
as
they
say
after
the
manner
of
men
,
a
Flock
cannot
abide
a
long
Time
without
a
Shepherd
,
so
as
not
to
fall
into
Negligence
,
and
by
that
Negligence
into
an
Oblivion
of
its
duty
,
and
in
fine
,
so
as
the
Sheep
should
not
be
in
a
great
danger
of
dispersion
.
See
here
after
what
manner
Pastors
are
necessary
to
the
Church
,
but
to
imagine
that
it
cannot
absolutely
have
any
more
a
Christian
Society
,
or
lawful
Assemblies
among
the
Faithful
,
when
their
Ordinary
Pastors
forsake
them
,
is
that
which
they
can
never
maintain
with
any
Reason
,
For
the
Faithful
are
the
Sheep
of
Jesus
Christ
,
and
when
their
Pastors
scatter
them
,
the
Grace
and
Name
of
Jesus
Christ
calls
them
together
,
They
are
in
a
Society
by
the
right
of
the
first
Convocation
of
the
Church
,
which
is
a
perpetual
right
,
which
subsists
every
where
,
where
the
True
Faith
and
true
Christian
Piety
are
found
Common
among
many
persons
,
and
it
is
from
that
perpetual
and
immovable
Right
that
that
of
the
actual
Assemblies
Flowes
.
But
what
Order
can
they
hold
in
their
Assemblies
,
since
they
have
none
to
direct
them
Externally
?
I
answer
,
That
the
same
Spirit
of
Grace
which
inspired
them
with
Piety
and
Charity
,
would
it self
suggest
an
Order
and
subject
them
one
to
another
by
a
mutual
consent
;
for
God
does
not
forsake
his
own
Children
,
though
men
and
the
Church
may
always
say
in
the
Languague
of
the
Prophet
,
When
my
Father
and
Mother
forsake
me
,
the
Lord
shall
take
me
up
.
If
there
be
any
Magistrate
to
be
found
among
the
Faithful
,
it
belongs
to
him
to
settle
an
Order
among
them
,
for
the
Civil
Society
comes
in
Naturally
to
the
succour
of
the
Religious
,
when
the
Religious
is
cast
into
any
Extremity
.
If
there
be
no
Magistrate
they
ought
to
agree
about
an
Order
in
private
Conferences
,
before
they
come
to
Assemble
together
in
a
Body
,
to
avoid
Confusion
,
and
every
one
has
a
Right
to
make
those
private
Conferences
.
But
what
can
they
do
in
those
Assemblies
?
They
may
pray
to
God
there
,
they
may
implore
the
succours
of
his
Providence
,
and
put
their
Trust
in
his
Promises
.
They
must
begin
by
that
Afterwards
they
will
search
out
all
possible
means
to
have
Pastors
called
to
that
Office
by
the
Ordinary
ways
,
to
receive
the
Sacraments
and
Preaching
of
the
Gospel
from
them
;
but
if
that
is
impossible
,
or
if
they
see
that
that
would
be
evidently
to
Tempt
God
,
and
put
the
Flock
in
danger
of
dissipation
,
it
is
Necessary
in
that
case
that
the
Flock
should
chuse
a
Pastor
for
it self
,
and
Consecrate
him
to
God
by
ardent
Prayers
,
in
committing
to
his
Trust
the
Rights
of
the
Ministry
that
reside
in
the
Body
of
the
Faithful
,
to
whom
Jesus
Christ
,
according
to
Saint
Augustine
,
has
given
the
Power
of
the
Keys
.
For
we
ought
not
to
imagine
that
the
Body
of
the
Faithful
should
be
stripped
of
the
Right
of
the
Ministry
as
often
as
they
should
be
actually
without
Pastors
.
That
Right
is
inviolable
,
it
cannot
be
either
lost
or
separated
from
the
Body
of
the
Faithful
.
We
will
in
the
Close
examine
whether
an
Election
made
after
that
manner
gives
a
sufficient
Call
;
it
is
sufficient
at
present
to
know
that
neither
the
Right
of
a
Christian
Society
,
nor
that
of
Christian
Assemblies
,
is
so
necessarily
tied
to
the
Pastors
,
That
when
there
should
be
none
of
them
,
the
Faithful
could
not
remain
united
together
externally
in
a
Body
of
a
Visible
Church
,
or
make
those
Assemblies
lawful
.
The
Author
of
the
Prejudices
Treating
about
this
matter
,
distinguishes
between
two
sorts
of
Separations
,
the
one
Negative
,
the
other
Positive
.
There
is
,
says
he
,
a
meer
Negative
Separation
which
consists
more
in
the
denyal
of
certain
Acts
of
Communion
,
then
in
positive
Actions
against
that
Society
from
which
one
separates
.
And
there
is
another
Positive
Separation
which
includes
the
erecting
of
a
Separate
Society
,
the
Establishment
of
a
new
Ministry
,
and
the
positive
Condemnation
of
the
former
Society
to
which
he
was
united
.
He
says
afterwards
,
That
we
did
not
content
our selves
with
the
first
kind
of
Separation
,
that
we
have
gone
further
,
that
we
have
formed
a
new
Society
,
a
new
Church
,
that
we
have
set
up
new
Pastors
;
That
it
is
that
kind
of
Separation
whereof
he
accuses
us
,
and
that
it
is
this
also
that
we
ought
to
Justify
our selves
about
.
He
repeats
the
same
things
in
the
end
,
and
concludes
,
That
when
the
Faithful
should
believe
themselves
obliged
out
of
a
good
Conscience
to
separate
themselves
Negatively
,
they
ought
not
to
form
a
Society
,
nor
have
any
Pastors
;
But
,
that
they
ought
to
remain
in
that
State
without
any
Pastors
,
and
without
any
External
Worship
,
in
waiting
until
God
extraordinarily
raise
up
some
with
visible
Characters
of
their
Mission
.
I
acknowledge
that
that
Distinction
of
two
kinds
of
Separation
,
is
of
some
Use
,
and
I
have
my self
made
use
of
it
for
the
putting
of
the
matters
of
this
Treatise
into
a
more
natural
Order
;
but
I
deny
that
the
Consequences
which
the
Author
of
the
Prejudices
pretends
to
draw
from
them
,
are
True
.
We
shall
see
in
the
sequel
,
whether
the
Society
of
the
Protestants
separated
from
those
of
the
Church
of
Rome
,
may
with
any
reason
be
called
a
new
Church
:
We
shall
see
also
what
Right
they
had
to
a
Gospel-Ministry
,
and
whether
they
can
say
that
their
Ministry
is
new
,
I
consider
only
that
Principle
which
he
propounds
,
which
is
,
That
when
the
Faithful
separate
themselves
Negatively
from
those
with
whom
they
were
before
united
,
they
ought
not
to
set
up
a
Society
apart
.
For
he
knows
not
how
to
say
any
thing
that
is
more
contrary
to
Piety
and
the
Spirit
of
Christianity
.
I
hold
then
that
if
that
Negative
Separation
of
the
Faithful
be
Just
,
if
it
be
necessary
,
if
they
made
it
out
of
a
good
Conscience
,
not
only
they
can
,
but
they
ought
to
hold
a
Christian
Society
among
themselves
,
to
make
a
Visible
Body
,
to
Assemble
,
to
pray
to
God
together
,
to
Read
his
Word
,
to
consult
and
deliberate
for
their
common
Interests
,
even
while
they
should
be
separated
from
the
greater
number
of
the
Ordinary
Pastors
,
or
even
when
they
should
have
no
Pastors
among
them
.
I
mean
that
that
is
not
only
a
Right
but
a
Duty
,
an
Obligation
,
and
such
an
Obligation
that
there
is
nothing
can
dispence
with
but
an
absolute
and
invincible
impossibility
.
The
Reason
upon
which
I
found
this
Proposition
is
taken
from
the
very
Nature
of
the
Christian
Faith
,
Piety
and
Charity
.
For
when
God
has
given
us
these
vertues
,
he
has
by
that
very
thing
indispensably
bound
us
to
keep
and
strengthen
them
,
and
by
consequence
he
has
bound
us
to
practise
those
means
which
he
himself
has
established
for
that
purpose
.
But
among
those
means
,
That
of
External
Communion
with
our
Brethren
to
whom
he
has
given
the
same
grace
,
is
one
of
the
most
considerable
,
as
I
have
said
before
.
Therefore
Saint
Paul
told
the
believing
Hebrews
,
Let
us
take
heed
to
stir
up
one
another
to
Charity
and
good
works
,
not
forsaking
the
Assembling
of
our selves
together
,
but
admonishing
one
another
.
And
to
the
Colossians
,
Let
the
word
of
Jesus
Christ
dwell
richly
in
you
in
all
wisdom
,
Teaching
and
admonishing
one
another
,
in
Psalms
and
Hymns
and
Spiritual
Songs
.
And
to
the
Thessalonians
,
We
entreat
that
you
would
admonish
the
disorderly
,
that
you
comfort
those
that
are
in
affliction
,
that
you
uphold
the
weak
.
And
to
the
Ephesians
,
Speake
ye
one
to
another
in
Psalms
and
Hymns
and
Spiritual
Songs
,
Singing
and
making
melody
in
your
heart
to
the
Lord
.
Moreover
,
according
as
our
Brethren
labour
on
their
part
in
the
preservation
and
confirmation
of
our
Faith
,
Piety
,
Hope
,
and
Charity
,
by
the
Society
that
we
hold
with
them
,
so
we
produce
the
same
effect
in
respect
of
them
,
for
we
mutually
edify
one
another
.
But
it
is
further
a
Duty
to
which
Christianity
engages
us
.
God
would
not
that
we
should
only
labour
for
our
own
preservation
,
he
would
have
us
also
take
care
of
that
of
our
neighbours
,
and
it
would
be
a
detestable
word
in
the
mouth
of
a
Christian
,
if
he
should
say
with
Cain
,
Am
I
my
Brothers
keeper
?
We
are
further
bound
to
propagate
our
Faith
and
Piety
in
the
Souls
of
our
Children
,
and
to
labour
even
to
the
utmost
of
our
power
to
make
it
spring
up
in
the
Souls
of
Infidels
,
as
one
lighted
candle
may
light
another
;
which
evidently
notes
that
the
Instinct
of
Christianity
,
is
an
instinct
of
Society
that
carries
us
out
not
only
to
own
our
Brethren
,
when
they
are
so
,
but
to
gain
more
then
we
had
before
,
and
even
those
which
we
cannot
have
.
In
fine
,
Piety
would
have
us
give
God
the
highest
honour
and
Worship
that
it
is
possible
for
us
to
give
him
.
But
it
is
certain
My
Soul
,
said
David
,
then
when
he
was
in
that
Condition
,
Thirsteth
after
God
,
after
the
living
and
true
God
,
O
when
shall
I
come
and
appear
before
the
presence
of
God!
My
Tears
have
been
my
meat
Day
and
Night
,
while
they
say
unto
me
,
Where
is
now
thy
God
?
I
remember
the
Time
wherein
I
went
with
the
multitude
,
and
when
I
went
sweetly
in
company
with
others
,
with
the
voice
of
Triumph
,
and
praise
,
unto
the
House
of
God
.
It
is
so
certain
,
that
the
Actual
dispersion
of
the
Faithful
does
not
break
the
natural
bond
of
their
Society
,
for
they
are
always
Brethren
,
Children
of
the
same
Family
,
it
can
only
suspend
the
Acts
of
it
,
and
when
that
absolute
necessity
which
forced
them
into
dispersion
is
gone
,
they
return
of
themselves
naturally
into
an
actual
Society
,
by
the
force
of
that
Unity
of
Faith
and
Religion
that
is
among
them
,
without
any
necessity
of
a
new
Convocation
.
It
will
signify
nothing
to
say
that
the
Duties
which
I
have
noted
respect
the
Faithful
only
then
when
they
are
already
in
an
Actual
Society
,
but
that
they
are
not
bound
to
remain
there
,
nor
to
enter
into
it
,
when
they
have
no
Pastors
to
Assemble
them
.
For
I
say
that
those
Duties
arise
not
from
the
nature
of
that
Society
,
but
from
that
of
Faith
,
Piety
,
and
Charity
,
and
by
consequence
they
bind
them
to
preserve
an
actual
Society
,
where-ever
it
is
,
and
even
to
make
one
where
it
is
not
yet
;
that
is
to
say
,
they
oblige
us
to
United
all
those
to
us
in
whom
we
see
the
same
Faith
,
Piety
,
and
Charity
shine
forth
,
that
we
perceive
in
our selves
.
In
a
word
,
since
Faith
,
Piety
,
Charity
,
and
the
other
Christian
Vertues
,
bind
us
to
those
Duties
,
they
bind
us
also
to
an
External
Society
,
without
which
they
cannot
be
performed
,
whence
it
comes
to
pass
,
that
the
Faithful
are
called
in
the
Scripture
Sheep
,
not
in
respect
of
their
Ordinary
Pastors
,
but
in
respect
of
their
Faith
in
Jesus
Christ
;
to
note
,
That
it
is
the
Faith
and
not
the
Ministry
which
makes
the
Society
,
and
which
renders
by
consequence
their
Assemblies
lawful
and
necessary
.
CHAP.
II.
That
the
Society
of
the
Protestants
,
is
not
a
New
Church
.
ONe
of
the
most
Ordinary
and
powerful
means
that
they
make
use
of
to
render
us
odious
to
the
People
,
and
to
drive
them
from
our
Communion
,
is
to
represent
us
to
them
as
Innovators
,
and
full
of
Confusions
,
who
have
overthrown
all
,
and
made
a
new
Religion
,
and
a
new
Church
;
and
it
is
very
true
that
the
greatest
part
of
the
World
Judges
of
things
no
otherwise
then
by
what
they
tell
them
,
and
by
some
light
appearances
,
without
informing
themselves
any
further
.
Nevertheless
it
is
certain
that
there
never
was
a
more
unjust
Accusation
then
that
,
nor
whose
injustice
could
be
more
easily
seen
,
if
they
would
but
open
their
Eyes
a
little
.
For
as
to
that
which
respects
that
pretended
Novelty
of
Religion
which
they
say
that
we
have
introduced
,
I
would
fain
have
them
mark
out
some
positive
Articles
of
our
Faith
,
that
were
not
always
believed
in
the
Christian
Church
,
and
which
they
▪
themselves
to
this
day
do
not
believe
in
the
Church
of
Rome
,
without
any
ways
scrupling
them
.
I
confess
that
they
may
have
among
them
some
Questions
of
the
School
about
which
our
positive
Doctrine
is
different
from
that
of
the
Church
of
Rome
,
as
the
Question
of
the
Nature
of
Concupiscence
,
that
of
the
dolors
of
the
Soul
of
Jesus
Christ
,
and
that
of
the
Definition
of
the
Faith
.
But
besides
that
those
Questions
are
very
few
in
Number
,
and
that
they
are
scarce
known
by
the
People
,
we
have
the
Holy
Scriptures
so
clearly
on
our
side
upon
all
those
points
,
that
they
cannot
lay
any
Novelty
to
our
Charge
,
and
for
the
rest
all
our
great
Differences
consist
in
respect
of
us
,
in
Negative
Articles
,
that
is
to
say
,
in
those
points
which
the
Church
of
Rome
believes
,
and
which
we
do
not
believe
,
as
the
Sacrifice
of
the
Mass
,
Transubstantiation
,
Oral
Manducation
,
Adoration
of
the
Host
,
Purgatory
,
Invocation
of
Saints
and
Angels
,
Religious
Worship
of
Images
,
that
of
Relicks
,
the
Divine
Service
in
an
unknown
Tongue
,
the
Necessity
of
the
Caelibacy
of
the
Clergy
,
the
merit
of
good
works
,
the
Authority
of
Traditions
,
the
Monarchy
of
the
Pope
,
the
Infallibility
of
the
Church
of
Rome
,
her
Soveraign
power
over
mens
Consciences
,
and
other
such
like
Doctrines
.
It
is
True
that
we
have
rejected
those
Doctrines
,
but
since
it
is
also
true
that
we
have
rejected
them
only
because
they
are
Novelties
that
men
have
added
to
God's
Revelation
,
beyond
which
there
can
be
nothing
in
Religion
that
should
not
be
new
,
what
ground
have
any
of
them
to
accuse
us
as
Innovators
?
They
would
have
far
more
ground
to
say
that
we
are
too
rigid
Followers
of
Antiquity
,
and
that
we
urge
our
Scruples
and
our
Aversions
for
these
Novelties
further
then
we
ought
,
or
at
least
that
we
deceive
our selves
,
and
take
that
for
new
,
which
indeed
is
not
so
,
If
they
said
no
more
but
that
,
we
should
labour
to
justify
our selves
;
but
to
charge
us
under
that
pretence
with
a
Spirit
of
Novelty
,
is
the
most
unreasonable
and
groundless
thing
in
the
World
.
That
which
makes
the
Fallacy
is
,
That
the
people
,
whose
sight
is
extream
short
,
and
who
Judge
of
the
Novelty
and
Antiquity
of
things
only
by
that
which
appears
open
to
them
,
imagine
that
all
that
which
they
received
from
their
Fathers
,
and
which
they
found
setled
when
they
came
into
the
World
,
is
Antient
throughout
;
so
that
a
false
Antiquity
which
shall
be
only
of
two
or
three
Ages
past
,
passes
in
their
Judgments
for
as
good
and
true
a
one
as
if
it
had
been
always
so
.
Notwithstanding
which
,
it
is
certain
,
that
in
matters
of
Religion
,
nothing
can
be
truly
Antient
but
that
which
was
from
the
beginning
,
and
nothing
can
be
Divine
but
that
which
is
from
Jesus
Christ
and
his
Apostles
;
for
it
is
a
thing
very
evident
and
acknowledged
on
both
sides
,
that
from
the
Time
of
Jesus
Christ
and
his
Apostles
,
There
has
been
no
immediate
Revelation
;
whence
it
follows
,
That
all
that
which
is
sprung
up
since
,
is
humane
,
and
by
consequence
New
.
This
is
the
True
Idea
that
we
ought
to
form
of
Old
and
New
,
and
not
that
popular
Idea
,
which
cannot
but
be
false
and
deceitful
,
and
yet
notwithstanding
it
is
upon
this
latter
that
they
ground
themselves
when
they
accuse
us
to
have
been
Innovators
,
and
to
have
made
a
new
Religion
:
as
if
Jesus
Christ
had
been
an
Innovator
then
,
when
he
would
correct
the
abuses
that
the
Jews
committed
in
their
Divorces
,
by
telling
them
,
In
the
beginning
it
was
not
so
.
It
is
after
the
same
manner
that
they
charge
us
with
having
made
a
new
Church
,
for
they
play
upon
the
Equivocalness
of
the
word
,
New
.
The
People
who
imagine
that
all
that
which
appears
to
them
in
another
form
then
that
which
they
have
been
wont
to
see
,
is
new
,
believe
that
our
Society
is
new
,
because
they
see
that
we
do
not
Assemble
our selves
any
more
with
them
as
we
did
before
,
that
we
have
other
places
then
the
usual
,
that
we
do
not
any
more
say
Mass
in
our
Assemblies
,
that
we
hold
another
Order
,
and
that
we
have
other
Ministers
.
But
there
needs
here
only
a
Distinction
:
For
a
thing
is
called
New
either
with
respect
to
its
being
and
its
Essence
,
in
respect
of
its
External
State
,
and
its
changeable
Accidents
.
When
an
Infant
comes
into
the
World
,
they
say
a
new
man
is
born
,
when
a
new
House
or
Town
is
built
where
there
none
before
,
they
say
it
is
a
new
Town
,
or
a
new
House
;
and
the
same
may
be
said
when
one
thing
is
essentially
changed
into
another
thing
,
as
when
God
changed
Moses's
Rod
into
a
Serpent
,
or
when
Jesus
Christ
changed
the
water
of
Cana
into
Wine
,
it
might
be
said
that
it
was
a
new
thing
,
because
in
effect
it
was
not
essentially
the
same
thing
that
it
was
before
.
But
when
it
is
only
changed
in
its
State
or
External
Form
,
as
when
a
Man
changes
his
countenance
,
his
Stature
or
his
Inclination
,
manner
of
acting
,
or
Cloaths
,
or
when
he
repairs
a
House
or
a
Town
,
if
then
any
should
say
this
were
a
new
thing
,
without
doubt
he
would
speak
improperly
.
It
is
not
less
manifest
,
that
it
is
no
more
then
a
sigurative
Expression
,
which
ought
not
to
be
taken
litterally
,
nor
in
a
rigorous
sence
.
So
when
Saint
Paul
calls
a
converted
man
a
new
Man
,
a
new
Creature
,
and
the
Church
a
new
Heaven
,
a
new
Earth
,
a
new
World
,
every
one
sees
that
these
are
ways
of
speaking
that
ought
not
to
be
taken
literally
,
but
figuratively
;
for
a
Believer
is
essentially
the
same
man
,
and
the
same
Creature
of
God
that
he
was
before
his
Conversion
,
and
Heaven
,
Earth
,
and
the
World
are
not
changed
in
their
Essence
by
the
manifestation
of
the
Gospel
.
Besides
a
thing
that
is
changed
in
its
external
Form
may
be
called
new
,
either
with
respect
to
the
State
wherein
it
was
immediately
before
its
change
,
or
with
respect
to
the
Just
and
lawful
State
wherein
it
should
be
according
to
its
first
Establishment
;
so
when
one
repairs
a
ruined
House
,
if
it
keeps
its
first
proportion
,
We
may
say
that
it
is
made
new
in
respect
of
what
it
was
before
its
Reparation
,
but
if
its
first
and
natural
Fashion
should
be
changed
,
it
would
be
new
,
even
in
respect
of
what
it
should
have
been
according
to
the
Model
by
which
it
was
made
at
first
.
These
Distinctions
clear
this
whole
Dispute
,
and
it
is
not
difficult
to
apply
them
to
the
subject
we
are
upon
.
For
if
they
mean
,
That
the
Society
or
Church
of
the
Protestants
is
new
in
respect
of
the
State
wherein
it
was
,
or
of
that
external
form
which
it
had
,
immediately
before
the
Reformation
;
we
shall
voluntarily
agree
that
it
is
made
new
in
that
sence
,
after
the
same
manner
that
the
Scripture
calls
the
Regenerate
a
new
Man
,
or
as
God
promises
to
give
us
a
new
heart
,
or
as
they
call
a
House
repaired
,
and
put
into
its
natural
State
,
a
new
House
.
That
would
speak
the
Favour
God
shew'd
to
our
Fathers
,
in
re-establishing
the
Christian
Society
in
that
Just
and
lawful
State
,
wherein
it
ought
to
be
according
to
its
first
Establishment
,
and
that
that
State
is
very
much
different
from
that
wherein
it
was
immediately
before
the
Reformation
:
This
is
that
which
we
do
not
deny
,
and
are
so
far
from
it
,
that
on
the
contrary
we
praise
and
glorify
God
for
it
.
But
if
they
mean
that
we
have
made
a
new
Church
,
that
is
to
say
,
one
essentially
differing
from
that
which
Jesus
Christ
and
his
Apostles
would
establish
in
the
World
,
and
which
has
always
subsisted
even
to
our
days
,
or
that
,
in
all
that
,
which
depends
on
us
,
we
have
not
re-established
it
in
its
first
and
lawful
State
,
this
is
what
we
deny
;
and
in
this
sence
,
which
is
the
only
one
that
can
render
the
Accusations
of
our
Adversaries
just
,
we
maintain
,
that
we
have
not
in
the
least
made
a
new
Church
.
In
a
word
,
we
say
,
that
the
Church
of
Jesus
Christ
has
subsisted
down
from
the
Apostles
to
us
inclusively
,
in
all
that
which
it
has
Essentially
,
and
that
she
yet
subsists
at
this
day
among
us
,
but
that
having
changed
her
State
or
External
Form
in
the
Ages
that
preceeded
the
Reformation
,
she
was
re-established
in
her
just
and
lawful
State
by
the
Reformation
of
our
Fathers
,
which
no
ways
hinders
but
that
she
was
,
and
might
always
be
the
same
Church
.
To
make
this
Truth
to
be
the
better
understood
,
we
need
only
to
clear
on
the
one
side
what
that
Essence
of
the
Church
is
,
that
ought
always
to
remain
immovable
,
to
shew
that
it
may
be
but
one
and
the
same
Church
by
descent
and
uninturrepted
Succession
,
and
on
the
other
side
what
State
it
is
that
she
has
suffered
change
in
,
and
how
it
could
be
altered
and
repaired
.
The
Essence
of
the
Church
consists
in
this
,
That
it
is
a
Body
of
divers
persons
united
together
in
the
Commnion
of
one
only
True
God
,
under
one
only
Jesus
Christ
their
Head
and
Mediatour
;
and
it
is
Jesus
Christ
himself
that
has
given
us
this
Idea
of
it
,
when
he
says
that
,
This
is
life
Eternal
to
know
the
only
True
God
and
Jesus
Christ
whom
he
has
sent
,
That
Definition
which
we
give
of
the
Church
supposes
,
1.
The
subject
,
or
matter
whereof
the
Church
is
composed
,
which
are
divers
men
,
divers
persons
united
among
themselves
,
and
with
God
.
2.
It
supposes
the
Necessary
means
,
without
which
that
Communion
cannot
be
,
which
are
the
word
of
the
Gospel
and
the
Holy
Spirit
.
3.
It
contains
not
only
the
True
Faith
,
Charity
,
Hope
,
which
are
the
natural
bonds
of
that
Communion
,
but
all
the
other
Christian
Vertues
also
,
as
Worship
,
Adoration
,
Truth
,
Obedience
,
Thanksgiving
,
Justice
,
Temperance
,
&c.
which
are
the
the
duties
to
which
that
Communion
engages
us
.
4.
It
comprehends
in
it
further
,
all
the
fruits
that
we
gather
from
that
Communion
,
as
Remission
of
Sins
,
Peace
and
Tranquillity
of
Soul
,
Consolation
in
Afflictions
,
Succours
in
Temptations
,
&c.
5.
In
fine
,
it
includes
all
the
Rights
that
necessarily
follow
that
Communion
,
as
that
of
being
joyned
together
in
an
External
Society
,
that
of
Publick
Assemblies
,
that
of
the
Ministry
,
that
of
the
Sacraments
,
and
that
of
External
Government
and
Discipline
.
See
here
that
which
is
Essential
to
the
Church
,
for
I
call
that
Essential
,
without
which
the
Church
cannot
subsist
,
and
which
yet
is
sufficient
to
make
it
subsist
;
that
which
cannot
subsist
if
that
Church
fail
to
subsist
,
and
that
which
cannot
be
wanting
if
there
be
a
Church
.
As
to
the
State
in
respect
of
which
it
suffers
changes
,
it
consists
in
all
that
that
depends
on
the
different
disposition
of
Times
,
Places
,
and
Persons
.
For
Example
,
To
have
the
Bodily
presence
of
Jesus
Christ
,
to
have
Apostles
and
Evangelists
for
its
Pastors
,
to
have
the
Miraculous
gifts
of
healing
,
that
of
Tongues
,
that
of
the
Descent
of
the
Holy
Ghost
upon
the
Faithful
by
Visible
Symbols
,
that
of
Prophecy
,
and
that
of
an
external
and
infallible
direction
and
instruction
,
is
a
State
wherein
the
Church
was
in
the
Time
of
its
Birth
,
but
which
was
changed
in
the
other
Times
that
followed
.
To
have
Pastors
illustrious
for
Zeal
,
Learning
and
Piety
,
as
a
Saint
Augustine
,
a
Saint
Basil
,
a
Saint
Chrysostom
,
is
a
State
wherein
it
was
not
always
,
nor
every
where
,
but
in
some
Times
and
Places
only
.
To
be
flourishing
and
in
Peace
,
without
Persecution
,
without
Schism
,
without
Error
,
is
a
State
wherein
it
has
neither
been
always
,
nor
in
all
Places
,
nor
in
respect
of
all
those
persons
who
have
composed
it
,
but
which
it
has
been
in
,
in
some
Times
and
Places
only
,
and
with
respect
to
some
Persons
.
We
ought
then
to
set
down
in
their
proper
Order
those
things
which
belong
to
the
State
of
the
Church
,
and
to
its
Essence
,
and
which
by
Consequence
are
liable
to
change
,
as
to
be
extended
every
where
,
or
in
the
greatest
part
of
the
World
,
to
have
a
multitude
,
or
the
greatest
number
,
Temporal
Splendor
or
outward
Glory
,
Peace
,
whether
in
regard
of
those
without
,
or
in
respect
of
those
within
,
Liberty
in
External
Profession
,
Visibility
of
Assemblies
,
Purity
of
the
Ministry
,
Holiness
of
External
Worship
,
Form
of
Government
,
that
of
Discipline
,
and
that
of
Liturgies
,
an
Actual
Bond
of
the
Parts
of
the
Church
in
one
Body
of
External
Communion
,
and
the
Actual
Exercise
of
the
Ministry
,
or
if
you
will
,
the
Actual
Presence
of
the
Pastors
.
All
those
are
things
that
do
not
absolutely
belong
to
the
Essence
of
the
Church
,
but
only
to
its
State
or
Condition
,
and
of
which
it
may
be
sometimes
spoyled
either
wholly
or
in
Part
,
without
being
absolutely
destroyed
.
