THE
FIRST
BOOK
.
CHAP.
I.
REASON
I.
Touching
the
Difficulty
of
knowing
the
Sense
of
the
Fathers
,
in
reference
to
the
present
Controversies
in
Religion
;
drawn
from
hence
:
Namely
,
Because
there
is
very
little
extant
of
Their
Writings
,
for
the
Three
First
Centuries
.
IF
we
should
in
this
particular
take
the
same
course
,
which
some
Writers
of
the
Church
of
Rome
make
use
of
against
the
Holy
Scriptures
,
it
would
be
a
very
easie
matter
to
bring
in
question
,
and
render
very
doubtful
,
and
suspected
,
all
the
Writings
of
the
Fathers
.
For
,
when
any
one
alledgeth
the
Old
or
New
Testament
,
these
Gentlemen
presently
demand
,
How
,
or
by
what
means
they
know
,
that
any
such
Books
were
truly
written
by
those
Prophets
,
and
Apostles
,
under
whose
Names
they
go
.
If
therefore
,
in
like
manner
,
when
these
Men
urge
Justin
,
Irenaeus
,
Ambrose
,
Augustine
,
and
the
like
,
one
should
take
them
short
,
and
demand
of
them
,
How
,
and
by
what
means
they
are
assured
,
that
these
Fathers
were
the
Authors
of
those
Writings
,
which
at
this
day
go
under
their
Names
,
it
is
very
much
to
be
doubted
but
that
they
would
find
a
harder
Task
of
it
,
than
their
Adversaries
,
in
justifying
the
Inscriptions
of
the
Books
of
Holy
Writ
;
the
Truth
whereof
is
much
more
easie
to
be
demonstrated
,
than
of
any
Humane
Writings
whatsoever
.
But
I
pass
by
this
too-artificial
way
of
Proceeding
,
and
onely
say
,
That
it
is
no
very
easie
matter
to
find
out
,
by
the
Writings
of
the
Fathers
,
what
hath
really
beeen
their
Opinion
,
in
any
of
those
Controversies
which
are
now
in
debate
,
betwixt
the
Protestant
and
the
Church
of
Rome
.
The
Considerations
which
render
the
knowledge
of
this
so
difficult
,
are
many
:
I
shall
therefore
in
this
First
Part
handle
some
of
them
onely
,
referring
the
rest
to
the
Later
,
examining
them
one
after
another
.
The
first
Reason
,
therefore
,
which
I
shall
lay
down
for
the
proving
of
this
Difficulty
,
is
,
The
little
we
have
extant
of
the
Writings
of
the
Ancient
Fathers
,
especially
of
the
First
,
Second
,
and
Third
Centuries
;
which
are
those
we
are
most
especially
to
regard
.
For
,
seeing
that
one
of
the
principal
Reasons
that
moveth
the
Church
of
Rome
to
alledge
the
Writings
of
the
Fathers
,
is
to
shew
the
Truth
of
their
Tenets
,
by
the
Antiquity
,
which
they
reckon
as
a
Mark
of
it
;
it
is
most
evident
,
that
the
most
Ancient
ought
to
be
the
most
taken
notice
of
.
And
indeed
,
there
is
no
question
to
be
made
,
but
that
the
Christian
Religion
was
more
pure
,
and
without
mixture
,
in
its
beginnings
and
Infancy
,
than
it
was
afterwards
,
in
its
Growth
and
Progress
:
it
being
the
ordinary
course
of
Things
,
to
contract
Corruptions
,
more
or
less
,
according
as
they
are
more
or
less
removed
from
their
first
Institution
:
As
we
see
by
experience
in
States
,
Laws
,
Arts
,
and
Languages
;
the
Natural
Propriety
of
all
which
is
continually
declining
,
after
they
have
once
passed
the
Point
of
their
Vigour
,
and
,
as
it
were
,
the
Flower
and
Prime
of
their
Strength
and
Perfection
.
Now
I
cannot
believe
,
that
any
faithful
Christian
will
deny
,
but
that
Christianity
was
in
its
Height
and
Perfection
in
the
time
of
the
Blessed
Apostles
:
And
indeed
it
would
be
the
greatest
injury
that
could
be
offered
them
,
to
say
,
that
any
of
their
Successors
have
either
had
a
greater
desire
,
or
more
Abilities
,
to
advance
Christianity
,
than
they
had
.
It
will
hence
follow
then
,
That
those
Times
which
were
nearest
to
the
Apostles
,
were
necessarily
the
purest
,
and
less
subject
to
suspicion
of
Corruptions
,
either
in
Doctrine
,
or
in
Manners
,
and
Christian
Discipline
:
it
being
but
reasonable
to
believe
,
that
if
there
be
any
Corruptions
crept
into
the
Church
,
they
came
in
by
little
and
little
,
and
by
degrees
;
as
it
happens
in
all
other
things
.
If
any
one
shall
here
object
,
That
even
the
very
next
Age
immediately
after
the
times
of
the
Apostles
was
not
without
its
Errours
,
if
we
may
believe
Hegesippus
;
who
,
as
he
is
cited
by
Eusebius
,
Epist.
to
Casaub
.
For
,
as
for
the
Opinion
of
those
Men
,
who
think
the
best
way
to
find
out
the
true
Sense
of
the
Ancient
Church
,
will
be
,
to
search
the
Writings
of
those
of
the
Fathers
chiefly
who
lived
betwixt
the
time
of
Constantine
the
Great
,
till
Pope
Leo
,
or
till
Pope
Gregory's
time
;
that
is
to
say
,
from
the
end
of
the
Third
Century
,
till
the
beginning
of
the
Seventh
:
I
take
this
as
a
Confession
onely
of
the
small
number
of
Books
that
are
left
us
of
those
Ages
before
Constantine
;
and
not
that
these
Men
allow
,
that
the
Authority
of
these
Three
later
Ages
,
ought
to
be
preferred
to
that
of
the
Three
former
.
If
we
had
but
as
much
Light
,
and
as
clear
Evidences
of
the
Belief
of
the
one
,
as
we
have
of
the
other
,
I
make
no
question
but
they
would
prefer
the
Former
.
But
if
they
mean
otherwise
,
and
are
indeed
of
a
perswasion
,
that
the
Church
was
really
more
pure
after
Constantine's
time
,
than
before
;
they
must
excuse
me
,
if
I
think
that
they
by
this
means
confess
the
distrust
they
have
of
their
own
Cause
,
seeing
they
endeavour
to
get
off
as
far
as
they
can
from
the
Light
of
the
Primitive
times
;
retreating
back
to
those
Ages
wherein
it
is
most
evident
there
was
both
less
Perfection
,
and
Light
,
than
before
:
running
clean
contrary
to
that
excellent
Rule
which
S.
in
a
new
path
,
unbeaten
by
any
that
had
gone
before
him
.
Besides
,
the
greatest
part
of
those
few
Books
which
were
written
by
the
Christians
of
those
Times
,
have
not
come
down
to
our
hands
,
but
were
lost
,
either
through
the
injury
of
Time
,
that
consumeth
all
things
,
or
else
have
been
made
away
by
the
malice
of
Men
,
who
have
made
bold
to
suppress
and
smother
whatsoever
they
met
with
,
that
was
not
wholly
to
their
gust
.
Of
this
sort
were
those
five
Books
of
Papias
Bishop
of
Hierapolis
,
the
Apology
of
Quadratus
Atheniensis
,
and
that
other
of
Aristides
,
the
Writings
of
Castor
Agrippa
,
against
the
XXIV
Books
of
the
Heretick
Basilides
,
the
five
Books
of
Hegesippus
,
the
Works
of
Melito
Bishop
of
Sardis
,
Dionysius
Bishop
of
Corinth
,
Apollinaris
Bishop
of
Hierapolis
,
the
Epistle
of
Pinytus
Cretensis
,
the
Writings
of
Philippus
,
Musanus
,
Modestus
,
Bardesanes
,
Pantaenus
,
Rhodon
,
Miltiades
,
Apollonius
,
Serapion
,
Bacchylus
,
Polycrates
Bishop
of
Ephesus
,
Heraclius
,
Maximus
,
Hammonius
,
Tryphon
,
Hippolytus
,
Julius
,
Africanus
,
Dionysius
Alexandrinus
,
and
others
of
whom
we
have
no
more
left
,
save
onely
their
Names
,
and
the
Titles
of
their
Books
,
which
are
preserved
in
Eusebius
,
Clemens
Alexandrinus
,
who
lived
toward
the
end
of
the
second
Century
;
divers
Books
of
Tertullian
,
who
was
famous
about
the
same
time
:
the
Epistles
and
other
Treatises
of
S.
Cyprian
Bishop
of
Carthage
,
who
suffered
Martyrdom
about
the
year
of
our
Saviour
CCLXI
,
the
Writings
of
Arnobius
,
and
of
Lactantius
his
Scholar
,
and
some
few
others
.
For
,
as
for
Origen
,
S.
Cyprian's
Contemporary
,
who
alone
,
had
we
but
all
his
Writings
entire
,
would
be
able
perhaps
to
give
us
more
light
and
satisfaction
in
the
Business
we
are
now
upon
,
than
all
the
rest
;
we
have
but
very
little
of
him
left
us
,
and
the
greatest
part
of
that
too
most
miserably
abused
,
and
corrupted
;
the
most
learned
,
and
almost
innumerable
Writings
of
this
great
and
incomparable
Person
,
not
being
able
to
withstand
the
violence
of
Time
,
nor
the
envy
and
malice
of
Men
,
who
have
dealt
much
worse
with
him
,
than
so
many
Ages
,
and
Centuries
of
Years
that
have
passed
,
from
his
time
down
to
us
.
And
thus
have
I
given
you
an
account
of
well-nigh
all
that
we
have
left
us
,
which
is
certainly
known
to
have
been
written
by
the
Fathers
of
the
Three
First
Centuries
.
For
,
as
for
those
other
Pieces
which
are
pretended
to
have
been
written
in
the
same
times
,
but
are
indeed
either
confessed
to
be
supposititious
by
the
Romanists
themselves
,
or
are
rejected
by
their
Adversaries
,
and
that
upon
very
good
and
probable
grounds
;
these
are
not
to
have
any
place
at
all
,
or
account
here
,
in
clearing
the
Controversie
we
have
now
in
hand
.
The
Writings
of
the
Fourth
and
Fifth
Centuries
have
,
I
confess
,
out-gone
the
Former
for
number
,
and
good
fortune
too
;
the
greatest
part
of
them
having
come
down
safe
to
our
Hands
:
but
they
come
much
short
of
the
other
in
Weight
and
Authority
;
especially
in
the
Judgment
of
the
Protestants
,
who
maintain
,
and
that
upon
very
probable
Grounds
too
,
That
the
Christian
Religion
hath
from
the
beginning
had
its
declinings
by
little
and
little
,
losing
in
every
Age
some
certain
degree
of
its
Primitive
and
Native
Purity
.
And
besides
,
we
have
good
cause
perhaps
to
fear
,
lest
the
multitude
of
Writers
of
these
two
Ages
trouble
us
as
much
,
as
the
paucity
of
them
in
the
three
preceding
;
and
that
,
as
before
we
suffered
under
scarcity
,
we
now
be
overwhelmed
with
their
multitude
.
For
,
the
multitude
of
Words
,
and
of
Books
,
serves
as
much
sometimes
to
the
suppressing
of
the
Sense
and
Opinion
of
any
Publick
Body
,
as
Silence
it self
;
our
Minds
being
then
extremely
confounded
,
and
perplexed
,
while
it
labours
to
apprehend
what
is
the
True
and
Common
Opinion
of
the
Whole
,
amidst
so
many
differently-biassed
Particulars
,
whereof
each
endeavours
to
express
the
same
:
it
being
most
certain
,
that
amongst
so
great
and
almost
infinite
variety
of
Spirits
,
and
Tongues
,
you
shall
very
hardly
meet
with
two
Persons
,
that
shall
deliver
to
you
one
and
the
same
Opinion
,
(
especially
in
Matters
of
so
high
a
nature
,
as
the
Controversies
in
Religion
are
)
after
the
same
form
and
way
of
representation
,
how
unanimous
soever
their
Consent
may
otherwise
be
in
the
same
Opinion
.
And
this
Variety
,
although
it
be
but
in
the
Circumstances
of
the
thing
,
makes
notwithstanding
the
Foundation
it self
to
appear
different
also
.
CHAP.
II.
Reason
II.
That
those
Writings
which
we
have
of
the
Fathers
of
the
First
Centuries
,
treat
of
Matters
very
far
different
from
the
present
Controversies
in
Religion
.
BUt
suppose
that
neither
the
want
of
Books
in
the
Three
First
Centuries
,
nor
yet
the
abundance
of
them
in
the
Three
following
,
should
bring
along
with
it
these
inconveniences
;
it
will
however
be
very
hard
to
discover
out
of
them
,
what
the
Opinion
of
their
Authors
hath
been
,
touching
those
Points
of
Christian
Religion
now
controverted
.
For
the
Matters
whereof
They
treat
,
are
of
a
very
different
nature
;
these
Authors
,
according
as
the
necessity
of
their
times
required
,
employing
themselves
either
in
justifying
the
Christian
Religion
,
and
vindicating
it
from
the
aspersion
of
such
Crimes
wherewith
it
was
most
falsly
and
injuriously
charged
;
or
else
in
laying
open
to
the
World
the
Absurdity
▪
and
Impiety
of
Paganism
;
or
in
convincing
the
hard-hearted
Jews
;
or
in
confuting
the
prodigious
Fooleries
of
the
Hereticks
of
those
times
;
or
in
exhortations
to
the
Faithful
to
Patience
and
Martyrdom
;
or
in
expounding
some
certain
Passages
and
Portions
of
the
Holy
Scripture
:
all
which
things
have
very
little
to
do
with
the
Controversies
of
these
times
,
of
which
they
never
speak
Syllable
,
unless
they
accidentally
or
by
chance
let
a
Word
drop
from
them
,
toward
this
side
,
or
that
side
,
yet
without
the
least
thought
of
us
,
or
of
our
Controversies
;
although
both
the
one
and
the
other
Party
sometimes
lights
upon
Passages
,
wherein
they
conceive
they
have
discovered
their
own
Opinions
clearly
delivered
,
though
in
vain
for
the
most
part
,
and
without
ground
:
just
as
he
did
,
that
hearing
a
Ring
of
Bells
,
thought
they
perfectly
●ounded
out
unto
him
,
what
he
in
his
own
thoughts
had
fancied
.
Justin
Martyr
,
and
Tertullian
,
Theophilus
,
and
Lactantius
,
Clemens
,
and
Arnobius
,
shew
the
Heathen
the
vainness
of
their
Religion
,
and
of
their
gods
;
and
that
Jupiter
and
Juno
were
but
Mortals
,
and
that
there
is
but
one
onely
God
,
the
Creator
of
Heaven
and
Earth
.
Irenaeus
bends
his
whole
Forces
against
the
prodigious
Opinions
of
Basilides
,
the
Valentinians
,
and
other
G●osticks
,
who
were
the
Inventors
of
the
most
Chimaerical
Divinity
that
ever
came
into
the
fancy
of
Man
.
Tertullian
also
whips
them
,
as
they
well
deserve
it
;
but
he
especially
takes
Marcion
,
Herm●genes
,
Apelles
,
Praxcas
▪
and
others
,
to
task
;
who
maintained
,
That
there
were
Two
Gods
,
or
Two
Principles
,
and
confounded
the
Persons
of
the
Father
and
the
Son
.
Cyprian
is
wholly
upon
the
Discipline
and
the
Vertues
of
the
Christian
Church
.
Arius
,
Macedonius
,
Eunomius
,
Photinus
,
Pelagius
,
and
afterwards
Nestorius
and
Eutyches
,
made
work
for
the
Fathers
of
the
Fourth
and
Fifth
Centuries
.
The
Blasphemies
of
these
Men
against
the
Person
or
the
Natures
of
our
Saviour
Christ
,
or
against
the
Holy
Ghost
and
its
Grace
,
which
have
now
of
a
long
time
lay
buried
,
and
forgotten
,
were
the
Matters
debated
in
those
times
,
and
the
subject
of
the
greatest
part
of
the
Books
then
written
,
that
have
come
to
our
Hands
.
What
relation
hath
any
thing
of
all
this
to
the
Business
of
Transubstantiation
,
and
the
Adoration
of
the
Eucharist
,
or
the
Monarchy
of
the
Pope
,
or
the
Necessity
of
Auricular
Confession
,
or
the
Worshipping
of
Images
,
and
the
like
Points
,
which
are
the
Business
of
the
present
Controversies
,
and
which
none
of
the
Ancients
hath
handled
expresly
,
and
of
set
purpose
;
and
perhaps
too
never
so
much
as
thought
of
?
It
is
very
true
indeed
,
that
the
silence
of
these
Fathers
in
these
Points
,
which
some
set
so
much
by
,
is
not
wholly
mute
;
and
perhaps
also
it
may
pass
for
a
very
clear
Testimony
:
but
certainly
not
on
their
side
who
maintain
them
affirmatively
.
But
however
,
this
is
a
most
certain
truth
,
That
throughout
the
whole
Body
of
the
genuine
Writings
of
these
Fathers
,
you
shall
not
meet
with
any
thing
expresly
urged
,
either
for
or
against
the
greatest
part
of
these
Opinions
.
I
shall
most
willingly
confess
,
That
the
belief
of
every
Wise
man
makes
up
but
One
entire
Body
,
the
Parts
whereof
have
a
certain
correspondence
and
relation
to
each
other
;
in
such
sort
,
as
that
a
Man
may
be
able
,
by
those
things
which
he
delivers
expresly
,
to
give
a
guess
what
his
Opinion
is
touching
other
things
,
which
he
declares
himself
not
at
all
in
:
it
being
a
thing
utterly
improbable
that
he
maintains
any
one
Position
which
shall
manifestly
clash
with
his
other
Tenets
,
or
that
he
rejects
any
thing
that
necessarily
followeth
upon
them
.
But
besides
that
this
manner
of
Disputation
presupposeth
,
that
the
Belief
of
the
Ancient
Fathers
hangs
all
close
together
,
no
one
Position
contradicting
another
,
but
having
all
its
Parts
united
,
and
depending
one
upon
another
;
which
notwithstanding
is
not
altogether
unquestionable
,
as
we
shall
shew
elsewhere
:
Besides
all
this
,
I
say
,
it
requireth
also
a
sharp
piercing
Wit
,
which
readily
and
clearly
apprehends
the
Connexions
of
each
several
Point
;
an
excellent
Memory
,
to
retain
faithfully
whatever
Positions
the
Ancients
have
maintained
;
and
a
solid
Judgment
,
free
from
all
pre-occupation
,
to
compare
them
with
the
Tenets
maintained
at
this
day
:
And
what
Man
soever
is
endued
with
all
these
Qualities
,
I
shall
account
him
the
fittest
Man
to
make
profitable
Use
of
the
Writings
of
the
Fathers
,
and
the
likeliest
of
any
to
search
into
the
bottom
of
them
.
But
the
mischief
of
it
is
,
that
Men
so
qualified
,
are
very
rare
,
and
hard
to
be
found
.
I
shall
add
here
,
and
others
.
That
if
you
will
believe
some
certain
Writers
of
the
Church
of
Rome
,
this
whole
Method
is
vain
and
useless
;
as
is
also
that
which
makes
use
of
Argumentation
,
and
Reason
;
means
which
are
insufficient
,
and
unable
(
in
the
judgment
of
these
Doctors
)
to
bring
us
to
any
certainty
,
especially
in
Matters
of
Religion
,
wherein
,
their
Opinion
is
,
we
are
to
rely
upon
clear
and
express
Texts
onely
.
So
that
,
according
to
this
account
▪
we
will
not
,
if
we
be
wife
,
believe
that
the
Fathers
held
any
of
the
aforenamed
Points
,
unless
we
can
find
them
in
express
terms
delivered
in
their
Writings
;
that
is
to
say
,
in
the
very
same
terms
that
we
read
them
in
the
Decrees
and
Canons
of
the
Council
of
Trent
.
Seeing
then
that
according
to
the
Opinion
of
these
Men
,
those
Testimonies
onely
are
to
be
received
,
which
are
express
,
and
likewise
,
that
of
these
Points
now
controverted
,
there
is
searcely
any
thing
found
expresly
delivered
by
the
Fathers
:
we
may
,
in
my
Opinion
,
very
Logically
and
reasonably
conclude
,
that
it
is
,
if
not
an
impossible
,
yet
at
least
a
very
difficult
thing
(
according
to
these
Men
)
to
come
to
the
certain
knowledge
of
the
Opinion
of
the
Ancients
,
touching
the
greatest
part
of
the
Tenets
of
the
Church
of
Rome
,
which
are
at
this
day
rejected
by
the
Protestants
.
CHAP.
III.
Reason
III.
That
those
Writings
which
go
under
the
Names
of
the
Ancient
Fathers
,
are
not
all
truly
such
;
but
a
great
part
of
them
suppositions
,
and
forged
,
either
long
since
,
or
of
later
Times
.
I
Come
now
to
more
important
Considerations
;
these
two
former
,
though
they
are
not
in
themselves
to
be
despised
,
or
neglected
,
being
yet
but
trivial
ones
in
respect
of
those
which
follow
.
For
there
is
so
great
a
confusion
in
the
most
part
of
these
Books
whereof
we
speak
,
that
it
is
a
very
hard
thing
truly
to
find
out
who
were
their
Authors
,
and
what
the
Meaning
and
Sense
of
them
is
.
The
first
Difficulty
proceeds
from
the
infinite
number
of
Forged
Books
,
which
are
falsly
attributed
to
the
Ancient
Fathers
:
The
like
having
hapned
also
in
all
sorts
of
Learning
and
Sciences
;
insomuch
that
the
Criticks
at
this
day
are
sufficiently
troubled
in
discovering
,
both
in
Philosophy
,
and
Humanity
,
which
are
forged
and
supposititious
Pieces
,
and
which
are
true
and
legitimate
.
But
this
Abuse
hath
not
reigned
any
where
more
grosly
,
and
taken
to
it self
more
liberty
,
than
toward
the
Ecclesiastical
Writers
.
All
Men
complain
on
this
,
both
on
the
one
side
,
and
on
the
other
,
and
labour
all
they
can
to
deliver
us
from
these
Confusions
,
though
oftentimes
with
little
success
,
by
reason
of
the
eagerness
of
their
Passion
,
by
which
they
are
carried
away
,
ordinarily
judging
of
Books
according
to
their
own
Interest
,
rather
than
the
Truth
,
and
rejecting
all
those
that
any
whit
contradict
them
;
but
defending
those
which
speak
of
their
side
,
how
good
or
bad
soever
they
otherwise
chance
to
be
.
So
that
,
to
say
the
truth
,
they
judge
not
of
their
own
Opinions
by
the
Writings
of
the
Fathers
,
but
of
the
Writings
of
the
Fathers
by
their
own
Opinions
.
If
they
speak
with
Us
,
it
is
then
Cyprian
and
Chrysostome
;
if
not
,
it
is
some
Ignorant
Modern
Fellow
,
or
else
some
Malicious
Person
,
who
would
fain
cover
his
own
filthiness
under
the
rich
Garment
of
these
excellent
Persons
.
Now
if
it
were
Passion
onely
that
rendered
the
Business
obscure
,
we
should
be
able
easily
to
quit
our
hands
of
it
,
by
stripping
it
,
and
laying
it
open
to
the
World
▪
and
all
moderate
Men
would
find
enough
to
rest
satisfied
with
.
But
the
worst
of
it
is
,
that
this
Obscurity
oftentimes
falls
out
to
be
in
the
things
themselves
;
so
that
it
is
a
very
hard
,
and
sometimes
an
impossible
thing
,
to
clear
them
;
whether
it
be
by
reason
of
the
Antiquity
of
the
Errour
,
or
else
by
reason
of
the
near
resemblance
of
the
●alse
to
the
True
.
For
these
Forgeries
are
not
new
,
and
of
yesteryesterday
;
but
the
Abuse
hath
been
on
foot
above
fourteen
hundred
years
.
It
is
the
complaint
of
the
greatest
part
of
the
Fathers
,
That
the
Hereticks
,
to
gain
their
own
Dreams
the
greater
Authority
,
The
Travels
of
the
Apostles
.
And
I
would
to
God
that
Tract
of
this
Learned
Prelate
were
now
extant
!
if
it
were
,
it
would
perhaps
do
us
good
service
in
discovering
the
Vanity
of
very
many
ridiculous
Pieces
,
which
now
pass
up
and
down
the
World
under
the
Names
of
the
Primitive
and
most
Ancient
Christians
.
S.
The
Orthodox
Doctors
,
onely
to
abuse
the
simple
People
.
Leontius
hath
written
an
express
Tract
on
this
Subject
;
wherein
he
shews
,
That
these
Men
abused
particularly
the
Names
of
S.
Gregory
of
Neocaesarea
,
of
Julius
Bishop
of
Rome
,
and
of
Athanasius
,
Bishop
of
Alexandria
:
and
he
also
saith
particularly
,
That
the
Book
entituled
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
A
particular
Exposition
of
the
Faith
,
which
is
delivered
unto
us
by
Turrianus
the
Jesuite
,
Gerardus
Vossius
,
and
the
last
Edition
of
Gregorius
Neocaesariensis
,
for
a
true
and
legitimate
Piece
of
the
said
S.
Gregory
,
is
not
truly
his
,
but
the
Bastard
Issue
of
the
Heretick
Apollinaris
.
And
the
like
Judgment
do
the
Publishers
of
the
Bibliotheca
Patrum
give
of
the
XII
Anathema's
,
They
write
,
not
what
they
find
,
but
what
they
understand
;
and
whilst
they
endeavour
to
correct
other
Mens
Errors
,
they
shew
their
own
.
We
may
very
well
presume
,
that
what
liberty
these
Men
took
in
corrupting
,
they
took
the
same
in
forging
Books
too
:
especially
since
this
last
course
was
beneficial
to
them
,
which
the
other
was
not
.
For
by
altering
or
corrupting
the
Books
they
wrote
,
they
could
not
make
any
advantage
to
themselves
:
whereas
in
forging
new
Books
,
and
venting
them
under
great
and
eminent
Names
,
they
put
them
off
both
faster
and
dearer
.
So
likewise
if
there
came
to
their
hands
any
Book
,
that
had
either
no
Authors
Name
;
or
having
any
,
it
was
but
an
obscure
,
or
a
tainted
one
:
to
the
end
that
these
evil
Marks
might
not
prejudice
the
venting
of
it
,
they
would
rase
it
out
without
any
more
ado
,
and
inscribe
it
presently
with
some
one
of
the
most
Eminent
and
Venerable
Names
that
was
in
the
Church
;
that
so
the
Reputation
and
Favour
that
That
Name
had
found
in
the
World
,
might
be
a
means
of
the
better
putting
off
their
false
Wares
.
As
for
example
:
The
Name
of
Novatianus
,
who
was
the
Head
of
a
Schism
against
the
Roman
Church
,
became
justly
to
be
odious
to
Christian
ears
;
as
that
of
Tertullian
was
the
more
esteemed
,
both
for
the
Age
,
Wit
,
and
Learning
of
the
Person
.
Now
the
Transcriber
considering
this
with
himself
,
without
any
other
design
,
or
end
,
than
onely
of
his
own
private
Gain
,
hath
,
in
my
judgment
,
made
an
exchange
,
attributing
to
Tertullian
that
Book
of
the
Trinity
,
which
is
indeed
Novatianus
his
;
as
we
are
given
to
understand
also
by
S.
De
Poenitentia
hath
been
,
if
not
the
very
same
,
yet
at
least
not
much
unlike
that
of
the
other
.
So
likewise
that
Book
which
beareth
Title
,
De
Operibus
Cardinalibus
Christi
,
[
a
](A35787-e3460-b)
a
Erasmus
in
edit
.
Cypr.
suâ
Sixtus
Senens
.
Biblioth.
lib.
4.
Bellar.
de
Euchar
.
l
2.
cap.
9.
De
amiss
.
grat
.
l.
6.
c.
2.
P●ssevin
.
in
Apparat.
Scult.
Medulla
Patr.
Andr.
Rivet
.
l.
2.
c.
15.
Crit.
Sacr.
Aubert
.
de
Euchar
.
l.
2.
c.
8.
very
many
of
the
Learned
,
both
of
the
one
,
and
of
the
other
side
.
Ruffinus
had
some
Name
in
the
Church
;
though
nothing
near
so
great
a
one
as
Cyprian
had
:
and
this
is
the
reason
why
the
afore-named
Merchants
have
inscribed
with
S.
Cyprian's
Name
that
Treatise
upon
the
Apostles
Creed
,
which
was
written
by
Ruffinus
.
Besides
the
Avarice
of
these
Librarii
,
their
own
Ignorance
,
or
at
least
of
those
whom
they
consulted
,
hath
in
like
manner
produced
no
small
number
of
these
spurious
Pieces
.
For
when
either
the
likeness
of
the
Name
,
or
of
the
Stile
,
or
of
the
Subject
treated
of
,
or
any
other
seeming
Reason
,
gave
them
occasion
to
believe
,
that
such
an
Anonymous
Book
was
the
Work
of
such
or
such
an
ancient
Author
,
they
presently
copied
it
out
under
the
said
Author's
Name
;
and
thus
it
came
from
thenceforth
to
be
received
by
the
World
for
such
,
and
by
them
to
be
delivered
for
such
,
over
to
Posterity
.
But
all
the
blame
is
not
to
be
laid
upon
the
Transcribers
onely
,
in
this
particular
:
the
Authors
themselves
have
contributed
very
much
to
the
promoting
of
this
kind
of
Imposture
.
For
there
have
been
found
in
all
Ages
some
that
have
been
so
sottishly
ambitious
,
and
so
desirous
,
at
what
rate
soever
,
to
have
their
Conceptions
published
to
the
World
,
as
that
finding
they
should
never
be
able
to
please
,
and
get
applause
abroad
of
themselves
,
they
have
vented
them
under
the
Name
of
some
of
the
Fathers
;
chusing
rather
to
see
them
received
,
and
honoured
,
under
this
false
Habit
,
than
disdained
,
and
slighted
,
under
their
own
true
one
.
These
Men
,
according
as
their
several
Abilities
have
been
,
have
imitated
the
Stile
and
Fancy
of
the
Fathers
,
either
more
or
less
happily
;
and
have
boldly
presented
these
Issues
of
their
own
Brain
to
the
World
,
under
their
Names
.
The
World
,
the
greatest
part
whereof
hath
always
been
the
least
subtile
,
hath
very
readily
collected
,
preserved
,
and
cherished
these
false
Births
,
and
hath
by
degrees
filled
all
their
Libraries
with
them
.
Others
have
been
moved
to
use
the
same
Artifice
,
not
out
of
Ambition
but
some
other
irregular
Fancy
,
as
those
Men
have
done
,
who
,
having
had
a
particular
affection
either
to
such
a
Person
,
or
to
such
an
Opinion
,
have
faln
to
write
of
the
same
,
under
the
Name
of
some
Author
of
good
Esteem
and
Reputation
with
the
World
,
to
make
it
pass
the
more
currantly
abroad
:
Just
as
that
Priest
did
,
who
published
a
Book
entituled
,
The
Acts
of
S.
Paul
,
and
of
Tecla
;
and
being
convinced
of
being
the
Author
of
it
,
in
the
presence
of
S.
John
,
he
plainly
confessed
,
that
the
love
that
he
bare
to
S.
Paul
was
the
onely
cause
that
moved
him
to
do
it
.
Such
was
the
boldness
also
of
Ruffinus
,
S.
Sixtus
the
Martyr
,
to
the
end
that
the
Work
might
be
received
the
more
favourably
.
What
can
you
say
to
this
?
namely
,
That
in
the
very
same
Age
there
was
a
Personage
of
greater
Note
than
the
former
,
who
,
disliking
that
Hierome
had
translated
the
Old
Testament
out
of
the
Hebrew
,
framed
an
Epistle
under
his
Name
,
wherein
he
maketh
him
repent
himself
of
having
done
it
;
which
Epistle
,
even
in
S.
Hierome's
Life-time
,
though
without
his
knowledge
,
was
published
by
the
said
Author
,
both
at
Rome
,
and
in
Africk
?
Who
could
believe
the
truth
of
this
bold
attempt
,
Jesus
Christ
,
and
his
Kingdom
,
under
the
Names
of
the
Sibylls
;
which
was
done
by
some
of
the
first
Christians
,
onely
to
prepare
the
Pagans
to
relish
this
Doctrine
the
better
;
Rome
,
Zozimus
and
Boniface
;
who
to
authorize
the
Title
which
they
pretended
to
have
of
being
Universal
Bishops
,
and
Heads
of
the
whole
Christian
Church
,
and
particularly
of
the
African
,
forged
,
about
the
beginning
of
the
Fifth
Century
,
certain
Canons
in
the
Council
of
Nice
,
and
alledged
them
for
such
divers
times
,
Constantinople
,
Alexandria
,
and
Antioch
,
to
get
the
best
and
truest
Copies
that
they
could
.
Neither
indeed
have
the
Canons
and
Acts
of
the
Council
of
Nice
at
this
day
,
though
it
hath
since
that
time
passed
through
so
many
several
hands
,
any
such
thing
in
it●
no
,
not
in
the
Editions
of
those
very
Men
who
are
the
most
interested
in
the
Honour
of
the
Popes
;
as
that
of
Dionysius
Exiguus
,
who
published
his
Latin
Collection
of
them
about
the
year
of
our
Saviour
Christ
525.
nor
in
any
other
either
Ancient
or
Modern
.
For
at
for
that
Authentick
Copy
of
the
Council
of
Nice
,
which
one
Frier
John
,
Zozimus
,
Boniface
,
and
Celestine
,
could
never
be
able
to
produce
it
,
for
the
justification
of
their
pretended
Title
,
against
the
African
Fathers
,
though
in
a
case
of
so
great
Importance
.
And
it
is
a
wonderful
strange
thing
to
me
,
that
this
Man
,
who
came
a
thousand
years
after
,
should
now
at
last
make
use
of
it
in
this
cause
;
whereas
those
very
Persons
who
had
it
in
their
custody
,
never
so
much
as
mentioned
one
Syllable
of
it
:
which
is
an
evident
Argument
,
that
the
Seals
of
this
rare
Book
were
never
opened
,
save
onely
in
the
Brains
of
this
Doctor
,
where
onely
it
was
both
framed
and
sealed
up
,
brought
forth
and
vanished
,
all
at
the
same
instant
;
the
greatest
part
of
those
Men
that
have
come
after
him
,
having
laid
aside
this
Chimerical
Invention
,
being
ashamed
to
make
use
of
it
any
longer
.
And
to
say
truth
,
that
which
these
Men
answer
,
by
way
of
excusing
the
said
Popes
,
is
not
any
whit
more
probable
;
namely
,
That
they
took
the
Council
of
Nice
,
and
that
of
Sardica
,
in
which
those
Canons
they
alledge
are
really
found
,
for
one
and
the
same
Council
.
For
whom
will
these
Men
ever
be
able
to
perswade
,
That
two
Ecclesiastical
Assemblies
,
betwixt
which
there
passed
near
twenty
two
whole
years
,
called
by
two
several
Emperors
,
and
for
Matters
of
a
far
different
nature
;
the
one
of
them
for
the
Explanation
of
the
Christian
Faith
,
and
the
other
for
the
Re-establishing
of
two
Bishops
in
their
Thrones
;
and
in
Places
very
far
distant
from
each
other
:
the
one
at
Nicaea
in
Bithynia
,
the
other
at
Sardica
,
a
City
of
Illyricum
:
the
Canons
of
which
two
Councils
are
very
different
,
both
in
substance
,
number
,
and
authority
;
the
one
of
them
having
always
been
received
generally
by
the
whole
Church
;
but
the
other
having
never
been
acknowledged
by
the
Eastern
Church
;
should
yet
notwithstanding
be
but
one
and
the
same
Council
?
How
can
they
themselves
endure
this
,
who
are
so
fierce
against
the
Greeks
,
for
having
offered
to
attribute
(
which
they
do
notwithstanding
with
more
appearance
of
truth
)
to
the
Sixth
Council
,
those
CII
Canons
which
were
agreed
upon
ten
years
after
at
Constantinople
,
in
an
Assembly
wherein
one
party
of
the
Fathers
of
the
Sixth
Council
met
?
How
came
it
to
pass
that
they
gave
any
credit
to
the
Ancient
Church
,
seeing
that
in
the
Greek
Collection
of
her
Ancient
Canons
,
those
of
the
Council
of
Sardica
are
quite
left
out
;
and
in
the
Latin
Collection
of
Dionysius
Exiguus
,
made
at
Rome
eleven
hundred
years
since
,
they
are
placed
,
not
with
those
of
the
Council
of
Nice
,
nor
yet
immediately
after
them
,
as
if
they
all
made
up
but
one
Body
betwixt
them
:
Aurelius
,
Alypius
,
and
even
S.
Augustine
,
that
glorious
Light
,
not
of
the
African
onely
,
but
of
the
whole
Ancient
Church
,
should
have
been
so
ignorant
in
this
particular
.
But
it
is
a
wonder
beyond
all
belief
,
that
three
Popes
,
and
their
Legates
,
should
leave
their
Party
in
an
Ignorance
so
gross
,
and
so
prejudicial
to
their
own
Interest
;
it
being
in
their
power
to
have
relieved
them
in
two
words
.
We
may
safely
then
conclude
,
That
these
Popes
,
Zozimus
,
and
Boniface
,
had
no
other
Copies
of
the
Council
of
Nice
,
than
what
we
have
:
and
also
,
that
they
did
not
believe
that
the
Canons
of
the
Council
of
Sardica
were
a
part
of
the
Council
of
Nice
;
but
that
they
rather
purposely
alledged
some
of
the
Canons
of
Sardica
,
under
the
name
of
the
Canons
of
the
Council
of
Nice
.
And
this
they
did
according
to
that
Maxim
which
was
in
force
with
those
of
former
times
,
and
is
not
utterly
laid
aside
even
in
our
own
;
namely
,
That
for
the
advancing
of
a
Good
and
Godly
Cause
,
it
is
lawful
sometimes
to
use
a
little
Deceit
,
and
to
have
recourse
to
your
Piae
Fraudes
.
They
therefore
firmly
believing
as
they
did
,
That
the
Supremacy
of
their
See
,
over
all
other
Churches
,
was
a
Business
of
great
importance
,
and
would
be
very
profitable
to
all
Christendom
;
we
are
not
to
wonder
,
if
for
the
establishing
this
right
on
themselvs
,
they
made
use
of
a
little
Legerdemain
,
alledging
Sardica
for
Nice
:
reckoning
with
themselves
,
that
if
they
brought
their
Design
about
,
this
small
Failing
of
theirs
would
in
process
of
time
be
abundantly
satisfied
for
,
by
the
benefit
and
excellency
of
the
thing
it self
.
Yet
notwithstanding
this
Opposition
made
by
the
African
Fathers
against
the
Church
of
Rome
,
Pope
Leo
,
not
many
years
after
,
Galla
Placidia
,
writing
in
the
behalf
of
the
said
Pope
Leo
to
the
Emperour
Theodosius
,
affirmed
to
him
for
a
certain
Truth
,
That
both
all
Antiquity
,
and
the
Canons
of
the
Council
of
Nice
also
,
had
assigned
to
the
Pope
of
Rome
the
Power
of
judging
of
Points
of
Faith
;
and
of
the
Prelates
of
the
Church
;
Leo
having
before
possessed
them
,
That
this
Canons
of
the
Council
of
Sardica
was
one
of
the
Canons
of
Nice
.
And
thus
,
by
a
strong
perseverance
in
this
Pious
Fraud
,
they
have
at
length
so
fully
perswaded
a
great
part
of
Christendom
,
that
the
Council
of
Nice
had
established
this
Supremacy
upon
the
Pope
of
Rome
,
that
it
is
now
generally
urged
by
all
of
them
,
whenever
this
Point
is
controverted
.
I
must
crave
pardon
of
the
Reader
,
for
having
so
long
insisted
on
this
Particular
,
and
perhaps
longer
somewhat
than
my
Design
required
:
yet
,
in
my
judgment
,
it
may
be
of
no
small
importance
to
the
Business
in
hand
.
For
(
will
the
Protestants
here
say
)
seeing
that
two
Popes
Bishops
,
and
Princes
,
which
all
Christians
have
approved
,
have
notwithstanding
thus
foisted
in
false
Wares
;
what
ought
we
to
expect
from
the
rest
of
the
Bishops
and
Doctors
?
Since
these
Men
have
done
this
in
the
beginning
of
the
Fifth
Century
,
an
Age
of
so
high
repute
for
its
Faith
and
Doctrine
,
what
have
they
not
dared
to
do
in
the
succeeding
Ages
?
If
they
have
not
forborn
so
foully
to
abuse
the
sacred
Name
of
the
Council
of
Nice
,
the
most
Illustrious
and
Venerable
Monument
of
Christianity
,
next
to
the
Holy
Scriptures
;
what
other
Authors
can
we
imagine
they
would
spare
?
And
if
in
the
face
of
so
Renowned
an
Assembly
,
and
in
the
presence
of
whatever
Africk
could
shew
of
Eminency
,
both
for
Sanctity
and
Learning
;
and
even
under
the
eye
of
the
great
S.
Augustine
too
,
they
made
no
conscience
at
all
to
make
use
of
so
gross
a
piece
of
Forgery
;
what
have
they
not
since
,
in
these
later
Times
,
while
the
whole
World
for
so
many
Ages
lay
covered
with
so
thick
darkness
,
dared
to
do
?
But
as
for
my
part
,
I
shall
neither
accuse
nor
excuse
at
present
these
Mens
Proceedings
;
but
shall
onely
conclude
;
That
seeing
that
the
Writings
of
the
Fathers
,
before
they
came
to
us
,
have
passed
through
the
hands
of
those
who
have
sometimes
been
found
to
use
these
jugling
Tricks
;
it
is
not
so
easie
a
matter
as
People
may
imagine
,
to
discover
out
of
those
Writings
which
now
pass
under
the
Names
of
the
Fathers
,
what
their
Opinions
were
.
The
like
Inclinations
produced
the
very
same
Effects
in
the
Fifth
Council
;
Nannius
,
Bellarmine
,
and
Possevine
,
have
plainly
confessed
,
that
it
was
not
written
by
Athanasius
.
I
shall
place
in
this
Rank
the
so
much
cried
up
Deed
of
the
Donation
of
Constantine
,
which
hath
for
so
long
a
time
been
accounted
as
a
most
Valid
and
most
Authentick
Evidence
,
and
hath
also
been
inserted
into
the
Decrees
,
and
so
stifly
maintained
by
the
Bishops
of
Agobio
,
Laurentius
Valla.
Certainly
those
very
Men
who
at
this
day
maintain
the
Donation
,
do
notwithstanding
disclaim
this
Evidence
,
as
a
piece
of
Forgery
.
Of
the
same
nature
are
the
Epistles
attributed
to
the
first
Popes
,
as
Clemens
,
Anacletus
,
Euaristus
,
Alexander
,
Sixtus
,
Telesphorus
,
Hyginus
,
Pius
,
Anicetus
,
and
others
,
down
to
the
times
of
Siricius
;
that
is
to
say
,
to
the
year
of
our
Saviour
Christ
CCCLXXXV
.
which
the
World
read
under
these
Venerable
Titles
at
the
least
for
eight
hundred
years
together
;
and
by
which
have
been
decided
,
to
the
advantage
of
the
Church
of
Rome
,
very
many
Controversies
,
and
especially
the
most
important
of
all
the
rest
,
namely
,
that
of
the
Pope's
Monarchy
;
which
sheweth
plain
enough
the
Inclination
,
(
shall
I
call
it●
)
or
rather
the
purposed
Design
of
the
Merchant
that
first
vented
them
abroad
.
The
greatest
part
of
these
notwithstanding
,
are
accounted
forged
even
by
many
of
the
Learned
of
their
own
Party
;
Henricus
K●ltheisen
,
Nicolas
Cusanus
,
Jo.
de
Turrecremata
,
both
Cardinals
;
Erasmus
,
Jo.
Driedo
,
Claudius
Espensaeus
,
Cassander
,
Simon
Vigor
,
Baronius
,
and
others
:
as
indeed
their
Forgery
appears
plain
enough
,
by
the
barbarousness
of
their
Stile
,
the
Errors
that
you
meet
with
every
foot
in
computing
the
Times
,
and
in
History
;
the
Pieces
that
they
are
patched
up
of
,
stollen
here
and
there
out
of
several
Authors
,
whose
Books
we
have
at
this
day
to
shew
:
and
also
by
the
general
silence
of
all
the
Writers
of
the
Eight
first
Centuries
,
among
whom
there
is
not
one
word
mentioned
of
them
.
Now
I
shall
not
here
meddle
at
all
with
the
Six
or
Seven
last
Centuries
;
where
,
in
regard
of
diverse
Articles
of
Faith
,
most
eagerly
by
them
pressed
and
established
,
there
hath
been
more
need
than
ever
of
the
Assistance
of
the
Ancients
;
and
where
,
in
respect
of
the
dark
Ignorance
of
those
Times
,
and
the
scarcity
of
Opposers
,
they
had
much
better
opportunity
than
before
to
forge
what
Books
they
pleased
.
This
Abuse
the
World
was
never
free
from
,
till
the
Times
of
the
Light
breaking
forth
in
the
Last
Century
;
at
what
time
Erasmus
by
name
,
gives
us
an
account
,
how
he
himself
had
discovered
one
of
these
wretched
Knaves
,
whose
ordinary
practice
it
was
to
lay
his
own
Eggs
in
another
Man's
Nest
,
putting
his
own
Fooleries
on
S.
Hierome
particularly
,
and
on
S.
Augustine
,
and
S.
Ambrose
.
And
who
knows
what
those
many
Books
be
,
that
are
daily
issued
out
of
the
self-same
Shops
,
that
of
old
were
wont
to
furnish
the
World
with
these
kind
of
Knacks
?
Is
it
not
very
probable
,
that
both
the
Will
,
and
the
Dexterity
,
in
forging
and
venting
these
false
Wares
,
will
rather
in
these
days
increase
,
than
abate
,
in
the
Professors
of
this
Trade
?
So
that
,
if
besides
what
the
Malice
of
the
Hereticks
,
the
Avarice
and
Ignorance
of
Transcribers
of
Manuscripts
,
and
the
ambition
and
affection
of
Men
hath
brought
forth
of
this
kind
,
there
have
yet
so
many
others
bent
their
endeavours
this
way
,
and
that
in
a
manner
all
along
,
for
the
space
of
the
last
Fourteen
hundred
years
,
although
they
had
their
several
ends
;
we
are
not
to
wonder
at
all
,
if
now
in
this
last
Age
we
see
such
a
monstrous
number
of
Writings
falsly
Fathered
upon
the
Ancients
:
which
,
if
they
were
all
put
together
,
would
make
little
less
than
a
Fourth
or
a
Fifth
part
of
the
Works
of
the
Fathers
.
I
am
not
ignorant
,
that
the
Learned
have
noted
a
great
number
of
them
,
and
do
ordinarily
cast
them
into
the
later
Tomes
of
Editions
;
and
that
some
have
written
whole
Books
upon
this
very
Subject
;
as
namely
,
Ant.
Possevine's
Apparatus
,
Bellarmine's
Catalogue
,
Scultetus
his
Medulla
Patrum
,
Rivet's
Critick
,
and
the
like
,
both
of
the
one
and
the
other
Religion
.
But
who
can
assure
us
that
they
have
not
forgotten
any
thing
they
should
have
noted
?
Besides
,
that
it
is
a
new
Labour
,
and
almost
equal
to
the
former
,
to
read
so
many
Books
of
the
Moderns
as
there
are
.
And
when
all
is
done
,
we
are
not
presently
to
sit
down
upon
their
Judgments
neither
,
without
a
due
examination
had
of
them
.
For
each
of
them
having
been
prepossest
with
the
Prejudices
of
the
Party
in
which
they
were
brought
up
before
they
took
this
Work
in
hand
,
who
shall
warrant
us
,
that
they
have
not
delivered
any
thing
in
this
case
,
in
favour
of
their
own
particular
Interest
,
as
hath
been
touched
before
?
The
justness
of
this
suspicion
is
so
clear
,
that
I
presume
that
no
Man
that
is
but
any
whit
versed
in
these
matters
,
will
desire
me
to
prove
my
Assertion
.
Neither
shall
I
need
to
give
any
other
reason
of
it
,
than
the
Conflict
;
and
Disagreements
in
Judgments
which
we
may
observe
in
these
Men
:
the
one
of
them
oftentimes
letting
pass
for
pure
Metal
,
what
the
other
perhaps
will
throw
by
for
Dross
:
Which
Differences
are
found
not
onely
betwixt
those
that
are
of
quite
opposite
Religions
;
but
,
which
is
more
,
even
betwixt
those
that
are
of
the
self
same
Perswasion
.
Those
whom
we
named
not
long
before
,
who
were
all
of
the
Roman
Church
,
cry
down
(
as
we
have
said
)
the
greatest
part
of
the
Decretals
of
the
first
Popes
.
Franciscus
Turrianus
,
a
Jesuite
,
receives
them
,
and
defends
them
all
,
in
a
Tract
written
by
him
to
that
purpose
.
Clemens
Romanus
,
A
Gulf
of
Filth
and
Vncleanness
;
full
of
prodigious
Lies
,
and
frantick
Fooleries
.
Nicol.
Faber
,
under
the
Name
of
S.
Hilary
,
for
good
and
legitimate
Pieces
;
and
some
others
again
reject
them
.
Erasmus
,
Sixtus
Senensis
,
Melchior
Canus
,
and
Baronius
,
are
of
opinion
,
That
the
Book
Of
the
Nativity
of
the
Virgin
Mary
,
is
falsly
attributed
to
S.
Hierome
:
Christophorus
à
Castro
,
a
Spanish
Jesuite
,
maintains
the
contrary
.
Cardinal
Cajetan
,
Laurentius
Valla
,
Erasmus
,
and
some
others
,
hold
the
Books
of
Dionysius
the
Areopagite
for
suspected
,
and
spurious
:
Baronius
,
and
almost
all
the
rest
of
their
Writers
,
maintain
that
they
are
true
and
legitimate
.
Turrianus
,
Bovin
,
and
some
others
,
commend
unto
us
the
Constitutions
of
the
Apostles
,
for
a
legitimate
Piece
:
But
Baronius
,
Possevine
,
Petavius
,
and
a
great
many
others
,
speak
doubtfully
of
them
.
And
a
Man
shall
find
in
the
Writings
of
those
of
the
Church
of
Rome
,
infinite
variety
of
divided
Judgments
,
in
such
Cases
as
these
.
He
that
hath
a
mind
to
furnish
himself
with
Examples
of
this
Nature
,
may
have
recourse
to
their
Books
,
and
particularly
to
the
Writings
of
the
late
Cardinal
Perron
,
who
differs
as
much
from
the
rest
,
in
this
Point
of
Criticism
,
as
he
doth
for
the
most
part
in
the
Method
he
observes
in
his
Disputations
.
Now
I
would
willingly
be
informed
,
what
a
,
Man
should
do
,
amidst
these
diversities
of
Judgment
;
and
what
Path
he
should
take
,
where
he
meeteth
with
so
disagreeing
Guides
.
But
yet
suppose
that
these
Authors
have
done
their
utmost
endeavour
in
this
Design
,
without
any
particular
affection
,
or
partiality
;
how
,
notwithstanding
,
shall
we
be
satisfied
concerning
their
sufficiency
for
the
performance
of
their
Undertaking
?
Is
it
a
light
Business
,
think
you
,
to
bring
the
whole
stock
of
Antiquity
to
the
Cruzet
,
and
there
to
purifie
and
refine
it
,
and
to
separate
all
the
Dross
from
it
,
which
hath
so
deeply
,
and
for
the
space
of
so
many
Ages
,
been
not
only
as
it
were
tied
,
and
fastned
on
to
it
,
but
even
throughly
mixed
,
united
,
and
incorporated
with
it
?
This
Work
requireth
the
most
clear
and
refined
Judgment
that
can
be
imagined
,
an
exquisite
Wit
,
a
quick
piercing
Eye
,
a
perfect
Ear
,
a
most
exact
knowledge
in
all
History
,
both
Ancient
and
Modern
,
both
Ecclesiastical
and
Secular
;
a
perfect
knowledge
of
the
Ancient
Tongues
,
and
a
long
and
continued
Conversation
with
all
sorts
of
Writers
,
both
Ancient
,
of
the
middle
Ages
,
and
Modern
;
to
be
able
to
judge
of
their
Inclinations
,
and
which
way
their
Pulse
beat
;
to
understand
rightly
the
manner
of
their
Expression
,
Invention
,
and
Method
in
Writing
;
each
Age
,
each
Nation
,
and
each
Author
,
having
their
own
peculiar
ways
in
all
these
.
Now
such
a
Man
as
this
,
is
hardly
produced
in
a
whole
age
.
As
for
those
Men
who
in
our
Times
have
taken
upon
them
this
part
of
Criticism
,
who
knows
not
,
who
sees
not
,
that
but
reads
them
,
how
many
of
these
forenamed
Qualities
are
wanting
in
them
?
But
yet
suppose
that
such
a
Man
were
to
be
found
,
and
that
he
should
take
in
hand
this
Discovery
;
I
do
verily
believe
that
he
would
be
able
very
easily
to
find
out
the
Imposture
of
a
bungling
Fool
,
that
had
ill
counterfeited
the
Stamp
,
Colour
,
and
Weight
,
in
the
Piece
which
he
would
father
upon
some
other
Man
;
or
that
should
,
for
example
,
endeavour
to
represent
either
S.
Hierome
,
or
S.
Chrysostome
,
with
a
stammering
Tongue
,
and
should
make
them
speak
barbarous
Language
,
bad
Latin
,
and
bad
Greek
;
or
else
perhaps
should
make
use
of
such
Terms
,
Things
,
or
Authors
,
as
were
not
known
to
the
World
till
a
long
time
after
these
Men
;
or
should
make
them
treat
of
Matters
far
removed
from
the
Age
they
lived
in
,
and
maintain
Opinions
which
they
never
thought
of
,
or
reject
those
which
they
are
notoriously
known
to
have
held
:
And
of
this
sort
,
for
the
most
part
,
are
those
Pieces
which
our
Criticks
have
decried
,
and
noted
unto
us
as
spurious
.
But
if
a
Man
should
chance
to
bring
him
a
Piece
of
some
able
Master
,
that
should
have
fully
and
exactly
learnt
both
the
Languages
,
History
,
Manners
,
Alliances
,
and
Quarrels
of
the
Family
he
hath
boldly
thrust
himself
into
,
and
should
be
able
to
make
happy
use
of
all
these
,
assure
your self
,
that
our
Aristarchus
would
be
here
as
much
puzled
to
discover
this
Jugler
,
as
they
were
once
in
France
,
to
convince
the
Impostures
of
Martin
Guerre
.
Now
how
can
we
imagine
,
but
that
among
so
many
several
Persons
,
that
have
for
their
several
Purposes
employed
their
utmost
Endeavours
in
these
kinds
of
Forgeries
,
there
must
needs
have
been
,
in
so
many
Centuries
of
years
,
very
many
able
Men
,
who
have
had
the
skill
so
artificially
to
imitate
the
Fancy
and
Stile
of
the
Persons
whom
they
act
,
as
that
it
is
impossible
to
discover
them
?
Especially
,
if
they
made
choice
of
such
a
Name
as
was
the
onely
thing
remaining
in
the
World
of
that
Author
,
so
that
there
is
no
mark
left
us
either
of
his
Stile
,
Discourse
,
or
Opinions
,
to
guide
us
in
our
Examination
.
And
therefore
,
in
my
judgment
,
he
was
a
very
cunning
Fellow
,
and
made
a
right
choice
,
that
undertook
to
write
under
the
Name
of
Dionysius
the
Areopagite
:
for
we
having
not
left
us
any
true
Legitimate
Piece
of
this
Author
,
by
which
we
may
examine
this
Cheat
,
the
Discovery
must
needs
be
difficult
;
and
it
would
have
proved
so
much
the
more
hard
,
if
he
had
but
used
a
more
modest
and
less
swelling
manner
of
Expression
:
Whereas
for
those
others
,
who
in
the
Ages
following
made
bold
with
the
Names
of
S.
Hierome
,
S.
Cyprian
,
S.
Augustine
,
and
the
like
;
of
whose
legitimate
Writings
we
have
very
many
Pieces
left
us
:
a
Man
may
know
them
at
the
first
sight
,
meerly
by
the
Stile
;
those
Gothick
and
rude
Spirits
being
no
more
able
to
counterfeit
the
Graces
and
Elegancies
of
these
great
Authors
,
than
an
Ass
is
to
imitate
the
Warblings
of
the
Nightingale
.
I
confess
,
there
is
another
Help
,
which
,
in
my
judgment
,
may
stand
us
in
more
stead
,
in
this
Particular
,
than
all
the
rest
;
namely
,
the
Light
and
Direction
of
the
Ancients
themselves
,
who
oftentimes
make
mention
of
other
Writers
of
the
Church
which
lived
either
before
,
or
in
their
own
Times
:
S.
Hierome
among
the
Latins
,
having
taken
the
pains
to
make
a
Catalogue
of
all
those
whose
Names
and
Writings
he
knew
of
,
down
from
the
Apostles
time
to
his
own
;
which
was
afterward
continued
by
Gennadius
.
To
this
we
may
also
add
that
incomparable
Work
of
the
Patriarch
Photius
,
which
he
calls
his
Bibliotheca
,
and
is
now
published
in
this
our
Age
;
where
this
great
Person
hath
given
us
his
Judgment
of
most
of
the
Authors
of
the
Greek
Church
.
Now
this
Help
we
may
make
use
of
two
manner
of
ways
:
The
one
is
,
in
justifying
a
Book
,
if
it
be
found
mentioned
by
these
Authors
:
The
other
is
,
in
rejecting
it
,
if
they
say
nothing
of
it
.
As
for
the
first
of
these
,
it
concludes
onely
according
to
the
Quality
of
the
Authors
who
make
mention
of
a
suspected
Book
.
For
,
some
of
the
Fathers
themselves
have
made
use
of
these
kind
of
Forgeries
,
as
we
have
formerly
said
;
others
have
favoured
them
,
because
they
served
their
turn
;
some
have
not
been
able
to
discover
them
;
and
some
others
have
not
been
willing
to
do
so
,
whatsoever
their
Reason
hath
been
.
I
shall
not
here
repeat
the
Names
of
any
of
those
that
have
done
these
things
themselves
:
And
as
for
those
that
have
favoured
them
,
there
are
good
store
of
examples
,
as
Justin
Martyr
,
Theophilus
,
and
others
,
who
alledge
the
Sibylls
Verses
,
as
Oracles
;
which
are
notwithstanding
the
greatest
part
of
them
forged
.
Clemens
Alexandrinus
,
the
most
Learned
,
and
most
Polite
of
all
the
Fathers
,
in
S.
Hierome's
judgment
,
how
often
doth
he
make
use
of
those
Apocryphal
Pieces
which
go
under
the
Names
of
the
Apostles
and
Disciples
,
to
whom
they
were
most
falsly
attributed
;
citing
under
the
Name
of
[
a
](A35787-e5500-b)
a
Clem.
Alex.
Strom.
l.
2.
Barnabas
,
and
of
[
b
](A35787-e5520-b)
b
Id.
Strom.
l.
1.
&
l.
2.
&
alibi
passim
.
Hermes
,
such
Writings
as
have
been
forged
under
their
Names
?
And
did
not
the
VII
Council
in
like
manner
make
use
of
a
supposititious
Piece
,
attributed
to
Athanasius
,
as
we
have
shewed
before
;
and
likewise
of
divers
others
which
are
of
the
same
stamp
?
That
even
the
Fathers
themselves
therefore
have
not
been
able
always
to
make
a
true
discovery
of
these
false
Wares
,
no
Man
can
doubt
;
considering
that
of
those
many
necessary
Qualifications
which
we
reckoned
up
before
,
as
requisite
in
this
Particular
,
they
may
oftentimes
have
failed
in
some
.
S.
Hierome
himself
,
the
most
knowing
Man
among
all
the
Latin
Fathers
,
especially
in
Matters
of
this
nature
,
sometimes
lets
them
pass
without
examination
;
as
there
,
where
he
speaks
of
a
certain
Tract
against
Mathematicians
,
Minutius
Foelix
,
If
at
least
(
saith
he
)
the
Inscription
represent
unto
us
the
right
Author
of
the
Book
.
And
in
another
place
,
whatsoever
his
reason
was
,
CHAP.
IV.
Reason
IV.
That
those
of
the
Writings
of
the
Fathers
which
are
Legitimate
,
have
been
in
many
Places
corrupted
by
Time
,
Ignorance
,
and
Fraud
,
both
Pious
and
Malicious
,
both
in
the
former
and
later
Ages
.
BUt
,
put
the
case
now
here
,
that
you
had
by
your
long
and
judicious
Endeavours
severed
the
True
and
Genuine
Writings
of
the
Fathers
,
from
the
Spurious
and
Forged
:
there
would
yet
lie
upon
you
a
second
Task
,
whose
event
is
like
to
prove
much
more
doubtful
,
and
fuller
of
difficulty
than
the
former
.
For
it
would
concern
you
in
the
next
place
,
in
reading
over
those
Authors
which
you
acknowledge
for
Legitimate
,
to
distinguish
what
is
the
Author
's
own
,
and
what
hath
been
soisted
in
by
another
Hand
;
and
also
to
restore
to
your
Author
,
whatsoever
either
by
Time
or
Fraud
hath
been
taken
away
;
and
to
take
out
of
him
whatsoever
hath
been
added
by
either
of
these
two
.
Otherwise
you
will
never
be
able
to
assure
your self
,
that
you
have
discovered
out
of
these
Books
,
what
the
true
and
proper
meaning
and
sense
of
your
Author
hath
been
;
considering
the
great
Alterations
that
by
several
ways
they
may
have
suffered
,
in
several
Times
.
I
shall
not
here
speak
of
those
Errours
which
have
been
produced
by
the
Ignorance
of
the
Transcribers
;
Who
write
(
as
Hierome
hath
complained
of
them
)
not
what
they
find
,
but
what
themselves
understand
:
Nor
yet
of
those
Faults
which
necessarily
have
grown
up
out
of
the
very
Transcribing
;
it
being
an
impossible
thing
,
that
Books
which
have
been
copied
out
an
infinite
number
of
times
,
during
the
space
of
ten
or
twelve
Centuries
of
years
,
by
Men
of
so
different
Cap●●cities
▪
and
Hands
,
should
all
this
while
retain
exactly
,
and
in
every
Particular
,
the
self-same
Juyce
,
the
same
Form
and
Body
that
they
had
when
they
first
came
forth
from
the
Author
's
own
hand
.
Neither
shall
I
here
say
any
thing
of
the
sufferings
of
these
Books
,
by
Moths
,
and
a
thousand
other
Injuries
of
Time
,
by
which
they
have
been
corrupted
;
while
all
kind
of
Learning
,
for
so
many
Ages
together
,
lay
buried
,
as
it
were
,
in
the
Grave
;
the
Worms
on
one
side
feeding
on
the
Books
of
the
Learned
,
and
on
the
other
the
Dust
defacing
them
;
so
that
it
is
impossible
now
to
restore
them
to
their
first
integrity
.
And
this
is
the
sad
Fate
that
all
sorts
of
Books
have
lain
under
;
whence
hath
sprung
up
so
great
variety
of
Readings
as
are
found
almost
in
all
Authors
.
I
shall
not
here
make
any
advantage
of
this
;
though
there
are
some
Doctors
in
the
World
,
that
have
shewed
us
the
way
to
do
it
,
taking
advantage
from
this
Consideration
to
lessen
the
Authority
that
the
Holy
Scriptures
of
themselves
ought
to
have
in
the
esteem
of
all
Men
,
under
this
colour
,
That
even
in
these
Sacred
Writings
there
are
sometimes
found
varieties
of
Reading
,
which
yet
are
of
very
little
or
no
Importance
,
as
to
the
Ground-work
.
If
we
would
tread
in
these
Mens
steps
,
and
apply
to
the
Writings
of
the
Fathers
,
what
they
speak
and
conclude
of
the
Scriptures
,
we
could
do
it
upon
much
better
terms
than
they
;
there
being
no
reason
in
the
Earth
to
imagine
,
but
that
the
Books
of
the
Ancient
Writers
have
suffered
very
much
more
than
the
Scriptures
have
;
which
have
always
been
preserved
in
the
Church
,
with
much
greater
care
than
any
other
Books
have
been
whatsoever
,
and
which
have
been
learnt
by
all
Nations
,
and
translated
into
all
Languages
;
which
all
Sects
have
retained
,
both
Orthodox
and
Hereticks
,
Catholicks
and
Schismaticks
,
Greeks
and
Latins
,
Moscovites
and
Ethiopians
;
observing
diligently
the
Eye
,
and
the
Hand
,
one
of
the
other
:
so
that
there
could
not
possibly
happen
any
remarkable
Alteration
in
them
,
but
that
presently
the
whole
World
,
as
it
were
,
would
have
exclaimed
against
it
,
and
have
made
their
Complaints
to
have
resounded
throughout
the
Universe
.
Whereas
,
on
the
contrary
,
the
Writings
of
the
Fathers
have
been
kept
,
transcribed
,
and
read
in
as
careless
a
manner
as
could
be
;
and
that
too
but
by
very
few
,
and
in
few
Places
,
being
but
rarely
understood
by
any
,
save
those
of
the
same
Language
;
which
is
the
cause
that
so
many
Faults
have
both
the
more
easily
crept
into
them
,
and
likewise
are
the
more
hard
to
be
discovered
.
Besides
,
that
the
particular
Stile
and
Obscurity
of
some
of
them
,
renders
the
Errours
the
more
important
.
As
for
example
:
Take
me
a
Tertullian
,
and
you
shall
find
,
that
one
little
Word
added
,
or
taken
away
,
or
altered
never
so
little
,
or
a
Full-point
or
Comma
but
out
of
its
place
,
will
so
confound
the
Sense
,
that
you
will
not
be
able
to
find
what
he
would
have
.
Whereas
in
Books
of
an
easie
,
smooth
,
clear
Style
,
as
the
Scriptures
for
the
most
part
are
,
these
Faults
are
much
less
prejudicial
,
seeing
they
cannot
in
any
wise
so
darken
the
Sense
,
but
that
it
will
be
still
easie
enough
to
apprehend
it
.
