The
first
Section
.
Conteining
an
Historicall
Narration
of
the
Authors
occasion
of
doubting
,
and
method
in
searching
satisfaction
.
CHAP.
I.
The
occasion
of
my
departure
out
of
England
.
Bloody
commotions
of
Calvinists
there
.
The
horriblenesse
and
strangenesse
of
them
.
1.
IT
was
in
the
moneth
of
June
in
the
yeare
of
our
Lord
1644.
that
those
most
unnaturall
bloody
dissentions
in
Great-Brittaine
,
universally
spread
through
all
the
Provinces
of
that
unhappy
Nation
,
constrained
me
(
not
so
much
to
avoid
my
personall
danger
,
as
out
of
the
horrour
to
be
a
spectatour
of
such
inhumane
Tragedies
,
as
were
every
where
daily
acted
)
to
forsa●e
my
native
countrey
,
to
recreate
my selfe
with
a
voluntary
exile
,
&
to
follow
the
conduct
of
the
mercifull
hand
of
God
,
which
provided
for
me
not
only
an
opportunity
&
convenience
of
subsisting
in
forrein
countrys
,
but
likewise
means
of
diverting
in
som
measure
my
mind
from
the
sad
remembrance
of
the
miseries
I
left
behind
me
,
and
,
by
a
retreit
into
places
lesse
frequented
by
passengers
,
of
withdrawing
mine
cares
from
being
wounded
with
fresh
relations
of
new
bloodshed
and
massacres
.
2.
I
confesse
that
war
was
to
me
an
object
not
only
of
horrour
,
but
even
astonishment
,
as
having
never
read
or
heard
of
any
other
that
could
enter
into
any
comparison
with
it
.
3.
Now
that
which
astonished
me
in
the
present
Commotions
was
,
1.
To
consider
,
that
fatall
concatenation
of
a
world
of
dispositions
and
circumstances
praeceding
this
war
,
so
strange
that
no
humane
prudence
could
have
foreseen
or
suspected
them
,
if
any
of
which
had
not
happened
,
there
had
been
no
possibility
of
any
prosperous
successe
to
the
Anti-Royallists
.
2.
To
observe
an
event
incredibly
successefull
to
designes
the
most
unreasonable
and
seemingly
ridiculous
that
ever
were
.
For
,
for
example
,
who
could
imagine
that
an
inconsiderable
number
of
peevish
ignorant
Presbyterians
should
ever
come
to
be
able
to
constreine
a
whole
kingdome
to
forsweare
the
Religion
,
in
which
they
had
been
bred
,
and
to
subvert
their
own
Church
upon
a
groundlesse
suspition
that
the
King
had
a
designe
to
change
his
Religion
,
who
yet
was
almost
the
only
person
that
remained
constant
in
it
,
so
as
to
hazard
not
only
the
ruine
of
his
estate
,
but
the
losse
of
his
life
also
;
For
the
time
was
,
when
(
if
he
would
have
given
up
Episcopacy
)
he
might
have
obteined
in
all
other
respects
very
tollerable
conditions
;
Whereas
severall
of
the
wisest
and
learnedst
of
his
Cleargy
,
have
been
content
to
buy
their
security
with
a
voluntrry
degrading
of
themselves
from
their
offices
and
titles
;
yea
it
may
truly
be
said
,
that
though
many
of
them
have
suffered
in
extremity
,
yet
it
was
not
properly
with
an
eye
to
their
Religion
,
but
rather
their
fidelity
and
loyalty
to
their
Prince
;
or
upon
quarrells
against
Episcopall
Tyranny
,
to
perswade
a
Nation
to
accept
of
Presbyterian
Tyranny
,
infinitely
more
unreasonable
and
intollerable
:
And
which
is
beyond
beliefe
,
that
they
should
be
perswaded
to
imbarke
themselves
in
a
warre
,
wherein
so
many
myriads
of
Soules
have
perished
,
when
the
only
differences
(
by
the
confession
of
the
chiefe
incendiaries
,
the
Calvinist-Ministers
and
their
partisans
in
France
)
were
only
trifling
inconsiderable
ceremonies
and
circumstances
:
Blessed
God
,
what
a
strange
furious
spirit
is
this
,
which
has
from
Calvin
descended
upon
his
followers
,
that
moves
them
to
such
horrible
resolutions
and
extremities
even
for
matters
in
their
owne
opinion
of
no
considerable
moment
,
and
to
the
end
to
enforce
their
novelties
and
fancies
upon
the
consciences
of
others
against
all
justice
and
reason
.
For
what
is
more
unreasonable
then
that
Sects
,
whose
essentiall
grounds
are
Scripture
alone
,
with
a
renouncing
of
all
visible
authority
to
interpret
it
,
should
yet
assume
to
themselves
an
authority
to
enforce
their
opinions
upon
the
consciences
of
others
?
4.
Was
it
possible
to
consider
these
things
without
astonishment
?
Is
not
the
hand
of
God
as
manifest
to
the
eyes
of
mens
understandings
in
this
businesse
,
as
the
hand
from
heaven
was
to
Baltassar
,
when
by
the
help
of
Daniel
he
read
the
finall
doom
of
his
own
and
his
kingdomes
ruine
in
those
words
,
MANE
THE
CEL
PHARES
?
I
must
needs
confesse
that
,
though
at
my
leaving
of
the
kingdome
the
affaires
between
the
King
and
Anti-royallists
stood
almost
in
aequilibrio
,
there
being
no
considerable
advantage
on
either
party
,
notwithstanding
I
could
not
free
my selfe
from
grievous
apprehensions
that
Gods
Providence
had
not
been
so
busie
and
vigilant
in
contriving
such
a
concurrence
of
ominous
and
prodigious
events
,
to
the
end
to
suffer
all
things
quickly
to
conclude
in
peace
and
tranquility
.
CHAP.
II.
Sacriledge
and
Perjury
acknowledged
even
by
Heathens
to
be
principall
causes
of
publique
calamities
.
1.
FRom
a
view
of
our
present
miseries
in
England
,
and
a
sad
presumption
of
yet
worse
to
succeed
,
I
turned
my
thoughts
to
a
modest
consideration
and
probable
divination
of
what
might
be
supposed
to
be
the
causes
of
so
so
daine
and
dismall
a
change
there
,
that
is
,
what
peculiar
nationall
sins
have
lately
reigned
in
that
kingdome
,
and
awakned
the
just
severity
of
God
to
make
it
such
a
spectacle
of
desolation
,
and
Proverbe
of
misery
above
any
other
nation
.
2.
Even
the
Heathens
themselves
take
notice
of
two
especiall
sinnes
so
immediately
and
directly
contumelious
to
the
Divine
Majesty
,
and
therefore
in
themselves
so
heynous
,
that
they
never
escaped
any
long
time
an
exemplary
vengeance
,
and
the
punishment
ordinarily
inwrapped
even
the
posterity
of
the
delinquents
:
Yea
though
they
had
been
committed
only
by
a
private
person
,
and
that
only
inwardly
and
in
designe
,
yet
the
Divine
Iustice
did
commonly
extend
the
punishment
to
a
whole
nation
:
such
sins
the
Graecians
therefore
called
A'
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
,
piacular
extermnating
crimes
:
among
which
the
principall
were
esteemed
Sacriledge
and
Perjury
:
so
that
whatsoever
calamities
seised
any
time
upon
any
Nation
,
if
it
could
be
found
out
that
either
of
these
two
heynous
crimes
had
been
committed
,
though
but
by
a
few
particular
persons
,
they
presently
absolved
their
Gods
from
any
imputation
of
rigour
,
and
much
more
of
injustice
.
3.
Of
this
argument
Plutarch
speakes
excellently
in
his
booke
de
ser
â
Numinis
vindictâ
.
And
particularly
of
Sacriledge
there
is
extant
in
Elian
(
va●
Hist.
lib.
3
cap.
43.
)
an
ancient
memorable
Delphian
Oracle
,
to
this
effect
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
That
is
,
Divine
vengeance
delayeth
not
to
pursue
those
that
are
guilty
of
this
crime
of
Sacriledge
,
neither
can
they
deprecate
or
avoyd
it
,
no
not
though
they
were
the
off-spring
of
Jove
himselfe
:
but
it
hovers
continually
over
the
heads
of
the
guilty
,
and
their
Children
also
,
and
one
calamity
on
their
family
overtakes
another
.
An
example
whereof
we
find
mentioned
by
Strabo
and
Gel●ius
,
in
that
so
known
History
of
the
Gold
of
Tholouse
.
Strab.
Geogr.
lib.
4.
A.
Gell.
lib.
3.
cap.
9.
4.
Then
concerning
Perjury
,
there
is
a
remarkable
example
in
Herodotus
of
Glaucus
Epicydides
,
who
could
not
escape
punishment
for
having
only
deliberated
and
in
his
thoughts
designed
the
forswearing
a
thing
committed
to
his
trust
:
where
likewise
this
Pythian
Oracle
is
mentioned
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
That
is
,
To
a
perjurd
person
there
is
an
ofspring
given
obscure
,
without
name
,
maimed
in
hands
,
and
lame
in
feet
:
and
this
judgement
seises
upon
him
suddenly
and
irrcsistably
,
never
quitting
him
till
it
have
brought
to
desolation
all
his
flocke
and
family
.
CHAP.
III.
England
prodigiously
guilty
of
Sacriledge
since
the
Schisme
.
Visible
judgements
have
continually
pursued
this
crime
there
.
1.
NOw
how
dreadfully
and
universally
the
two
Kingdomes
of
England
and
Scotland
have
beene
guilty
of
these
two
scandalous
,
and
even
to
Heathens
abominable
crimes
,
Sacriledge
and
Perjury
,
since
the
time
that
the
schisme
from
Catholique
Unity
began
,
is
notoriously
apparent
to
all
the
world
,
and
with
a
secret
remorse
bewayled
even
by
the
English
Protestants
themselves
.
No
man
therefore
can
jnstly
blame
me
as
a
discoverer
and
publisher
of
the
faults
of
my
beloved
countrey
,
too
farre
spread
already
,
and
too
much
boasted
of
by
that
infamous
faction
of
Calvinists
,
heretofore
the
chiefe
authours
of
these
sins
there
,
and
now
the
avengers
of
them
.
It
is
Schisme
onely
to
which
I
impute
these
prodigious
crimes
:
for
before
the
birth
of
that
monster
,
I
appeale
to
all
manner
of
ancient
Records
,
if
ever
there
was
any
nation
more
abounding
in
holy
Offerings
,
or
more
exactly
obscuring
a
sincere
fidelity
and
simplicity
.
I
may
therefore
without
blame
set
downe
the
dire
effects
of
the
most
pernicious
sect
that
ever
was
,
which
is
able
to
convert
Paradice
it selfe
into
a
savage
wastnesse
.
2.
In
the
first
place
then
,
what
a
ravage
of
holy
Offerings
did
that
unsatiable
gulfe
of
luft
and
avarice
King
Henry
the
VIII
.
of
England
make
at
the
beginning
,
and
for
the
justifying
of
his
Schisme
?
How
did
he
at
one
fatall
swoope
,
snatch
away
all
the
goods
and
revenewes
,
drive
out
all
the
consecrated
servants
,
and
with
axes
and
hammers
hew
downe
all
the
houses
of
God
in
the
land
belonging
to
all
Religious
Orders
?
A
crime
the
more
horrible
in
him
,
in
as
much
as
he
professed
at
the
same
time
,
and
made
that
profession
good
by
his
cruelty
that
(
excepting
his
withdrawing
himselfe
from
his
Obedience
to
the
Pope
)
he
continued
in
the
beliefe
of
all
other
Catholique
Doctrines
,
preserving
likewise
in
the
Calender
,
and
celebrating
the
memory
of
those
Saints
,
S.
Benedict
,
Saint
Bruno
,
S.
Dominick
,
S.
Francis
,
&c.
whose
Religions
he
utterly
demolished
.
3.
In
the
dayes
of
his
Sonne
and
Successour
King
Edward
the
VI.
a
Childe
,
the
then
-
Pro●ctour
and
Governours
adding
compleat
Haeresie
to
the
former
Schisme
,
continued
likwise
the
Sacriledge
,
sweeping
some
few
gleanings
that
had
escaped
,
and
upon
a
ridiculous
pretence
of
superstition
devoured
even
to
the
very
Hospitalls
,
Colledges
,
Schools
and
some
Parish
Churches
.
Even
Qu.
Elizabeth
her selfe
,
how
generous
a
Princesse
soever
,
could
yet
streine
her selfe
to
swallow
downe
many
goodly
Mannors
belonging
to
her
owne
Bishops
.
4.
Since
her
times
,
even
till
this
fatall
age
,
Sacriledge
has
much
languished
there
:
But
now
the
present
bloody
Presbyterian
Reformers
intending
as
it
were
to
fill
the
measure
of
Sacriledge
to
and
above
the
brimme
,
and
envying
the
pleasure
of
this
sinne
to
the
successours
of
this
their
new
Schisme
,
doe
labour
to
dig
up
the
very
roots
of
all
Ecclesiasticall
revenews
,
violently
ravishing
whatsoever
belongs
almost
to
Almighty
God
in
the
Kingdome
,
the
designe
of
many
of
them
being
not
to
spare
even
the
tithes
of
Parishes
,
which
they
intend
to
exchange
into
narrow
and
scandalous
stipends
.
5.
Now
to
justifie
that
observation
of
the
Heathens
touching
Gods
revenge
continually
attending
this
sinne
of
Sacriledge
,
and
to
demonstrate
that
God
has
shewd
himself
at
least
as
sensible
of
this
affront
done
him
by
Christians
,
as
heretofore
by
Idolaters
,
I
adjure
all
the
inhabitants
of
England
to
witnesse
with
me
,
if
a
continuall
curse
has
not
pursued
and
rested
upon
the
families
and
estates
of
those
,
who
have
thought
to
enrich
themselves
by
adjoyning
the
possessions
of
Gods
Church
to
the
inheritance
of
their
Ancestors
;
if
those
holy
things
have
not
continually
cankred
and
consumed
whatsoever
temporall
goods
or
lands
have
beene
annexed
to
them
;
In
a
word
;
whether
that
may
not
be
verified
proportionably
through
that
whole
Kingdome
,
which
to
this
purpose
was
observed
by
that
learned
Antiquary
Sir
Henry
Spelman
,
who
discoursing
of
this
argument
,
and
bewayling
,
as
oft
hee
did
,
the
insensiblenesse
of
his
country
to
this
visible
curse
of
God
,
tooke
a
Mappe
of
his
owne
Province
,
and
opening
a
compasse
to
the
distance
of
about
twenty
English
miles
,
fixed
one
foot
upon
his
owne
house
,
with
the
other
drawing
a
circle
about
it
,
and
protesting
that
within
that
circle
there
had
anciently
beene
(
as
I
remember
)
neere
thirty
Monastries
,
Priories
,
Nunneries
,
and
other
Religious
houses
distributed
to
severall
familes
there
:
Withall
that
within
the
same
compasse
there
were
about
as
many
ancient
Families
that
had
had
no
portion
in
those
Sacrilegious
Spoyles
;
and
that
of
the
former
kind
there
were
not
left
above
three
Religious
houses
and
Mannors
which
continued
in
the
same
families
to
which
in
the
age
immediately
before
they
had
been
given
:
and
of
the
later
sort
there
were
not
above
three
families
and
estates
that
had
failed
and
changed
Masters
.
6.
Now
can
any
one
possibly
expect
that
Almighty
God
will
be
moved
to
repent
himselfe
of
the
plagues
destined
to
that
unhappy
Kingdome
,
or
that
hee
will
make
use
of
such
unchristian
Reformers
to
procure
the
peace
and
tranquility
of
it
,
when
so
visible
examples
of
his
curses
upon
Sacriledge
are
not
onely
dispised
,
but
even
a
defiance
is
made
against
his
severity
,
by
persons
,
who
most
blasphemously
stile
it
an
honour
done
to
Christ
,
onely
to
reverse
the
sacred
truths
by
him
left
unto
his
Church
,
and
the
Holy
Orders
by
him
established
in
it
,
but
also
to
despoyle
him
of
his
coate
after
the
losse
of
his
cloak
,
and
to
expose
him
almost
naked
,
in
his
Ministers
,
to
the
miseries
and
scorne
of
the
world
?
7.
Can
any
thing
else
be
expected
for
a
proofe
that
our
English
Reformers
are
arrived
to
the
height
and
perfection
of
this
crime
?
Yet
even
something
beyond
this
may
be
added
.
Let
this
age
of
Christians
take
notice
,
and
let
them
not
forget
to
tell
it
to
their
Posterity
(
if
they
can
believe
it
)
that
concerning
Sacriledge
,
Order
is
taken
by
a
publique
law
:
And
this
,
not
to
confirme
the
possession
of
Church-lands
in
those
sacrilegious
hands
,
to
which
they
have
beene
given
,
not
to
afford
them
indempnity
and
security
against
any
claim
of
God
or
his
servants
:
(
for
how
poore
and
inconsiderable
an
attentat
is
that
to
the
impudence
of
our
Reforming
Calvinists
!
)
But
Order
is
taken
by
law
against
any
mans
repentance
hereafter
for
Sacriledge
,
against
feare
of
divine
vengeance
,
against
avoyding
such
visible
curses
from
heaven
:
it
is
a
crime
for
any
man
to
cease
to
be
Sacrilegious
,
or
to
presume
to
restore
unto
Almighty
God
those
things
which
he
is
perswaded
belong
unto
him
:
it
is
not
permitted
to
such
a
man
to
restore
to
the
Priest
to
whom
the
care
of
soules
is
committed
,
the
tythes
,
which
certainly
are
either
Gods
due
,
or
no
mans
:
Before
this
can
be
done
,
allowance
and
indulgence
must
be
had
from
all
the
three
Estates
of
the
Kingdome
,
they
must
all
agree
,
as
it
were
to
their
owne
condemnation
before
such
a
man
can
be
allowed
to
ease
his
tormented
conscience
,
by
freeing
himselfe
from
such
accursed
spoyles
.
My
deare
countrey
,
I
hope
,
will
pardon
me
,
if
I
professe
that
I
could
not
free
my selfe
from
grievous
apprehensions
that
a
fearfull
account
will
be
exacted
by
Almighty
God
for
a
crime
so
continually
and
heynously
committed
,
at
which
even
Heatherto
themselves
would
tremble
.
CHAP.
IV.
Perjury
how
frequently
,
and
how
heynously
committed
in
England
since
the
Schisme
.
1.
THen
for
the
crying
destructive
sinne
of
Perjury
,
the
guilt
thereof
so
often
,
so
heynously
,
so
manifestly
against
conscience
repeated
hath
almost
universally
seised
upon
the
whole
Kingdome
.
Indeed
this
sinne
,
as
well
as
the
former
of
Sacriledge
,
is
the
ordinary
and
almost
necessary
attendant
of
Schisme
and
Haeresie
.
That
great
Patriarch
of
both
,
Calvin
,
would
not
vouchsafe
to
impart
his
skill
in
these
two
qualities
to
them
of
Geneva
,
till
they
had
by
a
solemne
publique
oath
obliged
themselves
indispensibly
to
embrace
whatsoever
doctrines
he
should
establish
among
them
,
and
till
they
had
charged
a
curse
upon
themselves
and
their
posterity
for
ever
,
if
afterward
they
did
repent
themselves
of
that
Perjury
and
Rebellion
against
their
lawfull
Prince
and
Bishop
.
2.
Concerning
England
,
the
poore
subjects
there
,
ever
since
Schisme
and
Haeresie
found
entrance
,
have
beene
as
of
course
accustomed
to
be
constreined
to
forsweare
themselves
by
publike
Order
and
in
a
most
solemn
fashion
,
whensoever
either
the
lusts
or
interests
of
their
Princes
have
moved
them
to
introduce
any
novelties
among
them
.
First
,
Henry
the
eight
,
without
giving
his
subjects
leave
or
space
to
studie
the
point
of
Controversie
(
which
yet
indeed
was
then
no
controversie
at
all
)
with
forced
consent
of
his
Parliament
constreined
them
generally
to
renounce
one
Article
of
that
Faith
(
namely
,
Obedience
to
the
Visible
Universall
Pastour
of
the
Catholique
Church
)
wherein
they
and
their
Ancestors
for
many
ages
had
been
bred
,
a
doctrine
introduced
,
and
generally
embraced
there
ever
since
the
Nation
was
converted
from
Heathenisme
by
their
glorious
Apostle
S.
Augustine
,
the
Benedictin
Monke
delegated
thither
by
the
more
glorious
Pope
S.
Gregory
the
Great
.
To
effect
which
Perjury
,
the
meaner
sort
of
people
were
forced
by
Tyranny
,
and
the
Great-ones
allured
by
partaking
in
the
spoiles
of
Sacriledge
.
3.
After
his
death
,
those
sacrilegious
persons
who
governed
the
Kingdome
during
the
reigne
and
minority
of
his
Son
,
caused
the
Parliament
a
second
time
to
impose
upon
the
whole
Nation
a
yet
greater
Perjury
,
namely
entirely
to
sweare
away
a
great
part
of
that
Faith
which
made
them
Christians
.
And
though
they
willingly
repented
their
former
Perjuries
and
impieties
,
returning
to
their
ancient
Beliefe
and
Obedience
during
the
short
reigne
of
that
Catholique
Princess
Q.
Mary
:
Yet
,
the
interests
of
her
sister
&
successour
Q
Elizabeth
prevailed
so
far
,
as
to
make
them
repent
their
repentance
,
and
to
sweare
over
againe
all
their
former
Perjuries
,
her
cunning
Counsellours
by
all
unlawfull
wayes
of
violence
and
allurements
surprising
the
Parliament
,
corrupting
the
Cleargy
,
and
violencing
the
consciences
of
the
subjects
,
and
so
contriving
their
designs
,
as
that
they
confidently
imagined
that
Schisme
and
Haeresie
were
established
in
England
irremoveably
,
being
setled
by
a
law
,
as
irrevocable
,
as
that
of
the
Medes
and
Persians
.
4.
But
in
vaine
:
For
Schisme
and
Heresie
,
wanting
firme
and
reall
foundations
,
and
being
built
only
upon
secular
interests
,
when
those
interests
come
to
faile
(
as
all
worldly
things
must
in
time
)
naturally
sinke
lower
and
lower
into
that
gulfe
which
hath
no
bottome
.
For
it
is
remarkable
that
Heresie
being
the
ruine
of
Faith
,
as
Schisme
is
of
Charity
,
all
changes
that
are
made
in
them
are
still
to
the
worse
.
Faith
is
continually
more
and
more
undetermined
,
and
Charity
more
and
more
cryed
downe
and
made
unlawfull
.
A
fearfull
example
of
this
hath
been
represented
to
the
world
in
this
late
Schisme
in
England
from
a
former
Schisme
:
For
heretofore
the
English
Protestants
pretended
that
by
their
Separation
from
the
Catholique
Church
there
was
made
a
rent
only
in
the
semelesse
garment
of
Christ
,
but
yet
so
that
the
parts
hung
together
still
,
allowing
the
Catholique
Church
to
be
a
true
Church
of
Christ
,
but
preferring
their
part
of
it
as
better
cleansed
and
washed
than
the
other
.
But
now
Christs
garment
is
torne
by
them
into
I
know
not
how
many
rags
,
all
pluck'd
entirely
from
one
another
,
and
this
with
such
violence
and
injusitice
,
as
Mahomet
himselfe
would
have
abhorred
.
5.
But
to
returne
to
Perjury
,
a
most
usefull
and
necessary
engine
in
Schisme
;
certainely
never
any
Carthaginian
or
Barbarian
hath
given
such
prodigious
Examples
,
as
the
Presbyterian
Calvinists
.
For
Persons
,
who
make
it
a
foundation
of
their
Sect
to
acknowledge
a
private
spirit
to
be
the
only
judge
of
Scripture
and
points
of
Religion
,
renouncing
all
externall
Ecclesiasticall
authority
as
to
such
a
purpose
,
for
such
men
,
I
say
,
to
force
other
men
without
any
new
information
or
instruction
to
forswear
whatsoever
the
law
of
God
(
as
they
believed
)
and
most
certainly
the
lawes
of
the
Kingdome
then
in
force
obliged
them
to
,
is
an
attentat
most
horrible
:
But
by
a
new
oath
,
and
that
explicitely
commanding
persons
to
preserve
their
loyalty
to
their
Prince
,
and
to
maintaine
the
Lawes
and
Religion
of
the
Kingdome
,
by
such
an
oath
I
say
,
to
oblige
the
same
Persons
at
the
same
time
to
seeke
the
destruction
of
their
Prince
and
of
the
same
Lawes
and
Religion
,
and
to
spend
their
fortunes
and
lives
in
the
defence
of
a
Religion
not
yet
in
being
,
but
promised
to
be
contrived
no
man
knowes
when
,
nor
by
whom
,
and
to
sweare
that
that
unknown
Religion
yet
in
the
forge
was
true
and
only
conformable
to
the
word
of
God
:
What
name
can
be
found
out
for
such
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
an
execrable
renouncing
of
God
,
as
this
?
And
yet
all
this
hath
been
in
the
face
of
the
sun
,
and
this
must
in
England
be
stiled
a
Reformation
,
and
such
an
one
as
might
deserve
to
be
purchased
with
that
Sea
of
blood
which
hath
lately
flowed
there
.
5.
Surely
this
one
example
alone
may
suffice
to
advertise
all
those
who
have
seperated
from
the
unity
of
Christs
Church
,
what
are
and
probably
will
be
the
dire
effects
of
Schisme
.
Let
them
not
cast
their
eyes
so
much
upon
those
frequent
seditions
and
Rebellions
,
and
those
rivers
of
Christian
blood
,
which
under
a
pretence
of
Reformation
have
been
shed
in
Christendome
since
Luthers
Apostacy
:
But
let
them
rather
consider
this
as
a
judgement
more
terrible
then
all
the
former
,
namely
that
for
a
punishment
of
Schisme
,
and
such
crimes
as
are
the
naturall
fruits
of
it
,
Almighty
God
has
given
up
England
to
this
more
then
Atheisticall
,
wanton
,
petulant
contempt
and
defiance
of
his
heavenly
Majesty
.
7.
Therefore
such
abominations
as
these
,
Sacriledge
and
Perjury
,
then
which
no
Heathen
could
imagine
any
more
abominable
,
and
these
so
great
abominations
exalted
to
the
utmost
degree
and
circumstance
of
aggravation
,
having
thus
universally
infected
and
envenomed
all
the
severall
Orders
and
degrees
of
men
in
England
,
could
I
possibly
,
remaining
a
Christian
,
or
not
becoming
a
profest
A●heist
,
escape
fearefull
apprehensions
that
the
end
of
such
things
would
be
yet
more
terrible
,
and
that
such
execrable
crimes
would
require
a
long
time
for
expiation
?
CHAP.
V.
The
sanguinary
lawes
,
and
cruell
execution
of
them
upon
Catholique
Priests
in
England
.
1.
THere
was
one
sinne
more
of
which
the
English
Government
since
the
Schisme
there
was
guilty
,
which
God
seldome
leaves
unpunished
,
and
for
which
,
even
during
the
time
of
my
being
a
Protestant
,
I
apprehended
some
time
or
other
as
a
sharp
visitation
;
which
was
the
enacting
and
putting
in
execution
those
bloudy
lawes
against
poor
Catholique
Priests
,
against
most
of
whom
there
was
not
the
least
pretence
of
any
charge
of
sedition
or
Treason
?
But
for
this
only
crime
of
being
of
that
heavenly
Vocation
,
to
which
the
Spirit
of
God
had
called
,
and
the
sacred
authority
of
the
Church
had
exalted
them
;
And
for
a
conscionable
discharge
of
that
calling
,
they
were
arraigned
,
condemned
,
drag'd
to
the
place
of
execution
,
there
ignominiously
hang'd
(
among
thieves
and
murderers
)
and
their
half-living
bodies
most
inhumanely
quartered
,
and
exposed
to
the
sun
and
weather
.
2.
This
crime
was
the
more
inexcuseable
,
because
committed
by
Englishmen
,
who
(
though
violent
enough
in
their
passion
when
it
is
provoked
,
yet
)
are
apt
in
a
short
time
to
relent
,
and
by
English
Protestants
,
a
Sect
pretending
above
ordinary
to
moderation
and
clemency
.
But
the
truth
is
,
the
Calvinisticall
Spirit
ha's
been
working
in
that
state
and
government
ever
since
the
beginning
of
Q.
Elizabeths
reign
;
for
the
Calvinists
were
the
Councellors
that
first
suggested
,
those
cruelties
,
which
their
descendents
have
since
eagerly
pursued
and
acted
by
the
hands
of
others
,
till
(
their
so
long
projected
designs
succeeding
)
they
might
have
the
pleasure
to
glut
themselves
with
Christian
bloud
even
to
vomiting
,
as
they
have
of
late
done
.
3.
Now
that
this
is
no
false
character
of
that
Calvinisticall
Spirit
,
(
besides
many
wofull
experiences
in
other
countreyes
)
our
great
Presbyterian
contrivers
,
and
managers
of
the
late
war
have
given
severall
testimonies
irrefragable
,
who
(
whensoever
they
were
pressed
with
want
of
treasure
,
knowing
the
complexion
and
temper
of
their
own
faction
in
London
,
how
delightfull
a
spectacle
of
bloud
would
be
,
)
had
no
readier
ways
to
extort
supplies
of
money
from
them
,
then
by
feasting
and
regaling
them
with
the
cruell
execution
of
a
Catholique
Priest
,
or
shedding
the
bloud
of
their
own
Archbishop
,
or
of
some
other
considerable
Royaltist
.
I
beseech
almighty
God
,
that
when
the
time
shall
come
that
he
will
make
inquisition
for
bloud
,
he
would
sever
the
innocent
from
the
guilty
,
and
not
impute
to
the
whole
Nation
the
cruelty
of
that
one
bloudy
Faction
there
.
CHAP.
VI.
The
Authors
sadnesse
for
the
sins
and
miseries
of
his
countrey
.
What
remedies
and
lenitives
he
found
for
this
sorrow
.
1.
A
Sad
meditation
on
such
arguments
as
these
was
the
exercise
of
my
thoughts
at
my
departure
out
of
England
,
and
a
good
while
after
,
during
my
first
abode
in
France
.
And
though
,
God
be
thanked●
I
could
not
accuse
my self
of
having
contributed
any
thing
directly
,
or
otherwise
,
then
all
other
sinners
before
Almighty
God
doe
,
to
the
present
desolations
of
my
poore
beloved
countrey
,
and
there
ought
to
have
contented
my selfe
with
an
entire
resignation
of
the
whole
matter
into
the
hands
of
a
most
mercifull
,
however
infinitely
provoked
God
,
praying
for
the
peace
of
that
Ierusalem
,
without
unnecessary
afflicting
mine
own
soule
:
Yet
I
willingly
deceived
my selfe
into
a
kind
of
pleasure
of
greiving
,
with
this
false
beliefe
,
that
in
such
circumstances
to
do
any
thing
but
grieve
were
to
renounce
not
onely
humanity
,
but
likewise
that
duty
which
the
Law
of
Christ
obliged
me
to
performe
in
the
behalfe
of
his
Church
.
2.
But
time
and
better
instruction
from
spirituall
Persons
,
especially
Catholiques
(
whose
councels
in
matters
of
practises
in
such
cases
I
thought
it
not
unlawfull
to
hearken
to
)
did
at
length
reduce
my
minde
into
a
more
calme
temper
,
toward
the
tranquility
I
was
much
advanc'd
by
an
obstinate
resolution
not
only
not
to
be
inquisitive
after
newes
good
or
bad
,
but
to
avoyd
those
conversations
where
I
might
be
in
danger
of
such
a
mortification
,
and
withall
by
employing
my
time
and
thoughts
in
that
charge
which
I
had
undertaken
,
and
in
mine
own
private
studies
.
CHAP.
VII
.
A
Scruple
suggested
to
my
minde
,
viz.
To
the
Communion
of
what
Church
I
should
adhere
upon
supposition
that
the
Church
of
England
should
faile
.
1.
NOt
long
after
this
there
was
,
I
know
not
how
,
suggested
to
my
understanding
a
thought
,
which
I
could
not
at
pleasure
silence
,
and
which
interrupted
much
my
extreame
eagernesse
of
reading
;
it
was
this
,
A
supposition
being
made
that
it
should
please
Almighty
God
to
put
a
period
to
the
Church
and
Ecclesiasticall
government
in
England
,
to
what
Churches
Communion
I
should
then
adjoyne
my selfe
!
2.
It
was
not
any
reason
I
had
to
dispayre
of
the
Kings
condition
that
occasioned
such
an
inquiry
(
for
at
this
time
he
was
in
a
state
to
dispute
upon
even
termes
the
victory
with
his
enemies
)
nor
any
jealousie
of
the
truth
of
the
English
Religion
:
But
knowing
that
the
English
Church
,
considered
as
distinct
not
only
from
the
Roman
,
but
from
all
other
Sects
in
separation
likewise
from
it
,
was
not
,
nor
ever
pretended
to
be
either
indefectible
or
infallible
:
Nay
more
,
considering
that
the
Ecclesiasticall
government
in
England
depended
absolutely
upon
the
firmnesse
or
weaknesse
of
the
Kings
authority
there
,
by
whose
absolute
power
only
and
according
to
whose
interests
it
was
framed
at
first
;
And
perceiving
but
too
well
that
for
many
yeares
there
had
been
a
powerfull
,
malicious
,
contriving
faction
of
Calvinists
,
equally
enemies
to
Monarchy
and
Episcopall
Government
(
as
they
have
given
proofe
to
the
full
)
and
which
had
intruded
themselves
and
were
generally
incorporated
both
into
the
inferiour
Cleargy
,
Universities
,
chiefe
Bourgeosies
,
and
places
of
Judicature
,
whose
designe
received
from
their
forefathers
it
had
been
to
omit
no
occasion
to
ruine
both
the
civill
and
Ecclesiasticall
State
,
whereto
the
whole
Kingdome
of
Scotland
would
be
sure
to
give
their
brotherly
assistance
:
Lastly
,
being
assured
that
the
maine
thing
,
and
to
me
the
most
considerable
advantage
which
the
English
Church
had
above
all
others
pretending
to
a
Reformation
,
namely
a
succession
and
authority
of
Bishops
and
other
Ecclesiasticall
Orders
received
from
the
Roman
Church
,
was
never
confidently
and
generally
taught
in
England
to
be
of
divine
right
,
and
by
consequence
tooke
no
firme
rooting
in
the
consciences
of
English
subjects
;
Upon
which
ground
I
easily
foresaw
that
though
perhaps
many
would
adventure
far
to
support
the
Reall
authority
,
yet
if
ever
the
title
of
Episcopall
Jurisdiction
should
be
separated
from
the
Rights
of
the
King
,
there
would
but
very
few
appeare
that
would
hazard
their
fortunes
or
lives
for
that
which
though
they
preferred
infinitely
before
the
Presbyterian
Tyranny
,
yet
they
had
never
been
taught
that
it
was
an
essentiall
condition
of
a
Church
.
Yea
on
the
contrary
they
had
seen
both
King
and
Cleargy
,
and
generally
the
whole
Kingdome
looke
upon
the
Calvinist
and
Lutheran
Churches
,
as
brethren
of
the
same
Religion
in
substantialls
,
sending
Bishops
and
other
Ecclesiastiques
to
sit
with
them
in
their
Synods
,
maintaining
their
quarrells
,
commending
their
principall
Authors
,
harbouring
,
releeving
and
preferring
their
exiles
,
In
a
word
,
upon
the
title
of
Brotherhood
assisting
them
with
treasure
and
forces
in
their
Rebellions
.
3.
Upon
such
grounds
as
these
,
considering
the
unsure
foundation
of
the
English
Church
,
I
thought
it
not
unreasonable
to
spend
some
thoughts
upon
that
enquiry
,
viz.
To
what
Churches
Communion
I
should
adjoyne
my selfe
upon
supposition
that
the
English
Church
should
come
to
sayle
.
I
thought
my self
the
rather
obliged
to
pursue
such
a
provisionary
enquiry
,
because
I
remembred
that
M.
Hooker
,
one
of
the
most
learned
judicious
writers
that
ever
that
Church
had
upon
such
grounds
as
are
before
mentioned
,
especially
having
an
eye
unto
the
sacrilegious
spirit
of
Calvinisme
,
his
great
and
almost
Propheticall
prudence
,
(
for
Prudentia
est
quaedam
divinatio
)
Corn.
Nep.
in
vit.
Pompou
.
Attice
.
In
those
very
bookes
which
he
wrote
to
defend
the
Church
,
said
that
the
English
Church
was
in
probability
a
Church
not
to
continue
above
fourescore
yeares
at
most
.
Hooker
Eccl.
Pol.
lib.
5.
Sect.
79.
CHAP.
VIII
.
A
Reflection
upon
severall
Sects
.
And
first
upon
the
Socinians
.
1.
NOw
in
pursuing
this
inquiry
,
it
scarce
entred
into
my
thoughts
to
admit
into
debate
the
Roman
Church
,
because
the
maine
foundation
thereof
,
namely
infallibility
,
I
verily
beleeved
I
could
(
powerfully
arm'd
with
Mr.
Chillingworths
reason
)
evidently
and
demonstratively
destroy
.
2.
Of
Sects
in
separation
from
the
Catholique
Church
,
those
which
I
thought
most
considerable
,
and
therefore
represented
them
to
my
understanding
,
to
examine
which
of
them
would
best
approve
it selfe
to
my
choyce
,
were
1.
the
Lutheran
,
2.
the
Calvinist
,
3.
the
Socinian
.
For
as
for
those
fanaticall
Sects
of
Auabaptists
,
Famulists
,
&c.
they
being
only
confused
troops
of
ignorant
dreaming
spirits
,
which
hitherto
have
never
been
able
to
convert
one
Parish
or
Village
entirely
to
themselves
,
and
the
very
dregs
of
all
other
Sects
,
where
those
that
were
discontented
or
craised
in
their
understanding
ordinarily
setled
;
I
could
not
obtaine
from
my selfe
the
patience
to
examine
seriously
their
grounds
,
or
to
put
it
to
the
question
,
whether
I
should
adjoyne
my selfe
unto
them
or
no.
Adde
hereto
that
I
could
not
hitherto
understand
all
their
grounds
distinctly
,
by
reason
that
I
could
never
meet
with
any
of
their
writings
,
so
obscure
they
are
,
and
afraid
of
the
light
.
3.
Concerning
the
other
three
Sects
,
the
temper
and
morallity
of
the
Socinians
was
much
more
agreeable
to
mee
then
that
of
the
other
two
.
But
their
inexcusable
boldnesse
of
trampling
under
foot
all
authority
of
Fathers
and
Councells
,
and
their
licentious
introducing
blasphemous
and
long-since-buried
Heresies
against
the
fundamentall
Mysteries
of
Faith
was
to
me
intollerable
.
Besides
,
neither
France
nor
Italy
being
able
to
afford
me
bookes
of
Socinian
doctrines
,
I
was
forced
to
content
my selfe
with
that
curiosity
,
which
I
had
had
a
few
yeares
before
in
England
(
where
such
bookes
were
but
too
frequent
,
notwithstanding
the
care
of
the
late
Archbishop
of
Cant.
to
hinder
the
importing
them
)
at
which
time
I
read
over
almost
all
the
considerable
treatises
of
that
Sect
,
both
of
controversy
,
and
exposition
of
Scripture
.
The
effect
of
which
my
curiosity
was
only
an
esteeme
of
the
excellency
of
their
naturall
parts
both
for
the
subtilty
,
and
clearnesse
of
disputation
,
and
an
acknowledgment
that
though
their
principles
were
of
all
others
most
fallacious
,
and
their
peculiar
distinctive
doctrines
most
horrible
and
intollerable
to
Christian
eares
,
yet
they
were
far
more
constant
to
such
their
principles
,
and
lesse
incumbred
with
difficulties
and
contradictions
then
the
other
two
:
In
a
word
,
that
the
frame
of
their
building
was
with
all
its
deformity
more
uniforme
,
then
that
of
other
H●retiques
of
these
times
,
&
as
strong
as
a
building
could
be
that
had
no
better
foundation
then
the
moving
sand
of
naturall
reason
:
Whereas
the
other
two
Sects
of
Calvinists
and
Lutherans
(
to
whom
I
had
some
jealousie
that
the
English
Protestants
might
be
joyned
)
relying
principally
indeed
upon
private
interpretation
of
Scripture
,
but
challenging
likewise
the
suff●ages
of
the
Ancient
Fathers
,
(
especially
in
some
doctrines
of
meere
Tradition
,
as
Baptising
of
Infants
,
&c.
)
by
reason
of
the
inequality
in
the
foundation
,
the
building
could
not
choose
but
have
many
rents
and
declinations
in
the
walls
,
some
parts
continuing
stable
,
and
others
sinking
by
reason
of
the
yeilding
of
the
Foundation
:
which
difformities
and
inequalities
the
Socinans
avoyded
.
This
was
all
the
change
that
the
reading
of
those
Haereticall
blasphemies
wrought
in
me
,
none
of
their
subtile
wrestings
,
and
Chymicall
extractions
of
new
sences
from
fundamentall
Texts
of
Scripture
prevailing
against
the
constant
universall
authority
of
Gods
Church
interpreting
the
same
Texts
.
4.
I
conceive
it
unnecessary
,
if
not
very
inconvenient
to
set
downe
here
the
exceptions
I
had
against
the
severall
peculiar
doctrines
proper
to
the
Socinians
,
for
feare
lest
by
undertaking
to
confute
I
should
endanger
to
distill
the
infectious
poyson
of
them
in
a
countrey
,
where
,
God
be
blessed
,
they
are
utterly
unknowne
:
remembring
how
subtilly
and
maliciously
the
Schollars
of
Sibrandus
Lubbertus
in
Holland
are
reported
to
have
abnsed
their
unwary
Master
:
for
they
having
an
extreame
itch
of
reading
one
of
the
most
pernicious
Treatises
of
Socinus
,
which
was
forbidden
to
be
dispersed
,
knew
no
better
a
meanes
to
satisfy
their
unlawfull
and
dangerous
curiosity
then
by
perswading
their
cred●lous
Master
that
it
was
expected
from
his
eminent
abilities
to
confute
so
pernicious
a
booke
;
which
he
having
,
as
he
thought
sufficiently
performed
;
they
further
told
him
that
it
would
be
injustice
,
and
a
kind
of
confession
of
guilt
to
publish
his
confutation
without
the
adversaries
Text
,
and
by
that
meanes
they
made
their
Master
a
sower
of
Haeresy
,
for
every
one
almost
bought
up
the
booke
for
Socinus
his
sake
only
,
scarce
any
vouchsafing
to
cast
their
eyes
upon
the
heavy
unskillful
confutation
.
5.
Thus
I
make
but
a
small
stay
upon
the
Socinians
,
on
whom
I
looked
rather
with
pitty
then
resentment
:
Considering
withall
that
they
were
the
almost
only
Sect
which
made
profession
against
violence
,
and
active
disobedience
,
condemning
warre
absolutely
and
upon
whatsoever
pretences
.
Notwithstanding
observing
that
one
essentiall
marke
of
that
Sect
was
resolutely
to
hold
no
opinion
,
but
in
every
Synod
to
give
leave
to
the
questioning
or
altering
of
whatsoever
Articles
of
Faith
had
been
before
decided
,
I
found
that
seemingly
calm
and
quiet
spirit
of
theirs
lesse
alluring
;
because
from
their
owne
peculiar
complexion
and
grounds
,
I
thus
Argued
;
Who
can
tell
whether
(
if
they
encrease
in
numbers
and
power
)
they
may
not
thinke
fit
to
begin
with
the
alteration
of
that
doctrine
?
For
I
have
known
when
even
the
Calvinists
in
Holland
and
the
Puritans
in
England
,
being
in
low
estate
,
have
preached
liberty
of
Prophesying
,
&
pretended
only
to
desire
a
freedome
of
injoying
their
Consciences
in
particular
,
promising
never
to
molest
any
others
;
As
by
their
first
published
writings
,
and
by
severall
Remonstrances
and
Petitions
by
Q.
Eliz.
to
K.
Iames
,
in
the
beginning
of
hisreigne
,
and
to
Parliaments
in
those
times
;
And
yet
the
same
men
being
afterwards
become
numerous
&
powerfull
enough
to
gaine
the
effect
of
their
Petitions
by
force
,
never
yet
allowed
any
moderate
qualification
or
tolleration
to
any
other
.
CHAP.
IX
.
Reflection
upon
the
Calvinists
and
Lutheran
Churches
.
Their
first
disadvantage
in
comparison
with
the
English
Church
.
1.
HAving
passed
with
so
much
speed
the
Socinian
Churches
,
I
fixed
my
thoughts
more
seriously
upon
the
Lutherans
and
Calvinists
,
to
the
end
to
resolve
my selfe
whether
those
points
of
doctrine
,
discipline
or
practise
,
wherein
they
differed
from
,
and
apparently
came
short
of
the
English
Church
,
were
indeed
of
so
high
a
nature
as
to
dishearten
me
from
embracing
their
communion
any
other
way
,
then
by
allowing
them
my
Charity
,
in
not
condemning
them
,
which
I
also
afforded
even
to
the
Roman
Church
it selfe
.
2.
Now
among
the
differences
,
(
where
in
all
other
Sects
pretending
to
a
Reformation
were
distinguishable
from
the
English
,
as
wanting
certaine
priviledges
and
commendable
qualities
which
she
enjoyed
)
some
I
found
to
be
commune
to
all
those
Sects
,
(
especially
the
Lutherans
and
Calvinists
:
)
Others
to
be
proper
and
peculiar
to
each
.
Concerning
these
latter
,
I
found
it
to
little
purpose
to
spend
much
time
in
examining
them
,
because
the
former
commune
ones
did
more
then
sufficiently
dishearten
me
from
adjoyning
my selfe
to
their
Communion
.
And
those
were
especially
these
five
,
viz.
1.
Their
grounding
their
beliefe
both
of
the
bookes
of
Scripture
,
and
the
true
sence
of
them
,
not
upon
the
universall
Tradition
of
the
Church
,
but
their
owne
private
Spirit
,
which
,
as
they
pretended
,
assured
them
that
the
Apostles
and
Evangelists
were
the
Authors
of
them
,
and
that
the
sences
,
which
they
collected
from
them
,
were
the
true
undoubted
sences
of
them
.
2.
Their
apparent
want
of
a
lawfull
succession
of
Ecclesiasticall
Governours
and
Teachers
,
joyn'd
with
an
unsufferable
presumption
in
condemning
of
Tyranny
,
that
Government
of
Bishops
,
which
had
been
apparently
setled
in
the
universall
Church
without
contradiction
since
the
Apostles
Times
.
3.
Their
Doctrines
and
practises
of
Sedition
and
Rebellion
.
4.
Their
professed
hatred
of
peace
and
Reunion
with
the
Catholique
Church
.
5.
The
prodigious
personall
qualities
of
Luther
,
and
Calvin
,
which
shewed
them
to
be
persons
extreamly
unfit
to
be
relyed
upon
,
or
acknowledged
for
Apostles
,
and
Reformers
.
3.
Concerning
the
first
commune
difference
,
namely
,
The
Calvinist's
and
Lutheran's
grounding
their
beliefe
of
Christian
Doctrines
,
and
their
sence
of
them
,
and
generally
of
the
bookes
of
Scripture
,
not
upon
the
authority
and
Tradition
of
the
Church
so
much
as
upon
a
private
Spirit
,
testimony
or
suggestion
pretended
to
bee
infused
from
the
Spirit
of
God
,
by
which
they
took
upon
themselves
to
be
assured
of
the
truth
of
Christianity
,
of
their
expressions
of
severall
Articles
of
Faith
,
and
of
their
perswasion
that
the
Apostles
and
Evangelists
were
the
Authours
of
those
Divine
writings
:
what
little
satisfaction
I
found
in
this
maine
Foundation
of
their
Religion
I
shall
reserve
to
demonstrate
hereafter
.
For
the
present
I
desire
that
to
bee
mistaken
when
I
call
this
one
of
the
differences
and
disadvantages
which
the
Lutherans
and
Calvinists
,
&c.
have
in
comparing
them
with
the
English
Church
.
For
though
it
bee
true
that
by
rationall
consequence
from
the
grounds
declared
of
the
English
Church
,
the
former
position
will
evidently
follow
:
notwithstanding
shee
ha's
beene
more
moderate
and
wary
then
publiquely
to
pretend
to
such
a
Private
Spirit
,
and
by
consequence
has
left
a
latitude
and
liberty
for
them
in
her
Communion
to
renounce
it
,
as
many
of
the
most
learned
among
them
have
done
.
CHAP.
X.
Apparent
want
,
yea
renouncing
of
a
lawfull
succession
of
Ecclesiasticall
Governours
and
Teachers
among
Lutherans
and
Calvinists
.
I.
A
Second
thing
wherein
the
Lutherans
and
Calvinists
agreed
to
disagree
with
the
Church
of
England
,
was
their
want
of
Bishops
,
and
by
consequence
of
a
lawfully
ordained
Clergy
.
This
was
an
inconvenience
so
much
the
more
hard
to
be
digested
by
mee
,
and
which
deserved
neither
excuse
nor
commiseration
,
because
by
reason
of
their
want
of
Bishops
,
at
their
first
pretended
Reformations
they
came
to
that
shamelesnesse
as
to
seeke
to
palliate
this
defect
by
a
desperate
condemning
of
the
Order
it selfe
,
as
a
tyranny
and
usurpation
crept
into
the
Church
against
the
expresse
Order
of
Christ
and
his
Apostles
:
And
though
they
(
especially
the
French
Calvinists
)
might
afterward
have
in
some
sort
remedied
this
defect
by
receiving
a
Cleargy
by
the
Ordination
of
the
English
Bishops
(
whereto
they
have
beene
earnestly
follicited
,
as
namely
,
by
Bishop
Morton
)
notwithstanding
they
utterly
persisted
in
the
utter
refusall
of
suffering
this
important
disadvantage
to
be
cured
:
which
perverse
Spirit
of
theirs
,
Arnobius
(
cont
.
Gen.
lib.
6.
)
elegantly
describes
in
these
words
,
Quod
semel
fine
ratione
fecistis
,
ne
videamini
aliquando
nesciisse
,
defenditis
,
that
is
,
That
thing
,
which
yee
once
unreasonably
did
,
to
avoid
the
imputation
of
having
beene
ignorant
,
yee
still
maintaine
.
Yea
,
to
that
ridiculous
impudence
have
they
arrived
in
Scotland
,
not
many
yeares
since
,
as
to
admit
one
to
publique
Penance
in
the
Church
onely
for
having
beene
a
Protestant
Bishop
.
2.
I
cannot
forbeare
to
give
a
taste
of
Luthers
Spirit
with
reference
to
this
subject
,
lively
represented
in
a
Bull
by
him
published
to
this
Tenour
,
Anno
Domini
M.
D.
XXIII
.
Now
bee
attentive
O
yee
Bishops
,
or
rather
disguises
of
the
Devill
,
Doctour
Luther
will
reade
to
you
a
Bull
,
which
will
not
sound
pleasingly
unto
you
.
The
Bull
and
Reformation
of
Doctour
Luther
.
Whosoever
brings
assistance
,
spends
Body
,
Life
,
and
Honour
to
the
end
that
Bishopricks
may
be
wasted
,
and
the
Government
of
Bishops
extinguished
,
such
are
the
beloved
children
of
God
,
and
true
Christians
,
observing
the
Commandements
of
God
,
and
resisting
the
Ordinances
of
the
Devill
.
Or
if
they
be
not
able
to
doe
thus
much
,
let
them
at
least
condemne
and
avoid
that
Government
.
But
on
the
contrary
,
whosoever
maintaine
the
Government
of
Bishops
,
and
obey
them
voluntarily
,
such
are
tho
very
Ministers
of
the
Devill
,
and
resist
the
Ordinance
and
Law
of
God
.
Hitherto
is
Luthers
Bull.
And
I
desire
that
any
reasonable
Christian
would
confesse
,
whether
he
can
chuse
but
believe
that
the
very
same
whom
Luther
himselfe
confesseth
to
have
beene
his
Counsellour
and
perswader
to
leave
Masse
,
was
his
Secretary
likewise
to
write
this
Bull
?
And
that
a
man
should
not
think
that
this
was
onely
one
of
Luthers
frantick
extravagancies
,
the
horrible
effect
will
demonstrate
the
contrary
,
which
was
a
fearfull
insurrection
and
Rebellion
of
a
World
of
Countrey
people
combined
by
Oath
to
the
ruine
of
severall
Ecclesiasticall
Princes
in
Germany
,
who
were
content
in
that
cause
to
stand
to
Luthers
judgement
.
Who
when
he
perceived
they
were
unfurnished
of
armes
,
and
unl●k●ly
to
prosper
in
their
designe
,
lest
their
Rebe●lion
and
the
effects
of
it
should
be
imputed
to
him
,
was
content
to
exhort
them
to
obedience
.
3.
Calvin
and
Beza
,
&c.
though
more
subtile
,
yet
were
not
lesse
malicious
against
Episcopacy
,
as
appeares
in
severall
of
their
Treatises
and
Epistles
.
Yea
Calvin
ascended
to
that
height
of
arrogance
as
to
professe
that
,
that
Order
and
Discipline
which
hee
had
forged
in
Geneva
,
and
whereof
not
one
single
patterne
can
be
given
since
Christs
Time
,
was
not
onely
justifiable
,
but
necessarily
obliging
all
Christians
to
conforme
unto
.
4.
Whether
it
may
in
some
measure
bee
attributed
to
my
education
in
a
Church
which
challenged
to
it selfe
a
priviledge
beyond
all
other
Sects
from
a
succession
of
Bishops
,
or
to
the
evidence
of
reason
and
authority
which
convinced
mee
of
the
necessity
of
such
a
succession
;
However
it
came
,
I
found
it
was
impossible
for
mee
to
suffer
my selfe
to
be
perswaded
that
Episcopacy
was
a
Government
condemnable
;
or
that
a
legitimate
succession
of
Holy
Orders
was
not
necessary
to
the
constitution
of
a
Church
;
Or
lastly
,
that
the
supereminence
of
Episcopacy
above
Priesthood
,
the
appropriating
thereto
of
the
power
of
Ordination
,
Confirmation
,
and
giving
suffrages
in
Councells
was
an
usurpation
crep'd
into
the
Church
immediatly
after
the
Apostles
Times
,
and
contrary
to
their
intention
,
Considering
that
the
Primitive
Churches
were
extreamly
and
punctually
scrupulous
in
maintaining
the
very
phrases
of
traditionary
Doctrines
,
and
Formes
of
customapractises
;
In
so
much
as
when
the
least
innovation
in
either
was
discovered
,
all
men
conspired
to
condemne
the
innovatours
;
Witness
the
controversies
about
Easter
,
Rebaptization
of
Heretiques
,
&c.
Was
it
imaginable
,
thought
I
that
those
first
Bishops
,
who
even
by
their
Officers
were
more
peculiarly
Canditati
Martyrii
,
should
so
suddenly
degenerate
from
the
Apostolicall
Spirit
of
Humility
,
as
universally
to
conspire
to
set
up
that
pretended
Tyranny
over
the
rest
of
the
Cleargy
,
and
the
whole
Church
?
Or
supposing
that
in
the
midst
of
such
dire
persecutions
they
had
the
will
and
leasure
to
designe
such
ambitious
projects
,
is
it
credible
that
the
whole
Ordor
of
B●esbyters
would
suffer
themselves
to
be
excluded
from
their
Priviledges
and
Officers
so
very
lately
bequeathed
them
by
Christ
,
and
conferr'd
by
the
Apostles
;
and
this
universally
through
the
whole
World
,
and
not
one
single
Presbyter
appeare
that
should
protest
against
such
an
usurpation
?
Certainly
it
was
much
more
probable
that
Luther
,
and
Calvin
were
either
deceive●s
or
deceived
,
then
that
all
Primitive
Bishops
were
Tyrants
,
and
all
Primitive
Preists
fooles
,
or
rather
betrayers
of
that
power
and
duty
left
and
enjoyn'd
them
by
the
Apostles
.
5.
But
though
I
could
have
digested
this
,
what
arts
or
violence
could
I
make
use
of
against
mine
owne
reason
and
conscience
to
perswade
my selfe
to
live
in
a
Church
,
in
which
there
were
neither
Bishops
nor
Priests
,
but
a
new
Order
and
Title
of
Ministers
made
by
a
conspiracy
of
ignorant
laymen
,
a
Church
that
took
upon
her
to
degrade
and
annull
the
Orders
of
the
whole
Christian
World
,
because
they
had
not
been
communicated
to
her
,
a
Church
which
(
notwithstanding
the
expresse
words
of
S
Paul
,
Epb.
4.
who
tells
us
that
one
of
the
speciall
gifts
which
o●r
Saviour
upon
his
Ascension
received
from
his
Father
to
enrich
his
Church
withall
,
was
that
subordination
of
severall
Orders
of
the
Cleargy
,
which
was
to
continue
till
the
consummation
of
the
Saints
,
or
end
of
the
World
,
yet
)
professeth
that
there
is
no
such
subordination
,
and
that
there
were
no
lawfull
Bishops
or
Pastours
in
the
Church
for
many
hundred
yeares
,
before
Luther
broke
his
vow
of
Chastity
to
make
himself
fit
to
propagate
them
,
and
before
Culvin
escaped
from
Noyon
to
Geneva
,
there
to
maintaine
the
gates
against
the
Bishop
,
and
to
create
Ministers
under
himself
and
in
his
Princes
place
?
CHAP.
XI
.
Consent
of
Fathers
against
Calvinists
and
Lutherans
.
1.
UPon
such
grounds
of
Calvinists
and
Lutherans
(
if
they
could
possibly
appeare
to
be
true
)
what
impudence
and
folly
must
we
needs
impute
to
all
the
ancient
Fathers
and
Doctours
of
the
Church
,
who
never
fayle
in
disputing
against
all
sorts
of
Heretiques
or
Schismatiques
to
insist
unanimously
upon
this
Quere
,
By
what
lawfull
succession
,
from
what
Apostolique
Seate
their
first
Teacher
derived
himselfe
?
And
professing
that
it
was
necessary
to
insist
upon
the
point
of
succession
,
as
to
examine
the
truth
of
the
Doctrines
themselves
,
according
to
that
Speech
of
S.
Chrysostome
(
Hom.
11.
in
Ephes.
)
Suppose
you
that
it
is
sufficient
to
say
they
are
Orthodox
,
and
in
the
meane
time
Ordination
is
lost
and
perished
?
To
what
purpose
is
the
rest
,
this
being
not
made
good
?
For
wee
ought
no
lesse
to
contend
for
it
then
for
the
Faith
it self
.
2.
Witnesse
hereto
S.
Ireneus
,
Lib.
4.
cap.
45.
Where
is
it
then
that
a
Man
shall
find
such
Pastours
?
S.
Paul
teacheth
us
when
hee
sayes
,
God
hath
placed
in
his
Church
first
of
all
Apostles
,
secondarily
Prophets
,
in
the
third
place
Doctors
.
There
then
where
the
Gifts
of
our
Lord
are
placed
,
in
the
same
place
must
wee
seeke
for
the
truth
,
among
whom
the
succession
of
the
Church
since
the
Apostles
,
and
the
purity
of
Doctrine
is
maintained
in
its
integrity
.
Witnesse
S.
Cyprian
(
in
Ep
ad
Magnum
.
)
Whereas
some
alledge
that
they
acknowledge
the
same
God
the
Father
,
the
same
Sonne
Jesus
Christ
,
and
the
same
Holy
Ghost
;
this
can
nothing
availe
them
(
viz.
being
a
Schisme
.
)
For
Core
,
Dathan
and
Abiron
acknowledged
the
same
God
that
Aaron
the
High
Priest
and
Moses
did
,
living
under
the
same
Law
&
in
the
same
Religion
:
They
invoked
that
one
and
true
God
who
is
to
be
worshipped
and
praid
to
:
Yet
in
as
much
as
exceeding
the
limits
of
their
Ministery
they
assumed
to
themselves
the
licence
to
sacrifice
in
opposition
to
Aaron
the
High
Priest
,
who
by
the
ordination
of
God
had
before
obtained
the
lawfull
Priesthood
,
they
being
supernaturally
strucken
presently
received
the
just
punishment
of
their
unlawfull
attempts
.
And
againe
,
Novatianus
is
not
in
the
Church
,
neither
can
be
accounted
a
Bishop
,
who
despising
the
Evangelicall
and
Apostolicall
Tradition
,
succeeding
to
no
person
has
been
ordained
by
himselfe
.
And
againe
,
How
can
hee
be
acknowledged
to
be
a
true
Pastour
,
who
,
(
the
true
Pastour
beeing
alive
,
and
by
a
successive
Ordination
presiding
in
the
Church
)
without
succeeding
to
any
one
,
beginns
from
himselfe
.
And
again
(
Ep.
ad
Flor.
)
Christ
sayes
to
his
Apostles
,
and
by
them
to
all
Prelates
who
succeede
the
Apostles
by
a
substitute
ordination
(
Vicariâ
Ordinatione
)
He
that
beareth
you
heareth
me
Witnes
S.
Athanasius
(
de
Synod
.
)
How
can
they
be
Bishops
,
if
they
have
received
their
Ordination
from
Heretiques
,
even
by
their
own
accusation
?
Lastly
,
(
to
omit
infinite
passages
in
Tertullian
,
S.
Augustin
Op●atus
,
&c
)
Witnesse
S.
Hierome
,
who
speaking
of
H
lary
the
Deacon
,
authour
of
one
of
the
Sects
of
the
Luciferians
(
in
Dial
:
cont.
Lucifer
.
)
saith
,
Together
with
the
man
his
sect
likewise
is
perished
,
because
a
Deacon
could
not
ordaine
a
Clearke
to
succeede
after
him
.
Now
it
is
not
a
Church
which
hath
no
Priests
.
3.
Were
such
arguments
as
those
,
I
would
faine
know
,
logicall
and
efficacious
in
the
third
and
fourth
century
of
Christianity
,
and
are
they
of
no
force
now
?
When
was
it
that
they
began
to
lose
their
vertue
?
Did
all
the
Ancient
Martyrs
,
Bishops
and
Doctours
of
the
Church
,
Champions
of
Christian
Religion
,
confound
all
the
ancient
Heresies
by
demonstrating
that
the
Authours
of
them
had
no
personall
legitimate
,
(
nor
Doctrinall
)
succession
?
And
shall
wee
be
made
believe
that
such
a
succession
now
is
not
onely
not
necessary
,
but
that
it
is
rather
a
prejudice
,
yea
that
it
is
an
argument
for
Heresy
?
That
it
is
a
proofe
of
a
truely
pure
Reformation
to
abjure
not
only
all
the
ancient
Ceremonies
of
Ordination
,
but
even
the
Officers
,
yea
the
very
names
of
all
Ecclesiasticall
Orders
?
For
mine
own
part
,
I
must
acknowledge
my
want
of
courage
:
I
durst
not
range
my selfe
in
such
a
Congregation
,
where
I
should
be
exposed
point
blanck
to
receive
all
the
shot
which
so
many
(
by
all
acknowledged
)
Saints
have
darted
against
the
ancient
Heretiques
.
CHAP.
XII
.
Seditious
Doctrines
universally
taught
by
Calvinists
,
&c.
1.
A
Third
important
inconvenience
,
which
I
could
not
see
any
meanes
to
avoyd
being
adjoyned
to
the
Lutheran
or
Calvinist
Churches
,
was
the
scandall
of
Sedition
&
Rebellion
.
An
imputation
this
was
,
which
I
could
never
perceive
that
any
of
those
two
factions
(
and
principally
the
Calvinists
)
took
any
care
to
clear
themselves
of
,
any
other
way
then
by
recrimination
upon
some
particular
persons
among
Catholiques
:
Never
could
I
meet
with
,
or
heare
of
any
decree
Synodicall
,
any
treatise
or
writing
by
which
they
pretended
to
free
themselves
from
this
charge
,
or
to
give
security
to
Princes
in
whose
Dominions
they
lived
of
their
intention
to
be
loyall
and
obedient
.
2.
Indeed
at
the
end
of
the
Confession
of
Faith
of
the
French
Calvinist
Churches
,
there
is
a
seeming
plausible
acknowledgement
of
obligation
to
submission
to
lawes
and
Magistrates
,
but
with
this
expresse
reservation
,
moyennant
que
l'
Empire
Souverain
de
Dieu
demeure
en●son
entier
,
that
is
,
upon
condition
that
Gods
supreme
authority
remaine
inviolated
:
a
reservation
so
large
and
so
ambiguous
,
that
they
having
both
by
writings
and
too
frequent
practises
declared
that
they
conceive
themselves
in
conscience
and
by
vertue
of
Gods
law
obliged
to
maintaine
the
pretended-true
Religion
(
not
by
suffering
for
it
,
but
)
by
active
opposing
whatsoever
humane
authority
shall
seeke
to
destroy
it
;
Yea
more
,
that
they
are
obliged
to
use
all
endeavours
to
destroy
Idolatry
(
that
is
,
say
they
,
Catholique
Religion
)
this
restriction
mentioned
in
their
Confession
seemes
to
have
beene
intended
on
purpose
to
put
them
in
mind
of
their
duty
to
rebell
whensoever
they
have
opportunity
to
maintaine
or
propagate
their
owne
,
or
chase
out
and
exterminate
Catholique
Religion
.
For
mine
●owne
particular
I
professe
I
never
yet
conversed
with
any
of
them
so
ignorant
,
but
,
when
wee
spoke
concerning
this
argument
,
was
able
to
say
some
thing
to
any
objections
,
and
many
of
them
had
arrived
to
the
skil
to
alledge
the
subtillest
reasons
that
that
their
infernall
book
stiled
Iunius
Brutus
(
ordinarily
attributed
to
B●za
)
did
suggest
.
And
by
one
tryall
made
since
I
came
into
France
,
I
am
become
confident
that
if
the
next
Synod
of
Charenton
were
summoned
by
such
as
might
constrein
them
,
to
explaine
themselves
,
Whether
incase
of
Religion
they
might
not
actively
oppose
the
pres●n
:
supreme
authority
,
or
whether
if
in
France
they
had
the
same
advantage
over
Cotholiques
,
which
Catholiques
have
over
them
,
they
would
allow
the
same
freedome
?
they
would
endeavour
to
give
an
answer
as
unsatisfactory
as
their
Confession
of
Faith
.
3.
It
was
not
altogether
the
many
seditious
passages
in
Luther's
and
Calvin's
writings
which
scandalised
mee
so
farre
as
to
conceive
my self
by
communicating
with
them
engaged
to
profess
,
at
least
not
to
professe
against
,
such
horrid
doctrines
(
for
liberty
is
sometimes
taken
by
them
to
renounce
some
particular
Texts
even
of
Calvin
)
but
the
not
seeing
any
one
protesting
against
or
disavowing
such
scandalous
assertions
.
I
confesse
I
wondred
how
they
could
hope
to
make
any
Christians
believe
that
their
pretended
Reformation
proceeded
from
the
Spirit
of
Christ
,
when
instead
of
those
spirituall
armes
of
charity
,
humility
,
patience
&
most
indispensable
obedience
even
to
Nero
himself
by
which
Christ
enabled
his
Apostles
to
conquer
the
world
to
the
belief
of
the
Gospel
;
Calvin
and
Luther
put
into
the
hands
of
their
Sectatours
malice
,
pride
,
hatred
to
suffer
for
conscience
sake
,
active
resistance
against
all
authority
,
in
a
word
,
the
very
same
weapons
that
the
Devill
suggested
to
Mahomet
.
4.
Now
to
make
this
appear
to
be
no
wrongfull
imputation
,
besides
the
manifest
experience
of
all
the
blood
shed
in
Germany
,
France
,
England
,
&c.
and
besides
such
bloudy
treatises
of
Beza
,
Knox
,
Good-man
,
and
others
of
these
later
times
.
I
will
produce
expresse
testimonies
out
of
the
writings
of
Luther
and
Calvin
,
First
Luther
(
loc.
com
,
class.
4.
c.
30.
directing
his
speech
to
one
Spalatinus
,
hath
these
words
,
I
will
not
endure
that
which
thou
sayest
,
viz.
that
the
Prince
will
not
suffer
that
any
thing
should
be
written
against
the
Electour
of
Mentz
,
nor
any
thing
that
my
disturbe
the
publique
peace
.
I
will
rather
confound
both
thee
,
and
the
Prince
:
For
if
I
have
opposed
the
Pope
which
is
his
Creatour
,
why
should
I
not
oppose
the
creature
?
And
,
Is
it
not
a
pretty
opinion
of
yours
that
the
publique
peace
ought
not
nion
of
yours
that
the
publike
peace
ought
not
to
be
disturbed
,
but
the
eternall
peace
of
God
may
;
No
such
matter
,
Spalatinus
,
no
such
matter
.
And
again
,
(
cap.
de
Bapt.
)
We
are
exempted
from
all
humane
lawes
by
the
Christian
liberty
given
us
in
Baptisme
.
Then
for
Calvin
,
Calv.
Inst.
l.
4.
c.
20.
p.
10.
&
com
.
in
Dan.
c.
2.
v.
39.
&c.
5.
v.
5.
Id.
in
.
Dan.
c.
6.
v.
2.
&
25.
it
is
observable
first
how
in
severall
places
he
labours
to
discredit
Monarchy
in
general
:
then
how
seditiously
he
speaks
elswhere
,
as
in
this
expression
,
Earthly
Princes
devest
themselves
of
their
power
,
when
they
oppose
themselves
against
God
,
yea
they
are
unworthy
to
be
reckoned
in
the
n●mber
of
men
.
And
therefore
it
is
fitter
that
a
man
should
spit
in
their
faces
them
obey
them
,
when
they
grow
so
sawey
as
to●be
willing
to
deprive
God
of
his
right
.
Lastly
D.
Bancroft
Archbishop
of
Canterbury
(
in
his
Booke
of
dangerous
Positions
,
pag.
9.
)
imputes
to
Calvin
this
damnable
position
,
openly
both
in
writing
and
deeds
defended
by
his
followers
,
viz
That
it
is
lawfull
for
subjects
,
if
Princes
will
not
,
to
reforme
Religion
,
and
that
by
force
and
armes
,
if
it
can
be
done
no
other
way
.
5.
I
should
have
been
willing
to
let
such
horrible
speeches
as
these
pass
for
personall
faults
,
and
have
attributed
to
them
;
Luthers
frenzy
and
Calvins
malicious
spirit
,
if
any
of
their
party
would
have
thought
fit
to
disavow
them
;
or
if
the
yet
more
horrid
books
of
Beza
&
other
of
Calvins
disciples
had
not
justified
their
Masters
to
have
beene
●
modest
in
comparison
of
them
;
and
lastly
,
if
I
had
not
knowne
that
when
any
among
them
(
I
never
heard
that
any
put
it
in
a
publique
tryall
,
but
one
)
to
whom
such
damnable
doctrines
have
appeared
odious
,
and
were
willing
to
publish
their
detestation
of
them
,
had
not
been
interrupted
,
and
publikely
silenc'd
in
such
a
dsigne
.
But
to
give
a
proof
irrefragable
that
this
Sect
especialy
of
Calvinisme
is
bred
and
nourished
with
this
poyson
of
sedition
,
and
that
even
in
the
infancy
thereof
not
being
able
to
keepe
in
the
sting
,
when
it
was
so
weake
as
that
it
had
no
power
of
wounding
,
as
soone
as
it
gets
strength
it
fayles
not
to
dart
it
out
to
the
destruction
of
never
so
many
thousands
that
oppose
it
,
I
shall
for
proofe
onely
desire
that
men
would
cast
their
eyes
upon
the
condition
of
England
since
the
late
Calvinisticall
faction
there
got
a
fatall
opportunity
to
discharge
freely
that
poyson
,
which
for
a
long
time
it
was
forced
to
keepe
closed
up
in
it's
entrals
,
where
after
the
best
enquiry
I
could
make
,
I
could
not
finde
or
heare
of
during
the
time
of
these
late
bloody
commotions
so
much
as
one
single
person
of
the
Presbyterian-Calvinist
party
but
did
actively
oppose
his
King
;
Nor
one
single
Minister
of
that
party
but
was
a
Trumpet
io
incite
to
war
:
And
all
this
not
to
free
themselves
from
any
danger
they
were
in
for
their
consciences
(
for
before
the
warre
broke
out
,
his
Majesty
had
offered
them
sufficient
security
)
but
to
destroy
the
present
government
of
that
Church
,
and
to
set
up
their
owne
in
place
of
it
.
And
as
for
their
Brethren
in
France
to
this
day
it
has
beene
in
vaine
attempted
to
perswade
them
to
signifie
the
least
dislike
of
these
their
practises
,
the
most
infamous
and
scandalous
to
Christianity
that
ever
were
.
6.
If
all
these
considerations
together
doe
not
more
then
sufficiently
prove
that
without
partaking
of
the
scandall
,
I
could
not
adjoyne
my self
to
the
communion
of
these
Sects
,
let
all
the
world
judge
:
Especially
I
being
before
,
(
&
yet
remaining
)
absolutely
perswaded
that
it
is
utterly
unlawfull
upon
praetence
of
defending
Religion
,
or
avoyding
persecution
to
oppose
actively
that
peaceably
settled
Government
under
which
I
live
;
Much
more
to
seeke
the
alteration
or
ruine
of
that
Government
,
upon
designe
of
introducing
that
Religion
,
which
I
thinke
to
be
true
.
And
truly
I
cannot
but
acknowledge
it
a
great
blessing
of
God
,
that
though
I
had
the
misfortune
to
be
bred
in
Schisme
,
yet
it
was
in
such
a
Church
,
the
forme
whereof
having
been
moulded
by
authority
(
if
not
according
to
the
interests
)
of
the
Civill
Governours
,
in
which
continuing
it
was
,
besides
the
obligation
of
my
conscience
,
mine
own
secular
interests
also
to
be
loyall
to
the
King
,
with
whom
that
Religion
did
before
stand
,
and
is
now
in
great
danger
to
fall
:
for
by
this
meanes
I
had
no
tentation
at
all
to
study
waies
to
elude
those
expresse
commands
of
Christ
by
S.
Paul
,
(
Rom.
13.
)
to
be
obedient
not
only
for
wrath
but
even
conscience
sake
to
my
worldly
Governour
;
and
of
Christ
himselfe
immediately
(
Mat.
5.
)
to
seeke
for
blessednesse
by
suffering
for
the
righteousnesse
of
the
Gospels
sake
,
not
by
opposing
with
active
violence
the
Governours
that
sought
the
ruine
of
it
,
much
lesse
under
present
here
of
by
persecuting
and
destroying
others
:
Divine
Providence
seeming
on
purpose
to
order
the
publication
of
these
truly
Christian
doctrines
under
the
reigne
of
Tiberius
,
Caligula
,
and
Nero
,
then
which
the
sunne
never
saw
more
abominable
Tyrants
and
enemies
to
Religion
,
to
the
end
that
in
future
ages
no
pretence
should
serve
to
dispense
from
Obedience
.
And
this
doctrine
of
Obedience
,
truly
Christian
,
which
I
learned
in
England
,
being
now
by
Gods
goodnesse
a
Catholique
,
I
do
and
by
the
grace
of
God
will
to
my
death
retaine
;
and
the
rather
,
because
I
shall
now
embrace
it
meerly
for
the
authority
of
Christ
,
and
in
imitation
of
his
Apostles
and
ancient
Christians
afterward
,
whose
heroicall
subjection
to
persecuting
Emperours
,
even
then
when
it
was
in
their
power
to
revenge
themselves
:
among
other
writers
,
Tertullian
most
divinely
expresseth
in
his
Apology
and
elsewhere
,
and
that
most
victorious
Thebaean
Legion
gave
an
illustrious
example
.
Whereas
in
England
,
that
the
interest
of
state
had
:
a
great
influence
even
upon
this
doctrine
of
obedience
appears
in
this
,
that
when
Q.
Elizabeth
conceived
it
convenient
for
her
worldly
designs
to
take
on
her
the
Protection
of
the
low-Countreyes
against
the
King
of
Spaine
,
She
employed
D.
Bilsou
Bishop
of
Winchester
one
of
her
learnedst
Cleargymen
to
write
his
booke
of
Christian
subjection
,
in
which
to
justifie
the
revolt
of
Holland
he
gave
strange
liberty
in
many
cases
,
especially
concerning
Religion
,
for
subjects
to
cast
off
their
Obedience
.
But
that
book
which
serv'd
Q
Eliz.
worldly
designs
,
by
the
just
judgement
of
God
hath
contributed
much
to
the
ruine
of
her
successour
K
Charles
:
For
there
is
not
any
booke
that
the
Presbyterians
have
made
more
dangerous
use
of
against
their
present
Prince
,
then
that
which
his
Predecessour
commanded
to
be
written
justifie
her
against
the
K.
of
Spaine
.
CHAP.
XIII
.
Protestants
recriminating
Catholiques
for
Rebellion
,
answered
.
1.
I
know
well
that
the
Lutherans
,
but
especially
the
Calvinists
triumph
much
that
they
can
finde
so
few
Catholiques
that
have
been
as
wicked
in
this
nature
,
as
their
best
and
most
authentique
teachers
:
most
unjustly
imputing
to
Catholique
Religion
the
most
abhored
desperate
acts
of
a
few
Traytors
,
and
the
seditious
bookes
of
a
few
Authors
:
Whereas
not
onely
all
Catholiques
in
generall
doe
abhor
those
Acts
,
renounce
and
condemne
those
Writings
,
but
the
whole
body
of
the
French
Iesuits
in
Paris
,
(
to
whom
especially
the
Calvinists
declare
war
in
this
point
)
being
in
the
yeare
,
1625.
met
in
a
full
Assembly
,
have
publiquely
and
unanimously
disavowed
,
condemned
and
detested
such
seditious
positions
and
writings
,
universally
agreeing
to
condemne
that
scandall
,
wherein
I
never
yet
saw
them
imitated
by
any
one
Calvinist
.
Particularly
for
English
Catholiques
,
their
innocence
and
clearnesse
in
this
point
of
Obedience
was
to
me
sufficiently
apparent
even
before
I
left
that
Kingdome
,
besides
other
proofes
testifyed
in
a
Petition
offered
to
the
Parliament
immediately
before
the
late
Commotions
,
as
in
the
name
of
all
of
that
Religion
in
England
,
In
which
the
profession
of
their
loyalty
,
was
according
to
the
tenour
following
.
The
Catholiques
of
England
do
acknowledge
&
professe
K.
Charls
now
reigning
to
be
their
true
and
lawfull
King
,
supreame
Lord
,
and
rightfull
sovereigne
of
this
Realme
,
and
of
all
other
his
Majesties
dominions
.
And
therefore
they
acknowledge
themselves
to
be
obliged
under
paine
of
sin
to
obey
his
Majesty
in
all
civill
and
temperall
affaires
,
as
much
as
any
other
of
his
Majesties
subjects
,
and
as
the
lawes
and
Rules
of
Government
in
this
Kingdome
doe
require
at
their
hands
.
And
that
notwithstanding
any
power
or
pretention
of
the
Pope
or
See
of
Rome
,
or
any
Sentence
or
detraction
of
what
kind
or
quality
soever
,
given
or
to
be
given
by
the
Pope
,
his
predecessors
or
successors
,
or
by
any
authority
spirituall
or
temporall
proceeding
or
derived
from
him
or
his
See
against
their
layd
King
and
Countrey
,
they
will
still
acknowledge
and
perform
to
the
utmost
of
their
abilities
their
faithfull
loyalty
and
true
allegeance
to
their
said
King
and
Countrey
.
And
they
doe
openly
disclaime
and
renounce
all
forreine
Power
,
be
it
either
Papall
or
Princely
,
Spirituall
or
temporall
,
in
as
much
as
it
may
seem
able
,
or
shall
pretend
to
free
,
discharge
or
absolve
them
from
this
obligation
:
or
shall
any
way
give
them
leave
or
licence
to
raise
tumults
,
beare
armes
,
or
offer
any
violence
to
his
Majesties
Royall
Person
,
to
the
High
Court
of
Parliament
,
to
the
State
or
Government
.
Being
all
of
them
ready
not
only
to
discover
and
make
known
to
his
Majesty
and
to
the
high
Court
of
Parliament
all
the
treasons
&
conspiracies
made
against
him
,
or
it
,
which
shall
come
to
their
hearing
,
but
also
to
lose
their
lives
in
the
defence
of
their
King
&
Countrey
,
&
to
resist
with
their
best
endevours
all
conspiracies
&
attempts
made
against
their
said
King
or
Countrey
,
be
they
framed
or
sent
under
what
pretence
,
or
patronized
by
what
forreigne
authority
soever
.
And
further
,
they
profess
that
al
absolute
Princes
&
supream
Governours
of
what
Religion
soever
they
be
,
are
Gods
Lieutenants
upon
earth
,
and
that
Obedience
is
due
unto
them
according
to
the
lawes
of
each
Commonwealth
respectively
in
civill
and
temporall
affaires
,
and
therefore
they
doe
here
protest
against
all
doctrine
and
authority
to
the
contrary
.
And
they
doe
hold
it
impious
and
against
the
word
of
God
to
maintaine
that
any
private
Subject
may
kill
and
murther
the
Annointed
of
God
his
Prince
,
though
of
a
different
beliefe
and
Religion
from
his
.
And
they
abhor
and
detest
the
practice
thereof
as
damnable
and
wicked
.
And
lastly
,
they
offer
themselves
most
willingly
to
accept
and
embrace
the
late
Protestation
of
union
made
by
the
High
Court
of
Parliament
,
excepting
only
the
clause
of
Religion
.
Professing
that
they
cannot
without
sin
infringe
or
violate
any
contract
,
or
break
their
words
and
promises
made
or
given
to
any
man
,
though
of
a
different
faith
and
beliefe
from
the
Church
of
Rome
.
All
which
they
doe
freely
and
sincerely
acknowledge
and
protest
,
as
in
the
presence
of
God
,
without
any
equivocation
,
or
mentall
reservation
whatsoever
.
3.
Now
I
desire
to
know
what
security
beyond
this
,
any
State
can
expect
from
any
Christian
,
or
indeed
any
man
?
What
jealousie
can
reasonably
be
given
by
persons
,
thus
clearly
and
ingenuously
professing
their
consciences
and
protesting
their
obedience
;
yet
notwithstanding
the
English
Catholiques
are
ready
to
give
a
security
even
beyond
this●
the
Catholique
Bishop
pro
tempore
,
formerly
residing
in
England
,
having
(
as
I
have
been
credibly
informed
)
offered
his
owne
person
and
life
,
as
a
pledge
of
the
loyalty
of
all
his
Cleargy
,
&c.
under
his
obedience
,
in
so
much
as
if
any
of
them
shall
be
found
guilty
of
disloyalty
,
the
Bishop
will
be
obliged
to
produce
such
a
delinquent
to
condingne
punishment
,
or
pay
the
defect
of
it
with
the
forfeiture
of
his
owne
life
.
These
things
considered
I
should
not
deny
,
even
during
the
time
that
I
was
a
Protestant
,
but
that
it
was
with
great
impudence
,
and
injustice
that
Catholique
Relegion
was
accused
by
those
two
Sects
of
disloyalty
,
a
crime
universally
and
only
adhering
th
themselves
,
and
abhorr'd
by
all
sorts
of
persons
,
all
Orders
and
degrees
among
Catholiques
.
CHAP.
XIV
.
A
fourth
scandall
among
Calvinists
,
&c.
viz.
their
aversion
from
unity
.
1.
A
Fourth
great
discouragement
which
I
had
to
joyne
in
Communion
with
the
Lutheran
or
Calvinist
Churches
,
was
their
manifest
renouncing
of
Christian
Charity
,
and
the
peace
of
Gods
Church
,
their
unwillingnesse
to
abate
the
least
point
of
doctrine
even
to
a
very
phrase
,
or
to
alter
any
thing
in
discipline
though
to
gaine
thereby
the
greatest
good
,
which
is
unity
and
reconciliation
,
in
a
word
,
the
Spirit
of
Donatisme
,
a
Spirit
of
Separation
,
out
of
the
love
of
Separation
it selfe
.
2.
Whether
it
was
a
naturall
inclination
in
me
to
hate
all
quarrells
unlesse
most
extreamely
necessary
and
unavoidable
:
or
my
education
in
the
English
Church
,
which
of
all
other
Sects
doth
most
professe
moderation
,
I
have
alwaies
dearly
esteemed
those
writers
whether
Catholique
or
Protestant
,
which
have
endeavoured
to
lessen
the
number
of
differences
between
Christians
,
to
give
the
most
moderate
qualified
sences
to
differing
opinions
,
and
to
attempt
all
probable
waies
of
reconciliation
,
as
Hofmeisterus
,
Wicelius
,
Franciscus
à
Sancta
Clarâ
,
&c.
among
Catholiques
;
And
Bishop
Andrewes
,
Montague
,
Grotius
,
Monsicur
de
la
Millitiere
,
Acontus
,
&c.
among
Protestants
.
I
was
moreover
in
mine
owne
understanding
convinc'd
that
in
very
many
points
the
differences
between
Catholiques
and
Protestants
was
onely
in
words
,
while
in
the
meaning
both
parties
agreed
,
as
concerning
Freewill
,
Predestination
,
Iustification
,
Merit
of
Good
workes
,
sinnes
Mortall
and
Veniall
,
&c.
Nay
further
,
that
some
negative
points
of
doctrine
were
maintained
even
by
the
Church
of
England
contrary
to
their
owne
grounds
,
that
is
,
contrary
to
the
Universall
consent
of
Primitive
antiquity
,
as
denying
Sacrifice
and
Prayer
for
the
dead
,
and
by
consequence
,
Purgatory
,
sacrifice
of
the
Altar
,
Monachisme
,
Difference
betweene
Evangelicall
Councels
and
Precepts
,
vowes
,
&c.
3.
Hereupon
it
was
that
mine
owne
reason
,
assisted
by
my
love
to
Christian
unity
,
perswading
me
that
for
worldly
respects
,
or
out
of
feare
of
consequences
ungratefull
,
even
the
Church
of
England
had
divided
it selfe
from
the
Catholique
to
a
further
distance
,
then
justice
,
truth
,
and
charity
would
permit
,
I
could
not
answer
it
to
mine
owne
reason
and
conscience
,
if
,
instead
of
approaching
to
the
Catholique
Church
,
I
should
run
quite
out
of
sight
from
it
,
by
communicating
with
those
Churches
whose
generall
designe
and
study
it
is
to
make
the
wound
of
division
incurable
,
and
the
breach
every
day
wider
and
wider
,
among
whom
it
is
a
crime
to
talke
of
Reunion
,
in
a
word
who
call
it
zeale
to
professe
division
from
the
Catholique
Church
even
in
those
very
points
,
wherein
their
consciences
cannot
but
tell
them
that
they
doe
really
agree
with
it
.
4.
Manifest
testimonies
of
this
more
then
Donatisticall
Spirit
have
been
given
by
Calvin
in
his
most
barbarous
censure
of
that
too
too
moderate
condescending
booke
of
Cassander
D
E
OFFICIO
PII
VIRI
,
and
by
the
Calvinist-Churches
in
France
in
their
comportments
towards
M●ssicurs
Grotius
and
de
la
Millitiere
upon
occasion
of
those
treatises
by
them
published
tending
to
union
.
Yea
so
in
love
have
they
shewed
themselves
with
Schisme
,
quatenus
Schisme
,
so
zealous
to
renounce
that
precious
legacy
of
Peace
,
which
our
Saviour
at
his
last
farewell
to
the
world
left
to
his
Church
,
that
they
multiply
division
upon
division
even
among
themselves
,
making
Frusta
de
frusto
,
of
the
seamelesse
garment
of
Christ
,
denying
Communion
to
one
another
even
for
points
in
their
own
opinion
of
no
considerable
importance
.
The
Lutherans
will
not
communicate
with
the
Calvinists
,
nor
the
Remonstrants
,
with
the
Contra-remonstrants
,
nor
the
Separatists
with
the
English
Protestants
,
And
whatsoever
union
the
French-Calvinist
Churches
boast
of
,
they
owe
it
entirely
to
the
civill
Power
there
,
for
if
that
would
allow
them
the
liberty
,
they
would
fall
into
as
many
devisions
,
as
any
of
their
brethren
.
5.
If
sometimes
an
extraordinary
fit
of
seeming
charity
have
come
upon
them
,
the
Circumstances
demonstrate
,
that
it
was
not
love
of
unity
or
conscience
that
begat
that
good
mood
,
but
meerly
temperall
hopes
or
feares
.
I
remember
S.
Augustin
,
(
Ep.
50.
ad
Bonifas
.
)
Speaking
of
those
professed
Masters
of
Schisms
,
the
Donatists
,
gives
us
this
observation
,
Aliquando
autem
sicut
audimus
(
saith
he
)
nonnulli
●x
●ip●●●
volentes
sibi
Gotthos
conciliare
.
That
is
,
Time
was
,
as
we
are
informed
,
that
some
of
them
,
desirous
to
gaine
favour
with
the
Goths
,
when
they
began
to
be
powerfull
,
said
that
they
beleived
the
same
things
(
in
substance
)
with
them
:
but
the
authority
of
their
ancestors
confutes
them
,
for
neither
is
Donatus
affirmed
to
have
so
believed
,
of
whose
party
they
doe
willingly
boast
themselves
to
be
.
This
passage
of
S.
Augustin
might
likewise
have
been
thus
interpreted
,
In
the
yeare
M.
DC
.
XXXI
.
when
the
King
of
Sweden
(
King
of
the
Goths
)
had
made
a
formidable
progresse
in
Germany
,
A
Synod
of
Calvinists
at
Charenton
in
France
thought
it
fit
●●
admit
into
their
Communion
the
Lutherans
,
saying
that
they
agreed
with
them
in
all
substantiall
points
of
Religion
;
But
herein
they
contradict
their
ancesters
,
who
renounced
that
communion
,
and
particularly
Calvin
,
of
whose
party
they
boast
themselves
to
be
,
affirmed
constantly
,
that
the
Lutheran
absurdities
touching
Consubstantiation
were
greater
,
then
of
the
Catholiques
about
Transubstantiation
.
CHAP.
XV.
The
scandalous
personall-qualities
of
Luther
and
Calvin
.
1.
A
Fifth
,
and
which
for
brevities
sake
shall
be
the
last
discouragement
forbidding
my
communicating
with
the
Lutheran
and
Calvinist
Churches
,
was
taken
from
the
Personall
qualities
of
Luther
and
Calvin
the
founders
of
those
Churches
.
Our
Saviour
admonisheth
us
to
judge
of
true
or
false
Prophets
by
their
fruits
:
not
that
Orthodox
teachers
may
not
sometimes
live
wicked
lives
;
and
Haeretiques
,
laudably
:
But
that
those
who
take
upon
them
to
be
Prophets
,
that
is
,
persons
extraordinarily
raised
up
in
Gods
Church
to
publish
new
doctrines
,
or
to
reforme
generall
abuses
,
such
men
in
their
lives
will
signifie
the
spirit
by
which
they
are
moved
,
God
never
sending
such
Prophets
,
but
that
he
indowes
them
with
a
more
then
ordinary
measure
of
his
spirit
both
of
wisdome
and
Holinesse
:
On
the
contrary
sometime
or
other
discovering
the
Hypocrisie
of
those
who
falsely
pretend
to
his
Mission
.
2.
Now
to
judge
of
these
two
great
Reformers
by
their
fruits
,
I
would
not
build
so
much
,
nor
be
directed
by
reports
of
their
adversaires
,
that
is
the
Calvinist
writers
concerning
Luther
,
nor
the
Lutherans
or
Hierom
Bolsce
concerning
Calvin
:
The
Characters
and
pictures
that
themselves
have
made
of
themselves
will
shew
them
so
unlike
those
,
whose
authority
and
doctrine
they
pretended
to
assume
,
namely
Christ
and
his
Apostles
,
that
they
will
rather
appeare
like
persons
that
had
agreed
to
divide
between
them
the
whole
Stock
of
Sin
,
Luther
taking
for
his
share
carnall
sinns
,
as
lust
,
gluttony
,
and
all
manner
of
intemperance
:
and
Calvin
appropriating
to
himselfe
the
sins
of
the
spirit
,
Pride
,
envy
,
malice
,
contention
,
&c.
3.
First
for
Luther
,
this
testimony
he
gives
of
himselfe
(
in
Epist.
ad
Galat.
c
v.
14.
)
before
he
was
reformed
,
that
being
in
the
Monastery
he
〈◊〉
stened
his
flesh
with
watching
,
fasting
and
prayer
:
that
he
reverenced
the
Pope
with
great
respect
for
conscience
sake
:
that
he
observed
chastiry
,
obedience
,
poverty
:
this
,
I
did
,
sayth
be
,
with
a
simple
heart
,
a
good
zeale
,
and
for
the
glory
of
God
,
fearefully
apprehending
the
last
day
of
judgement
,
and
from
my
heart
thirsting
after
salvation
.
This
character
he
gives
of
himselfe
,
remembring
the
time
that
he
was
a
Catholique
:
But
being
turn'd
a
Reformer
,
what
a
strange
reformation
doth
he
confesse
that
that
change
made
in
him
,
he
could
not
for
beare
to
tell
the
world
such
new
doctrines
as
these
,
(
Luther
.
in
Proverb
cap
,
31.
v.
9.
)
There
is
nothing
in
the
world
sweeter
and
more
desirable
then
the
love
of
a
woman
,
if
a
man
can
atteine
to
the
enjoyment
of
it
.
(
id
.
Tom.
7.
in
Ep.
ad
Wolfg.
fol
505.
)
And
againe
,
If
a
man
resolve
to
want
a
woman
,
let
him
put
off
the
name
of
a
man
,
and
put
on
the
nature
of
an
Angell
or
Spirit
.
(
id
.
in
Ep.
ad
Phil.
fol.
334.
and
345.
)
And
againe
,
I
burne
with
a
mighty
flame
of
my
untamed
flesh
.
I
which
ought
to
be
fervent
in
Spirit
,
burne
in
the
lust
of
the
flesh
,
&c.
Againe
,
These
last
eight
dayes
now
past
I
can
neither
write
,
nor
pray
,
nor
study
,
being
vexed
partly
with
the
tentations
of
the
flesh
,
partly
with
other
troubles
,
&c.
But
saith
he
,
it
is
sufficient
for
me
that
I
know
the
riches
of
the
glory
of
God
,
and
the
Lambe
which
takes
away
the
sinnes
of
the
world
,
Sinne
cannot
seperate
us
from
him
,
although
we
should
commit
fornication
or
murder
even
a
thousand
times
a
day
.
Sleydan
,
a
very
affectionate
Schollar
of
his
,
(
Hist
lib.
3.
fol.
9.
)
reports
that
he
himselfe
acknowledged
his
profession
not
to
be
of
lifcor
manners
,
but
of
doctrine
.
And
(
lib.
2.
fol.
22.
)
that
he
wished
that
he
were
removed
from
the
Office
of
preaching
,
because
his
manners
and
life
did
not
answer
his
Profession
.
Now
being
reduced
to
this
foule
condition
,
he
,
forgetting
his
old
Catholique
Monkish
remedies
of
watching
,
fasting
and
prayer
,
and
having
before
renounced
his
vow
of
Chastity
,
and
cast
away
his
Religious
habit
,
(
Luth.
Tom.
2.
in
Colloq.
Lat.
)
gave
free
scope
to
his
lust
,
and
privately
,
and
(
O
horrible
,
)
incestuously
married
Katherine
Borrhe
,
a
vow'd
frofessed
Nun
:
an
act
that
even
he
himselfe
was
ashamed
of
,
and
had
remorse
for
.
Then
to
give
us
a
taste
of
what
satisfaction
he
found
even
in
his
beliefe
of
his
new
doctrines
,
let
us
heare
the
report
of
Joaunes
Mathesius
a
Lutheran
;
(
Orat.
Germ.
12.
de
Luth.
)
Antonius
Musa
the
Parish
Priest
of
Roclits
,
saith
he
,
recounted
to
me
,
that
on
a
time
he
heartily
hemoaned
himselfe
to
Doctor
Luther
that
he
himselfe
could
not
believe
what
he
preached
to
others
:
and
that
Doctor
Luther
answered
,
Praise
and
thankes
be
to
God
that
this
happens
also
to
others
,
for
I
had
thought
it
had
hapned
only
to
me
.
Now
who
cannot
but
admire
the
admirable
Providence
of
God
by
which
this
pretended
Apostle
was
thus
constreined
to
discover
himselfe
to
the
world
in
such
a
shape
,
as
if
he
had
intended
to
fright
all
men
from
hearkning
to
such
a
monster
so
abandoned
to
all
filthinesse
,
such
an
Apostate
,
and
that
against
his
conscience
,
not
only
from
Faith
,
but
even
humanity
?
I
forbeare
to
let
him
publish
his
other
vices
,
of
drunkennesse
,
gluttony
,
scurtility
,
&c.
(
for
he
hath
left
none
of
his
good
parts
undiscovered
in
the
world
)
But
one
thing
I
cannot
omit
,
a
passage
not
to
be
parallel'd
in
any
story
,
excepting
onely
his
fellow-reformer
Zuinglius
,
namely
,
that
he
should
not
be
able
to
for
beare
to
tell
the
world
(
as
if
some
body
had
exercised
him
and
forced
him
to
confesse
)
that
the
arguments
which
moved
him
to
leave
Masse
,
(
Luther
.
in
lib.
de
Missa
priva●â
.
)
were
suggested
to
him
immediately
and
visibly
by
the
Devill
himselfe
,
And
all
this
described
with
such
particular
circumstances
as
if
he
had
taken
care
that
men
should
not
ascribe
it
to
his
dreames
or
to
his
Melancholly
,
or
frenzy
;
in
a
word
,
as
if
he
had
been
concern'd
in
honour
to
tell
who
was
his
Master
:
a
Master
that
he
himselfe
sayd
he
was
very
well
and
frequently
acquainted
with
,
having
eaten
more
then
one
measure
of
salt
with
him
,
the
Devill
sleeping
with
him
oftner
then
his
wife
Katherine
.
Such
mercy
and
goodnesse
and
care
hath
almighty
God
had
over
his
Church
to
open
the
mouth
of
the
beast
,
and
by
such
a
miracle
to
discover
the
true
Author
of
Schisme
.
4.
Then
for
Calvin
,
(
Conrad
.
Schluss●iburg●
in
Theolog.
Calvin
.
lib.
1.
fol
72.
and
cap.
12.
4.
)
not
to
take
advantage
of
the
Character
given
him
by
a
learned
Protestant
,
which
will
represent
him
so
steyned
even
with
fleshly
lusts
also
in
a
degree
beyond
Luther
,
lusts
so
horrible
and
unnaturall
,
that
I
cannot
obtaine
from
my selfe
permission
to
defile
this
paper
with
transcribing
his
words
;
and
not
to
repeat
his
forementioned
seditious
,
bloody
positions
,
befitting
rather
the
Alcoran
,
then
writings
of
Christian
Institutions
,
or
Commentaries
;
to
omit
likewise
any
blasphemous
Doctrines
by
which
in
immediate
consequence
he
destroyes
the
Mistery
of
the
Blessed
Trinity
,
the
Justice
and
Sanctity
of
Almighty
God
,
making
him
formally
the
Author
of
sinne
;
The
only
reading
of
his
bookes
against
his
adversaries
,
and
particularly
against
Cassander
and
Castalio
,
will
acquaint
any
man
with
what
a
spirit
he
was
possessed
and
agitated
,
a
spirit
that
suggested
to
him
words
to
expresse
the
utmost
extremity
of
Pride
,
Envie
and
Malice
that
a
humane
soule
can
be
capable
of
Certainly
if
that
be
true
(
as
it
is
blasphemy
to
question
it
)
which
the
spirit
of
God
tells
us
,
That
into
an
uncleane
soule
the
spirit
of
discipline
will
not
enter
:
and
againe
,
That
God
reveales
his
mysteries
to
the
humble
and
meeke
:
it
was
not
without
a
great
care
that
God
had
of
this
part
of
the
world
,
that
he
suffered
those
two
great
Teachers
of
Schisme
to
discover
in
themselves
all
manner
of
uncleannesse
both
of
the
flesh
and
of
the
spirit
,
as
if
on
purpose
,
to
the
end
that
the
same
persons
while
they
were
presenting
to
the
world
the
cup
of
their
poysonous
doctrine
,
should
likewise
at
the
same
time
give
warning
that
that
could
be
no
other
then
poyson
,
which
proceeded
from
such
hearts
full
of
all
uncleanness
&
the
gall
of
bitternisse
:
For
mine
own
part
I
confesse
I
had
not
the
courage
to
follow
him
who
profess'd
that
he
followed
the
Devill
,
and
described
himselfe
an
attendant
befitting
such
a
leader
;
Neither
could
I
be
mistaken
to
such
a
point
as
to
thinke
that
there
was
any
resemblance
between
the
Spirit
of
Christ
and
that
of
Calvin
.
Though
the
Devill
can
sometime
transforme
himselfe
into
an
Angell
of
light
,
and
by
that
means
circumvent
those
whose
sinnes
have
deserved
that
God
should
give
leave
to
such
an
efficacy
of
errour
:
Yet
here
the
Devill
used
not
so
much
cunning
,
he
appeares
like
himselfe
with
his
naturall
uglinesse
and
horrour
,
and
his
Ministers
weare
his
livery
:
However
I
am
sure
it
is
impossible
that
Christ
should
transforme
himselfe
into
an
Angell
of
darknesse
.
Vitium
simulari
non
potest
virtus
potest
.
CHAP.
XVI
.
The
Authors
unquietnesse
not
being
able
to
communicate
with
Calvinists
,
&c.
Reflection
upon
the
severall
Easterne
Churches
.
1.
HAving
proceeded
thus
far
in
my
search
of
a
Church
,
and
finding
after
an
unpartiall
disquisition
that
among
all
the
Sects
in
the
Westerne
parts
of
the
world
seperated
from
the
Roman
Church
,
I
could
not
finde
any
Congregation
,
unto
the
Communion
of
which
I
could
without
hypocrisy
adhere
,
if
that
Church
wherein
I
had
been
bred
should
come
to
fayle
(
a
supposition
not
only
possible
,
but
,
as
the
case
began
to
be
e're
this
time
,
even
very
probable
)
I
fell
into
a
great
perplexity
of
minde
,
so
great
that
I
could
not
perceive
any
cure
for
it
,
no
not
though
God
should
blesse
the
King
of
England
so
far
as
to
give
him
an
entire
victory
over
his
enemies
,
and
a
power
to
restore
that
Church
to
its
former
lustre
:
For
I
now
plainly
perceived
that
hitherto
my
title
of
being
a
Christian
and
a
member
of
Gods
Church
,
all
my
interests
and
hopes
of
blessednesse
depended
upon
a
Church
,
that
never
did
pretend
either
to
indefectibility
,
infallibility
or
authority
obliging
any
other
then
only
those
that
live
in
her
Communion●
,
and
those
not
in
conscience
,
but
only
upon
penalty
of
being
deprived
of
certaine
priviledgess
and
preferments
belonging
to
English
subjects
;
upon
a
Church
that
never
pretended
to
declare
or
decide
Articles
of
Faith
,
any
other
then
some
few
negative
ones
against
the
Roman
Church
,
or
to
fulminate
Auathemas
against
whosoever
submitted
not
to
her
decisions
,
as
the
Ancient
Church
was
wont
to
doe
;
lastly
upon
a
Church
that
,
as
,
God
knowes
,
it
appeares
now
manifestly
,
hath
no
surer
foundation
than
the
prosperity
of
the
King
,
and
continuance
of
his
civill
authority
.
2.
To
gaine
some
ease
to
my
minde
,
I
applyed
my self
to
a
re-examination
of
the
prejudices
I
had
against
the
other
Reformed
Churches
:
None
of
which
I
could
clearly
take
away
:
and
particularly
concerning
the
want
of
a
lawfull
succession
of
Pastors
,
I
assured
my selfe
it
was
not
possible
to
be
defended
or
excused
,
nothing
that
I
could
invent
my selfe
,
or
learne
from
others
having
any
shew
of
the
least
probability
,
or
deserving
to
be
confuted
.
3.
When
this
succeeded
not
,
I
travelled
in
my
minde
over
the
Easterne
Countryes
:
(
for
still
I
was
prepossessed
that
the
maine
ground
of
the
Roman
Religion
,
namely
the
infallibility
of
that
Church
,
was
as
demonstratively
confutable
as
any
absurdity
in
Mathematiques
:
and
therefore
though
in
the
particular
points
of
differences
I
approached
as
near
unto
its
belief
as
Monsieur
Grotius
,
or
Monsieur
de
la
Millitiere
,
Yet
that
maine
foundation
being
,
as
I
thought
,
ruinous
,
it
was
to
no
purpose
to
trouble
my selfe
with
any
debate
concerning
that
Church
.
)
But
as
ill
successe
I
had
in
the
East
now
,
as
before
,
nearer
home
:
For
of
those
Churches
,
the
Maronites
I
found
,
were
in
Communion
and
beliefe
agreeing
with
the
Roman
Church
.
The
Abissiues
were
a
schismaticall
Church
divided
both
from
the
rest
of
the
Easterne
and
Westerne
Churches
now
almost
twelve
hundred
yeares
since
,
namely
upon
the
anathematizing
of
the
Eutychian
Heresie
:
the
like
may
be
said
of
the
Nestorians
,
Iacobites
and
other
Haereticall
Churches
in
the
Easterne
Countryes
:
As
for
the
Graecian
Churches
they
brought
almost
all
the
same
difficulties
that
the
Roman
Church
did
,
For
almost
in
all
points
wherein
the
English
Church
differed
from
the
Roman
they
agreed
with
it
;
in
the
Article
of
the
Procession
of
the
Holy
Ghost
the
English
agreed
with
the
Roman
against
them
,
and
their
assuming
equall
authority
with
the
Pope
was
apparently
an
usurpation
.
CHAP.
XVII
.
Necessity
of
the
Authors
examining
the
grounds
of
the
Roman
Church
.
Severall
advantages
acknowledged
to
be
in
that
Church
.
1.
THus
like
Noah's
Dovo
wearying
my selfe
in
flying
up
and
down
,
and
finding
●●
rest
for
the
soale
of
my
foot
,
I
was
at
last
forced
to
returne
into
the
Arke
,
seeing
what
ever
became
of
the
English
Church
,
I
Now
found
reason
enough
not
to
thinke
my selfe
safe
enough
in
it
.
Yet
it
was
a
good
while
before
I
got
any
sight
of
the
Arke
,
and
after
I
saw
it
,
I
did
not
hastily
suffer
my selfe
to
be
received
into
it
,
till
I
saw
there
was
no
other
way
to
escape
drowning
left
me
.
2.
My
first
thoughts
after
so
successelesse
a
search
of
a
Church
were
,
not
doubtingly
,
but
sollicitously
expostulating
in
my
mind
,
where
is
the
effect
of
that
promise
of
Christ
,
that
the
gates
of
Hell
should
not
prevaile
against
his
Church
?
And
,
Behold
I
am
with
you
till
the
end
of
the
world
?
I
wondered
that
the
Fathers
should
so
unanimously
interpret
the
Church
to
be
that
City
seated
on
the
top
of
a
mountaine
:
For
I
had
in
vaine
sought
both
mountaines
and
Valleyes
,
and
could
not
get
a
sight
of
it
.
But
I
concluded
that
certainly
the
fault
was
in
mine
owne
eyes
,
which
some
mist
or
disease
had
blinded
,
and
not
in
want
of
visibility
in
the
Church
,
since
all
the
Promises
of
God
in
Christ
are
in
him
,
YEA
,
and
in
him
AMEM.
And
therefore
that
no
preconceits
of
assurance
or
demonstrations
ought
to
hinder
me
from
examining
the
pretentions
of
the
Roman
Church
,
as
well
as
the
rest
:
That
it
was
utterly
impossible
that
the
Promises
of
Christ
should
faile
,
but
that
it
was
very
possible
that
both
my selfe
and
Mr.
Chillingworth
might
be
mistaken
in
beleiving
those
arguments
to
be
demonstrations
,
which
were
not
:
That
perhaps
he
did
not
understand
fully
the
minde
of
his
adversary
M.