It
may
be
restrained
to
a
few
places
,
and
a
few
persons
,
and
therefore
it
is
called
in
some
places
of
Scripture
a
little
Flock
,
she
may
be
so
,
in
her
low
State
.
We
are
,
says
Saint
Paul
,
not
many
wise
,
not
many
mighty
,
not
many
noble
,
but
God
has
chosen
the
weak
things
of
this
World
to
confound
the
strong
.
She
may
be
in
Trouble
and
in
Affliction
through
the
Persecution
of
Infidels
,
as
she
was
under
the
Heathen
Emperours
,
or
in
Fighting
against
Hereticks
,
as
she
has
been
almost
always
;
she
may
lose
the
Visibility
of
her
Assemblies
,
as
she
did
in
most
places
in
the
Time
of
Decius
,
and
Dioclesian
;
she
may
find
her
Ministry
corrupted
,
as
it
hapned
in
the
Time
of
the
Arrians
;
she
may
see
her
external
Worship
sullied
by
Actions
of
superstition
and
Idolatry
,
as
it
fell
out
in
Judah
and
Israel
in
the
days
of
the
Prophets
.
As
to
the
Form
of
her
Government
,
we
cannot
deny
that
in
that
respect
she
has
not
under-went
divers
changes
;
I
do
not
mention
the
Introduction
of
the
Episcopal
Order
,
for
that
is
a
Question
,
but
I
speak
of
those
changes
that
have
befel
her
,
through
the
Usurpations
and
Contests
of
the
first
See's
,
and
chiefly
by
the
Usurpations
of
that
of
Rome
,
which
the
greatest
part
of
the
World
will
own
to
have
been
very
considerable
.
Her
Discipline
and
her
Liturgies
have
also
undergone
many
Changes
,
and
they
cannot
in
that
regard
ascribe
any
Uniformity
to
the
Church
,
either
in
respect
of
Times
or
Places
.
In
fine
,
she
has
sometimes
beheld
the
Body
of
her
Ordinary
Pastors
turned
against
her self
,
she
has
seen
a
great
part
of
her
true
Children
scattered
,
and
dispersed
here
and
there
,
without
being
able
to
perform
any
Acts
of
an
External
Society
;
and
she
has
seen
some
of
her
Flocks
deprived
of
their
Pastors
,
and
forced
to
set
up
some
among
themselves
in
the
room
of
those
who
had
abandoned
them
.
For
all
that
fell
out
in
the
days
of
the
Arrians
,
the
Councils
determined
Heresy
;
the
greatest
part
of
the
Orthodox
,
who
opposed
themselves
to
their
Impiety
,
were
either
banished
or
forced
to
fly
into
the
Desarts
,
and
according
to
the
Testimony
of
St.
Epiphanius
,
Epiphan.
Haer.
73.
comm.
28.
divers
People
who
saw
that
their
Bishops
were
turned
Arrians
in
the
Council
of
Seleucia
,
looked
on
them
as
the
miserable
Desertors
of
their
Ministry
,
and
set
up
themselves
other
Bishops
.
The
greatest
part
of
those
Changes
that
fall
out
in
the
Church
come
from
two
sources
;
the
one
,
That
she
is
mixed
with
the
Worldly
and
Profane
in
the
band
of
the
same
External
Profession
;
and
the
other
,
That
the
Truly
Faithful
themselves
,
who
only
are
the
Church
of
Jesus
Christ
,
as
truly
Faithful
as
they
are
,
fail
not
to
have
a
great
many
other
imperfections
,
their
knowledge
is
obscure
,
their
Righteousness
is
accompanied
with
its
faults
,
their
Inclinations
are
not
all
right
,
and
even
their
most
just
Inclinations
do
not
fail
to
have
some
farther
irregularity
.
These
two
Fountains
produce
an
heap
of
evils
and
disorders
,
the
Worldly
on
their
part
bring
thither
Covetousness
,
Ambition
,
Pride
,
Opinionativeness
,
contempt
of
God
,
his
Mysteries
,
and
Worship
,
Politick
Designs
,
Worldly
Interests
,
a
Spirit
of
Grandeur
,
Luxury
,
Superstitions
,
Heresies
,
Love
of
Dominion
,
Presumption
,
Opinion
of
Infallibility
,
Forgeries
,
and
all
other
Perversities
of
the
heart
of
Man
.
The
Faithful
they
bring
thither
on
their
side
,
their
Ignorance
,
their
Negligence
,
their
Fearfulness
,
their
Simplicity
,
and
sometimes
their
Passions
,
their
Personal
Interests
and
Vices
.
From
all
which
a
Chaos
is
made
up
of
darkness
and
Confusion
,
a
Mystery
of
Iniquity
,
a
Spiritual
Babylon
,
that
perpetually
makes
war
against
the
Church
,
which
reduces
her
sometimes
into
very
strange
Extreamities
,
and
which
would
without
doubt
destroy
her
,
if
her
Eternal
Head
did
not
keep
her
up
above
all
.
I
acknowledge
that
the
Spirit
of
God
fights
against
that
Babylon
on
the
Churches
side
,
and
that
he
presides
over
that
Chaos
,
to
expel
those
Confusions
,
and
to
hinder
the
Churches
Perishing
.
But
it
must
not
be
imagined
under
a
pretence
of
that
presence
of
the
Spirit
of
God
,
that
there
never
happens
any
disorder
in
it
.
He
indeed
always
preserves
the
Essence
of
the
Church
,
but
he
frequently
permits
her
State
to
be
altered
.
This
is
the
Effect
that
that
heap
of
Crimes
,
Vices
,
and
Imperfections
may
produce
which
I
have
mentioned
as
well
on
the
side
of
the
Truly
Faithful
,
as
on
that
of
the
Worldly
.
They
never
go
so
far
as
to
destroy
her
intirely
,
but
they
go
so
far
sometimes
as
to
spoil
her
of
her
Ornaments
,
of
her
External
Advantages
,
and
even
of
her
very
Health
,
if
I
may
so
speak
;
and
therefore
Jesus
Christ
told
his
Disciples
,
In
the
World
you
shall
have
Tribulation
,
but
be
of
good
cheer
I
have
overcome
the
World
.
God
has
always
preserved
,
and
he
will
preserve
to
the
end
of
all
Ages
,
a
Body
of
many
persons
united
together
in
the
Communion
of
his
Son
Jesus
Christ
.
This
Body
can
never
perish
,
it
can
never
cease
to
be
,
nor
lose
any
thing
that
is
absolutely
necessary
to
its
subsistence
;
but
it
may
be
deprived
of
its
large
Extent
,
Temporal
Splendor
,
Worldly
Glory
,
Peace
,
Rest
,
and
Visibility
.
It
may
see
its
Ministry
Corrupted
,
in
as
much
as
it
is
in
the
hands
of
men
,
it
may
see
its
External
Worship
dishonoured
,
and
Error
and
Superstition
fill
its
Pulpits
,
Possess
its
Schooles
,
and
diffuse
it self
over
its
Councils
;
its
true
Members
may
be
hindred
from
making
external
Assemblies
,
and
a
Body
of
a
Visible
Communion
,
and
it
may
be
abandoned
by
its
Pastors
,
and
reduced
to
a
Necessity
of
Creating
others
.
See
here
what
the
State
of
the
Church
is
.
Upon
all
these
Illustrations
,
it
will
be
no
difficult
matter
to
decide
the
Question
concerning
the
Novelty
and
Antiquity
of
our
Church
.
For
if
we
have
made
a
Society
essentially
different
from
that
which
Jesus
Christ
and
his
Apostles
formed
at
the
first
,
and
which
has
all
a
long
subsisted
down
from
his
Birth
to
this
present
,
if
we
cannot
justly
say
,
That
we
are
a
Body
of
many
Persons
united
together
in
the
Communion
of
one
only
true
God
,
under
one
only
Jesus
Christ
our
Head
and
Mediatour
,
if
they
can
with
any
ground
contest
with
us
the
Unity
of
the
True
Christian
Faith
,
Piety
and
Holiness
;
in
one
word
,
if
we
want
any
thing
that
is
necessary
to
the
Constitution
of
the
Church
and
its
subsistence
,
or
if
there
be
any
thing
in
us
that
hinders
that
that
good
which
we
have
does
not
produce
its
effect
,
to
give
us
the
Form
and
Nature
of
a
True
Church
,
it
is
certain
,
that
we
have
made
a
new
Church
,
and
by
a
Consequence
a
false
and
an
Adulterous
Church
.
But
if
we
can
truly
and
justly
glorify
God
for
all
that
which
makes
up
the
Essence
of
a
True
Church
,
if
our
Faith
is
sound
,
if
our
Piety
is
pure
,
if
our
Charity
is
sincere
,
if
we
can
upon
good
grounds
maintain
that
God
preserves
and
upholds
in
the
External
Communion
of
that
Body
which
we
compose
,
the
Truly
Faithful
and
Just
persons
,
who
only
,
as
I
have
said
often
,
are
the
Church
,
it
is
certain
also
that
there
is
nothing
more
unjust
then
that
Accusation
of
a
New
Church
which
they
charge
us
with
.
There
never
was
in
the
World
any
other
Church
of
God
then
that
of
his
truly
just
and
Faithful
Ones
,
that
Body
only
is
in
the
Communion
of
the
Father
and
of
his
Son
Jesus
Christ
,
that
alone
is
intrusted
with
the
Truth
,
that
alone
is
animated
by
the
Holy
Spirit
,
that
alone
is
God's
Inheritance
,
his
People
,
his
Vine
,
his
enclosed
Garden
,
his
House
and
Mystical
Family
,
as
the
Scripture
calls
it
,
that
alone
in
fine
has
all
the
Rights
of
the
Ecclesiastical
Society
,
the
Right
of
External
Assemblies
,
that
of
the
Ministry
,
Sacraments
,
Government
,
and
Discipline
.
Let
the
Author
of
the
Prejudices
and
his
Brethren
stir
themselves
as
much
as
they
please
,
let
them
animate
one
another
,
let
them
cry
out
,
write
Prejudices
and
invectives
never
so
much
against
us
,
let
them
do
all
that
they
please
,
we
are
firm
and
fixed
upon
two
Principles
against
which
we
are
sure
they
cannot
do
any
thing
.
The
one
,
That
if
our
Communion
Teaches
the
True
Doctrine
,
if
it
has
the
True
Worship
,
and
the
True
Rules
of
Christian
Sanctity
,
to
a
degree
sufficient
for
Salvation
,
and
if
the
Causes
for
which
we
separated
our selves
from
the
Church
of
Rome
were
Just
,
God
nourishes
and
preserves
his
True
Faithful
Ones
in
our
Communion
,
whatsoever
mixture
there
may
be
of
Worldly
,
Wicked
,
and
Hypocrites
in
it
.
The
other
,
That
if
God
nourishes
and
preserves
his
truly
Faithful
in
our
Communion
,
we
are
the
True
Church
of
God
,
that
which
has
a
Right
to
be
in
a
Society
,
and
to
which
all
the
other
Rights
that
follow
that
of
a
Society
belong
,
of
Assemblies
,
Ministry
,
Sacraments
,
Government
,
Discipline
,
and
by
Consequence
we
are
the
Church
which
succeeds
not
only
de
Jure
,
but
de
Facto
,
the
Church
of
the
Apostles
,
that
of
the
Ages
following
,
and
even
that
which
was
immediately
before
the
Reformation
.
These
two
Propositions
are
framed
in
clear
and
distinct
Terms
,
they
have
neither
Ambiguity
,
nor
Equivocation
,
but
I
hold
also
that
they
are
of
a
certain
and
indisputable
Truth
.
For
there
neither
is
,
nor
ever
was
there
any
other
True
Church
then
that
of
the
Truly
Faithful
,
and
there
never
will
be
any
other
.
The
Holy
Scripture
sets
down
no
other
,
Reason
will
not
suffer
us
to
acknowledge
any
other
.
The
Fathers
never
owned
any
other
.
This
is
the
constant
and
evident
Principle
of
Saint
Augustine
,
as
may
be
seen
in
the
Fourth
Chapter
of
the
Third
Part
,
and
it
is
also
the
Principle
of
the
other
Fathers
,
as
may
be
Justified
by
almost
an
infinite
Number
of
passages
.
The
Antient
Catholick
Church
,
says
Clemens
of
Alexandria
,
is
but
one
only
Church
,
which
Clem.
Alex.
Strom.
lib.
7.
assembles
in
the
Vnity
of
one
only
Faith
,
by
the
will
▪
of
one
only
God
,
and
the
Ministry
of
one
only
Lord
,
all
those
who
are
before
Ordained
,
that
is
to
say
,
whom
God
has
predestinated
to
be
Just
,
having
known
them
before
the
Foundation
of
the
World
.
Where
is
the
place
where
Jesus
Christ
should
dwell
?
says
Origen
;
It
is
the
Mountain
of
Origen
.
in
Jos.
Hom.
26.
Ephraim
,
which
signifies
a
fruitful
Mountain
;
but
where
are
those
fruitful
Mountains
among
us
where
Jesus
Christ
dwels
?
They
are
those
on
whom
the
fruits
of
the
Spirit
,
Joy
,
Peace
,
Patience
,
Charity
,
and
other
vertues
may
be
found
.
They
are
those
fruitful
Mountains
which
bring
forth
fruit
to
Jesus
Christ
,
and
which
are
eminent
for
knowledge
and
hope
.
And
a
little
after
,
The
Grace
of
the
Holy
Spirit
has
gone
over
to
the
People
of
the
Gentile
:
,
and
their
Antient
Solemnities
are
come
to
us
,
because
we
have
with
us
the
True
High-Priest
after
the
Order
of
Melchizedec
,
True
Sacrifices
are
offered
up
amongst
us
,
that
is
to
say
,
the
Spiritual
Sacrifices
;
and
it
is
among
us
that
he
builds
with
living
Stones
the
Temple
of
God
,
which
is
the
Church
of
the
living
God
.
And
elsewhere
,
The
Church
desires
to
be
Orig.
in
Cant.
Hom.
1.
united
to
Jesus
Christ
,
but
note
,
that
the
Church
is
a
Society
of
the
Saints
.
And
further
elsewhere
explaining
those
words
,
Thou
art
Peter
,
Idem
.
in
Mat.
16.
and
upon
this
Rock
I
will
build
my
Church
;
The
Church
,
says
he
,
that
God
builds
,
consists
in
all
those
who
are
perfect
,
and
are
full
of
those
words
,
thoughts
,
and
actions
that
lead
to
blessedness
;
and
a
little
lower
,
How
ought
we
to
understand
those
words
,
The
Gates
of
Hell
shall
not
prevail
against
it
?
For
that
expression
is
ambiguous
,
is
it
the
Rock
that
he
speaks
of
,
or
if
it
be
of
the
Church
,
is
it
that
the
Rock
and
the
Church
are
but
one
and
the
same
thing
?
This
latter
I
believe
to
be
True
,
for
the
Gates
of
Hell
prevail
neither
against
the
Rock
upon
which
Jesus
Christ
has
built
his
Church
,
nor
against
the
Church
,
according
to
that
which
is
said
in
the
Proverbs
,
That
the
way
of
the
Serpent
is
not
found
upon
the
Rock
.
If
the
Gates
of
Hell
do
prevail
against
any
,
there
is
neither
that
Rock
upon
which
Jesus
Christ
builds
the
Church
,
nor
the
Church
that
Jesus
Christ
builds
upon
the
Rock
.
For
that
Rock
is
inaccessible
to
the
Serpent
,
and
stronger
then
the
Gates
of
Hell
.
And
as
to
the
Church
as
it
is
the
Building
of
Jesus
Christ
,
she
can
never
let
in
the
Gates
of
Hell
against
her
,
those
Gates
may
very
well
prevail
against
every
man
that
is
without
the
Church
,
and
separated
from
that
Rock
,
but
never
against
the
Church
.
Jesus
Christ
,
says
Saint
Ambrose
,
knows
those
that
are
his
,
and
as
to
those
Ambros
de
Abrab
.
patr
.
lib.
1.
cap.
3.
who
do
not
belong
to
him
,
he
does
not
vouschafe
even
to
know
them
.
And
elsewhere
,
God
called
his
Tabernacle
Bethlehem
,
because
the
Church
of
the
Righteous
is
his
Tabernacle
,
and
there
is
a
Mystery
in
it
,
for
Bethlehem
is
Situate
upon
the
Sea
of
Galilee
on
the
East
side
,
which
signifies
to
us
that
every
Soul
that
is
worthy
to
be
called
the
Temple
of
God
,
or
the
Church
,
may
be
built
upon
the
waves
of
this
World
,
but
can
never
be
drowned
,
it
may
be
encountred
,
but
can
never
be
overthrown
,
because
it
represses
and
calms
the
wild
impetuousness
of
sufferings
.
It
looks
upon
the
Shipwraecks
of
others
while
it self
is
safe
from
danger
,
always
ready
to
receive
the
illumination
of
Jesus
Christ
,
and
to
rejoyce
under
his
Rays
.
And
further
elsewhere
,
he
says
Expresly
,
That
as
the
Saints
are
the
Members
of
Jesus
Christ
,
In
Psal.
35.
so
the
wicked
are
the
Members
of
the
Devil
.
Saint
Hierome
Teaches
the
same
thing
.
The
Church
,
says
he
,
which
is
the
Assembly
of
all
Hieron
.
in
Job
.
cap.
26.
the
Saints
,
is
called
in
the
Scripture
,
the
Pillar
and
ground
of
Truth
,
because
she
has
in
Jesus
Christ
an
eternal
firmness
.
And
in
the
Exposition
of
the
Song
of
Songs
,
he
lays
down
this
Maxim
,
That
the
Church
is
the
Assembly
of
all
the
Saints
,
and
that
Idem
.
Cant.
Hom.
1.
she
is
brought
in
speaking
in
the
Canticles
,
as
if
all
the
Saints
were
but
one
person
.
And
even
the
Author
of
the
Commentary
on
the
Psalms
,
ascribed
to
Saint
Hierome
,
Explaining
these
words
of
the
Prophet
,
I
will
drive
away
from
the
City
of
the
Lord
all
the
workers
of
Iniquity
;
The
City
of
the
Lord
,
says
he
,
is
the
Church
of
the
Saints
,
the
Congregation
of
the
Just
.
I
do
not
deny
,
that
the
Fathers
sometimes
give
a
very
large
extent
to
the
Church
,
when
they
consider
it
as
mingled
with
almost
an
infinite
number
of
the
wicked
,
and
the
Worldly
,
as
we
have
frequently
explained
it
already
,
and
it
is
to
this
Idea
that
they
refer
their
comparisons
of
a
Field
,
of
the
Air
,
and
the
rest
,
which
we
have
often
mentioned
.
But
it
is
certain
,
That
when
the
Question
is
to
be
decided
,
which
of
the
two
Parties
that
make
up
that
mixed
Body
,
is
the
Church
,
that
they
unanimously
agree
to
give
that
Title
to
the
truly
Faithful
,
and
to
the
Righteous
only
,
and
that
they
deprive
the
wicked
and
the
worldly
of
it
;
and
it
is
for
this
Reason
that
Saint
Augustine
Aug.
de
Bapt.
cont.
Don.
l.
7.
cap.
51.
always
distinguishes
in
that
extent
of
the
mixt
Church
,
two
People
,
or
two
Nations
,
Jerusalem
and
Babylon
,
which
although
they
be
mixed
together
,
do
not
fail
to
be
really
separated
;
and
he
would
have
the
Head
of
the
one
to
be
Jesus
Christ
,
but
the
Devil
the
head
of
the
other
.
It
is
for
the
same
Reason
that
he
distinguishes
between
being
in
the
Church
,
and
being
of
the
Church
,
for
he
would
,
that
although
the
wicked
might
be
in
the
Church
yet
that
nevertheless
they
were
not
of
the
Church
;
that
they
doe
not
belong
to
its
Body
,
but
that
they
are
in
its
Body
as
ill
humours
that
oppressed
and
disturbed
it
;
and
it
is
to
the
Faithful
alone
,
Exclusively
to
all
others
,
that
he
ascribes
all
the
Rights
of
the
Church
,
although
the
wicked
may
sometimes
have
the
dispensing
them
in
quality
of
Ministers
and
Pastors
;
for
he
would
in
that
Case
,
that
those
might
be
inhabitants
of
Babylon
,
who
distributed
that
good
which
did
not
belong
to
them
,
Aug.
in
Psal.
61.
but
to
the
Truly
Faithful
only
,
the
only
Inhabitants
of
Jerusalem
.
It
is
then
a
certain
and
manifest
Truth
,
That
the
Truly
Faithful
only
are
the
Church
,
and
that
to
them
alone
belong
all
the
Rights
of
the
Church
;
but
if
we
would
here
add
another
to
it
,
which
is
not
less
certain
,
since
it
is
founded
upon
the
promises
of
Jesus
Christ
,
to
wit
,
That
there
always
has
been
a
Church
in
the
World
;
it
would
evidently
follow
,
That
if
our
Communion
has
the
advantage
of
the
True
Faith
and
Worship
over
the
Roman
Communion
,
in
a
word
,
if
we
have
Reason
at
the
Foundation
,
we
are
not
only
the
True
Church
,
but
that
we
are
so
by
a
Just
Succession
de
jure
and
de
facto
to
that
Church
which
preceded
us
,
and
which
even
preceded
us
immediately
before
the
Reformation
.
It
is
no
more
to
be
inquired
after
where
it
was
,
or
which
it
was
,
for
the
promise
of
Jesus
Christ
assures
us
,
that
he
had
one
;
his
Scripture
,
Reason
,
the
Fathers
declare
to
us
that
it
consisted
wholly
in
the
Truly
Faithful
.
Put
then
these
truly
Faithful
where
you
please
,
in
France
,
in
Spain
,
in
Italy
,
in
the
West
,
in
the
East
,
or
in
the
Indies
if
you
will
,
it
is
nothing
to
our
Question
.
If
we
are
truly
Faithful
as
they
,
we
are
their
lawful
Successours
in
all
the
Rights
of
the
Christian
Society
.
Whether
we
received
the
Faith
from
their
hands
,
or
whether
we
received
it
elsewhere
,
it
matters
not
,
we
do
not
fail
to
be
their
true
Heirs
;
for
God
,
as
Saint
John
Baptist
said
,
may
even
of
these
Stones
raise
up
Children
unto
Abraham
.
They
are
our
Fathers
by
the
Right
of
Age
,
but
they
are
our
Brethren
also
by
the
Unity
of
the
same
Faith
,
and
one
and
the
same
Spirit
that
animates
us
,
and
makes
us
to
be
one
Body
with
them
:
When
they
were
in
the
World
,
in
what
condition
soever
they
were
,
the
Ministry
was
theirs
,
the
Sacraments
were
theirs
,
the
Right
of
Assemblies
belonged
to
them
,
since
those
things
can
only
belong
to
the
Faithful
,
and
when
God
has
sent
them
to
their
rest
,
that
Mystical
Heritage
could
be
raised
by
none
but
other
true
Believers
,
for
such
is
the
Law
of
the
Family
of
God
,
that
it
is
neither
flesh
,
nor
blood
,
nor
Transmission
of
Pulpits
and
Benefices
,
that
make
a
Succession
,
but
the
Spirit
of
Jesus
Christ
;
or
as
Tertallian
speaks
,
the
Consanguinity
of
the
Faith
and
Doctrine
:
Tertul.
de
praescript
.
advers.
Haeret.
cap.
32.
If
then
we
have
that
Spiritual
Consanguinity
,
we
are
their
true
Successours
,
and
we
make
but
one
only
body
,
one
Church
with
them
.
But
they
will
say
,
How
can
it
be
that
you
should
make
but
one
only
Body
with
the
Church
which
was
before
the
Reformation
,
since
that
Church
lived
then
in
Communion
with
those
from
whom
you
are
now
Separated
?
She
had
an
Exterual
Worship
quite
differing
from
yours
,
she
was
under
quite
another
Ministry
then
yours
,
for
she
was
under
a
Ministry
that
professed
to
invocate
Saints
,
religiously
to
Worship
their
Images
and
their
Reliques
,
to
Sacrifice
really
the
Body
of
Jesus
Christ
,
to
believe
Transubstantiation
,
the
Real
Presence
and
all
the
other
Articles
that
you
at
this
day
profess
to
reject
.
How
can
you
be
the
same
Church
?
How
can
your
Ministers
be
Successours
to
those
who
were
at
that
time
Bishops
,
Arch-Bishops
,
Cardinals
,
Patriarchs
,
and
Popes
?
Your
Liturgies
are
different
,
your
Discipline
is
not
less
,
you
have
neither
Feasts
,
nor
Processions
,
nor
any
of
the
Solemnities
practised
openly
among
us
;
how
can
it
be
otherwise
then
that
you
should
be
a
new
Church
?
I
answer
,
First
,
That
if
that
Reasoning
were
Just
,
it
would
conclude
that
the
Church
before
the
Reformation
,
was
not
the
same
Church
with
that
which
the
Apostles
established
at
first
,
for
according
to
the
Idea
that
the
Holy
Scripture
gives
us
of
the
Apostolick
Church
,
we
cannot
see
there
any
thing
like
to
that
which
was
done
immediately
before
the
Reformation
.
We
find
there
neither
the
same
Tenets
,
nor
the
same
Worship
,
nor
the
same
Solemnities
,
nor
the
same
form
of
Ministry
,
nor
the
same
Government
,
nor
the
same
Discipline
,
nor
the
same
Sacraments
,
nor
the
same
Liturgies
,
nor
in
fine
any
thing
of
that
which
our
Fathers
reformed
:
Let
them
tell
us
then
after
what
manner
they
mean
that
the
Church
before
the
Reformation
was
not
the
one
and
the
same
Church
with
that
of
the
Apostles
.
For
if
they
were
in
effect
two
different
Churches
,
and
that
we
were
obliged
to
chuse
one
to
have
Communion
with
,
or
an
Identity
with
,
as
they
speak
,
we
should
not
hesitate
upon
the
choice
.
We
should
have
a
thousand
times
more
Consolation
and
Assurance
to
find
our selves
conformed
to
the
Apostolick
Church
,
then
to
be
in
nothing
different
from
that
which
immediately
preceded
the
Reformation
;
since
the
Apostolick
ought
to
be
lookt
on
as
the
Mother
Church
the
Original
,
Exemplar
,
or
Pattern
to
all
the
Ages
following
,
from
which
it
is
not
allowable
to
recede
.
Let
the
Author
of
the
Prejudices
then
if
he
pleases
do
one
of
these
two
things
,
either
shew
us
in
the
Church
of
the
Apostles
all
those
things
which
we
have
not
in
Conformity
with
the
Church
that
was
immediately
before
the
Reformation
,
and
upon
which
ground
he
would
have
us
be
a
new
Church
,
let
him
shew
us
that
there
was
Transubstantiation
there
,
the
Real
presence
,
the
Sacrifice
of
the
Mass
,
the
Adoration
of
the
Eucharist
,
the
Worshipping
of
Images
,
the
Invocation
of
Saints
,
the
Worshipping
of
Reliques
,
the
Orders
and
vows
of
their
Religious
,
the
Caelibacy
of
Church-men
,
Worship
in
an
unknown
Tongue
,
Their
Feasts
,
Processions
,
and
in
general
all
that
,
that
according
to
him
made
us
a
new
Church
,
differing
from
that
which
preceded
the
Reformation
,
or
if
he
will
not
engage
himself
so
far
,
let
him
at
least
tell
us
after
what
manner
he
understands
that
the
Church
before
the
Reformation
was
not
it self
a
new
Church
differing
from
that
which
the
Apostles
established
.
He
cannot
tell
how
to
do
the
first
of
those
things
because
it
is
absolutely
impossible
,
and
he
can
never
do
the
second
,
because
his
principles
wholly
oppose
it
,
and
in
effect
it
is
true
,
that
those
who
believed
and
practised
all
that
which
I
have
noted
were
not
one
and
the
same
Church
with
that
of
the
Apostles
.
If
then
he
can
do
neither
the
one
nor
the
other
,
he
ought
to
look
to
it
,
how
he
means
that
his
Church
should
be
the
True
Church
of
Jesus
Christ
,
for
it
is
enough
as
to
us
,
to
find
our selves
conformable
to
the
Church
of
the
Apostles
,
since
that
being
,
as
we
are
certain
that
it
is
,
the
same
Body
that
God
has
Established
upon
Earth
,
to
which
Jesus
Christ
has
promised
a
perpetual
subsistence
,
and
without
which
we
should
very
difficultly
know
precisely
how
he
has
Executed
his
promise
,
we
should
no
ways
doubt
that
we
were
the
same
Church
which
has
subsisted
even
down
to
the
Time
of
the
Reformation
.
For
when
we
should
be
ignorant
of
the
manner
how
it
has
subsisted
,
when
we
should
not
be
able
to
understand
that
,
we
should
be
notwithstanding
certain
,
that
it
has
subsisted
,
since
the
word
of
Jesus
Christ
is
inviolable
,
and
none
can
call
it
in
question
without
impiety
,
whence
it
follows
that
we
are
not
a
new
Church
,
but
the
same
which
has
always
abode
,
and
which
was
immediately
before
the
Reformation
.