But
I
shall
pass
by
all
these
minute
Punctilioes
,
as
more
suitable
to
the
Enquiries
of
the
Pyrrhonians
and
Academicks
,
whose
Business
it
is
to
question
all
things
;
than
of
Christians
,
who
onely
seek
,
in
simplicity
and
sincerity
of
heart
,
whereon
to
build
their
Faith
.
I
shall
onely
here
take
notice
of
such
alterations
as
have
been
knowingly
and
voluntarily
made
in
the
Writings
of
the
Fathers
,
purposely
by
our
holding
our
peace
,
to
disguise
their
S●nse
,
or
else
to
make
them
speak
more
than
they
meant
.
And
this
Forgery
is
of
two
sorts
:
The
one
hath
been
made
use
of
with
a
good
intention
;
the
other
out
of
malice
:
Again
,
The
one
hath
been
committed
in
Times
long
since
past
,
the
other
in
this
last
Age
,
in
our
own
days
,
and
the
days
of
our
Fathers
.
Lastly
,
the
one
is
in
the
Additions
made
to
Authors
,
to
make
them
speak
more
than
they
meant
;
the
other
in
subtracting
from
the
Author
,
to
eclipse
and
darken
what
he
would
be
understood
to
say
.
Neither
ought
we
to
wonder
,
that
even
those
of
the
honest
,
innocent
,
primitive
Times
also
made
use
of
these
Deceits
,
seeing
that
,
for
a
good
end
,
they
made
no
great
scruple
to
forge
whole
Books
,
taking
a
much
stranger
and
bolder
course
,
in
my
opinion
,
than
the
other
.
For
without
all
doubt
it
is
a
greater
Crime
to
coin
false
Money
,
than
to
clip
,
or
a
little
alter
the
true
.
This
Opinion
hath
always
been
in
the
World
,
That
to
settle
a
certain
and
assured
estimation
upon
that
which
is
good
and
true
(
that
is
to
say
,
upon
what
we
account
to
be
such
)
it
is
necessary
that
we
remove
out
of
the
way
,
whatsoever
may
be
a
hinderance
to
it
;
and
that
there
can
be
no
great
danger
either
in
putting
in
,
or
at
least
in
leaving
any
thing
in
,
that
may
yield
assistance
to
it
,
whatsoever
the
issue
of
either
of
these
may
in
the
end
prove
to
be
.
And
hence
hath
it
come
to
pass
,
that
we
have
so
many
ancient
Forgeries
,
and
also
so
many
strange
stories
of
Miracles
,
and
of
Visions
;
many
taking
a
delight
in
feigning
(
as
S.
great
Combats
which
they
have
had
with
Devils
in
Desarts
:
all
which
things
are
meerly
fabulous
in
themselves
,
and
acknowledged
too
to
be
so
by
the
most
intelligent
of
them
;
yet
notwithstanding
are
tolerated
,
and
sometimes
also
recommended
to
them
,
forasmuch
as
they
account
them
useful
,
for
the
setling
or
encreasing
either
of
the
Faith
or
Devotion
of
the
People
.
What
will
you
say
,
if
at
this
day
there
are
some
,
even
of
those
Men
who
make
profession
of
being
the
greatest
haters
in
the
world
of
these
subtilties
,
who
cannot
nevertheless
put
forth
any
Book
,
but
they
must
needs
be
lopping
off
,
or
falsifying
whatsoever
doth
not
wholly
agree
with
the
Doctrine
they
hold
for
true
;
fearing
,
as
themselves
say
,
lest
such
things
coming
to
the
eye
of
the
simple
Common
People
,
might
infect
them
,
and
possess
their
Heads
with
new
Fancies
?
So
firmly
hath
this
Opinion
been
of
old
rooted
in
the
Nature
of
Man
.
Now
I
will
not
here
dispute
,
whether
this
proceeding
of
theirs
be
lawful
,
or
not
:
I
shall
only
say
by
the
way
,
That
in
my
judgment
it
is
a
very
great
shame
for
the
Truth
,
to
be
established
or
defended
by
such
falsifications
and
shifts
;
as
if
it
had
not
sufficient
Weapons
,
both
defensive
and
offensive
,
of
its
own
,
but
that
it
must
be
fain
to
borrow
of
its
Adversary
:
and
it
is
besides
a
very
dangerous
course
too
;
because
that
the
discovery
of
any
one
Cheat
,
oftentimes
renders
their
Cause
,
who
practised
it
,
wholly
suspected
;
insomuch
that
,
by
making
use
of
such
slights
as
these
in
Christian
Religion
,
either
for
the
gaining
to
you
,
or
confirming
the
faith
of
some
of
the
simpler
People
,
it
is
to
be
feared
,
that
you
may
give
distaste
to
the
more
understanding
sort
;
and
so
by
this
means
at
length
may
chance
to
lose
the
Affections
of
the
simpler
sort
too
.
But
whatsoever
this
course
of
Cheating
be
,
either
in
it self
,
or
in
its
Consequences
;
it
is
sufficient
for
my
purpose
,
that
it
hath
been
a
long
time
practised
in
the
Church
,
in
matters
of
Religion
;
for
proof
whereof
,
I
shall
here
produce
some
Instances
.
The
Hereticks
have
always
been
accused
of
using
this
Artifice
:
but
I
shall
not
here
set
down
what
Alterations
have
been
made
by
the
Ancientest
of
them
,
even
in
the
Scriptures
themselves
.
If
you
would
have
a
Taste
of
this
Practice
of
theirs
,
go
but
to
Tertullian
and
Epiphanius
,
and
you
shall
there
see
,
how
Marcion
had
clipped
and
altered
the
Gospel
of
S.
Luke
,
and
those
Epistles
of
S.
Paul
,
which
he
allowed
to
be
such
.
Neither
have
those
other
of
the
Ages
following
been
any
whit
more
conscientious
in
this
Particular
,
as
may
appear
by
those
Complaints
made
by
Ruffinus
[
a
](A35787-e6030-b)
a
Ruffin
.
in
Expos.
Symbol
.
&
lit
.
de
adult
.
script
.
Origen
.
,
in
his
Exposition
upon
the
Apostle's
Creed
;
and
in
another
Treatise
written
by
him
purposely
on
this
Subject
:
which
is
indeed
contradicted
by
[
b
](A35787-e6040-b)
b
Hier.
ep.
65.
Tom.
2.
&
Apol.
2.
contr.
Ruff.
S.
Hierome
,
but
onely
in
his
Hypothesis
,
as
to
what
concerned
Origen
;
but
not
absolutely
in
his
Thesis
:
and
by
the
like
Complaints
of
[
a
](A35787-e6090-b)
a
Cyril
.
ep.
ad
Ich.
Antioch
.
in
Act.
Conc.
Eph.
S.
Cyril
,
and
divers
others
of
the
Ancients
:
and
among
the
Moderns
,
by
those
very
Persons
also
who
have
put
forth
the
General
Councils
at
Rome
,
who
inform
us
,
in
the
Preface
to
the
First
Volume
,
[
b
](A35787-e6120-b)
b
In
Praefat.
in
Tom.
1.
Concil.
Gen.
That
Time
,
and
the
Fraud
of
the
Hereticks
,
have
been
the
cause
that
the
Acts
of
the
said
Councils
have
not
come
to
our
hands
,
neither
entire
,
nor
pure
and
sincere
,
that
which
hath
remained
of
them
:
and
before
,
they
grievously
bewail
,
that
we
should
be
thus
deprived
of
so
great
and
so
precious
a
Treasure
.
Now
this
Testimony
of
theirs
,
to
me
,
is
worth
a
thousand
others
;
seeing
it
comes
from
such
who
in
my
opinion
are
evidently
interested
to
speak
quite
otherwise
.
For
if
the
Church
of
Rome
,
who
is
the
pretended
Mistress
and
Trustee
of
the
Faith
,
hath
suffered
any
part
of
the
Councils
to
perish
and
be
lost
,
which
is
esteemed
by
them
as
the
Code
of
the
Church
;
what
then
may
the
rest
have
suffered
also
?
And
what
may
not
the
Hereticks
and
Schismaticks
have
been
able
to
do
?
And
if
all
these
Evidences
have
been
altered
by
their
Fraud
,
how
shall
we
be
able
by
them
to
come
to
the
knowledge
of
the
Sense
and
Judgment
of
the
Ancients
?
I
confess
I
am
very
much
ama●ed
,
to
see
these
Men
make
so
much
reckoning
of
the
Acts
of
the
Councils
,
and
to
make
such
grievous
Complaints
against
the
Hereticks
,
for
having
suppressed
some
of
them
.
For
if
these
things
are
of
such
use
,
why
then
do
they
themselves
keep
from
us
the
Acts
of
the
Council
of
Trent
,
which
is
the
most
considerable
Council
,
both
for
them
,
and
their
Party
,
that
hath
been
held
in
the
Christian
Church
these
eight
hundred
years
?
If
it
be
a
Crime
in
the
Hereticks
,
to
have
kept
from
us
these
precious
Jewels
;
why
are
not
they
afraid
,
lest
the
blame
which
they
lay
on
others
,
may
chance
to
return
upon
themselves
?
But
doubtless
there
is
something
in
the
Business
,
that
renders
these
Cases
different
:
and
I
confess
I
wonder
they
publish
it
not
;
the
simpler
sort
;
for
want
of
being
otherwise
informed
,
thinking
perhaps
,
(
though
,
it
may
be
,
without
cause
)
that
the
reason
why
the
Acts
of
this
last
Council
are
kept
so
close
from
them
is
,
because
they
know
that
the
publishing
of
them
would
be
either
prejudicial
,
or
at
least
unprofitable
,
to
the
Greatness
of
the
Church
of
Rome
:
And
they
also
again
,
on
the
other
side
,
conceive
,
that
in
those
other
Acts
,
which
they
say
have
been
suppressed
by
the
Hereticks
,
there
were
wonderful
Matters
to
be
found
,
for
the
greater
advancing
and
supporting
of
the
Church
of
Rome
.
Whatsoever
the
Reason
be
,
I
cannot
but
commend
the
Ingenuity
of
these
Men
,
who
,
notwithstanding
their
Interest
,
which
seemeth
to
engage
them
to
the
contrary
,
have
yet
nevertheless
confessed
,
That
the
Councils
which
we
have
at
this
day
are
neither
entire
,
nor
uncorrupted
.
But
let
us
now
examine
,
whether
or
no
even
the
Orthodox
Party
themselves
have
not
also
contributed
something
to
this
Alteration
of
the
Writings
of
the
Primitive
Church
,
Jesus
Christ
wept
▪
and
that
this
passage
had
been
alledged
by
S.
Irenaeus
:
but
that
the
Catholicks
had
blotted
out
this
Word
▪
fearing
that
the
Hereticks
might
abuse
it
.
Whether
this
Relation
be
true
,
or
false
,
I
must
relie
upon
the
Credit
of
the
Author
:
But
this
I
shall
say
,
That
it
seems
to
me
a
clear
Argument
▪
That
these
Ancient
Catholicks
would
have
made
no
great
scruple
of
blotting
out
of
the
Writings
of
the
Fathers
any
Word
that
they
found
to
contradict
their
own
Opinions
and
Judgment
;
and
that
with
the
same
Liberty
that
they
inform
us
the
Hereticks
used
.
For
seeing
that
,
as
this
Father
informs
us
,
they
made
no
Conscience
of
making
such
an
Attempt
upon
the
Gospel
of
the
Son
of
God
himself
;
with
how
much
greater
confidence
would
they
adventure
to
geld
the
Books
of
Men
?
Certainly
Ruffinus
,
a
Man
so
much
applauded
by
[
a
](A35787-e6270-b)
a
Hier.
ep.
5.
ad
Flor.
&
ep.
41.
ad
Ruffin
.
S.
Hierome
,
before
their
falling
out
;
and
so
highly
esteemed
by
[
b
](A35787-e6290-b)
b
Aug.
ep.
ad
Hier.
quae
est
inter
ep.
Hier.
93.
&
iterum
ep.
97.
S.
Augustine
,
who
very
much
bewails
the
Breach
betwixt
those
two
;
and
whom
[
c
](A35787-e6310-b)
c
Gennald
.
in
Catal.
inter
op.
Hier.
Gennodius
hath
placed
,
with
a
very
high
Elogie
of
his
Worth
,
in
his
Catalogue
of
Ecclesiastical
Writers
;
hath
so
filthily
mangled
,
and
so
licentiously
confounded
the
Writings
of
Origen
,
Eusebius
,
and
others
,
which
he
hath
translated
into
Latin
,
that
you
will
hardly
find
a
Page
,
in
his
Translations
,
where
he
hath
not
either
cut
off
,
or
added
,
or
at
least
altered
something
.
S.
Hierome
also
,
although
his
Enemy
,
yet
agrees
with
him
in
this
Point
;
[
a
](A35787-e6360-b)
a
Hier.
ep
62.
ad
Theoph.
Alex
.
&
lib.
2.
Apol.
contra
Ruffin
.
confessing
in
several
Places
,
That
he
had
indeed
translated
Origen
,
but
in
such
sort
,
as
that
he
had
taken
liberty
to
cut
away
that
which
was
dangerous
,
and
had
left
only
that
which
was
useful
,
and
had
interpreted
only
what
was
Good
,
and
had
left
out
the
Bad
;
that
is
to
say
,
that
if
he
found
any
thing
there
,
that
was
not
so
consonant
to
the
Common
Judgment
and
Opinions
of
his
Time
,
and
so
might
possibly
give
Offence
to
the
simple
People
,
he
suppressed
it
in
his
Translation
;
affirming
also
,
that
S.
S.
Augustine
De
Civitate
Dei
,
[
a
](A35787-e6510-b)
a
Lud.
Vives
in
lib.
21.
de
Civ
.
Dei
,
c.
24.
In
antiquis
libris
.
Brug
.
&
Colon.
non
le
guntur
isti
decem
aut
duodecim
qui
sequuntur
versus
.
namely
,
That
ten
or
twelve
Lines
which
we
find
at
this
day
in
the
XXIV
Chapter
of
that
Book
,
which
contain
a
Positive
Assertion
of
Purgatory
,
were
not
to
be
found
in
the
ancient
Manuscripts
of
Bruges
,
and
of
Collen
;
no
,
nor
yet
in
that
of
Paris
,
as
is
noted
by
those
that
Printed
S.
Augustine
,
Anno
1531.
One
[
b
](A35787-e6560-b)
b
Holstein
.
op.
lim
.
praef.
tom.
op.
Athan.
Neque
solius
Athanasti
ea
fortuna
,
ut
ineptissimorum
interpolatorum
manus
subiret
,
cùm
Chrysostomi
,
Procli
,
aliorumque
homilias
similibus
sequiorum
saeculorum
ineptiis
faedatas
,
in
iisdem
regiis
codicibus
invenerim
.
Holsteinius
also
,
a
Dutchman
,
testifieth
,
That
he
had
met
with
divers
Pieces
among
the
Manuscripts
of
the
King's
Library
,
of
Chrysostome
,
Proclus
,
and
others
,
that
had
in
like
manner
been
scratched
in
divers
Places
by
the
like
Hands
,
by
some
Interpolators
of
the
later
and
worst
Ages
.
But
I
may
not
here
forget
to
note
,
That
this
Alteration
hath
taken
place
,
even
in
the
most
sacred
and
Publick
Pieces
also
;
as
namely
,
in
the
Liturgies
of
the
Church
,
and
the
like
:
and
I
shall
give
you
this
Observation
,
to
the
end
it
may
carry
with
it
the
greater
gracefulness
and
weight
,
in
the
Expressions
of
Andreas
Masius
,
a
Man
of
singular
and
profound
Learning
;
yet
of
such
Candor
and
Integrity
as
renders
him
more
admired
,
than
his
Knowledge
doth
;
and
which
,
together
with
his
other
Excellencies
,
endears
him
to
all
moderate
Men
of
both
Professions
.
This
Learned
Person
taking
notice
,
that
the
Liturgy
of
S.
Basil
was
not
so
long
in
the
Syriac
,
Men
have
always
been
of
such
a
humour
and
disposition
in
Matters
of
Religion
,
as
that
you
shall
scarcely
find
any
that
have
been
able
to
content
themselves
with
the
Ceremonies
prescribed
unto
them
by
their
Fathers
,
how
holy
soever
they
have
been
in
themselves
:
so
that
we
may
observe
,
that
in
tract
of
time
,
according
as
the
Prelates
have
thought
fittest
to
move
the
Affections
of
the
People
to
Piety
and
Devotion
,
many
other
things
have
been
either
added
,
or
altered
;
and
(
which
is
much
worse
)
many
superstitious
things
have
been
introduced
also
:
in
which
particular
,
I
conceive
the
Christians
of
Syria
to
have
been
more
moderate
,
and
less
extravagant
than
the
Greeks
and
Latins
,
as
having
not
the
opportunity
of
enjoying
that
quiet
and
plentiful
state
of
Life
,
which
the
others
had
.
Thus
the
Learned
Masius
.
Lords
Day
,
by
Pius
,
both
Bishops
of
Rome
:
which
is
a
thing
Eusebius
never
so
much
as
dreamt
of
,
as
may
appear
out
of
some
Manuscripts
of
him
,
That
the
Church
of
Rome
hath
always
had
the
Primacy
:
Words
which
are
no
more
found
in
any
Greek
Copies
of
the
Councils
,
than
are
those
other
pretended
Canons
of
Pope
Zozimus
:
neither
do
they
yet
appear
in
any
Greek
or
Latin
Copies
,
nor
so
much
as
in
the
Edition
of
Dionysius
Exiguus
,
who
lived
about
fifty
years
after
this
Council
.
When
I
consider
,
that
the
Legats
of
so
holy
a
Pope
would
at
that
time
have
fastned
such
a
Wen
upon
the
Body
of
so
Venerable
a
Canon
,
I
am
almost
ready
to
think
,
that
we
scarcely
have
any
thing
of
Antiquity
left
us
,
that
is
entire
,
and
uncorrupt
,
except
it
be
in
Matters
of
Indifferency
,
or
which
could
not
have
been
corrupted
,
without
much
noise
;
and
to
take
this
Proceeding
of
theirs
,
which
is
come
to
our
knowledge
,
as
an
advertisement
purposely
given
us
by
Divine
Providence
,
to
let
us
see
,
with
how
much
consideration
,
and
advisedness
we
ought
to
receive
for
the
Council
of
Nice
,
and
of
Constantinople
,
and
for
Cyprian
,
and
Hiero●o's
Writings
,
that
which
goes
at
this
day
for
such
.
About
seventy
four
years
after
the
Council
of
Chalcedon
,
Dionysius
Exiguus
,
whom
we
before
mentioned
,
made
his
Collection
at
Rome
,
which
is
〈◊〉
printed
at
Paris
,
Cum
Privilegio
Regi●
,
out
of
very
ancient
Manuscripts
.
Whosoever
shall
but
look
diligently
Into
this
Collection
,
shall
find
divers
alterations
in
it
,
one
whereof
I
shall
instance
in
;
only
to
shew
,
how
ancient
this
Artifice
hath
been
among
Christians
.
The
last
Canon
of
the
Council
of
La●dicea
,
which
is
the
163.
of
the
Greek
Code
of
the
Church
Universal
,
forbidding
to
read
in
Churches
any
other
Books
,
than
those
which
are
Canonical
;
gives
us
withal
a
long
Catalogue
of
them
.
Dionysius
Exiguus
,
although
he
hath
indeed
inserted
in
his
Collection
Num.
162.
the
beginning
of
the
said
Canon
,
which
forbiddeth
to
read
any
other
Books
in
the
Churches
,
besides
the
sacred
Volumes
of
the
Old
and
New
Testament
;
yet
hath
he
wholly
omitted
the
Catalogue
,
or
List
of
the
said
Books
:
fearing
,
as
I
conceive
,
lest
the
Tail
of
this
Catalogue
might
scandalize
the
Church
of
Rome
;
where
,
many
years
before
,
Pope
Innocent
had
,
Wisdom
of
Solomon
,
Ecclesiasticus
,
Tobit
,
Judith
,
&c.
of
which
Books
the
Fathers
of
the
Council
of
Laodicea
make
no
mention
at
all
,
naming
but
XXII
Books
of
the
Old
Testament
;
and
in
the
Catalogue
of
the
New
,
utterly
omitting
the
Apocalypse
.
If
any
Man
can
shew
me
any
better
reason
of
this
suppression
,
let
him
speak
:
as
for
my
part
I
conceive
this
the
most
probable
that
can
be
given
;
however
,
we
are
not
at
all
bound
to
divine
,
what
the
motive
should
be
,
that
made
Dionysius
out
off
that
part
of
the
Canon
.
For
,
whatsoever
the
reason
were
,
it
serves
the
turn
well
enough
,
to
make
it
appear
,
that
at
that
time
they
made
no
great
conscience
to
curtal
,
if
need
were
,
the
very
Text
of
the
Canons
themselves
.
So
that
if
we
had
not
had
the
good
luck
to
have
had
this
Canon
entire
,
and
perfect
,
in
divers
other
Monuments
of
Antiquity
;
as
namely
,
in
the
Collections
of
the
Greeks
,
and
also
in
the
Councils
of
the
French
Church
;
we
should
at
this
Day
have
been
wholly
ignorant
,
what
the
judgment
of
the
Fathers
of
L●●odices
was
,
touching
the
Canon
of
the
holy
Scriptur●s
▪
which
is
one
of
the
principal
Controversies
of
these
times
.
It
is
true
,
I
confess
,
that
the
Latins
have
their
revenge
upon
the
Greeks
,
reproaching
them
in
like
manner
,
because
that
in
their
Translation
of
the
Code
of
the
Canons
of
the
African
Church
,
they
have
left
the
Books
of
the
Maccabees
quite
out
of
the
Roll
of
the
Books
of
the
Scripture
,
which
is
set
down
in
the
24.
Canon
of
their
Collection
,
expresly
against
the
Faith
of
all
the
Latin
copies
of
this
Collection
,
[
*
](A35787-e7170-b)
*
Christ
.
Justel
.
in
Not.
ad
Can.
24.
God
.
Gr.
Eccles.
Afric
.
who
assure
us
,
that
no
Book
of
Maccabees
appears
at
all
in
this
Canon
,
in
the
Collection
of
Cres●bnius
,
a
Bishop
of
Africk
,
not
yet
printed
.
The
Greek
Cud●
represents
unto
us
VII
.
Canons
of
the
I
▪
Council
of
Constantinople
;
which
are
in
like
manner
found
both
in
Balsamon
,
and
in
Zonaras
,
and
also
in
the
Greek
and
Latin
Edition
of
the
General
Councils
,
printed
at
Rome
.
The
three
last
▪
of
these
do
not
appear
at
all
,
in
the
Latine
Code
of
〈◊〉
though
they
are
very
considerable
ones
,
as
to
the
business
they
relate
to
,
which
is
,
That
Order
in
Proceeding
,
in
passing
Judgment
upon
Bishops
accused
▪
and
in
receiving
such
persons
,
who
forsaking
their
Communion
with
Hereticks
,
desire
to
be
admitted
into
the
Church
.
〈…〉
very
hard
to
say
,
what
should
move
the
〈…〉
this
Council
thus
.
But
this
I
am
〈…〉
in
the
VI.
Canon
,
which
is
one
of
those
〈…〉
hath
omitted
,
and
which
treateth
of
judging
of
Bishops
accused
,
there
is
not
the
least
mention
made
,
of
Appealing
to
Rome
,
nor
of
any
Reserved
Cases
,
wherein
it
is
not
permitted
to
any
,
save
only
to
the
Pope
himself
,
to
judge
a
Bishop
:
the
power
of
hearing
and
determining
all
such
matters
being
here
wholly
,
and
absolutely
referred
to
the
Provincial
and
Dioce●an
Synods
.
Now
whether
the
Greeks
added
this
tail
to
the
Council
of
Constantinople
,
(
which
yet
is
not
very
probable
,
)
or
whether
Dionysius
,
or
the
Church
of
Rome
curtalled
this
Council
,
it
will
still
that
way
also
appear
clearly
,
that
this
boldness
in
g●lding
,
or
making
Additions
to
Ecclesiastical
Writings
,
is
not
at
all
in
use
in
these
dayes
.
After
the
Canons
of
Constantinople
,
there
follow
in
the
Greek
Code
,
VIII
.
Canons
of
the
General
Council
of
Eph●sus
,
set
down
also
both
by
Balsamon
,
and
Zonaras
,
and
printed
with
the
Acts
of
the
said
Council
of
Ephesus
,
in
the
First
Tome
of
the
Roman
Edition
.
But
Dionysius
Exiguus
:
hath
discarded
them
all
,
not
giving
us
any
one
of
them
:
and
you
will
hardly
be
able
to
give
a
handsome
guess
,
what
his
reason
should
be
:
unless
perhaps
it
were
,
because
that
the
business
of
the
eighth
Canon
displeased
him
:
which
is
,
that
the
Bishops
of
Cyprus
had
their
Ordinations
within
themselves
,
without
admitting
the
Patriarch
of
Antioch
to
have
any
thing
to
do
with
it
:
and
that
the
same
course
ought
to
be
observed
in
all
other
Provinces
,
and
Diocesses
:
so
that
no
Bishop
should
have
power
to
intrude
into
a
Province
,
which
had
not
from
the
beginning
been
under
His
,
and
His
Predecessors
jurisdiction
:
[
*
](A35787-e7400-b)
*
Concil.
Eph.
Can.
8.
qui
in
VII
.
Gr.
est
178.
Cod.
Can.
Eccl.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
For
fear
,
that
under
the
pretence
of
the
Administration
of
Sacred
Offices
,
the
pride
of
a
Secular
Power
should
thrust
it self
into
the
Church
;
and
so
by
this
means
we
should
lose
(
said
these
good
Fathers
)
by
little
and
little
,
before
we
were
aware
,
the
Liberty
that
our
Lord
Jesus
Christ
,
the
Redeemer
of
all
mankind
,
hath
purchased
for
us
with
his
own
Blood
.
I
know
not
,
whether
this
Constitution
,
and
these
words
,
have
put
the
Latines
into
any
fright
,
or
not
:
or
whether
any
other
reason
hath
moved
them
,
not
to
receive
the
Canons
of
the
Council
of
Ephesus
into
their
Code
.
But
this
is
certain
,
that
they
do
not
appear
any
where
among
them
,
and
it
is
now
at
the
least
seven
hundred
and
fifty
years
and
upward
,
A●astasius
Bibliothecarius
,
the
Popes
Library
Keeper
,
testified
,
that
these
Canons
were
not
any
where
to
be
found
,
in
the
most
Ancient
Latine
Copies
;
withal
accusing
the
Greeks
of
having
forged
them
.
But
let
them
try
out
this
dispute
among
themselves
:
yet
whether
these
Canons
were
forged
by
the
Greeks
;
or
whether
they
have
been
blotted
out
of
this
Council
,
and
smothered
by
the
Latins
;
it
is
still
a
clear
case
,
that
the
Cheat
is
very
near
of
eight
hundred
years
standing
.
But
in
the
next
example
that
follows
,
the
business
is
evidently
clear
,
without
any
more
ado
.
For
whereas
the
Greek
Code
,
Numb
.
●06
.
sets
before
us
in
the
XXVIII
▪
Canon
of
the
General
Council
of
Chalcedon
,
a
Decree
of
those
Fathers
,
by
which
,
conformably
to
the
First
Council
of
Constantinople
,
they
ordained
,
that
Seeing
that
the
City
of
Constantinople
was
the
seat
of
the
Senate
,
and
of
the
Empire
,
and
enjoyed
the
same
Priviledges
with
the
City
of
Rome
;
that
therefore
it
should
in
like
manner
be
advanced
to
the
same
Height
,
and
Greatness
in
Ecclesiastical
Affairs
,
being
the
second
Church
in
order
,
after
Rome
;
and
that
the
Bishop
of
it
should
have
the
Ordaining
of
Metropolitans
,
in
the
Three
Diocesses
of
Pontus
,
Asia
,
and
Thrace
;
which
Canon
is
found
both
in
Balsamon
and
Zonaras
;
and
also
hath
the
Testimony
of
the
greatest
part
of
the
Ecclesiastical
Historians
,
both
Greek
,
and
Latine
,
that
it
is
a
Legitimate
Canon
of
the
Council
of
Chalcedon
;
in
the
Acts
of
which
Council
,
at
this
day
also
Extant
,
it
is
set
down
at
large
:
yet
notwithstanding
in
the
Collection
of
Dionysius
Exiguus
,
this
Canon
appears
not
at
all
,
no
more
than
as
if
there
had
never
been
any
such
thing
thought
of
at
Chalcedon
.
We
know
very
well
,
that
Pope
Leo
,
and
some
others
of
his
Successors
rejected
it
:
but
he
that
promised
us
,
that
he
would
make
an
orderly
Digestion
of
the
Canons
of
the
Councils
,
and
translate
them
out
of
the
Greek
,
why
,
or
how
,
did
he
,
or
ought
he
to
omit
,
this
so
remarkable
a
Canon
?
If
all
other
Evidences
had
been
lost
how
should
we
have
been
able
so
much
as
to
have
ghessed
,
that
any
such
thing
was
ever
treated
of
at
Chalcedon
?
Where
,
or
by
what
means
could
we
have
learnt
,
what
the
opinion
was
of
the
DCXXX
.
Fathers
,
which
met
here
together
,
touching
this
Point
;
which
is
the
most
important
one
,
of
all
those
that
are
at
this
day
controverted
betwixt
us
?
And
it
is
now
eleven
hundred
years
,
and
upward
,
since
this
Omission
was
first
on
foot
.
And
who
will
pass
his
word
to
us
,
that
among
so
many
other
Writings
,
whether
of
Councils
,
or
particular
Mens
Works
,
whether
Greek
or
Latine
,
the
like
liberty
hath
not
been
at
any
time
used
?
Rather
by
these
Forgeries
which
have
come
to
our
knowledge
,
who
can
doubt
,
but
that
there
have
been
many
other
the
like
,
which
we
are
ignorant
of
?
Thou
hast
gone
along
innocently
perhaps
,
reading
these
Books
of
the
Ancients
,
and
believing
,
thou
there
findest
the
pure
sense
of
Antiquity
;
and
yet
thou
seest
here
,
that
from
the
beginning
of
the
Sixth
Century
they
have
made
no
scruple
of
cutting
off
,
from
the
most
Sacred
Books
they
had
,
whatsoever
was
not
agreeable
to
the
gust
of
the
Times
.
And
therefore
,
though
we
had
no
more
against
them
than
this
,
it
were
,
in
my
judgment
,
a
sufficient
reason
to
move
us
to
go
on
here
very
warily
,
and
,
as
they
say
,
With
a
stiff
Rein
,
through
this
whole
business
.
In
the
next
place
,
there
is
a
very
observable
Corruption
in
the
Epistle
of
Adrian
I.
Vniversal
Bishop
.
And
all
this
while
,
there
is
not
so
much
as
one
word
of
this
to
be
found
,
neither
in
the
Greek
Edition
of
the
said
VII
.
Council
,
nor
yet
in
the
common
Latine
ones
.
The
Romanists
accuse
the
Greeks
of
having
suppressed
these
two
Clauses
:
and
the
Greeks
again
accuse
the
Romanists
,
of
having
foisted
them
in
:
neither
is
it
easie
to
determine
,
on
which
side
the
guilt
lies
.
However
,
it
is
sufficient
for
me
,
that
wheresoever
the
fault
lies
,
it
evidently
appeareth
hence
,
that
this
curtalling
and
adding
to
Authors
,
according
to
the
interest
of
the
present
Times
,
hath
now
a
very
long
time
been
in
practice
amongst
Christians
.
Which
appears
also
very
evidently
,
in
the
next
piece
following
in
the
same
Council
,
namely
,
the
Epistle
of
Adrian
to
Tarasius
;
which
is
quite
another
thing
in
the
Greek
,
from
what
it
is
in
Anastasius
his
Latin
Translation
;
and
that
in
Points
too
of
as
high
importance
,
as
those
other
before
mentioned
.
And
so
in
the
V.
Act
likewise
,
Vniversal
Bishop
;
this
Title
appears
not
at
all
in
Anastasius
his
Translation
.
In
the
same
Act
the
Fathers
accuse
the
Iconoclasts
,
[
*
](A35787-e7870-b)
*
Concil
VII
.
Act.
6.
advers●
Synod
.
Iconocl
.
Sect.
5.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ibid.
p.
625
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
objecting
against
Him
,
that
He
saith
,
That
the
Carnal
Form
of
Jesus
Christ
was
changed
into
the
nature
of
the
Deity
:
whereas
,
all
that
he
saith
is
,
That
it
was
changed
by
the
Deity
,
dwelling
in
i●
.
Whence
it
appears
,
how
much
credit
we
are
to
give
to
these
Men
,
when
they
alledge
here
and
there
divers
strange
and
unheard
of
pieces
;
and
on
the
contrary
,
scornfully
reject
whatever
their
Adversaries
bring
;
as
,
for
example
,
they
did
a
remarkable
Passage
,
alledged
by
them
out
of
Epiphanius
:
which
Passage
they
refused
as
supposititious
;
Because
(
said
they
)
if
Epiphanius
had
been
of
the
same
judgment
with
the
Iconoclasts
,
he
would
then
in
his
Panarium
,
have
reckoned
the
Reverencing
of
Images
among
the
other
Heresies
.
And
may
not
a
man
by
the
same
reason
as
well
conclude
,
that
Epiphanius
was
a
favourer
of
the
Iconoclasts
;
for
otherwise
he
would
have
reckoned
their
opinion
among
the
rest
of
the
Heresies
by
him
reckoned
up
?
I
shal
not
here
say
any
thing
of
their
refusing
so
boldly
,
and
confidently
,
those
Passages
alledged
out
of
The
odotui
Ancyranus
,
and
others
.
Since
that
time
you
shall
find
nothing
more
ordinary
,
in
the
Books
both
of
the
Greeks
and
the
Latins
,
than
the
like
reproaches
,
that
they
mutually
cast
upon
each
other
,
of
having
corrupted
the
Pieces
and
Evidences
wherein
their
cause
was
the
most
concerned
:
As
for
example
,
at
the
Council
of
Florence
,
Mark
Bishop
of
Ephesus
disputing
concerning
the
Procession
of
the
Holy
Ghost
,
had
nothing
to
answer
to
two
passages
that
were
alledged
against
him
;
the
one
out
of
that
piece
of
Epiphanius
,
That
piece
of
Epiphanius
had
been
long
since
corrupted
:
and
so
likewise
of
that
other
passage
out
of
S.
Basil
,
that
Some
one
or
other
who
favoured
the
opinion
of
the
Latin●s
,
had
accommodated
that
place
to
their
sence
:
withall
[
*
](A35787-e8150-b)
*
Ib.
Act.
20.
protesting
,
that
in
all
Constantinople
there
was
but
four
Copies
only
of
the
said
Book
that
had
that
passage
alledged
by
the
Latins
▪
but
that
there
was
in
the
said
City
above
a
thousand
other
copies
wherein
those
words
were
not
to
be
found
at
all
.
Then
had
the
Latins
nothing
to
return
upon
them
more
readily
,
than
that
it
had
been
the
ordinary
practice
,
not
of
the
West
,
but
of
the
East
;
to
corrupt
Books
▪
and
for
proof
hereof
,
they
presently
cite
a
passage
out
of
S.
Cyrill
,
which
we
have
formerly
set
down
:
where
notwithstanding
he
speaks
not
any
thing
,
save
only
of
the
Hereticks
;
that
is
to
say
,
of
the
Nestorians
,
who
were
said
to
have
falsified
the
Epistle
of
Athanasius
to
Epictetus
;
but
not
a
word
there
of
all
the
Eastern
men
,
much
less
of
the
whole
Greek
Church
.
The
Greeks
then
charged
back
upon
the
Latines
the
story
of
Pope
Zozimus
,
mentioned
in
the
preceeding
Chapter
.
And
thus
did
they
bandy
stifly
one
against
the
other
,
each
of
them
,
as
may
be
easily
perceived
,
having
much
more
appearance
of
reason
and
of
truth
,
in
their
accusation
of
their
Adversary
,
than
in
excusing
or
defending
themselves
.
I
shall
here
give
you
also
another
the
like
answer
,
made
by
one
Gregorius
,
a
Greek
Monk
,
a
strong
maintainer
of
the
Vnion
made
at
Florence
,
John
Damascene
;
affirming
,
that
The
Father
only
is
the
Cause
,
to
wit
,
in
the
Trinity
:
These
words
(
saith
this
Monk
)
are
not
found
in
any
of
the
ancient
Copies
:
which
is
an
evident
argument
,
that
it
had
been
afterwards
foisted
in
by
the
Greeks
,
to
bring
over
this
Doctor
to
their
opinion
.
Anastasius
Bibliothecarius
;
who
after
he
hath
very
sharply
reproved
the
Ambition
of
the
Greeks
,
and
accused
the
Canons
which
they
produce
of
the
Third
General
Council
,
as
Forged
,
and
supposititious
;
to
make
short
work
with
them
,
he
says
in
plain
terms
,
that
the
Greeks
have
corrupted
all
the
Councils
,
except
the
First
.
What
then
have
we
now
left
us
to
build
upon
,
seeing
that
this
Corruption
hath
prevailed
even
as
far
as
on
the
Councils
,
which
are
the
very
heart
of
the
Ancient
Monuments
of
the
Church
?
Neither
yet
hath
the
Nicene
Creed
,
which
hath
been
approved
and
made
sacred
in
so
many
General
Councils
,
been
able
to
escape
these
Alterations
.
For
,
not
to
speak
any
thing
of
these
Expressions
,
which
are
of
little
importance
;
De
Coelis
,
from
Heaven
;
secundum
Scripturas
,
according
to
the
Scriptures
;
Deum
de
Deo
,
God
of
God
;
which
Cardinal
Julian
[
a
](A35787-e8410-b)
a
Concil.
Flor.
Sess.
12.
affirmed
,
at
the
Council
of
Florence
,
were
to
be
found
in
some
Creeds
,
and
in
some
others
were
not
:
it
is
now
the
space
of
some
Ages
past
,
since
the
Eastern
Church
[
b
](A35787-e8430-b)
b
Concil
Flor.
Sess.
4
&
5.
&
Conc
VII
Act.
7.
quo
loco
videnda
annot.
marg.
accused
the
Western
of
having
added
Filioque
and
the
Son
,
in
the
Article
touching
the
Procession
of
the
Holy
Ghost
;
the
Western
Men
as
senselesly
charging
back
upon
them
again
,
that
they
have
cut
it
off
:
Which
is
an
Alteration
,
though
it
seem
but
trivial
in
appearance
,
that
is
of
great
importance
,
both
to
the
one
side
,
and
to
the
other
,
for
the
decision
of
that
great
Controversie
,
which
hath
hitherto
caused
a
separation
betwixt
them
;
namely
,
Whether
or
no
the
Holy
Ghost
proceed
from
the
Son
,
as
well
as
from
the
Father
?
Which
is
an
evident
Argument
,
that
either
the
one
or
the
other
of
them
,
hath
,
out
of
a
desire
to
do
service
to
their
own
Side
,
laid
false
hands
upon
this
Sacred
Piece
.
Now
whatever
hath
been
attempted
in
this
kind
by
the
Ancients
,
may
well
pass
for
Innocence
,
if
compar'd
but
with
what
these
Later
Times
have
dared
to
do
;
their
Passion
being
of
late
years
so
much
heated
,
that
laying
all
Reason
and
Honesty
aside
,
they
have
most
miserably
and
shamelesly
corrupted
all
sorts
of
Books
,
and
of
Authors
.
Of
those
Men
that
go
so
desperately
to
work
,
we
cannot
certainly
speak
of
their
baseness
as
it
deserveth
:
and
in
my
judgment
,
Laurentius
Bochellus
,
in
his
Preface
to
the
Decreta
Ecclesiae
Gallicanae
,
Laur.
Bochel
Praefat
▪
in
Decret
▪
Eccles
Gal.
Taceo
innumeros
Auctores
sacros
,
protanos
,
veteres
,
recentiores
,
ab
is●i●
tam
improbi
quàm
in●oelicis
ingenii
homin●bus
miserab
〈◊〉
decurtatos
,
vel
ipsis
Regibus
parcero
non
assuetis
,
nedum
S.
Ludovico
,
cujus
▪
Pragmaticae
(
ut
vocant
)
Sanctionis
articulos
nonrull●s
,
maximè
ad
rei
Gallicae
statum
pertinentes
,
abs
Bibliotheca
illa
SS.
PP
.
Constitutionibus
Regiis
;
&
statutis
Episcoporum
quorundam
Synodalibus
Reginae
urbium
Lutetiae
nuper
impressis
expunxerunt
.
Vae
,
iterum
vae
,
ut
cum
Vidente
exclamem
,
Nebulonibus
,
qui
tales
Musarum
Castitati
&
integritati
venerandae
non
solum
insidias
struunt
,
sed
&
Musas
ipsas
impudenter
,
&
nequiter
subdolo
religionis
zelo
,
nullius
frontis
homines
devirginant
,
sucumque
istum
pietatis
nomen
ementitum
,
inter
Pias
fraudes
numerant
.
had
all
the
reason
in
the
world
to
detest
these
Men
,
as
People
of
a
most
wretched
and
malicious
spirit
,
who
have
most
miserably
gelded
and
mangled
so
infinite
a
number
of
Authors
,
both
Sacred
and
Prophane
,
Ancient
and
Modern
;
their
ordinary
custom
being
,
to
spare
no
Person
,
no
not
Kings
,
nor
even
S.
Lewis
himself
,
out
of
whose
Pragmatica
Sanctio
(
as
they
call
it
)
they
have
blotted
out
some
certain
Articles
(
principally
those
which
concerned
the
State
of
France
)
out
of
the
Bibliotheca
Patrum
,
the
Constitutiones
Regiae
,
and
the
Synodical
Decrees
of
certain
Bishops
,
lately
Printed
at
Paris
.
Wo
,
wo
(
to
speak
with
the
Prophet
)
to
these
mischievous
Knaves
,
who
do
not
only
lay
such
treacherous
snares
for
the
venerable
Chastity
and
Integrity
of
the
Muses
,
but
do
also
most
impudently
and
wickedly
d●flour
,
under
a
false
and
counterfeit
pretence
of
Religion
,
even
the
Muses
themselves
;
accounting
this
jugling
to
be
but
a
kind
of
Pious
Fraud
.
But
we
do
not
here
write
against
these
Men
:
it
is
sufficient
for
us
to
give
a
hint
only
of
that
which
is
as
clear
as
the
Sun
;
namely
,
that
these
Men
have
altered
,
and
corrupted
,
by
their
Additions
in
some
places
,
and
gelding
of
others
,
very
many
of
the
Evidences
of
the
Ancients
Belief
.
These
are
they
,
who
in
this
Period
of
the
XII
Epistle
of
S.
Cyprian
,
written
to
the
People
of
Carthage
;
[
*
](A35787-e8650-b)
*
Cypr.
Ep.
12.
Extr.
Audiant
quaeso
patienter
Consilium
nostrum
;
expectent
regressionem
nostram
,
ut
cùm
ad
vos
per
Dei
misericordiam
venerimus
,
convocati
Coepiscopi
plures
secundum
Domini
doctrinam
,
&
Confessorum
praesentiam
,
beatorum
Martyrum
literas
&
desideria
examinare
possimus
.
Cypr.
Pamel
&
Gryph
.
Lugd.
An.
1537.
l
3.
ep.
16.
p.
148.
Aliae
Editiones
,
ut
Manutii
,
item
Morellii
,
Par.
An.
1568.
p.
158.
legunt
Secundum
vestram
quoque
sententiam
.
I
desire
that
they
would
but
patiently
hear
our
Counsel
,
&c.
that
our
Fellow-Bishops
being
assembled
together
with
us
,
we
may
together
examine
the
Letters
,
and
Desires
of
the
Blessed
Martyrs
,
according
to
the
Doctrine
of
our
Lord
,
and
in
the
presence
of
the
Confessors
,
&
secundum
vestram
quoque
sententiam
,
and
according
as
you
also
shall
think
convenient
:
have
maliciously
left
out
these
words
,
&
secundum
vestram
quoque
sententiam
:
By
which
we
may
plainly
understand
,
that
these
Men
would
not
by
any
means
have
us
know
,
that
the
Faithful
People
had
ever
any
thing
to
do
with
,
or
had
any
Vote
in
the
Affairs
of
the
Church
.
These
be
they
,
who
in
his
Fortieth
Epistle
,
have
changed
[
a
](A35787-e8800-b)
a
Cypr.
Pamel
.
Epist.
40.
p.
7.
Cathedra
una
super
Petrum
Domini
voce
fundata
.
Gryph
.
An
1537.
p.
52.
Morel
.
An.
1564.
p.
124.
habebant
,
super
Petram
.
Petram
into
Petrum
,
a
Rock
into
S.
Peter
,
and
who
following
the
steps
of
the
ancient
Corrupters
,
have
foisted
in
,
in
his
Tract
,
De
Vnitate
Ecclesiae
,
here
and
there
,
as
they
thought
fit
,
whole
Periods
,
and
Sentences
,
against
the
faith
of
the
best
and
most
uncorrupted
Manuscripts
:
as
for
example
,
in
this
place
;
[
b
](A35787-e8940-b)
b
Cypr.
Pamel
.
p.
254.
Super
illum
unum
aedificat
Ecclesiam
suam
&
illi
pascendas
mandat
oves
suas
.
Quae
verba
desiderantur
in
Edit.
Gryph
.
anno
15●7
&
Morel
.
anno
1564.
He
built
his
Church
on
him
alone
(
S.
Peter
)
and
commanded
him
to
feed
his
sheep
:
and
in
this
,
[
c
](A35787-e8990-b)
c
Cypr.
Pamel
.
ibid.
Unam
Cathedram
Constituit
:
Quae
verba
defiderabantur
in
Editione
Gryphii
,
anno
1537.
&
Morel
anno
1564.
He
established
one
sole
Chair
:
and
this
other
,
[
d
](A35787-e9040-b)
d
Cypr.
Pamel
.
ibid.
Primatus
Petro
datur
,
ut
una
Ecclesia
Christi
,
&
Cathedra
una
monstretur
;
&
pastores
sunt
omnes
;
sed
unus
grex
ostenditur
,
qui
ab
Apostolis
omnibus
unanimi
consensione
pascatur
:
quae
verba
omnia
,
exceptis
illis
,
(
ut
una
Ecclesia
monstretur
)
non
habebantur
in
Edit.
Gryph
.
neque
Morel
●ti
sup.
The
Primacy
was
given
to
Peter
,
to
shew
,
that
there
was
but
one
Church
,
and
one
Chair
of
Christ
:
and
this
,
[
e
](A35787-e9100-b)
e
Cypr.
Pamel
p.
254.
Qui
Cathedram
Petri
,
super
quam
sundata
est
Ecclesia
,
absunt
à
Gryph
.
&
Morel
.
Edit.
Who
left
the
Chair
to
Peter
,
on
which
he
had
built
his
Church
:
Which
are
Additions
that
every
one
may
see
what
they
aim
at
.
These
are
the
Men
who
cannot
conceal
the
[
f
](A35787-e9150-b)
f
Pamel
.
in
arg.
ep.
75.
Cypr.
Atque
adeo
fortassis
consultius
foret
,
nunquam
editam
fuisse
hanc
Epistolam
;
ita
ut
putent
,
consultò
illam
omisisse
Manutium
.
regret
they
have
for
not
having
suppressed
an
Epistle
of
Firmilianus
,
Archbishop
of
Caesarea
in
Cappadocia
,
who
was
one
of
the
most
Eminent
Persons
in
his
Time
;
which
Epistle
Manutius
had
indeed
omitted
in
his
Roman
Edition
of
S.
Cyprian
;
but
was
afterward
put
in
by
Morellius
in
his
,
amongst
the
Epistles
of
S.
Cyprian
,
to
whom
it
was
written
:
and
all
because
it
informs
us
,
how
the
other
Bishops
in
ancient
▪
Times
had
dealt
with
the
Pope
.
So
that
we
may
hence
observe
,
of
what
temper
these
Men
have
always
been
;
and
may
guess
how
many
the
like
Pieces
have
been
killed
in
the
Nest
.
Nicolas
Faber
hath
very
much
be
wailed
the
corruption
of
him
.
For
those
Gentlemen
,
who
have
published
him
,
being
over
ingenuous
(
as
he
saith
)
in
another
mans
Works
,
have
changed
,
mangled
,
and
transposed
divers
things
;
and
particularly
they
have
separated
the
Books
of
the
Interpellation
of
Job
,
and
of
David
,
which
were
put
together
in
all
other
Editions
;
and
to
do
this
,
they
have
,
by
no
very
commendable
example
,
foisted
in
,
and
altered
divers
things
:
and
they
have
likewise
done
as
much
in
the
First
Apologie
of
David
;
and
more
yet
in
the
Second
,
where
they
have
rased
out
of
the
eighth
Chapter
five
or
six
Lines
,
which
are
found
in
all
the
ancient
Editions
of
this
Father
.
Of
the
Forbidden
Tree
,
and
that
other
upon
the
last
Chapter
of
the
Proverbs
.
And
we
may
by
the
way
also
take
notice
,
That
this
is
the
Edition
which
they
followed
,
who
printed
S.
Ambrose
his
Works
at
Paris
,
Anno.
1603.
Such
hands
as
these
they
were
that
have
so
villanously
curtailed
the
Book
Of
the
Lives
of
the
Popes
,
written
by
Anastasius
,
or
rather
by
Damasus
;
leaving
out
,
in
the
very
Entry
of
it
,
the
Authors
Epistle
Dedicatory
,
written
to
S.
Hierome
,
because
it
did
not
so
well
suit
with
the
present
temper
of
Rome
:
leaving
out
in
like
manner
in
the
Life
of
S.
Peter
,
the
Conclusion
of
all
,
which
I
shall
here
set
down
,
as
it
is
found
in
all
Manuscripts
.
[
*
](A35787-e9450-b)
*
Hic
B.
Clementem
Episcopum
consecravit
,
eique
cathedram
,
vel
Ecclesiam
omnem
disponendam
commisit
,
dicens
:
Sicut
mihi
gubernandi
tradita
est
à
Domino
meo
Jesu
Christo
potestas
ligandi
solvendique
ita
&
ego
tibi
committo
,
ut
ordines
dispositores
diversarum
causarum
,
per
quos
actus
Ecclesiasticus
profligetur
;
&
tu
minimè
in
curis
saeculi
deditus
reperiaris
,
sed
solummodo
ad
orationem
,
&
praedicationem
populi
vacare
stude
.
Post
hanc
dispositionem
Martyrio
coronatur
.
Habentur
haec
ex
Euchar.
Salm
ad
Sirmond
.
cap.
5.
Editio
Par.
anno
1621.
p.
664.
He
consecrated
S.
Clement
Bishop
,
and
committed
to
his
Charge
the
Ordering
of
his
Seat
,
or
of
the
whole
Church
,
saying
,
As
the
Power
of
Binding
and
Loosing
was
delivered
to
me
by
my
Lord
Jesus
Christ
,
in
like
manner
do
I
commit
to
thy
charge
the
appointing
of
such
Persons
,
as
may
determine
of
such
Ecclesiastical
Causes
as
may
arise
;
that
Thou
thy self
mayst
not
be
taken
up
with
worldly
cares
,
but
mayst
apply
thy
whole
studies
only
to
Prayer
,
and
Preaching
to
the
People
.
After
he
had
thus
disposed
of
his
Seat
,
he
was
●rowned
with
Martyrdom
.
This
is
the
Testament
that
S.
Peter
made
,
but
it
hath
been
suppressed
and
kept
from
us
,
because
in
it
he
hath
charged
his
Successors
with
such
Duties
as
are
quite
contrary
both
to
their
Humour
and
Practice
.
And
in
another
place
,
in
the
same
Book
,
Anastas
.
in
Stephano
V.
p.
219.
Dei
ordinante
providentiâ
Papa
Orbis
consecratus
est
.
Ms
.
habent
,
Papa
Urbis
:
ex
Salm
in
Euchar
.
ad
Sirmond
.
p.
464.
in
stead
of
Papa
Vrbis
;
that
is
to
say
,
The
Pope
or
Bishop
of
the
City
,
namely
,
of
Rome
,
as
all
Manuscripts
have
it
;
these
worshipful
Gentlemen
will
needs
have
us
read
,
Papa
Orbis
,
that
is
,
The
Bishop
of
the
whole
World
▪
forasmuch
as
this
is
now
the
Stile
of
the
Court
,
and
this
hath
now
long
since
grown
to
be
the
Title
of
the
Bishop
of
Rome
.
These
are
the
Men
,
who
in
[
*
](A35787-e9620-b)
*
Vid
Fulbert
.
Carnot
.
Edit.
à
Villersio
,
anno
1608.
Par.
p.
168.
Fulbertus
,
Bishop
of
Chatres
,
where
he
cites
that
remarkable
Passage
of
S.
Augustine
,
This
then
is
a
Figure
,
commanding
us
to
communicate
of
the
Passion
of
the
Lord
,
have
inserted
these
words
,
Figura
ergo
est
,
dicet
Haereticus
;
It
is
a
Figure
then
,
will
an
Heretick
say
:
cunningly
making
us
believe
this
to
be
the
saying
of
an
Heretick
,
which
was
indeed
the
true
sense
and
meaning
of
S.
Augustine
himself
,
and
so
cited
by
Fulbertus
.
These
be
the
very
Men
also
,
who
in
S.
Gregory
have
changed
Exercitus
Sacerdotum
,
Gregor.
M●ep
.
l.
4.
ep.
38.
Omnia
,
&c.
quae
praedicta
sunt
▪
fiunt
.
Rex
superbiae
prope
est
;
&
quod
dici
nefas
est
,
Sacerdotum
ei
praepatatur
exitus
Ms.
habent
,
Sacer●o●um
●i
praepatatur
exercitus
Ex
Tho.
James
.
in
Vindic.
Gregor
loc.
666.
quo
modo
citatur
etiam
à
Bellarmino
hic
locus
,
lib.
3.
de
Rom
P●nt
c.
13.
Sect.
Addit
.
&
ex●r
.
c.
Sect.
pari
ratione
.
into
Exitus
Sacerdotum
;
reading
in
the
38
Epistle
of
his
fourth
Book
,
thus
;
All
things
,
&c.
which
have
been
foretold
,
are
accomplished
.
The
King
of
Pride
(
he
speaks
of
Antichrist
)
is
at
hand
;
and
which
is
horrible
to
be
spoken
,
the
Failing
,
(
or
end
)
of
Priests
is
prepared
:
Whereas
the
Manuscripts
(
and
it
is
so
cited
by
Bellarmine
too
)
read
,
an
Army
of
Priests
is
prepared
for
him
.
These
be
they
who
have
made
Aimonius
to
say
,
[
*
](A35787-e9870-b)
*
Aimon
.
de
Gest.
Franc.
l.
5
c.
8.
In
quam
Synodo
,
(
quam
Octavam
Universalem
illuc
convenientes
appellarunt
,
)
de
Imaginibus
adorandis
.
secundum
quod
Orthodoxi
Doctores
anteà
definierant
,
●tatuerunt
:
legendum
,
Al●tèr
quàm
Orthodoxi
definierant
;
sic
enim
legit
ipse
Baron
.
Annal.
Tom.
X.
an
.
869.
That
the
Fathers
of
the
pretended
VIII
General
Council
had
ordained
the
Adoration
of
Images
,
according
as
had
been
before
determined
by
the
Orthodox
Doctors
:
Whereas
he
wrote
quite
contrary
,
That
they
had
ordained
otherwise
than
had
been
formerly
determined
by
the
Orthodox
Doct.
as
appears
plainly
,
not
only
by
the
Manuscripts
,
but
also
by
the
most
ancient
Editions
of
this
Author
;
and
even
by
Card.
Baronius
his
alledging
of
this
Passage
also
,
in
the
Tenth
Tome
of
his
Annals
,
An.
Dom.
869.
These
are
they
who
have
quite
rased
out
this
following
Passage
out
of
Oecumenius
;
For
they
who
defended
and
favoured
the
Law
,
introduced
also
the
worshipping
of
Angels
;
and
that
,
because
the
Law
had
been
given
by
them
.
And
this
Custom
continued
long
in
Phrygia
,
insomuch
that
the
Council
of
Laodicea
made
a
Decree
,
forbidding
to
make
any
Addresses
to
Angels
,
or
to
pray
to
them
:
whence
also
it
is
,
that
we
find
many
Temples
among
them
,
erected
to
Michael
the
Archangel
:
Which
Passage
David
H●eschelius
,
in
his
Notes
upon
the
Books
of
Origen
against
Celsus
,
p.
483.
witnesseth
.
That
himself
had
seen
and
read
,
in
the
Manuscripts
of
Oecumenius
;
and
yet
there
is
no
such
thing
to
be
found
in
any
of
the
Printed
Copies
.
Who
would
believe
but
that
the
Breviaries
and
Missals
should
have
escaped
their
Razour
?
Yet
,
O
God
,
who
hast
committed
to
thy
Apostle
S.
Peter
,
by
giving
him
the
Keys
of
the
Heavenly
Kingdom
,
the
Episcopal
Power
of
Binding
and
Loosing
Souls
:
in
the
later
Editions
of
these
Breviaries
and
Missals
,
they
have
wholly
left
out
the
word
Animas
,
Souls
;
to
the
end
that
People
should
not
think
that
the
Popes
Autority
extended
only
to
Spiritual
Affairs
,
and
not
to
Temporal
also
.
And
so
likewise
in
the
Gospel
upon
the
Tuesday
following
the
Third
Sunday
in
Lent
,
they
have
Printed
,
[
*
](A35787-e10200-b)
*
Sic
legitur
in
Bre●iar
.
Clem.
VIII
jussu
reco●n
.
p.
369.
Dixit
Jesus
Discipulis
suis
;
that
is
,
Jesus
said
to
his
Disciples
,
whereas
it
was
in
the
old
Books
,
[
a
](A35787-e10230-b)
a
Sic
legebatur
in
Brev.
impres.
Paris
.
1492.
per
Jo.
de
Prato
.
Respiciens
Jesus
in
Discipulos
,
dixit
Simoni
Petro
,
si
peccaverit
in
te
frater
tuus
:
Jesus
looking
back
upon
his
Disciples
,
said
unto
Simon
Peter
,
If
thy
Brother
have
offended
against
thee
,
&c.
cunningly
omitting
those
words
relating
to
Simon
Peter
,
for
fear
it
might
be
thought
that
our
Saviour
Christ
had
made
S.
Peter
,
that
is
to
say
,
the
Pope
,
subject
to
the
Tribunal
of
the
Church
,
to
which
he
there
sends
him
.
And
if
the
Council
of
Trent
would
but
have
hearkned
to
Thomas
Passio
,
a
Canon
of
Valencia
,
they
should
have
blotted
out
of
the
Pontifical
all
such
Passages
as
make
any
mention
of
the
Peoples
giving
their
Suffrage
and
Consent
in
the
Ordination
of
the
Ministers
of
the
Church
;
and
,
among
the
rest
,
that
,
where
the
Bishop
at
the
Ordination
of
a
Priest
saith
,
That
[
b
](A35787-e10320-b)
b
Pontif.
Rom.
de
Ordinat
.
Presbyt.
fol.
38.
Neque
enim
fuit
frustrà
à
Patribus
institutum
,
ut
de
electione
illorum
,
qui
ad
regimen
altaris
adhibendi
sunt
,
consulatur
etiam
populus
;
quia
de
vita
&
conservatione
praesentandi
,
quod
nonnunquam
ignoratur
à
pluribus
,
scitur
à
paucis
;
&
necesse
est
,
ut
faciliùs
ei
quis
obedientiam
exhibeat
ordinato
,
cui
assensum
praebuerit
ordinando
.
it
was
not
without
good
reason
,
that
the
Fathers
had
ordained
,
That
the
Advice
of
the
People
should
be
taken
touching
the
Election
of
those
Persons
who
were
to
serve
at
the
Altar
;
to
the
end
,
that
having
given
their
Assent
to
their
Ordination
,
they
might
the
more
readily
yield
Obedience
to
those
who
were
so
Ordained
.
The
meaning
of
this
honest
Canon
was
,
that
to
take
away
all
such
Authorities
from
the
Hereticks
,
the
best
way
would
be
to
blot
them
all
out
of
the
Pontifical
,
to
the
end
that
there
might
be
no
trace
or
footstep
of
them
left
remaining
for
the
future
.
[
c
](A35787-e10360-b)
c
Pet.
Soavez
.
Hist.
Concil.
Trident.
l.
7.
But
they
have
not
contented
themselves
with
corrupting
onely
in
this
manner
some
certain
Books
,
out
of
which
perhaps
we
might
have
been
able
to
discover
what
the
Opinion
and
Sense
of
the
Ancients
have
been
;
but
they
have
also
wholly
abolished
a
very
great
number
of
others
.
And
for
the
better
understanding
hereof
,
we
are
to
take
notice
,
that
the
Emperours
of
the
first
Ages
took
all
possible
care
for
the
stifling
and
abolishing
all
such
Writings
as
were
declared
prejudicial
to
the
True
Faith
;
as
namely
,
the
Books
of
the
Arrians
,
and
Nestorians
,
and
others
▪
which
were
under
a
great
penalty
forbidden
to
be
read
,
but
were
to
be
wholly
supprest
and
abolished
,
by
the
Appointment
of
these
ancient
Princes
.
The
Church
it self
also
did
sometimes
call
in
the
Books
of
such
Persons
as
had
been
dead
long
before
,
by
a
common
consent
of
the
Catholick
Party
,
as
soon
as
they
perceived
any
thing
in
them
that
was
not
consonant
to
the
present
Opinion
of
the
Church
;
Theodorus
,
Theodoreius
,
and
Ibas
,
all
three
Bishops
,
the
one
of
Mopsuestia
,
the
other
of
Cyprus
,
and
the
third
of
Edissa
,
anathematizing
each
of
their
several
Writings
,
notwithstanding
there
Persons
had
been
all
dead
long
before
:
dealing
also
,
even
in
the
quiet
times
of
the
Church
,
t●at
they
should
burn
all
those
Books
,
which
had
been
written
against
the
Venerable
Images
:
including
,
no
doubt
,
within
the
same
Condemnation
,
all
such
Writings
of
the
Ancients
also
,
as
seemed
not
to
favour
Images
;
as
namely
,
the
Epistle
of
Eusebius
to
Constantia
;
and
that
of
Epiphanius
to
John
of
Hierusalem
,
and
others
,
which
are
not
now
extant
,
but
were
,
in
all
probability
,
at
that
time
abolished
.
For
,
as
for
the
Epistle
of
Epiphanius
,
that
which
we
now
have
,
is
only
S.
Hieromes
Translation
of
it
,
which
happened
to
be
preserved
in
the
Western
parts
;
where
the
passion
in
the
behalf
of
Images
was
much
less
violent
,
than
it
was
in
the
Eastern
:
but
the
Original
Greek
of
it
is
no
where
to
be
found
.
Adrian
II.
in
his
Council
ordained
in
like
manner
,
that
the
Council
held
by
Photius
,
against
the
Church
of
Rome
,
should
be
burnt
,
together
with
his
other
Books
,
and
all
the
Books
of
those
of
his
Party
,
which
had
been
written
against
the
See
of
Rome
:
That
no
Book
should
be
printed
,
but
what
had
first
been
diligently
examined
,
at
Rome
,
by
the
Master
of
the
Palace
;
in
other
places
,
by
the
Bishop
,
or
some
other
person
deputed
by
him
to
the
same
purpose
;
and
by
the
Inquisitor
,
under
this
penalty
;
That
all
Book
sellers
offending
herein
,
should
forfeit
their
Books
,
which
should
be
presently
burnt
in
publick
;
and
should
pay
a
hundred
Ducats
,
when
it
should
be
demanded
,
towards
the
Fabrick
of
S.
Peter
;
(
a
kind
of
punishment
,
this
,
which
we
find
no
examples
of
in
all
the
Canons
of
the
Ancient
Church
,
)
and
should
also
be
suspended
from
exercising
his
Function
,
for
the
space
of
a
whole
year
.
This
is
a
General
Sentence
,
and
which
comprehendeth
as
well
the
Works
of
the
Fathers
,
as
of
any
others
;
as
appeareth
plainly
by
this
,
that
the
Bishop
of
Malfi
,
in
relation
to
New
Authors
,
but
not
to
the
Old
;
all
the
rest
of
the
Fathers
voted
simply
for
all
;
neither
was
there
any
Limitation
at
all
added
to
this
Decree
of
the
Council
.
This
very
Decree
hath
been
since
strongly
confirmed
by
the
[
†
](A35787-e10810-b)
†
Concil.
Trid.
Sess
5.
Decreto
de
Edit.
&
usu
Sacror
.
lib.
Council
of
Trent
,
which
appointed
also
certain
persons
to
take
a
Review
of
the
Books
,
and
Censures
,
and
to
make
a
Report
of
them
to
the
Company
,
[
*
](A35787-e10830-b)
*
Idem
Sess
.
18.
Quo
faciliùs
ipsa
possit
varias
,
&
peregrinas
doctrinas
,
tanquam
Zizania
,
à
Christianae
Veritatis
tritico
separare
.
To
the
end
that
there
might
be
a
separation
made
,
betwixt
the
good
Grain
of
Christian
Verity
,
and
the
Darnel
of
strange
Doctrines
:
That
is
in
plain
terms
,
that
they
might
blot
out
of
all
manner
of
Books
,
whatsoever
relished
not
well
with
the
gust
of
the
Church
of
Rome
.
But
these
Fathers
,
having
not
the
leisure
themselves
to
look
to
this
Pious
Work
,
appointed
certain
[
†
](A35787-e10870-b)
†
Concil.
Trident
.
Sess.
25.
decreto
de
Indice
lib.
Commissaries
,
who
should
give
an
account
of
this
matter
to
the
Pope
:
whence
afterward
it
came
to
pass
,
that
Pope
Pius
IV.
first
,
and
afterward
Sixtus
V.
and
Clement
VIII
.
published
certain
Rules
,
and
Indexes
,
of
such
Authors
and
Books
,
as
they
thought
fit
should
be
either
quite
abolished
,
or
purged
only
;
and
have
given
such
strict
order
,
for
the
printing
of
Books
,
as
that
in
those
Countries
where
this
order
is
observed
,
there
is
little
danger
that
ever
any
thing
should
be
published
,
that
is
either
contrary
to
the
Doctrine
of
the
Church
of
Rome
,
or
which
maketh
any
thing
for
their
Adversaries
.
All
these
Instructions
,
which
are
too
long
to
be
inserted
here
,
may
be
seen
at
the
end
of
the
Council
of
Trent
,
where
they
are
usually
set
down
at
large
.