Knot
:
Or
perhaps
that
the
opinion
and
expression
of
Infallibility
combated
by
Mr.
Chillingworth
was
but
an
interpretation
given
by
a
private
Doctour
of
his
sence
of
the
Churches
doctrine
,
&
so
the
arguments
against
it
not
proceeding
directly
against
the
Church
:
However
that
it
was
very
reasonable
,
just
and
requisite
seriously
and
diligently
to
examine
the
true
state
of
that
question
,
which
if
the
Roman
Church
could
to
my
understanding
justifie
that
she
had
not
err'd
in
,
there
would
presently
be
an
end
of
all
my
travells
and
doubts
about
other
particular
controversies
.
For
who
will
question
or
suspect
the
truth
of
that
Witnesse
or
Judge
in
particular
speeches
or
assertions
,
that
has
once
in
grosse
approved
himselfe
to
be
Infallible
?
3.
Had
it
not
been
for
this
point
of
the
Churches
Infallibility
,
and
some
Philosophicall
Objections
against
the
Reall
Presence
,
&c.
I
had
not
lived
thus
long
out
of
the
communion
of
the
Roman
Church
;
for
I
alwayes
acknowledged
that
there
were
in
it
very
many
advantages
and
excellencies
,
to
which
no
other
Church
had
the
confidence
to
pretend
.
As
1.
I
could
not
deny
(
having
withall
the
Confession
of
the
most
learned
Protestants
)
that
the
Religion
of
the
present
Roman
Church
is
the
very
same
Religion
which
Saint
Augustin
the
English
Apostle
by
the
Mission
of
Saint
Gregory
the
Great
planted
in
England
,
when
he
converted
it
from
Paganisme
;
so
that
me
thought
it
was
somewhat
an
extravagant
thing
to
separate
now
from
Rome
for
those
very
points
,
by
the
embracing
of
which
England
became
Christian
;
Especially
considering
what
persons
Saint
Gregory
and
Saint
Augustine
were
,
of
what
sublime
holinesse
,
and
profound
learning
,
and
how
that
Religion
was
confessedly
conffirmed
by
Divine
Miracles
.
2.
I
could
not
but
admire
and
infinitely
approve
the
ingenuity
of
the
Roman
Church
in
obliging
all
her
children
to
interpret
Scriptures
,
and
to
conforme
their
beleife
to
the
generall
consent
of
Fathers
:
Indeed
the
Protestants
,
in
England
especially
,
made
honourable
mention
of
the
Fathers
,
but
none
but
Roman
Catholiques
proceed
thus
farre
.
3.
That
if
we
defined
Haeresie
and
Schisme
according
to
the
generall
notion
of
the
Fathers
,
viz.
that
Haeresie
is
a
misbeleife
innovated
in
points
of
Faith
contrary
to
the
Doctrine
universally
received
in
the
Church
;
and
Schisme
an
uncharitable
division
of
one
part
from
the
externall
Communion
of
the
whole
;
Of
all
Churches
in
the
world
the
Roman
could
with
least
reason
and
justice
be
accused
of
these
two
sinnes
,
for
first
,
She
only
receives
and
preserves
the
ancient
practise
,
and
all
the
Councells
and
Synods
of
the
Church
.
Secondly
all
other
Sects
apparently
broke
from
her
Communion
,
and
all
Haeretiques
were
of
her
Religion
before
they
innovated
and
introduced
new
opinions
.
4.
That
the
method
by
which
the
Roman
Church
decided
all
emergent
controversies
,
namely
by
the
authority
of
the
present
Church
,
however
I
was
then
perswaded
there
was
some
usu●
pation
in
it
,
yet
de
facto
ended
all
disputes
,
and
produced
an
admirable
unity
in
that
Church
.
A
blessing
which
not
only
reason
,
but
manifest
experience
showes
to
be
impossible
to
be
a●ceiued
in
Protestant
Churches
,
where
scripture
interpreted
by
private
judgement
is
the
Rule
and
Iudge
,
for
hitherto
never
has
there
been
made
an
agreement
in
any
one
controversie
among
them
:
In
so
much
as
the
proper
difference
between
Catholiques
and
Protestants
is
;
that
if
two
Catholiques
be
in
debate
about
any
question
,
both
of
them
will
agree
to
bee
judged
by
a
third
,
namely
,
the
Church
;
and
till
that
be
done
they
breake
not
Communion
:
But
if
two
Protestants
quarrell
,
each
of
them
will
interpret
and
judge
both
for
himselfe
and
his
adversary
too
,
there
being
no
umpire
between
them
,
nor
any
thing
to
oblige
them
to
Communion
.
5.
That
the
sobr●st
Protestants
sometimes
are
not
without
some
suspicion
of
guilt
in
matter
of
Schisme
,
acknowledging
at
least
that
worldly
interests
had
influence
upon
those
Princes
that
begun
separation
first
:
a
case
never
to
be
found
among
Catholiques
.
And
when
any
such
scruples
arise
in
the
mindes
of
Protestants
,
they
never
trouble
themselves
with
seeing
themselves
divided
from
the
Greek
or
Abissine
Churches
,
but
only
the
Roman
.
And
very
many
among
them
,
on
their
death
beds
at
least
,
when
all
secular
respects
are
silent
,
desire
reconciliation
with
the
Roman
Churches
.
Whereas
I
believe
there
never
was
heard
any
one
example
of
a
Roman
Catholique
,
which
on
his
death-bed
desired
to
forsake
that
Communion
to
be
incorporated
into
a
Protestant
Church
.
And
6.
There
was
a
sixth
advantage
far
more
prevailing
with
me
then
all
the
former
(
though
at
the
first
I
had
but
an
imperfect
view
of
it
)
namely
,
the
eminent
rules
of
sanctity
and
spirituallity
taught
by
most
prudent
and
pious
directors
,
and
practised
after
a
manner
,
that
nothing
in
any
of
the
Protestant
Churches
approacheth
neere
unto
it
.
The
story
and
Order
of
my
information
in
this
particular
,
I
will
reserve
till
the
Conclusion
of
this
Narration
.
For
the
present
I
will
content
my selfe
with
avowing
that
every
day
the
more
neare
and
faire
a
prospect
I
had
of
the
beauty
of
Holinesse
,
my
prejudices
and
objections
against
that
Church
,
in
which
onely
such
a
jewell
was
to
be
found
,
diminished
,
till
in
the
end
I
could
not
free
my selfe
from
partiallity
,
at
least
so
farre
as
to
wish
that
Truth
might
not
be
found
separated
from
so
heavenly
a
Companion
.
This
Treatise
being
a
Story
rather
than
a
controversie
,
I
thought
my selfe
obliged
not
to
conceale
my
actions
,
though
they
might
be
obnoxious
to
be
esteemed
imperfect
or
faulty
:
and
am
content
to
heare
and
thanke
whosoever
will
vouchsafe
to
reprove
mee
for
them
.
4.
I
will
not
deny
but
that
these
seemed
to
me
very
specious
and
alluring
qualities
,
especially
being
of
such
a
disposition
,
that
is
,
one
that
above
all
things
in
the
world
abhorred
quarrelling
,
one
who
though
he
durst
not
betray
necessary
truths
by
professing
the
contrary
,
yet
in
many
cases
would
willingly
have
purchased
peace
with
silence
:
lastly
,
one
that
alwaies
suspected
his
owne
reason
,
and
that
was
desirous
to
find
out
authority
,
which
might
deserve
to
have
his
reason
submit
it selfe
to
it
.
5.
Yet
notwithstanding
all
these
invitations
,
so
prepossessed
was
I
with
the
invinciblenesse
of
Mr.
Chillingworth's
arguments
against
the
infallibility
of
the
Church
,
joyn'd
with
an
opinion
that
it
was
an
essentiall
requisite
to
Communion
with
the
Roman
Church
to
acknowledge
infallibility
in
the
notion
that
I
apprehended
it
,
that
it
was
not
without
much
violence
to
my selfe
that
I
could
obteine
from
mine
owne
reason
permission
to
make
a
serious
enquiry
into
the
grounds
of
it
.
But
at
last
,
because
I
would
not
accuse
my self
afterward
of
want
of
ingenuity
and
fidelity
in
denying
that
to
the
Roman
Church
alone
,
which
I
had
performed
in
respect
of
all
other
Churches
besides
,
even
to
the
Socinians
,
Nestorians
and
Eutychians
:
and
besides
,
the
affaires
of
England
growing
every
day
in
the
greater
decadency
,
I
found
that
I
was
likely
to
be
forced
to
a
reall
necessity
of
resolving
that
that
Question
,
which
at
first
I
reflected
on
onely
upon
an
imagined
supposition
,
namely
,
Supposing
the
Church
of
England
should
come
to
faile
,
to
the
Communion
of
what
Church
I
should
then
adjoyne
my selfe
?
6.
A
Question
this
is
,
which
I
am
confident
never
any
one
person
of
any
one
Sect
of
Christians
before
was
effectively
forced
to
determine
:
For
never
before
was
there
any
Religion
so
wholly
appropriated
to
any
Kingdome
or
Government
,
as
that
such
a
Government
decaying
,
the
whole
frame
of
that
Church
sunk
,
the
professors
thereof
not
being
able
to
find
in
the
whole
world
any
Church
into
which
,
without
renouncing
their
maine
distinctive
principles
,
they
could
enter
.
Since
the
time
that
it
was
Gods
good
pleasure
to
rejoyne
mee
to
the
Rock
from
whence
I
was
hewn
,
leading
me
into
the
unity
of
his
Church
,
I
have
conceived
that
I
might
attribute
this
decay
,
and
now
almost
vanishing
of
the
English
Church
to
a
double
intention
of
almighty
God
,
the
first
,
To
shew
that
when
Religion
,
in
substantiall
doctrines
especially
,
is
framed
according
to
interests
of
State
,
it
does
thereby
as
it
were
renounce
,
and
exempt
it selfe
from
Gods
Protection
,
and
by
consequence
not
deserving
his
care
,
is
not
likely
to
be
long-liv'd
:
the
second
,
to
the
end
to
shew
the
curse
that
lies
upon
Schisme
in
generall
,
it
may
seeme
to
have
been
Gods
pleasure
that
that
Church
which
had
more
shew
of
excuse
than
any
other
whatsoever
,
and
that
better
represented
a
form
of
the
Ancient
and
most
glorious
Church
than
any
other
Sect
,
should
be
the
first
that
should
be
undermined
,
to
the
end
that
others
seeing
what
has
been
done
to
a
tre●
which
had
some
greennesse
in
it
,
might
thereby
prophecy
what
shall
become
of
their
rotten
and
drye
ones
.
CHAP.
XVIII
.
Preparations
to
the
examining
of
the
grounds
of
the
Roman
Churches
authority
.
1.
WEll
,
at
last
lifting
up
my
heart
in
dayly
and
almost
hourely
fervent
prayers
unto
almighty
God
for
the
direction
of
his
Holy
spirit
(
a
practise
which
,
God
knowes
,
I
never
discontinued
from
the
beginning
of
my
search
,
but
now
a
more
urging
necessity
sharpned
the
intention
and
fervour
of
my
heart
;
)
and
striving
all
I
could
to
cleanse
the
scals
,
wherein
I
was
to
weigh
this
so
important
a
merchandise
,
from
all
externall
prejudices
or
allurements
,
or
any
thing
that
might
hinder
my
enquiry
from
being
perfectly
ingenuous
and
unpartiall
;
and
almost
vowing
that
,
if
God
would
be
pleased
to
set
me
on
a
rock
higher
than
my selfe
,
giving
repose
unto
my
minde
,
that
onely
knew
quid
fugeret
,
but
not
,
quò
fugeret
,
I
would
consecrate
the
remainder
of
my
life
to
blesse
and
serve
him
in
the
best
and
strictest
manner
I
could
finde
;
and
lastly
,
resolving
to
purchase
truth
at
the
dearest
rate
possible
,
though
with
the
losse
of
fortunes
,
hopes
,
friends
or
Countrey
;
I
applyed
my
minde
earnestly
and
diligiently
to
the
examination
of
the
authority
,
and
,
so
much
disputed
,
infallibility
of
the
Roman
Church
,
to
Catholiques
a
rock
of
foundation
upon
which
all
Religion
relyed
,
but
to
me
hitherto
a
rock
of
offence
,
and
the
maine
considerable
prejudice
,
which
drove
me
back
whensoever
I
endeavoured
to
make
any
appoaches
toward
that
Church
.
2.
My
next
preparation
and
provision
for
this
businesse
,
was
to
informe
my selfe
,
not
so
much
from
particular
Catholique
Doctors
,
as
from
the
Church
it selfe
,
in
the
decisions
of
her
Councels
,
what
was
her
doctrine
in
this
point
,
and
in
what
manner
and
termes
expressed
:
my
designe
being
to
learne
onely
what
was
so
necessary
to
be
believed
in
this
Article
,
as
that
without
it
,
a
man
could
not
call
himselfe
a
Catholique
,
and
with
subscription
to
which
alone
,
a
man
might
sufficiently
justifie
himself
against
all
exception
to
deserve
that
title
.
For
this
purpose
I
applyed
my selfe
to
the
Study
of
the
ancient
received
Councels
,
I
perused
diligently
the
Codex
Canonum
Ecclesiae
Universae
,
Burchardus
Wormatiensis
,
Caranza's
summe
of
the
Councels
,
but
especially
the
Councell
of
Trent
,
and
the
Bull
of
Pope
Pius
quartus
,
desiring
further
information
from
severall
learned
Catholiques
.
If
I
perused
any
particular
Controvertists
,
it
was
with
intention
to
take
notice
of
such
unquestioned
and
unsuspected
Authors
as
had
most
retrenched
from
this
controversie
all
particular
opinions
,
and
had
expressed
their
understanding
of
the
Churches
meaning
with
the
greatest
condescendence
and
qualification
.
3.
Having
made
extraits
pertinent
to
my
purpose
out
of
the
forementioned
Councells
and
Authors
,
and
having
digested
them
,
I
deduced
corrollaries
out
of
them
,
importing
what
authority
the
Church
assumed
to
her selfe
,
whence
derived
,
and
how
limitted
.
And
,
distrusting
mine
owne
Collections
,
to
confirme
my selfe
further
,
and
to
assay
whether
those
deductions
would
be
allowable
by
Catholiques
sufficiently
informed
of
the
true
sense
of
the
Churches
doctrine
,
I
gathered
out
of
my
extraits
certaine
Conclusions
,
which
I
digested
into
a
forme
of
Questions
;
These
I
sent
to
a
worthy
and
learned
friend
a
Doctor
of
the
faculty
of
Paris
,
desiring
his
resolution
,
whether
such
senses
as
I
had
given
of
the
points
mentioned
,
would
be
receivable
among
Catholiques
,
or
no.
His
kindnesse
and
Charity
moved
him
not
onely
to
take
the
trouble
upon
him
of
answering
my
Questions
,
but
likewise
voluntary
to
publish
in
print
the
Questions
with
his
answers
,
to
the
end
satisfaction
might
be
given
that
he
had
said
nothing
therein
that
any
Catholique
would
question
:
Which
resolutions
of
his
I
thought
fit
to
annex
to
this
treatise
.
3.
Besides
all
this
,
for
my
further
information
,
and
because
even
during
my
education
in
Protestancy
I
had
been
advised
,
and
was
consequently
resolved
to
embrace
those
doctrines
,
which
were
most
conformable
to
the
profession
of
the
Ancient
Church
,
I
conceived
it
necessary
to
study
diligently
such
Fathers
writings
especially
as
had
been
forced
to
maintaine
the
Churches
authority
against
Heretiques
.
Thereupon
I
betook
my self
to
the
rending
of
the
Ancient-Church
History
,
and
besides
others
,
I
perused
exactly
Tertullians
Praescriptions
against
Haeretiques
,
&c.
S.
Cyprian
,
S.
Epiphanius
,
S.
Augustines
Epistles
and
treatises
against
the
Donatists
,
Manichaeans
,
&c.
Vincentius
Lyrinensis
,
S.
Hieroms
Bookes
against
the
Luciferians
,
Iovinian
and
Vigilantius
:
I
had
recourse
likewise
upon
occasion
to
certaine
treatises
of
Saint
Basil
,
and
S.
Athanasius
,
S.
Hilary
,
S.
Pacian
&c.
And
lastly
I
judged
it
an
effectuall
way
of
atteining
to
the
understanding
the
opinion
of
Antiquity
concerning
the
Church
,
to
select
the
speciall
Texts
of
Scripture
,
wherein
mention
is
made
of
the
Church
,
and
to
examine
how
the
Fathers
interpreted
those
Texts
;
and
what
inferences
they
drew
from
them
in
their
Sermons
and
Commentaries
,
in
which
I
might
be
sure
they
spoke
without
interest
and
passion
,
as
having
no
adversary
in
sight
to
combat
withall
,
and
therefore
were
not
likely
to
streine
themselves
in
their
expressions
.
Such
Texts
of
Scripture
were
these
,
and
the
like
,
Die
Ecclesiae
,
&c.
Tell
the
Church
,
and
if
he
will
not
beare
the
Church
,
let
him
be
to
thee
as
a
Heathen
and
a
Publican
.
And
,
Tu
es
Pertus
,
&c.
Thou
art
Peter
,
and
upon
this
rock
will
I
build
my
Church
,
and
the
gates
of
Hell
shall
not
prevaile
against
it
.
And
,
Ecclesiae
,
quae
est
firmamentum
fidei
,
&c.
The
Church
which
is
the
ground
of
Faith
,
and
Pillar
of
truth
,
&c.
CHAP.
XIX
.
What
prejudice
the
Author
received
by
receiving
the
doctrine
of
the
Roman
Churches
Authority
express'd
in
School-language
.
Successe
of
his
enquiry
into
Councels
and
ancient
Fathers
.
1.
THe
answering
of
the
Questions
,
and
especially
the
perusing
of
those
bookes
was
the
businesse
of
a
good
space
of
time
,
above
twelve
moneths
,
or
more
.
The
excessive
paines
and
diligence
employed
by
mee
,
which
otherwise
would
have
brene
tedious
,
was
much
sweetned
by
the
discovery
every
day
of
new
light
.
And
I
could
not
but
observe
the
strange
effects
of
education
and
prejudice
,
which
made
me
believe
my selfe
to
be
saparated
in
my
beliefe
from
the
Catholique
Church
at
a
distance
unmeasurable
,
when
indeed
I
was
even
at
the
doores
:
and
I
am
certaine
I
had
been
much
sooner
a
Catholique
,
if
I
had
thought
or
rather
indeed
if
I
had
considered
(
for
if
I
had
considered
it
well
I
might
have
found
sufficient
ground
to
think
so
)
that
the
beliefe
of
the
Churches
doctrines
nakedly
as
she
proposeth
them
,
and
in
the
latitude
allowed
by
her
,
had
beene
sufficient
to
have
gained
that
title
.
But
I
tooke
those
to
be
the
necessary
doctrines
of
the
Catholique
Church
,
which
were
onely
the
private
opinions
and
expressions
of
particular
Doctors
,
And
the
simplicity
of
the
Articles
of
Christian
Faith
was
clowded
by
Scholasticall
Metaphysicall
tearms
,
which
being
abstruse
,
nice
,
and
unknown
to
Antiquity
rendred
the
doctrines
themselves
obscure
and
withall
new
and
suspected
to
me
.
2.
And
all
this
by
a
very
pardonable
fault
of
mine
:
For
from
whom
should
I
receive
the
doctrines
of
the
Roman
Church
when
a
Controversie
is
raised
,
but
from
the
learnedst
Masters
of
Controversie
?
And
how
few
among
them
propose
the
points
to
be
disputed
between
them
and
the
Protestants
in
the
language
of
the
Church
?
Besides
how
few
among
them
are
there
,
who
in
disputing
will
allow
that
latitude
which
the
Church
apparently
does
?
There
is
scarce
any
Point
of
Controversie
,
which
is
not
severally
interpreted
,
streitned
,
or
enlarged
by
severall
Catholiques
of
severall
Orders
and
education
:
and
most
of
them
in
confuting
the
Protestants
seeme
very
earnest
and
make
it
almost
their
whole
designe
to
impose
their
particular
interpretations
and
expressions
for
Catholique
doctrines
.
But
with
very
little
or
no
successe
:
For
a
Protestant
will
be
very
ready
,
and
may
with
good
reason
say
,
Though
by
being
perswaded
by
you
I
shall
become
a
Roman
Catholique
,
yet
I
might
deny
all
that
you
maintaine
,
and
yet
be
a
Roman
Catholique
too
,
for
I
can
produce
Authors
which
you
dare
not
deny
to
be
good
Catholiques
,
that
will
not
receive
nor
subscribe
to
your
expression
and
stating
of
this
Point
:
Therefore
seek
to
convert
them
first
,
and
then
come
and
dispute
with
me
:
Dispute
like
a
Catholique
,
for
the
question
is
not
now
whether
I
shall
be
a
Dominican
,
Jesuite
,
Scotist
,
&c.
But
whethe
I
ought
to
be
a
Catholique
,
or
no.
The
truth
is
by
these
meanes
,
disputations
are
endlesse
,
Catholiques
themselves
affording
answers
and
objections
to
Protestants
against
Catholiques
.
Whereas
if
particular
Controvertists
as
were
indulgent
as
the
Church
is
,
&
would
be
content
to
thinke
that
the
termes
wherein
Shee
expressed
her
minde
were
the
most
proper
,
their
adversaries
would
quickly
be
silenced
,
Controversies
abated
,
and
,
by
Gods
assistance
,
union
in
a
short
time
happily
restored
.
3.
The
great
ha●me
which
I
received
by
judging
of
the
Churches
Faith
by
particular
new
expressions
of
it
,
puts
me
into
this
fit
of
liberty
in
censuring
thus
far
the
method
of
those
men
by
whom
I
have
been
so
long
a
time
so
far
from
being
perswaded
,
that
I
was
rather
hindred
from
my
reunion
to
the
Church
:
And
on
the
contrary
,
this
happy
successe
in
following
the
direction
of
some
few
Catholique
authours
,
who
separating
particular
opinions
of
Doctors
from
necessary
Catholique
Doctrines
,
and
urging
nothing
upon
me
,
but
without
assenting
to
which
,
I
could
not
be
a
Catholique
,
makes
me
judge
by
mine
own
experience
as
well
as
reason
,
that
that
which
healed
me
of
my
errours
and
Schism
,
would
not
by
Gods
blessing
want
the
same
effect
in
others
also
,
especially
among
English
Protestants
;
●nd
the
rather
if
(
following
the
advice
of
the
most
Reverend
the
Lord
Archbishop
of
Roven
,
)
Protestants
,
in
stead
of
wearying
themselves
with
perticular
debates
,
would
resolve
this
in
the
first
place
,
why
they
made
the
Schism
at
first
,
and
continue
in
it
still
:
What
dispensation
they
have
from
the
authority
and
unity
of
the
Church
,
so
unanimously
and
affectionately
reverenced
and
obeyed
by
the
ancient
Fathers
?
4.
I
cannot
without
ingratitude
,
in
this
place
and
occasion
omit
a
profession
of
that
great
obligation
I
have
with
thankfulnesse
to
almighty
God
,
and
respect
to
his
happy
instrument
,
to
acknowledge
the
efficacious
influence
that
one
Treatise
in
speciall
manner
had
to
the
furtherance
and
facilitating
of
my
Conversion
,
written
in
French
by
that
skilfull
and
authorized
Controvertist
,
Francis
Veron
Doctor
of
Divinity
,
and
entituled
by
him
Reiglè
generale
de
la
foy
Catholique
:
In
which
he
delivers
the
pure
Catholique
Doctrine
in
the
words
of
the
Councells
,
streined
and
separated
from
all
particular
opinions
or
authorities
not
absolutely
obliging
.
And
this
exemplified
throughout
almost
all
the
considerable
points
of
Controversie
,
bewteen
Catholiques
and
the
severall
Sects
of
Protestants
.
Which
method
of
proceeding
is
approved
by
several
learned
Doctors
of
the
Faculty
of
P●●is
,
and
the
generall
designe
of
it
by
his
late
Holinesse
Gregory
the
fifth
,
as
was
signified
to
the
Author
by
his
Nephew
Cardinall
Ludovisi●
;
yea
God
himself
hath
approved
and
recommended
the
same
Method
by
his
numerous
blessings
on
it
in
the
Conversion
of
a
world
of
wandering
perverted
souls
.
From
his
ground
it
is
especially
that
I
in
this
book
both
take
this
fashion
and
Latitude
of
stating
doctrines
of
faith
,
&
recommend
it
to
others
,
when
they
treat
with
Protestants
:
And
particularly
from
him
did
I
receive
Information
,
that
the
very
expresse
terme
of
Infallibility
was
not
of
obligation
to
be
made
use
of
in
Disputation
concerning
the
Churches
Authority
:
As
likewise
that
the
Doctrines
of
Faith
promulgated
by
the
said
Authority
in
the
Decrees
of
generall
Councells
,
did
admit
of
many
more
qualifications
and
restrictions
then
popular
Controvertists
do
think
good
to
make
use
of
.
So
that
if
in
this
or
any
other
point
any
expressions
found
in
this
book
shall
seem
new
or
not
so
relishing
to
any
,
I
must
refer
them
to
the
said
Author
and
his
Approvers
,
who
no
doubt
will
ease
me
of
the
trouble
of
making
Apologies
.
5.
But
leaving
this
digression
,
I
will
at
last
relate
the
successe
I
found
in
reading
the
Canons
of
the
Church
,
the
forementioned
books
and
treatises
of
the
Fathers
,
&c.
Which
was
,
that
I
thereby
gained
a
distinct
knowledge
both
of
the
faith
of
the
present
Church
,
and
what
those
Ancients
believed
concerning
the
Churches
Authority
:
and
this
not
by
relying
upon
a
few
select
passages
and
Texts
pick'd
out
by
late
Controvertists
,
but
by
observing
the
maine
designe
and
intention
of
those
Fathers
,
when
the
very
like
Controversies
in
their
times
constreined
them
to
consider
and
unanimously
declare
what
they
themselves
thought
,
and
what
they
had
received
from
their
predecessours
concerning
the
Church
,
Haeresie
,
and
Schisme
.
6.
That
therefore
which
I
learned
from
them
pertinent
to
my
present
purpose
I
will
set
downe
in
foure
Conclusions
,
relating
to
foure
principall
heads
of
controversie
,
namely
,
1.
Of
the
Rule
of
Faith
,
that
is
,
Scripture
and
Traditions
unwritten
.
2.
Of
the
Judge
of
Controversies
,
that
is
,
the
Catholique
Church
.
3.
Of
the
unity
of
the
Church
and
the
danger
of
Heresy
&
Schisme
.
4.
Of
the
perpetuall
Visibility
of
the
Church
.
To
all
which
Propositions
respectively
I
will
adjoyne
the
doctrine
of
the
present
Roman
Church
,
conteined
especially
in
the
Councell
of
Trent
;
And
likewise
the
beliefe
of
Protestants
;
Concluding
with
an
examination
whether
the
Roman
or
Protestant
Churches
do
best
conform
themselves
to
the
universal
Ancient
Tradition
concerning
the
Church
&
her
authority
,
&c.
7.
When
all
this
is
done
,
at
their
perill
be
it
,
if
any
imputing
to
me
sinister
intentions
,
of
which
they
cannot
be
judges
,
shall
say
it
was
either
worldly
discontent
or
ambition
,
and
not
an
evident
conviction
of
truth
,
and
resolution
to
save
my
soule
that
moved
me
finally
to
declare
my selfe
rather
a
follower
of
that
part
which
,
to
my
understanding
,
followes
an
universall
and
uninterrupted
agreement
of
such
Teachers
,
as
both
sides
agree
not
only
to
have
approached
neerest
to
the
fountaine
of
truth
,
Christ
and
his
Apostles
,
&
therefore
to
have
had
meanes
of
informing
themselves
in
Apostolicall
Tradition
incomparably
beyond
us
;
But
also
to
have
been
extreamly
cautelous
and
learned
,
and
so
not
easily
obnoxious
to
be
mistaken
or
deceived
,
And
likewise
unquestionably
pious
and
vertuous
,
and
therefore
abhorring
any
intention
of
seducing
others
for
temporall
respects
:
Rather
then
three
or
foure
new
teachers
,
in
whom
there
is
not
only
a
visible
want
of
all
these
good
qualities
,
but
on
the
contrary
such
as
have
not
been
able
to
forbeare
to
declare
themselves
to
be
worse
men
,
more
polluted
with
Lust
,
Gluttony
,
Sacriledge
,
Pride
,
Malice
,
Envie
,
&c.
then
without
their
own
confession
their
adversaries
could
with
a
good
conscience
have
accused
or
but
suspected
them
;
And
the
effect
of
whose
innovations
ha's
manifestly
been
nothing
but
Atheisme
,
profanenesse
,
bloodshed
,
confusion
and
ruine
.
The
second
Section
.
Conteining
a
stating
of
foure
fundamentall
points
of
Controversie
,
in
foure
Conclusions
.
CHAP.
I.
The
first
Conclusion
,
concerning
the
Rule
of
Faith
.
Testimonies
of
Fathers
acknowledging
Doctrines
Traditionary
,
as
well
as
Scripture
,
to
be
a
Rule
of
Faith
.
1.
ACcording
to
my
promise
in
the
last
Chapter
of
the
former
Section
,
I
will
consequently
set
downe
the
fundamentall
truths
of
Catholique
Religion
,
in
foure
Conclusions
,
respecting
foure
generall
points
of
Controversie
:
The
sense
of
which
Conclusions
I
found
evidently
and
uniformly
delivered
by
the
ancient
Fathers
;
and
by
the
light
of
the
said
truths
,
through
Gods
grace
and
goodnesse
,
I
became
entirely
undeceived
,
and
by
their
direction
,
I
was
led
as
it
were
by
the
hand
into
the
Gates
of
that
City
,
which
is
set
on
a
hill
,
the
holy
Catholique
Church
of
Christ
.
Now
of
those
,
this
is
the
I.
CONCLUSION
.
The
entire
Rule
of
Faith
,
comprised
in
the
Doctrines
delivered
by
Christ
and
his
Apostles
immediately
to
the
Church
,
is
conteyned
not
only
in
Scripture
but
likewise
in
unwritten
Traditions
.
2.
FOr
the
former
part
of
this
Conclusion
,
viz.
That
the
Rule
of
Christian
Faith
(
&
obedience
)
is
no
other
then
the
Doctrines
(
and
Praecepts
)
delivered
immediately
by
Christ
and
his
Apostles
to
the
Church
,
And
by
consequence
that
the
present
Church
pretends
not
to
any
new
Revelations
,
or
Power
to
make
any
new
Articles
of
Christian
Faith
,
or
to
propose
any
Doctrines
under
that
title
other
then
such
as
Shee
has
received
by
Catholique
Tradition
,
it
will
be
unnecessary
paines
to
prove
out
of
the
Fathers
,
since
I
doe
not
know
any
Christians
,
who
deserve
that
title
,
that
doubt
of
it
.
Indeed
the
Calvinists
(
earnest
to
find
all
occasions
to
heighten
their
Schisme
)
charge
the
Catholique
Church
,
as
if
she
admitted
within
this
compasse
other
Doctrines
,
Decrees
and
Decretalls
,
&c.
But
most
unjustly
,
since
there
is
no
warrant
or
ground
given
them
to
lay
this
aspersion
upon
the
Church
,
and
all
Catholiques
generally
renounce
it
.
3.
But
as
for
that
which
followes
in
the
Conclusion
,
viz.
That
this
Rule
of
Faith
is
not
conteined
entirely
and
expresly
in
Scripture
alone
,
but
likewise
in
unwritten
Traditions
:
In
this
lyes
the
maine
difference
betweeen
the
Catholique
Church
and
all
other
Sects
both
ancient
and
moderne
;
They
all
and
alwaies
conspiring
in
this
,
that
the
Scripture
is
to
be
the
only
Rule
,
and
themselves
judges
and
interpreters
of
the
sence
of
it
,
at
least
for
themselves
,
or
if
not
they
,
no
body
,
however
not
the
present
Church
:
and
on
the
contrary
Catholiques
in
all
ages
unanimously
joyning
in
the
contradiction
of
that
ground
,
and
affirming
that
all
Doctrines
of
Faith
were
not
indeed
,
no●
ever
were
intended
to
be
entirely
express'd
in
Scripture
;
And
that
Scriptures
ought
not
to
be
interpreted
by
any
private
spirit
or
reason
,
any
other
way
then
according
to
the
line
of
Ecclesiasticall
Tradition
.
4.
Concerning
the
Rule
of
Faith
therefore
,
let
us
aske
our
Fathers
that
were
before
us
how
they
were
instructed
in
this
point
,
and
among
them
the
first
testimony
will
be
afforded
us
by
S.
Ignatius
to
this
effect
quoted
by
Eusebiu●
:
(
Hist.
Eccl.
l.
3.
c.
35.
)
Ignatius
saith
he
,
exhorted
the
Churches
to
hold
themselves
inseparably
to
the
Tradition
of
the
Apostles
,
which
Tradition
for
surenesse
sake
he
thought
good
to
reduce
into
writing
.
Againe
,
S.
Polycarpus
,
saith
the
same
Author
,
(
l.
5.
c.
19.
)
taught
his
Disciples
many
Traditions
not
written
.
Again
S.
Dyony
.
Arcop
.
(
Hier.
Eccl.
c.
1.
)
at
least
even
by
acknowledgment
of
the
most
learned
Protestants
,
an
Author
of
the
second
or
third
age
,
Those
prime
Captains
and
heads
of
our
Hierarchy
thought
it
necessary
to
deliver
unto
us
those
sublime
and
supersubstantiall
Mysteries
both
in
written
&
unwritten
instructions
.
Again
S.
Fab.
Pope
●●
Martyr
,
(
Ep.
1.
ad
Episc.
Orientis
.
)
speaking
of
holy
Chrisme
to
be
renewed
every
yeare
(
of
which
no
mention
is
in
Scripture
)
addes
,
These
things
we
received
from
the
Holy
Apostles
and
their
successors
,
which
we
require
you
to
observe
.
Againe
Tertullian
(
de
Cor.
Mil.
cap.
4.
)
discoursing
,
as
he
often
does
,
of
severall
rites
and
practises
not
mentioned
in
Scripture
,
concludes
in
one
place
thus
,
Of
all
these
and
other
disciplines
of
the
like
nature
,
if
thou
shalt
require
a
law
out
of
Scripture
,
thou
shalt
finde
none
:
Tradition
shall
be
alledged
to
thee
for
the
Author
Custome
the
confirmer
,
and
Faith
the
observer
.
Againe
S.
Irenaeus
,
(
Cont.
Haer.
lib.
3.
c.
4.
)
What
if
the
Apostles
had
not
left
us
Scriptures
,
ought
we
not
to
have
followed
the
Order
of
Tradition
,
which
they
delivered
to
those
to
whom
they
committed
the
Churches
?
to
which
ordination
give
proofe
many
nations
of
those
Barbarous
people
who
beleeve
in
Christ
,
having
salvation
written
in
their
hearts
by
the
Spirit
,
without
characters
or
inke
,
and
diligently
observing
the
ancient
Tradition
.
Againe
the
Fathers
assembled
in
that
ancient
Councell
of
Gangres
(
Can.
21.
)
We
desire
that
all
those
things
which
have
been
delivered
in
divine
Scriptures
,
and
by
Tradition
of
the
Apostles
should
be
observed
in
the
Church
.
Againe
S.
Basil
,
(
de
Spir.
Sanc.
to
cap.
27.
29.
)
of
the
dogmes
and
instructions
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
preserved
in
the
Church
,
some
we
have
by
written
institutions
,
others
we
have
delivered
by
the
secret
Tradition
of
the
Apostles
;
Both
which
sorts
have
the
same
authority
for
as
much
as
concernes
piety
:
and
there
is
no
man
will
contradict
this
that
is
never
so
little
experienc'd
in
the
law
of
the
Church
.
The
same
Father
in
the
same
Chapter
,
The
day
would
faile
me
if
I
should
produce
all
the
Mysteries
which
the
Church
observes
without
writing
.
And
a
little
after
,
I
account
in
an
Apostolique
thing
to
persist
constantly
in
observing
Traditions
not
written
.
Againe
,
Eusebius
Caesariensis
,
(
de
dem
.
Evang.
lib.
1.
)
who
having
said
that
Christ
did
not
as
Moses
,
leave
his
Law
written
in
Tables
or
Paper
,
but
in
the
hearts
of
his
Apostles
:
who
likewise
following
the
example
and
intention
of
their
Master
,
Have
consign'd
their
doctrines
,
some
indeed
in
writing
,
and
others
they
have
delivered
to
be
observed
by
lawes
unwritten
.
Againe
S.
Chrysostome
(
2
Thes.
cap.
2.
)
From
hence
it
appeares
that
the
Apostles
have
not
delivered
all
things
by
Epistles
,
but
likewise
many
things
without
writing
:
now
both
those
and
these
deserve
to
be
equally
believed
.
Againe
S.
Epiphanius
,
(
haer.
61.
)
We
must
likewise
make
use
of
Tradition
,
for
all
things
cannot
be
taken
out
of
Scripture
:
And
therefore
the
Holy
Apostles
have
given
us
some
things
in
writing
,
and
others
by
Tradition
.
Againe
S.
Augustin
(
de
Bap.
cont.
Don.
lib.
5.
cap.
23.
)
speaking
against
those
that
maintained
that
Haeretiques
ought
to
be
rebaptised
,
The
Apostles
,
sayth
he
,
have
prescribed
nothing
concerning
this
thing
:
But
this
custome
which
was
opposite
to
S.
Cyprian
ought
to
be
believed
to
have
taken
its
originall
from
their
Tradition
,
as
there
are
many
things
which
the
uniuersall
Church
observe
●●h
,
and
for
that
reason
are
rightly
beleeved
●●
have
been
commanded
by
the
Apostles
,
although
they
are
not
found
in
their
writings
.
These
quotations
seemed
sufficient
to
me
to
shew
the
generall
Opinion
of
the
Fathers
to
be
consonant
to
the
Conclusion
before
mentioned
.
CHAP.
II.
The
Roman
Church
agreeing
with
Fathers
in
the
same
Rule
of
Faith
.
All
Sects
of
Protestants
disagree
with
the
Fathers
.
1.
NOw
to
the
end
to
confront
with
Antiquity
the
present
Roman
and
Protestant
Churches
,
that
it
may
appeare
which
of
them
are
the
true
legitimate
children
of
those
Fathers
:
Wee
will
begin
with
the
Roman
Church
,
whose
mind
we
finde
clearly
expressed
in
the
Decree
of
the
Councell
of
Trent
Sess.
4.
concerning
Canonicall
Scriptures
,
in
these
words
,
Sacrosan●●a
,
&c.
Tridentina
Synodus
,
&c.
Perspiciens
hanc
veritatem
,
&c.
that
is
,
The
most
holy
,
&c.
Synod
of
Trent
,
&c.
Clearly
perceiving
that
this
truth
and
discipline
(
namely
,
the
Doctrine
of
Christ
and
his
Apostles
)
is
contained
in
bookes
,
written
,
and
unwritten
Traditions
,
which
were
received
from
Christs
Mouth
,
or
delivered
as
it
were
from
hand
to
hand
from
the
Apostles
,
to
whom
the
Holy
Ghost
dictated
it
,
hath
arrived
even
to
us
:
Following
the
Oxthodox
examples
of
the
Fathers
,
receives
and
venerates
with
an
equall
affection
of
duty
and
reverence
all
bookes
as
well
of
the
Old
as
New
Testament
,
since
one
God
is
the
authour
of
both
,
as
likewise
the
Traditions
themselves
whether
perteining
to
Faith
or
Manners
,
as
dictated
either
by
Christs
own
Mouth
,
or
by
the
Holy
Ghost
,
and
by
a
continued
succession
preserved
in
the
Catholique
Church
.
Thus
far
the
Councell
of
Trent
.
2.
Whether
the
Roman
Church
has
indeed
made
good
this
her
profession
,
viz.
That
in
this
decree
shee
followes
the
Orthodox
examples
of
the
Fathers
,
besides
so
many
formall
proofes
before
alledged
,
the
confession
of
many
learned
Protestants
will
justifie
her
:
As
Cartwright
(
Cartw.
Witgift
Def
p.
103.
)
speaking
of
the
forementioned
or
like
quotations
out
of
S.
Augustin
,
saith
,
To
approve
this
speech
of
Augustin
is
to
bring
in
Popery
,
&c.
So
likewise
Whittaker
,
Fulk
,
Kemnitius
,
&c.
(
Whit.
de
Laec.
Ser.
p.
678.
681.
690
,
&c.
Fulk●
con
.
Purg.
p.
362.
397.
Kemnit
.
Exam.
part
1.
p.
87
&c.
)
for
such
like
assertions
of
the
Fathers
condemne
then
generally
;
and
by
name
Clemens
Alexandrinus
,
Origen
,
Epiphanius
,
Tertullian
,
Augustin
,
Ambrose
,
Hierome
,
Chrysostome
,
Eusebius
,
Baesile
,
Leo
,
Maximus
,
Theophilus
,
Damascene
.
&c.
3.
In
opposition
to
this
decreed
Doctrine
of
the
Roman
Church
,
and
by
consequence
to
the
Orthodox
examples
of
the
Fathers
,
a●●
manner
of
Sects
that
have
separated
from
the
Church
,
or
from
one
another
since
Luthers
●●me
,
agree
almost
in
no
other
point
unanimously
except
in
this
,
That
the
Scripture
conteins
in
it
expresly
all
things
both
concerning
beliefe
and
practise
,
which
are
necessary
or
but
requisite
to
salvation
.
And
by
consequence
that
no
man
is
or
ought
to
be
obliged
to
submit
to
any
Doctrine
or
precept
any
further
then
as
it
can
be
proved
manifestly
to
him
to
be
conteined
in
the
written
word
of
God
.
4.
The
Church
of
England
(
Art.
6.
of
English
Church
)
in
particular
makes
this
one
of
her
peculiar
Articles
,
That
the
Holy
Scripture
conteineth
all
things
necessary
for
salvation
:
so
that
whatsoever
is
not
read
therein
,
nor
may
be
proved
thereby
,
is
not
to
be
required
of
any
man
,
that
it
should
be
believed
as
an
Article
of
Faith
,
or
to
be
thought
requisite
necessary
to
salvation
.
But
withall
professeth
that
The
three
Creeds
,
Nicene
Creed
,
Athanasius
Creed
,
and
that
which
is
commonly
called
the
Apostles
Creed
ought
throughly
to
be
received
and
believed
.
Moreover
that
she
receiveth
the
foure
first
Generall
Councells
:
yet
not
saying
that
she
thinkes
her selfe
obliged
to
the
one
or
other
for
the
authority
of
Tradition
or
the
Councells
,
for
if
so
,
she
would
be
obliged
likewise
to
accept
of
and
submit
to
many
other
Traditions
and
Councells
,
as
likewise
many
points
and
practises
confirmed
in
those
Councells
,
besides
the
Mysteries
of
the
Blessed
Trinity
,
many
of
which
notwithstanding
shee
relinquishes
,
if
not
condemnes
:
Yea
on
the
contrary
for
those
three
Creeds
she
gives
this
reason
for
her
admitting
of
them
because
they
may
be
proved
by
most
certaine
warrants
of
holy
Scripture
.
And
how
little
or
no
authority
she
allowes
to
the
Church
,
or
Generall
Councells
shall
be
shewn
in
the
next
Conclusion
.
For
the
present
therefore
,
taking
those
words
of
accepting
the
three
Creeds
and
foure
Councells
rather
for
a
complement
of
Civility
to
Antiquity
,
then
as
importing
any
reall
intention
to
admit
any
judge
or
Rule
of
Faith
,
but
only
Scripture
and
that
interpreted
by
her selfe
,
for
her selfe
at
least
:
Come
we
to
consider
how
rationall
and
safe
a
ground
this
is
,
That
nothing
is
to
be
beleeved
but
only
Scripture
.
CHAP.
III.
English
Protestants
unwilling
to
Justifie
this
Position
:
and
Why.
Mr.
Chillingworths
late
booke
against
the
Catholique
Church
:
and
the
Character
given
of
it
.
1.
THis
Position
of
Scripture
being
the
only
Rule
of
Faith
,
though
it
be
the
main
foundation
upon
which
all
Heretiques
and
Schismatiques●
almost
that
are
and
ever
were
doe
rely
,
and
therefore
in
all
likelyhood
,
since
so
many
millions
of
people
of
all
Sects
and
in
all
ages
have
been
concern'd
to
study
and
make
it
good
,
should
in
reason
be
best
upheld
:
Yet
to
my
apprehension
of
all
other
controversies
,
this
is
the
most
weakly
grounded
,
and
guiltily
maintained
.
2.
The
experience
I
have
of
the
particular
disposition
of
English
Protestanats
(
properly
so
called
)
and
the
happinesse
I
have
enjoyed
in
the
acquaintance
and
friendship
with
very
many
the
most
considerable
persons
for
Learning
,
Prudence
,
and
Piety
in
that
Church
,
gives
mee
warrant
to
say
this
of
them
,
that
there
is
no
point
of
Controversy
that
they
are
more
unwilling
to
touch
upon
then
this
of
Scriptures
being
the
onely
Rule
,
and
no
visible
Judge
to
interpret
it
,
I
meane
,
as
to
the
positive
maintaining
thereof
(
for
as
concerning
the
disputing
against
the
infallibility
of
the
Church
,
there
is
none
more
ready
to
make
Objections
then
they
.
)
One
reason
hereof
may
be
,
because
the
English
Church
,
out
of
gratitude
to
the
Ancient
Church
and
Fathers
,
which
have
hitherto
maintained
their
Ecclesiasticall
Government
against
the
Calvinists
,
till
they
came
to
dispute
with
fire
and
sword
,
professeth
therfore
greater
reverence
to
antiquity
and
Tradition
then
any
other
Sect
whatsoever
;
And
therefore
her
children
are
unwilling
to
renounce
or
oppose
that
great
army
of
Saints
&
Martyrs
of
the
Primitive
times
,
who
unanimously
acknowledge
that
besides
Scriptures
they
had
received
from
their
Ancestors
Traditionary
Doctrines
and
Ritts
,
and
these
so
universally
spread
through
all
Churches
Easterne
and
Westerne
,
no
man
being
able
to
name
any
particular
fallible
Authour
of
them
,
that
they
were
as
firmely
assured
that
they
proceeded
from
the
Apostles
,
as
that
the
books
of
Scripture
proceeded
from
the
same
Authours
.
Yea
,
for
many
of
these
Traditions
greater
proofe
might
be
made
of
their
authentique
and
Divine
Originall
,
then
of
most
books
of
Scripture
,
in
as
much
as
they
were
from
the
beginning
universally
apparent
in
the
Practise
of
the
Church
,
visibly
shining
in
their
Publique
liturgies
,
for
example
,
Prayer
for
the
Dead
,
and
by
consequence
,
Purgatory
,
that
is
,
a
State
of
deceased
Christians
capable
of
being
bettered
and
eased
by
the
Charity
and
Devotions
of
the
living
,
Sacrifice
of
the
Masse
,
and
Offering
it
for
the
Quick
and
Dead
,
Adoration
of
Christ
really
present
there
,
Baptisme
of
Infants
,
Non-rebaptization
of
Heretiques
,
Observation
of
Ecclesiasticall
Feastes
,
Lent-fasts
,
&c.
Invocation
of
Saints
,
Veneration
of
Reliques
,
Images
,
&c.
Practise
of
Crossing
themselves
,
Rites
in
administring
Sacraments
,
&c.
Whereas
the
bookes
of
the
New
Testament
,
especially
the
Epistles
and
Apocalypse
,
being
written
upon
emergent
occasions
,
and
for
the
present
neede
of
particular
Persons
and
Churches
,
were
a
great
while
before
they
could
be
generally
dispersed
,
and
great
caution
and
circumspection
used
before
they
would
be
admitted
into
the
Cannon
:
and
being
all
,
except
some
few
that
have
perished
,
received
there
,
it
was
impossible
to
prevent
infinite
corruptions
in
the
writing
,
since
every
one
had
leave
to
transcribe
them
.
3.
A
second
reason
why
English
Protestants
(
I
speake
knowingly
at
least
of
my selfe
and
not
a
few
others
)
dispence
the
more
easily
with
themselves
for
examining
the
sufficiency
of
this
Rule
of
Faith
is
,
because
there
being
but
two
ways
imaginable
of
assigning
such
a
Rule
,
that
is
,
either
expresse
Scripture
alone
,
or
that
joyn'd
with
Ecclesiasticall
Tradition
,
which
is
to
be
received
upon
the
authority
,
or
(
as
the
Schooles
call
it
)
the
infallibility
of
the
Church
;
and
Protestants
being
perswaded
that
they
can
unanswerably
confute
this
fallibility
,
they
take
it
for
granted
that
the
former
is
the
only
Rule
,
and
therefore
surcease
from
undergoing
the
paines
of
diligent
enquiry
how
firmely
their
foundation
is
layd
,
and
what
course
to
take
for
the
answering
of
those
inextricable
inconveniences
which
follow
upon
that
ground
,
for
feare
,
lest
if
both
these
foundations
should
come
to
shrinke
,
Christianity
it selfe
would
become
questionable
,
and
a
way
made
for
direct
Atheisme
.
Hereupon
it
is
that
generally
their
writers
have
proceeded
the
destructive
way
,
willingly
undertaking
to
contradict
the
Churches
infallibility
;
and
it
is
not
without
extreame
violence
that
they
can
be
brought
to
maintaine
their
owne
grounds
;
Which
when
the
earnestnesse
of
Catholiques
extorts
from
them
,
though
they
must
conclude
,
for
only
Scripture
,
and
No-judge
,
yet
either
shame
or
remorse
makes
them
deferre
somewhat
to
the
ancient
Churches
authority
,
as
it
were
excusing
themselves
that
they
dare
not
suffer
themselves
to
be
directed
by
her
;
For
if
by
her
as
a
visible
Church
,
then
by
all
Churches
succeeding
her
to
these
our
times
.
4.
In
these
latter
times
since
that
great
unfortunate
Champion
against
the
Churches
infallibility
,
Mr.
Chillingworth
published
his
booke
in
defence
of
Doctour
Potter
,
this
guilt
of
English
Protestants
ha's
beene
farre
more
conspicuous
.
His
objections
against
the
Church
,
that
is
,
his
destructive
grounds
are
avowed
and
boasted
of
as
unanswerable
in
a
manner
by
all
:
but
his
positive
grounds
,
that
is
,
the
making
onely
Scripture
,
and
that
to
be
interpreted
by
every
single
mans
reason
,
to
be
the
Rule
of
Faith
,
this
is
at
least
waved
,
if
not
renounced
by
many
:
But
most
unjustly
:
since
there
is
no
conceivable
meanes
how
to
finde
out
a
third
intelligible
way
of
grounding
beliefe
and
determining
controversies
besides
divine
revelation
proposed
and
interpreted
authoritatively
by
the
Church
,
or
meere
Scripture
without
any
obligatory
interpretation
,
as
shall
be
demonstrated
hereafter
.
Hence
the
generall
Character
given
of
himselfe
and
his
booke
is
,
That
he
has
had
better
luck
in
pulling
down
buildings
,
than
raising
new
ones
,
and
that
he
has
managed
his
sword
much
more
dexterously
than
his
buckler
.
And
yet
as
if
there
were
no
need
either
of
house
or
buckler
,
or
as
if
Protestants
did
thinke
themselves
secure
from
weather
and
danger
,
if
Catholiques
were
expulsed
and
wounded
,
No
man
appeares
with
any
designe
to
provide
himselfe
of
any
safer
way
of
defence
,
then
that
which
Mr.
Chillingworth
hath
afforded
.
Yea
Mr.
Chillingworth
himselfe
(
his
friends
know
the
reason
of
it
)
●utterly
refused
to
answer
those
unconquerable
confutations
of
his
positive
grounds
,
and
those
fearefull
consequences
charged
upon
them
:
being
satisfied
,
or
at
least
making
a
countenance
before
those
that
knew
him
not
inwardly
,
that
he
was
satisfied
of
the
firmenesse
of
his
Rule
of
Faith
,
as
long
as
an
exact
particular
answer
to
all
his
objections
against
the
Churches
infallibility
was
not
published
.
Those
who
have
had
a
particular
acquaintance
with
that
extraordinary
sublime
wit
and
judgement
,
will
,
or
at
least
,
can
,
witnesse
with
me
that
thus
much
as
I
have
said
in
a
seeming
censure
of
him
is
true
.
Considering
the
long
and
inward
friendship
,
and
the
many
obligations
I
had
to
him
,
I
had
absteined
from
this
,
but
that
the
cause
in
hand
obliged
me
thereto
;
and
but
that
his
book
alone
had
the
principall
influence
upon
me
to
shut
up
my
entrance
into
Catholique
unity
:
I
shall
therefore
have
frequent
occasion
hereafter
in
this
Narration
to
weigh
both
his
proofes
and
objections
,
at
least
such
of
them
as
were
most
powerfull
with
me
:
yet
resolving
to
be
extreamely
tender
of
his
reputation
:
But
to
returne
to
the
Story
of
my selfe
.
CHAP.
IIII.
Inconveniences
following
Protestants
Position
of
Only-Scripture
.
Fathers
refuse
to
dispute
with
Haeretiques
from
only
Scripture
.
1.
WHen
I
was
forced
to
weigh
with
circumspection
and
fidelity
this
maine
fundamentall
Position
of
Protestantisme
,
viz.
That
the
Scripture
is
the
only
Rule
of
Faith
,
or
,
That
all
things
necessary
to
be
believed
are
conteined
expresly
in
Scripture
,
what
a
world
of
unavoidable
inconveences
did
presently
throng
into
my
understandiog
,
and
upon
how
meere
sand
did
it
appeare
to
be
laid
!
For
the
inconveniences
.
1.
It
is
impossible
upon
this
ground
that
ever
there
should
be
found
a
way
to
end
any
controversies
,
as
shall
be
demonstrated
in
the
next
Conclusion
.
2.
There
can
scarce
be
named
one
Haeretique
but
tooke
the
same
for
a
ground
of
his
Haeresy
,
and
generally
the
Fathers
protest
against
this
ground
,
reducing
them
to
Ecclesiasticall
Tradition
,
and
the
authority
of
the
present
Church
.
2.
For
a
proofe
whereof
we
may
consider
the
particular
Treatises
and
bookes
of
the
ancient
Fathers
which
they
wrought
directly
for
this
purpose
,
namely
to
shew
what
method
and
grounds
their
Ancestors
and
reason
it selfe
dictated
to
be
used
and
proceeded
upon
in
disputing
with
any
Haeretique
whatsoever
:
and
we
shall
finde
that
the
Catholiques
of
these
dayes
doe
shew
themselves
indeed
sons
of
those
Catholique
Fathers
,
exactly
treading
their
steps
in
appealing
to
Scripture
and
generall
Tradition
from
which
there
lyes
no
prescription
or
appeale
:
And
on
the
contrary
,
that
the
Haeretiques
and
Schismatiques
of
our
times
have
been
as
exact
in
pursuing
the
traces
of
their
Ancestors
,
pretending
only
Scripture
,
but
relying
upon
the
Pride
of
their
owne
hearts
,
and
thinking
that
their
interpretations
and
wrestings
of
Scripture
ought
to
prevaile
against
all
present
and
past
authority
how
universall
soever
for
place
,
and
how
uninterrupted
soever
for
succession
:
The
treatises
anciently
written
for
this
purpose
are
S.
Irenaeus
against
Haeresies
,
Tertullian
de
Praescriptionibus
,
S.
Cyprian
de
unitate
Ecclesiae
,
S.
Augustin
de
unitate
Ecclesiae
,
contra
Epistolam
Fundamenti
,
de
utilitate
credendi
,
&c.
S.
Vincentius
Lerinensis
his
Commonitorium
,
&c.
3.
In
particular
may
be
witnesse
of
this
Tertullian
,
(
Tert.
de
Praescrip.
cap.
19.
)
There
is
no
good
got
by
disputing
out
of
Texts
the
Scripture
but
either
to
make
a
man
sick
or
mad
.
And
againe
,
There
ought
therefore
to
be
no
appealing
to
Scripture
,
nor
disputing
out
of
them
,
since
by
that
meanes
either
neither
side
will
be
victorious
,
or
it
is
a
hazard
whether
.
And
againe
,
But
hitherto
we
have
in
generall
proceeded
against
all
Heresies
,
proving
by
assured
,
reasonable
and
necessary
prescriptions
against
all
Heresies
,
that
they
are
to
be
excluded
from
all
disputation
out
of
Scripture
.
Witnesse
likewise
S.
Augustine
,
Haeresies
and
doctrines
of
perversenesse
ensnaring
soules
,
and
sinking
them
into
Hell
have
risen
from
no
other
fountaine
,
but
this
,
that
Scriptures
which
are
good
,
are
understood
not
well
,
and
that
which
is
not
well
understood
in
them
,
is
rashly
and
impudently
maintained
.
Againe
,
the
same
Father
brings
in
the
Arian
Bishop
Maximinus
thus
challenging
a
Catholique
,
(
id
con
.
Maximin
.
Ar.
Episcopum
lib.
1.
)
If
thou
wilt
produce
any
thing
out
of
divine
Scriptures
which
are
common
to
all
,
it
is
necessary
we
should
hearken
to
thee
:
But
these
speeches
which
are
not
in
Scripture
are
in
no
case
receivable
by
us
.
The
same
Father
in
the
conclusion
of
the
same
books
brings
in
another
Heretique
using
these
words
,
I
desire
and
wish
to
be
a
Disciple
of
the
Holy
Scriptures
,
&c.
If
thou
shalt
affirme
any
thing
out
of
the
Scriptures
,
if
thon
shalt
produce
a
quotation
of
any
thing
written
there
in
any
place
,
We
desire
to
be
found
disciples
of
the
Holy
Scriptures
.
Againe
severall
other
passages
to
the
same
purpose
may
be
seen
in
severall
other
parts
of
his
workes
as
in
Epist
222.
and
in
lib.
de
Gen.
ad
lit
.
lib.
7.
cap.
9.
and
de
fide
&
Symb.
cap.
9.
and
in
Joan.
Tract
.
18.
Lastly
,
the
same
Father
disputing
against
Cresconius
the
Grammarian
,
saith
,
(
id
.
lib.
1.
con
.
Cresc
.
Gram.
cap.
33.
)
Yet
notwithstanding
although
there
is
produced
no
example
of
this
out
of
Scriptures
Canonicall
,
we
doe
neverthelesse
observe
the
truth
of
the
same
Scriptures
,
when
we
doe
that
which
is
approved
by
the
Church
,
whose
authority
the
Scriptures
recommend
.
See
suitable
passages
in
l.
5.
de
.
Bap.
cont.
Donat.
cap.
23.
and
de
Unit.
Eccl.
cap.
19.
Witnesse
againe
S.
Hierom
,
(
S.
Hieron
.
dialog.
cont.
Lucifer
.
)
Neither
let
them
please
themselves
,
if
sometimes
they
seem
to
make
good
their
assertions
out
of
some
Texts
of
Scripture
,
for
the
Devill
likewise
sometimes
quoted
Scripture
,
for
Scriptures
consist
not
in
the
bare
words
,
but
in
sence
.
It
is
true
indeed
the
Fathers
sometimes
commend
the
fulnesse
of
Scripture
,
as
S.
Basil
saying
,
whatsoever
is
without
the
Scripture
is
sinne
,
but
withall
he
gives
us
a
Rule
to
know
his
meaning
,
shewing
that
according
to
the
last
quotation
out
of
S.
Augustin
against
Cresco●●us
the
Grammarian
,
that
may
be
said
to
be
virtually
conteined
in
Scripture
,
which
is
delivered
by
the
Church
,
whose
authority
is
recommended
to
us
in
Scripture
,
so
sayes
S.
Basil
likewise
,
(
id
.
lib.
de
Spiritu
sancto
.
)
It
is
an
Apostolique
thing
to
persist
constantly
in
Traditions
not
written
,
for
saith
the
Apostle
,
I
praise
you
in
that
you
are
mindfull
of
whatsoever
thing
came
from
me
,
and
observe
the
Traditions
which
I
have
given
you
.
Besides
in
some
cases
there
may
be
controversies
about
points
,
which
are
not
grounded
upon
Orall
Tradition
but
only
Scripture
.
4.
A
third
inconvenience
following
the
Protestants
position
is
this
,
That
since
undoubtedly
there
were
in
the
Primitive
Church
Traditions
in
great
number
,
besides
what
is
expressed
in
Scripture
,
I
could
not
imagine
what
was
become
of
them
,
or
how
it
should
be
possible
they
should
come
to
be
lost
having
been
received
generally
through
the
whole
Church
,
and
most
of
them
shining
in
the
practise
of
it
.
To
salve
this
inconvenience
,
Protestants
either
impudently
give
the
lye
to
all
the
Fathers
,
and
say
without
the
least
proofe
that
there
were
none
at
all
:
Or
in
England
there
being
under-Sects
which
by
Scripture
alone
could
not
be
confuted
,
as
Puritans
,
Anabaptists
,
Sabbatarians
,
&c.
they
are
forced
to
acknowledge
some
few
Traditions
of
such
a
nature
,
although
thereby
they
destroy
their
maine
foundation
of
Only-Scripture
;
For
by
the
Traditionary
doctrine
of
Non-rebaptization
they
conclude
the
Anabaptists
to
be
Heretiques
,
that
is
,
erring
in
a
necessary
point
of
doctrine
:
Yet
themselves
renounce
doctrines
and
practises
delivered
by
a
far
more
full
Tradition
;
So
great
effect
hath
interest
in
that
Church
.
But
what
will
become
of
S.
Basils
saying
before
quoted
,
That
the
day
would
faile
him
if
he
should
undertake
to
enumerate
all
the
Traditions
left
by
the
Apostles
in
the
Church
,
not
mentioned
in
Scripture
?
For
all
,
that
even
the
most
condescending
Protestants
will
allow
for
such
,
may
be
reckoned
five
times
over
in
a
minute
of
an
hower
.
Considering
therefore
that
such
Traditions
being
visibly
manifest
for
the
most
part
in
the
practise
of
the
Church
,
are
far
more
easily
preserved
then
any
writing
can
be
,
it
will
necessarily
follow
that
the
rest
of
that
great
number
are
extant
in
the
Roman
Church
,
as
may
be
proved
of
most
of
them
before
reckoned
by
testimonies
of
Ancient
Fathers
.
(
Vid.
sup.
c.
3.
)
5.
A
fourth
inconvenience
to
my
understanding
,
unavoidable
by
Protestants
,
and
a
great
proofe
of
the
truth
of
the
Doctrine
of
the
Roman
Church
is
this
:
Though
Protestants
generally
deny
that
the
points
of
Controversie
debated
between
them
and
the
Roman
Church
were
universally
received
by
the
Ancient
Church
,
as
Invocation
of
Saints
,
adoration
of
Christ
,
as
present
in
the
blessed
Sacrament
,
Prayer
for
the
dead
,
&c.
Yet
they
cannot
deny
but
that
in
many
of
the
Fathers
proofes
of
these
doctrines
may
be
found
to
shew
that
such
was
at
least
their
particular
opinions
:
Now
if
generally
the
Ancient
Church
had
agreed
with
Protestants
both
in
denying
such
doctrines
and
practise
,
received
now
in
the
Roman
Church
,
and
likewise
in
making
only-expresse-Scripture
the
Rule
to
judge
by
;
it
could
not
be
avoided
but
that
some
Synods
or
Fathers
would
have
taken
notice
of
such
pretended
errours
in
the
writings
of
other
Fathers
,
and
likewise
would
have
produced
some
of
those
Texts
of
Scriptures
now
made
use
of
by
Protestants
for
that
purpose
:
a
thing
they
are
so
far
from
,
that
on
the
contrary
we
find
that
many
of
the
Fathers
infer
the
same
doctrines
from
the
same
Texts
that
Catholiques
now
do
.
And
Protestants
,
though
they
alledge
some
passages
of
Fathers
,
by
which
they
may
seem
consequently
to
destroy
such
doctrines
,
and
to
contradict
their
owne
formall
assertions
in
other
places
,
yet
are
not
able
to
produce
so
much
as
one
Text
of
Scripture
interpreted
by
any
Father
to
confute
any
one
such
pretended
errour
.
Which
is
a
thing
very
remarkable
,
and
will
argue
either
that
no
man
in
the
Ancient
Church
took
notice
of
such
pretended
dangerous
speeches
of
so
many
Fathers
,
or
that
they
understood
not
the
plaine
Texts
of
Scripture
,
if
Protestants
grounds
be
true
:
or
upon
Catholiques
grounds
,
since
it
was
impossible
,
but
they
must
have
taken
notice
of
such
opinions
,
and
since
they
certainly
did
understand
plaine
Texts
of
Scripture
,
that
therefore
not
disputing
out
of
Scripture
,
as
Protestants
doe
,
they
were
so
far
from
believing
such
opinions
to
be
errours
deserving
a
Schisme
,
that
they
all
of
them
agreed
in
receiving
them
as
Catholique
Truths
.
Other
inconveniences
which
without
hope
or
possibility
of
remedy
do
arise
from
making
Scripture
alone
(
secluding
not
only
Traditions
but
likewise
any
visible
obliging
interpreter
)
to
be
the
only
Rule
and
Judge
of
Controversies
,
shall
be
reserved
to
be
examined
in
the
next
Conclusion
concerning
the
Authority
of
the
Church
in
this
businesse
.
CHAP.
V.
Weaknesse
of
Protestants
proofs
for
only-Scripture
.
Texts
of
Scripture
alleadged
by
Catholiques
vainly
eluded
by
Protestants
.
1.
AS
I
said
before
,
since
Protestants
and
all
other
Sects
doe
against
their
nature
and
custome
so
unanimously
conspire
to
forsake
the
old●
and
good
wayes
,
by
travelling
wherein
,
even
themselves
being
judges
,
so
many
glorious
Saints
,
Confessors
,
Martyrs
,
Bishops
,
&c.
were
renowned
not
onely
in
their
owne
,
but
all
succeeding
times
,
dissipated
armies
of
Haeretiques
,
propagated
the
Kingdome
of
Christ
over
the
world
,
subdued
Idolatry
,
and
made
it
utterly
to
vanish
though
supported
with
the
force
of
the
whole
Roman
world
,
and
in
fine
arrived
to
a
supereminent
degree
of
glory
in
Paradice
;
And
since
in
stead
of
this
so
successefull
a
way
,
they
have
chosen
to
walke
every
man
in
a
severall
path
through
those
narrow
,
crooked
and
at
least
very
dangerous
,
(
because
new
)
wayes
of
a
proud
selfe-assuming
presumption
in
interpreting
only-Scripture
each
man
according
to
his
own
fancy
&
interest
,
following
the
example
of
no
antiquity
,
but
only
ancient
Heretiques
;
in
all
reason
they
should
have
taken
order
to
have
justified
themselves
herein
after
a
more
then
ordinary
manner
,
they
ought
to
have
contributed
all
the
invention
and
skill
of
all
the
best
wits
in
each
Sect
to
fortifie
this
common
foundation
of
only
Scripture
,
and
no
visible
judge
,
beyond
all
other
points
of
difference
.
2.
And
so
no
doubt
they
have
to
the
utmost
capacity
of
the
subject
:
But
no
skill
can
serve
to
build
a
firme
secure
edifice
upon
sand
:
and
private
reason
,
or
fancies
of
inspiration
are
more
weake
and
sandy
then
even
sand
it selfe
.
For
proofe
hereof
let
us
consider
the
pretended
proofes
and
reasons
which
they
alleadge
to
assert
this
their
fundamentall
position
,
viz.
that
the
entire
Rule
of
Faith
is
the
written
word
of
God
,
of
which
there
is
not
extant
any
visible
authoritative
interpreter
.
Proofes
hereof
produced
by
them
are
1.
Negative
,
invalidating
such
Texts
of
Scripture
as
are
alledged
by
Catholiques
,
and
expounded
by
Fathers
to
prove
Traditions
unwritten
:
and
2.
Positive
,
drawne
from
other
Texts
expressing
the
sufficiency
and
perfection
of
Scripture
.
3.
Some
Texts
by
Catholiques
produced
to
prove
Traditions
,
and
those
concerning
points
of
Doctrine
as
well
as
practise
or
ceremonies
,
besides
what
is
written
in
the
Evangelicall
books
,
are
among
others
these
following
out
of
S.
Paul
,
(
2
Thes.
cap.
1.
ver.
15.
)
Observe
the
Tradititions
which
you
have
received
from
us
,
whether
by
word
,
or
by
Epistle
,
And
againe
,
(
2
Tim.
c.
2.
ver.
13.
)
Have
before
thine
eyes
the
patterne
of
sound
words
,
which
thou
hast
heard
of
me
in
Faith
and
Jesus
Christ
:
Conserve
that
good
thing
committed
to
thy
charge
by
the
Holy
Spirit
which
dwelleth
in
us
.
And
againe
,
(
1
Tim.
cap.
2.
ver.
2.
)
The
things
which
thou
hast
heard
of
me
in
the
presence
of
many
witnesses
consigne
them
to
faithfull
men
,
which
may
be
capable
to
teach
oth●●
also
,
And
lastly
,
(
1
Tim.
cap.
3.
ver.
15.
)
The
Church
(
is
)
the
pillar
and
ground
of
truth
.
4.
To
elude
such
Texts
as
these
so
expresse
in
themselves
,
so
stringent
and
convincing
without
any
leave
given
to
any
rationall
contradiction
,
so
unanimously
acknowledged
by
the
ancient
Father●
in
the
plaine
importance
of
them
(
for
there
was
no
need
to
call
their
commentaries
interpretations
,
there
being
not
the
least
difficulty
or
obscurity
in
them
to
be
cleared
)
Protestants
,
especially
the
Calvinists
(
for
the
Church
of
England
hath
been
more
ingenuous
)
have
been
forced
to
make
use
of
the
poorest
guiltiest
shift
imaginable
,
which
is
,
to
translate
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
enseignements
,
instructions
,
or
by
any
other
word
,
but
what
reason
and
rules
of
Grammar
would
require
,
namely
,
Traditions
.
That
which
moved
them
hereto
was
apparently
a
resolution
to
seduce
the
people
:
for
nourishing
them
up
in
the
hatred
of
the
Church
,
in
contempt
of
her
authority
,
in
rejecting
all
her
Traditions
,
so
far
that
whatsoever
is
proposed
under
that
title
of
Tradition
is
not
only
not
accepted
,
but
scornfully
rejected
by
them
as
supposed
most
certainly
false
and
superstitious
;
if
it
should
appeare
that
the
Scripture
it selfe
should
referre
us
to
Christian
doctrines
under
the
notion
of
Traditions
,
the
very
sound
of
that
word
in
Scripture
would
perhaps
make
them
suspect
that
their
Ministers
had
abused
them
.
5.
But
moreover
for
a
helpe
,
if
this
poore
subtility
should
come
to
be
discovered
by
their
Proselites
,
it
is
further
answered
by
them
,
that
S.
Paul
might
very
well
referre
Timothy
or
the
Thessalonians
to
the
summe
of
Christian
doctrine
by
him
before
preached
,
and
not
yet
reduced
to
writing
,
because
the
entire
Canon
of
Scripture
was
not
yet
compleated
and
sealed
up
;
but
when
that
was
finished
,
afterward
Christians
were
not
to
trust
to
their
memories
,
but
to
have
recourse
to
expresse
Scripture
,
as
is
implyed
by
severall
Texts
of
Scripture
denoting
its
abundant
sufficiency
for
all
uses
and
necessities
.
6.
For
answer
to
this
way
of
arguing
it
will
be
sufficient
to
say
,
that
whatsoever
is
here
alledged
by
Protestants
is
meerly
gratis
dictum
,
there
being
not
the
least
intimation
given
by
S.
Paul
,
or
any
other
Evangelicall
Author
,
that
the
Apostles
had
any
intention
to
write
among
them
a
body
of
the
Christian
law
,
searce
any
booke
of
the
New
Testament
having
been
written
,
but
only
upon
some
particular
occasion
,
and
for
the
use
of
some
particular
person
and
Church
:
and
on
the
contrary
it
appearing
expresly
both
by
Scripture
and
Tradition
that
the
Apostles
,
in
all
the
Churches
founded
by
them
,
left
a
depositum
both
of
the
doctrines
and
discipline
of
Christianity
uniforme
and
compleate
,
not
relating
at
all
to
any
thing
already
,
or
afterward
to
be
written
.
CHAP.
VI.
Two
principall
Texts
of
Scripture
alledged
by
Protestants
to
prove
it's
sufficiency
,
and
against
Traditions
;
answered
.
1.
COme
we
now
to
consider
a
while
those
Texts
of
Scripture
pretended
by
Protestants
to
be
so
expresse
,
uncontroulable
and
pressing
,
as
to
justifie
them
from
blame
in
not
only
opposing
the
former
evident
quotations
for
Traditions
,
but
in
dividing
from
and
condemning
all
Antiquity
that
taught
the
contrary
,
and
not
onely
so
,
but
relyed
upon
Tradition
alone
in
severall
points
confessed
by
them
not
to
be
visible
in
Scripture
,
and
yet
condemn'd
,
anathematized
and
utterly
vanquished
severall
Heretiques
,
who
thought
it
a
sufficient
warrant
to
be
dispensed
from
severall
doctrines
taught
,
and
practises
continued
in
the
Church
,
because
the
Scripture
was
silent
in
them
.
2.
Of
all
others
the
most
considerable
Text
of
Scripture
alledged
by
Protestants
,
and
most
prized
by
them
as
efficacious
to
prove
its
perfection
,
&
sufficiency
to
be
an
intire
Rule
of
Faith
is
this
speech
of
S.
Paul
to
Timothy
,
(
1
Tim.
c.
3.
v.
16.
17
)
Omnis
Scriptura
divinitius
inspirata
,
utilis
est
,
&c.
All
Scripture
divinely
inspired
is
profitable
for
teaching
,
for
arguing
,
for
reproving
and
for
instructing
in
righteousnesse
,
that
the
man
of
God
may
be
perfect
,
instructed
to
every
good
worke
.
Here
,
say
they
,
it
is
apparent
that
S.
Paul
acknowledges
Scripture
to
be
profitable
for
all
kindes
of
spirituall
uses
,
teaching
,
arguing
,
&c.
and
moreover
in
such
a
perfection
that
by
it
not
onely
ignorant
persons
but
even
the
man
of
God
,
that
is
,
he
who
is
a
Teacher
of
Gods
people
,
who
by
his
office
is
obliged
to
a
higher
perfection
of
knowledge
,
may
be
made
perfect
,
and
that
,
to
every
good
worke
.
3.
To
this
it
is
answered
1.
That
by
reading
the
verse
immediately
going
before
,
we
shall
be
informed
both
of
what
Scriptures
S.
Paul
there
speakes
,
and
in
what
sence
and
with
what
conditions
they
are
profitable
for
the
forementioned
uses
and
ends
:
the
words
are
,
Tu
verò
permane
,
&c.
Doe
thou
(
●●
Timothy
)
persevere
in
those
things
which
thon
hast
learned
,
knowing
of
whom
thou
hast
learned
them
,
and
because
from
thy
childhood
thou
hast
knowne
the
Holy
Scriptures
,
which
may
instruct
thee
to
Salvation
,
by
faith
which
is
in
Christ
Jesus
:
For
all
Scripture
divinely
inspired
is
profitable
,
&c.
By
the
connexion
of
these
words
it
appeares
that
those
Scriptures
to
which
Saint
Paul
gives
this
testimony
and
glorious
character
were
the
same
in
which
Timothy
,
now
a
Bishop
,
had
been
instructed
from
his
childhood
,
that
is
,
the
Scriptures
of
the
Old
Testament
:
For
how
few
of
the
Evangelicall
writings
were
published
even
now
that
he
was
a
Bishop
,
and
certainly
scarce
any
at
all
when
he
was
a
child
.
S●
Pauls
designe
therefore
in
this
passage
is
evidently
this
,
viz.
to
exhort
Timothy
to
remaine
constant
(
in
iis
quae
ei
tradita
fuerant
)
in
those
Christian
verities
and
precepts
by
the
Apostle
delivered
in
trust
to
him
not
in
writing
,
but
orall
Tradition
:
For
which
purpose
he
uses
these
motives
,
namely
1.
the
consideration
of
the
sublime
Apostolicall
Office
of
himselfe
his
instructour
,
immediately
and
miraculously
called
and
enabled
to
that
imployment
by
Christ
from
heaven
,
therefore
he
sayes
,
knowing
of
whom
thou
hast
learned
these
Evangelicall
truths
.
2●
The
conformity
of
these
new
revelations
to
those
ancient
ones
of
the
Old
Testament
,
in
which
Timothy
had
been
instructed
from
his
childhood
,
in
which
he
might
perceive
,
though
obscurely
traced
,
certaine
markes
and
Prophecyes
of
the
Gospell
,
and
so
be
easilier
enclin'd
to
beleive
what
S.
Paul
had
plainly
delivered
to
him
.
3.
Upon
this
occasion
he
declares
the
great
profit
which
a
Christian
may
find
by
having
recourse
to
the
old
Testament
,
as
having
great
efficacy
to
make
a
man
wise
unto
salvation
;
but
this
not
of
themselves
alone
,
but
joyned
with
the
Faith
,
which
is
in
Christ
Jesus
,
and
perseverance
in
believing
the
Christian
verities
delivered
by
orall
Tradition
.
So
that
the
Apostles
might
very
well
conclude
,
All
Scriptures
(
of
the
Old
Testament
giving
testimony
to
the
Gospell
)
being
inspired
by
God
are
very
profitable
(
not
entirely
of
themselves
sufficient
)
for
teaching
,
arguing
,
reproving
,
instructing
in
righteousnesse
;
And
that
by
them
the
man
of
God
,
(
even
a
Christian
Bishop
)
may
be
made
perfect
or
enabled
to
every
good
worke
(
that
is
,
as
he
expresseth
the
same
sence
in
the
former
verse
,
wise
unto
Salvation
;
but
upon
condition
that
they
be
joyned
with
the
Faith
(
or
Gospell
)
of
Christ
Iesus
,
and
perseverance
therein
.
)
This
to
my
understanding
seems
to
be
the
proper
naturall
importance
of
this
Text
of
S.
Paul
,
so
far
from
evincing
what
the
Protestants
would
collect
from
it
,
that
it
confirmes
the
quite
contrary
.
4.
But
let
it
be
supposed
(
which
is
impossible
to
be
evinced
)
that
the
Apostle
speakes
here
by
way
of
Prophecy
of
Evangelicall
Scriptures
not
yet
written
,
but
with
respect
to
the
time
when
they
should
be
perfectly
compleated
;
he
sayes
onely
they
are
profitable
,
not
sufficient
,
to
produce
the
mentioned
effects
and
end
;
He
excludes
not
the
Church
interpreting
them
;
in
a
word
,
He
referres
expresly
to
orall
Tradition
;
And
by
consequence
he
is
far
from
saying
any
thing
that
may
warrant
the
Protestants
upon
pretence
from
these
words
,
to
relinquish
the
way
which
all
ancient
Christians
and
Fathers
of
the
Church
walked
in
,
and
to
walke
in
that
which
,
as
hath
been
shewed
by
irrefragable
testimonies
,
has
beene
traced
by
all
and
onely
Heretiques
.
So
far
is
he
from
saying
,
or
giving
warrant
to
any
to
say
,
Reject
all
things
that
you
finde
not
expresly
conteined
in
Scriptures
,
though
the
whole
world
upon
whose
only
testimony
you
receive
Scriptures
affirme
that
they
received
other
things
from
the
same
authority
,
Keep
your selves
close
to
that
sence
of
Scriptures
which
your
own
fancies
or
interests
shall
suggest
unto
you
,
and
admit
neither
fathers
nor
Church
to
interpret
them
to
you
,
believe
your
own
understandings
onely
,
which
you
may
call
the
inspirations
of
the
Holy
Ghost
,
if
you
please
,
And
content
not
your selves
with
deceiving
your selves
alone
with
such
fancies
,
take
authority
upon
your selves
to
destroy
all
publique
authority
,
and
to●
obtrude
per
sas
&
nefas
your
interpretations
and
glosses
upon
the
consciences
of
others
.
This
S.
Paul
ought
to
have
said
,
if
he
had
purposed
to
justifie
the
grounds
of
Protestantisme
:
But
this
I
could
not
conceive
to
be
his
meaning
,
and
therefore
I
tooke
it
to
be
my
best
course
to
be
misled
by
Fathers
,
Councells
and
the
whole
Catholique
Church
.
5.
A
second
proofe
for
the
sufficiency
of
Scripture
alone
to
be
an
entire
Rule
of
Faith
,
and
of
great
moment
among
many
Protestants
is
that
speech
in
the
end
of
the
Revelation
,
(
Rev.
c.
22.
v.
18.
19.
)
Contestor
enim
omni
audienti
,
&c.
I
doe
protest
to
every
one
that
hears
the
words
of
the
Prophecy
of
this
book
:
If
any
one
shall
adde
unto
these
,
God
shall
adde
unto
him
the
plagues
written
in
this
booke
.
And
if
any
one
shall
diminish
from
the
words
of
this
Prophecy
,
God
shall
take
away
his
part
out
of
the
booke
of
life
,
and
out
of
the
Holy
City
,
and
out
of
those
things
which
are
written
in
this
book
.
The
weight
of
this
Text
is
much
more
pressing
in
their
opinion
by
reason
of
the
situation
of
it
in
the
close
of
the
whole
body
of
Evangelicall
writings
;
and
likewise
by
the
advantage
of
a
Parallel
place
in
the
end
of
Moyses
his
law
.
6.
Hereto
it
is
answered
that
this
Text
is
so
far
from
obliging
us
to
understand
it
in
generall
of
Evangelicall
doctrines
,
that
expresly
and
in
terminis
terminantibus
it
restreines
it selfe
onely
to
the
Prophecies
conteined
in
this
particular
booke
,
for
bidding
any
one
to
presume
to
make
any
change
in
it
,
either
by
addition
and
interpolation
of
other
Prophecies
pretended
to
be
written
by
the
same
Divine
Author
(
a
thing
practised
by
Heretiques
in
other
Evangelicall
writings
when
this
booke
was
published
)
or
by
razing
out
any
Prophecies
herein
conteined
,
(
as
some
Heretiques
likewise
had
done
in
other
Apostolicall
bookes
.
)
So
that
this
author
is
so
farre
from
forbidding
any
other
revelations
of
divine
doctrines
besides
those
already
published
,
that
notwithstanding
any
thing
here
said
,
Agabus
and
Saint
Philips
daughters
might
,
if
they
had
pleased
,
have
set
forth
their
Prophecies
,
so
they
had
done
it
without
injury
or
disparagement
to
the
Apocalypse
.
Even
as
Moyses
by
such
like
words
signified
that
in
his
writings
were
conteined
the
summe
of
that
law
delivered
by
God
on
Mount
Sinai
,
at
least
as
much
of
it
as
was
fit
to
communicate
for
the
present
to
the
people
,
and
therefore
forbad
any
man
to
change
his
writings
any
way
:
Yet
notwithstanding
,
it
is
apparent
that
not
onely
the
Jewes
,
but
likewise
the
Ancient
Fathers
believed
that
besides
this
written
law
,
Moyses
himselfe
delivered
to
the
Preists
and
Sanedrim
many
unwritten
Traditions
relating
to
the
law
it selfe
,
some
of
which
are
mentioned
in
Evangelicall
Scripture
,
as
the
institution
of
the
order
of
Exorcists
,
the
mingling
of
water
with
the
blood
of
the
Testament
wherewith
Moyses
sprinckled
the
people
,
Skarlet
wooll
and
hyssope
to
be
used
in
all
aspertions
,
the
sprinkling
the
booke
of
the
Covenant
with
blood
,
The
names
of
Jannes
and
Mambres
the
antagonists
of
Moyses
,
and
the
combat
betweene
an
Angell
and
the
Devill
about
Moyses
,
his
body
,
&c.
Besides
,
many
Holy
men
published
bookes
among
the
Jewes
acknowledged
of
divine
authority
,
wherein
were
many
Mysteries
of
Faith
not
onely
more
expresly
,
but
de
novo
conteined
,
and
not
at
all
declared
by
Moyses
,
many
writings
of
devotion
,
Precepts
of
Piety
and
manners
,
&c.
Onely
Moyses
his
bookes
have
beene
received
to
this
day
under
the
notion
of
the
fundamentall
law
of
the
Jewish
Common-wealth
,
a
title
that
other
writings
never
challenged
.
7.
As
concerning
the
advantage
taken
from
the
position
of
the
forementioned
Text
in
the
close
of
the
Evangelicall
writings
,
it
will
be
of
no
force
at
all
to
any
man
that
shall
consider
how
it
came
to
passe
that
the
severall
bookes
were
placed
in
the
order
as
wee
at
this
day
finde
them
viz.
That
certaine
men
unknown
to
us
now
,
but
followed
by
a
tacit
agreement
of
the
Church
,
when
after
the
decease
of
the
Apostles
they
had
sought
out
all
the
writings
that
remained
and
had
beene
occasionally
published
by
them
,
compiled
them
in
one
volumne
in
this
order
;
They
begun
with
the
Gospels
or
history
of
our
Saviours
life
and
death
,
as
reason
was
,
placing
them
it
may
be
in
the
order
as
they
were
written
,
however
assigning
the
first
place
to
S.
Mathew
,
because
he
having
written
his
Gospel
in
Hebrew
for
the
use
of
the
Jewes
and
Jewish
Christians
to
whom
Christ
commanded
his
Gospel
should
first
be
preached
,
and
upon
their
refusall
,
to
the
Gentiles
,
even
for
that
reason
alone
his
Gospel
might
be
thought
to
have
deserved
the
first
place
,
the
rest
following
in
the
order
as
they
were
written
.
Then
followes
the
Story
of
the
Apostles
,
especially
S.
Paul
,
written
by
his
companion
S.
Luke
,
and
continued
till
their
separation
by
S.
Pauls
voyage
to
Rome
.
After
bookes
of
Story
follow
doctrinall
writings
,
namely
Epistles
,
conteining
particular
doctrinall
controversies
and
precepts
of
manners
,
written
upon
occasion
,
when
false
Teachers
had
sowne
tares
of
particular
Heresies
in
the
Churches
,
founded
by
the
Apostles
,
Among
these
Epistles
,
those
of
S.
Paul
both
for
the
number
,
importance
and
length
of
them
obtained
the
first
place
,
but
disposed
not
according
to
the
order
and
dates
of
time
that
they
were
written
,
but
according
to
the
priviledges
and
advantages
of
the
Churches
and
Citties
to
which
they
were
sent
;
the
Romans
having
obteined
,
as
reason
was
,
the
first
place
,
then
the
Corinthians
,
&c.
and
after
all
such
,
followed
his
particular
Epistles
to
particular
persons
,
as
Timothy
,
Titus
,
&c.
In
the
last
place
,
the
whole
volume
was
concluded
with
this
single
booke
of
Prophecies
,
as
being
last
written
,
most
difficult
,
and
lesse
necessary
.
These
things
being
apparent
,
let
all
reasonable
men
judge
what
just
advantage
can
be
taken
by
Protestants
thus
to
build
their
maine
foundation
of
difference
from
the
Catholique
Church
upon
so
inconsiderable
,
so
casuall
a
thing
,
as
the
order
wherein
the
bookos
of
the
New
Testament
have
been
ranged
,
no
man
knowes
by
whom
.
CHAP.
VII
.
Rnasons
and
Texts
produced
by
Mr.
Chillingworth
to
prove
onely
Scripture
to
be
the
Rule
of
Faith
.
1.
BEsides
these
two
so
much
by
many
Protestants
magnifyed
proofes
of
the
Scriptures
pretended
sufficiency
to
determine
all
controversies
of
Religion
with
exclusion
of
unwritten
Traditions
:
There
are
other
arguments
,
which
had
greater
force
with
me
,
produced
by
Mr.
Chillingworth
;
and
which
that
he
might
more
advantagiously
enforce
,
That
no
man
ought
to
be
obliged
upon
paine
of
Excommunication
to
believe
any
thing
,
but
what
God
hath
revealed
to
be
necessary
to
eternall
salvation
,
which
is
the
substance
of
the
New
Covenant
made
by
God
in
Christ
,
conteining
points
of
necessary
beleife
,
and
precepts
of
necessary
Evangelicall
Obedience
;
For
,
(
saies
he
)
why
should
any
errour
(
or
ignorance
)
exclude
him
from
the
Churches
Communion
,
which
will
not
deprive
him
of
eternall
salvation
?
Why
should
men
be
more
rigid
then
God
?
2.
These
grounds
thus
laid
,
and
supposed
unquestionable
:
In
the
next
place
to
prove
that
this
Covenant
is
entirely
conteined
not
only
in
the
whole
Scripture
but
also
in
the
lower
Gospels
,
yea
sufficiently
in
any
one
of
the
former
,
he
first
alledges
these
reasons
,
Because
the
Evangelists
having
,
as
they
professe
,
a
purpose
to
write
the
Gospell
of
Christ
,
or
New
Covenant
,
no
reason
can
be
imagined
why
they
,
who
have
set
downe
many
passages
unnecessary
,
should
neglect
any
necessary
:
For
what
supine
negligence
and
indiscretion
must
that
needs
bee
;
such
,
verily
,
as
no
man
in
these
dayes
undertaking
the
same
designe
,
would
commit
?
Againe
,
with
what
truth
could
they
stile
their
bookes
the
Gospell
of
Christ
,
being
but
a
part
of
it
?
3.
After
such
discourses
he
brings
,
in
his
opinion
,
two
evident
and
unanswerable
Texts
out
of
the
Gospells
to
prove
,
that
whatsoever
is
necessary
for
a
Christian
to
beleive
or
practise
is
conteined
in
every
one
of
them
severally
:
The
first
Text
is
the
conclusion
of
S.
Johns
Gospell
,
(
cap.
21
)
Many
other
signes
also
did
Iesus
in
the
sight
of
his
Disciples
,
which
are
not
written
in
this
booke
:
But
these
are
written
that
ye
may
believe
that
Jesus
is
Christ
the
Son
of
God
,
and
that
believing
you
may
have
life
in
his
name
.
For
the
enforcing
of
which
quotation
,
he
addes
.
By
these
words
(
these
are
written
)
may
be
understood
either
,
These
things
are
written
,
or
These
signes
are
written
:
Take
it
which
way
you
will
,
this
conclusion
will
certainly
follow
,
That
either
all
that
which
S.
Iohn
wrote
in
his
Gospell
,
or
lesse
then
all
,
and
therefore
all
much
more
,
was
sufficient
to
make
them
believe
that
which
being
believed
with
lively
faith
would
certainly
bring
them
to
eternall
life
.
4.
The
second
proofe
is
from
those
words
in
the
Preface
of
S.
Lukes
Gospell
,
(
cap.
1.
)
Forasmuch
us
many
have
taken
in
hand
to
set
forth
in
order
a
Declaration
of
those
things
which
are
most
surely
believed
among
us
,
even
as
they
delivered
unto
us
which
from
the
beginning
were
eye
witnesses
and
Ministers
of
the
word
.
It
seemed
good
to
me
also
having
had
perfect
understanding
of
things
from
the
first
,
to
write
to
thee
in
order
,
most
excellent
Theophilus
,
that
thou
mightest
know
the
certainty
of
those
things
wherein
thou
hast
been
instructed
.
To
this
quotation
he
addes
a
parallell
passage
of
the
same
S.
Luke
in
his
entrance
to
his
History
of
the
Acts
of
the
Apostles
,
(
Chap.
1.
)
viz
The
former
treatise
have
I
made
,
O
Theophilus
of
all
that
Iesus
began
both
to
doe
and
teach
,
untill
the
day
that
he
was
taken
up
,
&c.
Lastly
he
adjoynes
twelve
questions
serving
to
enforce
to
the
uttermost
the
strength
and
energy
of
these
Tex●s
:
Which
Questions
after
I
have
first
prepared
a
way
by
consideration
of
a
few
principall
termes
in
this
controversie
to
a
satisfaction
what
is
here
concluded
from
these
Texts
quoted
by
Mr.
Chillingworth
,
I
will
likewise
set
downe
,
adjoyning
to
each
of
them
its
answer
.
CHAP.
VIII
.
Preparatory
grounds
for
the
answering
of
these
reasons
and
Quotations
.
That
Christian
Religion
was
setled
in
the
Church
by
Tradition
especially
.
The
advantage
of
that
way
beyond
writing
.
1.
THe
whole
weight
of
this
Controversie
concerning
the
Rule
of
Faith
(
viz.
Whether
all
truths
and
precepts
,
&c.
of
Christianity
necessary
to
Salvation
be
to
be
sought
for
in
Scripture
alone
,
or
any
one
or
more
of
the
Gospels
,
as
expresly
conteined
in
them
(
as
Protestants
affirme
)
or
likewise
in
the
Tradition
of
the
Catholique
Church
,
as
Catholiques
maintaine
?
)
relying
upon
the
true
understanding
of
these
three
things
especially
,
viz.
1.
The
way
whereby
Christianity
was
setled
in
the
Church
,
which
will
appeare
to
have
beene
by
Orall
Tradition
and
externall
uniforme
practise
,
as
being
more
secure
from
errour
and
mistakes
than
writing
.
2.
The
occasion
of
the
writing
of
the
Gospels
and
other
bookes
of
the
New
Testament
,
and
the
benefit
which
the
Church
reapes
by
them
.
3.
The
meaning
of
this
Phrase
,
things
necessary
to
salvation
,
and
the
freeing
of
it
from
ambiguities
and
misapplications
.
I
conceived
it
therefore
necessary
to
meditate
seriously
,
and
as
exactly
,
as
I
was
capable
,
to
informe
my selfe
distinctly
of
these
particulars
,
to
the
end
that
I
might
be
able
to
judge
,
whether
these
difficulties
and
objections
alledged
by
Mr.
Chillingworth
would
approve
themselves
as
unanswerable
,
as
at
my
leaving
of
England
I
supposed
them
,
Here
therefore
I
will
set
down
in
order
the
effect
of
my
enquiry
.
2.
To
begin
therefore
with
the
first
particular
to
be
premised
,
namely
,
the
way
whereby
Christian
Religion
was
setled
and
continued
in
the
Church
:
By
diligent
reading
of
the
writings
of
severall
Fathers
especially
,
and
ancient
Ecclesiasticall
Historians
it
manifestly
appeared
,
at
least
to
mine
own
full
satisfaction
,
that
it
was
not
the
purpose
of
Christ
to
deliver
his
new
law
,
as
Moyses
had
done
his
in
Tables
or
written
characters
,
but
in
Orall
Tradition
:
or
to
write
it
indeede
,
but
,
as
Eusebius
Caesariensis
before
quoted
expresseth
it
,
not
with
ink
on
paper
,
but
by
his
Spirit
in
the
hearts
of
his
people
,
according
to
the
ancient
Prophecies
concerning
him
in
the
Old
Testament
:
And
hereupon
the
Fathers
observe
,
that
our
Saviour
left
nothing
at
all
in
writing
,
neither
did
he
lay
any
injunction
upon
his
Apostles
to
write
bookes
:
And
therefore
the
same
Eus●bius
(
Hist.
Ecel
.
l.
5.
cap.
8.
&
24.
)
expresly
affirmes
,
That
the
Apostles
had
the
least
regard
to
writing
.
The
like
is
noted
by
Saint
Chrysostome
in
his
frist
Homily
upon
the
Acts
,
where
he
gives
the
reason
why
the
booke
of
the
Acts
does
onely
or
principally
conteine
the
occurrences
concerning
S.
Paul
,
and
not
those
neither
to
the
end
of
his
life
.
But
an
assurance
of
this
irrefragable
is
given
by
Saint
Paul
himselfe
,
who
in
severall
places
of
his
Epistles
referres
to
the
doctrine
setled
by
orall
instruction
,
as
when
he
sayes
,
Gal.
c.
1.
If
any
one
shall
preach
otherwise
then
ye
have
received
,
let
him
be
Anathema
.
And
againe
,
(
Phil.
cap.
4.
)
Those
things
which
ye
have
been
taught
,
and
received
,
and
heard
and
seen
in
me
,
doe
ye
.
And
againe
to
shew
the
uniformity
of
the
doctrine
every
where
,
he
calls
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
forme
of
wholesome
words
.
And
againe
,
We
write
no
other
things
unto
you
then
what
you
have
known
.
And
againe
,
(
1
Cor.
cap.
14.
15.
)
As
I
teach
in
all
Churches
.
And
againe
,
So
we
have
preached
,
and
so
ye
have
believed
.
Hence
S.
Augustine
makes
this
rule
,
The
Scripture
is
wont
for
brevities
sake
to
be
silent
of
many
things
,
which
are
to
be
learned
from
the
order
of
Tradition
.
For
this
reason
it
was
,
as
antiquity
observes
,
that
S.
Paul
kept
his
residence
so
long
a
time
in
many
Cities
after
he
had
setled
Churches
there
,
to
the
end
to
inculcate
into
their
memories
the
substantiall
doctrines
preached
over
and
over
unto
them
,
and
to
establish
an
uniforme
order
and
discipline
among
them
,
which
by
that
meanes
continued
in
an
exact
conformity
for
severall
centuries
of
yeares
in
the
Catholique
Church
all
the
world
over
,
as
Tertullian
,
S.
Basil
,
S.
Augustin
,
&c.
observe
.
3.
Now
this
way
of
setling
Religion
by
Tradition
and
outward
practise
was
much
more
secure
and
lasting
,
and
far
lesse
subject
to
corruptions
then
writings
(
without
unappealable
interpreters
especially
)
could
possibly
be
.
If
it
be
objected
,
that
memory
is
not
so
safe
a
depositary
as
written
records
,
which
are
made
use
of
to
supply
the
defects
of
memory
.
It
may
be
answered
,
that
that
is
true
of
preserving
doctrines
meerely
speculative
,
but
not
so
of
such
as
may
be
made
as
it
were
visible
by
practise
,
as
almost
all
Evangelicall
doctrines
are
.
For
as
for
bookes
,
we
see
by
experience
that
those
which
of
all
other
in
the
world
ought
to
have
been
preserved
with
the
most
exact
care
,
and
wherein
the
most
scrupulous
curiosity
was
commendable
,
I
meane
the
Sacred
Evangelicall
writings
,
have
not
been
able
to
escape
the
inevitable
fate
of
all
bookes
,
especially
such
as
every
one
almost
will
thinke
himselfe
concern'd
to
transcribe
,
that
is
,
to
have
infinite
variety
of
readings
,
much
more
then
any
other
bookes
that
I
know
of
whatsoever
,
and
principally
in
in
the
originall
tongues
,
which
were
not
read
in
Churches
:
Insomuch
as
in
my
hearing
Bishop
Usher
,
(
one
of
the
most
learned
Protestant
Prelats
in
England
)
professed
that
,
whereas
he
had
had
of
many
yeares
before
a
designe
to
publish
the
New
Testament
in
Greeke
with
various
lections
and
Annotations
,
and
for
that
purpose
had
used
great
diligence
and
spent
much
money
to
furnish
himselfe
with
Manuscripts
and
Memoires
from
severall
learned
men
abroad
,
yet
in
conclusion
he
was
forced
to
desist
utterly
from
that
undertaking
,
lest
if
he
should
ingenuously
have
noted
all
the
severall
differences
of
readings
,
which
himselfe
had
collected
,
the
incredible
multitude
of
them
almost
in
every
verse
should
rather
have
made
men
Atheistically
to
doubt
of
the
truth
of
the
whole
booke
,
then
satisfie
them
in
the
true
reading
of
any
particular
passage
.
An
evident
signe
this
is
that
the
ancient
Governours
of
the
Church
did
not
suppose
that
Christian
Religion
did
onely
or
principally
rely
upon
what
was
in
writing
:
For
if
they
had
,
they
would
doubtlesse
either
have
forbidden
such
a
multitude
of
transcribers
,
or
have
preserved
the
Originall
copies
,
or
at
least
have
imitated
the
exact
diligence
and
curiosity
of
the
Jewish
Masorites
in
their
preserving
the
Old
Testament
entire
for
the
future
,
namely
by
numbring
all
the
letters
and
points
,
and
signifying
where
and
how
oft
every
one
of
them
were
found
in
Scripture
:
None
of
which
preventions
and
cautions
notwithstanding
have
been
used
in
the
Christian
Church
:
Yea
so
farre
is
it
,
from
that
,
that
at
least
one
whole
Epistle
of
S.
Paul
to
the
Laodiceans
,
and
that
most
ancient
Gospel
in
Hebrew
,
secundum
Nazaraeos
are
at
this
day
utterly
lost
:
not
to
speak
of
severall
bookes
mentioned
in
the
Old
Testament
,
not
now
to
be
heard
of
.
4.
Well
,
but
how
casuall
soever
bookes
may
prove
to
be
yet
it
does
not
hitherto
appeare
how
Orall
Tradition
and
Practise
can
demonstrate
it selfe
a
way
more
secure
and
free
from
hazard
than
they
.
I
will
therefore
endeavour
to
resolve
this
seeming
difficulty
by
asking
these
Questions
.
Can
any
one
reasonably
say
that
,
for
example
,
the
doctrines
of
Christs
death
for
mankinde
commemorated
in
the
Blessed
Sacrament
of
the
Eucharist
,
&
of
his
reall
unfigurative
presence
there
have
beene
,
or
could
possibly
have
beene
more
securely
propagated
and
more
clearely
and
intelligibly
delivered
to
Posterity
in
bookes
written
,
which
may
be
lost
and
will
be
corrupted
by
some
transcribers
(
and
every
transcribers
copy
is
as
authentique
as
any
others
)
or
,
as
they
have
been
,
in
the
Tradition
and
universall
Practise
of
the
Church
,
and
in
a
continuall
visible
celabrating
of
those
divine
Mysteries
,
where
every
action
they
did
performe
,
published
the
truth
which
they
believed
;
where
their
thanksgiving
for
Christs
Passion
dayly
renewed
the
memory
,
manner
and
end
of
it
;
where
their
prostrations
and
adorations
demonstrated
their
assurance
of
his
reall
Presence
,
where
every
mans
saying
Amen
at
the
Priests
pronouncing
Corpus
Domini
nostri
Jesu
Christi
,
expressed
their
confession
of
that
Presence
with
exclusion
of
all
Tropes
and
Metaphors
in
the
businesse
?
Againe
,
is
not
the
true
inward
sence
of
these
Christian
Doctrines
conveyed
more
intelligibly
,
and
represented
more
exactly
,
lively
and
naturally
by
such
practises
and
solemne
spectacles
,
than
by
bare
words
,
though
they
had
beene
never
so
eleare
,
and
of
never
so
studied
a
perspicuity
?
With
relation
to
which
expresse
,
impossible
to
be
mistaken
way
of
propagating
the
Mysteries
of
Christian
beliefe
,
and
reflecting
in
his
minde
thereupon
S.
Paul
in
all
probability
thus
reproved
the
Galatians
for
their
inconstancy
,
in
these
words
of
wonder
and
indignation
Gal.
c.
3
v.
1.
O
insensatiGalatae
.
O
foolish
Galatians
,
who
hath
bewitched
you
that
ye
should
not
obey
the
truth
,
before
whose
eyes
Iesus
Christ
hath
been
(
lively
)
represented
,
being
Crucified
among
you
?
As
thinking
that
nothing
of
lesse
power
than
a
charme
could
deceive
persons
,
or
blinde
their
eyes
,
after
they
had
been
visible
spectators
,
as
it
were
of
the
passion
of
Christ
.
5.
This
admirable
way
of
conveying
saving
truths
as
it
is
say
more
expresse
than
words
alone
,
the
naturall
sence
of
the
Mysteries
being
as
it
were
construed
and
interpreted
to
the
people
thereby
,
or
(
according
to
the
Prophets
expression
foretelling
this
way
of
Tradition
of
the
Gospel
)
being
not
written
with
inke
and
on
paper
,
but
by
the
Spirit
in
mens
hearts
,
by
which
meanes
the
sence
sunke
into
their
soules
,
farre
more
effectually
than
if
words
only
had
swom
in
their
braines
:
So
seemes
it
to
me
also
farre
more
lasting
,
then
bookes
,
being
scarce
possibly
obnoxious
to
be
either
extinguished
or
adulterated
.
The
rage
of
Persecutors
without
an
extraordinary
vigilance
of
Divine
Providence
had
failed
but
little
of
abolishing
the
whole
Bible
,
I
am
sure
it
made
them
very
scarce
and
precious
,
and
not
every
ordinary
Christians
penniworth
for
severall
ages
together
,
and
effectively
destroyed
many
most
usefull
precious
monuments
of
the
Ancient
Church
;
The
same
rage
,
or
negligence
or
some
other
misfortune
have
actually
beene
the
losse
of
an
Epistle
of
S.
Paul
to
Laodicea
,
and
other
Apostolique
writings
,
And
some
meerely
speculative
,
not
very
necessary
Traditions
have
perished
because
not
apted
to
be
conveyed
by
practise
,
as
What
that
was
which
hindered
the
revelation
of
the
man
of
sinne
,
which
S.
Paul
sayes
he
told
the
Church
of
the
Thessalonians
;
that
world
of
miracles
which
S.
John
sayes
our
blessed
Saviour
wrought
;
and
likewise
the
true
sence
of
all
obscure
passages
in
the
New
Testament
which
the
Primitive
Churches
,
no
doubt
,
understood
;
Yea
moreover
many
ancient
Liturgies
and
Missals
are
now
wanting
,
by
reason
that
the
particular
Churches
,
in
which
they
were
in
use
,
have
fayled
:
But
to
take
out
of
the
way
,
or
adulterate
the
Mysteries
of
Faith
through
the
whole
Church
,
which
have
been
thus
continued
and
daily
every
where
preached
not
so
much
in
Sermons
(
though
so
too
)
as
in
visible
practise
,
and
not
so
much
written
in
bookes
(
though
so
too
)
as
in
the
hearts
of
all
Professors
of
Christianity
,
This
is
beyond
the
reach
of
either
secular
or
infernall
Powers
,
for
to
effect
this
,
Persecutours
must
first
have
dostroyed
all
Congregations
of
Christian
mankinde
,
and
by
some
impossible
charme
,
all
men
must
have
agreed
together
to
forget
to
day
what
they
said
and
did
yesterday
:
here
neither
transcribers
negligence
,
nor
particular
innovating
fancies
of
Heretiques
,
neither
adulter
sensus
,
nor
corruptor
stilus
could
obstrepere
veritate
,
(
Tert.
de
Prescript
.
)
none
of
such
either
negligences
or
cunnings
could
interrupt
or
out-clamour
the
truth
.
6.
Now
what
hath
been
here
exemplified
in
two
particular
points
,
namely
the
Mystery
of
Christs
Passion
,
and
of
the
Blessed
Sacrament
may
and
ought
rationally
to
be
extended
likewise
to
the
whole
body
of
Divine
Revelations
,
pertaining
to
the
substance
of
Christian
Religion
,
how
abstruse
,
sublime
,
yea
how
seeming
a
speculative
soever
.
What
points
more
sublime
,
more
speculative
then
those
of
the
Blessed
Trinity
,
the
equality
and
consubstantiallity
of
the
Son
with
the
eternall
Father
,
the
union
and
yet
distinction
of
the
two
Natures
in
one
person
,
&
c.
?
And
yet
all
these
might
and
were
continued
in
the
Church
,
not
so
much
by
writings
delivered
,
or
Sermons
reiterated
,
as
by
the
outward
Practises
of
the
Faithfull
in
their
publique
uniforme
Devotions
:
Hereupon
when
troubles
and
contestations
arose
in
the
Church
about
those
Mysteries
,
and
thereupon
Synods
assembled
,
the
severall
Bishops
being
demanded
how
they
had
been
instructed
in
them
each
one
respectively
in
their
Diocesses
,
they
had
no
need
of
stroining
their
wits
to
find
out
the
sence
of
obscure
passages
of
Scripture
concerning
such
Mysteries
,
or
to
invent
wayes
of
reconciling
Texts
seemingly
clashing
together
:
they
might
say
,
for
example
concerning
the
article
of
the
Blessed
Trinity
,
we
following
the
instructions
and
practises
of
our
Predecessors
do
baptize
in
the
name
of
the
Father
,
Son
and
Holy
Ghost
,
and
in
our
Devotions
we
pray
unto
,
give
thanks
,
glorifie
each
of
these
three
persons
in
the
same
language
,
with
equall
expressions
of
duty
,
without
preferring
one
before
the
other
,
thereby
acknowledging
their
glory
to
be
equall
,
their
Majesty
coeternall
.