That
way
which
we
hold
to
assure
our selves
of
this
Truth
is
not
only
good
,
solid
,
and
certain
,
but
it
is
yet
further
the
only
one
that
any
Communion
can
or
ought
to
hold
,
if
it
would
be
certain
with
a
good
Conscience
that
it
was
the
true
Church
of
Jesus
Christ
which
has
always
subsisted
,
and
which
will
always
subsist
,
I
would
say
,
it
ought
to
compare
it self
with
the
Church
of
the
Apostles
to
know
whether
it
be
conformable
to
that
,
and
as
to
what
respects
the
following
Ages
,
it
ought
to
rest
assured
upon
the
word
of
Jesus
Christ
who
has
said
that
he
will
be
with
his
until
the
end
of
the
World
,
for
that
certainty
arises
from
thence
,
that
being
one
with
the
Church
of
the
Apostles
,
it
is
also
one
with
that
of
all
the
Ages
following
.
But
if
he
will
take
another
way
,
and
say
that
Communion
is
the
same
with
the
Church
of
the
fifteenth
or
sixteenth
Age
,
therefore
it
is
the
same
with
that
of
the
Apostles
,
because
that
Jesus
Christ
has
promised
that
his
Church
shall
always
subsist
,
it
is
evidently
to
expose
himself
to
Error
and
Illusion
,
and
to
follow
a
very
false
and
deceitful
way
of
Reasoning
;
The
Reason
is
evident
,
because
by
this
means
one
is
liable
to
take
that
for
the
Church
in
the
15
or
16
Age
which
it
may
be
is
not
so
.
For
in
that
visible
Body
which
they
call
the
Church
mixed
,
there
are
two
Parties
,
the
one
which
is
properly
the
Church
,
and
the
other
which
is
not
,
the
one
which
is
the
Wheat
that
the
Son
of
God
has
sown
,
and
the
other
which
is
the
Tares
sown
by
the
hand
of
the
Enemy
,
the
one
which
is
the
good
seed
,
and
the
other
which
is
the
chaff
.
But
it
may
so
fall
out
that
the
Tares
should
exceed
the
Wheat
,
and
that
a
heap
of
chaff
should
cover
the
good
seed
,
and
by
consequence
the
conformity
which
they
pretend
to
have
with
that
Church
,
might
be
nothing
else
but
a
conformity
with
the
Chaff
and
the
Tares
,
and
not
with
the
Wheat
which
would
be
the
greatest
of
all
Illusions
.
But
if
they
took
the
former
way
,
they
would
be
in
no
danger
of
falling
into
that
Error
,
because
we
know
that
in
the
Church
of
the
Apostles
the
Wheat
surmounted
the
Tares
,
the
good
grain
the
Chaff
,
and
that
that
which
appeared
to
their
Eyes
was
of
Jesus
Christ
,
and
not
of
the
wicked
one
,
whence
it
follows
that
they
could
not
be
deceived
in
taking
one
Unity
for
another
.
This
then
is
the
way
that
we
hold
,
and
which
by
the
Grace
of
God
gives
us
great
peace
of
Conscience
,
those
who
follow
the
other
ought
to
take
heed
that
they
go
not
from
it
.
See
here
my
first
Answer
,
the
second
is
,
That
that
which
regards
the
Essence
of
the
Church
,
never
ought
to
be
confounded
with
that
which
regards
only
its
Condition
.
The
Church
as
I
have
so
often
already
said
consists
only
in
the
truly
Just
and
Faithful
,
and
not
in
that
confused
heap
of
the
worldly
who
Assemble
with
them
under
the
same
Ministry
,
and
who
partake
of
the
same
Sacraments
.
That
therefore
which
makes
the
Essence
of
the
Church
,
is
the
True
Faith
,
Piety
,
and
Charity
,
and
it
is
most
true
that
those
Vertues
cannot
be
without
the
true
Doctrine
,
disintangled
from
all
those
Errors
which
separate
us
from
the
Communion
of
one
only
God
,
and
the
Mediation
of
one
only
Jesus
Christ
.
Whence
it
follows
,
That
the
True
and
pure
Doctrine
is
the
Essence
of
the
Church
.
But
it
is
also
true
,
that
while
the
Foundation
of
the
True
Doctrine
remains
in
a
Communion
,
and
there
is
yet
left
there
some
liberty
to
the
Minds
and
Consciences
of
men
,
for
the
choice
of
the
Objects
of
the
Faith
,
and
Practice
of
the
Actions
of
Religion
,
how
impure
soever
that
Communion
may
be
,
whatsoever
Errors
may
be
Taught
there
,
whatsoever
false
Worship
they
may
practise
there
,
how
corrupted
soever
the
Publick
Ministry
may
be
,
there
is
always
a
means
there
to
separate
the
good
from
the
bad
,
and
to
secure
one's
self
from
this
in
holding
to
the
other
,
without
falling
into
Hypocrisy
,
or
acting
against
the
Dictates
of
ones
Conscience
by
false
shews
.
But
I
affirm
this
to
be
the
Condition
of
that
Visible
Communion
that
we
call
the
Latin
Church
immediately
before
the
Reformation
.
I
acknowledge
that
Transubstantiation
was
believed
there
,
the
Real
presence
,
the
Sacrifice
of
the
Mass
,
the
merit
of
good
Works
,
Purgatory
,
human
Satisfactions
,
Indulgences
,
the
Monarchy
of
the
Pope
,
that
they
religiously
Worshipped
the
Images
of
God
there
,
and
those
of
the
Saints
,
that
in
those
days
they
gave
a
Religious
Worship
to
Reliques
,
that
they
adored
the
Eucharist
there
as
being
the
very
person
of
Jesus
Christ
,
that
they
then
Invocated
the
Saints
,
and
in
a
Word
that
they
then
believed
and
practised
all
that
which
they
now
believe
and
practise
in
the
Church
of
Rome
.
But
the
foundation
of
Christianity
was
as
yet
there
,
and
we
may
truly
say
,
that
in
that
good
which
there
was
there
,
they
had
light
enough
to
reject
that
which
was
bad
.
That
Commandment
alone
,
Thou
shalt
Worship
one
only
God
was
enough
to
let
a
good
Soul
know
that
he
ought
not
to
adore
either
Saints
or
Angels
,
or
to
call
upon
them
,
or
render
any
Religious
Worship
to
their
Images
and
Reliques
,
nor
to
take
any
Creature
for
the
Object
of
this
Devotion
.
The
Doctrine
of
the
Sacrifice
of
Jesus
Christ
upon
the
Cross
,
and
that
of
his
sitting
on
the
Right
hand
of
God
was
sufficient
to
make
them
reject
those
of
the
Sacrifice
of
the
Mass
,
the
Real
presence
,
Transubstantiation
,
the
Adoration
of
the
Host
,
Haman
Satisfactions
,
Indulgences
and
Purgatory
.
For
it
is
true
that
the
Religion
then
was
composed
of
two
contradictory
Parties
that
overthrew
one
another
,
those
who
took
things
on
the
wrong
side
destroyed
the
good
by
the
bad
,
for
in
adoring
,
for
Example
,
the
Saints
and
Angels
they
overthrew
that
good
Doctrine
,
Thou
shalt
worship
one
only
God
:
in
believing
the
Sacrifice
of
the
Mass
,
and
Transubstantiation
,
they
annihilated
in
effect
,
the
Sacrifice
of
the
Cross
,
and
they
removed
as
much
as
in
them
lay
Jesus
Christ
from
the
Right
hand
of
his
Father
.
But
those
who
took
things
in
a
good
sence
destroyed
on
the
contrary
the
evil
by
the
good
:
for
in
adoring
one
only
God
,
they
taught
others
not
to
pay
any
Religious
Worship
to
Creatures
;
in
placing
their
confidence
in
the
Death
of
Jesus
Christ
for
their
sakes
,
they
taught
Learned
to
reject
the
Sacrifice
of
the
Mass
,
all
humane
Satisfactions
;
and
in
seriously
believing
that
Jesus
Christ
was
in
Heaven
,
they
were
dis-abused
about
his
corporal
presence
on
the
Altars
.
In
fine
,
they
could
each
in
particular
very
well
do
,
what
our
Fathers
did
altogether
when
they
Reformed
themselves
,
for
their
Reformation
wrought
nothing
but
what
the
same
Doctrine
,
which
they
had
,
Taught
them
.
One
only
God
and
one
only
Jesus
Christ
made
them
reject
all
that
they
rejected
.
Besides
it
is
certain
that
the
greatest
part
of
those
things
which
we
believe
contrary
to
the
true
Faith
,
were
then
Taught
and
received
and
practised
in
the
Latin
Church
more
by
force
of
Custom
,
then
any
publick
Authority
,
that
could
impose
any
necessity
on
mens
Consciences
even
according
to
the
principles
of
the
Church
of
Rome
at
this
day
which
leaves
private
men
liberty
enough
to
reject
them
.
And
when
they
should
come
to
be
even
publickly
determined
with
all
the
necessary
formalities
,
which
they
have
not
been
yet
,
there
would
always
remain
to
every
private
man
a
natural
right
to
examine
and
reject
them
,
since
the
Authority
of
Men
,
how
great
soever
it
be
,
can
never
bind
the
Consciences
of
the
Faithful
.
We
do
not
therefore
Question
but
that
God
has
always
preserved
under
that
Ministry
,
a
great
number
of
persons
who
have
made
that
Separation
of
the
good
from
the
ill
,
and
it
is
in
those
that
the
Church
may
subsist
.
But
besides
those
,
how
many
simple
people
were
there
,
whose
own
simplicity
and
ignorance
hid
them
from
those
Errors
that
then
reigned
in
the
Ministry
.
They
knew
enough
to
believe
in
one
only
God
the
Father
Son
and
Holy
Ghost
,
their
Creator
and
Father
,
and
in
one
only
Jesus
Christ
their
Redeemer
,
Born
Crucified
,
and
raised
again
for
them
,
and
to
practice
without
Superstition
all
the
Actions
of
Christian
Piety
that
those
Doctrines
inspired
into
them
;
but
they
did
not
know
enough
to
believe
the
Sacrifice
of
the
Mass
,
Transubstantiation
,
the
real
presence
,
humane
Satisfactions
,
the
merit
of
good
Works
,
and
a
multitude
of
other
things
that
did
not
enter
into
them
.
Their
knowledge
was
bounded
with
the
Articles
of
the
Creed
,
the
Lords
Prayer
,
and
the
Ten
Commandments
,
which
they
received
with
all
the
submission
of
their
hearts
,
and
which
they
laboured
to
practise
the
best
that
they
could
,
and
we
ought
not
to
doubt
that
that
knowledge
alone
,
plain
and
disintangled
from
all
Error
,
which
they
had
,
furnished
them
with
a
sufficient
direction
for
their
Salvation
without
their
being
bound
to
make
a
more
express
rejecting
of
those
Doctrines
they
did
not
understand
.
But
supposing
that
they
had
a
knowledge
of
them
,
I
say
that
we
ought
carefully
to
distinguish
two
sorts
of
Times
,
the
one
in
which
the
falseness
of
a
Doctrine
or
Worship
is
not
so
palpable
discovered
,
and
open
to
mens
Eyes
,
that
their
should
be
only
a
voluntary
blindness
or
an
ill
Prejudice
that
should
hinder
us
from
acknowledging
and
understanding
how
that
Doctrine
,
and
that
Worship
are
contrary
to
the
True
Faith
and
Piety
,
and
the
other
in
which
that
falseness
and
contrariety
are
so
openly
or
publickly
manifested
,
that
one
cannot
be
ignorant
of
them
or
not
see
them
without
shutting
voluntarily
ones
Eyes
.
For
in
the
second
of
those
Times
,
every
one
is
bound
,
for
the
integrity
of
his
Faith
and
Religion
and
the
preservation
of
his
Soul
,
earnestly
and
publickly
to
reject
those
Errors
,
to
avoid
them
with
an
aversion
,
to
withdraw
from
those
Assemblies
where
they
are
either
taught
or
practised
,
and
not
to
take
part
,
how
little
soever
,
or
if
any
do
they
have
no
excuse
for
their
crime
,
and
this
is
the
Time
wherein
we
are
at
this
day
.
But
as
to
the
former
,
it
is
enough
not
to
be
corrupted
with
them
,
without
any
absolute
necessity
of
testifying
publickly
that
strong
aversion
.
In
the
second
Time
,
they
ought
to
look
on
those
kinds
of
things
as
they
are
in
Effect
,
because
they
are
fully
discovered
,
and
they
may
be
seen
in
all
that
have
them
to
be
opposite
to
the
glory
of
God
and
Salvation
of
men
.
But
that
Obligation
can
never
be
so
strong
in
the
first
Time
because
there
▪
one
has
neither
the
same
light
,
nor
the
same
helps
,
nor
the
same
easiness
to
own
them
to
be
such
as
they
are
:
not
only
meer
natural
Light
dictates
this
Distinction
,
but
Jesus
Christ
himself
has
very
well
established
it
in
the
Gospel
,
If
I
had
not
come
,
says
he
,
and
John
▪
15.
spoken
unto
them
,
they
had
not
had
Sin
,
but
now
they
have
no
Cloak
for
their
Sin
,
which
evidently
establishes
those
two
seasons
,
I
spoke
of
,
the
one
wherein
the
Manifestation
of
good
and
evil
is
not
yet
so
throughly
made
,
that
one
can
acknowledge
them
in
their
greatest
Latitude
,
and
the
other
wherein
it
is
so
that
one
cannot
without
a
crime
know
it
confusedly
.
But
I
say
that
before
the
Reformation
they
were
in
that
first
Time
in
regard
of
that
which
we
call
the
Errors
and
Superstitions
of
the
Church
of
Rome
,
they
were
neither
so
well
Examined
,
nor
so
clearly
discovered
,
as
they
have
been
since
,
the
Faithful
then
could
not
openly
believe
and
practise
them
,
for
that
could
not
be
done
according
to
us
in
any
Time
without
destroying
the
true
Faith
and
Piety
,
but
they
could
look
upon
them
with
a
greater
indifference
,
bear
them
with
far
less
Pain
,
nor
cease
for
all
that
from
frequenting
their
Assemblies
,
from
holding
their
peace
,
and
contenting
themselves
with
keeping
their
own
Righteousness
.
See
here
after
what
manner
we
believe
that
the
Essence
of
the
Church
was
preserved
before
the
Reformation
.
How
corrupted
soever
the
Ministry
was
,
the
Foundation
of
Christianity
remained
there
,
and
God
had
yet
his
remnant
there
according
to
the
Election
of
Grace
,
that
is
to
say
his
Truly
Faithful
.
It
was
those
alone
in
all
that
great
mixt
body
,
who
were
the
Church
,
for
they
only
were
in
Communion
with
God
and
his
Son
,
they
alone
enjoyed
the
benefits
of
the
Gospel
Covenant
;
to
them
only
,
how
small
a
number
soever
they
were
pertained
all
the
Rights
and
advantages
of
the
Church
of
the
External
Society
,
of
Assemblies
,
of
the
Ministry
,
of
the
Holy
Scriptures
,
of
the
Sacraments
,
Government
and
Discipline
according
to
the
inviolable
Maxim
of
Saint
Paul
,
All
things
are
yours
,
whether
Paul
,
or
Apollos
,
or
Cephas
,
or
the
World
,
or
Life
or
Death
,
or
things
present
or
things
to
come
,
all
are
yours
,
and
ye
are
Christs
and
Christ
is
Gods
.
All
the
rest
then
which
were
without
in
that
mixed
Body
which
they
Call
the
Latin
Church
and
which
had
any
Relation
to
that
Religion
,
was
not
of
the
Essence
of
the
Church
,
but
its
State
,
the
mixture
of
Errors
and
Abuses
with
the
sound
Doctrine
,
the
Corruptions
of
Worship
,
the
Vices
of
the
Ministry
,
the
Superstitious
Ceremonies
,
the
form
of
Government
,
the
Religious
as
they
speak
,
that
is
to
say
,
the
divers
Orders
of
Monks
,
the
different
degrees
of
the
Hierarchy
,
Feasts
,
Processions
,
Fasts
;
and
in
a
Word
all
that
which
has
been
noted
in
the
Objection
,
and
in
which
that
Church
was
then
different
from
the
Protestant
,
All
that
I
say
belonged
to
the
condition
of
the
Church
then
,
and
could
by
consequence
be
changed
without
making
either
the
one
or
the
other
a
new
Church
.
That
the
Faithful
found
themselves
insensibly
overpowred
by
almost
an
infinite
number
of
the
Worldly
who
mingled
themselves
with
them
,
as
Tares
with
the
Wheat
,
That
those
worldly
made
themselves
Masters
of
the
Pulpits
,
the
Ministry
,
the
Councils
,
that
they
brought
in
Errors
,
Superstitions
,
and
Abuses
,
that
they
changed
the
form
of
the
Government
of
the
Church
,
and
that
of
the
Publick
Worship
,
all
that
does
not
respect
the
Essence
of
the
Church
,
which
consists
only
in
the
True
Faith
,
but
its
Condition
,
so
that
when
our
Fathers
Reformed
those
things
,
we
may
well
say
they
Changed
the
State
of
the
Church
in
their
days
,
but
not
that
they
changed
the
Church
,
nor
that
they
made
a
new
one
,
and
their
Church
will
not
cease
notwithstanding
that
Change
to
be
joyned
by
a
true
Succession
of
Times
and
Persons
to
that
which
was
before
.
A
Town
full
of
Strangers
who
make
themselves
more
powerful
there
,
left
desolate
by
those
popular
diseases
which
those
Strangers
brought
thither
,
and
filled
with
those
disorders
which
they
caused
does
not
cease
to
be
the
same
Town
by
a
True
Succession
of
Times
and
Persons
,
when
those
Strangers
should
quit
it
,
and
its
good
Citizens
be
established
in
their
Just
and
Lawful
State
,
as
heretofore
Rome
sackt
by
the
Goths
,
did
not
cease
to
be
the
same
Rome
,
when
it
was
freed
from
them
,
and
a
River
swelling
with
the
Waters
of
the
neighbouring
Brooks
,
that
make
it
overflow
the
Fields
and
break
over
its
Banks
,
is
yet
the
same
River
when
those
Waters
go
back
,
and
retire
into
their
Ordinary
Channel
.
CHAP.
III.
That
the
Ministry
Exercised
in
the
Communion
of
the
Protestants
is
Lawful
,
and
that
the
Call
of
their
Ministers
is
so
also
.
WE
come
now
to
Justify
the
Right
that
we
have
to
the
Gospel-Ministry
,
and
to
defend
our
Call
not
only
against
the
Ordinary
Objections
of
those
of
the
Church
of
Rome
;
but
also
against
the
Accusations
of
the
Author
of
the
Prejudices
in
Particular
.
For
that
Author
who
thinks
it
meritorious
to
go
beyond
others
especially
in
his
Passions
,
is
not
contented
meerly
to
say
,
that
we
are
Pastors
without
Mission
and
Ministers
without
a
Call
,
but
by
a
heat
of
Zeal
obstinately
adhering
to
him
,
he
call
us
Thieves
and
Robbers
,
Tyrants
,
Rebells
,
false
Pastors
,
and
Sacrilegious
Vsurpers
of
the
Authority
of
Jesus
Christ
.
Nevertheless
,
as
those
injuries
are
nothing
else
but
the
Effect
of
his
ill
humour
,
it
will
be
no
hard
matter
to
shew
him
,
that
all
the
Conditions
that
we
can
rationally
require
to
make
a
Ministry
Just
and
Lawful
,
are
to
be
found
in
that
of
the
Protestant
Ministers
,
and
that
Thanks
be
to
God
they
can
reproach
them
with
nothing
on
that
occasion
.
This
is
that
which
I
design
to
shew
in
this
Chapter
,
and
to
this
Effect
I
shall
first
propound
some
Observations
which
I
Judge
necessary
for
the
unfolding
of
that
Question
.
I
say
then
in
the
First
place
,
That
we
do
not
here
dispute
about
the
Call
that
our
Fathers
had
for
a
Reformation
,
but
only
of
that
which
they
had
,
and
which
we
have
after
them
for
the
Ordinary
Ministry
of
the
Gospel
.
For
we
ought
to
take
great
heed
least
we
confound
as
the
Author
of
the
Prejudices
has
done
,
those
two
sorts
of
Calls
that
we
acknowledge
our
Fathers
to
have
had
,
and
which
the
Church
of
Rome
disputes
with
them
.
For
,
That
which
they
had
to
Reform
themselves
,
that
is
to
say
,
to
reject
that
which
we
call
their
Errors
and
Superstitions
that
were
brought
into
the
Latin
Church
,
and
that
which
regards
the
Ordinary
Preaching
of
the
word
of
the
Gospel
,
the
Administration
of
the
Sacraments
,
and
the
Exercise
of
Discipline
.
These
two
Calls
are
wholly
different
.
The
one
,
which
is
that
of
the
Reformation
,
is
of
Right
common
to
all
Christians
,
there
being
no
one
who
is
not
Lawfully
called
by
his
Baptism
,
to
destroy
Errors
contrary
to
the
Nature
or
Purity
of
the
true
Faith
,
and
to
exhort
his
Neighbours
to
do
the
same
thing
,
for
the
Interest
of
his
own
Salvation
,
and
that
of
the
Glory
of
God
,
as
I
have
already
shewn
in
my
Second
part
.
From
whence
it
follows
,
That
in
that
Respect
they
can
have
nothing
to
say
against
our
Fathers
,
and
much
less
2.
In
the
Second
place
we
must
note
,
that
we
do
not
here
any
more
dispute
about
that
Extraordinary
Ministry
which
Jesus
Christ
himself
immediately
Communicated
to
his
Apostles
to
give
men
the
first
Call
to
the
Christian
Faith
,
and
to
Assemble
them
in
a
Society
.
For
our
Fathers
did
not
make
any
new
Convocation
,
nor
any
new
Society
,
nor
any
new
Church
,
as
I
have
shewn
in
the
Two
Foregoing
Chapters
.
They
did
not
preach
a
new
Testament
or
a
new
Covenant
differing
from
that
which
the
Apostles
preached
.
They
were
not
qualified
either
as
new
Apostles
,
or
new
Prophets
,
or
new
Evangelists
;
they
did
not
bring
with
them
any
new
Revelation
to
the
World
,
but
they
Purged
and
Reformed
the
Corrupted
State
of
Religion
and
the
Church
,
by
the
same
Scriptures
that
the
Apostles
left
us
;
they
laboured
to
Reduce
things
into
their
Antient
and
Natural
State
,
and
for
the
rest
,
they
Preached
the
same
Gopel
and
Administred
the
same
Sacraments
that
the
Apostles
left
,
and
which
had
alwayes
Subsisted
,
notwithstanding
the
Corruptions
wherein
they
were
plunged
.
In
a
word
,
they
did
not
set
up
any
thing
new
,
for
which
they
can
with
any
Colour
of
Reason
require
an
immediate
Mission
either
from
God
,
or
Jesus
Christ
his
Son
.
We
speak
therefore
here
only
of
the
same
Ordinary
Ministry
that
the
Apostles
established
in
the
Christian
Church
,
as
they
called
or
formed
it
,
and
which
was
there
appointed
,
to
help
its
Preservation
and
Purgation
.
This
is
that
Ministry
which
we
do
not
pretend
to
have
a
new
,
but
that
Antient
and
perpetual
one
which
Jesus
Christ
and
his
Apostles
left
to
the
Church
when
they
were
Converted
to
the
Christian
Faith
.
3.
In
the
Third
Place
,
we
must
know
that
to
Judge
well
of
the
Validity
or
Invalidity
of
a
Ministry
,
we
ought
to
Consider
it
in
three
Respects
:
1.
In
Respect
of
the
things
themselves
that
are
taught
and
practised
in
it
.
2.
In
Respect
of
the
Body
,
that
is
to
say
,
the
Society
where
it
is
exercised
.
3.
In
Respect
of
the
Persons
who
exercise
it
in
that
Society
.
In
Regard
of
the
first
,
the
Ministry
of
the
Jews
,
the
Pagans
,
the
Mahometans
is
Wicked
and
Sacrilegious
,
because
the
things
that
are
taught
there
are
Impious
.
In
the
Second
,
the
Ministry
of
the
Donatists
and
Luciferians
,
which
was
good
and
Christian
in
it self
,
because
there
was
taught
and
practised
nothing
ill
in
it
,
yet
it
was
notwithstanding
Vitious
,
because
it
was
exercised
in
Schismatical
Societies
,
which
had
no
right
to
have
a
Ministry
apart
,
and
to
live
in
aState
of
Separation
.
For
the
Third
,
the
Ministry
of
an
Intruder
,
an
Usurper
,
a
Simoniack
,
howsoever
good
it
be
in
it self
,
however
it
be
set
up
in
a
Lawfull
Society
,
that
is
to
say
,
in
the
true
Church
,
yet
it
is
notwithstanding
bad
and
Unlawfull
,
through
the
Defect
of
his
Personal
Call
.
4.
In
the
Fourth
Place
,
we
must
here
before
we
go
any
further
,
make
Use
of
the
same
Distinction
,
upon
this
Subject
of
the
Ministry
,
that
we
have
used
in
the
Preceding
Chapter
upon
the
Subject
of
the
Church
,
I
mean
,
that
we
ought
to
place
a
great
Difference
between
that
which
makes
the
Essence
of
the
Ministry
,
and
that
which
belongs
only
to
its
State
.
For
that
which
is
Essential
to
the
Gospel
Ministry
cannot
be
changed
so
as
to
make
another
Ministry
,
and
by
Consequence
a
False
,
Sacrilegious
,
and
Criminal
Ministry
,
since
there
can
be
but
one
alone
,
good
and
Lawful
;
and
on
the
contrary
,
the
Essence
of
a
Ministry
remaining
the
same
and
Intire
,
it
must
needs
be
said
that
it
is
the
same
Ministry
,
though
as
to
what
Respects
its
State
it
should
have
received
a
Change
.
The
Essence
of
the
Gospel
Ministry
Consists
in
the
teaching
the
saving
Christian
Truth
,
without
excluding
any
Article
that
is
necessary
to
the
Subsistance
of
the
True
Faith
,
Piety
and
Holiness
,
in
dispensing
the
true
Sacraments
that
Jesus
Christ
has
Established
in
his
Church
,
and
in
guiding
the
People
in
such
a
manner
as
helps
to
preserve
the
Religious
Society
,
or
which
at
least
does
not
absolutely
destroy
it
.
It
s
State
is
either
good
or
bad
;
the
Good
State
is
then
when
there
is
such
a
Purity
in
the
Ministry
that
only
Christian
Truths
are
taught
there
,
and
wherein
those
are
taught
in
all
their
Force
and
Natural
Beauty
with
all
the
Diligence
and
Care
that
men
assisted
by
the
Grace
of
God
are
capable
of
,
and
when
the
Sacraments
also
are
purely
administred
according
to
the
Institution
of
Jesus
Christ
without
Addition
or
Diminution
,
and
with
all
the
Decency
,
Modesty
,
Simplicity
,
Gravity
,
Circumspection
,
that
those
Mysteries
of
the
Christian
Religion
require
,
so
that
God
may
be
Glorified
,
and
his
Kingdom
more
and
more
established
in
the
Hearts
of
men
,
and
when
further
the
Church
is
Governed
by
Just
,
Wise
,
Prudent
,
Charitable
and
well
Executed
Laws
,
after
a
way
that
does
not
destroy
but
Edify
.
In
Fine
,
that
Good
Consists
also
in
this
,
that
those
who
Exercise
this
Ministry
receive
it
by
Just
and
Lawful
waies
,
that
are
proper
to
draw
the
Blessing
of
God
upon
them
and
their
Labours
,
and
that
they
behave
themselves
worthily
,
quitting
themselves
with
a
good
Conscience
in
the
Charge
Committed
to
them
.
The
bad
Estate
of
the
Church
,
on
the
contrary
,
is
then
when
that
Ministry
is
found
to
be
mingled
with
Errours
and
Superstitions
,
when
the
Sacraments
are
Altered
and
Corrupted
,
when
the
Government
of
it
is
worldly
,
or
unjust
,
or
Tyrannical
,
or
Confused
,
when
those
who
fill
up
that
Ministry
,
take
it
by
ill
,
scandalous
,
and
unlawfull
wayes
,
and
behave
themselves
unworthily
in
it
.
The
Good
State
of
the
Ministry
is
a
thing
that
is
the
most
to
be
wished
for
in
the
World
,
and
most
proper
to
preserve
the
Faith
,
Piety
,
Holiness
,
Peace
,
Comfort
,
and
Publick
Rejoicing
in
the
Church
;
and
the
bad
State
is
the
most
to
be
feared
of
any
thing
in
the
World
,
and
that
which
we
ought
to
Labour
the
most
to
Remedy
.
Nevertheless
we
are
not
to
think
that
the
Ministry
may
not
yet
Subsist
in
that
bad
State
,
as
our
Bodily
Life
does
not
cease
to
Subsist
in
the
midst
of
Languishing
,
and
heaps
of
Diseases
.
5.