And
in
order
to
these
Rules
,
they
have
since
put
forth
their
Indices
Expurgatorii
,
(
as
they
call
them
;
)
namely
,
that
of
the
Low
Countries
,
and
of
Spain
,
and
other
places
;
where
these
Gallants
come
with
their
Razor
in
their
hand
,
and
sit
in
judgment
upon
all
manner
of
Books
,
rasing
out
,
and
altering
,
as
they
please
,
Periods
,
Chapters
,
and
whole
Treatises
also
often
times
,
and
that
too
in
the
Works
of
those
Men
,
who
for
the
most
part
were
born
,
and
bred
up
,
and
dyed
also
in
the
Communion
of
their
own
Church
.
If
the
Church
for
eight
or
nine
hundred
years
since
,
had
so
sharp
Razors
as
these
men
now
have
;
it
is
then
a
vain
thing
for
us
,
to
search
any
higher
,
what
the
judgment
of
the
Primitive
Christians
was
,
touching
any
particular
Point
:
for
,
whatsoever
it
was
,
it
could
not
have
escaped
the
hands
of
such
Masters
.
And
if
the
Ancient
Church
had
not
heretofore
any
such
Institution
as
this
;
why
then
do
we
,
who
pretend
to
be
such
Observers
of
Antiquity
,
practise
these
Novelties
?
I
know
very
well
,
that
these
men
make
profession
of
reforming
only
the
Writings
of
the
Moderns
:
but
who
sees
not
,
that
this
is
but
a
Cloak
which
they
throw
over
themselves
;
lest
they
should
be
accused
as
guilty
of
the
same
cruelty
that
Jupiter
is
among
the
Poets
;
for
having
behaved
himself
so
insolently
against
his
own
Father
?
Those
Pieces
which
they
raze
so
exactly
in
the
Books
of
the
Moderns
,
are
the
cause
of
the
greater
mischief
to
themselves
,
when
they
are
found
in
the
Writings
of
the
Ancients
,
as
sometimes
they
are
.
For
what
a
senseless
thing
is
it
,
to
leave
them
in
,
where
they
hurt
most
;
and
to
raze
them
out
,
where
they
do
little
hurt
?
The
Inquisition
at
Madrid
puts
out
[
*
](A35787-e10990-b)
*
Ind.
〈◊〉
gat
.
Sandoval
.
in
Athanas
.
Ind.
1.
these
words
in
the
Index
of
Athanasius
,
Adorari
solius
Dei
est
;
that
is
,
[
†
](A35787-e11020-b)
†
Athanas
.
Orat
3.
●●●tra
Arian
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
God
alone
is
to
be
worshipped
:
and
yet
notwithstanding
,
these
words
are
still
expresly
found
in
the
Text
of
Athanasius
.
The
same
Father
saith
,
[
*
](A35787-e11060-b)
*
Id.
in
Frag.
&
Fest.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
there
were
some
other
Books
,
(
besides
those
which
he
had
before
set
down
,
)
which
,
in
truth
,
were
not
of
the
Canon
;
and
which
the
Fathers
had
ordained
,
should
be
read
to
those
,
who
were
newly
come
into
the
Christian
Communion
,
and
desired
to
be
instructed
in
the
word
of
Piety
:
reckoning
in
this
number
,
the
Wisdom
of
Solomon
,
Ecclesi●sticus
,
Judith
,
Esther
,
Tobit
,
and
some
other
.
Nevertheless
these
very
Cens●rs
put
out
,
in
the
†
Index
of
Athanasius
his
Works
,
those
words
which
affirm
,
that
the
said
Books
are
not
at
all
Canonical
.
In
the
Index
of
St.
Augustine
they
put
out
these
w●rds
,
Christ
h●th
given
the
sign
of
his
Body
:
which
yet
are
evidently
to
be
seen
in
the
Text
of
this
Father
,
in
his
Book
against
Adimantus
,
Augustine
accounted
the
Eucharist
necessary
to
be
administred
to
Infants
:
which
opinion
of
S.
Augustine
is
very
frequently
found
expressed
,
either
in
these
very
words
,
or
the
like
,
throughout
▪
his
Works
,
as
we
shall
see
hereafter
.
They
likewise
put
out
these
words
;
Infr.
l.
1.
c.
8.
Ind.
Exp.
Sandov
.
in
August
.
August
.
contr.
Maxim.
lib.
Nonne
si
templum
alicui
Sancto
Angelo
excellentissimo
de
lignis
&
lapidibus
faceremùs
,
ana
thematizemur
à
veritate
Christi
,
&
ab
Ecclesia
Dei
,
&c.
We
ought
not
to
build
.
Temples
to
Angels
:
and
yet
the
very
Text
of
S.
Augustine
saith
,
If
we
should
erect
a
Temple
of
Wood
,
or
of
Stone
,
to
any
of
the
holy
Angels
,
should
we
not
be
Anathematized
?
And
this
is
the
practice
of
the
Censors
,
both
in
the
Low
Countries
,
and
in
Spain
,
in
many
other
particulars
,
which
we
shall
not
here
set
down
.
Now
if
thou
cuttest
off
such
Sentences
as
these
,
out
of
the
Indexes
of
these
Holy
Fathers
;
why
dost
thou
not
as
well
raze
them
out
of
the
Text
also
?
Or
if
thou
leavest
them
in
the
one
,
why
dost
thou
blot
them
out
in
the
other
?
What
can
the
meaning
be
of
so
strange
a
way
of
proceeding
in
so
Wise
Men
?
But
yet
,
who
sees
not
the
reason
of
it
?
For
,
these
Sentences
,
which
these
Men
●hus
boldly
and
rudely
correct
,
are
as
displeasing
to
them
in
the
Ancients
,
as
in
the
Moderns
;
and
where
they
may
safely
do
it
,
they
expunge
them
,
as
well
out
of
the
one
,
as
out
of
the
other
.
But
this
they
dare
not
do
openly
,
for
fear
of
giving
too
much
scandal
to
the
World
,
which
they
are
unwilling
to
do
:
because
if
they
should
deal
so
uncivilly
,
and
make
so
bold
with
Antiquity
,
they
would
quite
take
off
that
respect
,
which
all
people
bear
toward
it
;
which
being
a
matter
which
very
nearly
concerns
themselves
,
it
is
a
special
point
of
wisdom
in
them
,
carefully
to
keep
up
the
Reputation
of
it
.
But
in
lashing
the
poor
Moderns
,
who
have
made
Indexes
to
all
the
Works
of
the
Fathers
,
they
save
their
Credit
,
and
do
their
business
too
;
ruining
the
opinions
which
they
hate
,
by
chastising
the
one
;
and
yet
withal
preserving
the
venerable
Esteem
of
Antiquity
,
which
they
cannot
subsist
without
,
by
sparing
the
other
.
And
yet
I
cannot
see
,
why
Bertram
a
Priest
,
who
lived
in
the
time
of
the
Emperour
Charles
the
Bold
,
which
is
about
some
seven
hundred
and
fifty
years
since
,
should
be
reckoned
among
the
Moderns
:
and
yet
his
Book
,
De
Corpore
&
Sanguine
Domini
,
is
absolutely
,
and
without
any
limitation
,
forbidden
to
be
read
,
in
the
Index
of
the
Council
of
Trent
,
in
the
Letter
B●
among
the
Authorsof
the
second
Classis
,
as
they
call
them
.
But
yet
the
Censors
of
the
Low
Countries
have
dealt
with
him
more
gently
,
shall
I
say
,
or
rather
more
cruelly
;
not
taking
his
life
away
quite
,
only
maiming
him
in
the
s●veral
parts
of
his
Body
,
and
leaving
him
in
the
like
sad
condition
with
Deiphobus
in
the
Poet
:
—
Lacerum
crudeliter
ora
,
Ora
,
manusque
ambas
,
populataque
tempora
,
raptis
Auribus
,
&
truncas
inbonesto
vulnere
nares
.
For
they
have
cut
you
off
,
with
one
single
dash
of
their
Pen
,
two
long
Passages
,
consisting
each
of
them
of
twenty
eight
,
or
thirty
Lines
a
piece
,
and
which
are
large
enough
to
make
up
a
very
considerable
part
of
a
small
Treatise
;
such
as
his
is
.
And
that
the
Reader
may
the
better
judge
of
the
business
,
I
shall
here
set
down
one
of
these
Passages
entire
as
it
is
.
[
†
](A35787-e11480-b)
†
Bertram
.
Presbyt.
lib.
De
Corp.
&
Sangu
.
Dom.
Considerandum
quoque
,
quod
in
pane
illo
non
solùm
corpus
Christi
,
verùm
etiam
corpus
in
eum
credentis
populi
figuretur
:
unde
multis
frumenti
granis
conficitur
,
quia
corpus
populi
credentis
multis
per
verbum
Christi
fidelibus
augmentatur
,
(
al.
coagmentatur
)
Qua
de
re
sicut
mysterio
panis
ille
Christi
corpus
acc●pitur
;
sic
etiam
in
mysterio
membra
populi
credentis
in
Christum
intimantur
.
Et
sicut
non
corporaliter
,
sed
spititualiter
panis
ille
credentium
corpus
dicitur
:
sic
quoque
Christi
corpus
non
corporaliter
,
sed
spiritualiter
necesse
est
intelligatur
.
Sic
&
in
vino
,
qui
sanguis
Christi
dicitur
,
aqua
misceri
jubetur
,
nec
unum
sine
altero
permittitur
offerri
,
quia
nec
populus
sine
Christo
,
nec
Christus
sine
populo
,
sicut
nec
caput
sine
corpore
,
vel
corpus
sine
capite
valet
existere
.
Igitur
si
vinum
illud
,
sanctificatum
per
ministrorum
officium
,
in
Christi
sarguinem
corporaliter
convertitur
,
aqua
quoque
,
quae
pariter
admixta
est
,
in
sanguinem
populi
credentis
necesse
est
corporaliter
convertatur
.
Ubi
namque
una
sanctificatio
est
,
una
consequenter
operatio
;
&
ubi
par
ratio
,
par
quoque
consequitur
mysterium
.
At
videmus
in
aqua
secundum
corpus
nihil
esse
conversum
,
consequenter
ergo
&
in
vino
nihil
corporaliter
ostensum
.
Accipitur
spiritualiter
,
quicquid
in
aqua
de
populi
corpore
significatur
;
accipiatur
ergò
necesse
est
spiritualiter
quicquid
in
vino
de
Christi
sanguine
intimatur
.
I●em
,
quae
à
se
differunt
,
idem
non
sunt
:
Corpus
Christi
,
quod
mortuum
est
,
&
resurrexit
,
&
immortale
factum
jam
non
moritur
,
&
mors
illi
ultrà
non
dominabitur
,
aeternum
est
,
jam
non
passibile
.
Hoc
autem
,
q●od
in
Ecclesia
celebratur
,
temporale
est
,
non
aeternum
;
corruptibile
est
,
non
incorruptibile
,
in
via
est
,
non
in
patria
,
Differunt
igitur
à
se
,
quapropter
non
sunt
idem
.
Quòd
si
non
sunt
idem
,
quomodo
verum
Corpus
Christi
dicitur
,
&
verus
sanguis
?
Si
enim
Corpus
Christi
est
,
&
hoc
dicitur
verè
quia
Corpus
Christi
in
veritate
Corpus
Christi
est
,
&
si
in
veritate
Corpus
Christi
,
incorruptibile
est
,
&
impassibile
,
ac
per
hoc
aeternum
.
Hoc
igitur
Corpus
Christi
quod
agitur
in
Ecclesia
necesse
est
ut
incorruptibile
sit
,
&
aeternum
.
Sed
negari
non
potest
corrumpi
,
quod
per
partes
commutatum
dispertitur
ad
sumendum
,
&
dentibus
commolitum
in
corpus
trajicitur
.
We
ought
further
to
consider
(
saith
Bertram
,
speaking
of
the
Holy
Eucharist
,
)
that
in
this
Bread
is
represented
not
only
the
Body
of
Christ
,
but
the
Body
of
the
People
also
,
that
believe
in
him
.
And
hence
it
is
that
it
is
made
up
of
many
several
grains
of
wheat
,
because
that
the
whole
Body
of
believing
People
is
united
together
,
and
made
into
one
,
by
the
word
of
Christ
.
And
therefore
as
it
is
by
a
Mystery
,
that
we
receive
this
Bread
,
for
the
Body
of
Christ
:
in
like
manner
it
is
by
a
Mystery
also
,
that
the
Members
of
the
People
believing
in
Christ
,
are
here
figured
out
unto
us
.
And
as
this
Bread
is
called
the
Body
of
Believers
,
not
corporally
,
but
spiritu●lly
;
so
is
the
Body
of
Christ
also
necessarily
to
be
understood
to
be
represented
here
,
not
corporally
,
but
spiritually
.
In
like
manner
is
it
in
the
Wine
,
which
is
called
the
Blood
of
Christ
;
and
with
which
it
is
ordained
,
that
water
be
mixed
;
it
being
forbidden
to
offer
the
one
without
the
other
:
because
that
as
the
Head
cannot
subsist
without
the
Body
,
nor
the
Body
without
the
Head
;
in
like
manner
neither
can
the
People
be
without
Christ
,
nor
Christ
without
the
People
:
so
that
in
this
Sacrament
,
the
Water
representeth
the
Image
of
the
People
.
If
then
the
Wine
,
after
it
is
consecrated
by
the
Office
of
Ministers
,
be
corporally
changed
into
the
Blood
of
Christ
,
of
necessity
then
must
the
Water
also
be
changed
corporally
into
the
Body
of
the
Believing
people
:
because
that
where
there
is
but
one
only
,
and
the
same
Sanctification
,
there
can
be
but
one
and
the
same
Operation
:
and
where
the
Reason
is
equal
,
the
Mystery
also
that
fellows
it
is
equal
.
But
now
as
for
the
Water
,
we
see
that
there
is
no
such
corporal
change
wrought
in
it
:
it
therefore
follows
,
that
neither
in
the
Wine
is
there
any
corporal
Transmutation
.
Whatsoever
then
of
the
Body
of
the
People
is
signified
unto
us
,
by
the
Water
,
is
taken
spiritually
:
it
followeth
therefore
necessarily
,
that
we
must
,
in
like
manner
take
spiritually
,
whatsoever
the
Wine
representeth
unto
us
,
of
the
Blood
of
Christ
.
Again
,
those
things
,
which
differ
among
themselves
,
are
not
the
same
:
Now
the
Body
of
Christ
which
died
,
and
was
raised
up
to
life
again
,
now
dieth
no
more
,
being
become
immortal
;
and
Death
having
no
more
power
over
it
,
it
is
eternal
,
and
free
from
further
suffering
.
But
this
,
which
is
Consecrated
in
the
Church
,
is
Temporal
,
not
Eternal
;
corruptible
,
not
free
from
corruption
;
in
its
journey
,
and
not
in
its
native
country
.
These
two
things
therefore
are
different
one
from
the
other
,
and
consequently
cannot
be
one
and
the
same
thing
.
And
if
they
be
not
one
and
the
same
thing
,
how
can
any
man
say
,
that
this
is
the
Real
Body
and
Real
Blood
of
Christ
?
For
if
it
be
the
Body
of
Christ
;
and
if
it
may
be
truly
said
,
that
this
Body
of
Christ
is
really
and
truly
the
Body
of
Chri●t
:
the
Real
Body
of
Christ
being
Incorruptible
and
Impassible
,
and
therefore
Eternal
;
consequently
this
Body
of
Christ
,
which
is
consecrate●
in
the
Church
,
must
of
necessity
also
be
both
Incorruptible
and
Eternal
.
But
it
cannot
be
denied
,
but
that
it
doth
corrupt
;
seeing
it
is
cut
into
small
pieces
,
and
distributed
(
to
the
Communicants
,
)
who
bruise
it
very
small
with
their
teeth
,
Index
Expurg
.
Belq
.
in
Bertram
.
Non
malè
aut
inconsultè
omittantur
igitur
omnia
haec
à
fine
p●ginae
:
Considera●dum
quoque
quod
in
pane
illo
,
&c.
Usque
ad
illud
mul●ò
post
,
Sed
aliud
est
quod
ex●eri●●
geritur
,
&c.
in
cad.
pag.
Et
seq.
pag
omnia
illa
sequentia
,
Item
quae
idem
sunt
,
unâ
definitione
comprehenduntur
,
&c.
Usque
ad
illud
,
Hoc
namque
quod
agitur
in
viâ
,
spiritualiter
,
&c.
Seq.
pag.
and
so
take
it
down
into
their
Body
.
Thus
Bertram
.
His
other
passage
,
which
is
longer
yet
than
this
,
is
of
the
same
Nature
;
but
I
shall
not
here
set
it
down
,
to
avoid
prolixity
.
Now
these
Gentlemen
finding
,
that
the
language
of
both
these
passages
did
very
ill
accord
with
the
business
of
Transubstantiation
,
they
thought
it
the
best
way
to
cut
them
clear
out
:
for
fear
,
lest
coming
to
the
Peoples
knowledge
,
they
might
imagine
,
that
there
had
been
Sacramentarians
in
the
Church
,
ever
since
the
time
of
Charles
the
Bald.
Thou
then
whoever
thou
art
,
that
thinkest
thy self
bound
to
search
in
the
Writings
of
the
Fathers
for
the
Doctrine
of
thy
Salvation
,
learn
from
this
Artifice
of
theirs
,
and
those
many
other
Cheats
which
we
,
to
their
great
grief
,
are
now
searching
into
,
what
an
extreme
desire
they
have
to
keep
from
us
the
Opinion
,
and
sense
of
the
Ancients
in
all
those
Particulars
,
where
they
never
so
little
contradict
their
own
Doctrine
:
and
remembring
withal
,
how
they
have
had
,
and
still
have
every
day
,
such
opportunities
of
doing
what
they
please
in
this
kind
,
thou
canst
not
doubt
,
but
that
they
have
struck
deep
enough
,
where
there
was
cause
:
which
blows
of
theirs
,
together
with
the
Alterations
and
Changes
,
that
Time
,
the
Malice
of
Hereticks
,
the
innocent
and
pious
Fraud
of
the
Primitive
Church
,
and
the
Passion
of
the
later
Christians
have
long
since
produced
,
have
rendred
the
Writings
,
and
Venerable
Monuments
of
Antiquity
,
so
imbroiled
and
perplexed
,
that
it
will
be
a
very
hard
matter
for
any
man
to
make
any
clear
and
perfect
discovery
of
those
things
,
which
so
many
sevéral
Artists
have
endeavoured
to
conceal
from
U●
.
CHAP.
V.
Reason
V.
That
the
Writings
of
the
Fathers
are
hard
to
be
understood
,
by
reason
of
the
Languages
and
Idioms
they
wrote
in
,
the
Manner
of
their
Writing
,
which
is
for
the
most
part
incumbred
with
Figures
,
and
Rhetorical
Flourishes
,
and
nice
Logical
Subtilties
,
and
the
like
;
and
also
by
reason
of
the
Terms
,
which
they
for
the
most
part
used
in
a
far
different
sense
from
what
they
now
bear
.
IF
any
Man
,
either
by
the
light
of
his
own
proper
Wit
,
or
by
the
assistance
and
direction
of
some
able
and
faithful
hand
,
shall
at
length
be
able
thereby
,
as
by
the
help
of
the
Clew
the
Poets
speak
of
,
to
winde
himself
happily
out
of
these
two
Labyrinths
,
and
to
find
any
Pieces
of
the
Ancients
,
that
are
not
onely
Legitimate
,
but
also
entire
,
and
uncorrupt
;
certainly
that
Man
hath
very
good
reason
to
rejoyce
at
his
own
good
fortune
,
and
to
give
God
hearty
thanks
for
it
.
For
I
must
needs
confess
,
that
it
is
no
very
small
satisfaction
to
a
Man
,
to
have
the
opportunity
of
conversing
with
those
Illustrious
Persons
of
the
Ages
past
,
and
to
learn
of
them
what
their
Opinions
were
,
and
to
compare
our
own
with
theirs
;
—
Versasque
audire
,
&
reddere
voces
.
But
yet
this
I
dare
confidently
pronounce
,
That
if
he
would
know
out
of
them
what
their
Sense
and
Opinion
hath
:
truly
been
,
touching
the
Differences
now
in
agitation
,
he
will
find
,
that
he
is
now
but
at
the
very
beginning
and
entrance
of
his
Business
;
and
that
there
remain
behind
many
more
Difficulties
to
be
overcome
in
his
passage
,
than
he
hath
yet
grappled
with
.
One
of
the
two
disagreeing
Parties
,
refusing
the
Scriptures
for
the
Judge
of
Controversies
,
by
reason
of
its
Obscurity
,
lays
this
for
a
Ground
(
and
indeed
rationally
enough
)
that
no
obscure
Books
are
proper
for
the
decision
of
Controversies
.
Now
I
do
not
know
,
why
a
Man
may
not
,
with
as
much
reason
,
say
of
the
most
of
the
Writings
of
the
Fathers
,
as
S.
Hier.
ep
139.
ad
Cypr.
Plerumque
nimium
disertis
accidere
solet
ut
major
sit
intelligentiae
d●fficultas
in
eorum
explanationibus
,
quàm
in
iis
quae
explanare
conantur
.
Hierome
did
of
some
certain
Expositors
of
some
parts
of
the
Scrip●ures
,
That
it
was
more
trouble
to
understand
Them
well
than
those
very
things
which
they
took
upon
them
to
expound
:
that
is
to
say
,
That
it
is
much
harder
rightly
to
understand
Them
,
than
the
Scriptures
themselves
.
For
,
that
a
Man
may
be
able
fully
to
understand
them
,
it
is
in
the
first
place
necessary
,
that
he
have
perfect
and
exact
skill
in
those
Languages
wh●rein
they
wrote
;
that
is
to
say
,
in
the
Greek
,
and
Latin
,
which
are
the
Tongues
that
most
of
them
wrote
in
.
For
,
as
for
those
of
the
Fathers
who
have
written
either
in
Syriack
,
or
Arabick
,
or
Ethiopian
,
or
the
like
Vulgar
Tongues
of
their
own
;
whose
Writings
perhaps
would
be
as
useful
to
us
,
in
the
discovery
of
the
Opinions
of
the
Ancient
Church
,
as
any
others
;
we
have
not
,
that
I
know
of
,
any
of
these
Monuments
now
publickly
to
be
seen
abroad
,
but
only
some
Translations
of
them
,
in
Greek
,
or
in
Latin
:
as
namely
,
the
Works
of
S.
Ephraem
(
if
at
least
those
Books
which
go
abroad
under
his
Name
,
be
truly
his
:
)
and
the
Comment.
de
Paradiso
of
Moses
Bar-Cephas
,
translated
into
Latin
by
Masius
;
and
perhaps
some
few
other
the
like
.
I
know
very
well
,
that
for
the
most
part
Men
trust
to
the
Translations
of
the
Fathers
,
whether
they
be
in
Latin
,
or
in
the
Vulgar
Languages
;
and
that
the
World
is
now
come
to
that
pass
,
that
People
will
not
stick
to
take
upon
them
to
judge
of
the
Greek
Fathers
,
without
having
(
at
least
,
that
can
be
perceived
out
of
their
Writings
)
any
competent
knowledge
of
the
Greek
Tongue
:
Christophorus
Persona
;
and
,
if
he
please
,
he
may
do
well
to
run
over
some
part
of
the
Books
themselves
:
and
if
he
hath
a
mind
to
sacrifice
himself
to
the
Laughter
of
the
Protestants
,
let
him
but
produce
them
,
upon
the
honest
word
of
this
trusty
Trucheman
,
this
Passage
out
of
the
Fifth
Book
,
for
the
Invocation
of
Angels
;
We
ought
to
send
up
our
Vows
,
and
all
our
Prayers
,
and
Thanksgivings
to
God
,
Origen
,
Christoph
Pers●na
,
lib.
5.
contr.
Celsum
Vota
namque
&
preces
omnes
,
&
gratiarum
insuper
actiones
ad
Deum
,
sunt
per
Angelum
transmittenda
.
qui
per
Pontificem
,
&
vivens
verbum
,
&
Deum
,
Angelis
praefectus
est
caeteris
.
Orig.
contr.
Cels
.
l
5
p.
239.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
by
the
Angel
,
who
hath
been
set
over
the
rest
,
by
him
●ho
is
the
Bishop
,
the
Living
Word
,
and
God
:
In
which
words
he
seems
to
intimate
,
That
Jesus
Christ
hath
appointed
some
one
of
the
Angels
to
hear
our
Prayers
;
and
,
that
by
him
we
ought
to
present
them
to
God
.
Whereas
Origen
says
the
clean
contrary
;
namely
,
That
we
ought
to
send
up
to
God
,
who
is
above
all
things
,
every
of
our
Demands
,
Prayers
,
and
Requests
,
by
the
great
High-Priest
,
the
Living
Word
,
and
God
,
who
is
above
all
the
Angels
.
You
have
a
sufficient
discovery
also
of
the
Affections
of
Translators
,
who
many
times
make
their
Authors
speak
more
than
they
meant
,
in
Jo.
Christophorson's
Translation
of
the
Ecclesiastical
Historians
;
as
likewise
in
most
of
the
Translators
of
these
later
Times
,
excepting
only
some
very
few
of
the
more
moderate
sort
.
But
we
shall
not
need
to
insist
any
longer
on
this
Particular
,
which
hath
been
sufficiently
proved
already
,
by
the
several
Parties
of
both
Sides
,
discovering
the
falseness
of
their
Adversaries
Translations
;
as
every
Man
must
needs
know
,
that
is
any
whit
conversant
in
these
kind
of
Writings
;
where
you
shall
meet
with
nothing
more
frequent
,
than
these
mutual
Reprehensions
of
each
other
.
Now
in
the
midst
of
such
distraction
,
and
contrariety
of
Judgments
,
how
can
a
Man
possibly
assure
himself
,
that
he
hath
the
true
sense
and
meaning
of
the
Fathers
,
unless
he
hear
them
speak
in
their
own
Language
,
and
have
it
from
their
own
mouth
?
I
shall
here
lay
down
then
for
a
most
sure
Ground
,
and
undeniable
Maxime
,
That
to
be
able
rightly
to
apprehend
the
Judgment
and
Sense
of
the
Fathers
,
it
is
necessary
that
we
first
understand
the
Language
they
write
in
;
and
that
too
,
not
slightly
,
and
superficially
;
but
exactly
,
and
fully
:
there
being
in
all
Languages
certain
peculiar
Terms
,
and
Idioms
,
familiarly
used
by
the
L●arned
,
which
no
Man
shall
ever
be
able
to
understand
throughly
and
clearly
,
that
hath
but
a
superficial
knowledge
of
the
said
Languages
,
and
hath
not
dived
even
to
the
depth
and
very
bottom
of
them
.
If
you
would
see
how
necessary
the
knowledge
of
an
Authors
Language
is
,
and
how
prejud●cial
the
want
of
it
;
do
but
turn
to
that
Passage
of
Theodoret
,
The
Mystical
Symbols
,
after
Consecration
,
do
not
leave
their
proper
Nature
:
for
they
continue
in
their
first
Substance
,
Figure
,
and
Form
.
Now
what
can
be
said
more
expresly
against
Transubstantiation
?
But
yet
the
above-named
Cardinal
,
having
it
seems
consulted
those
old
Friends
of
his
among
the
Grammarians
,
who
had
heretofore
taught
him
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signified
to
smoak
or
evaporate
,
To
sume
;
whereas
the
true
signification
is
,
To
pollute
,
on
defile
.
will
needs
perswade
us
,
that
this
Passage
is
to
be
interpreted
otherwise
;
namely
,
That
the
Signs
in
the
Eucharist
continue
in
the
figure
and
form
of
their
first
Substance
:
which
would
be
tacitely
and
indirectly
to
allow
Transubstantiation
.
Now
it
is
true
,
that
this
Exposition
is
contrary
not
onely
to
the
Design
and
purpose
of
the
Author
,
but
to
the
usual
way
of
speaking
also
among
the
Greeks
.
But
,
in
case
you
had
not
exact
skill
in
the
Language
,
how
should
you
be
able
to
judge
of
this
Interpretation
?
especially
seeing
it
put
upon
you
with
so
much
confidence
,
and
unparallel'd
boldness
,
according
to
the
ordinary
custom
of
this
Doctor
,
who
never
affirms
or
recommends
any
thing
to
us
more
confidently
,
than
when
it
is
most
doubtful
and
uncertain
.
It
is
out
of
the
same
rare
and
unheard
of
Grammar
,
that
the
said
Cardinal
hath
elsewhere
taken
upon
him
to
give
us
that
notable
Corr●ction
of
his
,
of
the
Inscription
of
an
Epistle
written
by
the
Emperour
Constantine
,
to
Miltia●es
Bishop
of
Rome
,
and
to
Merocles
,
wh●
was
at
that
time
Bishop
of
Millane
,
as
is
observed
by
Optatus
,
lib.
1.
pag.
334.
set
down
in
the
Tenth
Bo●k
of
Eusebius
his
Ecclesiastical
History
,
reading
it
thus
:
Constantinus
Augustus
,
to
Miltiades
Bishop
of
the
Romans
(
wisheth
long
time
)
or
long
opportunity
:
)
whereas
all
Copies
,
both
Manuscript
,
and
Printed
,
have
it
,
Constantinus
Augustus
,
to
Miltiades
Bishop
of
the
Romans
,
and
to
Mark
:
fearing
,
I
suppose
,
lest
some
might
accuse
the
Emperour
of
not
understanding
himself
aright
,
in
making
this
Mark
here
Companion
to
the
Pope
,
who
in
all
things
ought
to
march
without
a
Copesmate
.
I
should
never
have
done
,
if
I
should
but
go
about
to
set
down
all
those
other
Passages
,
in
which
he
hath
used
the
same
Arts
,
in
wresting
the
words
of
the
Ancients
to
a
wrong
sense
,
which
otherwise
would
seem
to
make
for
the
Protestants
:
whence
it
may
plainly
appear
,
how
necessary
the
knowledge
of
the
Languages
is
,
for
the
right
understanding
of
the
Sense
of
the
Fathers
.
So
that
in
my
judgment
,
the
Result
of
all
this
will
clearly
be
,
that
as
we
have
before
said
,
it
is
a
difficult
thing
to
come
to
the
right
understanding
of
them
.
For
,
who
knows
not
what
pains
it
will
cost
a
Man
to
attain
to
a
perfect
knowledge
of
these
two
Tongues
?
what
Parts
are
necessarily
required
in
this
case
?
A
happy
Memory
,
a
lively
Conceit
,
good
bringing
up
,
continual
pains-taking
,
much
and
diligent
Reading
,
and
the
like
;
all
which
things
do
very
rarely
meet
in
any
one
Person
.
But
yet
the
truth
of
this
Assertion
of
ours
is
clearly
proved
also
,
by
the
continual
Debates
and
Disputes
of
those
,
who
though
they
have
referred
the
Judgment
of
their
Differences
to
the
Decision
of
the
Fathers
,
●o
yet
no●●●thstanding
still
implead
each
other
at
their
B●●
,
and
cannot
possibly
be
brought
to
any
Agreement
〈…〉
.
Many
of
the
Writers
of
the
Church
of
R●me
obj●ct
●gainst
the
Protestants
,
as
an
Argument
of
the
obscu●●y
of
the
Scriptures
,
the
Controversies
that
are
be●●●x●
themselves
and
the
Lutherans
,
against
the
Calvinists
touching
the
Eucharist
;
and
of
the
Calvinists
against
the
Lutherans
,
and
the
Arminians
,
in
the
Point
of
Predestina●ion
.
If
this
Argument
of
theirs
be
of
any
force
at
all
,
who
sees
not
that
it
clearly
proves
that
which
we
maintain
in
this
particular
?
For
,
the
Greeks
and
the
Latius
,
who
both
of
them
make
profession
of
submitting
themselves
to
the
Authority
of
the
Fathers
,
and
to
plead
all
their
Causes
before
them
,
have
not
as
yet
been
able
to
come
to
any
Agreement
.
Do
but
observe
the
Passages
betwixt
these
two
,
at
the
Council
of
Florence
,
[
†
](A35787-e12650-b)
†
Concil.
Flor.
Sess.
18
,
20
,
&
21.
,
S.
Basil
[
*
](A35787-e12670-b)
*
Concil.
Flor.
Sess.
21.
,
and
others
:
and
how
,
after
all
their
Disputes
,
how
clearly
and
powerfully
soever
each
Party
made
their
vaunts
the
Business
was
carried
on
their
Side
,
they
have
yet
left
us
the
Sense
of
the
Fathers
much
more
dark
and
obscure
than
it
was
before
;
their
Contestations
having
but
rendred
the
Business
much
more
perplexed
;
each
Side
having
indeed
very
much
appearance
of
Reason
,
in
what
they
urge
against
their
Adversaries
;
but
very
little
solidity
in
what
they
have
said
severally
for
themselves
.
Certainly
the
Latins
,
who
are
thought
to
have
had
the
better
Cause
of
the
two
,
S.
Basil
,
alledged
by
themselves
,
triumphed
as
if
they
had
got
the
day
,
baffling
and
affronting
the
Greeks
in
a
very
disdainful
manner
,
and
giving
them
very
harsh
Language
also
,
used
notwithstanding
such
an
odd
kind
of
Logick
to
perswade
the
receiving
of
the
Exposition
which
they
gave
,
as
that
even
at
this
day
,
Fronto
Ducaeus
,
the
Latin
Translation
follows
,
in
this
Particular
,
not
their
Exposition
,
but
that
of
the
Greek
Schismaticks
.
And
some
of
the
Protestants
having
also
had
the
same
success
in
some
particular
Points
controverted
betwixt
themselves
,
it
lies
open
to
every
Mans
observation
,
how
much
obscurity
there
is
found
in
the
Passages
cited
by
both
Sides
.
Tertul.
contr.
Marc.
l.
4.
c.
40.
Acceptum
panem
,
&
distributum
discipulis
,
corpus
suum
illum
fecit
,
Hoc
est
corpus
meum
,
dicendo
,
id
est
,
Figura
Corporis
mei
.
Aug.
contr.
Adimant
.
c
12
Non
enim
Dominus
dubitavit
dicere
,
Hoc
est
corpus
meum
,
cum
signum
daret
corporis
sui
.
If
Tertullian
was
of
the
Opinion
of
the
Church
of
Rome
,
in
the
Point
concerning
the
Eucharist
,
what
could
he
have
uttered
more
dark
and
obscure
,
than
this
Passage
is
of
his
,
in
his
Fourth
Book
against
Marcion
:
Christ
having
taken
Bread
,
and
distributed
it
to
his
Disciples
,
made
it
his
Body
,
in
saying
,
This
is
my
Body
;
that
is
,
to
say
,
The
Figure
of
my
Body
?
If
S.
Augustine
held
Transubstantiation
,
what
can
the
meaning
be
of
these
words
of
his
;
The
Lord
stuck
not
to
say
,
This
is
my
Body
,
when
he
delivered
onely
the
Sign
of
his
Body
?
If
these
Passages
,
and
an
infinite
number
of
the
like
,
do
really
and
truly
mean
that
which
Cardinal
Perron
pretends
they
do
,
then
was
there
never
any
thing
of
obscurity
either
in
the
Riddles
of
the
Theban
Sphinx
,
or
in
the
Oracles
of
the
Sibyls
.
If
you
look
on
the
other
side
,
you
shall
meet
with
some
other
Passages
in
the
Fathers
,
which
seem
to
speak
point-blank
against
the
Protestants
:
as
for
example
;
where
they
say
expresly
,
That
the
Bread
changeth
its
nature
;
and
,
That
,
by
the
Almighty
Power
of
God
,
it
becomes
the
Flesh
of
the
Word
:
and
the
like
.
And
so
in
all
the
Controversies
betwixt
them
,
they
produce
such
Passages
as
these
,
both
on
the
one
side
,
and
on
the
other
:
some
whereof
seem
to
be
irreconcileable
to
the
Sense
of
the
Church
of
Rome
,
and
some
other
,
to
the
Sense
of
their
Adversaries
.
If
Cardinal
Perron
,
and
those
other
subsime
Wits
of
both
Parties
,
can
have
the
confidence
to
affirm
,
that
they
find
no
difficulty
at
all
in
these
Particulars
,
we
must
needs
think
,
that
either
they
speak
this
but
out
of
a
Bravado
,
setting
a
good
face
upon
a
bad
matter
;
or
else
,
that
both
the
Wits
;
and
Eye-sight
of
all
the
rest
of
the
World
are
marvelous
dull
,
and
feeble
,
in
finding
nothing
but
Darkness
there
,
where
these
Men
see
nothing
but
Light
.
But
yet
for
all
this
,
if
there
be
not
obscurity
in
these
Writings
of
the
Fathers
,
and
that
very
much
too
;
how
comes
it
to
pass
that
even
these
very
Men
find
themselves
ever
and
anon
so
tormented
to
find
out
the
meaning
of
them
?
How
comes
it
to
pass
,
that
they
are
fain
to
use
so
many
words
,
and
make
tryal
of
so
many
tricks
,
and
devices
for
the
clearing
of
them
?
Whence
proceeds
it
,
that
so
often
,
for
fear
of
not
being
able
to
satisfie
their
Readers
,
they
are
forced
to
cry
down
either
the
Authors
,
or
the
Pieces
,
out
of
which
their
Adversaries
produce
their
Testimonies
?
What
strange
Sentences
,
and
Passages
of
Authors
are
those
,
that
require
more
time
,
and
trouble
in
the
clearing
Them
,
than
in
deciding
the
Controversie
it self
;
and
which
multiply
Differences
,
rather
than
determine
them
;
oftentimes
serving
as
a
Covert
,
and
retreating-place
to
both
Parties
?
The
sense
,
and
meaning
of
these
words
is
debated
;
This
is
my
Body
.
For
the
explaining
of
them
,
there
is
brought
this
Passage
,
out
of
Tertullian
;
and
that
other
,
out
of
S.
Augustine
.
Now
I
would
have
any
Man
speak
in
his
conscience
,
what
he
thinks
;
whether
or
not
these
words
are
not
as
clear
,
or
clearer
,
than
those
Passages
which
they
alledge
out
of
these
Fathers
,
as
they
are
explained
by
the
different
Parties
.
I
desire
,
Reader
,
no
other
judge
than
thy self
,
whosoever
thou
art
;
only
provided
,
that
thou
wilt
but
vouchsafe
to
read
,
and
examine
that
which
is
now
said
upon
these
places
,
and
withal
consider
the
strange
Turnings
and
Windings-about
,
that
they
make
us
take
,
to
bring
us
to
the
right
sense
and
meaning
of
them
.
In
a
word
,
if
the
most
able
Men
that
are
,
did
not
find
themselves
extreamly
puzled
,
and
perplexed
,
in
distinguishing
the
Legitimate
Writings
of
the
Fathers
from
the
Spurious
;
it
is
not
likely
,
that
the
Censors
of
the
Low-Countries
,
who
are
all
choice
,
pickt
Men
,
should
be
forced
to
shew
us
so
ill
an
Example
of
finding
a
way
to
help
our selves
,
Ind.
Exp.
Belg.
in
Bertr
.
Plurimos
in
C●tholicis
veteribus
errores
excogitato
commento
persaepè
negamus
,
&
commodum
iis
sensum
affingimus
,
dum
opponuntur
In
disputationibus
,
aut
in
confilctibus
cum
adversariis
.
when
the
Authority
of
the
Ancients
is
strongly
pressed
against
us
by
our
Adversaries
,
as
they
do
,
in
excusing
the
expressions
of
the
Fathers
sometimes
,
by
some
handsoml●
contrived
invention
,
and
imputting
some
convenient
probable
sense
upon
them
.
That
which
hath
been
said
,
I
am
confident
is
sufficient
to
convince
any
reasonable
Man
of
the
Truth
of
this
Assertion
of
ours
;
namely
,
that
it
is
a
very
hard
matter
to
understand
the
sense
and
opinions
of
the
Fathers
by
their
Books
.
But
,
that
we
may
leave
no
doubt
behind
us
.
let
us
briefly
consider
some
few
of
the
principal
Causes
of
this
Difficulty
.
Certainly
the
Fathers
,
having
been
Wise
Men
,
all
of
them
both
spoke
,
and
wrote
,
to
be
understood
;
insomuch
that
,
having
both
the
will
,
and
the
ability
to
do
it
,
it
seemeth
very
strange
,
that
they
should
not
be
able
to
attain
to
the
end
they
aimed
at
.
But
we
must
here
call
to
mind
,
what
we
have
said
before
;
namely
,
that
these
Controversies
of
ours
being
not
in
their
time
yet
sprung
up
;
they
had
no
occasion
,
neither
was
it
any
of
their
design
,
either
to
speak
,
or
write
any
thing
of
them
.
For
these
Sages
stirred
up
as
few
doubts
,
in
matters
of
Religion
,
as
they
could
:
Besides
that
their
times
furnished
them
with
sufficient
matter
of
Disputes
,
in
Points
which
were
then
in
agitation
;
without
so
much
as
thinking
of
Ours
,
now
on
foot
.
And
they
have
very
clearly
delivered
their
sense
,
in
all
those
Controversi●s
,
which
they
have
handled
.
Even
Tertullian
himself
,
who
is
the
most
obscure
amongst
them
all
,
hath
notwithstanding
delivered
himself
so
clearly
,
in
the
debates
betwixt
him
and
Marcion
,
and
others
,
that
there
is
no
place
left
for
a
Man
to
doubt
,
what
his
opinions
were
,
in
the
points
debated
of
.
I
am
therefore
fully
perswaded
,
that
if
they
had
lived
in
these
times
,
or
that
the
present
Controversies
had
been
agitated
in
their
times
,
they
would
have
delivered
their
judgment
upon
them
very
plainly
,
and
expresly
.
But
seeing
they
have
not
touched
upon
them
,
but
only
by
the
By
;
and
as
they
c●me
accidentally
into
their
way
,
rather
than
upon
any
set
purpose
;
we
are
not
to
think
it
strange
,
if
we
find
them
not
to
have
spoken
out
,
and
given
their
sense
clearly
,
as
to
these
Debates
of
ours
.
For
as
any
Man
may
easily
observe
in
the
ordinary
course
of
things
,
those
things
that
happen
without
design
,
are
never
clear
;
and
full
,
but
ambiguous
,
and
doubtful
;
and
oftentimes
also
contrary
perhaps
,
either
to
the
sense
,
or
the
affection
of
the
person
from
whom
they
proceeded
.
Thus
before
the
springing
up
of
that
pernicious
doctrine
of
Arius
,
who
so
much
troubled
the
Ancient
Church
;
there
wa●
very
little
said
,
of
the
Eternity
of
the
Divine
Nature
of
Jesus
Christ
:
or
if
the
Fathers
said
any
thing
at
all
of
it
,
it
was
only
in
passage
,
and
by
the
By
,
and
not
by
design
:
and
hence
it
is
also
,
that
what
they
have
delivered
in
this
particular
,
is
as
obscure
,
and
hard
to
be
rightly
understood
,
as
those
other
Passages
of
theirs
,
that
relate
to
our
present
Controversies
.
Do
but
explain
the
meaning
a
little
,
if
you
can
,
of
this
passage
of
Justin
Martyr
,
in
his
Treatise
against
Tryphon
;
wher●
he
saith
,
that
,
[
†
](A35787-e13110-b)
†
Just.
contr
Tryph.
p.
●83
.
&
356.
Edit.
Paris
.
1615.
The
God
which
appeared
to
Moses
,
and
to
the
Patriar●hs
,
was
the
Son
,
and
not
the
Father
:
for
as
much
as
the
Father
is
not
capable
of
Local
Motion
,
neither
can
properly
be
said
to
ascend
,
or
descend
:
and
,
that
[
*
](A35787-e13140-b)
*
Ibid.
p.
357.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
&c.
No
Man
ever
saw
the
Father
but
only
heard
his
Son
,
and
his
Angel
;
who
is
also
God
,
by
the
will
of
the
Father
.
Which
words
of
his
cannot
be
very
well
explained
,
without
allowing
a
difference
of
Nature
,
in
the
Father
and
the
Son
;
which
were
to
establish
Arianisme
.
Do
but
observe
,
what
Tertullian
also
●ays
,
in
this
particular
;
namely
,
[
†
](A35787-e13190-b)
†
Tertul.
lib.
2.
co●tr
.
Marc.
c.
27.
Quem
ex
semetipso
proferendo
,
Filium
fecit
.
That
the
Father
,
bringing
him
forth
out
of
himself
,
made
his
Son
:
and
,
[
*
](A35787-e13230-b)
*
Id.
l.
cont.
Prax.
cap.
9.
&
passim
in
eo
opere
.
Pater
tota
Substantia
est
,
Filius
verò
derivatio
torius
,
&
portio
.
That
the
Father
is
the
Whole
Substance
,
and
the
Son
,
a
Portion
,
and
a
Derivation
of
that
Whole
:
and
many
other
the
like
Passages
,
which
you
meet
with
here
and
there
in
that
excellent
Piece
of
his
,
written
against
Praxeas
,
which
will
hardly
be
reconciled
to
any
good
construction
.
In
like
manner
doth
Dionysius
Alexandrinus
call
the
Son
,
[
†
](A35787-e13290-b)
†
Dion
.
Alex.
apud
Athanas
.
ep.
de
fide
Dion
.
Alex.
Vide
&
Basil
ep.
51.
T.
2.
p.
802.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Athan
ep.
de
Syn.
Arim.
&
Seleu.
Vide
&
Hilar.
de
Syn.
Octoginta
Episcopi
olim
respu
erunt
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Work
or
Workmanship
of
the
Father
:
which
are
the
very
Terms
that
were
so
much
quarrelled
at
in
Arius
.
And
the
LXXX
.
Fathers
,
who
condemned
Paulus
Samosatenus
,
Bishop
of
Antioch
,
said
expresly
,
That
the
Son
is
not
of
the
same
essence
with
the
Father
:
that
is
to
say
,
they
in
express
Terms
denied
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Consubstantiality
of
the
Son
,
which
was
afterwards
established
in
the
Council
of
Nice
.
It
were
no
very
hard
matter
to
make
good
this
Observation
,
in
reference
to
all
the
other
Disputes
that
have
arisen
in
the
Church
,
against
Macedonius
,
Pelagius
,
Nestorius
,
Eutyches
,
and
the
Monothelites
;
to
wit
,
that
the
Fathers
have
spoken
very
obscurely
of
these
matters
,
before
the
Controversies
were
started
;
as
persons
that
spoke
accidentally
only
thereof
,
and
not
of
set
purpose
.
It
is
now
a
good
while
since
,
that
S.
[
†
](A35787-e13430-b)
†
Hier.
Apol.
2.
contr
Ruff.
Vel
certe
antequam
in
Alexandria
,
quasi
Daemonium
meridianum
Arius
nasceretur
,
innocenter
quaedam
,
&
minus
caute
locuti
sunt
,
&
quae
non
possint
perversorum
hominum
calumniam
declinare
.
Hierome
said
,
That
before
that
Arius
,
that
Impudent
Devil
,
appeared
in
the
World
,
the
Fathers
had
delivered
many
things
Innocently
,
and
without
taking
so
much
heed
to
their
words
,
as
they
might
have
done
;
and
indeed
some
things
,
that
can
hardly
escape
the
Cavils
of
wrangling
spirits
.
And
this
hath
also
been
observed
by
some
of
the
most
learned
among
the
Moderns
;
as
namely
,
Cardinal
[
†
](A35787-e13490-b)
†
Perron
.
Repl.
Obs.
4.
c.
5.
Perron
,
and
the
Jesuit
[
*
](A35787-e13510-b)
*
Dion
Petau
.
in
Panar
,
Epiph.
●d
Haer.
69.
quae
est
Arian
.
Quod
idem
plerisque
veterum
Patrum
,
cùm
in
hoc
negotio
,
(
Trinitatis
,
)
tum
in
aliis
fidei
Christianae
capitibus
,
usu●
venit
,
ut
ante
errorū
atque
haerese●n
quibus
ea
sigilatim
oppugnabantur
originem
nondum
satis
illustrata
&
patefacta
rei
veritate
,
quaedam
scripris
suis
asperserint
,
quae
cum
Orthodoxae
fidei
regula
minimè
consentiant
.
Petavius
,
a
Man
highly
esteemed
by
those
of
his
own
Party
;
who
writing
upon
Epiphanius
,
and
endeavouring
to
clear
Lucian
the
Martyr
from
the
suspicion
of
being
an
Arrian
,
and
a
Samosatenian
;
saith
,
*
That
in
this
Question
touching
the
Trinity
,
as
also
in
divers
others
,
it
hath
so
fallen
out
,
that
most
of
the
Ancient
Fathers
,
who
wrote
before
the
springing
up
of
those
particular
Heresies
in
the
Church
,
have
in
their
.
Writings
let
fall
here
and
there
such
things
,
as
are
not
very
consonant
to
the
Rule
of
the
Orthodox
Faith
.
Since
therefore
they
have
done
thus
in
other
Points
;
what
marvel
is
it
if
they
have
likewise
done
the
same
in
these
particular
Controversies
at
this
day
debated
amongst
us
?
and
that
,
having
lived
so
long
before
that
the
greatest
part
of
these
Controversies
were
started
,
they
have
spoken
to
them
so
obscurely
,
doubtfully
,
and
confusedly
.
For
my
part
I
think
,
it
would
have
been
the
greater
wonder
of
the
two
,
if
they
had
done
otherwise
,
and
shall
account
it
as
a
very
great
signe
of
Forgery
,
in
any
Piece
which
is
attributed
to
Antiquity
,
when
ever
I
find
it
treating
expresly
,
and
clearly
of
these
Points
,
and
as
they
are
now
adays
discoursed
of
.
Do
but
compare
the
expressions
of
the
most
Ancient
Fathers
,
touching
the
Divinity
,
and
Eternity
of
the
Son
of
God
,
with
their
expressions
touching
the
Nature
of
the
Eucharist
;
and
certainly
you
will
find
,
that
the
one
are
not
more
wide
of
the
Truth
at
this
day
professed
,
touching
this
last
Point
;
than
the
other
were
from
the
Doctrine
long
since
declared
in
the
Council
of
Nice
.
The
Council
of
Nice
expresly
,
and
positively
declared
,
That
the
Son
is
Consubstantial
with
the
Father
:
the
Council
of
Antioch
had
before
denied
this
.
Whether
the
Fathers
therefore
affirm
,
or
deny
,
that
the
Eucharist
is
really
the
Body
of
Christ
,
they
will
not
however
therein
contradict
thy
opinion
,
whosoever
thou
art
,
whether
Romanist
,
or
Protestant
,
any
more
,
than
the
Fathers
of
the
Council
of
Antioch
seem
to
have
contradicted
those
of
the
Council
of
Nice
.
We
may
add
hereto
,
that
as
the
Arians
ought
not
in
reason
to
have
alledged
,
in
justification
of
their
opinion
,
any
such
Passages
of
the
Ancient
Fathers
,
as
had
innocently
,
in
passage
only
,
and
in
discoursing
on
other
subjects
,
without
any
thought
of
this
opinion
of
theirs
,
fallen
from
them
,
so
neither
to
say
truth
,
is
there
any
reason
,
that
either
Thou
,
or
I
,
should
produce
,
as
Definitive
Sentences
upon
our
present
Controversies
,
which
have
been
started
but
of
late
years
,
any
such
Passages
of
the
Fathers
as
were
written
by
them
,
in
treating
of
other
matters
,
many
Ages
before
the
breaking
forth
of
our
Differences
,
whereof
they
never
had
the
least
,
thought
;
and
concerning
which
they
have
confequently
delivered
themselves
very
diversly
,
and
obscurely
,
and
sometimes
also
seemingly
contradicting
themselves
.
And
as
we
find
,
that
some
of
the
Faithful
Christians
,
who
lived
after
these
Primitive
Fathers
,
have
endeavoured
to
reconcile
their
sayings
to
the
Truth
which
they
professed
;
as
Athanasius
hath
done
in
some
Passages
of
Dionysius
Alexandrinus
,
Dionysius
Alexandrinus
,
where
he
calls
the
Son
of
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Workmanship
,
or
Manufacture
of
the
Father
;
Clement
Alexandrinus
,
about
the
beginning
of
his
Stromateis
,
where
giving
an
account
of
the
Design
of
his
Book
,
he
saith
that
,
He
had
passed
over
some
things
in
silence
;
fearing
to
write
that
which
he
made
some
simple
even
to
speak
of
;
not
that
he
envied
his
Readers
any
thing
,
but
fearing
rather
lest
they
might
happily
,
out
of
a
misunderstanding
of
them
,
fall
into
errour
;
and
so
he
might
seem
to
have
put
a
Sword
into
the
hand
of
a
Child
.
He
adds
further
,
That
he
had
handled
somethings
clearly
,
and
some
other
obscurely
;
laying
the
one
open
to
our
view
,
but
wrapping
up
the
other
in
Riddles
.
But
that
which
makes
most
to
our
present
purpose
,
is
,
that
they
are
known
to
have
taken
this
course
particularly
in
some
certain
of
those
Points
which
are
now
controverted
amongst
us
;
as
namely
,
in
that
touching
the
Sacraments
of
the
Church
.
For
as
they
celebrated
their
holy
Mysteries
in
secret
,
and
apart
by
themselves
,
not
admitting
either
the
Pagans
,
Baptism
,
Confirmation
,
and
other
holy
Ceremonies
of
the
Christians
.
Do
but
observe
,
how
wary
Theodoret
,
Epiphanius
,
and
other
of
the
Ancient
Writers
are
,
in
naming
the
matter
of
the
Eucharist
,
describing
it
in
general
terms
only
,
and
such
as
they
only
could
understand
,
who
had
been
formerly
partakers
of
that
holy
Sacrament
.
I
shall
not
here
take
upon
me
to
examine
the
end
which
they
proposed
to
themselves
in
so
doing
;
which
seems
to
have
been
,
to
beget
in
the
minds
of
the
Catechumeni
a
greater
reverence
,
and
esteem
of
the
Sacraments
,
and
withal
a
more
earnest
and
eager
desire
to
be
admitted
to
partake
of
them
:
fearing
,
lest
haply
the
laying
open
,
and
discoursing
plainly
of
the
Matter
and
Manner
of
Celebration
of
the
Sacraments
,
might
something
take
off
from
one
of
these
two
Affections
in
them
.
Seeing
therefore
that
not
only
in
this
,
but
in
divers
other
Particulars
also
,
they
have
purposely
,
and
upon
design
,
concealed
their
Sense
and
Opinions
from
us
;
we
ought
not
to
account
it
so
strange
a
matter
,
if
we
many
times
find
their
Expressions
to
be
obscure
,
and
(
which
is
a
consequence
of
obscurity
)
if
they
sometimes
also
seem
to
clash
,
and
contradict
one
another
.
And
indeed
it
were
more
to
be
wondred
at
,
if
these
Men
,
who
were
for
the
most
part
able
,
learned
Men
,
having
a
purpose
of
writing
obscurely
on
these
Points
,
should
yet
have
left
us
their
Opinions
clearly
and
plainly
delivered
in
their
Writings
.
But
there
is
more
in
it
yet
than
so
;
for
sometimes
also
,
even
where
they
had
no
purpose
of
being
so
,
they
yet
are
very
obscure
;
and
sometimes
again
the
little
Conversation
they
have
had
with
those
Arts
which
are
requisite
for
the
polishing
of
Language
,
was
the
cause
of
their
not
expressing
themselves
so
clearly
:
and
sometimes
perhaps
their
Genius
,
and
natural
Disposition
might
be
the
reason
hereof
;
all
their
Study
and
Industry
they
could
take
,
not
being
able
to
correct
this
natural
defect
in
them
.
I
believe
we
may
very
safely
reckon
Epiphanius
in
the
first
Rank
of
these
kind
of
Writers
;
who
was
indeed
a
good
and
holy
Man
,
but
yet
had
been
very
little
conversant
in
the
Arts
,
either
of
Rhetorick
,
or
Grammar
;
as
appeareth
sufficiently
out
of
his
Writings
,
where
you
shall
often
find
him
failing
,
not
only
in
the
clearness
of
his
Expressions
,
and
the
course
and
fit
contrivance
of
his
Periods
,
but
also
even
in
the
Order
and
Method
,
which
is
the
true
Light
of
all
Discourse
:
which
Defects
must
necessarily
be
the
cause
of
much
obscurity
in
very
many
Places
;
as
indeed
is
much
complained
of
by
the
Interpreters
of
this
Father
.
Others
perhaps
there
have
been
,
who
have
endeavoured
to
polish
their
Language
by
Arts
,
who
yet
have
not
been
able
to
compass
their
desire
,
whether
it
were
,
because
they
began
too
late
;
or
else
perhaps
through
the
dulness
of
their
Wit
,
and
want
of
Capacity
,
as
we
see
,
all
Natures
are
not
capable
of
receiving
all
Forms
,
what
pains
and
industry
soever
they
take
,
for
the
making
such
Impressions
.
In
this
number
you
may
reckon
that
Victorinus
,
of
whom
S.
Hierome
gives
this
so
favourable
Testimony
,
Hier.
ep.
84.
ad
Magn.
Victorino
Martyri
in
libris
suis
licet
desit
eruditio
,
tamen
non
deest
eruditionis
voluntas
.
saying
,
That
though
indeed
he
wanted
Learning
,
he
wanted
not
a
desire
and
good
will
to
Learning
.
Such
another
also
was
Ruffinus
,
whose
Language
and
Expressions
the
same
great
Censor
of
the
Ancients
so
sharply
reproveth
,
noting
in
him
very
many
Improprieties
of
Speech
,
and
other
absurdities
:
[
*
](A35787-e14090-b)
*
In
Apol
1.
in
Ruff
▪
&
Apol.
2.
&
Apol.
ad
Ruff.
and
yet
,
for
all
this
,
he
would
not
be
taken
off
from
his
scribling
humour
;
and
which
is
more
,
he
did
not
want
those
who
admired
him
too
:
it
being
commonly
observed
,
That
those
who
wrote
most
in
any
Age
,
were
not
always
the
ablest
Men
;
this
Itch
reigning
rather
in
the
ignorant
,
than
in
the
other
.
Photius
in
his
Bibliotheca
hath
noted
the
like
defects
in
some
of
his
Greek
Writers
.
But
yet
this
Obscurity
in
the
Fathers
hath
proceeded
,
not
from
their
Ignorance
,
but
rather
from
their
great
Learning
.
For
,
those
among
them
who
were
furnished
with
all
manner
of
Secular
Learning
,
and
had
been
trained
up
from
their
Infancy
in
the
Eloquence
and
Knowledge
of
the
Greeks
,
could
not
but
retain
this
Tincture
,
and
sometimes
also
had
their
flyings
out
,
and
made
shew
of
this
their
Treasury
;
by
this
means
mixing
with
the
Christian
Philosophy
many
exotick
Words
,
Customs
,
and
Discourses
:
which
Mixture
,
though
it
give
indeed
much
delight
to
the
Learned
,
yet
it
must
necessarily
render
the
sense
of
these
Authors
the
more
dark
and
perplexed
.
What
can
you
name
me
more
mixed
,
or
fuller
of
variety
,
than
Clemens
Alexandrinus
his
Stromata
,
as
he
calls
them
,
and
his
other
Works
;
which
are
throughout
interlaced
with
Historical
Allusions
,
Opinions
,
Sentences
,
and
Proverbs
,
out
of
all
sorts
of
Writers
,
both
Sacred
and
Profane
;
being
here
heightned
with
rich
,
lightsom
Colours
,
there
shaded
with
Darkness
;
in
such
sort
,
as
that
it
is
a
vain
thing
for
an
ignorant
Person
to
hope
ever
to
reach
his
meaning
?
What
shall
I
say
of
Tertullian
,
who
,
besides
that
natural
harshness
and
roughness
which
you
meet
with
in
him
throughout
,
and
that
Carthaginian
Spirit
and
Genius
which
is
common
to
him
with
the
rest
of
the
African
Writers
,
hath
yet
shadowed
and
overcast
his
Conceptions
with
so
much
Learning
,
and
with
so
many
new
Terms
and
Passages
out
of
the
Law
,
and
with
such
variety
of
Allusions
,
Subtilties
,
and
nice
Points
,
as
that
the
greatest
stock
both
of
Learning
and
Attention
that
you
can
bring
with
you
,
will
be
all
little
enough
to
fit
you
for
a
perfect
understanding
of
him
.
I
shall
not
here
speak
any
thing
of
S.
Hilary
,
and
the
loftiness
of
his
Fancy
,
and
the
height
of
his
Language
,
and
that
Cothurnus
Gallicanus
which
S.
Hierome
hath
noted
in
him
,
and
some
other
of
his
Country-men
.
Neither
shall
I
here
take
any
notice
of
the
Copiousness
of
the
Africans
,
nor
of
the
subtilty
of
the
Athenians
,
and
of
those
that
had
their
Education
among
them
;
the
consideration
of
all
which
Particulars
would
afford
matter
for
a
just
Tract
.
I
shall
only
say
in
general
,
That
whereas
the
manner
of
the
Christians
Writing
and
expounding
the
Scriptures
,
was
at
first
very
plain
,
easie
,
and
brief
;
it
in
a
very
short
time
came
to
be
changed
,
and
to
be
clogg'd
with
Subtilties
,
and
flourishes
of
Secular
Learning
;
as
Methodius
in
Epiphanius
testifieth
.
[
*
](A35787-e14290-b)
*
Method
.
apud
Epiph.
Haer.
64.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Doctors
(
saith
he
)
no
longer
regarding
an
honest
,
plain
,
and
solid
way
of
teaching
,
began
now
to
endeavour
to
please
,
and
to
be
favourably
received
by
their
Auditors
;
just
as
Sophisters
are
wont
to
do
,
who
reckon
their
Labours
rewarded
by
their
Auditors
applauding
their
Learning
;
selling
themselves
at
this
so
cheap
a
rate
.
For
as
for
the
Ancients
,
their
Expositions
were
always
very
brief
;
their
utmost
ambition
in
those
days
being
,
not
to
please
,
but
to
profit
their
Hearers
.
Gregory
Nazianzen
also
very
sadly
,
and
eloquently
,
as
his
manner
is
,
complains
of
this
.
[
*
](A35787-e14330-b)
*
Greg.
Naz.
Enc.
Athan.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
There
was
a
time
(
saith
he
)
when
our
Affairs
flourished
,
and
we
were
in
a
happy
estate
,
when
as
this
vain
and
wanton
kind
of
Divinity
,
which
is
every
where
now
in
fashion
,
together
with
all
its
Artifices
and
Delicacies
of
Language
,
was
not
at
all
admitted
into
the
Sheepfolds
of
the
Lord
.
In
those
days
,
to
hearken
after
,
or
to
vent
any
Novelties
or
Curiosities
in
Divinity
,
was
reckoned
all
one
as
to
play
the
Jugler
,
and
to
shew
Tricks
of
Leigerdemain
,
with
cunning
and
nimble
shiftings
of
Balls
under
a
Cup
,
deceiving
the
Eyes
of
the
Spectators
;
or
else
by
delighting
them
with
the
various
and
effeminate
Motions
and
Windings
of
a
lascivious
Dance
.
On
the
contrary
,
rather
a
plain
,
masculine
,
and
free
way
of
Discourse
was
then
accounted
the
most
Pious
.
But
now
,
since
that
the
Pyrthonians
,
and
those
of
Sextus
his
Faction
,
together
with
the
Tongue
of
Contradiction
,
have
,
like
some
grievous
,
malignant
Disease
,
broken
in
upon
our
Churches
;
since
that
Babling
is
now
allowed
for
Learning
;
and
,
as
it
is
said
in
the
Acts
,
of
the
Athenians
,
since
we
spend
our
time
in
nothing
else
but
in
hearing
or
telling
some
new
thing
;
O
for
some
Jeremy
,
to
bewail
the
Confusion
and
Darkness
we
lie
under
;
who
might
furnish
us
,
as
that
Prophet
was
only
able
to
do
,
with
Lamentations
suitable
to
our
Calamities
!
And
certainly
S.
Hierome
[
*
](A35787-e14430-b)
*
Hieron
.
ep.
50.
ad
Pammach.
&
passim
.
ibid.
,
in
his
Epistle
to
Pammachius
,
hath
as
good
as
said
,
That
even
for
his
Writings
also
,
it
is
necessary
that
the
Reader
be
acquainted
both
with
all
the
Sleights
of
Logick
,
and
all
the
Flourishes
and
Heights
of
Rhetorick
.
Which
censure
of
his
reacheth
also
to
the
Writings
of
Origen
,
Methodius
,
Eusebius
,
Apollinaris
,
Tertullian
,
Cyprian
,
Minutius
,
Victorinus
,
Lactantius
,
Hilary
,
and
others
;
whom
he
affirmeth
to
have
all
observed
the
same
method
in
their
Writings
.
Now
although
any
Rational
Man
must
needs
willingly
grant
me
,
that
the
Translations
of
Terms
and
●igures
,
either
in
the
Word
only
,
or
else
in
the
Things
themselves
,
and
such
other
the
like
Ornaments
of
Rhetorick
;
as
also
the
subtilties
of
Logick
,
and
,
in
a
word
,
all
the
Artifices
in
what
other
sorts
of
Learning
soever
there
are
,
must
necessarily
render
any
Discourse
the
more
obscure
and
shaded
:
yet
for
the
fuller
clearing
of
this
Point
,
I
shall
here
add
some
few
Proofs
and
Examples
.
[
a
](A35787-e14500-b)
a
Sixt.
Senens
.
Biblioth.
lib.
6.
Annot.
152.
Sixtus
Senensis
observeth
,
That
the
Fathers
have
uttered
many
things
in
the
heat
of
their
Passion
,
which
we
are
not
to
take
in
the
strict
literal
sense
.
And
Petavius
hath
of
late
also
noted
,
[
b
](A35787-e14530-b)
b
Petav.
Not.
in
Epiph.
Multa
sunt
à
Sanctissimis
Patribus
,
praesertimque
à
Chrysostomo
in
Homiliis
aspersa
,
quae
si
ad
exactae
veritatis
regulam
accommodare
volueris
,
boni
sensus
inania
videbuntur
.
That
the
Fathers
have
let
fall
from
them
,
up
and
down
in
their
Homilies
,
very
many
things
,
which
cannot
be
reconciled
to
any
good
sense
,
if
we
should
examine
them
by
the
exact
Rule
of
Truth
.
We
both
of
us
excuse
this
in
them
oftentimes
thus
,
by
shewing
that
under
so
many
Flowers
and
Leaves
,
wherewith
they
crown
their
Discourses
,
they
many
times
couch
a
quite
different
Sense
,
from
that
which
their
Words
in
apperance
seem
to
carry
.
Who
hath
not
observed
the
strange
Hyperboles
of
S.