So
likewise
for
the
Consubstantiality
of
the
Son
with
the
Father
,
the
union
and
distinction
of
the
two
Natures
,
they
might
say
,
We
adore
onely
one
God
,
and
yet
we
adore
the
Son
with
adoration
equall
to
the
Father
,
by
which
we
acknowledge
them
both
to
be
one
onely
God
;
We
doe
likewise
celebrate
and
give
thanks
to
the
same
Son
of
God
for
vouchsafing
,
being
God
,
to
take
our
Nature
upon
him
&
in
that
to
dye
,
by
his
death
redeeming
us
from
sin
and
death
eternall
,
Therefore
we
confesse
two
distinct
Natures
united
in
one
Person
.
&c.
7.
Now
if
such
sublime
Revelations
might
,
and
indeed
were
really
conveyed
not
in
formall
expressions
of
words
and
phrases
,
but
,
which
was
farre
more
efficacious
,
in
the
true
naturall
sence
and
importance
of
them
uncapable
of
ambiguities
by
such
a
way
of
Tradition
so
impossible
to
be
interrupted
as
long
as
Christians
begot
Christians
,
and
so
free
from
danger
of
corruptions
,
that
they
could
not
be
feared
,
unlesse
all
Churches
would
conspire
to
alter
their
whole
frame
of
Devotions
;
A
thing
they
have
been
so
far
from
intending
,
that
at
this
day
if
wee
compare
all
the
Liturgies
extant
from
S.
Jame's
(
which
ha's
received
testimony
from
above
600.
Bishops
in
the
second
Councell
of
Nice
)
to
S
Basil'●
,
S.
Chrysostome's
,
S.
Gregorie's
even
to
the
present
Roman
Liturgy
,
adjoyning
the
Ethiopian
,
Maronite
,
Coph●ite
,
&c.
wee
shall
finde
an
admirable
uniformity
in
all
the
substantiall
parts
,
yea
in
many
manners
of
expressions
,
to
the
very
circumstances
of
Crossings
,
and
postures
,
&c.
although
these
Churches
have
had
no
communication
together
of
many
ages
:
How
much
more
easily
and
perspicuously
might
other
points
of
Doctrine
relating
to
practise
be
continued
in
the
Church
?
as
Invocation
of
Saints
to
be
our
Intercessours
,
Veneration
of
Reliques
,
Images
,
&c.
Prayer
and
Sacrifice
for
the
Dead
,
a
beliefe
of
a
capacity
in
them
to
be
eased
and
benefitted
by
such
Prayers
,
&c.
How
was
it
possible
that
such
Doctrines
once
delivered
should
be
forgotten
,
being
so
visibly
every
Day
by
all
persons
acted
in
the
Church
?
And
if
no
such
Doctrines
were
at
first
consigned
and
deposited
in
the
Church
,
how
was
it
possible
they
should
so
chance
to
mee●e
in
the
Publique
Devotions
of
so
many
Churches
and
ages
,
among
Persons
not
only
strangers
,
but
for
a
long
time
enemies
to
one
another
,
yea
enemies
to
such
a
point
,
that
if
they
had
not
had
irrefragable
testimonies
of
the
universall
Tradition
of
such
doctrines
and
Practises
,
the
conformity
of
their
adversary
Churches
would
have
beene
an
argument
sufficient
to
have
made
them
to
relinquish
such
Practises
and
condemne
them
?
Could
the
Heathen-Graecians
ever
forget
their
pretended
Deities
Baccus
or
Ceres
,
or
the
benefits
supposed
to
have
beene
received
by
their
means
,
though
they
had
had
nothing
else
to
put
them
in
mind
of
them
but
their
Dionysiaca
or
Eleusinian
Mysteries
?
Or
among
the
Romans
did
not
the
Palilia
,
Suo
vet●urilia
,
Ambarvalia
,
Lupercalia
,
&c.
keepe
fresh
in
their
mindes
the
Deities
,
in
whose
honour
and
ingratitude
for
whose
favour
those
solemnities
had
beene
instituted
?
How
infinitely
more
securely
and
unfailably
has
almighty
God
provided
for
the
continuance
of
Truth
and
Piety
in
his
Church
,
since
those
Heathen-Solemnities
were
repeated
but
once
a
yeare
in
one
City
or
Countrey
,
but
Ours
every
day
by
numbers
of
people
in
all
Countries
,
Cities
and
Villages
?
CHAP.
IX
.
A
further
demonstration
of
the
firmnesse
of
Tradition
.
Certain
objections
answered
.
1.
BUt
it
will
objected
,
who
knowes
but
there
may
,
yea
who
can
deny
but
there
have
crept
in
alterations
even
in
these
Liturgies
and
formes
of
Publique
Devotions
?
For
answer
,
It
is
confess'd
there
have
,
for
the
first
Liturgies
,
as
S.
James
and
others
ascribed
to
Apostolique
Persons
were
briefe
,
simple
,
lesse
ceremonious
:
and
as
the
Church
grew
more
large
and
splendid
,
so
Gods
service
became
more
extended
,
solemne
and
majesticall
.
But
that
any
substantiall
part
of
Devotion
,
any
expressions
implying
or
instilling
new
bred
errours
have
been
introduced
into
the
publique
formes
of
God's
service
,
that
is
utterly
denyed
:
And
they
that
lay
this
imputation
upon
Gods
Church
are
obliiged
to
produce
examples
and
visible
proofes
thereof
,
which
it
is
impossible
for
them
to
doe
with
the
hundreth
part
of
that
assurance
that
Catholiques
by
shewing
those
which
are
now
extant
of
the
Ancient
Liturgies
,
by
alledging
irrefragable
testimonies
of
the
extreame
punctuall
curiosity
of
the
ancient
Fathers
in
exactly
and
unalterably
preserving
Tradition
according
to
the
Apostles
direction
,
Formam
habe
,
&c.
Keepe
the
forme
of
sound
words
,
will
demonstrate
the
contrary
.
I
cannot
forbeare
on
this
occasion
,
among
many
other
examples
which
may
be
produced
to
specifie
that
extreame
nicenesse
of
S.
Augustine
,
shewing
not
only
his
care
to
deliver
Traditionall
truths
themselves
,
but
the
termes
also
in
which
those
truthes
were
conveyed
to
his
times
,
Ne
me
ineptum
putes
.
Do
not
thinke
me
foolish
(
saith
be
to
Honoratus
,
lib.
de
util.
cred.
cap.
3.
)
for
using
Greek
termes
,
my
chiefe
reason
is
,
because
I
have
so
learned
these
things
by
Tradition
,
neither
dare
I
deliver
them
to
thee
any
other
way
then
as
I
have
received
them
.
So
the
same
Father
(
dequant
anima
cap.
34
)
Divinè
ac
singulariter
in
Ecclesiâ
Catholicâ
traditus
,
&c.
It
is
a
Doctrine
divinely
and
singularly
delivered
by
Tradition
in
the
Catholique
Church
,
that
no
Creature
is
to
be
worshipped
with
an
internall
worship
of
the
Soule
.
For
I
doe
the
more
willingly
expresse
my selfe
in
these
termes
,
because
the
Doctrine
was
taught
mee
in
the
same
.
This
hee
sayes
,
because
the
word
Creatur●
did
not
seeme
so
pure
and
proper
a
Latin
word
.
From
the
like
grounds
proceeded
those
frequent
speeches
in
Synods
,
which
silenced
all
Haereticall
innovation
,
Servetur
quod
traditum
est
,
and
,
Vetus
Traditio
obtineat
,
and
,
Desin●t
incessere
novitas
vetustatem
,
&c.
Let
that
which
is
delivered
by
Tradition
be
observed
.
And
,
Let
Tradition
prevayle
.
And
,
Let
novelty
forbeare
to
oppose
antiquity
,
&c.
This
care
certainly
was
more
curiously
observed
in
the
publique
Devotions
of
the
Church
.
2.
For
proofe
whereof
,
besides
the
confronting
the
Ancient
Liturgies
of
the
Easterne
and
Southerne
Churches
,
let
Protestants
,
if
they
please
,
examine
the
Ages
,
against
which
they
believe
they
have
the
justest
arguments
of
suspition
of
any
other
,
viz.
since
the
time
of
S.
Gregory
the
Great
.
There
are
to
this
day
extant
his
own
Missalls
in
Print
,
and
Breviaries
in
Manuscript
in
severall
Libraries
,
let
them
examine
what
changes
such
ignorant
superstitious
Times
(
as
they
thinke
,
)
and
so
many
wicked
Popes
(
as
they
say
,
and
not
alwayes
untruly
)
have
made
in
these
publique
Devotions
of
the
Church
:
They
will
blush
certainly
to
have
had
the
least
suspition
in
this
nature
of
the
Primitive
Times
,
when
they
shall
see
evidently
that
in
the
Canon
of
the
Masse
there
ha's
scarce
been
one
word
altered
for
above
these
last
thousand
years
,
And
in
the
Breviary
not
any
that
will
afford
them
contentment
answerable
to
their
paines
of
comparing
them
.
3
Now
whereas
some
Protestants
demand
(
and
particularly
Mr.
Chillingworth
,
in
severall
places
)
where
are
we
to
seek
for
these
Traditions
of
which
the
Roman
Church
talkes
so
much
?
where
is
the
Cabinet
and
Magazine
wherein
they
are
stored
?
And
when
will
shee
empty
it
that
we
may
see
all
the
treasure
that
Christ
lest
unto
his
Church
?
Hereto
it
is
answered
,
that
M.
Chillingworth
said
well
,
that
,
To
say
a
secret
Tradition
is
as
absurd
as
to
say
a
silent
Thunder
,
since
Traditions
are
obvious
to
all
Mens
Eyes
,
and
sound
aloud
in
all
Mens
Eares
,
shining
in
the
publique
visible
practice
and
profession
of
the
Church
:
The
Church
is
so
far
from
pretending
(
as
Protestants
would
faine
seem
to
fancy
)
that
she
has
certaine
secret
conservatories
of
these
Traditions
out
of
which
upon
occasion
she
can
draw
some
speciall
ones
to
determine
emergent
Controversies
,
and
much
lesse
that
the
Holy
Ghost
suggests
unto
her
in
time
of
neede
any
formerly
vanished
Apostolique
Revelation
;
that
whatsoever
is
not
expresly
in
Scripture
,
or
satisfactorily
apparen●
in
the
publiquely
received
professions
and
practises
of
the
Church
are
not
perhaps
determinable
as
points
of
Faith
,
that
is
,
as
Traditionary
Divine
Revelations
In
so
much
as
some
learned
Catholiques
are
of
opinion
(
how
justly
or
no
I
examin
not
)
that
certaine
Questions
now
ventilated
in
the
Church
,
as
concerning
the
Conception
of
our
Blessed
Lady
,
and
some
of
the
more
subtill
and
scholasticall
Controversies
between
the
Jesuites
and
Dominicans
,
concerning
Grace
and
Freewill
,
Predetermination
and
Contingency
,
&c.
have
not
light
enough
either
from
Scripture
,
Tradition
,
or
the
publique
Profession
and
Practise
of
the
Church
,
so
as
to
be
capable
of
a
precise
decision
,
at
least
so
farre
as
to
make
such
a
decision
to
become
properly
an
article
of
Faith
;
unlesse
perhaps
such
a
one
,
as
was
that
of
the
Councell
of
Vienna
touching
Grace
infused
into
Infants
in
Baptisme
,
which
is
set
downe
in
this
forme
.
Nos
attendentes
,
that
is
,
Wee
heedfully
considering
the
generall
efficacy
of
the
death
of
Christ
,
the
which
by
Baptisme
is
applyed
equally
and
indifferently
to
all
that
are
baptized
by
the
approbation
of
this
Holy
Councell
,
have
judged
that
the
second
opinion
is
to
be
chosen
as
the
more
probable
and
more
consonant
and
agreeeing
to
the
sayings
of
the
Holy
Fathers
and
of
the
moderne
Doctors
,
which
opinion
asserteth
,
That
informing
Grace
and
vertues
are
as
well
conferred
upon
Infants
in
Baptisme
,
as
on
persons
of
ripe
age
.
See
Clementin
.
de
sum
Trin.
&
fide
Cath.
And
thus
the
Councell
of
Basil
(
Sess.
36.
)
determined
the
point
of
the
imaculate
conception
of
our
Blessed
Lady
,
not
as
an
article
of
faith
in
the
present
strict
and
proper
sense
,
but
,
tanquam
doctrinam
piam
&
consonam
fidei
,
that
is
,
as
a
pious
doctrine
and
consonant
to
faith
.
See
more
in
the
learned
treatise
of
Franc.
as
Clara
called
Systema
fidei
,
Cap.
35.
4.
Indeed
it
cannot
be
denyed
but
that
in
some
cases
it
is
within
the
power
of
the
Church
to
invent
de
novo
some
word
or
phrase
proper
to
signifie
and
express
a
Traditionary
doctrine
,
namely
in
contradiction
to
any
Haeresie
arising
and
opposing
Apostolique
Revelations
,
shining
in
the
publique
profession
and
practise
of
the
Church
.
So
to
condemn
the
Arians
denying
the
Divinity
of
our
Saviour
,
the
Fathers
of
the
Councell
of
Nice
,
made
choice
of
the
terme
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
though
new
,
yet
answerable
to
the
sense
and
notion
of
that
mystery
,
which
was
received
by
Tradition
in
the
Church
,
a
terme
directly
and
specifically
opposite
to
the
Arian
Position
.
In
like
manner
the
Church
of
late
devised
a
new
,
or
rather
borrowed
of
some
particular
ancient
Father
the
word
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
Transubstantiation
as
most
proper
to
expresse
the
notion
which
in
all
ages
has
been
received
in
the
Church
concerning
the
Reall
Presence
of
the
body
of
Christ
in
Blessed
Sacrament
,
a
terme
which
like
the
flaming
two-edged
waving
sword
of
the
Cherub
cuts
assunder
on
all
sides
whatsoever
new
Heresies
do
,
or
probably
ever
shall
devise
to
oppose
that
Mystery
.
5.
Notwithstanding
some
certaine
Traditions
there
were
which
in
the
Primitive
times
were
kept
secret
among
the
principall
Ecclesiasticall
Governours
,
as
certaine
sublime
Doctrines
,
the
ceremonious
formes
of
conferring
some
Sacraments
,
of
making
the
holy
Chrismes
,
Oyle
,
&c.
which
seemes
to
have
been
done
partly
to
gaine
a
reverence
to
the
Clergy
,
as
more
neerly
approaching
to
the
Divine
Light
,
But
principally
not
to
expose
such
Mysteries
to
the
scornfull
and
profane
interpretation
of
the
Heathens
,
or
to
the
weak
understandings
of
the
ignorant
,
and
not
yet
sufficiently
instructed
Christians
,
according
to
the
practise
of
S.
Paul
himselfe
,
(
1
Cor
c.
2.
)
who
saith
,
Sapientiam
loquimur
inter
perfectos
,
Wee
spèake
(
sublime
)
wisedome
among
those
that
are
perfect
:
Hence
those
earnest
adjurations
in
the
writings
of
some
very
ancient
Bishops
,
whereby
they
conjured
others
of
their
own
rank
,
when
they
communicated
to
them
certaine
sublime
mysteries
to
preserve
in
a
deep
secrecy
what
they
so
received
;
a
memorable
instance
we
have
of
this
caution
in
the
Books
of
S.
Denis
Areopagite
(
Hier.
Eccl.
c
1.
)
Hence
those
disguisings
of
other
Mysteries
in
Books
which
were
to
passe
publiquely
abroad
:
Hence
those
sudden
interruptions
when
they
were
ready
to
discover
unawares
somewhat
above
the
capacity
of
their
hearers
,
Pagans
,
or
Catechumens
,
Frequent
examples
I
could
alledge
out
of
S.
Epiphanius
,
S.
Chrysostome
,
S.
Augustine
.
end
others
:
But
Cui●
bono
in
this
placed
Since
Paganisme
has
been
utterly
abolished
,
and
meanes
of
instruction
more
common
and
promiscuous
,
especially
since
the
invention
of
Printing
(
whether
happy
,
or
not
it
is
doubtfull
)
this
cautelous
reservednesse
has
beene
out
of
use
,
perhaps
with
no
little
prejudice
to
the
Church
:
in
so
much
as
nothing
is
reserved
now
in
the
brests
of
the
Church-Governours
,
even
the
anciently
most
secret
Ceremonies
are
divuled
to
all
Mens
knowledge
:
So
that
now
Tradition
is
far
more
loud
and
visible
,
then
ever
it
was
before
,
and
no
ground
for
Protestants
to
pretend
to
any
suspition
that
under
a
shew
of
Tradition
the
Church
has
a
mind
to
exercise
either
Tyranny
or
cunning
to
gaine
authority
to
her
determinations
.
6.
Now
from
this
generall
Traditionary
way
of
conveying
Christian
Doctrines
,
&c.
it
came
to
passe
that
many
Fathers
being
assured
of
the
truth
and
authenticknesse
of
such
Traditions
,
and
willing
to
assert
them
out
of
Scripture
also
,
have
interpreted
many
Texts
,
as
conteining
such
Doctrines
,
which
either
did
not
at
all
afford
such
a
sence
,
or
at
least
not
necessarily
,
though
perhaps
the
outward
sound
of
the
words
might
put
a
man
in
mind
of
such
Doctrines
:
Examples
of
this
are
not
a
few
,
particularly
in
the
points
of
Purgatory
,
Prayer
to
Saints
,
&c.
So
that
whereas
Protestants
cry
Victory
when
they
can
prove
.
or
at
least
make
probable
that
such
Fathers
have
been
mistaken
in
such
interpretations
,
as
if
the
doctrines
thence
deduced
were
confuted
,
in
my
opinion
it
is
without
any
ground
,
since
on
the
contrary
the
lesse
force
that
such
Texts
of
Scripture
have
to
evince
such
doctrines
,
the
greater
and
stronger
proofe
have
such
Traditions
,
seeing
the
Fathers
,
prepossessed
with
a
beliefe
of
them
from
the
publique
practise
of
the
Church
,
accounted
them
so
apparent
,
that
they
thought
they
saw
them
even
where
they
were
not
at
all
.
And
therefore
,
when
the
Church
commands
us
not
to
oppose
the
interpretations
which
the
greatest
part
of
Fathers
unanimously
make
of
Scripture
,
I
conceive
she
does
not
a
waies
oblige
Catholiques
thereby
to
give
the
same
sense
to
Texts
which
the
greatest
part
of
Fathers
doe
,
but
rather
,
not
so
to
interpret
any
Text
as
to
contradict
the
Traditionary
doctrines
believed
generally
by
the
Fathers
upon
this
safe
ground
of
Tradition
,
though
perhaps
not
Logically
enough
deduced
from
such
speciall
passages
of
Scripture
:
so
that
though
perhaps
their
commentaries
there
may
be
questioned
,
the
doctrine
in
the
commentaries
ought
to
be
embraced
.
CHAP.
X.
The
second
preparatory
ground
:
viz.
Occasion
of
writing
the
Gospells
,
&c.
1.
IT
may
now
be
demanded
,
if
this
way
of
conveying
Christian
doctrines
be
so
much
clearer
and
safer
than
writing
books
,
or
any
other
way
of
transmitting
recordes
,
to
what
purpose
were
the
Evangelicall
bookes
written
?
and
why
were
the
necessary
points
of
faith
reduced
into
such
a
prescribed
form
in
the
Apostles
Creed
?
2.
To
say
something
for
answer
,
and
first
concerning
the
Creed
.
The
end
why
that
was
compiled
seemes
to
have
been
to
bring
into
a
short
and
cleare
abridgement
the
principall
points
of
Christian
Religion
to
be
repeated
at
any
ones
initiation
into
Christianity
by
Baptisme
,
being
as
it
were
an
enlargement
of
that
forme
of
Baptising
prescribed
by
our
Saviour
,
viz.
Baptizo
te
in
nomine
Patris
&
Filii
&
Spiritus
sancti
(
Now
in
what
sense●
and
in
respect
of
what
Persons
in
what
State
or
Order
the
Creed
may
be
said
to
contein
all
points
of
faith
necessary
to
Salvation
shall
be
shewd
hereafter
.
)
As
to
our
present
purpose
we
may
observe
.
1.
That
the
Creed
seemes
to
be
of
a
middle
nature
betweene
written
bookes
and
Orall
Tradition
:
as
a
prescribed
forme
of
words
,
so
it
approaches
to
the
former
:
but
as
committed
by
all
to
memory
and
actually
repeated
at
Baptisme
and
other
publique
Devotions
,
so
it
partakes
much
of
the
latter
.
2.
What
extreame
advantage
Tradition
has
for
its
preservation
beyond
any
writing
,
seeing
the
Creed
after
it
was
enlarged
by
partaking
thereof
has
preserved
it selfe
from
any
variety
or
corruption
all
the
Church
over
to
this
day
It
is
true
indeed
that
insome
Churches
,
viz
in
Af●ica
in
the
first
beginning
of
Christianity
there
was
a
small
difference
,
their
Creed
wanting
these
words
,
Communion
of
Saints
,
the
sense
whereof
notwithstanding
may
probably
be
supposed
to
have
been
included
in
the
Article
concerning
the
holy
Catholique
Church
,
as
may
be
observed
in
the
Creeds
extant
in
the
African
Fathers
,
Tertullian
,
S.
Cyprian
,
S.
Optatus
and
S.
Augustin
:
Which
difference
it
is
not
imaginable
should
have
come
by
neglect
or
forgetfulnesse
:
it
is
rather
probable
that
that
Apostolique
Person
who
taught
Christianity
first
in
those
quarters
,
brought
the
Creed
with
that
small
defect
;
for
the
very
first
Creed
of
all
seems
to
have
been
much
shorter
then
that
now
current
,
as
conteining
only
a
profession
of
Faith
in
the
three
Persons
in
the
Blessed
Trinity
in
whose
names
only
Baptisme
was
administred●
to
which
the
Apostles
or
Apostolique
persons
might
afterward
adjoyn
the
other
Articles
following
:
which
addition
being
made
successively
,
it
is
possible
some
persons
might
carry
away
in
their
voyages
into
Africa
the
breifer
C●ee●s
before
they
were
so
inlarged
.
3
In
the
next
place
,
concerning
the
Occasion
and
end
for
which
the
books
of
the
New
Testament
were
written
,
we
ought
to
consider
the
books
of
History
apart
from
the
others
of
Doctrine
and
Prophecy
,
as
being
distinguishable
both
in
their
occasion
and
end
,
For
the
Gospells
therefore
,
the
whole
subject
of
them
is
a
narration
of
severall
passages
of
our
Saviours
Life
,
Death
,
Resurrection
and
Ascension
;
likewise
some
of
the
most
considerable
miracles
which
he
wrought
;
a
sum
of
the
principall
points
of
his
Doctrine
,
both
morall
,
and
mysterious
in
parables
concerning
his
Church
,
&c.
Now
though
the
memory
of
all
these
(
excepting
perhaps
only
the
severall
miracles
,
prophecies
,
&c.
)
as
much
as
was
suficient
for
particular
persons
,
might
and
actually
was
in
substance
preserved
by
practicall
Tradition
(
as
1.
the
Mysterious
and
to
us
most
usefull
passages
of
his
Life
,
&c.
in
the
publique
solemnities
appointed
from
all
antiquity
,
in
the
solemne
Fasts
&
administration
of
Sacraments
.
2.
Morall
duties
in
the
publique
Confessions
,
and
most
ancient
Penitentiall
Canons
,
Love-Feasts
,
&c.
Yea
some
of
them
receiving
force
almost
only
from
Tradition
,
as
not
being
at
all
in
Scripture
,
at
least
not
so
expressely
as
Mr.
Chillingworth
requires
to
points
of
necessity
,
as
unlawfulnesse
of
Polygamy
,
incestuous
marriages
in
some
particular
degrees
,
&c.
)
Notwithstanding
it
could
not
but
be
infinitely
acceptable
and
satisfactory
to
all
good
Christians
to
be
informed
as
particularly
as
might
be
in
any
thing
that
concerned
so
Blessed
a
Master
and
Saviour
,
and
therefore
were
these
divine
books
received
with
all
imaginable
reverence
and
joy
,
and
preserved
with
all
possible
care
,
so
farre
as
thousands
willingly
exposed
themselves
to
Martyrdome
rather
then
deliver
them
up
to
the
fire
;
they
were
read
in
Churches
,
discoursed
on
in
Sermons
,
illustrated
by
Commentaries
,
in
a
word
esteemed
divine
and
infallible
by
all
Christians
.
But
yet
no
generall
Tradition
has
come
to
us
that
all
that
is
necessary
for
all
persons
of
all
degrees
,
whether
single
or
in
Society
to
bring
them
to
heaven
is
conteined
expresly
in
these
Gospells
:
Which
is
a
certaine
proof
that
the
ancient
Church
did
not
thinke
so
,
or
however
that
they
did
not
think
it
necessary
to
thinke
so
,
for
no
one
thing
generally
thought
necessary
to
salvation
,
but
has
been
conveyed
under
that
notion
by
Tradition
orall
,
as
well
as
writing
,
Besides
,
it
is
clear
there
is
nothing
expresse
for
assembling
Synods
,
ordeining
severall
degrees
of
Ministers
,
no
formes
or
directions
for
publike
service
,
no
unquestionable
prohibition
of
Polygamy
,
incest
,
&c.
So
that
although
no
doubt
to
some
persons
in
some
suddaine
desperate
circumstances
there
is
in
the
Gospels
to
be
found
enough
,
yea
more
then
enough
of
meere
necessity
,
yea
in
any
one
of
them
,
yea
in
two
or
three
verses
of
any
one
of
them
:
Yet
therefore
to
deduce
a
generall
conclusion
that
all
things
simply
necessary
are
conteined
in
the
Gospels
,
is
surely
very
unreasonable
:
and
much
more
,
thence
to
inferre
a
generall
Conclusion
,
so
as
to
make
it
the
fundamentall
ground
of
all
Sects
of
Religion
,
and
a
sufficient
excuse
for
that
,
which
(
if
that
Conclusion
be
not
o●ely
not
true
,
but
not
so
evident
as
that
there
can
be
no
shew
of
contradiction
,
is
a
most
horrible
sinne
,
namely
Schisme
or
Haeresie
)
this
to
me
seemed
to
be
somewhat
that
deserved
a
name
beyond
unreasonablenesse
it selfe
;
and
that
joyned
with
infinite
danger
in
a
point
of
the
highest
consequence
imaginable
.
4.
Now
the
same
inconveniences
will
follow
though
the
bookes
of
the
Acts
,
Epistles
and
Apocalyse
were
added
to
the
Gospels
to
make
them
altogether
to
be
an
entire
perspicuous
Rule
of
Faith
without
any
need
of
an
authoritative
interpreter
.
For
first
,
for
the
Apocalyse
,
it
is
a
meere
obscure
Prophecy
,
and
can
contribute
little
or
nothing
to
the
instruction
or
discipline
of
the
Church
.
Then
the
booke
of
the
Acts
though
it
relate
some
particulars
of
our
Saviour
after
his
Ascension
,
as
his
Sending
the
Holy
Ghost
,
&c.
together
with
a
very
few
passages
concerning
any
of
the
Apostles
,
excepting
some
few
yeares
of
Saint
Pauls
travells
:
yet
it
will
prove
but
a
very
imperfect
modell
for
setling
of
the
Church
in
such
a
posture
and
with
such
qualifications
both
for
doctrine
and
practise
as
unquestionable
antiquity
represents
unto
us
the
Primitive
Apostolique
Church
.
And
la●●ly
for
the
Epistles
of
S.
Paul
,
&c.
it
is
confessed
by
all
,
and
the
Text
it selfe
justifies
it
,
that
those
Epistles
were
never
intended
to
be
written
as
institutions
or
Catechismes
conteining
an
abridgement
of
the
whole
body
of
Christian
Faith
for
the
whole
Church
:
For
,
1.
They
were
written
only
to
some
particular
congregations
,
yea
many
of
them
to
single
persons
,
and
no
order
is
given
to
communicate
them
to
the
whole
Church
,
I
am
sure
no
necessity
appeares
that
they
should
be
so
divulg●d
.
2.
They
were
written
meerely
occasionally
,
namely
by
reason
that
some
particular
False
teachers
sowed
certaine
false
doctrines
in
some
particular
Churches
founded
by
the
Apostles
,
in
the
confutation
of
which
Haeresies
all
the
doctrinall
parts
of
those
Epistles
are
generally
employed
;
So
that
if
those
Heretiques
had
not
chanced
to
have
broached
those
particular
opinions
,
those
Epistles
had
never
beene
written
.
3.
These
Epistles
especially
of
Saint
Paul
the
most
and
the
largest
,
are
written
in
a
stile
so
obscure
,
such
intricacy
of
arguing
,
with
such
digessions
interwoven
,
the
Logicall
Analysis
is
so
extremely
difficult
,
that
that
gift
of
interpreting
was
in
those
dayes
a
necessary
attendant
of
the
Apostles
preaching
,
and
I
am
confident
that
if
an
hundred
men
,
and
those
generally
of
the
same
Sect
and
opinions
,
were
oppointed
to
resolve
the
order
and
method
of
S.
Paul's
arguing
,
there
would
not
three
of
them
agree
for
three
verses
together
.
Now
upon
these
grounds
,
how
improper
such
writings
are
to
serve
for
the
onely
Rule
of
Faith
(
which
even
in
Mr.
Chillingworth's
opinion
must
be
so
cleare
and
evident
in
points
necessary
,
that
there
can
be
no
rationall
possibility
of
diversity
of
opinions
,
and
by
cosequence
no
need
of
an
authoritative
interpreter
)
let
him
that
can
believe
it
;
and
let
him
that
dare
,
put
it
to
the
tryall
,
when
his
soules
eternall
estate
depends
upon
it
.
CHAP.
XI
.
The
third
preparatory
ground
,
viz.
the
clearing
of
the
ambiguity
of
these
words
,
necessary
to
salvation
.
1.
THese
words
(
necessary
to
salvation
)
being
applyed
to
severall
objects
and
subjects
admit
of
great
variety
in
the
application
and
use
:
therefore
before
they
be
affirmed
or
denyed
of
any
thing
,
2.
Therefore
first
for
sorts
of
necessity
,
There
is
necessitas
medii
,
when
a
thing
is
of
it selfe
necessry
to
salvation
:
and
necessitas
praec●pti
,
when
it
is
only
therefore
necessary
because
it
is
commanded
.
Againe
necessitas
fidei
specialis
,
that
is
,
of
things
to
be
believed
expresly
and
distinctly
,
as
the
Articles
of
the
Creed
:
and
necessitas
fidei
generalis
,
of
things
which
some
persons
are
onely
to
believe
.
Againe
,
necessitas
actus
,
that
is
of
things
to
be
performed
by
all
,
as
Confession
of
Christs
name
,
pardoning
of
offences
,
restitution
,
&c.
and
necessitas
approbationis
or
non
contradictionis
,
when
men
are
at
least
obliged
not
to
condemne
certaine
things
,
as
vow
of
Virginity
,
Voluntary
poverty
,
&c.
3.
Then
with
respect
unto
objects
or
things
necessary
to
salvation
,
some
are
so
absolutely
,
that
is
,
so
as
no
circumstance
of
person
,
time
or
place
,
no
ignorance
,
no
defect
how
irremediable
soever
can
excuse
the
absence
of
such
things
:
other
things
on
the
contrary
are
necessary
only
conditionally
,
which
in
some
cases
,
to
some
persons
may
be
excusable
.
Of
the
former
sort
,
there
are
but
extreamely
few
things
necessary
.
For
,
for
example
,
if
a
Heathen
at
the
point
of
death
upon
an
effectuall
exhortation
of
a
Christian
should
embrace
in
generall
the
Religion
of
Christ
,
not
being
able
to
attend
particular
instruction
,
nor
perhaps
actuall
Baptisme
,
it
is
very
probable
that
the
onely
believing
of
Christ
to
be
the
Saviour
of
the
world
,
and
relying
upon
him
for
the
pardon
of
his
sinnes
,
and
profession
of
his
resolution
to
obey
whatsoever
should
appeare
to
him
to
have
been
Cbrists
will
though
death
should
cut
him
off
from
a
particular
information
in
other
doctrines
of
Faith
,
the
Sacraments
,
particular
duties
of
Christian
morality
,
&c.
would
be
sufficient
to
such
a
man
to
salvation
.
Of
the
later
sort
,
viz
things
necessary
conditionally
,
it
is
impossible
to
tell
how
many
or
how
few
they
are
,
till
all
conditions
and
circumstances
be
expressed
.
4.
In
regard
of
persons
,
that
is
,
necessary
to
one
which
is
not
to
another
,
as
more
to
a
teacher
than
a
Disciple
;
to
a
Governour
,
then
to
a
person
subordinate
.
Againe
,
that
is
necessary
to
a
Congregation
,
which
is
not
to
a
single
person
,
to
the
setling
of
a
Church
in
good
order
,
which
is
not
to
every
Congregation
:
to
the
well-being
of
a
Church
,
which
is
not
to
its
simple
being
:
some
persons
are
obliged
to
know
many
things
explicitely
,
which
others
are
onely
not
to
dis
believe
,
it
being
sufficient
if
they
oppose
them
not
,
not
necessary
that
they
know
them
.
5.
Having
considered
such
an
ambiguity
and
variety
of
things
necessary
(
to
which
many
other
distinctions
might
yet
be
added
)
I
presently
judged
that
whatsoever
was
the
reason
that
Mr.
Chillingworth
thought
it
not
necessary
to
make
a
distinct
application
of
these
severall
kindes
of
necessity
according
to
the
exigence
of
the
objects
and
persons
;
whether
it
was
neglect
or
want
of
memory
,
or
whether
intending
onely
to
repell
his
adversaries
present
objections
,
he
thought
fit
to
say
no
more
then
he
was
for
that
purpose
necessarily
obliged
:
What
ever
was
the
cause
,
I
am
sure
that
for
want
of
such
a
distinct
application
,
whatsoever
he
has
said
to
confirme
his
maine
position
is
little
to
the
satisfaction
of
any
third
person
,
as
,
I
thinke
,
shall
presently
be
demonstrated
.
CHAP.
XII
.
After
what
manner
I
judged
it
necessary
for
my
purpose
to
examine
Mr.
Chillingworth's
reasonings
and
arguments
.
1.
TH●se
preparatory
grounds
being
thus
premised
,
way
was
made
for
the
nearer
approach
to
the
examination
of
Mr.
Chillingworth's
reasons
and
proofs
before
alleged
,
for
the
maintaining
of
the
maine
foundation
of
all
Schisme
,
viz.
That
the
Scripture
,
yea
any
one
Gospell
,
conteines
in
it
expresly
all
things
necessary
to
salvation
,
either
for
belief
or
practise
.
In
the
examination
whereof
(
as
likewise
of
other
Protestants
grounds
which
follow
,
and
are
set
downe
and
prosecuted
more
clearely
,
more
subtily
,
and
I
am
sure
more
to
the
satisfaction
of
English
Protestants
,
by
Mr.
Chillingworth
,
then
by
any
other
)
I
must
professe
that
my
intention
is
not
to
consider
Mr.
Chillingworth's
discourses
as
precisely
opposed
to
his
adversaries
,
for
I
have
neither
the
vanity
to
beleive
that
so
learned
and
practis'd
a
Catholique-controvertist
should
be
willing
to
accept
of
any
one
,
and
much
lesse
of
such
an
ignorant
Neophyte
as
my selfe
to
defend
his
excellent
booke
;
neither
have
I
the
impudence
without
leave
from
him
to
undertake
such
a
taske
:
But
since
upon
mine
owne
knowledge
Mr.
Chillingworth
believed
that
his
booke
,
as
concerning
the
Positive
grounds
,
conteined
as
much
as
any
Protestant
could
reasonably
say
;
so
for
the
destructive
part
,
that
it
was
an
unanswerable
conviction
not
onely
of
what
his
adversary
in
particular
had
said
,
but
of
what
any
Catholique
could
alledge
concerning
either
the
Rule
of
Faith
,
or
Judge
of
Conteoversies
:
Seeing
likewise
I
found
it
not
onely
very
reasonable
in
it selfe
,
but
absolutely
necessary
for
me
,
considering
the
condition
in
which
I
then
was
,
for
finding
repose
unto
my
mind
to
inform
my selfe
,
not
what
some
particular
learned
Catholiques
taught
to
be
their
sense
of
the
Churches
beliefe
in
these
points
(
for
that
would
have
been
a
labour
insupportable
to
me
,
who
was
much
pressed
with
a
desire
to
be
no
longer
alone
without
any
Church
to
joyne
withall
)
but
to
enquire
what
the
Roman
Church
her selfe
believed
,
and
in
what
language
,
and
with
what
latitude
She
her self
expressed
her
thoughts
and
beliefe
:
Upon
these
grounds
I
conceived
it
requisite
to
exact
and
apply
M.
Chillingworth's
positions
and
arguments
to
the
simple
doctrines
and
decisions
of
the
Catholique-Church
;
Resolving
that
if
I
found
that
what
She
said
,
and
in
the
latitude
that
She
expresseth
her self
,
was
just
and
reasonable
,
and
withall
able
to
stand
firme
notwithstanding
any
of
Mr.
Chillingworth's
oppositions
,
to
rest
contented
therewith
;
For
,
for
the
present
it
would
be
happiness
enough
for
me
to
get
onely
within
the
precincts
of
a
Church
,
though
no
farther
then
the
door-keepers
place
,
I
might
afterwards
,
if
need
were
,
at
leisure
make
choice
there
of
what
ranke
or
company
I
would
range
my selfe
unto
.
2.
Coming
therefore
to
the
consideration
of
M.
Chillingworth's
conclusion
,
together
with
the
reasons
and
proofes
of
it
which
he
beleived
of
force
sufficient
to
destroy
the
doctrine
necessarily
to
be
believed
by
all
Roman-Catholiques
,
I
must
needes
say
that
this
his
Conclusion
,
(
The
Scripture
conteines
all
necessary
points
of
beliefe
and
practise
,
and
the
Creed
all
necessary
points
of
beliefe
)
is
so
expressed
,
that
in
severall
respects
it
may
and
ought
to
be
assented
to
by
any
Catholique
:
For
(
as
I
shewed
before
)
if
the
word
necessary
in
respect
of
the
object
,
relate
to
necssity
absolute
,
and
in
respect
of
the
subject
,
to
any
person
though
considered
in
a
desperate
estate
for
want
of
means
or
space
to
inform
himselfe
further
,
then
not
only
the
Scripture
,
or
the
Creed
,
or
one
Gospell
,
but
perhaps
this
one
verse
in
a
Gospell
.
This
is
eternall
life
to
know
thee
the
only
true
God
,
&
Iesus
Christ
whom
thou
hast
sent
,
may
be
instruction
sufficient
to
salvation
:
and
so
arising
proportionably
to
other
circumstances
,
in
respect
of
other
single
persons
more
truths
and
instructions
are
necessary
,
and
more
yet
to
persons
enjoying
sufficient
means
to
information
,
to
Clergy-men
,
to
Congregations
,
to
well-ordered
Churches
.
Besides
,
if
the
same
Conclusion
be
considered
in
another
sense
(
without
altering
the
expression
)
a
sense
obvious
enough
&
not
improper
,
in
which
among
other
ancient
Fathers
S.
Aug.
explaines
it
as
he
was
before
quoted
cap.
38.
viz.
that
the
Scripture
here
(
as
likewise
the
Creed
)
is
to
be
taken
as
joyned
with
the
Churches
authority
,
to
which
,
saith
hee
,
we
are
expresly
referr'd
in
Scripture
,
then
it
not
onely
conteines
whatsoever
is
necessary
to
salvation
in
some
qualifyed
degree
of
necessity
,
and
to
some
certaine
persons
considered
in
some
certaine
circumstances
,
but
likewise
in
the
most
exalted
importance
of
the
word
necessary
,
and
to
all
persons
considered
either
as
single
,
or
in
actuall
Communion
&c.
Lastly
if
the
same
Conclusion
be
so
understood
that
the
words
of
Scripture
may
be
(
I
doe
not
say
,
supplyed
,
but
even
)
interpreted
by
the
Tradition
of
the
ancient
Church
and
authority
of
the
present
,
so
many
Catholiques
will
subscribe
to
it
.
3.
This
conclusion
therefore
being
so
variously
applicable
,
and
by
consequence
capable
of
being
orthodox
or
erroneous
according
to
severall
applications
:
in
the
next
place
I
was
to
reflect
upon
my
present
condition
,
to
try
whether
it
befitted
mee
or
no.
Now
for
the
present
I
was
in
quest
of
a
Church
,
that
Church
wherein
I
had
been
bred
e're
this
time
being
almost
ready
to
expire
:
I
lived
in
an
age
wherin
there
was
no
want
of
meanes
of
learning
and
instruction
,
even
to
excesse
,
for
the
overmuch
light
made
many
men
too
too
wanton
and
curious
:
I
had
been
bred
after
such
a
manner
that
I
was
capable
in
some
reasonable
degree
not
only
of
information
,
but
likewise
of
an
ability
to
judge
what
instructour
could
approve
himselfe
to
be
the
fittest
to
be
followed
and
beleived
,
and
for
that
purpose
I
endeavoured
all
I
could
to
free
my
mimd
from
all
prejudices
and
partiality
:
in
these
circumstances
,
two
parties
invited
me
to
their
communion
.
(
and
a
Communion
some
where
or
other
I
knew
was
necessary
:
)
The
one
sayd
,
You
may
without
inevitable
danger
perhaps
take
your
choice
of
ei●her
,
but
certainly
your
best
and
safest
way
is
to
come
to
us
,
for
we
will
propose
to
your
beleife
nothing
but
the
acknowledged
written
word
of
God
,
and
that
wee
have
for
this
hundred
yeares
beleived
to
conteine
all
things
necessary
not
only
for
your
salvation
,
but
any
mans
else
:
You
shall
have
the
satisfaction
to
bee
freed
from
all
visible
authority
interpreting
that
Word
,
The
Spirit
will
teach
you
to
interpret
it
as
truly
as
wee
doe
,
for
otherwise
we
shall
not
suffer
you
in
our
Communion
.
The
other
party
on
the
contrary
protested
aloud
,
that
if
I
joyned
not
with
them
I
was
utterly
lost
;
that
they
would
propose
to
me
nothing
but
Divine
Revelation
conteined
not
onely
in
bookes
written
,
but
Traditions
unwritten
;
both
conveyed
by
the
same
hand
and
with
the
same
authority
,
and
therefor
if
either
,
both
to
be
received
;
that
the
former
inviters
were
a
new
faction
for
worldly
interests
divided
from
the
whole
world
,
and
apparently
from
a
Church
,
which
had
continued
ever
since
Christs
time
in
an
un-interrupted
succession
of
instructers
and
Doctrine
,
of
Teachers
appointed
for
Guides
not
onely
by
testimonie
of
all
ages
,
but
likewise
of
the
same
Scriptures
upon
which
their
adversaries
pretended
to
ground
their
Schisme●
that
these
Guides
had
continually
preserved
the
Church
in
a
perfect
unity
of
beliefe
;
whereas
the
other
party
within
one
age
that
they
have
appeared
,
have
been
torne
into
near
an
hundred
Sects
,
All
of
them
with
equally-no●
Justice
pretending
to
the
same
Rule
,
and
with
the
same
Rule
fighting
with
one
another
without
the
least
effect
of
union
,
not
one
controversy
among
them
having
been
to
this
day
cleared
.
4.
In
these
circumstances
coming
to
the
examination
of
this
fundamentall
ground
of
Protestantisme
That
the
Scriptures
conteine
all
points
of
beliefe
and
practise
necessary
to
salvation
,
I
found
it
necessary
,
without
any
change
made
in
the
words
,
to
apply
the
termes
necessary
to
salvation
not
to
one
or
more
persons
ignorant
,
destitute
of
meanes
of
knowledge
,
and
in
some
particular
unavoydable
exigence
,
but
to
my self
considered
in
the
conditions
before
mentioned
,
yea
further
,
to
all
Christians
in
generall
,
and
to
the
exigence
of
Churches
well
ordered
and
setled
,
as
on
all
sides
they
pretended
to
be
:
And
having
done
thus
,
I
found
that
no
Antiquity
ever
delivered
this
Conclusion
in
so
large
a
sense
;
yea
on
the
contrary
that
generally
all
Antiquity
protested
against
it
:
I
found
that
no
reason
could
require
that
writings
evidently
intended
for
sepciall
uses
,
and
confuting
three
or
foure
Haeresies
should
be
made
use
of
,
or
however
should
be
accounted
sufficiently
and
expressly
convictive
against
Opinions
not
named
in
them
,
and
not
them
thought
upon
by
the
Authours
,
as
if
they
had
been
entire
Systemes
of
Christianity
:
In
a
word
,
I
found
that
after
I
had
applyed
this
conclusion
to
the
present
use
and
Hypothesis
,
the
arguments
and
reasons
produced
by
Mr.
Chillingworth
,
&c.
d●d
not
evince
or
conclude
that
which
would
give
me
,
in
the
case
I
was
,
any
satisfaction
at
all
:
especially
considering
that
if
the
Protestants
had
gained
the
better
in
this
particular
concerning
a
Rule
,
yet
I
should
be
far
from
being
at
rest
in
their
Churches
,
unlesse
they
could
further
demonstrate
,
that
the
Scripture
conteined
all
these
things
so
expresly
and
clearely
to
all
eyes
,
naming
those
particular
necessary
doctrines
in
contradistinction
to
others
unnecessary
,
or
but
profitable
,
or
perhaps
requisite
onely
and
applying
them
to
the
persons
respectively
to
whom
they
are
necessary
,
and
all
this
after
such
a
manner
that
no
honest
reasonable
man
could
remaine
in
doubt
,
or
be
in
danger
of
quarrelling
with
others
(
a
thing
which
mine
owne
eyes
confu●ed
,
since
I
apparently
saw
earnest
contentions
and
separations
about
points
not
onely
by
my selfe
,
but
by
the
whole
Christian
world
for
above
thirteene
hundred
years
together
esteemed
necessary
,
And
since
by
my
small
reading
,
I
had
found
that
there
was
not
one
Article
of
the
Creed
which
had
not
been
questioned
and
contradicted
)
Or
unlesse
they
could
demonstrate
that
there
was
no
particular
point
at
all
necessary
;
Or
lastly
that
there
was
some
visible
authority
to
decide
unappealeably
what
was
to
be
acknowledged
for
the
true
sense
of
Scripture
,
and
in
it
,
what
was
onely
true
,
what
usefull
,
what
requisite
,
and
what
necessary
:
But
these
were
conditions
such
as
that
the
Protestants
had
not
confidence
enough
to
promise
the
former
,
and
they
were
too
proud
and
confident
of
themselves
to
allow
the
latter
.
CHAP.
XIII
.
An
answer
to
Mr.
Chillingworth's
discourse
and
reasonings
premised
before
his
proofes
out
of
Scripture
.
1.
BUt
to
come
at
last
to
Mr.
Chillingworth's
reasons
and
quotations
out
of
Scripture
to
prove
that
all
things
necessary
to
salvation
are
not
onely
sufficiently
conteined
in
the
bookes
of
Scripture
in
generall
,
but
even
in
any
one
of
the
Gospells
,
mentioned
before
cap.
26.
And
first
for
the
examination
of
that
which
he
layes
as
a
ground
of
his
enforcing
the
said
quotations
,
viz.
That
no
man
ought
to
be
obliged
upon
paine
of
Excommunication
to
believe
any
thing
,
but
what
God
hath
revealed
to
be
necessary
to
eternall
salvation
,
which
is
the
substance
of
the
New
Covenant
made
by
God
in
Christ
,
conteining
points
of
necessary
beliefe
,
and
precepts
of
necessary
Evangelicall
obedience
.
His
reasons
being
,
Why
should
any
errour
or
ignorance
exclude
him
from
the
Churches
Communion
,
which
will
not
deprive
him
of
eternall
salvatio
?
Why
should
men
be
more
rigid
then
God
?
&c.
2.
In
stead
of
answering
to
this
,
I
acknowledge
the
foundation
to
be
very
substantiall
,
and
the
Reasons
very
concluding
.
Onely
I
must
take
leave
to
explaine
one
phrase
in
this
discourse
,
viz.
Things
which
are
of
the
substance
of
the
New
Covenant
.
For
if
his
meaning
be
,
that
onely
those
things
are
necessary
to
be
believed
explicitely
which
are
essentiall
substantiall
parts
of
the
New
Covenant
,
and
that
directly
and
of
their
owne
nature
,
I
must
then
deny
it
:
and
so
does
himselfe
elsewhere
,
although
in
this
place
that
which
followes
in
consequence
to
this
foundation
does
seeme
to
require
such
a
sence
of
the
words
.
And
to
prove
the
reasonablenesse
of
my
denyall
(
he
being
now
unfortunately
dead
)
I
desire
any
Protestant
to
resolve
these
questions
,
To
believe
that
our
Lord
was
descended
according
to
the
flesh
from
Abraham
or
David
,
is
it
of
the
substance
of
the
New
Covenant
directly
and
of
its
own
Nature
?
We
shall
both
of
us
answer
,
No.
Nor
by
consequence
is
it
necessary
to
salvation
to
know
or
believe
it
.
I
aske
then
further
:
But
suppose
a
man
finde
,
that
proposition
expresly
in
Scriptures
sufficiently
proposed
to
him
and
acknowledged
to
be
the
word
of
God
,
is
it
not
then
necessary
to
salvation
to
believe
it
?
I
will
answer
againe
as
both
of
us
should
doe
,
Yes
,
without
any
question
:
the
reason
being
evident
,
because
though
to
believe
Christ
to
be
the
Son
of
Abraham
be
not
in
it selfe
of
the
essence
of
the
Covenant
,
yet
to
believe
that
whatsoever
God
sayes
is
true
,
is
:
and
by
consequence
an
accessory
may
by
some
circumstances
be
made
essentiall
,
and
,
a
man
may
come
to
be
damned
for
not
believing
that
,
which
without
any
the
least
prejudice
to
him
he
might
never
have
known
or
heard
of
.
So
likewise
,
for
any
one
who
believes
,
that
the
Church
is
the
depositary
of
divine
Revelation
,
and
that
she
is
endued
with
authority
from
Christ
to
command
things
though
in
themselves
not
necessary
,
yet
such
as
she
thinkes
helpfull
to
piety
;
for
such
a
man
I
say
to
refuse
to
believe
the
unlawfulnesse
of
Rebaptization
(
for
example
)
acknowledged
by
the
whole
Church
both
in
her
universall
practise
and
profession
,
that
it
was
a
Tradition
unwritten
which
came
from
the
Apostles
,
and
confirm'd
by
the
authority
of
a
lawfull
Councell
:
or
againe
to
refuse
to
absteine
and
fast
in
Lent
,
Fridayes
,
Quatuor-Temporibus
,
&c.
the
Church
commanding
him
:
both
these
refusalls
(
though
the
former
be
of
a
doctrine
of
it selfe
not
of
the
essence
of
the
New
Covenant
,
and
the
later
,
of
an
action
little
more
then
circumstantiall
)
are
mortall
sinnes
,
and
the
Church
may
justly
excommunicate
,
and
by
consequence
God
will
assureedly
condemne
such
as
persist
obstinately
in
such
refusalls
;
And
this
for
a
reason
more
effectuall
then
the
former
,
because
namely
obedience
to
the
Chnrch
is
not
onely
commanded
expresly
in
Scripture
(
as
in
the
former
case
)
but
commanded
under
this
very
penalty
of
Excommunication
(
which
the
former
was
not
)
for
saith
our
Lord
,
If
any
one
heare
not
the
Church
,
let
him
be
to
thee
as
a
Heathen
and
a
Publican
.
3.
But
to
proceede
,
Mr.
Chillingworth
to
prove
that
this
New
Covenant
is
entirely
conteined
not
onely
in
the
whole
Scripture
,
but
also
in
the
foure
Gospells
,
yea
sufficiently
even
in
any
one
of
the
foure
,
he
first
alledges
these
reasons
,
Because
,
saith
he
,
the
Evangelist's
having
a
purpose
to
write
the
Gospell
of
Christ
or
new
Covenant
,
no
reason
can
be
imagined
that
they
,
who
have
set
downe
many
passages
unnecessary
,
should
neglect
any
necessary
:
for
what
a
negligence
must
this
needs
be
?
such
an
one
surely
as
no
man
in
these
dayes
undertaking
the
same
designe
would
commit
.
Besides
,
with
what
truth
could
they
stile
their
bookes
the
Gospell
of
Christ
,
if
they
were
onely
a
part
of
it
?
4.
Hereto
I
answer
,
that
if
by
the
Gospell
of
Christ
he
had
meant
the
story
of
the
life
,
acts
,
discourses
,
sufferings
,
death
,
Resurrection
and
Ascension
of
our
Saviour
(
as
I
mentioned
in
my
preparatory
grounds
)
I
should
willingly
grant
that
the
foure
Evangelists
joyntly
have
written
the
Gospell
of
Christ
entirely
,
not
omitting
any
passage
thereof
necessary
,
or
very
requisite
to
be
known
:
I
say
the
foure
Evangelists
joyntly
,
for
of
each
severally
I
cannot
say
so
:
For
,
for
example
,
S.
Marke
(
either
because
S.
Mathew
had
done
it
sufficiently
before
,
or
for
what
other
reason
I
will
not
trouble
my selfe
to
divine
,
but
)
S.
Marke
omitting
the
Incarnation
of
our
Lord
of
a
pure
Virgin
,
his
birth
,
and
all
things
that
followed
till
he
was
thirty
yeares
old
,
begins
his
Gospell
with
S.
Iohn
Baptists
mission
to
preach
:
now
I
suppose
these
Mysteries
omitted
by
S.
Marke
are
at
least
in
a
high
degree
requisite
to
be
known
and
believed
generally
;
yea
I
will
adde
,
necessary
;
since
they
are
expressed
in
the
Apostles
Creed
,
as
short
as
it
is
:
yet
not
necessary
absolutely
and
indispensably
to
every
person
in
what
state
soever
,
but
only
to
those
that
live
in
the
Church
,
much
more
to
persons
of
ability
and
parts
,
yet
more
to
Teachers
,
and
most
of
all
to
Congregations
and
Churches
:
and
if
so
,
then
that
which
Master
Chillingworth
would
conclude
from
hence
,
cannot
be
satisfactory
in
this
controversie
,
among
such
persons
,
and
Sects
,
and
at
this
time
,
as
I
shewed
before
.
So
likewise
the
Evangelist
,
S.
John
,
besides
almost
all
the
miracles
,
Sermons
and
parables
mentioned
by
other
Evangelists
,
omitt's
the
Blessed
Sacrament
,
and
the
Story
of
our
Saviours
Ascension
.
Now
I
desire
any
Protestant
to
say
whether
(
what
ever
would
become
of
some
particular
person
ignorant
of
these
things
by
an
excuse
of
an
impossibility
of
instruction
)
a
man
living
,
as
now
,
in
sufficient
light
,
and
much
more
one
obliged
to
be
a
teacher
of
others
could
be
saved
with
ignorance
of
these
things
omitted
by
S.
John
?
I
further
desire
him
to
say
whether
a
society
of
men
desiring
to
be
joyned
and
ordered
so
as
to
be
made
a
Christian
Church
,
if
they
had
onely
S.
Johns
Gospell
for
their
Rule
and
patterne
,
yea
though
they
had
all
the
foure
Evangelists
,
yea
all
the
Evangelicall
writings
,
whether
they
could
settle
themselves
according
to
the
frame
of
the
Apostolicall
Churches
,
with
the
same
orders
,
Liturgies
,
customes
,
&c.
as
apparently
were
in
the
Ancient
times
universally
,
while
some
writers
lived
,
who
might
have
seene
the
Apostles
themselves
?
If
not
,
as
it
is
most
evident
that
not
:
I
aske
,
whether
those
Churches
were
so
setled
by
the
free
liberty
and
fancy
of
the
Apostles
,
so
as
it
had
been
no
great
matter
though
they
had
ordered
them
any
other
way
?
or
whether
by
the
expresse
command
of
Christ
,
either
immediately
,
or
by
the
intervention
of
his
Holy
Spirit
?
By
the
latter
way
,
no
doubt
:
and
by
consequence
some
thing
necessary
for
the
frame
of
the
Church
,
because
commanded
by
Christ
,
is
not
conteined
in
the
Evangelists
,
neither
severally
nor
together
,
no
nor
in
union
with
all
the
other
Evangelicall
writings
.
5.
Againe
,
our
Saviour
in
his
life-naturall
among
them
told
his
Disciples
that
he
had
many
things
to
tell
them
,
but
he
would
not
tell
them
then
,
because
as
yet
they
were
not
able
to
beare
them
:
But
when
the
Paraclete
,
the
Spirit
of
truth
came
,
they
should
then
be
fully
instructed
.
Now
will
any
man
say
that
all
these
many
things
were
unnecessary
?
no
certainly
,
on
the
contrary
they
were
of
such
extraordinary
great
moment
,
that
the
Apostles
themselves
could
not
then
beare
them
.
Or
were
these
so
weighty
things
written
in
the
Gospells
,
where
our
Saviour
sayes
he
would
not
discover
them
?
If
not
there
:
can
it
appeare
that
S.
Luke
had
a
designe
to
set
them
all
downe
in
the
booke
of
the
Acts
,
where
his
principall
designe
was
to
write
some
passages
especially
of
S.
Pauls
Travells
onely
,
and
that
during
the
time
that
himselfe
was
a
witnesse
?
Lastly
,
(
for
as
for
the
Revelation
that
being
nothing
but
obscure
Allegory
or
Prophecy
,
needs
not
therefore
to
be
enquired
of
about
this
matter
)
is
it
likely
that
a
few
Haeretiques
broaching
certaine
errours
,
which
caused
the
writing
of
almost
all
the
Epistles
,
should
light
so
fortunately
for
us
as
to
give
the
Apostles
occasion
in
consuting
them
to
publish
all
those
many
things
which
our
Saviour
would
not
tell
them
in
his
life
time
?
Credat
Iudaeus
.
CHAP.
XIV
.
Answer
to
the
Texts
produced
by
Mr.
Chillingworth
out
of
the
Gospells
of
S.
John
and
S.
Luke
.
1.
AS
for
those
passages
produced
by
Mr.
Chillingworth
out
of
the
Gospells
,
and
,
as
he
thought
,
fully
to
his
purpose
,
and
first
to
that
taken
out
of
the
conclusion
of
S.
Iohns
Gospell
,
where
it
is
said
,
these
things
were
written
that
ye
might
believe
in
the
Sonne
of
God
,
and
that
believing
ye
might
have
life
.
Besides
the
former
demonstrations
that
S.
Iohn
writ
onely
of
our
Saviours
life
and
death
,
and
even
therein
omitted
many
things
of
extreame
moment
,
which
are
mentioned
by
the
other
Evangelists
,
and
all
things
revealed
after
Christs
Ascension
by
the
Comforter
,
which
were
far
from
being
unnecessary
:
And
besides
the
so
necessary
distinction
of
things
necessary
in
respect
of
the
object
and
subject
so
oft
apply'd
before
;
I
answer
particularly
to
the
phrase
of
this
quotation
that
it
does
not
prove
that
these
things
alone
are
sufficient
for
such
an
effect
,
but
onely
that
these
are
some
of
the
principall
ones
necessary
:
For
it
is
ordinary
in
Scripture
to
ascribe
the
effect
of
a
concatenation
of
causes
to
some
more
especiall
ones
alone
,
either
thereby
to
shew
the
extraordinary
vertue
and
necessity
of
them
above
the
rest
,
or
to
imply
that
such
vertues
cannot
be
,
at
least
in
perfection
,
alone
,
but
are
alwaies
accompanyed
with
the
rest
.
So
our
Saviour
(
Mat.
cap
5.
)
promises
Beatitude
to
each
single
Christian
vertue
,
which
indeed
is
the
effect
of
them
all
meeting
together
.
And
so
that
speech
of
S.
Paul
(
Rom.
10.
)
is
to
be
understood
,
If
thou
shalt
confesse
with
thy
mouth
the
Lord
Jesus
,
and
shalt
believe
in
thy
heart
that
God
raised
him
from
the
dead
,
thou
shalt
be
saved
.
And
againe
,
Whosoever
shall
call
on
the
name
of
the
Lord
shall
be
saved
.
Indeed
nothing
is
more
ordinary
in
Scripture
then
such
Phrases
,
I
will
therefore
absteine
from
an
unnecessary
multiplication
of
such
passages
,
concluding
this
with
two
like
expressions
of
the
same
Evangelist
,
the
first
in
the
same
Gospell
,
This
is
eternall
life
that
they
may
know
thee
the
onely
true
God
,
and
Iesus
Christ
whom
thou
hast
sent
.
The
other
out
of
his
first
Epistle
,
which
may
with
as
good
reason
prove
it self
alone
,
even
without
the
Gospell
,
to
be
sufficient
instruction
to
salvation
.
These
things
we
write
unto
you
that
your
joy
may
be
full
.
2.
To
the
double
quotation
of
S.
Luke
in
the
Prefaces
to
his
Gospell
,
and
the
History
of
the
Acts
of
the
Apostles
,
both
in
effect
saying
the
same
thing
,
namely
that
in
his
Gospell
he
he
had
written
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
all
things
that
Jesus
did
or
taught
,
it
is
already
answered
.
And
besides
that
this
speech
is
hyperbolicall
appeares
not
onely
from
S.
Iohns
Gospell
,
which
relating
both
the
facts
and
speeches
of
our
Saviour
,
speakes
notwithstanding
,
but
very
briefly
and
of
a
very
few
things
mentioned
by
S.
Luke
or
any
other
Evangelist
:
but
likewise
from
another
passage
of
the
same
,
S.
Luke
immediately
following
the
quotation
out
of
the
Acts
,
where
he
sayes
that
during
the
forty
dayes
that
our
Saviour
remained
on
earth
from
his
Resurrection
to
his
Ascension
he
appeared
to
them
and
instructed
them
in
the
things
concerning
the
Kingdome
of
God
,
very
few
of
which
instructions
are
mentioned
by
S.
Luke
.
CHAP.
XV.
An
answer
to
twelve
Questions
of
Mr.
Chillingworth
,
in
pursuance
of
the
former
Quotations
.
1.
AS
concerning
the
twelve
Questions
which
I
said
before
(
cap.
26.
)
that
Mr.
Chillingworth
adjoyned
to
these
Quotations
to
the
end
to
presse
the
force
of
them
more
efficaciously
as
thinking
them
unanswerable
,
which
notwithstanding
I
found
nothing
at
all
difficult
,
I
will
according
to
my
promise
set
them
downe
in
order
,
and
adjoyne
to
each
an
answer
.
2.
To
the
1.
Question
therefore
,
viz.
Whether
S.
Luke
did
not
undertake
the
very
same
thing
which
he
sayes
many
had
taken
in
hand
?
I
answer
,
Yes
.
To
the
2.
Whether
this
were
not
to
set
forth
in
order
a
declaration
of
those
things
which
are
most
surely
believed
among
Christians
?
I
answer
likewise
,
Yes
.
But
then
I
must
adde
,
not
all
those
things
but
the
principall
;
and
the
principall
onely
among
those
which
concerned
our
Saviour
in
Person
while
he
lived
on
earth
till
his
Ascension
,
as
all
the
Evangelists
expresly
say
:
for
a
further
proof
whereof
I
adde
this
,
It
will
not
surely
be
denyed
but
that
among
the
Mysteries
of
Christianity
that
of
Pentecost
holdes
a
principall
place
,
at
which
time
was
the
Sealing
,
as
it
were
,
of
the
Apostles
Commission
by
the
Holy
Ghost
visibly
descending
and
enabling
them
to
performe
that
for
which
our
Saviour
was
borne
,
preached
,
prayed
,
wrought
miracles
,
dyed
,
rose
againe
and
was
glorified
,
that
is
,
the
promulgation
and
propagation
of
the
Evangelicall
law
(
as
the
Jewish
Pentecost
was
appointed
to
commemorate
the
Promulgation
of
the
Mosaicall
law
:
)
Surely
then
this
Mystery
is
a
principall
one
,
and
necessary
to
be
believed
and
commemorated
,
at
least
by
most
Christians
capable
of
instruction
,
however
by
a
well
ordered
Christian
Church
.
Yet
meerly
because
this
Mystery
of
the
descent
of
the
Holy
Ghost
hapned
ten
dayes
beyond
the
time
that
all
the
Evangelists
fixed
to
their
Gospells
not
any
of
them
relates
it
:
far
was
it
from
them
to
agree
in
the
omitting
of
it
upon
this
opinion
that
it
was
not
necessary
.
To
the
3.
Question
,
viz.
Whether
the
whole
Gospell
of
Christ
,
and
every
necessary
doctrine
of
it
were
not
surely
believed
among
Christians
?
I
answer
,
Yes
.
Yea
more
,
that
not
onely
the
Gospell
,
that
is
,
the
Historicall
narration
of
Christs
life
,
Sermons
,
&c.
but
whatsoever
the
Holy
Ghost
afterward
taught
&
ordered
in
the
Church
,
was
the
object
of
Christian
faith
,
as
perteining
to
the
Gospell
,
that
is
,
the
New
Covenant
.
To
the
4.
Whether
they
which
were
eye-witnesses
and
Ministers
of
the
word
from
the
beginning
delivered
not
the
whole
Gospell
of
Christ
?
I
Answer
,
Yes
,
in
this
sence
,
that
all
this
Gospell
,
as
far
as
concernes
our
Saviours
personall
actions
and
passions
during
his
abode
among
men
hath
been
delivered
sufficiently
in
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
the
foure
Evangelists
all
together
;
but
in
particular
,
S.
Marke
omi●s
the
Incarnation
,
birth
,
&c.
of
Christ
S.
Iohn
,
the
Lords
Prayer
,
the
Blessed
Sacrament
,
&c.
very
substantiall
things
in
Christian
Religion
surely
.
To
the
5.
Whether
S.
Luke
doth
not
undertake
to
write
in
order
those
things
whereof
he
had
perfect
understanding
from
the
first
?
I
answer
still
,
Yes
.
To
the
6.
Whether
he
had
not
perfect
understanding
of
the
whole
Gospell
of
Christ
?
I
answer
,
Yes
:
yea
more
,
that
if
by
the
Gospell
of
Christ
we
meane
,
as
he
does
,
the
story
of
Christ
,
he
could
have
added
many
more
particulars
,
not
unconsiderable
,
if
he
had
pleased
,
and
if
he
had
not
thought
that
that
which
he
did
write
was
sufficient
for
his
purpose
,
and
many
more
particulars
,
yet
he
could
have
written
of
the
Gospell
of
Christ
,
if
by
that
be
meant
Christian
Religion
in
generall
.
To
the
7.
Whether
he
doth
not
undertake
to
write
to
Th●ophilus
of
all
those
things
wherein
he
had
been
instructed
?
I
answer
,
Yes
,
keeping
within
the
limits
of
his
designe
.
To
the
8.
And
whether
he
had
not
been
instructed
in
all
the
necessary
points
of
the
Gospell
of
Christ
?
I
answer
,
Yes
,
viz.
understood
as
before
.
To
the
9.
Whether
in
the
other
Text
(
of
Act.
c.
1.
)
those
words
,
all
things
which
Jesus
began
to
do
and
teach
,
must
not
at
least
imply
all
the
principall
and
necessary
things
?
I
answer
,
Yes
,
keeping
to
his
subject
.
To
the
10.
Whether
this
be
not
the
very
interpretation
of
your
Rhemish
Doctours
in
their
annotations
upon
this
place
?
I
answer
,
I
know
not
.
To
the
11.
Whether
all
these
Articles
of
the
Christian
Faith
,
without
the
belief
whereof
no
man
can
be
saved
be
not
the
principall
and
most
necessary
things
which
Jesus
taught
?
I
must
answer
by
parcells
.
1.
I
cannot
assent
to
that
,
that
no
man
can
be
saved
without
the
beliefe
of
all
these
Articles
,
viz.
conteined
in
the
Creed
,
of
which
he
treates
in
this
Chapter
:
for
I
doubt
not
but
some
particular
man
in
some
cases
and
extremities
may
be
saved
without
having
received
information
of
our
Saviours
being
borne
of
a
Virgin
,
of
his
being
three
dayes
in
the
Grave
,
his
Descent
into
Hell
,
&c.
2.
I
am
assured
that
now
Christians
(
having
means
of
more
sufficient
illumination
)
are
bound
to
believe
more
then
the
simple
bare
twelve
Arti
les
of
the
Creed
;
for
the
four
first
Generall
Councels
do
much
enlarge
the
signification
of
them
,
and
besides
p●opose
other
points
,
at
least
indirectly
objects
of
our
belief
.
3.
To
the
following
words
I
answer
that
though
those
points
were
the
principall
and
most
necessary
things
,
which
Jesus
taught
,
yet
this
makes
nothing
against
Catholique
doctrine
.
1.
Because
many
men
are
necessarily
bound
to
know
more
then
what
is
in
it selfe
simply
necessary
:
and
,
2.
Our
Saviour
himselfe
sayes
expresly
that
besides
those
points
which
himselfe
taught
them
,
there
were
others
more
sublime
and
surely
necessary
to
some
,
which
till
the
Comforter
came
,
and
enabled
them
further
,
they
were
not
able
to
beare
.
To
the
12.
and
last
Question
,
viz.
Whether
many
things
which
S.
Luke
hath
written
in
the
Gospell
be
not
lesse
principall
,
and
lesse
necessary
then
all
and
every
one
of
them
?
I
answer
,
Yes
,
and
good
reason
for
it
;
since
his
intent
being
to
write
a
History
and
not
a
Catechisme
,
it
was
fit
for
him
to
relate
(
grosse
modo
)
all
things
that
Jesus
said
or
did
,
whether
necessary
,
or
not
:
for
as
every
circumstance
and
action
of
Christ
(
though
worth
the
knowing
)
was
not
a
mystery
necessary
to
be
related
;
so
neither
were
all
his
words
articles
of
Faith
necessary
both
to
be
known
and
believed
.
3.
Whereas
for
a
Corollary
and
Appendix
to
these
Demands
,
Mr.
Chillingworth
adds
this
Prosopopaea
,
to
his
adversary
,
When
you
have
well
considered
these
proposalls
,
I
believe
you
will
be
very
apt
to
thinke
(
if
S.
Luke
be
of
any
credit
with
you
)
that
all
things
necessary
to
salvation
are
certainly
conteined
in
his
writings
alone
:
If
his
learned
adversary
would
give
me
leave
,
I
would
answer
;
That
truly
I
have
according
to
the
capacity
of
my
weake
understanding
well
considered
these
proposalls
,
and
S.
Luke
is
of
very
great
credit
with
mee
,
and
yet
I
doe
not
finde
in
my selfe
any
aptitude
at
all
to
believe
that
all
things
necessary
to
salvation
,
(
that
is
,
with
respect
to
all
men
and
all
Churches
as
the
present
controversy
requires
)
are
certainly
conteined
in
his
writings
alone
;
and
this
for
severall
reasons
before
alledged
:
to
which
I
will
adde
this
one
more
for
a
close
of
this
whole
conclusion
,
viz.
Because
I
judging
Mr.
Chillingworth's
opinion
to
be
very
reasonable
,
that
upon
this
hypothesis
(
that
all
things
necessary
are
conteined
in
Scripture
)
it
must
follow
that
they
are
conteined
there
most
clearely
,
expresly
and
so
as
no
reasonable
honest
man
can
doubt
of
the
sense
of
them
;
I
am
notwithstanding
most
assured
that
no
man
can
finde
in
S.
Lukes
writings
expresse
words
sufficient
to
confute
all
Haeretiques
that
ever
taught
any
thing
destructive
to
salvation
.
It
may
be
indeed
so
excellent
a
wit
as
Mr.
Chillingworth's
by
the
advantage
of
Logick
and
diligent
reading
of
Fathers
,
&c.
may
out
of
S.
Lukes
Gospel
draw
conclusion
after
conclusion
,
and
so
at
last
infer
propositions
contrary
to
Socinian
doctrine
,
for
example
:
yet
he
should
deny
his
owne
principles
,
if
he
should
call
that
doctrine
a
Haeresie
,
or
so
much
as
an
errour
of
the
least
danger
,
which
contradicts
perhaps
the
fifth
or
sixth
consequence
drawne
from
an
Article
of
Faith
it selfe
.
Let
any
man
therefore
for
tryall
take
S.
Luke
,
or
all
the
four
;
Gospells
,
yea
the
whole
Bible
,
and
I
am
perswaded
he
will
finde
it
a
more
then
Herculean
labour
out
of
all
to
frame
such
a
Creed
as
the
Nicene
or
Athanasian
,
and
much
more
,
all
the
points
concluded
in
the
four
first
Generall
Councells
,
which
truly
I
believe
necessary
to
be
believed
,
and
I
do
not
begin
to
believe
so
now
,
I
was
taught
so
when
I
lived
in
England
.
CHAP.
XVI
.
The
second
Conclusion
out
of
the
Fathers
,
concerning
a
Iudge
of
Controversies
.
The
Authours
confession
of
his
willingnes
that
his
opinion
against
the
Churches
infallibility
might
appeare
to
have
been
groundlesse
.
II.
Conclusion
.
The
second
Conclusion
out
of
the
Fathers
,
&c.
was
this
,
viz.
That
it
belongs
alone
to
the
Catholique
Church
,
which
is
the
onely
depositary
of
Divine
Revelations
,
authoritatively
and
with
obligation
to
propose
those
revelations
,
to
all
Christians
,
&c.
to
interpret
the
Holy
Scriptures
,
and
to
determine
all
emergent
Controversies
;
and
this
to
the
end
of
the
world
,
in
as
much
as
the
Church
by
vertue
of
Christs
promises
and
assistance
is
not
onely
indefectible
,
but
continually
preserved
in
all
truth
.
1.
IN
this
conclusion
there
are
severall
parts
,
as
1.
That
the
Catholique
Church
is
the
depositary
of
all
Divine
Revelations
written
and
unwritten
.
2.
By
consequence
that
it
belongs
to
her
to
propound
them
to
all
persons
.
3.
That
she
has
authority
and
that
such
as
requires
submission
from
all
,
not
only
to
propound
,
but
also
to
expound
these
Revelations
,
and
finally
to
determine
all
emergent
controversies
.
And
4.
That
this
authority
is
sufficiently
grounded
upon
the
great
promises
of
our
Saviour
made
unto
his
Church
.
Now
of
these
severall
Propositions
,
the
two
former
not
being
questioned
by
me
when
I
was
in
England
,
I
conceived
it
not
suitable
to
my
designe
(
which
was
a
narration
especially
of
mine
owne
doubts
and
resolution
with
as
much
brevity
as
possibly
I
could
)
to
fill
paper
with
quotations
of
Fathers
or
other
proofes
to
resolve
that
of
which
I
was
resolved
before
.
My
only
scruple
was
concerning
the
third
and
fourth
Propositions
,
Or
,
to
speake
properly
,
it
was
not
a
scruple
,
for
I
was
on
the
contrary
fully
resolved
,
and
,
to
my
thinking
,
satisfied
that
there
was
not
upon
earth
any
visible
authority
that
could
so
interpret
.
Scriptures
or
determine
Controversies
,
is
that
all
men
should
be
obliged
necessarily
to
embrace
her
interpretations
and
determinations
:
And
therefore
my
purpose
is
to
insist
principally
upon
his
Architectonirall
controversie
,
not
neglecting
in
the
meane
time
to
examine
likewise
the
other
propositions
,
but
briefly
and
quasi
aliud
agens
.
2.
It
may
be
believed
,
and
,
since
this
treatise
is
intended
by
mee
for
an
Exomologesis
or
publique
Confession
,
I
will
not
forbeare
to
confess
it
,
that
when
the
progress
of
my
enquiry
after
a
Church
led
me
at
last
to
take
into
debate
even
those
grounds
,
of
which
before
I
had
not
the
least
scruple
at
all
,
namely
,
Whether
,
as
the
Roman
Church
professed
,
there
were
extant
in
the
world
visible
any
such
authority
,
I
could
not
free
my selfe
from
so
much
partiality
against
my
owne
understanding
,
as
to
wish
that
it
could
be
made
appeare
unto
me
,
that
there
were
to
be
found
any
tribunall
whose
decisions
I
might
believe
my selfe
obliged
to
follow
without
any
scruple
or
●ergiversation
:
For
then
I
should
not
onely
in
a
moment
be
free
from
all
scruples
and
doubts
in
particular
points
proposed
by
that
authority
,
in
which
they
would
all
be
swallowed
up
;
but
likewise
from
a
world
of
inconveniencies
inevitably
attending
upon
my
position
,
viz.
That
in
doubts
of
Religion
we
had
onely
a
Rule
of
it selfe
indeed
infallible
,
but
challenged
by
all
Sects
,
and
no
Judge
to
apply
that
Rule
when
necessity
required
,
every
man
being
left
to
his
own
reason
,
at
his
own
perill
to
take
heed
that
he
wrested
not
that
Rule
according
to
his
owne
interests
or
prejudices
.
CHAP.
XVII
.
The
Calvinists
,
&c.
presumtuous
renouncing
of
the
Churches
authority
even
in
proposing
of
Scripture
:
And
pretending
to
an
immediate
Revelation
.
1.
BUt
before
I
proceed
further
to
shew
how
and
upon
what
grounds
I
found
satisfaction
in
this
point
of
the
Churches
authority
,
after
which
I
could
not
long
remaine
unsatisfyed
in
all
other
points
beside
:
I
have
somewhat
,
though
not
much
,
to
say
concerning
the
first
part
of
this
Conclusion
,
namely
of
the
Churches
being
depositary
of
divine
Revelation
.
I
do
not
remember
that
the
Church
of
England
hath
said
any
thing
of
it
,
more
then
what
may
be
inferred
from
those
words
in
the
6.
Article
,
In
the
name
of
the
Holy
Scripture
we
do
understand
those
Canonicall
bookes
of
the
Old
and
New
Testament
,
of
whose
authority
was
never
any
doubt
in
the
Church
.
By
which
expression
She
seemes
to
make
the
Churches
authority
the
onely
ground
that
may
ordinarily
be
relyed
upon
for
the
discerning
which
books
are
Canonicall
,
and
which
not
.
And
this
Mr.
Chillingworth
acknowledges
in
severall
passages
of
his
booke
.
2.
But
as
for
the
Calvinist
Churches
in
France
(
whether
the
Lutherans
agree
with
them
or
no
,
I
had
not
meanes
to
informe
my selfe
)
I
could
not
without
both
indignation
and
shame
read
how
they
have
declared
their
mindes
touching
this
Point
in
their
publique
Confession
of
Faith
:
Where
,
after
the
premising
what
particular
bookes
of
Scripture
they
received
as
Canonicall
,
they
adde
these
words
,
Nous
recognoissons
,
&c.
that
is
,
We
acknowledge
these
books
to
be
Canonicall
,
and
a
most
certaine
Rule
of
Faith
,
not
so
much
for
the
commune
agreement
and
consent
of
the
Church
,
as
for
the
Testimony
and
inward
perswasion
of
the
Holy
Spirit
,
which
makes
us
able
to
discerne
them
from
the
other
Ecclesiasticall
books
,
upon
which
,
although
they
be
profitable
,
cannot
be
grounded
an
Article
of
Faith
.
By
which
expression
they
do
clearly
tell
the
world
,
that
their
meaning
is
(
not
to
ascribe
to
the
assistance
of
the
Holy
Spirit
this
their
beliefe
,
for
generally
all
Christians
doe
acknowledge
a
necessity
of
such
an
influence
upon
the
soule
,
whereby
the
understanding
is
perswaded
to
captivate
it selfe
to
the
beliefe
,
and
the
will
inclined
to
the
love
and
acceptation
of
all
divine
revelations
proposed
by
the
Church
:
But
)
that
they
have
a
new
immediate
,
distinct
revelation
and
testimony
of
the
Holy
Ghost
inwardly
informing
them
what
bookes
are
Canonicall
and
what
not
:
And
this
not
only
more
certaine
then
the
testimony
of
the
present
Church
,
but
likewise
contrary
thereto
,
inasmuch
as
thereby
they
renounce
severall
books
:
which
the
Church
proposes
as
divine
and
Canonicall
.
3.
Was
it
possible
that
reasonable
men
could
write
such
things
,
and
ever
hope
to
finde
any
other
men
foolish
enough
to
believe
them
?
There
seems
to
have
been
many
persons
conspiring
to
the
writing
,
or
at
least
the
signing
of
this
Confession
:
Had
all
these
this
testimony
of
Gods
Spirit
revealing
to
them
,
and
so
enabling
them
to
judge
and
discerne
which
particular
writings
are
Canonicall
,
and
which
not
?
And
does
this
testimony
(
which
certainly
,
if
not
falsely
pretended
to
,
is
infallible
)
extend
to
all
the
particular
passages
and
Texts
in
these
books
,
without
which
the
believing
of
the
books
in
grosse
would
be
uselesse
?
Well
,
since
they
may
say
what
they
please
without
feare
of
being
silenced
,
and
so
may
all
their
Off-spring
;
For
what
other
way
is
left
to
silence
him
that
sayes
he
has
the
Spirit
,
but
only
Exorcismes
?
Yet
for
those
that
wrote
this
Confession
to
say
this
both
for
themselves
and
in
the
name
of
all
their
faction
to
the
worlds
end
,
and
this
without
consulting
any
of
them
to
know
whether
they
had
received
such
an
immediate
revelation
or
testimony
,
and
without
pretending
to
such
an
eminent
gift
of
Prophecy
,
as
never
was
example
of
the
like
since
the
world
began
,
this
exceedes
all
wonder
.
Good
Lord
!
to
what
strange
times
are
we
reserved
,
to
see
a
Sect
so
numerous
,
so
powerfull
(
as
they
have
shewed
themselves
upon
many
sad
occasions
)
and
not
one
of
them
but
is
a
Prophet
?
What
a
stupendious
thing
is
this
that
there
should
not
be
found
one
Calvinist
destitute
of
this
so
certeine
,
so
divine
a
testimony
,
beyond
the
assurance
of
all
Churches
since
Christ
,
and
yet
not
one
Englishman
or
Frenchman
unlesse
of
that
faction
,
nor
any
Christian
that
I
know
of
besides
that
knowes
any
such
thing
of
himselfe
,
or
dares
pretend
to
it
?
For
surely
if
any
one
had
it
,
some
would
professe
it
,
since
a
man
cannot
have
a
Testimony
,
but
he
knowes
he
has
it
.
This
is
a
miracle
beyond
all
that
Christ
and
all
his
(
Apostles
ever
wrought
in
the
Church
.
But
is
it
not
more
probable
,
nay
is
it
not
beyond
all
probability
most
certaine
,
most
palpable
that
all
these
men
knowingly
and
wilfully
deceive
themselves
,
and
would
fain
but
cannot
deceive
others
?
Is
not
this
apparently
a
lying
against
the
Holy
Ghost
?
Why
may
it
not
as
well
be
expected
that
in
their
next
Confession
(
or
rather
,
their
Presumption
)
they
should
pretend
(
as
at
least
most
particular
writers
among
them
doe
)
for
themselves
and
their
heires
a
discerning
infallible
Spirit
to
judge
of
the
sense
of
Scripture
,
as
well
as
the
books
?
Indeed
,
what
may
not
be
expected
from
such
as
having
had
a
hatred
to
charity
,
and
therefore
no
true
love
to
the
truth
,
God
has
justly
given
over
to
strong
delusions
to
believe
such
palpable
lyes
?
4.
But
leaving
these
men
miserably
pleasing
themselves
in
pretended
inspirations
,
and
by
that
meanes
attributing
to
the
Holy
Ghost
not
only
all
their
errours
,
but
likewise
their
renouncing
of
Christian
Charity
&
Unity
,
which
is
impossible
as
long
as
they
take
upon
them
to
believe
that
it
is
from
the
Spirit
that
they
have
divided
themselves
from
Gods
Church
both
in
opinion
and
practise
:
I
will
returne
to
my
enquiry
concerning
the
authority
of
the
Church
.
CHAP.
XVIII
.
Importance
of
the
Controversie
concerning
the
Churches
authority
.
Meanes
for
satisfaction
in
it
abundantly
sufficient
in
Antiquity
.
This
Controversie
before
all
others
ought
to
be
most
diligently
studyed
by
Protestants
.
1.
PRoceeding
therefore
for
mine
owne
satisfaction
to
read
the
Fathers
upon
this
argument
,
and
resolving
to
read
them
as
unpartially
as
possibly
I
could
,
that
is
,
silencing
mine
owne
understanding
,
when
it
would
interpose
that
no
discourse
or
Rhetorique
ought
to
have
force
against
those
demonstrations
,
which
I
thought
I
had
against
the
Churches
infallibility
,
or
when
it
would
invent
forced
senses
to
that
world
of
passages
which
I
found
in
the
Fathers
inconsistent
with
my
pre-assumed
assurance
;
Proceeding
I
say
,
in
the
best
manner
I
could
to
the
reading
of
the
Fathers
upon
this
point
,
I
found
that
as
this
controversie
was
of
so
infinite
importance
that
upon
the
decision
thereof
eternall
peace
or
warre
in
Religion
among
Christians
depended
,
the
most
wise
and
mercifull
Providence
had
suitably
furnished
us
with
meanes
of
satisfaction
in
so
important
a
point
,
infinitely
more
copious
,
evident
and
powerfull
,
then
in
any
other
besides
:
For
in
other
speciall
points
of
Controversie
we
must
be
content
to
informe
our selves
of
the
minde
of
Antiquity
therein
onely
by
particular
dispersed
passages
of
the
Fathers
,
commonly
spoken
en
passant
,
they
having
no
occasion
ordinarily
to
combate
with
Heretiques
about
them
:
But
in
this
businesse
of
the
Churches
authority
I
found
Epistles
,
Treatises
,
Bookes
,
yea
volumnes
full
of
almost
no
other
subject
;
I
found
(
that
I
may
here
before
the
proper
season
declare
the
successe
of
so
many
moneths
labour
)
that
the
maintaining
of
the
authority
of
the
Church
against
Heretiques
alledging
onely
Scripture
as
a
Rule
,
and
disclaiming
all
Judges
of
that
Rule
but
themselves
as
to
themselves
,
had
beene
the
businesse
of
many
Ages
,
the
principall
employment
of
many
the
learnedst
holiest
Fathers
of
the
Church
:
I
found
that
such
an
authority
of
the
Church
had
been
a
Tradition
of
all
others
most
Universall
,
not
any
one
booke
of
Scripture
being
so
often
testified
of
in
Antiquity
as
this
:
I
found
that
if
this
authority
of
the
Church
were
not
to
be
preserved
inviolable
,
all
Synods
and
Councels
that
ever
were
in
the
Church
fell
to
the
ground
,
yea
more
,
became
not
only
of
no
validity
,
but
were
to
be
esteemed
the
most
unjust
Tyrannicall
conspiracies
that
ever
were
,
as
presuming
without
sufficient
warrant
to
accuse
and
anathematize
whosoever
opposed
or
accepted
not
their
determinations
even
in
such
points
as
were
not
in
Scripture
at
all
,
or
at
most
onely
there
in
consequence
to
their
interpretation
:
Lastly
,
I
found
to
my
infinite
satisfaction
,
and
for
which
I
thinke
my selfe
obliged
to
spend
the
greatest
part
of
my
life
in
glorifying
Almighty
God
for
it
,
a
full
,
effectuall
and
experimentall
satisfaction
by
acknowledging
this
authority
,
and
suffering
my selfe
to
be
taken
out
of
my
owne
hands
,
to
be
conducted
by
her
that
Christ
had
appointed
for
that
office
;
in
a
word
,
I
found
,
that
that
saying
of
S.
Hierome
was
most
true
,
viz.
That
the
Sun
of
the
Church
presently
dryes
up
all
the
streames
of
errour
and
Schisme
.
2.
For
these
reasons
I
cannot
chuse
but
adjure
all
Protestants
,
especially
English
(
who
think
satisfaction
and
repose
of
mind
upon
earth
,
and
glory
to
be
revealed
in
heaven
to
be
things
desirable
)
that
,
omitting
,
or
at
least
deferring
all
particular
disputes
with
Catholiques
,
they
would
in
the
first
place
without
prejudice
and
partiallity
examine
what
the
present
Catholique
Church
sayes
,
and
in
what
words
Shee
sayes
it
when
Shee
comes
to
declare
her
necessary
doctrine
concerning
this
her
authority
:
and
that
having
found
what
it
is
that
Shee
requires
to
be
believed
,
they
would
(
without
altering
her
expression
,
and
without
applying
thereto
any
particular
Schoole-man's
or
Doctours
interpretations
,
as
by
an
obliging
necessity
to
be
subscribed
to
or
received
)
compare
what
the
Church
defines
,
with
what
the
Fathers
&
Councels
do
generally
and
purposely
agree
in
:
And
if
this
method
produce
not
in
them
the
same
effect
,
which
,
by
the
blessing
of
God
,
it
did
in
mee
,
yet
at
least
they
will
have
this
contentment
,
after
an
ingenuous
,
and
,
to
my
knowledge
,
not-much
by
them-practised
way
of
examination
,
to
conclude
,
that
they
finde
that
their
owne
single
judgement
and
interpretation
of
Scripture
deserves
rather
to
be
relyed
upon
and
to
be
preferr'd
above
all
manner
of
visible
authority
of
all
persons
and
ages
,
how
sacred
soever
esteemed
by
others
;
they
will
either
become
Catholiques
,
or
remaine
in
their
own
(
then
not
very
unreasonable
opinion
)
Protestants
still
,
but
persons
meriting
from
themselves
the
highest
esteem
for
infallibility
that
the
Church
ever
enjoyed
since
the
Apostles
times
.
CHAP.
XIX
.
Passages
out
of
Fathers
concerning
the
Churches
Authority
.
1.
BUt
I
will
no
longer
defer
the
testimonies
which
Antiquity
affords
to
the
third
Proposition
conteined
in
the
second
Conclusion
forementioned
,
viz.
of
the
Churches
authority
to
intepret
Scriptures
and
define
Controversies
.
I
confesse
I
might
have
contented
my selfe
,
considering
the
superabundance
,
to
omit
single
passages
,
when
so
many
Fathers
have
written
whole
books
to
witnesse
it
,
as
Tertullian
,
S.
Cyprian
,
S.
Augustine
,
S.
Hierome
,
S.
Vercentius
Lirinensis
,
&c.
mentioned
before
,
and
whereas
all
Councells
in
whatsoever
they
have
determined
have
virtually
determined
this
,
otherwise
their
determinations
were
to
be
esteemed
any
thing
else
but
determinations
.
Notwithstanding
I
will
not
refuse
the
trouble
of
selecting
a
few
passages
more
expresly
declaring
what
at
large
most
of
the
bookes
wherein
they
are
found
,
endeavour
generally
to
prove
,
whether
Logically
and
rationally
or
no
,
let
the
world
judge
,
I
am
sure
they
proved
it
so
effectually
,
that
they
have
thereby
utterly
destroyed
the
Heresies
that
opposed
them
.
Let
the
first
witnesse
therefore
be
S.
Irenaeus
,
(
lib.
3.
c.
4.
)
Where
the
Church
is
there
is
the
Spirit
(
of
God
)
and
where
the
Spirit
of
God
is
there
is
the
Church
and
all
grace
.
The
same
Father
againe
,
lib.
4.
c.
43.
We
must
obey
those
Priests
that
are
in
the
Church
:
those
that
have
succession
from
the
Apostles
,
who
together
with
Episcopall
power
have
according
to
the
good
pleasure
of
the
Father
received
the
certain
gift
of
Truth
.
And
all
the
rest
who
depart
from
the
originall
succession
,
wheresoever
they
be
assembled
,
to
have
suspected
either
as
Haeretiques
or
Schismatiques
or
Hypocrites
:
and
all
these
do
fall
from
the
truth
.
Againe
,
lib
4.
c.
62.
The
spirituall
man
shall
judge
them
that
be
out
of
the
Church
,
Which
Church
shall
be
under
no
mans
judgement
:
For
to
the
Church
all
things
are
known
,
in
which
is
perfect
faith
of
the
Father
,
and
of
the
dispensation
of
Christ
,
and
firme
knowledge
of
the
Holy
Ghost
teacheth
al
truth
.
Again
,
l.
5.
c.
4.
What
if
the
Apostles
had
not
left
Scriptures
,
ought
we
not
to
have
followed
the
Order
of
Tradition
which
they
delivered
to
those
to
whom
they
committed
the
Churches
?
To
which
order
many
yeild
assent
,
who
believe
in
Christ
,
having
salvation
written
in
their
hearts
by
the
Spirit
of
God
without
letters
or
ink
,
and
diligently
keeping
ancient
Tradition
.
It
is
easy
to
receive
the
truth
from
God's
Church
,
seeing
the
Apostles
have
most
fully
deposited
in
her
as
in
a
rich
Store-house
all
thinges
belonging
to
truth
:
For
what
!
if
there
should
arise
any
contention
of
some
small
questions
,
ought
we
not
to
have
recourse
to
the
most
ancient
Churches
,
and
from
them
to
receive
what
is
certaine
and
cleare
concerning
the
present
question
?
3.
Witness
Tert.
(
de
Preser
.
)
Therefore
we
must
not
appeale
to
Scriptures
,
neither
is
the
controversy
to
be
settled
upon
them
,
in
the
which
there
will
be
either
no
victory
at
all
,
or
very
uncertaine
,
&c.
Againe
,
Order
did
require
that
that
should
be
proposed
in
the
first
place
,
which
ought
now
to
be
onely
debated
,
viz.
Which
of
the
parties
is
possessed
of
that
faith
to
which
the
Scriptures
agree
,
from
whom
,
and
by
whom
,
and
when
,
and
to
whom
that
discipline
was
delivered
,
by
which
men
are
named
Christians
:
For
wheresoever
it
shall
appeare
that
the
truth
of
the
Christian
discipline
or
Faith
is
,
there
will
also
be
found
the
truth
of
Scriptures
,
and
expositions
,
and
all
Christian
Traditions
.
Witnesse
Origen
,
Since
there
be
many
who
thinke
they
believe
the
things
which
are
of
Christ
,
and
some
are
of
different
opinion
from
those
who
went
before
them
,
let
the
doctrine
of
the
Church
be
kept
,
which
is
delivered
from
the
Apostles
by
order
of
succession
,
and
remaines
in
the
Church
to
this
very
day
.
That
onely
is
to
be
believed
for
truth
which
in
nothing
disagrees
from
the
Tradition
of
the
Church
.
And
again
,
in
our
understanding
of
Scriptures
we
must
not
depart
from
the
first
Ecclesiasticall
Tradition
,
nor
believe
otherwise
then
as
the
Church
of
God
hath
by
succession
delivered
to
us
.
4.
Witnesse
S.
Cyprian
,
(
de
unit
.
Eccl.
)
There
is
one
head
&
one
Source
&
one
Mother
,
by
the
Issue
of
her
fruitfulnesse
copious
:
by
her
encrease
we
are
born
,
we
are
nourished
with
her
milk
,
with
her
Spirit
we
are
quickned
:
The
Spouse
of
Christ
cannot
be
defiled
with
adultery
,
Shee
is
pure
and
chast
:
Shee
knoweth
one
house
and
with
chast
bashfulness
keepeth
the
sanctity
of
one
bed
.
This
preserveth
us
in
God
:
This
advanceth
to
the
Kingdome
the
Children
that
shee
hath
brought
forth
:
Whosoever
divideth
from
the
Church
and
cleaveth
to
the
adultresse
,
hee
is
separated
from
the
promises
of
the
Church
:
He
cannot
have
God
to
his
Father
,
that
hath
not
the
Church
to
his
Mother
.
Witnesse
,
Lactantius
,
(
l.
4.
c.
ult.
)
It
is
onely
the
Catholique
Church
that
hath
the
true
worship
and
service
of
God
:
this
is
the
wel-spring
of
truth
,
the
dwelling-place
of
Faith
,
the
temple
of
God
:
into
which
whosever
entreth
not
,
and
from
which
whosoever
departeth
is
without
all
hope
of
life
and
eternall
salvation
.
Witnesse
S.
Basile
and
S.
Gregory
Naz.
who
(
as
Ruffinus
(
Hist.
Eccl.
l.
2.
c.
29.
)
relateth
took
the
interpretation
of
Scripture
not
of
their
own
sense
but
from
the
Tradition
of
the
Fathers
.
Witness
S.
Cyril
of
Jerusalem
,
(
lat.
18.
)
The
Church
is
called
Catholique
because
it
is
spread
over
the
universall
world
from
one
end
to
the
other
:
and
because
it
teacheth
Catholiquely
and
entirely
all
doctrine
which
are
to
be
known
.
Witnesse
S.
Ambrose
,
Faith
is
the
foundation
of
the
Church
:
for
it
was
not
spoken
of
the
flesh
of
Peter
,
but
of
his
faith
,
That
the
gates
of
Hell
should
not
prevaile
:
His
Confession
overcame
Hell
:
and
this
Confession
excludes
many
Haeresies
:
for
seeing
the
Church
like
a
good
Ship
is
beat
upon
by
many
waves
,
the
Foundation
of
the
Church
must
prevail
against
all
Haeresies
.
L.
de
incarn
.
d●●
.
5.
Witnesse
(
Dom.
in
Psalm
.
37.
)
In
the
Church
the
truth
resids
,
Whosoever
is
seperated
from
it
,
it
is
necessary
that
he
speak
false
things
.
Againe
,
Ep.
54.
The
heighth
of
all
authority
,
&
all
the
light
of
reason
for
the
reparation
and
reformation
of
mankinde
consists
only
in
the
saving
name
of
Christ
,
and
in
his
only
Church
.
Again
,
(
Ep.
56
)
The
supream
Emperour
of
our
Faith
hath
fortified
his
Church
with
the
cittadell
of
authority
,
and
by
meanes
of
a
few
persons
piously
learned
hath
armed
it
with
copious
provisions
of
unconquerable
reason
.
That
therefore
to
him
is
the
most
right
discipline
,
that
especially
the
weak
should
retire
into
this
cittadell
of
Faith
,
to
the
end
that
for
their
defence
being
placed
most
securely
,
others
should
combat
with
most
strong
reasons
.
Again
,
(
de
util
Cred.
c.
16
)
if
the
Providence
of
God
doth
not
precide
over
humane
affairs
,
no
care
is
to
be
had
concerning
Religion
.
But
if
the
severall
variety
of
creatures
,
which
ought
be
believed
to
have
flowed
from
some
fountain
of
most
perfect
beauty
,
and
by
certain
inward
instinct
doth
exhort
both
publiquely
and
privately
those
who
are
naturally
better
disposed
,
attesting
that
God
is
to
be
sought
and
worshipped
:
we
ought
not
to
despaire
but
that
there
is
some
authority
placed
by
the
same
God
,
upon
which
we
raising
and
settling
our selves
as
upon
a
most
firm
basis
,
may
be
exalted
up
unto
God
.
Againe
,
This
is
the
providence
of
true
Religion
:
this
is
commanded
us
from
heaven
,
this
is
delivered
unto
us
by
our
Blessed
ancestors
,
this
is
preserved
even
to
these
our
times
:
to
be
willing
to
disturb
and
pervert
this
,
is
nothing
else
but
to
seek
a
sacrilegious
way
to
true
Religion
.
Again
,
(
de
unit
Eccl
c.
19.
)
Neither
thou
nor
I
do
read
this
evidently
and
expresly
(
viz
in
the
Scriptures
)
But
if
there
were
to
be
found
in
the
world
any
one
endow'd
with
wisdome
and
recommended
by
the
testimony
of
our
Lord
Jesus
Christ
,
and
if
such
an
one
were
consulted
with
by
us
touching
this
controversie
,
we
should
in
no
wise
doubt
to
observe
whatsoever
such
an
one
should
say
unto
us
;
and
this
for
fear
of
being
judged
to
have
opposed
not
so
much
such
a
person
,
as
our
Lord
Jesus
Christ
himself
,
by
whose
testimony
such
an
one
is
recommended
:
Now
Christ
gives
testimony
to
his
Church
.
Again
,
(
de
Bap.
l.
5.
c.
23.
)
To
speak
the
truth
,
the
Apostles
have
prescribed
nothing
concerning
this
,
but
this
custome
ought
to
be
believed
to
have
taken
it's
originall
from
their
Tradition
,
As
there
are
many
things
which
the
universall
Church
observes
,
the
which
in
good
right
ought
to
be
believed
to
have
been
delivered
by
the
Apostles
,
although
they
be
not
found
in
Scripture
.
Againe
,
(
lib.
4.
)
That
which
the
universall
Church
holds
,
and
it
is
not
ordeined
by
Councels
,
but
hath
been
alwayes
reteined
and
observed
is
most
justly
believed
to
have
been
delivered
no
other
way
than
by
Apostolique
Tradition
,
&c.
We
must
observe
in
these
things
that
which
the
Church
of
God
observes
:
the
Question
therefore
between
you
and
us
is
,
Whether
of
the
two
,
Yours
or
Ours
is
the
Church
of
God
?
Againe
,
To
omit
therefore
this
sincere
wisdom
which
you
will
not
allow
to
be
in
the
Catholique
Church
:
There
are
many
other
things
which
most
justly
keep
me
in
her
bosome
,
The
consent
of
Peoples
and
Nations
keep
me
there
;
The
authority
begun
by
Miracles
,
nourished
by
hope
,
augmented
by
charity
,
confirmed
by
Antiquity
keep
me
there
;
The
succession
of
Prelates
ever
since
the
Seat
of
Peter
,
to
whom
our
Lord
after
his
Resurrection
committed
the
feeding
of
his
sheep
,
to
this
present
Episcopate
keep
me
there
;
And
finally
the
very
name
of
Catholique
keeps
me
there
,
the
which
name
this
Church
alone
not
without
cause
hath
reteined
among
so
many
and
great
Haeresies
,
insomuch
as
when
any
stranger
demands
where
the
assembly
is
,
wherein
a
man
may
communicate
with
the
Catholique
Church
,
there
is
not
any
one
Heretique
ha's
the
boldnesse
to
shew
him
his
Temple
or
house
,
&c.
These
so
many
,
and
so
strong
,
and
most
deare
tyes
of
the
Christian
name
with
good
right
retein
a
believer
in
the
Catholike
Church
,
although
that
by
reason
of
the
slowness
of
our
understanding
,
or
want
of
merit
in
our
lives
,
the
truth
doth
not
as
yet
shew
it self
unto
us
with
perfect
evidence
.
Againe
,
the
same
Father
in
the
same
book
,
(
ca.
5.
)
I
doe
not
believe
(
saith
he
)
that
Manichaeus
is
the
Apostle
of
Christ
,
I
pray
you
be
not
angry
,
neither
begin
to
give
ill
language
:
For
you
know
that
I
have
resolved
not
to
believe
rashly
any
thing
produced
by
you
.
I
ask
therefore
,
Who
is
this
Manichaeus
?
You
will
answer
,
the
Apostle
of
Christ
.
I
do
not
believe
it
.
Now
thou
wilt
find
nothing
what
thou
shouldst
say
or
do
;
for
thou
didst
promise
me
a
science
of
truth
,
and
now
thou
forcest
me
to
believe
a
thing
that
I
know
not
.
It
may
be
thou
wilt
read
the
Gospel
unto
mee
,
and
from
thence
wilt
endeavour
to
assert
the
person
of
Manichaeus
.
But
what
if
thou
shouldest
light
upon
one
that
doth
not
yet
believe
the
Gospel
,
what
wouldst
thou
doe
to
him
when
he
tells
thee
,
I
do
not
believe
?
And
truly
,
I
my self
would
not
believe
the
Gospel
,
were
it
not
that
the
authority
of
the
Catholique
Church
moves
me
Now
why
should
I
not
believe
the
same
persons
saying
to
me
,
Believe
not
Manichaeus
,
to
whom
I
gave
credence
,
saying
,
Believe
the
Gospel
?
Chuse
what
thou
wilt
:
If
thou
shalt
say
,
Believe
the
Catholiques
:
they
move
me
to
give
no
credence
to
you
,
therefore
if
I
believe
them
,
I
must
of
necessity
not
believe
thee
.
If
thou
shalt
say
,
Doe
not
believe
Catholiques
,
Thou
shalt
doe
unjustly
compelling
me
by
the
Gospel
to
believe
Manicheus
,
because
the
same
Gospel
I
believed
upon
the
●reaching
of
Catholiques
.
But
if
thou
〈◊〉
say
,
Thou
didst
well
to
believe
the
Gospell
upon
the
commendation
of
Catholiques
,
but
ill
in
believing
them
discommending
Manichaeus
:
Doest
thou
think
me
so
very
a
fool
,
as
that
without
any
reason
rendred
I
should
believe
what
thou
pleasest
,
and
dis-believe
what
thou
likest
not
?
So
that
surely
I
doe
much
more
justly
and
warily
,
if
because
I
am
already
a
believer
I
doe
not
forsake
the
Catholiques
to
come
over
to
thy
partie
,
unlesse
thou
commandest
me
not
to
believe
,
but
undertakest
to
shew
me
something
that
may
be
known
most
manifestly
and
apparently
.
Therefore
if
thou
wilt
afford
me
reason
,
quit
the
Gospel
:
if
thou
holdest
thy self
to
the
Gospel
,
I
must
hold
my selfe
to
those
upon
whose
command
I
believed
the
Gospel
:
and
upon
the
same
persons
commandement
,
I
must
by
no
meanes
believe
thee
.
But
if
by
chance
thou
shouldst
be
able
to
find
in
the
Gospell
some
passage
most
evident
concerning
the
Apostleship
of
Manicha●●
,
thou
wilt
thereby
weaken
indeed
unto
mee
the
authority
of
Catholiques
,
who
command
mee
not
to
believe
thee
:
which
authority
being
invalidated
I
would
no
longer
believe
the
Gospell
it selfe
,
because
it
was
for
their
sakes
that
I
believed
it
.
So
that
whatsoever
thou
shalt
alledge
,
will
have
no
force
with
me
.
To
the
same
purpole
the
same
Father
,
(
lib.
de
util.
cred.
c.
14.
)
Why
should
I
not
most
diligently
enquire
what
Christ
commanded
of
them
before
all
●●hers
,
by
whose
authority
I
was
moved
to
〈◊〉
that
Christ
commanded
any
good
thing
?
Canst
thou
better
declare
to
me
what
hee
said
,
whom
I
would
not
have
thought
to
have
beene
,
or
to
be
,
if
the
belief
thereof
had
beene
recommended
by
thee
to
me
?
This
therefore
I
believed
by
fame
strengthened
with
celebrity
,
consent
,
Antiquity
.
But
every
one
may
see
that
you
,
so
few
,
so
turbulent
,
so
new
,
can
produce
nothing
deserving
authority
.
What
madnesse
is
this
?
Believe
them
[
Catholiques
]
that
we
ought
to
believe
Christ
;
but
learne
of
us
what
Christ
said
.
Why
,
I
beseech
thee
?
surely
if
they
[
Catholiques
]
were
not
at
all
,
and
could
not
teach
me
any
thing
,
I
would
more
easily
perswade
my selfe
that
I
were
not
to
believe
Christ
,
then
that
I
should
learn
any
thing
concerning
him
from
any
other
then
them
by
whom
I
believed
in
him
.
Lastly
the
same
Father
,
(
con
.
Cres.
I.
1.
c.
33.