In
the
fifth
place
,
we
ought
Carefully
to
distinguish
the
Ministry
considered
precisely
in
it self
,
and
the
same
Ministry
in
as
much
as
it
is
Occupied
or
possessed
by
persons
who
are
Invested
in
it
,
or
if
you
will
,
we
ought
to
distinguish
the
Ministry
and
the
Ministers
,
for
there
is
a
very
great
Difference
between
the
one
and
the
other
;
as
in
a
civil
Society
there
is
a
great
difference
between
the
Magistracy
and
the
Magistrate
;
The
Magistracy
is
an
Office
,
the
Magistrate
is
a
Person
who
possesses
that
Office
,
the
Office
remains
allwayes
,
the
persons
are
changed
by
Death
or
otherwise
.
This
Distinction
is
not
hard
to
be
conceived
,
but
it
is
nevertheless
of
very
great
Use
in
the
Matter
we
are
upon
.
For
the
Ministry
Considered
in
its
self
is
of
an
immediatly
Divine
Establishment
;
Whereas
the
Persons
that
are
raised
to
it
,
are
raised
thither
by
means
of
men
,
and
if
their
Call
be
divine
,
as
it
is
in
Effect
,
it
is
no
otherwise
then
mediately
so
;
for
they
are
men
who
call
them
to
it
,
although
they
do
it
by
the
Authority
of
God
.
It
is
then
certain
that
when
God
has
established
the
Ministry
,
he
has
not
only
established
all
that
which
it
ought
to
have
Essential
to
it
,
but
he
has
also
Established
it
,
de
Jure
and
de
facto
in
a
good
State
;
I
mean
,
he
has
not
only
laid
an
Obligation
upon
Ministers
faithfully
to
discharge
all
the
Functions
of
so
great
a
Charge
,
but
that
he
has
even
chosen
Persons
who
have
most
faithfully
acquitted
themselves
of
it
.
But
it
has
not
been
alwayes
the
same
in
those
who
have
been
called
by
men
,
for
as
humane
Judgments
are
so
short-sighted
,
that
they
cannot
pierce
through
the
Hearts
of
men
,
and
as
they
are
mixed
with
a
great
many
Imperfections
,
the
Ministry
may
be
Committed
to
persons
who
are
Insensibly
Corrupted
,
either
through
their
Ignorance
or
through
other
Inclinations
yet
more
Criminal
then
Ignorance
,
and
it
is
from
that
humane
Intervention
that
the
bad
State
of
the
Ministry
proceeds
.
If
God
would
alwayes
send
them
immediately
,
as
he
did
his
Apostles
and
Evangelists
,
there
would
be
some
ground
to
believe
,
that
it
would
never
be
remote
from
its
first
Institution
;
but
since
they
are
men
that
send
them
,
no
one
can
deny
,
that
it
cannot
be
Corrupted
through
that
Channel
,
for
God
has
never
promised
any
thing
to
the
contrary
in
that
matter
.
God
has
not
promised
that
he
would
accompany
those
Elections
and
Humane
Calls
with
an
Infallible
Spirit
,
that
should
give
them
all
a
happy
Success
;
and
besides
that
the
experience
of
all
the
Ages
past
Contradicts
it
,
Jesus
Christ
himself
seems
purposely
to
have
forbidden
such
a
rash
Imagination
;
for
although
he
knew
the
Heart
,
and
the
thoughts
of
it
,
yet
nevertheless
he
would
have
a
Judas
added
to
the
Number
of
his
first
Disciples
,
and
he
permitted
that
a
Nicholas
,
who
was
afterwards
the
Head
of
the
Sect
of
the
Nicolaitans
,
should
have
a
part
in
the
Election
that
the
Church
made
of
her
first
Deacons
,
to
give
us
to
understand
that
it
was
not
his
intention
actually
to
hinder
the
Ministry
from
ever
falling
into
very
bad
hands
.
6.
We
must
note
in
the
sixth
place
,
That
although
the
Church
and
the
Ordinary
Ministry
which
we
speak
of
,
are
two
things
naturally
joyned
together
,
—
yet
it
is
not
the
Church
that
depend
▪
s
upon
the
Ministry
,
but
it
is
the
Ministry
on
the
contrary
that
depends
upon
the
Church
.
For
the
Ordinary
Pastors
were
not
Established
but
when
the
Church
was
first
formed
,
and
when
care
was
taken
for
its
Preservation
and
Propagation
,
so
that
naturally
it
preceded
Pastors
.
The
Church
was
produc'd
at
first
by
the
Extraordinary
Ministry
of
the
Apostles
;
the
first
thing
which
they
propounded
was
not
to
make
Ordinary
Pastors
,
but
true
Beleivers
.
They
called
men
to
the
Knowledge
of
Jesus
Christ
,
they
assembled
them
together
,
they
united
them
in
a
Society
,
before
they
provided
for
the
upholding
of
that
Society
in
setting
up
an
Ordinary
Ministry
in
the
midst
of
it
.
They
first
took
care
for
the
birth
of
the
New
Creature
,
and
after
they
procured
it
Breasts
to
nourish
it
:
Therefore
it
is
that
the
Ordinary
Ministers
were
called
Pastors
,
in
reference
to
Shepheards
who
fed
and
led
their
Flocks
.
They
were
called
Presbyters
or
Elders
,
with
reference
to
the
Senators
among
the
Jews
;
they
were
called
Bishops
,
that
is
Overseers
,
or
Super-Intendants
,
by
an
Allusion
to
the
Super-Intendants
of
Victuals
among
the
Greeks
,
who
were
called
Bishops
also
.
But
the
Shepheards
suppose
their
Flocks
,
the
Chosen
Senators
among
the
people
suppose
the
people
,
the
Super-Intendants
or
Overseers
suppose
those
over
whom
they
gave
a
right
of
Super-Intendance
and
Inspection
.
The
Ordinary
Ministers
therefore
suppose
the
Church
,
and
not
the
Church
the
Ministers
;
she
is
not
,
because
they
are
,
but
they
on
the
contrary
because
she
is
;
she
does
not
own
her
being
to
them
,
but
they
theirs
to
her
.
This
Truth
will
yet
appear
more
clearly
,
if
we
set
before
their
eyes
,
what
I
have
already
said
in
the
first
Chapter
of
this
Fourth
Part
,
That
the
Ordinary
Ministry
is
not
absolutely
necessary
to
the
being
of
a
Church
,
but
that
it
is
only
necessary
to
its
well
being
,
and
to
hinder
it
from
falling
into
Ruine
.
For
when
the
Faithful
should
have
no
Pastors
,
they
would
yet
be
joyned
together
in
a
Society
,
since
it
is
Grace
and
Faith
that
unite
▪
s
them
,
and
not
the
Ministry
.
And
as
in
the
Civil
Society
it
is
the
Nature
and
not
the
Magistrate
that
unites
men
,
and
that
after
men
are
united
in
a
Society
,
the
Magistrate
is
made
,
by
reason
of
Order
,
and
by
the
necessity
of
the
preservation
of
that
Society
;
so
that
it
is
the
Society
that
makes
the
Magistrate
,
and
not
the
Magistrate
the
Society
:
So
here
it
is
the
same
;
The
Faith
and
Grace
Assemble
men
into
a
Religous
Society
,
they
are
those
things
that
make
the
Church
,
and
afterward
the
Ministry
arises
by
reason
of
Order
,
and
to
help
the
preservation
of
the
Church
,
and
so
naturally
it
is
the
Church
that
produces
the
Ordinary
Ministry
,
and
not
the
Ordinary
Ministry
that
produces
the
Church
.
The
Church
was
the
Fruit
of
the
Extraordinary
Ministry
of
the
Apostles
and
Evangelists
,
that
Ministry
produc'd
it
at
first
,
and
not
only
produc'd
it
,
but
it
has
always
since
made
use
of
that
means
or
that
source
for
its
subsistence
;
and
we
may
truly
say
that
it
yet
produces
it
,
and
that
it
will
produce
it
unto
the
end
of
the
World
,
for
it
is
the
Faith
that
makes
and
alwayes
will
make
the
Church
;
and
it
is
the
Ministry
of
the
Apostles
which
makes
and
will
always
make
the
Faith
.
It
is
their
voice
that
calls
Christians
together
at
this
day
,
it
is
their
word
that
Assembles
them
,
and
their
Teaching
that
unites
them
.
It
is
certain
that
the
Ministry
of
the
Apostles
was
singular
,
that
is
to
say
,
only
tyed
to
their
persons
without
succession
,
without
Communication
,
without
Propagation
;
but
it
ought
not
to
be
thought
that
it
was
also
as
Transitory
a
Ministry
as
that
of
other
men
,
for
it
is
perpetual
in
the
Church
;
Death
has
not
shut
their
Mouths
as
it
has
the
others
,
they
speak
,
they
instruct
,
they
incessantly
spread
abroad
the
Faith
,
Piety
and
Holiness
among
the
Souls
of
Christians
;
and
there
is
not
another
Fountain
from
whence
those
Vertues
can
descend
,
but
from
them
.
If
any
demand
of
us
what
is
that
perpetual
Voice
that
we
ascribe
to
them
?
We
answer
,
That
it
is
the
Doctrine
of
the
New
Testament
,
where
they
have
set
down
all
the
Efficacy
of
their
Ministry
,
and
the
whole
vertue
of
that
Word
which
gave
a
Being
to
the
Church
.
There
it
is
that
their
True
Chair
and
their
Apostolick
See
is
,
there
is
the
Center
of
the
Christian
Unity
,
there
it
is
that
they
incessantly
call
men
,
and
join
them
into
a
Society
;
every
other
Voice
besides
theirs
is
false
and
supposititious
,
it
is
from
theirs
alone
that
the
Church
proceeds
;
and
because
to
Assemble
with
those
is
to
Assemble
with
Jesus
Christ
,
we
may
very
well
say
,
that
not
to
Assemble
with
them
,
is
to
disperse
instead
of
Assembling
.
But
as
to
the
Ordinary
Ministry
of
the
Pastors
,
we
cannot
say
the
same
thing
,
it
is
not
their
Voice
,
as
it
is
distinct
from
that
of
the
Apostles
,
that
begets
the
Faith
,
that
Assembles
Christians
into
a
Society
,
or
that
produces
the
Church
;
they
are
no
more
but
meer
dispensers
of
the
Word
of
the
Apostles
,
or
if
you
will
,
External
Instruments
to
make
us
the
better
understand
their
Voice
.
They
are
not
,
not
only
,
the
Ordinary
Pastors
who
gave
a
Being
to
the
Church
at
first
,
but
yet
further
at
this
day
to
speak
properly
,
it
is
not
their
word
that
produces
the
Faith
in
those
who
had
it
not
before
;
for
that
which
confirms
it
in
those
who
have
it
,
and
that
which
produces
it
in
those
who
have
it
not
,
is
the
word
of
the
Apostles
themselves
,
to
whom
we
must
go
for
conduct
,
if
we
would
have
good
success
.
They
are
then
to
speak
properly
no
more
than
those
External
Guides
that
God
has
Established
in
the
Church
to
lead
men
to
the
Scripture
,
and
even
such
Guides
as
cannot
hinder
us
from
going
thither
of
our selves
if
we
will
,
and
it
is
the
Scripture
,
the
voice
of
the
Apostles
,
or
to
say
better
the
voice
of
Jesus
Christ
,
that
speaks
by
the
Apostles
,
that
does
all
.
There
is
therefore
a
great
difference
between
those
two
sorts
of
Ministers
,
the
one
preceded
the
Church
,
the
other
follows
it
;
the
one
is
immediately
Communicated
by
God
,
and
the
other
is
Communicated
by
means
of
men
;
the
one
has
an
Independent
and
Soveraign
Authority
and
Infallibility
on
its
side
,
and
the
other
is
exposed
to
Vices
,
Disorders
,
Errours
and
humane
weaknesses
;
Inferior
,
and
depending
on
the
Church
;
the
one
is
every
way
Divine
,
and
the
other
is
partly
Divine
and
partly
Humane
.
7.
From
that
sixth
Observation
there
arises
another
not
less
important
,
and
that
which
I
have
already
touched
upon
in
divers
places
of
this
Treatise
,
that
is
,
That
the
Ordinary
Ministry
is
a
Right
that
belongs
to
the
True
Church
,
and
of
which
it
can
never
be
spoiled
.
The
Reason
of
this
Truth
is
taken
from
the
very
Nature
of
the
Church
.
For
the
Church
being
a
Society
that
God
has
call'd
together
by
the
Ministry
of
his
Apostles
,
and
which
he
yet
every
day
calls
together
and
upholds
by
the
word
of
his
Scriptures
,
and
the
use
of
his
Sacraments
,
we
must
necessarily
say
that
in
forming
it
,
he
has
given
it
in
that
very
thing
that
he
has
formed
it
a
sufficient
,
full
and
entire
Right
to
make
use
of
all
the
means
that
may
help
its
preservation
and
upholding
,
amongst
which
that
of
the
Ministry
is
without
doubt
most
considerable
.
That
same
Providence
that
gives
men
a
Natural
Life
,
and
appoints
them
to
preserve
their
life
by
that
Food
it
furnishes
them
with
,
gives
them
by
that
very
thing
a
right
to
employ
persons
to
gather
that
food
together
and
to
prepare
it
,
to
the
end
they
may
make
use
of
it
according
to
what
it
is
designed
for
;
and
it
would
be
a
great
Extravagance
to
demand
of
a
man
what
Right
he
has
to
prepare
himself
to
eat
and
drink
,
for
he
could
have
nothing
more
to
say
but
that
the
Nature
that
gave
him
life
,
gave
him
at
the
same
time
all
the
Right
that
was
necessary
,
to
provide
for
the
upholding
of
that
life
.
And
,
to
make
use
of
another
Example
,
The
same
Nature
,
or
to
say
better
the
same
Providence
,
that
Assembles
men
together
in
a
Civil
Society
,
and
ordains
them
in
their
so
uniting
together
to
uphold
that
Society
by
a
rational
Order
,
does
it
not
give
them
at
the
very
same
time
and
by
the
same
Right
that
Assembles
them
,
a
Right
to
have
Magistrates
,
to
Govern
them
by
,
and
to
make
the
Laws
of
that
Society
to
be
Executed
,
to
have
Judges
to
decide
their
differences
,
to
have
Remedies
for
the
Healing
of
Diseases
,
and
Tradesmen
for
the
publick
good
:
And
would
it
not
be
an
absurdity
to
demand
of
a
people
what
Right
they
had
to
have
Magistrates
,
Judges
,
Physicians
,
Tradesmen
,
Teachers
of
Commerce
,
Lawyers
,
since
they
could
not
have
a
fuller
and
juster
Right
than
that
which
is
founded
upon
the
reason
of
Order
and
the
Society
it self
?
We
need
but
to
apply
these
Examples
to
the
Subject
we
are
upon
.
The
Church
is
a
Body
to
which
God
has
given
a
Spiritual
Life
,
and
he
has
ordained
it
to
be
preserved
and
upheld
in
the
use
of
Mystical
Aliments
,
of
which
he
himself
has
made
a
publick
Magazine
in
his
Holy
Scriptures
;
it
is
therefore
evident
that
he
has
given
it
by
that
very
thing
,
a
Right
to
have
Ministers
or
Pastors
who
should
prepare
those
Sacred
Aliments
,
and
season
them
for
its
Spiritual
Nourishment
.
The
Church
is
a
Religious
Society
composed
of
divers
persons
that
God
himself
has
Assembled
to
live
together
,
not
in
Confusion
but
in
Order
,
he
would
have
that
Society
subsist
,
he
has
appointed
it
to
uphold
and
preserve
it self
,
he
himself
has
suggested
the
means
;
he
has
then
without
doubt
by
that
very
thing
given
a
Right
to
have
Guides
to
Govern
her
,
Pastors
to
lead
them
forth
into
the
Heavenly
Pastures
of
the
Scriptures
,
Ministers
to
dispense
the
Divine
Sacraments
that
he
has
instituted
for
her
,
Watch-men
and
Guides
to
be
careful
of
her
,
and
to
go
before
her
.
In
a
word
he
who
has
given
Faith
,
Piety
and
Christian
Holiness
to
the
Church
,
has
at
the
same
time
indispensably
obliged
them
to
these
four
Duties
;
one
is
,
to
persevere
in
the
Exercise
of
those
Vertues
unto
the
end
.
The
other
is
,
to
defend
themselves
against
the
Assaults
and
wiles
of
the
Enemy
of
their
Salvation
;
the
third
is
,
to
increase
and
strengthen
themselves
more
and
more
;
and
lastly
,
to
propagate
them
as
much
as
in
them
lyes
from
us
down
to
our
Children
,
and
even
amongst
Strangers
,
that
is
to
say
,
among
those
who
are
not
as
yet
in
that
Relation
.
It
follows
therefore
necessarily
that
that
has
given
the
Church
a
sufficient
full
and
entire
Right
for
the
Ministry
,
since
the
Ministry
is
but
a
fit
and
lawful
means
for
all
that
.
It
could
not
have
a
Right
more
lawful
than
that
which
is
founded
upon
those
indispensable
Duties
,
for
in
that
case
,
it
is
not
only
a
Right
that
makes
the
thing
just
,
but
it
is
an
obligation
that
imposes
a
necessity
of
it
;
as
in
the
State
,
the
Right
that
every
one
has
to
learn
the
Will
of
the
Prince
is
indisputable
,
because
it
is
built
upon
the
obligation
that
lies
upon
every
one
to
conform
himself
to
it
.
It
is
clear
then
that
there
could
not
have
been
a
Right
to
have
Ministers
more
lawful
than
that
of
a
Faithful
People
,
a
True
Church
,
since
it
is
founded
upon
those
four
Duties
which
I
have
noted
,
that
are
indispensable
,
and
that
give
not
only
a
Right
but
an
Obligation
to
have
a
Ministry
.
But
we
ought
here
to
take
notice
of
the
Fallacy
that
their
Missionaries
are
wont
to
make
,
and
that
the
Authour
of
the
Prejudices
who
has
Adopted
their
Method
would
have
us
make
with
them
.
For
see
after
what
manner
they
argue
.
Where
there
is
no
lawful
Ministry
,
there
is
no
True
Church
:
But
among
the
Protestants
there
is
no
True
Church
.
I
set
aside
the
Question
,
Whether
we
have
or
whether
we
have
not
a
lawful
Ministry
in
the
same
sence
that
he
intends
,
I
will
only
at
present
consider
his
way
of
Reasoning
,
that
makes
the
True
Church
depend
upon
a
lawful
Ministry
.
Admitting
that
to
be
a
True
Church
where
the
Ministry
is
,
and
denying
that
to
be
a
True
Church
where
the
Ministry
is
not
.
I
say
that
this
is
a
vain
,
deceitful
and
illusory
way
of
Reasoning
;
to
which
I
oppose
this
other
Argument
:
Where
there
is
the
True
Church
,
there
is
a
Right
to
a
Lawful
Ministry
;
But
the
True
Church
is
among
the
Protestants
;
Therefore
the
Right
to
a
Lawful
Ministry
is
among
the
Protestants
.
Of
those
two
ways
of
arguing
it
is
certain
that
this
latter
is
the
justest
and
almost
only
just
,
right
and
natural
.
For
the
True
Church
naturally
goes
before
the
Ministry
;
it
does
not
depend
upon
the
Ministry
,
but
the
Ministry
on
the
contrary
depends
upon
it
:
as
in
the
Civil
Society
,
the
Magistracy
depends
upon
the
Society
,
and
not
the
Society
upon
the
Magistracy
:
In
the
Civil
Society
the
first
thing
that
must
be
thought
on
,
is
,
that
Nature
made
men
;
afterwards
we
conceive
that
she
Assembled
and
United
them
together
;
and
lastly
that
from
that
Union
that
could
not
subsist
without
Order
,
Mastistracy
proceeded
.
It
is
the
same
thing
in
a
Religious
Society
;
the
first
thing
that
Grace
did
,
was
to
produce
Faith
in
the
Hearts
of
men
;
after
having
made
them
believe
,
she
United
them
,
and
form'd
a
mutual
Communion
between
them
;
and
because
their
Communion
ought
not
to
be
without
Order
and
without
Government
,
from
thence
the
Ministry
arose
.
So
that
a
Lawful
Ministry
is
after
the
True
Church
,
and
depending
upon
it
.
It
is
not
a
Lawful
Ministry
that
makes
it
to
be
the
True
Church
,
for
it
is
so
by
the
Truth
of
its
Faith
,
and
it
would
yet
be
so
,
when
it
actually
had
not
any
Ministers
;
but
it
is
the
True
Church
that
makes
the
Ministry
to
be
Lawful
,
since
it
is
from
the
Truth
of
a
Church
,
that
the
Justice
of
its
Ministry
proceeds
.
The
Argument
therefore
of
the
Author
of
the
Prejudices
involves
the
Dispute
in
a
ridiculous
Circle
,
for
when
he
would
prove
that
we
are
not
the
True
Church
because
we
have
not
a
Lawful
Ministry
,
we
maintain
on
the
contrary
,
That
we
have
a
Lawful
Ministry
,
because
we
are
the
True
Church
.
And
he
cannot
say
that
we
are
the
cause
of
the
ridiculous
Circle
,
because
our
way
of
Reasoning
follows
the
Order
of
Nature
,
and
his
does
not
follow
it
.
I
omit
that
his
first
Proposition
,
which
is
,
Where
there
is
no
Lawful
Ministry
there
is
no
True
Church
,
is
Equivocal
.
For
either
he
understands
by
that
Lawful
Ministry
,
Ministers
actually
Established
,
or
else
he
means
a
Right
to
Establish
them
.
If
the
former
,
his
Proposition
is
false
,
for
the
True
Church
may
be
without
having
actually
any
Ministers
,
that
is
no
ways
impossible
,
as
I
have
already
shewn
.
And
if
he
means
the
latter
,
his
Proposition
is
not
to
his
purpose
,
for
it
would
maintain
that
the
Society
of
the
Protestants
has
a
full
and
entire
Right
to
set
up
Ministers
for
its
Government
,
supposing
that
it
had
the
True
Faith
,
as
it
may
appear
by
what
I
have
said
,
and
as
it
will
appear
yet
more
clearly
by
the
following
Observation
.
8.
I
say
then
in
the
eighth
place
,
That
the
Body
of
the
Church
,
that
is
to
say
,
Properly
and
Chiefly
the
Society
of
the
truly
Faithful
,
not
only
has
the
Right
of
the
Ministry
,
but
that
it
is
also
that
Body
that
makes
a
Call
Lawful
of
persons
to
that
Office
.
This
Truth
will
be
confirmed
by
what
I
have
already
shewn
,
without
any
further
need
of
new
Proofs
.
But
as
the
Question
concerning
the
true
Fountain
whence
that
Call
proceeds
,
is
it self
alone
almost
all
the
difference
that
is
between
the
Church
of
Rome
,
and
us
about
this
matter
,
and
that
moreover
it
is
extreamly
Important
to
the
Subject
we
are
upon
,
It
is
necessary
for
us
to
examine
it
a
little
more
carefully
.
They
cannot
then
take
it
ill
that
I
insist
a
little
more
largely
upon
this
Observation
then
I
have
done
upon
the
rest
.
To
make
it
as
clear
as
I
can
possibly
,
I
propose
to
Treat
of
three
Questions
;
The
first
shall
be
,
To
know
whether
naturally
a
Call
belongs
to
the
Pastors
only
,
excluding
the
Laity
,
or
whether
it
belongs
to
the
whole
Body
of
the
Church
.
The
Second
,
Whether
in
case
it
belongs
to
the
whole
Body
of
the
Church
,
it
can
be
said
that
the
Church
can
of
it self
spoil
it self
of
its
right
,
or
whether
it
has
lost
it
any
way
that
it
could
be
supposed
to
have
.
And
the
Third
,
Whether
the
Body
of
the
Church
may
confer
Calls
immediately
by
it self
,
or
whether
the
Church
is
alwayes
bound
to
confer
them
by
means
of
its
Pastors
?
As
to
the
first
of
these
Questions
,
All
the
Difficulty
it
can
have
,
comes
only
from
the
false
Idea
of
a
Call
that
is
ordinarily
formed
in
the
Church
of
Rome
.
For
first
,
They
make
it
a
Sacrament
properly
so
called
,
and
they
name
it
the
Sacrament
of
Orders
.
From
whence
the
thought
readily
arises
that
the
Body
of
the
People
cannot
confer
a
Sacrament
.
They
Imagine
next
,
That
that
Sacrament
impresses
a
certain
Character
,
which
they
call
an
Indelible
Character
,
and
which
they
conceive
of
as
a
Physical
Quality
,
or
an
Absolute
Accident
,
as
they
speak
in
the
School
,
and
as
an
Inherent
Accident
in
the
Soul
of
the
Minister
.
They
perswade
themselves
further
that
Jesus
Christ
and
his
Apostles
left
that
Sacrament
and
that
Physical
Quality
in
trust
in
the
hands
of
the
Bishops
to
be
communicated
by
none
but
them
.
With
that
they
mix
a
great
many
Ceremonies
,
and
External
Marks
,
as
Unction
,
and
the
Shaving
which
they
call
the
Priesty
Crown
.
They
add
to
all
that
,
Priestly
Habits
,
the
Stole
,
the
Alb
,
the
Cope
,
the
Cross
,
the
Miter
,
the
Rochet
,
Hood
,
Pall
,
&c.
They
make
Mysterious
Allegories
upon
these
Ceremonies
and
those
Ornaments
,
they
distinguish
those
Dignities
into
divers
Orders
,
they
frame
a
Hierarchy
set
out
by
the
Pompous
Titles
of
Prelats
,
Primates
,
Arch-Bishops
,
Patriarchs
,
Cardinals
,
&c.
They
write
great
Books
upon
all
these
things
,
and
the
half
of
their
Divinity
is
taken
up
in
explaining
their
Rights
,
Authority
,
Priviledges
,
Immunities
,
Apostolick
Grants
,
Exceptions
,
&c.
What
ground
is
here
that
all
good
men
should
not
believe
that
the
Church-men
,
are
at
least
men
of
another
kind
from
all
others
,
and
that
they
are
no
wayes
made
of
the
same
blood
,
of
which
Saint
Paul
says
,
that
God
has
made
all
Mankind
?
Notwithstanding
when
we
examine
well
that
Call
,
what
it
is
,
to
form
a
just
Idea
of
it
,
we
shall
find
that
properly
it
is
but
a
Relation
that
results
from
the
Agreement
of
three
Wills
,
to
wit
,
that
of
God
,
that
of
the
Church
,
and
that
of
the
Person
called
;
for
the
consent
of
these
three
make
all
the
Essence
of
that
Call
,
and
the
other
things
that
may
be
added
to
it
,
as
Examination
,
Election
,
Ordination
,
are
Preambulatory
Conditions
,
or
Signs
,
and
External
Ceremonies
,
which
more
respect
the
Manner
of
that
Call
then
the
Call
it self
.
In
Effect
,
in
a
Call
we
can
remark
but
three
Interests
that
can
engage
one
to
it
,
that
of
God
,
since
he
that
is
called
ought
to
speak
and
Act
in
his
Name
,
that
of
the
Church
,
that
ought
to
be
Instructed
,
Served
,
and
Governed
;
and
that
of
him
who
is
called
,
who
ought
to
fulfil
the
Functions
of
his
Charge
,
and
to
Consecrate
his
Watchful
Diligence
,
Cares
,
and
Labours
to
it
;
from
whence
it
follows
,
That
that
Call
is
sufficiently
formed
,
when
God
,
the
Church
,
and
the
Person
called
,
come
to
agree
,
and
we
cannot
rationally
conceive
any
thing
else
in
it
.
But
as
to
the
Will
of
the
called
,
it
does
not
fall
into
the
Question
,
for
we
all
acknowledge
that
no
one
can
be
forced
to
receive
the
Office
of
the
Ministry
;
and
therefore
Saint
Paul
describing
the
qualities
of
a
Bishop
,
begins
with
the
desire
to
be
a
Bishop
;
If
any
man
,
says
he
,
Desire
the
Office
of
a
Bishop
,
he
Desireth
a
good
Work
.
We
are
only
then
concerned
about
the
two
others
,
to
wit
,
that
of
God
,
and
that
of
the
Church
.
As
for
the
Will
of
the
Church
,
they
cannot
methinks
deny
,
that
naturally
it
should
not
be
that
of
the
whole
Body
,
and
not
meerly
that
of
the
Pastors
that
ought
to
be
required
to
it
.
For
they
are
not
the
Pastors
alone
who
have
an
Interest
in
the
call
of
a
man
,
it
is
generally
the
whole
Body
of
the
Church
,
it
is
that
which
ought
to
be
as
I
have
said
,
Instructed
,
Served
and
Governed
,
it
is
that
that
ought
to
receive
the
Sacraments
from
his
hands
who
is
called
,
and
that
ought
to
be
Comforted
and
Edified
by
his
Word
.
It
s
consent
therefore
is
necessary
there
,
and
it
is
of
the
Essence
of
the
Call
that
it
should
intervene
.
As
to
the
Will
of
God
,
both
the
one
and
the
other
of
us
agree
,
that
it
is
not
any
more
not
made
known
to
men
immediately
and
expresly
,
for
howsoever
we
may
without
doubt
referr
it
to
a
particular
Dispensation
of
his
Providence
,
the
qualities
,
or
as
they
speak
,
the
Extraordinary
Talents
that
some
persons
have
for
the
exercise
of
that
Office
,
and
especially
when
those
Talents
are
joyned
with
internal
Dispositions
,
secret
motions
or
desires
to
employ
them
in
God's
Work
,
and
the
advancement
of
his
Glory
,
we
affirm
that
that
cannot
be
enough
absolutely
to
conclude
a
Divine
Revelation
.