Chysostome
,
S.
Hilary
,
S.
Ambrose
,
and
the
like
?
But
that
I
may
make
it
plainly
and
evidently
appear
unto
you
,
how
much
these
Ornaments
do
darken
the
clearness
of
the
Sense
of
an
Author
,
I
shall
onely
here
lay
before
you
one
Instance
,
taken
from
S.
Hierome
;
And
think
not
(
saith
he
)
that
this
was
any
of
those
drowsie
Fancies
,
or
vain
Dreams
,
which
sometimes
abuse
us
.
I
call
to
witness
hereof
that
Tribunal
,
before
which
I
then
lay
,
and
that
sad
Judgment
which
I
was
then
in
dread
of
.
So
may
I
never
hereafter
fall
into
the
like
danger
,
as
this
is
true
!
I
do
assure
you
,
that
I
found
my
Shoulders
to
be
all
over
black
and
blue
,
with
the
stripes
I
then
received
,
and
which
I
afterwards
felt
when
I
awaked
:
So
that
I
have
ever
since
had
a
greater
affection
to
the
reading
of
Divine
Books
,
than
I
ever
before
had
to
the
study
of
Humane
Learning
.
Now
hearing
him
speak
thus
,
who
would
not
believe
this
to
be
a
true
Story
?
and
who
would
not
be
ready
to
understand
this
Narration
in
the
literal
sense
?
And
yet
it
appears
plainly
,
from
what
he
hath
elsewhere
confessed
,
that
all
this
was
but
a
meer
Dream
,
and
a
Rhetorical
piece
of
Artifice
,
frequently
used
by
the
Masters
in
this
Art
;
contrived
only
for
the
better
and
more
powerful
diverting
Men
from
their
too
great
affection
to
the
Books
of
the
Heathens
.
For
,
Ruffinus
picking
a
quarrel
with
him
for
this
,
and
objecting
against
him
,
That
contrary
to
the
Oath
which
he
had
before
taken
,
he
did
notwithstanding
still
apply
himself
to
the
study
of
Pagan
Learning
:
S.
Hierome
,
after
he
had
alledged
many
things
to
quit
himself
from
this
Accusation
,
[
*
](A35787-e14710-b)
*
Hier.
Apol.
adv.
Ruffin
.
Haec
dicerem
,
si
quippiam
vigilans
promisissem
:
Nunc
autem
,
novum
impudentiae
genus
,
objicit
mihi
somnium
meum
.
Thus
you
see
(
saith
he
)
what
I
could
have
urged
for
my self
,
had
I
promised
any
such
thing
waking
:
But
now
do
but
take
notice
of
this
new
and
unheard
of
kind
of
impudence
;
He
objects
against
me
my
very
Dreams
:
And
then
presently
doth
he
refer
him
to
the
Words
of
the
Prophets
,
saying
,
We
must
not
take
heed
to
Dreams
;
for
neither
doth
an
adulterous
Dream
cast
a
Man
into
Hell
,
nor
that
of
Martyrdom
bring
him
to
Heaven
:
And
so
he
at
last
plainly
says
,
That
this
Promise
of
his
was
made
onely
in
a
Dream
;
Paulus
Eremita
was
accounted
for
such
,
by
some
of
his
back-friends
:
[
*
](A35787-e14800-b)
*
Hier.
in
Vit.
Hilarion
.
and
it
is
very
probable
,
that
his
47●
Epistle
,
which
is
so
full
of
Learning
and
Eloquence
,
is
but
an
Essay
of
the
same
nature
;
he
having
there
fancied
to
himself
a
fit
Subject
only
whereon
to
shew
his
own
Eloquence
,
as
the
usual
manner
of
Orators
is
.
Thus
thou
seest
,
Reader
,
how
great
darkness
is
cast
over
the
Writings
of
the
Ancients
by
these
Figures
,
and
Flourishes
of
Rhetorick
,
and
other
Artifices
of
Humane
Learning
,
which
they
so
often
and
so
over-licentiously
use
,
at
least
for
our
parts
,
who
,
to
our
great
disadvantage
,
find
,
that
so
many
Ornaments
and
Embelishments
,
do
rather
disguise
and
hide
from
us
the
bottom
and
depth
of
their
Conceptions
.
Who
shall
assure
us
,
that
they
have
not
made
use
of
the
same
Arts
in
their
Discourses
touching
the
Eucharist
,
to
advance
the
Dignity
of
the
Divine
Mysteries
,
and
to
increase
the
Peoples
Devotion
?
as
likewise
touching
the
Power
of
the
Prelates
,
to
procure
them
the
greater
respect
and
obedience
from
their
People
?
What
probability
is
there
that
they
would
spare
their
Pencils
,
their
Colours
,
their
Shadows
,
and
their
Lights
,
in
those
Points
where
this
their
Art
might
have
been
imployed
to
so
good
purpose
?
And
to
this
place
I
shall
refer
those
other
Customs
of
theirs
,
which
are
so
frequent
with
them
,
of
denying
and
affirming
things
as
it
were
absolutely
;
notwithstanding
the
purpose
and
intent
of
their
Discourse
be
to
deny
or
affirm
them
only
by
way
of
comparison
,
and
reference
to
some
other
things
.
Who
could
chuse
but
think
that
S.
Hierome
was
tainted
with
the
Heresie
of
Marcion
,
and
of
the
Eneratites
,
hearing
him
so
fiercely
inveigh
against
Marriage
,
as
he
doth
in
his
Books
against
Jovinian
,
and
oftentimes
in
other
places
also
?
insomuch
that
there
have
sometimes
fallen
from
him
such
words
as
these
:
Seeing
that
in
the
use
of
the
Woman
there
is
always
some
Corruption
;
Hier.
lib.
1.
advers.
Jovin
.
Si
corruptio
ad
omnem
coitum
pertinet
,
incorruptio
autem
propriè
castitatis
est
;
praemia
pudicitiae
nuptiae
possidere
non
possunt
.
and
that
Incorruption
properly
belongeth
to
Chastity
;
Marriage
(
saith
he
)
cannot
be
accounted
of
so
high
esteem
as
Chastity
.
And
a
little
after
:
My
opinion
is
,
That
he
that
hath
a
Wife
,
till
such
time
as
he
returneth
to
that
pass
,
as
that
Satan
tempts
him
not
,
(
that
is
to
say
,
so
long
as
he
makes
use
of
her
,
as
of
a
Wife
,
)
he
sowes
in
the
Flesh
,
and
not
in
the
Spirit
.
Now
he
that
soweth
in
the
Flesh
,
(
it
is
not
I
that
say
it
,
but
the
Apostle
,
)
the
same
shall
reap
Corruption
.
Now
these
words
,
taken
literally
,
condemn
Marriage
,
and
the
use
thereof
,
as
defiling
a
Man
,
and
depriving
him
of
Blessed
Immortality
.
Yet
notwithstanding
,
in
his
Epistle
to
Pammachius
he
informeth
us
,
Chrysostome
:
Through
the
Scriptures
we
enjoy
the
presence
of
the
Saints
,
having
the
Images
,
not
of
their
Bodies
,
but
of
their
Souls
.
For
,
the
things
there
spoken
by
them
,
are
the
Images
of
their
Souls
.
Amphilochius
:
Our
care
is
,
not
to
draw
in
Colours
on
Tables
the
Natural
Faces
of
the
Saints
;
(
for
we
have
no
need
of
any
such
thing
)
but
rather
to
imitate
their
Life
&
Conversation
,
by
following
the
Example
of
their
Vertue
.
The
third
was
out
of
Austerius
:
Draw
not
the
Portraiture
of
Christ
on
thy
garments
;
but
rather
bestow
upon
the
Poor
the
price
that
these
expences
would
amount
to
.
For
as
for
him
,
it
is
sufficient
that
he
once
humbled
himself
,
in
taking
upon
him
our
flesh
.
Would
not
any
man
,
that
hears
these
words
,
believe
these
three
Fathers
to
have
been
Iconoclasts
?
I
confess
,
I
cannot
see
,
what
almost
could
have
been
said
more
expresly
against
Images
:
and
yet
the
second
Council
of
Nice
pretendeth
,
Jesus
Christ
,
and
of
the
Saints
,
are
much
less
profitable
than
the
reading
their
Books
,
or
the
imitation
of
their
Lives
,
or
than
Charity
toward
the
Poor
.
I
know
very
well
,
that
it
is
no
very
easie
matter
,
handsomly
to
apply
this
Answer
to
the
words
of
these
Fathers
:
However
we
may
make
this
use
of
it
;
that
seeing
that
the
Council
of
Nice
hath
followed
this
Rule
,
it
is
an
evident
Argument
to
us
,
that
the
sayings
of
the
Fathers
both
may
,
and
ought
sometimes
to
be
taken
in
a
quite
different
sense
from
what
they
seem
to
bear
:
so
that
it
will
clearly
follow
from
hence
,
that
they
are
very
hard
to
be
understood
.
Consider
then
with
your self
,
whether
or
no
among
the
so
many
several
Passages
,
as
are
brought
on
the
one
side
,
and
on
the
other
,
touching
the
present
Controversies
,
there
may
not
be
very
many
of
them
,
which
are
to
be
understood
,
as
hath
formerly
been
said
,
by
way
of
Comparison
only
;
that
is
to
say
,
quite
contrary
to
what
they
seem
to
say
.
Now
as
the
Rhetorick
used
by
the
Fathers
hath
rendred
their
Discourses
made
to
the
People
full
of
obscurity
;
in
like
manner
hath
their
Logick
sown
a
thousand
Thorns
,
and
Difficulties
,
throughout
their
Polemical
Writings
.
For
many
times
,
while
they
are
in
the
heat
of
their
Disputations
,
they
have
their
mind
so
intent
upon
the
present
scope
they
drive
at
,
as
that
having
regard
to
nothing
else
,
they
let
fall
such
expressions
,
as
look
very
strangely
,
if
they
be
considered
in
reference
to
some
other
Points
of
Christian
Religion
.
Sometimes
also
,
whilst
they
use
their
utmost
endeavour
to
beat
down
one
Errour
,
they
seem
to
run
into
the
contrary
Error
:
in
like
manner
as
those
who
would
streighten
a
crooked
Plant
,
are
wont
to
bow
it
as
much
the
contrary
way
;
that
so
having
been
worked
out
of
its
former
bent
,
it
may
at
length
rest
in
a
middle
posture
:
which
similitude
[
†
](A35787-e15140-b)
†
Theod
Dial.
3.
c.
30.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Sic
&
Bas
.
de
Dion
.
Alex.
ep.
41.
Theodoret
also
maketh
use
of
,
upon
this
very
subject
.
And
in
this
manner
also
did
Athanasius
explain
those
words
of
Dionysius
Alexandrinus
,
which
were
urged
against
him
by
the
Arrians
,
as
seeming
to
make
very
much
for
them
,
as
we
have
touched
before
.
He
wrote
not
this
,
(
[
†
](A35787-e15210-b)
†
A●han
.
Ep.
de
fid.
Dion
.
Alex.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Athanasius
answereth
,
)
Positively
,
and
with
a
purpose
of
giving
an
account
of
his
Belief
in
these
Words
,
but
as
being
led
on
to
utter
them
,
by
the
occasion
,
and
the
persons
he
discoursed
with
.
In
like
manner
(
saith
he
)
as
a
Gardiner
ordereth
the
same
Trees
in
a
different
manner
,
according
to
the
difference
of
the
soil
where
they
are
.
Neither
may
any
one
blame
him
,
for
lopping
off
some
,
and
graffing
others
,
for
planting
this
,
and
plucking
up
that
by
the
roots
.
On
the
contrary
rather
,
whoever
knows
the
reason
of
this
,
will
admire
the
variety
,
and
several
ways
of
his
industrious
Proceeding
.
And
then
afterwards
he
saith
,
that
[
*
](A35787-e15270-b)
*
Athan
Ibid.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Dionysius
maintained
those
Positions
,
upon
occasion
of
the
Errour
of
certain
Bishops
of
Pentapolis
,
who
maintained
the
opinion
of
Sabeliius
;
and
that
he
did
this
,
by
Dispensation
,
as
he
there
speaks
;
that
is
to
say
,
not
positively
and
simply
,
but
as
in
reference
to
such
a
certain
case
only
.
Now
no
man
ought
[
†
](A35787-e15340-b)
†
Athan
Ibid.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
saith
he
)
to
wrest
to
the
worst
sense
,
those
things
which
are
either
said
,
or
done
by
Dispensation
;
or
to
interpret
them
as
himself
pleaseth
.
And
in
another
place
he
in
the
same
manner
explaineth
the
words
of
the
Fathers
of
the
Council
of
Antioch
,
who
had
denied
the
Consubstantiality
of
the
Son
;
*
shewing
that
their
intention
was
,
only
to
overthrow
a
Position
which
Paulus●
Somos●●enus
had
laid
down
;
namely
,
that
the
Father
,
and
the
Son
,
were
both
one
and
the
self
same
Person
,
and
had
not
any
distinct
subsistence
.
By
this
very
Rule
also
doth
S.
Basil
interpret
that
saying
of
Gregonius
Ne●eaesariensis
,
That
the
Father
and
the
Son
are
Two
,
according
to
our
Apprehension
only
;
but
that
in
Hypostasis
they
are
but
One
:
saying
,
That
he
spoke
this
,
not
Dogmatically
,
but
only
let
it
fall
from
him
in
the
heat
of
Disputation
.
Whence
it
appeareth
,
that
in
all
such
Writings
of
the
Fathers
,
the
opinion
which
they
oppugn
,
is
the
Rule
and
Measure
of
whatsoever
they
are
to
be
understood
therein
either
to
affirm
,
or
deny
.
This
is
that
which
varieth
their
sense
and
meaning
,
though
oftentimes
expressed
in
the
same
manner
,
and
with
the
very
same
words
,
with
that
of
the
Hereticks
.
When
they
dispute
against
the
Valentinians
,
or
the
Manichees
;
a
man
would
then
believe
them
to
be
Pelagians
:
and
so
likewise
,
when
they
are
contesting
with
the
Pelagians
,
you
would
then
imagine
,
that
they
defended
the
opinions
of
the
Manichees
.
If
they
dispute
against
Arius
,
you
would
think
they
favoured
Sabellius
▪
and
again
,
when
they
oppose
Sabellius
,
you
would
believe
that
they
were
Arians
:
as
hath
been
observed
by
the
Bishop
of
[
*
](A35787-e15600-b)
*
Corn.
Mussus
Episc.
Bipont
.
Comment.
in
ep.
ad
Rom.
c.
5.
Biponto
,
particularly
in
S.
Augustine
.
The
like
practice
to
this
,
we
may
every
day
observe
in
our
Preachers
.
When
they
preach
against
Covetousness
,
they
seem
in
a
manner
to
cry
up
Prodigality
:
and
if
they
declaim
against
Prodigality
,
they
then
seem
to
approve
Covetousness
.
Thus
is
it
also
with
the
Protestants
:
when
they
would
overthrow
those
empty
Figures
,
which
are
fathered
by
their
Adversaries
upon
those
they
call
Sacramentarians
,
you
would
judge
that
they
maintained
the
Reality
of
the
Eucharist
,
as
the
manner
of
speaking
is
.
And
when
they
dispute
against
Transubstantiation
,
and
the
Real
Presence
,
you
would
then
swear
,
that
they
defended
the
opinion
of
these
very
Sacramentarians
.
There
is
,
amongst
Athanasius
his
Works
,
a
certain
very
learned
,
elegant
,
and
acute
Tract
,
wherein
is
debated
,
as
strongly
as
may
be
,
that
Point
,
touching
the
Distinction
of
the
Two
Natures
in
Jesus
Christ
.
[
†
](A35787-e15800-b)
†
Gennad
.
in
Catal.
inter
Op.
Hier.
Nunc
autem
perniciosa
probatur
.
Fomentum
enim
est
Eutychianae
&
Timotheanae
impietatis
.
now
is
found
to
be
pernicious
,
(
saith
he
)
by
fomenting
the
impieties
of
Eutyches
and
Timotheus
:
Which
hath
given
occasion
to
some
of
the
more
[
*
](A35787-e15840-b)
*
Facund
.
Herm.
defens
.
3.
capit
.
lib.
1
p.
40.
quo
loco
vide
Sirmondum
.
Modern
Authors
,
who
have
written
since
Gennadius
his
time
,
to
think
that
this
Epistle
was
not
truly
Pope
Julius
his
,
but
had
been
put
upon
him
by
the
false
dealing
of
the
Hereticks
.
The
case
was
the
same
with
these
Ancient
Fathers
,
as
it
is
with
a
Pilot
of
a
Ship
,
who
is
to
stear
his
Vessel
betwixt
two
Rocks
,
one
only
whereof
he
hath
discovered
,
the
other
lying
hid
under
water
:
so
that
taking
no
other
care
,
save
only
to
avoid
the
danger
which
he
seeth
before
his
eyes
,
he
very
easily
falleth
into
that
other
,
which
he
never
so
much
as
suspected
:
so
that
if
he
split
not
his
Vessel
upon
it
,
and
so
be
utterly
cast
away
,
he
will
very
hardly
however
avoid
receiving
a
brush
at
least
by
it
.
Thus
these
Fathers
saw
indeed
the
Rock
of
Paulus
Samosatenus
his
Doctrine
,
and
that
of
Nestorius
;
but
did
not
at
all
observe
that
of
Arius
,
or
of
Eutyches
,
which
lay
yet
under
water
,
and
concealed
;
and
so
imploying
their
utmost
endeavours
to
avoid
the
danger
of
the
two
former
,
which
they
then
only
feared
,
they
have
very
hardly
escaped
falling
into
,
or
at
least
touching
very
near
upon
the
two
latter
,
which
they
then
had
no
thought
of
at
all
.
Do
but
imagine
then
,
how
w●rily
and
carefully
it
concerneth
us
to
walk
,
amidst
these
Disputes
of
the
Ancients
,
which
are
so
beset
with
Thorns
;
and
with
how
much
judgment
we
are
to
distinguish
betwixt
what
things
are
Principal
,
and
what
but
Accidental
only
;
betwixt
the
Cause
,
and
the
Means
;
and
betwixt
the
Excess
,
or
Defect
in
their
Expressions
,
and
their
True
sense
,
and
meaning
:
and
then
tell
me
whether
you
think
it
reasonable
,
or
not
,
that
two
or
three
words
only
,
which
may
perhaps
accidentally
have
fallen
from
them
in
their
Disputations
,
either
against
the
Valentinians
,
and
Marcionites
,
or
against
the
Nestorians
,
or
Eutychists
,
should
be
taken
as
their
Definitive
Sentences
upon
such
Points
as
are
now
controverted
amongst
us
,
whether
touching
Free-will
,
or
the
Properties
of
the
Body
of
Christ
,
and
the
nature
of
the
Eucharist
.
But
,
before
we
close
up
this
matter
,
we
are
to
take
notice
,
that
the
changing
of
Customs
,
both
Civil
,
and
Ecclesiastical
especially
,
and
the
variation
of
Words
in
their
signification
,
do
not
a
little
contribute
to
this
Difficulty
of
understanding
the
Writings
of
the
Fathers
.
Who
knoweth
not
,
and
indeed
who
confesseth
not
,
both
on
the
one
side
,
and
on
the
other
,
that
the
outward
Face
of
the
World
,
and
even
of
the
Church
it self
too
,
is
in
a
manner
wholly
changed
?
I
speak
not
here
of
the
Doctrine
;
but
only
of
the
upper
Garment
,
as
I
may
call
it
,
and
the
outward
part
of
the
Church
.
Where
is
the
Ancient
Discipline
?
What
is
become
of
the
rigid
and
severe
Rules
of
those
Ancient
Times
?
Where
are
those
so
mysterious
Ceremonies
in
Baptism
,
and
in
the
Administration
of
the
Eucharist
?
Where
are
those
Customs
then
used
in
the
Ordination
of
the
Clergy
?
All
these
things
are
now
quite
forgotten
and
buried
;
the
Church
by
little
and
little
having
apparelled
it self
in
other
Colours
,
and
in
another
different
Garb.
The
Books
then
of
the
Ancients
being
full
of
Allusions
to
th●se
things
,
which
we
are
in
a
manner
now
wholly
ignorant
of
;
it
must
necessarily
follow
from
hence
,
that
it
will
be
a
hard
matter
for
us
to
guess
at
their
meaning
in
any
such
Passages
.
But
yet
there
ariseth
much
more
confusion
out
of
the
words
they
used
;
which
we
have
still
retained
,
though
in
a
different
signification
.
We
have
indeed
these
words
,
Pope
,
Patriarch
,
Mass
Oblation
,
Station
,
Procession
,
Mortal
Sins
,
Penance
,
Confession
,
Satisfaction
,
Merit
,
Indulgence
,
as
the
Ancients
had
,
and
make
use
of
an
infinite
number
of
the
like
Terms
;
but
understand
them
all
in
a
sense
almost
as
far
different
from
theirs
,
as
our
Age
is
removed
from
theirs
:
Just
in
like
manner
as
of
old
,
under
the
Roman
Emperours
,
the
names
of
Offices
,
and
of
things
,
for
a
long
time
continued
the
same
that
had
been
in
use
in
the
time
of
the
old
Republick
,
but
with
a
sense
clear
different
from
what
they
had
formerly
born
.
Thus
when
we
light
upon
any
Passage
in
the
Ancients
,
where
the
Bishop
of
Rome
is
called
Papa
or
Pope
;
we
presently
begin
to
fancy
him
with
all
his
Pontificalibus
about
him
,
and
all
the
Glory
at
this
day
belonging
to
this
Name
;
not
bating
him
so
much
as
his
Guard
of
Switzens
,
and
his
Light-Horses
:
whereas
they
,
that
are
but
indifferently
versed
in
these
Books
,
know
,
that
the
name
Papa
or
Pope
,
was
given
to
every
Bishop
.
So
likewise
when
we
meet
with
the
word
exomologesis
or
Confession
,
we
presently
fancy
a
man
down
upon
his
knees
before
his
Confessor
,
shriving
himself
before
him
in
private
of
all
the
sins
he
hath
committed
.
The
word
Mass
likewise
makes
us
prick
up
our
ears
,
as
if
,
even
from
those
Ancient
Times
,
the
whole
Liturgy
,
and
all
the
Ceremonies
used
at
the
Celebration
of
the
Eucharist
,
had
been
the
very
same
that
they
are
at
this
day
:
whereas
the
Learned
of
both
Parties
acknowledge
,
that
these
Names
have
,
since
that
time
,
lost
very
much
of
their
old
,
and
acquired
new
significations
.
But
this
,
which
hath
been
said
,
is
enough
,
if
not
more
than
needed
,
for
the
clearing
this
Point
,
touching
the
obscurity
in
the
Writings
of
the
Fathers
:
so
that
we
shall
here
conclude
,
what
we
proposed
at
the
beginning
;
namely
,
that
it
is
not
so
easie
a
matter
,
as
people
may
imagine
,
to
discover
by
their
Writings
,
what
the
sense
of
the
Ancient
Church
hath
been
,
touching
the
Points
at
this
day
controverted
amongst
Us.
CHAP.
VI.
Reason
VI.
That
the
Fathers
oftentimes
conceal
their
own
Private
Opinions
,
and
speak
those
things
which
themselves
believed
not
;
whether
it
be
,
when
they
report
the
Opinion
of
some
others
,
without
naming
the
persons
;
as
they
frequently
do
in
their
Commentaries
;
or
in
disputing
against
an
Adversary
,
where
they
make
use
of
whatsoever
they
can
;
or
else
whether
they
have
done
so
,
in
compliance
to
their
Auditory
,
as
may
be
observed
in
their
Homilies
.
THE
Writings
of
the
Fathers
are
,
for
the
most
part
,
of
three
sorts
;
that
is
,
they
are
either
Commentaries
upon
the
Holy
Scriptures
;
or
Homilies
delivered
before
the
People
;
or
else
they
are
Polemical
Discourses
,
and
Disputations
with
the
Hereticks
.
Now
we
have
formerly
seen
,
how
much
their
Ornaments
of
Rhetorick
have
darkned
,
and
rendred
their
sense
obscure
,
in
their
Writings
of
the
first
and
second
sort
;
and
what
their
Heats
of
Disputation
,
and
Logical
Wranglings
have
caused
,
in
those
of
the
later
.
Let
us
now
see
,
if
having
drawn
the
Expressions
of
the
Fathers
out
of
these
thick
Clouds
,
and
attained
to
a
clear
and
perfect
understanding
of
the
sense
of
them
;
we
may
be
able
at
length
to
rest
assured
,
that
we
have
discovered
what
their
opinions
have
been
.
I
confess
,
I
could
heartily
wish
that
it
were
so
:
but
considering
what
they
have
themselves
informed
us
,
concerning
the
nature
,
and
manner
of
their
Writings
;
I
am
much
afraid
,
that
we
neither
may
,
nor
indeed
ought
,
to
reckon
our selves
in
any
sure
condition
,
even
then
,
when
we
are
upon
these
very
Terms
.
For
as
concerning
their
Commentaries
,
which
we
have
often
occasion
to
consult
,
upon
sundry
Passages
of
Scripture
,
touching
the
meaning
whereof
we
disagree
among
our selves
;
hear
what
S.
Hierome
saith
,
who
was
the
most
Learned
of
all
the
Latins
,
and
who
gives
place
but
very
little
to
any
of
the
Greeks
in
these
Matters
.
What
(
saith
he
)
is
the
business
of
a
Commentary
?
Hier.
ep.
ad
Pammach.
&
Marc.
Apol.
advers.
Ruff.
Commentarii
quid
operis
habent
?
Alterius
dicta
edisserunt
;
quae
obscurè
script●
sunt
,
plano
sormone
manifestant
,
multorum
sententias
replicant
,
&
dicunt
,
Hunc
locum
quidam
sic
edisserunt
,
alii
sic
interpretantur
;
illi
sensum
suum
&
intelligentiam
his
testimoniis
,
&
hâc
nituntur
ratione
firmare
;
ut
prudens
Lector
cùm
diversas
explanationes
legerit
,
&
multorum
vel
probanda
vel
improbanda
didicerit
,
judicet
quid
verius
sit
,
&
quasi
bonus
Trapezita
adulterinae
monetae
pecuniam
reprobet
.
Num
diversae
interpretationis
,
&
contrariorum
inter
se
sensuum
tenebitur
reus
,
qui
in
uno
opere
quod
edisserit
,
expositiones
posuerit
plurimorum
?
It
expoundeth
the
Words
of
another
Man
,
and
declareth
in
plain
Terms
the
Sense
of
Things
obs●urely
written
;
it
representeth
the
several
Opinions
of
others
,
and
saith
,
Some
expound
this
Passage
thus
,
and
others
interpret
it
thus
.
These
endeavour
to
prove
their
Sense
and
Meaning
,
by
such
Testimonies
,
and
such
Reasons
;
to
the
end
that
the
Intelligent
Reader
having
several
Expositions
before
him
,
and
reading
the
Judgments
of
divers
Men
,
some
bringing
what
he
may
,
and
others
perhaps
what
he
cannot
admit
of
,
he
may
judge
which
among
the
rest
is
the
truest
;
and
,
like
a
wise
Banker
,
may
refuse
all
adulterated
Coin
.
Now
I
would
fain
ask
,
whether
he
ought
to
be
accounted
guilty
of
diversity
in
his
▪
Interpretations
,
or
of
Contradiction
in
the
Senses
given
,
who
in
one
and
the
some
Commentary
shall
deliver
the
Expositions
of
divers
Persons
?
and
so
on
,
as
it
there
followeth
in
the
Place
afore-cited
.
He
speaketh
likewise
to
the
same
sense
in
divers
other
Places
throughout
his
Works
.
[
*
](A35787-e16220-b)
*
Id.
Apol.
advers.
Ruff.
Hic
est
Commentariorum
mos
,
&
explanantium
regula
,
ut
opiniones
in
expositione
varias
persequantur
,
&
quid
vel
sibi
,
vel
aliis
videatur
edisserant
.
Et
hoc
non
solùm
sanctarum
interpretes
scripturarum
,
sed
saecularium
quoque
literarum
explanatores
faciunt
,
tam
Latinae
Linguae
quàm
Graecae
.
This
(
saith
he
)
is
the
usual
manner
of
Commentaries
,
and
the
Rule
that
Commentators
go
by
;
to
set
down
in
their
Expositions
the
,
several
Opinions
they
have
met
withal
;
and
to
deliver
both
what
their
own
,
and
what
the
Judgment
of
others
is
upon
the
Place
.
And
this
is
the
practice
not
only
of
the
Interpreters
of
the
Scriptures
,
but
of
the
Expositors
also
of
all
kind
of
Secular
Learning
,
as
well
in
the
Greek
as
in
the
Latin
Tongue
.
Now
I
must
needs
say
,
that
this
seems
to
be
a
very
strange
way
of
Commenting
.
For
,
what
light
,
or
what
certainty
can
a
Reader
be
able
to
gather
out
of
such
a
Rhapsodie
of
different
Opinions
,
tumbled
together
in
a
heap
,
without
so
much
as
intimating
either
which
is
good
or
bad
,
or
probable
,
or
necessary
,
or
to
the
purpose
,
or
not
?
But
seeing
it
hath
pleased
S.
Hierome
to
follow
this
course
,
whatsoever
his
reason
be
,
you
see
plainly
,
that
we
are
not
to
take
as
his
,
whatsoever
he
hath
delivered
in
his
Commentaries
.
And
seeing
also
he
speaks
in
general
terms
,
as
he
doth
,
of
the
nature
and
manner
of
a
Commentary
,
we
are
not
to
doubt
,
but
that
the
rest
of
the
Fathers
have
been
the
greatest
part
of
them
of
the
same
Judgment
,
and
that
consequently
they
took
the
same
course
in
those
Expositions
which
we
have
of
theirs
.
So
that
it
will
hence
follow
,
that
notwithstanding
that
we
should
chance
to
find
in
these
kind
of
Writings
of
theirs
,
an
Opinion
,
or
an
Interpretation
,
clearly
delivered
;
yet
may
we
not
from
thence
presently
conclude
,
that
this
was
the
Authors
own
Opinion
;
for
,
perhaps
he
only
delivered
it
as
the
Opinion
of
some
other
Man
.
Now
if
the
Fathers
had
been
but
careful
to
have
taken
in
Water
out
of
wholesom
Fountains
only
,
filling
up
their
Commentaries
with
no
other
Opinions
or
Interpretations
,
save
only
those
of
Persons
of
known
Piety
,
Faith
,
and
Learning
,
this
Mixture
would
have
proved
the
less
dangerous
by
much
.
For
,
notwithstanding
that
we
should
often
be
at
a
stand
,
and
doubt
,
whether
that
which
we
there
find
be
the
true
Sense
and
Opinion
of
the
Father
whose
Name
it
goes
under
;
yet
however
we
might
still
rest
assured
,
that
though
it
should
not
perhaps
be
his
,
yet
must
it
certainly
be
the
Opinion
of
some
other
good
Author
,
if
not
of
equal
,
yet
of
little
less
Authority
than
he
.
But
the
mischief
of
it
is
,
that
they
took
a
quite
contrary
course
,
many
times
stuffing
up
their
Commentaries
with
very
strange
senseless
Expositions
,
and
sometimes
too
with
dangerous
ones
,
and
such
as
were
taken
out
of
very
suspected
Authors
,
and
which
had
no
very
good
Name
neither
in
the
Church
.
Origen
,
Didymus
,
Apollinaris
,
and
others
,
who
were
at
that
time
ill
spoken
of
,
as
Men
who
too
presumptuously
put
upon
the
World
their
own
private
Opinions
,
Ingenium
suum
facit
Ecclesiae
Sacramenta
.
Fashioning
the
Mysteries
of
the
Church
out
of
their
own
private
Fancies
;
as
S.
Hierome
himself
sometime
said
of
Origen
.
Now
this
is
wonderful
strange
to
me
:
for
,
no
Man
is
morce
fierce
in
crying
down
these
Authors
,
than
he
,
being
indeed
one
of
the
principal
Heads
of
that
Holy
League
of
Theophilus
and
Epiphanius
,
against
Origen
and
his
Party
.
No
Man
ever
reproved
any
one
so
sharply
,
as
he
hath
done
Ruffinus
,
for
offering
to
present
to
the
view
of
the
Latins
the
poysonous
Doctrines
of
Origen
,
in
those
Books
of
his
which
he
had
translated
:
And
in
the
mean
time
he
himself
stuffs
up
his
own
Commentaries
with
the
same
;
many
times
without
using
any
preparation
at
all
about
them
,
or
furnishing
his
Reader
with
any
Counter-poyson
,
in
case
he
meet
with
any
of
them
.
[
a
](A35787-e16610-b)
a
Ut
hypocrisis
observandae
Legis
,
quae
nocebat
iis
qui
ex
gentibus
crediderant
,
correptionis
hypocrisi
emendaretur
,
&
uterque
populus
salvus
fi●ret
;
dum
&
qui
circumcisionem
laudant
,
Petrum
sequuntur
,
&
qui
circumcidi
nolunt
,
Pauli
praedicant
libertarem
.
to
the
end
(
saith
he
)
that
the
Hypocrisie
,
or
false
shew
of
observing
the
Law
,
which
offended
those
among
the
Gentiles
who
had
believed
,
might
be
corrected
by
the
Hypocrisie
,
or
false
shew
of
Reprehension
,
and
that
by
this
means
both
the
one
and
the
other
might
be
saved
:
whilst
the
one
,
who
stood
up
for
Circumcision
,
followed
S.
Peter
;
and
those
other
,
who
refused
Circumcision
,
applaud
,
and
are
taken
with
S.
Paul's
Liberty
.
S.
Augustine
,
utterly
disliking
this
Exposition
of
S.
Hierome
,
wrote
unto
him
in
his
ordinary
,
grave
,
and
meek
way
;
modestly
declaring
the
Reasons
why
he
could
not
assent
unto
it
:
which
Epistles
of
his
are
yet
extant
.
The
other
answers
him
a
thousand
strange
things
;
but
particularly
he
there
[
b
](A35787-e16670-b)
b
Hieron
.
e●●ad
August
.
quae
est
89.
protesteth
,
That
he
will
not
warrant
for
sound
whatever
shall
be
found
in
that
Book
of
his
:
And
to
shew
that
he
doth
not
do
this
without
good
reason
,
he
setteth
down
a
certain
Passage
out
of
his
Preface
to
it
,
which
is
very
well
worth
our
Consideration
.
For
after
he
hath
named
the
Writings
of
Origen
,
Didymus
,
Apollinaris
,
Theodorus
,
Her●clas
,
Eusebius
Emisse●us
,
Alexander
the
Heretick
,
and
others
,
he
adds
,
Hier.
ibid.
Itaq
ut
simpliciter
●at●ar
legi
haec
omnia
,
&
in
mente
mea
plurima
coacervans
acci●o
notario
,
vel
mea
,
v●l
a●iena
dictavi
,
nec
ordinis
,
nec
verborum
interdum
,
nec
sensuum
memor
.
That
I
may
therefore
plainly
tell
the
truth
,
I
confess
,
that
I
have
read
all
these
Authors
;
and
collecting
together
as
much
as
I
could
in
my
memory
.
I
presently
called
for
a
Scribe
,
to
whom
I
dictated
either
my
own
Conceptions
,
or
those
of
other
Men
,
without
remembring
either
the
Order
,
or
the
Words
sometimes
,
or
the
Sense
.
Do
but
think
now
with
your self
,
whether
or
no
this
be
not
an
excellent
rare
way
of
Commenting
upon
the
Scriptures
,
and
very
well
worthy
both
to
be
esteemed
and
imitated
by
us
!
He
then
turneth
his
Speech
to
S.
Augustine
,
saying
,
If
therefore
thou
lightedst
upon
any
thing
in
my
Exposition
,
which
was
worthy
of
reprehension
,
it
would
have
stood
better
with
thy
Learning
,
Id.
ibid.
Si
qu●d
igitur
reprehensione
dignum
putaveras
in
explanatione
no●stra
,
eruditionis
tuae
fuerat
quaerere
,
&c.
Vide
&
Apol.
contra
Ruff.
to
have
consulted
the
Greek
Authors
themselves
,
and
to
have
seen
whether
what
I
have
written
be
to
be
found
in
them
,
or
not
;
and
,
if
not
,
then
to
have
condemned
it
,
as
my
own
private
Opinion
.
And
he
elsewhere
gives
the
same
answer
to
[
*
](A35787-e16790-b)
*
Id.
Apol.
2.
adv.
Ruff.
Ruffinus
,
who
upbraideth
him
for
some
absurd
Passages
in
his
Commentaries
upon
the
Prophet
Daniel
.
Now
,
according
to
this
reckoning
,
if
we
would
know
whether
or
no
what
we
meet
with
in
his
Commentaries
be
his
own
proper
Sense
,
or
not
;
we
must
first
turn
over
the
Books
of
all
these
ancient
Greeks
▪
that
is
to
say
,
we
must
do
that
which
is
now
impossible
to
be
done
;
seeing
that
the
Writings
of
the
greatest
part
of
them
are
utterly
lost
:
and
must
not
attribute
any
thing
to
him
,
as
his
proper
Opinion
,
how
clearly
and
expresly
soever
it
be
delivered
,
unless
we
are
first
able
to
make
it
appear
,
that
it
is
not
to
be
found
in
any
of
those
Authors
out
of
whose
Writings
he
hath
patched
up
his
Commentaries
.
For
,
if
any
one
of
them
be
found
to
have
delivered
any
thing
you
here
meet
with
,
you
are
to
take
notice
,
that
it
belongeth
to
that
Author
,
S.
Hierome
in
this
case
having
been
onely
his
Transcriber
,
or
at
most
but
his
Translator
.
So
that
you
may
be
able
,
perhaps
,
by
the
reading
of
Books
in
this
manner
collected
,
to
judge
whether
the
Fathers
have
had
the
skill
to
make
a
handsom
and
artificial
Connexion
and
Digestion
of
those
things
which
they
took
out
of
so
many
several
Authors
,
or
not
:
but
whether
or
no
they
believed
all
that
they
have
set
down
in
their
Books
,
you
will
be
no
more
able
to
discover
,
than
you
can
judge
what
Belief
any
Man
is
of
,
by
the
Books
he
transcribeth
;
or
can
guess
at
the
Opinions
of
an
Interpreter
,
by
the
Books
he
translateth
.
Whence
we
may
conclude
,
that
testimonies
brought
out
of
such
Books
as
these
,
are
of
little
or
no
force
at
all
,
either
for
or
against
us
.
And
this
seemeth
to
have
been
the
Opinion
of
Cardinal
Bellarmine
also
,
where
,
to
a
certain
Objection
brought
out
of
one
of
S.
Hierome's
Books
,
he
makes
this
Answer
;
That
the
Author
in
that
place
speaketh
according
to
the
Opinion
of
others
;
as
he
often
doth
in
his
Commentaries
upon
the
Epistle
to
the
Ephesians
,
and
in
other
places
.
The
like
course
hath
Cardinal
Perron
taken
,
where
the
Protestants
have
urged
against
the
Church
of
Rome
,
the
Authority
of
S.
Hilary
,
touching
the
Canon
of
the
Scriptures
of
the
Old
Testament
;
confidently
answering
,
That
the
Notes
cited
out
of
that
place
of
S.
Hilary
,
are
not
his
,
but
Origen's
,
in
his
Commentary
upon
the
First
Psalm
;
part
of
whose
Words
he
had
transcribed
,
and
put
into
his
own
Prologue
upon
the
Psalms
:
and
yet
S.
Hilary
neither
so
much
as
nameth
Origen
,
nor
yet
gives
us
any
intimation
at
all
,
whether
we
are
to
receive
what
is
there
spoken
touching
the
Scriptures
,
as
from
Origen
,
or
from
himself
.
And
the
ground
of
this
Answer
of
his
is
taken
from
what
S.
Hierome
hath
testified
in
divers
places
;
namely
,
that
S.
Hilary
hath
transcribed
the
greatest
part
of
his
Commentaries
out
of
the
said
Origen
.
Now
if
we
but
rightly
consider
the
account
which
S.
Hierome
hath
given
,
as
we
shewed
before
,
of
all
Commentaries
in
general
,
how
can
we
have
any
assurance
whether
that
which
the
Fathers
deliver
in
these
kind
of
Writings
,
be
their
own
proper
Opinion
,
or
only
some
other
Man
's
transcribed
?
And
if
we
can
have
no
assurance
hereof
,
how
can
we
then
account
them
of
any
force
at
all
,
either
for
or
against
us
?
So
that
it
is
most
evident
,
that
this
Method
which
the
Fathers
have
observed
in
their
Expositions
of
the
Scriptures
,
must
needs
render
the
things
themselves
very
doubtful
,
how
clearly
and
expresly
soever
they
have
delivered
themselves
.
But
hath
it
not
concerned
them
to
be
more
careful
in
their
Homilies
,
or
Sermons
;
and
to
deliver
nothing
there
,
save
only
what
hath
been
their
own
proper
Opinion
,
and
Belief
?
May
we
not
,
at
least
in
this
particular
,
rest
assured
,
that
they
have
spoken
nothing
,
but
from
their
very
soul
;
and
that
their
Tongues
have
vented
here
their
own
Opinions
only
▪
and
not
those
of
other
Men
?
Certainly
,
in
all
reason
,
they
should
not
have
uttered
any
thing
in
this
Sacred
Place
,
from
whence
they
taught
their
People
,
save
what
they
conceived
to
have
been
most
true
.
And
yet
,
besides
what
we
have
formerly
noted
,
as
to
this
particular
,
namely
,
that
they
did
not
always
speak
out
the
whole
truth
,
but
concealed
something
of
it
,
as
not
so
fit
for
the
ears
either
of
the
Pagans
,
or
of
the
weaker
sort
of
Christians
;
Cardinal
Perron
,
Our
Saviour
(
saith
he
)
purposing
to
send
down
the
H.
Ghost
,
saith
,
That
It
is
the
Bread
which
descended
from
Heaven
.
You
may
,
if
you
please
,
believe
,
upon
the
faith
of
this
Father
,
that
this
is
the
true
sense
and
meaning
of
the
Place
:
But
yet
the
Cardinal
makes
it
appear
,
out
of
Calvin
,
that
it
cannot
be
so
.
He
likewise
contradicteth
after
the
same
manner
,
that
which
the
same
Father
saith
a
little
after
;
to
wit
,
That
the
purpose
of
our
Saviour
was
,
to
let
us
understand
that
this
Meat
and
Drink
,
whereof
he
speaks
in
S.
John
,
is
the
Communion
and
Fellowship
,
that
is
betwixt
his
Body
,
and
his
Members
,
who
are
the
Holy
Church
,
in
his
faithful
Servants
,
Predestinated
,
Called
,
Justified
,
and
Glorified
.
Had
not
the
Cardinal
given
us
this
information
,
who
would
ever
have
imagined
,
that
this
Author
(
who
was
so
Conscientious
,
as
that
he
made
it
a
great
quarrel
against
S.
Hierome
,
only
for
having
laid
Dissimulation
to
St.
Pauls
charge
,
)
should
here
himself
say
,
that
our
Saviour
Christ
would
have
us
to
understand
His
Words
thus
,
unless
he
himself
really
believed
this
to
be
the
true
sense
and
meaning
of
them
?
The
Cardinal
applies
also
this
very
consideration
,
to
the
greatest
part
of
those
other
Passages
,
cited
out
of
this
Father
,
by
the
Protestants
;
as
namely
to
this
:
to
believe
in
Christ
,
is
,
to
eat
the
Bread
of
Life
:
and
to
this
other
,
He
that
believeth
in
him
,
eateth
of
it
;
and
he
is
invisibly
fed
by
it
,
because
that
he
is
also
invisibly
born
again
:
and
this
other
:
Whosoever
eateth
of
this
Bread
,
he
shall
never
die
:
but
this
is
to
be
understood
of
him
that
eateth
of
it
,
according
to
the
vertue
of
the
Sacrament
,
and
not
according
to
the
visible
Sacrament
;
of
him
that
eateth
of
it
Internally
,
and
not
Externally
;
of
him
that
eateth
of
it
with
his
heart
,
and
not
of
him
that
cheweth
it
with
his
teeth
.
In
all
which
places
the
Cardinal
pretendeth
,
that
S.
Augustine
suppresseth
the
true
,
full
,
and
solid
Definition
of
this
Manducation
,
or
eating
of
the
Flesh
,
and
drinking
the
Blood
of
Christ
;
and
instead
thereof
,
presenteth
this
Allegorical
,
and
Accidental
Meditation
to
the
Catechumeni
,
only
to
cast
a
mist
,
as
it
were
,
before
their
Eyes
,
and
to
elude
their
curiosity
.
He
makes
use
of
the
same
course
also
,
in
answering
those
Passages
,
which
are
alledged
by
the
Protestants
out
of
Theodoret
,
Gregory
Nazi●nzen
[
*
](A35787-e17270-b)
*
Id.
l
▪
2.
A●t.
18.
c.
5.
;
who
,
he
saith
,
[
†
](A35787-e17280-b)
†
Id.
Ibid.
called
the
Eucharist
,
the
Antitype
of
the
Body
and
Blood
of
Christ
,
in
the
same
manner
as
Abrah●m
,
being
among
Infidels
,
called
Sarah
,
his
Sister
;
concealing
something
of
what
was
true
,
but
yet
affirming
nothing
that
was
false
.
He
likewise
explaineth
after
the
same
manner
this
Passage
,
out
of
Clemens
Alexandrinus
his
Paedagogus
:
[
†
](A35787-e17340-b)
†
Perron
.
de
Euch.
l.
2.
Aut.
5.
The
〈◊〉
,
and
the
Blood
of
Christ
,
is
▪
Faith
▪
and
the
Promise
.
In
a
word
,
he
is
so
much
pleased
with
this
Observation
,
as
that
he
fetcheth
it
in
at
every
turn
:
[
*
](A35787-e17360-b)
*
Id.
de
Euch.
pag.
52.
329.
332.
339.
344
356.
417.
420.
434
501.
503.
508.
510.
516.
&
Trac
.
de
S.
August
.
p.
55.
57.
95.
145.
191.
and
indeed
we
may
very
well
say
,
that
this
is
his
main
Treasury
,
out
of
which
he
produceth
the
greatest
part
of
those
subtile
,
and
so
admired
Solutions
that
he
giveth
to
the
Passages
objected
against
them
out
of
the
Fathers
.
Those
that
have
a
mind
to
examine
these
places
of
his
,
may
happily
find
something
to
return
upon
him
,
in
some
of
those
Applications
which
he
hath
there
made
.
It
is
enough
for
our
present
purpose
,
that
he
grants
us
,
that
the
Fathers
in
their
Sermons
and
Discourses
made
to
the
people
have
oftentimes
made
use
of
this
piece
of
Art
,
it
following
clearly
from
hence
,
that
we
cannot
then
possibly
have
any
assurance
,
that
they
themselves
accounted
,
as
solid
and
full
,
such
Expositions
,
and
Opinions
,
as
they
have
delivered
in
these
Writings
of
theirs
.
For
,
as
the
Cardinal
endeavoureth
by
this
means
to
weaken
the
force
of
those
Passages
of
S.
Augustine
,
Gregory
Nazianzen
,
Theodoret
,
and
Clemens
Alexandrinus
;
may
not
the
Protestants
,
when
you
alledge
against
them
any
Passages
out
of
the
Homilies
of
St.
Chrysostom
,
or
Eucherius
,
which
seem
to
make
strongly
against
their
opinions
,
be
allowed
to
have
the
same
Liberty
,
and
to
answer
;
that
these
Fathers
speaking
before
the
people
,
made
use
of
this
Dispensation
,
speaking
that
which
they
thought
to
be
,
not
the
Best
,
and
Truest
,
but
the
most
proper
for
the
edification
of
others
?
and
that
they
had
an
apprehension
,
that
a
bare
and
down
wright
expression
of
the
Truth
,
might
possibly
have
taken
off
the
Heat
of
the
peoples
Devotion
?
there
being
apparently
(
say
they
)
more
cause
to
doubt
,
that
the
people
might
di●-esteem
and
●●ight
the
Sacrament
,
than
to
fear
lest
they
should
adore
it
:
as
indeed
the
Fathers
are
much
more
careful
in
concealing
the
matter
of
the
Sacrament
,
the
outward
appearance
whereof
is
apt
to
make
it
di●esteemed
▪
than
they
are
in
concealing
the
Form
,
which
is
of
so
Venerable
a
nature
:
saying
often
,
and
in
express
terms
,
that
it
is
the
Body
of
Christ
;
but
ordinarily
forbearing
to
say
▪
that
it
is
or
that
it
was
a
Piece
of
Bread
.
We
come
now
to
the
third
sort
of
the
Writings
of
the
Ancients
,
wherein
the
Fathers
dispute
against
the
Adversaries
of
their
faith
;
namely
,
the
Pagans
,
Jews
,
and
Hereticks
.
We
have
formerly
touched
how
much
obscurity
the
earnestness
and
heat
of
spirit
have
caused
in
the
expressions
of
the
Fathers
;
and
this
defect
proceedeth
from
the
weakness
of
their
Passion
only
;
and
not
from
any
design
or
purpose
that
they
had
of
speaking
thus
,
rather
than
otherwise
.
For
,
seeing
that
all
manner
of
passions
do
disturb
,
and
in
some
small
measure
,
as
it
were
,
confound
the
Judgment
;
and
seeing
it
is
hard
for
a
Man
,
how
holy
soever
he
be
,
to
go
through
with
a
Disputation
,
without
some
alteration
in
his
Temper
,
especially
if
it
be
of
any
Importance
,
as
all
those
touching
Religion
are
:
we
are
not
to
wonder
at
it
,
if
in
these
Cases
we
sometimes
find
the
language
of
the
Fathers
something
mixed
,
and
appearing
of
several
colours
,
such
as
Passion
usually
dyeth
both
the
Countenance
and
the
Words
withal
of
such
persons
,
as
it
hath
seised
on
.
But
besides
this
Confusion
,
which
is
caused
meerly
by
the
Agitation
of
the
spirits
,
without
the
Fathers
so
much
as
thinking
of
it
;
we
are
here
further
to
take
notice
,
that
the
proper
design
,
and
the
Law
of
the
Method
that
is
observed
in
disputations
,
is
the
cause
of
our
incountring
with
so
many
,
and
so
great
Difficulties
.
For
their
opinion
was
,
that
in
this
kind
of
Writing
it
was
lawful
for
them
to
say
,
and
make
use
of
any
thing
,
that
might
advance
their
Cause
,
although
it
were
otherwise
but
Light
and
Trivial
,
or
perhaps
also
contrary
to
what
themselves
believed
;
and
so
,
on
the
other
side
,
to
conceal
and
reject
whatsoever
might
prejudice
their
Cause
,
though
otherwise
True
,
and
allowable
.
Now
that
this
Observation
may
not
seem
strange
,
and
incredible
,
as
coming
out
of
my
mouth
;
let
us
hear
what
they
themselves
say
▪
in
this
particular
.
And
first
let
us
hear
S.
Hierome
,
who
was
the
greatest
Critick
of
them
all
,
and
who
by
often
exercising
the
strength
of
his
admirable
Wit
,
both
by
himself
,
and
with
others
,
hath
observed
more
,
touching
the
Style
,
Method
,
Natural
Disposition
,
and
Opinions
of
the
Fathers
,
than
any
other
.
[
†
](A35787-e17480-b)
†
Hier.
ep.
50.
ad
Pammach
.
Simul
didicimus
,
plura
ess●
videlicet
genera
dicendi
,
&
inter
caetera
aliud
esse
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
scribe●e
,
allud
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
In
priori
vagam
esse
disputationem
,
&
adversario
respondentem
nunc
haec
,
nunc
illa
proponere
,
argumentari
ut
liber
,
aliud
lo●ui
,
aliud
agere
,
p●nem
(
ut
dicitur
)
o●●e
dere
,
lapidem
tenere
.
〈◊〉
sequen●●
.
●●tem
aperta
fron●
,
&
●t
ita
dicam
,
●ngenuitas
necessaria
est
.
Aliud
est
quaerere
,
aliud
defin●
:
in
altero
pugnandum
,
in
altero●d
cendum
est
.
Tu
me
stantem
in
p●aelio
,
&
de
vita
per●clitan●em
,
studiosus
magister
doceas
?
N●ll
ex
obliquo
,
&
unde
no●
putaris
,
vulnus
infe●●e
.
Directo
percure
gladio
.
T●●rpe
●●bi
est
hostem
dolis
〈◊〉
non
viribus
.
Quasi
non
&
haec
ar●
fumni●
p●ga●●tium
●t
,
〈◊〉
minari
,
〈◊〉
percut●●e
.
Legite
obsecro
vo●
De●nor
●●hen●m
,
legite
Tull●um
:
ac
ne
forsitan
Rhetores
v●bis
d●●pliceant
,
quorum
artis
est
veri●imilia
mag●s
quàm
vera
dicere
,
legite
●●atonem
,
Theophrastum
,
Xenophontem
,
Aristorelem
,
&
reliquos
qui
de
So
r●
fonte
manantes
dive●●●is
〈…〉
quid
in
illis
apertum
,
quid
simplex
est
?
quae
verba
non
sensuum
?
qui
sensus
non
victorix
?
C●n●de
ate
quibus
argumentis
,
&
quam
lubricis
problematibus
diaboli
spiritu
contex●a
subvertant
:
&
quia
inte●dum
cogu●tur
loqui
,
non
qu●d
senti●nt
,
sed
quos
necesse
,
est
,
dicunt
adversus
ea
quae
dicu●t
Gentises
.
Taceod
L●●nis
scriptor
〈◊〉
〈◊〉
,
Cypriano
,
Minucio
,
Vi●●orino
,
〈◊〉
,
Hitario
▪
ne
non
tam
me
d●fendisse
,
quàm
alios
vide●●r
accusasse
.
We
have
learned
together
,
(
saith
He
,
writing
to
Pammachius
,
)
that
there
are
divers
sorts
of
Discourse
;
and
among
the
rest
,
that
it
is
one
thing
,
to
write
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
way
of
Dis●utation
;
and
another
thing
,
to
write
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
way
of
Instruction
.
In
the
former
of
these
the
Disputes
are
free
,
and
rambling
where
,
in
answering
an
Adversary
,
and
proposing
one
while
one
thing
,
and
another
while
another
,
a
Man
argueth
as
he
pleaseth
;
speaking
one
thing
,
and
doing
another
;
shewing
bread
(
as
it
is
in
the
proverb
)
and
holding
a
stone
in
his
hand
.
Whereas
in
the
second
kind
?
an
open
Forehead
,
and
that
I
may
so
speak
,
Ingenuity
is
necessarily
required
.
It
is
one
thing
to
make
Inquiries
,
and
another
to
de●ine
:
in
the
one
we
must
fight
,
in
the
other
we
must
te●ch
.
Thou
seest
me
in
a
combat
,
and
in
peril
of
my
life
;
and
dost
thou
come
with
thy
grave
Instructions
,
like
some
Reverend
Schoolmaster
?
Do
not
wound
me
by
stealth
,
and
from
whence
I
least
expected
it
.
Let
thy
sword
strike
directly
at
me
:
it
is
a
shame
for
thee
to
wound
thy
Enemy
by
guile
,
and
i●t
by
strength
:
as
if
it
were
not
a
piece
of
the
greatest
mastery
in
fighting
,
to
threaten
one
part
,
but
hit
another
.
I
beseech
you
read
Demosthenes
,
read
Tully
:
and
lest
perhaps
you
should
refuse
Oratours
,
whose
profession
it
is
to
propose
things
rather
probat●e
,
th●n
true
;
read
Plato
,
Theophrastus
,
Xenophon
Aristo●le
,
and
others
;
who
springing
all
from
Socrates
his
Fountain
,
as
so
many
several
Rivolets
ran
several
ways
:
what
can
you
find
in
them
,
that
is
clear
and
open
?
what
word
in
them
but
hath
its
Design
?
and
what
Design
,
but
of
Victory
only
?
Origen
,
Methodius
,
Eusebius
,
Apollinaris
,
have
written
largely
against
Celsus
,
and
Porphyrie
:
do
but
observe
what
manner
of
Arguments
,
and
how
slippery
Problems
they
made
use
of
,
for
the
subverting
of
those
works
,
which
had
been
wrought
by
the
spirit
of
the
Devil
:
and
how
that
being
sometimes
forced
to
speak
,
they
alledged
against
the
Gentiles
,
not
that
which
they
believed
,
but
that
which
was
most
necessary
to
be
said
.
I
shall
not
here
speak
any
thing
of
the
Latin
Writers
,
as
Tertullian
,
Cyprian
,
Minucius
,
Victorinus
,
Lactantius
,
and
Hilary
,
lest
I
might
seem
rather
to
accuse
others
,
than
to
defend
my self
.
Thus
S.
Hierome
.
For
,
as
for
that
which
he
presently
addeth
,
touching
St.
Paul
,
whom
he
believeth
to
have
practised
the
very
same
Arts
,
this
is
no
proper
place
to
examine
,
either
the
▪
Truth
,
or
the
Use
of
this
Opinion
of
his
;
●or
as
much
as
our
purpose
is
here
to
treat
of
the
Fathers
only
.
Now
you
see
,
that
he
testifieth
clearly
,
that
they
were
wont
,
in
their
Disputations
,
sometimes
to
say
one
thing
,
and
believe
another
;
to
shew
us
Bread
,
and
keep
a
Stone
in
their
hand
;
to
threaten
one
part
,
and
to
hit
another
;
and
that
they
were
sometimes
constrained
to
fit
their
words
,
not
to
their
own
proper
Thoughts
,
Dionysius
Alexandrinus
,
as
hath
been
said
before
:
namely
,
that
he
wrote
,
not
simply
,
and
plainly
,
as
giving
us
an
account
of
his
own
Belief
;
but
that
he
was
moved
,
and
as
it
were
forced
to
speak
as
he
did
,
by
reason
of
the
Occasion
,
and
of
the
Person
he
disputed
against
.
The
like
account
doth
S.
Basil
give
of
a
certain
Passage
of
Gregorius
Neocaesari
〈◊〉
answering
for
him
with
this
distinction
;
That
he
spake
not
in
that
place
.
Dogmatically
,
but
only
by
way
of
Oeconomy
,
who
is
so
very
a
Block
head
,
and
so
ignorant
i●
the
Art
of
Writing
,
as
that
he
will
praise
and
condemn●ne
and
the
same
thing
;
pull
down
what
he
hath
b●ilt
;
and
build
,
what
he
had
pulled
down
?
Now
the
[
*
](A35787-e17890-b)
*
Hier.
ep.
50.
ad
Pam.
Quis
enim
tam
hebes
,
&
sic
in
scribendo
rudis
est
,
ut
idem
laudet
&
damnet
?
aedificata
destruat
,
&
destructa
aedificet
?
Hier.
ep.
ad
Desider
.
quae
est
144.
Certè
adorasse
ubi
steter●ne
pedes
Domini
,
pars
fidei
est
.
Fathers
are
often
observed
to
have
done
this
very
thing
.
We
are
therefore
to
conclude
,
that
they
have
been
forced
to
it
,
out
of
some
special
Design
;
and
that
they
did
it
,
as
they
use
●o
speak
,
by
Oeconomy
,
or
particular
Disp●nsation
▪
se●ing
that
it
is
evident
,
that
the
greatest
part
of
them
were
very
able
Men.
St.
Hierome
by
namo
recommending
the
going
in
Pilgrimage
to
Jerusalem
,
went
thus
far
,
as
〈◊〉
say
▪
†
That
it
was
a
part
of
our
Faith
,
to
go
and
〈◊〉
in
●●ose
places
,
where
the
feet
of
our
Saviour
,
once
st●●d
;
and
to
〈◊〉
a
sigh●
of
the
〈◊〉
which
at
this
day
continue
fresh
,
both
of
his
Nativity
,
Cross
,
and
Passion
.
Now
how
doth
this
agree
with
that
large
Discourse
,
Id.
ep.
13.
ad
Paulin.
Quorsum
(
inquies
)
haec
tam
longo
repetita
principio
?
Videlicet
ne
quidquam
fidei
tuae
deesse
p●tes
,
quia
Hi●osolyma●●on
vidi●●
,
nec
nos
idcircò
meliores
existimes
quòd
hujus
loci
habi●aculo
fruimur
.
which
he
hath
made
in
another
place
,
to
a
quite
contrary
sense
?
namely
,
in
his
Epistle
to
Paulinus
;
where
at
length
concluding
,
he
gives
him
this
Reason
of
the
length
of
his
Discourse
;
*
To
the
end
(
〈◊〉
he
)
that
thou
maist
not
think
that
any
thing
is
wanting
to
the
compleating
of
thy
Faith
because
thou
hast
not
visited
Jerusalem
;
or
,
that
we
are
any
whit
the
better
for
having
the
opportunity
of
dwelling
in
this
place
.
And
here
he
concurs
with
Gregory
N●ssen
,
who
●ath
written
a
Discourse
,
expresly
against
the
opinion
of
those
,
†
Who
account
it
to
be
one
of
the
parts
of
Pi●●y
to
have
visited
Jerusalem
.
Let
any
rational
Man
therefore
now
judge
,
whether
or
no
this
course
must
not
necessarily
embroil
,
and
inwrap
in
a
world
of
almost
inexplicable
Difficulties
,
the
Writings
of
the
Fathers
.
For
,
how
is
it
possible
that
we
should
be
able
to
judge
,
when
they
speak
as
they
thought
,
Greg.
Nyss.
in
Ep.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Hier.
ep.
50
ad
Pam.
Debuerat
prudens
&
benignus
Lector
etiam
ea
quae
videntur
dura
aestimare
de
caeteris
,
&
non
in
uno
atque
eodem
libro
criminari
me
diversas
sententias
protulisse
.
and
when
not
?
Whether
they
mean
really
what
they
say
,
or
whether
they
make
but
a
flourish
only
?
Whether
the
Bread
which
they
shew
us
,
be
to
deceive
,
or
to
feed
us
?
Whether
the
Problems
they
propose
be
solid
,
or
slippery
ones
?
Whether
their
Positions
be
Dogmatical
,
or
Oeconomical
?
Certainly
,
if
our
Court
judgments
were
framed
after
this
manner
,
we
should
never
hope
to
have
an
end
in
any
suit
of
Law
.
For
as
for
that
which
S.
Hierome
saith
,
That
an
intelligent
,
and
favourable
Reader
ought
to
judge
of
those
things
which
seem
hard
,
out
of
the
rest
of
the
Discourse
:
and
not
presently
to
accuse
any
Author
of
blockishness
,
for
having
delivered
in
one
and
the
same
Boo●
,
two
contrary
Opinions
:
I
confess
that
this
is
very
true
;
but
yet
it
doth
not
remove
the
Difficulty
.
For
how
intelligent
and
discerning
a
Man
soever
the
Reader
be
,
it
will
very
often
be
impossible
for
him
,
to
make
a
right
judgment
in
this
particular
:
as
for
example
,
when
those
other
things
are
wanting
which
S.
Hierome
would
have
a
Man
to
make
the
measure
of
his
judgment
:
or
,
when
one
bringeth
us
no
more
of
an
Author
,
save
only
a
bare
Sentence
;
the
Chapter
,
and
Book
where
these
words
are
,
which
have
need
to
be
explained
,
being
quite
out
of
his
memory
.
And
how
many
such
are
alledged
every
day
,
in
our
Disputations
?
What
can
we
now
do
,
or
which
way
shall
we
turn
our selves
,
if
meeting
with
a
Passage
out
of
any
of
the
Fathers
,
that
needeth
to
be
explained
,
we
can
find
no
other
place
in
him
concerning
the
same
Point
;
or
if
there
be
none
found
,
but
what
is
as
doubtful
as
the
other
;
or
that
is
not
in
some
other
Book
controverted
it self
?
Who
shall
regulate
us
,
amidst
such
Contradictions
as
these
?
But
,
which
is
yet
worse
,
those
things
which
S.
Hierome
prescribeth
us
for
a
Rule
,
and
direction
to
our
judgment
,
are
now
in
these
days
of
ours
very
unseasonable
,
as
being
harsh
,
as
to
the
one
side
,
and
pleasing
to
the
other
;
according
to
mens
several
affections
,
and
interest
;
according
to
which
they
are
wont
to
interpret
,
and
judge
of
the
Fathers
;
whereas
we
should
rather
search
in
them
,
which
way
we
are
to
direct
our
judgments
.
And
that
favourableness
which
S.
Hierome
requireth
in
us
,
cannot
be
here
of
any
use
at
all
;
but
may
possibly
besides
do
very
much
hurt
.
For
the
greater
the
affection
is
that
we
bear
to
any
Father
;
the
greater
care
and
pains
will
we
take
in
vindicating
his
words
,
and
interpreting
them
in
a
sense
as
far
different
as
we
can
from
what
we
have
long
since
condemned
,
as
Erroneous
and
Unsound
;
though
possibly
this
may
have
been
his
real
sense
,
and
opinion
.
As
for
example
,
in
those
Passages
before-cited
,
out
of
S.
Hierome
,
and
Gregory
Nyssen
,
the
Protestant
accounteth
that
a
very
harsh
piece
of
Doctrine
,
which
yet
his
Adversary
is
very
well
pleased
with
:
the
one
of
them
sweats
,
and
torments
himself
much
,
in
the
explaining
of
such
a
Passage
,
as
appears
very
easie
to
the
other
;
the
one
takes
that
for
Text
,
which
the
other
accounts
but
as
a
Gloss
.
And
thus
the
greater
affection
men
bear
to
the
name
,
and
authority
of
any
one
of
the
Fathers
,
the
more
do
they
labour
and
use
their
utmost
endeavours
,
to
bring
him
over
to
speak
to
their
Opinion
;
that
is
to
say
,
in
plain
truth
,
to
force
him
out
of
his
own
;
it
being
impossible
that
we
should
hold
both
Opinions
at
once
.
We
shall
here
therefore
conclude
,
That
how
clear
and
express
so
ever
the
Words
of
the
Fathers
may
be
,
yet
nevertheless
will
it
very
often
so
fall
out
,
as
that
we
cannot
have
any
assurance
that
we
have
their
Sense
expressed
in
them
;
whether
it
be
in
their
Expositions
of
the
Scriptures
,
or
in
their
Homilies
and
Sermons
before
the
People
,
or
lastly
,
in
their
Disputations
with
their
Adversaries
,
touching
their
Faith
.
CHAP.
VII
.
Reason
VII
.
That
the
Fathèrs
have
not
always
held
one
and
the
same
Belief
;
but
have
sometimes
changed
some
of
their
Opinions
,
according
as
their
Judgment
hath
grown
riper
,
through
Study
,
or
Age.