)
Although
(
saith
he
)
there
cannot
be
produced
out
of
the
Scriptures
any
example
of
such
a
thing
,
yet
the
truth
of
the
same
Scriptures
is
held
of
us
in
this
matter
when
we
doe
that
which
pleaseth
the
whole
Church
,
the
which
the
authority
of
the
same
Scriptures
doth
commend
,
that
because
the
holy
Scriptures
cannot
deceive
us
,
whosoever
feareth
to
be
deceived
with
the
obscurity
of
this
question
,
let
him
require
the
judgement
of
the
Church
,
which
the
Holy
Scriptures
without
any
ambiguity
doe
demonstrate
:
to
the
end
that
because
the
Scriptures
cannot
deceive
us
,
whoseover
is
afraid
to
be
deceived
by
the
obscurity
of
any
question
,
may
have
recourse
to
the
Churches
judgement
concerning
it
,
the
which
(
Church
)
the
Holy
Scriptures
demonstrate
without
any
ambiguity
.
6.
Witnesse
S.
Vincentius
Lyrinensis
,
(
c.
2.
)
Inasmuch
as
all
do
not
take
the
Scripture
in
the
same
sense
by
reason
of
it's
profundity
,
but
some
on
one
fashion
,
some
on
another
,
so
that
almost
as
many
sences
may
seem
to
be
drawn
from
it
as
there
are
men
:
for
Novatianus
expounds
it
one
way
,
Photinus
another
,
Sabellius
another
,
Donatus
another
,
Arius
,
Eunomius
,
Macedonius
another
,
Apollinarius
and
Priscillian
another
,
Iovinian
,
Pelagius
,
Caelestius
another
,
And
lastly
Nestorius
another
:
For
this
reason
to
avoyd
the
labyrinth
of
so
many
contrary
errours
,
it
is
very
necessary
that
the
line
of
Propheticall
and
Apostolicall
conceptions
should
be
drawn
according
to
the
rule
of
Ecclesiasticall
and
Catholique
sense
,
or
intelligence
.
Witnesse
lastly
S.
Leo
,
It
is
not
to
be
doubted
but
that
all
Christian
observance
is
of
divine
institution
,
and
that
whatsoever
is
received
by
the
Church
into
the
custome
of
devotion
doth
come
from
Apostolicall
Tradition
,
&
from
the
doctrine
of
the
Holy
Ghost
:
who
doth
also
now
preside
over
his
own
institutes
in
the
hearts
of
the
Faithfull
,
that
all
both
obediently
observe
,
and
wisely
understand
them
.
Serm.
2.
de
Ieiun
.
Pent.
CHAP.
XX.
Quotations
out
of
Antiquity
for
the
authority
of
Councells
.
A
contrary
character
of
Heretiques
.
1.
TO
the
former
quotations
so
expresse
,
so
efficacious
to
assert
the
Churches
authority
in
points
of
Religion
,
from
which
there
lyes
no
appeale
.
I
will
adjoyne
other
testimonies
of
Antiquity
to
demonstrate
the
veneration
given
by
all
Orthodox
Fathers
to
the
Councells
of
the
Church
,
their
acknowledgement
of
their
obliging
authority
,
and
how
in
obedience
to
them
they
submitted
their
owne
particular
opinions
.
Witnesse
hereof
may
be
either
the
Apostles
themselves
or
Apostolique
Fathers
at
least
,
in
those
most
ancient
Canons
(
whereto
S
Clement
also
gives
testimony
)
who
appointed
that
Bishops
should
twice
in
the
year
keep
Councells
,
Witnesse
S.
Ignatius
,
(
Ep.
ad
Smyrn
.
)
Do
you
all
follow
the
Bishop
,
as
Christ
did
his
Father
.
Without
the
Bishop
let
no
man
praesume
to
do
any
of
those
things
which
belong
to
the
Church
.
The
same
Holy
Father
(
Ep.
ad
Policarp
)
testifieth
that
it
was
the
order
in
his
time
that
Sy●ods
and
assemblies
of
Bishhops
were
frequently
celebrated
.
Witnesse
Tertullian
,
(
cont.
Psych
.
cap.
13.
)
In
those
countrys
of
Greece
there
are
assembled
in
certaine
appointed
places
Councells
out
of
all
Churches
,
by
which
both
things
of
higher
importance
are
agitated
in
commune
,
and
the
representation
of
the
whole
Christian
name
is
celebrated
with
great
veneration
.
Witnesse
that
glorious
Emperour
Constantine
,
in
his
Epistle
to
the
Churches
mentioned
by
Socrates
,
Hist.
Eccl
,
lib.
1.
cap.
6.
where
he
saith
,
Whatsoever
is
decreed
in
the
Holy
Councell
of
Bishops
,
that
is
,
universally
to
be
ascribed
to
the
Divine
Will.
Witnesse
S.
Gregory
Nazianzen
,
(
Ep.
ad
Chelid
.
)
Those
that
agree
with
Apollinards
say
that
they
were
admitted
by
the
Councell
of
the
West
or
Roman
Bishop
,
by
whom
it
is
manifest
they
were
once
condemned
:
Let
them
shew
this
and
we
will
yeild
:
for
then
it
is
manifest
that
they
assent
to
the
true
doctrine
,
for
it
cannot
be
otherwise
,
if
they
have
obtained
this
.
Witnesse
S.
Ambrose
,
(
de
Fid.
ad
Grat.
lib.
3.
c
7.
)
who
calls
the
decrees
of
the
Councell
of
Nice
,
haereditari●
signacula
,
not
to
be
violated
by
the
rash
boldnesse
of
any
man
:
And
many
expressions
to
the
same
effect
are
extant
in
S.
Hilary
in
his
booke
addressed
to
the
Emperour
Constantius
.
2
Witnesse
S.
Augustin
,
(
con
.
Don.
lib.
7.
&
con.
Crescon
.
lib.
1.
)
It
is
to
us
a
safe
thing
,
not
to
rush
forward
in
any
rashnesse
of
opinion
concerning
those
things
,
which
neither
have
been
agitated
in
any
Catholique-National-Synod
,
nor
determined
in
any
Occumenicall
:
but
to
maintaine
that
with
the
assurance
of
a
secure
voice
,
which
in
the
government
of
our
Lord
God
and
Saviour
Jesus
Christ
hath
been
strengthned
with
the
consent
of
the
universall
Church
.
And
againe
,
In
the
former
ages
of
the
Church
before
the
Schisme
of
Donatus
.
(
Id.
de
Bapt.
con
.
Don.
I.
1.
)
The
obscurity
of
that
Question
(
viz
concerning
Rebaptization
of
Haeretiques
)
compelled
great
persons
and
endued
with
great
charity
to
dispute
and
debate
among
themselves
however
without
any
breach
of
peace
:
In
so
much
that
in
severall
Countreys
for
a
long
time
the
decisions
of
severall
Councells
did
vary
and
clash
among
themselves
,
untill
in
a
Plenary
Councell
of
the
whole
world
that
which
was
soundly
believed
,
was
without
all
manner
of
doubt
confirmed
.
Again
,
(
Id.
con
.
Parm
Ep.
lib.
2
)
the
question
being
whether
Baptisme
can
be
given
by
those
men
also
who
never
have
been
Christians
;
we
ought
not
to
affirme
determinately
any
thing
therein
without
the
authority
of
a
Councell
so
great
as
may
be
answerable
to
the
greatnesse
of
the
matter
.
But
concerning
those
who
are
separated
from
the
unity
of
the
Church
,
there
is
no
question
at
all
but
that
they
doe
both
reteine
it
,
and
communicate
it
,
and
that
they
do
both
perniciously
reteine
and
perniciously
communicate
it
without
the
bond
of
Peace
:
for
this
hath
been
already
agitated
,
considered
;
perfected
and
confirmed
in
the
unity
of
the
whole
world
.
And
againe
,
(
Id.
de
Bapt.
con
.
Don.
lib.
2.
cap.
4.
)
Neither
durst
we
affirme
any
such
thing
if
we
were
not
well
grounded
upon
the
most
uniforme
authority
of
the
universall
Church
,
unto
which
undoubtedly
S.
Cyprian
would
have
yeelded
,
if
in
his
time
the
truth
of
this
question
had
been
discussed
;
and
declared
,
and
by
a
Generall
Councel
established
.
Lastly
,
(
to
omit
many
expresse
testimonies
of
Vincentius
Lyrinensis
,
Facundus
,
&c.
)
the
last
witnesse
shall
be
S.
Gregory
the
Great
,
(
Ep.
24.
)
who
professeth
that
he
receives
and
venerates
the
fower
first
Generall
Councells
no
otherwise
then
the
fower
Gospells
:
as
likewise
that
he
doth
in
like
manner
embrace
the
fifth
Councell
.
This
was
the
language
of
the
Catholique
Fathers
,
when
they
wrote
many
of
them
purposely
upon
this
very
Question
:
And
besides
these
testimonies
,
other
will
be
produced
occasionally
in
the
following
discourse
.
3.
On
the
contrary
,
Haeritiques
(
as
S.
Basile
observes
)
doe
generally
agree
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
raise
an
altar
in
opposition
to
the
altar
of
the
Fathers
.
And
Vincentius
Lyrinensis
,
(
cap.
16.
)
gives
us
a
proper
character
of
their
Spirit
and
language
,
bringing
them
in
thus
speaking
,
V●nite
ô
insapientes
&
miseri
,
qui
vulgò
Catholici
vocitamini
,
&c.
Come
now
O
ye
foolish
and
miserable
wretches
,
who
are
commonly
called
Catholiques
,
and
learn
the
true
faith
,
which
besides
us
no
man
understands
;
which
has
lien
hid
for
many
ages
past
,
but
hath
bin
of
late
discovered
&
made
known
:
But
you
must
learne
it
by
stealth
and
in
secret
,
for
it
will
be
delightfull
unto
you
.
So
of
old
spake
the
Heretiques
:
Whether
of
late
they
have
changed
this
stile
,
or
no
,
yea
how
much
they
have
changed
this
(
to
be
accounted
modest
)
language
into
a
new
one
full
of
arrogance
,
pride
and
fury
,
will
sufficiently
appeare
in
the
treatises
Polemicall
of
Luther
,
Calvin
,
&c.
CHAP.
XXI
.
The
doctrine
of
the
Roman
Church
concerning
the
Churches
authority
.
The
great
and
apparent
reasonablenesse
of
it
.
1.
I
will
now
subjoyn
to
the
doctrine
of
the
antient
Church
that
of
the
present
Roman
Church
,
that
being
set
in
view
the
one
of
the
other
,
we
may
better
judge
how
well
they
resemble
,
or
what
unlikenesse
there
is
between
them
.
The
substance
of
what
the
Church
has
defin'd
concerning
this
point
is
conteined
in
this
decision
of
the
Councel
of
Trent
(
Sess.
4.
)
viz.
Praetercà
ad
coercenda
petulantia
ingenia
,
decrevit
(
Synodus
)
Ut
nemo
,
&c.
that
is
,
Moreover
to
the
end
to
restrein
petulant
witts
,
this
Synod
decrees
,
That
no
man
relying
upon
his
own
skill
,
and
wresting
Holy
Scripture
to
his
own
sences
,
shall
presume
to
interpret
the
Holy
Scriptures
in
matters
of
Faith
and
manners
pertaining
to
the
edification
of
Christian
doctrine
against
that
sence
which
hath
been
and
is
held
by
(
our
)
holy
Mother
the
Church
,
to
whom
it
appertains
to
judge
of
the
true
sence
and
interpretation
of
Holy
Scriptures
,
and
against
the
unanimous
consent
of
Fathers
,
although
such
interpretations
were
never
at
any
time
to
be
published
abroad
.
The
substance
of
this
decree
is
repeated
in
the
Bull
published
by
Pius
IV.
concerning
the
Oath
of
the
Profession
of
Faith
.
2.
This
decision
,
considered
simply
as
the
words
import
in
their
plaine
direct
sence
,
seemed
to
me
so
strangely
reasonable
and
equall
,
requiring
only
due
reverence
to
the
present
Church
,
and
implying
with
a
strange
ingenuity
and
assurance
a
conformity
with
the
doctrine
unanimously
maintained
in
the
antient
Church
,
that
I
could
not
believe
but
that
some
where
or
other
I
should
find
a
far
greater
burden
laid
by
her
upon
her
childrens
shoulders
:
for
according
to
that
information
,
which
I
received
from
the
learnedst
Doctours
of
Controversie
among
Catholiques
(
who
for
the
most
part
doe
dresse
this
point
in
School-language
,
and
exalt
that
language
to
the
utmost
importance
,
deducing
likewise
the
most
rigid
consequences
from
it
)
I
thought
the
bonds
&
fetters
wherein
the
Roman
Church
rest●eined
all
in
her
Communion
were
far
more
stringent
and
painfull
,
cutting
even
to
the
very
bones
;
So
that
this
newly
discovered
great
equity
of
the
Church
made
me
suspicious
,
and
thereupon
inquisitive
:
therefore
I
searched
my selfe
,
and
begg'd
of
others
to
search
for
me
into
former
Councells
for
somewhat
more
rigorous
and
unreasonable
:
and
after
all
,
I
could
not
find
in
any
declaration
or
Canon
in
any
Councell
universally
received
any
higher
or
more
hardly-to
be
digested
expression
of
the
Churches
authority
,
then
what
is
set
downe
in
this
decree
of
the
Councell
of
Trent
.
3.
Then
I
perceived
that
it
was
that
(
as
it
fell
out
through
mine
own
unwarinesse
,
to
me
unfortunate
)
word
of
infallibility
,
and
that
word
understood
by
me
in
the
most
rigorous
sence
that
the
terme
could
import
,
that
above
all
other
things
made
me
despaire
of
ever
being
able
with
a
good
conscience
to
enter
into
the
Communion
of
the
Catholique
Church
:
And
yet
no
such
word
could
I
find
in
any
Councell
,
no
necessity
appeared
to
me
,
that
either
I
,
or
any
other
Protestant
should
ever
have
heard
that
word
named
,
and
much
lesse
pressed
upon
us
with
so
much
earnestnesse
and
rigour
as
of
late
it
hath
generally
been
in
disputations
and
bookes
of
Controversie
.
Against
this
word
of
infallibility
that
(
so
much
by
all
English
Protestants
exalted
)
booke
of
Mr.
Chillingworth
especially
combats
,
and
this
with
too
too
great
success
,
by
reason
that
the
Author
makes
his
advantage
of
that
word
,
affixing
thereto
a
sense
far
more
strein'd
and
exilted
,
then
,
I
am
sure
,
Catholique
doctrine
,
yea
or
even
his
learned
Antagonist
doe
require
.
Truly
if
Mr.
Chillingworth
would
have
thought
it
for
his
purpose
to
have
proceeded
with
the
ingenuity
he
professeth
,
and
have
examined
how
much
latitude
might
have
been
allowed
him
in
this
point
,
concerning
this
expression
of
the
Churches
infallibility
in
her
Conciliary
decisions
,
he
would
have
found
that
he
had
much
lesse
cause
to
triumph
in
the
furious
batteries
that
he
pretends
to
make
against
it
.
For
first
of
all
,
the
forecited
Doctor
Veron
saith
expresly
,
That
no
mention
is
found
of
the
word
Infallibility
in
the
decrees
of
the
Councell
of
Trent
,
nor
any
other
received
Councell
,
and
by
consequence
according
to
the
designe
of
his
Method
,
that
word
cannot
be
,
as
of
necessity
,
imposed
upon
any
one
:
A
Method
commended
&
authorized
by
three
Generall
assemblies
of
the
Cleargy
of
France
:
without
contradiction
insisted
on
,
and
prosecuted
more
then
40.
years
together
by
him
,
both
in
Sermons
,
Disputations
and
writings
,
and
the
Author
of
it
enabled
to
pursue
it
,
both
by
letters
Patents
of
the
King
of
France
,
by
the
quality
of
a
Catholique
Doctour
,
and
by
Episcopall
Mission
.
Againe
,
Bellarmine
treating
of
the
comparison
between
the
Infallibility
of
a
Generall
Councell
,
and
that
of
Scripture
,
gives
the
preeminence
to
Scripture
in
five
severall
respects
,
among
which
the
third
is
,
That
in
Scripture
there
can
be
no
errour
,
neither
in
points
of
Faith
nor
manners
,
nor
likewise
whether
any
thing
be
affirmed
pertaining
to
the
whole
Church
,
or
onely
to
some
few
or
one
particular
person
,
whereas
Councells
may
erre
in
particular
judgements
.
And
the
fowrth
,
That
in
Scripture
not
only
all
sentences
,
but
al
and
every
single
word
belong
to
Faith
,
whereas
in
Councells
neither
the
disputations
premised
,
nor
the
reasons
added
,
nor
illustrations
nor
explications
adjoyned
doe
belong
to
Faith
,
but
only
the
simple
naked
Decrees
,
and
not
all
those
neither
,
but
only
such
as
are
proposed
as
of
Faith
,
&c.
Hereto
may
be
added
that
even
those
naked
decrees
also
are
not
alwayes
necessarily
to
be
understood
according
to
the
latitude
of
the
significations
of
the
words
and
expressions
in
themselves
,
but
onely
so
far
as
they
are
intended
to
contradict
the
speciall
Heresie
condemned
by
them
.
Hence
that
famous
Carmelite
,
who
modestly
disguises
himselfe
under
the
common
title
Salmanticensis
(
the
miracle
of
this
age
both
for
subtility
,
perspicuity
,
and
profound
solidity
of
judgement
,
in
that
part
of
his
Theological
discourse
,
where
he
treats
largely
of
Angels
)
being
to
answer
an
Objection
out
of
the
Councel
of
Lateran
,
hath
these
words
,
Ad
dignoscendū
an
aliquid
sit
desinitū
ab
Ecclesia
,
&c.
that
is
,
To
be
able
to
give
a
judgement
,
whether
any
thing
be
defined
by
the
Church
,
we
must
(
as
Cajetan
well
observes
)
attend
unto
the
errors
,
which
the
Church
proposeth
to
condemn
,
and
not
to
those
things
,
which
shee
speaks
incidently
,
for
such
things
doe
not
remaine
defined
,
neither
is
it
erroneous
in
Faith
to
opine
against
them
.
Now
the
intention
of
the
Councell
of
Lateran
in
that
decree
was
only
to
exclude
the
errour
of
Origen
,
who
affirmed
,
That
this
visible
world
was
not
(
per
se
)
directly
intended
by
God
;
but
onely
occasionally
and
by
accident
,
to
be
a
prison
in
which
the
Devills
should
be
punished
:
and
hereupon
the
Councell
defined
,
That
it
was
Gods
pleasure
and
will
directly
and
out
of
his
primary
intention
,
by
his
divine
Omnipotence
to
create
both
the
Angelicall
and
Humane
Nature
:
Whereas
in
that
Decree
it
onely
sayes
incidently
that
he
created
at
once
from
the
beginning
both
these
Natures
.
And
therefore
this
last
assertion
is
not
by
vertue
of
the
said
definition
become
an
Article
of
Faith
.
Hitherto
Salmanticencis
.
De
Angel
.
p.
364.
4.
Hence
it
will
appeare
what
ill
use
Mr.
Chillingworth
makes
of
the
terme
infallibility
,
either
unwillingly
forgetting
,
or
willingly
concealing
the
great
latitude
that
is
allowed
generally
,
and
by
unsuspected
Catholique
Authors
to
the
sense
and
notion
of
it
:
which
latitude
I
am
assured
his
learned
Adversary
would
have
been
very
willing
to
have
allowed
him
.
But
it
was
not
for
his
purpose
to
accept
,
nor
so
much
as
take
notice
of
such
allowance
,
it
would
have
spoiled
and
abated
the
edge
of
many
of
his
flourishing
and
seemingly
subtile
discourses
.
So
that
it
is
apparent
that
Mr.
Chillingworths
arguments
against
the
Churches
just
authority
,
as
he
pretends
,
(
which
to
most
English
men
,
and
I
am
sure
to
me
once
appeared
unanswerable
)
If
that
the
word
infallibility
were
but
laid
by
for
a
while
,
yea
if
the
unquestionably
allowable
qualifications
if
its
sense
were
but
expressed
,
would
(
I
am
confident
by
mine
owne
experience
)
lose
the
greatest
part
of
their
strength
,
and
however
appeare
not
to
endanger
the
Catholique
Church
at
all
.
5.
I
doe
not
speak
this
(
being
now
,
as
I
am
,
by
Gods
grace
a
Catholique
)
to
the
end
either
to
shew
my selfe
foolishly
forward
to
take
part
with
any
one
Catholique
writer
or
opinion
against
another
:
(
for
the
truth
is
,
my
resolution
was
,
that
,
if
my
mind
disquieted
with
scruples
of
Religion
should
chance
to
finde
rest
in
the
Catholique
Church
,
to
submit
my selfe
in
all
simplicity
to
her
doctrine
,
to
avoid
as
much
as
might
be
the
interessing
my selfe
in
Disputes
and
Controversies
,
and
the
entertaining
all
unusuall
,
suspected
,
devious
,
and
rash
opinions
,
and
to
spend
the
remainder
of
my
life
more
to
the
benefit
of
my
soule
,
then
by
engaging
my selfe
in
particular
factions
and
partialities
,
either
about
Doctrines
or
practices
.
)
Nor
secondly
,
to
censure
at
randome
all
those
that
make
use
of
that
terme
in
disputations
.
For
I
know
that
before
any
of
our
late
Schismes
,
that
word
was
used
perhaps
without
any
inconvenience
by
the
Schoole
men
;
and
if
it
were
confined
to
that
place
where
it
was
bred
,
there
would
be
still
no
inconvenience
.
But
since
by
manifest
experience
the
Protestants
(
I
speak
of
England
)
thinke
themselves
so
secure
,
when
they
have
leave
to
stand
or
fall
by
that
word
,
and
in
very
deed
have
so
much
to
say
for
themselves
,
when
they
are
pressed
unnecessarily
,
abruptly
and
too
too
rudely
with
it
,
the
sence
thereof
not
being
mollified
and
sweetned
by
just
and
allowable
qualifications
:
Since
likewise
it
is
a
word
capable
of
so
high
a
sence
that
we
cannot
devise
one
more
full
and
proper
to
attribute
to
God
himselfe
,
insomuch
as
Mr.
Chillingworth
,
when
he
could
prove
that
the
Church
was
not
in
so
high
a
degree
infallible
as
the
Apostles
(
shall
I
say
?
)
no
not
as
God
himselfe
,
thought
he
had
gained
the
victory
:
Whereas
,
besides
Bellarmine
before
quoted
,
S.
Aug.
(
lib.
2.
de
Bapt.
com
.
Don.
cap.
3.
)
expresly
allowes
to
holy
Scripture
a
place
and
preeminence
before
the
decisions
of
Councells
;
Lastly
since
the
Church
(
which
Catholiques
in
this
controversie
doe
pretend
to
maintaine
only
)
obliges
no
man
to
that
word
,
which
is
not
found
expresly
in
any
of
her
received
Counsells
,
as
Mounsieur
Veron
professeth
:
yea
since
shee
almost
desivers
the
victory
into
their
hands
when
they
urge
only
her
decisions
,
and
when
they
urge
them
in
the
latitude
that
she
allows
;
Can
I
be
blamed
,
if
my
duty
to
the
Church
,
my
affection
to
mine
own
countrey
and
indeed
to
all
that
call
themselves
Christians
,
and
the
remembrance
how
,
if
I
had
not
perceived
that
it
might
be
permitted
me
in
this
Controversy
concerning
the
Church
,
to
wave
that
word
of
infallibility
,
I
should
perhaps
never
have
had
occasion
to
speak
this
of
it
in
a
writing
of
this
nature
,
Can
I
(
I
say
)
be
blamed
,
if
such
reasons
move
me
to
wish
that
the
Protestants
may
either
never
be
invited
to
combat
the
authority
of
the
Church
under
that
notion
?
Or
however
that
when
the
terme
of
Infallibility
is
used
,
it
may
not
be
pressed
in
a
sense
more
rigorous
and
comprehensive
,
then
the
Church
her selfe
hath
expressed
.
6.
Now
here
by
the
way
I
think
it
fit
,
to
the
end
to
prevent
any
mistake
or
misconstruction
of
what
hath
been
sayd
touching
the
words
Infallible
and
Infallibility
,
to
expresse
my
meaning
to
be
this
(
viz.
)
That
I
am
so
far
from
dislikeing
the
words
themselves
so
generally
made
use
of
,
both
by
Schoole
men
and
Controvertists
,
that
I
professe
I
cannot
devile
any
other
single
termes
by
which
to
expresse
the
Churches
just
and
necessary
Authority
.
For
if
it
be
true
(
as
infallibly
it
is
,
I
am
sure
)
That
God
hath
endowed
his
Church
with
an
Authority
to
which
all
Christisns
are
obliged
to
submit
their
understandings
and
captivate
their
wills
;
then
it
must
necessarily
follow
from
the
infinite
wisdome
and
goodnesse
of
God
,
that
his
divine
providence
will
preserve
his
church
in
all
truth
,
so
as
to
secure
all
believers
that
they
cannot
be
misled
by
following
her
,
nor
walk
safely
when
they
follow
any
other
direction
:
And
by
consequence
,
that
she
can
neither
deceive
them
,
nor
be
deceived
her self
;
all
which
is
clearly
imported
in
the
distinct
Grammaticall
sense
of
those
single
termes
,
Infallible
and
Infallibility
.
Notwithstanding
since
the
same
termes
may
possibly
be
misconceived
,
because
they
are
capable
of
comprehending
a
more
extended
notion
,
then
is
here
expressed
,
as
evidently
they
do
,
when
they
are
attributed
to
God
and
to
his
immediately
inspired
word
.
And
since
Protestants
have
,
especially
of
late
,
entertained
and
drunk
in
a
notion
and
conception
from
these
termes
far
more
rigorous
and
comprehensive
,
then
either
the
church
her self
,
or
most
of
the
most
learned
and
approved
Controvertists
do
conceive
any
one
to
be
obliged
unto
;
which
notion
it
is
as
yet
very
difficult
to
efface
out
of
their
imaginations
:
Upon
these
grounds
it
is
,
that
both
from
mine
own
experience
in
my self
,
and
knowledge
,
that
I
think
I
have
of
the
peculiar
temper
of
English
Protestants
;
I
judged
it
convenient
,
and
even
requisite
,
to
exhort
Catholiques
treating
with
them
,
especially
in
such
times
as
these
,
that
the
fields
are
even
white
unto
the
Harvest
,
and
that
very
many
more
may
probably
be
won
by
a
charitable
complyance
(
yet
still
without
wrong
to
necessary
Catholique
doctrine
.
God
forbid
else
)
then
perhaps
by
the
most
convincing
arguments
of
reason
,
That
they
would
condescend
so
far
,
either
to
the
misunderstandings
,
prejudices
,
or
infirmity
of
Protestants
,
as
,
since
the
Church
her self
obliges
no
man
to
those
very
expresse
termes
,
for
a
while
either
to
abstain
from
them
in
disputes
,
or
using
them
,
to
do
it
with
a
qualifying
preface
,
urging
and
fastning
no
stricter
a
sense
on
them
then
the
Churches
own
Decision
of
her
authority
doth
require
.
Certainly
the
receiving
of
a
soul
from
Heresie
and
Schisme
is
a
work
so
infinitely
precious
and
meritorious
before
Almighty
God
,
that
it
will
deserve
that
we
should
employ
in
it
,
not
only
all
our
strength
of
wit
and
learning
,
but
all
our
charity
likwise
;
so
imitating
the
great
example
of
that
great
Conductor
of
souls
S.
Paul
,
who
told
the
Corinthians
,
Astutus
dolo
vos
cepi
,
that
is
,
being
crafty
I
caught
you
with
guile
,
namely
,
by
instilling
Christian
Doctrines
into
their
minds
leisurely
and
seasonably
,
neither
out
of
time
enforcing
unnecessary
truths
upon
them
,
nor
hastily
and
abruptly
urging
even
necessary
,
but
perhaps
unwelcome
ones
,
till
he
had
prudently
prepared
a
way
for
them
.
Now
if
we
,
entreating
with
well
minded
,
but
seduced
souls
,
would
,
imitating
S.
Paul
,
only
propose
to
them
at
the
first
necessary
doctrines
,
and
those
represented
with
all
the
lawfull
inviting
advantages
,
and
most
easie
constructions
,
we
should
no
doubt
,
make
many
points
,
from
which
for
the
present
through
misapprehension
they
have
a
strong
aversion
,
very
receiveable
,
and
very
easily
digestable
to
them
.
And
by
these
meanes
,
having
been
happy
instruments
of
restoring
them
to
the
Church
,
we
may
at
leasure
,
if
we
have
a
mind
,
seek
to
induce
them
to
adhere
unto
,
and
declare
themselves
for
our
particular
opinions
,
and
distinctive
interpretations
of
common
points
.
7.
But
to
return
from
this
digression
,
I
most
affectionately
entreat
the
Protestants
,
that
they
would
heedfully
cast
their
eyes
upon
this
decree
of
the
Councell
of
Trent
,
that
they
would
peruse
and
turn
it
as
they
please
;
and
when
they
have
done
this
,
let
them
consider
if
a
Synod
of
Charenton
,
or
Dort
,
or
Gap
do
not
,
even
while
they
renounce
all
visible
obliging
authority
,
usurp
notwithstanding
more
then
the
Catholike
Church
here
challenges
:
Would
any
of
them
give
leave
to
any
among
them
to
interpret
Scriptures
against
their
sense
established
by
them
?
Nay
,
do
not
they
command
men
to
interpret
Scriptures
against
doctrines
unanimously
consented
to
by
Fathers
?
Lastly
,
would
they
suffer
a
French
Protestant
to
interpret
Scriptures
,
but
even
as
their
brethren
Protestants
in
in
England
(
heretofore
during
their
prosperity
graced
by
them
with
that
title
)
do
ordinarily
interpret
them
(
for
example
)
about
Episcopacy
,
reall
Presence
,
&
c
?
If
therefore
such
fragments
of
churches
do
allow
themselves
so
much
,
let
Protestants
try
if
they
can
be
unreasonable
enough
to
impute
tyranny
to
the
Catholique
Church
,
for
forbidding
any
in
her
communion
to
invent
new
senses
of
Scripture
,
contrary
not
onely
to
the
doctrine
universally
embraced
through
the
whole
Catholike
world
,
but
to
this
doctrine
as
professed
to
be
the
same
which
all
Churches
before
,
and
all
Fathers
unanimously
consent
in
?
CHAP.
XXII
.
The
method
whereby
the
Author
arrived
to
an
entire
satisfaction
concerning
the
Churches
authority
.
1.
I
Will
now
proceed
in
my
narration
,
how
and
by
what
meanes
(
after
I
had
informed
my selfe
of
the
Roman
Churches
established
doctrine
concerning
her
authority
,
and
after
I
had
been
assured
by
very
learned
Catholiques
,
that
I
was
not
obliged
to
build
upon
any
other
expression
of
this
doctrine
,
but
that
of
the
Church
it selfe
)
I
in
ashort
time
arrived
to
a
full
satisfaction
of
all
the
difficulties
and
prejudices
,
that
before
I
was
incombred
withall
.
2.
The
objections
and
difficulties
by
education
and
many
yeares
study
setled
in
my
mind
against
the
Churches
infallibility
or
authority
,
and
which
were
not
suddainly
cleared
,
after
I
knew
that
the
Church
was
more
moderate
and
condescending
then
I
had
before
believed
,
respected
not
only
the
substance
of
this
doctrine
,
but
likewise
many
particulars
and
circumstances
of
it
,
as
likewise
the
immediate
consequences
of
it
,
forexample
,
How
it
could
be
justifyed
with
certainty
sufficient
to
support
a
supernaturall
faith
,
that
the
Church
was
legally
possessed
of
this
authority
;
Where
this
authority
was
seated
,
whether
in
the
whole
Church
,
or
some
speciall
members
of
it
;
Upon
what
grounds
it
was
challenged
;
How
far
it
was
extended
;
And
after
all
these
,
what
might
appeare
to
me
to
be
the
most
rationall
way
for
a
Catholique
to
expresse
his
resolution
of
faith
,
so
confidently
by
all
Protestants
charged
with
circles
and
absurdities
?
3.
To
gaine
satisfaction
in
these
points
,
as
,
for
the
foundation
,
I
resolved
only
to
consider
what
the
Church
her selfe
sayd
,
so
for
an
information
more
particular
since
the
church
had
not
descended
to
so
punctuall
an
expression
of
her
mind
,
conceived
it
my
best
way
to
have
recourse
either
to
the
writings
or
verball
resolutions
of
such
Catholiques
of
unsuspected
Opinions
,
as
had
expressed
themselves
the
most
moderately
,
intelligibly
,
with
allowing
the
greatest
latitude
,
and
lastly
,
most
approaching
to
the
grounds
which
I
thought
before
to
be
most
reasonable
.
The
particular
persons
whose
speeches
or
writings
contributed
most
to
my
satisfaction
,
I
shall
occasionally
name
or
reflect
upon
in
the
pursuance
of
this
Narration
.
4.
Now
I
do
not
vainly
pretend
to
,
or
so
much
as
trouble
my self
with
wishing
that
any
man
,
Catholique
,
or
other
,
should
believe
that
the
method
according
to
which
I
proceeded
,
or
the
grounds
which
in
mine
own
reasoning
I
laid
,
were
more
rationall
then
others
;
for
my
intent
is
only
to
make
an
Exomologesis
,
or
account
of
that
particular
order
and
progresse
whereby
I
attained
repose
of
mind
in
the
authority
of
the
Church
,
and
great
contentment
in
abasing
and
captivating
my
reason
:
It
will
be
sufficient
for
me
if
the
grounds
by
me
laid
,
and
inferences
from
them
deserve
not
to
be
condemned
by
Catholiques
,
to
prevent
which
,
I
may
with
confidence
say
that
I
took
very
good
advice
,
and
used
very
great
circumsp●●●ion
.
Let
them
be
accounted
as
imperfect
as
any
man
shall
please
,
I
am
very
well
contented
that
others
should
tell
me
that
they
could
have
furnished
me
with
better
:
This
only
I
have
to
say
,
that
purposing
to
write
mine
own
story
,
and
not
directions
for
others
,
I
am
resolved
to
tell
it
freely
and
ingenuously
,
without
concealing
whatsoever
defaults
or
wickednesses
may
by
others
be
imputed
to
it
.
CHAP.
XXIII
.
Grounds
laid
to
prove
a
certainty
of
Tradition
.
Severall
degrees
of
it
.
1.
SOme
of
the
grounds
laid
by
me
in
preparation
to
a
distinct
conception
and
satisfaction
concerning
the
Churches
authority
founded
upon
Tradition
,
and
the
certainty
thereof
,
have
been
already
occasionally
,
though
somwhat
before
their
due
season
,
mentioned
in
the
former
conclusion
,
cap.
8.
and
9.
The
substance
of
which
,
together
with
others
pertinent
thereto
,
I
will
here
,
as
in
their
proper
and
naturall
place
,
orderly
set
down
.
2.
In
the
first
place
therefore
,
since
all
information
of
things
past
before
our
age
can
no
other
way
be
had
(
excepting
only
extraordinary
or
divine
inspiration
,
not
to
be
expected
,
or
relyed
upon
,
if
pretended
,
unlesse
it
be
attested
by
miracles
)
but
by
Tradition
from
the
times
when
such
things
hapned
,
yet
arriving
at
us
by
the
testimony
of
the
present
times
and
persons
living
with
us
:
By
consequence
I
had
no
difficulty
,
but
that
in
the
present
hypothesis
of
Christian
revelations
the
only
immediate
witnesse
of
them
was
the
present
church
,
and
this
either
by
orall
profession
,
that
thus
she
had
received
by
information
and
practise
of
the
precedent
age
;
Or
by
writings
of
antiene
times
continued
and
daily
transcribed
,
but
all
preserved
and
conveyed
to
us
by
the
present
church
.
3.
In
the
second
place
I
considered
that
these
divine
Revelations
,
and
doctrines
of
Christian
Religion
being
of
such
a
particular
nature
as
that
,
besides
the
believing
them
to
have
been
,
we
are
obliged
to
assent
unto
and
embrace
them
,
as
the
only
necessary
means
of
avoiding
eternall
misery
,
and
attaining
to
eternall
happinesse
.
Hereupon
it
is
,
that
the
present
church
,
our
only
witnesse
of
them
,
represents
them
to
us
,
not
only
as
the
present
age
does
the
actions
of
Caesar
,
or
books
of
Cicero
,
that
is
,
with
so
much
assurance
that
we
cannot
be
reasonable
men
and
doubt
of
them
,
yet
by
doubting
or
disbelieving
them
there
is
no
losse
to
be
feared
,
but
only
of
our
reputation
.
But
she
proposeth
them
to
us
as
necessarily
to
be
submitted
to
,
and
her self
as
an
authorised
witnesse
,
having
received
commission
from
the
divine
Author
to
oblige
all
men
to
believe
her
,
as
a
proponent
.
Which
double
capacity
of
the
church
,
viz.
1.
Simply
a
proponent
.
2.
As
an
authorised
proponent
,
I
conceived
it
very
requisite
for
me
to
distinguish
,
and
,
at
least
,
in
my
understanding
,
to
separate
the
one
from
the
other
:
For
though
Catholiques
,
who
from
their
infancy
have
been
brought
up
in
acknowledging
the
grounded
authority
of
the
church
,
have
no
need
to
distinguish
this
double
capacity
for
themselves
,
yet
in
disputation
with
those
Sects
,
which
accept
of
Tradition
,
simply
at
least
for
books
of
Scripture
,
but
deny
such
an
obliging
authority
,
and
especially
in
explaining
the
manner
of
Resolution
of
Faith
,
I
conceived
and
found
,
as
to
my self
,
great
profit
in
this
distinction
.
4.
In
the
third
place
,
for
simple
Tradition
I
enquired
whether
,
and
upon
what
grounds
it
could
be
made
to
appear
to
be
certain
and
absolutely
convincing
.
And
upon
mature
consideration
,
I
was
satisfied
that
they
were
extremely
mistaken
,
who
thought
that
there
was
no
absolute
certainty
in
any
knowledge
,
excepting
only
such
as
we
receive
either
immediately
by
our
senses
,
or
by
evident
discourse
and
demonstration
of
reason
.
For
on
the
contrary
I
found
that
knowledge
from
report
of
Tradition
might
in
some
cases
be
as
truly
certain
,
as
that
from
sense
or
demonstration
.
So
for
example
,
before
,
I
saw
the
City
of
Rome
,
I
was
most
assured
that
there
was
such
a
place
,
and
the
reason
was
,
because
it
was
impossible
that
such
a
world
of
writings
and
persons
,
all
which
could
not
be
led
by
interest
to
frame
a
lye
,
should
conspire
to
witnesse
such
a
thing
,
and
not
one
person
be
found
that
contradicted
them
.
The
like
may
be
said
of
Tradition
,
or
report
of
things
past
,
when
a
whole
age
agrees
universally
to
acknowledge
a
Tradition
under
that
notion
,
neither
friends
nor
enemies
contradicting
,
it
is
impossible
that
such
a
report
should
be
false
:
Yea
I
may
add
further
,
when
there
are
in
the
same
age
two
Traditions
of
two
considerable
parties
directly
contradicting
the
one
the
other
,
it
may
fall
out
,
yea
sometimes
it
may
be
most
assured
,
that
both
of
them
must
in
some
respect
be
true
.
As
for
example
,
the
whole
Nation
of
the
Jewes
dispersed
all
the
world
over
,
do
agree
that
they
have
received
as
a
most
sure
Tradition
,
that
our
Saviour
was
an
Impostor
,
and
wrought
all
his
pretended
miracles
by
Magick
and
help
of
the
Divell
;
on
the
contrary
,
all
Christians
through
the
whole
world
agree
that
they
have
received
a
Tradition
,
that
our
Saviour
was
the
true
Messiah
promised
,
and
that
he
wrought
all
those
true
miracles
by
the
power
of
God
,
and
for
confirmation
of
his
divine
doctrine
:
In
this
case
these
two
Traditions
being
in
respect
of
the
partyes
respectively
universall
,
must
necessarily
be
true
,
though
in
some
sort
contradicting
,
yet
not
in
that
wherein
they
contradict
.
For
it
is
as
certain
that
the
Jewes
received
,
and
have
continually
propagated
such
a
Tradition
,
though
false
in
the
root
,
as
that
the
Christians
have
received
the
contrary
:
Notwithstanding
reason
may
judge
infallibly
between
them
concerning
the
root
of
these
Traditions
,
namely
by
demonstrating
that
such
miracles
(
acknowledged
by
both
sides
to
have
been
wrought
)
were
many
of
them
of
such
a
nature
,
as
that
they
did
exceed
all
created
power
,
and
that
the
doctrine
was
so
divine
,
so
destructive
to
the
divell
,
as
that
he
was
obliged
in
interest
to
endeavour
the
annibilation
of
it
:
and
lastly
,
that
nothing
was
either
done
or
taught
by
our
Saviour
,
but
what
was
agreeable
to
the
antient
Prophecies
,
received
by
the
Jews
concerning
the
Messiah
,
&c.
upon
which
grounds
it
will
evidenly
appear
,
that
the
Jews
,
who
first
received
such
a
Tradition
,
were
abused
by
the
malice
and
perfidiousnesse
of
their
ancestours
,
&c.
And
this
is
the
only
proper
way
of
determining
and
deciding
the
controversie
between
these
two
Traditions
.
But
of
this
more
hereafter
.
5.
In
generall
therefore
I
found
that
a
full
unquestionable
certitude
might
be
had
of
some
Traditious
;
as
to
give
one
example
more
,
that
there
was
such
a
man
as
William
Duke
of
Normandy
,
who
conquered
England
,
is
most
certain
,
not
any
Englishman
or
other
that
ever
heard
of
it
,
but
believes
it
,
and
would
impute
frenzy
to
any
man
that
should
call
it
in
question
.
Now
the
reason
why
this
is
so
certain
to
every
one
,
is
this
;
because
all
men
living
at
this
time
,
who
either
are
inquisitive
into
times
past
,
or
c●pable
of
information
do
agree
;
that
this
particular
was
told
them
by
their
Predecessors
,
as
a
thing
come
to
them
by
Tradition
,
and
so
the
men
of
the
former
age
of
that
before
them
,
thus
ascending
,
till
we
come
to
the
age
wherein
he
lived
,
and
was
personally
known
and
seen
by
his
Subjects
.
Now
it
is
impossible
that
all
men
of
any
age
should
both
agree
together
,
and
actually
effect
that
complot
,
to
deceive
their
children
with
a
lye
,
under
the
notion
of
Tradition
,
Add
to
this
;
that
the
present
age
affords
us
books
and
Records
descending
from
hand
to
hand
,
and
written
in
severall
ages
between
that
time
and
us
,
which
testifie
the
same
thing
.
As
likewise
there
are
in
the
generall
practise
of
England
,
Lawes
,
Customes
,
Priviledges
,
&c.
all
which
are
acknowledged
to
have
had
their
Originall
from
the
same
Author
.
This
is
an
example
of
one
of
the
highest
degrees
of
Traditionary
certitude
that
may
be
of
a
thing
passed
so
many
ages
since
,
being
confirmed
by
Orall
Tradition
,
Universality
,
Records
,
language
,
and
practises
or
customes
.
6.
An
inferiour
degree
of
certainty
in
Tradition
(
yet
certainty
however
)
is
,
for
example
,
that
there
was
such
a
man
as
Alexander
the
Great
.
This
is
a
thing
most
certain
,
and
yet
it
wants
many
of
those
arguments
of
assurance
in
the
former
example
.
There
is
indeed
a
kind
of
Orall
Tradition
of
this
likewise
,
yet
not
arriving
unto
this
age
and
climate
of
the
world
by
such
a
generall
succession
as
the
former
,
by
reason
that
Alexander
having
lived
in
a
quarter
of
the
world
remote
from
us
,
we
are
not
descended
from
the
men
of
his
age
,
who
knew
him
;
yet
,
it
may
be
,
some
of
them
or
their
children
coming
to
Rome
delivered
this
,
and
so
some
Romanes
conveighed
it
among
these
Western
parts
of
the
world
.
There
are
no
customes
or
practises
among
us
relating
to
Alexander
;
so
that
the
main
arguments
of
certainty
are
,
1.
Positive
,
that
is
,
writings
dispersed
abroad
,
made
by
antient
Grecians
and
Romans
,
all
testifying
the
same
thing
.
2.
Negative
,
not
one
man
appearing
in
this
age
,
nor
to
be
heard
of
in
the
former
,
that
denied
it
,
or
so
much
as
called
it
in
question
.
7.
A
yet
inferior
degree
of
certainty
in
Tradition
may
be
exemplified
in
some
writings
,
as
in
S.
Clements
first
Epistle
to
the
Corinthians
,
lately
published
and
printed
in
England
.
For
that
there
was
such
an
Epistle
written
is
testified
by
all
Antiquity
,
and
was
assuredly
believed
by
all
learned
men
in
this
age
before
the
publishing
of
it
:
But
it
is
,
now
near
eight
hundred
years
that
it
ha's
been
missing
in
the
world
,
for
Photius
,
I
think
,
is
the
last
writer
that
takes
notice
to
have
read
it
.
Of
late
this
Epistle
was
found
in
an
ancient
Manuscript
in
the
King
of
England's
Library
,
sent
him
for
a
present
out
of
the
Eastern
countries
.
Now
the
certitude
that
this
is
the
same
Epistle
anciently
acknowledged
and
read
in
the
Church
,
appears
in
this
:
1.
That
the
characters
of
the
Manuscript
are
very
ancient
,
(
yet
I
do
not
believe
it
to
have
been
written
by
that
glorious
Virgin
Martyr
S.
Tecla
,
as
the
credulous
Grecians
would
pretend
;
)
so
that
if
it
had
been
counterfeited
,
it
was
done
in
times
,
when
the
falsity
might
have
been
discovered
by
unquestioned
copies
.
2.
That
the
stile
is
agreeing
with
the
ancient
simplicity
and
gravity
of
Apostolique
writings
.
3.
That
the
subject
is
the
very
same
that
those
ancient
Fathers
,
who
speak
of
it
,
do
mention
.
4.
That
all
the
extraits
and
passages
,
which
the
Fathers
of
the
Church
do
quote
out
of
S.
Clements
true
Epistle
,
are
found
in
this
.
Upon
which
grounds
it
may
be
truly
said
,
and
I
believe
no
man
will
contradict
it
,
that
this
is
certainly
S.
Clements
Epistle
.
8.
It
is
likely
that
besides
these
degrees
of
certainty
,
more
upon
consideration
might
be
found
out
:
but
these
I
esteemed
enough
for
my
present
purpose
.
Now
by
certainty
I
intend
not
certitudinem
rei
,
for
so
nothing
that
is
or
hath
been
is
in
it self
more
certain
then
another
,
for
even
a
thing
that
ha's
its
existence
from
free
or
casuall
causes
,
when
it
is
,
is
as
certain
as
any
other
thing
produced
by
causes
never
so
determinate
,
efficacious
or
necessary
:
But
certitudinem
quoad
nos
,
that
is
,
our
assurance
that
it
hath
been
:
And
a
thing
I
call
more
certain
,
in
this
notion
(
not
which
ha's
less
doubt
or
suspition
of
not
being
,
for
if
there
be
any
rationall
suspition
,
there
is
no
certainty
,
no
not
in
the
lowest
degree
:
but
)
that
which
ha's
more
wayes
to
prove
it self
to
be
certain
then
another
.
CHAP.
XXIV
.
Divine
revelations
proved
to
be
certain
beyond
humane
story
.
1.
I
Will
now
proceed
by
way
of
comparison
to
demonstrate
the
high
degree
of
certitude
;
which
we
may
have
of
divine
Revelations
,
testified
by
the
present
Church
,
considered
as
a
simple
proponent
,
setting
aside
the
authority
which
she
challenges
to
oblige
all
men
to
submit
to
.
In
which
discourse
we
are
to
consider
four
things
especially
in
Christian
Religion
,
coming
to
us
by
Tradition
,
but
in
subordinate
degrees
of
certitude
,
viz.
1.
Doctrines
meerly
speculative
,
and
which
hardly
could
be
testified
in
the
practise
of
the
church
.
2.
Books
of
Scripture
.
3.
Ceremonies
and
externall
practises
not
mentioned
expresly
in
Scripture
.
4.
Doctrines
and
customes
shining
in
the
practise
of
the
Church
,
and
likewise
more
or
losse
clearly
express'd
in
Scripture
.
2.
First
for
speculative
doctrines
,
which
could
hardly
be
express'd
in
the
practise
of
the
Church
,
the
Tradition
of
them
seems
to
be
very
difficult
,
and
the
certainty
not
so
demonstrable
.
As
for
example
,
there
are
in
the
Catalogue
of
Heresies
made
by
S.
Epiphanius
,
S
Augustine
and
Philastrius
,
certain
opinions
called
Heresies
in
a
large
notion
,
which
seem
not
to
have
been
in
themselves
of
any
dangerous
consequence
,
but
yet
have
been
condemned
by
Popes
,
&c.
and
ever
since
by
a
tacit
consent
of
the
Universall
Church
avoided
;
as
the
opininions
of
the
Millenaries
,
Melchisedechians
,
&c.
Now
whether
these
Heresies
were
condemned
as
contrary
to
a
Tradition
,
or
only
by
a
judgement
of
discretion
,
by
shewing
,
that
the
grounds
pretended
for
such
opinions
out
of
Scripture
are
not
concluding
,
but
rather
the
contrary
,
(
as
the
second
Councell
of
Orange
seems
to
condemn
some
doctrines
of
the
Semipelagians
)
is
not
very
certain
.
However
they
rest
condemned
,
and
more
probably
the
former
way
,
as
contrary
to
Tradition
;
which
may
rather
be
believed
of
the
Millenaries
,
because
they
pretended
for
their
doctrine
a
Tradition
derived
from
Papias
a
scholler
of
the
Apostles
,
and
it
was
very
far
spread
in
the
church
,
and
maintained
by
great
Saints
and
Doctors
,
as
S
Irenaus
,
S.
Justin
Martyr
,
&c.
It
might
very
possible
be
,
that
the
Traditionary
doctrines
contrary
to
these
Heresies
(
however
speculative
,
and
which
could
not
be
conveighed
by
any
outward
practise
of
the
church
)
might
have
continued
in
mens
memories
to
the
times
,
when
these
opinions
were
confuted
;
For
no
doubt
can
be
made
,
but
that
the
Apostolique
churches
,
together
with
the
books
of
Scripture
,
received
the
true
sense
and
interpretation
of
the
most
difficult
passages
,
which
might
continue
by
a
successive
instruction
,
but
of
which
,
by
reason
they
were
no
necessary
doctrines
of
Christian
Religion
,
many
are
lost
,
as
I
exemplified
in
the
former
conclusion
.
So
that
the
certainty
of
such
Traditionary
speculative
doctrines
is
very
hardly
demonstrable
;
and
thereupon
many
learned
Catholiques
conceive
,
that
severall
lately
controverted
opinions
in
the
church
,
as
concerning
Grace
and
Freewill
,
the
immaculate
Conception
of
our
blessed
Lady
,
&c.
have
been
so
much
agitated
without
any
decision
of
the
church
;
and
it
ever
any
of
the
said
opinions
come
to
be
decided
by
a
Councell
,
that
the
decision
will
at
least
oblige
to
obedience
and
non-contradiction
,
but
not
,
perhaps
,
as
an
article
de
fide
,
that
is
,
as
a
divine
revelation
,
delivered
by
universall
Tradition
:
Since
it
is
generally
confess'd
,
that
they
want
such
a
Tradition
.
See
above
in
this
Section
:
1
Cha.
9.
3.
As
concerning
books
of
Scripture
,
the
Tradition
of
them
may
appear
certaine
in
a
high
degree
,
at
least
for
the
substance
of
the
books
:
For
though
at
first
they
were
written
for
the
use
and
necessity
of
particular
Churches
and
persons
,
and
no
Obligation
appears
expressely
to
have
been
imposed
to
disperse
them
through
the
whole
Church
:
Notwithstanding
the
infinite
reverence
,
which
all
Christians
bore
to
the
Apostles
,
made
every
church
desirous
to
possesse
themselves
of
whatsoever
writings
proceeded
from
them
:
Yet
this
not
out
of
any
extreme
necessity
,
for
from
their
first
foundation
all
churches
were
instructed
in
all
points
and
doctrines
of
Christianity
,
as
likewise
the
same
orders
of
government
,
publique
worship
,
&c.
and
this
after
an
uniform
manner
,
as
appeared
to
me
evident
,
not
only
from
the
antient
Liturgies
,
but
severall
testimonies
out
of
Tertullian
,
S.
Epiphanius
,
S.
Augustine
,
&c.
But
there
was
required
a
long
time
e're
such
writings
could
be
universally
spread
,
yea
several
ages
were
passed
,
before
they
were
all
of
them
received
,
even
at
Rome
it self
,
as
appears
out
of
S.
Hierome
.
For
before
they
were
admitted
into
the
Canon
,
we
may
be
sure
that
great
caution
and
exact
information
was
used
.
So
that
after
all
this
they
having
been
now
many
ages
acknowledged
by
the
whole
church
for
divine
writings
,
we
may
have
a
greater
assurance
of
them
,
then
of
the
books
of
Aristotle
,
Cicero
,
&c.
which
,
by
reason
men
were
not
much
concerned
,
whether
they
were
legitimate
or
supposititious
,
have
not
been
examined
with
so
much
advice
and
caution
;
and
yet
that
man
that
should
pretend
to
a
doubt
of
them
,
would
be
suspected
of
all
men
to
be
tainted
in
his
understanding
.
But
this
high
degree
of
certitude
we
have
only
of
the
divine
books
considered
in
gross
,
not
of
the
true
reading
of
particular
Texts
,
as
appears
by
the
infinite
variety
of
readings
in
Manuscripts
,
yet
even
in
this
respect
also
we
may
assure
our selves
that
there
is
no
corruption
very
considerable
,
or
of
very
dangerous
consequence
,
by
considering
not
only
Gods
providence
and
promises
to
his
church
,
but
likewise
by
comparing
the
originall
Texts
with
such
a
world
of
Translations
,
Syriake
,
Arabick
,
AEthiopian
,
Latin
,
&c.
many
of
which
were
made
in
the
very
infancy
of
the
church
,
long
before
the
Archetype
or
Original
copies
were
lost
,
some
of
which
Tertullian
sayes
,
remained
in
his
dayes
.
4.
In
the
third
place
,
reason
told
me
that
such
ceremonies
,
as
were
universally
practised
through
the
whole
church
from
the
first
times
,
though
not
mentioned
in
Scripture
,
might
justifie
themselves
to
be
derived
from
the
Apostles
with
a
greater
certainty
,
then
even
the
books
of
Scripture
themselves
;
according
to
that
saying
of
S.
Augustine
,
(
Ep.
118.
)
Those
things
which
we
observe
,
and
are
not
written
,
but
delivered
,
and
are
practised
all
the
world
over
,
are
to
be
understood
to
have
been
commanded
and
appointed
either
by
the
Apostles
themselves
,
or
by
Generall
Councells
,
the
authority
whereof
is
most
healthfull
in
the
Church
.
Which
Tertullian
before
him
thus
expressed
,
(
de
Praesor
.
)
This
custome
certainly
proceeded
from
Apostolique
Tradition
;
for
how
could
that
come
into
(
generall
)
practise
,
which
was
not
delivered
by
Tradition
?
Now
of
such
kind
of
rites
many
examples
are
extant
in
antient
Liturgies
,
and
many
more
mentioned
,
as
universally
received
by
Tertullian
,
S.
Cyprian
,
&c.
who
wrote
before
there
had
been
in
the
church
,
any
plenary
Councell
,
and
therefore
,
by
S.
Augustines
rule
,
argue
such
rites
to
have
come
from
the
Apostles
.
The
reason
is
,
because
it
is
not
imagineable
how
it
could
be
possible
that
such
rites
should
be
received
by
all
churches
through
the
world
,
and
that
so
immediately
after
the
Apostles
times
,
and
in
such
a
season
,
when
there
had
never
been
any
generall
meeting
of
Bishops
,
yea
when
by
reason
of
the
horriblenesse
of
the
persecutions
it
was
extremely
difficult
for
the
Bishops
of
one
Province
to
meet
together
to
settle
particular
necessary
affairs
(
in
none
of
which
Synods
notwithstanding
is
the
least
mention
made
of
ordaining
such
ceremonies
)
if
together
with
Christian
Religion
,
they
had
not
been
introduced
by
the
Apostles
.
Let
now
any
reasonable
man
judge
if
the
books
of
Scripture
,
which
he
acknowledges
only
upon
the
ground
of
generall
Tradition
,
however
certainly
and
unquestionably
divine
,
yet
do
not
want
some
of
these
arguments
of
demonstration
,
and
enjoy
some
of
the
rest
in
an
inferiour
degree
.
5.
But
fourthly
,
Doctrines
or
customes
shining
in
the
generall
practise
of
the
Church
,
and
withall
more
or
Lesse
clearly
expressed
in
Scripture
(
that
is
,
indeed
the
whole
substance
and
and
frame
of
Christian
Religion
,
as
was
shewed
before
,
and
therein
many
points
now
in
controversie
between
Catholiques
and
Protestants
,
&c.
and
above
all
other
,
this
point
of
the
Churches
authority
)
may
prove
themselves
certain
in
a
degree
beyond
all
these
,
and
with
as
much
assurance
,
as
Tradition
is
capable
of
,
I
am
confidently
perswaded
,
beyond
the
highest
degree
that
I
mentioned
for
secular
Tradition
,
in
the
example
of
King
William
the
Conqueror
of
England
.
For
first
,
all
the
persons
living
in
the
time
of
Luthers
Apostacy
in
all
Provinces
,
not
of
one
Kingdome
,
but
of
the
whole
Catholique
Church
,
agreed
in
testifying
that
their
ancestours
had
delivered
such
things
to
them
,
as
of
Tradition
Apostolicall
,
and
by
consequence
,
since
the
contrary
cannot
be
made
apparent
,
we
are
to
judge
the
same
of
all
precedent
ages
ascending
upwards
,
till
the
first
times
,
not
one
Catholique
expressely
dissenting
,
and
much
lesse
any
one
age
:
So
that
unlesse
in
some
one
age
of
the
church
all
Catholiques
should
should
have
conspired
to
tell
a
lye
to
their
children
,
and
not
only
so
,
but
should
have
been
able
to
have
seduced
them
,
not
one
appearing
that
would
have
the
honesty
to
discover
the
deceit
,
I
could
not
conceive
it
possible
,
that
a
Tradition
of
such
a
nature
could
be
false
.
Add
to
the
confirmation
of
the
same
doctrines
the
testimonies
of
Histories
and
Records
,
yea
even
of
enemies
for
many
doctrines
and
practises
:
Moreover
the
laws
continually
in
force
through
the
Catholike
Church
,
lastly
the
publike
forms
of
Devotions
,
Feasts
,
times
of
mortifications
,
&c.
All
these
arguments
of
certainty
conspire
in
a
far
more
eminent
manner
to
prove
these
kind
of
doctrines
and
rites
,
then
in
the
example
of
William
the
Conquerour
.
5.
But
beyond
all
these
something
may
,
be
added
,
to
which
that
secular
example
doth
in
no
visible
distance
approach
:
For
,
did
William
the
Conqueror
ever
appoint
any
persons
about
him
to
write
all
the
considerable
particulars
of
his
story
,
supplying
them
with
all
things
for
the
enabling
them
to
that
purpose
?
Did
he
work
miracles
himself
for
the
confirming
his
authority
,
and
give
power
to
his
servants
and
their
successors
for
severall
ages
to
do
the
like
?
Did
he
appoint
a
succession
of
Teachers
to
the
worlds
end
sufficiently
instructed
,
commanding
them
to
keep
warily
the
depositum
of
that
Religion
,
both
from
mixture
and
perishing
,
and
so
to
deliver
it
to
their
successors
,
and
this
upon
great
penalties
of
disobeying
?
Did
he
,
besides
solemn
dayes
for
severall
uses
,
institute
outward
rites
and
practises
to
be
by
all
men
in
all
times
and
places
solemnly
either
seen
or
practised
,
and
these
with
prescribed
formes
,
postures
,
and
actions
,
on
purpose
that
the
weightiest
passages
of
his
acts
or
sufferings
should
continually
be
celebrated
in
the
world
,
leaving
an
impossibility
of
their
being
forgotten
without
a
deluge
?
Nay
lastly
,
to
secu●e
all
men
from
the
least
apprehension
,
did
he
ingage
an
omnipotent
power
to
perform
a
promise
that
those
orders
,
ceremonies
,
and
laws
should
continue
to
the
worlds
end
in
despight
of
the
gates
of
hell
it self
?
Not
any
of
these
things
have
been
done
by
Will
.
the
Conquerour
,
(
or
any
other
but
our
Lord
)
to
propagate
his
memory
;
and
yet
,
notwithstanding
all
these
defects
,
we
are
most
assured
of
the
Tradition
,
that
such
a
person
there
was
,
that
he
conquered
England
,
brought
in
new
lawes
,
customes
,
&c.
What
shall
we
then
say
of
the
testimony
of
the
present
church
for
the
substance
of
Christian
Religion
,
even
while
we
consider
the
church
only
as
a
bare
witnesse
or
proponent
of
such
things
to
us
?
Is
any
confirmation
stronger
then
all
this
requisite
to
beget
an
assurance
in
us
?
Yea
is
it
possible
that
more
secure
order
could
have
been
taken
,
then
that
which
the
Son
of
God
ha's
used
to
make
that
which
was
past
now
above
sixteen
ages
to
remain
alwayes
,
as
it
were
visible
before
our
eyes
?
CHAP.
XXV
.
The
reason
of
considering
this
double
capacity
in
the
Church
.
Certainty
of
belief
,
compared
with
certainty
of
knowledge
.
1.
THe
reason
why
I
enquired
into
the
proofs
of
the
certainty
of
universall
Tradition
proposed
by
the
Church
,
considered
antecedently
to
her
authority
,
was
,
because
I
found
it
necessary
,
as
to
my self
,
for
a
distinct
understanding
the
Resolution
of
Catholique
Faith
,
that
grounds
of
certainty
of
Tradition
should
first
be
laid
,
before
the
authority
of
the
church
interpose
to
oblige
us
to
believe
Christian
doctrine
for
the
prime
authors
sake
finally
,
which
is
God
.
2.
Since
then
Tradition
in
generall
is
in
it self
credible
,
and
some
Traditions
certaine
,
and
above
all
others
that
ever
were
;
or
,
I
believe
,
can
possibly
be
,
the
Tradition
of
the
church
,
especially
in
necessary
doctrines
of
Faith
universally
believed
,
and
all
rites
universally
practised
,
and
among
them
this
particular
Tradition
of
an
obliging
authority
in
the
Church
,
is
the
most
certain
;
we
may
conclude
that
the
beliefe
and
assent
thereto
approaches
the
neerest
to
knowledge
of
sense
,
that
beliefe
possibly
can
do
.
But
it
is
impossible
,
ordinarily
speaking
,
that
it
should
arrive
to
all
the
degrees
of
assurance
that
sense
cum
debitis
circumstantiis
may
have
;
by
which
means
it
becomes
meritorious
,
that
is
,
capable
of
a
reward
,
which
,
I
conceive
,
experimentall
immediate
knowledge
is
not
:
And
hereupon
it
was
that
our
Saviour
told
S.
Thomas
,
who
would
not
give
credit
to
any
reports
concerning
his
Resurrection
,
till
his
eyes
saw
him
,
and
hands
felt
him
,
Thomas
,
because
thou
hast
seen
me
thou
hast
believed
,
blessed
are
those
who
have
not
seen
,
and
yet
have
believed
.
(
John
20.
29.
)
But
it
may
be
objected
,
if
manifest
vision
take
away
meritoriousnesse
by
reason
of
such
an
apparent
certitude
,
as
inforces
the
understanding
to
assent
;
why
should
Faith
,
which
is
,
or
may
be
built
upon
grounds
demonstrably
certain
,
though
indeed
not
in
the
utmost
degree
of
experimentall
knowledge
,
have
blessednesse
annexed
to
it
?
I
answer
,
the
reason
seems
to
be
,
1
:
Because
before
a
man
arrive
to
an
assurance
in
Faith
,
there
is
required
a
great
exercise
of
his
understanding
to
search
all
the
arguments
conducing
to
a
firm
grounding
of
his
belief
,
which
cannot
be
done
,
unlesse
there
be
in
those
persons
inquiring
some
degree
of
love
to
the
things
inquired
after
,
which
travell
proceeding
from
love
,
is
a
thing
proper
to
be
rewarded
.
2.
Add
to
this
,
that
such
persons
after
such
a
love
,
and
inquiry
proceeding
from
that
love
,
will
be
forced
to
submit
and
captivate
their
understanding
,
to
the
belief
of
many
mysteries
infinitely
beyond
the
naturall
capacity
of
their
comprehensions
,
a
thing
extremely
acceptable
to
God
.
3.
And
this
is
the
state
requisite
in
Christians
endued
with
abilities
and
learning
in
the
Church
,
especially
the
teachers
and
governors
;
And
however
it
is
most
necessary
in
generall
for
the
setling
of
a
Church
,
that
there
should
be
means
of
assurance
of
Tradition
praerequired
to
supernaturall
Faith
,
because
discoursing
men
,
especially
if
they
be
propossessed
with
prejudice
,
or
a
contrary
belief
,
would
hardly
or
never
be
brought
without
it
to
captivate
their
understandings
in
such
a
manner
.
But
as
for
silly
ignorant
Christians
,
to
whom
God
is
pleased
to
give
a
certainty
of
adherence
beyond
a
certainty
of
evidence
(
as
M.
Chillingworth
sayes
)
and
who
seem
rather
to
believe
with
their
wills
,
then
their
understandings
,
an
immediate
and
simple
captivating
of
their
minds
to
Christian
Verities
,
without
searching
arguments
of
assurance
,
may
be
conceived
acceptable
to
God
,
supposing
notwithstanding
that
they
live
in
a
Church
,
where
it
may
be
made
appear
,
that
what
they
believe
is
not
a
lye
,
nor
a
doubtfull
truth
,
but
on
the
contrary
certain
and
infallible
.
To
which
purpose
S.
Augustine
(
cont.
Ep.
Fund
.
c.
4
)
saith
,
As
for
the
other
r●ut
of
common
people
,
it
is
not
the
sharpness
of
their
understandings
,
but
the
simplicity
of
believing
that
makes
them
secure
.
And
again
,
If
Christ
be
dead
only
for
those
who
are
inabled
by
a
certain
comprehension
to
discern
these
things
,
we
do
labour
in
the
Church
almost
to
no
purpose
.
And
therefore
the
Calvinist
Ministers
&c.
(
who
profess
an
undervaluing
of
Tradition
in
comparison
of
pretended
inward
revelations
and
assurances
from
God's
Spirit
,
and
who
teach
their
followers
to
hate
the
very
name
of
Tradition
)
may
do
well
to
consider
what
will
becom
of
them
and
their
faith
of
Scriptures
in
generall
,
when
they
shall
begin
to
doubt
that
such
pretentions
are
either
apparently
false
,
or
at
least
impossible
to
be
proved
,
or
however
no
arguments
at
all
to
perswade
a
third
person
.
4.
Lastly
it
is
observeable●
that
such
Traditions
as
we
now
speak
of
,
are
alwayes
capable
of
being
proved
to
be
certain
,
yet
are
evidently
so
,
the
neerer
they
come
to
their
foun●aine
or
times
,
whence
they
take
their
originall
.
And
therefore
,
for
example
;
though
at
the
beginning
the
whole
Nation
of
the
Jews
were
eye-witnesses
of
the
stupendious
manne●
of
delivering
the
law
in
the
wildernesse
,
yet
their
successors
(
immediately
after
that
generation
was
dead
)
fell
into
Idolatry
and
infidelity
;
the
reason
whereof
was
,
not
because
they
wanted
means
,
assuring
themselves
of
the
divine
authority
of
their
law
,
and
the
curses
attending
the
breach
of
it
;
but
because
of
this
there
was
requisite
some
meditation
and
exercise
of
their
understanding
and
besides
,
those
curses
were
future
,
and
therefore
present
temptations
of
fleshly
and
secular
lusts
presently
enjoyed
by
them
,
had
so
much
power
over
them
as
to
keep
them
in
negligence
or
busying
their
understandings
,
and
in
a
presump●●ion
that
those
curses
which
were
future
might
perhaps
never
happen
,
or
not
upon
themselves
in
person
,
or
however
by
a
●epentance
some
time
or
other
might
be
prevented
.
In
like
manner
,
and
upon
the
same
grounds
the
Christians
of
the
first
times
were
more
holy
,
more
unmoved
in
their
faith
,
more
zealous
for
the
glory
of
God
then
in
following
ages
;
because
the
grounds
of
assurance
and
other
motives
did
more
immediately
,
and
so
more
strongly
,
make
an
impression
upon
their
minds
.
Notwithstanding
the
faith
and
holinesse
of
the
times
further
distant
from
the
Apostles
(
caeteris
pa●ibus
)
is
perhaps
more
acceptable
to
God
,
and
more
meritori
us
,
as
having
more
of
the
will
in
it
,
as
our
Saviour
implyes
in
the
forecited
speech
to
S.
Thomas
.
CHAP.
XXVI
.
Grounds
pre-required
to
the
Churches
Authority
.
1.
HAving
shewed
the
certainty
of
Tradition
in
generall
,
and
some
severall
degrees
of
it
,
and
withall
the
incomparable
advantage
,
which
the
Church
,
as
a
simple
proponent
,
ha's
to
prove
the
certainty
of
her
Tradition
of
those
doctrines
which
concern
the
substance
of
Christian
Religion
:
In
the
next
place
I
proceeded
to
make
some
neerer
approaches
to
the
consideration
of
the
Authority
,
which
she
challenges
to
her self
,
and
whereby
she
obliges
all
in
her
Communion
to
believe
receive
,
and
embrace
whatsoever
she
thus
proposeth
,
that
is
,
to
●cknowledge
the
Verity
and
divine
originall
of
all
those
Christian
revelations
deposited
in
her
hands
,
and
severall
wayes
both
by
orall
instruction
,
practise
,
or
writing
delivered
by
her
to
all
Christians
,
to
be
by
them
believed
,
practised
and
obeyed
.
The
Church
,
as
a
simple
proponent
,
only
tells
us
,
that
such
doctrines
,
books
,
and
rites
were
antiently
delivered
as
divine
,
and
attested
by
divine
miracles
,
believed
most
assuredly
to
be
such
by
all
Christians
:
And
in
respect
of
this
way
of
proposing
,
even
her
enemies
may
joyn
with
her
to
confirm
this
Tradition
;
proofes
thereof
we
find
in
Jewish
and
Heathen
Authors
:
The
Jewes
all
confesse
that
the
Religion
(
by
Christ
and
his
Apostles
preached
in
the
world
)
was
(
at
least
pretended
)
to
be
of
divine
authority
;
That
strange
wonders
,
(
pretended
likewise
to
be
wrought
by
a
divine
omnipotence
)
gave
testimony
hereto
.
But
yet
neither
Jews
nor
Heathens
assent
to
what
Christians
infer
from
hence
,
namely
,
that
these
were
indeed
divine
miracles
,
and
by
consequence
the
Doctrine
confirmed
by
them
,
divine
also
.
2.
This
being
so
,
the
Church
(
before
she
can
interpose
and
make
use
of
her
authority
to
oblige
any
to
submit
to
the
particular
doctrines
and
practises
by
her
proposed
,
and
by
her
likewise
,
where
need
is
,
explained
and
interpreted
)
must
give
a
firm
unquestionable
assurance
of
these
two
things
.
1.
That
the
Religion
in
grosse
(
which
Tradition
on
all
hands
agrees
to
have
been
delivered
)
is
divine
,
and
hath
been
more
then
sufficiently
proved
to
be
so
.
2.
That
one
of
the
speciall
doctrines
of
this
Religion
,
is
her
authority
so
far
extended
.
I
say
this
assurance
must
be
firm
,
and
unquestionable
in
both
these
points
;
for
if
it
be
only
probable
,
though
in
never
so
high
a
degree
,
I
was
not
able
to
comprehend
how
that
which
is
built
upon
such
a
ground
,
could
be
absolutely
firm
and
unquestionable
.
3.
To
demonstrate
therefore
the
former
point
;
viz.
concerning
our
assurance
of
the
divine
originall
of
Christian
Religion
,
I
suppose
this
for
a
ground
,
That
from
sufficient
principles
,
reason
can
conclude
certainly
and
necessarily
:
which
not
being
to
be
denyed
by
rrason
,
I
adde
that
the
principles
to
be
laid
by
reason
as
a
ground
of
this
our
assurance
are
,
1.
The
consideration
of
what
a
nature
those
miracles
were
,
(
which
that
they
have
been
wrought
we
have
from
Tradit●on
not
only
assurance
,
but
the
highest
degree
of
assurance
that
Tradition
can
almost
afford
.
)
2
Of
what
a
nature
Christian
Religion
(
delivered
by
an
equally
assured
Tradition
)
is
,
for
the
confirmation
whereof
such
miracles
were
wrought
.
These
two
principles
,
as
they
give
mutual
vertue
each
to
other
,
and
both
of
them
together
do
necessarily
conclude
all
that
we
desire
to
demonstrate
,
so
they
ought
not
easily
be
disjoyned
.
For
first
,
some
of
the
same
effects
,
which
in
Christianity
we
call
true
miracles
,
no
doubt
,
have
been
wrought
in
places
where
a
false
Religion
hath
been
professed
.
And
on
the
other
side
every
Religion
wherein
there
is
no
impiety
is
not
necessary
to
be
esteemed
of
divine
originall
.
But
when
can
it
be
demonstrated
that
true
miracles
have
been
wrought
for
the
asserting
of
a
Religion
;
and
that
that
Religion
teacheth
supernaturall
doctrines
of
holynesse
,
piety
,
justice
,
&c.
then
nothing
can
in
reason
be
objected
against
it
.
4.
In
the
present
case
therefore
;
1.
Concerning
Miracles
wrought
by
Christ
and
his
Apostles
&c.
(
to
the
end
that
I
may
only
point
at
these
things
,
since
it
is
not
my
present
purpose
to
speake
of
this
argument
,
but
only
as
a
preparation
to
my
information
concerning
the
churches
authority
and
Resolution
of
Faith
)
we
may
consider
as
in
this
number
of
miracles
,
1.
Propeecies
in
the
Old
Testament
brought
to
us
by
most
assured
Tradition
,
wherein
we
find
expressely
foretold
,
that
the
Messiah
should
come
before
the
Scepter
was
departed
from
Judah
,
that
is
,
before
the
particular
Commonwealth
of
the
Jews
was
destroyed
;
that
he
should
teach
a
new
Covenant
to
be
written
not
in
Tables
of
Stone
,
but
in
the
hearts
of
Gods
people
;
that
he
should
confirm
this
Covenant
by
the
same
Miracles
which
our
Saviour
actually
wrought
;
that
the
Gentiles
,
(
after
the
death
and
glorification
of
the
Messiah
)
should
be
received
into
this
Covenant
,
and
the
Jews
for
their
infidelity
rejected
,
&c.
2.
Stupendious
miracles
apparently
wrought
by
Christ
and
his
Apostles
;
to
which
,
because
they
were
but
a
few
persons
,
end
therefore
,
lest
the
narrownesse
of
the
scene
should
prejudice
their
authority
,
we
may
ad
a
continuance
of
the
like
miracles
performed
by
the
successors
of
the
Apostles
in
all
the
parts
of
the
Roman
Empire
,
and
by
a
world
of
persons
,
learned
and
unlearned
;
men
and
women
,
&c.
None
of
which
could
have
been
performed
by
any
inferiour
naturall
agent
known
of
us
,
and
therefore
either
by
God
himself
immediately
,
or
by
good
supernaturall
spirits
at
least
.
5.
In
the
second
place
for
the
doctrines
and
precepts
of
Christianity
,
the
former
are
indeed
many
of
them
above
the
reach
of
naturall
reason
,
but
not
directly
against
it
,
conducing
very
much
to
the
glory
of
the
divine
incomprehensible
Majesty
;
and
the
latter
directing
mankind
in
the
most
perfect
manner
imagineable
to
glorifie
God
,
to
renounce
,
de●ie
and
contemn
wicked
Spirits
,
teaching
men
to
performe
all
duties
of
justice
and
charity
to
all
manner
of
persons
respectively
,
to
preserve
peace
and
tranquility
in
the
world
,
and
lastly
to
perfectionate
every
single
person
in
sobriety
,
chastity
,
&c.
after
a
manner
more
then
humane
;
so
that
if
man
be
capable
of
being
elevated
to
a
●elicity
beyond
nature
,
this
is
the
onely
Religion
worthy
to
bring
him
to
it
.
6.
From
these
principles
,
reason
may
conclude
most
assuredly
.
1.
That
such
miracles
were
certainly
wrought
,
many
of
them
,
immediately
by
an
omnipotent
power
;
and
the
rest
at
least
by
good
Angells
,
as
Gods
Ministers
;
since
it
is
impossible
that
wicked
Spirits
should
be
willing
to
strain
themselves
so
far
on
purpose
to
teach
mankind
to
love
and
glorifie
God
so
hated
by
them
,
to
encourage
them
in
the
learning
and
practise
of
vertue
and
holynesse
,
and
,
in
a
word
,
to
induce
them
to
hate
,
renounce
,
and
destroy
the
Kingdome
of
Beelzebub
,
the
Prince
of
Divells
.
2.
That
such
a
Religion
,
which
most
assuredly
ha's
been
attested
by
such
miracles
,
is
most
true
.
3.
That
by
consequence
,
since
this
Religion
expressely
sayes
so
,
it
is
most
necessarily
to
be
embraced
,
being
proposed
by
such
a
witnesse
and
proponent
,
as
God
in
that
Religion
ha's
declared
to
have
received
commission
from
him
,
and
authority
for
that
purpose
.
And
this
Proponent
is
(
as
after
the
spending
of
many
thoughts
and
much
time
,
before
I
could
free
my selfe
from
many
prejudices
and
misinformations
caused
by
education
,
&c.
by
the
goodnesse
and
mercy
of
God
I
came
at
last
evidently
to
perceive
to
be
)
the
present
Catholike
Church
.
CHAP.
XXVII
.
Proofes
●ut
of
Script●ure
&c.
for
the
Churches
au●hority
.
1.
THe
speciall
grounds
,
from
whence
to
mine
own
full
satisfaction
,
J
collected
this
assu●ance
,
That
the
Church
alone
was
that
divinely
authorised
proponent
,
from
whom
I
was
to
receive
divine
Revelations
,
and
these
in
the
sense
that
she
received
and
proposeth
them
;
as
likewise
the
method
and
manner
according
to
which
,
as
distinctly
as
I
could
,
I
first
gave
an
account
to
mine
own
understanding
,
and
now
to
others
,
were
as
follows
.
2.
It
having
been
before
declared
,
and
conformably
testified
by
all
kinds
of
antient
Ecclesiasticall
writers
,
1.
That
the
doctrines
and
formes
of
practise
of
Christian
Religion
were
by
the
Apostles
with
great
care
and
assiduous
inculeations
firmly
setled
in
all
Churches
by
them
founded
and
established
:
To
which
form
other
Churches
,
by
their
successors
converted
,
generally
conformed
themselves
,
as
Tertullian
(
de
Prescrip
.
)
saith
,
The
Apostles
founded
Churches
in
every
City
,
from
which
(
Churches
)
other
Churches
afterward
did
borrow
the
Faith
delivered
,
and
the
seeds
of
doctrine
.
2.
That
Religion
was
thus
setled
chiefly
,
and
indeed
only
by
Tradition
,
the
books
of
Scripture
having
been
written
only
occasionally
,
and
though
they
comprehend
in
generall
the
principall
points
of
Christianity
,
yet
it
is
very
briefly
,
obscurely
,
with
seeming
contradictions
,
and
dispersedly
;
whereupon
it
is
that
they
do
often
refer
us
to
the
profession
and
practise
of
the
church
.
Hence
in
evidence
of
reason
it
will
follow
,
that
he
that
would
inform
himself
of
Christian
Religion
,
must
have
recourse
thither
where
it
●a's
been
d●posited
,
and
that
not
simply
in
words
,
but
withall
the
sense
of
those
words
,
and
the
very
life
of
them
in
practise
;
and
this
depositary
is
by
all
acknowledged
more
or
less
,
to
be
the
Catholike
church
:
For
even
those
,
who
make
it
a
part
of
their
Religion
to
oppose
the
authority
of
the
Catholike
church
,
yet
acknowledge
that
they
have
received
the
Scripture
(
that
is
,
all
the
Religion
which
they
have
)
from
her
and
her
authority
.
3.
Hence
it
will
follow
,
that
that
man
that
should
either
look
for
Christian
religion
where
it
is
not
,
or
expect
to
find
it
entire
where
there
was
no
intention
to
include
it
in
its
whole
latitude
,
or
hope
to
●ssure
himself
of
the
clear
sense
of
it
,
where
it
is
set
down
often
obscurely
,
almost
every
where
obnoxious
to
variety
of
interpretations
,
would
certainly
not
follow
the
conduct
of
his
reason
.
4.
Notwithstanding
,
if
the
imputation
of
unreasonableness
were
the
only
effect
of
such
an
indiscreet
way
of
information
,
there
is
no
proud
man
(
and
pride
,
or
impatience
to
submit
to
authority
is
the
root
of
all
heresie
and
Schism
)
but
would
easily
perswade
himself
to
despise
such
an
imputation
;
yea
he
would
take
a
pleasure
in
opposing
himself
and
his
own
reason
single
,
not
only
to
one
,
but
many
ages
of
men
,
that
should
it
more
reasonable
to
relye
upon
authority
for
that
,
which
cannot
be
believed
,
but
upon
the
only
motive
of
authority
.
There
is
therefore
another
effect
far
more
considerable
,
then
point
of
reputation
,
which
is
the
utmost
danger
of
eternall
perdition
in
renouncing
one
main
doctrinall
foundation
of
Christian
Faith
,
which
is
the
authority
of
the
one
,
holy
,
Catholique
Church
of
Christ
:
which
authority
consists
not
only
in
delivering
books
of
Scripture
,
or
Traditionary
doctrines
,
but
in
obliging
all
men
to
unity
,
both
in
f●ith
and
love
,
which
is
impossible
to
be
had
,
except
all
men
be
obliged
to
the
sense
and
interpretation
which
she
proposeth
,
as
received
from
her
by
the
same
authority
from
which
she
received
the
books
or
doctrines
themselves
.
5.
A
doctrine
this
is
the
most
expresse
in
Scriptures
,
the
most
constantly
asserted
by
Fathers
,
the
only
businesse
of
all
Councells
,
the
most
freely
without
any
contradiction
embraced
by
all
Christians
before
these
times
,
(
excepting
only
those
,
whom
even
the
Sectaries
of
these
times
will
call
Heretiques
or
Schismatikes
)
and
in
these
times
by
all
that
enjoy
the
name
of
Catholikes
.
In
a
word
,
a
doctrine
this
is
beyond
all
other
traditionary
doctrines
propagated
from
the
Apostles
to
these
times
,
with
the
fullest
universall
consent
of
all
Catholikes
in
all
places
,
and
of
all
times
,
of
any
one
point
in
Christian
Religion
,
or
any
one
book
of
Scripture
.
6.
Among
proofs
out
of
Scripture
,
we
will
begin
with
the
Old
Testament
(
concerning
which
S.
Augustine
(
in
Psal.
3.
ch.
2.
)
professeth
that
the
Prophets
foretold
more
often
,
&
more
plainly
of
the
Catholike
Church
then
of
Christ
himself
,
and
the
reason
,
he
sayes
,
was
because
many
Heretiques
would
arise
that
would
perhaps
spare
the
person
of
Christ
,
but
none
could
be
a
heretike
without
withdrawing
himselfe
from
the
authority
and
unity
of
the
Church
.
Now
the
particular
Texts
which
especially
S.
Augustine
makes
use
of
to
assert
the
churches
Authority
are
these
,
In
the
last
days
the
mountain
of
the
Lord
shall
be
on
the
top
of
all
mountains
,
and
all
hills
shall
flow
unto
her
.
And
she
shall
judge
every
tongue
that
resists
her
in
judgement
.
And
,
Kings
shall
walk
in
the
light
of
the
Church
,
and
people
in
the
splendour
of
her
East
.
Again
,
That
every
Kingdome
and
Nation
which
doth
not
serve
her
shall
perish
.
(
Isa.
c.
2.
54.
and
60.
)
That
of
the
Kingly
Prophet
David
,
Glorious
things
are
spoken
of
thee
,
thou
City
of
God
.
That
of
the
Canticles
,
Thou
art
faire
,
and
there
is
no
spot
in
thee
.
And
that
of
the
Prophet
Ezechiel
,
Thou
shalt
no
more
be
called
forsaken
,
Psa.
86.
Cant.
4.
Ezech.
37.
7.
Proofs
out
of
the
New
Testament
are
,
Behold
I
am
with
you
alwayes
unto
the
end
of
the
world
,
Mat.
8.
upon
which
S.
Augustine
in
Psa.
70.
&
10.
thus
infers
,
The
Church
shall
be
here
unto
the
end
of
the
world
.
For
if
it
shall
not
be
here
unto
the
end
of
the
world
,
to
whom
was
it
that
our
Lord
said
,
Behold
I
am
with
you
alwayes
unto
the
end
of
the
world
?
And
what
was
the
reason
that
it
was
necessary
that
there
should
be
such
speeches
in
the
Scripture
?
Because
there
would
in
times
to
come
arise
enemies
of
the
Christian
Faith
,
which
would
say
,
Christians
will
continue
for
a
certain
space
,
after
that
they
will
vanish
,
and
Idoll●
shall
return
,
that
shall
return
which
was
before
.
)
Again
Mat.
6.
Thou
art
Peter
,
and
upon
this
rock
will
I
build
my
Church
,
and
the
gates
of
hell
shall
not
prevail
against
it
;
And
again
,
Joh.
14.
The
Spirit
of
truth
shall
remain
with
you
for
ever
.
And
again
,
Let
both
grow
together
unto
the
harvest
.
And
againe
,
Mat.
18.
If
any
man
will
not
hear
the
Church
,
let
him
be
to
thee
as
a
Heathen
and
a
Publican
.
(
Upon
which
S.
Augustine
(
lib.
5.
de
Bapt.
)
thus
descants
,
the
which
house
likewise
hath
received
the
keyes
,
and
a
power
of
loosing
and
binding
.
Whosoever
shall
contemne
this
house
,
reproving
and
correcting
him
,
let
him
,
saith
he
,
be
unto
thee
as
a
Heathen
and
a
Publican
.
)
And
lastly
,
The
Church
,
which
is
the
pillar
and
ground
of
truth
.
1
Tim.
4.
CHAP.
XXVIII
.
The
validity
of
such
Texts
,
&c.
1.
UPon
these
and
other
such
Texts
of
Scripture
,
joyn'd
with
Tradition
and
uninterrupted
practise
,
the
antient
Church
grounded
upon
her
authority
,
the
antient
Councells
their
power
of
anathematizing
all
gain-sayers
,
and
the
antient
Fathers
all
their
arguments
and
discourses
against
all
sorts
of
Heretiques
;
arguing
thus
,
That
if
the
promises
of
Christ
were
true
,
that
his
Church
should
continue
for
ever
,
and
so
continue
,
as
that
she
should
alwaies
be
preserved
in
all
truth
,
so
that
the
gates
of
hell
should
never
prevail
against
her
;
then
whatsoever
Heretiques
opposed
,
or
Schismatiques
separated
themselves
from
the
present
Church
,
either
gave
Christ
the
lye
,
or
acknowledged
themselves
to
be
a
Congregation
exempted
from
these
promises
;
concluding
that
no
pretence
could
be
sufficient
to
warrant
any
man
at
any
time
to
separate
from
the
Church
,
to
which
such
promises
have
been
made
.
Hence
that
great
Alexander
Bishop
of
Alexandria
,
(
Theod.
Hist.
Eccl.
l.
1.
c.
4.
)
We
acknowledge
one
onely
Church
Catholique
and
Apostolique
,
which
,
as
she
can
never
be
rooted
out
,
although
the
whole
world
should
attempt
to
fight
against
her
,
so
she
surmounts
and
dissipates
all
the
impious
assaults
of
Heretiques
.
Hence
likewise
S.
Athanasius
,
The
Church
is
invincible
,
although
hell
it selfe
should
oppose
her
.
Hence
lastly
Theophilus●
God
at
all
times
affords
the
same
grace
unto
his
Church
,
namely
that
the
body
should
be
preserved
entire
,
and
that
the
poysons
of
hereticall
doctrines
should
have
no
power
over
her
.
V.
S.
Hierom.
Ep.
67.
2.
Now
if
these
promises
of
Christ
be
not
both
infallible
,
and
likewise
absolute
:
and
unlesse
the
Church
,
to
which
such
promises
belong
be
not
only
visible
,
but
by
the
weakest
understandings
discernable
from
all
other
factions
and
Congregations
:
and
lastly
,
unlesse
upon
the
same
grounds
that
all
the
Fathers
took
advantage
from
such
promises
to
condemn
all
Schismes
and
Heresies
against
the
Catholique
Church
of
their
times
,
all
succeeding
Catholiques
might
with
as
much
reason
and
justice
from
the
same
promises
conclude
as
efficatiously
against
all
following
Heresies
and
Schismes
;
whatsoever
hath
been
said
by
all
these
Fathers
,
especially
the
writings
of
S.
Augustine
against
the
Donatists
,
will
prove
to
be
the
most
foolish
,
impertinent
,
jugling
discourses
that
ever
were
;
yea
that
were
too
mild
a
censure
;
I
should
say
,
the
most
blasphemous
and
pernicious
to
Christianity
:
For
by
ascribing
to
the
present
Church
respectively
such
sanctity
,
authority
,
and
indefectibility
,
if
such
titles
could
not
be
warranted
from
Scripture
and
Tradition
,
all
possible
means
of
taking
away
scandalls
and
errours
among
Christians
would
be
utterly
lost
;
it
would
be
unlawfull
for
any
men
to
preach
truth
and
piety
,
or
reform
vice
:
in
a
word
,
that
fearfull
comminatory
curse
in
the
Revelation
would
be
converted
into
an
Evangelicall
precept
,
Qui
nocet
,
noceat
adhuc
,
&
qui
in
sordibus
est
,
sordescat
adhuc
.
Let
him
that
doth
mischiefe
,
proceed
to
do
more
mischiefe
still
,
and
let
hi●
that
is
filthy
,
be
filthy
stil
,
(
Apoc.
22.
)
I
might
ad
,
Et
qui
incredulus
est
incredulus
maneat
.
Let
him
that
is
a
disbeliever
,
take
care
that
he
continue
a
disbeliever
still
,
for
whosoever
reforms
these
things
are
Heretiques
and
Schismatiques
.
3.
But
such
promises
are
too
expresse
in
Scripture
,
the
Tradition
of
them
too
constant
and
universall
,
the
Fathers
too
good
Christians
to
leave
any
suspition
in
mens
minds
,
that
they
should
either
lightly
,
imprudently
,
or
wickedly
make
use
of
arguments
to
destroy
heresies
,
which
in
future
times
would
be
as
proper
,
yea
far
more
efficacious
to
destroy
truth
.
Therefore
if
all
antiquity
conspired
to
argue
thus
;
Christ
has
expressely
promised
and
foretold
that
his
Church
shall
be
as
a
City
set
upon
the
top
of
a
hill
:
and
that
he
by
his
Spirit
will
be
with
this
his
Church
to
the
end
of
the
world
,
in
which
Church
notwithstanding
there
shall
be
a
mixture
of
good
and
bad
till
the
day
of
Judgement
,
but
however
the
Church
it self
is
without
spot
or
wrinckle
:
Therefore
it
is
a
blasphemy
in
you
Manicheans
,
Donatists
,
Pelagians
,
&c.
to
say
the
Church
of
Christ
was
perished
or
invisible
,
or
a
harlot
,
till
you
revived
,
reformed
and
purified
it
:
I
say
,
if
the
Fathers
had
reason
from
such
promises
to
argue
thus
in
the
second
,
third
,
and
fourth
Centuries
,
their
Successours
had
as
good
reason
to
make
the
same
deductions
from
the
same
principles
in
the
fifth
and
sixth
ages
,
and
so
downward
till
these
very
times
.
For
,
as
Christ
is
the
same
yesterday
,
and
to
day
,
and
for
ever
,
so
likewise
are
his
promises
,
and
by
consequence
so
likewise
is
his
Church
,
since
he
ha's
engaged
his
omnipotence
to
make
good
such
his
promises
to
his
Church
untill
the
worlds
end
.
4.
If
not
,
Let
those
that
forbid
such
a
method
of
arguing
,
name
how
long
a
time
,
and
how
far
those
promises
are
to
be
extended
:
Let
them
name
the
Climactericall
year
when
the
effect
of
them
is
to
cease
,
or
what
constellation
ha's
over-ruled
the
operation
of
Gods
holy
Spirit
.
To
conclude
,
let
them
give
some
reason
why
the
Donatists
,
(
who
though
in
all
points
of
Christian
Doctrine
agreed
with
the
Catholique
Church
,
yet
because
,
for
I
know
not
what
pretended
misdemeanour
of
one
Bishop
,
they
separated
from
his
Communion
,
and
afterward
from
all
those
that
communicated
with
him
,
that
is
,
the
whole
Church
,
)
are
therefore
so
highly
condemned
by
the
Fathers
for
this
their
Schisme
,
that
they
professed
the
same
heaven
could
not
hold
them
both
,
yea
that
Martyrdome
it selfe
could
not
blot
out
that
crime
:
What
priviledge
can
all
those
Sects
of
this
age
alledge
for
themselves
,
that
the
same
arguments
and
judgements
of
the
Fathers
should
not
be
applied
to
them
,
who
,
to
their
Schisme
from
charity
,
have
added
a
division
from
,
and
contradiction
to
not
only
the
Catholique
Church
,
but
all
manner
of
Congregations
praeexistent
in
so
many
points
of
doctrine
and
faith
of
so
high
importance
?
5.
I
confesse
I
could
not
imagine
what
could
be
opposed
to
this
;
and
therefore
I
could
not
but
conclude
that
the
antient
Fathers
Logick
was
concluding
;
yea
that
such
unanswerable
arguments
of
theirs
,
were
powerfull
means
preordained
by
Christ
for
the
accomplishing
of
his
good
promises
to
his
Church
,
inasmuch
as
by
them
the
gates
of
Hell
,
that
is
(
as
severall
Fathers
expound
)
Heresies
have
been
so
far
from
prevailing
against
the
Church
,
that
they
are
utterly
vanished
,
and
the
Church
built
upon
that
Rock
which
gave
Peter
that
his
new
name
,
continues
firm
and
unmoveable
,
and
no
doubt
will
do
so
to
the
end
of
the
world
,
whatsoever
engines
of
cunning
,
malice
,
or
rebellion
,
the
Calvinists
and
other
bloudy
Sects
do
raise
against
it
,
to
batter
it
with
greater
violence
then
ever
before
.
6.
I
am
the
more
confirmed
in
joyning
thus
with
the
Fathers
,
because
I
perceive
that
they
,
yea
that
one
single
Father
of
the
first
magnitude
(
S.
Augustine
)
ha's
already
answered
all
the
most
considerable
arguments
which
the
Protestants
of
these
times
are
ready
to
borrow
of
their
Fathers
the
Donatists
,
&c.
to
destroy
the
authority
of
the
Church
:
He
ha's
already
cleared
the
objection
from
the
example
of
the
Jewish
Church
reduced
to
such
an
almost
invisible
estate
,
that
there
were
left
no
more
then
seven
thousand
men
(
and
those
hidden
)
which
had
not
bowed
the
knee
to
Baal
.
And
from
that
speech
,
When
the
●on
of
Man
comes
,
shall
he
find
faith
upon
earth
?
and
,
Come
out
of
Babylon
my
people
,
and
from
the
example
of
that
great
Eclipse
in
the
Catholique
Church
,
during
the
interregnum
of
Arianisme
.
S.
Aug.
collat.
post
.
con.
Don.
cap.
20.
id
.
l.
81.
quaest.
qu.
61.
id
d●
Un.
Eccl.
S.
Hier.
con
.
Lucif.
S.
Aug.
Ep.
48.
CHAP.
XXIX
.
The
Objection
from
the
overflowing
of
Arianisme
in
the
Church
,
answered
.
Mr.
Chillingworth's
objection
,
That
Christs
promises
are
conditionall
,
answered
.
1.
THis
last
objection
concerning
Arianisme
,
because
even
the-now-English-Protestants
think
they
have
great
advantage
from
it
,
I
am
not
in
so
much
hast
to
draw
towards
an
end
of
this
conclusion
,
but
I
can
be
content
to
set
down
S.
Augustin's
answer
to
it
,
with
a
short
Appendix
.
It
seems
the
Donatists
took
the
advantage
from
some
hyperbolicall
language
of
S.
Hilary
concerning
the
great
deluge
of
Arianisme
upon
the
Church
,
to
enervate
the
promises
of
Christ
,
concerning
the
extension
and
duration
of
it
.
To
this
S.
Augustine
,
Ep.
48.
thus
answers
,
That
time
,
concerning
which
Hilary
wrote
,
was
such
,
that
thou
hast
thought
that
thou
mightst
privily
assault
such
a
number
of
divine
testimonies
,
as
if
the
Church
were
perished
out
of
the
world
,
&c.
Hilary
therefore
either
blames
only
the
tares
,
which
were
in
the
ten
Asian
Provinces
,
and
not
the
wheat
:
or
he
thought
fit
therefore
the
more
profitably
,
by
how
much
the
more
vehemently
,
to
blame
the
wheat
,
which
by
some
default
was
in
danger
.
For
even
the
Canonicall
Scriptures
have
this
custom●
in
reprehensions
,
that
the
word
seems
to
be
addressed
to
all
,
when
it
reaches
home
only
to
some
few
.
2.
For
confirmation
of
this
answer
of
S.
Augustine
it
may
be
observed
,
1.
That
the
violent
brunt
of
that
Persecution
of
the
Catholiques
by
the
Arrians
lasted
scarce
four
years
,
namely
from
the
Councell
of
Ariminum
to
the
death
of
the
Emperour
Constantius
.
2.
That
during
that
time
the
Western
Churches
felt
little
change
by
that
Persecution
.
3.
That
those
who
subscribed
the
cunningly
contrived
Creed
at
Ariminum
did
not
intend
to
prejudice
thereby
the
faith
of
the
Councell
of
Nice
,
since
the
new
Creed
was
capable
of
a
Catholique
sense
.
4.
That
even
in
the
East
very
many
glorious
Catholique
Bishops
survived
the
fury
of
the
Arrians
5.
That
the
succession
of
Catholique
Bishops
was
so
far
from
being
interrupted
thereby
,
that
S.
Hierome
who
lived
neer
those
times
,
professeth
that
in
his
daies
there
was
not
one
Bishop
in
the
Catholique
Church
that
was
not
a
legitimate
successor
of
those
glorious
Prelates
of
the
Councell
of
Nice
.
From
all
which
considerations
we
may
rationally
collect
,
that
our
Lord
in
this
example
gave
a
warning
to
the
Rulers
of
his
Church
to
be
vigilant
to
prevent
the
like
dangerous
Heresies
for
the
future
;
but
withall
to
be
confident
in
his
promises
,
since
he
had
been
so
carefull
to
perform
them
,
that
when
Heresie
had
all
imagineable
advantages
,
yet
he
provided
so
for
his
Church
,
by
putting
an
end
to
those
tentations
,
that
the
succession
of
lawfull
Bishops
was
not
at
all
interrupted
by
them
.
3.
Beside
these
,
Mr.
Chillingworth
produceth
an
engine
(
his
friends
know
from
what
forge
)
to
invalidate
,
as
he
believed
,
all
manner
of
advantage
,
which
Catholiques
reap
from
the
promises
of
Christ
,
concerning
a
perpetuall
succession
of
his
Church
,
by
saying
,
that
those
promises
are
onely
conditionall
,
viz.
If
Christians
would
make
use
of
,
and
improve
those
meanes
that
Christ
had
left
for
the
propagation
of
his
Church
;
otherwise
not
.
4.
But
hereto
the
answer
is
very
ready
,
For
1.
All
that
is
alledged
is
spoken
meerly
gratis
,
there
being
no
warrant
from
any
circumstance
in
those
Texts
,
wherein
such
promises
are
contained
,
for
such
an
interpretation
;
and
therefore
when
plain
Texts
are
,
and
have
been
interpreted
in
a
sense
absolute
by
all
Catholiques
of
all
times
,
a
new
unnecessary
interpretation
will
certainly
find
no
entertainment
with
any
,
unlesse
it
be
such
as
make
antiquity
a
prejudice
to
truth
.
2.
M.
Chillingworth
applies
this
interpretation
to
future
times
onely
,
not
to
passed
or
present
;
so
that
thereby
it
shakes
onely
our
hope
for
succeeding
times
,
not
our
faith
for
the
passed
or
present
;
and
therefore
it
is
not
availeable
in
the
dispute
in
hand
,
concerning
the
Roman
Catholique
Church
,
which
all
English
Protestants
acknowledge
to
be
a
true
Church
of
Christ
,
defective
in
no
necessary
truths
,
all
the
fault
being
her
superabundance
.
5.
And
for
this
reason
it
was
that
generally
he
was
blamed
,
and
I
my selfe
have
often
taxed
him
for
serving
himself
of
so
scandalous
,
and
as
we
thought
,
so
uselesse
an
interpretation
.
But
upon
more
serious
consideration
,
I
judged
not
him
unreasonable
for
it
,
but
my
selfe
,
and
others
not
quick-sighted
enough
to
perceive
the
necessity
he
had
(
though
he
never
discovered
himselfe
plainly
to
any
man
,
as
far
as
I
know
)
to
make
use
of
so
desperate
a
glosse
:
For
doubtless
he
saw
clearly
,
that
if
there
were
such
absolute
Promises
of
indefectibility
and
divine
assistance
to
the
Catholique
Church
,
none
could
with
any
justice
challenge
them
,
but
the
Roman
Church
,
since
she
only
appropriates
them
to
her
present
Communion
,
all
others
laying
down
their
claim
.
The
speciall
allegations
which
she
may
produce
,
to
prove
her self
in
a
speciall
manner
interessed
in
these
promises
I
shall
take
notice
of
in
the
last
conclusion
.
Lastly
S.
Augustine
will
afford
us
a
satisfactory
answer
,
who
,
to
the
like
objection
of
the
Donatists
(
viz.
Men
would
not
persevere
,
and
therefore
Christian
Religion
hath
failed
out
of
all
Nations
,
except
only
the
party
of
Donatus
:
)
Answers
him
,
As
if
the
Holy
Ghost
was
ignorant
what
would
be
the
future
wills
of
men
,
which
yet
foreseeing
notwithstanding
foretold
that
the
Church
of
Christ
should
endure
for
ever
.
De
unit
.
Eccl.
c.
12.
CHAP.
XXX
.
The
generall
ground
of
the
Churches
authority
,
viz.
Christs
promises
.
The
severall
subjects
and
acts
thereof
.
1.
TO
return
therefore
to
the
authority
of
the
present
Catholique
Church
,
by
vertue
of
which
she
obligeth
all
men
in
her
communion
,
not
only
to
receive
the
Scriptures
from
her
,
as
a
depositary
of
them
,
but
the
true
interpretation
likewise
of
them
preserved
by
her
,
together
with
all
other
Traditions
,
as
much
as
concerns
the
substance
of
Christian
Religion
:
This
authority
seems
to
be
grounded
especially
upon
the
promise
of
indefectibility
:
an
indefectibility
,
I
mean
,
of
the
Church
considered
as
one
body
composed
of
parts
ruling
and
obeying
,
teachers
and
persons
instructed
,
as
S.
Paul
describes
the
Church
,
as
it
is
to
continue
to
the
perfecting
of
the
Saints
:
(
Eph.
4.
)
Not
as
Mr.
Chillingworth
,
who
would
make
our
Saviours
meaning
to
be
no
more
,
but
that
till
his
second
coming
his
Gospell
should
not
be
so
utterly
rooted
out
of
the
world
,
but
that
somewhere
or
other
there
should
be
some
that
should
professe
it
.
2.
By
vertue
of
this
promise
,
the
Church
is
assured
1.
not
to
be
deprived
,
neither
of
any
necessary
truths
,
nor
of
lawfull
Pastors
to
teach
those
necessary
truths
:
when
I
say
necessary
,
I
mean
not
absolutely
necessary
to
every
single
person
,
considered
in
any
circumstance
,
exigence
,
or
extremity
(
as
Mr.
Chillingworth
and
Doctor
Potter
&c.
through
their
whole
books
understand
it
,
whether
mistaking
their
adversaries
,
or
no
,
I
thought
it
unnecessary
to
trouble
my self
to
examine
;
but
I
am
sure
,
without
any
prejudice
to
the
established
doctrine
of
the
Church
,
which
remains
untouched
,
though
all
the
inferences
which
they
would
make
from
such
a
notion
of
the
word
necessary
were
allowed
them
,
)
but
I
mean
truths
necessary
to
the
constitution
of
a
glorious
visible
Church
,
which
must
be
furnished
with
a
world
of
Doctrines
and
Orders
,
which
to
all
single
persons
are
far
from
being
necessary
to
be
believed
or
known
,
much
lesse
to
persons
wanting
abilities
,
or
means
,
or
time
to
be
instructed
.
2.
She
is
secured
from
Schisme
or
Heresie
;
for
remaining
to
the
worlds
end
,
one
holy
Catholique
Church
(
as
we
professe
in
the
Creed
)
how
can
she
be
divided
from
her self
,
either
in
Faith
or
Charity
?
For
unlesse
all
Bishops
in
Councells
Oecumenicall
,
and
indeed
all
Christians
should
conspire
to
renounce
that
truth
to
day
,
which
they
believed
yesterday
,
how
can
novelty
or
heresie
enter
universally
into
the
Church
,
under
the
notion
of
Tradition
?
3.
Concerning
the
subject
of
this
authority
,
the
principall
subjects
are
indeed
the
Governours
and
Pastours
of
the
Church
,
with
whom
Christ
hath
promised
that
he
will
be
to
the
end
of
the
world
:
But
the
adequate
subject
are
all
Catholique
Christians
,
as
well
instructers
as
instructed
:
since
Tradition
is
continued
by
them
both
,
shining
in
the
doctrines
taught
and
received
,
in
devotions
exercised
,
and
in
outward
practises
and
ceremonies
celebrated
by
all
Christians
.
4
Now
of
this
authority
of
the
Church
there
are
,
generally
speaking
,
two
acts
,
1.
An
Obligation
lying
upon
all
Christians
to
acknowledge
that
doctrine
to
be
true
and
necessarily
to
be
believed
,
and
those
practises
necessarily
to
be
conformed
to
,
which
are
taught
and
received
by
the
whole
Church
:
and
all
this
upon
penalty
of
being
accounted
Heretiques
,
that
is
,
no
members
of
the
Church
,
and
therefore
by
consequence
divided
from
Christ
the
head
of
the
Church
,
which
inspires
life
into
it
here
,
and
will
glorifie
it
hereafter
.
2.
A
coërzion
,
or
infliction
of
spirituall
penalties
and
censures
,
as
suspensions
,
deprivations
,
excommunications
&c.
on
those
that
persist
stubbornly
in
opposing
those
truths
and
practises
.
And
this
belongs
to
the
Teachers
and
Governours
of
the
Church
,
more
or
lesse
,
according
to
their
severall
qualities
:
For
every
Parish
Priest
ha's
some
degree
of
this
coercive
power
over
his
stock
:
every
Bishop
over
both
Priests
and
severall
congregations
within
his
Diocesse
ha's
more
:
every
Metropolitan
a
yet
larger
power
:
A
Provinciall
Synod
above
a
single
Bishop
or
Metropolitan
&c.
And
in
conclusion
,
the
supreme
Ecclesiasticall
tribunall
is
a
Synod
Occumenicall
lawfully
called
,
some
adde
,
universally
received
by
all
Catholique
Churches
,
that
is
by
their
Prelates
,
from
which
there
is
no
appealing
,
for
if
there
were
,
all
authority
would
be
vain
,
enjoying
the
name
,
but
without
any
effect
,
or
use
at
all
,
as
shall
be
shewed
hereafter
.
5.