God
has
therefore
on
this
occasion
put
his
Will
as
a
Trust
into
mens
hands
,
and
that
very
thing
,
that
he
has
Instituted
the
Ordinary
Ministry
in
the
Church
,
contains
a
Promise
to
Authorise
those
lawful
Calls
that
they
shall
give
to
persons
for
that
Office
.
We
are
agreed
upon
that
Point
,
it
concerns
us
only
to
know
who
are
left
in
Trust
with
that
Will
,
the
Pastors
alone
,
or
the
whole
Body
of
the
Church
.
Those
of
the
Roman
Communion
pretend
the
former
,
and
we
pretend
the
latter
.
To
decide
this
difference
,
I
say
,
That
we
cannot
rationally
own
any
other
to
be
left
in
trust
with
the
Will
of
God
in
that
Respect
,
then
the
Body
to
which
he
himself
has
naturally
given
the
Right
of
the
Ministry
,
for
whose
sake
he
has
Instituted
the
Ministry
,
and
which
he
has
even
bound
by
an
indispensable
Duty
to
have
Ministers
.
That
Body
I
say
,
which
has
as
great
an
Interest
in
it
as
that
of
the
Preservation
of
its
Faith
,
Piety
,
and
Justice
,
and
whose
consent
ought
moreover
necessarily
to
Intervene
.
But
that
Body
is
that
of
the
whole
Church
,
and
not
of
the
Pastors
only
,
it
is
to
that
,
as
I
have
shewn
before
,
that
the
Ministry
belongs
,
it
is
for
the
sake
of
that
that
God
has
established
it
,
it
is
Indispensably
bound
to
have
Ministers
,
it
has
the
greatest
Interests
in
it
,
and
it
ought
even
naturally
to
concur
.
It
is
that
therefore
that
God
has
left
his
Will
in
Trust
with
,
as
to
those
Calls
,
and
by
Consequence
it
is
from
that
that
those
Calls
ought
to
proceed
,
and
it
would
be
Absurd
to
make
them
flow
from
any
thing
else
.
We
have
already
frequently
said
,
That
the
Body
of
the
Visible
Church
,
as
it
is
upon
Earth
,
is
alwayes
mingled
with
the
good
and
bad
,
with
the
true
Believers
,
and
the
Wicked
,
and
that
when
these
two
Orders
of
persons
are
set
in
Opposition
,
they
are
the
truly
Faithful
only
,
that
are
properly
the
Church
of
Jesus
Christ
;
That
Church
I
say
,
which
he
has
appointed
to
Assemble
in
his
Name
,
to
which
he
has
promised
his
Presence
,
to
which
he
has
given
the
Keys
of
his
Kingdom
,
the
Power
of
Binding
and
Loosing
,
and
in
a
word
,
to
which
he
has
given
the
Ministry
and
all
the
Rights
that
follow
upon
it
,
or
go
before
it
;
so
that
to
be
of
that
Church
,
it
is
necessary
to
be
a
True
Believer
,
and
no
Body
without
True
Faith
can
have
that
Advantage
,
the
Prophane
and
the
Wicked
,
as
just
,
being
all
naturally
Excluded
.
But
it
is
Evident
that
the
Pastors
may
not
be
of
the
Number
of
those
true
Believers
;
Experience
justifies
that
the
greatest
Number
may
forsake
the
true
Faith
;
and
there
is
no
promise
of
God
that
that
shall
never
happen
in
Respect
of
all
of
them
.
It
would
then
be
a
great
Rashness
to
make
those
Pastors
alone
Depositaries
of
that
Will
of
God
whereof
we
speak
,
and
which
is
essentially
necessary
to
the
Call
of
Persons
,
since
not
having
any
Revelation
that
promises
that
he
will
alwayes
preserve
the
Faithful
in
their
Body
,
none
can
be
assured
that
since
the
first
rise
of
the
Gospel
till
this
present
time
they
have
alwayes
been
,
none
can
be
assured
that
it
never
hapned
or
that
it
will
never
fall
out
,
that
that
Order
may
not
be
wholly
fill'd
up
with
,
and
possess'd
by
the
worldly
and
Hypocrites
.
It
would
be
to
deposite
the
Will
of
God
in
a
Body
that
might
sometimes
not
be
the
true
Church
,
and
not
have
the
least
part
in
its
Interests
,
it
would
be
to
derive
that
Call
from
a
Source
that
might
be
wholly
cut
off
from
the
Church
.
It
would
be
to
make
the
Validity
of
the
Sacraments
,
that
are
a
chief
means
of
the
Preservation
and
Propagation
of
the
City
of
God
to
depend
on
the
Inhabitants
of
Babylon
,
which
Saint
Augustine
says
,
is
alwayes
mixed
with
the
Inhabitants
of
Jerusalem
,
which
would
be
manifestly
contrary
to
the
Order
of
Gods
Wisdom
.
It
is
therefore
without
doubt
more
conformable
to
that
Wisdom
,
to
make
his
Will
known
,
and
by
Consequence
the
Lawful
Call
of
a
man
,
throughout
the
whole
Body
of
the
Church
,
since
that
howsoever
mixed
the
wicked
may
be
there
with
the
righteous
in
the
same
External
Profession
we
are
notwithstanding
assured
by
the
promises
of
God
that
there
will
be
alwayes
some
true
Believers
in
that
External
Profession
,
even
until
the
end
of
the
World
,
and
by
Consequence
there
will
be
alwayes
the
True
Church
,
that
very
same
that
Jesus
Christ
has
Assembled
,
and
to
which
he
has
properly
given
as
well
the
Right
of
the
Ministry
as
all
the
other
Rights
of
a
Religious
Society
.
It
is
far
more
just
,
that
since
God
has
not
more
immediately
by
himself
declared
his
Will
,
upon
the
occasion
of
those
personal
Calls
,
that
we
should
regard
that
Body
which
we
are
certain
of
that
God
loves
and
looks
upon
as
his
Family
,
and
as
the
Spouse
of
Jesus
Christ
his
Son
,
that
we
look
upon
it
,
I
say
,
as
his
Interpreter
in
that
Regard
,
then
to
go
to
seek
for
his
Voice
,
and
as
I
may
so
say
his
Oracle
,
in
a
Body
whereof
we
cannot
have
the
same
certainty
that
it
cannot
be
,
or
that
it
has
not
even
sometimes
been
wholly
made
up
of
the
unjust
and
worldly
.
They
will
say
it
may
be
,
that
it
would
not
be
better
if
those
Calls
should
proceed
from
the
Body
of
the
Church
,
although
they
might
be
certain
that
God
alwayes
preserves
the
truly
Faithful
there
;
since
the
wicked
most
frequently
prevail
there
over
the
Good
,
that
they
would
make
themselves
Masters
of
those
Calls
,
and
that
they
could
neither
more
nor
less
Communicate
them
to
the
wicked
and
the
worldly
,
then
if
there
were
no
Believers
in
the
Church
.
I
Answer
,
That
it
is
true
,
that
whether
those
Calls
come
from
the
Pastors
only
,
or
whether
they
proceed
from
the
Body
of
the
Church
,
we
could
have
no
certainty
that
they
should
be
well
made
as
to
the
choice
of
Persons
,
for
God
has
not
promised
his
Faithful
Ones
even
when
they
shall
be
a
greater
number
then
the
worldly
,
that
they
shall
alwayes
make
good
Elections
,
they
may
without
doubt
be
deceived
in
that
respect
,
although
there
may
be
a
greater
Likely
hood
that
those
Elections
should
be
more
just
,
when
they
should
be
made
by
a
Body
in
which
one
is
assured
that
there
are
allwayes
True
Believers
,
then
when
they
should
be
made
by
a
more
particular
Body
whereof
one
cannot
have
the
same
Assurance
.
But
not
to
stay
upon
that
,
I
say
that
my
Argument
Respects
not
the
goodness
of
that
Election
,
but
the
Validity
of
the
Call
in
it self
whether
it
be
conferred
upon
a
good
man
,
or
whether
on
a
wicked
,
for
the
Call
of
a
wicked
man
ought
not
to
cease
to
be
good
,
although
the
Choice
should
be
illmade
.
My
meaning
then
is
,
that
if
the
Call
proceed
only
from
the
Body
of
the
Pastors
,
without
the
consent
of
the
whole
Church
Intervening
,
after
whatsoever
manner
,
it
may
be
so
brought
about
,
as
that
it
may
proceed
from
a
Body
of
impious
and
Prophane
Persons
,
who
should
all
be
really
Separated
from
the
Church
,
and
who
would
have
no
part
in
its
Interests
;
so
that
it
would
be
to
make
the
Divine
Authority
that
ought
to
accompany
that
Call
,
and
the
Validity
of
the
Actions
of
the
Ministry
,
to
depend
on
a
Body
of
wicked
men
,
and
to
make
the
Enemies
of
God
the
fit
Depositaries
of
his
Will
,
which
to
me
seems
no
wayes
conformable
to
the
Order
of
his
Wisdom
,
especially
when
there
is
another
Body
where
we
know
that
he
alwayes
preserves
and
upholds
his
Faithful
.
But
they
will
say
yet
further
,
If
your
arguing
took
place
,
it
would
take
away
from
the
Pastors
all
the
Functions
of
their
Ministry
to
give
them
to
the
Body
of
the
Church
.
The
Pastors
would
have
no
more
any
Right
,
either
to
Preach
,
or
to
Administer
the
Sacraments
,
or
to
Govern
the
Church
,
or
to
censure
,
or
to
suspend
,
or
to
Excommunicate
.
For
it
we
say
that
that
Call
would
not
depend
upon
them
,
under
a
pretence
that
we
have
not
any
Certainty
that
God
preserves
and
will
alwayes
Preserve
True
Believers
amongst
them
,
we
must
say
the
same
,
that
the
Government
of
the
Church
,
Preaching
,
the
Administration
of
the
Sacraments
,
and
the
Exercise
of
Discipline
could
not
be
committed
to
them
,
since
we
have
not
any
more
Certainty
for
those
things
,
that
there
should
be
any
truly
Faithful
among
them
,
then
we
have
upon
the
matter
of
that
Call
;
so
that
all
must
be
overthrown
if
that
Reason
take
place
.
I
answer
,
That
the
Donatists
heretofore
fell
into
that
Extravagance
to
imagine
that
the
Preaching
of
the
Gospel
,
the
Sacraments
,
and
the
other
Actual
Functions
of
the
Ministry
ought
to
be
performed
by
Holy
Pastors
,
to
become
good
and
valid
,
and
not
by
the
Wicked
;
so
that
being
moreover
Prejudiced
with
this
thought
,
that
the
whole
Body
of
those
Pastors
who
retained
Communion
with
Caecilianus
were
fallen
off
from
their
Righteousness
and
become
Wicked
,
they
held
that
there
was
not
any
more
a
Church
in
the
World
besides
the
Party
of
Donatus
.
But
Saint
Augustine
shew'd
them
that
their
Principle
was
false
;
and
it
is
worthy
the
noting
by
what
Way
he
made
them
see
the
falsness
of
their
Opinion
,
for
it
was
neither
by
telling
them
that
the
Body
of
the
Pastors
when
they
all
became
Wicked
failed
not
to
be
the
Church
of
Jesus
Christ
,
nor
in
holding
that
Jesus
Christ
having
at
first
put
the
Ministry
into
the
hands
of
the
Pastors
,
it
must
necessarily
follow
by
that
very
thing
,
that
he
was
bound
to
preserve
their
Righteousness
,
or
at
least
alwayes
to
preserve
the
truly
just
and
Faithful
Persons
in
their
Body
,
and
those
who
should
make
the
Sacraments
to
all
the
rest
.
He
says
nothing
of
all
that
,
but
he
had
recourse
to
the
Body
of
the
Church
,
and
he
says
,
that
the
Sacraments
are
not
the
Pastors
,
nor
the
Power
of
the
Keys
,
nor
that
of
Binding
and
Loosing
,
nor
any
of
the
Functions
of
their
Ministry
,
but
that
all
that
belongs
to
the
Church
;
that
it
is
that
that
Baptises
when
the
Pastors
Baptise
,
that
it
is
that
that
binds
when
the
Pastors
bind
,
and
that
looses
when
they
loose
;
and
that
it
is
to
her
that
Jesus
Christ
has
given
all
those
Rights
.
But
what
will
you
say
he
understands
by
that
Church
?
The
Truly
Faithful
,
whatsoever
they
be
,
the
Wheat
of
God
,
the
good
Seed
,
the
good
Fish
,
as
they
are
called
;
in
a
word
,
the
Just
,
the
Children
of
God
,
in
Exclusion
of
the
Worldly
.
It
is
from
that
Fountain
that
the
Validity
of
the
Sacraments
is
drawn
,
and
the
other
Functions
of
the
Ministry
,
and
not
from
the
Body
of
the
Pastors
.
I
say
then
,
the
same
thing
.
All
that
which
the
Body
of
the
Pastors
does
,
it
does
in
the
name
of
the
Church
,
and
by
Consequence
in
the
name
of
Jesus
Christ
,
for
the
Name
of
Jesus
Christ
is
in
the
Name
of
the
Church
,
it
is
the
Church
that
preaches
by
them
,
that
administer
the
Sacraments
by
them
,
that
governs
by
them
,
that
censures
,
that
suspends
,
that
absolves
,
that
Excommunicates
by
them
,
they
are
only
its
Ministers
and
the
Dispensers
of
its
rights
.
Whether
then
they
be
wicked
,
whether
they
be
Prophane
or
Impious
,
that
hurts
their
own
Persons
,
but
it
does
not
hurt
their
Functions
,
because
their
Functions
are
not
their
own
,
but
the
Churches
.
Furthermore
,
that
Hypothesis
of
St.
Augustine
concerning
the
source
from
whence
the
Validity
of
the
Action
of
the
Ministry
proceeds
,
furnishes
us
with
another
Argument
which
to
me
seems
Demonstrative
not
only
from
the
Authority
of
that
Father
,
but
from
the
Nature
of
the
thing
it self
.
For
it
is
evident
that
we
ought
to
refer
that
Call
to
the
same
Body
to
which
God
originally
gave
the
Power
of
the
Keys
,
and
which
is
exercised
by
the
Pastors
,
so
that
the
Pastors
are
no
more
but
the
Dispensers
of
its
Rights
.
As
that
which
makes
Baptism
,
the
Communion
,
the
Government
,
and
the
Acts
of
Discipline
good
and
valid
,
is
not
because
they
proceed
from
the
Pastors
only
,
but
because
they
proceed
from
the
Body
of
the
Church
.
So
the
same
must
be
said
,
that
,
that
which
makes
a
Call
good
,
valid
,
and
lawful
,
is
,
because
it
comes
from
the
Church
,
that
is
to
say
,
from
the
truly
Faithful
.
But
it
is
certain
that
it
is
properly
the
Body
of
the
Faithful
that
has
received
Originally
the
Power
of
the
Keys
,
that
is
exercised
by
the
Pastors
,
and
upon
which
the
Validity
of
all
the
Actions
of
the
Ministry
depends
,
as
being
done
in
the
Name
and
Authority
of
the
whole
Body
,
and
by
Consequence
it
is
to
that
we
must
refer
that
Call
.
If
I
had
a
mind
here
to
set
down
all
the
passages
of
St.
Augustine
when
he
establishes
this
Truth
,
I
should
engage
my self
in
an
excessive
Tediousness
.
It
shall
suffice
to
set
down
some
few
that
may
clearly
let
us
see
what
his
Doctrine
was
upon
this
matter
.
Judas
says
he
,
Represented
the
Body
of
the
wicked
,
and
Saint
Peter
represented
the
Body
of
the
good
,
the
Body
of
the
Church
;
I
say
The
Body
of
the
Aug.
Tract
5●
in
Joan.
Church
,
but
the
Church
which
consists
in
the
good
:
For
if
St.
Peter
had
not
represented
that
Church
,
our
Lord
would
not
have
said
to
him
,
I
give
unto
thee
the
Keys
of
the
Kingdom
of
Heaven
,
and
whatsoever
thou
shalt
bind
on
Earth
shall
be
bound
in
Heaven
,
and
whatsoever
thou
shalt
loose
on
Earth
shall
be
loosed
in
Heaven
.
For
if
that
had
been
said
but
to
St.
Peter
only
,
the
Church
does
not
do
it
.
But
if
it
be
done
in
the
Church
,
to
wit
,
that
the
things
that
are
bound
on
Earth
are
bound
in
Heaven
,
and
that
those
which
are
loosed
on
Earth
are
loosed
in
Heaven
,
in
as
much
as
he
which
the
Church
Excommunicates
,
is
Excommunicated
in
Heaven
,
and
he
to
whom
the
Church
is
Reconciled
is
Reconciled
in
Heaven
,
since
that
I
say
is
done
in
the
Church
,
it
follows
that
St.
Peter
receiving
the
Keys
represented
the
Holy
Chvrch.
And
as
the
good
who
are
in
the
Church
,
were
represented
in
the
person
of
St
Peter
,
so
the
wicked
who
are
in
the
Church
,
were
represented
in
the
person
of
Judas
,
and
it
is
to
those
that
Jesus
Christ
said
,
Me
you
have
not
always
.
And
further
,
after
having
described
the
Church
of
the
Truly
Faithful
,
in
these
Terms
,
God
has
sent
his
in
Joann
.
Son
into
the
World
to
the
end
that
those
who
believe
in
him
should
by
the
laver
of
Regeneration
be
loosed
from
their
Sins
,
as
well
Original
as
Actual
,
and
that
being
delivered
from
Everlasting
Damnation
they
should
live
in
Faith
,
Hope
and
Charity
,
as
Pilgrims
in
this
World
,
amidst
Temptations
,
and
Labours
,
and
amidst
the
Corporal
and
Spiritual
Consolations
of
God
,
walking
in
Christ
Jesus
,
who
is
their
way
.
But
because
in
that
very
way
in
which
they
walk
they
are
not
free
from
those
Sins
that
arise
through
the
Infirmity
of
this
Life
,
he
has
appointed
them
the
saving
Remedy
of
Alms
,
to
help
their
prayers
which
he
has
commanded
them
to
make
;
Forgive
our
Trespasses
,
as
we
forgive
them
that
Trespass
against
us
.
After
,
I
say
,
having
described
the
Church
of
the
Just
in
that
manner
,
he
adds
,
This
is
that
which
makes
the
Church
blessed
in
Hope
in
this
miserable
life
,
and
it
is
this
Church
that
Saint
Peter
represented
by
the
primacy
of
his
Apostleship
,
Nam
Ecclesiae
gerebat
figurata
generalitate
personam
.
If
you
look
upon
Saint
Peter
in
himself
,
he
was
but
a
man
by
Nature
,
a
Christian
by
Grace
,
and
the
first
of
the
Apostles
by
the
super-abundance
of
Grace
.
But
when
Jesus
Christ
said
to
him
,
I
will
give
unto
thee
the
Keys
of
the
Kingdom
of
Heaven
,
and
whatsoever
thou
shalt
bind
on
Earth
shall
be
bound
in
Heaven
,
and
whatsoever
thou
shalt
loose
on
Earth
shall
be
loosed
in
Heaven
,
he
Represented
the
whole
Body
of
the
Church
,
that
Church
I
say
which
in
that
Age
was
moved
with
divers
Temptations
,
as
by
so
many
Storms
,
Torrents
and
Tempests
,
and
which
yet
does
not
fall
into
ruine
,
because
it
is
founded
upon
the
Rock
,
from
which
Saint
Peter
took
his
Name
.
I
say
that
Saint
Peter
took
his
Name
from
it
,
for
as
the
Name
of
Christian
is
derived
from
Christ
,
and
not
that
of
Christ
from
that
of
Christian
,
so
that
of
Saint
Peter
,
is
derived
from
the
Rock
,
and
not
that
of
the
Rock
from
the
Name
of
St.
Peter
,
and
therefore
Jesus
Christ
said
to
him
,
Thou
art
Peter
,
and
upon
this
Rock
I
will
build
my
Church
.
For
Saint
Peter
having
made
this
Confession
,
Thou
art
the
Christ
the
Son
of
the
living
God
,
our
Lord
told
him
that
he
would
build
his
Church
upon
that
Rock
which
he
had
confessed
.
For
that
Rock
was
Jesus
Christ
,
upon
which
Saint
Peter
himself
is
built
,
according
to
what
is
said
,
No
man
can
lay
other
Foundation
then
what
is
already
laid
,
which
is
Jesus
Christ
.
It
is
that
Church
therefore
that
was
founded
upon
Jesus
Christ
which
received
from
him
in
the
Person
of
Saint
Peter
,
the
Keys
of
that
Kingdom
,
that
is
to
say
,
the
Power
of
binding
and
loosing
.
In
the
same
sense
he
Aug.
in
Psal.
108.
says
elsewhere
,
That
there
are
some
things
said
to
Saint
Peter
that
plainly
seem
properly
to
belong
to
him
,
and
which
nevertheless
cannot
be
so
well
understood
,
if
they
are
not
referred
to
the
Church
that
Saint
Peter
represented
,
and
of
which
he
was
the
Figure
by
that
Primacy
which
he
had
among
the
Disciples
,
as
are
,
adds
he
,
these
words
,
I
will
give
unto
thee
the
Keys
of
the
Kingdom
of
Heaven
;
Yet
elsewhere
,
Jesus
Christ
has
given
the
Keys
to
his
Church
,
to
the
end
that
that
which
it
should
bind
on
Earth
should
be
bound
in
Heaven
,
August
.
de
Doctr.
Chr.
l.
b.
1
cap.
18.
and
that
whatsoever
it
should
loose
should
be
loosed
;
that
is
to
say
,
to
the
end
that
he
that
should
not
believe
that
his
Sins
are
pardoned
in
the
Church
,
to
him
they
should
not
be
pardoned
,
and
that
on
the
contrary
he
who
being
in
the
bosom
of
the
Church
should
beleive
that
his
Sins
were
pardoned
,
and
who
should
be
reduced
by
a
holy
correction
,
should
obtain
pardon
.
It
is
not
August
.
de
Baptis
.
Contra
Donat
lib.
7.
cap.
51.
rashly
,
says
he
in
another
place
,
that
I
make
two
Orders
of
men
.
One
sort
are
so
much
in
the
House
of
God
,
that
they
are
themselves
that
House
that
is
built
upon
a
Rock
,
and
that
which
is
called
the
only
Dove
,
the
Spouse
without
Spot
and
Wrinkle
,
the
Inclosed
Garden
,
the
hidden
Fountain
,
the
Wells
of
Living
Water
,
the
Paradise
where
the
Fruit
of
Apples
is
.
It
is
this
House
which
has
received
the
Keys
and
the
Power
to
bind
and
loose
,
and
it
is
this
to
which
he
said
,
That
if
any
would
not
hearken
to
it
when
it
Reproved
and
Corrected
,
that
he
should
be
esteemed
as
a
Heathen
man
and
a
Publican
—
That
House
consists
in
Vessels
of
Gold
and
Silver
,
in
Precious
Stones
and
Incorruptible
Wood
,
and
it
is
to
that
that
Saint
Paul
says
,
Bear
with
one
another
in
love
,
keeping
the
Vnity
of
the
Spirit
in
the
Bond
of
Peace
;
and
again
,
The
Temple
of
God
is
Holy
,
which
Temple
ye
are
.
It
Consists
in
the
good
,
in
the
Faithful
,
in
the
Holy
Servants
of
God
spread
abroad
every
where
,
joyned
together
in
a
spiritual
Vnity
by
the
Communion
of
the
same
Sacraments
,
whether
they
know
one
another
by
sight
,
or
whether
they
do
not
.
But
as
for
the
others
,
they
are
so
in
the
House
as
not
at
all
to
belong
to
the
Structure
of
the
House
,
and
they
are
not
in
that
Society
that
is
Fruitful
in
Peace
and
Righteousness
.
They
are
as
the
Chaff
amidst
the
good
Corn
,
and
we
cannot
deny
that
they
are
in
the
House
,
since
the
Apostle
says
that
there
are
in
the
House
not
only
Vessels
of
Gold
and
Silver
,
but
Vessels
also
of
Wood
and
Earth
,
the
one
to
Honour
and
the
others
to
Dishonour
.
They
must
wilfully
shut
their
Eyes
that
will
not
acknowledge
by
these
Passages
that
it
is
only
to
the
Church
of
the
Faithful
,
and
not
to
the
Body
of
the
Prelates
that
that
Father
refers
all
the
Efficacy
and
Force
of
the
Actions
of
the
Ministry
,
and
all
the
Power
of
the
Keys
.
But
further
if
you
will
,
he
explains
himself
yet
more
expresly
in
the
same
Book
out
of
which
I
have
taken
these
last
Words
.
Hitherto
,
says
he
,
I
have
methinks
clearly
enough
demonstrated
by
the
Holy
Scriptures
and
by
the
Testimony
of
Saint
Cyprian
,
that
the
Wicked
who
have
Aug.
de
Bap.
contr.
Donat
lib.
6.
cap.
3
,
&
4.
undergone
no
change
in
their
Natural
Estate
,
may
both
give
and
receive
Baptism
.
Notwithstanding
it
is
manifest
that
those
men
do
not
belong
to
the
Church
of
God
,
since
they
are
Covetous
,
Extortioners
,
Vsurers
,
Envious
,
Malicious
,
and
Enslaved
by
such
like
Vices
,
for
the
Church
is
the
only
Dove
that
is
modest
and
Chast
;
the
Spouse
without
Spot
and
Wrinkle
,
the
Inclosed
Garden
,
the
Sealed
Fountain
,
the
Paradice
full
of
Fruits
,
and
such
other
Titles
that
are
given
it
can
be
understood
of
none
but
the
Good
,
the
Saints
,
and
the
Righteous
;
that
is
to
say
,
those
in
whom
not
only
the
Operations
of
the
Gifts
of
God
are
found
,
that
are
common
to
the
good
and
bad
,
but
who
have
also
the
inward
and
Supernatural
Grace
of
the
Holy
Spirit
.
It
is
to
those
that
it
is
said
,
Whosoevers
Sins
you
shall
remit
,
they
shall
be
remitted
;
and
whosoever
Sins
you
retain
they
shall
be
retained
.
I
do
not
then
see
why
we
may
not
say
that
a
wicked
man
may
Administer
Baptism
,
since
he
may
have
it
,
and
as
he
has
it
to
his
ruine
,
he
may
give
it
to
others
also
to
their
ruine
,
not
because
that
that
which
he
gives
may
be
a
Pernicious
thing
,
but
because
that
he
himself
who
receives
it
is
a
wicked
man
.
For
when
a
wicked
man
gives
Baptism
to
a
good
man
who
dwelling
in
the
bond
of
Vnity
is
truly
Converted
,
the
wickedness
of
him
who
gives
it
is
overcome
by
the
goodness
of
the
Sacrament
and
the
Faith
of
him
who
receives
it
,
and
when
his
Sins
are
pardoned
who
is
truly
Converted
to
God
,
they
are
pardoned
to
him
by
those
with
whom
he
is
joyned
by
a
true
Conversion
.
For
the
same
Holy
Spirit
which
was
given
to
the
Saints
with
whom
he
is
united
by
the
bond
of
Love
,
is
he
who
pardons
them
,
whether
he
knows
that
Body
,
or
whether
he
knows
it
not
.
And
so
when
the
Sins
of
any
are
retained
,
they
are
retained
by
those
from
whom
they
are
separated
by
the
Difference
of
their
Lives
and
the
Malice
of
their
Hearts
,
whether
they
know
that
Body
or
whether
they
do
not
.
It
could
not
methinks
be
said
either
with
greater
strength
or
Clearness
,
that
all
the
Efficacy
of
the
Actions
of
the
Ministry
that
the
Pastors
Exercise
,
depends
not
on
the
Body
of
the
Pastors
,
but
on
the
Body
of
the
truly
Faithful
,
and
that
in
Effect
they
are
those
who
pardon
and
retain
Sins
when
the
Ministers
pardon
or
retain
them
.
From
whence
it
necessarily
follows
,
That
if
the
same
Actions
of
the
Ministry
belong
to
the
Society
of
the
Faithful
,
the
Call
of
the
Ministry
,
does
so
also
with
a
far
greater
Reason
;
for
if
the
Power
of
the
Keys
,
the
right
of
Remitting
and
Retaining
Sins
,
belongs
to
the
body
of
the
Faithful
only
,
it
must
be
every
way
necessary
that
the
Pastors
should
hold
the
exercise
of
that
Power
,
from
the
body
of
the
Faithful
;
for
if
they
should
not
hold
it
from
thence
,
they
would
have
no
Right
to
exercise
it
,
nor
could
have
it
elsewhere
.
And
if
they
should
have
it
elsewhere
or
that
it
should
belong
properly
to
the
body
of
the
Pastors
exclusively
from
the
Simple
Faithful
,
it
would
be
not
only
not
true
,
but
it
would
be
further
absurd
to
say
that
the
body
of
the
Faithful
exercised
that
Power
by
the
Pastors
,
or
that
they
pardoned
and
retained
Sins
,
as
Saint
Augustine
teaches
.