AMongst
all
the
Ecclesiastical
Writers
,
the
Pen
men
of
the
Old
and
New
Testament
only
have
received
the
knowledge
of
Divine
things
by
an
extraordinary
Inspiration
:
the
rest
have
acquired
their
knowledge
by
the
ordinary
means
of
Instruction
,
Reading
,
and
Meditation
;
in
such
sort
,
as
that
this
Knowledge
came
not
unto
them
in
an
instant
,
as
it
did
to
the
others
;
but
increased
in
them
by
degrees
,
ripening
and
growing
up
by
little
and
little
,
in
proportion
as
they
grew
in
years
:
whence
it
is
,
that
their
Writings
are
not
all
of
them
of
the
same
weight
,
nor
of
the
same
Value
.
For
,
who
seeth
not
,
that
what
they
,
as
it
were
,
sportingly
wrote
in
their
younger
years
,
is
of
much
less
consideration
than
those
other
Pieces
which
they
wrote
in
their
riper
age
?
Who
,
for
instance
,
Hier.
ep.
65.
de
Erroribus
Origenis
.
Ipse
Origenes
in
Epistola
quam
scribit
ad
Fabianum
,
Romanae
urbis
Episcopum
,
poenitentiam
agit
cur
talia
scripserit
,
&c.
S.
Hierome
reporteth
,
that
Origen
also
,
long
before
,
had
in
his
old
age
written
an
Epistle
to
Fabianus
Bishop
of
Rome
,
wherein
he
confesseth
,
That
he
repented
him
of
many
things
which
he
had
taught
and
written
.
Neither
is
there
any
doubt
,
but
that
some
such
like
thing
may
have
hapned
to
most
of
the
other
Fathers
;
and
that
they
may
have
sometime
disallowed
of
that
which
they
had
formerly
believed
,
as
true
.
Now
from
this
consideration
there
falls
in
our
way
a
new
Difficulty
,
which
we
are
to
grapple
with
,
in
this
our
Inquiry
into
the
true
,
genuine
sense
of
the
Fathers
,
touching
our
present
Controversies
.
For
,
seeing
that
the
Condition
and
Nature
of
their
Writings
is
such
,
it
is
most
evident
,
that
when
we
would
make
use
of
any
of
their
Opinions
,
it
will
concern
us
to
be
very
well
assured
,
that
they
have
not
only
sometime
either
held
or
written
the
same
;
but
that
they
have
moreover
persevered
in
them
to
the
end
.
Vincentius
Lirinensis
,
in
that
Passage
of
his
which
is
so
often
urged
,
for
the
making
use
of
the
Ancient
Authors
in
deciding
our
present
Controversies
,
thinks
it
not
fit
that
we
should
be
bound
to
receive
whatsoever
they
have
said
,
for
certain
and
undoubted
Truth
,
unless
they
have
assured
and
confirmed
it
unto
us
by
their
Perseverance
in
the
same
,
as
he
there
speaketh
.
Cardinal
Perron
also
evidently
sheweth
us
the
same
way
,
by
his
own
practice
:
for
,
disputing
about
the
Canon
of
the
Holy
Scriptures
(
which
he
pretendeth
to
have
been
always
the
very
same
in
the
Western
Church
,
with
that
which
is
delivered
unto
us
by
the
III
Council
of
Carthage
,
where
the
Maccabees
are
recko●ed
in
among
the
rest
;
)
and
finding
himself
hardly
pressed
by
some
certain
Passages
alledged
by
the
Protestants
out
of
S.
Hierome
to
the
contrary
,
he
answereth
the
Objection
,
by
saying
,
among
other
things
,
Repl.
l.
1.
c.
50.
That
this
Father
,
when
he
wrote
the
said
Passages
,
was
not
yet
come
to
the
ripeness
of
his
Judgment
,
and
perfection
of
his
Studies
;
whereas
afterwards
,
when
he
was
now
more
fully
instructed
in
the
truth
of
the
Sense
of
the
Church
,
he
changed
his
Opinion
,
and
retracted
(
as
this
Cardinal
saith
)
both
in
general
,
and
in
particular
,
whatsoever
he
had
before
written
in
those
three
Prologues
,
where
he
had
excluded
the
Maccabees
out
of
the
Canon
.
Gregory
the
Great
,
he
gives
the
like
answer
,
saying
,
That
S.
Gregory
,
when
he
wrote
that
Piece
,
was
not
yet
come
to
be
Pope
,
but
was
a
plain
Deacon
only
,
being
at
that
time
employed
at
Constantinople
,
as
the
Popes
Nuncio
to
the
Greeks
.
Now
these
Answers
of
his
are
either
insufficient
;
or
else
,
it
will
necessarily
follow
from
hence
,
That
we
ought
not
to
rest
certainly
satisfied
in
the
Testimony
of
any
Father
,
except
we
first
be
assured
,
that
not
only
he
never
afterwards
retracted
that
Opinion
of
his
;
but
that
,
besides
,
he
wrote
it
in
the
strength
and
ripeness
of
his
Judgment
.
And
see
now
how
we
are
fallen
into
a
new
Labyrinth
:
For
,
first
of
all
,
from
whence
,
and
by
what
means
may
we
be
able
to
come
truly
and
certainly
to
the
knowledge
of
this
Secret
;
when
as
we
can
hardly
meet
with
any
light
Conjectures
,
tending
to
the
making
of
this
Discovery
,
namely
,
Whether
a
Father
hath
in
his
old
age
changed
his
Opinion
,
touching
that
Point
for
which
it
is
produced
against
us
,
or
not
?
If
they
had
all
of
them
been
either
able
,
or
willing
to
have
imitated
the
Modesty
of
S.
Augustine
,
we
should
then
have
had
little
left
to
trouble
us
.
But
you
will
hardly
find
any
,
either
of
the
Ancients
,
or
of
those
of
Later
times
,
that
have
followed
this
example
;
unless
it
be
Cardinal
Bellarmine
,
who
hath
lately
thought
good
to
revive
this
Piece
of
Modesty
,
which
had
lain
dead
and
buried
for
the
space
of
so
many
Ages
together
,
by
writing
a
Book
of
Retractations
:
which
Book
of
his
is
very
diversly
received
by
the
Learned
,
as
well
of
the
one
,
as
of
the
other
Religion
.
But
yet
,
if
you
will
stand
stiff
upon
it
,
with
Cardinal
Perron
,
and
not
allow
the
saying
of
a
Father
to
be
of
any
value
,
unless
it
were
written
by
him
after
the
Ripeness
of
his
Studies
;
I
shall
then
despair
of
our
ever
making
any
Progress
,
so
much
as
one
step
forward
,
by
this
means
,
in
the
business
in
hand
.
For
,
(
will
the
one
and
the
other
Party
say
,
upon
every
Testimony
that
shall
be
produced
against
them
)
how
do
we
know
whether
this
Father
had
yet
arrived
to
the
Ripeness
of
his
Judgment
,
when
he
wrote
this
Book
,
or
not
?
Who
can
tell
whether
or
no
those
days
of
his
Life
that
he
enjoyed
after
the
Writing
hereof
,
might
not
have
bestowed
as
well
clearness
on
his
Understanding
,
as
Whiteness
on
his
Head
;
and
have
changed
his
Judgment
,
as
well
as
his
Hair
?
We
suppose
here
,
that
no
such
thing
appeareth
in
any
of
his
other
Writings
.
How
many
Authors
are
there
who
have
changed
their
Opinions
,
and
yet
have
not
retracted
what
they
had
formerly
written
?
But
suppose
now
,
that
we
should
have
lost
that
particular
Tract
wherein
the
Author
had
given
Testimony
of
the
changing
of
his
Opinion
;
what
should
we
do
in
this
case
?
If
Time
should
have
deprived
us
of
S.
Augustine's
Retractations
,
and
some
other
of
his
later
Writings
,
as
it
hath
of
an
infinite
number
of
other
Pieces
,
both
of
his
,
and
other
of
the
Fathers
,
which
would
have
been
of
as
great
importance
to
us
,
we
must
certainly
have
thought
,
that
he
had
believed
,
that
the
Cause
of
Predestination
is
the
Prescience
or
Foreseeing
of
the
Faith
of
Men
,
reading
but
what
he
saith
in
one
of
the
Books
which
he
first
wrote
,
namely
,
[
a
](A35787-e18670-b)
a
August
.
Exposit.
quar.
prop.
ex
Ep.
Rim.
proposit
.
60.
Non
ergo
elegit
Deus
opera
cujusquam
in
praescientiâ
,
quae
ipse
daturus
est
:
sed
●●dem
elegit
,
&c.
That
God
hath
not
elected
the
Works
of
any
Man
,
according
to
his
Prescience
;
seeing
that
it
is
▪
He
himself
that
gives
the
same
to
a
Man
:
But
,
that
he
hath
elected
his
Faith
by
His
Pres●ience
;
that
is
,
He
hath
elected
those
who
He
foresaw
would
believe
his
Word
;
that
is
to
say
,
He
made
choice
of
them
to
bestow
His
Holy
Spirit
upon
,
that
so
by
doing
Good
Works
they
might
attain
everlasting
.
Life
.
Now
would
the
Pelagians
and
Semipelagians
have
brought
this
Passage
as
an
infallible
Argument
that
S.
Augustine
was
of
their
Opinion
;
but
that
his
Retractations
,
and
his
other
Books
which
were
written
afterwards
,
in
his
later
time
,
clearly
make
it
appear
,
that
this
Argument
is
of
no
force
at
all
;
forasmuch
as
this
Learned
Father
,
having
afterwards
better
considered
of
this
Point
,
wholly
altered
his
Opinion
:
[
b
](A35787-e18740-b)
b
Id.
Retract
.
lib.
1.
cap
23.
Nondum
diligentiùs
quaesiveram
,
nec
adhuc
inveneram
,
qualis
sit
Electio
Gratiae
,
de
qua
idem
dicit
Apostolus
,
Reliquiae
,
&c.
I
had
not
(
saith
he
)
as
yet
diligently
enough
inquired
into
,
nor
found
out
,
what
the
Election
of
Grace
was
,
whereof
the
Apostle
speaketh
in
these
words
;
There
is
a
Remnant
(
to
be
saved
)
according
to
the
Election
of
Grace
:
which
certainly
is
not
Grace
,
if
any
Merits
preceded
it
;
so
that
that
which
is
given
,
should
be
rendred
rather
as
due
to
the
Merits
,
than
as
given
freely
by
Grace
.
Now
who
knoweth
,
but
that
among
those
Fathers
whom
we
so
confidently
alledge
every
day
,
some
of
them
may
have
retracted
those
things
which
we
at
this
day
read
in
their
Works
;
and
that
Time
may
have
devoured
their
Retractations
of
those
their
Opinions
,
and
may
have
left
us
only
their
Errors
?
Besides
,
who
knows
,
and
can
truly
inform
us
,
what
Date
their
Writings
bear
?
Whether
they
were
the
Fruits
of
their
Spring
,
or
of
their
Summer
,
or
of
their
Autumn
?
Whether
they
were
gathered
green
,
or
were
suffered
to
ripen
upon
the
Tree
?
Doubtless
this
whole
Inquiry
is
very
dark
;
there
being
scarcely
any
mark
of
their
Season
to
be
found
upon
the
greatest
part
of
them
.
There
are
indeed
some
few
of
them
,
that
have
some
of
these
Marks
;
but
yet
they
are
so
doubtful
and
uncertain
ones
,
as
that
the
most
able
and
choicest
Wits
are
sometimes
deceived
in
this
their
Inquiry
.
And
when
all
is
done
,
who
knoweth
not
,
that
there
are
some
Trees
that
bear
their
Summer-fruit
even
in
the
very
beginning
of
the
Summer
,
when
as
the
Spring-time
is
yet
hardly
past
?
And
again
,
the
Fruits
which
are
gathered
at
the
end
of
the
Later
Season
,
are
not
always
the
ripest
:
for
Time
,
in
stead
of
ripening
,
many
times
rotteth
them
.
In
like
manner
is
it
also
with
Men
,
and
consequently
with
the
Fathers
.
Sometimes
their
Summer
yieldeth
much
more
,
and
better
Fruit
than
their
Autumn
.
For
,
as
for
the
Winter
,
that
is
to
say
,
the
last
part
of
our
Age
,
it
is
evident
that
it
usually
brings
forth
nothing
at
all
,
or
if
it
do
chance
to
force
it self
beyond
Nature
,
the
Fruits
it
bringeth
forth
are
yet
worse
,
and
more
crude
and
imperfect
,
than
those
even
of
the
Spring
.
Seeing
therefore
it
is
for
the
most
part
impossible
to
give
any
certain
judgment
of
these
things
,
either
by
the
History
of
these
Authors
,
or
by
their
Books
themselves
;
and
that
again
on
the
other
side
,
without
this
we
ought
not
to
sit
down
upon
any
thing
we
find
in
their
Writings
,
as
reckoning
we
have
made
a
discovery
what
their
Opinions
have
been
:
we
may
safely
conclude
in
this
Point
also
,
as
we
have
done
in
the
former
,
That
it
is
a
very
hard
matter
to
know
truly
and
precisely
what
the
Opinions
and
Sense
of
the
Ancients
have
been
,
touching
the
Differences
at
this
day
debated
amongst
us
.
CHAP.
VIII
.
Reason
VIII
.
That
it
is
Necessary
,
and
withal
very
hard
,
to
discover
how
the
Fathers
have
held
all
their
several
Opinions
;
Whether
as
Necessary
,
or
as
Probable
onely
;
and
in
what
degree
of
Necessity
,
or
Probability
.
LOgick
teacheth
us
,
That
True
Propositions
are
not
all
equally
so
;
some
of
them
being
but
Contingent
only
,
as
the
Schools
speak
;
and
others
being
Necessary
:
and
again
,
both
the
one
and
the
other
being
more
or
less
either
Contingent
or
Necessary
,
according
to
that
admirable
Division
which
the
Philosopher
hath
made
,
Three
Degrees
of
Necessity
,
explained
by
him
in
the
First
Book
of
his
Demonstrations
.
And
hence
it
comes
to
pass
,
that
the
Knowledge
or
Ignorance
of
these
Degrees
is
the
more
or
less
important
,
in
those
Sciences
whereunto
they
appertain
;
there
being
some
of
them
,
as
namely
,
those
which
they
call
Principles
,
that
are
so
Necessary
,
as
that
a
Man
cannot
be
ignorant
of
them
,
without
overthrowing
the
whole
Science
wherein
they
ought
to
have
place
:
and
there
being
others
again
,
on
the
contrary
side
,
that
a
Man
may
be
ignorant
of
,
so
far
,
as
to
hold
their
Contradictories
for
true
,
and
yet
nevertheless
not
run
any
great
hazard
.
As
for
example
,
These
here
following
are
Philosophical
Principles
of
the
first
sort
;
namely
,
That
there
is
Motion
;
and
,
That
every
Body
occupieth
some
certain
Place
,
and
the
like
.
For
,
I
beseech
you
,
what
strange
Philosophy
would
it
be
,
that
should
either
be
ignorant
of
,
or
should
deny
these
Principles
?
But
these
other
following
are
of
the
second
sort
;
namely
,
That
there
are
precisely
but
Five
Senses
in
Living
Creatures
;
and
,
That
the
Heavens
are
not
of
an
Elementary
Substance
,
and
the
like
.
For
,
although
these
Propositions
are
by
most
held
to
be
True
,
yet
notwithstanding
are
they
not
so
Necessary
,
but
that
a
Man
may
pass
for
a
Philosopher
,
and
yet
not
only
be
ignorant
of
these
Positions
;
but
may
also
,
if
he
please
,
maintain
even
those
things
that
are
contradictory
to
them
.
Now
if
there
be
any
Science
where
this
Consideration
ought
carefully
to
be
applied
,
it
is
,
in
my
judgment
,
in
this
of
Divinity
.
For
,
there
is
very
much
difference
betwixt
the
Truths
whereof
it
consisteth
;
some
of
them
being
evidently
more
Necessary
than
others
,
as
Origen
proveth
plainly
,
in
his
XXVII
Homily
upon
S.
Matthew
.
Do
but
compare
these
two
Propositions
together
;
Christ
is
God
;
and
,
Christ
suffered
death
,
being
of
the
age
of
thirty
four
or
thirty
five
years
:
who
seeth
not
,
that
though
both
these
Propositions
are
true
,
yet
notwithstanding
there
is
a
very
vast
difference
betwixt
them
.
For
,
the
former
of
these
is
Necessarily
True
,
that
is
to
say
,
it
is
True
in
such
sort
,
as
that
it
is
Impossible
but
that
Christ
should
be
God
;
the
Salvation
of
Mankind
,
which
is
the
End
of
our
Religion
,
being
otherwise
not
possibly
to
be
obtained
:
But
as
for
the
second
,
notwithstanding
that
it
is
true
,
and
is
collected
clearly
enough
out
of
the
Scriptures
,
yet
is
it
not
at
all
Necessary
.
For
,
Christ
might
,
if
he
had
so
pleased
,
have
suffered
at
the
Fortieth
or
Fiftieth
year
of
his
age
,
without
any
prejudice
at
all
to
our
Salvation
,
which
was
the
End
of
His
Suffering
.
Now
according
to
this
diversity
of
D●grees
,
the
Belief
or
Ignorance
of
these
two
Propositions
are
also
of
very
different
importance
.
The
first
of
them
we
may
not
be
ignorant
of
,
and
much
less
deny
,
without
renouncing
Christianity
.
The
second
we
may
be
ignorant
of
,
and
even
deny
too
,
as
supposing
it
false
,
yet
without
any
great
danger
.
To
be
able
therefore
to
come
to
a
clear
and
perfect
understanding
,
what
was
the
Sense
of
the
Fathers
touching
the
Points
of
Religion
at
this
day
controverted
amongst
Us
,
it
is
necessary
that
we
should
know
,
not
only
whether
they
believed
,
or
not
believed
them
;
but
also
,
how
they
believed
,
or
not
believed
them
:
that
is
to
say
,
whether
they
held
them
as
Propositions
Necessarily
,
or
Probably
,
either
True
,
or
False
;
and
besides
,
in
what
Degree
either
of
Necessity
,
or
Probability
they
placed
them
.
Now
that
this
Inquiry
is
very
Necessary
,
Cardinal
Perron
hath
clearly
demonstrated
in
that
Learned
Epistle
of
his
,
written
to
Casaubon
,
against
K.
James
.
For
,
the
King
attributing
to
himself
the
name
of
Catholick
,
under
pretence
that
He
believed
,
and
held
all
those
things
,
that
the
Fathers
of
the
four
or
five
first
Centuries
did
;
the
Cardinal
denies
his
Sequel
;
replying
,
among
other
things
,
that
to
be
of
the
Communion
of
the
Ancients
,
a
Man
ought
not
only
to
believe
what
they
believed
,
but
also
to
believe
it
in
the
same
manner
,
and
in
the
same
Degree
,
that
they
did
:
that
is
to
say
,
to
believe
as
Necessary
to
Salvation
,
what
they
believed
as
Necessary
to
Salvation
;
and
to
believe
as
profitable
to
Salvation
,
what
they
held
for
such
;
and
for
lawful
,
and
not
repugnant
to
Salvation
,
what
they
held
for
lawful
,
and
not
repugnant
to
Salvation
.
And
thus
he
goes
on
,
and
gives
us
a
long
and
exact
Division
of
the
different
Degrees
of
Necessity
,
which
may
,
and
ought
to
be
considered
,
in
all
Propositions
touching
Religion
.
I
could
heartily
wish
that
this
Occasion
had
carried
on
this
Learned
Prelate
so
far
,
as
to
have
made
an
Exact
Application
of
this
Doctrine
,
and
to
have
truly
enformed
us
,
of
what
the
greatest
part
of
the
World
is
at
this
day
Ignorant
;
namely
,
in
what
Degree
each
Point
of
the
Christian
Faith
is
held
,
either
by
the
Church
of
Rome
,
or
by
the
Ancient
Fathers
;
&
what
things
are
absolutely
Necessary
in
Religion
;
and
what
are
those
other
things
,
that
are
necessary
under
some
certain
Conditions
only
:
which
again
are
necessary
by
the
necessity
of
the
Means
;
and
which
,
by
the
necessity
of
the
Precept
;
(
as
he
there
speaks
:
)
that
is
to
say
,
which
are
those
things
,
that
we
ought
to
observe
,
either
by
reason
of
their
Profit
,
as
being
Means
which
are
profitable
to
Salvation
:
and
which
we
are
to
observe
,
by
reason
of
the
Commandment
only
,
being
enjoined
us
by
such
an
Authority
,
as
we
owe
Obedience
to
:
and
after
all
these
Points
,
Which
again
All
▪
and
every
of
the
Faithful
are
bound
to
believe
Expresly
;
and
,
which
are
those
,
that
it
is
sufficient
to
believe
in
gross
only
,
and
by
an
I●plicite
Faith
:
and
Lastly
,
which
are
those
things
that
we
ought
actually
to
do
▪
and
,
which
are
those
,
that
it
is
sufficient
if
we
approve
of
them
only
,
though
we
do
them
not
.
So
that
it
appeareth
clearly
out
of
these
Words
of
his
,
that
to
be
able
to
know
,
what
the
Belief
of
the
Fathers
hath
been
,
especially
in
the
Points
now
in
debate
,
we
ought
first
to
be
assured
,
in
what
degree
they
believed
the
same
.
And
that
this
distinction
was
of
very
great
Consideration
with
the
antient
Church
,
it
appears
sufficiently
out
of
the
special
regard
which
it
always
had
unto
it
;
opening
to
,
or
shutting
the
door
against
men
,
first
of
all
,
according
to
the
things
which
they
believed
,
or
not
believed
:
Secondly
,
according
to
the
different
manners
,
how
they
believed
,
or
not
believed
them
.
For
it
Excommunicated
those
who
rejected
those
things
that
it
held
as
Necessary
;
and
so
likewise
,
those
,
who
pressed
as
things
Necessary
,
such
as
it
held
for
things
probable
only
.
But
it
received
,
with
all
the
sweetness
that
might
be
,
all
those
who
either
were
Ignorant
of
,
or
doubted
of
,
or
indeed
denied
those
things
which
it
accounted
though
True
,
yet
not
Necessarily
so
.
This
appeareth
clearly
,
Easter-day
▪
yet
notwithstanding
they
lived
in
peace
,
and
mutual
amity
together
;
neither
were
any
of
the
Asian
Bishops
ever
excommunicated
at
Rome
,
for
their
dissenting
from
them
,
either
in
this
,
or
in
any
other
Point
:
but
that
rather
on
the
contrary
,
Polycarpus
,
coming
to
Rome
,
in
the
time
of
Pope
Anicetus
,
after
they
had
had
a
Conference
touching
the
differences
betwixt
them
,
and
each
of
them
continued
still
firm
in
his
former
opinion
;
yet
notwithstanding
did
they
not
forbear
to
hold
fair
correspondence
with
each
other
,
and
to
communicate
together
;
Anicetus
also
,
out
of
the
respect
he
bare
to
Polycarpus
,
allowing
him
the
use
of
his
own
Church
,
to
celebrate
the
Eucharist
in
.
Tertullian
in
his
Book
,
[
†
](A35787-e19610-b)
†
Tertul.
de
Praescript
.
advers.
Haeret.
c.
4.
Caeterùm
manente
formâ
ejus
in
suo
ordine
,
quantumlibet
quaeras
,
&
tractes
,
&
omnem
libidinem
curiositatis
effundas
,
&c.
Vid.
l.
de
Virg.
vel
l
1.
De
Praescriptionibus
adversus
Haereticos
,
requires
only
that
the
Rule
of
Faith
(
as
he
calls
it
)
should
continue
in
its
proper
Form
,
and
Order
;
allowing
every
Man
,
in
all
other
particulars
,
to
make
what
Inquiries
and
Discourses
he
please
,
and
to
exercise
his
Curiosity
to
the
height
of
Liberty
:
which
is
an
evident
Argument
,
that
He
admitted
into
His
Communion
all
those
who
not
contradicting
the
Rule
of
Faith
,
broached
any
other
opinions
;
if
so
be
they
held
them
but
as
Probable
only
;
and
proposed
not
any
thing
which
was
contrary
to
the
Rule
of
Faith
.
The
Author
of
the
[
*
](A35787-e19690-b)
*
Apol
Orig.
inter
opera
Origen
.
Apology
of
Origen
published
by
Ruffinus
▪
under
the
name
of
Pamphilus
,
was
of
the
same
opinion
also
▪
For
,
having
confessed
,
that
Origen
,
if
not
held
,
yet
published
some
certain
very
strange
opinions
,
touching
the
State
of
the
Soul
before
the
Birth
of
Man
,
and
concerning
the
Nature
of
the
Stars
;
he
wi●hal
maintains
,
that
these
opinions
do
not
presently
make
a
Man
an
H●retick
▪
and
that
even
among
the
Doctors
of
the
Church
there
was
diversity
of
opinion
touching
the
same
.
But
besides
all
this
,
it
is
evident
that
this
difference
of
judgment
is
even
at
this
day
to
be
found
in
the
Church
of
Rome
;
where
you
shall
find
the
Jacobins
and
the
Franc●s●ans
maintaining
opinions
utterly
contradictory
to
each
other
,
touching
the
Conception
of
the
Virgin
Mary
;
the
one
of
them
maintaining
that
she
was
conceived
without
sin
;
whereas
the
other
utterly
deny
it
.
And
,
that
which
makes
me
wonder
the
more
,
is
,
that
they
suffer
such
Contradictory
opinions
as
these
to
be
held
amongst
them
,
in
such
particulars
,
as
considered
barely
in
themselves
,
seem
yet
to
be
of
very
great
Importance
.
As
for
Example
,
a
Man
may
either
believe
that
we
oug●●
to
yield
to
the
Cross
the
Adoration
of
Latria
;
or
,
if
he
please
,
he
may
believe
the
contrary
;
without
losing
,
either
by
reason
of
the
one
,
or
the
other
,
the
Communion
of
the
Church
,
and
Salvation
.
And
yet
notwithstanding
if
you
but
consider
the
thing
in
it self
,
it
will
appear
to
be
a
matter
of
no
such
Indifferency
as
people
take
it
for
.
For
,
if
the
Former
of
these
Opinions
be
indeed
True
;
then
must
those
that
are
of
the
other
Opinion
,
needs
sin
very
grievously
,
in
not
worshipping
a
Subject
,
that
is
so
worthy
of
Adoration
.
But
if
it
be
False
,
then
are
those
Men
that
maintain
the
same
,
guilty
of
a
much
greater
sin
,
by
committing
so
horrible
Idolatry
.
What
Point
is
there
in
Religion
,
that
seemeth
to
be
of
greater
Importance
than
that
,
touching
the
Foundation
,
and
Head
of
all
Ecclesiastical
Power
,
upon
the
Authority
whereof
the
whole
Faith
,
and
State
of
the
Church
turneth
?
And
yet
,
touching
this
Particular
also
,
which
is
of
so
great
consequence
,
do
they
suffer
Men
to
maintain
Contradictory
Opinions
;
some
attributing
this
Dignity
to
the
Pope
;
and
others
,
to
a
General
Council
.
Roman
Church
,
if
they
mean
to
convince
their
Adversaries
out
of
the
Fathers
first
to
make
it
appear
unto
them
,
that
the
Antients
held
the
said
Points
,
not
only
as
True
,
but
as
Necessary
also
,
and
in
the
very
same
Degree
of
Necessity
that
they
now
hold
them
.
Now
this
must
needs
prove
a
business
of
most
extream
Difficulty
,
and
much
greater
here
,
than
in
any
of
the
other
particulars
before
proposed
.
And
I
shall
alledge
no
other
Argument
for
the
proof
of
this
,
than
that
very
Decree
we
cited
before
,
where
the
Council
of
Trent
hath
declared
,
that
the
Fathers
did
not
Administer
the
Communion
to
Infants
,
out
of
any
opinion
that
it
was
necessary
to
Salvation
;
Concil.
Trident.
Sess.
21.
c.
4.
Ut
enim
sanctiss●●i●ill●
Patres
sui
facti
probabi●em
causam
pro
illius
temporis
ratione
habuerunt
;
ita
certè
eos
nullâ
salutis
necessitate
id
●ec●sse
,
sine
controversi●
tenendum
est
.
but
did
it
upon
some
other
probable
Reasons
only
.
For
,
we
have
not
only
very
good
reason
to
doubt
,
whether
the
Fathers
held
this
opinion
,
and
followed
this
practice
,
as
probable
only
,
but
it
seemeth
besides
(
with
all
Reverence
to
that
Council
be
it
spoken
,
)
to
appear
evidently
enough
out
of
their
Writings
,
that
they
did
hold
it
as
Necessary
.
For
,
do
but
hear
the
Fathers
themselves
▪
and
St.
Augustine
in
the
first
place
:
who
saith
,
[
†
](A35787-e20090-b)
†
Aug.
l.
1
●e
peccat
.
Mor
▪
&
rem●ss
Ex
antiqu●
,
ut
existimo
,
&
Apostolica
Traditione
Ecclesiae
Christ●●msitum
tenent
,
praeter
Baptismum
&
participationem
Dominicae
men●ae
,
non
solùm
ad
Regnum
Dei
,
sed
nec
ad
salutem
,
&
vitam●aeternam
posse
quenquam
hominum
pervenire
.
Hoc
enim
&
Scriptura
●estatur
,
&c.
Ibid.
Paulo
post
.
Si
erg●
,
ut
tot
&
tanta
divina
testimonia
concinunt
,
nec
salus
,
nec
vita
aeterna
sine
Baptismo
,
&
corpore
&
sanguine
Domini
cu●quam
specta●●a
est
;
frustrà
sine
his
promittitur
parvulis
.
That
the
Churches
of
Christ
hold
,
by
an
Antient
,
and
as
I
conceive
(
saith
he
)
an
Apostolical
Tradition
,
that
without
Baptism
,
and
the
Communicating
of
the
Lords
Table
,
no
Man
can
come
either
into
the
Kingdom
of
God
or
unto
Salvation
,
or
Eternal
Life
.
And
afterwards
having
,
as
he
conceives
▪
proved
this
out
of
the
Scriptures
,
he
addeth
further
:
Seeing
therefore
that
no
Man
can
hope
either
for
Eternal
,
Life
,
or
Salvation
,
without
Baptism
,
and
the
Body
and
Blood
of
Christ
,
(
thus
doth
he
call
the
Sacrament
of
the
Eucharist
,
according
to
the
language
of
his
Time
;
)
as
hath
been
proved
by
so
many
Divine
Testimonies
;
in
vain
is
it
promised
to
Infants
,
without
the
participating
of
these
.
And
some
three
Chapters
before
,
treating
of
those
words
of
our
Saviour
in
S.
John
,
Except
you
eat
my
Flesh
,
and
drink
my
Blood
,
you
can
have
no
Life
in
you
:
which
words
he
understandeth
,
both
there
an●
〈◊〉
where
,
of
the
Communicating
of
the
E●charist
;
he
makes
a
long
Discourse
to
prove
,
that
they
extend
as
well
to
little
Infants
,
as
to
people
of
riper
Ag●
.
[
†
](A35787-e20180-b)
†
Id.
Ibid.
c.
20.
verò
quisquam
etiam
hoc
dicere
audebit
,
qu●d
ad
parvulos
haec
sententia
non
perti●eat
;
possintque
sine
participatione
corporis
hujus
&
sanguinis
in
se
habere
vitam
&
c
?
〈◊〉
there
any
man
saith
he
,
that
dares
affirm
that
thi●
sp●ech
belongeth
not
to
little
〈…〉
o●
that
they
may
have
life
in
them
▪
without
participating
of
this
Body
▪
and
of
this
Blo●d
?
And
this
is
this
constant
manner
of
speaking
,
in
eight
or
ten
other
Passages
in
his
[
*
](A35787-e20230-b)
*
Id.
T.
2.
ep.
106
ep.
107.
ep.
poster
ib.
Mar.
l.
2.
contr.
Pel.
&
Celest
.
c.
18.
l.
1
contr.
2.
ep.
Pelag.
ad
Bon.
cap.
22.
&
l.
4
c.
4.
l
▪
1.
contr.
Jul.
&
l.
3.
c.
1.
&c.
12.
lib.
de
Praedest
.
Sanct.
ad
Prosp.
c.
13.
Hypomn.
l.
5.
&
6.
Tract.
120.
in
J●h
.
Serm.
32.
de
verb.
Ap.
Works
,
which
are
too
long
to
be
here
inserted
▪
Pope
Innocent
I
▪
his
Contemporany
▪
speaketh
also
after
the
same
manner
▪
proving
against
the
Pelagians
,
that
Baptism
is
Necessary
for
Infants
,
to
render
them
capable
of
Eternal
Life
;
for
as
much
as
,
without
Baptism
they
cannot
[
†
](A35787-e20260-b)
†
Innoc.
in
ep.
ad
Milevit
Synod
.
quae
est
inter
ep.
Aug
15.
Illud
verò
quod
eos
vestra
fraternitas
asserit
praedicare
,
parvulos
aeternae
vitae
praemiis
,
etiam
sine
baptismatis
gratia
posse
donari
,
perfatuum
est
.
Nisi
enim
manducaverint
carnem
fi●●i
hominis
,
&
biber●nt
sargu●em
ejus
,
non
habebunt
vitam
aeternam
in
seme●ipsis
.
Vid.
Aug.
l.
2.
contr.
2.
ap.
Pelag.
c.
4.
&
lib.
1.
contr.
Jul.
c.
2.
Communicate
of
the
E●charist
,
which
is
necessary
to
Salvation
.
[
*
](A35787-e20330-b)
*
Cyprian
lib.
●
.
Test
ad
Qui.
c.
●5
.
S.
Cyprian
also
,
long
before
them
spake
to
the
very
same
sense
:
and
this
[
†
](A35787-e20350-b)
†
Maldon
.
in
Joan.
c.
6.
num.
116.
M●ssam
facio
Augustini
,
&
Innocent●●
I
▪
sententiam
,
quae
sexce●tos
circiter
annos
viguit
in
Ecclesia
,
Eucharistiam
etiam
Infantibus
necessariam
.
Maldonate
affirmeth
▪
to
have
been
the
opinion
of
the
six
first
Centuries
.
These
things
considered
,
we
must
needs
think
one
of
these
two
things
following
;
namely
,
that
either
the
Council
of
Trent
,
by
its
Declaration
,
hath
made
that
,
which
hath
been
,
to
be
as
if
it
never
had
been
;
which
is
a
Power
,
that
the
Poet
[
*
](A35787-e20420-b)
*
Agath●
apud
Aristot
.
Eth
ad
Nicom
l.
7
▪
c.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Agath●
in
Aristotle
would
not
allow
to
God
himself
:
or
else
,
that
the
Fathers
of
this
Council
,
either
out
of
forgetfulness
,
or
otherwise
,
mistook
themselves
in
this
account
of
theirs
,
touching
the
opinion
of
the
Ancient
Church
in
this
particular
:
which
,
in
my
judgment
▪
is
the
more
favourable
,
and
the
more
probable
Conceit
of
the
two
:
and
if
so
,
I
shall
then
desire
no
more
.
For
,
if
these
great
Personages
,
who
were
chosen
with
so
much
Care
,
and
Circumspection
,
out
of
all
parts
of
Christendom
,
and
sent
to
Trent
,
to
deliberate
upon
,
and
determine
a
Business
of
the
greatest
Importance
in
the
World
;
and
were
directed
by
the
Legats
of
so
exquisite
a
Wisdom
▪
and
digested
their
Decrees
with
a
judgment
so
Ripe
,
and
slow-paced
,
as
that
there
is
scarcely
any
one
word
in
them
,
but
hath
its
Design
;
if
after
all
this
,
I
say
,
these
Men
should
be
●ound
to
have
erred
in
this
their
Inquiry
,
in
affirming
,
that
the
Fathers
held
only
as
Probable
,
that
which
they
evidently
appear
to
have
held
as
Necessary
:
If
Pope
Pius
VI.
with
his
whole
Consistory
,
consisting
of
so
many
Eminent
,
and
Wise
Men
,
hath
approved
and
confirmed
this
Mistake
of
theirs
,
not
perceiving
it
at
all
:
what
can
we
,
or
indeed
what
ought
we
to
expect
from
any
other
hands
,
whose
soever
they
be
,
as
touching
the
Points
now
controverted
betwixt
us
;
in
comparison
of
which
,
a
Man
may
very
well
say
,
that
all
the
Difficulty
,
that
this
Matter
now
spoken
of
yieldeth
,
is
nothing
at
all
,
wherein
notwithstanding
this
whole
Council
mistook
it self
?
Where
shall
we
find
a
M
that
after
this
their
Failing
,
can
have
the
courage
to
adventure
upon
so
Difficult
,
and
so
Intricate
an
undertaking
?
Who
can
promise
himself
success
there
,
where
so
Great
a
Council
hath
failed
?
The
very
hope
of
effecting
so
weighty
a
Matter
can
hardly
be
excused
from
the
guilt
of
High
Pr●sumption
.
For
,
first
of
all
,
the
Fathers
tell
us
very
seldom
,
in
what
Degree
either
of
Necessity
,
or
Probability
,
they
held
their
Opinions
:
and
even
when
they
do
tell
us
,
their
Expressions
being
such
,
as
we
have
observed
of
them
,
we
ought
not
presently
to
conclude
any
thing
from
them
,
without
first
examining
them
throughly
.
For
,
many
t●mes
,
when
they
would
recommend
unto
us
such
things
,
as
they
accounted
profitable
for
us
;
they
would
speak
of
them
,
as
if
they
had
been
Necessary
:
and
so
again
,
to
take
off
our
Belief
of
,
and
to
divert
our
affections
from
such
things
as
they
conceived
either
to
be
simply
false
,
or
otherwise
unprofitable
for
us
;
they
represented
them
as
the
most
detestable
and
pernicious
things
that
could
be
.
Whosoever
fasteth
upon
the
Lords
day
,
or
upon
any
Saturday
,
except
that
one
Saturday
,
(
he
meaneth
Easter-Eve
)
he
is
a
murtherer
of
Christ
,
said
S.
Ignatius
.
Who
would
not
think
,
hearing
these
so
Tragical
Expressions
of
his
,
that
certainly
he
was
speaking
of
the
very
Foundation
of
the
whole
Christian
Religion
?
And
yet
the
Business
he
there
speaks
of
,
was
only
the
Observation
of
a
certain
part
of
a
Positive
Law
,
and
which
yet
(
as
most
are
of
opinion
)
was
at
that
time
received
but
by
a
part
onely
of
the
Church
;
the
belief
and
observation
whereof
was
so
far
from
being
reckoned
among
those
things
that
were
Necessary
,
that
it
was
scarcely
placed
in
the
first
Degree
of
Probability
;
and
is
now
at
length
utterly
abolished
too
.
This
manner
of
Discoursing
is
very
frequently
used
by
Tertullian
,
S.
Ambrose
,
and
especially
by
S.
Hierome
▪
who
are
all
so
eager
for
the
Side
which
they
take
to
,
that
you
would
think
,
in
reading
them
,
that
all
those
whom
they
commend
,
were
very
Angels
;
and
all
those
other
,
whom
they
speak
against
,
arrant
Devils
:
that
whatsoever
they
maintain
,
are
the
very
Foundations
and
Ground-work
of
the
Christian
Religion
;
and
whatsoever
they
refute
,
is
meer
Atheism
,
and
the
highest
Impiety
▪
that
may
be
.
Rule
of
Faith
so
often
mentioned
by
Tertullian
,
nor
in
the
Nicen
Creed
,
nor
in
that
of
Co●stanti●ople
,
nor
in
the
Determinations
of
the
Council
of
Ephesus
,
nor
yet
in
those
of
Chalcedon
.
The
first
of
these
Councils
Anathematized
Arius
;
the
second
,
Macedonius
;
the
third
,
Nestorius
;
and
the
fourth
,
Eutyches
:
and
yet
nevertheless
are
the
several
Tenets
of
these
very
Men
at
this
day
received
,
and
maintained
by
one
Side
or
other
.
Nay
,
which
is
more
,
the
aforesaid
Articles
do
not
at
all
appear
neither
in
the
two
following
Councils
;
namely
,
the
second
Council
of
Constantinople
,
which
condemned
certain
Writings
of
Theodorus
,
Theodoretus
,
and
Ibas
,
as
we
have
touched
before
;
nor
yet
in
the
III
Council
of
Constantinople
,
which
Anathematized
the
Monothelites
,
and
was
held
about
the
year
of
our
Lord
DCLXXXI
.
And
yet
have
these
Six
first
Councils
(
if
you
will
believe
the
Fathers
of
the
VII
)
established
and
confirmed
all
those
things
which
had
been
taught
in
the
Catholick
Church
,
down
from
the
Primitive
Times
,
whether
by
Writing
,
or
by
Vnwritten
Tradition
.
So
that
it
will
hence
follow
,
that
these
Points
,
which
appear
not
here
in
the
said
Six
first
Councils
at
all
,
were
not
delivered
from
the
beginning
,
neither
in
Writing
,
nor
otherwise
.
Only
about
the
Eighth
Century
,
and
so
for
a
good
while
afterward
,
we
find
mention
of
one
of
those
Points
now
controverted
among
us
,
namely
,
that
touching
Images
;
which
was
diversly
and
contrarily
determined
in
the
Councils
of
Constantinople
,
of
Nicaea
,
and
of
Francfort
:
the
Second
of
these
Councils
enjoyning
the
Vse
and
Adoration
of
Images
;
whereas
the
First
had
utterly
forbid
it
;
and
the
last
of
these
Councils
taking
off
,
and
correcting
,
as
it
were
,
the
Excesses
of
the
other
Two
.
What
can
you
say
to
this
,
that
neither
in
the
Writings
of
Particular
Men
,
which
yet
are
usually
more
copious
,
and
fuller
,
than
the
Determinations
of
Councils
are
,
there
is
so
much
as
any
mention
made
of
the
said
Points
?
Epiphanius
,
Treatise
of
Heresies
,
gives
us
two
Discourses
;
in
the
one
whereof
he
setteth
down
the
Order
,
Customs
,
and
Discipline
of
the
Church
in
his
time
:
wherein
I
must
needs
say
,
that
there
are
very
many
things
which
much
differ
from
the
Customs
that
are
at
this
day
observed
by
us
,
both
of
the
one
side
,
and
of
the
other
.
In
the
other
is
contained
an
Exposition
of
the
Faith
of
the
Church
,
set
down
at
large
,
which
he
calleth
,
[
*
](A35787-e21000-b)
*
Id
ibid
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Pillar
of
the
Truth
,
the
Hope
and
Assurance
of
Immortality
.
And
yet
of
all
those
Controversies
which
are
at
this
day
debated
amongst
us
,
you
shall
there
meet
with
onely
one
which
is
touching
the
Local
Descent
of
our
Saviour
Christ
into
Hell
:
which
yet
is
an
Article
of
very
small
importance
,
as
every
one
knows
.
In
the
Acts
of
the
Sixth
Council
we
have
a
Synodical
Epistle
of
Sophronius
,
CHAP.
IX
.
Reason
IX
.
We
ought
to
know
what
hath
been
the
Opinion
,
not
of
one
,
or
more
of
the
Fathers
,
but
of
the
whole
Ancient
Church
;
which
is
a
very
hard
matter
to
be
found
out
.
THose
who
make
most
account
of
the
Writings
of
the
Fathers
,
and
who
urge
them
the
oftnest
in
their
Disputations
,
do
inform
us
,
That
the
weight
of
their
Sayings
in
these
Matters
proceeds
from
hence
,
that
they
are
as
so
many
Testimonies
of
the
General
Sense
and
Judgment
of
the
Church
;
to
which
alone
these
men
attribute
the
Supreme
Power
of
Judging
in
Controversies
of
Religion
.
For
,
if
we
should
consider
them
severally
,
each
by
himself
,
and
as
they
stand
by
their
own
strength
onely
,
they
confess
,
that
they
may
chance
to
erre
.
So
that
it
will
follow
hence
,
That
to
the
end
we
may
make
use
of
the
Testimonies
of
the
Fathers
,
it
is
not
sufficient
for
us
to
know
whether
such
or
such
Sayings
be
truly
theirs
;
and
,
if
so
,
what
the
meaning
of
them
is
:
but
we
ought
further
also
to
be
very
well
assured
,
that
they
are
conformable
to
the
Belief
of
the
Church
in
their
time
:
in
like
manner
as
in
a
Court
of
Judicature
,
the
Opinion
of
any
single
Person
of
the
Bench
is
of
no
weight
at
all
,
as
to
the
passing
of
Judgment
,
unless
it
be
conformable
to
the
Opinion
of
all
the
rest
,
or
at
least
of
the
Major
Part
of
the
Company
.
And
now
see
how
we
are
fallen
again
into
new
Difficulties
.
For
,
whence
,
and
by
what
means
may
we
learn
,
whether
the
whole
Church
,
in
the
time
of
Justin
Martyr
,
or
of
S.
Augustine
,
or
of
S.
Hierome
,
maintained
the
same
Opinions
in
every
particular
,
that
these
Men
severally
did
,
or
not
?
I
confess
,
that
the
Charity
of
these
Men
was
very
great
;
and
that
they
very
heartily
and
constantly
embraced
the
Body
and
Substance
of
the
Belief
of
the
Church
,
in
all
Particulars
that
they
saw
apparently
to
be
such
.
But
,
where
the
Church
did
not
at
all
deliver
it self
,
and
expresly
declare
what
its
Sense
was
;
they
could
not
possibly
,
how
great
soever
their
desire
of
so
doing
might
have
been
,
follow
its
Authority
,
as
the
Rule
of
their
Opinions
.
Wheresoever
therefore
they
treat
of
Points
which
were
long
since
decided
,
believed
,
and
received
,
expresly
,
and
positively
,
by
the
whole
Christian
Church
,
either
of
their
own
Age
,
or
of
any
of
the
preceding
Ages
;
it
is
very
probable
that
they
did
conform
to
what
was
believed
by
the
Church
;
so
that
,
in
these
Cases
,
their
Saying
may
very
well
pass
for
a
Testimony
of
the
Judgment
and
Sense
of
the
Church
;
it
being
very
improbable
,
that
they
could
be
either
ignorant
what
was
the
Publick
Doctrine
of
the
Church
;
or
that
knowing
the
same
,
they
would
not
follow
it
.
As
for
example
,
when
Athanasius
,
S.
Ambrose
,
S.
Hierome
,
S.
Augustine
,
and
others
,
discourse
touching
the
Son
of
God
,
they
speak
nothing
but
what
is
conformable
to
the
Belief
of
the
Church
in
General
;
because
that
the
Belief
of
the
Church
had
then
been
clearly
and
expresly
delivered
upon
this
Point
:
so
that
whatsoever
they
say
,
as
to
this
Particular
,
may
safely
be
received
,
as
a
Testimony
of
the
Churches
Belief
.
And
the
like
may
be
done
in
all
the
other
Points
,
which
have
either
been
positively
determined
in
any
of
the
General
Councils
,
or
delivered
in
any
of
the
Creeds
,
or
that
any
other
way
appeareth
to
have
been
the
publick
Belief
of
the
Church
.
If
the
Fathers
had
but
contained
themselves
within
these
Bounds
,
and
had
not
taken
liberty
to
treat
of
any
thing
,
save
what
the
Church
had
clearly
delivered
its
Judgment
upon
;
this
Rule
might
then
have
been
received
as
a
General
one
;
and
,
what
opinion
soever
we
found
in
them
,
we
might
safely
have
concluded
it
to
have
been
the
Sense
of
the
Church
that
was
in
their
time
.
But
the
curiosity
of
Mans
Nature
,
together
with
the
Impudence
of
the
Hereticks
,
and
the
Tenderness
of
Conscience
,
whether
of
their
own
or
of
others
,
and
divers
other
Reasons
perhaps
,
having
partly
made
them
willingly
,
and
partly
forced
,
and
as
it
were
constrained
them
to
go
on
further
,
and
to
proceed
to
the
search
of
the
Truth
of
several
Points
,
which
had
not
as
yet
been
established
by
the
universal
and
publick
Consent
of
all
Christians
,
it
could
not
be
avoided
,
but
that
necessarily
they
must
in
these
Inquiries
make
use
of
their
own
proper
Light
,
and
must
deliver
upon
the
same
their
own
private
Opinions
;
which
the
Church
,
which
came
after
them
,
hath
since
either
embraced
,
or
rejected
.
I
shall
not
here
stand
to
prove
this
my
Assertion
,
since
it
is
a
thing
that
is
confessed
on
all
hands
,
and
whereof
the
Romanists
make
special
use
upon
all
occasions
,
in
answering
several
Objections
brought
against
them
out
of
the
Fathers
.
As
,
for
example
,
Departed
Souls
,
before
the
Resurrection
,
by
saying
,
that
the
Church
in
his
time
had
not
as
yet
determined
any
thing
touching
this
Particular
.
And
so
likewise
,
where
he
applies
the
same
Plaister
to
that
(
in
his
Judgment
)
so
unsound
Opinion
of
Pope
Nicolas
I
,
who
maintained
That
Baptism
administred
in
the
Name
of
Jesus
Christ
onely
,
without
expressing
the
other
Persons
of
the
Holy
Trinity
,
was
not
withstanding
valid
and
effectual
.
[
*
](A35787-e21310-b)
*
Id.
ibid.
c.
12.
Sect.
Respond
.
Nicolaum
,
&c.
Non
invenitur
ulla
certa
definitio
Ecclesiae
de
hac
re
.
Id.
ibid
Sect.
ult.
ex
his
.
This
is
a
Point
(
saith
Bellarmine
)
touching
which
we
find
not
the
Church
to
have
determined
any
thing
.
And
,
how
dangerous
,
and
almost
Heretical
soever
the
Opinion
of
those
Men
seem
to
him
to
be
,
who
hold
,
That
the
Pope
of
Rome
may
fall
into
Heresie
;
yet
doth
he
permit
Pope
Adrian
to
hold
the
same
,
not
daring
to
rank
him
among
the
Hereticks
,
because
that
the
Church
had
not
as
yet
clearly
and
definitively
delivered
it self
touching
this
Point
.
The
same
Bellarmine
,
in
another
Controversie
of
great
importance
,
touching
the
Canonical
Books
of
the
Old
Testament
,
finding
himself
hardly
put
to
it
,
by
his
Adversaries
urging
against
him
the
Authority
of
S.
Hierome
,
who
casts
Tobit
,
the
Book
of
Wisdom
,
Ecclesiasticus
,
and
the
Maccabees
,
out
of
the
Canon
,
contrary
to
the
Judgment
of
the
Church
of
Rome
,
which
receiveth
them
in
▪
rids
his
hands
of
this
Objection
,
after
the
same
manner
.
I
confess
(
saith
he
)
that
S.
Hierome
held
this
Opinion
,
because
that
no
General
Council
had
as
yet
ordained
any
thing
touching
these
Books
.
Seeing
therefore
it
is
most
clear
,
both
from
the
Confession
of
our
Adversaries
,
and
also
by
the
consideration
of
the
thing
it self
,
that
the
Fathers
have
ven●ed
in
their
Writings
very
many
of
their
own
particular
Opinions
,
digested
out
of
their
own
private
Meditations
,
and
which
they
had
not
learnt
in
the
School
of
the
Church
;
who
sees
not
,
that
before
we
give
any
certain
credit
unto
their
Sayings
,
we
ought
first
to
be
assured
of
what
Nature
they
are
?
Whether
they
were
their
own
particular
Opinions
onely
,
or
the
publick
Sense
of
their
Age
?
Since
it
is
confessed
by
all
,
That
those
of
the
former
sort
are
not
always
obligatory
necessarily
;
but
are
such
as
oftentimes
may
,
and
sometimes
ought
to
be
rejected
,
without
any
scruple
at
all
.
You
will
object
,
perhaps
,
to
a
Protestant
,
That
S.
Hierome
▪
worshipped
the
Reliques
of
Departed
Saints
.
How
shall
I
know
(
will
he
reply
upon
you
again
)
whether
this
was
his
private
Opinion
onely
,
or
not
?
If
the
Authority
of
this
Father
,
for
want
of
being
grounded
upon
some
Publick
Declaration
of
the
Church
,
could
not
bind
Bellarmine
to
receive
his
Opinion
,
touching
the
Canon
of
the
Old
Testament
;
why
should
this
Opinion
of
his
,
which
is
not
any
whit
better
grounded
than
the
other
,
perswade
me
to
the
Worship
of
Reliques
?
The
same
will
he
reply
upon
you
,
and
many
times
with
much
more
appearance
of
Reason
,
concerning
divers
other
Testimonies
produced
out
of
the
Fathers
.
So
that
,
whether
you
would
confirm
your
own
Faith
,
or
whether
you
would
wrest
out
of
your
Adversaries
hand
this
manner
of
Reply
,
and
make
good
all
such
Allegations
;
it
will
concern
you
to
make
it
clear
,
concerning
any
Passage
whatsoever
,
that
you
shall
urge
out
of
a
Father
,
that
it
is
not
his
own
private
Opinion
,
but
was
the
Opinion
of
the
Church
it self
wherein
he
lived
:
which
,
in
my
Judgment
,
is
a
thing
that
is
as
hard
,
or
harder
to
be
demonstrated
,
than
any
one
of
all
those
things
we
have
yet
discoursed
of
.
For
,
those
means
by
which
we
might
easily
attain
to
this
Knowledge
,
are
wanting
unto
us
;
and
those
which
we
have
left
us
,
are
very
weak
,
and
very
little
concluding
.
If
the
Fathers
themselves
had
but
taken
so
much
pains
as
to
have
distinguished
betwixt
these
two
sorts
of
Opinions
,
informing
us
in
every
particular
Case
,
which
were
their
own
private
Opinions
only
,
and
which
were
taught
by
the
whole
Church
;
or
,
at
least
,
had
but
proposed
some
of
them
as
Doubtful
,
and
others
again
as
Assured
Truths
,
in
like
manner
as
Origen
hath
sometimes
done
;
they
would
indeed
have
eased
us
very
much
:
though
,
to
say
the
truth
,
they
would
not
have
wholly
cured
us
of
our
Grief
:
forasmuch
as
sometimes
(
as
we
shall
hereafter
make
it
appear
)
they
attribute
to
the
Church
those
things
,
General
Councils
,
and
of
some
few
of
the
Provincial
,
you
will
not
meet
with
any
Piece
of
this
nature
,
throughout
the
whole
stock
of
Antiquity
.
Now
,
(
as
we
have
already
made
it
appear
in
the
preceding
Chapter
,
)
the
Ancient
Church
hath
not
any
where
declared
,
neither
in
its
Creeds
,
nor
in
the
aforesaid
Councils
,
what
the
opinion
and
sense
of
it
hath
been
,
touching
the
greatest
part
of
those
Points
,
which
are
now
in
dispute
amongst
us
.
It
followeth
therefore
,
that
by
this
means
we
shall
never
be
able
to
distinguish
,
in
the
Writings
of
the
Fathers
,
which
were
their
own
private
opinions
,
and
which
they
held
in
common
with
the
rest
of
the
Church
.
If
we
could
indeed
learn
from
any
creditable
Author
,
that
the
present
Controversies
had
ever
been
decided
by
the
Ancient
Church
;
we
should
then
readily
believe
,
that
the
Fathers
would
have
followed
this
their
Decision
:
and
then
,
although
the
Co●stitutions
themselves
should
not
perhaps
have
come
down
to
our
hands
,
yet
notwithstanding
should
we
be
in
some
sort
obliged
to
believe
,
that
the
Fathers
who
had
both
seen
,
and
assented
to
the
same
,
would
also
have
delivered
over
the
sense
of
them
unto
us
in
their
Writings
.
But
we
meet
with
no
such
thing
in
any
Author
:
but
it
rather
appears
evidently
to
the
contrary
,
through
the
whole
course
of
Ecclesiastical
Story
,
that
these
Matters
were
never
so
much
as
started
,
in
the
first
Ages
of
Christianity
;
so
far
have
they
been
from
being
then
decided
.
So
that
it
manifestly
appeareth
from
hence
,
that
if
the
Fathers
of
those
Primitive
times
have
by
chance
said
any
thing
of
them
;
they
fetched
not
what
they
said
from
the
Determinations
of
the
Church
,
which
had
not
as
yet
declared
it self
touching
the
same
;
but
vented
rather
their
own
private
thoughts
and
opinions
.
Neither
will
it
be
to
any
purpose
to
object
here
,
that
the
Testimonies
of
many
Fathers
together
do
represent
unto
us
the
sence
of
the
Church
;
although
the
voice
of
one
or
two
single
persons
only
is
not
sufficient
to
do
the
same
.
For
,
not
to
answer
,
that
that
which
hath
hapned
to
one
,
may
have
hapned
to
many
others
;
and
,
that
if
some
particular
persons
chance
to
have
fallen
upon
some
particular
Opinions
,
possibly
others
may
either
have
accompanied
,
or
else
have
followed
them
in
the
same
:
I
say
further
,
that
this
Objection
is
of
no
force
at
all
in
this
Particular
.
For
,
seeing
that
the
Church
had
not
as
yet
declared
its
opinion
publickly
,
touching
the
Points
at
this
day
controverted
;
it
is
as
impossible
that
many
together
,
that
lived
in
the
same
time
,
should
represent
it
unto
us
,
as
that
one
single
person
should
.
How
could
they
possibly
have
seen
that
;
which
lay
as
yet
concealed
?
How
could
they
possibly
measure
their
Belief
by
such
a
Rule
,
as
was
not
yet
visible
to
the
World
?
The
Chiliasts
alledge
the
Testimonies
,
not
of
one
,
not
of
two
,
but
of
a
very
great
number
of
the
most
eminent
and
the
most
ancient
among
the
Fathers
,
who
were
all
of
their
opinion
as
we
shall
see
hereafter
.
The
Answer
,
that
is
ordinarily
made
to
the
Objection
,
is
,
That
the
Church
having
not
as
yet
declared
its
sence
touching
this
Point
,
the
Testimonies
of
these
Men
bind
us
not
to
believe
the
same
:
which
is
an
evident
Argument
,
that
a
great
number
,
in
this
case
,
signifies
no
more
than
a
small
,
in
the
representing
unto
us
,
what
the
Belief
of
the
Church
hath
been
;
and
that
it
is
necessary
,
that
either
by
some
General
Council
,
or
else
by
some
other
publick
way
,
it
must
have
declared
its
judgment
touching
any
Question
in
debate
that
so
we
may
know
whether
the
Fathers
have
been
of
the
same
judgment
,
or
no.
So
that
according
to
this
Account
,
we
are
to
raise
up
again
the
whole
Ancient
Church
,
and
to
call
it
to
account
,
touching
every
of
these
particular
Points
now
debated
,
touching
which
the
Testimonies
of
the
Fathers
are
alledged
;
it
being
impossible
otherwise
to
give
any
certain
judgment
,
whether
that
which
they
say
be
their
own
private
,
or
else
the
publick
Opinion
;
that
is
to
say
,
whether
it
be
fit
to
be
believed
,
or
not
.
So
that
any
man
,
that
is
but
of
the
meanest
judgment
,
may
easily
perceive
how
that
it
is
not
only
a
difficult
,
but
also
almost
an
impossible
thing
,
to
gather
out
of
the
Writings
of
the
Fathers
so
much
light
,
as
is
necessary
we
should
have
,
for
our
satisfaction
in
matters
of
so
great
importance
.
CHAP.
X.
Reason
10.
That
it
is
a
very
hard
matter
to
know
,
whether
the
Opinions
of
the
Fathers
,
touching
the
Controversies
of
these
Times
,
were
received
by
the
Church
Vniversal
,
or
but
by
some
part
of
it
only
:
which
yet
is
necessarily
to
be
known
,
before
we
can
make
use
of
any
Allegations
out
of
them
.
BUT
suppose
that
a
Father
,
relieving
us
in
this
difficult
,
or
rather
impossible
business
,
should
tell
us
in
express
terms
,
that
what
he
proposeth
,
is
the
sense
and
opinion
of
the
Church
in
his
time
;
yet
would
not
this
quite
deliver
us
out
of
the
doubtful
condition
we
are
in
.
For
,
besides
that
their
words
are
many
times
,
in
such
cases
as
these
,
liable
to
exception
,
suppose
that
it
were
certainly
and
undoubtedly
so
;
yet
would
it
concern
us
then
to
examine
,
what
that
Church
was
,
whereof
he
speaketh
;
whether
it
were
the
Church
Vniversal
,
or
only
some
Particular
Church
,
and
whether
it
were
that
of
the
whole
World
,
or
that
of
some
City
,
Province
,
or
Country
only
.
Now
that
this
is
a
matter
of
no
small
importance
is
evident
from
hence
;
because
that
the
opinions
of
the
Church
Vniversal
in
Points
of
Faith
are
accounted
infallible
,
and
necessarily
true
:
whereas
those
of
Particular
Churches
are
not
so
,
but
are
confessed
to
be
subject
to
Errour
.
So
that
the
Question
being
here
touching
the
Faith
,
which
ought
not
to
be
grounded
upon
any
thing
,
save
what
is
infallibly
true
;
it
will
concern
us
to
know
,
what
the
judgment
of
the
Church
Vniversal
hath
been
;
seeing
the
opinion
of
no
Particular
Church
can
do
us
any
service
in
this
case
.
And
,
that
this
distinction
is
also
otherwise
very
necessary
,
appears
evidently
by
this
;
because
that
the
opinions
and
customs
,
which
have
been
commonly
received
by
the
greatest
part
of
Christendom
,
have
not
always
presently
taken
place
in
each
Particular
Church
;
and
again
,
those
which
have
been
received
in
some
certain
Particular
Churches
,
have
not
been
entertained
by
all
the
rest
.
Thus
we
find
in
story
,
that
the
Churches
of
Asia
minor
kept
the
Feast
of
Easter
upon
a
different
day
from
all
the
other
parts
of
Christendom
:
and
although
the
business
it self
seems
to
be
of
no
very
great
importance
,
yet
did
it
nevertheless
cause
a
world
of
stir
in
the
Church
;
Victor
,
Bishop
of
Rome
,
by
reason
of
this
little
difference
,
excommunicating
all
Asia
minor
.
Now
each
party
here
alledged
their
Reasons
,
Apostolical
Tradition
for
what
they
did
;
speaking
with
so
great
confidence
in
the
justification
of
their
own
opinion
,
as
that
hearing
them
severally
,
a
man
would
verily
believe
,
that
each
of
their
opinions
was
the
very
sense
of
the
whole
Church
;
which
notwithstanding
was
but
the
opinion
of
one
part
of
it
only
.
The
greatest
part
of
Christendom
held
the
Baptism
of
Hereticks
to
be
good
and
effectual
;
African
Churches
themselves
.
And
yet
notwithstanding
[
†
](A35787-e21890-b)
†
Firmi
.
ep
ad
Cypr.
quae
est
75.
inter
epist.
Cypr.
Caeterum
nos
veritati
&
consuetudinem
jungimus
;
&
consuetudini
Romanorum
,
consuetudinem
,
sed
veritatis
,
opponimus
;
ab
initio
hoc
tenentes
,
quod
à
Christo
,
&
ab
Apostolis
traditum
est
.
Firmilianus
,
Archbishop
of
Caesaria
in
Cappadocia
,
testifies
,
that
the
Churches
of
Cappadocia
had
time
out
of
mind
believed
and
practised
the
contrary
;
and
had
also
in
his
time
so
declared
and
ordained
,
together
with
the
Churches
of
Galatia
and
Cilicia
,
in
a
full
Synod
,
held
at
the
City
Iconium
.
And
about
the
same
time
also
St.
Cyprian
and
the
Bishops
of
Africk
fell
upon
the
same
business
,
and
embraced
this
opinion
of
Re-baptization
of
Hereticks
.
The
Acts
of
the
Council
held
at
Carthage
are
yet
extant
;
where
you
have
87
Bishops
,
who
with
one
unanimous
consent
established
the
same
.
The
Custom
at
Rome
in
Tertullians
time
,
was
,
to
receive
into
the
Communion
of
the
Church
all
Fornicators
and
Adulterers
,
after
some
certain
Penances
,
which
they
enjoyned
them
.
Tertullian
,
who
was
a
Montanist
,
exclaimed
fearfully
against
this
custom
,
and
wrote
a
Book
expresly
against
it
;
which
is
also
extant
among
his
works
at
this
day
.
Who
now
,
that
should
read
this
Piece
of
his
,
would
not
believe
that
it
was
the
general
Opinion
of
all
Catholicks
,
that
such
sinners
were
not
to
be
excluded
from
Penance
,
and
the
Communion
of
the
Church
?
And
yet
for
all
this
it
is
evident
,
out
of
a
certain
Epistle
of
St.
Cyprian
,
Idolaters
,
Murtherers
,
or
Adulterers
;
Exhortation
to
Repentance
.
In
the
year
of
our
Lord
364.
the
Council
of
Laodicea
ordained
,
that
none
but
the
Canonical
Books
of
the
Old
and
New
Testament
should
be
read
in
Churches
,
giving
us
withal
a
Catalogue
of
the
said
Books
,
which
amount
in
all
,
in
the
Old
Testament
,
to
the
number
of
twenty
two
only
;
without
making
any
mention
at
all
of
those
other
Books
,
which
Cardinal
Perron
calls
Posthumous
,
namely
Ecclesiasticus
,
the
Book
of
Wisdom
,
the
Maccab●es
,
Judith
,
and
Tobit
.
All
the
Canons
of
this
Council
were
afterwards
inserted
into
the
Code
of
the
Church
Universal
;
where
you
have
this
very
Canon
also
,
Num.
163.
that
is
as
much
as
to
say
,
they
were
received
,
as
Rules
of
the
Catholick
Church
.
Who
would
believe
now
,
but
that
this
Declaration
of
the
Canon
of
the
Scriptures
was
at
that
time
received
by
all
Christian
Churches
?
And
yet
notwithstanding
you
have
the
Churches
of
Africk
,
meeting
together
in
the
Synod
at
[
†
](A35787-e22350-b)
†
Concil.
Carthag
.
III.
can.
47.
Carthage
,
about
the
year
of
our
Lord
397.
and
ordaining
quite
contrary
to
the
former
Resolution
of
Laodicea
,
that
among
those
Books
which
were
allowed
to
be
read
in
Churches
,
the
Maccabees
,
Judith
,
Tobit
,
Ecclesiasticus
,
and
the
Book
of
Wisdom
,
(
which
two
last
they
also
reckon
among
the
Books
written
by
Solomon
,
)
should
be
taken
into
the
number
.
Who
knoweth
not
the
difference
that
there
was
,
in
the
first
Ages
of
Christianity
,
betwixt
the
Eastern
and
the
Western
Churches
,
touching
the
[
*
](A35787-e22410-b)
*
Vid.