Concerning
the
former
act
of
Ecclesiasticall
authority
,
(
viz.
an
Obligation
lying
upon
all
Christians
under
pain
of
Heresie
to
receive
the
doctrines
and
practises
of
the
universall
Church
)
that
it
is
in
the
Church
antecedently
to
a
generall
Councell
,
appears
by
this
,
namely
,
that
there
were
in
the
Church
very
many
Heresies
taken
notice
of
,
acknowledged
for
such
by
all
Catholikes
,
and
dissipated
before
any
generall
Councell
had
been
called
,
as
the
Ecclesiasticall
history
&
S.
Epiphanius
will
assure
us
.
And
this
is
grounded
●
Upon
evident
reason
,
for
what
is
heresie
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
but
a
relinquishing
of
a
former
received
opinion
or
practise
,
and
the
choice
of
a
particular
new
one
?
an
act
this
is
which
implies
an
extreme
contempt
of
the
whole
mysticall
body
of
Christ
,
and
a
preferring
ones
own
single
judgment
or
wilfullnesse
before
whatsoever
els
is
prudent
or
sacred
in
the
world
.
2
Upon
expresse
Scripture
,
for
S.
Paul
commands
the
Thessalonians
,
and
S.
John
all
Christians
to
abstain
from
the
conversation
of
,
and
not
so
much
as
to
bid
God
speed
to
all
disordinate
walkers
,
swerving
from
the
rule
established
,
and
all
introducers
of
novelties
in
the
Church
:
Yea
S.
Paul
sayes
,
that
an
Heretique
,
even
before
the
Bishops
censure
,
is
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
condemned
by
himself
,
that
is
(
as
severall
Fathers
expound
it
)
voluntarily
and
by
himselfe
separated
from
the
body
of
the
faithfull
;
so
that
the
solemn
excommunication
of
the
Bishop
against
him
may
seem
to
be
onely
a
ratifying
of
that
mans
censure
against
himselfe
:
For
I
conceive
it
can
hardly
be
affirmed
of
all
Heretiques
in
generall
that
they
are
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
self-condemned
,
that
is
professing
and
maintaining
errors
against
their
own
conscience
and
knowledge
.
6.
Now
this
authority
residing
in
the
whole
body
of
the
Catholique
Church
(
I
must
adde
,
of
the
present
Catholique
Church
)
has
been
in
all
times
preserved
so
inviolable
,
that
besides
the
fore-cited
testimonies
of
the
Fathers
,
this
observation
will
sufficiently
justifie
it
,
viz.
That
there
was
never
in
any
age
of
the
Church
(
as
far
as
I
have
been
able
to
inform
my selfe
)
any
one
single
person
esteemed
a
Catholique
,
that
ever
either
spoke
against
,
or
in
the
least
degree
censured
,
or
seemed
to
render
suspitious
any
doctrine
or
practise
universally
believed
or
received
by
the
Catholique
Church
during
the
time
that
he
lived
.
Many
Fathers
have
been
very
bold
and
eager
against
abuses
and
errours
particular
,
some
of
them
perhaps
too
largely
dispersed
;
but
never
any
of
them
,
whether
private
person
or
Governour
,
learned
or
unlearned
,
taxed
the
Church
either
of
errour
in
doctrine
,
or
of
superstition
,
prophanenesse
,
or
any
other
enormity
in
practise
:
Many
of
them
have
earnestly
called
for
a
free
Councell
to
reform
particular
disorders
and
errours
in
the
lives
and
writings
of
both
Clergy
and
Laity
(
sometimes
not
sparing
Popes
themselves
)
but
never
to
have
the
Church
it self
to
alter
any
of
her
doctrines
,
or
to
change
any
of
her
practises
,
upon
pretence
that
they
were
condemnable
.
7.
I
know
the
severall
Sectaries
of
this
present
age
are
in
this
occasion
alwaies
ready
to
object
the
only
one
blameable
action
of
that
glorious
Father
and
Martyr
S.
Cyprian
,
I
mean
his
contestation
with
the
Pope
,
and
opposition
to
the
generall
Apostolique
Tradition
and
practise
of
the
Church
in
non-rebaptization
of
Heretiques
.
They
neglect
,
forget
,
and
by
their
practises
condemn
that
most
Christian
Spirit
of
Unity
and
Charity
,
which
shined
in
him
toward
those
that
differed
from
him
in
this
point
,
and
(
as
if
his
errour
had
been
his
only
vertue
)
acknowledge
him
only
an
example
to
be
imitated
in
his
fault
,
not
considering
what
probable
excuses
there
are
to
qualifie
that
single
fault
of
his
,
to
which
qualifications
,
they
in
none
of
their
so
many
rebellions
can
pretend
to
:
as
1.
That
the
generall
practise
of
the
Church
against
him
did
not
appear
to
him
so
evident
,
but
that
he
could
alledge
examples
,
not
only
of
the
African
Churches
,
but
severall
in
the
East
likewise
,
as
Cappadocia
,
Phrygia
,
&c.
as
he
was
informed
by
Firmilianus
in
his
Epistle
to
him
.
2.
That
he
himself
begun
not
this
novelty
,
but
conld
justifie
the
Tradition
of
it
for
severall
successions
,
at
least
as
high
as
the
times
of
Agrippinus
one
of
his
Predecessours
.
3.
That
no
generall
Councell
had
determined
any
thing
against
him
.
Yea
S.
Augustine
(
before
quoted
)
confidently
professeth
,
that
if
S.
Cyprian
had
survived
to
the
time
of
the
Councell
of
Nice
,
he
would
no
doubt
have
relinquished
his
opinion
,
and
submitted
to
the
Councell
.
8.
By
this
objection
borrowed
from
antient
Heretiques
,
it
appears
,
that
as
in
the
Catholique
Church
there
is
a
Tradition
and
Succession
of
truth
,
so
in
heresies
likewise
of
errour
,
the
latter
Heretiques
borrowing
from
their
Predecessors
(
though
not
Predecessors
in
their
particular
opinions
)
the
same
arguments
and
pretences
that
formerly
have
been
without
successe
made
use
of
against
the
Catholique
Church
:
so
zealous
do
such
men
shew
themselves
to
use
all
endeavours
to
renounce
that
precious
legacy
of
unity
and
peace
,
which
our
Saviour
,
ready
to
relinquish
the
world
,
so
tenderly
bequeathed
to
his
Church
.
9.
Then
for
the
second
act
of
Ecclesiasticall
authority
,
(
viz
)
a
power
coercive
and
judiciary
residing
in
the
Church-governours
respectively
,
and
supremely
in
generall
Councells
,
lawfully
conven'd
,
approved
,
and
accepted
:
this
authority
the
primitive
times
,
and
all
ages
ever
since
have
acknowledged
to
be
grounded
upon
the
institution
and
promises
of
Christ
,
and
practice
of
the
Apostles
mentioned
expresly
in
Scripture
,
Act.
15.
&
delivered
likewise
by
universall
Tradition
,
both
orall
and
practicall
,
v.
g.
Tell
the
Church
,
and
if
he
will
not
&c.
And
,
wheresoever
two
or
three
are
gathered
together
in
my
name
,
I
am
in
the
midst
of
them
.
And
,
The
Apostles
and
Elders
were
gathered
together
to
consider
about
the
matter
,
viz.
in
the
first
generall
Councell
,
concerning
the
controversie
about
Moyses
his
law
&c
,
10.
And
here
likewise
may
be
verified
a
like
observation
to
the
former
;
viz.
That
never
any
one
of
the
Fathers
of
the
Church
did
ever
censure
,
much
lesse
contradict
or
disobey
the
decisions
,
orders
or
decrees
of
any
legitimate
Councell
in
their
own
or
former
times
.
Yea
I
think
I
may
hereto
add
something
to
the
utter
shame
and
confusion
of
the
contrivers
and
propugnators
of
the
late
Heresies
and
Schismes
,
viz.
That
though
most
of
the
antient
Heretiques
,
after
a
Councell
had
condemned
their
opinions
,
did
indeed
refuse
to
submit
to
their
own
condemnation
:
Yet●
I
think
,
there
cannot
be
found
in
Antiquity
the
example
of
one
Heretique
that
ever
began
to
publish
a
Heresie
against
any
doctrine
that
had
formerly
been
declared
by
a
generall
Councell
.
Such
a
supereminent
degree
of
Rebellion
we
must
acknowledge
to
be
due
,
and
to
be
appropriated
to
Luther
,
Calvin
,
&c.
viz.
to
tread
under
foot
all
kind
of
Ecclesiasticall
authority
,
not
only
of
the
present
,
but
all
former
times
likewise
.
11.
I
shall
defer
the
consideration
,
how
admirable
and
only
effectuall
a
means
of
unity
among
Christians
is
the
authority
of
the
present
Church
,
and
reverence
of
generall
Councells
,
so
unanimously
acknowledged
by
all
the
antient
Worthies
,
Fathers
,
Doctors
and
Martyrs
;
insomuch
as
the
more
eminent
in
learning
and
sanctity
that
any
of
them
have
been
,
the
more
earnest
Champions
have
they
been
of
the
Churches
authority
But
the
proper
season
to
enlarge
my self
upon
this
subject
,
will
be
when
I
have
taken
into
consideration
the
contradictory
doct●ine
of
Protestants
,
concerning
power
of
interpreting
Scriptures
,
and
judging
controversies
.
CHAP.
XXXI
Authority
of
the
Christian
Church
compared
with
that
of
the
Jewish
.
1.
BEfore
I
leave
this
argument
of
the
grounds
of
the
Churches
authority
(
and
the
foundation
thereof
,
viz.
Christ's
promises
of
indefectibility
&c.
)
because
objections
against
it
are
frequently
taken
out
of
the
Old-Testament
,
namely
from
a
comparison
with
the
Jewish
Church
,
which
though
it
enjoyed
great
promises
,
did
notwithstanding
fall
into
a
generall
corruption
,
both
in
faith
and
manners
:
It
will
not
be
amisse
to
set
down
for
what
reasons
I
rested
satisfied
,
that
none
of
those
arguments
ought
to
have
any
effect
upon
me
,
to
shake
my
acknowledgement
of
the
authority
of
the
Christian
Church
so
unalterably
grounded
,
and
so
universally
submitted
to
.
2.
The
first
reason
was
,
because
the
Jewish
Church
had
not
such
promises
of
indefectibility
and
security
from
Heresies
,
as
the
Christian
Church
apparently
has
.
It
is
true
,
the
Patriarch
Jacob
prophesied
,
that
the
Scepter
should
not
depart
from
Judah
,
nor
a
Lawgiver
from
between
his
knees
till
Shiloh
came
.
But
this
promise
;
I
assured
my self
,
respected
only
the
outward
policy
of
the
Jewish
Nation
,
which
was
to
remain
in
a
distinct
government
,
not
swallowed
up
by
other
governments
,
but
openly
governed
by
its
own
laws
,
as
a
Common-wealth
,
plainly
distinguishable
from
others
till
the
coming
of
the
Messiah
.
2.
They
were
not
furnished
with
those
means
of
preventing
and
condemning
of
Heresies
that
the
Christian
Church
enjoyeth
.
For
the
understanding
whereof
,
I
conceived
that
the
Civill
and
Ecclesiasticall
Law
of
Moyses
was
to
be
considered
in
two
respects
,
first
in
the
plain
litterall
sense
,
and
so
it
differed
not
much
from
the
lawes
of
other
Kingdomes
,
the
end
thereof
being
worldly
happinesse
,
which
is
only
in
expresse
words
proposed
in
that
law
.
Secondly
in
a
spirituall
,
allegoricall
and
typicall
sense
,
and
so
it
had
Immediate
influence
upon
the
conscience
and
inward
acts
of
the
soul
,
which
later
sense
was
taken
notice
of
only
by
extraordinary
persons
,
as
Prophets
&c.
Now
for
the
execution
of
this
law
in
the
literall
outward
sense
and
notion
of
it
,
God
left
sufficient
authority
in
the
Priests
and
other
Magistrates
,
threatning
every
one
with
death
that
opposed
their
sentences
and
decrees
.
And
for
the
explication
of
any
emergent
difficulties
,
God
left
the
Sanedrim
together
with
a
succession
of
Scribes
,
from
whose
lips
the
people
were
ordinarily
to
seek
knowledge
:
Insomuch
as
our
Saviour
speaking
of
such
Scribes
sayes
,
They
sit
in
Moyses
his
Chair
;
whatsoever
they
command
you
to
observe
,
observe
and
do
it
,
Mat.
23.
But
if
we
observe
the
dependance
and
limitation
of
that
speech
,
the
meaning
will
appear
to
be
,
that
for
the
outward
practises
of
Moyses
his
law
,
the
Jews
were
to
submit
themselves
to
the
established
authority
,
yea
even
when
they
interpreted
that
law
to
the
peoples
disadvantage
,
as
they
did
in
the
case
of
tythes
mentioned
by
our
Saviour
in
consequence
of
the
former
speech
,
including
herbs
'
as
Mint
,
Commyn
,
&c.
among
the
Species
tythable
,
which
Moyses
his
law
did
not
expresse
,
not
necessarily
imply
.
3.
Such
authority
the
Priests
,
Scribe●
and
Pharisees
had
to
explain
the
Precepts
of
his
law
for
outward
practise
:
But
as
for
spirituall
points
of
belief
,
Prophecies
or
internall
sanctity
,
it
does
not
appear
that
they
much
medled
with
them
,
not
one
decision
of
the
Sanedrim
can
be
produced
concerning
such
matters
.
Indeed
who
should
be
the
interpreter
of
such
doctrines
?
There
were
among
them
two
principall
factions
,
the
first
of
the
Nobility
,
that
is
,
Priests
,
and
those
were
generally
Sadduces
,
as
Josephus
informs
us
:
the
other
that
popular
faction
of
the
Pharisees
.
Now
I
suppose
the
Sadduces
,
who
denied
the
immortality
of
the
soul
,
the
existence
of
Angells
&c.
were
very
incompetent
Judges
in
spirituall
matters
,
and
yet
the
authority
was
principally
in
their
hands
:
As
for
the
Pharisees
,
they
were
the
more
Orthodox
of
the
two
,
but
wanted
authority
.
And
to
shew
that
neither
party
pretended
that
points
of
such
a
nature
were
within
their
cognizance
,
it
is
observeable
,
that
neither
of
them
extended
their
power
to
the
condemnation
or
excommunication
of
the
other
for
such
differences
;
For
for
such
trifles
as
heaven
or
hell
,
&c.
they
gave
free
liberty
of
conscience
to
every
one
to
believe
what
and
how
much
any
man
thought
fit
.
Therefore
surely
our
Saviour
never
intended
to
extend
the
forecited
Text
to
such
decisions
of
the
Scribes
:
For
then
the
people
had
been
obliged
to
have
submitted
to
that
decree
of
theirs
,
viz.
that
he
should
be
excommunicated
that
confessed
Christ
to
have
been
the
Messiah
.
Which
Decree
of
theirs
,
though
it
seems
to
be
about
a
principall
point
of
Faith
,
yet
the
ground
of
making
it
was
not
to
determine
points
of
that
nature
;
but
because
they
believed
,
or
at
least
said
that
they
believed
,
that
our
Saviours
design
had
been
to
destroy
the
law
of
Moyses
and
the
Temple
,
and
all
the
Rites
which
Moyses
gave
to
the
Jews
,
therefore
as
externall
Magistrates
,
they
provided
by
such
a
decree
against
sedition
and
rebellion
.
CHAP.
XXXII
.
Enquiry
concerning
the
extent
of
the
Churches
authority
.
How
Stapleton
states
this
point
.
1.
AFter
the
having
examined
the
grounds
of
the
Churches
authority
,
which
appeared
to
me
both
as
firm
in
themselves
,
as
the
expresse
word
of
God
,
the
promises
of
Christ
,
and
the
Prophecies
of
the
Old
Testament
could
make
any
thing
firm
;
and
likewise
as
evidently
certain
to
my
understanding
as
the
universall
acknowledgement
of
all
Christians
in
the
Catholique
Church
,
attested
by
the
continuall
profession
and
practise
of
all
ages
of
Christianity
,
the
quotations
,
yea
whole
volumes
of
Fathers
,
and
the
concurrence
of
all
Councells
,
Provinciall
,
Nationall
,
and
O●cumenicall
,
could
render
any
thing
that
was
delivered
before
our
times
assured
to
any
man
:
In
the
next
place
,
I
took
into
consideration
the
extent
and
latitude
of
this
authority
,
how
far
it
did
necessarily
oblige
all
Christians
to
submit
to
it
;
and
what
manner
of
submission
is
required
respectively
to
the
doctrines
,
Rites
,
Reformations
,
&c.
decided
by
the
Church
.
2.
Now
this
enquiry
I
made
,
not
with
any
designe
to
make
choice
of
any
particular
opinion
among
learned
Catholiques
to
adhere
to
in
opposition
to
any
others
(
for
being
a
Catholique
,
I
was
resolved
to
be
an
obedient
son
of
the
Church
,
and
onely
of
the
Church
)
but
to
the
end
,
that
by
instructing
my self
,
how
much
more
easie
some
Catholique
Doctors
of
unquestionable
integrity
had
made
the
bonds
,
whereby
the
Church
restrained
all
in
her
Communion
(
contrary
to
that
conceit
which
I
,
whilst
I
was
a
Protestant
had
entertained
,
when
I
opposed
the
Churches
authority
under
the
School-notion
of
infallibility
,
and
that
notion
extended
to
the
utmost
importance
of
the
word
)
I
might
clearly
perceive
my selfe
,
and
if
occasion
were
,
discover
to
others
(
especially
of
my
own
country
)
that
the
exceptions
and
advantages
which
we
have
against
the
Roman
Church
,
proceed
only
from
our
misunderstanding
of
her
necessary
doctrines
,
or
at
most
,
that
all
the
efficacy
they
have
,
is
only
against
particular
opinions
and
inferences
made
by
particular
Catholique
Writers
.
3.
I
did
not
search
for
the
most
qualified
sense
of
the
Churches
authority
in
the
writings
of
Occham
,
Almain
,
Major
,
no
nor
of
the
most
learned
spirituall
Gerson
,
&c.
partly
because
some
of
those
Writers
are
obnoxious
to
be
excepted
against
,
and
all
of
them
wrote
before
the
new
Schismes
gave
Catholiques
the
oportunity
to
study
this
controversie
more
exactly
.
I
had
recourse
therefore
to
writings
published
since
the
Councell
of
Trent
,
and
abstaining
from
relying
upon
the
suspitious
moderatenesse
of
Cassander
,
Padre
Paulo
Veneti
,
Picherellus
&c.
I
fixed
upon
the
judgement
of
our
learned
Stapleton
,
a
man
seldome
cited
,
either
by
Cardinall
Bellarmin
,
Pe●ron
,
&c.
without
a
testimony
of
his
profoundnesse
,
perspicuity
,
and
integrity
,
and
without
the
least
suspition
from
any
Catholique
of
tergiversation
,
partiality
or
unsoundnesse
.
4.
This
so
approved
Doctor
in
those
books
which
he
wrote
purposely
upon
this
subject
,
being
to
determine
this
Question
,
viz.
An
Ecclesiae
vox
&
determinatio
sit
infallibilis
?
that
is
,
Whether
the
voice
and
determination
of
the
Church
be
infallible
?
gives
an
exact
explication
of
the
true
state
of
the
controversie
in
seven
observations
(
called
by
him
Notabilia
)
which
are
in
brief
,
as
followeth
.
1.
That
the
Church
does
not
expect
to
be
taught
by
God
immediately
by
n●w
revelations
or
enthusiasmes
,
but
makes
use
of
severall
means
and
diligent
enquiry
,
as
being
governed
not
by
Apostles
,
who
received
immediate
revelation
,
but
by
ordinary
Pastors
and
Teachers
.
2.
That
these
Pastours
in
making
use
of
these
severall
means
of
decision
,
proceed
not
as
the
Apostles
did
,
with
a
peculiar
infallible
direction
of
the
Holy
Spirit
,
but
with
a
prudentiall
collection
,
not
alwaies
necessary
.
3.
That
to
the
Apostles
,
who
were
the
first
Masters
of
Evangelicall
Faith
and
founders
of
the
Church
,
such
an
infallible
certitude
of
means
was
necessary
:
not
so
now
to
the
Church
,
which
pretends
not
to
make
new
Articles
of
Faith
,
but
only
to
deliver
what
faithfully
she
received
,
and
in
some
cases
to
adde
explications
.
4.
That
in
conclusions
notwithstanding
,
though
drawn
from
means
and
arguments
sometimes
of
reason
and
humane
documents
,
the
Church
is
infallible
,
Propheticall
,
and
by
the
holy
Spirit
's
assistance
,
in
some
sense
divine
.
5.
That
the
ground
of
this
difference
is
,
because
the
Church
teacheth
not
Philosophically
,
and
by
rules
of
art
,
but
by
an
authority
conferred
by
Almighty
God
.
Hence
in
Councells
we
see
their
Decrees
and
Conclusions
,
but
not
alwaies
their
proofs
and
arguments
.
6.
That
this
manner
of
deciding
in
Councells
was
necessary
,
first
in
respect
of
ignorant
persons
,
because
they
being
rude
and
infirm
,
could
never
be
secure
of
their
belief
,
if
it
were
to
depend
on
medium's
and
principles
which
they
could
not
comprehend
:
and
secondly
in
respect
of
the
learned
,
among
whom
there
would
be
no
end
of
disputing
,
if
it
were
permitted
to
them
to
examine
,
whether
the
Principles
upon
which
Councells
build
their
Conclusions
were
firm
and
concluding
enough
.
In
a
word
,
otherwise
Religion
would
not
be
faith
,
but
Science
and
Philosophy
.
7.
(
To
set
down
his
words
at
length
)
We
must
observe
,
that
to
the
Churches
infallibility
in
teaching
,
it
is
sufficient
that
she
be
infallible
in
the
substance
of
faith
,
in
publique
doctrine
,
and
things
necessary
to
salvation
.
This
is
manifest
,
because
this
is
the
end
of
the
infallibility
given
,
viz.
For
the
consummation
of
the
Saints
,
and
the
edification
of
the
body
of
Christ
,
that
is
,
to
the
publique
salvation
of
the
faithfull
.
Now
God
and
nature
as
they
are
not
defective
in
necessaries
,
so
neither
are
they
superabundant
in
superfluities
,
neither
is
the
speciall
Providence
of
God
to
be
deduced
to
each
particular
:
The
which
Providence
as
it
doth
permit
many
particular
defects
in
the
Government
of
the
Universe
,
and
this
for
the
beauty
of
it
,
as
S.
Augustine
(
de
Civ
.
lib.
11.
cap.
18.
)
observes
:
so
likewise
doth
it
permit
many
private
errours●
in
the
Church
,
and
even
in
the
most
learned
men
an
ignorance
of
many
things
not
necessary
,
and
this
not
onely
to
shew
a
beauty
in
opposltion
,
but
for
the
salvation
of
the
Teachers
,
to
whom
it
is
expedient
to
be
ignorant
of
many
things
;
that
in
this
regard
power
may
perfected
in
weaknesse
,
that
is
,
may
be
repressed
from
pride
.
Thus
Stapleton
with
great
solidity
,
and
likewise
with
much
becomming
warinesse
states
this
Question
.
CHAP.
XXXIII
.
Upon
what
grounds
Stapleton
may
be
conceived
to
have
stated
this
question
,
with
more
then
ordinary
latitude
.
1.
TO
this
determination
of
Stapleton
,
I
will
subjoyn
the
thoughts
I
had
during
my
●●b●te
with
my self
about
this
great
and
most
important
controversie
;
together
with
the
grounds
upon
which
I
believed
that
he
had
been
more
moderate
and
condescending
in
this
point
,
then
generally
other
Catholique
Controvertists
are
.
2.
But
first
by
the
way
it
may
be
observed
,
that
when
he
speaks
of
the
voice
and
determination
of
the
Church
in
the
question
proposed
,
he
means
the
decree
of
the
Church
speaking
in
a
generall
Councell
representatively
,
in
which
,
sayes
he
,
the
Church
is
infallible
,
namely
with
that
restriction
expressed
by
him
in
his
last
observation
,
viz.
in
delivering
the
substance
of
Faith
,
in
publique
doctrines
,
and
things
necessary
to
salvation
.
Other
Catholiques
there
are
which
in
this
matter
speak
more
restrictively
then
Stapleton
hath
expressed
himself
:
as
,
to
name
one
Panormitan
,
Although
a
generall
Councell
represent
the
whole
universall
Church
,
yet
in
truth
the
universall
Church
is
not
truly
there
,
but
only
representatively
,
because
the
universall
Church
is
made
up
of
a
Collection
of
(
all
)
believers
,
and
that
is
that
Church
which
cannot
erre
.
Panormitans
meaning
(
to
make
his
words
tollerable
)
I
conceive
is
,
That
the
decrees
of
a
generall
Councell
are
not
absolutely
and
necessarily
to
be
acknowledged
the
infallible
Doctrines
of
Faith
,
till
they
be
received
by
all
particular
Catholique
Churches
,
because
till
then
they
cannot
properly
be
called
the
Faith
of
the
universall
Church
,
or
of
the
body
of
all
faithfull
Christians
,
to
which
bod●
the
promise
of
infallibility
is
made
.
And
this
was
the
doctrine
of
Thomas
Waldensis
,
and
some
other
Schoolmen
&c.
An
opinion
this
is
,
which
though
not
commonly
received
,
yet
I
do
not
find
it
deeply
censured
by
any
,
yea
the
Gallican
Churches
reckoned
this
among
their
chiefest
Priviledges
and
liberties
,
that
they
were
not
obliged
to
the
decisions
of
a
Generall
Councell
,
till
the
whole
body
of
the
Gallican
Clergy
had
by
a
speciall
agreement
consented
to
them
:
yea
,
which
is
more
,
till
out
of
the
said
Decrees
they
had
selected
such
as
they
thought
good
to
approve
,
the
which
they
reduced
into
a
Pragmatick
Sanction
,
and
so
proposed
them
;
and
them
only
to
the
several
Churches
there
:
My
Author
from
whose
credit
I
received
this
,
is
Thuanas
,
K.
Henry
the
IV.
related
by
himself
,
that
it
could
not
be
found
in
any
Records
of
that
Kingdome
,
that
ever
any
Generall
Councell
had
been
any
other
●●y
received
in
France
.
This
were
a
priviledge
indeed
to
the
purpose
,
if
it
could
be
made
good
,
as
it
is
much
to
be
doubted
.
3.
But
as
for
the
Opinion
of
Waldensis
,
it
ha's
found
many
abetrours
in
these
latter
ages
,
for
Fr.
Pious
Mirand●la
in
his
eighth
Theoreme
de
Fid.
&
Ord.
●red
:
saith
,
Those
Decrees
may
justly
be
●●lled
tho
the
Decrees
of
the
universal
Church
,
which
are
either
made
by
the
Pope
the
Head
thereof
,
or
by
a
Councell
,
in
which
the
Church
is
represented
in
matters
necessary
to
Faith
,
and
which
are
approved
by
the
Church
her self
.
In
like
manner
Petrus
a
So●●
Councell
of
Ephesus
corrected
by
that
of
Chalcedon
,
manifestly
implies
,
that
Councells
,
even
Generall
,
before
they
be
received
and
approved
by
the
Universall
Church
,
may
be
repealed
by
a
following
Councell
,
but
a
Councell
once
received
can
never
be
altered
.
And
therefore
,
sayes
he
,
God
by
his
providence
over
his
Church
will
so
order
,
that
whatsoever
is
erronious
or
defective
in
one
Councell
,
shall
be
corrected
in
a
following
one
,
before
it
be
received
in
the
Church
.
The
same
Author
repeats
the
same
Doctrine
again
in
his
observations
upon
the
Confession
of
Wittenberg
.
cap.
de
Concil
.
Consequently
hereto
Cellotius
a
learned
Jesuite
professeth
,
That
the
infallibility
promised
to
the
Church
is
twofold
.
1.
Active
,
by
which
the
Prelats
in
Councells
proposing
points
of
Faith
,
are
secured
from
errour
.
2.
Passive
,
whereby
the
Universall
Body
of
the
Church
under
all
the
Prelates
in
all
the
severall
Provinces
respectively
is
preserved
from
assenting
to
,
or
believing
an
errour
.
Now
that
in
the
whole
Church
,
whether
represented
in
a
Councell
,
or
dispersed
over
the
world
,
both
these
kinds
of
infallibility
are
to
be
found
,
saith
he
,
no
Catholique
can
deny
.
He
adds
,
In
case
there
hath
been
any
thing
decreed
by
Councells
,
which
either
hath
not
been
generally
admitted
,
or
by
generall
disuse
hath
ceased
,
that
the
present
Church
is
not
thereto
obliged
,
appears
clearly
by
the
Decrees
of
the
first
Councell
of
the
Apostles
,
in
the
prohibition
of
things
strangled
,
and
bloud
.
In
the
last
place
,
our
learned
Countreyman
Bacon
That
it
was
the
opinion
,
not
only
of
S.
Augustine
,
but
generally
of
all
the
Writers
of
that
age
,
that
the
resolution
of
Faith
had
its
utmost
compleat
effect
in
the
reception
of
the
whole
Christian
world
;
grounding
his
assertion
upon
such
like
passages
of
S.
Augustine
as
these
,
Those
are
only
Plenary
Councells
which
are
gathered
out
of
the
universall
Christian
world
.
The
letters
of
Bishops
may
be
corrected
by
Nationall
Councells
,
and
Nationall
Councells
by
Plenary
ones
,
and
former
Plenary
Councells
may
be
corrected
by
others
that
succeed
.
And
again
,
We
should
not
have
the
boldnesse
to
affirm
any
such
thing
,
were
it
not
that
we
are
confirm'd
by
the
most
unanimous
authority
of
the
universall
Church
.
Now
I
suppose
their
intention
is
not
to
refund
all
authority
finally
upon
the
ignorant
people
,
but
upon
the
whole
Body
of
the
Prelates
,
admitting
and
attesting
what
was
decreed
by
a
few
in
Councells
,
by
which
means
the
universall
Government
of
the
Church
sets
their
seal
to
the
Doctrine
of
Faith
,
and
vertually
,
or
by
consequence
,
in
and
with
them
,
all
Christians
universally
in
their
communion
and
under
their
charge
.
By
this
means
indeed
all
possible
objections
will
be
taken
away
,
and
the
Decisions
of
Councells
will
be
the
Acts
,
not
of
ten
Bishops
representing
a
hundred
,
and
perhaps
giving
suffrages
to
Doctrines
never
questioned
or
debated
by
them
,
but
of
all
the
Bishops
of
the
Christian
world
.
Now
it
is
not
necessary
,
according
to
these
Authors
grounds
,
that
there
must
be
such
a
Reception
of
conciliary
acts
by
particular
P●●●●●s
●●prossely
,
f●●mally
,
and
directly
,
it
being
sufficient
●hat
it
be
done
interpretatively
,
that
is
,
when
such
Doctrines
are
known
,
and
permitted
to
be
published
●emine
reclamante
.
And
till
this
be
done
,
shy
they
,
the
Councell
,
though
in
it self
it
be
very
legitimate
,
and
deserving
the
●itle
of
Oecumonicall
,
yet
it
does
not
sufficiently
and
evidently
appear
to
be
so
:
whereas
a
Provinciall
Councell
,
yea
a
Private
Fathers
or
Doctours
opinion
so
received
,
ha's
in
it
the
vertue
of
a
Generall
Councell
.
4.
Now
this
opinion
maintained
by
such
considerable
learned
Catholikes
,
and
not
apparently
contrary
to
any
decision
of
the
Church
,
though
I
did
not
intend
to
subscribe
to
,
as
undoubtedly
true
;
for
my
resolution
alwaies
was
not
to
engage
my self
in
any
private
Sects
or
topicall
opinions
,
and
least
of
all
in
such
as
appeared
to
be
exotick
and
suspitious
,
notwithstanding
I
was
very
well
contented
to
perceive
,
that
it
was
at
least
an
allowable
opinion
;
For
I
found
it
of
great
convenience
to
my self
,
to
free
me
from
many
difficulties
:
For
thereby
,
1.
Here
is
no
entrenching
on
the
points
of
controversie
between
Catholiques
and
Protestants
,
since
they
are
all
,
not
only
decided
by
the
authority
of
Councells
,
but
likewise
actually
assented
to
and
imbraced
by
all
particular
Catholique
Churches
;
neither
(
as
matters
of
controversie
do
now
stand
)
is
it
necessary
to
require
any
more
from
Protestants
,
then
what
ha's
been
so
both
decided
and
received
.
2.
Hereby
all
the
objections
,
which
Protestants
make
from
certain
(
reall
or
imaginary
)
contradictions
which
may
be
found
in
decrees
of
Councells
about
other
points
not
now
in
controversie
,
are
apparently
rendred
ineffectuall
;
for
if
that
be
to
be
only
necessarily
accounted
an
article
of
Catholique
Faith
,
which
is
actually
acknowledged
and
received
by
Catholiques
,
and
since
contradictions
cannot
be
actually
assented
to
,
it
will
follow
,
that
whatsoever
decisions
of
Councells
may
seem
to
oppose
such
articles
,
are
not
necessarily
to
be
accounted
Catholique
Doctrines
,
and
by
consequence
not
obligatory
.
3.
That
so
much
objected
speech
of
S.
Augustine
(
de
Bapt.
Dom.
l
2.
c.
3.
)
(
viz.
The
letters
of
Bishops
may
be
corrected
by
Nationall
Councells
,
and
Nationall
Councells
by
Plenary
ones
,
and
former
Plenary
Councells
may
be
corrected
by
others
that
succeed
)
though
it
be
understood
of
points
of
Doctrine
(
as
it
seems
to
require
such
a
sense
,
because
S.
Augustine
speaks
it
upon
occasion
of
rebaptization
)
yet
makes
nothing
against
Catholiques
,
who
upon
the
forementioned
grounds
and
authorities
,
need
account
that
only
to
be
Catholique
Doctaine
,
which
is
actually
imbraced
by
Catholiques
.
Yea
upon
the
same
grounds
the
like
may
be
said
of
that
yet
more
bold
speech
of
Cardinall
Cusanus
,
viz.
It
may
be
observed
by
all
experience
,
that
an
Universall
Councell
may
fail
.
(
Cusan
.
concord
.
l.
2.
c.
14.
)
5.
But
to
proceed
to
the
severall
grounds
;
upon
which
I
conceived
Stapleton
determined
this
question
,
with
a
greater
latitude
and
indulgence
then
most
other
Writers
,
and
yet
notwithstanding
he
hath
escaped
the
censure
of
any
,
being
commended
even
by
those
who
use
much
more
rigor
in
it
then
he
has
done
.
The
first
is
,
That
no
Doctrine
can
be
called
an
Article
of
Faith
,
but
what
was
in
the
beginning
revealed
and
delivered
to
the
Church
by
Christ
and
his
Apostles
.
2.
That
these
doctrines
have
been
preserved
and
continued
to
these
times
by
Tradition
,
that
is
,
not
only
in
books
approved
and
delivered
Traditionally
,
but
rather
in
an
orall
practicall
Tradition
from
one
age
to
another
.
For
the
Church
pretends
not
to
any
new
immediate
revelation
,
though
she
enjoys
an
effectuall
assistance
of
Gods
holy
Spirit
.
3.
That
there
is
a
double
obligation
from
decisions
of
Generall
Councells
,
the
first
an
obligation
of
Christian
belief
,
in
respect
of
doctrines
delivered
by
Generall
Councells
,
as
of
universall
Tradition
:
the
second
only
of
Canonicall
obedience
to
orders
and
constitutions
for
practise
,
by
which
men
are
not
bound
to
believe
that
these
are
inforced
,
as
from
divine
authority
,
but
only
to
submit
to
them
,
as
acts
of
a
lawfull
Ecclesiasticall
power
,
however
not
to
censure
them
as
unjust
,
much
lesse
to
oppose
and
contradict
them
.
4.
That
many
(
I
may
say
,
most
)
constitutions
of
Councells
in
order
to
practise
do
yet
vertually
include
some
degree
of
belief
;
as
that
of
Communion
under
one
kind
,
of
the
use
of
Images
in
Churches
and
upon
Altars
,
&c.
of
residence
of
Bishops
,
of
authorised
Translations
of
Scripture
,
&c.
And
that
in
such
cases
we
are
not
obliged
to
believe
that
Christ
or
his
Apostles
gave
order
that
such
practises
should
follow
,
but
only
that
considering
Christs
continuall
care
over
his
Church
so
clearly
promised
,
neither
these
nor
any
other
orders
universally
established
and
practised
are
destructive
to
any
substantiall
doctrine
or
practise
of
Christianity
;
and
that
the
authority
left
by
Christ
in
his
church
was
so
large
and
ample
,
as
that
when
she
shall
judge
it
fit
,
considering
the
various
dispositions
of
succeeding
times●
she
may
alter
externall
practises
and
formes
not
essentiall
or●
of
the
substance
of
Christian
Religion
,
even
in
the
Sacraments
themselves
,
as
we
see
acknowledged
in
some
cases
by
all
Christian
churches
,
as
about
the
altering
of
the
time
and
posture
of
receiving
the
Eucharist
,
the
triple
immersion
in
Baptisme
,
abstaining
from
things
strangled
,
and
from
bloud
,
&c.
5.
That
doctrines
determined
by
Nationall
Councells
lay
no
obligation
at
all
upon
any
other
churches
,
but
only
those
whose
Bishops
meet
together
:
and
all
the
obligation
even
of
those
Christians
who
live
within
such
Provinces
,
is
only
not
to
contradict
;
they
are
not
bound
to
receive
such
decisions
as
Articles
of
Faith
;
the
reason
being
evident
,
because
one
Nation
cannot
be
a
competent
judge
of
Catholique
Tradition
,
and
there
neither
is
,
nor
can
be
any
Article
of
Faith
but
what
is
delivered
that
way
.
6.
That
the
authority
of
the
Pastours
of
the
present
Church
is
not
of
so
absolute
and
sublime
a
nature
as
that
of
the
Apostles
was
,
though
it
be
sufficient
to
require
obedience
from
every
man
:
as
likewise
consequently
that
they
are
not
in
all
degrees
so
powerfully
assisted
in
their
determinations
as
the
Apostles
were
,
so
that
some
difference
is
to
be
made
between
Canons
of
Councells
,
●●
Apostolike
writings
,
as
hath
been
shewed
before
out
of
S.
Augustine
,
Beltarmine
,
and
other
Authors
.
7.
That
some
difference
may
likewise
be
made
between
the
present
and
primitive
Churches
:
For
they
having
received
Christian
doctrines
more
immediately
and
purely
,
and
besides
the
true
sense
of
particular
passages
of
Scripture
,
which
are
difficult
(
which
is
now
in
a
great
measure
utterly
lost
)
they
were
able
to
speak
more
fully
of
many
particular
,
not
necessary
points
in
Christian
Religion
,
then
the
present
church
now
can
,
though
perhaps
the
advantage
of
tongues
and
sciences
,
the
benefit
of
so
many
writings
,
both
ancient
and
modern
,
long
study
and
meditation
,
&c.
may
in
some
sort
recompense
those
disadvantages
of
the
present
church
3
yet
however
these
are
but
acquired
and
humane
perfections
,
whereas
the
former
were
Apostolique
Tradition
.
8.
That
even
of
points
of
doctrine
decided
by
Councells
a
difference
may
be
made
between
such
as
are
of
universall
Tradition
,
and
others
:
for
those
former
being
capable
to
be
made
evidently
certain
(
as
I
proved
before
)
such
decisions
are
to
be
the
objects
of
our
Christian
Faith
,
and
no
more
to
be
rejected
then
any
other
divine
revelations
:
But
other
points
of
doctrine
there
are
sometimes
decided
in
Councells
,
rather
by
the
judgement
and
learning
of
the
Bishops
,
considering
Texts
of
Scripture
,
wherein
such
points
seem
to
be
included
.
And
weighing
together
the
doctrines
of
antient
.
Fathers
and
modern
Doctors
,
an
example
whereof
I
gave
before
in
the
Councell
of
Vienna
,
touching
inherent
grace
infused
into
Infants
in
Baptism
,
and
in
the
Councell
of
Bazil
,
concerning
the
immaculate
conception
of
our
B.
Lady
:
NOw
such
decisions
many
Catholiques
conceive
,
are
not
in
so
eminent
a
manner
the
necessary
objects
of
Christian
Faith
;
because
not
delivered
as
of
universall
Tradition
:
But
however
an
extreme
temerity
it
would
be
in
any
particular
man
to
make
any
doubt
of
the
truth
of
them
,
and
unpardonable
disobedience
to
reject
them
,
I
mean
the
conclusions
themselves
,
though
if
the
Texts
of
Scripture
be
set
down
,
from
whence
such
conclusions
are
deduced
,
or
the
said
authorities
produced
,
it
may
perhaps
not
be
so
great
a
fault
to
enquire
and
dispute
,
whether
from
such
a
Text
,
or
such
authorities
,
such
a
conclusion
will
necessarily
follow
.
9.
If
in
such
decisions
,
as
these
later
are
,
there
should
happen
to
be
any
errour
,
(
which
yet
we
may
piously
believe
the
assistance
of
Gods
holy
Spirit
promised
to
the
Church
will
prevent
)
but
if
this
should
happen
,
since
it
must
necessarily
be
in
a
point
not
pertinent
to
the
substance
of
Christian
Religion
,
(
for
all
substanciall
points
are
univ●rsall
Tradition
,
as
we
shewed
before
)
it
were
far
better
such
an
error
should
passe
,
till
(
as
S.
Augustine
saith
)
some
later
Councell
amended
it
,
then
that
unity
should
be
dissolved
for
an
unnecessary
truth
,
since
as
Irenaeus
saith
,
There
is
no
reformation
so
important
to
the
Church
,
as
Schism
,
upon
any
pretence
whatsoever
is
pernicious
.
5.
Upon
such
grounds
as
these
,
I
supposed
,
it
was
that
our
learned
Stapleton
stated
this
question
of
the
churches
authority
(
or
as
he
calls
it
,
infallibility
)
with
so
much
latitude
and
condescendence
;
And
him
I
have
quoted
not
with
any
intention
to
prefe●
him
with
the
disparagement
of
any
other
,
but
to
shew
that
thereby
I
perceived
my self
not
to
have
sufficiently
considered
the
necessary
doctrine
of
the
Roman
Church
in
this
so
fundamentall
a
point
of
faith
;
and
likewise
how
(
when
I
heard
the
Church
speaking
in
her
own
language
,
and
moderately
interpreted
by
Catholique
Doctors
.
)
I
found
what
she
said
so
just
,
so
reasonable
,
so
impossible
to
be
contradicted
by
any
thing
but
passion
,
or
interest
,
or
pride
,
or
hatred
of
unity
,
that
there
was
no
resisting
the
attraits
of
it
.
Then
at
last
I
found
what
I
had
all
my
life
time
in
vain
sought
after
,
namely
a
firm
foundation
,
whereon
I
might
safely
and
without
any
scruple
rely
;
and
more
glad
then
of
all
worldly
treasures
to
see
my
soul
taken
out
of
mine
own
hands
,
and
placed
under
the
conduct
of
her
whom
Christ
had
appointed
to
be
my
guide
and
conductresse
,
to
whom
he
had
made
so
many
rich
promises
,
and
with
whom
it
is
his
pleasure
to
dwel
,
then
I
took
up
a
Psalm
of
Thanksgiving
and
said
,
Laetatus
sum
in
his
quae
dicta
sunt
mihi
,
in
domum
Domini
ibimus
:
Stantes
erant
pedes
nostri
in
atriis
tuis
Jerusalem
:
Jerusalem
quae
aedificatur
ut
civitas
cujus
participatio
ejus
in
id
ipsum
:
Illuc
enim
ascenderunt
tribus
,
tribus
Domini
&c.
Psal.
121.
CHAP.
XXXIV
.
Unsatisfactory
grounds
of
the
English
Church
,
concerning
the
Ecclesiasticall
authority
.
Calvinists
Doctrine
,
concerning
the
Spirit
's
being
judge
of
controversies
,
&c.
answered
.
1.
BEing
thus
satisfied
of
the
firm
grounds
of
the
Churches
authority
,
the
only
bullwark
against
all
Heresie
and
Schisme
,
a
sure
preserver
of
unity
,
without
which
no
Commonwealth
,
no
society
of
men
can
possibly
subsist
,
much
lesse
of
churches
;
in
a
word
so
necessary
,
so
consonant
to
reason
,
that
even
all
sorts
of
sects
and
congregations
,
whilst
they
deny
it
to
the
Catholique
Church
,
usurp
it
to
their
own
conventicles
;
to
which
yet
they
have
not
assurance
enough
to
apply
our
Saviours
promises
in
contradiction
to
other
Seets
,
with
whom
they
will
not
communicate
;
yea
even
those
who
make
a
liberty
of
prophecying
a
differencing
mark
of
their
Sect
,
yet
will
not
allow
their
own
partizans
this
liberty
of
prophecying
,
unlesse
they
prophecy
by
their
rule
,
and
against
their
enemies
.
In
the
next
place
I
took
into
consideration
the
unspeakably
happy
effects
of
this
authority
,
which
immediately
represented
themselves
to
my
mind
.
2.
I
will
notwithstanding
a
while
defer
an
account
of
those
effects
,
till
I
have
briefly
set
down
and
examined
the
grounds
which
Protestants
lay
for
interpreting
Scripture
,
and
judging
controversies
in
Religion
,
in
opposition
to
this
authority
of
the
Church
and
her
Generall
Councells
;
as
likewise
their
principall
objections
against
the
said
authority
:
For
then
comparing
both
these
doctrines
together
,
and
the
consequences
together
,
it
will
be
more
easie
and
commodious
to
decide
whether
of
them
is
the
more
advantagious
,
and
whether
or
no
I
have
made
a
prudent
choice
in
forsaking
a
Church
,
where
all
unity
was
impossible
,
but
only
such
an
outward
unity
,
as
worldly
hopes
and
fears
can
produce
,
and
in
betaking
my selfe
to
a
church
where
Schisme
is
impossible
.
3.
All
Protestants
,
and
other
Sects
,
agree
in
this
against
the
Catholique
Church
(
for
Schismaeest
unit●s
ipsis
,
as
Tertullian
.
de
Prascrip●
c.
42.
)
saith
,
Their
unity
is
an
agreement
in
Schisme
,
that
the
Scripture
is
the
only
sufficient
Rule
of
Faith
,
and
that
there
is
no
visible
Judge
of
the
sense
of
it
.
But
yet
to
the
end
that
Gods
church
may
not
become
a
very
Babel
,
since
a
Judge
visible
or
invisible
must
needs
be
had
,
some
disagreement
there
is
among
among
them
,
what
invisible
judge
to
pitch
upon
.
4.
All
that
I
can
collect
from
the
sense
of
the
English
Church
in
this
point
is
,
that
which
results
from
these
articles
of
hers
compared
together
,
viz.
Holy
Scripture
containeth
all
things
necessary
for
salvation
,
so
that
whatsoever
is
not
read
therein
,
is
not
to
be
required
of
any
man
that
it
should
be
believed
as
an
Article
of
Faith
,
or
be
thought
requisite
necessary
to
salvation
.
Again
,
The
three
Creeds
&c.
ought
throughly
to
be
received
&c.
For
they
may
be
proved
by
most
certain
warrants
of
holy
Scripture
.
Again
,
The
visible
Church
of
Christ
is
a
Congregation
of
faithfull
men
,
in
which
the
pure
word
of
God
is
preached
,
and
the
Sacraments
be
duly
administred
&c.
As
the
Church
of
Hierusalem
&c.
so
also
the
Church
of
Rome
hath
erred
,
not
only
in
their
living
and
manner
of
ceremonies
,
but
also
in
matters
of
Faith
.
Again
,
The
Church
hath
power
to
decree
rites
or
ceremonies
,
and
authority
in
controversies
of
Faith
;
and
yet
it
is
not
lawful
for
the
church
to
ordain
any
thing
that
is
contrary
to
Gods
Word
,
neither
may
it
so
expound
one
place
of
Scripture
that
it
be
repugnant
to
another
:
wherefore
although
the
church
be
a
witnesse
and
a
keeper
of
Holy
Writ
,
yet
as
it
ought
not
to
decree
any
thing
against
the
fame
,
so
besides
the
same
ought
it
not
to
enforce
any
thing
to
be
believed
for
necessity
of
salvation
.
Again
,
Generall
Councells
may
not
be
gathered
together
,
without
the
commandement
and
will
of
Princes
.
And
when
they
be
gathered
together
(
forasm●●h
as
they
be
an
assembly
of
men
,
whereof
all
be
not
governed
with
the
Spirit
and
Word
of
God
)
they
may
●rre
,
and
sometimes
have
erred
,
even
in
things
pertaining
unto
God
:
wherefore
things
ordained
by
them
as
necessary
unto
salvation
,
have
neither
strength
nor
authority
,
unless
it
may
be
declared
,
that
they
be
taken
out
of
Holy
Scriptures
.
From
which
Articles
it
is
apparent
,
that
the
Church
of
England
,
though
in
words
she
seemes
to
ascribe
some
kind
of
power
to
the
Church
and
Generall
Councells
,
yet
in
very
deed
,
since
she
makes
her selfe
at
least
,
if
not
each
particular
man
,
a
judge
,
whether
the
Catholique
Church
proceeds
according
to
Scriptures
or
no
,
the
thereby
utterly
deprives
the
Church
of
all
manner
of
authority
:
yea
de
facto
the
Supremest
authority
,
which
is
in
the
Church
,
is
actually
censured
as
a
Delinquent
,
both
in
having
made
decisions
beyond
,
and
against
the
Word
of
God
.
But
after
these
destructive
determinations
,
the
English
Church
names
no
other
visible
or
invisible
authority
,
not
laying
her selfe
any
claime
thereto
,
although
in
effect
she
takes
upon
her
to
do
more
then
she
claimes
:
So
that
à
primo
ad
ultimum
,
all
the
judgement
that
I
could
make
of
the
English
Church
was
,
that
since
worldly
interests
constrained
her
to
separate
from
the
Catholike
Church
,
by
the
just
judgement
of
God
,
she
had
only
a
power
given
her
to
destroy
the
Temple
of
God
,
but
not
so
much
as
to
lay
one
stone
towards
the
raising
up
another
in
the
place
of
it
.
5.
As
for
the
Calvinist
party
in
England
,
they
follow
the
example
of
Calvin
,
and
most
of
his
followers
that
I
had
read
,
as
likewise
the
Lutherans
,
&c.
all
which
make
the
Holy
Ghost
,
testifying
to
every
mans
conscience
,
the
infallible
interpreter
of
Scripture
.
Now
concerning
this
their
pretence
to
such
a
Judge
,
all
I
had
to
say
upon
it
,
during
that
very
small
time
that
I
had
the
patience
to
take
it
into
debate
,
was
;
1.
That
I
could
not
believe
that
they
believed
themselves
,
when
they
laid
claim
each
man
,
or
each
Sect
to
such
an
infallible
Iudge
.
2.
That
if
they
did
indeed
believe
it
,
as
I
could
not
hinder
them
,
so
till
I
had
some
good
experience
I
durst
not
pretend
to
the
like
infallibility
.
3.
Since
all
those
Sects
pretend
to
so
more-then-miraculous
an
infallibility
,
and
yet
not
any
of
them
work
any
other
miracles
,
it
proves
of
no
effect
to
end
controversies
,
which
is
the
proper
office
of
a
Judge
,
especially
such
a
Judge
as
the
Holy
Ghost
,
which
is
the
Spirit
of
unity
.
4.
That
if
such
a
pretence
was
indeed
false
(
as
it
must
be
in
all
Sects
differing
betweene
themselves
,
but
only
one
)
it
is
in
all
the
rest
a
most
horrible
presumptuous
lying
against
the
Holy
Ghost
,
and
most
justly
punished
by
him
with
implacable
and
eternall
divisions
both
among
themselves
,
and
from
Catholique
unity
,
divisions
;
I
say
,
impossible
to
be
remedied
,
till
all
but
one
Sect
agree
in
the
same
confession
,
or
acknowledge
,
since
a
Judge
is
requisite
,
and
the
invisible
one
will
not
serve
the
turne
,
that
therefore
they
are
to
have
recourse
to
the
onely
visible
one
,
viz.
The
present
Catholique
Church
,
which
in
Spirits
so
envonomed
against
the
Church
,
as
those
Sects
are
,
how
without
a
miracle
it
cannot
be
expected
,
fearfull
experience
shewes
.
5.
That
since
this
pretending
to
the
Spirit
is
effectuall
onely
so
far
,
as
by
a
seeming
divine
warrant
to
make
them
hate
one
the
other
,
but
not
to
oblige
one
the
other
to
submit
to
their
so
eanonized
interpretations
,
it
is
of
no
use
at
all
in
this
businesse
of
finding
out
a
Judge
to
end
controversies
among
dissenting
Christians
.
Lastly
,
That
that
rule
of
Tertullian
(
de
Praser
.
)
being
unquestionable
,
viz.
That
whatsoever
is
new
is
Religion
,
praejudges
it selfe
to
be
false
,
it
will
undoubtedly
follow
,
that
this
ground
of
so
many
Sects
,
is
of
all
others
most
apparently
untrue
,
since
no
example
can
be
found
for
it
in
all
Antiquity
:
Here
the
Tradition
from
the
antient
Patriarchs
of
Merefies
failes
them
,
for
excepting
some
fanaticall
Heretiques
,
as
the
Montanists
,
&c.
none
ever
pretended
to
the
Spirit
against
the
church
.
CHAP.
XXXV
.
Mr.
Chillingworth's
new●
found
Judge
of
Controversies
,
viz.
Private
reason
.
His
grounds
for
the
asserting
such
a
Judge
.
1.
SInce
the
publishing
of
Mr.
Chillingworth's
book
,
there
ha's
appeared
in
England
a
new
Judge
of
controversies
,
and
much
defer'd
unto
there
,
which
is
every
man's
private
reason
interpreting
of
Scripture
.
From
what
countrey
this
new
Judge
came
,
is
very
well
known
,
and
I
willingly
forbear
to
discover
.
The
truth
is
,
if
Christ
had
made
no
promises
to
his
church
,
if
it
had
not
by
God's
own
Spirit
been
called
the
Pillar
and
ground
of
truth
;
if
universall
Tradition
were
a
fable
;
if
all
Councello
,
conspiracies
of
Tyrants
,
and
lastly
,
if
unity
in
the
church
were
unnecessary
or
unprofitable
,
reason
might
have
much
to
alledge
for
it self
,
that
it
should
be
raised
into
this
tribunall
.
2.
But
before
I
examine
particularly
the
pretentions
of
reason
to
this
Office
,
I
will
set
down
the
State
of
this
controversie
,
as
Mr.
Chillingworth
(
c.
4.
parag.
93.
)
ha's
very
perspicuously
and
yet
very
briefly
expressed
it
in
these
words
;
Believe
the
Scripture
to
be
the
word
of
God
,
use
your
true
endeavour
to
find
the
true
sense
of
it
,
and
live
according
to
it
,
and
then
you
may
rest
securely
that
you
are
in
the
true
way
to
eternall
happinesse
.
These
are
the
directions
which
he
professeth
that
he
would
give
to
any
man
desirous
to
save
his
soule
,
and
requiring
whose
instructions
to
rely
upon
for
that
purpose
,
and
this
in
opposition
to
a
Catholique
,
that
would
advise
such
a
man
to
have
recourse
to
the
Catholique
Church
&c.
3.
Now
for
a
more
orderly
examining
of
Mr.
Chillingworth's
direction
for
finding
out
the
true
sense
of
Scripture
,
and
judging
controversies
;
I
will
yet
more
distinctly
set
down
his
grounds
in
severall
propositions
collected
out
of
his
book
,
in
such
a
method
,
as
may
shew
the
respect
and
dependence
of
the
one
on
the
other
,
together
with
the
chief
reasons
which
he
alledges
for
the
proof
of
them
;
and
afterward
I
will
subjoyn
thereto
the
reasons
which
moved
me
to
judge
such
grounds
of
his
,
insufficient
,
and
his
reasons
unconcluding
;
and
in
conclusion
I
will
declare
how
I
satisfied
mine
own
reason
,
that
all
the
severall
objections
which
he
makes
against
the
Churches
authority
,
under
the
notion
of
infallibility
,
have
not
that
force
that
both
he
and
I
my self
once
imagined
.
4.
The
abridgement
of
Mr.
Chillingworth's
whole
discourse
,
I
conceived
might
be
reduced
to
these
Propositions
following
,
viz
,
1.
That
Christian
Religion
having
been
planted
so
many
ages
since
,
the
only
ordinary
way
that
we
can
arrive
to
the
knowledge
of
it
is
Tradition
:
and
the
only
assured
way
,
universall
Tradition
of
all
ages
and
Churches
,
which
is
of
it selfe
credible
,
and
admits
not
of
any
proof
.
2.
That
for
himself
he
could
find
nothing
delivered
by
such
an
universall
Tradition
,
as
of
divine
authority
,
but
only
books
of
Scripture
;
for
if
he
had
,
he
would
have
imbraced
it
with
equal
submission
,
since
the
being
written
makes
not
any
thing
more
credible
.
3.
That
the
Scripture
is
a
most
sufficient
,
and
the
only
rule
of
Faith
(
most
sufficient
)
because
it self
sayes
so
(
the
only
rule
)
because
nothing
else
can
be
proved
to
be
of
universall
Tradition
.
4.
That
by
consequence
,
the
Scripture
contains
in
it
all
things
necessary
to
be
believed
and
practised
by
all
sorts
of
persons
,
and
this
so
plainly
and
expressely
,
that
no
reasonable
man
can
doubt
of
the
sense
thereof
,
much
●esse
be
mistaken
;
for
otherwise
God
would
not
have
provided
sufficiently
for
the
salvation
of
mankind
.
5.
That
concerning
those
passages
of
Scripture
,
wherein
are
contained
doctrines
of
Christianity
,
but
not
so
plainly
,
men
are
not
obliged
necessarily
to
understand
or
believe
them
,
since
it
cannot
consist
with
the
goodnesse
of
God
,
that
men
should
be
bound
to
have
an
expresse
knowledge
or
belief
of
that
which
God
himself
ha's
purposely
delivered
obscurely
.
6.
That
since
no
proof
can
be
made
,
either
out
of
Scripture
,
or
universall
Tradition
,
that
there
is
any
authoritative
visible
Judge
of
the
sense
of
the
Scripture
;
and
since
each
mans
understanding
or
reason
is
the
only
faculty
capable
of
judging
;
that
therefore
it
only
is
to
judge
of
the
sense
of
the
Scripture
as
far
as
concerns
each
mans
particular
.
7.
That
since
every
mans
reason
may
possibly
be
deceived
,
(
especially
proceeding
upon
objects
not
immediately
offered
to
sense
)
therefore
an
infallible
faith
is
not
required
;
such
a
probability
will
serve
tqe
turn
,
as
is
sufficient
to
produce
in
a
man
obedience
to
the
precepts
of
holinesse
commanded
in
the
Gospell
.
8.
That
since
all
Christians
cannot
but
agree
in
necessary
doctrines
(
which
are
expresse
)
they
ought
not
to
deny
communion
to
one
another
for
other
doctrines
,
not
expressely
contained
in
Scripture
.
And
that
this
is
the
only
affectuall
means
of
reducing●
and
preserving
unity
among
Christians
.
5.
These
are
in
brief
the
grounds
of
Christian
Faith
,
and
of
the
means
afforded
us
to
attain
to
the
true
sense
of
as
much
of
it
as
is
necessary
,
and
likewise
to
beget
charity
and
unity
among
Christians
as
they
lye
dispersed
up
and
down
in
Mr.
Chillingworths
book
,
and
which
I
have
set
down
faithfully
and
ingenuously
,
in
the
most
rationall
method
that
I
could
devise
.
I
will
now
with
as
convenient
dispatch
as
I
can
,
adjoyn
likewise
in
the
same
order
respectively
the
reasons
why
I
could
not
content
my self
with
them
,
but
was
forced
to
relinquish
them
,
to
abase
mine
owne
reason
,
and
to
have
recourse
to
a
foundation
,
as
I
thought
,
more
firme
and
rationall
,
and
I
am
confident
farre
more
safe
,
viz.
the
Catholique
Church
.
CHAP.
XXXVI
.
An
answer
to
the
three
first
grounds
of
Mr.
Chillingworth
.
1.
TO
the
first
ground
therefore
,
viz.
That
there
is
no
other
way
to
be
assured
of
a
Religion
established
many
ages
since
,
but
universall
Tradition
,
I
grant
it
;
But
whereas
it
is
added
,
A
Tradition
of
all
ages
:
If
the
meaning
be
,
that
it
is
required
to
such
an
assurance
,
that
a
man
should
have
precisely
from
every
age
a
sufficient
testimony
of
this
universal
Tradition
,
this
is
u●terly
impossible
any
other
way
,
then
as
including
the
testimony
of
former
ages
in
that
of
the
present
;
for
though
there
may
be
preserved
a
few
writings
in
every
age
,
all
which
may
contur
in
this
testimony
,
and
so
make
it
indeed
very
probable
;
yet
the
testimony
of
three
or
four
Writers
is
not
equivalent
to
the
testimony
of
the
age
.
Add
to
this
,
that
such
a
way
of
proof
(
though
it
may
give
good
satisfaction
to
learned
persons
,
and
is
practised
more
by
Catholiques
then
any
other
,
who
yet
rest
upon
the
present
Church
for
the
certainty
of
Tradition
)
yet
it
is
very
laborious
and
uncertain
,
and
whereof
very
few
persons
are
capable
,
and
therfore
not
to
be
made
a
ground
for
all
men
to
build
all
Religion
upon
.
The
testimony
therefore
of
all
former
ages
is
alwaies
most
safely
included
,
as
to
particular
men
,
in
the
testimony
of
the
present
age
,
if
that
be
universall
for
place
,
and
grounded
upon
Tradition
,
as
I
shewed
before
,
and
made
the
proofe
of
the
assurance
of
it
to
be
,
because
it
was
impossible
it
should
be
false
,
unless
some
one
whole
age
should
conspire
to
deliver
a
thing
as
of
Tradition
,
which
was
not
so
and
not
only
conspire
,
but
should
actually
deceive
their
children
,
no
man
discovering
the
imposture
,
a
thing
beyond
all
imagination
of
possibility
.
I
will
therefore
add
no
more
here
,
but
only
the
confession
of
a
learned
Protestant
in
his
own
words
,
viz.
When
a
Doctrine
is
in
any
age
constantly
delivered
as
a
matter
of
Faith
,
and
as
received
from
●●
ancestors
,
in
such
sort
as
the
contradictors
,
thereof
were
in
the
beginning
noted
for
novelty
,
and
if
they
persisted
in
contradiction
,
in
the
end
charged
with
heresie
,
it
is
impossible
but
such
a
doctrine
should
come
by
succession
from
the
Apostles
.
2.
To
the
second
,
where
he
sayes
;
That
he
could
find
nothing
as
of
divine
authority
delivered
by
universall
Tradition
of
all
ages
,
but
only
books
of
Scripture
.
I
answer
,
that
any
one
that
will
search
with
a
willingnesse
to
find
,
shall
doubtlesse
have
better
fortune
then
Mr.
Chillingworth
.
For
I
desire
any
one
to
consider
with
himself
,
●●
Whether
the
Apostles
did
not
in
all
churches
established
by
them
,
settle
the
whole
doctrine
and
form
of
Christian
Discipline
uniformly
?
and
whether
this
doctrine
and
discipline
was
not
carefully
preserved
in
the
Primitive
churches
all
the
world
over
?
if
these
things
be
granted
,
as
plaine
Texts
of
Scripture
for
the
former
,
four
first
Generall
Councells
will
testifie
for
both
.
Then
I
desire
to
know
,
whether
from
the
fourth
Councell
till
S.
Gregory
the
Great
's
days
,
any
substantial
part
of
either
ha's
perished
?
If
any
one
say
it
ha's
,
he
will
find
it
a
labour
beyond
Hercules
his
forces
to
prove
it
;
for
to
this
hour
I
could
never
see
one
pressing
testimony
out
of
any
Ecclesiasticall
Writer
.
Then
from
S.
Gregories
dayes
to
these
,
it
is
visible
that
not
any
the
least
substantiall
part
of
either
is
lost
,
and
this
by
the
confession
of
severall
learned
Protestants
,
S.
Gregories
own
writings
,
and
(
which
is
a
proof
irrefragable
)
by
comparing
the
Gregorian
Liturgy
and
Missall
with
those
of
the
present
age
.
In
the
next
place
,
let
him
consider
,
that
most
of
the
books
of
the
New
Testament
were
written
by
the
Apostles
and
Evangelists
for
the
use
of
particular
churches
,
some
to
particular
persons
,
sent
by
single
messengers
.
Besides
,
that
severall
ages
were
passed
,
before
all
the
books
were
communicated
,
and
dispersed
,
and
accepted
as
Canonicall
by
the
whole
Catholike
Church
.
Now
after
a
comparing
of
these
two
Traditions
together
,
let
any
man
judge
whether
of
them
is
the
more
universall
,
either
for
time
or
place
.
3.
To
the
third
,
viz.
Of
Scriptures
being
an
entire
Rule
of
Faith
,
&c.
It
is
already
answered
cap.
31
,
32.
&c.
Whereto
I
shall
for
the
present
only
add
this
,
viz.
That
Mr.
Chillingworth
(
cap.
1.
parag.
5.
6.
7.
)
takes
great
advantage
from
a
speech
,
as
he
sayes
,
of
his
adversaries
,
namely
,
That
the
Scripture
is
a
perfect
rule
,
forasmuch
as
a
writing
can
be
a
rule
.
I
am
confident
his
learned
adversary
never
intended
to
allow
him
all
this
in
the
sense
and
extent
that
Mr.
Chillingworth
presseth
it
,
as
if
all
points
of
Faith
were
as
fully
set
down
in
Scripture
,
as
they
could
be
in
any
writing
.
But
I
have
no
commission
to
interpose
between
them
two
,
and
therefore
all
I
have
to
say
is
,
that
there
appeared
to
me
no
kind
of
necessity
,
nor
any
probability
that
it
was
his
Antagonists
intention
,
that
such
a
large
allowance
should
be
made
to
Protestants
;
for
I
would
fain
know
,
since
evidence
is
one
necessary
condition
to
make
a
rule
perfect
,
could
Mr.
Chillingworth
believe
that
the
meaning
of
his
learned
adversary
should
be
,
that
for
example
,
the
doctrine
of
Faith
concerning
the
blessed
Trinity
is
as
evidently
and
intelligibly
stated
in
Scripture
,
as
in
the
first
Councell
of
Nice
?
or
all
points
in
controversie
now
adayes
,
as
in
the
Councell
of
Trent
?
or
that
all
Texts
of
Scripture
are
so
unquestionably
evident
,
that
no
interpretations
or
Commentaries
could
make
them
plainer
?
his
meaning
therefore
surely
was
,
that
Scripture
in
regard
of
evidence
,
and
with
relation
to
fundamentall
Doctrines
,
chiefly
intended
to
be
published
in
it
,
is
as
evident
as
can
be
expected
from
any
one
single
writing
standing
alone
.
Not
but
that
one
writing
explained
by
a
second
,
and
those
explanations
further
cleared
by
a
third
may
be
plainer
:
Or
though
it
might
have
been
possible
,
that
for
example
,
the
Doctrine
of
the
Trinity
might
have
been
declared
so
manifestly
,
that
Photinianisme
or
Arianisme
might
have
been
prevented
,
notwithstanding
no
plainnesse
of
writing
can
prevent
malitious
spirits
from
extracting
novelties
of
some
kinds
of
senses
or
heresies
,
either
those
or
others
as
pernicious
,
since
as
our
blessed
Lord
sayes
,
Necosse
est
ut
veniant
scandala
,
that
is
,
It
is
necessary
that
scandalls
must
come
,
Mat.
19.
9
And
S.
Paul
,
Oportet
&
haereses
esse
,
that
is
,
It
is
needfull
that
there
should
be
heresies
,
1
Cor.
11.
19.
both
for
the
tryall
of
those
that
love
God
,
and
discovery
of
those
that
hate
him
.
For
unlesse
God
should
quite
change
the
nature
of
mankind
,
it
is
impossible
that
any
one
writing
should
be
so
plain
,
but
that
either
the
curiosity
,
or
pride
,
or
interests
,
or
malice
,
or
at
least
the
debility
of
mens
wits
may
,
and
doubtlesse
will
find
or
extract
obscurities
and
difficulties
out
of
it
,
especially
such
a
writing
as
the
Scripture
is
,
which
being
composed
by
men
of
severall
dispositions
and
spirits
,
moreover
belongs
to
all
mankind
,
of
all
conditions
and
dispositions
,
so
that
if
they
be
let
alone
,
every
one
will
be
forward
,
yea
even
take
a
glory
to
dig
and
search
into
the
treasures
of
it
,
and
challenge
an
equall
right
to
maintain
his
own
,
and
disparage
the
discoveries
of
any
other
;
every
Sect
and
Sectary
will
think
they
see
and
read
therein
all
their
owne
distinctive
opinions
clearly
shining
,
and
a
confutation
of
all
opposite
tenents
.
Yea
perhaps
,
the
blind
sensuall
.
Passions
,
worldly
interests
,
and
proud
fancies
of
vain
man
,
will
have
recourse
thither
,
and
not
want
the
impudence
to
seek
for
,
nor
blush
to
pretend
that
they
have
found
a
covert
and
protection
for
the
works
of
Satan
in
the
divine
Word
of
God
.
In
vain
therefore
doth
Mr.
Chillingworth
triumphantly
boast
of
his
inferences
,
to
his
seeming
advantagious
to
himself
,
since
they
are
all
extracted
meerly
from
his
own
misunderstanding
of
that
most
reasonable
and
prudent
saying
of
his
worthy
Antagonist
.
4.
Yea
this
one
consideration
,
that
the
necessary
mysteries
of
Faith
are
not
,
nor
could
be
so
evidently
set
down
in
any
one
place
of
Scripture
,
but
that
other
places
may
be
found
,
which
may
afford
ground
even
to
an
understanding
man
to
raise
objections
,
will
make
any
man
conclude
,
that
either
there
are
no
mysteries
necessary
to
be
believed
,
or
that
something
besides
Scripture
must
be
made
use
of
to
clear
all
difficulties
.
CHAP.
XXXVII
.
An
answer
to
M.
Chillingworth's
fourth
and
fifth
grounds
.
Severall
Novelties
introduced
by
him
.
1.
To
the
fourth
,
where
it
is
said
,
That
all
things
necessary
to
salvation
are
contained
in
Scripture
so
plainly
,
that
no
reasonable
man
,
desirous
to
find
the
true
sense
,
can
doubt
or
be
mistaken
in
the
sense
of
them
;
so
that
for
such
matters
there
is
no
need
of
any
interpreter
.
An
assertion
this
is
,
which
is
one
of
the
main
foundations
,
upon
which
all
manner
of
Sects
that
withdraw
themselves
from
the
Churches
authority
,
do
and
must
relye
;
therefore
I
thought
it
necessary
to
spend
more
thoughts
in
examining
the
firmnesse
of
it
:
and
after
all
,
I
professe
I
found
it
of
all
others
most
weak
,
most
contrary
to
reason
,
and
every
daies
experience
.
2.
For
demonstrating
the
justice
of
this
censure
of
it
,
and
that
I
may
expresse
my self
more
clearly
,
I
will
lay
down
certain
positions
,
to
which
I
conceive
all
rationall
men
will
assent
.
As
first
,
touching
the
word
necessary
,
(
besides
what
hath
already
been
spoken
of
the
ambiguousnesse
of
that
word
,
which
is
relative
,
and
variable
according
to
it's
application
to
severall
objects
and
subjects
,
which
I
will
not
now
repeat
)
I
suppose
that
all
men
will
call
that
necessary
,
for
which
being
either
denyed
or
affirmed
,
they
being
of
a
contrary
opinion
would
break
Communion
from
,
and
deny
it
to
other
Churches
:
for
Schisme
about
unnecessary
things
,
is
by
all
Christians
acknowledged
a
sin
almost
unpardonable
.
2.
That
rationally
to
affirm
a
doctrine
to
be
expressed
plainly
in
Scripture
,
it
is
not
sufficient
to
say
it
appeares
so
to
me
,
for
so
almost
every
one
will
be
forward
to
say
of
all
his
Opinions
,
which
he
pretends
to
be
grounded
on
Scripture
:
But
that
is
to
be
called
plain
and
expresse
,
which
ha's
not
been
controverted
by
men
of
reason
,
pretending
to
piety
and
impaertiality
,
especially
if
they
be
in
any
considerable
number
;
so
that
it
will
not
be
satisfactory
to
say
,
this
appears
plainly
to
me
,
and
I
am
sure
I
am
not
led
by
interest
or
faction
,
as
others
are
;
for
this
may
be
every
ones
plea
against
another
.
3.
That
where
two
senses
are
given
of
any
passage
of
Scripture
,
the
one
extremely
probable
and
naturall
,
the
other
not
wholly
absurd
,
and
whereof
the
words
may
possibly
be
capable
:
in
this
case
one
Protestant
cannot
upon
their
own
grounds
condemn
or
impute
heresie
to
another
.
3.
These
positions
thus
premised
,
in
the
next
place
I
conceived
it
very
just
,
that
before
any
Sect
of
Christians
did
build
upon
this
foundation
of
the
Scriptures
,
containing
expressely
and
evidently
all
things
necessary
,
that
they
should
all
conspire
to
make
a
Catalogue
of
points
necessary
,
and
this
with
relation
to
severall
states
of
persons
,
or
at
least
to
Communions
and
Churches
:
(
I
add
this
limitation
,
because
to
multiply
severall
distinct
Catalogues
for
all
persons
would
be
of
extreme
labour
:
and
on
the
other
side
,
to
make
one
Catalogue
for
all
men
,
would
(
as
Mr.
Chillingworth
(
Cap.
3.
parag.
13.
sayes
)
be
like
the
making
a
coat
for
the
Moon
,
which
is
continually
in
the
wain
or
encrease
.
)
4.
Now
to
shew
the
reasonablenesse
of
this
,
and
that
Mr.
Chillingworths
adversary
required
most
justly
such
a
Catalogue
from
Protestants
,
let
but
any
man
consider
with
himself
what
satisfaction
any
man
can
have
from
a
Protestant
Minister
,
when
he
shall
tell
him
,
You
have
the
Bible
of
our
Translation
,
in
which
we
affirm
all
necessary
truths
to
be
contained
,
but
mixed
with
a
world
of
unnecessary
,
you
are
not
absolutely
bound
to
study
,
or
to
be
able
to
read
this
Bible
,
yet
you
shall
be
damned
if
you
be
ignorant
of
those
necessary
truths
dispersed
here
and
there
in
it
;
to
say
definitively
how
many
,
and
which
are
those
especiall
necessary
truths
,
we
are
not
able
,
neither
have
we
authority
;
therefore
at
your
own
perill
be
sure
you
mistake
neither
in
the
number
nor
sense
of
those
truths
:
we
can
indeed
afford
you
Articles
and
Catechismes
,
to
which
as
long
as
you
live
with
us
you
must
be
forced
to
subscribe
,
but
we
have
no
authority
(
for
there
is
none
visible
upon
earth
)
to
propose
our
collections
or
determinations
,
as
obliging
in
conscience
,
&c.
In
what
a
miserable
case
would
that
Protestant
be
,
that
should
give
himself
leave
to
examine
upon
how
meer
a
quicksand
all
his
pretentions
to
eternity
are
built
.
5.
And
whereas
Mr.
Chillingworth
would
seem
to
conceive
himself
secure
in
the
midst
of
these
uncertainties
,
because
,
as
he
thinks
,
Catholiques
also
are
encumbred
with
the
like
:
I
found
that
conceit
of
his
altogether
groundlesse
;
for
the
promises
of
Christ
remaining
firm
,
and
appropriated
to
the
Catholique
Church
,
it
will
follow
;
1.
That
in
the
Catholique
Church
shall
be
taught
to
the
worlds
end
all
necessary
and
profitable
truths
to
all
sorts
of
persons
;
so
that
every
man
respectively
receiving
and
believeing
what
the
church
appoints
to
be
proposed
to
him
,
cannot
fail
of
being
instructed
with
things
necessary
,
&c.
2.
The
same
Church
being
endued
with
authority
to
determine
the
true
sense
of
divine
truths
,
a
Catholique
submitting
to
the
Church
,
cannot
be
in
danger
through
mistakes
or
errours
;
so
that
he
who
hearkens
to
the
Church
,
ha's
his
catalogue
of
fundamentalls
made
to
his
hand
,
the
Church
,
like
the
wise
Steward
in
the
Gospell
out
of
that
store
of
provisions
given
her
by
Christ
,
proportioning
to
every
man
his
dimensum
panis
quotidiani
,
his
own
befitting
allowance
.
6.
And
here
by
the
way
will
appear
;
1.
The
vanity
of
that
ordinary
calumny
,
which
Protestants
impute
to
the
Catholique
Church
,
as
if
she
taught
that
it
were
sufficient
to
ignorant
men
only
implicitly
to
believe
what
the
Church
believes
,
without
an
explicite
belief
of
any
thing
:
for
there
is
none
so
ignorant
,
but
is
obliged
to
know
and
assent
to
what
the
Church
teacheth
him
by
his
Pastour
suitable
to
his
estate
and
education
.
And
secondly
,
an
usuall
mistake
among
Protestants
,
who
think
that
all
the
credenda
in
Catholique
Religion
,
are
comprised
in
the
definitions
of
Councells
:
for
before
ever
any
Generall
Councell
sate
,
the
Church
was
furnished
with
her
full
measure
of
divine
truths
,
necessary
to
be
believed
,
which
were
by
her
publiquely
professed
and
proposed
;
which
have
been
occasionally
declared
,
and
distinctly
expounded
in
her
Councells
.
But
to
return
to
Mr.
Chillingworth
.
7.
He
by
his
sharp
understanding
,
and
long
meditation
,
coming
to
perceive
those
inconveniences
,
and
considering
that
no
Protestant
or
other
Church
could
upon
their
generally
acknowledged
grounds
authoritatively
define
either
the
number
or
sense
of
Articles
of
Faith
,
so
as
to
oblige
any
man
,
even
within
her
Communion
,
in
conscience
to
assent
and
submission
(
For
,
for
example
,
if
an
Englishman
would
not
subscribe
to
the
sense
of
any
Article
of
the
Church
of
England
,
all
the
penalty
would
be
,
he
should
not
partake
of
the
priviledges
and
preferments
of
that
Church
,
but
he
might
go
over
into
Denmark
or
Holland
,
whose
sense
in
such
an
Article
he
liked
better
,
and
still
be
acknowledged
even
by
the
English
Church
to
be
orthodox
enough
.
)
He
therefore
was
forced
to
introduce
two
Novelties
among
English
Protestants
which
find
great
approbation
:
the
first
is
to
alter
the
old
manner
and
notion
of
subscription
to
the
English
Articles
;
for
whereas
before
,
the
Protestants
there
by
their
subscription
testified
their
belief
of
all
the
39.
Articles
in
the
sense
imported
in
the
words
;
yea
whereas
there
was
a
Canon
which
denounced
Excommunication
ipso
facto
to
all
that
should
say
that
any
of
them
were
not
true
,
Mr.
Chillingworth
thus
expresseth
his
mind
in
subscribing
,
I
am
perswaded
that
the
constant
doctrine
of
the
Church
of
England
is
so
pure
and
Orthodox
,
that
whosoever
believes
it
,
and
lives
according
to
it
,
undoubtedly
he
shall
be
saved
:
and
that
there
is
no
error
in
it
,
which
may
necessitate
or
warrant
any
man
to
distrub
the
peace
,
or
renounce
the
Communion
of
it
.
This
in
my
opinion
(
saith
he
)
is
all
intended
by
subscription
.
8.
His
second
novelty
is
,
that
whereas
the
Protestants
alwaies
professed
that
the
publiqua
Confessions
of
their
Churches
Faith
,
was
indeed
their
own
faith
,
that
is
,
such
expressions
plain
and
indubitable
,
as
are
in
holy
Scripture
concerning
such
points
,
or
at
least
irrefragable
consequences
from
Scripture
,
and
therfore
were
to
them
as
Scripture
,
because
their
sence
of
Scripture
:
and
whereas
they
respectively
divided
themselves
from
the
Communion
of
the
Catholike
and
other
particular
churches
,
because
they
would
not
joyn
with
them
in
the
belief
of
Scripture
explained
in
that
sense
,
which
their
severall
Articles
import
(
and
not
because
they
refused
to
submit
to
Scripture
,
which
all
professe
to
do
.
)
And
lastly
,
whereas
though
they
acknowledged
S●ripture
to
be
the
only
Rule
of
Faith
,
yet
because
it
not
having
being
written
in
form
of
Institutions
or
a
Catechisme
,
the
necessary
doctrines
of
Religion
are
dispersed
uncertainly
in
the
severall
books
,
difficulty
to
be
found
out
of
them
,
and
withall
not
so
plainly
delivered
,
but
that
there
is
need
of
explication
and
conciliation
with
other
passages
of
Scripture
that
seem
to
contradict
;
for
this
reason
each
church
compiled
abridgements
and
confessions
disposed
orderly
and
methodically
,
by
which
they
signifie
to
the
world
how
they
understand
Scripture
:
Mr.
Chillingworth
on
the
contrary
delivers
their
mind
joyntly
for
them
after
a
new
way
(
which
is
his
second
Novelty
)
which
I
will
set
down
in
his
own
words
,
(
cap.
6.
parag.
56.
)
By
the
Religion
of
Protestants
I
do
not
(
saith
he
)
understand
the
doctrine
of
Luther
,
or
Calvin
,
or
Melanchion
,
nor
the
confession
of
Augusta
,
or
Geneva
,
〈◊〉
the
Catechism
of
He●delberg
,
nor
the
Ar●●●●
the
Church
of
England
,
no
nor
the
harmony
of
Protestant
Confessions
;
but
that
wherein
they
all
agree
,
and
which
they
all
subscribe
with
a
great●●
harmony
,
as
a
perfect
rule
of
their
faith
and
actions
,
that
is
the
Bible
,
the
Bible
,
I
say
the
Bible
only
is
the
Religion
of
Protestants
:
Whatsoever
else
they
believe
besides
it
,
and
the
plain
irrefragable
indubitable
consequences
of
it
,
well
may
they
hold
it
as
matter
of
Opinion
,
but
as
a
matter
of
Faith
and
Religion
,
neither
can
they
with
coherence
to
their
own
grounds
believe
it
themselves
,
nor
require
the
belief
of
it
of
others
,
without
most
high
and
most
Schismaticall
presumption
.
Thus
far
Mr.
Chillingwrrth
.
Now
how
far
other
Protestants
out
of
England
will
approve
of
this
new
shift
,
which
he
ha's
found
out
for
them
,
and
which
,
I
am
sure
,
he
ha's
published
without
any
commission
from
them
,
I
know
not
:
But
if
they
also
justifie
him
in
this
,
all
I
can
say
is
,
that
they
will
make
their
party
much
the
stronger
by
it
,
and
will
likewise
have
reason
to
pretend
to
almost
primitive
antiquity
,
for
if
all
be
of
their
body
,
who
,
whatsoever
their
particular
tenents
be
,
build
their
faith
upon
only
Scripture
interpreted
by
each
mans
reason
,
then
not
only
all
Heretiques
of
these
times
,
but
likewise
almost
all
Heretiques
since
the
Apostles
times
,
will
be
united
in
the
same
corporation
.
9.
But
once
more
to
return
to
Mr.
Chillingworth's
'
Position
,
viz.
That
all
necessary
truths
are
contained
in
Scripture
so
expressely
,
that
no
man
can
rationally
doubt
of
the
sense
of
them
,
and
by
consequence
there
is
no
need
of
an
authorised
visible
interpreter
.
All
that
I
shall
say
in
answer
hereto
,
shall
be
the
making
a
few
requests
to
our
English
Protestants
especially
:
As
1.
To
consider
this
and
the
former
speeches
of
Mr.
Chillingworth
,
not
as
an
extraordinary
invention
of
his
excellent
wit
,
but
that
which
extreme
necessity
forced
him
to
:
for
though
before
him
few
Protestant
Writers
have
so
freely
discovered
the
arcana
schismatis
,
as
being
unwilling
to
tell
their
followers
that
they
had
no
authority
to
oblige
them
to
their
opinions
:
Yet
Mr.
Chillingworth
deals
more
ingenuously
,
discovering
,
that
this
is
indeed
a
foundation
most
necessary
to
be
laid
by
all
those
,
who
deny
all
visible
Ecclesiasticall
authority
in
expounding
Scripture
,
and
judging
definitively
of
controversies
in
Religion
:
for
otherwise
they
may
say
,
God
ha's
given
us
the
Scripture
to
be
our
only
rule
,
this
Rule
is
ambiguous
and
difficult
,
even
in
necessary
things
;
there
is
no
judge
to
interpret
it
,
mens
understandings
are
weak
,
and
their
wills
strong
,
they
are
easily
led
away
with
prejudices
,
education
and
worldly
interests
;
so
that
it
is
a
great
chance
if
they
light
upon
the
true
sense
of
those
difficult
,
yet
most
necessary
mysteries
,
considering
besides
,
that
they
are
very
contrary
to
flesh
,
and
blood
,
and
carnall
reason
.
This
were
to
deal
with
mankind
worse
then
the
AEgyptian
Taskmasters
did
with
the
Israelites
,
to
demand
brick
,
and
give
them
no
straw
.
Since
therefore
no
Protestant
would
willingly
lay
such
an
imputation
upon
the
Father
of
mercies
,
it
will
follow
,
that
he
must
of
meer
force
acknowledge
with
Mr.
Chillingworth
,
that
all
truths
necessary
to
salvation
are
contained
in
Scripture
so
expresly
,
that
no
rationall
man
can
doubt
of
the
sense
of
them
.
10.
My
second
request
to
English
Protestants
is
,
that
they
would
take
into
consideration
how
(
after
that
a
Catholique
would
be
so
liberall
,
as
to
allow
them
this
ground
)
they
would
be
able
,
and
by
what
rules
,
to
distinguish
points
unnecessary
from
necessary
:
for
though
it
were
true
that
all
necessary
points
are
plain
,
yet
all
plain
points
are
not
necessary
.
3.
That
for
a
more
particular
tryall
,
they
would
resolve
with
themselves
,
whether
the
Mysteries
of
the
eternall
Godhead
,
and
Incarnation
of
our
Saviour
,
be
not
necessary
to
be
believed
;
if
so
,
(
as
the
English
Articles
import
)
then
they
may
do
well
to
take
a
survey
of
all
the
Texts
of
Scripture
,
which
Volkelius
and
Crellius
heap
together
to
combat
these
mysteries
,
and
afterward
conclude
,
whether
only
Scripture
being
the
Rule
,
and
only
private
reason
the
Judge
,
these
mysteries
be
so
plainly
and
expresly
contained
in
Scripture
,
that
no
reasonable
man
can
doubt
of
the
sense
of
them
,
and
that
there
needs
no
interpreter
to
reconcile
them
.
4.
I
would
likewise
desire
them
to
consider
the
places
of
Scripture
which
Catholiques
make
use
of
,
to
build
the
authority
of
the
Church
,
and
the
Reall
Presence
(
I
name
these
,
because
they
are
the
principall
grounds
of
their
separation
.
)
Now
when
they
have
considered
the
Texts
for
the
former
point
,
let
them
take
notice
that
they
cannot
produce
one
express
Text
of
Scripture
against
the
authority
of
the
Church
;
and
for
the
other
point
,
whether
the
Texts
which
Catholiques
produce
for
the
Reall
Presence
,
do
not
in
the
literall
grammaticall
sense
say
all
that
Catholiques
believe
;
and
whether
all
that
Protestants
labour
to
prove
be
not
,
that
though
Hoc
est
corpus
meum
,
as
the
words
lye
,
be
against
them
,
yet
the
sense
hidden
and
figurative
,
which
they
desire
to
force
upon
these
words
,
is
against
Catholiques
.
And
having
considered
these
two
instances
,
let
them
upon
Mr.
Chillingworths
present
grounds
judge
how
they
can
satisfie
their
own
reason
and
conscience
,
without
expresse
Scripture
for
themselves
,
and
against
at
least
expresse
words
of
Scripture
for
Catholikes
,
to
make
a
separation
from
the
whole
world
.
11.
In
the
last
place
I
desire
them
to
speak
freely
,
whether
if
this
be
true
,
that
to
be
expressely
&
unambiguously
set
down
in
Scripture
,
be
a
condition
necessary
to
all
necessary
points
of
Faith
,
there
be
indeed
any
points
of
faith
necessary
,
since
there
is
scarce
any
one
article
of
the
Creed
which
ha's
not
been
,
and
is
not
at
this
day
questioned
by
many
men
,
yea
by
whole
churches
,
in
which
are
,
and
have
been
found
persons
of
great
learning
,
subtilty
,
and
as
far
as
the
eys
of
men
could
judge
,
piety
and
vertue
,
as
S.
Augustine
witnesseth
of
Pelagius
,
and
S.
Vincentius
Lirinensis
of
other
Heretiques
.
Now
if
they
say
they
will
not
believe
such
testimonies
of
their
adversaries
probity
,
then
the
controversies
between
Sects
will
become
not
disputations
,
but
calumniations
and
impleadments
.
12.
To
Mr.
Chillingworth's
fifth
ground
,
viz.
That
it
cannot
consist
with
the
goodness
of
God
to
oblige
any
man
as
of
necessity
to
believe
explicitly
,
or
to
interpret
clearly
those
places
of
Scripture
which
are
obscure
and
ambiguous
.
I
acknowledge
all
this
,
and
from
their
own
grounds
desire
Protestants
to
consider
,
whether
any
knowledge
or
distinct
belief
can
justly
be
required
to
be
yeelded
to
any
speciall
points
of
Christiantty
,
since
there
are
scarce
any
that
have
not
been
controverted
.
CHAP.
XXXVIII
.
An
answer
to
Mr.
Chillingworth's
sixth
ground
.
Of
the
use
of
Reason
in
Faith
.
1.
TO
the
sixth
ground
,
viz.
That
since
no
proof
can
be
made
out
of
Scripture
,
nor
out
of
universall
Tradition
,
that
there
is
any
visible
Judge
of
the
sense
of
Scripture
:
and
since
a
mans
reason
is
the
only
faculty
and
principle
capable
of
judging
,
therefore
Reason
is
the
only
judge
of
the
sense
of
Scripture
;
but
this
only
for
each
mans
own
self
,
&c.
I
answer
;
1.
That
his
supposition
of
no
visible
Judge
is
so
far
from
being
true
,
that
the
contrary
ha's
all
the
proofs
imagineable
,
and
in
the
highest
degree
of
assurance
imagineable
,
if
Tradition
universall
for
time
and
place
,
plain
Texts
of
Scripture
interpreted
by
all
Fathers
that
have
written
upon
them
,
the
continuall
practise
of
the
Church
in
Councells
&c.
can
give
a
certain
proof
,
as
I
have
shewed
before
.
2.
For
private
reason
being
a
judge
,
I
will
shew
the
impossibility
for
it
to
attain
the
ends
for
which
Christ
appointed
a
government
in
his
Church
,
(
viz.
unity
of
minds
and
wills
among
Christians
)
together
with
the
unavoidable
absurdities
attending
such
a
Judge
;
and
this
,
after
I
have
considered
briefly
the
rest
of
his
grounds
.
3.
In
this
place
I
will
take
into
consideration
the
generall
foundation
of
this
his
foundation
,
viz.
That
no
other
judge
,
as
to
a
mans
own
self
,
besides
his
own
reason
,
can
be
imagined
,
chap.
2.
11.
2.
This
foundation
Mr.
Chillingworth
esteems
so
firm
,
that
upon
all
occasion
he
objects
it
to
his
adversary
,
and
places
his
chiefe
confidence
in
it
;
both
as
a
sword
to
wound
his
enemy
,
and
a
buckler
to
defend
himself
:
for
thus
,
and
in
this
order
he
argues
.
1.
Whatsoever
I
do
in
matter
of
Religion
,
I
do
it
by
mine
own
particular
reason
,
and
resolve
it
finally
into
mine
own
reason
.
And
this
is
not
only
my
method
,
but
the
same
is
done
likewise
by
all
sorts
of
men
,
even
those
that
deny
private
reason
to
be
judge
,
deny
this
by
their
reason
;
and
because
their
reason
tells
them
that
it
is
more
reasonable
to
rely
upon
authority
,
then
upon
their
private
judgement
or
reason
.
&c.
2.
The
difference
between
a
Papist
and
a
Protestant
is
,
not
that
the
one
judges
,
and
the
other
does
not
judge
,
but
that
the
one
judges
his
guide
to
be
infallible
,
the
other
his
way
to
be
manifest
.
3.
To
speak
properly
,
saith
he
,
The
Scripture
is
not
a
judge
of
controversies
,
but
a
rule
only
,
and
the
only
rule
for
Christians
to
judge
them
by
;
every
man
is
to
judge
for
himself
by
the
judgment
of
discretion
,
and
to
chuse
either
his
Religion
first
,
and
then
his
Church
,
as
we
say
:
Or
as
you
,
his
Church
first
,
and
then
his
Religion
:
but
by
the
consent
of
both
sides
every
man
is
to
judge
and
chuse
.
This
appeared
to
me
to
be
the
substance
of
Mr.
Chillingworth's
discourses
severally
dispersed
in
his
book
upon
this
argument
,
3.
I
confesse
this
way
of
arguing
of
Mr.
Chillingworth
had
a
long
time
great
effect
with
me
;
and
after
considering
it
more
attentively
,
I
found
that
of
necessity
there
must
be
some
Sophisme
in
it
,
because
it
makes
all
parties
most
contradictory
to
one
another
,
yet
to
resolve
their
beliefs
into
the
same
point
,
which
notwithstanding
they
utterly
deny
,
it
was
long
before
,
to
mine
own
satisfaction
,
I
could
discover
the
secret
;
and
now
after
all
,
I
find
not
the
least
difficulty
how
to
expresse
my self
distinctly
and
intelligibly
in
my
answer
to
it
:
notwithstanding
I
will
endeavour
to
do
it
as
perspicuously
as
I
can
.
4.
For
preparation
therefore
hereto
,
I
will
first
shew
what
faith
or
belief
is
,
and
the
severall
kinds
and
manners
of
it
,
together
with
the
order
how
it
is
begotten
in
the
soul
,
&c.
Now
I
only
speak
of
a
rationall
and
well
grounded
faith
,
not
such
an
one
,
as
with
which
many
ignorant
or
interessed
persons
assent
,
that
is
,
rather
with
their
wills
and
passions
,
then
their
reason
or
understanding
.
1.
Beliefe
therefore
in
generall
is
an
assent
of
the
understanding
to
any
thing
related
to
us
;
and
this
for
the
authority
of
the
relator
:
So
S.
Augustin
.
(
de
util.
cred.
c.
2.
)
That
we
believe
any
thing
,
we
owe
it
to
authority
;
that
we
understand
any
thing
,
to
reason
.
2.
Belief
is
immediate
,
or
mediate
:
immediate
,
when
the
prime
relatour
reveals
it
immediately
to
the
believer
:
mediate
,
when
by
the
intervention
of
others
.
3.
Beliefe
certain
or
probable
is
either
,
when
we
have
a
certainty
or
probability
of
the
prime
relators
authority
or
fidelity
;
or
else
,
though
we
be
assured
of
the
prime
authors
fidelity
,
when
we
have
a
certainty
or
probability
of
the
authority
,
fidelity
and
information
of
the
subordinate
relator
.
4.
Belief
supernaturall
is
,
when
the
prime
relator
is
supernaturall
,
and
also
when
the
object
is
supernaturall
:
I
might
add
,
and
which
is
begotten
in
the
soul
by
a
supernaturall
vertue
(
but
that
is
not
debated
here
.
)
5.
The
order
an
manner
whereby
an
assured
firm
supernaturall
faith
is
begotten
in
the
soul
,
is
,
first
,
in
immediate
divine
revelations
,
the
prime
relator
reveals
any
thing
to
the
believers
understanding
,
by
the
intervention
of
his
outward
or
inward
senses
,
in
mediate
divine
revelations
;
when
this
is
done
by
means
of
some
persons
indued
with
authority
and
ability
;
so
that
before
firm
faith
in
the
thing
revealed
,
there
must
necessarily
precede
a
certain
knowledge
that
such
a
thing
ha's
been
revealed
.
6.
Discourse
of
reason
may
,
and
ordinarily
does
precede
belief
;
but
belief
it self
is
not
discourse
,
but
a
simple
assent
of
the
understanding
.
7.
In
beliefe
we
are
to
distinguish
between
the
causes
,
and
the
motives
of
it
:
and
when
men
speak
of
the
last
resolution
of
faith
,
they
intend
to
consider
the
last
motive
or
authority
into
which
it
is
resolved
,
not
the
primary
efficient
cause
of
it
.
Therefore
though
faith
be
an
act
of
reason
,
yet
it
is
not
said
to
be
resolved
into
reason
,
though
produced
by
it
,
but
into
authority
.
8.
It
is
a
meer
tantology
to
say
,
the
act
of
faith
is
terminated
in
reason
,
because
reason
judges
that
it
is
reasonable
to
believe
God
:
For
that
seems
all
one
,
as
if
a
man
should
say
;
an
act
of
reason
is
an
act
of
reason
,
or
a
reasonable
act
;
and
indeed
otherwise
it
would
be
impossible
to
terminate
faith
ultimately
in
God
,
but
a
man
should
believe
God
,
not
for
Gods
authorities
sake
,
but
his
own
.
9.
The
use
of
reason
antecedent
to
faith
,
and
act
of
the
understanding
,
in
assenting
to
a
thing
revealed
for
the
authority
of
God
the
revealer
,
do
not
prejudice
neither
the
supernaturalnesse
,
nor
certainty
of
Faith
;
because
the
same
things
have
place
in
any
revelation
,
though
made
immediately
by
God
;
for
it
is
with
my
senses
that
I
receive
the
thing
revealed
,
and
convey
it
to
my
understanding
;
it
is
with
my
understanding
that
I
assent
to
it
,
and
the
reason
why
I
assent
to
it
is
,
because
it
is
most
reasonable
to
believe
God
,
yet
none
of
these
things
diminish
either
the
supernaturality
,
or
absolute
certainty
of
this
belief
.
5.
But
to
come
to
a
more
particular
examination
of
Mr.
Chillingworth's
Positions
.
1.
He
argues
that
private
reason
ought
to
be
acknowledged
the
Judge
of
controversies
,
and
interpreter
of
Scripture
,
because
whatsoever
we
do
in
Religion
,
we
do
it
by
our
particular
reason
;
yea
,
even
those
that
deny
private
reason
to
be
a
Judge
do
this
,
because
their
reason
tells
them
this
is
more
reasonable
,
&c.
It
is
confessed
that
Faith
is
an
act
of
reason
,
that
is
,
of
the
reasonable
faculty
of
the
soule
;
and
that
it
is
the
same
faculty
of
reason
which
submits
and
captivates
it self
to
divine
or
Ecclesiasticall
authority
;
for
as
to
be
Gods
slave
is
the
greatest
liberty
,
so
to
renounce
carnall
reason
when
God
commands
it
is
most
reasonable
.
It
is
moreover
confessed
,
that
in
such
a
case
,
when
reason
with
submission
to
God
captivates
it self
,
and
renounces
all
discourses
of
reason
that
would
oppose
such
an
a
bnegation
of
it self
,
that
it
does
this
from
a
rationall
principle
,
viz.
that
it
is
most
reasonable
to
believe
and
submit
to
God
,
who
is
veracity
it self
.
But
what
will
follow
from
hence
?
Will
any
one
therefore
either
be
so
unreasonable
,
as
to
conclude
,
that
divine
faith
is
ultimately
resolved
into
reason
,
as
into
the
motive
of
assenting
?
(
it
is
indeed
the
efficient
cause
producing
the
act
of
assent
,
but
the
last
and
principall
motive
is
divine
authority
)
or
that
divine
revelations
are
to
be
examined
and
exacted
according
to
the
rule
and
principles
of
naturall
reason
,
thereby
either
to
stand
or
fall
?
Or
lastly
,
that
when
reason
judges
it
reasonable
to
receive
the
sense
of
divine
Revelations
from
the
Church
endewed
with
authority
for
that
purpose
,
Reason
in
that
case
shall
be
called
the
interpreter
or
judge
?
6.
In
the
second
place
,
where
he
sayes
,
The
difference
between
a
Papist
and
a
Protestant
is
this
,
not
that
the
one
judges
,
and
the
other
judges
not
:
(
Thus
far
I
grant
;
)
But
that
the
one
judges
his
guide
to
be
infallible
,
the
other
his
way
to
be
manifest
.
To
this
I
answer
,
that
here
are
two
judges
,
1.
a
Catholique
,
and
his
judgement
is
,
that
his
guide
is
infallible
,
or
rather
speaking
in
his
guides
language
,
that
she
ha's
authority
to
direct
him
.
This
is
true
,
but
not
all
that
is
true
;
for
he
judges
of
his
way
too
,
namely
that
that
way
and
rule
,
by
which
,
and
in
which
,
his
guide
sets
and
directs
him
is
manifest
.
And
he
judges
of
this
more
rationally
,
then
a
Protestant
can
,
because
the
same
that
God
appointed
to
be
his
guide
,
is
both
entrusted
with
this
rule
,
and
an
explainer
of
it
likewise
to
him
,
having
not
only
words
,
but
sense
delivered
to
her
.
2.
A
Protestant
Judge
;
and
his
judgement
is
,
that
his
way
is
manifest
:
it
is
true
he
judges
so
,
but
how
injudiciously
,
hath
been
already
shewn
.
But
does
he
not
judge
of
his
guide
?
or
ha's
he
no
guide
to
judge
of
?
Yes
,
that
is
himself
,
or
his
own
reason
,
and
that
he
judges
to
be
all
sufficient
,
both
for
authority
and
prudence
.
He
that
in
interpreting
an
Heathen
Orator
or
Poet
,
would
not
trust
his
own
judgment
,
or
adventure
his
reputation
to
the
world
,
without
alledging
authorities
,
by
which
he
might
justifie
his
judgment
:
and
much
more
,
he
that
in
a
tenure
of
land
would
willingly
submit
his
judgment
to
the
authority
of
those
judges
whom
the
Law
ha's
deputed
,
will
notwithstanding
trample
upon
all
authority
,
upon
the
traditionary
interpretation
of
many
ages
,
he
will
despise
Fathers
and
Councells
,
and
adventure
eternall
happinesse
or
misery
upon
his
own
single
judgment
:
and
when
all
this
is
done
,
will
call
it
a
judgment
of
reason
and
discretion
.
7.
In
the
third
place
,
To
speak
properly
,
(
saith
he
)
the
Scripture
is
not
a
Judge
of
Controversies
,
but
only
a
rule
,
&c.
This
I
grant
to
Mr.
Chillingworth
,
and
withall
,
that
he
is
the
first
Protestant
that
I
know
of
,
that
ha's
spoken
properly
in
this
point
.
But
he
adds
,
and
the
only
rule
to
judge
them
by
.
But
the
contrary
I
think
I
have
already
proved
.
Yet
before
I
leave
this
passage
,
I
desire
to
be
informed
what
controversies
are
here
spoken
of
;
namely
whether
concerning
points
necessary
or
unnecessary
?
surely
not
of
necessary
,
for
how
can
there
be
controversies
about
such
points
,
as
according
to
his
belief
are
set
down
in
Scripture
so
plainly
,
that
no
reasonable
man
can
doubt
of
the
sense
of
them
?
and
if
of
unnecessary
,
why
will
they
confesse
that
they
quarrell
unnecessarily
?
It
follows
,
Every
man
is
to
judge
for
himself
with
the
judgement
of
discretion
:
This
is
true
if
the
sense
be
,
that
it
is
by
the
faculty
of
reason
that
he
embraces
and
assents
to
divine
revelations
:
not
that
such
revelations
are
to
be
admitted
or
refused
,
according
as
they
are
consonant
or
repugnant
to
the
principles
of
discourse
of
naturall
reason
.
It
follows
:
And
to
chuse
either
his
Religion
first
,
and
then
his
Church
,
as
we
say
.
But
what
Church
do
Protestants
chuse
,
since
(
though
in
effect
there
are
infinite
Churches
among
them
separating
from
,
and
damning
one
another
;
Yet
)
if
the
grounds
of
Protestantisme
be
true
and
reasonable
,
viz.
1.
That
the
belief
of
necessary
fundamentall
doctrines
is
sufficient
to
make
a
true
Church
.
2.
Since
all
such
points
are
so
plainly
contained
in
Scripture
,
that
no
reasonable
man
can
doubt
of
the
sense
of
them
,
much
lesse
disbelieve
them
.
And
3.
Since
no
Protestants
will
deny
,
but
that
in
all
Churches
(
even
the
Catholique
also
)
there
are
reasonable
men
;
it
will
follow
that
they
must
say
,
that
indeed
there
is
but
one
Religion
and
one
Church
,
and
so
no
choice
at
all
.
It
follows
,
Or
as
you
Catholiques
,
his
Church
first
,
and
then
his
Religion
.
For
my
part
;
I
know
no
Catholique
sayes
so
,
nor
any
reason
that
should
move
Mr.
Chillingworth
to
put
such
words
in
their
mouths
.
For
if
we
speak
of
one
that
is
yet
to
chuse
Christianity
,
and
is
in
pain
to
find
a
Congregation
to
joyn
himself
to
,
the
difference
between
such
a
Director
as
Mr.
Chillingworth
and
a
Catholique
would
be
this
:
Mr.
Chillingworth
would
tell
him
,
Search
the
Scriptures
attested
by
universall
Tradition
,
as
will
appear
if
you
peruse
all
the
Records
since
Christs
time
;
there
you
will
find
in
it
all
things
necessary
to
be
believed
and
practised
,
but
which
,
and
how
many
such
things
there
are
,
we
cannot
tell
you
:
besides
,
they
are
dispersed
up
and
down
in
Gospells
,
Acts
,
Epistles
,
and
Revelation
;
so
that
it
will
cost
you
much
trouble
to
collect
all
that
are
of
the
substance
of
the
new
Covenant
in
yours
and
our
opinions
;
but
to
make
short
work
,
be
sure
to
believe
all
in
grosse
,
and
then
you
shall
be
sure
to
believe
all
that
is
necessary
,
and
then
chuse
what
Church
you
will
,
for
there
can
be
no
danger
,
since
all
cannot
but
agree
in
necessaries
,
only
there
is
some
danger
in
the
Catholique
Church
,
for
she
will
oblige
you
to
believe
other
things
as
well
as
Scripture
for
universall
Traditions
sake
;
and
besides
she
will
not
permit
you
to
think
your
own
self
wiser
then
the
whole
world
.
Or
if
you
have
the
curiosity
to
live
in
the
purest
Church
of
all
,
then
you
must
study
all
the
obscure
unnecessary
passages
of
Scripture
likewise
(
for
such
only
can
be
controverted
among
reasonable
men
)
and
examine
what
every
party
ha's
to
say
for
himself
,
and
then
descend
from
your
tribunall
of
judging
,
and
associate
your self
with
them
that
you
think
the
wisest
,
that
is
,
those
that
agree
with
you
in
all
your
opinions
,
if
there
be
any
such
,
and
there
stay
,
till
either
they
or
you
change
opinions
.
But
as
for
Catholiques
,
to
such
a
man
that
was
to
chuse
both
Christianity
and
a
Church
,
they
would
first
tell
him
,
that
by
his
reason
he
might
most
certainly
judge
that
this
Religion
was
taught
by
Christ
and
his
Apostles
,
since
(
besides
Records
)
the
universall
agreement
of
the
present
age
was
,
that
they
received
it
from
an
universall
Tradition
of
former
ages
,
(
which
is
a
testimony
beyond
all
others
most
irrefragable
.
)
2.
They
would
by
the
same
way
assure
him
,
that
this
Religion
was
by
the
first
teachers
confirm'd
with
miracles
;
and
his
reason
upon
examination
both
of
those
miracles
,
and
the
sanctity
of
this
Religion
in
generall
,
would
most
assuredly
conclude
,
that
the
miracles
were
divine
,
and
by
consequence
the
Religion
too
,
and
therefore
necessary
to
be
embraced
,
since
it self
said
so
.