I
cannot
avoid
taking
notice
here
,
by
the
by
,
of
that
Ordinary
Error
whereinto
those
of
the
Church
of
Rome
fall
,
who
do
not
believe
that
immediate
,
absolute
and
Independent
Authority
that
the
Pope
ascribes
to
himself
over
the
whole
Church
,
but
who
would
that
the
Power
of
the
Keys
is
given
to
the
whole
Body
of
the
Hierarchy
,
that
is
to
say
,
to
those
Pastors
who
are
Priests
and
Bishops
.
For
to
prove
their
Opinion
they
do
not
fail
to
set
the
Sentiment
of
St.
Augustine
before
us
,
which
plainly
,
as
we
have
seen
,
shews
us
that
the
Keys
were
given
to
the
whole
Church
;
from
whence
they
draw
two
Conclusions
,
The
one
against
that
great
Authority
that
the
Pope
pretends
to
,
and
the
other
for
the
Authority
of
the
Bishops
,
which
they
would
have
to
flow
immediately
from
Jesus
Christ
.
But
of
these
two
Conclusions
it
is
certain
that
the
First
is
just
and
wholly
conforming
with
the
thoughts
of
that
Father
,
but
it
is
not
less
certain
that
the
second
is
not
;
and
that
,
at
least
without
going
about
to
deceive
our selves
willingly
,
or
to
cheat
the
World
,
we
could
not
say
,
that
That
Church
figured
by
St.
Peter
,
to
which
God
gave
the
Power
of
the
Keys
,
which
is
exercised
by
the
Ministry
of
the
Pastors
,
should
be
any
other
according
to
Saint
Augustine
,
then
the
Body
of
the
Truly
Faithful
and
Righteous
,
in
opposition
to
the
Worldly
and
the
wicked
who
are
mixed
with
them
in
the
same
External
Profession
;
and
this
is
in
my
Judgment
so
clear
and
evident
in
the
Doctrine
of
that
Father
,
that
they
must
needs
be
ignorant
of
it
who
deny
it
.
It
is
therefore
a
manifest
Illusion
to
go
about
to
make
use
of
those
Passages
in
favour
of
the
Bishops
,
for
that
Church
is
not
the
Body
of
the
Hierarchy
,
but
that
of
the
Truly
Faithful
,
whether
they
be
Laymen
,
or
Pastors
,
and
it
is
to
those
only
that
Saint
Augustine
ascribes
all
the
Rights
and
all
the
Actions
of
the
Ministry
,
as
it
may
appear
by
what
I
have
related
,
and
by
consequence
it
is
to
those
that
the
lawful
Call
of
the
Pastors
belongs
,
and
not
to
the
Body
or
Order
of
the
Hierarchy
.
For
it
would
be
absurd
to
derive
that
Call
from
any
thing
else
,
then
from
that
very
Church
which
has
received
the
Power
of
the
Keys
,
and
which
is
exercised
in
her
Name
and
her
Authority
by
her
Ministers
.
Tosta
us
Bishop
of
Abyla
,
seems
to
have
acknowledged
this
Truth
conformably
to
the
Principles
of
Saint
Augustine
,
for
see
That
although
the
Acts
of
Jurisdiction
cannot
be
exercised
by
the
whole
Community
,
yet
that
Jurisdiction
belongs
to
the
whole
Community
in
regard
of
its
Origine
and
Efficacy
,
because
the
Magistrates
receive
their
Jurisdiction
from
it
.
He
adds
afterwards
,
That
it
is
the
same
in
the
Keys
of
the
Church
,
that
Jesus
Christ
gave
them
to
the
whole
Church
in
the
person
of
Saint
Peter
.
And
that
it
is
the
Church
that
Communicates
them
to
the
Prelats
,
but
which
notwithstanding
Communicates
them
without
depriving
it self
of
them
,
so
that
says
he
,
the
Church
has
them
and
the
Prelats
have
them
,
but
in
a
different
manner
;
for
the
Church
has
them
in
respect
of
Origine
and
Vertue
,
and
the
Prelats
have
them
only
in
respect
of
Vse
;
The
Church
has
them
vertually
,
because
she
can
give
them
to
a
Prelate
by
Election
,
and
she
has
them
Originally
also
.
For
the
Power
of
a
Prelate
does
not
take
its
origine
from
it self
,
but
from
the
Church
,
by
means
of
the
Eelction
that
it
makes
of
him
.
The
Church
that
chose
him
gives
him
that
Jurisdiction
,
but
as
for
the
Church
it
receives
it
from
no
Body
after
its
having
once
received
it
from
Jesus
Christ
.
The
Church
therefore
has
the
Keys
Originally
and
Virtually
,
and
whenever
she
gives
them
to
a
Prelate
,
she
does
not
give
them
to
him
after
the
manner
that
she
has
them
,
to
wit
Originally
and
Virtually
,
but
she
gives
them
him
only
as
to
Vse
.
To
this
we
may
add
,
that
some
Councils
of
these
latter
Ages
,
as
those
of
Constance
and
Basil
,
seem
to
have
acted
themselves
upon
this
Principle
when
they
gave
themselves
the
Title
of
Representing
the
whole
Universal
Church
.
Vniversalem
Ecclesiam
Representans
.
For
to
what
end
did
they
take
that
specious
Title
,
if
they
would
not
acknowledge
that
the
Origine
of
the
Authority
of
the
Prelats
or
the
Pastors
,
is
in
the
Body
of
the
whole
Society
,
and
that
it
is
from
thence
that
it
is
transmitted
to
them
to
exercise
it
in
the
name
of
the
whole
Body
?
But
that
which
is
most
considerable
is
,
That
it
appears
from
the
Testimony
of
the
Holy
Scripture
,
that
the
Body
of
the
Church
,
that
is
to
say
,
the
faithful
people
,
in
opposition
to
the
Pastors
,
has
taken
part
from
the
beginning
in
the
Acts
of
its
proper
Government
,
and
particularly
in
the
Calls
of
Ministers
;
which
evidently
notes
,
that
it
is
a
natural
Right
that
belongs
to
it
.
For
that
when
after
the
Apostacy
and
Tragical
Death
of
Judas
,
they
were
to
substitute
another
Apostle
in
his
place
,
Jesus
Christ
not
having
done
it
immediately
by
himself
before
his
Ascention
,
the
History
of
the
Acts
relates
,
that
the
whole
Church
,
which
then
only
Consisted
in
an
hundred
and
twenty
Persons
,
was
Assembled
,
The
Apostles
and
Elders
and
Brethren
unto
the
Brethren
which
are
of
the
Gentiles
in
Antioch
,
and
Cyria
and
Cilicia
,
and
it
is
expreslynoted
that
when
Jude
and
Silas
,
who
were
the
bearers
of
that
Letter
,
were
arrived
at
Antioch
,
they
Assembled
the
multitude
,
that
is
to
say
the
people
,
and
there
acquitted
themselves
of
their
Commission
;
which
distinctly
shews
that
the
people
then
took
cognizance
of
the
matters
of
Religion
,
and
that
they
interven'd
in
publick
Deliberations
.
So
when
Saint
Paul
would
Excommunicate
the
Incestuous
person
of
Corinth
,
he
calls
the
Church
to
that
Action
,
In
the
Name
of
our
Lord
Jesus
Christ
,
when
ye
are
gathered
together
,
and
my
Spirit
,
let
such
a
man
be
delivered
unto
Satan
for
the
Destruction
of
the
Flesh
,
that
the
Body
may
be
saved
in
the
day
of
the
Lord
Jesus
,
which
notes
the
same
thing
.
Those
who
have
read
the
writings
of
Saint
Cyprian
Bishop
of
Carthage
,
cannot
be
ignorant
that
that
great
Saint
governed
his
Church
by
the
common
Suffrages
not
only
of
his
whole
Clergy
,
but
of
all
his
people
also
,
and
that
he
consulted
with
them
in
the
most
weighty
Affairs
,
since
he
has
declared
it
himself
in
divers
places
of
his
writings
.
I
could
not
,
saies
he
,
in
one
of
his
Epistles
to
his
Clergy
,
answer
to
that
which
our
Brethren
Donatus
,
Fortunatus
,
have
wrote
to
me
,
because
I
am
alone
,
for
from
the
first
entrance
into
my
Bishoprick
,
I
purposed
to
do
nothing
of
my self
without
your
Counsel
and
the
Consent
of
my
people
.
So
that
when
the
Favour
of
God
shall
have
joyned
me
again
to
you
,
we
shall
treat
of
all
things
in
common
according
to
what
our
mutual
honour
requires
of
us
.
In
his
Tenth
Epistle
,
he
complains
of
some
Priests
who
without
ever
consulting
others
had
received
those
into
Communion
who
in
time
of
Persecution
had
abjured
Christianity
,
and
he
order'd
that
they
should
be
deprived
of
their
Functons
,
for
says
he
,
they
must
give
an
account
of
their
Actions
before
us
and
before
the
Confessors
,
and
before
all
the
people
,
when
God
shall
give
us
the
Favour
to
let
us
meet
together
again
.
In
the
Twelfth
he
writes
to
the
People
of
his
Church
,
Fratribus
in
plebe
consistentibus
,
he
notes
concerning
those
who
had
fell
in
time
of
Persecution
,
and
who
desired
ro
be
restored
to
the
peace
of
the
Church
,
That
when
God
should
have
sent
Peace
again
to
his
Flock
,
and
that
they
should
again
recover
their
Assemblies
,
that
Affair
should
be
examined
in
the
presence
of
the
people
,
and
that
they
should
judge
of
it
among
themselves
;
Tunc
,
says
he
,
Examinabuntur
singula
presentibus
&
judicantibus
vobis
.
In
the
28th
Epistle
,
answering
his
Clergy
who
had
consulted
together
concerning
some
Priests
who
had
abandoned
their
Flocks
,
I
could
not
saies
he
,
make
my self
the
sole
Judge
of
business
.
Which
ought
to
be
exactly
managed
,
not
only
with
my
Collegues
but
with
the
whole
Body
of
the
people
also
,
non
tantum
cum
Collegis
meis
,
sed
et
cum
plebe
universa
.
In
the
68th
Epistle
,
answering
as
well
in
his
own
name
,
as
in
the
name
of
divers
other
Bishops
of
Affrica
Assembled
in
Council
to
the
Churches
of
Leon
and
Astorga
,
on
the
matter
of
Basilides
and
Martial
,
Bishops
who
had
been
deposed
for
their
Crimes
:
The
People
,
says
he
,
who
obey
the
Commandments
of
the
Lord
,
and
who
fear
God
,
ought
to
separate
themselves
from
a
wicked
Pastor
,
and
not
to
take
any
part
in
the
Sacrifices
of
a
Sacrilegious
Priest
.
Since
it
is
the
people
who
have
chiefly
the
power
to
Elect
those
who
are
worthy
,
and
to
reject
those
who
are
unworthy
.
The
Divine
Authority
it self
has
established
this
Law
,
that
the
Priest
should
be
chosen
in
the
Presence
of
the
People
,
before
the
eyes
of
all
,
to
the
end
he
should
be
approved
as
worthy
of
the
Ministry
by
a
publick
Judgment
and
Testimony
.
Therefore
it
is
that
God
said
to
Moses
in
the
Book
of
Numbers
,
Thou
shalt
take
Aaron
thy
Brother
and
his
Son
Eleazar
,
and
thou
shalt
make
them
come
upon
the
Mountain
in
the
presence
of
all
the
Assembly
,
thou
shalt
take
off
Aarons
Vestment
and
put
it
upon
Eleazar
,
for
Aaron
shall
dye
there
.
He
ordained
that
the
Priest
should
be
established
in
the
presence
of
the
whole
Assembly
,
to
teach
us
that
the
Ordination
of
Priests
ought
not
to
be
performed
without
the
Knowledge
of
the
people
assisting
,
to
the
end
that
in
their
presence
the
Crimes
of
the
wicked
and
the
Deserts
of
the
good
should
be
discovered
,
and
that
so
the
Ordination
should
be
good
and
lawful
when
it
should
be
examined
by
the
Suffrages
and
Judgments
of
all
.
We
find
in
the
Book
of
the
Acts
that
the
same
thing
was
practiced
when
they
were
to
ordain
another
Bishop
in
the
place
of
Judas
.
Peter
stood
up
in
the
midst
of
the
Disciples
,
and
all
the
Multitude
Assembled
together
into
one
place
.
And
that
was
observ'd
not
only
in
the
Ordination
of
the
Bishops
and
Priests
,
but
it
was
observ'd
also
in
that
of
the
Deacons
,
as
it
appears
from
the
same
Book
of
the
Acts
,
where
it
is
said
that
the
Twelve
Apostles
called
together
the
whole
multitude
of
the
Disciples
.
Therefore
according
to
Divine
Tradition
,
and
the
observation
of
the
Apostles
,
that
Order
ought
to
be
diligently
preserved
and
held
,
which
is
also
observ'd
among
us
,
and
almost
in
all
Provinces
,
that
in
Order
to
the
making
of
lawful
Ordinations
,
the
nearest
Bishops
of
a
Province
should
Assemble
with
the
people
,
who
ought
to
ordain
a
Prelate
,
and
the
Bishop
should
be
chosen
in
the
presence
of
the
people
,
who
may
perfectly
know
the
Life
and
Conversation
of
every
one
.
And
this
is
what
was
done
amongst
you
in
the
Ordination
of
Sabinus
our
Colleague
,
for
by
the
Suffrages
of
all
the
Brethren
,
and
by
the
Judgment
of
the
Bishops
who
came
themselves
to
you
,
after
you
had
wrote
,
they
conferred
the
Order
of
Episcopacy
on
him
and
laid
their
hands
on
him
in
the
Room
of
Basilides
.
See
here
the
first
Question
decided
.
The
second
consists
in
knowing
whether
we
can
say
with
any
Reason
that
altho'
There
remains
therefore
now
,
nothing
but
the
third
Question
which
is
this
,
viz.
Whether
the
Body
of
the
Church
be
As
to
the
Essence
of
a
Call
,
since
as
I
have
shewn
,
that
in
supposing
the
consent
of
the
person
called
,
the
will
of
God
is
found
included
in
that
of
the
whole
Body
of
the
Church
,
and
that
moreover
it
appears
that
the
simple
Faithful
,
whom
they
Term
Lay-men
,
do
not
cease
to
be
joyned
in
a
lawful
Society
,
and
to
make
a
Body
of
the
Church
although
they
should
have
no
Pastors
,
it
is
evident
that
those
Faithful
people
are
alone
sufficient
to
make
Calls
Lawful
.
When
they
have
Pastors
,
they
ought
immediately
to
concur
with
them
,
and
to
make
Elections
in
Common
,
if
it
may
be
done
without
Confusion
,
and
if
it
cannot
,
they
ought
at
least
to
ratify
by
their
Approbation
the
Elections
that
the
Pastors
shall
have
made
,
and
when
they
cannot
have
any
without
a
visible
danger
of
dispersion
,
it
is
certain
that
they
may
alone
and
immediately
by
themselves
confer
that
Call
.
For
the
Call
proceeds
from
the
Society
,
not
in
as
much
as
it
has
Pastors
,
but
in
as
much
as
it
is
a
Society
,
I
would
say
,
in
as
much
as
it
is
a
Body
of
the
Faithful
United
together
in
the
Communion
of
Faith
,
Piety
,
and
Justice
.
It
is
that
Society
that
naturally
makes
its
Order
,
it
is
naturally
in
as
much
as
it
is
a
Society
,
put
in
trust
with
the
will
of
God
in
that
respect
,
and
the
Mistress
of
its
own
Consent
.
When
then
it
shall
have
no
Pastors
the
Call
it
shall
Communicate
will
not
fail
to
be
full
,
lawful
and
sufficient
,
and
to
have
all
that
which
is
essential
to
it
.
It
is
as
certain
also
that
the
Pastors
in
the
True
Church
have
not
naturally
any
Right
to
concur
to
Calls
,
if
they
are
not
Faithful
,
since
that
if
they
are
not
Faithful
they
are
really
without
that
Society
,
and
that
the
Right
of
Calls
in
the
True
Church
can
belong
only
to
the
Truly
Faithful
,
and
not
to
others
.
It
ought
not
then
to
be
doubted
that
a
Faithful
People
alone
,
and
abandoned
of
all
its
Ministers
,
may
make
a
Call
.
But
they
will
say
,
How
can
it
be
that
Lay-men
should
make
Ecclesiastical
persons
,
and
confer
a
power
and
an
Authority
which
they
have
not
themselves
?
I
answer
,
That
this
Difficulty
is
null
,
for
it
is
true
,
That
no
one
can
lawfully
give
away
that
which
does
not
belong
to
him
either
de
jure
,
or
de
facto
;
and
it
is
further
true
that
the
Office
of
the
Ministry
belongs
neither
de
facto
,
nor
de
jure
,
to
any
private
man
,
nor
even
to
divers
private
men
taken
out
from
the
Body
.
And
therefore
it
is
,
that
not
only
no
private
man
can
thrust
himself
into
the
Ministry
of
his
own
head
,
but
even
that
a
part
it self
of
the
Society
cannot
Lawfully
confer
a
Call
,
without
the
consent
of
the
other
,
though
it
have
the
greatest
number
of
its
side
.
So
that
we
may
say
with
Reason
that
there
is
the
Body
,
in
comparison
of
the
other
party
.
But
I
say
that
the
Ministry
belongs
to
the
whole
Society
,
not
that
all
the
whole
Body
can
Exercise
immediately
all
the
Acts
of
it
,
of
it self
,
but
that
no
one
Body
can
either
Preach
or
Administer
the
Sacraments
,
but
only
because
it
is
its
Authority
and
its
consent
which
renders
those
Acts
valid
,
in
vertue
of
the
institution
that
Jesus
Christ
has
made
of
that
Religious
Society
with
all
its
Rights
.
From
whence
it
follows
,
that
the
Body
of
the
Faithful
,
howsoever
it
be
composed
all
of
Lay-men
,
does
not
cease
to
have
the
power
Lawfully
to
confer
the
Ministry
on
a
Man
,
without
its
being
liable
to
be
said
,
that
it
confers
that
on
others
which
it
has
not
it
felf
;
for
it
is
certain
that
the
Ministry
belongs
to
it
,
and
that
a
Call
consists
but
in
depositing
the
publick
Right
into
the
hands
of
him
who
is
called
,
to
the
end
it
may
be
reduced
into
Act
in
the
Name
of
the
whole
Society
.
But
I
say
,
that
the
Faithful
people
themselves
have
a
Just
and
lawful
Call
,
to
give
up
that
Trust
:
For
as
I
have
noted
already
,
there
is
no
Call
more
Lawful
then
that
which
is
founded
not
only
upon
a
sufficient
Right
,
but
upon
a
Duty
also
,
and
an
indispensable
Obligation
.
When
the
matter
is
about
Societies
,
there
is
nothing
more
absurd
then
to
imagin
,
that
a
whole
Body
cannot
Communicate
that
which
all
the
parts
that
compose
it
have
not
.
For
if
it
were
so
,
a
People
could
never
make
a
King
,
which
is
yet
notwithstanding
done
in
all
Elective
Kingdoms
,
and
the
Church
of
Rome
her self
cannot
give
a
reason
why
she
makes
her
Popes
,
since
there
is
not
any
Pope
present
who
should
make
his
Successours
.
They
are
all
Created
by
the
Colledge
of
Cardinals
,
who
are
not
Popes
themselves
,
so
that
they
give
that
which
they
have
not
.
They
must
therefore
needs
say
,
That
the
Papacy
is
virtually
in
the
Colledge
of
the
Cardinals
,
and
that
that
which
each
one
among
them
has
not
,
they
have
all
together
in
a
Body
,
otherwise
they
could
not
Create
a
Pope
with
that
fulness
of
Power
,
and
that
extent
of
Jurisdiction
,
which
is
not
in
meer
Bishops
.
As
to
what
regards
the
manner
of
conferring
those
Calls
,
they
will
agree
with
me
that
there
are
things
there
,
that
the
Body
of
the
People
may
and
ought
immediately
to
do
by
themselves
,
as
proof
of
the
purity
of
Doctrine
,
Information
of
manners
,
Fasting
and
Prayer
;
and
I
will
acknowledge
that
there
are
others
there
that
ought
not
to
be
done
but
by
the
Pastors
only
,
when
they
have
them
,
as
Examination
in
respect
of
Knowledge
,
Exhortation
,
Publick
Prayer
,
Benediction
,
and
laying
on
of
Hands
.
But
in
Cases
Extraordinary
and
of
absolute
Necessity
,
the
Church
not
having
any
Pastors
,
and
notbeing
able
to
have
any
without
a
visible
danger
of
dispersion
,
I
say
that
they
may
and
ought
to
appoint
some
persons
to
do
those
things
in
their
Names
.
And
those
of
the
Church
of
Rome
ought
not
to
think
that
which
I
propound
strange
,
seeing
that
they
would
readily
in
a
Case
of
absolute
Necessity
,
have
any
simple
Lay-men
,
or
a
simple
Woman
,
have
the
power
of
Administring
of
Baptism
:
Baptism
is
a
Sacrament
,
it
is
the
publick
introduction
of
a
man
into
the
Church
of
God
,
if
therefore
according
to
them
,
a
Sacrament
so
great
and
august
,
does
not
fail
of
being
good
and
valid
,
though
Administred
by
a
Lay-man
who
has
no
particular
Commission
from
the
Church
,
if
the
Church
is
esteemed
to
Baptize
by
that
Lay-man
,
how
much
more
good
and
available
should
the
Prayer
,
Benediction
,
and
laying
on
of
hands
,
conferred
in
a
Case
of
absolute
necessity
by
a
Lay-man
,
be
,
since
that
not
only
it
is
not
a
Sacrament
properly
so
called
,
but
that
further
that
Lay-man
does
not
Act
in
that
Solemnity
in
the
quality
of
a
meer
private
man
,
but
as
having
received
the
Office
and
Commission
from
the
whole
Body
of
the
Faithful
,
the
whole
Body
doing
it
by
him
,
and
Authorising
it
by
its
prefence
.
Tertullian
has
gone
much
further
then
we
go
upon
this
matter
,
For
he
would
,
that
,
where
there
there
should
be
no
Pastors
,
every
Lay-man
should
have
the
power
,
not
only
to
Baptize
,
but
also
to
Consecrate
the
Eucharist
,
and
to
Administer
it
;
and
his
words
seem
to
be
grounded
upon
the
very
ordinary
practice
of
his
Time
.
Where
says
he
,
there
is
no
company
of
Church-men
,
you
offer
and
Baptize
,
(
he
speaks
to
the
Lay-men
)
and
you
your selves
are
alone
Priests
to
your selves
.
Where
there
are
three
persons
,
if
they
should
be
Lay-men
,
there
is
a
Church
there
,
for
each
man
lives
by
his
Faith
,
and
God
has
no
respect
of
persons
.
I
do
not
pretend
to
approve
of
that
which
he
says
concerning
the
Eucharist
,
that
he
would
have
a
simple
Lay-men
have
the
power
of
Celebrating
when
there
should
be
no
Minister
,
and
I
acknowledge
there
is
an
excess
in
that
Proposition
.
But
it
may
appear
from
thence
at
least
that
the
Right
of
Consecrating
a
Pastor
in
a
Case
of
absolute
Necessity
was
not
then
denyed
to
the
whole
Body
of
the
Church
.
These
are
the
General
Observations
that
I
had
to
make
upon
this
matter
.
It
will
be
now
no
hard
thing
to
apply
them
to
the
Ministry
of
the
Protestants
,
and
the
Personal
Call
of
their
Ministers
,
to
make
a
solid
Judgment
of
it
.
First
,
then
,
I
say
,
that
our
Ministry
considered
in
it self
,
that
is
to
say
,
with
respect
to
the
things
which
we
Teach
and
Practise
,
cannot
but
be
most
Lawful
.
For
we
suppose
here
that
our
Doctrine
is
the
very
same
that
Jesus
Christ
and
his
Apostles
Taught
,
we
add
nothing
to
it
,
we
diminish
nothing
from
it
;
the
Sacraments
that
we
dispence
are
the
very
same
that
Jesus
Christ
has
instituted
;
and
the
Government
that
he
has
set
up
in
the
midst
of
us
,
is
not
remote
from
that
of
the
Primitive
Church
according
to
what
it
is
represented
to
us
in
the
Scripture
.
If
the
Author
of
the
Prejudices
has
any
thing
to
say
to
us
upon
that
Subject
,
he
ought
to
come
to
it
by
way
of
discussion
,
and
not
by
that
of
Prescription
.
But
before
he
forces
us
to
give
a
Reason
of
our
Ministry
,
he
would
do
Justly
if
he
would
give
us
Satisfaction
concerning
his
own
,
which
he
well
knows
we
desire
;
I
would
say
,
he
would
do
Justly
,
if
he
would
shew
us
what
Call
he
himself
had
at
first
,
by
the
Justification
of
the
things
that
he
Teaches
:
What
Right
he
had
to
Teach
Transubstantiation
,
the
Real
Presence
,
the
Adoration
of
the
Host
,
the
Worshipping
of
Creatures
,
Humane
Satisfactions
,
&c.
and
Really
to
Sacrifice
the
Body
of
Jesus
Christ
.
If
he
cannot
make
it
appear
that
all
those
things
that
are
in
Dispute
between
the
Church
of
Rome
,
and
us
,
are
Gospel-Truths
,
he
can
neither
prove
his
Call
,
nor
hinder
us
from
holding
it
null
and
unlawfull
.
For
he
cannot
have
any
Lawful
Call
to
Teach
Errors
,
nor
to
perform
those
Actions
of
Religion
that
Jesus
Christ
never
instituted
,
and
by
consequence
it
is
from
that
that
he
ought
to
begin
,
when
he
would
inform
us
of
the
Truth
of
a
Call
.
In
Effect
all
other
Inquiries
will
signify
nothing
,
if
that
does
not
go
before
;
since
Piety
,
Truth
,
Sound
Doctrine
,
are
the
necessary
Foundations
to
every
Lawful
Call
;
and
that
on
the
contrary
,
no
Creature
can
have
any
Right
either
to
Teach
a
Lye
,
or
make
the
People
practise
,
or
to
practise
it self
,
a
Worship
contrary
to
the
true
service
of
God
,
or
to
celebrate
the
Sacraments
that
Jesus
Christ
has
not
instituted
.
It
belongs
therefore
to
the
Author
of
the
Prejudices
to
tell
us
how
he
pretends
to
avoid
that
Discussion
,
for
it
is
certain
that
the
first
Question
that
must
be
decided
to
make
the
Validity
of
a
Call
clear
,
is
that
of
the
Justice
of
the
Ministry
in
it self
,
that
is
to
say
,
in
regard
of
those
things
that
are
taught
and
practised
in
it
,
when
that
Justice
is
in
dispute
,
as
it
is
between
the
Church
of
Rome
and
us
;
after
which
,
when
that
point
is
once
decided
,
we
must
pass
over
to
two
other
Questions
;
the
one
,
whether
the
body
,
that
is
to
say
the
Society
wherein
one
is
,
has
it self
the
Right
to
have
Ministers
,
and
the
other
whether
the
Persons
who
exercise
the
Ministry
therein
are
well
and
duly
called
,
as
I
have
shewn
in
my
third
Observation
.
That
first
Point
then
being
supposed
,
to
wit
,
that
the
things
that
are
taught
and
practised
among
the
Protestants
are
good
and
Christian
,
I
say
,
that
they
cannot
dispute
with
them
the
Right
of
their
Ministry
but
by
accusing
them
of
a
Schism
like
that
of
the
Luciferians
or
the
Donatists
.
But
we
have
so
clearly
shewn
that
if
we
have
Reason
at
the
bottom
,
our
Separation
from
the
Church
of
Rome
is
just
,
and
that
she
her self
is
guilty
of
chism
,
that
there
is
no
further
ground
for
that
unjust
Accusation
.
They
cannot
therefore
any
further
contest
our
Ministry
with
us
,
and
in
effect
if
we
are
true
Believers
,
and
if
we
are
justly
Separated
from
the
Church
of
Rome
,
it
is
Evident
that
we
are
Lawfully
United
among
our selves
in
a
Religious
Society
,
as
I
have
shewn
in
the
first
Chapter
of
the
Fourth
Part.
And
if
we
are
Lawfully
United
in
a
Religious
Society
,
it
is
not
less
Evident
that
all
the
Rights
of
the
Christian
Society
belong
to
us
,
and
that
in
all
those
Rights
that
of
the
Ministry
is
Comprised
,
as
it
appears
from
my
Sixth
and
Seventh
Observation
.
So
that
our
Right
to
a
Ministry
is
indisputable
,
supposing
that
we
have
Reason
in
the
Foundation
,
and
all
that
which
they
propound
against
us
will
remain
null
and
Fallacious
.