Pete●●
in
Epiph.
p.
359.
Fasting
upon
Saturdays
;
the
Church
of
Rome
maintaining
it
is
lawful
,
and
all
the
rest
of
the
World
accounting
it
unlawful
?
Whence
it
was
,
that
we
had
that
so
[
†
](A35787-e22450-b)
†
Can.
Synod
.
Quinisex
.
Can.
LV
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
bold
Canon
passed
in
the
Council
at
Constantinople
,
in
Trullo
,
in
these
words
:
Vnderstanding
,
that
in
the
City
of
Rome
,
in
the
time
of
the
Holy
Fast
of
Lent
,
they
fast
on
Saturdays
,
contrary
to
the
Custom
,
and
Tradition
of
the
Church
;
it
seemeth
good
to
this
Holy
Council
,
that
in
the
Roman
Church
they
inviolably
also
observe
that
Canon
,
which
saith
;
that
,
whosoever
shall
be
found
to
fast
either
upon
the
Lords
day
,
or
upon
the
Saturday
,
(
excepting
only
that
one
Saturday
,
)
if
he
be
a
Clergie-man
,
he
shall
be
deposed
;
but
if
be
be
of
the
Laity
,
he
shall
be
excommunicated
.
Who
knoweth
not
,
after
how
many
several
ways
the
Fast
of
Lent
was
Anciently
observed
in
divers
Churches
,
an
account
whereof
is
given
you
by
Irenaeus
,
in
that
Pious
[
*
](A35787-e22520-b)
*
Iren.
ap.
Euseb.
Hist.
Eccles.
l.
5.
cap.
26
▪
Epistle
of
his
,
which
he
wrote
to
Victor
;
part
whereof
Eusebius
setteth
down
in
his
Ecclesiastical
History
?
Who
doth
not
also
know
,
that
the
opinions
,
and
expressions
of
the
Greek
Church
,
touching
Free-will
,
and
Predestination
,
are
extremely
different
,
from
what
the
Church
believed
,
and
taught
in
S.
Augustines
time
,
and
so
downward
?
And
as
concerning
the
Discipline
of
the
Church
,
do
but
hear
Anastasius
Bibliothecarius
,
upon
the
VI
Canon
of
the
VII
General
Council
,
which
enjoyneth
all
Metropolitans
to
hold
Provincial
Synods
once
a
year
.
[
†
](A35787-e22610-b)
†
Anastas
.
Biblioth.
ad
Can
6.
Conc.
7.
Gener.
Nec
te
move
at
,
si
hanc
definitionem
minimè
nos
habemus
:
cum
&
earum
nonnullas
,
quas
inter
Canones
habemus
,
in
auctoritatem
non
recipiamus
;
sicut
quasdam
ex
Conciliis
.
Aliae
namque
apud
Graecos
tantùm
,
aliae
verò
apud
certas
tantùm
provincias
in
observantiam
Ecclesiarum
assumuntur
:
sicut
Laodicensis
Concilii
16
,
&
17
Regulae
,
quae
apud
Graecos
tantùm
servantur
:
&
Africani
Concilii
6
,
&
8.
capit●la
,
quae
nulla
provincia
servare
,
nisi
Africana
,
dignoscitur
.
Neither
let
it
at
all
trouble
thee
,
(
saith
he
)
that
we
have
not
this
Decree
;
seeing
that
there
are
some
others
found
among
the
Canons
,
whose
Authority
nevertheless
we
not
admit
of
.
For
,
some
of
them
are
in
force
,
and
are
observed
in
the
Greek
Church
;
and
others
again
in
certain
other
Provinces
only
.
As
for
example
,
the
XVI
and
XVII
.
Canons
of
the
Council
of
Laodicea
are
observed
only
among
the
Greeks
;
and
the
VI
▪
and
the
VIII
Canons
of
the
Council
of
Africk
,
are
received
by
none
,
but
the
Africans
only
.
I
could
here
produce
divers
other
Examples
;
but
these
may
suffice
,
to
shew
,
that
the
Opinions
and
Customs
,
which
have
been
received
in
one
Part
of
the
Church
,
have
not
always
been
entertained
in
all
the
rest
.
Whence
it
evidently
follows
,
that
all
that
is
acknowledged
,
as
the
opinion
,
or
observation
of
the
Church
,
ought
not
therefore
presently
to
pass
for
an
Universal
Law
.
The
Protestant
alledgeth
,
for
the
justifying
his
Canon
of
the
Scriptures
,
the
Council
of
Laodicea
,
before
mentioned
.
Thou
answerest
him
perhaps
,
that
this
indeed
was
the
opinion
of
the
Churches
;
but
it
was
only
of
some
particular
Churches
.
I
shall
not
here
enter
into
an
Examination
,
whether
this
Answer
be
well
grounded
,
or
not
:
it
is
sufficient
for
me
,
that
I
can
safely
then
conclude
from
hence
,
that
according
to
this
account
,
before
you
can
make
use
of
any
Opinion
,
or
Testimony
out
of
any
of
the
Fathers
,
it
is
necessary
,
that
you
first
make
it
appear
,
not
only
that
it
was
the
Opinion
of
the
Church
at
that
time
;
but
you
must
further
also
clearly
demonstrate
unto
us
▪
what
Churches
opinion
it
was
;
whether
of
the
Church
Universal
,
or
else
of
some
Particular
Church
only
.
It
is
objected
against
the
Protestants
,
that
Epiphanius
testifieth
,
Ordination
of
the
Clergy
.
The
like
may
be
said
of
the
greatest
part
of
those
other
Observations
and
Opinions
of
the
Ancient
Church
.
Now
how
difficult
a
business
it
will
be
,
to
clear
these
Matters
,
which
are
so
full
of
perplexity
,
and
to
distinguish
of
Antiquity
,
at
this
so
great
a
distance
of
time
,
severing
that
which
was
Publick
from
what
was
Particular
,
and
that
which
was
Provincial
from
what
was
National
,
and
what
was
National
from
that
which
was
Vniversal
,
any
Man
may
be
able
to
give
some
kind
of
guess
;
but
none
can
throughly
understand
,
save
he
that
hath
made
trial
of
it
.
Do
but
fancy
to
your selves
a
City
that
hath
lain
ruinated
a
thousand
years
,
no
part
whereof
remains
,
save
onely
the
Ruines
of
Houses
,
lying
all
along
here
and
there
confusedly
;
all
the
rest
being
covered
all
over
with
Thorns
and
Bushes
.
Imagine
then
that
you
have
met
with
one
that
will
undertake
to
shew
you
precisely
where
the
Publick
Buildings
of
the
City
stood
,
and
where
the
Private
;
which
were
the
Stones
that
belonged
to
the
one
,
and
which
belonged
to
the
other
;
and
,
in
a
word
,
who
,
in
these
confused
Heaps
,
where
the
Whole
lies
all
together
,
will
,
notwithstanding
,
separate
ye
the
one
from
the
other
.
The
very
same
Task
,
in
a
manner
,
doth
he
undertake
,
who
ever
shall
go
about
truly
and
precisely
to
distinguish
the
Opinions
of
the
Ancient
Church
.
This
Antiquity
is
now
of
Eleven
or
Twelve
hundred
years
standing
:
and
the
Ruines
of
it
are
now
onely
left
us
,
in
the
Books
of
the
Writers
of
that
Time
,
which
also
have
met
with
none
of
the
best
entertainment
,
in
their
Passage
through
the
several
Ages
down
to
our
time
,
as
we
have
shewed
before
.
How
then
dare
we
entertain
the
least
hope
,
that
amidst
this
so
great
Confusion
,
we
should
be
able
yet
to
distinguish
the
Pieces
,
and
to
tell
which
of
them
honoured
the
Publick
Temple
,
and
which
went
to
the
furnishing
of
Private
Chappels
onely
?
especially
considering
,
that
the
Private
ones
have
each
of
them
ambitiously
endeavoured
to
make
their
own
pass
for
Publick
.
For
where
is
the
Province
,
or
the
City
,
or
the
Doctor
,
that
hath
not
boastingly
cried
up
his
own
Opinions
,
and
Observations
,
as
Apostolical
?
and
which
hath
not
used
his
utmost
endeavour
to
gain
them
the
Repute
of
being
Vniversal
?
S.
Hierome
allows
every
particular
Province
full
liberty
to
do
herein
as
they
please
.
Hieron
.
ep.
28.
ad
Lucinum
.
Unaquaeque
Provincia
abundet
in
sensu
suo
,
&
praecepta
majorum
leges
Apostolicas
arbitretur
.
Let
every
Province
(
saith
he
)
abound
in
its
own
Sense
;
and
let
them
account
of
the
Ordinances
of
their
Ancestors
,
as
of
Apostolical
Laws
.
It
is
true
indeed
,
that
he
speaks
in
this
place
onely
of
certain
Observations
of
things
which
are
in
themselves
indifferent
:
But
yet
,
that
which
he
hath
permitted
them
in
these
Matters
,
they
have
practised
in
all
other
.
I
shall
not
here
trouble
my self
to
produce
any
other
Reasons
to
prove
the
Difficulty
of
this
Inquiry
,
because
I
should
then
be
forced
to
repeat
a
great
part
of
that
which
hath
been
already
delivered
.
For
,
if
it
be
a
very
hard
matter
to
attain
to
any
certain
knowledge
what
the
Sense
of
the
Writings
of
the
Fathers
is
,
as
we
have
proved
before
;
how
much
more
difficult
a
thing
will
it
be
,
to
discover
whether
their
Opinions
were
the
Opinions
of
the
particular
Churches
wherein
they
lived
,
or
else
were
the
Opinions
of
the
Church
Universal
in
their
Age
:
the
same
things
which
cause
Obscurity
in
the
one
,
having
as
much
or
rather
more
reason
of
doing
the
like
in
the
other
.
And
if
you
would
fully
understand
how
painful
an
Undertaking
this
is
,
do
but
read
the
Disputations
of
the
Learned
of
both
Parties
,
touching
this
Point
;
where
you
shall
meet
with
so
many
Doubts
and
Contradictions
,
and
such
diversity
of
Opinions
,
that
you
will
easily
conclude
,
That
this
is
one
of
the
greatest
Difficulties
that
is
to
be
met
withal
throughout
the
whole
Study
of
Antiquity
.
CHAP.
XI
.
Reason
XI
.
That
it
is
impossible
to
know
exactly
what
the
Belief
of
the
Ancient
Church
,
either
Vniversal
or
Particular
,
hath
been
,
touching
any
of
those
Points
which
are
at
this
day
controverted
amongst
us
.
BEfore
we
pass
on
to
the
Second
Part
of
this
Treatise
,
it
seemeth
not
impertinent
to
give
the
Reader
this
Last
Advertisement
,
and
to
let
him
know
,
that
though
all
these
Difficulties
here
before
represented
were
removed
,
yet
notwithstanding
would
it
still
be
impossible
for
us
to
know
certainly
,
out
of
the
Fathers
,
what
the
Judgment
of
the
whole
Ancient
Church
,
whether
you
mean
the
Church
Universal
,
or
but
any
considerable
Part
thereof
,
hath
been
,
touching
the
Differences
which
are
now
on
foot
in
Religion
.
Now
that
we
may
be
able
to
make
the
truth
of
this
Proposition
appear
,
it
is
necessary
that
we
should
first
of
all
explain
the
Terms
.
We
understand
commonly
by
the
Church
,
(
especially
in
these
Disputations
)
either
all
those
Persons
in
General
who
profess
themselves
to
be
of
the
said
Church
,
of
what
Condition
or
Quality
soever
they
be
;
or
else
,
in
a
stricter
sense
,
the
Collective
Body
of
all
those
who
are
set
over
,
and
who
are
Representatives
of
the
Church
;
that
is
to
say
,
the
Clergy
.
So
that
whether
you
speak
of
the
Church
Universal
,
or
of
some
Particular
Church
,
as
,
for
example
,
that
of
Spain
,
or
of
Carthage
,
this
Term
may
be
taken
in
either
of
these
two
senses
.
For
,
by
the
Church
Universal
,
we
understand
either
all
those
Persons
in
general
who
live
in
the
Communion
of
the
Christian
Church
,
whether
they
be
of
the
Laity
,
or
of
the
Clergy
;
or
else
,
those
Persons
onely
who
are
Ecclesiastici
,
or
Church-men
,
as
we
now
call
them
.
For
,
in
the
Primitive
Times
,
all
Christians
that
lived
in
the
Communion
of
the
Catholicks
,
were
called
Ecclesiastici
.
In
like
manner
,
by
the
Church
of
Carthage
,
is
meant
either
generally
All
the
Faithful
that
live
in
the
particular
Communion
of
the
Christian
Church
of
Carthage
;
or
else
particularly
,
and
in
a
stricter
sense
,
the
Bishop
of
Carthage
,
with
his
whole
Clergy
.
Now
I
do
not
believe
that
there
is
any
Man
but
will
easily
grant
me
,
that
if
we
take
the
Church
in
the
First
sense
,
it
is
impossible
to
know
,
by
way
of
Testimony
given
of
the
same
,
what
the
Sense
and
Judgment
of
it
hath
been
in
each
several
Age
,
touching
all
the
Points
of
Christian
Religion
.
We
may
indeed
collect
,
by
way
of
Discourse
,
what
hath
been
the
Belief
of
the
True
Members
of
the
Church
:
For
there
being
some
certain
Articles
,
the
Belief
whereof
is
necessarily
requisite
for
the
rendring
a
Man
such
an
one
;
whosoever
rightly
understands
which
these
Articles
be
,
he
may
certainly
conclude
,
that
the
True
Church
,
whether
Universal
,
or
Particular
,
hath
believed
the
same
.
But
now
,
in
the
first
place
,
this
doth
not
extend
to
all
the
Points
of
Christian
Religion
,
but
onely
to
those
which
are
Necessary
:
besides
which
,
there
are
divers
others
,
concerning
which
we
may
have
not
only
different
,
but
even
contrary
Judgments
too
;
and
yet
not
thereby
hazard
the
loss
either
of
the
Communion
of
the
Church
,
or
of
our
Inheritance
of
everlasting
Salvation
.
So
then
,
this
Ratiocination
concludeth
not
,
save
onely
of
those
who
are
the
True
Members
of
the
Church
.
For
as
for
those
who
make
but
an
outward
Profession
onely
of
the
Truth
,
it
being
not
at
all
necessary
that
they
should
be
saved
,
there
is
in
like
manner
no
more
necessity
of
their
embracing
those
Beliefs
which
are
requisite
for
that
end
.
They
may
,
under
this
Mask
,
hide
all
manner
of
Opinions
,
how
Impious
soever
they
be
.
Lastly
,
that
which
makes
most
for
our
purpose
is
,
That
this
Knowledge
is
acquired
by
Discourse
,
whereas
we
speak
here
of
such
a
Knowledge
as
is
collected
by
the
hearing
of
several
Witnesses
,
who
give
in
their
Testimonies
touching
the
thing
which
we
would
know
.
Now
the
Fathers
having
written
with
a
purpose
of
informing
us
,
not
what
each
particular
Man
believed
in
their
time
,
but
rather
what
they
thought
fit
that
all
Men
should
have
believed
;
we
must
needs
conclude
,
That
certainly
they
have
not
told
us
all
that
they
knew
touching
this
particular
.
And
consequently
therefore
,
partly
their
Charity
,
and
partly
also
their
Prudence
,
may
have
caused
them
to
pass
by
in
silence
all
such
Opinions
,
either
of
whole
Companies
,
or
of
particular
Persons
,
as
they
conceived
to
be
not
so
consonant
to
the
Truth
.
But
supposing
that
they
had
not
any
of
these
considerations
,
and
that
they
had
taken
upon
them
to
give
us
a
just
Account
,
each
Man
of
the
Opinions
of
his
particular
Church
wherein
he
lived
;
it
is
evident
however
,
that
they
could
never
have
been
able
to
have
attainēd
to
the
end
of
this
their
Design
.
For
,
how
is
it
possible
that
they
should
have
been
able
to
have
learnt
what
the
Opinion
of
every
single
Person
was
,
amongst
so
vast
a
Multitude
,
which
consisted
of
so
many
several
Persons
,
who
were
of
so
different
both
Capacities
and
Dispositions
?
Who
will
believe
,
that
S.
Cyprian
,
for
example
,
knew
all
the
several
Opinions
of
each
particular
Person
in
his
Diocess
,
so
as
to
be
able
to
give
us
an
account
of
the
same
?
Who
can
imagine
,
but
that
among
such
a
Multitude
of
People
as
lived
in
the
Communion
of
his
Church
,
there
must
needs
have
been
very
many
who
differed
in
Opinion
from
him
,
in
divers
Points
of
Religion
?
Even
at
this
very
day
,
that
we
may
not
trouble
our selves
to
look
so
high
,
we
see
by
experience
,
that
there
is
scarcely
that
Parish
to
be
found
,
how
small
soever
it
be
,
where
there
are
not
particular
Persons
that
maintain
,
in
many
Points
of
Religion
,
different
Opinions
from
those
of
their
Minister
.
But
if
we
take
a
whole
Diocess
together
,
and
pass
by
all
those
who
trouble
themselves
not
at
all
with
the
difference
of
Opinions
in
Religion
,
whether
it
be
by
reason
of
their
want
of
years
,
or
their
weakness
of
Judgment
,
or
their
malice
;
and
take
notice
only
of
the
rest
,
dividing
them
according
to
the
difference
of
their
Opinions
,
I
am
verily
perswaded
,
that
that
part
which
shall
agree
in
all
Points
with
the
Bishop
of
that
Diocess
,
will
many
times
be
found
to
be
the
least
.
Let
a
Bishop
preach
or
write
what
he
will
,
touching
the
Points
which
are
now
in
Controversie
,
he
will
very
hardly
represent
unto
you
the
Judgment
of
half
the
People
of
his
Diocess
.
Now
we
must
conceive
,
that
the
temper
of
the
World
of
old
was
no
other
than
what
it
is
at
this
present
day
:
and
therefore
also
,
for
this
very
reason
,
the
liberty
of
embracing
what
Opinions
a
man
pleased
,
was
much
greater
then
,
than
it
is
now
;
forasmuch
as
the
Church
of
Rome
did
not
exercise
its
Power
then
throughout
Christendom
so
Absolutely
as
it
doth
now
adays
:
neither
did
the
Pastors
,
or
the
Princes
,
use
that
severity
and
rigour
which
is
now
every
where
practised
in
our
days
;
for
the
repressing
this
diversity
of
Opinions
.
We
must
therefore
necessarily
believe
,
that
the
Opinions
of
the
Faithful
were
in
those
days
altogether
as
different
,
if
not
much
more
,
than
they
are
now
.
Whence
it
will
also
follow
,
That
even
the
Doctors
themselves
,
who
lived
in
those
Times
,
could
not
know
all
the
different
Opinions
of
Men
,
much
less
could
they
represent
them
unto
us
in
their
Writings
.
But
we
shall
not
stand
any
longet
upon
a
thing
that
no
Man
can
deny
us
;
but
shall
rather
proceed
to
the
consideration
of
that
which
every
one
no
doubt
will
be
ready
here
to
reply
upon
us
,
touching
this
Particular
;
namely
,
That
it
is
not
necessary
that
we
should
know
the
Opinions
,
in
Points
of
Religion
,
of
all
particular
Persons
,
which
are
almost
infinite
in
number
,
and
for
the
most
part
very
●ill
grounded
,
and
uncertain
:
but
that
it
is
sufficient
if
we
know
what
the
Belief
hath
been
of
the
Pastors
,
and
those
that
have
been
set
over
the
Church
,
that
is
to
say
,
of
the
Church
taken
in
the
latter
sense
.
But
yet
I
confess
I
do
not
see
that
this
Rule
is
so
absolutely
right
,
as
that
we
ought
to
walk
by
it
.
For
,
if
we
are
to
take
the
Church
for
the
Rule
and
Foundation
of
our
Faith
,
(
as
the
Authors
of
this
Reply
pretend
we
ought
to
do
)
the
People
,
in
my
Judgment
,
ought
not
then
to
be
here
excluded
,
and
passed
by
,
as
a
thing
of
no
consideration
.
I
confess
,
the
Opinions
of
particular
Persons
are
very
different
one
from
the
other
;
and
the
knowledge
of
some
of
them
is
very
mean
,
and
sometimes
also
is
none
at
all
.
But
yet
possibly
this
Reason
may
chance
to
exclude
even
a
good
part
of
the
Clergy
also
,
from
the
Authority
which
they
lay
claim
to
in
this
Particular
;
being
it
cannot
be
denied
,
but
that
both
Ignorance
and
Malice
have
oftentimes
as
great
a
share
here
,
proportionably
,
as
they
have
among
the
very
People
it self
.
Who
sees
not
,
that
,
if
we
must
have
regard
to
the
Capacity
of
Men
,
there
are
sometimes
found
,
even
among
the
plain
ordinary
sort
of
Christians
in
a
Church
,
those
that
are
more
considerable
,
both
for
their
Learning
and
Piety
,
than
the
Pastors
themselves
?
[
*
](A35787-e23230-b)
*
Ambros
.
Ser.
17.
T.
4.
p
725.
Plerumque
Clerus
erravit
:
Sacerdotum
nutavit
sententia
:
divites
cum
saeculi
istius
terreno
Rege
senserunt
;
Populus
sidem
propriam
reservavit
.
One
of
those
Fathers
,
of
whom
we
now
discourse
,
hath
informed
us
,
That
many
times
the
Clergy
have
erred
,
the
Bishop
hath
wavered
in
his
Opinion
,
the
Rich
Men
have
adhered
in
their
Judgment
to
the
Earthly
Princes
of
this
World
;
mean-while
the
People
alone
preserved
the
Faith
entire
.
Seeing
therefore
that
it
may
sometimes
happen
,
and
that
it
hath
also
many
times
hapned
,
that
the
Clergy
have
held
Erroneous
Opinions
,
while
the
People
onely
held
the
True
,
it
is
very
evident
,
in
my
judgment
,
that
the
Opinion
of
the
People
in
these
cases
ought
not
wholly
to
be
neglected
.
And
truly
,
S.
Cyprian
telleth
us
in
divers
places
,
That
the
Church
in
his
time
had
the
People
in
very
great
esteem
;
no
Business
of
any
importance
being
then
transacted
,
without
communicating
the
same
to
the
People
;
as
may
be
seen
by
any
one
,
in
the
Epistles
of
this
Father
:
insomuch
that
,
[
*
](A35787-e23350-b)
*
C
Cypr.
in
Conc
Parthag
.
p
397.
●raesente
etiam
plebis
maximâ
parte
.
The
greatest
part
of
the
People
also
were
present
at
the
Council
of
Carthage
,
where
the
Question
touching
the
Baptism
of
Hereticks
was
debated
;
whereof
we
have
already
spoken
somewhat
a
little
before
.
But
because
this
Point
is
still
controverted
,
I
shall
let
it
alone
for
this
time
.
Let
us
therefore
grant
,
(
since
our
Adversaries
will
needs
have
it
so
)
that
it
is
sufficient
in
this
case
to
know
what
the
Belief
was
of
the
Church
,
taken
in
the
later
and
stricter
sense
;
that
is
to
say
,
of
the
Clergy
:
for
even
this
way
it
is
evident
enough
,
,
that
it
is
a
very
hard
,
if
not
an
impossible
thing
,
truly
to
discover
what
it
hath
been
in
each
several
Age.
For
,
there
is
no
less
diversity
of
Opinion
among
the
Clergy
,
than
there
is
among
the
People
:
and
many
times
too
there
is
much
more
;
the
being
conversant
in
Books
,
ordinarily
reducing
things
into
nicer
subtilties
,
and
giving
occasion
of
raising
divers
Opinions
upon
the
same
.
Who
is
he
that
will
undertake
to
give
us
an
Account
what
the
Opinion
is
of
all
the
Clergy
of
one
City
onely
;
I
do
not
say
of
a
Kingdom
,
or
of
all
Christendom
;
touching
all
the
Articles
of
Religion
?
Who
would
be
able
to
perform
this
,
if
he
should
undertake
it
?
Never
was
there
more
exact
care
taken
for
the
Conservation
of
Uniformity
in
Judgment
among
Christians
,
than
is
now
at
this
day
;
when
there
is
use
made
,
not
only
of
the
Censures
and
Thunderbolts
of
the
Church
,
but
even
of
the
Fire
and
the
Sword
of
the
Secular
Powers
also
.
And
yet
,
notwithstanding
all
this
,
how
many
Ecclesiastical
Persons
are
there
to
be
found
,
even
in
those
very
places
where
these
rigorous
Courses
are
observed
with
the
greatest
strictness
,
even
at
Rome
it self
,
and
as
it
were
in
the
Popes
own
Bosom
,
who
differ
very
much
in
Judgment
touching
Points
of
Religion
,
both
from
their
Equals
,
and
from
their
Superiours
?
In
France
,
where
,
by
the
Blessing
of
God
,
the
Liberty
of
Conscience
is
much
greater
than
in
other
places
,
it
would
be
a
wonder
,
if
,
where
Four
Clergy
Men
of
the
more
Learned
,
and
Politer
sort
were
met
together
,
Two
of
them
should
not
,
upon
some
Point
or
other
of
the
Faith
,
differ
in
judgment
from
the
Main
Body
of
their
Church
.
And
here
I
am
to
intreat
all
those
who
follow
Cassander
in
great
numbers
,
adoring
the
Monuments
of
the
Fathers
,
and
who
take
whatsoever
they
find
in
him
,
for
the
General
Sense
of
the
Ancient
Christians
,
but
to
turn
their
eyes
back
a
little
upon
themselves
,
and
to
consider
,
how
many
opinions
they
themselves
hold
,
which
are
not
only
different
,
but
even
quite
contrary
too
to
the
Church
,
in
the
Communion
whereof
they
live
,
and
of
which
they
profess
themselves
to
be
Members
,
and
by
which
indeed
they
subsist
.
The
Difference
is
here
so
great
,
as
that
it
seems
to
be
,
as
it
were
,
one
State
within
another
State
,
and
one
Church
within
another
Church
.
And
yet
notwithstanding
,
when
any
of
the
Doctors
of
that
Party
,
to
which
they
adhere
,
deliver
unto
us
,
either
in
their
Definitions
,
or
in
their
Sermons
,
or
in
their
Books
,
the
common
Sense
,
and
Judgment
of
their
Church
,
this
Intermixture
of
Opinions
is
quite
laid
aside
,
and
appears
not
at
all
.
They
speak
only
of
the
opinions
of
others
,
passing
by
those
of
Cassander
,
which
are
contrary
to
them
,
in
silence
,
as
if
they
did
not
at
all
concern
the
Church
of
Rome
neither
more
nor
less
:
and
yet
it
is
very
well
known
unto
us
,
even
to
us
who
live
at
this
very
day
,
that
they
are
favoured
,
and
maintained
by
very
many
of
the
most
Eminent
Persons
of
the
Roman
Clergy
it self
.
And
if
this
senseless
Sect
,
who
forsooth
think
themselves
much
more
refined
in
their
opinions
than
the
rest
of
the
Body
whereof
they
are
a
part
,
should
chance
in
time
either
to
fail
of
it self
,
or
to
be
supprest
by
force
;
their
▪
Memory
would
so
utterly
come
to
nought
,
as
that
Posterity
would
not
know
any
thing
of
their
Belief
,
but
only
by
conjecture
.
Every
one
will
then
believe
,
that
the
Church
of
Rome
at
this
time
precisely
held
to
the
Doctrine
and
Opinions
that
he
reads
in
the
Decrees
of
Trent
,
and
in
other
the
like
Books
:
and
yet
notwithstanding
we
both
know
,
and
see
,
that
among
those
very
Persons
,
which
have
been
Anointed
,
Consecrated
,
and
Preferred
also
by
the
said
Church
,
there
is
a
Party
that
dissenteth
from
it
in
judgment
,
touching
divers
Important
Articles
of
Faith
.
Let
us
therefore
reckon
,
that
the
Ancient
Church
had
also
its
Cassanders
,
and
very
many
even
among
the
Clergy
it self
,
who
held
many
opinions
which
were
different
from
that
which
was
the
common
Belief
of
the
Church
,
and
which
it
hath
at
length
by
little
and
little
sunk
,
as
it
were
,
under
water
,
and
wholly
swallowed
up
,
so
that
now
there
is
not
any
Tract
of
them
left
us
.
Christianity
was
either
different
in
the
Ancient
times
from
what
it
is
now
,
or
else
it
was
the
same
.
If
it
was
Different
,
it
is
then
a
Piece
of
meer
Sophistry
,
to
endeavour
to
make
it
seem
to
be
the
same
;
and
a
very
great
Abuse
,
to
produce
unto
us
,
for
this
purpose
,
so
many
several
Testimonies
out
of
Antiquity
.
If
it
were
the
same
,
it
must
then
without
all
doubt
have
produced
the
same
Accidents
,
and
have
sown
the
same
seeds
of
diversity
of
opinions
in
the
spirits
of
its
Clergy
.
Those
opinions
and
observations
which
now
give
offence
to
the
Cassandrists
,
would
then
also
have
offended
some
persons
or
other
,
that
were
endued
with
the
like
Moderation
.
For
we
are
not
to
conceive
,
but
that
those
First
Ages
of
Christianity
brought
forth
Spirits
,
that
were
as
much
,
and
more
refined
and
delicate
,
than
ours
have
done
.
But
that
we
may
insist
upon
this
particular
no
longer
,
it
is
sufficient
for
me
,
that
I
have
thus
clearly
made
it
appear
,
that
in
the
Ancient
Church
,
the
whole
Clergy
of
a
City
,
or
of
a
Nation
,
much
less
of
the
whole
World
,
had
not
necessarily
one
and
the
same
sense
and
opinion
,
touching
Points
of
Religion
.
So
that
it
will
follow
from
hence
,
that
we
cannot
know
certainly
,
whether
those
opinions
which
we
meet
withal
in
the
Fathers
,
were
received
by
all
and
every
of
the
Pastors
of
the
Church
at
that
time
,
or
not
.
All
that
you
can
gather
thence
is
but
this
at
the
most
;
that
they
themselves
,
and
some
others
perhaps
of
the
most
eminent
amongst
them
(
if
you
please
,
)
maintained
such
or
such
opinions
:
in
like
manner
,
as
that
which
Bellarmine
,
and
others
have
written
,
touching
the
Sacrament
of
the
Eucharist
,
will
inform
Posterity
,
that
these
Men
,
and
many
others
of
our
time
,
held
these
opinions
in
the
Church
of
Rome
.
But
as
those
who
shall
conclude
from
the
Books
of
these
Authors
,
that
there
is
at
this
day
no
other
opinion
maintained
,
among
the
Clergy
themselves
of
the
Church
of
Rome
,
touching
this
Particular
,
would
very
much
abuse
themselves
;
so
is
it
much
to
be
feared
that
we
in
like
manner
deceive
our selves
,
when
,
from
what
we
find
in
Two
or
Three
of
the
Fathers
,
we
conclude
,
that
there
was
at
that
time
no
other
opinion
held
in
the
Christian
Church
,
touching
those
Points
whereof
they
treat
,
save
that
which
they
have
delivered
.
It
is
a
very
hazardous
business
,
to
take
Eight
or
Ten
Men
,
how
Holy
and
Learned
soever
they
may
have
been
,
as
Sureties
for
all
the
Doctors
of
the
Church
Universal
,
that
lived
in
their
Age.
This
is
too
little
Security
,
for
so
great
a
Sum.
Now
there
are
Two
things
,
which
may
be
objected
against
that
which
we
have
before
delivered
.
The
First
is
,
that
if
there
had
been
in
Antiquity
any
other
opinions
touching
the
Points
now
in
Debate
,
which
had
been
different
from
those
which
we
now
meet
with
in
the
Books
,
either
of
all
the
Fathers
,
or
at
least
of
some
few
of
them
;
they
would
then
both
have
mentioned
,
and
also
refuted
them
.
But
we
have
already
heretofore
answered
this
Objection
,
by
saying
,
that
the
Fathers
forbare
to
speak
any
thing
of
this
Diversity
of
opinion
,
partly
out
of
Prudence
,
lest
otherwise
they
might
have
provoked
the
Authors
of
the
said
opinions
,
which
were
contrary
to
their
own
;
and
so
might
increase
the
Difference
,
instead
of
appeasing
it
:
and
partly
also
out
of
Charity
;
mildly
bearing
with
that
,
which
they
accounted
not
any
whit
dangerous
.
I
only
speak
here
of
those
Differences
in
opinion
,
which
they
knew
of
:
for
there
might
be
a
great
number
of
others
,
which
they
knew
not
of
.
Who
can
oblige
you
to
believe
,
that
a
Monk
,
for
example
,
that
had
retired
into
a
Corner
,
and
as
it
were
forsaken
the
World
,
professing
only
to
instruct
a
small
number
of
Men
and
Women
in
the
Rules
of
Devotion
,
must
needs
have
known
,
what
the
opinions
in
Points
of
Religion
of
all
the
Prelates
of
his
Age
were
?
Who
will
pass
his
word
unto
us
,
in
his
behalf
,
that
he
doth
not
sometimes
reprove
that
in
some
Men
,
which
yet
the
Church
allowed
in
an
infinite
number
of
others
?
Who
will
warrant
us
,
that
all
Christendom
in
his
time
embraced
all
his
opinions
,
and
had
no
other
of
their
own
?
Possevine
answering
an
Objection
made
by
some
,
The
other
Objection
is
drawn
from
hence
,
because
that
these
Doctors
of
the
Ancient
Church
,
who
held
some
opinions
different
from
those
which
we
read
at
this
day
in
the
Fathers
,
did
not
publish
them
at
all
.
But
,
I
answer
first
of
all
,
that
every
Man
is
not
able
to
do
)
so
.
In
the
next
place
,
those
that
were
able
,
were
not
always
willing
to
do
so
.
Divers
other
Considerations
may
perhaps
also
have
hindred
them
from
so
doing
:
and
if
they
are
Wise
,
and
Pious
Men
,
they
are
never
moved
,
till
they
needs
must
.
And
hence
it
is
,
that
oftentimes
those
opinions
,
which
have
less
truth
in
them
,
do
yet
prevail
;
because
that
Prudence
,
which
maintains
the
True
Opinion
,
is
Mild
,
and
Patient
:
whereas
Rashness
,
which
defends
the
False
,
is
of
a
Froward
,
Eager
,
and
Ambitious
Nature
.
But
now
let
us
but
imagine
,
how
many
of
the
Evidences
of
this
Diversity
of
opinion
may
have
been
made
away
,
by
those
several
ways
before
represented
by
us
;
as
namely
having
been
either
devoured
by
Time
,
or
suppressed
by
Malitious
Men
;
for
fear
lest
they
should
let
the
World
see
the
Traces
of
the
Truth
,
which
they
would
have
concealed
?
But
that
I
may
not
be
thought
to
bring
here
only
bare
Conjectures
,
without
any
proof
at
all
,
I
shall
produce
some
Examples
also
,
for
the
confirming
,
and
clearing
of
this
my
Assertion
.
Epiphanius
maintains
against
Aerius
,
Arch
Hereticks
that
a
Bishop
,
according
to
the
Apostle
Saint
Paul
,
and
the
Original
Institution
of
the
thing
it self
,
is
more
than
a
Priest
:
and
this
he
endeavours
to
prove
in
many
words
,
answering
all
the
Objections
,
that
are
made
to
the
contrary
.
If
you
but
read
the
Passage
,
I
am
confident
that
when
you
had
done
,
you
would
not
stick
to
swear
,
that
what
he
hath
there
delivered
,
was
the
general
opinion
of
all
the
Doctors
of
the
Church
;
it
being
very
unlikely
,
that
so
Great
,
and
so
Renowned
a
Prelate
would
so
slatly
have
denied
the
opinion
which
he
disputed
against
,
if
so
be
any
one
of
his
own
familiar
friends
had
also
maintained
the
same
.
And
yet
for
all
this
,
Saint
Hierome
(
who
was
one
of
the
Principal
Lights
of
our
Western
Church
,
and
who
lived
at
the
same
time
with
Epiphanius
,
who
was
his
intimate
Friend
,
and
a
great
admirer
of
his
Piety
,
)
saith
expresly
,
[
†
](A35787-e23860-b)
†
Hieron
.
Ep.
〈◊〉
ad
O●●an
.
Tom.
2.
Quanquam
apud
veteres
iidem
Episcopi
&
Presbyteri
sucrint
:
quia
illud
nomen
dignitatis
est
,
hoc
aetatis
.
Id.
ep.
85.
ad
Ev●gr
.
Tom.
2.
Cùm
Apostolus
perspicuè
doceat
,
eosdem
esse
Presbyteros
,
quos
&
Episcopos
,
&c.
Id.
Com.
in
Ag.
Tom.
5.
p.
512.
Et
Com.
in
Tit.
Tom
6.
p.
443.
Fus
.
that
Among
the
Ancients
,
Bishops
,
and
Priests
,
were
the
same
;
the
one
being
a
name
of
Dignity
,
and
the
other
of
Age.
And
that
it
may
not
be
thought
,
that
this
fell
from
him
in
discourse
only
,
he
there
falls
to
proving
the
same
at
large
,
alledging
several
Passages
of
Scripture
,
touching
this
Particular
;
and
he
also
repeats
the
same
thing
,
in
two
or
three
several
places
of
his
Works
.
Whereby
it
evidently
appears
,
that
even
Positions
which
have
been
quite
Contradictory
to
the
opinions
which
have
been
delivered
,
and
maintained
by
some
of
the
Fathers
,
and
proposed
in
what
terms
soever
,
have
notwithstanding
been
sometimes
either
maintained
,
or
at
least
tolerated
by
some
others
of
〈◊〉
less
Authority
.
S.
Hierome
himself
hath
●al●
extreamly
foul
upon
Ruffinus
,
and
hath
traduced
divers
of
his
opinions
,
as
most
Pernicious
and
Deadly
:
and
yet
notwithstanding
we
do
not
any
where
find
,
that
ever
he
was
accounted
as
an
Heretick
,
by
the
rest
of
the
Fathers
.
But
we
shall
have
occasion
hereafter
to
consider
more
at
large
of
the
like
Examples
;
and
shall
only
at
present
observe
,
that
if
those
Books
of
S.
Hierome
,
which
we
mentioned
a
little
before
,
should
chance
to
have
been
lost
;
every
Man
would
then
assuredly
have
concluded
with
Epiphanius
,
that
no
Doctor
of
the
Ancient
Church
ever
held
,
that
a
Bishop
and
a
Priest
were
one
and
the
same
thing
,
in
its
Institution
.
Who
now
after
all
this
will
assure
us
,
that
among
so
many
other
opinions
,
as
have
been
rejected
here
and
there
by
the
Fathers
,
and
that
too
in
as
plain
terms
,
as
these
of
Epiphanius
,
none
of
them
have
ever
been
defended
by
some
of
the
Learned
of
those
times
?
Or
,
is
it
not
possible
that
they
may
have
held
them
,
though
they
did
not
write
in
defence
of
the
same
?
Or
,
may
they
not
perhaps
have
written
also
in
de●ence
of
them
,
and
their
Books
have
been
since
lost
?
How
small
is
the
number
of
those
in
the
Church
,
who
had
the
Ability
,
or
at
least
the
〈◊〉
to
write
?
And
how
much
smaller
is
the
number
of
tho●●
,
whose
Wri●ings
have
been
able
to
secure
themselves
,
against
either
the
Injury
of
Time
,
or
the
Malice
of
Men
?
It
is
obj●cted
against
the
Protestants
,
as
we
have
touched
before
,
that
S.
Hierome
commendeth
,
and
maintaineth
the
Adoration
of
Reliques
:
But
yet
he
himself
testifieth
,
that
there
were
some
Bishops
,
who
defended
Vigilantius
,
who
held
the
contrary
opinion
;
whom
he
,
according
to
his
ordinary
Rhetorick
calleth
[
*
](A35787-e24080-b)
*
Hiet.
in
Vigil
.
T.
2.
p.
159.
Proh
!
nefas
,
Episcopos
sui
sceleris
dicitur
habere
consortes
.
His
Consorts
in
Wickedness
.
Who
knows
now
,
what
these
Bishops
were
;
and
whether
they
deserved
any
such
usage
at
S.
Hieromes
hands
,
or
no
?
For
,
the
Expressions
which
he
useth
against
them
,
and
against
their
opinion
,
are
so
full
of
Gall
,
and
of
Choler
,
as
that
they
utterly
take
away
all
credit
from
his
Testimony
.
But
we
have
insisted
long
enough
upon
this
Particular
,
and
shall
therefore
forbear
to
instance
any
further
in
others
.
For
as
much
therefore
as
it
is
Impossible
to
discover
exactly
,
out
of
the
Fathers
,
what
hath
been
the
sense
and
judgment
of
the
Ancient
Church
;
whether
taken
Universally
or
Particularly
;
or
whether
you
take
the
Church
for
the
whole
Body
of
Believers
,
or
for
the
Prelates
and
Inseriour
Clergy
only
;
I
shall
here
conclude
,
as
formerly
,
that
the
Writings
of
the
Ancients
are
altogether
Insufficient
,
for
the
proving
the
Truth
of
any
of
those
Points
,
which
are
at
this
day
controverted
amongst
Us.
THE
SECOND
BOOK
.
CHAP.
I.
That
the
Fathers
are
not
of
sufficient
Authority
for
the
Deciding
of
our
Controversies
in
Religion
.
Reason
I.
That
the
Testimonies
given
by
the
Fathers
,
touching
the
Belief
of
the
Church
,
are
not
always
True
and
Certain
.
WE
have
before
shewed
how
hard
a
matter
it
is
to
discover
what
the
Sense
of
the
Fathers
hath
been
touching
the
Points
at
this
day
controverted
in
Religion
;
both
by
reason
of
the
small
number
of
Books
we
have
left
us
of
the
Fathers
of
the
First
Centuries
;
and
those
too
which
we
have
,
treating
of
such
things
as
are
of
a
very
different
nature
from
our
present
Disputes
;
and
which
besides
we
cannot
be
very
well
assured
of
,
by
reason
of
the
many
Forgeries
and
monstrous
Corruptions
which
they
have
for
so
long
a
time
been
subject
to
;
as
also
by
reason
of
their
Obscurity
,
and
Ambiguity
in
their
Expressions
;
and
their
representing
unto
us
many
times
the
Opinions
rather
of
others
,
than
of
their
Authors
:
besides
those
many
other
Imperfections
which
are
found
in
them
,
as
namely
,
their
not
informing
us
in
what
degree
of
Faith
we
are
to
hold
each
particular
Point
of
Doctrine
;
and
their
leaving
us
in
doubt
,
whether
what
they
teach
be
the
Judgment
of
the
Church
,
or
their
own
private
Opinion
onely
:
and
whether
,
if
it
be
the
Judgment
of
the
Church
,
it
be
of
the
Church
Universal
,
or
of
some
Particular
Church
only
.
Now
,
the
least
of
these
Objections
is
sufficient
to
render
their
Testimony
invalid
:
And
again
,
on
the
other
side
,
that
it
may
be
of
force
,
it
is
necessary
that
it
be
clearly
and
evidently
free
from
all
these
Defects
;
forasmuch
as
the
Question
is
here
,
touching
the
Christian
Faith
,
which
ought
to
be
grounded
on
nothing
,
save
what
is
sure
and
firm
.
Whosoever
therefore
would
make
use
of
any
Passage
out
of
a
Father
,
he
is
bound
first
to
make
it
appear
,
that
the
Author
out
of
whom
he
citeth
the
said
Passage
,
lived
,
and
wrote
in
the
first
Ages
of
Christianity
;
and
besides
,
that
the
said
Person
is
certainly
known
to
be
the
Author
of
that
Book
out
of
which
the
said
Passage
is
quoted
:
and
moreover
,
that
the
Passage
cited
is
sincere
,
and
no
way
corrupted
,
nor
altered
:
and
likewise
,
that
the
Sense
which
he
gives
of
it
,
is
the
true
genuine
Sense
of
the
Place
;
and
also
,
that
it
was
the
Opinion
of
the
Author
,
when
he
was
now
come
to
Ripon●●s
of
Judgment
,
and
which
he
changed
not
,
or
retr●cted
afterwards
.
He
must
also
make
it
appear
,
in
what
degree
he
held
it
,
and
whether
he
maintained
it
as
his
own
private
Opinion
onely
,
or
as
the
Opinion
of
the
Church
:
and
,
lastly
,
whether
it
were
the
Opinion
of
the
Church
Universal
,
or
of
some
particular
Church
onely
:
which
Inquiry
is
a
Business
of
so
vast
and
almost
infinite
labour
,
that
it
makes
me
very
much
doubt
whether
or
no
we
can
be
ever
able
to
attain
to
a
full
and
certain
assurance
what
the
Real
Positive
Sense
of
the
Ancients
hath
been
,
touching
the
whole
Body
of
Controversies
now
debated
in
this
our
Age.
Hence
therefore
our
principal
Question
seems
to
be
decided
;
namely
,
Whether
the
alledging
of
the
Fathers
be
a
sufficient
and
proper
Means
for
the
demonstrating
the
Truth
of
all
those
Articles
which
are
at
this
day
maintained
by
the
Church
of
Rome
,
and
rejected
by
the
Protestants
,
or
not
?
For
who
doth
not
now
see
,
that
this
kind
of
proof
hath
as
much
or
more
difficulty
in
it
,
than
the
Question
it self
?
and
that
such
Testimonies
are
as
Obscure
,
as
the
Controverted
Opinions
themselves
?
Notwithstanding
,
that
we
may
not
be
thought
too
hastily
,
and
upon
too
light
grounds
,
to
reject
this
way
of
Proceeding
,
we
will
pass
by
all
that
obscurity
that
is
found
touching
the
Opinions
of
the
Ancients
;
and
supposing
it
to
be
no
hard
matter
to
discover
what
the
Opinion
and
Sense
of
the
Fathers
hath
been
touching
the
aforesaid
Points
,
we
will
now
in
this
Second
Book
consider
,
whether
or
no
their
Authority
be
such
,
as
that
we
ought
,
or
may
,
without
further
examination
,
believe
on
their
score
,
what
we
know
them
certainly
to
have
believed
,
and
to
hold
it
in
the
same
degree
that
they
did
.
There
are
two
sorts
of
Passages
to
be
observed
in
the
Writings
of
the
Fathers
:
In
the
one
,
you
have
them
speaking
only
as
Witnesses
,
and
testifying
what
the
Belief
of
the
Church
was
in
their
Time
:
In
the
other
,
they
propose
to
you
,
like
Doctors
,
their
own
Private
Opinions
.
Now
,
there
is
a
World
of
difference
betwixt
these
two
things
:
For
in
a
Witness
there
is
required
only
Faithfulness
and
Truth
;
but
in
a
Doctor
,
Learning
and
Knowledge
.
The
one
perswadeth
us
,
by
the
opinion
we
have
of
his
Veracity
;
the
other
,
by
the
strength
of
his
Arguments
.
The
Fathers
are
Witnesses
onely
,
when
they
barely
tell
us
,
That
the
Church
in
their
Times
held
such
or
such
Opinions
:
And
they
are
then
Doctors
,
when
getting
up
,
as
it
were
,
into
the
Chair
,
they
propose
unto
us
their
own
Opinions
,
making
them
good
either
out
of
the
Scripture
,
or
out
of
Reason
.
Now
,
as
concerning
the
Testimonies
that
they
give
,
touching
the
Faith
held
by
the
Church
in
their
time
,
I
know
not
whether
we
ought
to
receive
all
they
bring
,
for
certain
Truths
,
or
not
:
But
this
I
am
sure
of
,
that
though
they
should
deserve
to
be
received
by
us
for
such
,
yet
nevertheless
would
they
stand
us
in
very
little
stead
,
as
to
the
Business
now
in
hand
.
The
Reason
which
moveth
me
to
doubt
of
the
former
of
these
,
is
,
because
I
observe
,
that
those
very
Men
who
are
the
greatest
Admirers
of
the
Fathers
,
do
yet
confess
,
that
although
they
erre
very
little
,
or
not
at
all
,
in
matter
of
Right
,
yet
nevertheless
,
they
are
often
out
,
and
have
their
failings
in
matter
of
Fact
:
because
that
Right
is
an
Universal
thing
,
which
is
every
way
Uniform
,
and
all
of
one
sort
;
whereas
,
matter
of
Fact
is
a
thing
which
is
mixed
,
and
as
it
were
enchased
with
divers
particular
Circumstances
,
which
may
very
easily
escape
the
knowledge
of
,
or
at
least
be
not
so
rightly
understood
by
,
the
most
clear
and
piercing
Wits
.
Now
,
the
condition
of
the
Churches
Belief
,
in
every
particular
Age
,
is
matter
of
Fact
,
and
not
of
Right
;
and
a
Point
of
History
,
and
not
an
Article
of
Faith
:
So
that
it
followeth
hence
,
that
possibly
the
Fathers
may
have
erred
,
in
giving
us
an
account
hereof
;
and
that
therefore
their
Testimonies
,
in
such
Cases
,
ought
not
to
be
received
by
us
,
as
infallibly
True
:
Neither
yet
may
we
be
thought
hereby
to
accuse
the
Fathers
of
Falshood
.
For
,
how
often
do
the
honestest
Persons
that
are
,
innocently
testifie
such
things
as
they
thought
they
had
seen
,
which
it
afterwards
appeareth
that
they
saw
not
at
all
?
for
Goodness
renders
not
Men
infallible
.
The
Fathers
therefore
,
being
but
Men
,
might
both
be
deceived
themselves
in
such
things
,
and
might
consequently
also
deceive
those
who
have
confided
in
them
,
though
innocently
,
and
without
any
design
of
doing
so
.
But
besides
all
this
,
it
is
very
evident
,
that
they
have
not
been
wholly
free
from
Passion
neither
,
and
there
is
no
Man
but
knows
,
that
Passion
very
o●ten
disguiseth
things
,
and
ma●●●h
them
appear
,
even
to
the
honestest
Men
that
may
be
,
much
otherwise
than
they
are
;
insomuch
that
sometimes
they
are
affectionately
carried
away
with
one
Opinion
,
and
do
as
much
abhor
another
.
Which
secret
Passion
might
easily
make
them
believe
,
that
the
Church
held
that
Opinion
,
which
they
themselves
were
most
taken
with
,
and
that
it
rejected
that
which
they
themselves
disliked
;
especially
,
if
there
were
but
the
least
appearance
or
shadow
of
Reason
to
incline
them
to
this
Belief
:
For
Men
are
very
easily
perswaded
to
believe
what
they
desire
.
I
conceive
we
may
hereto
impute
that
Testimony
of
S.
Hierome
,
where
he
affirms
,
[
*
](A35787-e24390-b)
*
Hier.
Ep.
61.
de
Error
.
Jo.
Hier.
Omne
deinceps
humanum
genus
quibus
animarum
censetur
exordiis
?
utrum
ex
traduce
,
juxta
bruta
animalia
,
&c.
an
rationabiles
creaturae
desiderio
corporum
,
&c.
an
cerrè
,
quod
Ecclesiasticum
est
,
quotidie
Deus
fabricetur
animas
:
cujus
velle
fecisse
ess
,
&
conditor
esse
non
cessat
?
That
the
Churches
of
Christ
held
,
That
the
Souls
of
Men
were
immediately
Created
by
God
,
at
the
instant
of
their
entrance
into
the
Body
.
And
yet
notwithstanding
,
that
doubt
which
S.
Augustine
was
in
,
touching
this
Particular
,
and
his
inclining
manifestly
to
the
contrary
Opinion
,
which
was
,
That
the
Soul
was
propagated
together
with
the
Body
,
and
descended
down
from
the
Father
to
the
Son
;
this
doubt
,
I
say
,
of
his
,
manifestly
proveth
,
that
the
Church
had
not
as
yet
at
that
time
embraced
or
concluded
upon
the
former
of
these
Opinions
:
it
being
a
thing
utterly
improbable
,
Id.
Apol.
2.
contr.
Ruff.
Miraris
si
contra
te
fratrum
scandala
concitentur
;
cum
id
nescire
te
jures
,
quod
Christi
Ecclesiae
se
scire
fatentut
?
that
so
modest
a
Man
as
S.
Augustine
was
,
would
have
cast
off
the
general
Opinion
of
the
Church
,
and
have
taken
up
a
particular
Fancy
of
his
own
.
But
the
Passion
wherewith
S.
Hierome
was
at
that
time
carried
away
against
Ruffinus
,
a
great
part
of
the
Learned
Men
of
his
time
being
also
of
the
said
Opinion
,
easily
wrought
in
him
a
belief
,
that
it
was
the
Common
Judgment
and
Opinion
of
the
whole
Christian
Church
.
From
the
same
Root
also
sprung
that
Errour
of
John
Bishop
of
Thessalonica
,
That
the
Opinion
of
the
Church
was
,
That
Angels
are
not
wholly
Incorporeal
,
and
Invisible
;
but
that
they
have
Bodies
,
though
of
a
very
Rare
and
thin
Substance
,
not
much
unlike
those
of
the
Fire
,
or
the
Air.
For
those
who
published
the
General
Councils
at
Rome
,
conceive
this
to
have
been
his
own
private
Opinion
onely
:
[
a
](A35787-e24590-b)
a
Ibid
in
Marg.
Loquitur
ex
propria
sententia
.
And
if
so
,
(
neither
shall
we
need
at
present
to
examine
the
Truth
of
this
their
Conceit
;
)
you
then
plainly
see
,
that
the
Affection
this
Author
bare
to
his
own
Opinion
,
carried
him
so
far
away
,
as
to
make
him
father
upon
the
whole
Church
,
what
was
indeed
but
his
own
particular
Opinion
:
though
otherwise
he
were
a
Man
who
was
highly
esteemed
by
the
VII
Council
,
[
b
](A35787-e24610-b)
b
Concil.
VII
.
Act.
5.
which
not
onely
citeth
him
among
the
Fathers
,
but
honours
him
also
with
the
Title
of
a
Father
.
Epiphanius
must
also
be
excused
in
the
same
manner
,
where
he
assures
us
,
That
the
Church
held
by
Apostolical
Tradition
the
Custom
which
it
had
of
meeting
together
thrice
a
Week
,
for
the
Celebration
of
the
Holy
Eucharist
:
which
yet
[
c
](A35787-e24640-b)
c
Petav.
in
Epiphan
pag
354.
Petavius
maketh
evidently
appear
not
to
have
been
of
Apostolical
Institution
.
The
Mistakes
of
Venerable
Bede
,
noted
and
censured
elsewhere
by
[
d
](A35787-e24680-b)
d
Petav.
in
Epiphan
▪
p.
113
,
143
,
145.
Petavius
,
are
of
the
fame
nature
also
:
[
e
](A35787-e24700-b)
e
Beda
lib.
de
Temp.
rat.
c
45
Habet
enim
,
nisi●
fallor
,
Ecclesiae
fides
,
Dominum
,
in
carne
paulo
plus
minùs
quam
XXXIII
annis
,
usque
ad
suae
tempora
.
Passionis
vixisse
.
Mox
Sancta
siquidem
Romana
&
Apostolica
Ecclesia
hane
se
fidem
tenere
&
ipsis
testatur
indiculis
,
quae
suis
in
cereis
annuatim
inscribere
solet
,
ubi
tempus
Dominicae
Passionis
in
memoriam
populis
revocans
,
numerum
annorum
triginta
semper
&
tribus
annis
minorem
quam
ab
ejus
Incarnatione
Dionysius
ponit
anno
at
.
Id.
ibid.
Nam
quod
Dominus
XV
Luna
,
feria
VI
,
crucem
ascenderit
,
&c.
nulli
licet
dubitare
Catholico
.
The
Belief
of
the
Church
,
if
I
mistake
not
,
(
saith
he
)
is
,
That
our
Saviour
Christ
lived
in
the
Flesh
Thirty
three
Years
,
or
there
about
,
till
the
time
of
his
Passion
:
And
he
saith
moreover
,
That
the
Church
of
Rome
testifieth
,
that
this
is
Its
Belief
,
by
the
Marks
which
they
yearly
set
upon
their
Tapers
,
upon
Good
Friday
;
whereon
they
always
inscribe
a
Number
of
Tears
,
which
is
less
by
Thirty
three
than
the
common
Aera
of
the
Christians
.
He
likewise
saith
in
the
same
place
,
That
it
is
not
lawful
for
any
Catholick
to
doubt
whether
Jesus
Christ
suffered
on
the
Cross
the
XV
day
of
the
Moon
,
or
not
.
Now
Petavius
hath
proved
at
large
,
that
both
these
Opinions
,
which
Beda
delivers
unto
us
as
the
Churches
Belief
,
are
nothing
less
than
what
he
would
have
them
.
[
*
](A35787-e24830-b)
*
Pe●av
.
in
Epiphan.
p.
113.
143.
The
curious
Reader
may
observe
many
the
like
Carriages
in
the
Writings
of
the
Fathers
:
but
these
here
already
set
down
,
in
my
judgment
,
do
sufficiently
justifie
the
doubt
which
I
have
made
,
namely
,
that
we
ought
not
to
receive
as
Certain
Truths
the
Testimony
which
the
Fathers
give
,
touching
the
Belief
of
the
Church
in
their
Time
.
Nevertheless
,
that
we
may
not
seem
to
make
a
breach
upon
the
Honour
and
Reputation
of
the
Fathers
,
I
say
,
that
though
we
should
grant
,
that
all
their
Depositions
and
Testimonies
in
this
Particular
were
certainly
and
undoubtedly
True
;
yet
notwithstanding
would
they
be
of
little
use
to
us
,
as
to
our
present
purpose
.
For
,
first
of
all
,
there
are
but
very
few
Passages
wherein
they
testifie
plainly
,
and
in
direct
Terms
,
what
the
Belief
of
the
Church
in
their
Time
hath
been
,
touching
the
Points
now
controverted
amongst
us
.
This
is
the
Business
of
an
Historian
,
rather
than
of
a
Doctor
of
the
Church
,
whose
Office
is
to
teach
,
to
prove
,
and
to
exhort
the
People
committed
to
his
Charge
,
and
to
correct
their
Vices
and
Errours
;
telling
them
what
they
ought
to
do
,
or
believe
,
rather
than
troubling
them
with
Discourses
of
what
is
done
or
believed
by
others
.
But
yet
when
they
do
give
their
Testimony
what
the
Belief
and
Discipline
of
the
Church
in
their
time
was
,
this
Testimony
of
theirs
ought
not
to
extend
save
onely
to
what
was
apparently
such
,
and
which
besides
was
apparent
to
themselves
too
.
Now
,
as
we
have
formerly
proved
,
they
could
not
possibly
know
the
Sense
and
Opinions
of
every
particular
Christian
that
lived
in
their
time
;
nor
yet
of
all
the
Pastors
and
Ministers
who
were
set
over
them
:
but
of
some
certain
Particular
Christians
onely
.
Forasmuch
therefore
as
it
is
confessed
,
even
by
those
very
Men
who
have
the
Church
in
greatest
esteem
,
that
the
Belief
of
Particular
Churches
is
not
infallible
,
we
may
very
easily
perceive
,
that
such
Testimonies
of
the
Fathers
as
these
can
standus
in
very
little
or
no
stead
,
seeing
they
represent
unto
us
such
Opinions
as
are
not
always
certainly
and
undoubtedly
True
,
and
which
consequently
are
so
far
from
confirming
and
proving
ours
,
as
that
,
they
rather
stand
in
need
of
being
examined
aud
proved
themselves
.
But
,
yet
,
suppose
that
the
Church
of
Rome
did
hold
,
that
the
Beliefs
of
Particular
Churches
were
Infallible
,
(
which
yet
it
doth
not
)
yet
would
not
this
make
any
thing
at
all
against
the
Protestants
,
forasmuch
as
they
are
of
the
clean
contrary
Opinion
.
Now
,
it
is
taken
for
granted
on
all
hands
,
that
Proofs
ought
to
be
fetched
from
such
things
as
are
confessed
and
acknowledged
by
your
Adversary
,
whom
you
endeavour
to
convince
;
otherwise
you
will
never
be
able
to
move
him
,
or
make
him
quit
his
former
Opinion
.
Seeing
therefore
,
that
the
Testimonies
of
the
Farthers
,
touching
the
State
of
the
Faith
,
and
Ecclesiastical
Discipline
of
their
Times
,
are
of
this
Nature
;
it
remaineth
,
that
we
now
consider
their
other
Discourses
,
wherein
they
have
delivered
themselves
,
not
as
Witnesses
,
deposing
what
they
had
seen
;
but
as
Doctors
,
instructing
us
in
what
they
believed
.
And
certainly
,
how
Holy
and
Able
soever
they
were
,
it
cannot
be
denied
but
that
they
were
still
Men
,
and
consequently
were
subject
to
Error
,
especially
in
matters
of
Faith
,
which
is
a
Business
so
much
transcending
Humane
Apprehension
.
The
Spirit
of
God
onely
was
able
to
direct
their
Understandings
,
and
their
Pens
in
the
Truth
,
and
to
withhold
them
from
falling
into
any
Error
;
in
like
manner
as
it
directed
the
Holy
Prophets
and
Apostles
,
while
they
wrote
the
Books
of
the
Old
and
New
Testament
.
Now
,
we
cannot
be
any
way
assured
,
that
the
Spirit
of
God
was
present
always
with
them
,
to
enlighten
their
Understandings
,
and
to
make
them
see
the
Truth
of
all
those
things
whereof
they
wrote
.
They
neither
pretend
to
this
themselves
,
nor
yet
doth
any
one
,
that
I
know
of
,
attribute
unto
them
this
Assistance
,
unless
it
be
perhaps
the
Author
of
the
Gloss
upon
the
Decrees
,
[
*
](A35787-e24900-b)
*
Gloss
in
Decr.
D.
9.
c.
3.
Hodie
jubentur
omnia
teneri
,
usque
ad
ultimum
iota
.
who
is
of
Opinion
,
that
we
ought
to
stand
to
all
that
the
Fathers
have
written
,
even
to
the
least
tittle
:
who
yet
is
very
justly
called
to
a
round
account
for
this
,
by
[
*
](A35787-e24930-b)
*
Alphons
.
à
Castr
.
l.
1.
advers.
Haer.
c.
7.
Alphonsus
à
Castro
,
and
[
*
](A35787-e24950-b)
*
Melch.
Canus
l.
7.
loc.
Theol.
c.
3.
Num.
4.
Melchior
Canus
,
Two
Spanish
Doctors
.
For
as
much
therefore
,
as
we
are
not
bound
to
believe
any
thing
,
save
that
which
is
True
;
it
is
most
evident
,
that
we
neither
may
,
nor
ought
to
believe
the
Opinions
of
the
Fathers
,
till
such
time
as
they
appear
to
us
to
have
been
certainly
True
.
Now
,
we
cannot
be
certainly
assured
of
this
,
by
Their
Single
Authority
;
seeing
that
they
were
but
Men
,
who
were
not
always
inspired
by
the
Holy
Spirit
from
above
:
and
therefore
it
is
necessary
,
that
we
make
use
of
some
other
Guides
in
this
our
Inquiry
;
namely
,
either
of
the
Holy
Scriptures
,
or
of
Reason
,
or
of
Tradition
,
or
of
the
Doctrine
of
the
Present
Church
,
or
of
some
other
such
means
,
as
they
themselves
have
made
use
of
:
So
that
it
hence
follows
,
that
their
bare
Assertions
,
are
no
sufficient
Ground
for
us
to
build
any
of
our
Opinions
upon
:
they
only
serve
to
encline
us
before
hand
to
the
Belief
of
the
same
;
the
great
opinion
which
we
have
of
them
,
causing
us
to
conclude
,
that
They
would
never
have
embraced
such
an
Opinion
,
except
it
had
been
True
.
Which
manner
of
Argumentation
how
ever
is
,
at
the
best
,
but
Probable
;
so
long
as
the
Persons
we
have
here
to
do
withal
,
are
only
Men
,
and
no
more
:
and
in
this
particular
Case
,
where
the
Question
is
,
touching
Points
of
Faith
,
it
is
by
no
means
in
the
world
to
be
allowed
of
;
since
that
Faith
is
to
be
grounded
,
not
upon
Probabilities
,
but
upon
necessary
Truths
.
The
Fathers
are
like
to
other
great
Masters
in
this
Point
,
and
their
Opinions
are
more
,
or
less
Valid
,
in
proportion
to
the
Reason
,
and
Authority
,
whereon
they
are
grounded
:
only
they
have
this
Advantage
,
that
their
very
Name
begets
in
us
a
readiness
,
and
inclination
,
to
receive
whatsoever
comes
from
them
;
while
we
think
it
very
improbable
,
that
so
Excellent
men
as
they
were
,
should
ever
believe
any
thing
that
was
False
.
Thus
in
Humane
Sciences
,
the
saying
of
an
Aristotle
is
of
a
far
different
Value
,
from
that
of
any
other
Philosopher
of
less
Account
;
because
that
all
men
are
before-hand
possessed
with
an
Opinion
,
that
this
Great
Philosopher
would
not
maintain
any
thing
,
that
was
not
consonant
to
Reason
.
But
this
is
Prejudice
only
:
for
if
upon
better
examination
,
it
should
be
found
to
be
otherwise
,
his
Bare
Authority
would
then
no
longer
prevail
with
us
;
what
himself
had
sometime
gallantly
said
,
would
then
here
take
place
;
namely
,
That
it
is
a
sacred
thing
,
always
to
preferre
the
Truth
,
CHAP.
II.
Reason
2.
That
the
Fathers
themselves
testifie
against
themselves
,
that
they
are
not
to
be
believed
Absolutely
,
and
upon
their
Own
bare
Word
,
in
what
they
deliver
in
matters
of
Religion
.
THere
is
none
so
fit
to
inform
us
,
what
the
Authority
of
the
Writings
of
the
Ancients
is
,
as
the
Ancients
themselves
,
who
in
all
Reason
must
needs
know
this
better
than
we
:
Let
us
therefore
now
hear
,
what
they
testifie
in
this
Particular
;
and
if
we
do
indeed
hold
them
in
so
high
Esteem
,
as
we
make
profession
of
,
let
us
allow
of
their
Judgment
in
this
particular
,
attributing
neither
more
nor
less
unto
the
Ancients
,
than
they
Themselves
require
at
our
hands
.
St.
Augustine
,
who
was
the
Principal
Light
of
the
Latine
Church
,
being
entred
into
a
Contestation
with
St.