3.
They
would
upon
the
same
undeniable
grounds
of
universall
Tradition
assure
him
,
that
among
others
,
one
necessary
duty
of
this
Religion
was
,
to
live
in
the
Communion
and
under
the
authority
of
such
a
Church
,
as
Christ
had
promised
should
be
Catholique
for
place
,
and
never
to
fail
untill
his
coming
to
judgement
,
which
Church
was
one
body
consisting
of
a
subordination
of
parts
,
among
which
by
consequence
,
one
must
needs
be
supreme
,
and
from
which
to
separate
,
was
to
be
divided
from
Christ
himself
;
in
this
Church
therefore
he
was
to
fix
himself
inseparably
:
And
here
is
to
be
an
end
of
his
judging
and
chusing
.
For
4.
being
in
this
Church
,
his
Reason
had
no
more
to
do
but
to
submit
it self
to
the
beliefe
and
practise
of
the
speciall
doctrines
and
precepts
,
which
this
Church
should
teach
him
.
Liberty
indeed
he
might
have
to
search
out
interpretations
of
Scripture
,
yet
so
as
that
he
must
not
contradict
any
traditionary
doctrines
.
And
he
might
draw
consequences
from
doctrines
,
so
that
he
would
give
leave
to
the
church
to
judge
whether
such
consequences
were
rationall
and
fit
to
be
received
,
abstaining
from
others
that
would
not
assent
to
his
consequences
.
And
this
is
the
method
according
to
which
a
Catholike
would
advise
such
a
man
to
proceed
:
thus
much
liberty
of
judging
he
would
allow
to
his
reason
before
he
did
make
choice
of
a
church
;
and
only
so
much
afterward
.
8.
To
these
discourses
Mr.
Chillingworth
adds
some
proofs
out
of
Scripture
to
justifie
Private
Reason's
pretention
to
judge
of
the
sense
of
Scripture
:
as
first
,
those
words
of
S.
Paul
,
1
Thes.
1.
5.
v.
20
,
21.
Try
all
things
,
hold
fast
that
which
is
good
.
But
I
answer
,
here
is
no
mention
either
of
Scripture
or
church
,
much
lesse
of
interpreting
Scripture
against
the
church
:
the
truth
is
,
there
were
extant
scarce
any
books
of
the
New
Testament
when
S.
Paul
wrote
that
Epistle
.
But
the
words
before
speak
of
Prophecyings
in
the
church
,
which
perhaps
S.
Paul
would
have
to
be
tryed
whether
they
were
consonant
to
the
doctrine
which
he
had
delivered
to
the
church
.
Now
who
was
to
be
the
Judge
of
Prophets
he
shews
in
another
place
,
1
Cor.
14.
32.
where
he
sayes
,
The
spirits
of
the
Prophets
are
subject
to
the
Prophets
,
not
to
the
ignorant
people
.
A
second
proof
is
,
Believe
not
every
Spirit
,
but
try
the
Spirits
,
whether
they
be
of
God
or
no
,
1.
Joh.
4.
1.
To
which
the
former
answer
will
suffice
.
A
third
,
Be
ye
ready
to
render
a
reason
of
the
hope
that
is
in
you
,
1
Pet.
3.
15●
I
cannot
imagine
how
from
this
Text
this
conclusion
can
be
infer'd
,
Ergo
it
belongs
to
all
Christians
to
judge
of
the
sense
of
Scripture
,
even
against
the
authority
of
the
Church
.
A
fourth
,
If
the
blind
lead
the
blind
,
both
shall
fall
into
the
ditch
.
All
the
inference
that
I
could
possibly
draw
from
this
Text
would
be
,
therefore
if
men
will
not
believe
their
teachers
,
but
either
will
rush
forward
themselves
,
or
follow
others
,
that
neither
have
authority
nor
ability
to
teach
,
they
are
likely
to
fall
into
the
Ditch
.
For
surely
by
blind
are
not
meant
the
lawfull
Pastours
of
the
Church
,
which
on
the
contrary
are
in
the
Old
Testament
called
Videntes
,
or
Seers
,
and
by
S.
Paul
,
eyes
:
when
speaking
of
such
persons
as
Mr.
Chillingworth
here
gives
the
office
of
judging
to
,
he
saith
,
If
the
ear
shall
say
,
because
I
am
not
the
eye
,
I
am
not
of
the
body
,
is
it
therefore
not
of
the
body
?
If
all
the
body
were
the
eye
,
where
were
the
hearing
,
1
Cor.
12.
16.
Whereby
S.
Paul
shews
expressely
that
the
hearers
ought
not
to
usurp
the
teachers
office
,
expressely
contrary
to
Mr.
Chillingworths
Position
.
9.
I
will
conclude
this
discourse
of
Protestants
exalting
private
reason
against
Catholique
authority
,
with
those
memorable
words
of
S.
Augustine
(
Ep.
56.
)
Those
,
saith
he
,
who
not
being
in
Catholique
Unity
and
Communion
,
yet
notwithstanding
do
boastingly
usurp
the
name
of
Christians
,
are
constrained
to
contradict
the
true
Believers
,
and
have
the
boldnesse
to
seduce
as
it
were
by
reasons
the
ignorant
and
unskilfull
,
although
that
our
Lord
is
come
with
this
preservative
to
ordain
faith
unto
the
people
.
But
this
they
are
constrained
to
do
,
as
I
said
,
because
they
perceive
well
,
that
without
this
there
is
nothing
more
vile
and
base
then
they
are
,
if
their
authority
be
compared
with
Catholique
authority
.
They
endeavour
therefore
,
as
it
were
,
to
surmount
the
most
firmly
setled
and
most
stable
authority
of
the
most
surely
founded
Church
,
by
the
name
and
promising
of
Reason
;
for
this
is
as
it
were
an
uniform
and
universall
temerity
of
all
Heretiques
.
But
the
most
clement
Commander
and
Generall
of
our
Faith
hath
strengthened
his
Church
with
this
bulwark
of
Authority
by
the
most
famous
Assemblies
of
Peoples
and
Nations
,
and
by
the
proper
Sees
Episcopall
of
the
Apostles
,
a●d
by
a
few
learned
and
truly
spirituall
men
hath
armed
it
with
a
plenteous
magazine
of
Reason
invincible
.
CHAP.
XXXIX
.
An
answer
to
Mr.
Chillingworth's
seventh
and
eighth
grounds
.
1.
TO
the
seventh
ground
,
viz.
That
a
certain
infallible
Faith
is
not
required
,
since
reason
,
which
is
the
only
agent
,
is
fallible
,
and
the
grounds
not
evidently
certain
,
such
a
probability
will
serve
the
turn
,
as
can
produce
in
a
mar
obedience
,
&c.
For
answer
hereto
,
I
desire
Protestants
to
consider
.
1.
Whether
at
the
first
planting
of
Christianity
probable
grounds
of
belief
had
been
sufficient
?
if
not
,
as
most
certainly
not
,
how
come
they
to
be
sufficient
now
?
If
it
be
replied
,
that
we
must
either
be
content
with
probable
grounds
,
or
none
;
I
answer
there
is
no
such
necessity
;
because
for
all
the
substantiall
points
of
Christianity
we
have
universall
Tradition
,
and
that
with
all
advantages
for
assurance
imaginable
:
insomuch
,
as
if
all
men
would
call
him
mad
,
that
should
deny
that
there
was
such
a
man
as
King
William
the
Conqueror
of
England
,
which
is
yet
attested
only
or
principally
by
a
Nationall
Tradition
there
,
that
man
would
deserve
a
title
worse
then
the
former
,
that
could
doubt
of
the
universall
testimony
of
the
Catholique
Church
all
the
world
over
,
that
such
Traditions
have
come
to
them
from
their
ancestors
,
&c.
2.
I
desire
them
to
consider
,
what
course
they
will
take
to
convert
the
now
Jewes
,
and
Turks
or
Heathens
to
Christianity
,
if
they
shall
once
tell
them
,
that
they
can
give
them
no
better
then
probable
motives
of
our
Religion
?
For
they
will
doubtlesse
reply
,
that
they
will
never
quit
their
own
Religion
,
in
which
they
and
their
ancestors
have
been
bred
,
and
of
the
truth
of
which
they
likewise
have
(
at
least
in
their
own
opinion
)
a
probable
Tradition
,
for
a
new
one
not
assured
.
3.
To
consider
the
example
of
the
antient
Jewes
:
For
if
those
very
persons
,
who
were
eye-witnesses
of
the
miraculous
delivery
of
the
Law
,
and
by
consequence
were
most
assured
of
the
divinity
of
it
,
yet
notwithstanding
would
not
quit
temporal
pleasures
and
allurements
for
the
future
rewards
therein
promised
;
is
it
likely
,
that
the
Christians
of
these
times
will
upon
confessedly
only
probable
grounds
and
promises
,
and
those
not
to
be
expected
till
after
death
,
renounce
assured
and
present
delights
,
and
embrace
assured
and
present
miseries
,
mortifications
,
and
abnegations
?
2.
To
the
eighth
and
last
ground
,
viz.
That
since
all
Christians
agree
in
necessary
doctrines
,
which
are
expresse
,
they
ought
not
to
deny
Communion
the
one
to
the
other
,
for
other
doctrines
contained
obscurely
in
Scripture
;
and
that
that
is
the
only
effectuall
means
of
reducing
and
preserving
unity
among
Christians
.
I
answer
,
that
it
is
apparently
contrary
to
experience
what
is
here
said
;
For
neither
do
all
Christians
agree
in
all
necessary
doctrines
:
nor
in
all
which
themselves
esteem
necessary
:
neither
will
they
allow
Communion
to
men
differing
in
points
by
their
own
Confession
nor
esteemed
so
much
as
substantiall
.
Yea
let
England
witnesse
,
if
our
Presbyterian
Calvinists
do
not
think
many
thousand
Hecatombs
of
Christian
bloud
,
a
fit
sacrifice
to
prepare
a
tyrannicall
introduction
of
a
few
circumstantiall
novelties
:
Therefore
to
say
men
ought
,
and
it
were
well
if
they
would
do
otherwise
;
and
in
the
mean
time
destroy
all
Ecclesiasticall
authority
to
constrain
them
to
what
they
ought
to
do
,
is
to
destroy
all
Christian
Communion
,
indeed
all
manner
of
policy
and
society
:
For
upon
the
same
grounds
we
may
as
reasonably
contend
for
an
universall
Anarchy
,
since
all
men
ought
by
the
law
of
reason
and
nature
to
live
in
justice
,
temperance
,
and
peace
;
and
therefore
let
lawes
be
annulled
,
and
Judges
deposed
.
But
God
(
whose
imprudence
is
wiser
then
the
wisdome
of
men
)
seeing
our
figmentum
,
our
naturall
perversenesse
,
hath
appointed
Civill
Governours
to
overawe
Delinquents
with
the
whip
,
and
with
the
sword
;
and
Ecclesiasticall
Magistrates
likewise
,
into
whose
hands
he
ha's
likewise
put
a
spirituall
scourge
and
sword
too
,
to
correct
or
cut
off
putrified
or
mortified
members
:
the
whole
foundation
of
which
Policy
and
order
would
be
undermined
by
such
an
allowance
given
to
all
sorts
of
Christians
to
become
judges
and
interpreters
for
themselves
in
matters
of
Religion
,
upon
a
groundless
and
never-yet-accomplished
hope
,
that
they
will
all
agree
to
use
this
power
with
meeknesse
and
charity
.
3.
Besides
,
let
all
the
world
judge
of
the
extreme
partiality
of
English
Protestants
,
they
say
that
no
man
ought
to
refuse
Communion
for
differences
in
points
in
themselves
not
necessary
or
fundamentall
;
and
they
acknowledge
that
Catholiques
agree
with
them
in
all
points
fundamentall
;
and
yet
they
not
only
refuse
to
communicate
with
them
,
but
call
their
Communion
damnable
and
Idololatricall
:
Yea
moreover
seek
to
justifie
the
execution
of
the
most
bloudy
lawes
against
Catholike
Priests
performing
their
duties
,
that
ever
any
Christian
Nation
heard
of
.
4.
Mr.
Chillingworth
indeed
maintains
this
their
partiality
of
refusing
Communion
with
Catholiques
upon
this
ground
,
because
no
man
can
be
allowed
by
the
Councell
of
Trent
to
ente●
into
Catholique
Communion
that
believes
not
all
doctrines
of
faith
therein
defined
to
be
of
universall
Tradition
,
many
of
which
they
disbelieving
ought
not
,
or
if
they
would
,
cannot
be
received
into
Communion
.
Hereto
I
answer
.
1.
That
the
Bull
of
Pius
the
fourth
requires
subscription
to
the
Councell
only
from
Priests
,
&c.
2.
Can
any
antient
Church
be
named
that
ha's
not
alwaies
done
the
same
?
3.
Do
not
the
Lutherans
,
Calvinists
,
yea
the
Church
of
England
,
both
before
and
since
the
writing
of
his
book
the
same
?
4.
Does
not
the
omission
of
requiring
an
uniform
profession
of
Faith
,
evidently
destroy
all
Ecclesiasticall
authority
,
and
leave
every
one
in
a
liberty
(
hitherto
unheard
of
in
Gods
Church
)
of
thinking
,
and
believing
,
and
judging
,
and
saying
,
and
doing
what
he
himself
pleases
?
5.
The
unappealable
authority
of
a
Generall
Councell
being
once
destroyed
,
would
not
Babel
it self
,
and
the
seventy
languages
of
it
(
as
some
reckon
them
)
be
order
and
unity
it self
in
comparison
with
a
Christian
Church
so
confused
and
mangled
,
wherein
not
seventy
,
but
seventy
thousand
languages
might
be
allowed
?
For
as
for
this
phantasticall
Utopian
way
of
Unity
here
first
devised
and
proposed
to
the
world
by
Mr.
Chillingworth
,
let
even
the
most
ignorant
of
his
judges
give
sentence
;
whether
as
long
as
men
have
passions
,
and
as
long
as
there
is
pride
in
their
hearts
,
and
tentations
in
the
world
,
it
be
not
utterly
impossible
to
be
compassed
?
and
if
upon
an
impossible
supposition
it
were
effected
,
whether
such
a
kind
of
unity
would
deserve
the
name
of
unity
,
and
not
rather
of
an
universall
stupidity
and
Lethargie
?
CHAP.
XL.
An
answer
to
Mr.
Chillingworth's
objection
,
concerning
difference
among
Catholiques
,
about
the
Judge
of
Controversies
.
1.
HAving
thus
far
considered
Mr.
Chillingworth's
generall
grounds
concerning
a
Judge
of
Controversies
dispersed
in
severall
places
through
his
book
,
I
will
proceed
to
take
a
view
of
his
principal
objections
against
the
Catholike
doctrine
concerning
the
authority
of
the
Church
;
which
objections
are
of
severall
natures
;
for
some
proceed
directly
against
it
,
others
only
against
some
consequences
from
it
.
I
will
therefore
weigh
first
his
objections
grounded
upon
the
different
opinions
of
Catholikes
concerning
that
point
.
2.
His
reasons
directly
proving
(
as
he
believes
,
that
no
church
of
one
denomination
can
be
infallible
)
and
therefore
not
the
Catholique
Church
.
3.
His
proofs
that
Catholiques
in
their
resolution
of
Faith
are
entangled
in
circles
and
,
absurdities
.
4.
His
arguments
to
demonstrate
that
Catholiques
can
have
no
assurance
,
either
of
the
authority
of
the
church
,
or
the
validity
of
any
acts
performed
by
the
Pastors
thereof
,
&c.
But
before
I
attempt
a
discussion
of
these
particulars
,
I
may
in
generall
say
of
all
his
objections
,
that
since
they
proceed
only
against
the
word
Infallibility
,
and
that
word
extended
to
the
utmost
height
and
latitude
that
it
can
possibly
bear
,
Catholiques
,
as
such
,
are
not
at
all
concerned
in
them
,
seeing
neither
is
that
expression
to
be
found
in
any
received
Councell
,
nor
did
ever
the
Church
enlarge
her
authority
to
so
vast
a
widenesse
as
Mr.
Chillingworth
either
conceived
;
or
at
least
,
for
his
particular
advantage
against
his
adversary
,
thought
good
to
make
show
,
as
if
he
conceived
so
.
2.
But
come
we
to
consider
his
arguments
against
Catholiques
,
grounded
upon
the
different
opinions
among
them
in
what
subject
this
Infallibility
or
authority
is
to
be
placed
.
The
most
pressing
and
pertinent
passage
in
his
book
concerning
this
subject
is
this
which
follows
,
viz.
What
shall
we
say
now
if
you
be
not
agreed
touching
your
pretended
means
of
agreement
?
How
can
you
pretend
to
unity
either
actuall
or
potentiall
more
then
Protestants
may
?
Some
of
you
say
the
Pope
alone
without
a
Councell
may
determine
all
controversies
,
but
others
deny
it
.
Some
that
a
Generall
Councell
without
a
Pope
may
do
so
,
others
deny
this
.
Some
,
both
inconjunction
are
infallible
determiners
,
others
againe
deny
this
.
Lastly
,
some
among
you
hold
the
acceptation
of
the
decrees
of
Councells
by
the
universall
Church
to
be
the
only
way
to
decide
controversies
,
which
others
deny
by
denying
the
Church
to
be
infallible
.
And
indeed
what
way
of
ending
controversies
can
this
be
,
when
either
part
may
pretend
that
they
are
part
of
the
Church
,
and
they
receive
not
the
decree
,
therefore
the
whole
Church
hath
not
received
it
?
Mr.
Chil.
c.
3.
parag.
6.
3.
Hereto
I
answer
.
1.
That
there
is
indeed
no
need
at
all
of
an
answer
,
since
the
very
objection
answers
it self
:
for
by
saying
there
are
variety
of
opinions
among
Catholiques
,
acknowledged
for
such
even
while
they
differ
,
it
follows
that
the
objector
is
not
obliged
to
submit
to
that
Judge
which
any
Catholique
refuses
.
2.
None
of
these
will
deny
that
decision
of
the
Councell
of
Trent
,
viz.
Ecclesiae
est
judi●are
de
vero
sensu
sacrae
Scripturae
,
(
that
is
,
)
It
belongs
to
the
Church
to
judge
of
the
true
sense
of
holy
Scripture
:
And
Protestants
will
not
be
urged
to
submit
to
any
more
rigid
or
higher
expression
.
3.
Yea
moreover
,
this
indulgence
,
I
am
confident
,
will
be
granted
them
,
namely
,
That
no
man
will
endeavour
to
oblige
them
further
then
to
doctrines
and
practises
determined
by
one
or
more
Councells
universall
,
confirmed
by
the
Pope
,
and
actually
received
and
accepted
by
all
Catholiques
,
that
is
as
much
as
to
say
,
to
believe
that
there
is
indeed
an
obliging
authority
in
the
Catholike
Church
,
to
impose
upon
her
children
a
belief
of
all
doctrines
proposed
in
her
Oecumenicall
Councells
,
let
this
authority
be
limited
and
streightned
with
as
many
Proviso's
,
and
the
sense
of
these
doctrines
enlarged
and
qualified
with
as
many
mollifying
interpretations
,
as
any
approved
Catholike
Doctor
hath
thought
good
,
that
is
indeed
as
any
reasonable
man
remaining
so
can
desire
;
only
upon
condition
,
that
they
do
not
prejudice
nor
grate
upon
the
pure
simple
language
,
wherein
the
Church
expresses
her self
,
Christians
are
at
liberty
what
particular
Doctors
sense
they
like
to
embrace
,
or
whether
none
at
all
,
but
will
content
themselves
with
the
naked
decisions
of
the
Church
as
they
lye
,
without
making
inferences
,
or
building
thereon
further
conclusions
.
CHAP.
XLI
.
His
reasons
proving
no
Church
of
one
denomination
to
be
infallible
,
answered
.
1.
IN
the
second
place
we
will
weigh
his
reasons
to
prove
that
no
Church
of
one
denomination
is
infallible
,
and
by
consequence
no
Church
at
all
.
His
words
are
,
after
he
had
said
that
he
was
willing
upon
courtesie
to
grant
that
Christ
made
a
promise
(
absolute
)
of
indefectibility
to
his
Church
,
sayes
he
,
otherwise
no
man
can
possibly
know
which
is
the
true
Church
but
by
a
pre-examination
of
the
doctrine
controverted
,
and
that
were
not
to
be
guided
by
the
Church
to
the
true
doctrine
,
but
by
the
true
doctrine
to
the
Church
.
Now
,
sayes
he
,
that
there
is
not
any
Church
of
one
denomination
infallible
in
fundamnntalls
is
evident
:
for
1.
If
it
were
an
infallible
guide
in
fundamentalls
,
she
would
be
infallible
in
all
things
which
she
proposes
and
requires
to
be
believed
.
2.
That
being
a
point
of
so
m●●n
consequence
,
certainly
the
Scripture
would
have
named
that
Church
.
3.
Because
Catholiques
themselves
build
the
assurance
of
the
churches
infallibility
onely
upon
motives
very
credible
,
but
not
certain
.
Lastly
,
beeause
it
is
evident
,
and
even
to
impudence
it selfe
undeniable
,
that
upon
this
ground
of
believing
all
things
taught
by
the
present
church
as
taught
by
Christ
,
errour
was
held
.
For
example
,
the
necessity
of
giving
the
Eucharist
to
Infants
,
and
that
in
S.
Augustines
time
,
and
that
by
S.
Augustine
himself
;
and
therefore
without
controversie
this
is
no
certain
ground
for
truth
which
may
support
falshood
as
well
as
truth
.
The
same
may
be
said
of
the
doctrine
of
the
Chiliasts
,
which
S.
Irenaeus
and
S.
Justin
Martyr
say
was
a
traditionary
doctrine
from
the
Apostles
times
,
&c.
2.
To
answer
this
discourse
by
parcells
:
And
first
concerning
his
exposition
of
Christ's
promise
of
indefectibility
to
his
Church
,
it
ha's
been
answered
in
more
then
one
place
already
.
2.
Where
he
sayes
,
that
there
is
no
Church
fit
to
be
a
guide
in
fundamentalls
:
I
desire
to
know
whether
those
whom
Christ
ha's
appointed
in
his
church
to
be
Overseers
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
Teachers
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
Governors
&
Assistants
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
)
be
not
fit
to
be
accounted
guides
,
at
least
in
Fundamentalls
?
Againe
,
whether
an
agreement
of
all
these
Governours
meeting
in
a
Generall
Councell
be
not
the
supremest
authority
?
Thirdly
,
whether
that
authority
which
is
indeed
supreme
,
be
not
unappealable
from
,
and
necessarily
to
be
submitted
to
by
all
particular
subordinate
persons
?
To
say
such
persons
have
no
authority
to
be
Guides
,
is
to
contradict
expresse
Scripture
:
And
to
say
that
there
can
be
a
subordination
of
authority
without
one
that
is
supreme
:
Or
that
that
which
is
indeed
supreme
,
may
by
particulars
(
persons
,
or
churches
)
be
opposed
,
or
so
much
as
appealed
from
,
is
to
contradict
not
onely
what
is
assumed
,
but
evident
reason
,
and
all
order
.
3.
Where
it
is
said
,
That
no
Church
is
fit
to
be
a
Guide
in
Fundamentalls
,
but
only
a
Church
of
one
denomination
,
as
Greek
,
Roman
,
Abyssine
,
&c.
For
otherwise
no
man
can
possibly
know
which
is
the
true
Church
,
but
only
by
a
pre-examination
of
the
doctrines
,
and
that
were
not
to
be
guided
by
the
Church
to
the
true
doctrine
,
but
by
the
true
doctrine
to
the
Church
.
I
answer
,
That
a
Catholique
Church
there
is
(
as
we
profess
in
the
Creed
)
and
that
this
Catholique
Church
is
visible
and
easily
to
be
designed
,
plainly
distinquishable
from
new
Sects
and
innovating
congregations
;
and
that
this
body
representatively
united
is
the
supreme
authority
on
earth
,
and
that
every
particular
Church
or
member
of
this
Catholique
Church
,
as
such
,
is
a
sufficient
guide
to
those
that
live
in
her
Communion
.
As
concerning
his
phrase
,
a
Church
of
one
denomination
;
I
grant
that
God
ha's
not
apparently
obliged
himself
to
confine
his
Promises
to
any
particular
Dioecose
,
Province
,
or
Nation
,
no
not
perhaps
even
to
Rome
it self
:
Only
this
may
certainly
be
affirmed
,
that
the
Catholique
Church
shall
by
vertue
of
Christs
promises
continue
to
the
worlds
end
a
visible
Church
,
teaching
all
substantiall
doctrines
of
Christianity
,
guided
by
a
lawfull
succession
of
Pastors
,
under
one
visible
Head
,
which
visible
Head
ha's
hitherto
for
above
sixteen
Centuries
been
the
Bishop
of
Rome
;
and
that
is
a
fair
presumption
that
it
will
be
so
to
Christs
second
coming
:
for
I
know
nothing
but
a
generall
earthquake
there
and
swallowing
up
of
that
place
that
is
likely
to
hinder
such
a
succession
,
since
it
ha's
already
abidden
all
variety
of
oppositions
and
tempests
,
when
the
whole
power
of
the
Roman
and
infernall
Empire
sought
to
extinguish
it
,
and
when
all
sorts
of
Heretiques
and
Schismatiques
sought
to
undermine
it
.
But
I
shall
speak
more
of
this
when
I
come
to
the
last
conclusion
,
concerning
the
perpetuall
visibility
of
the
Church
.
4.
In
the
fourth
place
,
to
his
first
proofe
,
that
no
Church
of
one
denomination
can
be
an
infallible
guide
in
fundamentalls
,
because
if
so
,
then
she
should
be
infallible
in
non-fundamentalls
also
.
I
answer
,
that
even
by
Mr.
Chillingworth's
own
confession
it
does
not
follow
that
if
Christ
hath
promised
to
preserve
his
church
from
all
errour
in
fundamentalls
,
that
therefore
by
vertue
of
that
promise
she
should
be
exempted
from
all
errour
whatsoever
,
and
the
reason
given
by
Mr.
Chillingworth
is
worth
the
marking
.
The
Church
,
sayes
he
,
may
erre
,
and
yet
the
gates
of
hell
not
prevaile
against
her
:
for
seeing
you
(
Catholiques
)
do
and
must
grant
that
a
particular
Church
may
hold
some
errour
,
and
yet
be
still
a
true
member
of
the
Church
;
Why
may
not
the
universall
Church
bold
the
same
errour
,
and
yet
remain
the
universall
Church
,
unlesse
every
the
least
errour
be
one
of
the
gates
of
hell
?
5.
And
indeed
many
Catholique
Writers
there
are
,
who
,
upon
the
same
grounds
with
Mr.
Chillingworth
,
extend
the
promise
of
the
holy
Spirits
assistance
to
the
church
,
not
to
all
inconsiderable
circumstantiall
doctrines
,
but
substantiall
and
traditionary
only
;
And
for
a
further
proof
we
may
add
,
that
there
are
some
Fathers
of
great
antiquity
and
authority
,
who
hold
(
whether
justly
and
truly
or
no
,
I
debate
not
,
but
they
hold
)
that
there
are
reall
differences
between
the
four
Evangelists
,
in
some
circumstances
of
no
considerable
moment
related
by
them
,
and
by
consequence
there
must
of
necessity
in
their
opinion
be
an
errour
,
such
as
it
is
,
in
some
one
of
them
at
l●ast
:
The
which
inconsiderable
differences
,
whether
reall
or
imaginary
,
there
being
an
exact
demonstrable
agreement
amongst
them
all
in
points
of
Doctrine
,
do
rather
in
S.
Chrysostomes
judgement
(
in
Mat.
Hom.
1
)
establish
then
invalidate
,
or
any
way
prejudice
the
divine
infallibility
of
their
writings
;
since
thereby
it
is
apparent
(
sayes
he
)
that
they
did
not
compose
them
by
consent
and
conspiracy
;
for
then
they
would
have
been
scrupulously
punctuall
in
all
,
even
the
smallest
circumstances
,
but
in
the
ingenuous
simplicity
and
sincerity
of
their
hearts
.
In
like
manner
S.
Hierome
tells
us
,
that
in
his
time
some
learned
Catholiques
were
of
opinion
,
that
the
Apostles
and
Evangelists
in
the
New
Testament
quoted
some
passages
of
the
old
Testament
,
and
the
Septuagint
meerly
out
of
their
memory
,
not
looking
into
the
books
themselves
,
and
that
by
that
means
their
memory
failing
,
their
quotations
were
not
exactly
true
,
yet
notwithstanding
those
Fathers
were
far
from
questioning
the
authority
or
infallibility
of
any
one
of
the
Evangelists
,
as
concerning
any
substantiall
doctrine
contained
in
any
of
their
Gospells
,
&c.
So
likewise
in
the
Latin
Translation
of
the
Bible
,
there
are
not
only
differences
of
senses
from
Originalls
,
Hebrew
,
or
Greek
now
extant
,
not
only
great
and
uncertain
variety
of
reading
in
the
antient
Latin
Copies
,
but
likewise
,
as
the
Protestants
brag
,
very
great
diversity
between
the
Impressions
published
by
the
Authority
of
Pope
Sixtus
Quintus
and
Clemens
Octavus
,
since
the
Councell
of
Trent
(
wherein
notwithstanding
they
are
mistaken
,
for
though
Sixtus
Quintus
had
design'd
an
Impression
,
and
prepared
a
Bull
for
the
authorizing
of
it
,
yet
God
took
him
away
before
he
effected
his
intent
,
thereby
as
it
were
,
signifying
that
it
was
his
pleasure
to
take
away
from
Heretiques
all
seeming
advantages
against
his
Church
.
But
though
this
had
been
as
the
Protestants
imagine
,
surely
a
more
corrected
reimpression
does
not
imply
that
the
Church
wanted
the
true
Scripture
,
since
none
of
such
differences
are
of
such
considerable
moment
,
as
to
cause
any
uncertainty
in
points
of
Doctrine
.
For
I
conceive
it
was
never
heard
that
any
errour
was
grounded
meerly
upon
a
various
reading
of
any
Text
of
Scripture
.
)
But
to
proceed
,
certain
it
is
that
there
were
much
greater
differences
between
the
antient
Italica
and
other
Latin
Translations
of
the
antient
Church
and
this
of
S.
Hierome
;
as
likewise
yet
greater
between
the
Septuagint
and
the
Hebrew
;
and
yet
neither
do
the
Apostles
refuse
to
quote
some
passages
out
of
the
Septuagint
,
wherein
the
Translation
is
manifestly
faulty
,
however
in
a
matter
inconsiderable
:
neither
will
any
Catholique
affirm
that
the
promise
of
the
holy
Spirits
assistance
did
fail
the
antient
Church
,
although
it
only
made
use
of
a
Translation
of
the
Scripture
very
imperfect
,
if
compared
with
S.
Hieromes
;
no
not
though
upon
such
differences
of
reading
it
were
possible
to
ground
doctrines
which
might
be
circumstantially
erroneous
:
It
is
true
,
such
doctrines
would
be
of
no
considerable
moment
;
but
however
they
might
be
erroneous
,
yet
without
any
prejudice
to
Christs
promises
to
his
Church
.
So
that
the
Church
,
even
when
she
does
upon
supposition
erre
,
yet
she
does
not
even
then
lead
any
man
out
of
the
way
to
heaven
,
or
within
the
danger
of
hell
gates
;
seeing
the
promises
of
Christ
are
infallible
that
his
Spirit
shall
conduct
,
or
rather
preserve
his
Church
in
the
belief
and
profession
of
all
truths
,
at
least
necessary
:
and
as
for
points
supernumerary
or
unnecessary
,
neither
unwilfull
ignorance
,
nor
unavoidable
mistake
shall
be
imputed
as
sinfull
to
any
man
.
6.
To
the
second
proof
,
viz.
That
if
the
promise
of
infallibility
had
been
made
to
any
Church
of
one
denomination
,
certainly
the
Scripture
would
have
named
that
Church
,
and
have
directed
all
Christians
to
have
recourse
unto
her
,
it
being
a
point
of
so
main
importance
.
I
answer
,
1.
The
inference
is
not
at
all
concluding
,
as
I
shewed
before
in
the
first
conclusion
.
2.
The
Scripture
ha's
expressely
mentioned
such
promises
made
to
the
Church
,
and
if
we
will
follow
either
reason
or
Catholique
Tradition
interpreting
Scripture
,
we
must
at
least
apply
those
promises
to
the
whole
body
and
succession
of
the
Catholique
Church
united
under
one
Head
;
since
no
particular
man
or
Church
,
considered
only
as
a
distinct
member
of
the
whole
can
pretend
to
these
promises
as
peculiarly
applicable
to
themselves
.
Now
this
whole
body
was
as
apparent
and
distinguishable
from
particular
sects
in
the
times
of
S.
Augustine
and
S.
Gregory
,
as
if
it
had
been
a
Church
of
one
denomination
,
since
they
framed
all
their
arguments
and
discourses
from
the
apparent
visibility
of
it
:
and
surely
to
any
one
that
would
not
shut
his
eyes
,
would
have
appeared
as
clear
and
demonstrable
in
Luthers
time
also
.
7.
To
the
third
proof
of
Mr.
Chillingworth
,
viz.
That
Catholiques
build
their
assurance
of
the
infallibility
of
the
Church
only
upon
fallible
and
uncertain
grounds
and
marks
.
I
answer
,
that
I
have
made
the
contrary
appear
in
severall
places
before
,
demonstrating
that
it
is
grounded
upon
the
most
firm
unshaken
foundation
that
reason
can
have
,
viz.
Universall
Tradition
,
by
which
it
is
more
effectually
proved
then
any
particular
book
of
Scripture
hath
been
.
8.
To
his
last
proof
against
the
Churches
infallibility
from
his
two
examples
,
wherein
the
Church
is
said
to
have
erred
universally
in
points
pretended
to
be
of
Tradition
,
as
namely
,
about
the
giving
the
blessed
Sacrament
to
Infants
,
mentioned
by
S.
Augustine
;
and
the
doctrine
of
the
Millenaries
;
by
S.
Justin
Martyr
and
S.
Irenaeus
.
For
the
first
example
,
I
refer
my self
to
the
satisfactory
answer
given
by
Cardinall
Perron
to
the
same
objection
made
by
King
James
.
Perr
.
repl.
l.
2.
obs.
3.
c.
11.
2.
Concerning
the
other
example
of
the
doctrine
of
the
Millenaries
,
&c.
I
answer
,
that
S.
Justin
Martyr
(
dial
.
cum
Trypho
.
)
saith
not
that
it
was
a
Catholique
Tradition
,
nor
received
by
the
whole
Church
,
but
only
of
himself
,
and
many
other
Christians
;
but
withall
,
that
there
were
many
also
who
were
of
a
pure
and
pious
Christian
beliefe
which
did
not
acknowledge
it
.
And
when
all
that
could
be
alledged
to
prove
that
doctrine
to
have
been
an
Apostolique
Tradition
,
was
said
,
the
proof
ended
upon
the
report
of
Papias
,
a
very
credulous
man
,
one
that
loved
to
tell
stories
,
many
of
which
could
not
find
belief
in
the
Church
,
a
man
meanely
learned
,
and
by
consequence
one
that
might
very
probably
mistake
what
he
sayes
S.
John
told
him
concerning
that
point
.
CHAP.
XLII
.
An
answer
to
Mr.
Chillingworth's
objection
of
circles
and
absurdities
to
the
resolution
of
Faith
of
Catholiques
.
1.
A
Third
rank
of
arguments
with
which
Mr.
Chillingworth
combats
the
infallibility
of
the
Church
,
is
grounded
upon
the
absurdities
,
Meanders
and
circles
,
which
he
sayes
most
unavoidably
follow
the
resolution
of
the
faith
of
Catholiques
.
Let
us
hear
the
sum
of
his
allegations
in
his
own
words
,
(
cap.
2.
118.
119.
)
For
Gods
sake
(
Sir
)
tell
me
plainly
,
in
those
Texts
of
Scripture
which
you
alledge
for
the
infallibility
of
your
Church
,
do
not
you
allow
what
sense
you
think
true
,
and
disallow
the
contrary
?
and
do
you
not
this
by
the
direction
of
your
private
reason
?
if
you
do
,
why
do
you
condemn
it
in
others
?
If
you
do
not
,
I
pray
what
direction
do
you
follow
?
Or
whether
you
follow
none
at
all
?
If
none
at
all
,
this
is
like
drawing
Lots
,
or
throwing
dice
for
the
choice
of
a
Religion
:
If
any
other
,
I
beseech
you
tell
me
what
it
is
.
Perhaps
you
will
say
,
the
churches
authority
;
and
that
will
be
to
dance
finely
in
a
round
thus
;
To
believe
the
Churches
infallible
authority
,
because
the
Scriptures
avouch
it
;
and
to
believe
that
Scriptures
say
and
mean
so
,
because
they
are
so
expounded
by
the
Church
.
Is
not
this
for
a
Father
to
beget
his
son
,
and
the
son
to
beget
his
Father
?
For
a
foundation
&c.
The
Church
you
say
is
infallible
;
I
am
very
doubtfull
of
it
.
How
shall
I
know
it
?
The
Scripture
you
say
affirmes
it
,
as
in
the
59.
of
Esay
,
My
Spirit
that
is
in
thee
,
&c.
Well
I
confesse
I
find
there
these
words
,
but
I
am
still
doubtfull
whether
they
be
spoken
of
the
Church
of
Christ
:
and
if
they
be
,
whether
they
meane
as
you
pretend
.
You
say
,
the
Church
sayes
so
,
which
is
infallible
.
Yea
but
that
is
the
question
,
and
therefore
not
to
be
begged
,
but
proved
:
neither
is
it
so
evident
as
to
need
no
proof
;
otherwise
why
brought
you
this
Text
to
prove
it
?
Nor
is
it
of
such
a
strange
quality
above
all
other
Propositions
,
as
to
be
able
to
prove
it self
.
What
then
remains
,
&c.
But
Universal
Tradition
(
you
say
,
and
so
do
I
too
)
is
of
it self
credible
,
and
that
ha's
in
all
ages
taught
the
churches
infallibility
with
full
consent
.
But
that
it
ha's
,
I
hope
you
would
not
have
me
take
upon
your
word
;
for
that
were
to
build
my self
upon
the
Church
,
and
the
Church
upon
you
.
Let
then
the
Tradition
appear
;
for
a
secret
Tradition
is
somewhat
like
a
silent
Thunder
.
You
will
perhaps
produce
&c.
2.
For
answer
hereto
:
1.
If
Mr.
Chillingworth's
adversary
had
grounded
the
doctrine
of
the
Churches
authority
meerly
and
only
upon
Texts
of
Scripture
capable
of
contrary
senses
,
there
might
have
been
just
ground
for
Mr.
Chillingworth
to
have
pleased
himself
,
as
he
oft
does
,
in
insulting
thus
on
him
,
and
intangling
him
thus
in
his
circles
:
But
Mr.
Chillingworth
himself
absolves
him
toward
the
latter
end
of
the
former
passage
,
where
he
sayes
;
But
universall
Tradition
(
you
say
,
and
so
do
I
too
)
is
of
it selfe
credible
,
and
that
ha's
in
all
ages
taught
the
Churches
infallibility
,
&c.
Whereby
he
shews
clearly
that
his
adversary
,
though
he
serves
himself
,
(
as
reasonably
he
may
and
ought
)
of
some
Texts
of
Scripture
to
fortifie
the
Traditionary
doctrine
of
the
Churches
authority
,
yet
makes
not
those
Texts
understood
in
his
own
sense
his
onely
foundation
,
but
universall
Tradition
,
which
is
the
proper
foundation
even
of
the
credibility
of
Scripture
it self
;
and
therefore
all
Mr.
Chillingworth's
inferences
and
retortions
do
not
,
even
in
his
own
opinion
,
in
any
degree
wound
,
nor
so
much
as
incommodate
his
adversary
.
3.
Secondly
I
answer
,
that
whatsoever
arguments
have
been
or
can
be
made
by
Protestants
against
the
manner
of
Resolution
of
Catholique
Faith
,
do
not
touch
the
Church
at
all
;
since
she
ha's
not
intermedled
in
that
Scholasticall
nicety
of
the
Resolution
of
Faith
:
If
particular
men
to
exercise
their
wits
,
and
to
boast
their
subtilty
,
do
busie
themselves
in
this
last
inquisitive
age
about
such
curiosities
,
undebated
and
unheard
of
among
the
antient
Doctors
of
the
church
,
what
is
that
to
the
church
her self
,
or
her
Traditionary
doctrines
,
which
were
proposed
and
believed
before
that
new
language
of
the
schools
was
invented
?
4.
But
thirdly
to
demonstrate
that
Protestants
do
vainly
flatter
themselves
in
supposed
advantages
against
Catholiques
about
this
point
of
Resolution
of
Faith
,
I
will
endeavour
as
briefly
and
as
perspiouously
as
I
can
to
set
down
the
state
of
that
controversie
,
which
when
I
have
done
,
I
believe
that
without
any
further
trouble
,
it
will
justifie
it self
not
to
be
obnoxious
to
those
circles
and
absurdities
which
Protestants
charge
upon
it
.
5.
Now
for
a
preparation
thereto
,
I
will
lay
down
these
grounds
,
viz.
1.
That
that
is
the
thing
into
which
we
say
Faith
is
last
resolved
,
which
is
the
prime
motive
or
authority
for
whose
sake
we
believe
.
2.
In
all
kinds
of
belief
the
prime
authority
which
deserves
Faith
must
have
two
qualities
,
viz.
Knowledge
and
veracity
.
3.
In
divine
Faith
the
prime
authority
is
alwaies
the
prime
Verity
,
or
God
.
4.
In
divine
Revelations
we
are
to
distinguish
the
faith
or
assent
which
we
give
to
the
truth
revealed
from
the
knowledge
or
assent
to
the
Revelation
,
or
act
of
revealing
.
5.
In
immediate
divine
Revelations
we
believe
the
truth
it self
for
the
authority
of
the
revealer
or
relator
himself
,
which
is
God
:
and
we
assent
to
the
revelation
,
having
a
certain
knowledge
thereof
,
either
by
the
help
of
our
senses
externall
and
internall
,
or
without
them
immediately
by
our
understanding
.
6.
But
if
divine
revelations
be
conveyed
to
us
by
a
second
hand
,
that
is
,
by
the
report
of
others
,
yet
then
faith
is
not
resolved
into
the
conveying
authority
,
but
into
the
prime
.
7.
To
make
faith
by
vertue
of
the
prime
authority
certain
or
firm
,
I
must
have
assurance
of
the
certitude
of
this
conveying
hand
,
that
is
,
not
only
that
this
conveying
hand
did
receive
those
revealed
truths
,
but
the
true
sense
of
them
likewise
,
and
withall
was
not
subject
to
errour
in
the
propagating
of
them
.
6.
Having
laid
these
grounds
,
we
will
make
application
of
them
to
the
present
purpose
in
a
few
examples
.
The
first
shall
be
of
a
revelation
made
by
God
immediately
either
by
expresse
language
,
or
dreams
,
or
visions
,
or
the
Oracle
of
Urim
,
&c.
(
for
all
these
are
of
the
same
nature
,
as
much
as
concerns
certainty
)
as
when
God
revealed
to
the
Prophet
Isaiah
the
mystery
of
the
Conception
of
the
Messiah
of
a
pure
Virgin
:
In
this
case
the
Prophet
(
it
is
to
be
supposed
)
was
assured
by
a
certain
knowledge
,
that
this
revelation
was
reall
,
and
not
imaginary
:
so
that
he
believed
the
truth
revealed
with
a
most
firm
faith
for
the
authority
of
God
the
prime
verity
,
whom
he
knew
to
be
the
revealer
;
for
if
he
had
not
assuredly
known
this
,
he
could
not
have
adhered
firmly
to
the
mystery
;
though
in
it selfe
never
so
true
and
infallible
.
A
second
example
shall
be
of
an
immediate
revelation
also
,
but
yet
somewhat
of
a
different
nature
from
the
former
,
viz.
Of
our
Saviour
teaching
the
Jewes
that
he
was
the
Messiah
,
the
eternall
Sonne
of
God
,
and
confirming
this
truth
by
divine
Miracles
.
In
all
outward
appearance
he
seemed
to
be
but
a
man
,
and
therefore
what
he
taught
could
not
be
the
object
of
divine
Faith
,
neither
could
his
hearers
have
assurance
of
his
authority
,
unlesse
they
were
assured
of
the
truth
of
his
miracles
.
A
third
example
shall
be
of
the
same
revealed
truth
,
viz.
That
Christ
was
the
Messiah
,
&c.
but
proposed
to
persons
living
in
the
second
or
third
ages
after
that
time
,
by
those
,
who
either
were
themselves
eye-witnesses
,
or
received
it
from
those
that
were
.
In
this
case
the
persons
,
living
in
the
second
or
third
age
,
if
they
had
not
certitude
that
those
that
told
them
this
did
not
lye
,
could
not
with
a
faith
rationally
firm
and
certaine
,
assent
to
those
truths
.
But
certain
they
might
be
,
and
most
undoubtedly
were
:
and
the
grounds
of
this
certainty
were
,
as
I
have
largely
shewed
before
,
a
certain
knowledge
both
that
they
all
heard
these
and
all
other
substantiall
truths
of
Christianity
from
their
Ancestors
,
as
a
Tradition
Universall
(
whether
written
or
no
,
it
matters
not
)
and
that
it
was
as
impossible
,
that
all
their
ancestours
all
the
world
over
should
conspire
to
seduce
them
with
a
lie
,
as
that
their
own
eyes
and
ears
should
deceive
them
In
all
these
examples
there
is
the
same
resolution
of
Faith
;
for
both
the
immediate
witnesses
of
these
revelations
and
their
successors
do
resolve
their
faith
in
these
supernaturall
truths
finally
and
only
into
the
authority
of
the
prime
verity
;
For
if
any
of
them
should
be
asked
,
Why
do
you
believe
that
Christ
is
the
eternall
Son
of
God
?
They
would
all
answer
,
because
God
ha's
so
revealed
,
neither
could
they
proceed
any
further
:
But
if
they
were
asked
,
how
are
you
certain
that
there
was
such
a
divine
revelation
?
the
immediate
witnesses
would
say
,
We
saw
and
heard
Christ
himself
publishing
these
truths
,
and
with
a
world
of
stupendious
miracles
confirming
them
:
And
their
successours
would
say
,
we
receive
the
same
truth
by
an
Universall
Tradition
,
not
only
in
it self
,
and
of
it self
credible
,
and
in
a
high
degree
certain
,
but
such
an
one
as
ha's
more
advantages
to
demonstrate
its
certainty
,
then
any
other
that
ever
was
.
Now
what
ha's
been
spoken
of
the
second
and
third
ages
,
may
upon
the
same
grounds
be
verified
of
the
fourth
,
fifth
,
and
all
following
to
the
worlds
end
.
And
likewise
what
hath
been
exemplified
in
one
or
two
supernaturall
truths
revealed
,
may
be
extended
to
all
the
substantiall
points
of
Christianity
,
all
which
,
as
I
before
demonstrated
,
arrive
unto
us
by
the
same
conveying
hand
of
Universall
Tradition
by
severall
wayes
,
as
writing
,
publike
profession
and
practise
propagated
.
7.
Now
among
these
truths
or
doctrines
coming
by
Universall
Tradition
,
(
and
for
that
reason
believed
most
assuredly
by
all
Catholique
Christians
,
and
by
consequence
most
certaine
and
indubitable
)
one
principall
one
is
the
authority
of
the
present
Church
,
considered
not
as
a
relator
only
,
but
as
authorized
by
Christ
to
teach
this
and
all
other
doctrines
,
so
as
to
oblige
all
men
to
belief
and
obedience
:
Which
speciall
doctrine
,
though
it
were
only
testified
in
Scripture
(
as
it
is
evidently
enough
)
were
sufficient
against
those
that
acknowledge
only
Scripture
for
their
rule
:
yet
we
are
certain
of
the
truth
of
this
doctrine
by
the
former
Rule
,
which
can
neither
fail
us
,
neither
can
we
be
mistaken
in
it
,
viz.
Because
it
is
universally
believed
in
the
present
church
,
as
a
doctrine
Traditionary
;
and
moreover
it
is
attested
by
all
antient
Records
of
the
Fathers
of
the
church
,
nemine
explicite
contradicente
,
and
it
ha's
been
practised
by
Councells
in
all
ages
,
not
one
Catholique
renouncing
his
obedience
;
In
so
much
as
to
my
understanding
there
is
not
one
Christian
doctrine
delivered
with
so
full
an
assurance
,
nor
in
the
sense
and
meaning
whereof
it
is
lesse
possible
for
a
man
to
be
mistaken
.
Now
by
vertue
of
this
speciall
truth
of
the
churches
authority
Universall
Tradition
(
which
of
it self
is
most
credible
and
certain
)
being
believed
and
attested
by
the
present
church
,
becomes
most
necessary
to
be
believed
by
us
,
the
Church
supplying
the
place
not
only
of
a
witnesse
,
but
of
an
Embassadour
likewise
instructed
and
employed
by
Christ
himself
(
as
S.
Augustine
most
effectually
maintains
)
so
that
in
believing
and
obeying
her
,
we
believe
and
obey
Christ
himself
,
according
to
Christs
own
expression
,
He
that
heareth
you
heareth
me
,
and
,
If
any
one
heareth
not
the
Church
,
let
him
be
to
thee
as
a
Heathen
and
a
Publican
.
And
therefore
they
that
believe
Christian
doctrines
only
,
because
they
think
they
find
them
in
the
Scripture
,
and
believe
the
Scripture
only
,
because
their
reason
or
fancy
(
which
they
miscall
the
testimony
of
Gods
Spirit
)
tells
them
that
it
is
the
Word
of
God
,
though
the
doctrines
themselves
believed
by
them
be
true
,
yet
it
is
a
hazard
,
as
to
them
whether
they
be
so
or
no
,
or
however
whether
that
be
the
sense
of
them
or
no
,
it
being
all
one
,
as
if
a
man
by
some
casualty
had
found
a
transcribed
copy
of
some
part
of
an
Embassadors
Pattent
or
instructions
:
Whereas
Catholiques
receive
the
commands
of
their
heavenly
King
and
Master
from
his
Embassadours
own
hands
,
which
not
only
will
not
conceale
any
thing
necessary
or
requisite
from
them
,
but
likewise
will
be
able
upon
occasion
to
cleare
all
manner
of
difficulties
that
may
arise
about
the
sense
of
the
said
instructions
or
Patent
,
having
received
glorious
promises
of
continuall
residence
among
us
,
and
of
divine
assistance
to
preserve
him
from
any
,
at
least
dangerous
error
.
8.
These
things
thus
supposed
,
Mr.
Chillingworth's
pretended
circles
and
absurdities
in
the
Resolution
of
Catholique
Faith
doe
clearly
and
evidently
vanish
:
For
a
Catholique
does
not
only
or
chiefly
believe
the
Churches
authority
,
because
to
his
priva●e
understanding
and
reason
the
Scripture
seems
to
say
so
:
but
because
he
knows
that
the
present
Catholique
Church
teacheth
so
,
both
by
profession
and
practise
;
and
that
she
teacheth
this
as
a
Catholike
Tradition
,
believed
and
practised
in
all
ages
;
then
which
it
is
impossible
there
should
be
any
testimony
more
assured
and
infallible
;
so
that
if
a
man
can
be
sure
of
any
thing
done
before
his
own
times
(
as
all
reasonable
men
do
agree
that
one
may
)
he
cannot
avoid
being
most
sure
of
this
,
if
his
passion
or
interests
do
not
hinder
him
from
searching
into
the
grounds
of
it
.
I
need
not
therefore
particularly
give
an
answer
to
Mr.
Chillingworth's
discourse
before
produced
,
since
it
wholly
proceeds
upon
a
mistake
of
his
adversaries
,
and
other
Catholiques
grounds
;
and
since
himself
in
the
close
of
it
seemes
to
confesse
,
by
objecting
to
himselfe
Universall
Tradition
,
that
if
this
doctrine
of
the
Churches
authority
could
be
made
appear
to
be
grounded
upon
Catholike
Tradition
,
it
would
be
as
much
credible
,
as
if
the
Scripture
had
expresly
testified
it
(
since
in
his
opinion
the
Scripture
it selfe
,
and
nothing
besides
,
enjoyes
its
authority
,
because
it
is
delivered
by
Universall
Tradition
)
and
by
consequence
would
not
be
lyable
to
any
circles
or
absurdities
.
So
that
truly
I
wonder
why
(
seeing
Mr.
Chillingworth
could
not
be
ignorant
that
Catholiques
do
generally
pretend
that
this
doctrine
comes
from
Tradition
,
besides
the
proofs
of
it
out
of
Scripture
)
he
should
notwithstanding
dispute
against
it
,
as
if
there
were
no
other
ground
for
it
,
but
two
or
three
questionable
passages
of
Script●re
.
CHAP.
XLIII
.
An
answer
to
Mr.
Chillingworth's
allegations
of
pretended
uncertainties
and
casualties
in
the
grounds
of
the
faith
and
salvation
of
Catholiques
.
1.
THere
is
in
Mr.
Chillingworth's
book
another
rank
of
objections
,
which
though
they
do
not
directly
combat
the
churches
(
infallibility
,
or
)
authority
,
yet
they
had
great
effect
upon
me
,
because
they
seemed
to
infer
that
the
faith
and
salvation
likewise
of
Catholiques
depended
upon
extreme
uncertainties
and
casualties
,
and
by
consequence
that
a
Catholique
could
not
give
any
assurance
that
his
faith
was
safely
grounded
.
For
thus
he
argues
(
c.
2.
parag.
63.
ad.
68.
)
The
salvation
of
many
millions
of
Papists
(
as
they
suppose
and
teath
)
depends
upon
their
having
the
Sacrament
of
Penance
duly
administred
to
them
:
This
again
upon
the
Ministers
being
a
true
Priest
,
which
is
a
thing
that
depends
upon
many
uncertain
and
very
contingent
supposalls
,
As
1.
That
he
was
baptized
with
due
matter
.
2.
With
due
forme
.
3.
With
due
intention
.
4.
That
the
Bishop
which
ordained
him
Priest
,
ordained
him
likewise
with
due
form
,
intention
,
&c.
5.
That
that
Bishop
himselfe
was
a
person
fitly
qualified
to
give
orders
,
that
is
,
was
no
Simoniake
,
&c.
6.
That
all
that
Bishops
Progenitors
were
fitly
qualified
:
and
so
till
he
arrive
to
the
fountain
of
Priesthood
.
Now
he
that
shall
put
together
,
and
maturely
consider
all
the
possible
wayes
of
lapsing
and
nullifying
a
Priesthood
in
the
Church
of
Rome
,
I
believe
,
saith
he
,
will
be
very
inclinable
to
believe
,
that
in
an
hundred
seeming
Priests
,
there
is
not
one
true
one
.
But
suppose
this
inconvenience
assoyled
,
yet
still
the
difficulty
will
remain
whether
he
will
pronounce
the
absolving
words
with
intent
to
absolve
you
;
for
perhaps
he
may
be
a
secret
Jew
,
Moor
,
or
Antitrinitarian
;
which
if
he
be
,
then
his
intention
,
which
is
necessary
to
the
validity
of
a
Sacrament
,
will
be
wanting
,
&c.
2.
Hereto
I
answer
.
1
That
such
kind
of
pretended
uncertainties
or
nullities
in
particulars
,
do
not
prejudice
the
authority
and
stability
of
the
church
in
generall
,
but
that
if
it
be
true
,
which
ha's
alwayes
been
believed
in
the
church
,
viz.
That
Christ
ha's
promised
to
continue
till
the
worlds
end
a
church
governed
by
lawfull
Pastors
,
and
preserved
in
all
truth
,
he
will
engage
his
omnipotency
to
make
good
his
fidelity
,
and
by
consequence
he
will
take
care
to
prevent
or
remedy
all
obstacles
that
can
be
imagined
to
be
otherwise
able
to
evacuate
such
his
promises
:
and
I
suppose
two
such
Attributes
of
Christ
are
a
foundation
strong
enough
to
build
a
faith
not
obnoxious
to
such
a
world
of
casualties
,
as
Mr.
Chillingworth
suspects
.
2.
That
Mr.
Chillingworth's
whole
discourse
proceeds
upon
a
mistake
of
the
established
doctrine
of
the
Catholique
Church
,
which
ha's
not
declared
all
those
things
to
be
nullities
,
nor
any
of
them
in
the
sense
that
he
alledges
.
It
is
true
in
the
Canon
law
,
and
among
C●suists
there
are
mentioned
many
nullities
of
Orders
and
other
Sacraments
,
as
Simony
,
or
Heresie
,
or
Schisme
are
said
to
nullifie
the
Ordination
of
a
Bishop
or
Priest
:
But
how
to
nullifie
it
,
by
taking
away
the
Character
wholly
?
No.
But
the
Church
to
shew
her
detestation
of
those
sins
suspends
the
authority
of
exercising
those
Offices
from
any
one
that
is
guilty
of
those
sinnes
;
and
likewise
from
those
that
are
ordained
by
such
Simonicall
or
Hereticall
Bishops
,
till
they
have
given
satisfaction
to
the
Church
:
And
therefore
in
that
moderate
judgement
of
Pope
Melchiades
,
(
so
much
commended
by
S.
Augustine
Ep.
162.
)
when
he
decreed
,
that
if
the
Donatists
would
return
to
the
Catholique
Communion
,
their
Bishops
,
if
the
more
antient
in
any
City
,
should
be
acknowledged
the
lawfull
Bishops
of
such
a
City
,
or
if
the
younger
should
succeed
upon
the
first
vacancy
,
there
was
no
mention
made
of
a
reordination
of
such
Hereticall
or
Schismaticall
Bishops
,
or
of
any
Priests
made
by
them
.
3.
It
is
not
true
,
that
the
salvation
of
Catholiques
doth
absolutely
depend
upon
the
Sacrament
of
Penance
lawfully
administred
:
For
though
it
be
necessary
to
the
being
of
the
Church
in
generall
,
that
that
and
all
other
Sacraments
be
lawfully
administred
,
and
by
consequence
we
may
be
assured
,
that
Christ
will
in
generall
prevent
all
reall
wants
and
obstacles
thereto
:
yet
it
is
not
necessary
that
this
should
be
affirmed
of
each
Catholique
in
particular
:
For
to
Christians
which
are
adulti
,
that
is
,
capable
of
the
exercise
of
Faith
,
Hope
and
Charity
,
even
actuall
Baptisme
lawfully
administred
is
not
absolutely
necessary
,
for
in
such
persons
the
Votum
Baptismi
will
supply
all
wants
or
defects
impossible
to
be
avoided
;
and
much
more
certainly
will
the
same
Votum
serve
for
other
Sacraments
,
as
the
Eucharist
,
Penance
,
&c.
4.
Concerning
intention
,
which
the
church
in
the
Councell
of
Florence
(
in
Instr.
Arm.
)
and
in
the
Councell
of
Trent
(
Sess.
7.
ca.
11.
)
ha's
indeed
defined
to
be
a
necessary
requisite
to
denominate
a
Sacrament
to
be
lawfully
administred
in
these
words
of
the
Councell
of
Florence
;
Sacraments
are
perfected
by
three
things
,
the
Matter
,
Form
and
Person
of
the
Minister
conferring
the
Sacraments
,
with
an
intention
of
doing
what
the
church
doth
;
of
which
if
any
one
be
wanting
,
the
Sacrament
is
not
perfected
.
And
these
of
the
Councell
of
Trent
,
If
any
man
shall
say
,
That
in
Ministers
when
they
administer
the
Sacraments
there
is
not
required
an
intention
at
least
of
doing
what
the
church
doth
,
let
him
be
Anathema
.
Mr.
Chillingworth
might
,
and
I
am
confident
did
know
,
that
the
Intention
required
was
such
an
one
as
might
be
found
even
in
Pagans
,
Heretiques
,
Jewes
.
&c.
administring
Baptisme
,
so
they
do
it
,
as
executing
the
Office
hypocritically
intruded
into
by
them
in
the
due
form
,
and
with
a
right
pronunciation
of
the
words
of
the
church
,
although
in
the
mean
time
in
the
secret
of
their
hearts
they
did
renounce
,
deride
and
detest
that
Sacrament
,
and
all
the
efficacy
ascribed
to
it
,
as
appears
by
the
Decisions
of
antient
Councells
against
the
Donatists
,
and
the
Rescripts
of
Pope
Nicholas
the
first
,
and
Alexander
the
third
.
Some
answer
better
,
sayes
he
,
that
the
Minister
of
the
Sacrament
doth
operate
in
the
person
of
the
whole
Church
,
whose
Minister
he
is
;
and
in
the
words
of
the
church
which
he
pronounctth
is
expressed
the
churches
intention
,
the
which
sufficeth
to
the
perfection
of
a
Sacrament
,
unlesse
there
be
an
outward
expression
of
the
contrary
on
the
part
of
the
Minister
,
or
receiver
of
the
Sacrament
.
Upon
which
grounds
I
suppose
it
was
that
Salmeron
the
Jesuite
,
and
Scribonius
Marius
a
learned
Franciscan
,
highly
esteemed
by
Cardinall
Perron
,
(
besides
some
antient
Schoolmen
)
do
after
this
manner
with
a
far
greater
latitude
then
generally
Controvertists
or
Schoolmen
doe
allow
,
Meerly
speculative
,
inwrap'd
in
the
secrets
of
his
heart
,
and
of
which
no
outward
sign
does
appear
,
nor
indeed
no
sufficient
one
can
;
of
this
intention
the
church
judgeth
not
.
2.
Practicall
,
which
relates
to
the
outward
act
;
and
is
thereby
really
accomplished
:
The
former
,
say
these
Authors
(
unlesse
the
church
shall
define
the
contrary
,
as
hitherto
to
their
seeming
she
ha's
not
)
can
neither
profit
nor
prejudice
in
conferring
Sacraments
:
If
it
be
an
ill
,
malitious
intention
,
it
may
help
to
damn
the
person
,
but
it
will
not
hinder
the
validity
of
the
Sacrament
,
nor
the
efficacy
of
it
.
The
later
practicall
intention
,
is
that
which
is
only
to
be
considered
here
.
As
a
servant
that
is
sent
by
his
Master
to
deliver
possession
of
a
house
,
if
he
really
perform
the
legall
ceremonies
,
and
pronounce
the
words
requisite
,
whatsoever
thoughts
of
unwillingnesse
,
reluctancy
or
contradiction
lurk
in
his
breast
,
the
delivery
will
be
valid
.
And
truly
it
seems
not
intelligible
,
how
it
can
be
possible
for
a
Minister
,
as
a
Minister
of
the
Church
,
not
compell'd
by
force
,
nor
drawn
by
promises
,
that
knows
what
he
does
,
and
clearly
shews
that
he
will
do
what
he
knows
,
should
as
the
church
commands
him
,
with
all
due
formality
perform
a
Sacrament
,
and
yet
at
the
same
time
intend
or
resolve
not
to
do
what
he
does
:
He
may
possibly
have
in
his
wicked
heart
inward
wishes
that
the
Sacrament
might
want
effect
,
or
a
misbelief
that
the
Sacrament
is
nothing
valuable
,
but
a
meer
superstitious
,
vain
or
noxious
ceremony
.
But
as
for
the
thoughts
by
which
performing
a
Sacrament
he
would
endeavour
to
intend
not
to
doe
that
which
he
intends
to
do
,
such
thoughts
seem
to
be
meer
aeriall
fancies
.
Indeed
if
he
shew
his
contradiction
or
intention
by
any
outward
sign
by
which
it
may
be
judged
,
that
though
he
observe
all
the
requisite
formalities
,
yet
he
intends
them
meerly
in
a
mockery
,
as
if
an
Actor
upon
a
Stage
should
personate
the
conferring
a
Sacrament
,
and
much
more
if
he
neglect
the
due
form
of
words
.
He
will
thereby
declare
that
really
,
that
is
not
a
Sacrament
which
he
performes
,
but
a
meer
mockery
and
malitious
scornfull
Pageantry
.
Those
learned
,
and
as
yet
uncensured
Authors
,
therefore
(
whose
opinions
I
do
here
relate
only
historically
)
do
conceive
the
meaning
of
the
church
in
the
forementioned
Decisions
to
be
only
this
,
viz.
That
it
is
requisite
to
Sacraments
that
they
be
onely
this
,
viz.
that
they
be
not
administred
jestingly
,
histrionically
and
ridiculously
,
but
after
such
a
manner
that
it
may
reasonably
be
judged
,
that
he
who
administers
them
intends
to
perform
his
duty
and
office
imposed
on
him
by
the
church
;
that
is
,
to
perform
and
confer
a
Sacrament
,
and
not
to
play
the
fool
:
Not
that
the
church
ever
intended
that
the
Sacraments
should
be
valid
or
null
,
according
to
the
inward
fancies
of
the
administrer
,
or
that
it
should
be
in
the
power
of
an
atheisticall
or
malitious
Bishop
or
Priest
to
damn
all
his
Diocese
and
Parish
.
And
for
a
further
proof
of
this
,
it
is
observeable
,
that
even
at
the
very
time
when
this
Article
concerning
the
necessity
of
intention
was
debated
and
concluded
in
the
Councell
of
Trent
,
Catharinus
Bishop
of
Minori
declared
openly
this
sense
of
that
Article
against
certain
disputing
Schoolmen
,
and
during
the
sitting
of
the
Councell
,
published
a
book
to
the
same
effect
,
no
man
censuring
or
condemning
him
;
Although
indeed
his
manner
of
expression
was
far
more
unwary
,
and
more
approaching
to
the
sense
of
the
Lutherans
and
Calvinists
then
the
forecited
Authors
,
Salmeron
,
and
Scribonius
Marius
;
the
further
fitnesse
of
which
opinion
I
leave
to
the
judgement
of
the
Catholique
Reader
,
my
intention
being
only
to
make
a
Narration
of
what
I
was
told
or
did
read
in
others
.
3.
And
these
are
the
principall
arguments
produced
by
Mr.
Chillingworth
against
the
infallibility
(
as
he
loves
to
call
it
)
of
the
Church
;
at
least
such
of
them
as
had
the
greatest
effect
upon
me
,
during
my
time
of
Protestancy
,
to
hinder
me
from
submitting
my selfe
to
the
authority
of
the
Catholique
Church
,
or
indeed
to
any
authority
at
all
,
as
obliging
in
conscience
;
which
arguments
(
when
I
came
to
examine
them
)
appeared
to
me
in
generall
,
not
to
touch
the
established
doctrine
thereof
at
all
.
Whether
they
were
of
greater
force
against
his
particular
aduersary
,
it
concerned
not
me
,
neither
had
I
commission
or
authority
to
examine
.
4.
It
is
not
my
purpose
in
this
Narration
to
give
particular
answers
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
all
his
objections
:
Onely
this
I
professe
,
that
I
doe
neither
remember
any
one
through
his
whole
book
,
which
formerly
had
any
strong
influence
upon
me
,
nor
(
since
my
becoming
a
Catholique
,
after
not
a
perfunctory
per-usuall
of
it
)
have
I
met
with
any
,
which
to
mine
own
understanding
,
upon
the
grounds
by
me
formerly
laid
,
doe
not
seeme
to
me
easily
answerable
.
And
I
am
confident
,
that
if
any
Protestant
shall
apply
Mr.
Chillingworth's
discourses
to
the
established
doctrine
and
expressions
of
the
Catholike
Church
,
he
will
acknowledge
that
,
notwithstanding
any
thing
said
by
him
,
this
may
remain
true
,
That
the
Catholique
Church
hath
authority
to
propose
points
of
Faith
,
and
to
interpret
Scriptures
;
and
that
no
particular
Churches
or
Christians
may
or
ought
to
contradict
or
refuse
to
submit
to
her
determinations
and
interpretations
.
Insomuch
,
as
if
Mr.
Chillingworth
had
been
so
fortunate
as
to
have
undertaken
no
more
then
to
examine
the
doctrine
of
the
church
,
he
would
scarce
have
made
use
of
,
and
much
lesse
would
he
have
relyed
so
confidently
upon
the
strength
of
any
of
those
arguments
which
he
ha's
produced
against
his
adversaries
Positions
:
He
must
have
been
forced
either
to
acknowledge
the
truth
of
the
churches
doctrine
,
or
have
put
himself
to
the
trouble
of
inventing
other
kind
of
arguments
,
then
any
I
could
yet
meet
with
,
either
in
his
,
or
any
other
Protestants
writings
.
CHAP.
XLIV
.
Dangerous
consequences
of
Protestants
doctrine
against
the
authority
of
the
Church
.
1.
I
Will
at
length
put
an
end
to
this
tedious
(
but
that
it
is
so
necessary
)
discourse
upon
this
second
conclusion
concerning
the
Judge
of
Controversies
,
and
authoritative
interpreter
of
Scripture
,
by
shewing
,
among
many
,
some
speciall
enormous
and
unavoidable
consequences
of
the
doctrine
of
Protestants
concerning
this
point
,
who
refuse
,
yea
oppose
the
consent
of
the
present
and
antient
Catholique
Church
,
propounding
doctrines
of
Faith
,
and
interpreting
Scripture
,
and
submit
to
their
own
particular
reason
,
or
private
Spirit
.
2.
The
first
is
an
impossibility
of
Unity
,
yea
though
reason
were
suffered
to
proceed
simply
without
mixture
of
passion
and
interest
,
as
experience
and
reason
it self
shews
,
and
it
hath
been
already
proved
.
3.
The
second
,
an
evident
contradiction
to
Universall
Antiquity
,
which
will
not
afford
one
example
of
any
Catholique
Writer
,
that
either
hath
affirmed
,
that
in
interpreting
Scripture
every
man
is
to
follow
the
guidance
of
his
own
reason
or
private
Spirit
,
against
the
authority
of
the
present
church
;
or
that
hath
himself
refused
,
or
taught
others
to
refuse
upon
any
pretence
to
submit
to
the
determinations
of
the
present
Catholique
Church
.
4.
The
third
is
,
that
if
the
universall
testimony
of
the
present
church
,
either
by
her
publique
profession
and
practise
,
or
in
her
decisions
in
a
Generall
Councel
do
not
indispensably
oblige
all
Christians
to
obedience
upon
this
pretended
exception
that
no
expresse
mention
is
made
in
Scripture
of
such
an
unlimited
power
given
to
any
church
of
one
denomination
;
then
it
will
follow
,
that
those
churches
and
Councells
which
have
assumed
to
themselves
this
authority
to
exact
subscription
to
any
decisions
of
any
doctrines
,
other
then
expresse
quotations
of
Scripture
to
be
understood
by
every
one
,
according
to
his
own
fancy
,
and
that
hath
accursed
all
gainsayers
,
are
guilty
of
insupportable
uncharitablenesse
,
injustice
,
and
tyranny
:
Upon
which
grounds
all
Protestants
are
obliged
to
anathematize
the
four
first
Generall
Councells
,
as
well
as
all
the
rest
which
follow
,
yea
above
all
other
the
Councell
of
Nice
,
since
therein
were
anathematized
all
those
that
did
not
subscribe
to
an
expression
of
one
Article
of
Faith
,
which
notwithstanding
those
Fathers
acknowledged
to
be
so
far
from
being
contained
expressely
in
Scripture
,
that
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
which
occasioned
so
many
Tragedies
)
was
not
so
much
as
of
Tradition
,
but
only
invented
by
them
,
as
proper
to
oppose
the
Heresie
of
the
Arians
,
and
to
expresse
the
sense
of
the
Traditionary
doctrine
of
Christs
eternall
Divinity
and
equality
with
the
Father
.
5.
The
fourth
is
,
that
upon
Protestants
grounds
it
is
impossible
they
should
rationally
call
any
doctrine
Heresie
,
or
any
separation
Schisme
,
without
condemning
themselves
:
For
concerning
Heresie
,
if
they
,
following
the
antient
Church
,
define
Heresie
to
be
a
relinquishing
or
opposing
the
belief
of
any
doctrine
generally
professed
in
the
Catholique
Church
,
or
defined
by
a
lawfull
Couucell
,
they
will
include
themselves
within
the
lists
of
Heretiques
,
since
if
for
severall
ages
before
Luther
,
there
were
either
any
Churches
Catholique
,
or
any
authority
to
make
a
lawfull
assembly
;
they
have
done
apparently
the
same
.
But
defining
,
as
they
do
,
Heresie
to
be
a
contradiction
of
a
Fundamentall
Article
of
the
Christian
Faith
expressely
contained
in
Scripture
;
and
not
naming
,
but
rather
explicitly
renouncing
any
visible
Judge
authorized
to
determine
,
whether
such
or
such
an
Article
be
to
be
accounted
to
be
expressely
contained
therein
against
those
who
deny
it
,
it
is
impossible
to
come
to
an
issue
between
parties
contradicting
one
the
other
.
6.
I
will
give
only
two
instances
in
two
points
acknowledged
in
England
:
the
first
in
that
great
point
controverted
between
the
English
Protestants
and
the
Socinians
.
The
English
Protestants
call
the
Socinians
Heretiques
,
because
they
deny
the
eternall
Divinity
of
the
second
Person
in
the
blessed
Trinity
,
because
this
is
,
say
they
,
a
fundamentall
Article
of
Christian
Faith
,
and
expressely
contained
in
Scripture
:
But
this
the
Socinians
confidently
deny
,
yea
they
professe
that
the
contrary
rather
is
expressely
contained
in
Scripture
;
for
,
say
they
,
Neither
the
word
Trinity
,
nor
Personality
,
nor
Consubstantiality
,
&c.
are
to
be
found
in
Scripture
,
neither
can
any
Texts
be
produced
,
which
witnesse
in
formal
words
,
that
the
Son
is
equall
to
the
Father
,
in
respect
of
the
Godhead
,
yea
many
Texts
expressely
say
,
that
he
is
inferiour
.
But
now
what
Texts
are
there
to
be
found
so
evidently
expressing
the
eternall
Divinity
of
the
Son
of
God
,
as
there
are
for
appropriating
the
Divine
Nature
to
the
Father
only
?
(
Viz.
)
these
two
Texts
,
This
is
eternall
life
to
know
thee
,
the
only
true
God
,
and
Jesus
Christ
whom
thou
hast
sent
.
And
,
To
us
there
is
but
one
God
,
even
the
Father
,
and
one
Lord
Jesus
Christ
.
7.
The
truth
is
,
if
Tradition
and
the
authority
of
the
Church
be
not
admitted
to
interpret
Scripture
,
the
Socinians
,
and
other
Antitrinitarians
cannot
by
Protestants
be
condemned
as
Heretiques
upon
the
pretence
of
denying
expresse
Scripture
,
since
if
reason
alone
be
judge
,
those
Texts
cannot
be
called
express
,
which
may
be
confronted
with
others
seemingly
contradicting
,
or
which
are
capable
of
a
sense
,
it
may
be
lesse
probable
,
yet
so
as
that
without
much
racking
,
the
words
will
be
able
to
bear
:
a
case
which
to
have
hap'ned
in
this
controversie
,
every
reasonable
man
will
confesse
,
that
shall
cast
his
eyes
upon
the
severall
positive
Texts
alledged
by
Crellius
in
his
book
De
uno
vere
Deo
.
I
may
add
further
,
that
if
the
universall
Tradition
of
the
present
Church
in
the
time
of
the
Councell
of
Nice
had
not
prevailed
for
the
stating
of
that
great
controversie
against
the
Arians
,
so
many
objections
those
Heretiques
heaped
together
,
not
only
out
of
Scripture
,
but
likewise
out
of
the
writings
of
such
Fathers
as
preceded
that
Councell
,
that
perhaps
they
might
have
endangered
the
cause
,
as
will
appear
to
any
one
that
shall
cast
his
eyes
upon
a
world
of
passages
quoted
by
Heretiques
,
out
of
Clemens
Alexandrinus
,
Tertullian
,
S.
Justin
Martyr
,
Origen
,
Lactantius
,
&c.
8.
The
Second
instance
is
the
Heresie
of
Rebaptization
renewed
by
the
Anabaptists
of
these
times
,
and
in
conformity
to
Antiquity
condemned
by
English
Protestants
:
it
is
more
evident
then
the
Sun
,
that
expresse
Scripture
alone
being
the
Rule
,
and
private
reason
or
Spirit
the
Judge
,
the
Anabaptists
cannot
upon
Protestants
grounds
be
accused
either
to
erre
in
a
point
fundamentall
,
or
however
in
a
point
fundamentall
contained
expressely
in
Scripture
.
9.
In
the
last
place
,
that
upon
Protestants
grounds
no
separation
among
them
can
justly
be
called
Schisme
(
in
the
notion
of
Antiquity
)
appears
yet
more
evidently
:
For
among
those
●●
of
S●●●●
now
in
England
,
which
abhor
and
renounce
the
Communion
of
one
another
,
1.
There
is
not
any
one
of
them
that
ha's
the
assurance
to
stile
themselves
the
Catholique
Church
with
exclusion
of
all
others
not
in
actuall
Communion
with
them
:
Now
Schisme
is
only
a
separation
from
the
externall
Communion
of
the
Catholique
Church
,
at
least
,
if
universall
antiquity
may
be
allowed
to
be
the
judge
.
2.
There
is
not
any
one
of
them
which
dares
apply
to
themselves
in
particular
those
words
of
Christ
,
Tell
the
Church
,
and
if
he
will
not
hear
the
Church
,
let
him
be
to
thee
as
a
Heathen
and
a
Publican
,
or
those
Promises
of
his
,
Upon
this
Rock
will
I
build
my
Church
,
and
the
gates
of
hell
shall
not
prevail
against
it
.
And
,
I
will
send
the
Comforter
which
shall
lead
you
into
all
truth
.
And
,
Behold
I
am
with
you
to
the
end
of
the
world
.
Now
there
is
no
Schisme
,
but
from
such
a
church
to
which
those
elogies
and
promises
belong
.
3.
All
the
means
and
remedies
left
them
to
deale
with
those
they
call
Schismatiques
or
Heretiques
are
,
not
to
excommunicate
them
in
a
Generall
Councell
,
as
the
Catholique
Church
ha's
continually
upon
occasion
done
;
for
what
a
ridiculo●s
affembly
must
that
be
,
to
which
they
should
presume
to
attribute
the
name
of
a
Generall
Councell
?
And
how
more
ridiculously
would
an
Anathema
sound
,
being
fulminated
by
a
Synod
of
Charenton
,
or
Gappe
,
or
D●rt
,
&c.
But
their
proper
course
in
such
cases
,
is
to
persecute
,
imprison
,
or
perhaps
burn
one
another
,
as
Calvin
did
Servetus
;
and
by
this
means
the
weaker
and
sufferer
would
be
the
only
Heretique
and
Schismatique
.
But
of
Schisme
,
more
in
the
following
Conclusion
.
CHAP.
XLV
.
The
third
Conclusion
.
The
point
of
Shisme
slightly
considered
by
Protestants
:
which
notwithstanding
ought
above
all
others
to
be
chiefly
considered
.
THE
3d.
CONCLUSION
,
viz.
That
there
is
one
only
Church
of
Christ
:
and
that
all
Heretiques
who
believe
not
all
Christian
doctrines
taught
in
her
,
and
all
Schismatiques
,
who
,
breaking
the
bond
of
Charity
,
divide
themselves
from
her
visible
and
externall
Communion
,
are
separated
from
Christ
himself
.
1.
IN
my
discourse
upon
this
Conclusion
I
need
not
separate
Heresie
from
Schisme
,
since
I
do
not
know
any
Sect
in
these
times
precisely
Schismaticall
,
that
is
,
without
any
mixture
of
Heresie
,
(
as
the
Donatists
were
in
the
beginning
,
who
agreed
in
all
doctrines
with
Catholiques
,
but
separated
upon
a
quarrell
grounded
upon
a
matter
of
fact
.
Therefore
hereafter
when
I
speak
of
Schisme
,
and
enquire
upon
what
party
it
is
to
be
charged
,
it
is
to
be
supposed
that
Heresie
must
accompany
it
,
seeing
the
foundation
of
all
the
present
separations
among
Christians
is
●heir
disagreeing
in
points
of
faith
and
doctrine
.
2.
Now
though
this
divine
truth
,
viz.
That
the
true
Church
of
Christ
is
only
one
,
and
by
consequence
,
that
an
injustifiable
separation
from
it
,
is
in
a
high
degree
damnable
,
be
acknowledged
by
all
Christians
that
I
know
,
since
it
is
an
expresse
article
of
our
Creed
,
Credo
unam
sanctam
&
Catholicam
Ecclesiam
,
that
is
,
I
believe
one
holy
Catholike
Church
;
and
therefore
there
may
seem
to
be
no
necessity
to
put
ones
selfe
to
the
trouble
of
proving
it
:
Notwithstanding
I
will
not
refuse
that
trouble
to
make
a
collection
of
quotations
,
both
out
of
Scripture
and
Fathers
;
to
the
end
,
both
to
get
a
distinct
notion
of
what
was
antiently
understood
by
this
word
,
Schisme
:
and
to
set
forth
(
according
to
their
conceptions
)
the
abominablenesse
and
extreme
sinfulnesse
of
that
sin
;
and
this
the
rather
,
because
a
sad
meditation
upon
such
passages
enforced
me
to
consider
in
what
a
state
I
had
formerly
lived
,
and
likewise
made
me
wonder
,
that
heretofore
above
all
other
points
I
had
not
bent
my
thoughts
and
studies
to
enquire
and
determine
(
since
it
is
apparent
that
there
is
a
Schism
in
the
church
)
upon
which
party
the
guilt
of
so
horrible
and
exterminating
a
sinne
did
lye
.
3.
But
the
truth
is
,
my
wonder
decreased
,
when
I
considered
that
hitherto
I
had
not
met
with
any
Protestant
Writers
that
have
throughly
considered
this
point
of
Schisme
,
which
yet
above
all
others
ought
to
have
been
most
exactly
ventilated
and
examined
,
as
S.
Augustine
(
lib.
2.
cont.
lit
.
Petil.
)
saith
,
in
the
case
of
Schisme
against
the
Donatists
;
The
whole
question
therefore
is
,
whether
you
do
not
ill
,
you
I
say
,
to
whom
the
whole
world
objects
the
sacriledge
of
so
geeat
a
Schisme
?
the
exact
examination
of
which
question
whilest
you
neglect
;
all
that
you
say
is
superfluous
:
and
whereas
you
live
like
theeves
,
you
boast
that
you
dye
as
Martyrs
.
And
again
,
(
Ep.
164.
ad
Emer
.
Don.
)
Wherefore
in
the
prime
place
this
is
to
be
enquired
,
for
what
reason
you
made
a
Schisme
?
To
the
same
effect
said
Optatus
before
him
concerning
the
same
Donatists
,
(
lib.
1.
)
The
businesse
in
hand
is
concerning
separation
:
In
Africa
,
as
in
all
other
Provinces
likewise
,
there
was
but
one
church
before
it
was
divided
by
those
who
ordained
Majorinus
in
the
Chair
,
upon
which
by
succession
thou
art
set
.
The
matter
therefore
to
be
considered
is
,
which
of
the
two
parties
have
remained
in
the
root
with
the
whole
world
?
which
of
them
went
out
?
which
of
them
is
set
upon
a
new
Chair
(
Episcopall
)
which
heretofore
was
not
in
being
?
which
of
them
ha's
raised
an
Altar
against
a
(
former
)
Altar
?
which
of
them
made
an
Ordination
during
the
life
time
of
him
who
was
before
ordanied
?
Lastly
which
of
them
is
obnoxious
to
the
sentence
of
S.
John
the
Apostle
,
who
foretold
that
many
Antichrists
would
go
out
of
the
Church
?
4.
The
almost
onely
considerable
Author
among
Protestants
,
who
seems
to
have
written
largely
and
purposely
upon
this
argument
of
Schisme
,
was
that
unfortunate
Apostate
M.
Antonius
de
Dominis
,
Arch-Bishop
of
Spalato
,
who
,
as
appears
by
the
Index
of
the
heads
of
his
books
and
Sections
,
allowed
an
entire
book
to
this
subject
:
but
by
what
means
it
came
to
passe
,
whether
through
guilt
,
or
what
other
mystery
I
know
not
,
but
in
the
publication
of
the
three
volumes
of
his
works
,
that
book
which
he
intended
,
or
had
written
de
Schismate
appears
not
,
there
is
an
hiatus
in
that
place
not
yet
supplied
.
But
to
proceed
to
the
quotations
.
CHAP.
XLVI
.
Quotations
out
of
Scripture
and
Fathers
to
shew
the
sinfulnesse
and
danger
of
Schisme
.
1.
THe
passages
of
Scripture
which
I
especially
took
notice
of
,
concerning
the
sinfulnesse
and
extreme
danger
of
Schisme
were
these
,
viz.
those
words
of
our
Saviour
,
(
Mat.
18.
7.
Woe
unto
the
world
because
of
scandalls
,
for
it
must
needs
be
that
scandalls
come
;
notwithstanding
woe
to
that
man
by
whom
the
scandall
cometh
.
Now
the
Fathers
generally
by
scandalls
understand
Heresies
and
Schismes
.
Which
interpretation
S.
Paul
seems
to
justifie
,
joyning
together
Schismes
and
scandalls
as
Synonyma
,
or
words
of
the
same
importance
,
when
he
sayes
,
Rom.
16.
17.
I
beseech
you
brethren
,
observe
those
who
make
Schismes
and
scandalls
,
contrary
to
the
doctrine
which
you
have
been
taught
,
and
avoid
them
.
For●
such
men
serve
not
our
Lord
Iesus
Christ
,
but
their
own
belly
,
and
by
kind
speeches
and
benedictions
seduce
the
hearts
of
the
simple
.
Again
,
saith
our
Saviour
,
Hereby
shall
men
know
that
ye
are
my
Disciples
;
if
ye
love
one
another
.
Add
to
this
his
last
legacy
,
Peace
I
leave
with
you
,
my
peace
I
give
unto
you
;
As
likewise
that
saying
of
his
,
which
S.
Hierome
quotes
from
Tradition
,
Nunquam
l●ti
sitis
,
nisi
cùm
fratres
vestros
in
charitate
videritis
,
that
is
,
Be
yet
never
joyfull
but
when
you
see
your
brethren
in
charity
.
To
all
which
I
will
subjoyn
that
passionate
exhortation
of
S.
Paul
,
(
Philip.
2
1.
)
If
there
be
therefore
any
consolation
in
Christ
,
if
any
comfort
of
love
,
if
any
fellowship
of
the
Spirit
,
if
any
bowells
of
mercy
,
fulfill
ye
my
joy
that
ye
be
like-minded
,
unanimous
,
thinking
the
same
things
,
doing
nothing
through
contention
or
vain-glory
.
2.
The
same
affection
and
zeale
did
the
antient
Fathers
and
Doctors
of
the
church
expresse
to
Catholique
Unity
,
with
incredible
efficacy
,
shewing
their
detestation
against
Schismes
and
Divisions
:
Witnesse
S.
Irenaeus
(
lib.
4.
c.
62.
)
God
will
judge
those
which
make
Schismes
in
the
Church
,
ambitious
men
,
who
have
not
the
honor
of
God
before
their
eys
,
but
rather
embracing
their
owne
interest
then
the
unity
of
the
Church
,
for
small
and
light
causes
divide
the
great
and
glorious
body
of
Christ
,
&c.
For
in
the
end
they
cannot
make
any
Reformation
so
important
,
as
the
evill
of
Schisme
is
pernicious
.
Witnesse
S.
Dionysius
of
Alexandrina
,
writing
to
Novatian
,
A
man
ought
rather
to
indure
all
things
then
to
consent
to
division
of
the
Church
of
God
,
since
Martyrdome
,
to
which
men
expose
themselves
,
to
the
end
to
hinder
the
dismembring
of
the
Church
,
are
no
lesse
glorious
,
then
those
which
a
man
suffers
for
refusing
to
sacrifice
to
Idolls
.
Witnesse
S.
Cyprian
,
(
de
unit
.
Eccles.
)
Do
they
think
that
Christ
is
amongst
them
when
they
are
assembled
?
I
speak
of
those
which
make
assemblies
out
of
the
Church
of
Christ
:
No
,
although
they
were
drawn●
to
torments
and
execution
for
the
confession
of
the
name
of
Christ
,
yet
this
pollution
is
not
washed
away
,
no
not
with
their
bloud
:
this
inexplicable
and
inexcuseable
crime
of
Schisme
is
not
purged
away
,
even
by
death
it self
.
That
man
cannot
be
a
Martyr
that
is
not
in
the
Church
.
And
again
,
He
shall
not
have
God
for
his
Father
,
that
would
not
have
the
Church
for
his
Mother
.
Witnesse
S.
Pacian
(
ad
Sympr
.
cp.
2.
)
Although
that
Nova
ian
hath
been
put
to
death
(
for
Christ
)
yet
he
ha's
not
received
a
crown
.
And
why
?
Because
he
was
separated
from
the
peace
of
the
Church
,
from
concord
,
from
that
Mother
,
of
whom
whosoever
will
be
a
Martyr
,
must
be
a
portion
.
Witnesse
S.
Optatus
(
lib.
1.
)
Among
other
Precepts
,
the
divine
injunction
hath
likewise
forbidden
these
three
,
Thou
shalt
not
kill
.
Thou
shalt
not
go
after
strange
Gods
,
and
(
in
capitibus
mandatorum
)
in
the
head
of
the
Commandements
,
Thou
shalt
not
make
a
Schisme
.
He
means
I
suppose
those
words
in
the
preface
of
the
Decalogue
,
The
Lord
thy
God
is
One
,
thou
shalt
have
no
other
Gods
but
me
.
Again
(
lib.
2.
)
The
unity
of
the
Episcopall
Chaire
is
the
prime
endowment
given
to
the
Church
.
Witnesse
S.
Chrysostome
(
in
Eph.
hom.
11.
)
There
is
nothing
doth
so
sharply
provoke
the
wrath
of
God
,
as
the
division
of
the
Church
;
insomuch
as
though
we
should
have
performed
all
other
sorts
of
good
things
,
yet
we
shall
incur
a
punishment
no
lesse
cruell
by
dividing
the
unity
and
fulnesse
of
the
Church
,
then
those
have
done
,
who
pierced
and
divided
Christs
owne
body
.
Witnesse
the
fourth
Councell
of
Carthage
,
(
Can
1.
)
out
of
the
Catholique
Church
there
is
no
salvation
.
3.
Witnesse
S.
Augustine
(
de
Symb.
ad
Catech.
l.
4.
c.
10.
)
For
this
cause
the
conclusion
of
this
Sacrament
(
he
means
the
creed
)
is
terminated
in
the
Article
concerning
the
holy
Church
:
and
the
reason
is
,
because
if
any
man
be
found
separated
from
her
,
he
shall
be
excluded
from
the
number
of
children
;
neither
shall
he
have
God
for
his
Father
,
that
would
not
have
the
Church
for
his
Mother
:
and
it
will
nothing
avail
him
to
have
rightly
believed
,
or
to
have
done
never
so
many
good
works
,
without
this
conclusion
of
the
soveraign
good
.
Again
,
(
in
Psa.
21.
)
Whosoever
ha's
charity
is
assured
.
But
as
for
charity
,
no
man
transports
it
out
of
the
Church
.
Againe
,
(
de
Bap.
con
.
Don.
l.
1.
c.
8.
)
Those
whom
the
Donatists
heale
of
the
wound
of
I
dolatry
and
infidelity
,
they
themselves
wound
more
dangerously
with
the
wound
of
Schisme
.
Again
,
(
sup.
gest
.
Emar
.
)
Out
of
the
Catholique
Church
a
Heretique
may
have
all
things
but
salvation
.
He
may
have
the
Sacraments
,
He
may
sing
Allelujah
,
He
may
answer
,
Amen
.
He
may
keep
the
Gospell
,
He
may
have
the
Faith
and
preach
it
,
only
salvation
he
cannot
have
.
Again
,
(
l.
3.
cont.
Petil.
c.
5.
)
No
man
preaching
the
name
of
Christ
,
and
carrying
or
ministring
the
Sacrament
of
Christ
is
to
be
followed
against
the
Unity
of
Christ
.
Again
,
(
cont.
adv.
Le.
&
Proph.
l.
1.
6.
17.
)
If
he
hear
not
the
Church
,
let
him
be
to
thee
as
a
Heathen
and
a
Publican
;
which
is
more
grievous
then
if
he
was
strucken
through
with
a
sword
,
consumed
by
flames
,
exposed
to
wilde
beasts
.
Again
(
l.
de
Past.
c.
12.
)
The
Divel
saith
not
,
let
them
be
Donatists
and
not
Arians
,
for
whether
they
be
here
or
there
they
belong
to
him
that
gathers
without
making
a
difference
:
Let
him
adore
Idolls
,
saith
the
Divell
,
he
is
mine
:
Let
him
remain
in
the
superstition
of
the
Jewes
,
he
is
mine
:
Let
him
quit
Unity
,
and
passe
over
to
this
or
that
,
or
any
Heresie
,
he
is
mine
.
4.
Witnesse
likewise
S.
Fulgentius
,
(
de
rem
.
pec
.
cap.
22.
)
Out
of
this
Church
neither
the
title
of
Christian
secures
any
man
,
neither
doth
Baptisme
conferre
salvation
,
neither
doth
any
man
offer
a
sacrifice
agreeable
to
God
,
neither
doth
any
man
receive
Remission
of
sinnes
,
neither
doth
any
man
attain
to
eternall
life
,
for
there
is
one
onely
Church
,
one
onely
Dove
,
one
onely
well-beloved
,
one
only
Spouse
.
Again
,
(
de
Fid.
ad
.
Pet.
D.
c.
39.
)
Hold
this
most
firmly
,
and
doubt
not
of
it
in
any
wise
,
that
every
Heretique
and
Schismatique
whatsoever
baptized
in
the
name
of
the
Father
,
the
Sonne
,
and
the
Holy
Ghost
;
if
before
the
end
of
his
life
he
be
not
reunited
to
the
Catholike
Church
,
let
him
bestow
never
so
many
almes
,
yea
though
he
should
shed
his
bloud
for
the
name
of
Christ
,
he
cannot
obtain
salvation
.
Witnesse
lastly
S.
Prosper
,
He
who
does
not
communicate
with
the
Universall
Church
is
a
Heretique
and
Antichrist
.
(
de
prom
.
&
praed.
Dei
p.
4.
c.
5.
)
5.
Surely
no
man
can
justly
blame
,
if
a
serious
consideration
of
such
testimonies
of
Scripture
,
such
a
conspiracy
of
all
the
Saints
almost
of
the
antient
Church
agreeing
to
condemne
Schisme
,
as
the
most
heinous
inexcuseable
sin
that
a
Christian
was
capable
of
committing
,
not
to
be
redeemed
with
Faith
,
Sacraments
,
Almes
,
Miracles
,
no
nor
Martyrdome
it selfe
,
awakened
me
from
the
Lethargy
I
was
in
,
and
from
the
presumption
which
I
had
,
viz.
that
since
I
my selfe
had
no
influence
upon
the
beginnings
of
the
Separation
,
but
on
the
contrary
approached
as
neere
in
my
beliefe
to
the
Catholique
Church
,
as
Truth
in
my
opinion
would
permit
me
;
and
lastly
,
since
I
judged
charitably
of
the
state
of
Cutholiques
,
that
therefore
the
guilt
of
Schisme
should
never
be
imputed
to
me
.
Not
content
therefore
to
rest
upon
these
imaginations
in
a
matter
,
upon
which
my
eternall
happinesse
inseparably
depended
,
if
the
expresse
words
of
Scripture
,
and
unanimous
consent
of
Antiquity
were
to
be
believed
,
I
proceeded
to
examine
the
present
state
of
Protestant
&c.
Churches
in
separation
from
the
Romane
,
by
the
markes
which
the
antient
Fathers
afforded
me
to
judge
by
,
whether
of
the
two
parties
were
guilty
,
and
to
which
of
them
this
so
heynous
low
,
viz.
1.
They
all
agreed
that
Schisme
was
a
thing
of
it self
evident
,
&
whereof
the
most
ignorant
understandings
might
inform
themselves
:
For
this
being
the
foundation
of
all
their
disputes
of
the
Catholike
Church
,
that
it
is
a
congregation
so
visible
and
illustrious
,
that
it
cannot
be
hidden
from
the
eys
of
any
man
that
does
not
willingly
shut
them
,
it
does
necessarily
follow
,
that
they
who
are
not
in
visible
communion
with
that
visible
church
are
apparently
Schismatikes
.
5.
Secondly
,
and
by
consequence
,
that
the
mark
of
Schisme
and
Heresie
was
not
a
separation
from
the
true
faith
simply
;
but
from
that
faith
which
is
openly
professed
by
the
Church
:
For
otherwise
,
if
they
had
defined
Schisme
with
respect
onely
to
the
true
Faith
,
all
the
evidence
of
Schisme
would
be
utterly
taken
away
,
since
it
would
be
alwayes
ambiguous
and
disputable
which
of
the
parties
in
a
Schisme
held
the
true
doctrine
;
of
which
ignorant
people
could
not
be
Judges
;
and
the
learned
would
never
acknowledge
themselves
guilty
.
Besides
,
the
parties
evidently
in
Schisme
would
be
sure
,
either
not
at
all
to
acknowledge
,
or
at
least
to
excuse
and
extenuate
their
fault
,
by
saying
,
that
though
they
were
in
some
sort
divided
from
the
(
Catholique
)
Church
,
yet
this
was
not
so
unpardonable
,
since
they
left
the
Church
only
in
points
not
fundamentall
,
for
in
such
they
agree
with
Catholiques
,
and
by
consequence
remain
the
same
church
still
in
substantialls
.
This
is
at
this
day
the
plea
of
many
Protestants
,
as
it
was
anciently
of
the
Pelagians
,
according
to
that
of
S.
Augustine
,
(
de
Pec.
Orig.
l.
2.
c.
22.
)
Pelagius
and
Goelestius
saith
he
,
desirous
cunningly
to
avoid
the
odious
name
of
Heresie
,
affirme
that
the
question
concerning
Originall
finne
may
be
disputed
without
endangering
Faith
.
But
this
assertion
of
theirs
he
confuted
particularly
in
his
fourteenth
Sermon
,
De
Verbis
Apostoli
;
and
in
generall
against
both
Heretiques
and
Schismatiques
proves
,
that
whatsoever
in
particular
their
opinions
are
,
yet
since
they
professe
otherwise
then
the
church
does
,
and
requires
of
them
to
doe
,
they
are
in
a
damnable
estate
,
because
thereby
they
vertually
renounce
one
fundamentall
Article
of
faith
,
viz.
of
the
authority
and
unity
of
the
Catholique
Church
;
and
therefore
if
they
break
communion
,
though
but
for
one
doctrine
,
and
that
of
it self
of
no
great
importance
;
their
orthodoxnesse
in
all
other
points
will
not
avail
them
wanting
truth
,
and
especially
renouncing
charity
and
obedience
to
the
Universall
Church
.
Hereupon
the
same
Father
(
in
Psal.
54.
)
saith
of
the
Donatists
,
We
have
each
of
us
one
Baptisme
;
in
this
they
were
with
me
:
We
celebrated
the
Feasts
of
the
Martyrs
,
in
this
they
were
with
me
:
We
frequented
the
solemnity
of
Easter
,
in
this
they
were
with
me
:
But
they
were
not
in
all
things
with
me
:
In
Schisme
they
were
not
with
me
:
In
Heresie
they
were
not
with
me
:
In
many
things
they
were
with
me
,
and
in
some
few
things
they
were
not
with
me
:
But
in
those
few
things
in
which
they
were
not
with
me
,
those
many
things
do
not
profit
them
in
which
they
were
with
me
.
So
again
the
same
Father
(
Ep.
48.
)
Speaking
to
the
same
Donatists
,
You
are
with
us
in
Baptism
,
in
the
Creed
,
in
other
Sacraments
of
the
Lord
:
but
in
the
Spirit
of
unity
,
in
the
bond
of
peace
,
and
finally
in
the
Catholike
Church
you
are
not
with
us
.
6.
Thirdly
,
that
the
proper
(
to
all
eys
visible
)
and
essentiall
mark
of
Schisme
(
for
what
cause
soever
it
matters
not
)
is
a
wilfull
separation
from
the
externall
Communion
of
the
Catholique
Church
.
So
S.
Augustine
(
de
unit
.
c.
4.
)
Those
who
do
so
dissent
from
the
body
of
Christ
,
which
is
the
Church
,
that
their
Communion
is
not
with
the
whole
wheresoever
it
is
spread
,
but
are
fouud
in
some
party
separated
,
it
is
manifest
that
they
are
not
in
the
Catholike
Church
.
And
again
(
de
util.
cred.
c.
2.
)
There
is
one
Church
,
if
you
cast
your
eyes
upon
the
surface
of
the
earth
,
more
abundant
in
multitude
,
and
likewise
as
those
who
know
by
experience
affirm
,
more
sincere
in
truth
then
all
others
:
but
concerning
truth
that
is
another
dispute
.
And
again
(
cont.
Pet.
l.
2.
c.
95.
)
Division
and
dissention
makes
you
Heretiques
,
and
peace
and
unity
make
us
Catholiques
.
And
Uincentius
Lerinensis
(
cap.
9.
)
O
admirable
change
!
the
first
Authors
of
the
same
opinions
are
called
Catholiques
;
and
the
Sectators
,
Heretiques
,
(
namely
because
they
separated
for
them
.
)
And
S.
Prosper
(
de
prom
.
&
ben
.
Dei
p.
2.
l.
5.
)
He
who
communicates
with
the
Universall
Church
is
a
Christian
and
a
Catholique
:
and
he
who
doth
not
communicate
with
it
,
is
a
Heretique
and
Antichrist
:
Hereupon
it
is
that
the
Fathers
understand
and
interpret
the
word
C●tholique
,
not
with
respect
to
doctrine
or
belief
,
but
Communion
externall
.
So
S.
Augustine
(
collat.
car
.
d.
3.
)
We
shew
by
the
testimony
of
our
Communion
that
we
have
the
Catholique
Church
.
And
again
(
brevic
.
coll.
l.
3.
)
The
Donatists
(
saith
he
)
answered
that
the
word
Catholique
(
or
universall
)
was
not
derived
from
the
universality
of
Nations
,
but
from
the
plenitude
of
Sacraments
,
that
is
,
from
the
integrity
of
doctrine
.
And
again
,
(
Ep.
48.
ad
Vinc.
Reg.
)
Thou
thinkest
that
thou
hast
spoken
subtilly
when
thou
interpretest
the
name
Catholique
not
of
Universall
Communion
,
but
of
observation
of
all
precepts
and
divine
Sacraments
,
or
Mysteries
.
7.
And
to
the
end
to
demonstrate
to
Schismatiques
that
they
could
not
pretend
to
any
portion
in
the
Catholique
Church
,
the
Fathers
ordinarily
silenced
them
from
any
claim
thereto
,
by
asking
them
whether
they
could
addresse
communicatory
letters
unto
,
or
receive
such
letters
from
all
Catholique
Bishops
,
which
they
not
being
able
to
do
,
were
supposed
to
be
sufficiently
convicted
.
So
S.
Augustine
(
ep.
163.
)
speaking
of
Fortunatus
the
Donatist
,
I
asked
him
if
he
could
send
communicatory
Letters
(
which
we
call
Formatas
)
whither
I
would
name
&c.
But
because
the
thing
was
manifestly
false
,
they
quitted
that
discourse
with
confusion
of
language
.
Hence
it
was
that
the
antient
Schismatiques
,
not
being
able
with
any
the
least
pretence
to
challenge
the
title
of
Catholiques
,
were
forced
to
repaire
themselves
,
by
laying
an
aspersion
or
diminution
on
that
name
,
as
when
Sympronian
told
S.
Pacian
,
(
ep.
1.
)
That
none
under
the
Apostles
were
called
Catholiques
:
and
when
Gaudentius
the
Donatist
affirmed
that
the
word
Catholique
was
a
humane
fiction
,
which
S.
Augustine
calls
,
Verba
blasphemia
,
Blasphemous
words
.
lib.
1.
con
.
Gaudent
.
8.
Notwithstanding
in
some
cases
the
Fathers
allow
,
that
a
man
may
possibly
be
separated
from
the
externall
communion
of
the
Catholique
Church
without
imputation
of
Schisme
,
according
to
this
discourse
which
I
have
found
quoted
out
of
S.
Augustine
.
Often
times
also
it
happens
,
saith
he
,
that
the
divine
Providence
permits
that
some
good
men
should
be
cast
out
of
the
Christian
Congregation
by
some
over-turbulent
sedition
of
carnall
men
,
which
injury
done
unto
such
men
,
when
they
shall
bear
it
patiently
,
for
the
peace
of
the
Church
,
and
shall
not
attempt
any
innovations
of
Schismes
or
Heresies
,
they
will
instruct
men
with
what
true
affection
,
and
with
how
great
sincerity
and
charity
we
ought
to
serve
God
.
The
designe
and
resolution
therefore
of
such
men
is
,
either
to
returne
when
the
tempest
is
calmed
,
or
if
that
be
not
permitted
them
,
either
by
reason
that
the
tempest
yet
continues
,
or
out
of
fear
lest
by
their
returne
another
tempest
should
be
raised
more
violent
then
the
former
,
they
preserve
a
will
and
affection
to
serve
even
those
,
to
the
violence
and
commotions
of
whom
they
have
given
place
,
defending
to
the
death
(
without
making
any
separated
conventicles
)
and
maintaining
by
their
testimony
the
faith
which
they
know
is
preached
in
the
Catholique
Church
:
Such
as
these
the
Father
who
sees
in
secret
crownes
in
secret
.
9.
I
remember
that
Monsienr
Grotius
,
from
this
speech
of
S.
Augustine
,
and
a
suitable
action
(
I
think
)
of
S.
Chrysostomes
,
defends
the
non-association
to
the
Catholique
Church
of
himselfe
,
and
such
peaceable
Protestants
as
himselfe
:
But
surely
in
vain
,
for
first
this
discourse
of
S.
Augustine
supposes
that
such
persons
doe
not
hold
any
doctrines
condemned
by
the
Catholique
Church
.
2.
That
whensoever
leave
or
opportunity
shall
be
given
,
they
will
readily
embrace
her
Communion
.
3.
That
they
doe
not
communicate
with
any
Sects
manifestly
in
separation
from
it
:
None
of
which
suppositions
can
he
applied
to
Monsieur
Grotius
,
&c.
and
therefore
such
a
Communion
in
voto
,
or
desire
cannot
in
the
judgement
of
Antiquity
availe
them
;
since
if
it
could
,
no
Heretique
nor
Schismatique
could
be
culpable
;
or
that
in
such
a
sense
doth
not
communicate
with
the
Catholique
Church
:
for
there
is
not
any
of
them
but
would
willingly
communicate
with
her
upon
these
termes
,
viz.
That
she
would
change
the
clauses
and
conditions
of
her
Communion
,
and
reform
her selfe
according
to
the
patternes
of
their
particular
respective
Sects
.
10.
A
fourth
mark
of
Heresie
and
Schisme
is
,
when
the
first
Authors
of
them
can
be
named
,
and
by
consequence
can
be
proved
to
be
in
time
posteriour
to
Catholique
Unity
:
And
particularly
for
doctrines
,
such
were
esteemed
Hereticall
,
which
could
not
be
maintained
to
be
Apostolicall
,
that
is
,
(
not
which
the
Authours
did
not
pretend
to
be
deducible
out
of
Apostolicall
Writings
,
for
all
Heretiques
generally
alledged
Scripture
for
all
their
blasphemies
:
but
)
which
they
could
not
prove
to
have
been
professed
in
the
church
,
and
deduced
successively
from
Age
to
Age
since
the
Apostles
times
:
Thus
S.
Athanasius
(
in
Dec.
Syn.
Nic.
cont.
Arian
.
)
Behold
we
have
proved
the
succession
of
our
doctrine
delivered
,
from
hand
to
hand
,
from
Father
to
Sonne
:
But
as
for
you
(
Arians
)
new-Jewes
and
children
of
Caiaphas
,
what
Progenitours
can
you
show
of
your
speeches
?
So
likewise
S.
Pacian
(
Epist.
3.