If
we
have
Reason
at
the
bottom
,
we
are
the
true
Church
of
Jesus
Christ
;
but
the
true
Church
of
Jesus
Christ
can
never
lose
its
Rights
,
she
is
never
deprived
of
them
,
and
she
cannot
so
much
as
deprive
her
of
them
,
none
can
ravish
them
from
her
;
they
are
Rights
that
cannot
be
Alienated
,
they
can
neither
be
lost
by
the
Inundations
or
Concussions
of
the
World
,
with
and
by
Interruption
of
Possession
,
or
Invasion
of
Enemies
,
as
the
Inheritances
of
the
World
are
;
and
in
one
word
,
there
where
the
true
Faith
and
Charity
is
,
there
is
the
true
Church
,
and
where
there
is
a
true
Church
,
there
is
the
Right
to
a
Ministry
.
But
say
they
,
Is
the
Ministry
which
you
have
that
Antient
and
perpetual
Ministry
,
that
Jesus
Christ
has
established
in
his
Church
,
or
is
it
a
new
one
?
For
if
it
be
a
new
one
,
it
is
a
false
and
Unlawful
Ministry
,
and
if
it
be
the
Antient
and
perpetual
Ministry
of
the
Church
,
whence
comes
it
to
pass
that
we
do
not
see
among
you
any
of
the
degrees
of
that
Hierarchy
which
was
established
in
the
Church
before
your
Reformation
?
I
answer
that
our
Ministry
is
that
Antient
and
perpetual
one
that
Jesus
Christ
and
his
Apostles
have
set
up
in
the
Church
,
and
if
it
were
a
new
one
we
must
needs
have
set
up
a
new
Gospel
,
which
is
a
thing
so
remote
from
the
Truth
that
our
most
passionate
Adversaries
,
except
the
Author
of
the
Prejudices
,
would
never
in
my
Judgment
have
us
charged
with
it
.
But
I
say
that
we
must
distinguish
of
the
Essence
of
a
Ministry
from
its
State
,
as
I
have
shewn
in
my
Fourth
Observation
.
Before
the
Reformation
,
we
grant
that
the
Ministry
was
preserved
in
the
Latin
Church
in
regard
of
all
that
which
was
Essential
to
it
,
and
it
is
in
that
that
our
Church
has
Succeeded
it
,
so
that
in
that
Respect
they
are
not
two
Ministries
,
but
only
one
and
the
same
,
which
we
have
retained
.
We
preach
the
same
Truth
that
they
teach
yet
,
we
Adore
one
and
the
same
God
the
Father
Son
and
Holy-Ghost
.
There
is
among
us
a
Baptism
,
an
Eucharist
,
a
Government
,
a
Discipline
,
as
there
was
then
,
but
we
have
not
succeeded
it
in
that
bad
and
Corrupted
State
whereinto
the
Ministry
was
then
fallen
,
we
have
no
more
either
any
Sacrificers
of
the
Body
of
Jesus
Christ
,
or
a
Soveraign
Monarch
of
the
Church
,
or
Patriarchs
,
or
Cardinals
,
or
Preachers
of
Indulgences
,
or
Framers
of
Legends
,
all
that
was
not
any
thing
of
the
Essence
of
the
Ministry
,
and
in
having
retrenched
those
kinds
of
things
we
have
it
no
more
abolish'd
then
a
Town
is
abolished
when
its
excesses
are
retrenched
,
or
then
a
House
is
abolished
when
it
is
cleansed
,
and
its
ruines
repaired
.
As
to
a
Personal
Call
,
I
say
that
we
have
that
Body
of
the
Church
which
only
upon
Earth
has
a
Lawful
Right
to
confer
it
on
us
.
That
which
our
Reformers
had
,
they
had
from
the
Church
in
their
days
,
which
did
not
consist
in
that
Multitude
of
Prophane
Worldly
and
Superstitious
Persons
which
swell'd
their
Assemblies
then
,
but
in
those
truly
Faithful
Persons
who
as
yet
preserved
themselves
pure
in
the
midst
of
that
Corruption
,
in
that
good
Corn
which
as
yet
grew
amidst
the
Tares
,
although
it
was
almost
Swallowed
up
by
them
.
It
was
in
those
that
the
Right
of
the
Ministry
properly
and
truly
resided
,
it
was
those
who
made
as
yet
that
Society
any
wayes
Lawful
,
and
it
was
from
those
that
the
Justice
of
a
Call
proceeded
.
I
confess
,
that
they
Communicated
it
then
in
a
very
corrupted
State
,
and
after
a
very
impure
manner
,
but
God
gave
our
first
Reformers
the
Grace
to
purify
theirs
by
the
sound
Doctrine
,
and
to
rectify
it
by
a
Holy
and
Lawful
Use
.
It
is
therefore
with
and
by
those
,
that
the
Body
of
that
Society
which
is
Reformed
has
conferred
that
Call
upon
others
,
and
that
the
Propagation
of
the
Ministry
has
come
down
even
to
us
,
after
the
most
Evangelical
manner
in
the
World
,
on
one
side
with
Instruction
,
Examination
,
Proof
,
Inquiry
,
and
Testimony
of
good
manners
,
as
exact
as
could
possibly
be
made
,
and
on
the
other
with
publick
Prayers
,
Exhortation
,
Benediction
,
laying
on
of
hands
,
Mission
,
and
a
particular
Tye
to
a
Flock
.
Behold
here
what
our
Call
is
in
Regard
of
the
Body
of
the
Protestants
.
I
do
not
deny
that
in
some
places
of
this
Kingdom
at
the
beginning
of
the
Reformation
there
was
not
some
Calls
which
were
conferred
by
the
People
without
a
Pastor
,
as
that
of
La
Riviere
was
at
Paris
in
the
year
1555.
Which
the
Author
of
the
Prejudices
has
not
been
wanting
to
reproach
us
with
.
But
besides
that
these
are
particular
Cases
of
a
very
small
number
,
which
hath
not
followed
,
nor
produced
any
setled
Custom
,
and
by
Consequence
cannot
be
imputed
to
the
whole
Body
of
the
Protestants
,
which
has
all
along
elsewhere
had
Pastors
called
by
the
Ordinary
wayes
,
besides
all
that
I
say
,
I
have
shewn
that
in
a
Case
of
Absolute
necessity
,
such
as
those
Flocks
were
in
then
,
the
People
may
Lawfully
make
use
of
that
Right
which
God
and
the
Nature
of
a
Christian
Society
have
put
into
their
hands
.
CHAP.
IV.
An
Answer
to
the
Objections
of
the
Author
of
the
Prejudices
about
the
Call
of
the
First
Reformers
,
and
the
Validity
of
our
Baptism
.
THere
Remains
nothing
at
present
but
to
give
a
Satisfactory
Answer
to
some
Objections
that
the
Author
of
the
Prejudices
has
made
against
the
Call
of
the
first
Reformers
,
which
may
all
be
reduced
to
this
,
to
wit
,
Whether
it
was
Ordinary
or
Extraordinary
,
or
whether
it
was
neither
the
one
nor
the
other
.
Their
Ministers
,
says
he
,
are
divided
upon
this
point
into
two
different
Judgments
,
which
some
have
Vnited
together
,
to
make
up
a
Third
Composed
of
those
two
.
Some
distinctly
say
that
the
mission
of
their
Ministers
is
Extraordinary
,
others
that
it
is
Ordinary
,
and
others
that
it
is
Extraordinary
and
Ordinary
both
together
.
But
as
this
last
Opinion
includes
the
two
others
,
so
it
destroys
it self
in
destroying
them
.
So
that
properly
it
will
be
only
necessary
to
examine
in
particular
the
two
first
Opinions
.
It
is
in
the
first
place
very
remarkable
,
that
the
Author
of
the
Prejudices
,
after
having
raised
the
Question
,
as
he
has
done
,
whether
the
first
Reformers
were
Thieves
and
Robbers
,
Tyrants
,
Rebels
,
False
Pastors
and
Sacrilegious
Vsurpers
of
the
Authority
of
Jesus
Christ
;
he
has
reduced
all
his
proof
of
it
to
wrangling
about
those
Qualities
,
of
Ordinary
or
Extraordinary
,
that
be
given
to
their
Call
.
From
those
high
words
it
seemed
to
have
lain
upon
him
to
have
shewn
us
that
that
Call
was
destroyed
and
annihilated
without
any
Return
,
and
that
he
should
at
least
have
brought
us
what
would
have
wholly
overthrown
the
first
and
As
to
their
Ministry
,
it
is
true
that
it
is
not
Extraordinary
nor
newly
Instituted
,
but
the
same
that
the
Apostles
established
at
first
for
the
Preservation
and
Propagation
of
the
Church
,
which
was
preserved
in
the
Latin
Church
down
to
the
Age
of
our
Fathers
in
respect
of
all
that
was
absolutely
Essential
to
it
,
and
which
shall
also
subsist
unto
the
end
of
the
World
,
as
I
have
explained
in
the
foregoing
Chapter
.
We
may
say
notwithstanding
,
that
the
Reformation
in
which
they
were
employed
was
an
Extraordinary
Function
of
their
Office
.
For
however
they
did
not
need
either
a
new
Right
or
a
new
Ministry
for
that
,
since
every
Pastor
is
bound
to
labour
to
Reform
that
which
regards
his
Flock
,
when
it
is
necessary
that
he
should
do
it
,
yet
such
a
Reformation
as
they
made
,
is
not
a
thing
that
should
be
done
alwayes
.
So
that
in
that
Respect
their
Ministry
had
something
Extraordinary
,
to
wit
,
in
as
much
as
their
Flocks
had
an
Extraordinary
need
of
their
help
to
drive
back
those
Errors
and
Superstitions
which
had
got
ground
,
as
a
vessel
that
is
ready
to
be
Shipwrackt
has
an
Extraordinary
need
of
the
Assistance
of
those
who
Steer
it
,
to
avoid
that
intire
destruction
wherewith
it
is
threatned
.
But
besides
this
we
may
say
also
that
it
had
this
of
Extraordinary
in
it
,
that
though
it
was
yet
the
same
Gospel
Ministry
which
had
till
then
subsisted
in
the
Latin
Church
,
in
respect
of
all
its
Essentials
,
yet
they
put
it
into
another
State
then
that
wherein
it
was
for
many
Ages
before
,
as
having
purged
and
freed
it
from
all
the
Corruptions
that
disgraced
it
,
and
as
those
things
are
called
Extraordinary
that
are
not
wont
to
be
seen
,
and
which
are
not
so
often
done
,
that
Change
of
the
Form
or
State
that
happened
to
the
Ministry
,
after
its
having
for
so
long
a
time
appeared
to
the
eyes
of
the
people
quite
otherwise
then
they
saw
it
then
,
may
very
well
be
called
Extraordinary
.
As
for
that
which
regards
their
Call
,
it
was
not
Extraordinary
,
if
by
that
Term
they
mean
that
it
should
have
come
immediately
from
God
,
as
that
of
Moses
and
the
Antient
Prophets
,
or
immediately
from
Jesus
Christ
,
as
that
of
the
Apostles
,
but
it
was
Ordinary
,
that
is
to
say
,
they
received
it
from
God
mediately
by
means
of
men
.
It
is
also
certain
that
the
manner
of
receiving
their
Call
,
as
to
the
greater
part
,
was
the
very
same
with
that
that
is
most
Common
and
usual
in
the
Church
,
which
is
,
that
they
received
their
Ordination
from
the
hand
of
those
Pastors
who
were
themselves
in
that
Office
.
All
that
therefore
which
there
was
of
Extraordinary
in
their
Call
,
in
that
respect
,
was
,
that
they
rectified
it
by
freeing
it
from
all
the
Impurity
it
had
,
and
which
came
from
the
Corruption
of
the
men
of
that
Age
,
and
in
referring
it
to
its
true
End
,
which
should
be
the
Purity
of
Gods
Worship
,
and
the
Salvation
of
Souls
.
I
acknowledg
that
in
their
Administration
they
went
beyond
the
intention
of
those
who
had
conferred
their
Offices
on
them
,
but
they
did
no
more
in
that
then
they
ought
;
for
the
Ministry
which
they
had
received
being
Gods
and
the
Churches
,
and
not
those
private
mens
who
Communicated
it
,
they
were
bound
to
refer
theirs
to
the
greatest
Glory
of
God
and
the
Edification
of
his
Church
,
and
not
to
the
Wills
and
Interests
of
the
Court
of
Rome
and
its
Prelates
,
altho'
ir
was
through
their
Channel
that
they
had
received
it
.
They
did
well
therefore
to
make
use
of
that
which
they
had
of
good
in
their
Call
,
to
purify
that
which
was
bad
in
it
,
and
they
also
did
well
to
make
use
of
it
against
the
ill
intention
of
those
who
had
given
it
them
for
an
ill
end
,
even
as
those
who
have
received
Baptism
from
an
Heretical
or
Schismatical
Society
,
are
bound
by
that
same
Baptism
which
they
have
received
from
them
,
to
oppose
themselves
as
much
as
possibly
they
can
to
that
Heresy
or
Schism
,
and
to
make
use
of
their
very
Baptism
for
it
,
altho'
it
should
be
against
the
intention
of
those
who
gave
it
to
them
.
I
acknowledge
also
that
there
were
some
few
who
received
their
Call
immediately
from
the
Churches
hand
,
I
would
say
,
the
Body
of
the
faithful
people
;
and
we
may
say
of
those
,
that
their
Call
was
extraordinary
,
in
the
sense
that
we
call
unusual
things
Extraordinary
,
which
happen
very
rarely
,
and
which
are
done
against
Custom
and
ordinary
practice
.
For
howsoever
that
those
Calls
were
not
unlawfully
made
,
and
without
Right
,
as
I
have
proved
in
the
foregoing
Chapter
,
it
is
notwithstanding
True
that
it
is
not
,
nor
ought
to
be
the
Common
Practice
,
and
that
it
has
no
place
but
in
a
case
of
absolute
Necessity
.
So
also
in
the
Church
of
Rome
the
Call
of
Martin
V.
may
be
said
to
be
Extraordinary
,
who
was
called
to
the
Papacy
immediately
by
the
whole
Body
of
the
Latin
Prelates
assembled
in
the
Council
of
Constance
,
and
not
by
the
Colledge
of
Cardinals
,
as
it
is
ordinarily
done
.
As
to
those
Ministers
who
succeeded
them
,
and
who
received
their
Ordination
from
the
hands
of
the
first
Reformers
,
their
Call
was
without
doubt
Ordinary
,
and
conformable
to
the
practice
of
the
Antient
Church
,
according
to
the
Idea
that
the
Scripture
gives
us
of
it
,
and
all
that
it
can
have
of
Extraordinary
consists
in
this
,
that
in
the
distinction
of
Bishops
and
Presbyters
they
have
not
followed
them
,
and
it
is
the
Presbytery
and
not
the
Bishop
who
gives
the
Ordination
,
but
in
that
very
thing
they
did
nothing
remote
from
that
which
was
practised
in
the
Apostolick
Church
,
acording
to
the
Idea
of
it
that
the
Scripture
furnishes
us
with
,
since
Saint
Paul
saith
in
express
terms
concerning
Timothy
,
That
he
had
received
it
by
the
laying
on
of
the
hands
of
the
Presbytery
.
I
do
not
here
enter
upon
the
Question
,
whether
that
Distinction
is
of
Divine
or
only
of
Humane
Right
,
I
will
say
something
to
that
in
the
close
.
I
do
not
so
much
as
blame
those
who
observe
it
,
as
a
thing
very
Antient
,
and
I
would
not
have
it
made
a
matter
of
difference
in
those
places
,
wherein
it
is
established
,
but
I
say
where
that
Distinction
is
not
observed
,
as
it
is
not
,
nor
can
be
amongst
the
Protestants
of
this
Kingdom
,
their
Call
will
not
cease
to
be
lawful
,
since
besides
the
Case
of
absolute
necessity
,
which
sufficiently
dispences
with
that
Form
,
besides
that
neither
the
Bishop
nor
the
Presbyter
are
of
themselves
any
more
than
Executors
of
the
Will
of
the
Church
in
that
Regard
,
and
not
the
Masters
of
that
Call
,
besides
that
I
say
,
there
is
a
Formal
Text
of
the
Apostle
that
justifies
the
Right
that
the
Church
has
to
give
the
Imposition
of
hands
by
the
Presbytery
,
which
alone
is
sufficient
to
stop
the
mouth
of
all
Contradiction
whatsoever
.
That
being
so
explained
,
we
may
easily
see
what
we
ought
to
answer
to
all
those
petty
Objections
of
which
the
Author
of
the
Prejudices
has
composed
his
fourth
and
fifth
Chapters
.
Some
says
he
,
were
called
to
the
Ministry
and
made
Pastors
only
by
Lay-men
,
others
were
ordained
by
Priests
only
,
and
those
who
had
been
Ordained
by
Bishops
lifted
themselves
up
against
their
Ordainers
,
and
that
Church
which
had
given
them
their
Mission
.
I
have
shewn
in
the
foregoing
Chapter
,
that
those
who
were
called
by
Lay-men
,
that
is
to
say
,
by
the
whole
Body
of
the
Church
,
had
a
sufficient
Call
.
That
which
I
have
also
said
concerning
those
who
received
their
Ordination
from
the
Presbytery
,
does
not
leave
any
more
difficulty
,
and
as
to
those
who
resisted
their
own
Ordainers
,
I
have
shewn
that
they
did
nothing
in
all
that
whereunto
their
very
Office
did
not
bind
them
.
We
may
see
,
saith
he
,
yet
further
,
by
the
thirty
first
Article
of
their
Confession
of
Faith
,
that
it
was
upon
this
supposition
of
a
power
given
immediately
by
God
to
these
men
Extraordinarily
sent
to
Order
the
Church
a
new
,
that
all
their
pretended
Reformation
is
founded
.
That
Article
of
our
Confession
of
Faith
says
not
,
that
the
Church
had
absolutely
perished
,
nor
that
the
Ministry
was
intirely
extinguished
,
but
that
the
Church
was
fallen
into
Ruine
and
Desolation
,
and
that
its
State
was
interrupted
,
which
only
shews
that
she
as
well
as
the
Ministry
under
which
she
was
,
were
both
in
the
greatest
Corruption
,
and
this
is
that
which
we
also
hold
.
It
says
not
that
God
had
given
an
immediate
Mission
to
the
Reformers
,
but
that
God
had
raised
them
up
after
an
extraordinary
manner
to
order
the
Church
a
new
.
That
signifies
that
God
by
his
Providence
gave
them
Extaordinary
Gifts
to
undertake
so
great
a
Work
as
that
of
the
Reformation
was
,
and
that
he
accompanied
them
with
his
Blessing
.
All
that
includes
neither
a
new
Revelation
,
nor
a
new
immediate
Mission
,
and
hinders
not
,
that
the
Right
which
they
had
to
employ
themselves
in
it
should
not
be
annexed
to
their
Charge
,
and
that
it
should
not
be
common
not
only
to
all
the
Pastors
,
but
even
to
all
Christians
,
as
I
have
shewn
in
my
Second
part
.
Their
Discipline
,
adds
he
,
Ordains
▪
that
the
Priests
of
the
Roman
Church
who
upon
turning
of
Calvinists
,
should
be
Elected
to
the
Office
of
Ministers
should
receive
a
new
Imposition
of
hands
,
which
shews
that
they
suppose
their
precedent
Mission
to
be
Null
,
and
so
that
that
which
Luther
and
Zuinglius
Received
from
the
Church
of
Rome
signify'd
nothing
,
whence
it
follows
,
that
that
which
they
ascribe
to
them
can
be
no
other
than
Extraordinary
.
There
is
a
great
Difference
between
the
Call
which
was
given
before
the
Reformation
,
and
that
which
is
at
this
day
given
in
the
Roman
Church
since
those
Two
Communions
are
separated
.
The
Former
was
indeed
very
much
corrupted
,
but
yet
nevertheless
it
supposes
the
consent
of
the
whole
Latin
Church
,
and
it
was
not
given
by
a
Party
so
confirmed
in
Errour
;
where
the
second
supposes
no
other
than
the
consent
of
a
Party
so
confirmed
in
those
Errours
which
we
believe
to
be
most
contrary
to
the
Purity
of
the
Gospel
,
which
makes
the
matter
so
that
our
Society
can
no
more
look
upon
it
as
a
Lawfull
Call
,
in
regard
of
it
and
its
Service
.
Besides
that
when
we
see
the
Conditions
that
are
necessary
to
a
Lawful
Call
,
as
Examination
,
Information
of
manners
,
and
the
like
,
so
ill
observed
in
the
Church
of
Rome
,
that
Christian
Prudence
will
not
suffer
us
to
Trust
to
her
and
her
Elections
,
which
for
the
most
part
would
be
Null
,
if
they
were
Examin'd
according
to
their
own
Canons
.
Calvin
has
wrote
that
God
set
up
Apostles
in
his
time
,
or
at
least
,
Evangelists
to
draw
men
from
the
Party
of
Antichrist
.
I
answer
,
He
alleadges
in
the
end
,
the
Dispute
that
was
between
a
Protetestant
named
Adrian
Saravias
and
Beza
,
where
Beza
seems
to
The
Author
of
the
Prejudices
opposes
further
an
Article
of
a
National
Gap
,
Anno
1603.
which
he
sets
down
in
these
words
,
Vpon
the
31
Article
of
the
Confession
of
Faith
,
it
having
been
put
to
the
question
whether
when
they
came
to
Treat
of
the
Call
of
our
Pastors
,
they
should
found
the
Authority
which
they
had
to
Reform
the
Church
and
to
Teach
,
upon
the
Call
which
they
had
received
from
the
Roman
Church
:
The
Assembly
determined
that
they
ought
meerly
to
referr
it
to
the
Article
of
the
Extraordinary
Call
,
by
which
God
extraordinarily
and
inwardly
stirr'd
them
up
to
their
Ministry
,
and
not
in
the
least
to
any
thing
that
remained
of
that
Ordinary
Corrupted
Call
.
But
since
he
would
give
himself
the
trouble
to
look
into
our
National
Synods
,
he
ought
not
to
stop
there
,
he
ought
to
go
on
even
to
that
of
Rochel
,
which
was
held
immediately
after
that
of
Gap
in
the
year
1607
,
and
there
he
would
have
found
that
that
Article
having
been
set
down
differently
in
several
Copies
,
and
having
been
altered
by
the
negligence
of
the
Copiers
,
it
was
re-established
in
that
Synod
,
which
was
drawn
into
an
Act
in
these
words
:
In
the
31
Article
of
the
Confession
of
Faith
of
the
Synod
of
Gap
,
wherein
mention
is
made
of
the
first
Pastors
of
the
Reformed
Churches
,
these
words
and
to
[
Teach
]
which
are
found
in
some
Copies
,
should
be
raised
out
,
and
in
the
place
of
meerly
there
should
be
put
,
chiefly
;
and
that
last
Clause
,
[
And
not
in
the
least
to
any
thing
that
remained
of
that
Ordinary
Corrupted
Call
]
should
be
also
mended
,
Rather
than
to
that
little
which
remained
of
their
Ordinary
Call
.
To
have
made
use
of
that
Article
seriously
,
he
ought
to
have
done
it
not
in
the
State
wherein
the
ignorance
of
the
Copiers
had
put
it
,
but
in
that
wherein
a
whole
Synod
had
re-established
it
.
At
the
bottom
it
will
appear
that
they
there
treated
only
about
a
Call
for
the
Reformation
,
and
not
for
the
exercise
of
the
Ordinary
Ministry
,
and
the
Synod
does
not
,
but
in
some
respects
only
,
deny
that
that
Call
for
a
Reformation
,
was
not
founded
upon
that
that
the
first
Reformers
had
received
from
the
Church
of
Rome
,
howsoever
corrupted
it
was
,
but
it
would
that
it
should
be
chiefly
referred
to
a
particular
Providence
of
God
,
which
by
Extraordinary
Gifts
and
Talents
had
raised
men
up
for
so
great
a
work
.
In
effect
,
although
we
should
acknowledge
that
in
the
Church
,
the
rejecting
or
Reformation
of
Errours
should
be
the
common
Right
of
all
Christians
,
and
that
that
Right
would
yet
more
especially
belong
to
the
Ordinary
Pastors
then
to
others
,
by
the
Obligation
of
their
Charge
joyned
to
that
of
their
Baptism
,
yet
we
do
not
fail
to
acknowledge
also
,
that
there
was
something
extraordinary
in
the
persons
of
the
Reformers
,
to
wit
,
the
Gifts
,
or
the
admirable
Talents
which
made
them
fit
for
that
work
,
and
capable
of
reducing
their
Right
into
Act
,
without
which
their
Right
would
have
been
to
no
purpose
,
as
it
did
remain
in
divers
others
unprofitable
,
who
had
not
the
same
Gifts
.
But
that
very
thing
might
gain
them
the
greatest
Authority
,
and
this
is
that
which
the
Synod
would
say
,
and
which
we
say
also
with
it
.
For
we
distinguish
three
things
in
the
Reformers
,
from
whence
there
results
as
full
and
intire
a
Call
to
Reform
the
Church
as
they
can
desire
:
the
one
is
,
The
general
and
common
Right
that
all
Christians
have
to
Combat
Errours
,
since
they
are
all
called
to
defend
the
Truth
;
the
other
is
,
a
more
peculiar
Right
which
they
had
for
the
same
thing
in
quality
of
Pastors
,
for
how
impure
soever
their
Call
was
,
it
would
alwayes
bind
them
to
have
a
Care
of
their
Flocks
,
and
to
procure
Gods
Glory
;
and
the
third
is
,
the
Extraordinary
Graces
and
Light
that
God
had
communicated
to
them
,
and
rendred
them
thereby
fit
for
that
work
.
But
it
is
this
last
that
reduc'd
the
two
others
into
Act
,
and
therefore
they
look'd
on
it
there
principally
when
they
treated
of
the
Reformation
,
because
if
they
had
never
met
with
this
,
the
two
others
would
have
been
useless
Rights
,
and
ineffectual
Obligations
.
After
that
,
it
is
easy
to
comprehend
how
the
Author
of
the
Prejudices
was
mistaken
,
when
under
a
pretence
of
that
Extraordinary
Call
,
that
we
Attribute
to
the
first
Reformers
,
in
respect
of
their
Gifts
or
Talents
,
he
imagines
that
he
can
lay
it
to
our
charge
that
we
believe
that
the
ordinary
Ministry
was
intirely
lost
,
and
that
it
was
renewed
by
an
extraordinary
and
immediate
Call
of
God
.
For
it
is
upon
that
,
that
with
great
heat
,
to
very
ill
purpose
,
he
spends
his
reasonings
throughout
his
whole
fifth
Chapter
,
in
Allegations
of
Fathers
,
and
Observations
to
no
purpose
upon
the
Rights
of
that
pretended
immediate
Ministry
.
We
Answer
him
in
a
Word
,
that
he
only
Combats
his
own
Shadow
,
for
we
do
not
hold
that
the
Ordinary
Ministry
established
by
the
Apostles
was
absolutely
extinct
.
It
is
a
Good
that
belongs
to
the
Church
,
and
as
the
Church
has
alwayes
subsisted
by
the
special
Providence
of
God
,
though
in
a
different
State
,
that
same
Providence
has
also
made
that
Good
to
subsist
alwayes
.
It
is
True
that
it
was
very
ill
dispens'd
while
it
was
in
the
hands
of
bad
Stewards
,
and
that
where
the
Inheritage
should
have
been
cultivated
,
and
have
brought
forth
without
doubt
much
fruit
,
it
produced
on
the
contrary
abundance
of
Thorns
and
Briars
.
But
notwithstanding
the
Inheritance
was
not
lost
.
The
Ministry
was
alwayes
preserved
,
not
only
de
Jure
,
in
as
much
as
the
Church
is
never
lost
,
but
de
facto
also
,
for
it
alwayes
had
Ministers
,
ill
chosen
indeed
,
ill
called
,
designed
to
bad
uses
,
called
by
very
confused
Calls
,
but
called
notwithstanding
,
and
having
a
Right
sufficient
to
make
them
do
their
Duty
if
they
would
,
and
if
they
were
capable
.
So
that
the
good
State
of
the
Ministry
might
be
very
well
altered
,
Corrupted
,
Interrupted
,
overthrown
,
but
the
Ministry
was
not
absolutely
lost
I
will
not
be
afraid
even
to
go
further
,
and
to
say
that
when
it
should
be
true
that
the
Ministry
should
be
wholly
annihilated
,
that
which
notwithstanding
has
never
hapned
,
and
it
may
please
God
that
it
never
shall
,
it
would
not
be
necessary
that
God
should
renew
it
by
an
immediate
and
every-way
Supernatural
Mission
,
while
there
should
be
two
or
three
of
the
Faithful
in
the
World
,
who
would
be
able
to
Assemble
together
in
the
Name
of
Jesus
Christ
.
For
the
Right
of
the
Ministry
would
alwayes
remain
in
those
two
or
three
,
and
they
might
confer
a
Lawful
Call
upon
one
of
themselves
.
If
it
could
even
happen
that
there
should
not
be
absolutely
any
more
Faith
upon
the
Earth
,
and
that
Heresy
or
Paganism
or
Judaism
,
or
Mahumetanism
should
generally
overspread
the
whole
World
,
without
leaving
any
Truly
Faithful
in
it
,
which
certainly
will
never
come
to
pass
since
we
have
the
promise
of
Jesus
Christ
to
the
contrary
,
I
say
in
that
case
,
Provided
,
that
the
Book
of
the
Holy
Scripture
remained
,
the
[
*
](A33380-e70060-b)
*
Germe
.
young
Buds
of
the
Church
,
and
that
of
the
Ministry
,
would
subsist
even
there
.