Hierome
,
touching
the
Interpretation
before-mentioned
,
of
the
second
Chapter
of
the
Epistle
of
Saint
Paul
to
the
Galatians
;
and
finding
himself
hardly
pressed
,
by
the
Authority
of
six
,
or
seven
Greek
Writers
,
which
were
urged
against
him
by
the
other
;
to
rid
his
hands
of
them
,
he
was
fain
to
make
open
profession
,
in
what
account
he
held
that
sort
of
Writers
:
[
*
](A35787-e25130-b)
*
August
.
Ep.
ad
Hier
quae
est
19.
T.
2.
fol
▪
14.
Ed.
Paris
.
1579.
&
inter
Op.
Hier.
97.
T.
2.
p.
551.
Ego
enim
fateor
Caritati
tuae
,
solis
eis
Scripturarum
libris
,
qui
jam
Canonici
appellantur
,
didici
hunc
timorem
,
honoremque
deferre
,
ut
nullum
eorum
auctorem
scribendo
aliquid
errasse
firmissimè
credam
.
Ac
si
aliquid
in
eis
offendero
litteris
,
quod
videatur
Contrarium
Veritati
,
nihil
aliud
quam
mendosum
esse
codicem
,
vel
interpretem
non
assequutum
esse
quod
dictum
est
,
vel
me
minime
intellexisse
,
non
ambigam
.
Alios
autem
ita
lego
,
ut
quantalibet
sanctitate
,
doctrinaque
praepolleant
,
non
ideo
verum
putem
,
quia
ipsi
ita
senserunt
,
sed
quia
mihi
,
vel
per
illos
Authores
Canonicos
,
vel
probabili
ratione
,
quod
à
vero
non
abhorreat
,
persuadere
potuerunt
.
Nec
te
,
mi
frater
,
sentire
aliquid
aliter
existimo
:
prorsùs
inquam
,
non
te
arbitror
sic
legi
libros
tuos
velle
,
tanquam
Prophetarum
vel
Apostolorum
,
de
quorum
scriptis
,
quod
omni
errore
careant
,
dubitare
nefarium
est
.
I
confess
(
saith
he
)
to
thy
Charity
,
that
I
only
owe
to
those
Books
of
Scripture
,
which
are
now
called
Canonical
,
that
Reverence
and
Honour
,
as
to
believe
stedfastly
,
that
none
of
their
Authors
ever
committed
any
Error
in
writing
the
same
.
And
if
by
chance
.
I
there
meet
with
any
thing
,
which
seemeth
to
contradict
the
Truth
,
I
presently
think
that
certainly
either
my
Copy
is
Imperfect
,
and
not
so
Correct
as
it
should
be
;
or
else
,
that
the
Interpreter
did
not
so
well
understand
the
Words
of
the
Original
:
or
lastly
,
that
I
my self
have
not
so
rightly
understood
Him
.
But
as
for
all
other
Writers
,
how
Eminent
soever
they
are
,
either
for
Sanctity
,
or
Learning
,
I
read
them
so
as
not
presently
to
conclude
,
whatsoever
I
there
find
,
to
be
True
,
because
They
have
said
it
;
but
rather
,
because
they
convince
me
,
either
out
of
the
said
Canonical
Books
of
Scripture
,
or
else
by
some
Probable
Reason
,
that
what
they
say
is
True
.
Neither
do
I
think
,
Brother
,
that
thou
thy self
art
of
any
other
Opinion
:
that
is
to
say
,
I
do
not
believe
that
thou
expectest
that
we
should
read
thy
Books
,
as
we
do
those
of
the
Prophets
,
or
Apostles
;
of
the
Truth
of
whose
Writings
,
as
being
exempt
from
all
Errour
,
we
may
not
in
any
wise
doubt
.
And
having
afterwards
opposed
some
other
the
like
Authorities
,
against
those
alledged
by
St.
Hierome
,
he
addeth
,
That
he
had
done
so
,
[
*
](A35787-e25270-b)
*
Id.
ibid.
Quanquam
,
sicut
paulò
antè
dixi
,
tantummodo
Scripturis
Canonicis
hanc
ingenuam
debeam
servitutem
,
qua
eas
solas
ita
sequat
,
ut
conscriptores
earum
nihil
in
eis
om●●nò
errasse
,
nihil
fallaciter
posuisse
●on
dubitem
.
notwithstanding
,
that
to
say
the
truth
,
he
accounted
the
Canonical
Scriptures
only
to
be
the
Books
,
to
which
(
as
he
said
before
)
he
owed
that
ingenuous
Duty
,
as
to
be
fully
perswaded
,
that
the
Authors
of
them
never
erred
,
or
deceived
the
Reader
in
any
thing
.
This
Holy
man
accounted
this
Advice
to
be
of
so
great
Importance
,
as
that
he
thought
fit
to
repeat
it
again
,
in
another
place
;
and
I
must
intreat
my
Reader
,
to
give
me
leave
to
set
down
here
the
whole
Passage
at
length
.
[
*
](A35787-e25300-b)
*
Id.
l.
11.
contr.
Faust
c.
5.
Quod
genus
litterarum
,
non
cum
credendi
necessitate
,
sed
cum
judicandi
libertate
legendum
est
.
Cui
tamen
ne
intercluderetur
locus
,
&
adimeretur
posteris
ad
difficileis
quaestiones
tractandas
atque
versandas
,
linguae
,
ac
styli
saluberrimus
labor
,
distincta
est
à
postreiorum
libris
excellentia
Canonicae
Auctoritatis
Veteris
&
Novi
Testamenti
;
quae
Apostolorum
confirmata
temporibus
,
per
successiones
Episcoporum
,
&
propagationes
Ecclesiarum
,
tanquam
in
sede
quadam
sublimiter
constituta
est
,
cui
serviat
omnis
fidelis
,
&
pius
intellectus
.
Ibi
si
quid
velut
absurdum
moverit
,
non
licet
dicere
,
Auctor
hujus
libri
non
tenuit
veritatem
:
sed
,
aut
Codex
mendosus
est
,
aut
Interpres
erravit
,
aut
tu
non
intelligis
.
In
Opusculis
autem
posteriorum
,
quae
libris
innumerabilibus
continentur
,
sed
nullo
modo
illi
sacratissimae
Canonicarum
scripturarum
excellentiae
coaequantur
,
etiam
in
quibuscunque
eorum
invenitur
eadem
veritas
,
longè
tamen
est
impar
auctoritas
.
Itaque
in
eis
,
si
qua
forte
propterea
dissonare
putantur
à
vero
,
quia
non
,
ut
dicta
sunt
,
intelliguntur
,
tamen
liberum
ibi
habet
lector
,
auditorve
judicium
,
quo
vel
approbet
quod
placuerit
,
vel
improbet
quod
offenderit
:
&
ideo
cuncta
ejusmodi
,
nisi
vel
certa
ratione
,
vel
ex
illa
Canonica
auctoritate
defendantur
,
ut
demons●retur
sive
omnino
ita
esse
,
sive
fieri
potuisse
,
quod
v●l
disputatur
ibi
,
vel
narratum
est
,
si
cui
displicuerit
,
aut
credere
voluerit
,
non
reprehenditur
.
As
for
these
kind
of
Books
(
saith
he
,
speaking
of
those
Books
which
we
Write
,
not
with
Authority
of
Commanding
,
but
only
out
of
a
Design
of
exercising
our selves
,
to
benefit
others
;
)
we
are
so
to
read
them
,
as
not
being
bound
necessarily
to
believe
them
,
but
as
having
a
liberty
left
us
,
of
judging
of
what
we
read
.
Yet
notwithstanding
,
that
we
may
not
quite
shut
out
these
Books
,
and
deprive
posterity
of
the
most
profitable
labour
of
exercising
their
Language
,
and
Stile
,
in
the
handling
and
treating
of
hard
Questions
;
we
make
a
Distinction
betwixt
these
Books
of
Later
Writers
,
and
the
Excellency
of
the
Canonical
Authority
of
the
Old
and
New
Testament
;
which
having
been
confirmed
in
the
Apostles
time
,
hath
since
by
the
Bishops
,
who
succeeded
them
,
and
the
Churches
,
which
have
been
propagated
throughout
the
World
,
been
placed
as
it
were
upon
a
high
Throne
,
there
to
be
reverenced
and
adored
,
by
every
Faithful
and
Godly
Vnderstanding
.
And
if
we
chance
here
to
meet
with
any
thing
that
troubleth
us
,
and
seemeth
Absurd
,
we
must
not
say
,
that
the
Author
of
the
Book
was
ignorant
of
the
truth
;
but
rather
,
that
either
our
Copy
is
false
,
or
the
Interpreter
is
mistaken
in
the
sense
of
the
place
;
or
else
,
that
we
understand
not
him
aright
.
And
as
for
the
Writings
of
those
other
Authors
,
who
have
come
after
Them
,
the
number
whereof
is
almost
infinite
,
though
coming
very
far
short
of
this
most
sacred
Excellency
of
the
Canonical
Scriptures
;
a
man
may
sometimes
find
in
them
the
very
same
truth
,
though
it
shall
not
be
of
equal
Authority
.
And
therefore
if
by
chance
we
here
meet
with
such
things
as
seem
contrary
to
the
Truth
,
by
reason
perhaps
of
our
not
understanding
them
only
;
we
have
our
Liberty
,
either
in
reading
,
or
hearing
the
same
,
to
approve
of
what
we
like
,
and
to
reject
that
which
we
conceive
not
to
be
so
right
.
So
that
except
all
such
passages
be
made
good
,
either
by
some
certain
reason
,
or
else
by
the
Canonical
Authority
of
the
Scriptures
;
and
that
it
be
made
appear
,
that
the
thing
asserted
either
really
it
,
or
else
at
least
,
that
it
might
have
been
;
he
that
shall
reject
,
or
not
assent
to
the
same
,
ought
not
in
any
wise
to
be
reprehended
.
So
that
it
appears
from
hence
,
that
the
course
which
is
at
this
day
observed
in
the
World
,
is
not
of
sufficiency
enough
for
the
discovery
,
and
demonstration
of
the
truth
.
For
,
we
are
now
in
doubt
,
suppose
,
what
the
sense
and
meaning
is
of
such
a
piece
of
Scripture
.
Here
shall
you
presently
have
the
judgment
of
a
Father
brought
,
upon
the
said
place
;
quite
contrary
to
the
Rule
S.
Augustine
giveth
us
,
who
would
have
us
examine
the
Fathers
by
the
Scriptures
,
and
not
the
Scriptures
by
the
Fathers
.
Certainly
,
according
to
the
judgment
of
this
Father
,
the
Protestant
,
though
a
Passage
as
clear
and
express
,
as
any
of
the
Canons
of
the
Council
of
Trent
,
should
be
brought
against
him
,
out
of
any
of
the
Fathers
,
ought
not
to
be
blamed
,
if
he
should
answer
,
that
he
cannot
by
any
means
assent
unto
it
,
unless
the
truth
of
it
be
first
proved
unto
him
,
either
by
some
certain
Reason
,
or
else
by
the
Authority
of
the
Canonical
Scriptures
;
and
that
then
,
and
not
till
then
,
he
shall
be
ready
to
assent
unto
it
.
So
that
according
to
this
Account
,
we
are
to
alledge
,
not
the
Names
,
but
the
Reasons
of
Books
;
to
take
notice
,
not
of
the
Quality
of
their
Authors
,
but
of
the
Solidity
of
their
Proofs
;
to
consider
what
it
is
they
give
us
;
and
not
the
face
,
or
hand
of
him
that
gives
it
us
;
and
,
in
a
word
,
to
reduce
the
dispute
,
from
Persons
,
to
Things
.
And
S.
Jerome
also
seemeth
to
commend
unto
us
this
manner
of
Proceeding
,
where
in
the
Preface
to
his
second
Commentary
upon
Hosea
,
he
hath
these
words
:
Then
(
saith
he
,
that
is
,
after
the
Authors
of
Books
are
once
departed
this
life
)
we
judge
of
their
worth
,
Hier.
Com.
2.
in
Oseam
,
Praefat.
Tunc
sine
nominum
dignitate
,
sola
judicantur
ingenia
;
nec
considerat
,
qui
lecturus
est
,
cujus
,
sed
quale
sit
quod
lecturus
est
,
sive
sit
Episcopus
,
sive
sit
laicus
,
Imperator
&
Dominus
,
miles
&
servus
,
aut
in
purpura
,
&
serico
,
aut
vilissimo
panno
jaceat
,
non
honorum
diversitate
,
sed
operum
merito
judicabitur
.
and
parts
only
;
not
considering
at
all
the
Dignity
of
their
Name
:
and
the
Reader
hath
regard
only
to
what
he
reads
,
and
not
to
the
Author
whose
it
is
.
So
that
whether
he
were
a
Bishop
,
or
a
Lay-man
;
a
General
and
a
Lord
,
or
a
common
Souldier
,
and
a
Servant
;
whether
he
lie
in
Purple
and
in
Silk
;
or
in
the
vilest
,
and
coursest
rags
;
he
shall
be
judged
,
not
according
to
his
degree
of
honour
,
but
according
to
the
merit
and
worth
of
his
Works
.
Now
he
here
speaks
either
of
matter
of
Right
,
or
of
Fact
:
and
his
meaning
is
,
that
either
we
ought
to
take
this
course
in
our
Judgments
;
or
else
it
is
a
plain
Affirmation
,
that
it
is
the
practice
of
the
World
so
to
do
.
If
his
words
are
to
be
taken
in
the
first
sense
,
he
then
clearly
takes
away
all
Authority
from
the
bare
Names
of
Writers
,
and
so
would
have
us
to
consider
the
Quality
only
,
and
weight
of
their
Writings
,
that
is
to
say
,
their
Reasons
,
and
the
force
of
the
Arguments
they
use
.
If
he
be
to
be
understood
in
the
second
sense
,
he
seemeth
not
to
speak
truth
,
it
being
evident
,
that
the
ordinary
course
of
the
world
is
,
to
be
more
taken
with
the
titles
and
names
of
Books
,
than
with
the
things
therein
contained
.
But
supposing
however
,
that
this
was
S.
Hieroms
meaning
;
we
may
notwithstanding
very
safely
believe
,
that
he
approveth
of
the
said
course
;
for
as
much
as
having
this
occasion
of
speaking
of
it
,
he
doth
not
at
all
reprehend
it
.
If
therefore
thou
hast
any
mind
to
stand
to
his
judgment
,
lay
me
aside
the
Names
of
Augustine
,
and
of
Hierome
,
of
Chrysostome
,
and
of
Cyril
;
and
forget
for
this
once
the
Rochet
of
the
first
,
and
the
Chair
of
the
second
,
together
with
the
Patriarchal
Robe
of
the
two
last
:
and
observe
what
they
say
,
and
not
what
they
were
:
the
ground
and
reason
of
their
opinions
;
and
not
the
dignity
of
their
persons
.
But
that
which
makes
me
very
much
wonder
,
is
,
that
some
of
those
who
have
been
the
most
conversant
in
Antiquity
,
should
trouble
themselves
in
stuffing
up
their
Books
with
declamatory
expressions
,
[
*
](A35787-e25570-b)
*
Hier.
ep
62.
ad
Theoph.
Alex
.
Scio
me
aliter
habere
Apostolos
;
aliter
reliquos
tractatores
:
illos
semper
vera
dicere
;
istos
in
quibusdam
,
ut
homines
,
errare
.
I
know
(
saith
he
,
writing
to
Theophilus
,
Patriarch
of
Alexandria
)
that
I
place
the
Apostles
in
a
distinct
rank
from
all
other
Writers
:
for
as
for
them
,
they
always
speak
truth
:
but
as
for
those
other
,
they
erre
sometimes
,
like
Men
as
they
were
.
What
could
he
have
said
more
expresly
,
in
confirmation
of
our
Assertion
before
laid
down
?
[
*
](A35787-e25640-b)
*
Id.
ep.
65.
ad
Pamm
.
&
Oceanum
.
Erraverunt
in
side
alii
,
tam
Graeci
,
quàm
Latini
,
quorum
non
necesse
est
proferre
nomina
,
ne
videamur
eum
,
non
sui
merito
,
sed
aliorum
errore
defendere
.
There
are
others
(
saith
he
)
both
Greeks
,
and
Latins
,
who
have
erred
also
in
Points
of
Faith
;
whose
Names
I
need
not
here
set
down
lest
I
might
seem
to
defend
Origen
by
the
Errors
of
others
,
rather
than
by
his
own
Worth
.
How
then
can
we
confide
in
them
,
unless
we
examine
their
Opinions
by
their
Reasons
?
[
a
](A35787-e25720-b)
a
Id.
ibid.
Sic
eum
legam
,
ut
caeteros
;
quia
sic
erravit
,
ut
caeteri
.
I
shall
(
faith
the
same
Author
)
read
Origen
,
as
I
read
others
,
because
I
find
he
hath
erred
,
in
like
manner
as
they
have
done
.
And
in
another
place
,
speaking
in
general
of
Ecclesiastical
Writers
,
that
is
,
of
those
which
We
now
call
Fathers
,
and
of
the
Faults
and
Errors
that
are
found
in
their
Books
;
[
b
](A35787-e25770-b)
b
Hier.
l.
2.
Apol
,
contr.
Ruff.
Fieri
enim
potest
,
ut
vel
simpliciter
erraverint
,
vel
alio
sensu
scripserint
,
vel
à
Librariis
imperitis
eorum
paulatim
scripta
corrupta
sint
;
vel
certè
antequàm
in
Alexandria
quasi
daemonium
meridianum
Arius
nasceretur
,
innocenter
quaedam
,
&
minùs
cautè
loquuti
sunt
,
&
quae
non
possint
perversorum
hominum
calumniam
declinare
.
It
may
be
(
saith
he
)
that
either
they
have
erred
out
of
meer
ignorance
,
or
else
,
that
they
wrote
in
some
other
Sense
than
we
understand
them
;
or
,
that
their
Writings
have
by
degrees
been
corrupted
,
through
the
ignorance
of
the
Transcribers
;
or
else
,
before
the
appearing
of
that
impudent
Devil
Arius
in
the
World
,
they
let
some
things
fall
from
them
innocently
,
and
not
so
warily
as
they
might
have
done
,
and
such
as
can
hardly
escape
the
Cavils
of
wrangling
Spirits
.
Which
Passage
of
his
is
a
very
excellent
and
remarkable
one
,
and
containeth
in
it
a
brief
,
yet
a
clear
and
full
Justification
of
the
greatest
part
of
what
we
have
hitherto
delivered
in
this
our
Discourse
.
Do
but
think
therefore
with
how
much
circumspection
we
are
to
read
and
to
weigh
these
Authors
,
and
how
careful
we
ought
to
be
in
examining
,
in
their
Books
,
whether
there
be
not
either
some
fault
committed
by
the
Transcriber
,
or
some
obscurity
in
the
Expression
,
or
some
negligence
in
the
Conception
,
or
lastly
,
some
error
in
the
Proposition
.
In
another
place
,
having
set
down
the
Opinions
As
for
their
Expositions
,
he
resuseth
them
openly
,
whensoever
they
do
not
please
him
.
Thus
doth
he
find
fault
with
the
Exposition
which
is
given
by
the
greatest
part
of
the
Fathers
,
of
the
Word
Israel
;
which
they
will
have
to
signifie
,
A
Man
seeing
God
:
[
m
](A35787-e25890-b)
m
Hier.
Tradit
.
Hebr.
Quamvis
igitur
grandis
Auctoritatis
sint
,
&
eloquentiae
,
&
ipsorum
umbra
nos
opprimat
,
qui
,
Israel
,
virum
,
sive
mentem
videntem
Deum
,
trans●●lerunt
;
nos
magis
Scripturae
,
&
Angeli
,
&
Dei
,
qui
ipsum
Israel
vocavit
,
auctoritate
ducimur
,
quàm
●ujuslibet
eloquentiae
saecularis
.
Notwithstanding
that
those
who
interpret
it
thus
,
are
Persons
of
very
great
both
Authority
and
Eloquence
,
and
whose
very
shadow
(
saith
he
)
in
sufficient
to
bear
us
down
;
yet
cannot
we
chuse
but
follow
the
Authority
of
the
Scriptures
,
and
of
the
Angel
,
and
of
God
,
who
gave
this
Name
of
Israel
,
rather
than
the
Power
of
any
Secular
Eloquence
,
how
great
soever
it
be
.
And
in
his
CXLVI
Epistle
,
written
to
Pope
Damasus
,
he
saith
,
[
n
](A35787-e25970-b)
n
Id.
ep.
146.
ad
Damas
.
Licet
quidam
superstitio●è
magis
,
quàm
verè
,
non
considerantes
textum
Psalmi
,
ex
Patris
persona
arbitrentur
haec
intelligi
.
That
there
are
some
,
who
not
considering
the
Text
,
conceive
Superstitiously
,
rather
than
Truly
,
that
these
words
,
in
the
beginning
of
the
XLIV
Psalm
,
E●●ctavit
cor
meum
verbum
bonum
,
My
heart
is
inditing
a
good
matter
,
are
spoken
in
the
Person
of
the
Father
.
And
yet
the
greatest
part
of
those
who
lived
in
the
time
of
Arius
,
and
a
little
after
him
,
understood
these
words
in
the
same
sense
.
It
was
likewise
the
General
Opinion
,
in
a
manner
,
of
all
Men
,
That
Adam
was
buried
upon
Mount
Calvary
,
and
in
the
very
same
place
where
our
Saviour
Christ
was
crucified
:
And
yet
S.
Hierome
[
o
](A35787-e26090-b)
o
Hier.
in
loc.
Hebr.
Euseb.
&
Com
4.
in
Mat.
rejecteth
this
Opinion
,
and
which
is
more
,
he
makes
himself
merry
with
it
,
without
any
scruple
at
all
.
So
likewise
,
there
were
some
among
the
afore-named
Ancient
Fathers
,
who
out
of
a
Pious
Affection
which
they
bare
to
S.
Peter
,
maintained
,
[
p
](A35787-e26110-b)
p
Hilar.
in
Mat.
Can.
31.
That
he
denied
not
God
,
but
Man
;
and
that
the
sense
of
the
Words
of
his
Denial
is
,
I
know
not
him
to
be
a
Man
▪
for
I
know
that
he
is
God
.
[
q
](A35787-e26130-b)
q
Hier.
Com
4.
in
Mat.
in
c.
26.
Hoc
quam
frivolum
sit
,
pruden●
Lector
intelligit
,
fi
de●endunt
Apostolum
,
ut
Deum
mendacii
reum
faciant
,
&c.
The
Intelligent
Reader
(
saith
the
same
S.
Hierome
)
will
easily
perceive
,
how
idle
and
frivolous
a
thing
this
is
,
to
accuse
our
Saviour
as
guilty
of
a
Lie
,
by
excusing
his
Apostle
.
For
,
if
S.
Peter
did
not
deny
him
,
our
Saviour
must
necessarily
then
have
lied
,
when
he
said
unto
him
,
Verily
I
say
unto
thee
,
&c.
[
r
](A35787-e26190-b)
r
Id.
Com.
XI
.
in
Ezech.
in
Praefat.
Ambros
.
l.
2.
de
fid.
ad
Grat.
He
takes
the
same
liberty
also
in
reprehending
S.
Ambrose
,
who
understands
by
Gog
,
spoken
of
in
the
Prophet
Ezechiel
,
the
Nation
of
the
Gothes
:
neither
do
those
other
Fathers
scape
his
Lash
;
who
pleasing
themselves
too
much
with
their
Allegories
,
the
Flesh
,
whereas
it
signifies
a
Fortress
.
I
might
here
produce
very
many
the
like
Passages
,
but
these
few
shall
now
serve
as
a
Taste
onely
:
For
who
seeth
not
by
this
time
,
that
these
Holy
Men
took
not
the
Fathers
who
went
before
them
,
for
the
Judges
,
or
Arbitrators
,
touching
the
Opinions
of
the
Church
?
and
that
they
did
not
receive
their
Testimonies
and
Depositions
,
as
Oracles
,
but
reserved
the
Right
,
which
S.
Augustine
alloweth
to
every
Man
,
of
examining
them
by
the
Rule
of
Reason
,
and
of
the
Scripture
.
Neither
are
we
to
take
any
notice
at
all
of
S.
Hierome
,
when
he
seems
to
except
out
of
this
number
,
the
Writings
of
Athanasius
,
and
of
S.
Hilary
;
writing
to
Laeta
,
and
telling
her
,
That
her
Daughter
Paula
might
walk
securely
,
and
with
firm
footing
,
by
the
Epistles
of
the
one
,
and
the
Books
of
the
other
;
and
therefore
he
counselleth
her
[
s
](A35787-e26350-b)
s
Hier.
ep.
7.
ad
Laet.
Illorum
tractatibus
,
illorum
delectetur
ingeniis
,
in
quorum
libris
pietas
fidei
non
vacillat
Caeteros
sic
legat
,
ut
magis
judicet
,
quàm
sequatur
.
to
take
delight
in
these
Mens
Writings
;
forasmuch
as
in
their
Books
the
Piety
of
Faith
wavereth
not
:
And
as
for
all
other
Authors
,
she
may
read
them
;
but
rather
to
pass
her
judgment
upon
them
,
than
to
follow
them
.
For
,
first
of
all
,
although
perhaps
there
should
be
some
Piece
of
a
Father
,
that
should
have
no
Error
at
all
in
it
,
(
as
questionless
there
are
many
such
)
yet
would
not
this
render
the
Authority
of
the
same
Infallible
.
How
many
such
Books
are
there
,
even
of
the
Moderns
,
wherein
neither
the
one
Party
,
nor
the
other
,
hath
been
able
to
discover
any
the
least
Error
in
matter
of
Faith
?
And
yet
,
I
suppose
,
no
Man
will
presently
conclude
from
hence
,
that
we
ought
to
admit
of
these
Authors
as
Judges
of
our
Faith
.
A
Man
may
there
find
of
several
Authors
,
touching
a
certain
Question
that
had
been
proposed
unto
him
,
that
so
the
Reader
might
make
choice
of
the
best
;
he
gives
this
Reason
of
his
so
doing
:
[
c
](A35787-e26470-b)
c
Id.
ep.
15.
2.
Nec
.
juxta
Pythagorae
discipulos
,
praejudicata
doctoris
opinio
,
sed
doctrinae
ratio
ponderanda
est
.
Because
(
saith
he
)
we
ought
not
,
according
to
the
Example
of
Pythagoras
his
Scholars
,
to
have
an
eye
to
the
Prejudicated
Opinion
of
the
Proposer
,
but
rather
the
Reason
of
the
Thing
Proposed
:
Which
words
of
his
do
sufficiently
confirm
the
Sense
which
we
have
formerly
given
of
that
Passage
of
his
,
in
the
Preface
to
his
second
Commentary
upon
Hosea
.
He
presently
afterwards
adds
;
[
d
](A35787-e26530-b)
d
Id.
ibid.
Meum
propositum
est
,
antiquos
legere
,
probare
singula
,
retinere
quae
bona
sunt
,
&
à
side
Ecclesiae
Catholicae
non
recedere
.
My
purpose
is
to
read
the
Ancients
,
to
prove
all
things
,
and
to
hold
fast
that
which
is
good
,
and
not
to
depart
from
the
Faith
of
the
Catholick
Church
;
according
to
the
Rule
which
he
hath
commended
unto
us
,
in
his
LXXVI
Epistle
,
where
he
adviseth
us
[
e
](A35787-e26560-b)
e
Id.
ep.
76.
ad
Tranquil
.
Ego
Origenem
propter
Eruditionem
sic
interdum
legendum
arbitror
,
quomodo
Tertullianum
,
Novatum
,
Arnobium
,
Apollinarium
,
&
nonnullos
Ecclesiasticos
scriptores
,
Graecos
pariter
,
&
Latinos
,
ut
bona
●orum
eligamus
,
vitemúque
contraria
;
juxta
Apostolum
dicentem
,
Omnia
probate
;
quod
bonum
est
tenete
.
to
read
Origen
,
Tertullian
,
Novatus
,
Arnobius
,
Apollinaris
,
and
some
other
of
the
Ecclesiastical
Writers
;
but
with
this
caution
,
that
we
should
make
choice
of
that
which
is
good
,
but
take
heed
of
embracing
that
which
is
not
so
;
according
to
the
Apostle
,
who
bids
us
prove
all
things
,
but
hold
fast
onely
that
which
is
good
.
And
this
is
the
course
he
constantly
takes
,
censuring
,
with
the
greatest
Liberty
that
may
be
,
the
Opinions
and
Expositions
of
all
those
who
went
before
him
.
He
gives
you
freely
his
Judgment
of
every
one
of
them
;
affirming
,
[
e
](A35787-e26640-b)
e
Hier.
ep.
13.
ad
Paulin.
B.
Cyprianus
de
scripturis
divinis
nequaquam
disseruit
.
Inclyto
Victorinus
martyrio
coronatus
,
quod
intelligit
,
eloqui
non
potest
.
Lactantius
utinam
tam
nostra
confirmare
potuisset
,
quàm
facile
aliena
destruxit
.
Arnobius
inaequalis
,
&
nimius
est
,
&
absque
operis
sui
partitione
consusus
.
S.
Hil●rius
Gallicano
cothurno
attollitur
,
&
longis
interdum
periodis
involvitur
,
&
à
lectione
simpliciorum
fratrum
procul
est
.
That
Cyprian
scarcely
touched
the
Scriptures
at
all
;
that
Victorinus
was
not
able
to
express
his
own
Conceptions
;
that
Lactantius
is
not
so
happy
in
his
Endeavours
of
proving
our
Religion
,
as
he
is
in
overthrowing
that
of
others
;
that
Arnobius
is
very
uneven
and
confused
,
and
too
luxuriant
;
that
S.
Hilary
is
too
swelling
,
and
incumbred
with
too
long
Periods
.
I
shall
not
here
set
before
you
what
he
saith
of
Origen
,
Theodorus
,
Apollinaris
,
and
of
the
Chiliasts
;
whose
professed
Enemy
he
hath
declared
himself
,
and
whom
he
reproveth
very
sharply
upon
all
Occasions
,
whensoever
they
come
in
his
way
;
and
yet
himself
confesseth
them
all
to
have
been
Men
of
very
great
Parts
;
giving
even
Origen
himself
,
who
is
the
most
dangerous
Writer
of
them
all
,
this
Testimony
,
[
f
](A35787-e26760-b)
f
Hier.
Praefat.
in
lib.
de
Nom.
Hebr.
Quem
(
Origenem
)
post
Apostolos
Ecclesiarum
Magistrum
nemo
nisi
imperitus
negat
.
That
none
but
the
ignorant
can
deny
,
but
that
,
next
to
the
Apostles
,
he
was
one
of
the
greatest
Masters
of
the
Church
.
But
that
I
may
not
meddle
with
any
,
but
such
whose
Names
have
never
been
cried
down
in
the
Church
;
do
but
mark
how
he
deals
with
Rhetitius
Augustudunensis
,
an
Ecclesiastical
Author
:
[
g
](A35787-e26810-b)
g
Id
ep.
133.
ad
Marcel
.
Innumerabilia
sunt
,
quae
in
illius
mihi
Commentariis
for
dere
visa
sunt
.
There
are
(
saith
he
)
an
infinite
number
of
things
in
his
Commentaries
,
which
in
my
judgment
,
shew
very
mean
and
poor
:
and
a
little
after
,
[
h
](A35787-e26860-b)
h
Id.
ibid.
Sed
tam
male
videtur
existimasse
de
caeteris
ut
nemo
possit
de
ejus
erroribus
judicare
.
He
seemeth
to
have
had
so
ill
an
Opinion
of
others
,
as
to
have
a
conceit
,
that
no
Man
was
able
to
judge
of
his
Faults
.
He
taketh
the
same
liberty
also
,
in
rejecting
their
Opinions
and
Expositions
;
and
sometimes
not
without
passing
upon
them
very
tart
Girds
too
.
He
justifies
the
Truth
of
the
Hebrew
Text
of
the
Old
Testament
,
and
findeth
an
infinite
number
of
Faults
in
the
Translation
of
the
LXX
,
against
almost
the
general
consent
not
onely
of
the
more
Ancient
Writers
,
but
also
of
those
too
who
lived
in
his
own
time
,
who
all
esteemed
it
as
a
Divine
Piece
.
[
i
](A35787-e26900-b)
i
Hier.
Praefat.
in
Pentateuch
ad
Desid
.
Nescio
quis
primus
Auctor
Septuaginta
Cellulas
Alexandriae
mendacio
suo
exstruxerit
.
He
scoffs
at
the
conceit
of
those
Men
who
believed
,
that
the
LXX
Interpreters
,
being
put
severally
into
Seventy
distinct
Cells
,
were
inspired
from
above
,
in
the
Translation
of
the
Bible
.
[
k
](A35787-e26920-b)
k
Id.
Comm.
10.
in
Ezech.
Habitentque
in
Septuaginta
Cellulis
Alexandrini
Phari
,
ne
vela
perdant
de
navibus
,
&
funium
detrimenta
suspirent
.
Let
them
keep
,
(
saith
he
,
speaking
of
his
own
Backbiters
,
by
way
of
scorn
)
with
all
my
heart
,
in
the
Seventy
Cells
of
the
Alexandrian
Pharos
,
for
fear
they
should
lose
their
Sails
of
their
Ships
,
and
be
forced
to
bewail
the
loss
of
their
Cordage
.
perhaps
the
same
Truth
,
(
as
S.
Augustine
saith
a
little
before
;
)
but
it
will
not
be
of
equal
Authority
with
that
of
the
Canonical
Books
.
[
t
](A35787-e27170-b)
t
Hier.
Com.
2.
in
Abac.
Si
quis
autem
his
sagaciora
,
&
veriora
repererit
,
illi
magis
explanationi
praebete
consensum
.
And
thus
have
I
delivered
unto
you
my
sense
in
brief
:
but
if
any
one
produce
that
which
is
more
exact
and
true
,
take
his
Exposition
rather
than
mine
.
And
so
likewise
upon
the
Prophet
Zephaniah
,
he
saith
,
[
u
](A35787-e27220-b)
u
Id.
in
Sophon
.
Si
quis
autem
magis
verisimilia
,
&
habentia
rationem
,
quam
à
nobis
sunt
disserta
,
repererit
,
illius
magis
Lector
auctoritate
ducatur
.
We
have
now
done
our
utmost
endeavour
,
in
giving
an
Allegorical
Exposition
of
the
Text
;
but
if
any
other
can
bring
that
which
is
more
Probable
,
and
agreeable
to
Reason
,
than
that
which
we
have
delivered
,
let
the
Reader
be
swaied
by
his
Authority
,
rather
than
by
ours
.
And
in
another
place
he
speaketh
to
the
same
purpose
,
in
these
words
:
[
x
](A35787-e27250-b)
x
Hier.
Com.
in
Zach.
Haec
ut
quivimus
,
ut
vires
ingenioli
nostri
ferre
potuerunt
,
loquuti
sumus
,
&
Hebraeorum
,
&
nostrorum
varias
opiniones
breviter
perstringentes
.
Si
quis
melius
,
imo
verius
dixerit
;
&
nos
libenter
melioribus
acquiescimus
.
This
we
have
delivered
according
to
the
utmost
of
our
poor
Ability
,
and
have
given
you
a
short
touch
of
the
divers
Opinions
,
both
of
our
own
Men
,
and
of
the
Jews
;
yet
if
any
Man
can
give
me
a
better
and
truer
Account
of
these
Things
,
I
shall
be
very
ready
to
embrace
the
same
.
Is
this
now
,
I
would
fain
ask
,
to
bind
up
our
Tongues
,
and
our
Belief
,
so
,
as
that
we
have
no
further
liberty
of
refusing
what
he
hath
once
laid
down
before
us
,
or
of
searching
into
the
Reasons
and
Grounds
of
his
Opinions
?
No
,
let
us
rather
make
use
of
that
Liberty
which
they
all
allow
us
:
let
us
hearken
to
them
,
but
(
as
they
themselves
advise
us
)
when
what
they
deliver
is
grounded
upon
Reason
,
and
upon
the
Scriptures
.
If
they
had
not
made
use
of
this
Caution
,
in
the
reading
of
those
Authors
who
went
before
them
,
the
Christian
Faith
had
now
been
wholly
stuffed
up
with
the
Dreams
of
an
Origen
,
or
an
Apollinaris
,
or
some
other
the
like
Authors
:
But
neither
the
Excellency
of
the
Doctrine
,
nor
yet
the
Resplendency
of
their
Holy
Life
,
which
no
Man
can
deny
to
have
shone
forth
very
eminently
in
the
Primitive
Fathers
,
were
able
so
to
dazle
the
eyes
of
those
that
came
after
them
,
as
that
they
could
not
distinguish
betwixt
that
which
was
Sound
and
True
in
their
Writings
,
and
that
which
was
Trivial
and
False
.
Let
not
therefore
the
Excellency
of
those
who
came
after
them
,
hinder
us
either
from
passing
by
,
or
even
rejecting
their
Opinions
,
when
we
find
them
built
upon
weak
Foundations
.
You
see
they
confess
themselves
,
that
this
may
very
possibly
be
:
we
should
therefore
be
left
utterly
inexcusable
,
if
after
this
their
so
charitable
Admonition
,
we
should
still
believe
all
they
say
,
without
examining
any
thing
.
[
y
](A35787-e27300-b)
y
Ambros
.
l.
7.
ep
47.
Ego
enim
beneficio
annumero
,
siquis
mea
legent
scripta
dicat
mihi
,
quo
videatur
moveri
.
Primùm
,
quia
&
in
iis
quae
scio
,
falli
possum
.
Multa
autem
praetereunt
,
mul
ta
quibusdam
aliter
sonant
.
I
take
it
for
a
Favour
(
saith
S.
Ambrose
)
when
any
one
that
readeth
my
Writings
,
giveth
me
an
account
of
what
Doubts
he
there
meeteth
withal
:
First
of
all
,
because
I
may
be
deceived
in
those
very
things
which
I
know
.
And
besides
,
many
things
escape
us
;
and
some
things
sound
otherwise
to
some
,
than
perhaps
they
do
to
me
.
I
shall
further
here
desire
the
Reader
to
take
notice
,
how
careful
the
Ancients
were
,
in
advising
those
who
lived
in
their
own
time
,
to
take
a
strict
Examination
of
their
Words
:
As
for
example
,
where
Origen
adviseth
,
[
z
](A35787-e27370-b)
z
Orig.
Hom.
2.
in
Ezech.
Quaeso
audientes
,
ut
diligenter
attendant
,
&
accipiant
gratiam
Spiritus
,
de
qua
dictum
est
,
discretio
Spirituum
;
ut
probati
Trapezitae
facti
,
diligenter
observent
,
quandò
falsus
sim
magister
,
quando
vero
praedicem
,
quae
sunt
pietatis
,
ac
veritatis
.
That
his
Auditors
should
prove
whatsoever
he
delivered
,
and
that
they
should
be
attentive
,
and
receive
the
Grace
of
the
Spirit
,
from
whom
proceedeth
the
discerning
of
Spirits
;
that
so
,
as
good
Bankers
,
they
might
diligently
observe
,
when
their
Pastor
deceiveth
them
,
and
when
he
preacheth
unto
them
that
which
is
Pious
and
True
.
Cyrill
likewise
,
in
his
Fourth
Catechesis
,
hath
these
Words
:
[
a
](A35787-e27420-b)
a
Cyrill
.
Hieros
.
Cateches.
4.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Believe
me
not
(
saith
he
)
in
whatsoever
I
shall
simply
deliver
,
unless
thou
find
the
things
which
I
shall
speak
,
demonstrated
out
of
the
Holy
Scriptures
:
For
the
Conservation
and
Establishment
of
our
Faith
is
not
grounded
upon
the
Eloquence
of
Language
,
but
rather
upon
the
Proofs
that
are
brought
out
of
the
Divine
Scriptures
.
If
therefore
they
would
not
have
those
who
heard
them
speak
vivâ
voce
,
to
believe
them
in
any
thing
,
unless
they
had
demonstrated
the
Truth
of
it
out
of
the
Scriptures
,
how
much
less
would
they
have
us
now
receive
,
without
this
Demonstration
,
those
Opinions
which
we
meet
with
in
their
Books
,
which
are
not
onely
mute
,
but
corrupted
also
,
and
altered
so
much
,
and
so
many
several
ways
,
as
we
have
formerly
shewed
?
Certainly
when
I
see
these
Holy
men
on
one
side
,
crying
out
unto
us
,
that
they
are
Men
subject
to
Errours
;
and
that
therefore
we
ought
to
consider
,
and
examine
what
they
deliver
,
and
not
take
it
all
for
Oracle
:
and
then
,
on
the
other
side
,
set
before
my
eyes
these
Worthy
Maxims
of
the
Ages
following
:
to
wit
,
[
*
](A35787-e27480-b)
*
Serg.
Patr.
C.
N.
Mon.
in
ep.
ad
Cyr.
Concil.
VI.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Tum
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
their
Doctrine
is
the
Law
of
the
Church
Vniversal
:
and
,
That
we
are
bound
to
follow
it
,
not
only
according
to
the
sense
,
but
according
to
the
Bare
Words
also
:
and
that
we
are
bound
to
hold
all
,
that
they
have
written
,
even
to
the
lest
tittle
:
This
representation
,
I
say
,
makes
me
call
to
mind
the
History
of
Paul
and
Barnabas
,
to
whom
the
Lycaonians
would
needs
render
Divine
Honour
,
notwithstanding
all
the
resistance
these
Holy
men
were
able
to
make
;
who
could
not
forbear
to
rend
their
garments
,
through
the
Indignation
they
were
filled
with
,
to
see
that
service
paid
to
themselves
,
which
was
due
to
the
Divine
Majesty
alone
,
running
in
amongst
them
,
and
crying
out
aloud
;
Sirs
,
why
do
ye
these
things
?
We
also
are
Men
of
like
passions
with
you
.
For
,
seeing
that
there
is
none
but
God
,
whose
word
is
certainly
and
necessarily
True
:
and
,
seeing
that
,
on
the
other
side
,
the
Word
,
whereon
we
ground
and
build
our
Faith
,
ought
to
be
such
:
who
seeth
not
,
that
it
is
all
one
,
as
to
invest
Man
with
the
Glory
,
which
is
due
to
God
alone
,
and
to
place
him
in
a
manner
in
his
Seat
,
if
we
make
His
Word
the
Rule
and
Foundation
of
our
Faith
,
and
the
Judge
of
our
Differences
concerning
It
?
I
am
therefore
stedfastly
of
this
Opinion
,
that
if
these
Holy
men
could
now
behold
from
their
blessed
Mansions
,
where
they
now
live
in
bliss
on
high
with
their
Lord
and
Saviour
,
what
things
are
acted
here
below
,
they
would
be
very
much
offended
with
this
False
Honour
,
which
men
confer
upon
them
,
much
against
their
Wills
,
and
would
take
it
,
as
a
very
great
injury
offer'd
them
;
seeing
that
they
cannot
receive
this
Honour
,
but
to
the
Prejudice
and
Diminution
of
the
Glory
of
their
Redeemer
;
whom
they
love
a
thousand
times
more
,
than
Themselves
.
Or
if
,
from
out
their
Sepulchres
,
where
the
Reliques
of
their
Mortality
are
now
laid
up
,
they
could
but
make
us
hear
their
sacred
voice
;
they
would
(
I
am
very
confident
)
most
sharply
reprove
us
for
this
Abuse
,
and
would
cry
out
in
the
words
of
S.
Paul
;
Sirs
,
why
do
ye
these
things
?
We
also
were
Men
,
of
like
Passions
with
you
.
But
yet
what
need
is
there
,
either
of
ransacking
their
Sepulchers
,
and
disturbing
their
Sacred
Ashes
;
or
,
of
calling
down
their
Spirits
from
Heaven
;
seeing
that
their
voice
resoundeth
loud
enough
,
and
is
heard
so
plainly
,
in
these
very
Books
of
theirs
,
which
we
so
imprudently
place
in
that
seat
,
which
is
only
due
to
the
Word
of
God
?
We
have
heard
,
what
the
Judgment
was
of
S.
Augustine
,
and
of
S.
Hierome
,
(
the
two
most
eminent
Persons
in
the
Western
Church
,
)
touching
this
Particular
:
let
us
not
then
be
all
afraid
,
having
such
examples
to
follow
,
to
speak
freely
our
Opinions
.
But
now
,
before
we
go
any
further
,
I
conceive
it
will
be
necessary
,
that
we
answer
an
Objection
,
that
may
be
brought
against
us
;
which
is
,
that
Athanasius
,
S.
Cyrill
,
and
S.
Augustine
himself
also
,
often
times
cite
the
Fathers
.
Besides
,
what
some
have
observed
,
that
the
Fathers
seldom
entered
into
these
Lists
but
when
they
were
provoked
by
their
Adversaries
;
I
add
further
,
that
when
we
maintain
,
that
the
Authority
of
the
Fathers
is
not
a
sufficient
Medium
,
to
prove
an
Article
of
Faith
by
;
we
do
not
thereby
presently
forbid
either
the
reading
,
or
the
citing
of
them
.
The
Fathers
often
quote
the
Writings
of
the
Learned
Heathens
,
the
Oracles
of
the
Sibylls
,
and
Passages
out
of
the
Apocryphal
Books
.
Did
they
therefore
think
,
that
the●e
Books
were
of
sufficient
Authority
to
ground
an
Article
of
Faith
upon
?
God
forbid
,
we
should
entertain
so
ill
an
Opinion
of
them
:
Their
Faith
was
grounded
upon
the
Word
of
God
:
But
yet
to
evidence
the
Truth
more
fully
,
they
searched
into
Humane
Records
;
and
by
this
Inquiry
,
made
it
appear
,
that
the
Light
of
the
Truth
,
revealed
unto
Them
,
had
in
some
degree
shot
its
beams
also
even
into
the
Schools
of
Men
,
how
Close
,
and
Shady
soever
they
had
been
.
But
,
if
they
should
have
produced
no
other
,
but
Humane
Authority
,
they
would
never
have
been
able
to
have
brought
over
any
one
person
to
the
Faith
.
But
after
they
had
received
,
by
Divine
Revelation
,
the
Matter
of
our
Faith
;
it
was
very
wisely
done
of
them
,
in
the
next
place
to
prove
,
not
the
Truth
,
but
the
Clearness
of
It
,
by
these
little
Sparks
,
which
shot
forth
their
light
in
the
Spirits
of
Men.
And
for
some
the
like
Reason
did
S.
Augustine
,
Athanasius
,
Cyrill
,
and
many
other
of
them
,
make
use
of
Allegations
out
of
the
Fathers
.
For
,
after
that
each
of
these
had
grounded
upon
the
Authority
of
Divine
Revelation
,
the
Necessity
,
and
Efficacy
of
Grace
,
the
Consubstantiality
of
the
Son
with
the
Father
,
and
the
Union
of
the
Two
Natures
in
Christ
;
they
then
fell
to
producing
of
several
Passages
out
of
those
Learned
Men
,
who
had
lived
before
Them
;
to
let
men
see
,
that
this
Truth
was
so
clear
in
the
Word
of
God
,
as
that
all
that
went
before
them
had
both
seen
and
acknowledged
the
same
:
The
Consideration
whereof
was
both
Pleasing
,
and
Useful
unto
them
.
For
what
can
more
delight
a
Faithful
Heart
,
than
to
find
,
that
the
chiefest
and
most
Eminent
Persons
in
the
Church
,
had
long
since
held
the
same
Opinions
,
touching
our
Saviour
Jesus
Christ
,
and
His
Grace
,
that
We
now
hold
at
this
day
?
But
yet
it
does
not
hence
presently
follow
,
that
though
these
Holy
men
should
have
met
with
these
Articles
of
our
Faith
,
in
the
Writings
of
their
Predecessours
only
,
without
finding
any
Foundation
of
them
in
the
Canonical
Scriptures
,
they
would
notwithstanding
firmly
have
believed
,
and
embraced
the
same
,
contenting
themselves
with
the
Bare
Authority
of
their
Predecessours
.
S.
Augustine
professeth
plainly
,
that
in
such
a
Case
they
might
better
have
rejected
them
,
and
not
be
blamed
for
so
doing
neither
;
than
have
received
them
,
unless
they
would
incur
the
imputation
of
being
over
Credulous
.
For
,
it
is
a
point
of
too
much
Credulity
,
to
believe
any
thing
without
Reason
:
and
He
further
affirmeth
,
that
where
men
speak
without
either
Scripture
,
or
Reason
;
their
bare
Authority
is
not
sufficient
to
oblige
us
to
believe
what
they
propose
unto
us
.
So
that
it
hence
appeareth
,
that
Humane
Testimonies
are
alledged
,
not
to
prove
the
Truth
of
the
Faith
,
but
only
to
shew
the
Clearness
of
it
,
after
it
is
once
well
grounded
.
Now
the
Question
at
this
day
betwixt
us
,
and
the
Church
of
Rome
,
is
not
concerning
the
Clearness
of
the
Truth
of
the
Articles
they
believe
,
and
press
upon
the
World
:
but
it
yet
lies
upon
them
to
prove
,
even
the
very
Ground
,
and
Foundation
of
them
.
Shew
me
therefore
(
will
a
Protestant
here
say
,
)
either
out
of
some
Text
of
Scripture
,
or
else
by
some
Evident
Reason
,
that
there
is
any
such
place
as
Purgatory
;
and
that
the
Eucharist
is
not
Bread
;
and
,
that
the
Pope
is
the
Monarch
,
and
Head
of
the
Church
Universal
:
and
then
,
I
shall
be
very
glad
to
try
,
if
for
our
greater
comfort
we
may
be
able
to
find
,
in
the
Authors
of
the
Third
,
or
Fourth
Century
,
these
Truths
embraced
by
the
Fathers
of
those
times
.
But
,
to
begin
with
these
,
is
to
invert
the
Natural
Order
of
things
.
We
ought
first
to
be
assured
,
that
the
Thing
is
;
before
we
make
inquiry
,
whether
it
hath
been
believed
or
not
.
For
,
to
what
purpose
is
it
to
find
,
that
the
Ancients
believed
it
,
unless
we
find
withal
in
their
Writings
,
some
Reason
of
this
their
Belief
?
And
again
on
the
other
side
,
what
harm
is
it
to
us
,
to
be
ignorant
,
whether
Antiquity
believed
it
or
not
;
so
long
as
we
know
,
that
the
Thing
is
?
And
whereas
there
are
some
,
who
to
establish
the
Supream
Authority
of
the
Fathers
,
alledge
the
Counsel
which
Sisinnius
,
a
Novatian
,
and
Agellius
,
his
Bishop
,
gave
of
old
to
Nectarius
,
Archbishop
of
Constantinople
,
and
by
him
to
Theodosius
the
Emperour
;
For
,
if
this
manner
of
Proceeding
had
been
right
,
and
good
;
how
came
it
to
pass
,
that
among
so
many
Catholick
Bishops
as
there
were
,
none
of
them
all
advised
it
?
How
came
it
to
pass
,
that
they
were
so
ignorant
of
the
Weapons
,
wherewith
the
Enemies
of
the
Church
were
to
be
encountred
?
How
came
it
about
,
that
it
should
be
proposed
only
by
a
young
fellow
,
who
was
a
Schismatick
too
?
And
,
if
it
were
approved
of
,
as
right
,
and
good
Counsel
;
why
did
Gregory
Nazianzene
,
S.
Basil
,
and
so
many
other
of
the
Fathers
,
who
wrote
in
that
Age
against
the
Arrians
,
deal
with
them
wholly
,
in
a
manner
,
out
of
the
Scriptures
?
And
certainly
those
Holy
men
,
besides
their
Christian
Candor
,
which
obliged
them
to
this
way
of
Proceeding
,
took
a
very
wise
course
in
so
doing
.
For
,
if
this
Controversie
had
been
to
be
decided
by
the
Authority
of
Humane
Writers
,
I
know
not
how
any
man
should
have
been
able
to
make
good
that
,
which
this
Gallant
so
confidently
affirmeth
,
in
the
place
aforecited
;
namely
,
That
none
of
the
Ancients
ever
said
,
that
the
Son
of
God
had
any
beginning
of
his
Generation
;
considering
those
many
strange
Passages
that
we
yet
at
this
day
meet
with
,
touching
this
Particular
,
in
the
Books
of
the
First
Fathers
:
which
is
the
reason
also
why
the
Arrians
al●ledged
their
Testimonies
;
as
we
see
they
do
,
in
the
Books
of
Athanasius
,
Hilary
,
and
others
of
the
Ancients
,
who
wrote
against
them
.
But
what
need
we
insist
so
long
upon
a
Story
,
which
is
rejected
by
Cardinal
[
*
](A35787-e27820-b)
*
Sozomen
.
loc.
citat
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Baronius
,
as
being
an
idle
Tale
devised
by
Zozomene
,
who
was
a
Novatian
,
Vincentius
Lirinensis
,
which
he
gives
us
in
a
certain
little
Discourse
of
his
,
which
is
very
highly
prised
by
[
†
](A35787-e27890-b)
†
Gennad
.
in
Catal
inter
Op.
Hieron
.
Gennadius
,
is
accounted
by
many
men
much
more
worthy
of
our
Consideration
.
For
,
having
first
told
us
,
that
he
speaks
not
of
any
Authors
,
[
*
](A35787-e27910-b)
*
Vincent
.
Lirin
.
Common
.
cap.
39.
Sed
●orum
duntaxat
Patrum
sententiae
conferendae
sunt
,
qui
in
fide
&
Communione
Catholica
Sanctè
,
Sapientèr
,
Constantèr
viventes
,
docentes
,
&
permanentes
,
vel
mori
in
Christo
fideliter
,
vel
occidi
pro
Christo
foeliciter
meruerunt
.
Quibus
tamen
hac
lege
credendum
est
,
ut
quicquid
vel
omnes
,
vel
plures
,
uno
eodemque
sensu
manifestè
,
frequentèr
,
perseveranter
,
velut
quodam
consentiente
sibi
magistrorum
concilio
,
accipiendo
,
tenendo
,
tradendo
,
firmaverint
,
id
pro
indubitato
,
certo
,
ratoque
habeatur
:
quicquid
verò
,
quamvis
ille
Sanctus
&
doctus
,
quamvis
Episcopus
,
quamvis
Confessor
,
&
Martyr
,
praeter
omneis
,
aut
etiam
contra
omneis
senserit
,
id
inter
proprias
,
&
occultas
,
&
privatas
opiniunculas
à
communis
,
publicae
,
&
generalis
Sententiae
authoritate
secretum
sit
.
T●m
.
4.
Bibl.
PP
.
Save
only
of
such
,
who
,
having
holily
,
wisely
,
and
constantly
lived
,
preached
,
and
persevered
in
the
Catholick
Faith
,
and
Communion
,
obtained
the
favour
at
length
,
either
to
dye
faithfully
in
Christ
,
or
else
had
the
happiness
of
being
crowned
with
Martyrdom
,
for
Christs
sake
:
he
further
addeth
;
That
we
are
to
receive
,
as
undoubtedly
true
,
certain
,
and
definitive
,
whatsoever
all
the
aforesaid
Authors
,
or
at
least
the
greatest
part
of
them
,
have
clearly
,
frequently
,
and
constantly
affirmed
,
with
an
Vnanimous
Consent
receiving
,
retaining
,
and
delivering
it
over
to
others
,
as
it
were
joyntly
,
and
making
up
all
of
them
but
one
Common
and
Vnanimous
Council
of
Doctors
.
But
this
Passage
of
his
is
so
far
from
advancing
the
Supreme
Authority
,
which
some
would
attribute
to
the
Fathers
,
in
Matters
of
Faith
;
that
on
the
contrary
I
meet
with
something
in
it
,
that
makes
me
more
doubt
of
their
Authority
,
than
I
did
before
.
For
,
I
find
by
this
mans
discourse
,
that
whatsoever
his
reason
was
,
whether
good
or
bad
,
he
clearly
appears
to
have
had
a
very
great
desire
of
bringing
all
Differences
in
Religion
,
before
the
Judgment
seat
of
the
Fathers
;
and
to
the
same
end
,
he
labours
to
prove
,
with
the
same
eagerness
and
passion
,
that
their
Judgment
is
in●allible
in
these
Cases
.
But
in
the
mean
time
I
find
him
so
perplexed
and
troubled
in
bringing
out
that
which
he
would
have
,
as
that
it
appears
sufficiently
,
that
he
saw
well
enough
,
that
what
he
desired
,
was
not
so
agreeable
to
Truth
.
For
he
hath
so
qualified
his
Proposition
,
and
bound
it
in
with
so
many
Limitations
,
as
that
it
is
very
probable
,
that
if
all
these
Conditions
,
which
he
here
requires
,
were
any
where
to
be
found
,
we
might
then
safely
,
perhaps
,
rely
upon
the
Writings
of
the
Fathers
.
But
then
on
the
other
side
,
it
is
so
very
difficult
a
matter
,
to
meet
with
such
a
Conjunction
of
so
many
several
Qu●lifications
,
as
that
I
very
much
doubt
,
whether
we
shall
be
ever
able
to
enjoy
this
happiness
,
or
not
.
For
first
of
all
,
for
the
persons
of
those
men
,
whose
Testimonies
we
alledge
,
he
requireth
that
they
should
be
such
,
as
not
only
Lived
,
but
also
Taught
:
and
which
is
more
,
persevered
too
,
not
only
in
the
Faith
,
but
in
the
Communion
also
of
the
Catholick
Church
.
And
then
,
for
fear
of
being
surprised
,
and
taken
at
this
Word
,
he
comes
over
us
with
a
new
supply
,
and
qualifies
his
words
with
a
Restriction
of
Three
Adverbs
;
and
tells
Us
,
that
they
must
have
lived
,
and
taught
Holily
,
Wisely
,
and
Constantly
.
But
yet
this
is
not
all
:
for
besides
all
this
,
they
must
have
either
died
in
Christ
,
or
for
Christ
.
So
that
if
they
Lived
,
but
did
not
Teach
;
or
if
they
both
Lived
,
and
Taught
,
but
did
not
Persevere
;
or
if
they
both
Lived
,
Taught
,
and
also
Persevered
in
the
Faith
,
but
not
in
the
Communion
;
or
else
in
the
Communion
,
but
not
in
the
Faith
of
the
Catholick
Church
;
or
if
they
yet
Lived
,
and
Taught
Holily
,
but
not
Wisely
;
or
on
the
contrary
,
Wisely
,
but
not
Holily
;
and
if
,
in
the
last
place
after
all
this
,
having
performed
all
the
Particulars
before
set
down
,
they
did
not
at
last
die
either
in
Christ
,
or
for
Christ
;
they
ought
not
according
to
this
mans
Rule
,
be
admitted
as
Witnesses
in
this
Case
.
Certainly
he
might
have
stopped
here
,
and
not
have
gone
on
still
with
his
Modifications
,
as
he
doth
,
limiting
the
number
and
the
words
of
these
witnesses
.
For
what
Christian
ever
made
scruple
of
receiving
the
Opinion
of
such
a
one
,
as
had
both
Holily
,
Wisely
,
and
Constantly
lived
,
and
taught
in
the
Faith
,
and
Communion
of
the
Catholick
Church
?
For
you
might
hence
very
well
rest
assured
,
that
whatsoever
he
had
delivered
,
was
True
;
and
consequently
,
Fit
to
be
believed
:
for
how
could
he
have
taught
Wisely
,
and
Constantly
,
if
he
had
taught
any
False
Doctrine
?
All
tha
he
here
therefore
promiseth
us
,
is
no
more
but
this
;
That
we
should
be
sure
not
to
be
deceived
,
provided
,
that
we
believed
no
other
Doctrines
,
save
what
were
Holy
,
and
True
.
This
Promise
of
his
is
like
that
,
which
little
Children
are
wont
to
make
,
when
they
tell
you
,
that
you
shall
never
die
,
if
you
but
eat
always
.
Neither
do
I
believe
,
that
there
is
any
man
in
the
World
so
perverse
,
and
wilful
,
as
not
readily
to
assent
to
such
a
man
,
as
he
assuredly
knew
to
be
so
qualified
,
as
Vincentius
Lirinensis
would
here
have
him
to
be
.
But
seeing
that
it
is
necessary
,
that
we
should
first
know
the
Quality
of
the
Witness
,
before
we
hear
him
;
it
remaineth
,
in
my
judgment
,
that
before
we
do
so
much
as
hear
any
of
the
Fathers
,
we
ought
to
be
first
assured
,
that
he
was
so
qualified
in
every
particular
,
according
to
Vincentius
his
Rule
before
layed
down
.
Now
I
would
very
fain
have
any
one
inform
me
,
how
it
is
possible
for
us
to
know
this
?
Who
will
assure
us
,
that
Athanasius
,
St.
Cyrill
,
or
what
other
Father
you
please
,
both
Lived
,
Taught
,
Persevered
,
and
Died
Holily
,
Wisely
,
and
Constantly
in
the
Faith
,
and
Communion
of
the
Catholick
Church
?
This
can
never
be
done
,
without
a
most
Exact
Inquiry
made
,
both
into
their
Life
,
and
their
Doctrines
,
which
is
an
Impossible
thing
,
considering
the
many
Ages
that
have
passed
,
from
Their
times
,
down
to
Ours
.
But
yet
supposing
,
that
this
were
a
Possible
thing
,
it
would
nevertheless
be
of
no
use
at
all
,
as
to
this
Authors
purpose
.
For
,
He
will
have
us
hear
the
Fathers
,
to
the
end
,
that
we
may
be
by
Them
instructed
in
the
Truth
.
Now
,
that
we
may
be
rightly
informed
,
whether
or
no
,
they
were
so
Qualified
,
as
is
before
required
;
we
ought
necessarily
to
know
first
of
all
,
what
the
Truth
is
.
For
how
is
it
otherwise
possible
,
that
we
should
be
able
to
judg
,
whether
they
have
taught
Holily
,
and
Wisely
?
And
if
you
were
before-hand
instructed
in
the
Truth
,
what
need
have
you
then
to
hear
Them
,
and
to
desire
to
be
instructed
in
it
,
by
Them
?
You
may
indeed
make
use
of
them
,
for
the
Illustration
and
Confirmation
of
that
which
you
knew
before
;
but
you
cannot
learn
any
Truth
from
them
,
which
you
knew
not
before
.
And
if
you
understand
the
Maxime
before
alledged
in
another
sense
,
and
take
this
Wisdom
,
and
Holiness
,
this
Faith
,
and
Communion
of
the
Catholick
Church
,
therein
mentioned
,
for
a
shadow
onely
,
and
the
Superficies
and
Outward
Appearance
of
these
things
,
and
for
a
Common
and
Empty
Opinion
,
grounded
meerly
upon
the
Publick
Voice
of
the
People
,
and
not
upon
an
Exact
Knowledge
of
the
thing
it self
,
it
will
then
prove
to
be
manifestly
False
;
those
Persons
who
have
but
the
Outward
Appearance
only
,
and
not
the
Reality
of
these
Qualities
,
being
no
way
fit
to
be
admitted
as
Witnesses
,
much
less
to
be
receiv'd
as
the
Supreme
Judges
,
in
the
Point
of
the
Christian
Faith
.
So
that
this
Proposition
is
either
Impossible
,
if
you
understand
it
as
the
words
seem
to
sound
;
or
else
it
is
False
,
if
you
take
it
in
any
larger
sense
.
The
like
Exceptions
may
be
made
against
those
other
Conditions
,
which
he
there
further
requires
,
touching
the
Number
and
the
Words
of
these
Witnesses
:
For
he
alloweth
not
the
force
of
a
Law
to
any
thing
,
but
what
hath
been
delivered
either
by
All
,
or
else
by
the
Greatest
part
of
them
.
If
he
here
,
by
All
,
mean
All
the
Fathers
that
ever
have
been
,
or
but
the
Greatest
Part
of
them
onely
,
he
then
puts
us
upon
an
Impossibility
.
For
,
taking
the
whole
Number
of
Fathers
that
ever
have
been
,
the
Greatest
,
and
perhaps
too
,
the
Best
Part
of
them
have
not
written
any
thing
at
all
:
and
among
those
that
have
written
,
how
many
hath
Time
devoured
?
and
how
many
hath
the
False
Dealings
of
Men
either
wholly
suppressed
,
or
else
corrupted
,
and
altered
?
It
is
therefore
evidently
Impossible
to
know
,
what
the
Opinions
have
been
,
either
of
All
,
or
of
the
Greatest
Part
of
the
Fathers
,
in
this
sense
.
And
if
he
restrains
this
All
,
and
this
Greatest
Part
,
to
those
who
appear
at
this
day
,
either
in
their
own
Books
,
or
in
Historians
,
and
the
Writings
of
other
men
;
it
will
concern
us
then
to
inquire
,
Whether
or
no
,
by
All
,
he
means
All
promiscuously
,
without
distinguishing
them
by
their
several
Ages
wherein
they
lived
;
or
else
,
Whether
he
would
have
us
distinguish
them
into
several
Classes
,
putting
together
in
the
same
Rank
all
those
that
lived
in
one
and
the
same
Age
;
and
receiving
for
Truth
whatsoever
we
find
to
have
been
held
and
confirmed
by
the
greatest
part
of
them
.
Now
both
these
ways
agree
in
this
one
thing
;
namely
,
that
they
render
the
Judgment
of
the
Christian
Faith
wholly
Casual
,
and
make
it
depend
upon
divers
and
sundry
Accidents
,
which
have
been
the
Cause
of
the
Writings
of
the
Fathers
being
either
preserved
,
or
lost
.
For
,
put
the
case
that
Vincentius
should
have
cleared
,
by
this
excellent
course
of
his
,
some
Point
or
other
,
which
had
been
controverted
;
he
must
have
thanked
the
Fire
,
the
Water
,
the
Moths
,
or
the
Worms
,
for
having
spared
those
Authors
which
he
made
use
of
,
and
for
having
consumed
all
those
other
that
wrote
in
favour
of
the
Adverse
Party
:
for
otherwise
he
should
have
been
an
Heretick
.
And
if
we
should
decide
our
Differences
in
Matters
of
Faith
after
this
manner
,
we
should
do
in
a
manner
as
he
did
,
who
gave
Judgment
upon
the
Suits
of
Law
that
came
before
him
,
by
the
Chances
he
threw
with
Three
Dice
.
Do
but
imagine
now
,
what
an
endless
labour
it
would
be
,
for
a
Man
either
to
go
and
heap
up
together
,
and
run
over
all
the
Authors
that
ever
have
written
,
one
with
another
;
or
else
to
distinguish
them
into
their
several
Ages
they
wrote
in
,
and
to
examine
them
by
Companies
.
And
do
but
imagine
again
,
what
satisfaction
a
Man
should
be
able
to
get
from
hence
;
and
where
we
should
be
,
in
case
we
should
find
(
as
it
is
possible
it
may
sometimes
so
fall
out
,
as
we
shall
shew
hereafter
)
that
the
Sense
and
Judgment
of
this
Greatest
Part
should
prove
to
be
either
contrary
to
,
or
perhaps
besides
the
Sense
and
Meaning
either
of
the
Scriptures
,
or
of
the
Church
.