)
For
my selfe
,
holding
my selfe
assured
upon
the
succession
of
the
Church
,
and
contenting
my selfe
with
the
peace
of
the
antient
Congregation
,
I
have
not
learned
any
studies
of
discord
.
CHAP.
XLVIII
.
An
Application
of
the
former
marks
of
Schisms
to
the
present
Controversie
;
and
a
demonstration
that
they
doe
not
suit
to
the
Romane
,
but
onely
Protestant
Churches
.
1.
HAving
thus
informed
my selfe
of
the
mind
of
Antiquity
concerning
the
nature
and
marks
of
Schisme
and
Heresie
,
and
applying
them
to
the
controversie
in
hand
,
between
the
Roman
and
Protestant
&c.
Churches
,
it
appeared
as
clear
to
me
as
the
Sun
at
noone
day
,
that
if
the
same
Fathers
and
Bishops
meeting
in
the
antient
Councells
to
condemn
the
Arians
,
Nestorians
,
Eutychians
,
Novatians
,
and
Donatists
&c.
had
lived
in
these
times
,
they
must
of
necessity
upon
the
same
grounds
have
condemned
the
Lutherans
,
Calvinists
,
English-Protestants
,
Socinians
&c.
For
it
being
apparent
,
that
there
is
really
a
Schisme
among
the
Western
Christians
since
Luthers
Apostacy
,
in
as
much
as
so
many
Sects
doe
not
onely
actually
separate
from
the
communion
of
that
church
,
which
before
that
separation
they
all
called
the
Catholique
Church
,
but
likewise
impute
superstition
,
idolatry
,
and
other
crimes
unto
it
,
thereby
to
justifie
such
their
separation
,
by
which
means
not
a
Schisme
only
,
and
that
most
properly
so
called
,
is
happened
,
but
Heresie
likewise
is
to
be
imputed
to
one
of
the
parties
divided
:
That
neither
of
these
titles
belongs
to
the
Romane
Church
,
and
therefore
that
both
of
them
are
justly
and
necessarily
to
be
charged
upon
the
Church
of
England
(
and
by
consequence
,
much
more
upon
all
other
Sects
of
Protestants
,
as
being
much
more
violent
and
uncharitable
against
the
Roman
Catholique
Church
)
may
to
my
understanding
be
demonstrated
most
evidently
after
this
manner
,
viz.
2.
First
with
respect
to
separation
from
externall
communion
:
In
a
manifest
Schisme
(
as
this
is
apparently
)
those
who
are
but
a
part
,
who
are
new
beginners
,
whose
prime
authors
may
be
named
,
who
have
introduced
among
Christians
novelties
,
not
heard
of
in
the
world
,
even
by
their
own
confession
,
for
above
a
thousand
years
,
and
have
actively
separated
themselves
from
the
externall
communion
of
the
whole
,
in
which
they
did
formerly
remaine
,
those
and
those
onely
are
Schismatiques
;
and
such
are
Protestants
,
as
is
evident
.
For
1.
The
English
church
is
at
the
best
but
a
particular
church
,
which
in
the
beginning
of
the
raigne
of
King
Henry
the
VIII
.
did
live
in
externall
communion
with
the
then
whole
Catholique
Church
,
but
afterward
in
the
same
Kings
dayes
divided
it self
from
the
same
externall
communion
,
by
renouncing
obedience
to
the
Pope
,
whom
before
they
acknowledged
the
visible
Head
of
the
Catholique
Church
.
2.
The
same
English
Church
in
the
dayes
of
his
Son
King
Edward
the
VI.
but
especially
to
his
Daughter
Q.
Elizabeth
,
to
the
former
Schisme
added
an
alteration
of
severall
other
points
of
doctrine
,
confessedly
for
very
many
ages
universally
embraced
by
all
Catholiques
,
and
conspicuous
in
the
publique
profession
and
practise
of
the
church
:
and
in
this
double
division
both
from
the
Faith
and
externall
communion
of
the
Catholique
Church
ha's
the
English
Nation
continued
ever
since
.
Therefore
according
to
the
notion
of
Schisme
,
which
we
have
from
Antiquity
,
and
plain
expresse
reason
,
the
English-Protestant-Church
is
properly
Schismaticall
and
Hereticall
.
3.
On
the
contrary
,
the
Romane
Church
(
acknowledged
by
all
Englishmen
to
have
been
the
Catholique
Church
;
and
even
since
the
separation
allowed
by
English
Protestants
themselves
to
be
at
least
a
true
member
of
the
Catholique
Church
)
ha's
continued
to
this
day
in
the
same
forme
of
externall
communion
that
she
had
before
,
ha's
not
actually
nor
actively
separated
from
any
church
pre-existent
,
much
lesse
from
the
whole
body
;
ha's
changed
nothing
of
doctrine
&c.
therefore
if
she
was
the
Catholique
Church
before
,
she
is
so
still
:
however
she
cannot
in
any
the
least
shew
of
reason
be
called
Schismaticall
.
4.
For
further
proof
of
this
,
let
us
consider
the
first
beginners
of
separation
,
Luther
,
Zuinglius
,
or
(
to
apply
this
discourse
to
the
Church
of
England
)
Tindall
.
I
desire
to
know
whether
when
Tindall
alone
,
of
his
owne
head
,
without
any
authority
,
either
civill
or
ecclesiasticall
,
yea
in
open
desiance
of
both
,
began
to
disperse
doctrines
unheard
of
among
his
countreymen
,
all
Catholiques
,
dividing
himselfe
from
the
externall
communion
of
the
whole
world
,
whether
,
I
say
,
Tindall
thus
standing
alone
,
as
supposed
,
as
yet
not
to
have
gained
Proselites
,
was
properly
and
truly
a
Schismatique
,
or
no
?
If
he
was
,
I
would
fain
know
by
what
right
he
or
his
followers
came
to
lose
that
name
,
when
he
had
perverted
a
company
,
suppose
a
Parish
,
or
Diocess
,
or
Province
,
yea
that
whole
Kingdome
,
is
it
become
a
meritorious
thing
to
gain
Proselites
to
Schisme
or
Heresie
?
Is
one
single
person
when
he
is
out
of
company
a
child
of
hell
,
and
being
joyned
with
seven
other
as
wicked
,
or
perhaps
more
wicked
then
himself
,
does
he
thereby
become
a
child
of
God
?
Then
certainly
all
Pharisaicall
Sectaries
have
good
reason
to
do
what
our
Saviour
sayes
of
the
Pharisees
,
namely
,
to
travell
Sea
and
Land
to
make
Proselites
,
since
ill
company
,
it
seemes
,
may
bring
them
to
heaven
,
whereas
if
they
had
been
alone
they
could
not
avoid
sinking
into
helll
.
But
if
Tindall
so
standing
alone
in
reall
separation
from
all
other
Christians
,
was
no
Schismatique
;
then
,
since
by
confession
on
all
sides
the
Catholique
Church
cannot
fail
,
it
will
follow
,
that
Tindall
in
his
own
single
person
was
the
Catholique
Church
,
and
the
whole
body
of
Christians
divided
from
him
were
Schismatiques
.
5.
If
this
way
of
arguing
be
not
demonstratively
concluding
,
both
out
of
the
forementioned
grounds
of
the
Fathers
and
evident
reason
,
yea
even
palpable
sense
,
it
will
be
impossible
to
make
a
Syll●gisme
,
or
to
conclude
rationally
from
any
principles
whatsoever
;
we
must
alter
Dictionaries
and
all
formes
of
language
,
and
affirm
that
there
is
no
means
left
to
understand
one
another
,
though
we
endeavour
to
speak
never
so
plainly
:
For
if
he
be
not
a
Separ●●tist
,
who
doth
by
his
own
confession
actually
separate
,
and
he
an
Innovator
,
who
doth
actually
innovate
:
And
if
that
church
which
in
An.
D.
1516.
was
confessed
not
to
have
been
Schismaticall
,
because
then
all
things
were
peaceable
,
no
Schisme
was
yet
begun
,
if
the
same
church
continuing
without
any
alteration
in
doctrine
or
practise
till
the
year
following
,
that
Luther
taught
and
divided
against
it
,
and
so
ever
since
be
to
be
called
Schismaticall
,
because
others
would
stay
no
longer
in
it
,
then
to
change
is
to
be
constant
,
and
to
be
constant
,
to
change
;
to
run
away
is
to
stand
still
,
and
to
stand
still
to
run
away
.
6.
If
Protestants
reply
,
that
though
in
respect
of
the
then
present
state
of
the
church
,
Luther
,
Tindall
,
&c.
did
make
alterations
,
in
regard
of
some
precedent
ages
before
Luther
,
in
which
the
church
had
been
wholly
drowned
in
errour
and
superstition
,
they
did
indeed
innovate
;
Yet
since
they
sought
to
reduce
the
present
distempered
church
to
the
form
and
soundnesse
of
the
antient
Apostolicall
church
,
they
were
neither
alterers
nor
innovators
,
but
rather
took
away
all
alterations
and
innovations
.
I
answer
,
that
if
Luthers
or
Tindalls
judgement
alone
deserved
to
be
ballanced
with
the
whole
world
,
and
if
there
were
any
suspition
that
Christ
had
forgot
his
promises
,
or
were
become
unable
to
perform
them
,
there
might
be
some
pretence
for
such
a
plea
;
otherwise
such
an
excuse
doth
augment
their
guilt
,
in
as
much
as
they
do
dishonor
Christ
,
calumn●ate
the
one
,
holy
,
Catholique
and
Apostolique
Church
;
charge
themselves
with
the
extremity
both
of
infidelity
and
pride
,
or
(
in
the
language
of
S
Augustine
)
blasphemy
and
intolerable
madnesse
.
CHAP.
XLIX
.
A
continuation
of
proofes
,
that
Schisme
and
Heresie
cannot
with
the
least
shew
of
reason
be
imputed
to
the
Roman
C●urch
;
but
only
and
wholly
to
Protestants
,
&c.
1.
A
Further
proof
as
evident
as
the
former
,
viz.
that
the
imputation
of
compleat
Schisme
with
Heresie
annexed
,
is
onely
to
be
charged
upon
Protestants
,
&c.
and
not
with
the
least
shew
of
reason
upon
the
Roman
church
,
and
that
with
respect
of
doctrine
innovated
,
is
this
.
2.
It
is
first
confessed
that
all
the
doctrines
,
which
the
Protestants
call
errours
,
and
those
in
themselves
damnable
(
unlesse
where
invincible
ignorance
shall
perhaps
excuse
)
and
therefore
obliging
all
Christian
people
after
having
received
a
new
light
by
the
preaching
of
Luther
,
Tindall
,
&c.
to
forsake
them
,
and
the
communion
of
all
those
that
persisted
in
the
maintaining
of
them
:
I
say
it
is
confessed
that
all
such
pretended
errours
were
spread
through
the
whole
Catholique
Ch●rch
in
Communion
with
the
Romane
in
the
age
before
Luther
began
his
Apostacy
,
nemine
contradiceute
.
(
Now
by
the
way
,
how
this
can
agree
with
that
sense
which
they
give
to
the
promises
of
Christ
,
that
he
would
preserve
his
Church
in
all
truth
,
so
that
the
gates
of
hell
should
not
prevail
against
it
,
I
confesse
I
cannot
comprehend
:
For
if
all
Heresies
be
the
gates
of
hell
,
as
the
Fathers
say
;
then
much
more
Heresies
in
themselves
damnable
,
although
the
church
had
not
condemned
them
,
because
against
essentiall
truths
.
Besides
they
will
not
deny
,
but
that
invincible
ignorance
may
possibly
excuse
Pelagianisme
,
Photinianisme
,
Arianisme
,
&c.
so
that
upon
their
grounds
,
notwithstanding
the
promises
of
Christ
,
all
Christians
for
above
a
thousand
years
together
might
as
well
have
been
infected
with
these
Heresies
also
.
3.
It
is
secondly
confessed
,
that
excepting
two
or
three
,
and
those
not
of
the
most
considerable
opinions
,
all
the
rest
(
now
condemned
by
Protestants
,
were
publiquely
and
generally
embraced
and
professed
for
severall
ages
before
Luther
:
I
will
adde
,
by
all
ages
and
churches
till
S.
Gregories
dayes
inclusive
,
that
is
,
for
about
one
thousand
years
:
I
might
go
further
,
and
justifie
my
assertion
clearly
and
evidently
:
but
for
the
present
let
us
pitch
upon
S.
Gregories
time
.
For
warrant
of
what
I
have
said
,
besides
the
testimony
of
S.
Gregories
writings
,
Liturgy
,
Rituall
,
Missall
,
&c.
and
besides
the
antient
ecclesiasticall
history
(
especially
of
England
)
and
the
Synods
antiently
assembled
there
,
I
appeal
to
the
confession
of
the
most
learned
Protestants
,
as
Humfrey
,
Fulke
,
the
Centuriators
of
Magdeburg
,
&c.
whose
words
describing
the
Religion
brought
into
England
by
S.
Gregory
,
and
S.
Augustine
,
The
Benedictin
Monke
,
are
these
,
They
brought
in
,
say
they
,
Altars
,
holy
Vestments
,
Images
,
Chalices
,
Candlesticks
,
Censers
,
sacred
Vessells
,
holy
Water
and
sprinkling
with
it
,
Reliques
and
the
translations
of
them
,
Dedication
of
Churches
,
with
the
bones
and
ashes
of
dead
men
,
Consecrations
of
Altars
,
of
Chalices
,
of
Corporalls
,
of
Baptismall
Fonts
,
of
Chrysme
,
of
Oyle
,
of
Churches
by
using
sprinkling
of
holy
water
,
celebration
of
the
Masse
,
use
of
the
Archiepiscopal
Pall
in
the
solemnizing
of
the
Masse
,
books
of
Roman
Ritualls
,
and
a
burden
of
ceremonies
,
free-will
,
merit
,
and
justification
by
works
,
penance
,
satisfaction
,
Purgatory
,
single
life
of
Priests
,
publique
invocation
of
Saints
,
and
worship
of
them
,
veneration
of
Images
,
Exorcismes
,
Indulgences
,
Vowes
,
Monachisme
,
Transubstantion
,
Prayer
for
the
dead
,
exercise
of
the
Jurisdiction
of
the
Romane
Bishop
,
and
his
primacy
over
all
Churches
,
in
a
word
,
the
remaining
chaos
(
as
they
call
it
)
of
Popish
superstition
.
4.
It
is
thirdly
evident
that
within
that
time
in
severall
Councells
(
Provinciall
at
least
)
most
of
the
points
in
debate
between
Protestants
and
the
Roman
Church
,
have
been
either
decided
,
or
the
belief
of
them
supposed
,
and
all
the
practises
(
which
Protestants
condemne
)
justified
and
commanded
:
no
better
proofe
of
which
assertion
need
be
sought
for
,
then
that
Tome
of
English
Synods
published
by
Sir
Henry
Spelman
.
And
on
the
contrary
that
it
does
not
appear
in
any
Synod
that
any
of
those
doctrines
or
practises
have
been
condemned
,
nor
in
the
least
degree
censured
:
so
that
if
there
were
any
authority
in
the
Catholique
Church
for
above
one
thousand
years
together
,
if
she
could
challenge
either
belief
,
or
but
non-contradiction
to
her
decisions
,
they
cannot
be
excused
,
who
not
only
not
receive
,
but
oppose
,
yea
condemn
,
yea
blasphemously
calumniate
her
both
for
doctrines
and
practises
so
unanimously
professed
and
embraced
;
and
all
this
even
then
when
they
acknowledge
her
to
be
the
object
of
that
Article
of
the
creed
,
Credo
unam
,
sanctam
,
Catholicam
,
Apostolicam
Ecclesiam
:
But
how
(
unam
)
if
they
may
,
yea
ought
to
divide
and
tear
her
in
pieces
?
How
(
sanctam
)
if
defiled
with
so
much
prophanenesse
,
superstition
,
and
Idolatry
,
and
all
this
not
only
permitted
,
but
commanded
by
her
?
How
(
Catholicam
)
if
contradicting
the
antient
universall
church
?
Lastly
,
how
(
Apostolicam
)
if
so
evidently
condemnable
by
Apostolique
writings
,
as
is
pretended
?
5.
In
the
fourth
place
,
it
was
to
me
an
irrefragable
testimony
of
a
strange
watchfulnesse
of
divine
providence
over
the
church
to
preserve
it
from
the
gates
of
hell
(
that
is
,
established
and
dangerous
errors
)
that
during
those
worst
times
thereof
,
when
ignorance
,
worldlinesse
,
pride
,
tyranny
,
&c.
raigned
with
so
much
scope
,
I
mean
during
the
time
of
about
six
ages
before
Luther
;
when
the
Popes
,
so
wicked
,
so
abominable
in
their
lives
,
enjoyed
so
unlimited
a
power
even
over
secular
Princes
themselves
,
and
much
more
over
the
Clergy
;
yet
notwithstanding
we
do
not
find
that
there
was
any
innovation
at
all
in
any
points
that
concern
doctrine
,
defined
by
Councells
;
nor
particularly
that
the
Popes
,
though
in
practise
they
assumed
to
themselves
a
vast
exercise
of
externall
Jurisdiction
,
yet
that
they
ever
attempted
,
much
lesse
effected
the
introducing
any
decision
,
as
de
Fide
,
of
their
power
above
that
which
was
universally
believed
,
not
only
in
the
former
ages
after
S.
Gregories
times
,
but
in
times
immemoriall
before
that
.
6.
In
the
fifth
place
,
concerning
the
time
between
the
first
Councell
of
Nice
and
S.
Gregory
it
appeared
to
me
evidently
that
many
points
now
in
controversie
have
been
defined
expresly
against
Protestants
:
That
many
have
been
universally
reputed
Heteriques
for
maintaining
the
very
same
opinions
now
again
innovated
by
Protestants
,
as
Aërius
,
Vigilantius
,
Iovinian
,
&c.
That
scarce
any
point
of
doctrine
of
the
Roman
church
,
but
is
expressely
maintained
by
the
Fathers
generally
.
That
whatsoever
passages
seemingly
contradicting
to
Roman
doctrines
are
out
of
the
Fathers
produced
by
Protestants
,
do
at
the
most
onely
argue
want
of
memory
in
the
Fathers
,
opposing
that
in
one
obscure
place
,
which
they
had
plainly
affirmed
in
twenty
:
That
those
Fathers
,
who
were
so
quick-sighted
to
take
notice
of
,
and
so
zealous
to
condemn
any
innovation
in
doctrine
or
practise
,
yet
neither
have
observed
nor
opposed
any
one
point
,
either
of
doctrine
or
practise
,
received
in
S.
Gregories
time
,
and
continued
to
these
,
as
an
innovation
:
That
the
generall
language
of
the
Fathers
when
they
spoke
ex
professo
concerning
Prayer
for
the
Dead
,
Purgaetory
,
the
blessed
Sacrament
,
the
Primacy
of
the
Pope
&c.
was
like
those
of
these
times
;
the
antient
outward
form
of
the
church
like
that
of
the
present
;
And
on
the
contrary
,
all
these
,
both
expressions
and
Liturgies
,
and
outward
face
of
the
antient
Church
much
more
unlike
to
the
Temples
of
the
Calvinists
or
Lutherans
&c.
yea
or
English
Protestants
,
in
things
wherein
they
differ
from
the
Roman
,
when
they
were
from
the
Congregations
of
antient
Heretiques
.
7.
In
the
last
place
,
that
the
pretended
proofs
out
of
Scripture
alledged
by
Protestants
,
proceed
either
because
no
mention
is
made
of
Scripture
of
such
points
,
(
a
way
of
arguing
generally
renounced
by
the
Fathers
,
who
condemn
many
Heretiques
by
Tradition
alone
without
Scripture
:
)
or
because
they
,
by
drawing
consequences
out
of
Texts
of
Scripture
,
say
they
can
confute
such
doctrines
of
the
Roman
Church
,
which
yet
upon
their
own
grounds
will
not
suffice
to
call
the
contrary
opinions
so
pretended
to
be
confuted
hereticall
,
and
much
lesse
will
they
be
a
sufficient
warrant
to
make
such
mortall
divisions
in
the
church
,
as
are
in
these
dayes
.
8.
From
all
which
considerations
it
seemed
likewise
to
my
weak
understanding
,
that
this
plea
made
use
of
by
Protestants
to
excuse
their
Schisme
upon
pretence
of
so
many
dangerous
errours
and
heresies
crept
into
the
Catholique
Church
,
necessary
to
be
reformed
,
was
a
plea
of
all
others
the
most
unreasonable
,
the
most
unjust
that
ever
was
,
a
plea
so
far
from
excusing
them
,
that
above
all
other
things
it
will
make
them
most
unpardonable
before
God
and
man
;
a
plea
formally
evacuating
the
promises
of
Christ
,
inevitably
ruining
all
Ecclesiasticall
authority
,
rendring
uselesse
and
ridiculous
all
the
marks
that
Antiquity
gives
us
,
whereby
to
judge
of
Schisme
and
Heresie
.
Lastly
,
a
plea
which
English
Protestants
,
by
the
just
judgement
of
God
,
have
to
their
owne
ruine
put
into
the
mouths
of
Calvinists
,
and
all
other
Sects
,
for
as
they
served
the
Catholiques
,
so
have
the
Calvinists
used
them
,
upon
pretence
of
reformation
,
and
Scripture
,
and
the
antient
Apostolique
Church
,
they
see
themselves
rob'd
of
their
church
,
of
their
faith
,
of
their
liberty
,
of
their
livings
,
and
many
thousands
of
their
lives
;
and
yet
they
that
were
the
destroyers
of
all
lawfull
authority
,
and
exercisers
of
too
much
unlawfull
,
complain
of
injustice
;
they
that
pluck●d
downe
the
hedges
of
Gods
vineyard
,
wonder
to
see
so
many
severall
kinds
of
beasts
rush
in
and
eat
their
grapes
;
in
a
word
,
to
use
the
expression
of
S.
Augustine
,
Et
tamen
nec
ser●
saltem
toties
divis●
atque
conscissi
,
sentiun●
quod
feccrunt
.
i.
e.
and
yet
for
all
this
,
seeing
so
many
divisions
among
them
,
seeing
themselves
so
torn
in
pieces
,
do
they
not
yet
perceive
the
fault
that
themselves
have
done
.
Cont.
Parm.
lib.
1.
CHAP.
L.
A
continuation
of
the
former
arguments
,
viz.
that
the
guilt
of
Schisme
lies
only
and
wholly
upon
Protestants
.
Catholiques
not
uncharitable
,
for
saying
.
That
Protestancy
unrepented
is
damnable
.
1.
THese
Principles
laid
by
the
Fathers
,
with
unanimous
consent
of
the
execrable
nature
and
extremest
dangerousnesse
of
the
crime
of
Schisme
;
together
with
the
severall
descriptions
and
marks
which
they
give
to
understand
it
by
,
seemed
to
me
so
reasonable
;
and
these
deductions
which
I
made
from
the
aforesaid
principles
,
together
with
the
application
of
those
marks
to
the
present
state
of
controversie
between
the
Roman
and
Protestant
churches
seemed
so
unrefutable
:
Lastly
,
the
conclusion
and
result
of
the
whole
matter
,
viz.
That
the
crime
of
heresie
and
Schism
cannot
with
the
least
shew
of
reason
be
imputed
to
the
Roman
Catholike
Church
,
nor
with
the
least
shew
of
reason
avoided
by
Protestant
Churches
,
since
the
Fathers
being
Judges
,
there
is
not
one
mark
of
Schisme
which
can
be
found
in
the
Romane
,
nor
one
mark
but
is
evidently
found
in
Protestant
churches
.
All
this
seemed
to
me
so
unanswerable
,
that
unlesse
I
did
resolve
to
put
out
mine
owne
eyes
,
I
could
not
but
see
that
I
had
all
my
life
hitherto
continued
in
this
fearful
state
of
Schism●
And
(
unlesse
I
did
resolve
to
proceed
to
that
desperate
contempt
of
Scripture
,
of
consent
of
Antiquity
,
and
of
all
Ecclesiasticall
authority
,
as
to
think
Heresie
and
Schisme
to
be
no
other
then
counterfeit
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
bugbeares
invented
to
fright
such
foolish
Christians
as
would
submit
to
any
authority
Divine
or
Ecclesiasticall
)
I
could
not
but
think
it
more
then
time
to
avoid
the
precipice
into
which
I
was
ready
to
fall
,
and
and
for
that
purpose
,
to
range
my selfe
to
that
Communion
,
which
both
by
testimony
of
Scripture
and
all
Antiquity
,
and
by
visible
experience
could
demonstrate
that
a
full
effect
of
all
Christs
promises
had
been
accomplished
in
her
,
which
priviledge
not
any
other
congregation
(
in
our
Western
parts
at
least
)
did
pretend
to
,
any
other
way
then
by
calling
themselves
a
part
of
her
,
whom
yet
at
the
same
time
they
called
an
Idolatresse
,
and
a
Strumpet
divorced
from
her
coelestiall
Bridegroom
,
or
at
least
communicated
with
them
that
were
guilty
of
such
blasphemies
.
2.
I
do
professe
in
the
presence
of
God
,
and
all
his
blessed
Saints
and
Angells
,
that
I
could
could
not
my self
imagine
,
nor
find
in
any
Protestant
writer
any
exception
or
objection
that
came
home
to
the
point
:
this
one
essentiall
mark
of
Schisme
viz.
forsaking
the
externall
publike
Communion
of
the
Catholike
Church
,
being
impossible
to
be
avoided
by
them
,
since
both
all
the
world
sees
it
,
and
they
themselves
confesse
it
,
though
indeed
under
another
and
more
plausible
name
.
3.
I
may
therefore
spare
my
pains
of
examining
particularly
what
Mr.
Chillingworth
and
other
Protestants
alledge
for
their
excuse
,
all
which
are
evidently
answered
with
applying
to
them
that
one
saying
of
S.
Augustine
in
his
first
book
to
Petilian
the
Donatist
,
I
object
to
you
the
crime
of
Schism
which
you
wil
deny
:
And
I
wil
presently
prove
,
because
you
do
not
communicate
with
all
Nations
.
I
may
add
,
speaking
to
Protestants
,
Not
with
any
one
Nation
or
church
pre-existent
to
Luther
.
Calvin
confesseth
that
he
divided
à
toto
orbe
terrarum
,
from
the
whole
world
,
and
so
do
other
Protestants
:
And
impudence
it self
cannot
deny
,
but
that
in
respect
of
externall
communion
they
have
to
this
day
relinquished
the
whole
world
;
attempts
have
indeed
beene
made
to
get
an
entrance
into
the
Greek
church
,
but
in
vain
,
for
they
have
beene
rejected
,
and
remitted
to
the
obedience
of
their
own
Patriarch
,
as
appears
by
the
letter
of
Hieremias
Patriarcha
&c.
And
therefore
for
a
proof
unanswerable
,
that
the
Schisme
of
Protestants
is
a
separation
not
from
a
particular
church
(
as
they
call
the
Roman
)
but
from
all
Christian
Churches
all
the
world
over
,
let
them
suppose
the
same
question
proposed
to
them
,
which
the
Emperor
Basilius
made
to
Photius
,
the
Pseudo-Patriarch
of
Constantinople
,
With
which
of
the
four
Patriarchs
do
you
communicate
?
So
that
as
the
same
S.
Augustine
saith
in
the
same
book
,
Hoc
scelus
&
maximum
,
&
manifestum
,
&
omnium
vestrum
est
.
i.
e.
This
crime
(
of
forsaking
Universall
communion
)
is
both
of
all
other
the
greatest
,
and
a
manifest
one
,
and
belongs
to
all
the
sorts
of
you
.
4.
If
they
say
they
preserve
the
bond
of
charity
,
allowing
a
possibility
of
salvation
to
Catholiques
,
onely
they
separate
from
Catholique
errors
which
would
be
damnable
to
them
being
so
perswaded
.
What
is
this
to
Externall
Communion
?
Adde
hereto
,
that
though
English
Protestants
,
for
their
own
interests
,
to
justifie
the
lawfulnesse
of
their
Succession
,
doe
allow
such
a
degree
of
charity
to
Catholiques
;
yet
it
is
manifest
that
they
renounce
not
the
communion
of
Calvinists
,
&c.
who
deny
that
there
was
any
true
church
in
the
world
when
Luther
began
his
sacrilegious
Apostacy
,
and
so
involve
themselves
in
the
same
uncharitablenesse
.
Some
there
are
that
say
(
saith
S.
Augustine
Ep.
48.
)
we
thought
it
●●de
no
matter
where
(
i.
e.
in
what
Communion
)
we
preserved
the
Faith
of
Christ
:
But
thanks
be
given
to
the
Lord
,
who
hath
gathered
us
from
separation
,
and
hath
manifested
that
this
is
a
thing
pleasing
to
God
who
is
One
,
to
be
served
in
Unity
.
Besides
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
‑
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
est
&c.
(
saith
Epiphanius
Diaconus
)
It
is
a
meer
frenzy
(
an
obstruction
of
reason
)
to
blame
,
or
impute
errour
to
all
Churches
.
5.
If
they
say
,
we
left
only
the
abuses
practised
in
the
Catholique
church
,
which
no
man
can
justly
blame
another
for
reforming
;
What
is
this
still
to
an
absolute
forsaking
of
the
externall
communion
?
Tell
me
(
saith
S.
Augustine
coat
.
Gaud
,
l.
1.
c.
7.
)
whether
the
church
at
that
time
when
you
say
she
entertained
those
who
were
guilty
of
all
crimes
,
by
the
contagion
of
those
sinfull
persons
perished
or
perished
not
?
Answer
,
whether
did
the
church
perish
,
or
not
?
Make
choice
of
what
you
think
good
.
If
she
then
perished
,
what
church
brought
forth
Donatus
?
But
if
she
could
not
perish
,
because
so
many
were
incorporated
into
her
without
Baptisme
;
(
he
meanes
,
a
second
Don●tisticall
Baptisme
)
answer
me
I
pray
you
;
What
madnesse
did
move
the
Sect
of
Donatus
to
separate
themselves
from
her
upon
the
pretence
of
avoiding
the
Communion
of
bad
men
?
6.
Therefore
Protestants
do
in
vaine
please
themselves
with
this
word
of
Reformation
:
and
with
telling
the
world
that
many
,
even
good
Catholiques
,
both
in
antient
and
later
times
,
have
earnestly
called
for
a
Reformation
.
For
no
man
denies
but
that
there
ha's
been
great
need
of
it
,
and
is
to
this
day
,
viz.
in
respect
of
doctrines
and
practises
of
particulars
,
and
those
too
too
many
.
But
can
any
one
Catholique
in
any
age
be
produced
that
called
for
a
change
of
any
one
point
of
doctrine
established
in
the
church
,
or
a
reformation
of
any
practise
authoritatively
setled
there
as
unlawfull
?
not
one
such
as
yet
hath
been
produced
,
and
I
am
confident
not
one
can
;
and
much
lesse
any
one
that
upon
such
pretences
hath
either
counselled
or
execu●ed
a
division
in
the
church
.
To
what
purpose
then
a
separation
from
the
externall
communion
of
the
whole
church
upon
this
ground
of
reforming
particular
abuses
,
which
may
lawfully
and
without
any
blame
be
done
by
an
inward
Schisme
,
or
mentall
separation
from
errours
and
superstitions
?
7.
Therefore
when
Protestants
beast
so
much
of
their
purifications
and
reformations
,
Catholiques
may
desire
S.
Augustine
(
cont.
Gaud.
l.
1.
)
to
tell
them
for
them
,
You
have
indeed
great
matters
which
you
may
flourish
among
your
righteousnesses
,
(
and
reformations
:
)
namely
,
●
division
of
Christ
,
an
annulling
of
the
Sacraments
of
Christ
,
a
forsaking
of
the
peace
of
Christ
,
warre
against
the
members
of
Christ
,
calumnious
accusations
against
the
Spouse
of
Christ
,
and
a
denying
of
the
promises
of
Christ
.
The
same
Father
(
de
unit
.
Eccles.
)
likewise
will
tell
them
,
that
if
they
would
have
thought
good
to
follow
our
Saviours
example
,
they
would
not
upon
such
pretences
have
forsaken
the
externall
communion
of
the
church
:
For
(
sayes
he
)
when
he
was
to
be
circumcised
was
John
sought
after
?
for
that
thing
was
used
to
be
performed
by
the
Jewes
.
And
when
a
legall
sacrifice
was
to
be
offered
for
him
,
was
there
any
scruple
made
of
that
Temple
,
which
was
by
himself
called
a
den
of
thieves
?
For
the
Lord
which
said
,
Be
ye
holy
because
I
am
holy
,
doth
make
his
servants
to
converse
among
wicked
men
so
unspottedly
,
if
they
preserve
that
holinesse
which
they
receive
,
as
the
Lord
Jesus
himself
was
not
defiled
with
the
least
contagion
of
wickedness
during
the
time
that
he
lived
among
the
Jewish
Nation
:
neither
when
be
being
made
under
the
law
,
underwent
those
first
Sacraments
according
to
that
most
perfect
way
of
humility
,
neither
afterward
when
having
chosen
his
Disciples
he
lived
in
the
company
of
his
own
Traytor
even
till
the
last
(
parting
)
kiss
.
For
by
his
example
not
only
those
who
do
no
wicked
things
,
but
those
likewise
who
consent
not
to
any
wickednesse
are
wheat
securely
remaining
among
chaffe
because
they
neither
do
such
things
,
nor
consent
with
them
that
do
them
;
although
being
themselves
good
,
they
patiently
suffer
the
wicked
,
continning
in
the
same
field
,
untill
the
harvest
,
in
the
same
floore
untill
the
winnowing
;
within
the
same
nets
,
untill
the
separation
which
shall
be
made
upon
the
shore
(
i.
e.
at
the
end
of
the
world
.
)
8.
And
this
doctrine
the
same
Father
presseth
so
constantly
,
so
zealously
,
that
he
professeth
that
any
separation
that
is
made
in
the
Church
upon
what
pretence
soever
before
the
day
of
judgment
,
is
a
sacriledge
inexcuseable
.
Let
them
therefore
study
what
excuses
they
please
,
and
conjure
up
as
many
objections
as
they
think
good
,
truth
it self
(
speaking
by
S.
Augustines
mouth
Ep.
48.
)
will
or
ought
to
silence
them
for
ever
,
Certi
sumus
neminem
se
à
communione
omnium
Gentium
justè
separare
potuisse
.
i.
e.
We
are
assured
that
no
man
can
justly
separate
himself
from
the
communion
of
all
Nations
.
And
again
saith
the
same
Oracle
(
Cont.
ep.
Parm.
l.
2.
)
Praecedendae
unitatis
nulla
est
necessitas
.
i.
e.
There
is
no
necessity
to
cut
Unity
asunder
.
And
again
(
l.
2.
cont.
Gaud.
)
Aute
tempus
littoris
damnabiliter
separant
.
i.
e.
Before
the
time
come
that
the
net
is
to
be
drawn
ashore
,
the
separations
which
men
make
are
damnable
.
9.
Which
speeches
of
S.
Augustine
will
be
true
till
the
end
of
the
world
being
built
upon
the
promises
of
Christ
,
that
his
church
should
continue
for
ever
in
all
truth
,
secure
against
the
gates
of
hell
;
and
upon
the
command
of
Christ
,
that
no
separation
should
be
made
of
the
tares
from
the
wheat
til
the
last
day
of
harvest
,
in
which
Exibunt
Angeli
&
separabunt
,
i.
e.
Angels
(
not
men
)
shall
go
forth
and
separate
:
By
occasion
of
which
text
the
same
Father
annexes
these
powerfull
words
,
speaking
to
the
Donatists
,
(
con
.
ep.
Par.
l.
2.
)
Let
them
chuse
(
saith
he
)
whether
of
the
two
they
will
rather
believe
;
Jesus
Christ
,
that
is
,
Truth
it self
saith
,
The
field
is
the
world
;
and
Donatus
saith
,
that
Gods
field
is
Africa
alone
.
Let
them
chuse
whether
of
these
two
they
had
rather
believe
.
Jesus
Christ
,
that
is
Truth
it selfe
saith
,
In
the
time
of
harvest
I
will
say
to
the
reapers
,
gather
first
the
tares
;
and
interprets
it
,
saying
,
the
harvest
is
the
end
of
the
world
;
And
Donatus
saith
,
that
by
the
separation
of
his
party
,
the
tares
are
separated
from
the
wheat
before
the
harvest
.
Jesus
Christ
,
that
is
Truth
it self
saith
,
the
reapers
are
the
Angells
;
and
Donatus
saith
,
that
himself
and
his
associates
have
done
that
before
the
harvest
,
which
Jesus
Christ
saith
that
the
Angells
are
to
do
at
the
harvest
.
Let
them
chuse
whether
of
these
two
they
had
rather
believe
.
They
call
themselves
Christians
,
we
propose
to
them
Jesus
Christ
and
Donatus
:
Let
them
consider
what
will
become
of
them
,
if
they
bestow
only
words
upon
Jesus
Christ
,
and
their
bearts
upon
Donatus
?
So
that
this
conclusion
of
his
is
unalterably
t●ue
,
not
for
his
times
only
,
but
til
Christs
second
coming
,
viz.
That
all
separation
which
is
made
before
the
drawing
the
net
on
shore
(
or
before
harvest
,
i.
e.
the
end
of
the
world
)
is
a
eamnable
separation
;
Being
Sacrilegium
Shismatis
,
quod
omnia
scelera
supergreditur
.
i.
e.
being
the
sacriledge
of
Schisme
,
which
surpasses
all
other
,
crimes
.
(
Aug.
con
.
Ep.
Parm
,
l
,
2.
)
10.
Therefore
to
shew
the
extreme
in
justice
of
English
Protestants
against
the
Catholique
Church
,
and
the
just
judgement
of
God
upon
〈◊〉
for
it
,
we
may
desire
them
to
consider
,
that
in
their
owne
congregations
they
are
constrained
to
connive
at
both
errours
in
doctrine
,
and
abuses
in
practise
to
support
a
Schismaticall
Unity
,
which
they
would
not
suffer
for
Catholique
Unity
.
So
S.
Augustine
speakes
to
the
Donatists
(
lib.
2.
)
Why
do
they
,
saith
he
,
perniciously
suffer
such
kind
of
men
in
the
crime
of
a
Sacrilegious
Schisme
,
which
they
might
(
and
ought
)
to
have
tolerated
profitably
in
the
integrity
of
(
Catholique
)
Unity
?
Again
,
let
them
consider
with
what
justice
they
can
condemne
the
other
Sects
,
Presbyterians
and
Separatists
,
if
they
seek
the
same
destructive
way
of
reforming
them
,
which
themselves
practised
upon
the
Catholiques
:
For
the
Presbyterians
will
alledge
Scripture
,
as
well
as
they
;
they
will
pretend
errours
and
superstitions
,
as
well
as
they
:
And
the
Separatists
beyond
this
will
alledge
for
themselves
,
that
which
it
will
be
impossible
for
them
to
reply
reasonably
to
,
for
they
will
say
,
Since
you
your selves
have
taken
away
all
obliging
humane
authority
in
points
of
Religion
,
give
us
leave
to
enjoy
that
liberty
for
our
own
consciences
,
which
you
have
purchased
us
:
we
desire
not
to
tyrannize
over
other
men
,
only
we
would
not
suffer
that
you
should
pretend
by
a
shew
of
liberty
to
introduce
tyranny
.
If
Protestants
shall
oppose
secular
power
or
multitude
to
such
allegations
,
that
will
be
to
confesse
that
their
reformation
was
a
meere
worldly
design
.
If
they
shall
say
that
it
is
not
fit
that
a
smal
conventicle
of
Sectaries
should
prevail
against
a
Nationall
Synod
of
the
English
Clergy
;
then
they
must
not
take
it
ill
to
have
those
efficacious
words
of
S.
Augustine
applyed
unto
them
,
Is
the
just
weighing
of
matters
come
to
this
passe
,
that
a
Councell
of
the
Maximianenses
,
who
are
an
under-segment
of
your
Sect
,
shall
have
no
force
or
consideration
against
you
,
because
in
comparison
of
your
numbers
they
are
but
a
very
few
,
and
shall
a
Councell
of
your
own
prevaile
against
Nations
,
against
the
heritage
of
Christ
,
and
the
ends
of
the
earth
his
possession
?
I
wonder
if
that
man
have
any
bloud
left
in
his
body
,
that
should
not
blush
at
the
mentioning
of
such
a
thing
as
this
.
Aug.
Ep.
154.
ad
Emer
.
Don.
11.
I
will
conclude
this
conclusion
with
a
brief
consideration
of
an
accusation
which
Protestants
lay
against
Catholiques
,
whom
they
charge
with
extreme
uncharitablenesse
,
for
affirming
,
that
Protestants
dying
in
their
Religion
without
repentance
cannot
be
saved
.
Hereto
it
is
answered
,
that
Catholiques
do
not
pretend
to
judge
of
the
salvation
or
damnation
of
Protestants
in
particular
,
yea
they
will
not
doubt
to
say
that
to
many
thousands
of
them
neither
their
Heresie
nor
Schisme
shall
prove
de
facto
damnable
,
but
that
supposing
they
dye
with
an
intention
to
renounce
whatsoever
their
opinions
should
appear
to
them
to
have
been
erroneous
,
their
invincible
ignorance
caused
by
education
,
misinformation
of
Catholique
doctrines
,
&c.
may
probably
find
pardon
from
our
mercifull
Judge
,
in
case
they
be
truly
penitent
for
all
other
faults
committed
by
them
,
upon
supposition
that
any
such
have
been
committed
:
But
surely
it
is
no
uncharitable
judgement
to
say
in
generall
,
That
it
is
damnable
to
dye
in
a
damnable
or
mortall
sinne
without
repentance
:
And
therefore
since
even
by
Protestants
confession
Heresie
and
Schisme
are
in
a
high
degree
damnable
sins
,
and
since
Catholiques
are
verily
perswaded
that
Protestants
are
guilty
of
these
two
crimes
,
it
may
be
called
in
them
a
mistake
,
but
it
cannot
be
called
uncharitablenesse
in
Catholiques
upon
such
a
supposition
to
make
such
a
judgement
.
Yea
on
the
contrary
I
wonder
how
the
English
Protestants
,
&c.
who
pretend
that
Catholiques
are
guilty
of
these
two
crimes
,
can
notwithstanding
contrary
to
the
doctrine
of
all
Antiquity
,
affirm
that
such
persons
are
not
in
a
damable
estate
;
surely
it
is
self-guilt
,
and
not
charity
that
makes
them
so
charitable
.
CHAP.
LI.
The
fourth
Conclusion
.
Proofes
of
it
out
of
Fathers
.
THE
FOURTH
CONCLUSION
is
,
That
the
Catholique
Church
ever
after
the
times
of
the
Apostles
was
,
is
,
and
shall
be
visible
,
continuing
in
an
uninterrupted
succession
of
lawfull
Pastors
and
true
doctrine
to
the
end
of
the
world
.
1.
FOr
confirmation
of
this
conclusion
out
of
Scripture
,
Texts
,
sufficient
both
for
number
and
perspicuity
,
have
already
been
produced
both
out
of
the
Old
and
New
Testament
in
the
second
conclusion
.
2.
The
same
doctrine
is
no
lesse
conspicuous
in
the
writings
of
the
Fathers
.
It
is
easier
(
saith
S.
Chrysostome
Hom.
4.
in
Esa.
)
that
the
Sun
should
be
extinguished
,
then
that
the
Church
should
be
obscured
.
And
again
,
The
Sun
is
not
more
manifest
,
nor
the
light
proceeding
from
it
,
then
the
actions
of
the
Church
.
The
Church
(
saith
S.
Cyprian
de
Unit.
Eccl.
)
being
cloathed
with
the
light
of
our
Lord
spreads
its
beames
through
the
whole
world
.
And
again
,
Do
not
these
men
grope
at
noone
day
as
if
it
were
midnight
?
It
is
a
quality
common
to
all
Heretiques
,
not
to
see
the
thing
of
all
things
in
the
world
most
clear
(
viz.
the
church
)
which
is
placed
in
the
light
of
all
Nations
,
out
of
the
unity
whereof
whatsoever
they
do
,
though
it
may
seem
to
be
done
with
great
exactnesse
and
diligence
,
yet
can
no
more
secure
them
from
the
wrath
of
God
,
then
the
spiders
webs
from
the
rigour
of
the
cold
.
Hereupon
the
same
Saint
(
de
unit
.
Eccl.
)
calls
Christ
the
most
true
declarer
of
his
body
,
insomuch
as
be
suffers
us
not
to
be
mistaken
neither
in
the
Bridegroom
nor
in
his
Spouse
.
Upon
which
grounds
he
makes
severall
exclamations
to
this
purpose
,
(
Id.
cont.
cres.
l.
3.
)
O
the
mad
perversenesse
of
men
!
Thou
conceivest
that
thou
deservest
to
be
praised
for
believing
Christ
,
whom
thou
seest
not
;
and
believest
thou
shalt
not
be
damned
for
denying
his
Church
which
thou
seest
:
Since
that
Head
is
in
heaven
,
and
this
body
is
upon
earth
.
Thou
acknowledgest
Jesus
Christ
,
and
that
which
is
written
(
of
him
)
O
God
be
thou
exalted
above
the
heavens
,
and
doest
not
acknowledge
the
church
in
that
which
follows
,
and
let
your
glory
be
spread
through
all
the
earth
.
The
like
expressions
he
hath
upon
Psalm
56.
and
in
his
166.
Epistle
ad
Donat
,
and
on
1.
Ep.
of
S.
John
Tract
.
2.
&c.
And
again
(
in
Psal.
70.
)
The
Christian
world
is
promised
,
and
this
is
believed
(
by
them
:
)
This
promise
is
fulfilled
,
and
it
is
contradicted
by
them
.
And
againe
,
If
the
church
shall
not
continue
here
on
earth
even
to
the
end
of
the
world
,
to
whom
did
our
Lord
say
,
Behold
I
am
with
you
even
to
the
end
of
the
world
.
And
again
(
de
Bapt.
con
.
Don.
l.
3
,
)
If
from
the
time
of
S.
Cyprian
the
church
perished
,
from
whence
did
Donatus
appeare
?
out
of
what
earth
did
he
bud
?
out
of
what
See
did
he
arise
?
from
what
heaven
did
he
fall
?
And
again
(
cont.
Jul
,
l.
5.
)
If
by
those
holy
Priests
of
God
and
famous
Doctors
,
Irenaeus
,
Cyprian
,
Rheticius
,
Olympius
,
Hilary
,
Ambrose
,
Gregory
,
Basile
,
John
Chrysostome
,
Innocent
,
and
Hierome
,
the
Manicheans
have
violated
and
corrupted
the
Church
,
Tell
me
(
Julian
)
who
was
it
that
brought
thee
forth
?
was
it
a
chast
Matron
,
or
a
Harlot
,
who
in
her
travelling
brought
thee
forth
by
the
wombe
of
spirituall
Grace
into
that
light
which
thou
hast
forsaken
?
I
willingly
omit
infinite
other
passages
,
especially
out
of
S.
Augustine
to
the
same
purpose
,
because
even
Protestants
generally
do
not
question
the
substance
of
that
truth
herein
contained
.
CHAP.
LII
.
Application
of
these
proofes
,
to
the
advantage
of
the
Romane
Catholique
Church
,
and
against
Protestants
,
&c.
1.
THe
cause
therefore
is
clear
in
the
generall
Thesis
,
that
the
Fathers
opinion
was
,
that
by
vertue
of
Christs
expresse
promises
,
his
church
was
to
continue
visible
and
distinguishable
from
all
other
unlawfull
congregations
to
the
worlds
end
.
This
I
do
not
find
denied
by
the
English
Protestants
,
I
mean
neither
that
this
was
the
sense
of
the
Fathers
,
nor
that
this
sense
was
ture
.
2.
The
great
controversie
therefore
is
in
the
Hypothesis
,
or
application
of
the
generall
Thesis
,
viz.
whether
that
such
conclusions
as
the
Fathers
deduce
from
the
visibility
of
the
Catholique
church
in
their
dayes
,
may
rationally
be
inferred
from
the
Roman
Catholique
church
visible
in
these
dayes
.
For
example
,
that
it
is
unlawfull
upon
any
pretence
of
errors
or
abuses
in
practise
,
to
separate
from
the
externall
communion
of
that
church
,
which
now
calls
it selfe
the
Catholique
Church
(
which
is
only
the
Roman
,
for
the
Grecian
churches
,
though
they
challenge
the
title
of
Catholique
Churches
,
that
is
,
true
members
of
the
Catholique
,
yet
I
doe
not
find
that
they
make
an
association
to
their
externall
communion
,
a
necessary
condition
to
all
Christians
.
)
3.
The
English
Protestants
say
no
,
against
all
Roman
Catholiques
,
who
unanimously
affirm
,
that
since
such
discourses
of
the
Fathers
were
grounded
upon
Christs
promises
to
his
church
,
which
were
to
be
effectuall
to
the
end
of
the
world
,
that
therefore
they
are
as
fitly
and
necessarily
to
be
applied
to
the
present
,
as
to
the
antient
Catholike
church
,
and
that
no
other
church
,
but
that
in
communion
with
the
Roman
,
can
make
any
valuable
or
legitimate
pretentions
to
that
title
.
Though
the
truth
is
,
if
it
be
to
be
granted
that
there
is
any
visible
Catholique
church
at
all
,
whose
externall
communion
is
necessary
,
the
Protestants
are
inexcuseably
culpable
,
since
they
neither
would
nor
could
upon
their
grounds
communicate
with
any
church
in
the
world
that
was
in
being
,
when
Luther
began
his
Apostacy
.
4.
In
this
controversie
therefore
,
upon
these
following
considerations
and
grounds
.
I
fully
satisfied
my self
,
that
the
plea
of
Roman
Catholiques
was
just
and
reasonable
.
For
●
.
Though
English
Protestants
deny
the
Roman
church
to
be
the
Catholique
church
(
cum
Emphase
;
)
yet
they
acknowledge
her
to
be
a
true
member
at
least
of
the
Catholique
church
;
being
forced
hereto
for
their
own
interest
to
justifie
the
lawfulnesse
of
their
Ordinations
,
&c.
And
this
acknowledgement
alone
is
sufficient
to
condemne
them
for
their
separation
as
guilty
of
Schisme
,
since
he
who
separates
from
an
acknowledged
true
member
of
the
Catholique
church
,
doth
consequently
separate
from
the
Catholique
church
.
5.
Secondly
they
acknowledge
that
the
whole
body
of
the
present
Catholique
church
enjoyes
the
same
priviledges
and
authority
,
that
it
did
in
the
times
of
the
antient
Fathers
:
that
a
Schisme
from
it
is
as
pernicious
as
antiently
:
that
a
truly
Generall
Councell
now
is
as
obliging
and
unappealable
from
as
heretofore
:
And
upon
these
grounds
they
will
condemn
themselves
,
since
it
is
apparent
,
that
if
the
Easterne
churches
were
assumed
together
with
the
Western
to
make
up
the
full
body
of
the
Catholique
,
most
of
the
opinions
and
pretended
errours
,
upon
which
they
ground
the
lawfulnesse
and
necessity
of
their
separation
,
will
appear
to
be
the
doctrines
of
the
church
called
Catholique
even
in
their
sense
,
as
e.
g.
acknowledging
the
blessed
Sacrament
to
be
a
proper
Sacrifice
propitiatory
for
quick
and
dead
,
the
Reall
Presence
(
per
modum
transmutationis
)
Prayer
for
Dead
and
Purgatory
,
Invocation
of
S●ines
,
Veneration
of
Images
,
&c.
And
therefore
if
all
the
four
Patriarches
had
met
at
the
Councell
of
Trent
,
they
had
Infallibly
concur'd
in
condemning
the
Protestants
as
Heretiques
in
these
points
,
and
their
separation
upon
such
grounds
is
Schisme
,
properly
so
called
.
6.
Thirdly
it
appeared
evidently
to
me
,
that
those
communions
and
congregations
of
Christians
which
acknowledge
subjection
to
the
Pope
,
could
only
rightfully
challenge
the
name
of
the
Catholique
church
,
For
1.
I
took
it
for
granted
that
that
which
was
called
the
Catholike
church
after
the
times
of
the
four
first
Generall
Councells
,
when
the
A●●ans
,
Photinians
,
Macedonians
,
Nestorians
,
Eurychians
&c.
were
anathematized
,
was
indeed
the
onely
tru●
Catholique
church
;
by
which
account
the
Abyssine
churches
,
as
being
(
at
least
,
antiently
)
Eutychians
,
and
severall
Eastern
churches
,
as
Nestorians
,
Jacobi●es
,
&c.
were
and
are
to
be
excluded
from
that
denomination
;
which
yet
the
Protestants
now
,
although
they
dare
not
communicate
with
them
,
would
admit
into
the
body
of
the
church
;
but
most
unreasonably
;
for
if
the
Abyssines
continue
yet
Eutychians
,
the
Protestants
of
England
(
who
receive
the
foure
first
Generall
Councells
)
do
thereby
acknowledge
them
to
be
Heretiques
;
if
they
have
quitted
Eutychianisme
,
and
really
adjoyned
themselves
to
the
Roman
church
(
according
to
severall
Embassies
mentioned
by
Damianus
à
Goes
&c.
)
then
Protestants
will
find
it
so
much
more
to
their
disadvantage
to
argue
any
thing
from
the
Abyssine
churches
.
2.
I
could
observe
nothing
,
which
could
make
me
doubt
that
that
which
was
called
the
Catholique
church
from
the
four
first
Generall
Councells
to
S.
Gregories
the
Greats
dayes
inclusivè
,
was
indeed
so
.
For
if
in
S.
Gregories
dayes
there
was
a
Catholique
church
(
is
Protestants
grant
there
was
)
then
that
which
was
in
communion
and
subjection
to
him
was
only
it
,
since
none
that
I
know
pretend
to
allow
that
title
to
any
congregation
divided
from
him
.
Now
in
the
church
of
S.
Gregories
time
it
is
apparent
that
in
a
manner
all
points
of
Doctrine
(
now
by
Protestants
called
errours
and
causes
of
their
separation
)
were
universally
acknowledged
as
Catholique
doctrines
,
as
I
shewed
before
by
a
joynt
confession
of
the
most
learned
Protestant
writers
,
by
which
they
vertually
confesse
,
that
if
they
had
lived
in
S.
Gregories
dayes
they
would
as
well
have
separated
from
him
.
Besides
it
appeares
by
S.
Gregories
Epistles
that
he
as
Pope
enjoyed
a
supereminent
authority
,
and
sollicitously
exercised
a
care
over
all
Christian
churches
:
As
for
his
Jurisdiction
,
as
Patriarch
,
and
the
extension
thereof
,
that
I
took
not
here
into
consideration
,
since
it
is
not
a
point
pretended
to
be
an
Article
of
Faith
.
3.
From
S.
Gregories
dayes
,
till
the
separation
of
the
East
from
the
externall
jurisdiction
,
rather
then
the
Faith
of
the
Pope
and
Western
churches
,
the
whole
body
of
the
church
under
one
visible
Head
remained
,
as
it
did
before
,
enjoying
the
title
of
the
Catholique
church
,
no
other
pretending
thereto
.
4.
Since
the
Division
of
the
East
from
the
Westerne
churches
(
caused
as
I
conceive
,
upon
a
quarrell
about
the
Popes
Ecclesiasticall
Jurisdiction
,
and
not
any
point
of
Doctrine
)
the
limits
of
the
Catholique
church
seem
to
be
much
streitned
.
Concerning
which
Schisme
(
if
it
be
indeed
a
Schisme
properly
so
called
)
I
apprehended
no
necessity
to
be
very
curious
to
inform
my self
,
being
perswaded
during
the
time
of
my
being
a
Protestant
,
that
,
as
for
that
one
point
of
belief
,
concerning
the
Procession
of
the
Holy
Ghost
,
wherein
the
Greek
church
expresseth
her self
otherwise
then
the
Roman
,
if
in
substance
and
sense
there
be
a
reall
difference
,
that
the
Roman
church
was
Orthodox
.
And
besides
that
,
I
know
not
any
point
of
doctrine
wherein
the
Greek
church
agrees
with
Protestants
to
condemn
the
Roman
church
.
It
is
true
they
communicate
in
both
kinds
,
but
I
could
never
find
that
the
Greeks
made
that
point
any
pretext
of
their
division
from
the
Roman
,
neither
indeed
can
they
,
since
they
also
give
the
Eucharist
to
the
sick
onely
in
one
kind
,
acknowledging
withall
,
that
such
communicants
receive
the
whole
effect
of
the
Sacrament
.
As
for
the
story
of
the
Schisme
,
it
was
begun
by
Photius
the
Pseudo-Patriarch
of
Constantinople
upon
ambition
and
interest
,
because
the
Pope
would
not
confirm
his
illegall
intrusion
into
that
Chair
;
which
generally
ha's
been
a
fatall
occasion
of
almost
all
Schismes
,
as
long
since
S.
Cyprian
hath
observed
.
Lastly
it
is
manifest
that
those
rights
of
Jurisdiction
also
,
which
(
since
that
Schisme
)
have
been
denied
by
the
Greeks
to
the
Pope
,
were
not
then
begun
to
be
demanded
,
but
had
been
possessed
by
him
for
severall
ages
;
so
that
there
was
at
least
injustice
,
if
not
error
,
on
the
Grecians
part
.
7.
Fourthly
,
that
the
Pope
,
as
successor
of
S.
Peter
,
Prince
of
the
Apostles
,
ha's
a
primacy
and
superiority
over
all
Bishops
and
Patriarchs
,
yea
an
authority
over
the
whole
Catholique
church
,
so
that
he
may
truly
be
called
the
Head
of
the
Church
,
ha's
been
delivered
by
so
constant
and
universal
a
Tradition
,
that
it
cannot
without
extreme
impudence
be
denied
.
Now
how
far
this
superiority
and
authority
extends
,
I
thought
it
needlesse
curiously
to
inform
my self
,
since
,
as
far
as
I
can
learn
,
all
that
the
church
requires
in
this
point
even
from
ecclesiasticall
persons
,
is
a
subscription
to
this
profession
mentioned
in
the
Bull
of
Pope
Pius
IV
annexed
to
the
Councell
of
Trent
,
and
collected
out
of
the
same
,
viz.
Romano
Pontifici
Beati
Petri
Apostolorum
Principis
successori
,
ac
Jesu
Christi
.
Uicario
,
veram
obedientiam
spondeo
ae
juro
.
i.
e.
I
do
promise
and
sweare
true
obedience
to
the
Pope
of
Rome
,
successor
of
blessed
S.
Peter
Prince
of
the
Apostles
,
and
Vicar
of
Jesus
Christ
.
8.
Now
that
thus
much
is
of
universall
Tradition
,
what
greater
proof
can
be
desired
then
may
be
afforded
us
in
a
late
book
entituled
Les
Grandeurs
dell'
Eglise
Romaine
,
where
such
a
world
of
testimonies
out
of
Councells
Occumenicall
and
Provinciall
,
Popes
,
Fathers
,
both
Eastern
and
Westerne
Histories
Ecclesiasticall
&c.
are
produced
to
maintain
the
Co-union
of
S.
Paul
with
S.
Peter
in
at
least
some
degree
of
his
universall
authority
,
which
not
withstanding
are
not
an
hundredth
part
of
that
which
may
be
alledged
out
of
antiquity
for
S.
Peters
Principality
,
and
the
Popes
as
his
successor
.
Yea
that
great
Councell
of
Chalced
on
,
(
acknowledged
and
received
in
England
(
even
when
it
endeavoured
to
deprive
the
Pope
of
some
part
of
Jurisdiction
,
yet
acknowledged
this
his
superiority
and
authority
as
Pope
,
the
Bishops
there
calling
him
their
Head
,
and
themselves
with
all
Christians
,
members
under
that
Head
.
Moreover
Socrates
and
Zozomen
(
writers
far
from
being
partiall
for
the
Pope
)
yet
mention
antient
immemoriall
canons
of
the
church
,
Monsieur
Blondel
,
the
most
learned
French
controvertist
that
ever
undertook
their
common
quarrell
against
the
Pope
,
in
that
large
volume
which
is
spent
in
confuting
particular
extravagant
opinions
concerning
that
subject
,
as
touching
the
infallibility
and
Monarchicall
Omnipotence
of
the
Pope
,
his
Lordly
and
domineering
headship
,
and
a
Monarchicall
power
usurped
by
him
by
which
to
subdue
all
the
members
of
Christ
,
&c.
yet
notwithstanding
(
which
is
very
remarkable
)
he
confesseth
himself
,
that
never
any
Councell
or
Nation
,
But
on
the
contrary
,
that
the
titles
of
the
Apostle
S.
Peter
ought
not
to
be
put
in
debate
,
since
that
the
Grecians
and
Protestants
also
do
confesse
that
it
hath
beone
believed
,
and
that
it
might
be
indeed
that
he
was
the
President
and
Head
or
Chiefe
(
Chef
)
of
the
Apostles
,
the
foundation
of
the
Church
,
and
possessor
of
the
Keys
of
the
Kingdom
of
heaven
.
Yea
moreover
,
That
Rome
,
as
being
a
Church
consecrated
by
the
residence
and
Martyrdome
of
S.
Peter
,
whom
antiquity
hath
acknowledged
to
be
the
Head
(
Chef
)
of
the
College
Apostolique
,
having
been
honored
with
the
title
of
the
Seat
of
the
Apostle
S.
Peter
,
might
without
difficulty
be
considered
by
one
of
the
most
renowned
Councells
(
viz.
that
of
Chalcedon
as
Head
(
Chef
)
of
the
Church
:
Which
is
in
effect
to
acknowledge
that
the
necessary
doctrine
of
the
Roman
church
concerning
the
Popes
Primacy
and
Authority
is
Orthodox
.
9.
Upon
which
grounds
,
since
it
appeares
to
have
been
an
universall
Tradition
of
the
church
(
besides
expresse
words
of
Scripture
)
that
the
Catholique
Church
was
to
remaine
visible
to
the
end
of
the
world
,
that
is
,
a
church
possessed
of
all
substantiall
Christian
doctrines
,
preserved
in
all
truth
,
governed
by
lawfull
Pastours
,
as
one
body
consisting
of
ruling
and
ruled
members
under
one
visible
head
,
(
which
S.
Cyprian
makes
the
foundation
of
Unity
Ecclesiasticall
)
I
concluded
(
as
I
thought
,
rationally
)
that
that
part
of
the
Christian
world
,
which
continued
in
Communion
with
,
and
obedience
to
this
so
acknowledged
Supreme
Authority
,
might
and
ought
most
justly
to
challenge
the
title
of
the
Catholique
Church
.
10.
Therefore
though
the
priviledge
of
an
independent
Patriarchall
church
(
which
the
English
Protestants
of
late
begin
to
challenge
,
to
the
end
to
excuse
their
church
from
the
title
of
Schisme
,
for
withdrawing
it selfe
from
the
Popes
Jurisdiction
)
were
just
and
legal
;
yet
they
will
never
be
able
to
justifie
themselves
for
disbelieving
what
they
together
with
all
the
other
Western
churches
so
many
ages
agreed
to
have
been
true
,
or
for
denying
the
title
of
Oecumenicall
Head
to
the
Pope
.
Let
it
be
supposed
therefore
,
what
some
of
them
alledge
,
that
it
is
in
the
power
of
such
a
King
of
England
,
as
Henry
the
VIII
.
with
the
forced
consent
of
his
Clergy
,
to
erect
the
English
church
into
a
Patriarchate
,
as
Justinian
the
Emperour
did
Justinianaea
Prima
:
Or
that
England
being
an
Island
like
Cyprus
,
might
have
the
priviledge
to
be
independent
of
any
Patriarch
;
all
that
will
follow
thereon
,
will
be
only
,
that
the
Pope
as
Patriarch
of
the
West
shall
by
this
meanes
be
deprived
of
some
Patriarchall
Jurisdictions
,
Investitures
,
Rights
of
Appeals
,
&c.
which
have
antiently
been
endeavoured
to
be
withdrawn
from
him
by
the
African
Churches
,
&c.
Yet
what
is
this
to
his
title
of
S.
Peters
Successor
,
and
Head
of
the
Church
?
Or
was
Justinianaea
or
the
Isle
of
Cyprus
so
independent
in
matters
of
point
of
Faith
or
publique
practise
on
the
Pope
or
other
Patriarchs
,
or
however
,
on
a
Generall
Councell
,
as
that
they
could
dejure
alter
any
thing
established
by
Universall
Authority
?
Could
they
renverse
decisions
of
Oecumenicall
Councells
?
Or
did
they
ever
usurp
such
an
authority
to
themselves
,
as
to
impute
superstition
,
idolatry
,
prophaneness
,
heresies
,
&c.
to
all
other
churches
,
under
a
shew
of
Reformation
,
ruining
the
whole
order
of
Discipline
and
Belief
,
confessedly
continued
in
the
whole
church
for
above
a
thousand
years
?
Till
they
can
produce
examples
of
an
authority
of
Reformation
of
such
a
nature
assumed
by
any
Catholique
Prince
or
particular
Kingdome
,
the
other
pretended
right
of
exemption
from
Jurisdiction
will
be
so
far
from
excusing
them
,
that
it
will
make
it
apparent
to
the
world
,
that
it
was
meerly
their
Princes
lusts
,
ambition
and
unquenchable
thirst
after
ecclesiasticall
revenewes
,
that
first
put
the
thought
of
Reformation
into
their
heads
,
and
that
upon
as
just
grounds
they
may
expect
from
others
a
Reformation
of
their
Reformation
,
which
will
perhaps
prove
more
durable
,
when
those
baits
shall
be
utterly
taken
away
,
which
first
whetned
their
wits
to
contrive
that
project
of
a
Reformation
.
11.
For
my
own
part
therefore
,
seeing
these
severall
conclusions
concerning
the
Catholique
Churches
indefectibility
,
authority
,
unity
,
and
Visibility
,
so
unanimously
attested
,
confirmed
,
and
made
use
of
by
all
Antiquity
,
with
so
good
successe
against
all
manner
of
antient
Heresies
and
Schismes
:
And
on
the
contrary
perceiving
no
such
method
practised
by
Protestants
disputing
with
one
another
,
no
mention
in
any
of
their
writings
or
arguments
from
Christs
promises
to
the
church
;
but
onely
presumptuous
boastings
of
greater
sagacity
and
cunning
to
wrest
Scripture
to
their
severall
purposes
,
without
the
least
successe
of
unity
with
one
another
,
yea
to
the
utter
despair
thereof
:
Having
shut
mine
eyes
to
all
manner
of
worldly
ends
and
designes
;
yea
resolving
to
follow
truth
whither
soever
it
would
lead
me
,
though
quite
out
of
sight
of
countrey
,
friends
or
estate
,
at
length
by
the
mercifull
goodnesse
of
God
I
found
my self
in
inward
safety
and
repose
in
the
midst
of
that
City
set
●pon
an
hill
,
whose
builder
and
maker
is
God
,
whose
foundations
are
Emerauds
and
Saphirs
,
and
Jesus
Christ
himself
the
chief
Corner
Stone
:
a
City
,
that
is
at
unity
within
it selfe
,
as
being
ordered
and
polished
by
the
Spirit
of
Unity
it selfe
;
a
City
not
enlightened
with
the
Meteors
or
Comets
of
a
private
Spirit
,
or
changeable
humane
reason
,
but
with
the
glory
of
God
,
and
light
of
the
Lamb
:
Lastly
,
a
City
that
for
above
sixteen
hundred
years
together
hath
resisted
all
the
tempests
that
the
fury
of
men
,
or
malice
of
hell
could
raise
against
it
,
and
if
Christs
promises
may
be
trusted
to
,
and
his
Omnipotence
be
r●lyed
upon
;
shall
continue
so
till
his
second
coming
.
To
him
be
glory
for
ever
and
ever
.
Amen
.
AN
APPENDIX
:
WHEREIN
Certain
misconstructions
of
this
Book
,
published
by
some
Protestants
,
especially
by
I.
P.
Author
of
the
Preface
,
before
the
L.
Falklands
Discourse
,
touching
Infallibility
,
are
cleared
;
And
likewise
the
grounds
of
that
Discourse
examined
.
CHAP.
I.
A
briefe
Recapitulation
of
the
designe
,
and
contents
of
the
whole
Book
.
1.
DEar
Catholique
Reader●
though
this
book
was
commanded
by
the
unworthy
Author
to
addresse
it self
,
especially
to
Protestants
,
to
whom
the
account
therein
is
given
;
yet
since
not
only
it
,
but
whatsoever
shall
be
said
by
others
to
its
prejudice
(
as
it
can
scarce
be
avoided
,
but
that
writings
of
such
a
nature
will
find
either
Contradictors
,
or
at
least
severe
Interpreters
)
may
perhaps
fall
into
thy
hands
,
and
though
but
for
novelties
sake
be
perused
by
thee
?
I
judged
requisite
in
this
re-impression
to
bespeak
thy
candour
and
charity
both
in
perusing
it
,
and
whatsoever
thou
shalt
read
or
hear
concerning
it
.
2.
To
dispose
thee
therefore
to
exhibit
(
not
to
the
authors
person
,
but
his
cause
,
which
is
thine
also
,
as
thou
art
a
Catholique
)
the
effects
of
such
candour
and
charity
,
thou
art
earnestly
entreated
to
take
into
thy
consideration
that
the
Authors
design
was
not
to
publish
a
book
of
Controversies
,
nor
to
venditate
any
particular
opinion
of
his
own
in
any
point
,
now
in
debate
between
Catholikes
and
Protestants
,
but
to
perform
an
act
of
obedience
;
And
being
in
his
own
intention
then
ready
to
take
his
farewell
of
the
world
,
(
in
conformity
to
the
command
of
others
,
)
to
leave
as
it
were
a
Yestamentary
legacy
to
all
Christians
,
therein
satisfying
Catholiques
,
that
his
Union
with
them
was
not
an
effect
of
interest
,
or
any
suddain
humor
of
discontent
,
or
inconstancy
,
but
the
fruit
of
as
much
advisednesse
and
reason
as
he
was
capable
of
;
and
tacitly
inviting
Protestants
,
if
his
proceedings
could
approve
themselves
to
them
,
by
his
example
and
Method
to
get
a
view
of
truth
,
disintangled
and
unclouded
from
preconceived
,
unjust
prejudices
,
and
out
of
love
to
that
truth
and
most
necessary
care
of
their
own
safety
,
in
heart
at
least
to
forsake
the
dwelling
,
which
they
might
feel
begin
to
shake
and
tremble
under
their
feet
.
3.
Whosoever
therefore
shall
vouchsafe
to
read
this
Book
,
if
he
will
give
a
right
judgment
of
it
,
must
let
the
Authors
meaning
be
the
spirit
of
it
;
and
then
he
will
look
upon
it
and
consider
it
,
as
Tabulam
Votivam
,
in
which
is
represented
the
Authors
safety
and
happinesse
procured
by
a
ship
wrack
,
and
his
liberty
effected
by
a
captivity
,
and
by
suffering
his
hands
and
feet
to
be
restrained
by
chaines
never
,
by
Gods
grace
,
to
be
cast
off
.
In
a
word
,
he
will
there
for
the
time
,
be
a
witnesse
and
Auditor
to
one
that
ha's
been
perswaded
simply
and
ingenuously
to
tell
a
homely
,
but
most
true
story
of
the
fortunes
,
which
happened
to
him
in
a
strange
countrey
,
discovering
by
what
unexpected
means
,
and
with
what
unseen
snares
,
Divine
Catholique
Truth
(
Gods
mercifull
providence
so
disposing
it
)
did
unawares
most
happily
entangle
,
arrest
and
fasten
him
in
the
Catholike
Church
,
at
a
time
,
when
of
all
others
he
least
apprehended
a
captivity
from
that
Coast.
4.
The
instruments
employed
by
God
to
effect
this
Captivity
,
were
especially
these
two
.
1.
The
conversation
of
a
worthy
,
prudent
and
learned
friend
,
namely
Doctor
H.
Holden
,
Doctor
of
the
faculty
of
Paris
.
And
2.
the
perusall
of
a
little
book
,
entituled
,
Reigle
Generale
de
la
foy
Catholique
,
written
in
French
by
Mons.
Francois
Veron
,
Doctor
of
Divinity
,
and
Pastor
of
the
Catholike
Congregation
at
Charenton
.
These
two
proceeding
in
all
points
almost
upon
the
same
grounds
,
and
in
the
same
order
,
in
a
short
time
effected
that
Conviction
in
me
,
which
many
volumes
of
Catholique
Controvertists
,
formerly
used
,
and
a
world
of
Verball
disputes
had
in
vain
attempted
.
5.
In
brief
,
the
method
and
proceeding
,
by
which
these
two
successefully
effected
their
charitable
designs
upon
me
,
was
this
.
I
was
at
that
time
,
(
more
then
in
their
opinion
,
for
they
said
it
was
in
their
certain
knowledge
)
out
of
the
Church
;
and
according
to
mine
own
perswasion
,
in
at
least
a
faileable
and
fallible
Church
,
a
Church
that
could
pretend
to
no
authority
over
my
conscience
,
as
a
Christian
,
but
meerly
over
my
externall
actions
and
profession
,
as
an
Englishman
;
And
withall
,
such
a
Church
as
in
the
then
present
circumstances
was
become
very
languishing
,
and
in
a
very
doubtfull
condition
for
subsistence
.
Herupon
I
became
sollicitous
(
upon
an
imagined
supposition
of
her
future
defaillance
)
how
to
make
the
least
imprudent
choice
,
among
all
other
separated
Congregations
and
Sects
,
in
case
I
should
really
be
put
upon
such
a
necessity
.
6.
Being
full
of
these
thoughts
,
and
vexed
to
the
heart
,
both
at
my self
,
and
all
other
Sectartes
,
that
I
was
become
so
hard
to
be
pleased
,
and
that
none
of
them
could
represent
themselves
to
me
with
any
qualities
fit
to
invite
me
to
joyn
with
them
,
neither
could
I
induce
my self
to
overlook
or
pardon
a
world
of
defects
and
deformities
,
which
I
could
not
but
observe
in
each
of
them
:
In
these
circumstances
,
being
obliged
by
many
occasions
and
businesses
to
frequent
the
conversation
of
the
foresaid
worthy
friend
,
then
my
neighbour
,
and
not
being
able
to
conceal
the
agitation
of
my
thoughts
;
he
before-hand
knowing
that
,
whether
the
Church
of
England
failed
or
no
,
I
stood
in
absolute
need
of
a
Church
for
my
Soul
,
&
now
perceiving
that
I
was
in
quest
after
a
treasure
,
in
places
where
it
was
not
to
be
found
,
he
gave
me
a
prospect
of
the
Catholike
Church
by
quite
different
ligh●s
,
then
I
had
ever
before
viewed
her
:
For
in
his
discourses
,
as
likewise
in
the
forementioned
book
of
●●ed
upon
her
in
her
pure
simp●●●●
had
been
no
kind
of
multiplicity
of
p●●●
among
her
children
;
〈…〉
as
●●
conspiring
in
the
belief
〈…〉
profession
of
h●●●●
Doctrines
〈…〉
those
Doctrines
〈…〉
to
cut
off
〈…〉
produced
such
Authors
,
〈…〉
among
Catholiques
,
as
with
the
greatest
freedom
from
partiality
on
ime●●sts
did
interpret
those
Doctrines
,
and
which
imposed
no
greater
burthens
,
nor
streitned
the
paths
in
which
she
would
have
her
children
to
walk
,
more
then
she
intended
and
declared
.
7.
By
this
means
I
found
that
all
the
furniture
,
with
which
I
had
for
so
many
years
provided
my self
to
combat
against
Catholikes
,
or
to
defend
my self
from
them
,
was
taken
out
of
my
hands
:
I
perceived
that
in
the
depth
and
center
of
my
spirit
,
I
was
really
,
though
unknown
to
my self
,
a
very
Catholike
,
before
I
was
a
Catholique
:
For
all
the
necessary
declared
doctrines
of
Catholike
Religion
,
(
as
they
are
expressed
in
the
language
of
the
Church
)
I
found
I
had
never
rejected
:
and
as
for
those
points
,
which
I
could
not
digest
,
and
for
which
I
had
been
averted
from
the
Church
,
I
found
that
they
were
particular
dogme's
either
of
some
popular
controvertists
or
Schoolmen
,
or
affixed
to
certain
Orders
,
and
as
freely
renounced
from
the
notion
of
necessary
Catholike
Doctrines
by
other
unsuspected
Catholikes
,
as
they
had
been
by
my self
.
8.
Hereupon
that
inward
satisfaction
of
mind
(
which
attended
this
discovery
)
love
of
unity
and
a
complacence
in
the
security
of
an
established
state
of
mind
,
made
me
hasten
to
professe
my self
our
Lords
and
his
Churches
Captive
.
I
was
quickly
weary
of
that
former
licentious
freedome
,
which
I
enjoyed
,
to
believe
what
I
would
,
so
I
would
not
publikely
contradict
what
the
Lawes
and
interests
of
particular
S●●es
and
Sects
among
Protestants
thought
good
to
order
:
whereby
it
came
to
passe
,
that
into
whatsoever
Church
amongst
them
I
should
●●●pen
to
change
my
residence
,
I
was
as
much
obliged
,
if
not
more
,
(
supposing
that
I
would
enjoy
the
priviledges
of
that
Congregation
)
to
change
the
outward
profession
of
my
Creed
,
as
my
habits
or
fashion
of
life
.
Having
an
immortall
soule
,
I
was
glad
to
find
an
immortall
faith
,
to
enrich
it
with
;
a
Faith
not
fashioned
according
to
the
humor
and
garb
of
Nations
,
Cities
and
Villages
;
a
Faith
,
the
very
same
in
variety
of
States
,
well
or
ill
ordered
,
of
Monarchies
or
Aristocracies
,
or
popular
governments
:
a
Faith
,
upon
which
neither
the
passions
interests
,
or
Tyrannies
of
Princes
&
Governers
,
nor
the
various
mutations
of
ages
had
any
influence
:
It
was
alone
unchangeable
,
when
nothing
,
besides
it
,
was
exempted
from
change
.
9.
Charity
to
my selfe
obliged
me
to
imbrace
this
Faith
:
and
charity
to
others
made
me
,
being
required
,
not
unwilling
to
communicate
o●
others
the
treasure
I
had
found
,
and
to
discover
the
wayes
how
I
came
to
find
it
.
And
this
I
have
done
,
God
knowes
,
imperfectly
enough
in
this
Treatise
,
yet
in
some
sense
perfectly
,
because
sincerely
.
In
which
there
is
nothing
of
Doctrine
,
which
I
acknowledge
to
be
mine
,
but
what
thou
(
dear
Catholique
Reader
)
wilt
challenge
to
be
thine
by
as
good
a
right
,
it
being
the
Common
Faith
of
all
Catholique
Christians
,
Whatsoever
there
is
,
that
seems
Doctrinall
besides
this
(
excepting
it
may
be
,
some
expressions
not
warily
enough
couthed
)
belongs
to
particular
Catholique
Authors
,
mentioned
by
me
,
not
with
intention
to
shew
my self
a
Proselyte
of
their
opinions
,
but
only
to
declare
the
convenience
that
I
reaped
by
them
,
in
that
I
found
I
was
not
obliged
to
retard
my
assent
to
Catholique
Doctrine
,
contained
in
essentiall
Truths
;
since
by
their
means
I
found
a
world
of
particular
disputes
cut
off
,
and
,
though
I
was
not
,
I
found
that
I
might
without
danger
have
been
of
their
Opinions
.
CHAP.
II.
Grounds
upon
which
certain
passages
in
this
book
have
been
misunderstood
by
some
Catholiques
,
and
those
mistakings
cleared
.
1.
WHen
I
was
employed
about
the
first
publishing
of
this
Book
,
the
hast
of
the
Printer
,
and
my
thoughts
then
busie
about
a
matter
of
much
greater
importance
to
me
,
then
the
printing
or
publishing
of
books
,
viz.
about
solliciting
an
admission
and
unchangeable
abode
among
the
French
Carthusians
,
made
me
that
I
could
not
allow
my self
the
leasure
to
examine
what
I
had
written
,
nor
to
qualifie
some
phrases
,
which
I
did
almost
suspect
,
might
,
as
it
hath
proved
,
be
obnoxious
to
misconstruction
.
I
forgot
likewise
to
quote
the
Authors
names
,
whose
particular
interpretations
and
opinions
had
been
so
beneficiall
to
me
,
though
I
had
no
Obligation
nor
intention
to
assent
to
them
.
However
this
neglect
of
naming
them
,
derived
upon
my selfe
the
censures
of
those
,
that
having
been
taught
otherwise
,
judged
every
thing
to
be
Heterodox
and
unsound
,
that
was
not
favoured
by
their
particular
Masters
,
or
that
was
delivered
in
such
Phrases
and
expressions
as
their
ears
had
not
been
acquainted
with
Whereas
if
the
Authors
had
appeared●
either
their
authority
would
have
justified
what
they
taught
,
or
at
least
I
should
not
have
been
accountable
for
it
.
2.
Had
it
not
been
for
these
(
●s
the
case
then
stood
with
me
)
not
inexcuseable
omissions
,
I
had
doubtlesse
avoided
some
●igorous
imputations
and
censures
,
which
(
as
I
have
been
informed
)
certain
,
questionlesse
,
well
meaning
Catholiques
have
given
of
this
inconsiderable
Book
.
3.
God
forbid
I
should
condemn
the
Authors
of
such
censures
,
since
I
am
confident
the
ground
of
them
was
not
any
passion
against
me
(
a
stranger
to
them
,
and
only
known
by
the
happinesse
befallen
me
of
being
a
Catholique
)
but
a
zeale
to
the
Purity
of
Catholique
truth
.
The
Method
of
the
book
,
and
the
manner
of
stating
controversies
in
it
,
was
indeed
somwhat
new
in
England
,
and
therefore
no
wonder
if
some
were
startled
at
it
.
Besides
,
if
I
had
had
the
Providence
or
leasure
to
have
softend
some
expressions
,
and
to
have
made
it
appear
,
that
that
latitude
in
Disputes
,
which
in
England
will
not
passe
so
freely
,
yet
in
France
and
other
Catholique
Countryes
is
very
receiveable
,
they
would
have
seen
,
that
it
was
not
my
fault
,
but
my
fortune
only
to
displease
them
.
4.
In
this
Review
of
my
Book
,
I
have
endeavoured
to
give
them
all
the
satisfaction
possible
,
I
have
added
the
explanation
of
severall
phrases
,
which
were
before
hard
of
Digestion
,
I
have
quoted
the
severall
Authors
,
whose
larger
Opinions
I
had
occasionally
made
use
of
;
I
have
protested
my
disengagement
from
particular
Dogmes
;
Nay
I
have
not
refused
to
retract
and
cancell
,
what
I
judged
fit
to
be
retracted
,
and
more
I
could
not
do
with
a
good
Conscience
.
For
the
generall
argument
of
the
book
,
being
a
story
of
what
was
pass'd
,
it
was
not
possible
for
me
to
alter
any
thing
in
the
Narration
;
for
God
himself
cannot
make
that
which
ha's
been
,
not
to
have
been
:
Or
if
I
should
publish
my self
so
palpable
a
lyar
;
as
because
some
passages
do
displease
some
persons
,
therefore
to
say
that
such
things
were
not
such
,
what
good
or
convenience
would
proceed
from
a
lye
?
God
is
my
witnesse
,
in
matters
of
this
nature
,
I
despise
credit
:
Nay
more
,
I
know
not
how
,
but
I
find
a
gust
in
making
a
Retractation
,
whensoever
I
can
conceive
it
requisite
,
For
I
count
it
no
vertue
to
write
plausibly
,
or
eloquently
,
or
learnedly
:
But
I
esteem
it
a
great
vertue
not
to
persist
in
an
errour
,
nor
because
I
haue
said
a
thing
once
,
therefore
ever
after
to
maintain
it
,
for
a
false
or
vain
credits
sake
.
If
I
have
not
given
sufficient
proof
of
this
in
this
second
Edition
of
my
book
,
I
do
beg
of
every
charitable
Catholique
Reader
to
suggest
to
me
what
they
yet
shall
judge
fit
to
be
altered
,
and
to
give
me
convincing
reasons
for
it
,
and
I
promise
them
a
very
cheerfull
readinesse
to
content
them
,
and
not
great
resistence
against
being
convinced
.
5.
Only
this
one
thing
I
must
professe
to
them
,
that
it
is
not
a
convincing
argument
to
me
to
hear
any
say
,
Other
Controvertist's
have
inwrapped
within
their
treatises
many
Thoologicall
Doctrines
beyond
what
Catholike
Religion
obliges
them
to
,
as
concerning
the
Popes
Infallibility
,
&c.
therefore
you
are
obliged
to
follow
their
example
.
For
I
must
needs
tell
them
,
that
besides
it
is
in
it self
unreasonable
to
spend
time
in
disputing
with
Protestants
upon
Questions
in
which
some
Catholiques
will
be
of
their
side
:
I
cannot
but
impute
the
unsuccessefulnesse
in
such
disputes
,
and
the
paucity
of
Converts
,
to
such
a
way
of
managing
Controversies
,
when
Catholiques
shew
what
a
number
of
Doctrines
they
are
able
to
maintain
more
then
is
necessary
,
and
more
then
concern
Protestants
to
hear
of
.
So
that
it
is
to
be
feared
the
design
of
such
Catholique
writers
is
not
so
much
to
seek
the
Conversion
of
Protestants
,
as
to
shew
their
zealous
adhesion
to
the
particular
Doctrines
of
their
Order
or
Party
.
For
mine
own
part
,
truly
I
am
no
tyed
to
any
peculiar
Dogmes
;
that
holy
Congregation
,
to
which
by
Gods
providence
,
I
am
inserted
an
unworthy
Member
,
does
not
exercise
that
violence
over
spirits
,
subject
to
them
,
as
to
force
a
belief
of
any
unnecessary
distinctive
Doctrines
upon
them
,
or
a
profession
of
doctrines
,
which
they
do
not
believe
,
or
would
not
,
if
they
lived
any
where
else
;
Conscience
and
not
faction
or
partiality
is
the
director
of
our
assent
,
and
it
is
from
the
Church
only
,
that
we
receive
the
Rule
of
that
assent
.
Now
enjoying
this
liberty
,
and
having
,
I
thank
God
,
neither
hopes
nor
fears
from
the
world
,
I
will
not
captivate
my
own
understanding
to
any
but
God
and
his
Church
,
nor
my
tongue
or
pen
to
any
particular
Schoolman
or
Controvertist
.
Now
my
meaning
is
,
not
hereby
to
imply
that
I
condemn
any
of
these
Doctrines
,
but
onely
that
I
desire
leave
,
being
to
deal
with
Protestants
,
to
be
silent
,
and
take
no
notice
of
such
questions
,
wherein
they
are
not
concerned
,
but
are
(
whil'st
troubled
with
those
disputes
)
so
much
the
longer
detained
from
entring
into
Catholique
Communion
.
6.
Having
made
this
profession
of
my
resolution
to
offend
none
,
and
yet
withall
of
being
subject
to
none
,
but
the
Church
,
to
which
only
,
and
not
any
Faction
in
the
Church
,
my
desires
and
endeavours
shall
be
to
invite
Protestants
;
and
to
which
,
if
by
Gods
blessing
they
adjoyn
themselves
,
they
shall
be
equally
welcome
to
me
,
to
whatsoever
party
in
it
they
shal
range
themselves
:
If
hereafter
any
Catholique
will
not
content
himself
with
that
satisfaction
,
which
I
have
,
and
will
,
as
far
as
reason
and
conscience
will
permit
,
give
him
:
If
he
be
unlearned
,
I
must
desire
him
to
dispense
with
me
for
taking
Rules
from
him
how
to
manage
Controversies
:
If
he
be
learned
,
and
especially
if
himselfe
be
imployed
in
the
Conversion
of
souls
,
then
I
desire
him
to
give
me
leave
with
all
respect
and
humility
to
ask
him
,
is
there
any
such
priviledge
given
to
any
Rank
of
English
Missioners
,
as
that
souls
may
not
be
suffered
to
be
converted
,
unlesse
it
be
upon
the
grounds
of
Suarez
,
or
Scotus
,
or
Becanus
,
&
c.
?
Is
it
lawfull
in
France
to
propose
the
churches
doctrine
pure
and
unmixed
with
privat
opinions
,
and
is
that
unlawfull
in
England
?
Is
the
Councell
of
Trent
a
suspected
Rule
,
without
such
or
such
a
Doctours
interpretation
?
I
have
been
informed
that
severall
persons
,
and
I
have
known
some
that
have
reaped
good
by
so
despiseable
a
Treatise
as
this
;
God
,
whose
power
is
made
perfect
in
weaknesse
,
giving
his
blessing
to
so
imperfect
,
but
well
meaning
work
:
Can
any
charitable
Catholique
envy
this
,
or
be
sorry
that
Protestants
should
be
delivered
by
any
from
their
errours
and
Schisme
,
unlesse
the
instrument
of
their
conversion
devote
himself
to
all
your
particular
distinctive
Tenets
?
Truly
for
my
part
,
if
,
since
my
being
a
Catholique
,
I
have
entertained
any
particular
Doctrines
,
though
they
should
be
never
so
contradictory
to
yours
,
yet
since
with
all
that
difference
,
we
remain
both
of
us
firmly
united
in
the
beliefe
and
profession
of
all
Doctrines
truly
Catholique
,
I
should
willingly
and
cordially
encourage
any
Protestant
to
believe
you
,
and
condemn
me
,
upon
condition
that
his
esteem
of
you
,
and
prejudice
against
me
,
might
be
an
inducement
to
him
the
sooner
to
entertaine
a
good
opinion
and
liking
of
Catholique
Religion
it self
.
If
in
this
Book
there
be
mentioned
any
opinions
in
your
opinion
too
large
,
yet
doubtlesse
you
cannot
but
know
,
that
they
are
publiquely
and
uncontroulably
asserted
by
unquestioned
Catholique
Authors
:
Or
however
the
Quotations
will
now
inform
you
so
much
,
and
direct
you
to
their
particular
Treatises
.
And
the
principall
of
these
Authors
are
Salmeron
,
Bacon
,
Molina
,
&c.
learned
Fathers
of
the
Society
;
as
likewise
Salmanticensis
,
Monsieur
Veron
,
Estius
,
&c.
Out
of
such
Authors
as
these
I
do
quote
many
passages
and
opinions
,
accounted
indeed
generally
of
the
largest
allowance
,
but
yet
not
condemned
by
any
:
On
the
contrary
,
their
books
have
been
in
the
highest
manner
approved
.
These
opinions
I
quote
,
not
as
mine
own
,
for
I
professe
against
espousing
any
in
this
Book
;
but
as
doctrines
and
interpretations
,
though
not
so
generally
embraced
,
yet
universally
uncondemned
.
Now
shall
these
men
passe
untouched
,
who
asserted
,
and
published
such
opinions
,
and
must
I
be
traduced
,
as
an
unsound
Catholique
,
for
transcribeing
them
,
and
for
only
saying
that
they
said
so
.
7.
Experience
of
what
is
past
,
obliges
me
to
prevent
misconstructions
for
the
future
:
for
which
purpose
this
little
that
hath
beene
said
,
shall
suffice
.
And
now
dear
Catholique
Reader
,
I
once
more
addresse
my selfe
to
thee
,
and
to
give
thee
assurance
that
thou
maist
freely
and
without
suspition
read
this
Book
,
the
Authenticall
Approbations
annexed
to
it
will
secure
thee
,
and
withall
I
protest
unto
thee
,
that
in
my
heart
I
do
find
a
great
aversenesse
from
admitting
any
noveltyes
in
opinion
,
or
any
suspitious
questionable
dogmes
:
and
to
shew
my self
a
true
son
of
the
Catholique
church
.
I
do
here
with
an
humble
clear
confidence
pronounce
,
that
I
do
submit
,
not
only
my self
,
but
all
my
writings
and
words
,
yea
my
very
thoughts
(
as
far
as
thoughts
can
be
judged
by
a
humane
Tribunal
)
to
the
judgement
of
the
holy
Catholique
Roman
church
,
of
his
Holinesse
,
the
Head
of
the
church
,
and
of
all
whatsoever
my
Superiours
therein
;
declaring
,
that
if
there
be
any
thing
in
this
or
any
other
of
my
writings
,
which
is
contrary
to
piety
,
good
manners
,
holy
Scriptures
,
or
Ecclesiasticall
Traditions
,
or
to
any
verity
whatsoever
,
I
do
heartily
renounce
and
recall
it
:
NON
FACTUM
,
NON
DICTUM
,
NON
COGITATUM
ESTO
.
CHAP.
III.
Misinterpretation
of
my
book
by
Protestants
,
particularly
by
I.
P.
the
Author
of
the
Preface
to
my
Lord
Falklands
Discourse
of
Infallibility
.
An
answer
to
the
Preface
.
Pro
captu
Lectoris
●abent
sua
fata
libelli
.
1.
BOoks
have
their
fates
,
not
from
the
reall
qualityes
,
which
are
,
in
themselves
,
but
from
the
severall
dispositions
,
imaginations
,
and
present
tempers
of
the
Readers
;
the
eys
of
some
Readers
do
see
in
Books
that
which
is
invisible
to
others
:
yea
what
is
directly
contradictory
to
what
others
think
they
see
:
And
from
the
same
passages
some
receive
a
conviction
of
preconceived
opinions
,
when
as
others
become
more
hardened
in
such
opinions
.
So
certain
it
is
,
that
all
manner
of
effects
and
events
are
to
be
ascribed
meerly
to
the
Providence
of
God
,
who
if
he
leave
us
to
our selves
,
and
do
not
so
dispose
of
second
causes
after
a
supernaturall
manner
,
that
his
divine
Truths
be
advantagiously
represented
to
us
,
even
the
Scripture
it self
,
and
all
the
divine
infallible
mysteries
of
Faith
will
appear
error
,
and
folly
,
and
a
scandall
unto
us
,
Light
will
darken
us
,
Truth
will
seduce
us
,
and
happinesse
it self
will
be
an
occasion
of
our
ruine
.
The
experience
that
we
see
every
day
of
this
(
me
thinks
)
should
make
us
even
feel
and
acknowledge
,
that
Faith
is
the
pure
gift
of
God
,
and
by
consequence
that
those
,
who
rely
upon
the
conduct
of
their
own
uncertain
Reason
,
are
almost
certain
to
be
mislead
by
it
.
2.
When
I
wrote
this
Book
,
I
did
expect
no
other
,
but
that
it
(
proceeding
from
a
very
weak
and
imperfect
judgment
)
should
be
obnoxious
to
contempt
and
censures
of
both
Catholikes
and
others
,
from
whom
it
could
not
conceal
many
imperfections
that
were
in
it
,
so
that
I
was
not
much
surprised
to
hear
it
severely
judged
.
But
I
had
little
suspition
,
that
Protestants
could
extract
from
it
arguments
to
confirm
them
in
their
errors
:
yet
even
this
ha's
happened
.
And
this
(
I
confesse
)
pierces
me
to
the
heart
;
charity
and
compassion
to
souls
(
so
in
love
with
their
errors
,
that
the
confutation
of
them
makes
them
more
in
love
with
,
and
better
perswaded
of
them
)
swallows
up
all
the
anger
and
resentment
,
that
nature
would
fain
raise
in
me
,
to
see
my
conceptions
so
unjustly
pe●verted
,
and
urges
me
,
for
the
good
of
their
souls
,
and
not
for
mine
own
credit
,
to
let
such
Chymicall
extractors
of
errors
from
truth
see
that
their
art
ha's
failed
them
.
3.
I
heare
there
have
appeared
severall
books
written
by
Protestants
,
in
which
the
Authors
have
taken
advantage
from
some
misunderstood
passages
in
my
EXOMOLOGESIS
.
Onely
one
such
book
is
come
to
my
sight
,
or
rather
only
a
Preface
to
my
L.
Falklands
discourse
of
Infallibility
,
written
by
a
person
unknown
to
me
,
but
onely
by
these
two
letters
J.
P.
and
an
extract
out
of
another
book
,
which
I
have
not
seen
.
By
answering
of
which
Preface
,
as
far
as
it
touches
me
,
I
conceive
grounds
will
be
laid
,
upon
which
any
other
Objections
made
by
Protestants
may
find
and
answer
,
if
the
Objectors
will
please
to
make
application
.
4.
It
will
not
be
needfull
to
transcribe
the
whole
Preface
at
large
here
,
but
I
shall
set
down
very
faithfully
and
candidly
the
substance
of
it
in
severall
particulars
in
order
,
and
adjoyn
unto
them
as
distinct
and
satisfactory
an
Answer
,
as
I
can
at
the
present
,
considering
the
great
disorders
of
Paris
,
where
this
is
written
,
and
my
unprovidednesse
of
Papers
and
Books
.
And
that
being
done
(
if
I
be
permitted
)
I
will
take
that
boldnesse
,
which
my
most
deare
Lord
,
the
Author
of
the
following
Discourse
of
Infallibility
,
would
(
if
he
were
living
,
I
am
sure
)
have
given
me
,
to
shew
the
invalidity
of
it
against
Catholike
Doctrine
.
5.
As
for
the
Preface
of
J.
P.
in
which
he
reflects
upon
the
most
deserved
praises
of
that
noble
Lord
,
excellently
represented
in
the
precedent
Dedication
.
I
acknowledge
my self
[
I
cannot
say
his
convert
:
for
many
years
before
him
I
was
a
witnesse
of
the
merits
,
that
might
challenge
them
,
but
]
one
that
does
entirely
agree
with
him
in
that
point
;
And
if
my
most
worthily
lov'd
and
honoured
Friend
,
M.
Triplet
,
the
Author
of
the
Dedication
,
will
onely
give
me
leave
to
except
out
of
the
severall
heads
of
his
praises
,
this
one
,
of
having
(
as
he
thinks
)
efficaciously
and
meritoriously
written
against
the
Catholike
Church
(
and
woe
is
me
for
my
dearest
Lords
sake
,
that
this
must
needs
be
excepted
)
I
would
willingly
subscribe
my
name
under
his
:
he
knows
I
have
enjoyed
an
equall
happinesse
with
him
,
to
be
a
witnesse
of
all
those
his
admirable
qualities
.
He
knowes
,
that
though
with
lesse
deserts
,
yet
with
(
perhaps
)
equall
good
fortune
,
I
have
had
my
share
in
that
unparallel'd
friendship
of
his
;
the
memory
of
which
is
the
pleasing
est
image
that
the
world
ha's
left
in
my
mind
,
since
I
made
a
resolution
to
quit
the
world
.
Indeed
it
is
an
image
too
pleasant
to
be
look'd
upon
,
considering
my
present
condition
and
profession
;
were
it
not
that
it
can
never
offer
it self
but
accompanied
with
a
most
piercing
compassion
,
that
those
stupendious
excellencies
and
abilities
were
not
crownd
with
Catholike
Belief
;
yea
,
which
is
most
miserable
,
were
employed
against
it
.
In
one
thing
I
must
needs
yeeld
to
M.
Triplet
,
which
is
,
that
I
cannot
pretend
to
the
ability
to
erect
so
beautifull
a
monument
to
the
memory
of
that
honoured
Lord
,
nor
with
so
delicate
a
touch
draw
his
picture
,
as
he
ha's
done
in
his
Dedication
,
for
which
expression
both
of
his
gratitude
and
skill
,
I
think
my self
obliged
to
pay
him
my
most
humble
thanks
:
And
I
will
take
the
permission
with
him
to
recommend
to
the
imitation
of
my
Lord
,
his
now
onely
Sonne
,
all
those
admirable
qualities
of
his
deceased
Father
,
onely
beseeching
him
,
that
he
would
not
(
and
beseeching
God
,
that
,
neither
he
nor
any
of
his
friends
may
)
account
among
such
qualities
,
the
writing
of
such
Discourses
against
Catholike
truth
,
which
occasioned
the
publishing
of
an
Elogy
of
him
equally
very
artificiall
and
very
naturall
.
6.
Thus
much
of
the
Preface
therefore
being
acknowledged
to
be
unanswerable
,
the
designe
of
all
that
follows
is
.
1.
To
shew
that
the
doctrine
of
the
churches
Infallibility
is
of
all
others
most
generall
and
comprehensive
,
and
which
,
if
it
could
be
demonstrated
,
would
immediately
decide
all
other
controversies
.
2.
That
therefore
none
can
seriously
think
Protestants
so
unreasonable
,
but
that
if
they
were
perswaded
of
the
truth
of
this
,
they
would
presently
submit
,
and
leave
all
disputing
.
3.
But
yet
since
it
seems
evident
to
them
,
that
some
Decisions
of
the
Church
are
contradictory
to
the
Scriptures
,
which
Catholiques
propound
as
infallibly
true
;
Therefore
it
is
necessary
,
that
Infallibility
ought
to
be
demonstrated
at
least
to
a
higher
degree
of
evidence
then
they
have
of
the
contradiction
of
the
Churches
Decisions
to
the
infallible
Rule
of
Gods
Word
.
4.
That
no
such
demonstration
hath
been
made
by
Catholiques
,
the
great
Defenders
of
the
Church
of
England
have
very
excellently
and
fully
demonstrated
.
5.
And
this
with
such
successe
,
that
the
very
name
of
Infallibility
begins
to
be
burthensome
even
to
the
maintainers
of
it
,
in
so
much
that
one
of
their
latest
and
ablest
Proselytes
,
Hugh
Paulin
de
Cressy
,
(
as
the
author
stiles
him
)
which
is
a
title
that
the
same
Serenus
Cressy
,
(
for
that
is
henceforth
his
name
assumed
in
Religion
)
utterly
renounces
&
is
most
certain
the
Author
can
never
justifie
against
such
a
world
of
much
more
able
Proselytes
)
hath
acknowledged
the
same
word
Infallibility
to
be
an
unfortunate
word
,
and
too
advantagious
to
Protestants
,
and
therefore
fit
to
be
forgotten
,
and
laid
by
.
Wherupon
the
Author
gives
scope
to
a
fit
of
triumphing
at
the
strength
of
reason
and
power
of
truth
,
that
a
Catholique
is
forced
or
renounce
so
fundamentall
a
doctrine
,
which
yet
notwithstanding
is
not
found
in
any
Councell
,
&c.
6.
Now
lest
it
should
be
thought
to
be
only
the
word
(
Infallibility
,
)
but
not
the
notion
of
it
intended
by
Catholiques
,
and
understood
by
Protestants
,
that
is
deserted
by
Mr.
Cressy
,
the
Author
sayes
,
that
Protestants
never
impugned
it
by
Nominall
Arguments
,
producing
a
passage
out
of
Bellarmine
to
justifie
the
acknowledged
sense
of
that
word
.
7.
Hereupon
the
Author
imputes
to
Mr.
Cressy
unreasonablenesse
in
answering
Arguments
made
against
that
which
himself
confesses
cannot
be
maintained
.
8.
And
yet
greater
unreasonablenesse
in
the
manner
of
his
answer
,
because
deserting
Infallibility
,
he
answers
only
for
the
authority
of
the
Church
,
and
so
makes
this
authority
answer
for
that
Infallibility
.
From
this
last
he
draws
three
consequent
absurdities
(
which
shall
be
set
down
when
their
place
comes
to
be
answered
)
9.
Hereupon
he
profesles
that
,
having
considered
the
inconsiderablenesse
of
M.
Cressy's
whole
discourse
,
he
changed
his
resolution
to
answer
it
,
as
judging
it
not
to
deserve
an
answer
.
10.
And
lastly
he
concludes
the
invinciblenesse
of
my
L.
Falklands
discourse
of
Infallibility
7.
This
is
the
mind
and
whole
importance
of
the
Preface
,
which
,
whether
rationall
or
no
,
shall
be
examined
;
but
it
is
confess'd
to
be
orderly
enough
,
and
therefore
shall
be
endeavoured
to
be
answered
according
to
its
order
,
and
the
Paragraphs
and
divisions
made
by
me
,
not
himself
.
CHAP.
IV.
An
Answer
to
the
four
first
Paragraphs
of
the
Preface
.
1.
THat
which
the
Author
of
the
Preface
sayes
in
his
first
Paragraph
(
viz.
That
the
Doctrine
of
the
churhes
Infallibility
is
of
all
other
most
generall
and
comprehensive
,
and
which
,
if
it
could
be
demonstrated
,
would
immediately
decide
all
other
controversies
)
is
so
conformable
to
evident
reason
,
that
it
cannot
be
denied
.
And
that
which
reason
requires
of
me
to
acknowledge
in
the
first
Paragraph
,
charity
would
invite
me
to
grant
universally
in
the
second
.
[
viz.
That
if
Protestants
were
perswaded
of
the
truth
of
this
,
they
would
presently
submit
,
and
leave
all
disputing
.
]
Were
it
not
that
I.
P.
himself
discourages
me
.
I
doubt
not
but
both
himself
and
many
others
,
(
if
they
were
absolutely
convinced
of
the
churches
Infallibility
)
would
not
wilfully
detain
the
truth
in
unrighteousness
,
by
continuing
in
an
obstinate
,
and
then
an
acknowledged
disobedience
to
the
church
.
But
they
behave
themselves
in
the
search
of
the
truth
,
as
if
they
were
afraid
to
find
it
.
They
come
with
extreme
prejudice
and
partiality
to
the
examination
of
the
controversie
,
and
if
they
can
find
but
any
small
advantage
against
any
passage
in
Catholike
writers
,
though
the
churches
doctrine
be
not
at
all
concerned
in
it
,
they
presently
give
the
cause
decided
according
to
their
own
minds
and
interests
,
which
partiality
of
theirs
seems
much
more
intense
,
and
withal
heightned
with
f●●
greater
Passion
,
since
the
downfall
of
their
Church
then
ever
it
was
before
for
indignation
to
see
the
extreme
weaknesse
of
their
cause
,
imbitters
them
much
more
in
their
disputes
against
Catholikes
,
and
encreases
their
obstinacy
against
the
authority
of
Gods
church
,
as
if
they
would
be
revenged
against
God
for
giving
such
an
advantage
to
his
Church
.
Proofs
of
this
(
given
by
too
many
others
)
will
appear
in
the
whole
contexture
of
this
Preface
,
as
I
shall
demonstrate
.
2.
Thirdly
,
J.
P.
sayes
,
That
since
it
seems
evident
to
them
,
that
some
decisions
of
the
Church
are
contradictory
to
the
Word
of
God
,
which
Catholiques
propound
as
infallibly
true
;
Therefore
it
is
necessary
that
Infallibility
ought
to
be
demonstrated
at
least
to
a
higher
degree
of
evidence
,
then
they
have
of
the
contradiction
of
the
Churches
decision
to
the
infallible
Rule
of
the
Scriptures
.
Truly
this
is
not
altogether
unreasonable
,
therefore
to
give
him
satisfaction
,
I
will
fix
a
good
while
upon
this
point
,
though
I
shall
be
forced
to
say
over
somewhat
said
already
.
Therefore
according
to
the
grounds
of
the
precedent
Book
,
I
will
endeavor
to
clear
the
controversie
of
Infallibility
,
as
it
is
there
handled
,
from
the
mistakes
of
J.
P.
and
to
effect
this
more
prosperously
,
I
will
peruse
this
supposition
.
3.
Let
it
be
supposed
,
that
the
Church
of
England
did
pretend
to
an
Infallibility
,
or
if
you
will
,
to
an
authority
of
obliging
all
Christians
under
pain
of
Damnation
to
submit
to
her
Decisions
.
This
being
supposed
,
and
that
I
,
desirous
to
enquire
into
the
grounds
of
this
pretension
,
should
betake
my selfe
to
a
meeting
of
severall
learned
Protestants
,
and
say
to
them
,
since
it
is
so
necessary
that
all
Christians
should
receive
information
in
Christian
Doctrine
from
you
,
Pray
let
me
know
where
I
shall
find
it
.
This
request
would
presently
raise
a
murmure
amongst
them
,
and
there
is
onely
one
answer
in
which
they
would
all
agree
,
which
is
this
;
That
that
only
is
to
be
accounted
the
doctrine
of
the
Church
of
England
,
which
ha's
been
determined
by
the
authority
of
the
English
Bishops
,
ratified
by
the
secular
head
of
the
Church
,
the
King
,
yet
with
the
advice
of
the
Parliament
,
and
embraced
by
all
the
children
and
Subjects
of
the
English
Church
.