The
Apostles
who
left
it
to
the
world
,
would
yet
further
call
men
from
thence
a
second
Time
to
the
true
Faith
,
and
by
that
true
Faith
to
the
Re-establishing
of
a
Christian
Society
,
and
by
the
Re-establishing
of
that
Christian
Society
to
that
of
the
Ministry
,
without
any
absolute
necessity
of
Gods
immediately
sending
new
Apostles
.
One
man
only
who
should
learn
the
heavenly
Truths
contained
in
that
Book
,
might
teach
them
to
others
and
reduce
Christianity
to
its
first
State
,
if
God
would
Accompany
the
word
of
that
man
with
his
Ordinary
Blessing
.
Those
who
are
acquainted
with
History
are
not
Ignorant
that
in
the
Fourth
Century
,
two
young
men
named
the
one
Edesius
,
and
the
other
Frumanius
,
having
been
taken
on
the
Theodoret.
hist
lib.
1.
cap.
23.
Sea
and
carried
Captive
to
the
King
of
the
Indies
,
converted
many
persons
to
the
Christian-Faith
in
that
Country
,
and
that
they
might
make
Assemblies
there
,
where
they
might
celebrate
the
Worship
of
God
.
This
is
that
which
manifestly
discovers
the
Injustice
of
the
Author
of
the
Prejudices
,
and
other
Writers
of
Controversy
of
the
Church
of
Rome
,
when
they
demanded
Miracles
to
prove
the
Call
of
the
first
Reformers
.
For
while
the
Scripture
remains
in
the
midst
of
men
,
it
is
not
necessary
to
make
new
miracles
to
Authorize
Ministers
;
that
Scripture
sufficiently
Authorises
the
Church
immediately
by
it self
to
confer
a
Call
,
when
its
Pastors
forsake
it
.
It
would
sufficiently
Authorise
one
man
alone
,
whoever
he
should
be
,
a
Lay-man
or
Clergy-man
,
to
communicate
the
light
of
his
Faith
to
others
,
if
he
were
the
only
Faithful
Person
that
was
in
the
World
:
it
would
Authorise
two
or
three
Faithful
,
who
should
find
themselves
alone
,
to
Assemble
together
and
to
provide
for
the
Preservation
and
Propagation
of
their
Society
,
and
Miracles
would
not
See
here
what
I
had
to
say
upon
the
Fifth
Chapter
of
the
Author
of
the
Prejudices
.
The
sixth
wherein
he
treats
further
of
the
same
matter
contains
nothing
which
I
have
not
already
satisfied
.
It
pretends
that
the
Call
of
our
First
Reformers
was
not
Ordinary
,
under
a
pretence
that
some
few
received
their
Ministry
from
the
people
,
that
others
were
ordain'd
by
meer
Priests
,
and
that
those
who
had
been
Ordained
by
Bishops
,
have
,
says
he
,
Anathematiz'd
that
Church
from
which
they
received
their
Ordination
.
But
as
to
the
first
,
we
have
shewn
him
that
the
Calls
that
are
made
by
a
Faithful
People
,
are
Just
and
Lawful
in
a
case
of
absolute
necessity
,
that
naturally
dispences
with
Formalities
.
Besides
that
those
Calls
were
very
few
in
number
,
that
they
were
not
followed
,
that
they
do
not
infer
any
Consequence
against
the
Body
of
the
Pastors
and
that
even
when
it
should
have
had
any
Irregularity
,
that
Irregularity
would
have
been
sufficiently
repaired
by
the
hand
of
Fellowship
,
which
the
other
Pastors
have
given
those
who
were
so
called
,
and
by
the
consent
that
the
whole
Body
of
that
Society
gave
to
their
Calls
.
We
ought
not
for
that
to
leave
off
holding
them
for
Ordinary
,
although
in
that
Respect
they
should
be
remote
from
the
Common
Practice
,
no
more
or
less
then
they
in
the
Church
of
Rome
to
leave
off
holding
the
Call
of
Pope
Martin
V.
and
that
of
divers
other
Popes
for
Ordinary
,
although
they
were
not
made
according
to
the
accustomed
I
demand
of
their
Ministers
,
says
the
Author
of
the
Prejudices
,
some
Passages
of
Scripture
that
clearly
give
Lay-men
a
Right
to
ordain
Ministers
in
any
case
.
That
demand
is
but
a
vain
wrangling
,
for
when
the
Scripture
recommends
to
the
Faithful
the
taking
diligent
heed
to
the
Preservation
and
Confirmation
of
their
Faith
,
and
to
propagate
it
to
their
Children
,
it
gives
them
clearly
enough
by
that
very
thing
a
sufficient
Right
,
to
make
use
of
all
the
means
that
are
proper
for
that
,
and
that
are
naturally
appointed
to
it
.
But
every
one
knows
that
the
Ministry
is
one
of
those
means
,
whence
it
follows
that
the
Obligation
that
the
Scripture
layes
upon
the
Faithful
people
in
that
respect
,
includes
that
of
creating
it self
its
Pastors
,
when
it
is
not
possible
that
they
should
have
them
otherwise
;
for
that
he
that
ordains
the
end
,
ordains
also
by
consequence
the
means
that
are
naturally
appointed
for
that
end
.
When
the
Scripture
commands
that
all
things
be
done
with
Order
in
the
Church
,
it
gives
by
that
very
thing
clearly
enough
a
sufficient
Right
to
the
Church
to
make
its
Pastors
,
when
it
has
none
,
and
when
it
can
have
none
but
by
that
way
,
since
it
is
clear
that
Pastors
belong
to
that
Order
.
In
fine
,
when
the
Scripture
teaches
that
the
Faithful
people
have
a
Right
to
chuse
their
Pastors
,
it
teaches
clearly
enough
by
that
very
thing
,
that
they
have
also
a
Right
themselves
to
instal
them
in
their
Office
in
a
case
of
necessity
,
for
that
Call
consisting
much
more
Essentially
in
Election
than
in
Installation
,
which
is
but
a
Formality
,
there
is
no
reason
to
believe
that
God
would
have
given
the
people
a
Right
to
have
chosen
their
Pastors
,
and
to
have
made
them
be
install'd
by
other
Pastors
,
and
that
he
has
not
given
them
at
the
same
time
that
of
installing
them
themselves
,
when
it
cannot
be
done
otherwise
,
since
naturally
that
which
we
have
a
Right
to
do
by
another
,
we
have
a
Right
to
do
by
our selves
.
As
to
those
who
were
ordained
by
meer
Priests
,
can
the
Author
of
the
Prejudices
be
ignorant
that
the
Distinction
of
a
Bishop
and
a
Priest
or
Minister
,
as
if
they
had
two
differing
Offices
,
is
not
only
a
thing
that
they
cannot
prove
out
of
the
Scripture
,
but
that
even
contradicts
the
express
words
of
the
Scripture
,
where
Bishops
and
Priests
are
the
names
of
one
and
the
same
Office
,
from
whence
it
follows
that
the
Priests
having
by
their
first
Institution
a
Right
to
confer
Ordination
,
that
Right
cannot
be
taken
from
them
by
meerly
humane
Rules
.
Can
the
Author
of
the
Prejudices
be
ignorant
that
Saint
Jerome
,
Hilary
the
Deacon
,
and
after
them
Hincmar
,
wrote
formarly
touching
the
Unity
,
or
as
they
speak
the
Identity
of
a
Priest
and
a
Bishop
in
the
beginning
of
the
Church
,
and
about
the
first
rise
of
that
distinction
which
was
afterwards
made
of
them
into
two
different
charges
?
Can
he
be
ignorant
that
Saint
Augustine
himself
,
writing
to
Saint
Jerome
,
refers
that
difference
not
to
the
first
Institution
of
the
Ministry
,
but
meerly
to
an
Ecclesiastical
use
.
Although
,
says
he
,
that
by
different
Terms
of
honour
the
custom
of
the
Church
has
now
brought
in
the
Episcopacy
to
be
above
the
Priesthood
,
yet
Augustine
is
in
many
things
beneath
Jerome
?
Can
he
be
ignorant
that
some
Fathers
Teach
us
that
the
Ordination
of
a
Priest
and
a
Bishop
are
but
one
and
the
same
Ordination
,
and
not
two
,
which
distinctly
shews
that
they
are
but
one
and
the
same
Office
?
And
as
to
the
right
of
making
Ordinations
,
can
the
Author
of
the
Prejudices
deny
that
Saint
Paul
speaks
of
the
laying
on
of
the
hands
of
the
Presbytery
?
Can
he
deny
that
the
Priests
did
not
heretofore
ordain
,
as
well
as
the
Bishops
?
Does
not
Eutychius
Patriarch
of
Alexandria
relate
that
Saint
Mark
setting
up
Ananias
to
be
Patriarch
of
that
same
Church
of
Alexandria
,
established
also
twelve
Priests
with
him
,
to
the
end
says
he
,
that
when
the
See
should
be
vacant
,
it
should
be
filled
by
one
of
them
,
and
that
the
Eleven
that
remain'd
should
lay
their
hands
on
him
and
bless
and
create
the
Patriarch
;
and
that
afterwards
they
should
chuse
another
man
and
make
him
a
Priest
in
the
place
of
him
who
should
be
chosen
Patriarch
,
and
that
by
that
means
the
number
of
Twelve
might
remain
always
compleat
?
And
does
not
Saint
Jerome
,
more
Antient
then
Eutychius
say
to
the
same
sence
,
that
at
Alexandria
down
from
Saint
Mark
the
Evangelist
unto
Heraclius
and
Dionysius
Bishops
,
the
Priests
alwayes
took
out
one
from
among
themselves
whom
they
set
in
the
highest
Seat
and
called
him
Bishop
,
after
the
same
manner
,
says
he
as
an
Army
makes
an
Emperour
,
or
as
if
the
Deacons
should
chuse
one
out
of
themselves
and
call
him
their
Arch-Deacon
?
Does
not
Cassian
relate
the
story
of
a
certain
young
man
named
Daniel
,
who
liv'd
among
the
Monks
of
Egypt
about
the
year
420.
and
who
was
first
made
Deacon
,
and
in
the
end
Priest
by
his
Abbot
called
Paphnutius
,
who
was
himself
but
a
Priest
?
Does
not
Baronius
himself
say
after
Anastasius
,
that
after
the
Death
of
Pope
Vigilius
in
the
year
555.
Pelagius
his
Successor
received
his
Ordination
at
the
hands
of
two
Bishops
and
a
Priest
of
Ostia
named
Andrew
?
Which
shews
that
even
then
the
Priests
were
not
wholly
excluded
the
Right
of
Ordination
.
They
were
not
yet
absolutely
so
in
the
seventh
Century
,
since
we
learn
from
Bede's
History
,
That
the
Monks
and
Priests
of
the
Isle
of
Jovan
in
Scotland
not
only
ordained
Priests
among
them
,
but
even
Bishops
also
,
and
that
they
sent
them
into
England
,
and
that
those
Bishops
were
under
their
Abbot
,
who
was
himself
but
a
meer
Priest
.
It
is
therefore
a
Right
that
is
naturally
belonging
to
the
Priests
and
of
which
they
cannot
be
deprived
by
humane
Constitution
,
and
Orders
,
which
cannot
hinder
that
Right
from
alwayes
remaining
annexed
to
their
Office
,
and
that
they
may
not
reducs
it
into
Act
when
the
necessity
of
the
Church
requires
it
.
In
effect
,
William
Bishop
of
Paris
has
made
no
scruple
to
say
according
to
his
Hypothesis
,
That
if
there
were
no
more
but
three
meer
Priests
in
the
World
,
one
of
them
must
needs
consecrate
the
other
to
be
a
Bishop
and
the
other
to
be
an
Arch-Bishop
.
And
to
speak
my
own
Thoughts
freely
,
it
seems
to
me
,
that
that
firm
opinion
of
the
absolute
necessity
of
Episcopacy
,
that
goes
so
high
as
to
own
no
Church
,
or
Call
,
or
Ministry
,
or
Sacraments
,
or
Salvation
in
the
World
,
where
there
are
no
Episcopal
Ordinations
,
although
there
should
be
the
True
Faith
,
the
True
Doctrine
and
Piety
there
,
and
which
would
that
all
Religion
should
depend
on
a
Formality
,
and
even
on
a
Formality
that
we
have
shewn
to
be
of
no
other
than
Humane
Institution
,
that
Opinion
I
say
cannot
be
lookt
on
otherwise
then
as
the
very
worst
character
and
mark
of
the
highest
Hypocricy
,
a
piece
of
Pharisaism
throughout
,
that
strains
at
a
Gnat
when
it
swallows
a
Camel
,
and
I
cannot
avoid
having
at
least
a
contempt
of
those
kind
of
thoughts
,
and
a
compassion
for
those
who
fill
their
heads
with
them
.
I
come
now
to
that
which
the
Author
of
the
Prejudices
propounds
,
That
if
the
Church
of
Rome
were
so
corrupted
as
we
hold
,
its
Calls
could
not
be
lawful
,
from
whence
it
follows
that
our
First
Reformers
,
who
had
received
their
Ordination
from
the
Hands
of
the
Bishops
of
that
Church
,
had
received
no
other
Call
than
what
was
Null
,
and
Unlawful
.
But
we
have
answered
him
already
,
that
although
the
Latin
Church
before
the
Reformation
was
very
much
corrupted
,
the
Essence
of
the
Ministry
did
not
fail
to
be
preserved
in
it
,
and
that
though
its
Calls
were
very
[
rude
]
and
confused
,
yet
they
did
not
cease
to
be
Calls
and
to
be
lawful
ones
,
in
proportion
to
that
Good
which
remain'd
in
that
Society
wherein
God
yet
kept
the
Truly
Faithful
.
The
Foundation
of
the
Christian
Doctrine
yet
remaining
there
with
its
Efficacy
,
which
was
found
in
some
persons
,
the
Ministry
,
and
by
consequence
their
Calls
,
were
yet
lawful
in
that
respect
,
and
the
first
Reformers
,
who
referred
those
which
they
received
to
their
right
and
lawful
use
,
in
freeing
them
from
that
impurity
which
they
had
they
were
by
that
means
rectifyed
,
purifyed
,
and
freed
from
that
ill
which
they
had
.
It
is
to
no
purpose
that
he
alleadges
the
Authority
of
some
Antients
who
seem
to
have
held
Ordinations
made
by
Hereticks
Null
,
for
he
cannot
deny
that
the
common
Opinion
of
the
Church
was
not
contrary
to
it
,
that
all
that
ought
to
be
held
for
good
and
lawful
,
that
was
good
and
lawful
in
it self
,
which
the
Heretical
or
Schismatical
Society
held
,
and
to
be
approved
rather
than
denyed
.
This
is
what
Saint
Augustine
expresly
August
.
de
Bapt.
contr.
Donat.
lib.
3
sub
finem
.
teaches
.
Not
only
,
says
he
,
our
Fathers
who
lived
before
Cyprian
and
Agrippin
,
but
those
also
who
lived
since
,
have
observed
that
wholsome
Custom
of
approving
and
not
denying
all
that
which
they
have
found
to
be
Divine
and
Lawful
that
Hereticks
and
Schismaticks
preserv'd
intire
,
and
of
rejecting
that
which
they
beheld
to
be
forreign
and
erroneous
among
them
.
Let
the
Author
of
the
Prejudices
read
what
that
Father
has
wrote
not
only
in
his
own
name
,
but
in
the
Name
of
the
whole
Church
,
against
Parmenio
and
the
other
Donatists
,
who
said
that
Baptism
truly
remained
among
Hereticks
,
but
not
the
Right
to
Administer
Baptism
,
and
he
will
find
that
Saint
Augustine
strongly
maintains
that
the
Right
of
Ordination
,
upon
which
that
of
administring
Baptism
depends
,
remains
even
among
Hereticks
and
Schismaticks
,
in
respect
of
all
that
good
that
remains
there
.
I
have
said
elsewhere
,
that
in
the
Confusions
of
Arianism
divers
Ordinations
made
by
Arian
Bishops
were
not
held
to
be
Null
.
In
effect
that
of
Meletius
ordained
by
the
Eudoxians
,
who
had
it
disputed
for
some
time
,
by
some
few
,
was
at
last
generally
acknowledged
to
be
lawful
,
and
that
of
Faelix
Bishops
of
Rome
,
which
was
also
made
by
the
Arians
was
never
called
in
question
,
both
the
one
and
the
other
purifying
their
Ministry
by
returning
to
the
Orthodox
Faith
.
I
should
have
shut
up
this
Chapter
,
and
with
it
this
work
,
if
I
did
not
further
think
my self
bound
to
answer
that
great
and
solemn
defiance
of
the
Author
of
the
Prejudices
about
the
validity
of
my
Baptism
,
not
that
I
pretend
to
vie
with
him
in
his
manner
of
disputing
,
but
meerly
because
I
believe
that
I
have
been
very
well
baptised
.
I
do
not
fear
,
says
he
,
openly
to
maintain
to
Monsieur
Claude
,
That
remaining
in
the
Principles
of
his
sect
,
he
neither
has
nor
can
have
any
rational
assurance
of
the
Prejug
.
chap.
17.
pag.
422.
validity
of
the
Baptism
which
is
administred
and
approved
in
their
Communion
.
That
by
consequence
he
does
not
know
whether
he
is
Baptised
,
or
whether
any
Calvinist
ever
was
.
That
all
the
certainty
he
can
pretend
to
have
is
rash
and
ill
grounded
:
That
it
can
be
no
other
than
a
certainty
of
Fancy
and
Humour
and
not
of
Knowledge
and
Truth
,
and
that
he
can
never
have
a
rational
one
but
in
sincerely
acknowledging
the
falseness
of
the
Principles
of
his
Religion
,
and
in
rendring
that
deference
and
submission
to
the
Catholick
Church
which
he
ows
it
.
I
speak
to
him
purposely
after
this
manner
to
engage
him
the
more
to
clear
out
this
matter
to
us
.
It
was
not
necessary
for
that
to
speak
to
me
after
that
manner
,
for
he
very
well
knows
that
I
have
all
the
readiness
in
the
World
to
content
him
.
A
word
is
enough
without
any
heat
and
Elevation
of
voice
to
make
me
obey
.
What
does
he
then
desire
I
should
do
?
To
shew
him
,
he
adds
,
what
he
has
to
do
,
and
what
that
proof
ought
necessarily
to
include
,
I
beseech
him
to
note
that
the
validity
of
the
Baptism
of
the
Calvinists
depends
upon
four
Principles
.
Let
him
blot
out
the
word
Beseech
,
which
agrees
neither
with
the
manner
in
which
he
speaks
to
me
,
nor
with
that
wherewith
I
desire
to
obey
him
.
First
,
as
they
were
all
Baptised
in
their
Infancy
,
they
must
,
to
the
end
they
may
be
certain
that
their
Baptism
was
good
,
be
assured
,
that
the
Baptism
of
Infants
be
good
,
and
that
the
Anabaptists
who
deny
it
are
in
an
Errour
.
Secondly
,
as
they
were
all
Baptised
by
Sprinkling
&
not
by
Immersion
,
they
cannot
further
be
assured
of
the
validity
of
their
Baptism
,
unless
they
know
certainly
that
Baptism
by
sprinkling
is
good
,
and
that
Immersion
is
not
necessary
,
In
the
third
place
,
as
they
all
proceeded
either
mediately
or
immediately
from
the
Catholick
Church
,
which
they
so
loudly
accuse
of
Heresy
and
Idolatry
,
it
necessarily
follows
,
that
they
were
all
Baptised
either
mediately
or
immediately
by
Hereticks
.
They
cannot
therefore
have
rational
Certainty
of
their
being
Baptised
,
unless
at
least
they
are
assured
,
That
the
Baptism
which
they
received
in
an
Heretical
Communion
is
good
,
or
that
that
which
is
administred
by
a
man
not
Baptised
,
does
not
fail
to
be
good
.
In
fine
,
the
Calvenists
being
perswaded
on
one
side
that
Baptism
administred
by
Lay-men
is
Null
and
of
no
effect
,
and
on
the
other
,
that
the
Catholick
Priests
and
Bishops
are
false
Priests
and
false
Bishops
,
yet
notwithstanding
as
they
derive
their
Baptism
from
those
false
Priests
and
false
Bishops
,
they
must
needs
shew
us
by
the
Scripture
the
agreement
of
these
opinions
,
and
that
they
can
prove
by
clear
and
express
passages
out
of
it
,
that
although
the
Call
of
the
Catholick
Priests
should
be
Null
and
Vnlawful
,
they
have
yet
nevertheless
that
Power
of
Baptising
which
the
Laity
has
not
.
See
here
therefore
what
I
have
to
do
;
but
I
need
to
say
but
a
word
to
each
point
.
I
say
then
as
to
the
first
,
That
when
the
Scripture
has
said
,
Be
Baptised
every
one
of
you
in
the
Name
of
Jesus
Christ
,
for
the
Promise
is
to
you
,
and
to
your
Children
,
and
to
all
that
are
a
far
off
,
even
as
many
as
the
Lord
our
God
shall
call
,
it
has
clearly
established
Infant
Baptism
.
For
since
Baptism
ought
to
be
given
to
them
to
whom
the
promise
is
made
,
and
that
that
is
made
to
our
Children
as
well
as
to
us
,
it
ought
to
be
given
not
only
to
us
,
but
to
our
Children
.
So
that
without
going
any
further
,
I
have
in
that
respect
all
the
Certainty
that
I
can
reasonably
desire
.
As
to
the
second
,
I
say
that
the
Word
Baptise
,
equally
signifying
in
the
Original
Tongue
to
plunge
and
to
wash
,
and
being
used
divers
times
in
this
latter
sence
,
as
it
may
appear
in
the
Translation
of
Mons
in
the
seventh
of
Saint
Mark
,
and
eleventh
of
Saint
Luke
,
and
there
being
moreover
nothing
in
the
Scripture
that
precisely
enjoins
Immersion
or
forbids
Aspersion
,
it
is
my
part
to
believe
that
in
the
Thoughts
of
Jesus
Christ
those
two
wayes
of
Baptizing
are
indifferent
,
and
that
so
much
the
more
as
I
know
the
Spirit
of
the
Gospel
is
not
so
nice
and
punctual
about
forms
,
or
the
manners
of
External
Actions
,
which
is
proper
to
Superstition
.
So
that
I
have
further
for
that
all
the
Assurance
that
I
ought
to
have
.
For
the
third
,
being
certain
as
I
am
by
the
Promises
of
Jesus
Christ
,
that
God
has
alwayes
Preserved
a
True
Church
in
the
World
,
that
is
to
say
,
the
Truly
Faithful
howsoever
mixt
they
may
have
been
with
the
Worldly
,
I
am
assured
also
that
the
Baptism
which
was
Administred
not
only
before
the
Reformation
,
but
since
,
in
the
Latin
Church
,
and
in
other
Christian-Societies
where
the
Essence
of
Baptism
remains
,
is
good
because
that
being
made
in
the
Name
of
the
Father
,
the
Son
and
the
Holy
Ghost
,
it
is
the
Baptism
of
the
True
Church
,
although
it
be
administred
by
Persons
filled
with
Errors
and
Superstitions
.
Baptism
is
not
theirs
,
they
are
only
the
Ministers
of
it
.
That
Sacrament
belongs
to
God
and
his
Truly
Faithful
ones
,
in
what
Quarter
of
the
World
soever
they
be
.
That
same
Scripture
that
sayes
,
That
the
Promise
is
made
to
us
and
to
our
Children
,
and
to
all
that
are
a
far
of
,
even
as
many
as
the
Lord
shall
call
,
says
by
a
necessary
Consequence
,
that
the
Seal
of
that
Promise
,
which
is
Baptism
,
and
all
the
other
Rights
of
the
Covenant
of
Jesus
Christ
,
belongs
to
us
and
to
our
Children
,
that
is
to
say
,
to
the
Truly
Faithful
.
The
Hereticks
who
Administer
it
,
do
not
do
it
,
as
a
good
that
belongs
to
them
under
that
Quality
,
for
in
that
respect
nothing
belongs
to
them
,
but
as
a
good
that
belongs
to
the
True
Church
,
the
Dispensation
whereof
they
have
,
by
the
part
which
they
have
yet
with
her
.
For
they
Baptise
not
by
that
which
divides
them
from
the
truly
Faithful
,
but
by
that
which
after
some
manner
Associates
and
unites
them
with
them
.
It
is
therefore
the
Baptism
of
the
True
Church
which
they
give
and
not
that
of
Heresy
,
it
is
the
Church
that
Baptises
by
them
,
and
in
that
respect
they
are
yet
,
as
I
have
said
,
the
Dispensers
of
its
goods
.
If
the
Author
of
the
Prejudices
desires
yet
further
to
see
a
greater
Number
ot
proofs
drawn
from
the
same
Scripture
that
should
Establish
this
Truth
,
he
needs
but
to
read
what
Saint
Augustine
has
wrote
in
his
Treatise
against
the
Epistle
of
Parmenio
,
and
that
of
Baptism
against
the
Donatists
,
and
he
will
learn
there
not
to
make
any
more
Questions
of
that
Nature
.
I
know
not
for
the
rest
,
whether
he
as
well
as
the
others
of
his
Communion
who
shall
take
the
pains
to
read
this
work
,
will
be
satisfied
.
But
I
dare
say
at
least
that
I
have
done
all
that
was
possible
for
me
to
do
,
to
set
before
them
,
without
Offence
,
the
Truths
that
are
most
Important
for
them
to
know
.
It
belongs
to
them
to
make
a
serious
Reflection
upon
that
which
I
have
represented
to
them
,
and
upon
the
present
State
of
Christianity
,
which
the
prophaneness
,
Impiety
,
and
Debauchery
of
mens
Minds
do
every
day
reduce
into
an
Evident
danger
of
ruine
,
if
we
do
not
bring
a
Remedy
,
both
on
the
one
and
the
other
side
.
Nevertheless
instead
of
having
in
view
that
grand
Interest
upon
which
the
Glory
of
God
wholly
depends
,
and
the
Salvation
of
men
,
they
apply
themselves
only
to
destroy
us
,
and
their
Passion
prevails
to
that
height
,
that
they
do
not
take
heed
of
making
irreparable
Breaches
in
Religion
,
as
that
is
,
of
bringing
the
Use
and
Authority
of
the
Holy
Scripture
to
nothing
,
provided
they
can
but
do
us
any
Mischief
.
But
although
they
should
do
whatsoever
they
pleas'd
,
God
would
alwayes
be
a
Witness
on
our
Side
that
in
the
Foundation
of
the
Cause
,
that
upon
which
we
have
Separated
from
them
,
is
the
Love
which
we
have
for
the
Truth
,
and
the
Desire
that
we
have
to
Work
out
our
own
Salvation
.
And
to
let
them
see
that
it
is
not
a
false
Prejudice
that
Corrupts
us
,
let
them
go
through
all
the
Christian
Communions
that
are
in
the
world
,
Let
them
Judg
in
cold
blood
,
and
I
am
assured
that
they
will
come
to
a
serious
Agreement
that
ours
is
the
purest
Church
,
nd
the
most
approaching
to
the
Primitive
one
.
Our
Opinions
are
the
Fundamental
Opinions
of
Religion
,
which
are
great
,
Solid
and
Convincing
;
our
Worship
has
nothing
that
is
not
Evangelical
,
for
it
consists
in
Prayers
to
God
,
in
Thanksgivings
,
in
Singing
of
Psalms
,
in
Celebration
of
Fasts
,
in
Humiliation
,
in
Acts
of
Repentance
,
in
tears
and
groans
,
when
we
are
prest
with
the
thoughts
of
our
Sins
and
the
Wrath
of
God
;
our
Morals
consist
more
in
Exhortations
,
in
Censures
,
in
Corrections
,
in
Threatnings
on
Gods
side
,
in
Representations
of
the
Motives
that
bind
us
to
do
good
Works
,
then
in
unprofitable
decisions
of
Cases
of
Conscience
.
Our
Government
is
plain
,
remote
from
the
Formalities
of
the
[
*
](A33380-e71120-b)
*
Barreau
.
Bar
,
founded
as
much
as
can
be
upon
good
Reason
,
Justice
and
Charity
,
but
very
opposite
to
the
Maximes
of
Humane
Policy
,
and
especially
to
Ambition
,
Covetousness
,
and
Vanity
,
which
we
believe
to
be
the
Mortal
Enemies
of
Religion
.
Every
one
in
the
World
knows
that
,
and
yet
notwithstanding
the
Author
of
the
Prejudices
,
and
all
those
who
with
him
take
false
lights
,
have
not
fail'd
to
cry
out
against
us
not
only
after
a
very
uncharitable
but
an
unchristian
manner
.
As
for
us
,
we
shall
alwayes
pray
to
God
for
those
who
will
not
Love
us
,
we
shall
bless
them
that
Curse
us
,
but
we
shall
also
with
Gamaliel
give
them
this
Advice
,
Take
heed
that
in
Tormenting
us
,
you
do
not
fight
against
God
,
instead
of
fighting
with
him
.
Let
us
pray
on
both
sides
that
he
would
give
us
his
Blessing
and
his
Peace
,
and
that
he
would
make
us
to
do
his
Will.
FINIS
.