But
when
they
would
descend
more
particularly
to
signifie
the
speciall
repositories
of
this
Doctrine
,
there
would
be
great
variety
of
answers
;
For
the
most
moderate
of
them
would
say
confidently
,
it
is
all
to
be
found
comprised
sufficiently
in
the
little
Catechisme
made
for
Infants
,
others
would
add
the
Common-Prayer
book
,
others
the
book
of
Homilyes
,
others
would
yet
thrust
in
the
book
of
Ordination
,
others
the
39.
Articles
and
Canons
;
others
besides
would
have
the
four
first
Generall
Councells
not
to
be
forgotten
;
and
lastly
,
some
few
of
those
,
who
are
pure
Protestants
indeed
,
would
say
,
the
whole
Canon
Law
,
in
as
much
as
concerns
doctrine
especially
,
and
as
far
as
it
is
not
revoked
by
Acts
of
Parliament
:
All
this
,
with
all
that
went
before
,
is
the
entire
Rule
of
English-Catholique
Doctrine
.
And
all
those
for
their
severall
answers
would
produce
English
Fathers
and
Doctors
,
whose
books
have
been
received
and
approved
without
contradiction
in
the
Church
of
England
.
4.
To
save
the
blushing
of
an
English
Protestant
,
I
would
not
suffer
Mr.
Chillingworth
,
nor
my
Lord
Falkland
to
put
in
their
votes
;
for
they
would
have
renounced
all
these
,
and
protested
,
that
neither
the
Catechisme
,
nor
Common-prayer-Book
,
nor
Homilies
,
&c.
nor
all
these
together
,
contain
that
doctrine
of
the
Church
of
England
,
to
which
all
are
obliged
to
submit
,
but
only
the
Bible
,
the
Bible
,
and
nothing
but
the
Bible
,
and
this
not
interpreted
by
any
Bishop
or
Synod
of
Divines
,
but
by
every
good
mans
reason
,
let
him
shift
as
he
can
:
An
answer
,
which
it
admitted
,
not
only
totally
destroyes
the
spirituall
Jurisdiction
of
the
English
Clergy
,
but
all
authority
whatsoever
,
even
of
the
civill
Magistrate
,
in
matters
of
Religion
;
yet
to
shew
the
great
impartiality
of
English
Protestants
towards
Catholike
Faith
,
because
they
fancied
,
that
by
such
a
position
Catholiques
might
receive
some
damage
,
they
not
only
admitted
this
position
of
M.
Chillingworths
,
and
saw
it
approved
by
their
Doctor
of
the
Chair
,
but
triumphed
in
it
,
as
the
great
Master-piece
of
the
wit
of
this
Age
;
whereas
if
they
had
but
half
an
eye
open
,
they
might
have
seen
in
it
the
inevitable
ruine
of
their
whole
Fabrick
,
So
that
J.
P.
did
not
well
consider
what
poor
service
he
ha's
done
,
and
what
small
refreshment
he
ha's
given
,
or
rather
what
a
dishonorable
Epitaph
he
ha's
fixed
upon
the
monument
of
his
deceased
Church
,
by
giving
his
Testimony
of
applause
to
this
Treatise
of
my
Lo.
Falklands
,
as
one
of
the
great
Defenders
of
the
Doctrine
of
the
English
Church
,
which
is
more
ruinous
to
it
,
then
all
the
spitefull
writings
and
plots
of
Cartwright
,
Knox
,
Henderson
,
or
all
the
rabble
o●
Geneva
joyn'd
with
them
.
But
to
return
.
5.
A
Supposition
being
made
of
the
foresaid
answer
,
and
it
being
granted
,
that
all
these
answers
have
been
published
,
or
without
contradiction
or
censure
admitted
in
the
church
of
England
,
should
not
that
man
be
very
negligent
of
his
souls
good
;
that
being
to
examine
the
truth
of
its
doctrine
,
should
trouble
himself
any
further
then
with
the
little
Catechism
of
half
a
sheet
of
paper
,
as
plainly
and
as
simply
written
as
is
possible
,
as
if
the
children
that
are
to
learne
it
,
had
composed
it
;
since
all
say
,
it
is
at
least
part
of
the
Rule
of
the
English
Faith
,
and
some
,
without
censure
of
others
,
say
it
is
all
;
what
a
while
must
the
poore
mans
soul
be
held
in
suspense
,
if
he
were
to
stay
till
he
had
search'd
into
the
Common-prayer-Book
,
Homilies
,
Canons
,
Acts
of
Parliament
,
Proclamations
of
the
King
,
Antient
Councels
,
Canon-Law
,
&c.
his
soul
perhaps
might
be
disposed
by
death
,
God
knows
where
,
before
he
had
examined
the
hundredth
part
of
what
was
necessary
.
6.
Now
to
apply
this
to
the
present
subject
,
it
is
agreed
by
all
Catholiques
,
that
the
church
is
an
infallible
witness
and
guide
;
&
Protestants
profess
,
that
if
this
could
be
made
evidently
appear
,
they
would
hold
out
in
no
controversie
at
all
,
for
they
would
never
dispute
perpetually
with
them
,
whom
onely
to
hear
,
were
to
be
satisfied
;
this
therefore
is
to
be
made
evident
unto
Protestants
;
yea
,
more
evident
then
that
any
particular
decisions
of
the
Church
do
seem
to
them
evidently
contradictory
to
Scripture
:
This
is
the
task
of
Catholicks
,
especially
Catholick
Missionaries
.
Now
,
though
when
it
is
said
,
The
Church
is
infallible
,
This
be
commonly
understood
of
all
the
whole
Church
in
general
;
yet
,
when
we
say
,
She
is
an
infallible
Guide
;
it
is
most
ordinarily
understood
of
the
Church
,
speaking
by
some
authorised
person
or
persons
,
representing
the
whole
body
.
7.
About
this
Representative
there
is
diversity
of
opinions
among
Catholicks
:
some
say
the
Pope
alone
does
sufficiently
represent
the
Church
,
as
a
Guide
infallible
;
Others
,
a
Generall
Councell
,
though
without
the
Pope
;
Others
,
a
Generall
Councell
convoked
,
presided
in
,
and
confirmed
by
the
Pope
;
Fa:
Bacon
acknowledges
)
add
further
this
condition
,
that
the
decision
of
such
a
Councell
bee
accepted
and
submitted
to
by
the
whole
Church
:
All
that
hold
any
of
these
opinions
,
are
universally
esteemed
good
Catholiques
,
and
I
would
to
God
all
Protestants
had
so
much
humility
,
as
to
subdue
their
own
private
Reason
to
the
largest
of
them
;
and
for
Catholiques
,
this
I
may
confidently
say
,
That
they
,
who
without
betraying
the
Truth
,
make
the
way
to
the
Church
easiest
and
plainest
,
have
most
charity
and
Faith
enough
;
the
others
may
have
more
Faith
,
I
would
they
had
more
Charity
too
.
Truly
,
to
my
understanding
there
is
some
inhumanity
in
urging
Protestants
to
more
then
Catholiques
will
be
obliged
to
:
or
to
think
that
to
Protestants
prepossessed
with
passion
and
partiality
,
that
can
be
made
evident
,
which
is
so
far
from
being
evident
to
some
Catholiques
,
that
they
renounce
it
.
Since
all
changes
therefore
proceed
by
degrees
,
in
the
name
of
God
let
it
not
be
expected
from
Protestants
,
that
they
should
with
one
leap
mount
to
the
utmost
verge
and
extent
of
all
Doctrines
,
held
by
Catholiques
?
That
they
should
at
one
gulpe
swallow
both
all
Catholique
Doctrines
,
and
all
Theologicall
Dogmes
.
Be
it
granted
therefore
that
it
is
true
,
that
the
Pope
is
infallible
:
I
will
beleeve
it
,
as
a
Theological
truth
,
but
since
neither
the
Church
nor
the
Pope
himself
has
told
us
so
,
I
cannot
,
if
I
would
,
beleeve
it
,
as
a
Catholick
Doctrine
:
what
therefore
have
I
to
do
to
dispute
of
it
to
Protestants
,
whom
my
duty
is
onely
to
perswade
to
the
belief
of
the
Churches
Doctrine
?
What
pitty
is
it
that
they
must
be
delayed
,
and
as
it
were
kept
out
of
the
Church
,
till
all
objections
that
they
can
make
,
and
be
furnished
even
from
Catholicks
themselves
to
make
against
this
position
,
be
answered
,
or
all
advantages
that
they
can
advise
against
any
Bulls
or
Decretals
be
cleared
to
their
satisfaction
.
8.
Therefore
I
being
ingaged
to
make
good
to
I.
P.
That
the
Church
(
speaking
by
a
Representative
is
an
infallible
Guide
)
would
fain
choose
that
Representative
,
which
is
qualified
with
all
the
conditions
allowed
by
any
uncensured
Catholicks
,
to
make
it
most
easie
and
most
acceptable
to
Protestants
,
which
is
a
general
Councel
Confirmed
,
&c.
by
the
Pope
and
accepted
by
the
Church
.
But
yet
I
wil
abstract
from
this
last
clause
of
being
ac●epted
by
the
Church
,
(
though
there
is
not
any
one
point
of
controversie
in
debate
between
us
and
them
,
for
which
we
have
not
all
this
authority
)
as
being
proved
ex
superabundanti
in
what
I
shall
say
hereafter
.
9.
That
therefore
which
I
undertake
to
make
evident
to
I.
P.
is
,
That
the
Church
speaking
by
a
general
Councel
,
confirmed
by
the
Pope
,
is
an
infallible
Guide
,
(
and
that
with
greater
evidence
,
then
he
can
bring
for
any
contradiction
pretended
betwixt
any
decision
of
such
a
Councel
,
and
the
Scripture
;
yea
,
with
more
evidence
then
he
can
produce
for
the
Scripture
it self
,
which
he
owns
for
his
Guide
.
)
which
truly
to
an
impartial
hearer
is
no
difficult
matter
,
even
going
upon
his
own
grounds
:
For
if
I
should
ask
I.
P.
Why
do
you
acknowledge
the
Scripture
to
be
an
infallible
Rule
,
as
far
as
it
is
a
Rule
?
He
would
answer
me
;
Because
it
is
delivered
unto
us
,
as
such
,
by
an
infallible
Catholick
Tradition
:
for
if
he
talks
of
any
other
proof
,
as
a
private
spirit
,
or
natural
reason
,
it
will
be
ridiculous
;
He
may
as
well
say
he
can
judge
and
demonstrate
it
to
be
such
by
smelling
with
his
nose
.
If
I
should
further
ask
him
,
how
it
appears
evident
to
him
,
that
the
Scriptures
have
been
delivered
by
an
infa●ible
Catholick
Tradition
?
He
could
not
deny
,
but
that
many
Hereticks
have
denied
many
books
of
Scripture
;
yea
,
that
there
is
not
any
one
book
in
the
Old
or
New
Testament
,
but
has
been
renounced
by
some
Hereticks
and
their
followers
:
yet
because
some
Councels
have
decided
,
and
Fathers
witnessed
,
and
the
Catholick
Church
in
all
ages
since
have
received
them
as
such
;
therefore
it
is
evident
,
that
they
have
been
delivered
by
the
Church
by
Catholick
Tradition
.
And
this
is
most
rational
and
convincing
.
Upon
these
grounds
therefore
I
proceed
;
and
ask
any
discreet
indifferent
man
,
Whether
an
authority
that
shall
after
this
manner
propose
any
doctrine
,
This
we
have
received
from
Christ
and
his
Apostles
,
that
such
and
such
a
doctrine
proposed
,
is
a
divine
infallible
truth
;
and
we
command
all
Christians
whatsoever
,
under
the
pain
of
anathema
and
eternal
damnation
,
to
beleeve
it
for
such
:
whether
I
say
,
such
an
authority
does
not
assume
to
it self
the
office
of
a
Guide
,
and
of
an
infallible
Guide
?
Certainly
,
he
that
should
speak
in
this
stile
,
and
yet
have
a
guilt
,
or
be
in
a
possibility
of
seducing
,
were
the
most
impious
abhorred
tyrant
in
the
world
.
What
an
attentat
,
an
usurpation
upon
Gods
Scepter
and
Throne
would
this
be
,
if
God
had
not
derived
this
authority
upon
the
Church
represented
in
a
Councel
?
What
a
cruelty
to
souls
?
What
a
blaspheming
of
the
Holy-Ghost
?
Now
that
this
hath
been
the
stile
of
all
General
Councels
is
evident
:
and
that
Councels
speaking
in
that
stile
,
have
been
submitted
to
by
the
Fathers
and
accepted
by
the
Church
with
all
veneration
,
as
the
Oracles
of
God
,
is
equally
apparent
:
nay
,
I
do
not
know
that
ever
any
Heretick
(
before
these
daies
)
did
expresly
contradict
this
in
the
Thesis
;
though
in
Hypothesi
they
have
renounced
such
particular
Councels
as
themselves
were
Anathematized
by
.
Therefore
not
onely
all
Councels
,
but
every
Decision
of
every
Councel
to
which
an
Anathema
is
annexed
,
decides
this
question
,
and
proclaims
to
all
the
ends
of
the
world
this
truth
,
That
the
Church
speaking
in
General
approved
Councels
,
is
an
infallible
Guide
to
all
Christians
.
Against
this
not
a
passage
or
word
in
any
Father
can
be
produced
,
but
infinite
passages
for
it
:
Hence
it
is
that
the
Fathers
unanimously
profess
;
That
out
of
the
Church
there
is
no
possible
salvation
,
because
there
is
no
Guide
to
Heaven
but
in
the
Church
.
If
therefore
it
be
a
proof
evident
enough
to
I.
P.
of
an
universal
infallible
tradition
of
Scripture
,
that
one
or
two
not
General
Councels
,
did
with
some
variety
set
down
the
number
and
names
of
the
books
,
and
that
generally
speaking
,
the
Fathers
have
amongst
them
given
attestation
to
them
,
some
to
some
books
,
and
some
to
others
,
few
to
all
;
and
that
the
Church
in
after
ages
hath
universally
accepted
them
,
as
such
;
How
short
comes
that
tradition
of
this
,
concerning
the
infallible
Guidance
of
the
Church
,
that
is
vertually
decided
in
all
Councels
,
and
every
decision
of
all
attested
by
all
Fathers
,
not
one
in
one
passage
contradicting
or
condemning
that
stile
;
but
unanimously
in
all
ages
since
Councels
were
accepted
by
the
Church
,
approved
and
submitted
to
:
how
opposite
is
this
truth
to
the
main
design
of
his
following
discourse
,
which
attempts
to
prove
,
that
there
is
in
the
Church
no
infallible
Guide
at
all
?
And
how
contradictory
to
that
Article
of
his
Church
,
concerning
not
onely
the
fallibility
,
but
actual
erring
of
Councels
?
And
again
,
how
conformable
is
this
way
of
proceeding
to
the
authority
given
upon
Record
,
in
Scripture
by
our
blessed
Saviour
to
his
Church
?
I
say
to
his
Church
;
for
the
Fathers
assembled
in
Councel
speak
not
thus
in
their
own
persons
,
nor
as
so
many
learned
men
,
but
in
the
person
of
the
whole
Church
,
which
they
represent
,
and
do
no
more
but
subsume
particulars
under
that
General
Anathema
,
pronounced
by
our
blessed
Saviour
,
when
he
said
,
If
he
refuse
to
here
the
Church
,
let
him
be
unto
thee
,
as
a
Heathen
and
a
Publican
.
11.
I
conjure
therefore
I.
P.
and
all
his
and
my
friends
,
that
he
and
they
would
produce
,
or
at
least
set
before
their
own
eyes
those
Decisions
of
Councels
,
which
seem
to
them
evidently
false
,
because
clearly
contradictory
to
Scripture
,
and
compare
his
evidence
of
a
seeming
contradiction
,
with
this
evidence
,
that
it
is
impossible
there
should
be
such
a
contradiction
;
and
if
they
do
this
with
a
serious
minde
,
and
desire
to
finde
the
truth
,
that
they
may
embrace
it
,
and
with
hearts
lifted
up
to
God
,
to
free
them
from
all
respects
of
the
world
,
and
to
enlighten
their
souls
with
the
love
of
his
truth
,
then
perhaps
they
may
see
that
,
which
as
yet
it
seems
is
invisible
to
them
;
it
is
most
certain
,
there
is
not
one
express
formal
text
of
Scripture
contradictory
to
any
Catholick
Doctrine
;
this
they
confess
themselves
.
And
indeed
,
even
abstracting
from
the
promises
made
by
Christ
to
his
Church
,
it
is
morally
impossible
,
that
so
many
wise
and
vertuous
men
,
should
with
the
one
hand
give
the
Scripture
,
as
Gods
word
,
and
with
the
other
present
Doctrines
expresly
and
directly
contradictory
to
it
,
and
none
be
able
to
observe
the
contradiction
,
though
their
daily
study
was
to
meditate
upon
,
and
interpret
the
Scripture
.
Now
whether
any
consequence
from
obscure
texts
can
be
more
forcible
,
then
that
which
I
have
named
from
the
stile
of
General
Councels
,
I
leave
not
to
their
wits
,
but
consciences
to
judge
.
12.
Matters
therefore
being
impartially
weighed
,
that
triumphing
Epiphonema
of
his
,
in
the
fourth
and
fifth
Sections
vanishes
;
in
which
himself
with
admiration
exposeth
to
the
admiration
of
others
,
those
great
conquering
defenders
of
the
doctrine
of
the
(
late
)
Church
of
England
,
that
with
such
excellent
conduct
and
valour
,
and
such
admirable
success
have
combated
and
defeated
this
our
Darling
,
Infallibility
:
he
did
ill
,
and
even
enviously
to
their
glory
,
that
he
did
not
name
those
worthies
;
for
my
part
,
besides
the
noble
Author
of
the
following
Discourse
,
(
whom
certainly
he
means
for
one
)
and
by
consequence
Mr.
Chillingworth
,
I
cannot
remember
that
ever
I
heard
any
great
Elogium
in
this
respect
given
to
any
English
writer
:
Yet
it
may
be
he
might
have
an
eye
upon
the
last
Arch-bishop
of
Canterbury
,
and
his
late
enlarged
Dialogue
:
which
if
he
did
,
then
I
conjure
I.
P.
that
he
would
once
more
peruse
the
said
Arch-bishop's
Discourse
,
and
single
from
it
whatsoever
is
impertinent
to
the
main
essential
controversie
;
that
is
,
whatsoever
touches
particular
debates
of
Catholicks
,
about
the
Popes
infallibility
,
and
the
exceptions
that
may
be
found
against
certain
Councels
,
as
likewise
about
the
several
qualities
and
conditions
required
to
an
acknowledged
obliging
Councel
(
all
which
things
are
nothing
to
the
purpose
.
)
And
lastly
,
that
laying
aside
all
these
unnecessary
velitations
,
he
would
apply
the
Arch-bishops
most
efficatious
arguments
to
an
Oecumenical
confirmed
Councel
(
especially
if
he
will
add
the
condition
too
of
being
actually
received
by
the
Church
)
and
my
life
for
his
,
he
will
see
reason
to
acknowledge
,
that
all
that
discourse
is
of
no
force
at
all
against
the
Church
,
yea
,
that
the
Archbishop
himself
never
intended
it
should
.
However
the
Calvinists
,
or
fantastical
private
Spiritists
,
or
exalters
of
humane
reason
,
might
deal
against
the
universal
authority
of
Gods
Church
:
the
Prelates
of
England
were
too
wise
to
judge
,
that
people
would
be
so
blinde
,
as
to
think
any
obedience
could
be
due
out
of
conscience
to
a
National
Church
,
begun
and
continued
upon
secular
and
indeed
unlawful
intrests
,
if
that
Church
should
build
its
authority
upon
a
profession
of
renouncing
all
authority
.
And
therfore
,
though
they
were
very
earnest
in
the
controversie
about
Ecclesiasticall
Authority
,
when
they
were
to
write
or
proceed
juridically
against
Presbyterians
or
Separatists
,
yet
they
loved
not
to
talk
of
it
against
the
Catholick
Church
:
yea
,
it
was
from
the
Catholick
Church
onely
,
that
they
borrowed
their
Arguments
against
their
Schismaticks
;
as
may
in
a
good
measure
appear
in
the
printed
Reasons
of
the
University
of
Oxford
against
the
Covenant
,
Negative
Oath
,
and
Ordinances
concerning
Discipline
and
Worship
,
approved
by
generall
consent
in
a
full
Convocation
,
June
1.
1647
,
)
and
it
was
under
the
shadow
of
their
pretence
to
be
still
a
member
of
the
Catholick
Church
,
and
to
have
received
their
Authority
and
Succession
from
it
,
that
they
obliged
good
easie
Protestants
to
continue
their
subjects
.
But
this
is
but
a
guesse
that
I.
P.
in
this
passage
reflected
upon
the
late
Archbishop
,
or
any
other
English
Prelaticall
Writer
.
13.
Certain
it
is
he
must
intend
my
Lord
Falkland
,
as
one
of
the
great
Defenders
of
the
Doctrine
of
the
Church
of
England
,
since
he
speaks
this
in
his
Preface
to
his
Discourse
of
Infallibility
,
and
with
an
evident
design
thereby
to
recommend
both
the
Author
and
his
work
.
This
being
so
,
I.
P.
will
give
me
leave
to
use
his
own
words
.
O
the
strength
of
Reason
rightly
managed
!
O
the
power
of
Truth
clearly
declared
!
Yea
,
O
the
force
of
a
guilty
conscience
!
For
what
else
but
the
irresistable
power
of
truth
,
and
evidence
of
reason
,
and
acknowledgement
of
guilt
,
could
move
him
so
publickly
to
condemn
his
own
Church
,
and
to
confess
its
●surpation
impossible
to
be
justified
?
Behold
(
O
Protestants
)
how
your
Church
is
defended
!
here
is
a
discourse
that
undertakes
to
demonstrate
,
(
and
if
you
will
believe
,
your
brother
I.
P.
has
admirably
,
and
unanswerably
performed
it
)
that
upon
earth
there
neither
is
,
nor
ever
was
any
Guide
,
that
could
oblige
any
other
to
follow
his
direction
;
and
that
every
mans
conscience
is
to
be
guided
by
his
own
single
naturall
Reason
,
chusing
that
Faith
which
is
most
agreeable
to
Nature
,
and
holding
it
onely
so
long
as
Nature
likes
it
,
and
then
changing
it
for
another
:
In
fine
,
a
Discourse
that
gives
you
leave
,
yea
,
almost
invites
you
,
to
return
to
the
Religion
of
the
old
Philosophers
,
those
Epoptes
and
Priests
of
Nature
.
If
there
be
any
force
in
this
your
Defenders
discourse
,
what
becomes
of
your
Articles
and
Canons
,
your
Synods
and
Convocations
,
your
Infallible
Acts
of
Parliament
,
and
Proclamations
?
It
is
evident
he
might
as
well
,
yea
more
reasonably
,
have
said
,
That
the
Councell
of
Trent
is
a
great
defender
of
the
Church
of
England
,
for
that
indeed
justifies
Ecclesiasticall
Authority
;
whereas
this
discourse
directly
and
purposely
,
and
universally
destroyes
it
:
But
the
meaning
,
or
that
which
should
be
the
meaning
of
I.
P.
is
this
,
That
the
Authority
of
the
Church
of
England
is
impossible
to
be
maintained
:
for
if
(
as
the
Catholick
Church
avows
)
there
be
in
the
Church
by
Christ's
appointment
,
any
Authority
Ecclesiasticall
,
obliging
in
conscience
;
it
is
certain
it
is
not
inherent
in
the
Church
of
England
,
that
began
but
yesterday
(
and
is
not
now
at
all
)
and
when
it
began
,
it
began
by
the
renouncing
of
all
visible
authority
.
Again
,
if
as
this
discourse
pretends
,
there
be
no
obliging
authority
(
that
is
,
no
infallible
one
;
for
surely
none
can
be
obliged
to
an
authority
,
that
confesses
it self
questionable
)
then
both
the
Catholick
Church
and
the
Church
of
England
are
meer
names
,
and
verbal
sounds
,
that
signifie
nothing
.
This
is
so
evident
,
that
it
is
pitty
to
insist
longer
upon
the
persecuting
of
good
I.
P.
that
here
publishes
his
conviction
and
confession
,
and
must
either
tear
out
this
Preface
before
such
a
discourse
,
or
abjure
his
Church
of
England
,
if
ever
it
appear
again
.
14.
By
what
hath
been
said
it
is
apparent
,
that
the
doctrine
of
the
Infallibility
of
the
Church
,
speaking
by
a
lawful
Oecumenical
Councel
,
is
delivered
by
as
full
a
Tradition
,
as
it
is
possible
for
a
doctrine
to
be
delivered
.
And
therefore
Protestants
are
inexcusable
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
since
,
receiving
such
special
Books
of
Scripture
upon
no
other
grounds
,
but
Tradition
,
they
yet
renounce
the
Churches
authority
,
which
is
more
universally
and
authoritatively
delivered
and
confirmed
.
The
same
Truth
is
unanswerably
,
grounded
upon
what
hath
formerly
been
proved
in
this
Book
,
viz.
That
it
is
impossible
,
that
that
which
any
one
àge
agrees
in
,
as
Tradition
,
should
not
be
so
,
because
that
would
argue
,
that
some
former
wh●le
Age
hath
agreed
to
deceive
their
posterity
.
Ob.
15.
But
perhaps
I.
P.
or
his
friends
will
say
,
That
though
what
hath
been
asserted
may
be
effectual
to
demonstrate
the
Infallible
Authority
of
the
universal
Church
,
yet
not
so
to
demonstrate
,
that
the
Roman
is
that
Infallible
Catholick
Church
,
since
the
Greeks
may
put
in
their
plea
,
at
least
to
be
a
very
considerable
part
.
That
they
are
not
unwilling
to
submit
to
the
Universal
Church
,
though
she
should
condemn
them
:
For
though
the
importunate
restless
malice
of
som
Calvinistical
spirits
among
them
hath
procured
some
uncivil
,
and
indeed
unchristian
Clauses
to
be
put
into
the
English
Articles
,
derogating
from
the
Authority
of
General
Councels
;
yet
the
true
English
Protestant
hath
alwaies
been
ready
to
protest
submission
to
the
Universal
Church
.
But
they
are
not
satisfied
,
that
they
ow
that
submission
to
the
Roman
;
and
if
not
to
the
Roman
,
they
know
not
to
what
Church
.
Sol.
16.
To
say
somthing
for
the
clearing
this
difficulty
,
I
shall
desire
them
to
consider
,
1.
That
whilst
the
Eastern
and
Western
Churches
were
joyned
in
one
External
communion
,
it
is
apparent
that
that
Body
was
the
Catholick
Church
,
to
which
the
Promises
of
Christ
were
made
,
and
to
which
Protestants
themselves
would
not
have
refused
submission
.
2.
That
a
breach
hapning
between
these
Churches
,
is
not
mortal
to
the
whole
Body
,
but
onely
to
that
Member
that
did
unlawfully
separate
.
3.
By
consequence
,
that
both
the
Title
and
real
Authority
of
the
Catholick
Church
remains
in
the
innocent
Part
,
that
is
,
either
in
the
Roman
or
Eastern
Church
.
4.
That
whethersoever
of
these
two
be
the
Catholick
Church
,
English
Protestants
are
Schismaticks
,
since
they
are
divided
from
both
,
and
the
pretended
grounds
of
their
Divisions
are
Doctrines
received
by
them
both
.
5.
That
in
case
English
Protestants
would
now
take
into
debate
,
to
whether
of
these
two
parties
they
should
re-adjoyn
themselves
,
by
that
means
to
become
Catholicks
again
,
they
must
be
forced
to
quit
both
a
greater
number
of
their
Topical
Doctrines
,
and
more
fundamental
ones
,
to
fit
themselves
to
an
union
with
the
Eastern
,
then
with
the
Roman
Church
.
6.
That
if
they
will
needs
out
of
Passion
prefer
the
Eastern
,
their
Passion
will
be
evident
,
since
that
whensoever
either
remorse
of
conscience
,
or
the
approaches
of
death
made
them
see
their
unsafe
condition
,
thousands
of
them
have
fled
to
the
Roman
Church
for
shelter
,
but
never
any
to
the
Grecian
,
or
any
other
,
but
the
Roman
.
7.
That
as
long
as
they
are
out
of
the
Roman
Church
,
they
are
in
a
headless
trunck
,
divided
from
the
successor
of
St.
Pèter
,
whom
St.
Cyprian
,
St.
Hierome
,
Optatus
,
&c.
acknowledged
to
be
the
foundation
of
Unity
,
Order
,
&c.
Ob.
17.
Now
if
among
Protestants
,
any
out
of
a
perverse
condescendence
shal
grant
that
the
grounds
alledged
for
the
separation
of
the
Eastern
&
Western
Churches
,
are
not
in
themselves
of
such
main
importance
,
as
to
hinder
them
from
being
really
one
Catholick
Church
:
And
therefore
that
before
the
present
controversies
can
be
decided
,
a
general
Assembly
of
them
all
must
be
expected
.
Sol.
18.
to
this
they
must
give
me
leave
to
say
.
1.
That
they
make
the
Promises
of
Christ
to
be
casual
,
temporary
and
obnoxious
to
critical
daies
and
seasons
,
if
they
think
,
that
the
changes
of
Kingdoms
,
or
that
the
humors
of
an
earthly
Tyrant
can
either
evacuate
or
suspend
the
force
of
those
promises
by
which
our
Lord
hath
obliged
himself
to
provide
,
that
the
Gates
of
Hell
,
that
is
,
heresies
,
shall
not
prevail
against
his
Church
;
The
effect
of
which
promise
,
in
the
opinion
of
such
Objectors
must
be
delayed
,
till
the
Grand
Signior
will
allow
the
Grecian
Bishops
to
meet
with
the
Western
,
to
consult
of
,
and
procure
the
peace
and
union
of
Christendom
.
2.
In
case
they
should
be
permitted
to
meet
,
Protestants
may
without
the
spirit
of
prophesie
foretel
their
own
most
solemn
condemnation
:
For
since
both
the
Eastern
and
Western
Churches
do
already
agree
in
most
doctrines
renounced
by
Protestants
.
[
viz.
Transubstantiation
,
Adoration
of
the
blessed
Sacrament
,
Prayer
for
the
Dead
,
and
by
consequence
a
Purgatory
(
in
which
souls
are
capable
of
refreshment
by
such
Prayers
)
Veneration
of
Images
,
Relicks
,
&c.
Invocation
of
Saints
,
Indulgences
,
Merit
of
good
works
,
&c.
]
In
which
Doctrines
they
do
agree
as
acknowledging
them
to
be
Traditionary
:
It
is
impossible
they
should
ever
be
perswaded
to
revoke
any
of
them
,
being
met
in
an
Assembly
,
unless
they
will
renounce
all
order
and
manner
of
proceeding
in
former
General
Councels
;
which
is
not
according
to
the
Method
of
Protestants
.
Viz.
Endlessly
to
dispute
every
controverted
Point
by
Texts
of
Scripture
,
but
to
judge
of
the
Truth
of
Points
,
and
the
sense
of
Scripture
by
Traditien
?
In
such
Assemblies
therefore
Bishops
will
ask
one
another
,
Have
your
Fathers
delivered
to
you
,
that
Bread
,
after
consecration
,
becomes
the
Body
of
Christ
?
That
this
body
in
the
Sacrament
is
to
be
adored
?
That
we
ought
to
pray
for
Souls
departed
in
the
Faith
of
Christ
,
&
c.
?
If
so
,
Servetur
quod
traditum
est
.
Now
it
being
apparent
,
that
at
the
present
all
agree
,
that
such
Doctrines
both
in
the
East
and
West
have
been
delivered
by
Tradition
;
and
that
their
meeting
together
in
a
Councel
will
not
help
to
make
a
contrary
Tradition
possible
:
It
will
follow
,
that
whether
divided
or
united
,
whether
alone
,
or
in
Assembly
,
they
are
,
and
ever
will
be
at
least
so
far
united
,
as
to
joyn
in
the
condemnation
of
Protestants
.
CHAP.
V.
An
Answer
to
the
Remainder
of
the
Preface
.
1.
THe
rest
of
the
Preface
of
I.
P.
touches
my self
onely
,
and
pretends
to
shew
what
success
the
writings
of
those
great
Defenders
of
the
Church
of
England
have
had
against
me
in
particular
,
forcing
me
to
confess
,
That
Infallibility
is
an
unfortunate
word
:
That
Mr.
Chillingworth
hath
combated
it
with
too
great
success
;
so
that
I
would
wish
the
word
were
forgotten
,
or
at
least
laid
by
,
&c.
Now
since
the
Church
is
not
at
all
concern'd
in
this
,
but
my self
onely
,
who
am
charged
with
writing
an
incongruous
impertinent
Book
,
a
Book
that
deserves
no
answer
,
but
answers
it self
,
since
it
maintains
that
which
its
Adversary
did
not
combat
,
&c.
Truly
,
were
it
not
for
I.
P.
and
his
friends
sake
more
then
mine
own
,
I
would
not
answer
for
my self
:
But
since
I
perceive
,
that
the
word
Infallibility
is
as
unfortunate
a
word
to
them
as
it
was
to
me
,
I
will
endeavour
to
take
order
that
it
shall
be
so
no
more
.
2.
First
therfore
I
say
with
Mr.
Veron
,
that
the
word
Infallibility
has
been
found
out
by
the
Schools
,
that
love
to
find
out
as
short
waies
to
express
their
notions
,
as
possibly
can
be
.
And
the
world
finds
very
great
convenience
by
it
:
Therefore
with
reference
to
the
Church
,
Schoolmen
,
and
from
them
Controvertists
,
(
desirous
to
express
the
great
veracity
of
the
Church
,
considered
as
a
Judge
,
or
witness
of
Divine
Truths
,
deposed
by
God
with
her
,
and
withal
the
utmost
obligation
,
that
all
Christians
have
to
beleeve
truths
so
determined
and
witnessed
by
her
)
found
out
this
single
word
Infallibility
,
to
express
both
these
by
:
But
yet
the
Church
her self
hath
not
as
yet
assumed
or
borrowed
this
word
in
any
of
her
Decisions
from
the
Schools
:
and
therefore
being
none
of
the
Churches
word
,
we
are
not
oblig'd
to
make
her
to
speak
it
:
and
the
truth
is
,
though
it
comprehends
al
that
they
intend
by
it
;
yet
it
is
no
adaequate
measure
of
those
conceptions
,
because
Infallibility
may
comprehend
a
great
deal
more
;
for
truth
and
our
obligation
to
beleeve
it
,
is
yet
in
a
higher
degree
in
Scripture
,
then
in
the
Decisions
of
the
Church
,
as
Bellarmine
acknowledges
;
For
the
Scripture
in
all
points
,
both
of
Doctrine
and
Story
,
and
all
circumstances
is
infallibly
true
:
not
so
the
Decisions
of
the
Church
,
in
which
the
simple
conclusion
decided
,
is
onely
accounted
infallibly
true
;
not
so
the
principles
upon
which
it
depends
,
or
reasons
by
which
it
is
proved
,
and
much
less
are
orders
made
by
Councels
,
which
depend
upon
information
;
yet
notwithstanding
we
cannot
finde
a
more
energetical
word
to
express
the
unquestionable
,
and
unappealable
authority
of
the
Church
,
then
Infallibility
.
We
may
proceed
further
,
and
say
,
that
Divine
truths
,
revealed
internally
after
a
supernatural
manner
to
the
Prophets
,
Apostles
,
&c.
and
by
intellectual
images
,
are
yet
more
infallible
,
then
the
same
truths
revealed
by
words
;
becaus
words
being
but
the
Images
of
Images
,
are
further
removed
from
that
prime
Exemplar
of
truth
,
which
is
God
;
and
besides
are
in
themselves
unavoidably
ambiguous
,
and
so
do
not
convey
truth
so
infallibly
,
as
Internal
illustrations
,
yet
what
can
we
say
more
of
these
,
then
that
they
are
Infallible
?
Lastly
,
there
is
no
Image
so
perfect
,
but
in
as
much
as
it
is
an
Image
,
it
comes
short
of
the
Exemplar
,
which
is
truth
it self
,
that
is
God
;
and
by
consequence
differs
from
it
:
yet
the
supremest
title
that
we
can
give
to
God
himself
,
in
this
regard
,
is
Infallibility
.
But
to
instance
more
familiar
examples
of
the
several
degrees
of
Infallibility
,
I
am
infallibly
assured
,
that
I
cannot
repeat
all
the
words
I
have
spoken
this
last
year
;
and
yet
I
am
more
infallibly
assured
,
that
I
cannot
say
over
again
,
all
I
have
spoken
in
my
whole
life
.
I
am
infallibly
assured
,
that
if
I
threw
a
thousand
dice
,
they
will
not
be
all
sixes
;
and
yet
I
am
more
infallibly
assured
,
that
the
same
cast
upon
so
many
dice
cannot
be
a
thousand
times
successively
repeated
:
Of
all
these
impossibilities
I
have
several
degrees
of
assurance
,
and
every
degree
in
a
certain
sense
infallible
,
but
in
a
severe
acception
of
that
word
,
the
very
highest
is
not
rigorously
infallible
,
because
none
of
the
cases
alledged
are
absolutely
impossible
,
if
we
speak
of
the
highest
degree
of
impossibility
;
for
such
imply
a
flat
contradiction
,
as
that
a
part
should
be
equal
to
its
whole
,
or
any
thing
be
and
not
be
at
once
,
a
kinde
of
certainty
that
is
appliable
even
to
very
few
Demonstrations
:
we
are
not
so
sure
that
the
light
of
the
Moon
is
borrowed
from
the
Sun
,
or
her
Eclips
by
the
interposition
of
the
Earth
,
yet
these
are
reckoned
amongst
demonstrations
in
Astronomy
,
and
no
man
in
his
wits
ever
doubted
of
either
.
Methinks
,
if
God
have
furnisht
his
divine
and
supernatural
truth
,
with
evidence
equal
to
this
,
that
the
Sun
will
shine
to
morrow
,
or
that
there
will
be
a
spring
and
harvest
next
year
,
we
are
infinitely
obliged
to
bless
his
providence
,
and
justly
condemned
,
if
we
refuse
to
beleeve
the
least
of
such
truths
,
as
shewing
less
affection
to
save
our
souls
,
then
the
dull
Plowmen
to
sow
their
corn
,
who
certainly
,
have
far
less
evidence
for
their
harvest
,
then
Catholicks
for
their
faith
,
they
insist
not
peevishly
upon
every
caprichious
objection
,
nor
exact
an
infallible
security
of
a
plentiful
reaping
next
Summer
,
but
notwithstanding
all
difficulties
and
contingencies
proceed
chearfully
in
their
painful
husbandry
;
and
here
I
shall
beg
leave
to
ask
the
Reader
this
serious
question
,
supposing
(
not
granting
)
that
the
greatest
assurance
the
Church
can
give
,
(
abstracting
from
the
promises
of
Christ
)
be
of
no
higher
infallibility
,
then
the
lowest
degree
we
have
mentioned
:
would
you
venture
your
soul
,
that
a
thousand
dice
,
being
thrown
out
of
a
box
would
come
forth
all
sixes
?
Do
you
not
see
by
this
argument
,
that
it
is
a
thousand
to
one
the
Catholick
is
in
the
right
,
and
consequently
a
thousand
to
one
the
Protestant
is
in
the
wrong
,
and
this
will
necessarily
follow
;
for
in
Religion
we
cannot
stand
by
and
look
on
,
but
we
must
absolutely
engage
on
one
side
,
and
therefore
it
is
a
desperate
shift
of
such
Protestants
,
as
think
,
that
because
they
see
not
a
clear
demonstration
of
the
Churches
Infallibility
in
the
severest
importance
of
that
word
,
they
may
therefore
safely
continue
in
their
schism
,
unless
they
be
hardy
enough
to
venture
their
souls
in
a
way
,
where
it
is
at
least
a
thousand
to
one
they
lose
them
.
So
that
,
though
humane
wit
should
by
captious
objections
seem
to
trouble
the
clearness
of
the
Infallibility
of
the
Catholick
Church
(
which
is
in
it self
really
impossible
to
be
endangered
)
yet
are
the
motives
of
adherence
to
that
Communion
,
so
highly
credible
(
even
in
a
rational
&
natural
consideration
)
that
it
were
an
absolute
madness
,
to
prefer
any
other
separated
Church
or
Congregation
,
which
cannot
pretend
to
the
least
credibility
to
support
it
.
3.
These
things
being
thus
premis'd
,
since
there
are
so
many
degrees
of
truth
,
or
veracity
and
Infallibility
,
and
yet
the
same
word
Infallibility
applied
to
them
all
,
it
may
be
very
reasonable
,
that
great
Caution
should
be
used
in
the
application
of
it
,
that
is
,
that
it
should
be
expressed
in
what
sense
and
degree
the
word
is
taken
before
it
be
urged
or
disputed
upon
So
that
if
it
be
advanced
to
a
more
sublime
degree
then
the
matter
requires
,
no
wonder
if
there
be
misunderstanding
between
Disputants
,
and
not
only
a
prolonging
of
Disputations
,
but
also
an
impossibility
of
ending
them
:
Now
whether
it
is
the
fault
of
Catholick
Controvertists
for
want
of
explication
and
clearing
of
the
sense
of
this
word
Infallibility
,
that
hath
given
an
advantage
to
Protestants
,
I
examine
not
;
but
sure
I
am
Protestants
have
taken
advantage
from
the
ambiguousness
of
this
word
Infallibility
,
to
embroile
the
controversie
of
the
Churches
authority
,
and
to
spin
it
out
endlessly
:
insomuch
,
as
there
is
not
one
Author
of
them
I
ever
met
with
,
that
(
treating
of
this
controversy
)
disputes
to
the
point
,
or
so
much
as
aimes
to
combat
against
the
Churches
Authority
,
but
against
an
image
of
Infallibility
,
created
onely
by
their
own
fancies
.
4.
For
proof
of
this
,
(
to
omit
the
ordinary
Polemical
writings
of
Protestants
,
who
wast
paper
and
time
onely
in
combating
particular
unnecessary
points
controverted
by
Catholicks
themselves
)
I
shall
desire
any
ingenuous
Protestant
to
examine
the
proceedings
of
Mr.
Chillingworth
,
and
even
my
noble
Lord
too
,
in
this
little
Treatise
,
and
he
wil
acknowledge
what
I
say
to
be
true
;
yet
certainly
no
English
writers
ever
professed
to
come
closer
to
the
point
,
then
they
.
5.
First
for
Mr.
Chillingworth
,
what
a
brand
●
shing
and
flourishing
doth
he
keep
with
his
pen
,
and
what
a
great
proportion
of
his
book
is
spent
in
Discourses
,
by
which
he
would
p●etend
to
enervate
the
Churches
Infallibility
,
which
do
not
so
much
as
approach
towards
it
?
For
suppose
a
Pope
were
Simoniacally
elected
,
or
a
Bishop
unlawfully
consecrated
,
or
a
Priest
not
baptized
,
or
that
any
of
these
had
a
perverse
intention
in
administring
the
Sacraments
,
would
the
Church
for
all
this
fail
in
being
an
Infallible
Guide
?
or
would
all
Christians
be
turned
out
of
their
way
to
salvation
?
Did
not
,
or
might
not
he
easily
have
been
informed
,
that
excepting
in
Infants
,
even
Baptism
it self
,
and
much
less
any
other
Sacrament
unlawfully
and
invalidly
administred
,
do
not
to
such
a
degree
prejudice
the
persons
,
but
that
the
Votum
Baptismi
will
suffice
them
?
And
Simony
does
not
wipe
out
the
Character
,
though
the
Church
in
detestation
of
that
crime
does
in
validate
the
Popes
acts
,
and
destine
him
,
when
the
crime
is
proved
,
to
a
Deposition
.
And
as
for
my
Lord
Falkland
,
upon
what
a
mistaken
notion
of
Infallibility
he
proceeds
in
this
discourse
,
let
the
27th
.
and
28th
.
Paragraphs
of
that
Treatise
(
according
to
a
more
exact
impression
,
1646
)
witness
,
where
enveighing
against
Catholicks
for
putting
Hereticks
to
death
;
and
preventing
a
Recrimination
,
for
Calvin's
burning
of
Servetus
.
And
the
Church
of
England
executing
Catholick
Priests
:
He
concludes
that
passage
with
these
words
.
The
Church
of
England
,
confessing
she
may
erre
,
is
not
so
chargeable
with
any
fault
,
as
those
which
pretend
they
cannot
,
and
so
wil
be
sure
never
to
mend
it
:
And
besides
,
I
will
be
bound
to
defend
no
more
then
I
have
undertaken
;
which
is
to
give
reason
,
why
the
Church
of
Rome
is
not
Infallible
.
Whereby
his
Lordship
shews
clearly
,
that
in
his
opinion
,
an
argument
from
any
,
supposed
,
erronious
opinion
,
or
faulty
practice
in
the
Church
,
was
of
force
to
disprove
the
Churches
Infallibility
,
although
such
an
errour
or
ill
practice
was
never
authorised
by
any
decision
of
a
General
Councel
,
nor
universally
spred
through
the
whole
Church
,
as
this
example
,
mentioned
by
him
,
apparently
never
was
.
6.
It
was
from
the
like
disapprehension
that
my self
formerly
had
of
the
notion
of
Infallibility
,
and
misapplication
of
it
to
points
controverted
by
Catholicks
,
in
which
the
Church
it self
is
entirely
untouch'd
,
that
I
conceived
Mr.
Chillingworth's
book
unanswerable
,
and
by
consequence
was
so
long
kept
at
a
distance
,
and
disheartned
from
so
much
as
taking
into
debate
,
whether
the
Catholick
Church
was
to
be
considered
by
me
,
when
I
was
in
quest
of
a
new
one
;
had
I
not
reason
then
to
say
,
that
the
word
Infallibility
was
(
not
as
I.
P.
quotes
me
simply
,
an
unfortunate
word
,
but
)
to
me
an
unfortunate
word
:
not
for
any
fault
that
was
in
the
word
it self
,
but
for
my
misinformation
and
mistake
of
the
true
sense
and
inportance
of
the
word
?
and
was
it
a
betraying
of
the
cause
or
a
confession
of
guilt
,
when
I
said
,
that
Mr.
Chillingworth
had
combatted
against
that
word
with
too
great
success
?
Success
,
I
mean
,
not
against
the
Church
,
but
against
his
own
soul
,
and
the
souls
of
his
fellow-English-Protestants
,
(
if
I
may
lawfully
call
them
his
fellows
)
who
conspiring
with
him
in
the
mistake
of
the
word
,
were
,
and
are
,
God
knows
,
with
him
frighted
from
the
Church
,
which
is
placed
out
of
the
reach
of
all
the
shot
and
noise
that
he
makes
against
it
.
It
was
therefore
not
without
cause
that
I
wished
that
the
word
might
be
forgotten
,
or
at
least
laid
by
,
that
is
,
as
long
as
Protestants
do
,
and
will
persist
in
a
wilful
mistaking
of
its
sense
and
notion
.
And
that
this
was
my
meaning
,
and
no
thought
of
finding
fault
with
the
word
Infallibility
it self
,
which
I
acknowledged
to
be
as
fit
a
word
to
express
the
Authority
of
the
Church
by
,
as
could
be
found
in
one
single
tearm
,
does
evidently
appear
in
many
passages
of
my
book
:
and
therefore
,
notwithstanding
that
wish
of
mine
,
and
seeming
advice
to
others
;
yet
I
my self
unawares
in
all
this
discourse
till
I
came
to
this
point
,
made
use
of
the
same
word
,
but
it
was
with
a
resolution
to
say
,
what
I
have
now
said
,
to
prevent
any
more
mistaking
of
it
.
I.
P.
therfore
,
if
he
well
consider
it
,
will
finde
little
ground
to
please
himself
with
those
other
words
of
mine
,
That
Protestants
have
indeed
very
much
to
say
for
themselves
,
when
they
are
press'd
unnecessarily
with
it
;
and
therefore
I
desired
that
they
might
never
be
invited
to
combat
the
Church
under
that
Notion
.
It
was
pure
pitty
to
them
that
I
said
thus
,
and
not
the
least
apprehension
for
Catholicks
.
They
have
indeed
much
to
say
for
themselves
,
when
they
are
press'd
unnecessarily
with
it
,
and
the
occasions
of
their
mistaking
it
not
taken
away
;
for
they
will
run
into
endless
disputes
,
and
such
disputes
,
as
Catholicks
will
furnish
them
with
armes
to
defend
themselves
;
whereas
,
if
they
be
urg'd
to
produce
what
they
have
to
say
for
themselves
,
when
the
Authority
of
the
Church
,
speaking
in
a
lawful
Oecumenical
Councel
is
objected
to
them
,
they
are
dumb
and
ashamed
to
name
the
new
,
and
quickly
decrepite
Church
of
England
,
and
its
Authority
,
which
vanishes
at
the
very
sight
of
the
Authority
of
the
Universal
Church
;
yea
,
and
as
silent
will
they
be
,
when
they
are
invited
to
combat
the
Authority
of
the
Church
,
under
the
notion
of
Infallibility
,
so
that
that
notion
be
first
clear'd
,
and
warning
given
them
to
abstain
from
misapplying
it
to
questions
,
in
which
onely
particular
Catholicks
,
and
not
the
Church
it self
is
concerned
:
but
indeed
,
I
should
not
have
said
,
They
have
much
to
say
for
themselves
,
for
,
alas
,
it
is
miserably
against
themselves
,
in
the
highest
degree
,
when
they
either
unfortunately
,
or
wilfully
shroud
themselves
under
ambiguities
of
words
,
or
when
they
change
the
state
of
that
question
,
which
should
end
all
questions
,
either
devising
or
catching
at
all
advantages
to
keep
them
out
of
Gods
Church
.
7.
Upon
these
considerations
,
if
I
said
,
that
Infallibility
was
(
to
me
)
an
unfortunate
word
,
had
not
I
reason
to
say
so
,
since
it
indangered
my
loss
,
and
caused
my
delay
of
attaining
to
the
fundamental
happiness
of
this
and
the
next
world
,
which
is
to
become
a
member
of
the
Church
of
Christ
?
This
might
have
been
spoken
without
any
prejudice
or
disparagement
to
the
word
it self
:
as
it
may
be
truly
said
,
that
Homousion
(
the
Churches
own
word
)
was
an
unfortunate
word
to
the
Arians
,
as
likewise
that
Theotokos
was
an
unfortunate
word
to
the
Nestorians
,
since
they
would
not
accept
heaven
,
unless
they
might
have
it
without
being
oblig'd
to
receive
those
words
.
Therefore
I.
P.
must
pardon
me
,
and
give
me
leave
to
say
more
,
that
is
,
that
Infallibility
was
an
unfortunate
word
,
not
to
me
onely
,
but
to
Mr.
Chillingworth
likewise
,
and
to
my
lord
Falkland
,
and
to
I.
P.
himself
,
and
indeed
to
all
Protestants
,
since
they
will
needs
,
to
their
own
great
disadvantage
,
make
advantage
of
it
,
to
embroil
Controversies
,
to
multiply
objections
,
and
to
exclude
themselves
from
the
Church
:
and
this
they
do
,
because
they
will
neither
use
nor
accept
of
any
other
word
;
And
this
word
which
is
in
it self
,
and
confined
to
the
present
acception
,
very
expressive
and
proper
)
they
will
needs
understand
in
a
far
more
sublime
and
comprehensive
Notion
,
then
Catholicks
intend
,
thinking
,
that
if
they
could
shew
that
any
particular
personal
opinions
of
Catholicks
,
or
any
practise
in
the
Church
did
swerve
from
that
rectitude
,
which
they
imagine
to
be
imported
by
that
word
that
they
had
reason
to
renounce
the
Churches
Infallibility
and
authority
,
though
(
by
being
in
the
Church
)
they
would
have
no
obligation
to
joyn
in
such
opinions
or
practises
.
What
Protestant
would
have
the
confidence
to
say
,
that
it
doth
not
belong
to
the
Church
to
be
the
interpreter
of
Scripture
,
or
that
acknowledged
lawful
General
Councels
are
not
obliging
under
the
penalty
of
manifest
Schism
,
that
is
,
damnation
?
And
again
,
on
the
otherside
,
what
one
Protestant
is
there
,
who
will
not
protest
against
the
Infallibility
of
the
Church
:
and
yet
this
Infallibility
in
the
meaning
of
the
Church
,
neither
dose
nor
must
comprehend
more
then
is
imported
by
the
other
expressions
?
Is
it
not
apparent
therefore
,
Since
no
such
word
as
Infallibility
is
to
be
found
in
any
Councel
,
and
since
the
Church
did
never
enlarge
her
authority
●●
so
vast
a
wideness
,
as
Protestants
will
needs
hither
to
collect
from
the
word
Infallibility
;
but
rather
that
she
does
deliver
the
victory
into
our
hands
,
when
we
urge
her
Decisions
,
that
any
Catholick
,
that
had
any
charity
in
disputing
with
Protestants
,
would
either
wholly
abstain
from
the
word
it self
,
or
since
it
is
become
so
common
,
and
with
all
so
convenient
(
for
no
other
single
word
can
be
imagined
so
proper
)
would
,
in
using
of
it
confine
it
to
its
necessary
acception
in
the
present
matter
,
and
so
prevent
Protestants
,
that
they
should
not
,
if
they
would
,
make
use
of
it
to
their
most
disadvantagious
advantage
;
And
this
latter
expedient
I
have
in
this
review
made
use
of
,
keeping
the
word
Infallibility
(
in
it self
good
and
innocent
;
)
yet
withal
using
caution
,
that
it
should
not
be
mistaken
.
8.
What
is
now
become
of
your
exclamations
,
my
good
unknown
friend
,
I.
P.
how
impertinent
are
they
,
and
how
harshly
and
inharmoniously
do
they
sound
?
O
the
strength
of
reason
rightly
managed
by
the
Great
Defendors
of
the
English
Church
!
O
the
power
of
truth
clearly
declared
!
That
it
should
force
an
eminent
member
of
the
Church
of
Rome
(
alas
,
eminent
in
nothing
but
in
miserable
imperfections
)
to
retract
so
necessary
,
so
fundamental
a
doctrine
,
to
desert
all
their
Schools
,
and
contradict
all
their
controvertists
?
For
is
it
not
apparent
,
even
from
the
first
impression
of
my
Book
,
that
it
was
so
far
from
being
true
,
that
the
strength
of
reason
rightly
managed
by
you
,
or
the
power
of
truth
clearly
declared
by
you
,
compelled
me
to
use
such
expressions
;
that
on
the
contrary
,
it
was
your
manifest
unreasonableness
,
and
your
wilful
mistake
of
Truth
,
that
forced
me
out
of
compassion
and
charity
to
you
[
not
to
retract
any
doctrine
of
the
Church
,
nor
to
desert
any
community
in
it
,
but
]
to
temper
what
the
Church
and
the
Schooles
,
and
Controvertists
,
likewise
say
,
to
your
too
much
depraved
palats
.
9
:
Having
been
so
large
hitherto
,
I
may
the
better
dispence
with
my self
to
be
brief
in
what
follows
.
Therefore
,
whereas
in
the
sixth
Paragraph
I.
P.
says
,
That
it
is
not
the
name
or
word
(
Infallibility
)
that
is
deserted
by
Mr.
Cressy
,
but
the
whole
importance
and
sum
of
it
;
since
he
does
not
except
against
the
word
,
but
to
receive
it
in
the
sense
of
Cardinal
Bellarmine
;
that
is
,
Infallibilis
est
qui
nullo
casu
errare
potest
,
&c.
To
this
I
must
needs
say
,
that
truly
I.
P.
is
mistaken
,
for
it
is
onely
the
word
Infallibility
that
is
in
controversie
,
and
that
protestants
(
I
do
now
except
Mr.
Chillingworth
,
&c.
who
are
far
from
being
truly
English
Protestants
)
do
make
meer
nominal
controversie
of
this
great
fundamental
one
:
for
no
argument
that
ever
I
saw
,
is
so
much
as
intended
by
them
to
disprove
this
truth
,
That
it
belongs
to
the
Church
to
be
the
interpreter
of
Scripture
,
and
not
to
any
private
spirit
,
or
natural
reason
,
or
this
,
That
the
Decisions
of
the
Catholick
Church
in
lawful
approved
General
Councels
are
not
obliging
under
pain
of
Anathema
,
incurring
of
schism
,
and
by
consequence
damnation
:
and
it
is
this
,
I
say
principally
this
,
that
the
Church
understands
by
the
notion
of
Infallibility
:
Therefore
it
is
in
your
own
sense
onely
,
and
not
Bellarmines
,
that
you
will
understand
those
words
of
his
,
Infallibilis
est
qui
nullo
casu
erra●e
potest
:
for
Bellarmine
himself
,
as
I
have
shewed
in
my
book
,
acknowledges
a
General
Councel
to
be
infallible
,
yet
not
Infallible
,
as
the
Scripture
,
that
is
,
Quod
in
nullo
casu
errare
potest
,
for
the
Scripture
is
Infallible
,
not
onely
in
Essential
Doctrines
,
but
even
in
all
circumstantial
,
historical
passages
,
phrases
and
and
words
:
whereas
Councels
are
onely
Infallible
in
the
substance
of
their
Decisions
,
the
which
Decisions
,
as
Salmanticensis
saith
,
are
likewise
to
be
extended
no
further
,
then
the
latitude
of
the
Heresies
,
which
they
intend
to
condemn
:
but
as
for
other
passages
in
Decrees
or
decisions
,
as
the
grounds
,
principles
,
and
reasons
,
from
which
a
Councel
deduces
its
conclusive
Decisions
,
&c.
In
those
it
may
be
deceived
,
and
much
more
in
orders
and
reformations
,
which
depend
upon
prudence
or
information
.
It
is
therefore
a
very
great
apparent
mistake
,
when
you
say
,
that
Mr.
Cressy
retracts
(
either
the
word
Infallibility
it self
,
which
he
often
makes
use
of
,
or
or
much
less
)
the
full
importance
and
sense
of
that
word
,
unless
you
will
mean
,
that
he
will
not
use
it
in
your
full
importance
and
sense
;
for
that
he
acknowledges
he
will
not
;
he
is
too
charitable
to
you
,
to
justifie
or
encourage
you
in
your
mistakes
.
As
for
Mr.
Chillingworth
,
my
lord
Falkland
,
and
if
there
be
any
other
that
proceed
upon
their
grounds
,
whom
you
ought
to
have
called
,
not
the
Great
Defenders
,
but
the
great
Destroyers
of
the
Church
of
England
)
though
they
do
indeed
mistake
the
word
Infallibility
,
extending
it
to
too
comprehensive
a
sense
,
yet
,
that
does
not
hinder
them
in
their
way
,
for
by
making
every
ones
personal
reason
to
be
judge
and
interpreters
of
Scripture
,
they
do
thereby
destroy
all
obliging
authority
,
whether
fallible
or
infallible
.
10.
In
the
seventh
Paragraph
the
Author
,
I.
P.
very
rationally
,
that
is
,
very
consequently
to
his
most
irrational
mistaking
me
.
First
imputes
unreasonableness
to
me
,
in
making
any
answer
to
the
arguments
,
made
against
that
which
he
confesses
himself
cannot
be
maintained
.
Hereto
,
I
answer
,
That
1.
Since
it
was
Mr.
Chillingworth's
book
,
and
not
any
Prelatical
Protestants
argument
against
the
Catholick
Churches
authority
,
that
perplexed
and
entangled
me
.
And
2.
since
I
knew
that
Mr.
Chillingworth
beleeved
his
arguments
unanswerable
,
not
onely
by
his
Adversary
,
and
such
as
proceeded
upon
his
Adversarie's
.
special
grounds
,
but
by
any
Catholick
upon
what
grounds
soever
;
and
that
the
onely
grounds
upon
which
Catholick
authority
could
be
destroyed
,
were
not
such
as
my
Lord
of
Canterbury
,
&c.
proceeded
on
.
viz.
To
set
up
a
little
authority
,
and
seemingly
to
contradict
an
universal
one
;
but
onely
such
as
Mr.
Chillingworth
used
,
viz.
To
disoblige
every
Christian
from
all
authority
whatsoever
,
as
obliging
the
conscience
to
the
beleeving
of
any
thing
,
and
making
private
reason
the
judge
:
where
was
this
unreasonableness
of
mine
,
when
I
attempted
to
shew
the
world
how
I
came
to
be
undeceived
,
and
upon
what
grounds
I
ceased
to
think
,
what
before
not
I
onely
,
but
very
many
Protestants
besides
my self
,
thought
;
namely
,
that
Mr.
Chillingworths
book
did
wholly
destroy
,
not
only
his
mistaken
Infallibility
,
but
the
true
real
Infallibility
or
Authority
of
the
Church
.
I
am
most
assured
,
if
the
reasons
given
by
me
against
M.
Chillingworth
be
indeed
concluding
,
and
my
answers
to
his
objections
satisfactory
,
that
if
Mr.
Chillingworth
had
been
alive
to
read
my
book
,
and
had
thought
so
too
,
he
would
not
have
made
that
poor
shift
that
I.
P.
hath
done
,
and
have
said
that
Mr.
Cressy
did
unreasonably
to
impugne
him
.
11.
In
the
next
place
forasmuch
as
concerns
the
manner
of
my
Answer
,
which
I.
P.
in
the
eighth
Paragraph
,
says
is
yet
more
unreasonable
,
In
that
I
,
deserting
the
Infallibility
,
answer
onely
to
the
authority
of
the
Church
,
so
making
this
authority
answer
for
that
Infallibility
.
I
answer
,
that
it
was
onely
a
mistaken
notion
,
that
both
I
and
Mr.
Chillingworth
,
and
all
Protestants
have
of
the
word
Infallibility
,
that
I
deserted
,
and
desire
I.
P.
likewise
to
desert
with
me
,
but
as
for
the
true
Infallibility
,
which
is
in
effect
al
one
with
the
Authority
of
the
Church
,
it
could
never
enter
into
my
thoughts
to
desert
it
,
and
it
proving
to
be
the
very
same
thing
with
the
Authority
of
the
Church
,
obliging
under
damnation
,
it
is
very
reasonable
,
that
this
Authority
should
answer
for
that
Infallibility
,
and
that
Infallibility
for
this
Authority
.
12.
As
to
the
three
Absurdities
in
the
opinion
of
I.
P.
following
from
the
unreasonableness
of
my
answer
;
of
which
the
1.
is
,
That
after
all
I
have
said
to
Mr.
Chillingworth's
arguments
,
I
must
still
acknowledge
them
unanswerable
,
as
they
were
intended
by
him
that
made
them
.
2.
That
my
Answer
must
be
to
no
purpose
,
because
I
pretend
to
answer
his
arguments
as
against
the
Authority
of
the
Church
,
simply
considered
,
without
Relation
to
such
an
Infallibity
,
which
were
never
made
against
an
Authority
so
qualified
.
And
3.
That
if
I
intend
to
refute
all
opposition
made
to
the
Infallibility
of
the
Church
,
by
an
assertion
of
its
bare
authority
,
then
must
I
assert
that
authority
which
is
fallible
,
to
be
as
great
and
as
convincing
,
as
that
which
is
Infallible
,
&c.
Here
I
answer
,
that
there
is
no
need
of
any
further
answer
,
for
that
which
is
already
said
,
demonstrates
all
these
consequences
to
be
meer
mistakes
,
grounded
upon
mistakes
Yet
,
because
for
good
I.
P.
sake
,
I
am
content
to
take
the
pains
to
say
more
then
absolute
necessity
requires
;
therefore
that
which
is
already
said
,
being
presupposed
;
to
the
first
pretended
Absurdity
,
I
answer
.
1.
That
Mr.
Chillingworth
did
esteem
both
the
Rhetorick
and
Logick
of
his
Book
prevalent
,
not
onely
against
Dr.
Potters
single
Adversary
and
his
grounds
,
but
against
the
very
foundations
of
all
Catholick
Authority
;
insomuch
,
as
he
challenges
all
Catholicks
whatsoever
,
protesting
,
that
if
they
be
able
to
answer
,
but
a
very
few
leaves
of
his
Book
,
he
will
submit
and
go
to
Mass
presently
.
And
2.
The
truth
is
,
if
his
positive
grounds
of
The
Bible
,
and
nothing
but
the
Bible
,
interpreted
casually
by
private
reason
,
be
the
onely
Rule
,
not
Infallibility
onely
,
but
all
Authority
is
destroyed
:
Therefore
his
intention
was
,
that
his
arguments
should
have
heir
force
,
not
onely
against
that
notion
,
which
he
thought
his
Adversary
had
of
Infallibility
,
but
against
the
thing
it self
,
whether
you
will
call
it
Authority
or
Infallibility
.
And
by
consequence
,
3.
I
have
no
obligation
to
think
still
(
for
it
never
concerned
me
to
think
)
his
arguments
to
be
unanswerable
,
as
they
were
intended
by
himself
.
13.
To
the
second
pretended
Absurdity
,
I
further
answer
,
that
it
is
true
,
Mr.
Chillingworth
very
often
mistakes
,
even
his
Adversary
in
his
acception
of
the
word
Infallibility
:
And
this
I
said
in
general
in
the
Book
,
and
much
more
that
he
mistakes
in
his
application
of
this
mistaken
notion
to
the
Churches
Authority
,
or
qualified
Infallibility
.
But
though
I
said
this
in
general
,
you
will
finde
,
that
when
I
come
to
a
particular
answer
of
passages
and
grounds
quoted
out
of
him
,
they
are
such
as
concern
the
positive
fundamental
grounds
of
his
whole
book
,
and
destroy
not
onely
all
Infallibility
,
but
all
Authority
,
yea
,
the
very
being
of
a
Church
,
whether
Catholick
or
Schismatick
.
And
where
I
answer
particular
objections
against
the
Church
,
I
have
no
recourse
to
his
mistake
of
Infallibility
;
Therefore
my
answer
is
to
some
purpose
,
though
many
of
his
objections
be
to
none
,
as
to
Catholicks
in
general
.
14.
To
the
third
supposed
Absurdity
,
I
answer
,
that
I
had
rather
think
I.
P.
did
read
my
Book
negligently
,
then
that
he
would
censure
it
malitiously
,
and
against
his
conscience
,
if
he
did
read
it
with
care
.
For
it
is
evident
through
my
whole
book
,
that
my
own
thoughts
were
,
&c
I
have
clearly
signified
those
thoughts
to
have
been
,
that
Infallibility
and
Authority
are
in
effect
all
one
,
as
applyed
to
the
Church
:
For
to
say
that
the
Church
has
authority
in
a
General
Councel
to
propose
Doctrines
of
Faith
,
and
to
oblige
all
Christians
under
penalty
of
damnation
to
receive
and
beleeve
the
said
Doctrines
,
and
withal
to
say
that
she
is
fallible
,
and
may
deceive
and
propose
falsities
for
truths
,
and
so
propose
them
,
as
that
there
can
be
no
appeal
from
her
,
would
be
the
extremity
of
injustice
,
and
the
exalting
of
a
Tyranny
more
grievous
then
Sicily
ever
felt
,
a
Tyranny
upon
Souls
.
I
wonder
therefore
what
art
it
was
that
I.
P.
used
,
when
he
extracted
out
of
my
book
,
that
because
of
the
ill
use
that
Mr.
Chillingworth
,
&c.
made
of
the
Scholastical
word
Infallibility
,
exalting
it
to
the
supremest
degree
that
the
word
could
import
,
that
is
,
to
a
degree
not
at
all
pretended
to
by
the
Church
,
no
nor
scarce
by
the
Scripture
it self
,
and
therefore
I
declared
my
willingness
,
not
to
serve
my self
of
that
word
,
which
was
none
of
the
Churches
own
,
and
desired
others
also
,
either
to
abstain
from
it
,
or
at
least
to
adjoyn
such
necessary
qualifications
to
it
,
as
were
allowed
by
the
Church
,
to
the
end
,
that
Protestants
might
see
,
what
it
is
that
they
combat
,
and
ought
to
submit
to
.
viz.
The
just
and
lawful
Authority
of
the
Church
,
in
interpreting
of
Scriptures
Authoritatively
,
and
proposing
of
Doctrines
with
absolute
obligation
of
beleeving
:
I
wonder
,
I
say
,
by
what
new
art
he
extracted
this
consequence
,
that
I
must
assert
,
that
that
Authority
is
as
great
,
and
convincing
,
which
is
fallible
,
as
that
which
is
Infallible
.
Did
I
ever
deny
,
or
give
the
least
ground
of
suspition
,
that
it
was
in
my
heart
to
deny
,
the
Authority
of
the
Church
to
be
Infallible
in
Decisions
propounded
by
her
,
as
traditionary
?
Is
it
to
say
the
Church
is
fallible
,
or
a
Guide
that
may
lead
a
soul
out
of
the
way
,
or
a
Judge
capable
of
mistaking
,
because
there
may
be
spread
in
some
places
of
the
Church
some
Opinions
(
no
Decisions
)
or
some
practises
,
which
Protestants
may
account
unwarrantable
?
No
,
no
,
it
is
meer
guilt
in
I.
P.
that
made
him
draw
such
an
inference
;
he
is
loath
to
see
the
truth
appearing
out
of
clouds
.
I
may
more
truly
call
the
word
(
Infallibility
)
the
Darling
of
Protestants
,
then
,
as
he
does
,
of
Catholicks
,
a
Darling
to
them
,
because
they
can
(
under
the
ambiguousness
of
it
)
shelter
themselves
from
truth
,
obedience
,
and
salvation
.
15.
Now
,
whereas
I.
P.
in
his
ninth
Paragraph
professes
,
that
,
having
considered
the
inconsiderableness
of
Mr.
Cressy's
answers
,
and
indeed
whole
discourse
;
he
changed
his
resolution
to
answer
it
,
as
judging
it
not
to
deserve
an
answer
:
I
have
nothing
to
say
but
this
,
that
truly
I
neither
did
,
nor
can
commend
the
Book
to
him
,
as
a
writing
considerable
,
or
that
might
deserve
his
labour
to
consure
it
;
but
yet
if
I
thought
there
were
no
other
imperfections
to
make
it
inconsiderable
,
besides
those
that
he
hath
taken
notice
of
in
his
Preface
,
I
fear
I
should
be
tempted
to
think
well
of
it
.
However
,
this
I
can
say
confidently
,
that
notwithstanding
any
objections
as
yet
made
by
him
against
it
,
he
may
,
if
he
please
,
resume
his
resolution
to
answer
it
,
without
apprehending
any
guilt
,
but
onely
the
choosing
so
weak
an
Adversary
.
But
yet
insteed
of
that
,
I
would
rather
advise
and
beseech
him
to
read
such
a
Fundamental
Controversie
,
as
this
,
concerning
the
Churches
Infallibility
,
with
other
eyes
and
heart
then
he
has
done
mine
;
that
is
,
with
a
minde
dis-interessed
and
willing
to
finde
the
truth
by
whomsoever
proposed
.
It
is
impossible
but
that
education
must
needs
have
given
a
great
Bi●s
one
way
:
therefore
when
he
reads
any
thing
,
upon
the
truth
or
falsehood
whereof
his
souls
depends
,
he
should
rather
strain
himself
to
give
a
weight
to
objections
made
against
any
of
his
settled
preconceived
opinions
,
then
catch
at
circumstantial
advantages
to
elude
them
:
if
there
be
any
reasons
weakly
urged
by
me
,
he
ought
to
exercise
his
own
wit
to
press
them
more
efficatiously
against
himself
:
but
above
all
things
he
ought
to
pray
to
God
(
as
God
willing
,
I
shall
not
fail
to
do
both
for
him
,
and
all
his
,
and
my
friends
)
that
he
would
increase
in
his
heart
a
diffidence
of
his
own
judgement
,
and
an
humble
pliableness
to
submit
to
truth
and
authority
.
16.
Lastly
,
Where
he
concludes
with
his
testimony
of
the
invincibleness
of
my
Lord
Falkland's
Discourses
,
especially
the
Reply
:
I
have
no
more
to
say
,
then
what
I
said
in
the
beginning
,
excepting
this
,
that
for
the
Reply
,
he
to
whom
is
was
made
is
concerned
in
it
:
and
as
for
the
Discouse
of
Infallibility
,
if
the
noble
Authour
were
alive
,
I
would
have
presumed
to
have
had
his
leave
to
have
answered
it
.
CHAP.
VI.
The
Fundamental
ground
of
my
Lord
Falkland's
Discourse
Examined
.
1.
HAving
said
thus
much
to
the
preface
of
I.
P.
(
if
these
additional
papers
had
not
been
hastily
called
for
to
the
Press
)
I
had
perhaps
finished
a
begun
Discourse
in
opposition
to
my
most
dear
lord
Falkland's
Theses
concerning
Infallibility
;
to
each
of
which
I
had
determined
to
have
adjoyned
an
Antithesis
.
But
(
so
much
leasure
not
being
permitted
me
)
I
will
content
my self
at
present
to
single
out
the
eleaventh
Paragraph
,
(
according
to
a
former
Edition
,
An.
D.
1646.
)
and
to
oppose
a
brief
Answer
;
and
by
so
doing
,
I
shall
give
a
vertual
satisfaction
to
the
whole
Discourse
;
Because
in
that
one
Paragraph
)
and
in
scarce
any
one
besides
)
is
clearly
contained
the
state
of
the
main
Controversie
.
viz.
The
ground
upon
which
is
demonstrated
the
necessity
of
an
infallible
authority
in
Gods
Church
,
and
the
onely
seeming
rational
and
possible
way
to
avoid
and
defeat
that
authority
.
2.
The
words
of
the
Paragraph
are
these
,
The
chiefest
reason
,
why
Catholicks
disallow
of
the
Scripture
for
a
Judge
,
is
,
because
when
differences
arise
about
the
interpretation
,
there
is
no
way
to
end
them
:
And
that
it
will
not
stand
with
the
goodness
of
God
to
damn
men
,
for
not
following
his
will
:
if
he
had
assigned
no
infallible
way
how
to
finde
it
.
This
is
the
Allegation
of
Catholicks
,
in
which
mention
likewise
might
have
been
made
of
the
writing
of
the
Fathers
,
and
any
thing
but
the
testimony
of
the
present
Church
,
because
reason
and
experience
shews
that
differences
will
arise
about
the
interpretation
of
them
likewise
,
and
no
possible
way
to
end
them
neither
,
but
by
a
present
infallible
Authority
.
To
this
Allegation
of
Catholicks
,
his
lordships
answer
followes
in
these
words
.
I
confess
,
this
to
be
wonderful
true
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
1.
for
I
am
not
such
a
wretch
as
to
speak
otherwise
then
I
think
]
and
let
them
●●cuse
themselves
that
think
otherwise
.
Yet
this
will
be
no
argument
against
him
,
who
beleeves
,
that
to
all
,
who
follow
their
reason
in
the
interpretation
of
the
Scriptures
,
and
search
for
Tradition
,
God
will
either
give
his
Grace
for
assistance
to
finde
the
Truth
,
or
his
pardon
if
they
miss
it
:
and
then
this
supposed
necessity
of
an
infallibly
Guide
,
with
this
supposed
damnation
for
want
of
it
,
fall
together
to
the
ground
.
3.
The
fundamental
ground
upon
which
Catholicks
build
the
necessity
of
an
infallible
Authority
,
is
that
Article
of
the
Creed
,
Credo
un●m
Sanctam
,
Catholicam
,
&
Apostolicam
Ecclesiam
,
1.
I
beleeve
one
Holy
Catholick
and
Apostolick
Church
.
I
beleeve
the
Church
to
be
one
,
one
Body
consisting
of
many
members
,
subordinately
joyned
,
and
united
under
one
Head
:
which
Unity
is
,
especially
,
in
regard
of
one
faith
professed
by
all
,
and
one
Charity
chaining
all
hearts
together
:
Now
one
Church
there
cannot
be
,
without
one
Faith
;
and
one
Faith
cannot
be
,
where
differences
are
impossible
to
be
reconciled
;
and
no
possible
way
to
reconcile
differences
,
but
by
Authority
;
and
no
Authority
sufficiently
efficacious
to
this
end
,
but
an
infallible
one
.
4.
I
confess
this
to
be
wonderful
true
,
(
says
his
lordship
)
for
I
am
not
such
a
wretch
.
&c.
what
is
it
that
his
lordship
confesses
?
That
the
Church
is
one
Body
,
professing
one
faith
?
No
,
alas
!
That
was
no
Article
in
his
Creed
.
What
then
did
he
so
ingenionsly
confess
?
That
it
was
necessary
that
differences
and
controversies
should
be
decided
?
No
nor
that
neither
.
The
thing
that
he
confesseth
with
an
unexampled
ingenuity
,
is
,
That
,
if
it
be
necessary
that
differences
should
be
decided
and
ended
,
and
that
errors
should
be
abolished
;
God
is
obliged
by
his
infinite
goodness
to
make
his
truth
known
some
infallible
way
,
by
some
infallible
Guide
.
So
that
by
his
lordships
acknowledgment
,
and
by
the
evidence
of
reason
,
if
the
Church
must
have
one
faith
,
it
must
have
one
infallible
Guide
.
It
is
therefore
this
Unity
of
the
Church
,
that
his
lordship
denies
to
be
necessary
;
yet
he
would
not
have
denied
the
necessity
of
such
an
Unity
,
if
he
could
have
found
an
infallible
Guide
;
without
which
he
knew
there
could
be
no
unity
;
but
missing
of
that
,
and
despising
to
think
of
such
a
blinde
,
and
lame
Guide
as
a
Church
of
England
or
Geneva
,
&c.
[
none
of
which
could
ever
end
one
controversie
]
He
concludes
that
there
is
no
necessity
that
controversies
should
be
concluded
,
Nor
damnation
for
not
following
the
will
of
God
,
since
he
left
no
infallible
Guide
to
lead
us
to
the
knowledge
of
it
.
A
doctrine
so
horrid
,
that
it
is
much
more
derogatory
to
the
honour
of
Christ
,
then
Arianism
it self
,
which
though
it
robs
him
of
his
divinity
,
yet
places
him
above
all
other
creatures
.
But
this
denies
him
even
that
degree
of
common
sens
,
which
men
of
mean
capacity
enjoy
:
for
it
makes
him
establish
a
law
with
his
own
blood
,
which
is
neither
necessary
to
be
kept
,
nor
indeed
possible
to
be
known
;
then
which
,
what
can
be
more
absurd
&
ridiculous
?
The
perspicacity
of
my
honored
lords
judgment
was
so
imployed
in
opposition
of
Infallibility
,
that
I
am
confident
,
he
never
reflected
upon
these
sad
inevitable
consequences
.
5.
But
surely
no
salvation
is
to
be
had
without
this
unity
in
divine
truth
,
(
as
I
have
shown
at
large
in
my
Exomologesis
)
and
onely
Christians
have
the
Depositum
of
Divine
Truth
entrusted
to
them
:
Where
then
shall
they
finde
it
?
In
his
lordships
forementioned
Answer
it
is
implied
,
That
it
is
onely
to
be
found
in
Scripture
,
and
Traditionary
writings
.
But
all
such
writings
are
obnoxious
to
variety
of
senses
,
and
interpretations
:
What
must
be
done
in
that
case
to
finde
out
the
true
Interpretation
?
for
that
every
body
(
says
his
lordship
)
must
shift
as
well
as
he
can
;
he
is
to
do
his
best
,
following
the
dictamen
of
his
own
private
Reason
,
to
finde
out
the
true
sense
of
Scripture
.
And
for
his
comfort
he
is
to
beleeve
,
that
if
his
private
Reason
should
chance
to
mis-lead
him
,
[
as
ten
thousand
to
one
it
will
]
yet
there
is
no
danger
at
all
,
let
but
private
Reason
do
its
best
,
and
he
may
assure
himself
all
wil
be
Well
:
Gods
infinite
goodness
would
fail
,
if
a
Soul
,
proceeding
so
reasonably
,
should
miscarry
.
But
how
is
this
confidence
of
security
in
following
private
Reason
grounded
?
That
does
not
at
all
appear
,
neither
in
Scripture
nor
Tradition
,
neither
did
his
lordship
seem
to
imploy
the
admirable
sharpness
of
his
own
private
Reason
to
search
grounds
for
that
,
upon
which
the
Eternal
disposal
of
his
soul
depended
.
6.
That
which
drove
his
lordship
upon
the
rock
of
private
Reason
,
was
meerly
a
mistake
,
us
may
appear
to
any
one
that
shall
carefully
read
this
small
Treatise
of
his
.
If
he
could
have
found
an
infallible
Authority
[
for
one
less
then
infallible
,
was
to
his
reason
a
ridiculons
thing
]
he
would
have
abhord
the
though
of
relying
on
private
Reason
interpreting
Scripture
.
He
sought
after
this
infallible
Authority
,
but
he
sought
onely
there
,
where
either
it
was
not
,
or
at
least
it
would
require
very
sharp
eyes
,
and
a
very
unprepossessed
minde
to
discover
it
;
Therefore
he
streins
his
Reason
to
prove
,
that
this
infallibility
is
not
to
be
found
in
the
Pope
,
nor
in
a
Councel
,
at
least
,
not
so
evident
to
him
,
as
to
countervail
the
seeming
evidence
of
the
force
of
some
objections
,
that
he
had
against
some
decisions
of
Councels
,
and
such
an
evidence
he
must
needs
have
or
none
;
To
demonstrate
this
,
he
makes
use
of
all
the
imaginable
difficulties
and
mullities
that
could
be
found
against
the
legitimation
of
a
Pope
and
Councel
,
and
of
any
erronious
opinions
,
or
unlawful
,
or
questionable
practises
in
the
Church
,
though
never
decided
,
nor
warranted
by
the
Church
it self
.
But
there
is
not
one
word
in
all
his
Discourse
against
the
Infallibility
of
the
Universal
Church
it self
,
or
of
a
general
Councel
approved
of
,
and
received
by
the
Church
.
It
seems
in
his
Disputes
,
it
had
been
his
misfortune
,
chiefly
to
treat
with
those
that
would
urge
the
Dogme
of
the
Popes
Infallibility
,
not
onely
as
a
Catholick
Truth
,
but
also
,
as
a
necessary
fundamental
established
point
of
Catholick
Faith
,
and
not
being
fully
cleared
in
the
evidence
of
their
pretentions
[
a
thing
not
very
strange
,
since
many
learned
Catholicks
would
furnish
him
with
doubts
,
and
Objections
to
encrease
the
mist
and
obscurity
]
he
concluded
,
that
no
Infallibility
could
any
where
be
made
appear
.
7.
Being
thus
unfortunately
perswaded
,
that
there
was
no
evidence
of
an
Infallible
Universal
Authority
,
plain
evident
Reason
taught
him
,
that
there
could
nor
possibly
be
any
other
Guide
,
but
private
Reason
following
its
own
light
;
for
this
private
Reason
would
never
lead
him
to
submit
his
Reason
to
a
Church
of
England
,
or
Geneva
,
or
Racovia
,
&c.
For
why
to
any
one
of
these
,
rather
then
to
another
?
And
if
to
all
of
them
indifferently
,
then
to
contradictions
,
because
in
many
things
they
contradict
each
other
.
8.
In
this
case
and
circumstances
therefore
,
his
lordship
argued
as
reasonably
as
it
was
possible
for
one
to
do
,
that
had
mistaken
the
first
principle
;
and
with
the
clear
ingenuity
of
a
truly
noble
spirit
[
not
imitated
hitherto
by
any
Protestant
]
he
acknowledged
that
upon
any
other
grounds
but
his
,
the
Plea
of
Catholicks
was
unanswerable
&
unavoidable
,
that
is
,
unless
private
Reason
(
following
its
own
light
in
the
Interpretation
of
Scriptures
)
were
to
be
every
ones
Guide
;
and
this
being
apparently
a
most
fallible
Guide
(
unless
it
were
certain
,
that
God
would
give
his
grace
,
that
is
,
good
fortune
,
to
assist
private
Reason
in
finding
the
Truth
,
or
his
pardon
in
case
it
missed
of
finding
it
)
the
pretentions
of
Catholicks
are
unanswerable
.
9.
Now
instead
of
searching
reason
to
combat
this
usurpation
of
private
Reason
,
I
shall
beg
of
all
reasonable
ingenious
Persons
,
to
consider
with
me
,
what
deplorable
case
this
was
;
that
he
who
saw
evidently
,
that
if
the
Catholick
Churches
Authority
and
Infallibility
were
opposed
,
all
other
Churches
must
expire
;
The
Authority
of
the
English
Church
would
be
an
airy
fantosm
;
the
Tyranny
of
Geneva
,
an
abomination
;
Amsterdam
a
meer
Bedlam
;
Racovia
an
execration
,
&c.
Should
notwitstanding
think
,
that
any
one
could
be
safe
in
no
Church
at
all
,
and
thereupon
(
renouncing
all
authority
,
both
name
and
thing
)
should
betake
himself
to
the
casual
conduct
of
blinde
,
humane
,
natural
Reason
;
but
J●●cia
Domini
abyssus
multa
.
10.
Well
;
but
this
conduct
of
Reason
,
and
this
indifferency
,
as
to
the
point
of
danger
,
Whether
Reason
be
a
true
ar
false
Guide
,
must
be
disproved
by
some
infallible
way
(
says
his
lordship
in
the
beginning
of
the
twelfth
Paragraph
)
otherwise
none
can
be
condemned
,
if
they
follow
it
.
11.
For
Gods
sake
,
what
more
infallble
proof
can
be
imagined
against
it
,
then
this
,
That
such
a
Guide
,
such
an
arbitrary
,
incertain
,
incapable
,
blinde
Guide
and
interpreter
was
never
heard
of
in
Christs
Church
till
this
age
,
that
it
appeared
out
of
the
mists
of
Polonia
.
T
is
true
,
it
has
been
actually
,
really
followed
by
all
sorts
of
Hereticks
,
and
Schismaticks
,
though
they
were
asham'd
to
cal
it
by
his
own
name
of
private
Reason
,
for
they
pretended
it
was
the
Church
,
the
Primative
Apostolick
Church
that
they
followed
:
but
never
till
this
later
Age
private
Reason
(
as
private
Reason
)
shew'd
it self
in
the
Chair
of
Judicature
.
A
Guide
,
that
will
lead
them
(
that
follow
)
through
Rivers
and
Fens
,
through
Woods
and
Deserts
,
through
Mountaines
and
Precipices
,
to
the
right
hand
and
to
the
left
,
backwards
and
forwards
,
and
in
a
Circle
:
A
Guide
,
that
must
never
repose
,
but
be
continually
travelling
,
which
way
it
matters
not
,
being
as
secure
in
Falsehood
,
as
in
Truth
:
A
Guide
,
that
can
never
be
confident
,
much
less
secure
of
the
right
way
,
yea
,
obliged
to
be
doubtful
,
that
he
is
wrong
:
A
Guide
,
that
the
Scripture
never
mentioned
,
and
the
Church
never
heard
of
,
but
supposed
,
(
by
being
called
a
Chruch
)
that
it
never
should
be
hearkned
to
:
so
that
whether
Scripture
,
or
Tradition
,
or
Church
or
all
of
them
be
followed
,
such
a
Guide
ought
to
be
deserted
and
renounced
:
A
Guide
,
that
two
persons
cannot
possibly
follow
together
,
because
no
two
persons
(
that
ever
followed
any
other
Guide
,
beside
Authority
)
did
,
or
could
think
all
things
to
be
reasonable
;
that
any
other
thought
so
:
And
lastly
,
by
consequence
such
a
Guide
,
that
,
as
long
as
he
continues
in
the
office
,
there
cannot
possibly
be
any
Church
any
where
.
And
is
not
this
an
infallible
Eviction
,
that
this
is
an
imaginary
seducing
Guide
,
since
it
is
impossible
,
that
that
should
be
a
Guide
appointed
for
any
Christian
,
which
neither
Christ
,
nor
his
Apostles
,
nor
any
of
their
followers
ever
mentioned
,
yea
,
which
does
formally
destroy
one
of
our
twelve
Articles
of
the
Apostles
Creed
,
Credo
Sanctam
Ecclesiam
Catholicam
.
12.
And
yet
when
all
this
is
said
,
even
this
is
a
less
unreasonable
,
and
less
unsafe
Guide
,
then
any
divided
particular
Church
can
be
:
For
this
hood-wink'd
Guide
(
inquiring
into
Scripture
,
and
searching
after
Tradition
)
may
possibly
stumble
upon
the
way
to
Unity
and
Truth
,
that
is
,
the
true
Catholick
Church
;
for
private
Reason
,
professes
the
exclusion
of
partiallity
,
and
will
not
refuse
to
take
into
consideration
,
whether
it self
ought
not
to
be
renounced
,
and
Authority
submitted
to
:
and
if
it
chance
to
finde
Reason
for
Authority
,
it
will
resign
its
Office
,
and
cease
to
be
a
Guide
any
longer
,
or
private
Reason
any
longer
;
whereas
particular
Churches
[
being
founded
upon
the
renouncing
of
Universal
Authority
in
practise
,
and
yet
usurping
that
Authority
,
which
they
renounce
)
doe
not
onely
mis-lead
their
followers
,
but
(
having
seised
on
them
)
do
chain
and
fasten
them
in
that
Dunge
.
on
.
CHAP.
VII
.
A
concluding
Exhortation
;
wherein
all
are
invited
to
Catholique
UNITY
.
1.
FOR
a
farewell
to
I.
P.
and
all
his
Brethren
,
and
to
all
my
dear
mislead
Countrymen
,
of
what
Religion
,
Sect
,
or
Faction
soever
,
but
principally
the
Protestants
,
Presbyterians
,
and
Independents
.
I
beseech
them
all
to
suffer
a
word
of
Exhortation
,
made
by
St
Paul
to
the
Philippians
,
Phil.
2.
Si
quae
ergo
consolatio
in
Christo
,
si
quod
solatium
,
&c.
If
there
be
any
consolation
in
Christ
,
if
any
comfort
of
Charity
,
if
any
society
of
the
spirit
,
if
any
b●●els
of
Compassion
;
fulfill
the
joy
of
St
Paul
,
and
all
Saints
,
that
you
be
of
the
same
Judgement
,
having
the
same
charity
;
being
of
one
mind
,
thinking
the
same
thing
.
That
is
,
Think
Catholique
Unity
a
desirable
thing
,
and
pursue
the
ways
to
attain
it
.
2.
Now
the
Sun
shines
not
clearer
at
Noon
then
this
Truth
,
That
there
is
no
possible
Unity
without
Authority
,
nor
no
Christian
Unity
without
an
Infallible
Authority
,
all
other
Authority
is
meer
Faction
and
Rebellion
,
an
Authority
that
reaches
to
the
outward
appearance
,
or
that
bindes
onely
the
purse
;
If
there
were
any
true
Spiritual
Authority
lately
in
England
,
or
now
at
Geneva
,
&c.
it
would
engage
the
consciences
of
those
that
are
under
it
;
and
that
not
as
English
men
,
or
French
,
but
as
Christians
;
And
by
consequence
all
Christians
should
be
obliged
to
submit
to
it
,
a
thing
that
themselves
do
not
so
much
as
pretend
to
.
Therefore
by
all
those
passionate
exhortations
of
St.
Paul
,
I
conjure
you
be
no
longer
averse
from
Catholick
Unity
and
Catholick
Authority
:
for
be
assured
without
such
Unity
and
Authority
submitted
to
,
you
will
finde
no
consolation
,
no
not
in
Christ
himself
,
no
comfort
in
the
charity
of
the
Father
,
nor
society
with
the
●●
Spirit
,
&c.
3.
Do
not
(
according
to
your
mistaken
custom
)
account
us
uncharitable
,
in
professing
,
that
salvation
cannot
belong
to
any
that
are
estranged
from
our
Catholick
Communion
;
we
could
not
be
Catholicks
,
if
we
said
not
so
:
Thereby
we
approve
our selves
to
be
the
lawful
children
of
the
Ancient
Saints
,
Martyrs
,
Confessors
,
&c.
all
which
,
out
of
their
burning
charity
[
not
pride
,
or
malice
]
protested
damnation
to
all
out
of
their
Communion
;
For
how
could
they
,
or
we
be
the
true
Church
,
unless
we
excluded
false
Churches
.
St.
Augustin
was
the
benignest
,
humblest
,
charitablest
soul
in
his
Age
,
yet
who
thunders
so
loudly
and
so
terribly
against
Schismaticks
,
as
he
?
And
his
enemies
,
the
Donatists
,
(
pretending
to
be
the
Catholick
Church
,
to
the
end
to
justifie
seemingly
their
false
plea
)
were
forced
to
denounce
damnation
to
all
,
from
whom
they
were
divided
,
otherwise
they
would
not
have
had
so
much
as
the
shew
of
Catholicks
.
4.
More
particularly
addressing
my self
to
my
most
dear
friends
the
English
Protestants
,
(
of
whose
communion
I
once
was
a
seduced
Member
)
consider
,
I
beseech
you
,
that
that
which
at
the
first
composing
of
this
Book
,
I
onely
suspected
might
possibly
happen
,
is
now
abundantly
effected
:
God
has
in
part
visited
on
you
the
persecution
and
injustice
you
laid
upon
us
:
Now
do
you
not
see
,
that
your
Church
was
the
meer
creature
of
State-Policy
?
If
it
had
had
the
power
of
Religion
;
the
decay
of
your
Ecclestical
estates
,
or
imprisonment
of
your
Bishops
would
not
have
destroyed
Authority
among
you
:
The
censures
of
a
captive
Pope
,
or
Excommunication
of
a
Synod
meeting
in
a
Grot
were
as
terrible
to
irregular
,
disobedient
Catholicks
,
as
if
they
had
thundred
from
the
Capitol
,
or
the
Emperial
Pallace
in
Constantinople
:
Where
are
the
proofs
now
of
your
Spiritual
Power
?
Why
do
not
you
thunder
out
your
Excommunications
against
the
Subverters
of
your
Religion
,
or
against
your
own
daily
revolting
subjects
?
Alas
,
who
would
be
frighted
with
such
Anathema's
?
Or
what
subjects
have
you
now
,
after
the
loss
of
your
temporal
Lordships
?
And
which
way
shall
those
Lordships
be
regained
,
that
you
may
become
a
Church
again
?
Those
that
were
once
content
you
should
enjoy
them
,
will
not
adventure
their
own
estates
to
recover
them
for
you
;
the
Lutherans
are
too
far
off
,
and
the
Calvinists
too
neer
;
you
may
comfort
your selves
with
your
Liturgy
,
and
perhaps
your
Surplices
worne
in
private
Conventicles
;
But
as
for
a
succession
of
Priests
or
Bishops
,
that
is
not
to
be
hoped
,
much
less
a
restauration
of
your
Religion
,
which
is
now
quite
out
of
date
.
5.
To
what
Church
will
you
now
apply
your selves
?
To
the
Scotish
Kirk
,
or
your
own
Presbyterians
(
the
first
incendiaries
of
all
these
troubles
,
the
Idumaeans
,
that
cried
Exinanite
,
Exinanite
usque
ad
fundamentum
in
ea
?
)
Or
to
their
successors
of
a
thousand
names
and
shapes
,
and
all
of
them
frighrful
?
What
is
it
that
holds
you
from
returning
to
Catholick
Communion
?
What
other
injuries
have
we
done
you
,
except
that
we
have
forced
you
to
blush
,
to
see
how
patiently
we
suffred
your
injustices
,
oppressions
and
persecutions
?
But
the
Truth
is
,
you
were
not
so
much
our
Persecutors
as
that
poysonous
generation
of
Calvinists
among
you
;
they
were
those
who
instill'd
fury
into
our
Kings
and
Parliaments
,
and
poison
into
the
laws
against
us
;
Which
very
lawes
are
still
kept
in
force
against
Catholicks
,
and
the
present
Governors
(
who
profess
Independency
&
an
absolute
freedom
of
Conscience
)
are
yet
(
by
a
secret
transition
of
some
dregs
of
Calvinistical
pollution
)
become
severe
Executioners
of
their
cruelty
against
us
;
By
that
means
destroying
the
foundation
of
their
own
Religion
,
and
rendring
themselves
obnoxions
to
be
censured
by
neighbouring
Princes
and
States
,
as
persons
of
no
faith
or
constancy
even
to
their
own
Principles
.
But
however
it
is
to
be
hoped
that
care
will
be
taken
,
that
the
Presbyterian
banner
shall
never
be
displayed
amongst
you
,
lest
their
little
fingers
prove
hereafter
more
heavy
to
all
their
opposors
,
then
the
Prelatical
loynes
were
formerly
.
And
I
cannot
but
congratulate
unto
Scotland
their
late
procured
liberty
from
this
more
then
Scilician
Tyranny
of
Kirkism
.
6.
If
those
now
exauctorated
,
now
dispossessed
Presbiterian
Spirits
would
hearken
to
the
advise
of
one
that
truly
wishes
so
well
to
their
souls
,
that
he
would
willingly
sacrifice
his
life
for
their
good
,
I
would
desire
them
to
consider
how
palpably
beyond
all
other
Sects
their
condition
is
most
miserable
,
and
evidently
accursed
both
by
God
and
man
.
For
their
Dominion
and
Tyranny
never
lasts
longer
,
then
during
the
times
of
sedi●ions
,
and
secret
rebellious
practises
.
Then
indeed
secular
ambitious
spirits
(
having
great
use
and
need
of
them
to
whisper
treasons
,
sow
discontents
,
inflame
revenge
,
and
(
under
a
shew
of
zeal
)
root
all
charity
,
obedience
,
and
peacefulness
out
of
the
consciences
of
the
people
)
do
suffer
them
to
rage
;
Whilst
these
plots
are
agirating
,
so
long
they
have
leave
given
them
to
domineer
over
the
souls
of
men
,
and
to
set
up
their
abhorrid
Tribunals
:
But
when
once
their
secular
lords
see
themselves
settled
by
their
practises
;
then
nothing
is
so
contemptible
,
as
a
Calvinistical
Minister
,
witness
Geneva
,
where
they
have
no
influence
upon
the
State
;
and
witness
Holland
,
where
the
whole
Body
of
their
wretched
Ministery
are
not
allowed
one
single
voice
in
their
Government
,
nor
the
meanest
Artisan
scarce
willing
to
cast
away
a
daughter
upon
them
.
7.
Filii
hominum
usquequo
gravi
corde
,
ut
quid
diligitis
vanitatem
,
&
quaeritis
mendatium
?
O
my
beloved
Countrymen
,
How
long
will
you
remain
of
such
stupified
,
insensible
,
blinde
hearts
?
Do
not
you
perceive
that
it
is
meer
emptiness
that
you
graspe
,
and
a
palpable
lie
that
you
so
busily
seek
;
whilst
(
renouncing
Christs
Authority
)
you
follow
the
conduct
of
your
own
Reason
and
Spirit
?
Are
you
not
now
become
like
the
men
of
Sodom
struck
with
blindness
,
yet
perswaded
that
you
are
the
onely
Seers
?
You
cross
and
justle
one
another
in
the
way
,
knocking
at
all
doors
,
but
the
right
?
How
impossible
is
it
that
this
blindness
,
this
eternal
wandring
should
be
cured
,
but
by
the
Opobalsamum
of
Catholick
Faith
and
Obedience
to
the
only
spouse
of
Christ
,
the
Church
?
Your
eyes
are
not
the
onely
Organs
,
but
your
ears
must
be
used
for
the
learning
of
the
true
way
;
Faith
comes
by
hearing
,
not
studying
or
disputing
,
and
the
persons
to
be
heard
are
those
that
are
sent
,
that
have
a
Mission
sealed
by
Christ
,
and
delivered
successively
from
his
Apostles
and
by
their
Successors
.
If
you
would
hear
,
you
would
beleeve
;
And
if
you
would
beleeve
,
you
could
not
be
divided
.
But
you
will
read
,
and
study
,
and
dispute
,
and
the
fruit
thereof
is
not
faith
,
but
science
falsely
so
called
,
which
puffs
you
up
with
a
vain
opinion
of
knowledge
,
and
tempts
you
to
study
and
dispute
without
end
.
Now
if
you
really
beleev'd
the
Scriptures
which
you
read
,
you
would
hear
the
Church
,
that
is
the
onely
safe
Interpreter
of
them
.
He
that
hears
you
,
hears
me
,
sayes
our
Saviour
to
,
and
concerning
his
Apostles
and
their
Successors
:
Christians
must
be
hearers
of
their
Teachers
to
the
end
of
the
world
:
What
infinite
numbers
of
mis-lead
souls
have
continually
deceived
themselves
into
eternal
perdition
,
and
all
of
them
with
the
Bible
in
their
hands
,
and
perhaps
in
their
heads
and
memories
?
And
this
not
for
want
of
reading
,
or
disputing
,
but
of
hearing
and
beleeving
.
8.
This
is
the
true
and
proper
Difference
indeed
between
a
Catholick
and
a
Mis-beleever
:
The
Bible
is
a
Rule
to
them
both
:
but
the
sense
of
the
Bible
is
conveyed
several
ways
to
them
:
Hereticks
receive
it
by
the
eyes
,
they
deliver
it
themselves
to
themselves
,
by
which
means
every
one
being
a
Teacher
independent
of
another
,
Christ
has
no
Schollers
among
them
:
so
that
every
Reader
creating
a
sense
proper
to
his
own
tast
,
and
disposition
,
they
all
agree
onely
in
possessing
the
outward
bark
,
but
the
true
sense
escapes
them
;
Whereas
a
Catholick
receives
both
the
Bible
,
and
the
sense
of
the
Bible
from
the
Church
,
and
Teachers
appointed
in
Her
;
So
that
he
has
the
same
assurance
of
the
sense●●●
of
the
Bible
it self
,
then
which
a
greater
certainty
cannot
be
given
,
even
Protestants
themselvs
being
Judges
.
By
this
means
it
comes
to
pass
,
that
as
it
is
impossible
,
that
Hereticks
should
agree
any
other
way
,
then
in
faction
;
So
it
is
impossible
,
that
Catholicks
should
differ
in
points
of
belief
;
&
as
it
is
impossible
,
that
Protestants
should
be
humble
,
who
trust
none
,
n●r
rely
on
any
but
their
own
wit
and
judgment
,
(
they
being
their
own
only
Authority
)
So
it
is
impossible
that
Catholicks
should
in
this
regard
be
proud
,
whose
wit
and
judgment
is
to
renounce
their
own
judgment
,
and
to
depose
their
own
wit
,
and
to
captivate
both
to
the
obedience
of
Faith
,
which
comes
by
hearing
Christ
speak
to
them
by
his
Church
:
Lastly
,
as
it
is
impossible
that
Hereticks
,
who
follow
private
Reason
(
which
of
all
others
by
a
general
acknowledgment
is
the
blindest
Guide
)
should
not
with
their
blind
Guide
fall
into
the
Pit
;
so
it
is
impossible
,
that
Catholicks
(
if
their
works
be
answerable
to
their
faith
)
should
not
with
the
Church
that
teaches
them
,
attain
the
glory
,
which
Christ
has
purchased
for
his
Elect.
9.
Do
not
(
I
beseech
you
,
my
dear
friends
)
look
upon
this
Characteristical
difference
between
Catholicks
and
Hereticks
,
as
a
new
device
of
our
own
brain
,
but
as
an
Ensigne
set
up
by
the
Fathers
of
the
Church
,
yea
,
by
the
Holy
Ghost
himself
,
speaking
by
his
Choisest
Organ
St.
John
the
Evangelist
.
(
Ep.
1
Chap.
4.
)
Ipsi
de
mundo
sunt
ideo
de
mundo
loquuntur
,
&c.
They
are
of
the
World
,
therefore
they
speak
of
the
World
,
and
the
World
hears
them
,
we
are
of
God
:
He
that
hath
known
God
,
heareth
us
:
Hereby
know
we
the
Spirit
of
Truth
,
and
the
Spirit
of
Error
.
The
Apostle
(
in
the
beginning
of
the
Chapter
)
had
warned
the
Brethren
of
the
multitude
of
Antichrists
,
that
is
,
Hereticks
that
were
shortly
to
infest
the
Church
,
and
to
preserve
themselves
from
their
poyson
,
he
advises
them
to
try
the
Spirits
,
that
they
might
discern
the
true
from
the
false
.
Now
to
enable
them
for
this
Tryal
,
he
gives
this
mark
of
distinction
:
They
,
saith
he
,
that
is
,
the
false
Spirits
are
of
the
world
,
and
they
speak
of
the
world
,
and
the
world
heareth
them
:
Their
great
Master
,
and
Arch-Apostle
is
the
world
,
that
is
,
worldly
lust
,
which
(
as
he
said
before
)
were
,
The
lusts
of
the
flesh
,
●he
lusts
of
the
eye
,
and
the
pride
of
life
,
these
were
the
great
Masters
that
taught
them
their
new
Doctrine
,
and
made
them
renounce
the
old
.
The
weariness
of
an
unmarried
,
or
of
a
chast
life
,
ambition
after
great
estates
,
and
scorn
to
submit
themselves
to
obedience
,
these
taught
new
lessons
to
the
Arch-Heriticks
:
and
these
lessons
they
preach
to
others
,
and
those
that
are
of
the
world
,
and
love
such
censual
conveniences
,
hear
them
.
Thus
is
Heresie
begun
and
continued
in
the
world
.
10.
On
the
contrary
,
(
saith
he
)
We
are
of
God
,
who
have
conquered
the
world
,
and
by
that
means
●rample
on
these
things
;
we
have
a
far
more
noble
ambition
:
For
the
reward
that
we
pretend
to
,
is
no
less
then
God
himself
;
And
all
that
know
God
,
and
know
how
to
set
a
value
on
him
,
hear
,
and
obey
us
.
Hence
he
concludes
,
Hereby
know
we
the
Spirit
of
Truth
,
and
the
Spirit
of
Error
.
But
it
may
be
replyed
,
That
as
there
are
many
true
Beleevers
much
immers'd
in
the
lusts
of
the
world
,
so
there
may
be
some
Hereticks
,
that
in
appearance
at
least
,
are
in
a
good
measure
free
from
the
same
lusts
.
'T
is
true
:
yet
those
Hereticks
do
not
hear
the
Ministers
of
Christ
;
They
receive
their
writings
,
they
study
them
,
and
dispute
out
of
them
,
but
do
not
hear
the
true
Pastors
interpreting
them
:
Hereby
indeed
is
known
the
Spirit
of
Truth
and
the
Spirit
of
Error
.
For
if
they
without
mission
would
not
pretend
to
be
Apostles
,
nor
deliver
their
own
doctrines
out
of
the
Apostles
writings
,
but
have
humility
to
hear
the
Apostles
and
their
Successors
,
and
Faith
to
beleeve
them
,
they
would
never
be
obnoxious
to
this
Spirit
of
Error
.
11.
To
conclude
,
(
my
dearly
beloved
Friends
)
instead
of
examining
those
several
marks
of
true
and
false
Churches
,
and
Teachers
extant
in
Books
of
controversies
,
content
your selves
with
this
Catholick
mark
given
by
the
Apostle
in
his
Catholick
Epistle
to
all
Christians
to
the
worlds
end
;
Would
you
know
where
the
Spirit
of
Truth
is
?
It
is
not
among
them
that
accept
,
and
read
,
and
study
the
Scriptures
;
for
then
what
would
be
Heresie
?
Do
they
not
in
all
their
wandrings
and
mazes
carry
the
Bible
with
them
?
And
the
Bible
it self
(
as
they
use
it
)
leads
them
to
destruction
;
For
Lust
,
Ambition
,
Curiosity
,
Covetousness
,
or
Pride
,
(
either
blinding
them
or
staining
their
eyes
)
makes
them
think
they
see
in
Scripture
that
which
foments
,
and
encreases
those
Passions
;
Whereas
if
(
having
their
eyes
open
to
read
the
Bible
)
they
would
keep
their
ears
open
likewise
to
hear
the
Church
interpreting
it
,
it
is
not
possible
they
should
erre
,
or
be
at
variance
about
the
mysteries
of
Faith
.
God
Almighty
,
of
his
infinite
goodness
,
clear
your
eyes
,
and
open
your
ears
,
that
you
may
see
and
hear
,
and
live
for
ever
.
Amen
.
FINIS
.