And
again
,
how
senseless
a
thing
were
it
to
make
the
Suffrages
of
Equal
Authority
,
of
Persons
that
are
so
Unequal
themselves
,
either
in
respect
of
their
Merit
,
Learning
,
Holy
Life
,
and
Soundness
of
Faith
:
and
that
a
Rheticius
,
whom
S.
Hierome
censured
so
hardly
a
little
before
,
should
be
reckoned
Equal
with
S.
Augustine
;
or
a
Philastrius
be
as
good
a
Man
as
S.
Hierome
?
There
is
perhaps
among
the
Fathers
such
a
One
,
whose
Judgment
is
of
more
weight
than
a
Hundred
others
;
and
yet
forsooth
will
this
Man
have
us
to
make
our
Doubles
,
and
our
Sons
,
to
go
for
as
much
as
our
Crowns
and
Pistols
.
And
lastly
,
What
reason
in
the
World
is
there
,
that
although
perhaps
the
Persons
themselves
were
equal
in
all
things
,
we
should
yet
make
their
Words
also
of
equal
force
,
which
are
oftentimes
of
very
different
and
unequal
Authority
;
some
of
them
having
been
uttered
,
as
it
were
,
before
the
Bar
,
the
Books
having
been
produced
,
both
Parties
heard
,
and
the
whole
Cause
througly
examined
:
and
the
other
perhaps
having
been
cast
forth
by
their
Authors
at
all
adventure
,
as
it
were
,
either
in
their
Chamber
,
or
else
in
Discourse
walking
abroad
,
or
else
perhaps
by
the
By
,
while
they
were
treating
of
some
other
Matter
?
But
our
Friend
here
,
to
prevent
in
some
sort
this
later
Inconvenience
,
requires
,
that
the
Word
of
this
Greatest
Part
,
which
he
will
allow
to
be
fit
to
be
Authorised
,
must
have
been
uttered
by
them
Clearly
,
Often
,
and
Constantly
;
and
then
,
and
not
till
then
,
doth
he
allow
them
for
Certain
and
Undoubted
Truth
.
And
now
you
see
he
is
got
into
another
Hold.
For
I
would
very
fain
be
informed
,
how
it
is
possible
for
us
to
know
whether
these
Fathers
,
which
we
thus
have
called
out
of
their
Graves
,
to
give
us
their
Judgment
touching
the
Controversies
in
Religion
,
affirmed
those
things
which
we
find
in
their
Writings
,
Clearly
,
Often
,
and
Constantly
,
or
not
?
If
in
this
his
pretended
Council
of
Doctors
,
you
will
not
allow
the
Right
of
giving
their
Suffrage
to
those
of
whom
it
may
be
doubted
,
that
they
either
expressed
themselves
obscurely
,
or
gave
in
their
Testimonies
but
seldom
,
or
have
but
weakly
maintained
their
own
Opinion
;
I
pray
you
tell
me
,
whom
shall
we
have
left
at
last
,
to
be
the
Judges
in
the
Decision
of
our
present
Controversies
?
As
for
the
Apostles
Creed
,
and
the
Determinations
of
the
Four
First
General
Councils
,
(
which
are
assented
unto
,
and
approved
of
by
all
the
Protestant
Party
,
)
I
confess
we
may
,
by
this
way
of
Trial
,
allow
them
as
Competent
Judges
in
these
Matters
.
But
as
for
all
the
rest
,
it
is
evident
,
by
what
hath
been
delivered
in
the
First
Part
of
this
Treatise
,
that
we
can
never
admit
of
them
,
if
they
are
thus
to
be
Qualified
,
and
to
have
all
the
afore-mentioned
Conditions
.
We
may
therefore
very
well
conclude
,
That
the
Expedient
here
proposed
by
this
Author
,
is
either
Impossible
,
or
else
not
so
safe
to
be
put
in
practice
;
so
that
I
shall
rather
approve
of
S.
Augustine's
Judgment
,
touching
the
Authority
of
the
Fathers
.
I
should
not
have
insisted
so
long
upon
the
Examination
of
this
Proposal
of
his
,
had
I
not
seen
it
to
have
been
in
so
high
Esteem
with
many
Men
,
and
indeed
with
some
of
the
Learned
too
.
Vincentius
Lirinensis
,
although
you
should
reckon
him
among
the
most
Eminent
of
the
Fathers
,
doth
not
at
all
oblige
us
to
give
our
Assent
unto
it
.
And
yet
you
will
find
,
that
his
Testimony
would
be
yet
of
much
less
force
and
weight
,
if
you
but
examine
the
Man
by
his
own
Rule
.
For
,
according
to
him
,
we
are
not
to
hearken
to
the
Fathers
,
except
they
both
Lived
and
Taught
Holily
and
Wisely
,
even
unto
the
hour
of
their
Death
.
Who
is
there
now
that
will
pass
his
word
for
him
,
that
he
himself
was
one
of
this
number
?
Who
shall
assure
us
,
that
he
was
not
either
an
Heretick
himself
,
or
at
least
a
Favourer
of
Hereticks
?
For
,
is
it
not
evident
enough
,
that
he
favoured
the
Semipelagians
,
who
at
that
time
swarmed
in
France
,
railing
against
the
very
Name
and
Memory
of
S.
Augustine
;
and
who
were
condemned
by
the
whole
Church
?
Who
may
not
easily
see
this
,
by
his
manner
of
Discourse
in
his
[
a
](A35787-e28630-b)
a
Vinc.
Lirin
.
in
Comm
2.
c.
43.
Commonitorium
,
tending
this
way
;
where
he
seems
to
intimate
unto
us
under
hand
,
That
Prosper
and
Hilary
had
unjustly
slandered
them
;
and
that
Pope
[
b
](A35787-e28670-b)
b
Celestin
.
apud
Aug.
l.
2.
contr.
Pelag.
&
Celest
.
c.
3.
Celestine
,
who
also
wrote
against
them
,
had
been
misinformed
?
And
may
not
he
also
be
strongly
suspected
to
have
been
the
Author
of
those
Objections
made
against
Prosper
,
which
are
called
,
[
c
](A35787-e28710-b)
c
Prosper
.
Resp.
ad
Object
.
Vincent
.
Objectiones
Vincentianae
,
Vincent's
Objections
?
The
great
Commendations
also
which
are
given
him
by
[
d
](A35787-e28730-b)
d
Gennad
.
in
Catal.
in
Ruff.
inter
Op.
Hier.
Gennadius
,
very
much
confirm
this
suspicion
;
it
being
clear
,
that
this
Author
was
of
the
same
Sect
,
as
appears
plainly
by
the
great
account
he
makes
of
Ruffinus
,
a
Priest
of
Aquileia
,
who
was
the
Grand
Patriarch
of
the
Pelagians
;
saying
of
him
,
That
he
was
not
the
least
part
of
the
Doctors
of
the
Church
:
Tacitely
also
taxing
S.
Hierome
,
his
Adversary
,
and
calling
him
,
A
Malicious
Slanderer
;
as
also
by
the
Judgment
which
he
gives
of
S.
Augustine
,
who
was
Flagellum
Pelagianorum
,
The
Scourge
of
the
Pelagians
,
passing
this
insolent
Censure
upon
him
,
and
saying
,
[
e
](A35787-e28840-b)
e
Gennad
.
ubi
supra
.
That
in
speaking
so
much
,
it
had
hapned
to
him
,
what
the
Holy
Ghost
hath
said
by
Solomon
,
to
wit
,
[
f
](A35787-e28870-b)
f
Prov.
10.
19.
That
in
the
multitude
of
words
there
wanteth
not
sin
.
So
that
I
cannot
sufficiently
wonder
at
the
Boldness
of
Cardinal
Perron
,
who
when
he
hath
any
occasion
of
alledging
this
Author
,
ordinarily
calleth
him
Saint
Vincent
de
Lerins
,
Saint
Vincent
of
Lerius
;
thus
,
by
a
very
ill
example
,
[
g
](A35787-e28930-b)
g
Du
Perron
,
en
la
Repliq.
au
Roy
de
la
Grand
Brit.
passim
.
Canonizing
a
Person
who
was
strongly
suspected
to
have
been
an
Heretick
.
Since
therefore
he
was
such
a
one
,
why
should
any
one
think
it
strange
,
that
he
should
so
much
cry
up
the
Judgment
and
Opinions
of
the
Fathers
;
seeing
that
there
is
no
Man
but
knows
,
that
the
Pelagians
and
Semipelagians
had
the
better
of
it
,
by
the
citing
Their
Authorities
,
and
laboured
by
this
means
to
bear
down
S.
Augustine's
Name
;
and
all
this
forsooth
,
only
by
reason
that
the
Greatest
Part
of
the
Fathers
,
who
lived
before
Pelagius
his
time
,
had
delivered
themselves
with
less
caution
than
they
might
have
done
,
touching
those
Points
which
were
by
him
afterwards
brought
into
Question
;
and
many
times
too
in
such
strange
Expressions
,
as
will
very
hardly
be
reconciled
to
any
Orthodox
Sense
?
Yet
notwithstanding
,
should
we
allow
this
Vincentius
to
have
been
a
Person
who
was
thus
Qualified
,
and
to
have
had
all
those
Conditions
which
he
requireth
in
a
Man
,
to
render
him
capable
of
being
hearkned
to
in
this
Particular
;
what
weight
,
I
would
fain
know
,
ought
this
Proposal
of
his
to
carry
with
it
,
which
yet
is
not
found
any
where
,
in
the
mouth
of
any
of
all
those
Fathers
who
went
before
him
;
who
is
also
so
strongly
contradicted
,
both
by
S.
Augustine
,
and
S.
Hierome
,
as
we
have
seen
in
those
Passages
before
alledged
out
of
them
;
and
who
,
besides
,
is
full
of
Obscllre
Passages
,
and
Inexplicable
Ambiguities
?
Ho●●
Le●●ned
and
Holy
a
Man
soever
,
he
might
be
,
whe●he●
he
were
a
Bishop
,
Confessor
,
or
Martyr
,
(
which
yet
he
was
not
)
this
Proposal
of
his
(
according
to
his
own
Maxims
)
ought
to
be
excluded
from
the
Authority
of
Publick
Determinations
,
and
to
be
accounted
of
only
as
his
own
Particular
Private
Opinion
.
Let
us
therefore
in
this
Business
rather
follow
the
Judgment
of
S.
Augustine
,
which
is
grounded
upon
evident
Reason
;
a
Person
whose
Authority
(
whenever
it
shall
be
questioned
)
will
be
found
to
be
Incomparably
Greater
than
Vincentius
Lirinensis
his
:
and
let
us
not
henceforth
give
any
Credit
to
any
Sayings
or
Opinions
of
the
Fathers
,
save
onely
such
,
the
Truth
whereof
they
shall
have
made
appear
Evidently
unto
us
,
either
by
the
Canonical
Books
of
Scripture
,
or
else
by
some
Probable
Reason
.
CHAP.
III.
Reason
III.
That
the
Fathers
have
Written
after
such
a
manner
,
as
that
it
is
clear
,
that
when
they
Wrote
,
they
had
no
intention
of
being
our
Judges
in
Matters
of
Religion
.
Some
few
Examples
of
their
Mistakes
and
Oversights
.
WHosoever
will
but
take
the
pains
diligently
to
consider
the
Fathers
manner
of
Writing
,
he
will
not
desire
any
other
Testimony
for
the
proof
of
this
Truth
.
For
,
the
very
Form
of
their
Writings
witnesseth
clear
enough
,
that
in
the
greatest
part
of
them
they
had
no
intention
of
delivering
such
Definitive
Sentences
as
were
to
be
Obliging
,
meerly
by
the
Single
Authority
of
the
Mouth
which
uttered
them
:
but
their
purpose
onely
was
,
rather
to
communicate
unto
Us
their
own
Meditations
upon
divers
Points
of
our
Religion
;
leaving
us
free
to
our
own
Liberty
of
Examining
them
,
and
to
approve
,
or
reject
the
same
,
according
as
we
saw
good
.
And
thus
hath
S.
Hierome
expresly
delivered
his
Mind
,
as
we
shewed
before
,
where
he
speaks
of
the
Nature
and
Manner
of
Commentaries
upon
the
Holy
Scriptures
.
And
certainly
,
if
they
had
had
any
other
Design
or
Intention
,
they
would
never
have
troubled
themselves
,
as
they
ordinarily
do
,
in
gathering
together
the
several
Opinions
of
other
Men.
This
Diligence
,
I
confess
,
is
Laudable
in
a
Teacher
;
but
it
would
be
very
Ridiculous
in
a
Judge
.
Their
Stile
also
should
then
be
quite
of
another
kind
,
than
now
it
is
:
and
those
Obscurities
which
we
have
observed
in
the
Former
Part
of
this
Treatise
,
proceeding
either
from
the
Rhetorical
Ornaments
,
or
the
Logical
Subtilties
which
they
made
use
of
,
should
have
no
place
here
.
For
,
what
use
would
there
be
of
any
such
thing
in
pronouncing
a
Sentence
of
Judgment
,
or
indeed
,
in
giving
ones
bare
Testimony
only
to
any
thing
?
But
that
which
makes
the
Truth
of
this
our
Assertion
,
more
clearly
to
appear
than
all
the
rest
,
is
,
the
little
care
and
diligence
that
they
took
,
in
composing
the
greatest
part
of
these
Writings
of
theirs
,
which
we
now
would
so
very
fain
have
to
be
the
Rules
of
our
Faith
.
If
these
men
,
who
were
endued
with
such
exquisite
sanctity
,
had
had
any
intention
of
prescribing
to
Posterity
,
a
true
and
perfect
Tenor
and
Rule
of
Faith
;
is
it
probable
that
they
would
have
gone
carelesly
to
work
,
in
a
business
of
so
great
importance
?
Would
they
not
rather
have
gone
upon
it
with
their
Eyes
opened
,
their
Judgments
setled
,
their
Thoughts
fixed
,
and
every
Faculty
of
their
Soul
attentively
bent
upon
the
business
in
hand
;
for
fear
,
lest
that
in
a
business
of
so
great
weight
as
this
,
something
might
chance
to
fall
from
them
,
not
so
becoming
their
own
Wisdom
,
or
so
suitable
to
the
Peoples
advantage
?
A
Judge
,
that
had
but
never
so
little
Conscience
,
would
not
otherwise
give
sentence
concerning
the
Oxen
,
the
Field
,
and
the
Gutters
of
Titius
and
Moevius
.
How
much
more
is
the
same
Gravity
and
Deliberation
requisite
here
,
where
the
Question
is
touching
the
Faith
,
the
Souls
,
and
the
Eternal
Salvation
of
all
Mankind
?
It
were
clearly
therefore
the
greatest
injury
that
could
be
offered
to
these
Holy
Persons
,
to
imagine
,
that
they
would
have
taken
upon
them
to
have
passed
Judgment
in
so
weighty
a
Cause
as
this
,
but
with
the
greatest
care
and
attention
that
could
be
.
Now
it
is
very
evident
on
the
other
side
,
that
in
very
many
of
those
Writings
of
theirs
,
which
have
come
down
to
our
hands
,
there
seemeth
to
be
very
much
negligence
,
or
,
to
speak
a
little
more
tenderly
of
the
business
,
security
at
least
,
both
in
the
Invention
,
Method
,
and
Elocutio●
.
If
therefore
we
tender
the
Reputation
either
of
their
Honesty
or
Wisdom
,
we
ought
rather
to
say
,
that
their
design
in
these
Books
of
theirs
,
was
not
to
pronounce
definitively
upon
this
Particular
,
neither
are
their
Writings
judiciary
Sentences
,
or
final
Judgments
,
but
are
rather
Discourses
of
a
far
different
Nature
,
occasioned
by
divers
emergent
Occurrences
;
and
are
more
or
less
elaborate
,
according
to
the
Time
,
Judgment
,
Age
,
and
Disposition
they
were
of
when
they
wrote
them
.
Now
although
this
want
of
diligence
and
of
deliberation
,
appears
of
it self
evidently
enough
to
any
man
,
that
readeth
the
Fathers
,
but
with
the
least
attention
that
may
be
,
yet
notwithstanding
that
I
may
not
leave
this
Assertion
of
mine
only
said
,
and
not
proved
at
all
,
I
shall
here
give
you
some
few
Instances
for
a
taste
only
.
First
of
all
,
there
are
very
many
Pieces
,
among
the
Works
of
the
Fathers
,
which
were
written
in
haste
;
and
some
too
,
which
were
meer
Extemporary
Discourses
,
and
such
,
as
in
all
probability
the
Authors
of
them
themselves
would
have
found
many
things
therein
,
which
would
have
required
correction
,
had
they
had
but
leisure
to
have
reviewed
the
same
.
that
he
had
dispatched
it
in
one
Evening
only
,
when
he
was
now
setting
sail
for
a
journey
.
And
(
which
is
a
matter
of
much
more
importance
)
he
saith
in
another
place
,
[
†
](A35787-e29320-b)
†
Id.
Praef.
in
Prov.
Itaque
,
&c.
tridui
opus
nomini
vestro
consecravi
,
interpretationem
videlicet
trium
Salomonis
voluminum
.
That
he
had
allotted
himself
but
three
days
,
for
the
translating
of
the
three
Books
of
Solomon
;
namely
,
the
Proverbs
,
Ecclesiastes
,
and
the
Canticles
;
which
yet
a
man
will
hardly
be
able
to
read
over
,
well
,
and
exactly
,
in
a
month
,
by
reason
of
the
great
difficulties
he
will
there
meet
withal
,
as
well
in
the
Words
and
Phrases
,
as
in
the
sense
.
And
yet
for
all
this
(
if
,
what
the
Church
of
Rome
pretends
to
,
be
true
)
this
little
Three-days
Work
of
St.
Hierome
hath
proved
so
fortunate
,
as
to
deserve
,
not
only
to
be
approved
,
and
highly
esteemed
,
but
even
Canonized
also
by
the
Council
of
Trent
.
Now
whether
the
will
of
God
be
,
that
we
should
receive
this
Translation
of
his
,
as
his
pure
Word
,
or
not
,
I
shall
leave
to
those
,
who
have
a
desire
and
ability
to
examine
:
However
I
dare
confidently
affirm
,
that
St.
Hierome
himself
never
had
any
the
least
thought
,
or
hope
,
that
ever
this
Piece
of
his
,
should
one
day
come
to
this
honour
,
it
being
a
thing
not
to
be
imagined
,
but
that
he
would
have
taken
both
more
time
,
and
more
pains
in
the
thing
,
if
ever
he
had
either
desired
,
or
foreseen
this
.
And
thus
it
sometimes
falls
out
,
that
Men
have
better
Fortune
,
than
ever
they
wished
for
.
The
same
Author
saith
,
at
the
end
of
another
Piece
of
his
,
Id.
Ep.
47.
Extemporalis
est
dictatio
,
&
tanta
ad
lumen
lucernulae
facilitate
profusa
,
ut
Notariorum
manus
lingua
praecurreret
,
&
signa
ac
furta
verborum
volubilitas
sermonum
obrueret
.
That
it
was
an
Extemporary
,
and
Running
business
,
as
he
there
speaks
,
and
hudled
out
so
fast
,
as
that
his
Tongue
over-run
the
Hands
of
his
Amanuenses
,
and
by
its
Volubility
and
swiftness
,
in
a
manner
confounded
them
and
their
Cifres
,
and
Abbreviations
.
He
elsewhere
excuseth
in
like
manner
another
Work
of
his
of
no
small
importance
neither
,
which
is
,
his
Commentary
upon
the
Gospel
of
St.
Matthew
;
telling
us
,
that
by
reason
he
had
been
straitned
in
time
,
he
was
constrained
to
dictate
it
in
very
great
haste
.
And
so
likewise
in
the
Preface
to
his
Second
Commentary
,
upon
the
Epistle
of
St.
Paul
to
the
Ephesians
,
he
confesseth
,
that
he
wrote
it
in
so
great
haste
,
as
that
he
many
times
made
as
much
of
it
,
as
came
to
a
thousand
lines
in
a
day
.
In
a
word
,
that
I
may
not
cloy
the
Reader
with
producing
all
the
Instances
of
the
same
kind
,
that
I
could
here
bring
in
,
it
is
his
ordinary
way
of
excusing
himself
either
in
his
Prefaces
,
or
else
at
the
closing
up
of
all
his
Discourses
,
to
say
,
that
either
the
Messenger
was
in
haste
,
or
some
other
design
called
him
away
;
or
else
some
other
the
like
cause
,
whatsoever
it
were
,
was
pretended
.
So
that
he
never
did
any
thing
almost
but
in
haste
,
and
at
full
speed
.
Sometimes
again
,
either
some
sickness
had
taken
him
off
his
metal
;
or
else
,
the
study
of
the
Hebrew
had
let
his
Tongue
grow
rusty
▪
or
his
Pen
is
not
now
able
to
reach
its
wonted
pitch
.
Now
I
would
fain
know
if
so
be
he
would
have
us
receive
all
his
sayings
,
as
Oracles
;
and
did
not
indeed
desire
us
to
excuse
rather
some
things
in
him
,
and
to
forgive
him
some
others
;
why
should
he
use
these
speeches
unto
us
?
Who
ever
heard
a
Judge
excuse
himself
,
by
reason
of
the
shortness
of
the
Time
?
Would
not
this
be
rather
to
accuse
,
than
to
excuse
himself
,
by
making
such
an
Apology
as
this
for
himself
;
for
as
much
as
the
giving
of
over-hasty
Judgment
,
in
any
Cause
,
is
a
very
great
fault
?
And
in
my
Opinion
,
the
Fathers
could
not
more
clearly
have
deprived
themselves
of
this
Dignity
of
being
our
Judges
,
wherewith
we
will
invest
them
,
whether
they
will
or
no
,
than
by
writing
and
speaking
after
this
manner
.
But
yet
although
St.
Hierome
had
not
given
us
these
Advertisements
,
which
yet
ought
to
make
us
look
well
also
to
the
rest
of
the
Fathers
;
it
appeareth
evidently
enough
,
out
of
their
very
Writings
themselves
,
how
little
both
time
and
diligence
they
bestowed
,
in
composing
the
greatest
part
of
them
.
For
,
otherwise
how
could
so
many
small
trifling
Faults
,
both
in
History
,
Grammar
,
Philosophy
,
and
the
like
,
have
escaped
so
great
and
Eminent
Persons
,
who
were
so
well
furnished
with
all
sorts
of
Literature
?
How
happened
it
,
that
they
so
either
forgot
,
or
else
mistook
themselves
,
as
they
have
sometimes
done
?
I
shall
here
give
the
Reader
some
few
examples
of
this
kind
,
not
to
take
off
any
thing
from
the
Praises
due
to
these
Learned
Persons
;
as
if
we
thought
them
really
to
have
committed
these
Errours
out
of
ignorance
;
but
rather
to
let
the
World
see
,
that
they
did
not
alway●
make
use
of
their
whole
stock
of
Worth
and
Learning
;
and
that
sometimes
they
either
could
not
,
or
else
would
not
make
use
,
but
of
some
part
only
of
their
Knowledge
,
and
of
their
Time
:
which
is
a
most
certain
Argument
,
that
they
had
never
any
intention
of
being
received
by
us
as
Judges
in
Points
of
Faith
.
I
shall
not
say
much
of
their
Errours
in
matter
of
Time
,
which
are
both
very
notable
ones
,
and
also
very
frequent
with
them
:
as
,
for
example
,
where
Justin
Martyr
[
*
](A35787-e29510-b)
*
Just.
Apol.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
saith
,
that
David
lived
Fifteen
Hundred
years
before
the
Manifestation
of
the
Son
of
God
;
it
being
very
apparent
,
by
observing
the
Course
of
Times
,
derived
along
through
Histories
,
both
Sacred
and
Profane
,
that
from
the
death
of
David
,
to
the
Birth
of
our
Saviour
Christ
,
there
passed
no
more
than
a
Thousand
and
Twenty
five
,
or
Thirty
years
,
or
thereabout
.
So
likewise
,
when
[
*
](A35787-e29560-b)
*
Epiphan.
in
Aneor
.
num.
11●
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Vide
Petav.
in
eum
locum
.
Epiphanius
writeth
,
that
Moses
was
but
Thirty
years
old
,
when
he
brought
forth
the
Children
of
Israel
out
of
Egypt
:
whereas
the
Scriptures
clearly
testifie
,
that
he
was
Fourscore
years
of
age
:
And
so
,
where
he
affirmeth
,
[
*
](A35787-e29610-b)
*
Epiphan.
lib.
de
Ponder.
&
Mens.
num.
12
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
the
taking
of
the
City
of
Jerusalem
,
happened
sixty
five
years
after
the
Passion
of
our
Saviour
Christ
.
And
truly
the
Chronology
of
all
the
Ancients
is
generally
very
strange
,
and
for
the
most
part
very
far
wide
of
the
truth
;
as
hath
been
observed
,
and
also
proved
at
large
,
by
all
the
Moderns
,
as
Scaliger
,
Petavius
,
and
others
.
But
these
matters
are
so
very
nice
and
ticklish
,
that
oftentimes
the
most
diligent
Inquirers
into
them
,
may
chance
to
mistake
:
I
shall
therefore
forbear
to
insist
any
longer
upon
this
Particular
;
and
shall
now
lay
before
you
some
examples
of
another
nature
,
and
such
as
shall
most
evidently
discover
the
security
and
negligence
of
these
Authors
.
Justin
Martyr
,
speaking
of
the
Translation
of
the
LXX
Interpreters
,
saith
,
[
†
](A35787-e29660-b)
†
Justin
.
Mart.
Apol.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
that
Ptolemy
,
King
of
Egypt
,
sent
his
Ambassadors
to
Herod
King
of
Judaea
.
Whereas
the
truth
of
the
story
is
,
that
he
sent
to
Eleazar
the
High
Priest
,
Two
hundred
forty
and
odd
years
,
before
Herod
came
to
be
King
of
Judaea
.
[
*
](A35787-e29760-b)
*
Epiphan.
in
Panar
.
lib.
1.
&
Anaceph
.
pag.
127
,
128
,
133.
Epiphanius
tells
us
,
in
two
or
three
places
,
that
the
Peripateticks
and
Pythagoreans
were
one
and
the
same
Sect
of
Heathen
Philosophers
;
which
yet
were
as
much
different
one
from
the
other
,
as
the
Stoicks
and
Epicureans
were
,
as
every
Child
knoweth
.
The
same
Author
confidently
affirmeth
also
,
though
contrary
to
the
saith
of
all
Ancient
History
,
[
†
](A35787-e29820-b)
†
Id.
contr.
Haeres
.
lib.
1.
that
the
several
Sects
and
Opinion
in
Philosophy
sprung
from
some
certain
Mysteries
brought
to
Athens
,
by
Orpheus
,
[
*
](A35787-e29900-b)
*
Id.
Panar
.
lib.
1.
that
Nebuchadonosor
sent
a
Colony
,
into
the
Country
about
Samaria
,
after
the
taking
of
Hierusalem
;
whereas
in
truth
,
it
was
Salmanassar
,
who
had
so
done
,
long
before
the
others
time
.
What
can
you
think
of
him
,
when
you
find
him
mistaken
in
such
things
,
as
happened
not
many
years
before
he
was
born
:
as
namely
,
when
he
says
[
†
](A35787-e29950-b)
†
Id.
Haer.
Arrian
.
69.
num.
that
Arius
died
before
the
Council
of
Nice
:
and
when
he
relates
the
story
of
Meletius
,
and
his
Schism
,
clean
otherwise
than
the
Truth
of
it
was
?
Justin
Martyr
likewise
assures
us
,
for
a
certain
Truth
,
[
*
](A35787-e30000-b)
*
Justin
.
Mart.
Apol.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
that
in
the
Reign
of
the
Emperour
Claudius
,
there
was
erected
at
Rome
a
Statue
to
Simon
Magus
,
in
the
River
Tiber
,
betwixt
the
two
Bridges
,
with
this
Inscription
,
TO
THE
HOLY
GOD
SIMON
:
whereas
,
as
our
Learned
[
*
](A35787-e30070-b)
*
Desider
.
Herald
.
in
Apol.
Tertuk
Criticks
now
inform
us
,
it
was
only
an
Inscription
to
one
of
the
Pagan
D●mi●gods
,
in
these
Words
,
●SEMONI
DEO
SANCO
;
which
this
Good
Father
mistook
,
instead
of
Semoni
,
reading
Simoni
,
and
for
Sanoo
,
reading
Sancto
.
[
†
](A35787-e30120-b)
†
Euseb.
in
Chron.
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
8.
pag.
250.
Eusebius
saith
,
and
[
*
](A35787-e30150-b)
*
Hier.
Epist.
150.
Hedibiae
.
Comment.
4.
in
Matth.
ep.
17.
quae
est
Paul
.
&
Eustoch
.
St.
Hierome
divers
times
repeateth
it
after
him
,
that
Josephus
,
the
Jewish
Historian
reporteth
,
that
at
the
time
of
our
Saviours
Passion
,
the
Heavenly
Powers
forsook
the
Temple
of
Hierusalem
;
and
that
there
was
a
great
noise
heard
,
and
a
voice
saying
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Let
us
depart
hence
;
and
yet
nevertheless
the
Truth
of
the
story
is
,
that
Josephus
reported
this
to
have
happened
at
the
same
time
,
when
the
City
was
besieged
,
that
is
to
say
,
above
Thirty
five
years
after
the
Death
of
our
Saviour
.
[
*
](A35787-e30220-b)
*
Euseb.
Hist.
Eccles.
lib.
2.
cap.
15
,
16.
Hier.
lib.
de
Script
.
Eccles.
The
same
Authors
,
and
in
a
manner
all
others
after
them
,
have
constantly
delivered
as
a
certain
Truth
,
that
Philo
Judaeus
in
that
Book
of
his
,
entituled
De
Vitâ
Contemplativâ
,
describeth
unto
us
the
manner
of
Life
of
the
Christian
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Monks
:
and
yet
that
Book
of
Philo
,
which
we
have
at
this
day
under
this
Title
,
proclaimeth
loud
enough
,
that
he
there
speaks
,
not
of
the
Christians
,
but
of
the
Essenes
,
who
were
one
of
the
three
Sects
among
the
Jews
;
as
hath
been
observed
by
[
†
](A35787-e30320-b)
†
Scalig.
de
Emend
.
Temp.
l.
6
c.
1.
Scaliger
,
and
by
divers
others
after
him
.
We
have
touched
,
how
[
*
](A35787-e30340-b)
*
Ambr●s
.
l.
2.
de
fide
ad
Gratian
.
St.
Ambrose
,
without
giving
us
any
Account
of
his
Reasons
why
he
doth
so
,
understands
by
Gog
and
Magog
,
mentioned
in
[
†
](A35787-e30380-b)
†
Ezech.
33.
Ezckiel
,
the
Nation
of
the
Goths
,
who
in
his
time
over-run
all
Christendom
.
He
tells
us
in
another
place
,
with
the
very
same
confidence
that
[
*
](A35787-e30410-b)
*
Ambros
.
Comment.
in
Luc.
Zacharias
,
the
father
of
John
Baptist
,
was
the
High
Priest
of
the
Jews
;
which
yet
[
†
](A35787-e30460-b)
†
Baron
.
in
Apparat.
num.
69.
Baronius
hath
clearly
proved
to
be
false
.
Thus
you
see
how
little
the
Later
Writers
are
beholding
to
those
that
went
before
them
,
as
to
this
Particular
.
[
†
](A35787-e30480-b)
†
Epiphan.
in
Ancor
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Epiphanius
affirmeth
,
that
Pison
,
which
was
one
of
the
Four
Rivers
that
watered
the
Terrestrial
Paradise
,
mentioned
by
Moses
,
was
the
same
that
the
Indians
and
Ethiopians
call
Ganges
,
and
the
Greeks
Indus
:
which
River
passing
at
length
through
Ethiopia
,
discharged
it self
at
last
into
the
Ocean
at
Cales
.
What
wonderful
strange
Geography
have
we
got
here
,
(
if
at
least
we
may
call
it
by
this
name
,
)
which
jumbleth
together
the
East
and
the
West
,
and
confoundeth
,
and
maketh
all
one
,
Places
,
which
are
very
near
a
whole
Hemisphere
distant
from
each
other
.
[
*
](A35787-e30590-b)
*
Basil
.
Hom.
3.
in
Isa.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
St.
Basil
also
,
who
is
otherwise
an
Excellent
Author
,
hath
mistaken
likewise
,
though
not
so
much
,
the
course
of
the
River
Danubius
;
for
he
hath
only
made
it
to
spring
out
of
the
Pyrenean
Mountains
.
The
speaking
of
these
Rivers
puts
me
in
mind
,
that
[
†
](A35787-e30660-b)
†
Theoph
Antioch
l.
2.
Ambros
.
l.
de
Parad
.
c.
3.
Ep.
Panar
.
haer.
66.
Hieron
.
de
locis
Hebr.
voc.
Geon
alii
.
all
the
Fathers
do
unanimously
understand
by
Gihon
,
one
of
the
Rivers
of
Paradise
,
the
River
Nilus
;
which
hath
so
deceived
Cardinal
[
*
](A35787-e30700-b)
*
Du
Perron
en
sa
Repl.
pag
▪
●50
.
Perron
also
,
as
that
he
so
delivers
it
to
us
,
as
the
express
Text
of
the
Scriptures
,
by
this
means
making
it
guilty
of
a
manifest
absurdity
,
how
innocent
soever
in
it self
it
be
,
and
free
from
intending
any
such
thing
;
seeing
that
it
is
evident
,
that
neither
in
the
Hebrew
,
Greek
,
nor
Latine
Text
,
it
is
ever
said
,
that
the
River
Nile
watered
the
Land
of
Paradise
:
it
being
only
a
Dream
of
the
Fathers
,
that
one
of
these
Rivers
of
Paradise
,
must
needs
have
been
the
Nile
;
though
this
Fancy
of
theirs
(
as
[
†
](A35787-e30760-b)
†
Scalig.
de
Emend
.
Temp.
Petav.
in
Epiph.
p.
371.
Scaliger
makes
it
appear
,
and
as
it
is
confessed
by
†
Petavius
also
)
is
built
upon
no
ground
,
or
reason
at
all
.
Neither
hath
their
Philosophy
also
been
sometimes
less
wonderful
,
than
their
Geography
:
as
for
example
;
when
[
*
](A35787-e30810-b)
*
Tertul.
lib.
de
An.
c.
19.
Tertullian
maintains
,
that
Plants
are
endued
both
with
sense
,
and
understanding
too
.
So
likewise
where
[
†
](A35787-e30830-b)
†
Epiphan
in
Ancor
.
num
90.
Epiphanius
holds
,
that
it
is
possible
for
a
Dead
Man
to
return
to
Life
again
,
without
the
Reunion
of
the
Soul
to
the
Body
.
As
also
where
[
a
](A35787-e30850-b)
a
Ambrose
Hexaem
.
l.
2.
c
3.
Frequenter
solem
videmus
madi●um
,
atque
rorantem
,
in
quo
evidens
dat
indicium
quod
alimentum
sibi
aquarum
ad
temperi●m
sui
sumpserit
.
S.
Ambrose
saith
,
That
the
Sun
,
to
the
end
he
may
allay
his
extreme
Heat
,
refresheth
himself
with
the
Nourishment
which
he
draweth
up
from
the
Waters
:
and
that
from
hence
it
is
,
that
we
sometimes
see
him
appear
as
it
were
all
over
wet
,
and
dropping
with
Dew
.
And
so
again
,
where
you
have
some
of
them
entertaining
the
Doctrine
of
the
Spherical
Figure
of
the
Heavens
,
with
very
great
scorn
;
and
[
b
](A35787-e30890-b)
b
Justin
.
Quaest.
&
Respons.
Qu.
130.
ad
Autolye
.
maintaining
,
That
it
is
onely
as
it
were
an
Arch
,
which
is
built
upon
the
Waters
,
as
on
its
Base
.
[
c
](A35787-e30900-b)
c
Lactant.
Instit.
l.
3.
c
34.
August
.
de
Civ
.
Det
,
l.
16.
c.
9.
Some
others
of
them
you
have
,
who
will
not
endure
to
hear
of
the
Earths
being
of
a
Round
,
Spherical
Figure
,
or
of
the
Antipodes
;
and
account
those
Men
little
less
than
Infidels
,
that
shall
offer
to
maintain
any
such
Opinions
.
But
these
are
not
bare
Mistakes
,
and
Oversights
onely
;
but
are
rather
Errors
which
proceeded
from
the
want
of
a
due
Examination
,
and
a
right
Apprehension
of
things
.
As
for
their
Grammatical
Errors
,
they
are
more
frequent
and
usual
with
them
,
than
any
other
:
and
the
reason
of
their
so
often
mistaking
here
,
is
,
the
little
knowledge
they
had
in
the
Hebrew
Tongue
;
as
,
for
Instance
,
when
[
d
](A35787-e30930-b)
d
Opt.
l.
2.
contr.
Don.
Omnium
Apostolorum
caput
Petrus
,
unde
&
Cephas
appellatus
est
.
Optatus
,
and
some
others
of
them
,
will
needs
deduce
the
Name
Cephas
,
from
the
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
a
Head
,
whereas
Copha
is
a
Syriack
word
,
and
signifies
[
e
](A35787-e31030-b)
e
Joan.
1.
42.
a
Stone
,
as
the
Evangelist
expresly
testifieth
.
S.
Ambrose
is
in
the
like
manner
mistaken
,
where
he
derives
the
word
[
f
](A35787-e31060-b)
f
Ambros
.
1.
de
Pasc
.
c.
1.
Quod
quidem
sacrum
nomen
ab
ipsius
Domini
passione
descendir
.
Innoc.
III.
Ser.
1.
in
Conc.
Later
.
Pascha
,
which
is
of
Hebrew
Extraction
,
and
which
signifieth
properly
a
Passing
,
from
a
Greek
word
,
signifying
to
Suffer
;
in
which
Etymologie
of
his
he
is
faithfully
followed
by
Pope
Innocent
III.
in
an
Oration
of
his
,
which
he
made
at
the
Opening
of
the
Council
of
Lateran
.
We
have
formerly
given
a
touch
at
some
Errors
of
theirs
of
this
nature
,
observed
by
S.
Hierome
,
to
whom
the
Church
is
very
much
obliged
,
both
for
the
great
pains
that
he
took
,
in
endeavouring
to
attain
unto
so
exquisite
knowledge
in
the
Hebrew
Tongue
;
as
also
for
the
great
courage
that
he
had
,
in
taking
so
much
liberty
to
himself
,
as
freely
to
note
all
such
Impertinences
,
whensoever
he
met
with
them
;
who
,
or
how
great
Persons
soever
the
Authors
of
them
were
.
All
the
rest
of
the
Fathers
,
a
very
few
only
excepted
,
do
here
but
,
as
it
were
,
grope
out
their
way
in
the
dark
:
and
hence
it
is
,
that
we
have
so
many
wild
Etymologi●s
given
by
them
,
of
the
Proper
Names
that
we
meet
with
in
the
Scriptures
.
Who
can
read
,
without
amazement
,
that
which
[
g
](A35787-e31210-b)
g
Iren
contr.
H●r
.
l.
2.
c.
41.
Jesus
autem
nomen
secundum
propriam
Hebraenrum
linguam
,
literarum
est
duarum
,
&
dimidiae
,
&c.
Matth.
1.
12.
Iren.
l.
2.
c.
66.
Irenaeus
hath
delivered
,
touching
the
Derivation
of
the
Name
of
JESVS
,
which
he
will
have
to
be
composed
of
two
Letters
and
a
half
;
adding
moreover
,
that
in
the
Ancient
Language
of
the
Hebrews
it
signifieth
the
Heavens
,
notwithstanding
that
the
Angel
expresly
testified
,
at
the
very
beginning
of
S.
Matthew's
Gospel
,
that
our
Saviour
Christ
was
called
JESVS
,
because
He
was
to
save
His
people
from
their
sins
.
Of
the
like
nature
is
that
,
where
he
saith
,
That
the
Name
of
God
,
Adonai
,
signifieth
Wonderful
:
or
,
if
you
write
it
thus
,
Addhonei
,
it
then
signifieth
.
Him
that
boundeth
and
separateth
the
Earth
from
the
Water
.
And
the
like
Etymologies
doth
he
give
us
of
the
Word
Sabaoth
,
and
of
Jaoth
.
Like
to
these
,
are
those
Mysteries
which
he
informs
us
of
,
[
h
](A35787-e31460-b)
h
●lem
.
Alex.
Strom.
l.
4.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Id.
p.
222.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Clemens
Alexandrinus
produced
us
that
precious
Etymology
which
he
hath
given
of
the
Name
of
Abraham
,
saying
,
It
is
by
Interpretation
,
The
Elect
Father
of
a
Sound
:
and
that
other
of
the
Name
Rebecca
,
which
he
will
have
to
signifie
,
The
Glory
of
God
.
[
i
](A35787-e31560-b)
i
Hilar.
in
Ps.
132.
Seon
infructuosae
arboris
interpretatio
est
.
S.
Hilary
saith
,
That
Schon
signifieth
a
fruitless
Tree
.
But
S.
[
k
](A35787-e31610-b)
k
Hieron
.
ep.
141.
ad
Marcell
.
Hierome
informs
us
,
That
S.
Hilary
understanding
nothing
at
all
in
Hebrew
,
and
being
not
so
very
excellent
at
the
Greek
neither
,
he
was
fain
to
make
use
of
a
certain
Priest
named
Heliodorus
,
to
interpret
to
him
out
of
Origen
whatsoever
he
himself
understood
not
,
who
no●
discharging
his
Trust
sometimes
so
faithfully
as
he
should
have
done
,
was
the
cause
of
this
Father's
committing
some
certain
Errors
of
this
nature
,
in
his
Commentaries
.
[
l
](A35787-e31680-b)
l
Theoph.
Antioch
.
l.
2.
ad
Autol
.
Theophilus
Antiochenus
saith
,
That
before
Melchisedeck's
time
the
City
of
Jerusalem
was
called
Hierosolyma
;
but
that
afterwards
it
was
called
Hierusalem
,
from
Him
:
which
is
a
very
strange
Fancy
of
his
,
and
such
a
one
,
as
it
is
no
very
easie
matter
to
guess
what
Ground
he
should
have
for
it
.
What
strange
Dreams
doth
[
m
](A35787-e31740-b)
m
Ambros
.
Ep.
l.
10.
ep.
82.
S.
Ambrose
entertain
his
Readers
withal
,
where
he
expounds
the
Names
of
Chorah
,
and
of
Oreb
;
the
one
whereof
,
with
him
,
signifieth
,
The
Vnderstanding
,
and
the
other
,
The
whole
Heart
,
or
,
As
the
Heart
?
And
so
likewise
in
[
n
](A35787-e31810-b)
n
Ambros
in
Psal.
118.
his
Exposition
of
the
CXVIII
Psalm
,
where
he
gives
us
the
meaning
of
each
of
the
Hebrew
Letters
wherewith
the
first
Verses
begin
of
every
one
of
the
22
Octonaries
whereof
the
said
CXVIII
Psalm
,
according
to
the
Hebrew
reckoning
,
consisteth
.
But
[
o
](A35787-e31870-b)
o
Id.
lib.
de
Incarn
.
Da●
.
Socr.
c.
9.
he
is
by
no
means
to
be
pardoned
,
where
he
is
so
much
out
in
the
Greek
Tongue
,
which
he
understood
reasonably
well
,
as
to
derive
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Essence
,
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Always
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Being
:
which
is
so
gross
a
Mistake
,
as
would
not
have
been
pardoned
a
School-Boy
at
the
Grammar-School
.
And
as
for
S.
Hierome
,
it
is
true
,
that
he
is
sometimes
at
this
Sport
too
;
though
I
should
think
he
does
it
of
purpose
,
and
to
make
himself
merry
onely
,
rather
than
any
way
mistaking
himself
:
as
for
example
,
[
p
](A35787-e31960-b)
p
Hier.
in
Sophon
.
cap.
3.
ver.
8.
when
he
derives
the
Latin
word
Nugae
from
the
Hebrew
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Nogè
,
which
you
read
in
the
Prophet
Zephaniah
,
chap.
3.
vers.
8.
And
so
likewise
when
[
q
](A35787-e32040-b)
q
Id.
Comm.
in
Ep.
ad
Philem.
he
searcheth
in
the
Hèbrew
for
the
signification
of
Paul
,
Philemon
,
Onesimus
,
Timothy
,
and
other
words
which
are
purely
Greek
.
And
even
in
the
very
Scriptures
themselves
,
which
they
were
both
better
acquainted
with
,
and
which
they
had
also
in
greater
Veneration
than
any
other
Books
whatsoever
,
they
often
mistake
themselves
in
citing
them
.
As
for
example
,
when
[
r
](A35787-e32080-b)
r
Id.
Apol.
2.
Justine
Martyr
alledgeth
a
Passage
out
of
the
Prophet
Zephaniah
,
which
yet
is
not
found
any
where
but
onely
in
the
Prophet
Zechariah
;
and
in
another
place
,
[
s
](A35787-e32150-b)
s
Hilar.
in
Psal.
2.
S.
Hilary
tells
us
,
That
S.
Paul
,
in
the
13
Chapter
of
the
Acts
,
alledgeth
a
certain
Passage
out
of
the
First
Psalm
,
which
yet
is
found
only
in
the
Second●
whereas
S.
Paul
in
that
place
speaks
not
one
Syllable
of
the
First
Psalm
,
but
expresly
nameth
the
Second
.
So
also
when
[
t
](A35787-e32240-b)
t
Epiphan.
in
Ancor
.
Epiphanius
says
,
out
of
the
27
Chap.
Ver.
37.
of
the
Acts
of
the
Apostles
,
That
the
number
of
those
that
were
in
the
Ship
with
S.
Paul
,
when
he
suffered
Ship
wrack
,
was
one
while
70.
and
by
and
by
80
Souls
;
whereas
the
Text
saith
expresly
,
that
they
were
in
all
276.
So
likewise
when
in
another
place
he
affirmeth
,
out
of
the
Gospel
,
[
u
](A35787-e32290-b)
u
Id
in
Panar
.
l.
3.
Haer.
80.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
our
Saviour
Christ
said
to
his
Mother
,
Touch
me
not
;
whereas
it
appears
plainly
out
of
the
Text
,
that
these
words
were
spoken
onely
to
Mary
Magdalene
.
So
where
[
x
](A35787-e32370-b)
x
Hier.
Comm.
1.
in
Abac.
S.
Hierome
troubles
himself
very
much
in
reconciling
a
certain
Passage
alledged
by
S.
Paul
out
Habakkuk
,
to
the
Original
,
telling
us
,
that
S.
Paul
had
cited
it
in
these
words
,
The
Just
shall
live
by
My
Faith
:
whereas
it
is
most
evident
,
that
he
Apostle
,
both
in
the
First
Chapter
of
the
Epistle
to
the
Romans
,
as
also
in
the
Epistle
to
the
Galatians
,
hath
it
only
thus
,
The
Just
shall
live
by
Faith
;
and
not
,
The
Just
shall
live
by
My
Faith
.
Athanasius
in
his
Synopsis
(
or
whoever
else
was
the
Author
of
that
Piece
)
reckoning
up
the
several
Books
of
Scriptures
,
evidently
takes
the
Third
Book
of
Esdras
,
which
hath
been
always
accounted
Apocryphal
by
the
common
consent
of
all
Christendom
,
for
the
First
,
which
is
received
by
all
,
both
Christians
and
Jews
,
into
the
Canon
of
the
Scriptures
.
We
might
reckon
to
this
number
(
if
at
least
so
foolish
a
Piece
deserve
to
have
any
place
among
the
Writings
of
the
Fathers
)
that
gross
mistake
which
we
meet
with
in
an
Epistle
of
Pope
Gregory
II.
who
raileth
fiercely
against
Vzziah
,
Brazen
Serpent
;
calling
him
,
for
this
Act
of
his
,
The
Brother
of
the
Emperour
Leo
the
Iconoclast
,
which
,
as
he
thought
,
was
all
one
,
as
to
reckon
him
amongst
the
most
mischievous
and
wretched
Princes
that
ever
had
been
:
and
yet
all
this
while
the
Scripture
tells
us
,
that
this
was
the
Act
,
not
of
Vzziah
,
but
of
the
Good
King
Hezekiah
;
and
that
he
deserved
to
be
rather
commended
for
the
same
,
than
blamed
.
As
for
their
slips
of
Memory
,
he
had
need
to
have
a
very
happy
one
himself
,
that
should
go
about
to
reckon
them
all
up
.
For
example
;
[
y
](A35787-e32620-b)
y
Ambros
.
l.
2
de
Poenit.
c.
2.
Quod
etiam
aquila
,
cùm
fuerit
mortua
,
ex
suis
reliquiis
renascatur
.
S.
Ambrose
tells
us
somewhere
,
That
the
Eagle
dying
,
is
revived
again
out
of
her
own
Ashes
.
Who
sees
not
,
that
in
this
place
he
would
have
said
,
the
Phoenix
?
But
however
,
in
another
place
giving
us
an
Account
of
the
Story
of
the
Phoenix
,
Id.
lib.
de
fid.
Resur
.
Atqui
hoc
relatione
crebra
,
&
Scripturarum
authoritate
cognovimus
,
memoratam
avem
,
&c.
as
it
is
commonly
delivered
,
he
says
,
That
this
we
have
learned
from
the
Authority
of
the
Scriptures
.
By
a
like
mistake
it
was
,
that
he
affirmed
,
that
these
words
,
[
z
](A35787-e32720-b)
z
Ambros
.
Ser.
10.
Denique
iterum
Moyfi
dicit
,
quia
in
hoc
ipsum
te
suscitavi
,
ut
ostendam
in
te
virtutem
meam
.
For
this
very
purpose
have
I
raised
thee
up
,
that
I
might
shew
my
power
in
thee
,
were
spoken
to
Moses
;
to
whom
notwithstanding
the
Lord
never
said
any
such
word
,
but
rather
to
Pharaoh
.
In
like
manner
doth
he
attribute
to
the
Jews
those
words
in
the
ninth
Chapter
of
S.
John
,
which
were
indeed
spoken
by
Christ's
Disciples
,
who
asked
him
,
saying
,
[
a
](A35787-e32800-b)
a
Ambros
.
ep.
l.
9.
ep.
75.
Quam
stolidi
autem
Judaei
qui
interrogant
,
Hic
peccavit
,
an
Parentes
?
Id.
l.
2.
de
Sanct
Jacob.
c.
11.
Master
,
who
did
sin
,
this
Man
,
or
his
Parents
,
that
he
was
born
blind
?
I
impute
that
other
mistake
of
his
,
to
the
heat
of
his
Rhetorick
,
where
he
brings
in
one
of
the
seven
Brethren
in
the
Maccabees
,
who
suffered
under
King
Antiochus
,
and
makes
him
,
in
his
height
of
Gallantry
,
alledge
the
Example
of
John
,
and
of
James
,
the
Sons
of
Thunder
,
two
of
our
Saviour
Christs
Apostles
,
who
came
not
into
the
World
,
as
every
one
knows
,
till
a
long
time
after
this
.
It
was
a
slip
of
memory
also
in
Tertullian
,
where
he
tells
us
,
[
b
](A35787-e32920-b)
b
Tertul.
contr.
Marc.
l.
4.
c.
24.
That
the
Lord
said
unto
Moses
,
They
have
not
rejected
Thee
,
but
they
have
rejected
Me
;
which
words
were
indeed
spoken
to
[
*
](A35787-e32940-b)
*
1
Sam.
8.
Samuel
,
and
not
to
Moses
.
S
Hierome
also
was
overtaken
in
the
like
manner
,
[
c
](A35787-e32980-b)
c
Hieron
.
l.
contr.
Helvid
.
In
quo
primum
adversarius
superfluo
labore
desudat
,
cognoscendi
verbum
ad
coitum
magis
quam
ad
scientiam
esse
referendum
,
quasi
hoc
quisquam
negaverit
.
when
he
tells
us
,
That
none
of
the
Fathers
ever
understood
the
word
Knew
,
in
the
Last
Verse
of
the
First
Chapter
of
S.
Matthew
,
otherwise
than
of
the
Conjugal
Act
;
not
remembring
,
that
his
own
dear
Friend
Epiphanius
takes
the
word
in
a
quite
different
sense
,
and
will
have
the
meaning
of
the
place
to
be
,
That
Joseph
,
before
the
Miraculous
Birth
of
our
Saviour
Christ
,
knew
not
what
Glory
and
Excellency
was
to
befal
the
Blessed
Virgin
;
I
shall
only
add
here
,
That
,
besides
this
Carelesness
and
Security
,
which
is
so
ordinary
with
them
,
in
writing
thus
confidently
whatsoever
came
in
their
mind
,
or
whatever
others
had
delivered
over
unto
them
,
for
Sound
and
Good
,
without
ever
examining
it
throughly
,
they
had
yet
another
kind
of
Custom
,
which
seems
not
to
suit
so
well
with
the
Person
of
Judges
,
as
we
will
needs
have
them
to
be
.
And
this
is
,
that
in
their
Writings
they
are
sometimes
so
jolly
and
sportful
,
coming
over
us
with
such
rare
Allegorical
Observations
as
have
scarcely
any
more
Solidity
or
Body
,
than
those
Castles
of
Cards
that
little
Children
are
wont
to
make
.
Des
Gayetez
joyeuses
,
Chearful
Frolickings
.
I
know
very
well
,
that
Allegories
are
useful
,
and
many
times
also
necessary
;
if
so
be
they
be
but
sober
,
clear
,
and
well-grounded
.
But
I
speak
not
here
save
only
of
such
as
rack
the
Text
,
and
,
as
it
were
,
drag
it
along
by
the
Hair
,
and
,
which
make
the
Sense
of
the
Scripture
evaporate
in
empty
Fumes
.
And
of
these
are
the
Writings
of
the
Fathers
full
.
S.
Hierome
often
complains
of
the
strange
Liberty
that
Origen
and
his
Disciples
took
herein
.
Certainly
he
himself
often
flies
out
in
this
kind
;
and
whosoever
hath
a
mind
to
fee
it
,
may
read
but
his
146
Epistle
,
where
he
expounds
the
[
d
](A35787-e33230-b)
d
Hier.
in
ep.
146.
ad
Damas
.
paenè
tot
.
Parable
of
the
Prodigal
Son
:
or
let
him
but
turn
to
the
Discourse
which
he
hath
made
touching
the
[
e
](A35787-e33250-b)
e
Id.
Comm.
in
Soph.
Genealogy
of
the
Prophet
Zephaniah
,
and
concerning
the
City
of
Damascus
;
and
also
upon
the
History
of
[
f
](A35787-e33280-b)
f
Id.
ep.
ad
Nepot
.
Abishag
the
Shunamite
;
and
also
upon
the
Five
and
twenty
Men
,
and
the
Two
Princes
,
spoken
of
in
[
g
](A35787-e33330-b)
g
Id.
Comm.
3.
in
Ezech.
Ezechiel
,
chap.
11.
and
upon
the
Destruction
of
Tyre
,
of
[
h
](A35787-e33360-b)
h
Id.
Comm.
in
Ezech.
Egypt
,
and
of
[
i
](A35787-e33380-b)
i
Id.
Comm.
9.
in
eundem
.
Assyria
,
foretold
by
the
same
Prophet
;
as
also
his
subtile
Observations
upon
[
k
](A35787-e33400-b)
k
Id.
Comm.
10.
in
eund.
Numbers
,
and
upon
King
[
l
](A35787-e33420-b)
l
Id.
Comm.
in
Agg.
Darius
,
and
upon
that
Command
of
our
Saviour
[
m
](A35787-e33440-b)
m
Id.
Comm.
1.
in
Matth.
Christ
,
where
he
bideth
us
turn
the
Left
Cheek
to
him
that
hath
smitten
us
on
the
Right
:
and
many
other
the
like
Discourses
of
his
.
S.
Hilary
is
so
much
taken
with
this
manner
of
writing
,
as
that
his
Expositions
upon
the
Scripture
are
half
full
of
these
Allegories
:
and
to
be
sure
to
make
himself
the
more
work
,
he
sometimes
frames
[
n
](A35787-e33480-b)
n
Hilar.
in
Ps
▪
136.
certain
Impossibilities
and
Absurdities
,
which
he
would
make
the
Scripture
seem
to
be
guilty
of
,
which
yet
it
is
not
;
only
that
he
may
have
some
pretense
to
have
recourse
to
his
Allegories
.
As
for
example
,
in
the
136
Psalm
,
he
will
needs
have
the
Letter
of
the
Text
to
be
utterly
inexplicable
,
where
it
says
,
That
the
Jews
sate
down
by
the
Rivers
of
Babylon
,
and
hanged
up
their
Harps
upon
the
Willows
;
as
if
,
in
this
Country
,
that
was
watred
with
Tigris
and
Euphrates
,
there
had
been
neither
River
,
nor
Willow
,
nor
any
Aquatick
Tree
.
The
same
[
o
](A35787-e33550-b)
o
Id.
ibid.
fol.
108.
Author
also
demandeth
,
as
if
it
had
been
a
most
indissoluble
Question
,
if
taken
in
the
Literal
sense
,
who
the
Daughter
of
Babylon
is
;
and
,
why
she
is
called
Miserable
?
which
is
so
easie
a
Question
,
as
that
any
Child
almost
might
very
easily
resolve
it
,
without
torturing
the
Text
with
Allegories
.
So
likewise
,
in
his
exposition
of
the
146
Psalm
,
he
understandeth
by
the
[
p
](A35787-e33580-b)
p
Id.
in
Psal.
146.
fol.
128.
Haec
ita
intelligere
,
non
dicam
erroris
,
sed
irreligiositatis
est
.
Clouds
wherewith
God
is
said
to
cover
the
Heavens
,
the
Writings
of
the
Prophets
;
and
by
the
Rain
which
he
prepareth
for
the
Earth
,
the
Evangelical
Doctrine
;
by
the
Mountains
which
bring
forth
Grass
,
the
Prophets
and
Apostles
;
by
the
Beasts
,
he
understands
Men
;
and
by
the
young
Ravens
,
the
Gentiles
:
assuring
us
withal
,
that
it
would
not
be
onely
Erroneous
,
but
rather
very
Irreligious
,
to
take
these
words
in
the
Literal
sense
.
May
not
this
be
called
rather
Sporting
with
,
than
Expounding
of
the
Scriptures
?
So
likewise
in
another
place
,
speaking
of
the
Fowls
of
the
Air
,
which
our
Saviour
said
,
neither
reaped
nor
gathered
into
Barns
,
Matthew
:
Are
not
two
Sparrows
sold
for
a
Farthing
,
&c.
where
by
the
two
Sparrows
,
he
understandeth
Sinners
,
whose
Souls
and
Bodies
having
been
made
to
flye
upward
and
to
mount
on
high
,
sell
themselves
to
sin
for
meer
Trifles
,
and
things
of
no
value
by
this
means
becoming
both
as
one
,
the
Soul
by
sin
thickning
,
as
it
were
into
a
Body
:
and
such
other
like
wild
Fancies
,
the
reading
whereof
would
astonish
a
man
of
any
judgment
,
rather
than
edifie
him
.
Neither
is
St.
Ambrose
any
whit
more
serious
,
Ambros
.
in
Ps.
36.
pag
503.
Matth.
17.
20.
Si
habuer●tis
fidem
sicut
granum
sinapis
,
dicetis
huic
monti
,
Tollere
&
j●ctare
in
mare
.
Huic
;
Cui
?
Daemonio
inquit
,
à
quo
iste
invasus
fuerat
,
&c.
where
expounding
those
words
of
our
Saviour
,
Matth.
17.
20.
If
you
have
Faith
as
a
grain
of
Mustard
seed
,
ye
shall
say
to
this
Mountain
,
Remove
hence
to
yonder
,
place
,
&c.
By
this
Mountain
(
saith
St.
Ambrose
)
is
meant
the
Devil
.
It
would
be
too
tedious
a
business
,
to
set
down
here
at
length
all
that
might
be
collected
,
of
this
nature
,
out
of
him
:
he
that
hath
any
mind
to
see
more
Examples
of
this
kind
,
may
read
but
his
Homilies
upon
the
118.
Psalm
;
which
Piece
of
his
,
will
indeed
be
otherwise
very
well
worth
any
mans
reading
,
as
being
a
very
excellent
one
,
and
full
of
Eloquence
and
sound
Doctrine
.
But
yet
perhaps
a
man
would
find
it
a
troublesom
business
to
make
any
handsom
defence
for
him
,
where
he
makes
bold
sometimes
to
use
the
Sacred
words
of
the
Scriptures
in
his
own
sportful
Fancies
:
[
*
](A35787-e33800-b)
*
Idem
Tract
.
de
obit.
Valent.
pag.
11
,
12.
Qu●s
dabit
te
frater
fratrem
m●hi
,
lactantem
ubera
matris
meae
?
&c.
Cant.
8.
1.
Promittit
fratri
augustae
memoriae
,
Gratianus
,
praesto
sibi
fructus
diversarum
esse
virtutum
.
as
where
he
applies
to
Valentinian
and
Gratian
,
that
which
is
spoken
of
Christ
and
the
Church
,
in
the
Canticles
:
O
that
thou
wert
as
my
Brother
,
that
sucked
the
breasts
of
my
Mother
!
When
I
should
find
thee
without
I
would
kiss
thee
,
&c.
I
would
lead
thee
,
and
bring
thee
into
my
Mothers
house
,
&c.
I
would
cause
thee
to
drink
of
Spiced
Wine
,
and
of
the
juyce
of
my
Pomegranates
.
His
left
hand
should
be
under
my
head
,
and
his
right
hand
should
embrace
me
.
In
this
place
(
saith
he
)
is
mean●
the
Emperour
Gratian
,
of
R●nowned
Memory
,
who
te●●eth
his
Brother
that
he
is
furnished
with
the
fruits
of
divers
Vertues
.
And
to
the
same
purpose
doth
he
make
Application
of
divers
other
Passages
of
this
Sacred
Canticle
;
and
with
so
great
Licence
,
as
to
say
the
truth
,
no
Poet
ever
lashed
out
with
more
liberty
and
freedom
than
he
hath
done
in
that
Book
of
his
.
I
shall
here
purposely
pass
by
,
what
I
might
produce
,
of
this
nature
,
out
of
Gregory
Nazianzen
,
St.
Augustine
,
and
almost
all
the
rest
of
the
Fathers
:
for
,
this
that
we
have
already
brought
,
is
enough
,
and
indeed
more
than
we
needed
for
our
present
purpose
.
Let
the
Reader
therefore
now
judge
,
whether
or
no
the
Fathers
,
by
this
their
manner
of
Writing
,
have
not
clearly
enough
witnessed
against
themselves
,
that
their
Intention
,
when
they
wrote
these
their
Books
,
never
was
either
to
bound
and
determine
our
Faith
,
or
to
decide
our
differences
touching
the
same
.
I
must
needs
confess
,
that
they
were
Persons
who
were
endued
with
very
large
Gifts
of
the
Spirit
;
and
with
a
most
lively
and
clear
Understanding
,
for
the
diving
into
the
Truth
.
But
yet
those
,
that
have
the
greatest
●hare
of
these
Gifts
,
have
it
yet
to
very
little
purpose
,
if
so
be
they
imploy
it
not
all
,
and
every
part
of
it
,
to
the
utmost
of
their
power
,
when
the
business
they
are
to
treat
of
is
of
so
great
both
difficulty
and
importance
;
and
such
,
as
to
the
deciding
and
discussing
whereof
we
can
never
bring
either
more
attention
or
diligence
,
than
is
needful
.
Now
that
the
Fathers
have
not
observed
this
Course
in
their
Writings
,
appeareth
clearly
enough
by
what
hath
been
formerly
said
:
Their
Books
therefore
are
not
to
be
received
by
us
,
either
as
Definitive
Sentences
,
or
Final
Judgments
upon
our
present
Controversies
.
I
confess
that
these
small
,
trivial
Errors
ought
not
to
take
off
any
thing
of
the
Opinion
we
have
of
the
Greatness
and
Gallantry
of
their
Parts
.
I
believe
they
might
very
easily
have
avoided
the
falling
into
them
,
if
they
would
but
have
taken
the
pains
to
have
looked
a
little
better
about
them
.
And
I
●m
of
Opinion
,
that
they
fell
into
them
meerly
by
inadvertency
only
,
which
may
also
sometimes
happen
even
to
the
greatest
Masters
that
are
,
in
any
Sciences
whatsover
.
I
shall
as
willingly
also
yield
to
you
,
(
if
you
desire
it
,
)
that
they
have
sometimes
done
these
things
purposely
;
letting
fall
here
and
there
throughout
their
Writings
such
little
slips
from
their
Pen
,
sportingly
,
and
by
way
of
Recreation
;
or
else
out
of
a
design
of
exercising
our
Wits
.
But
certainly
,
whatsoever
the
Reason
were
,
seeing
that
they
had
no
mind
to
use
any
more
either
care
or
diligence
in
the
composing
of
their
Books
,
we
may
very
well
,
and
indeed
we
ought
to
conclude
from
hence
,
that
they
had
never
any
Intention
that
these
Books
of
theirs
should
be
our
Judges
.
These
Innocent
Faults
,
these
Mistakes
,
these
Oversights
,
these
Forgetfulnesses
,
and
these
Sportings
of
theirs
,
do
sufficiently
declare
for
their
part
,
that
we
are
to
make
our
Addresses
to
some
others
;
and
,
that
they
have
not
so
sadly
delivered
their
Opinions
,
as
if
they
had
sate
on
the
Seat
of
Judgment
;
but
rather
have
spoken
as
in
their
Chamber
,
venting
their
own
private
Opinions
only
;
and
not
as
our
Judges
.
These
Considerations
,
joyned
to
what
hath
been
said
,
in
this
particular
,
by
some
of
the
chiefest
and
most
eminent
among
themselves
,
as
we
have
formerly
shewed
,
do
make
it
,
in
my
Judgment
,
evidently
enough
appear
▪
that
their
own
will
and
desire
is
,
that
we
should
not
embrace
their
Opinions
,
as
Oracles
,
or
receive
them
as
Definitive
Sentences
,
but
that
we
should
rather
examine
them
by
the
Scriptures
,
and
by
Reason
;
as
being
the
Opinions
of
Doctors
,
who
were
indeed
very
able
and
excellent
Men
;
but
yet
notwithstanding
they
were
still
Men
,
subject
to
Errour
,
and
who
had
not
always
the
good
Fortune
to
light
upon
what
was
true
and
sound
,
and
who
peradventure
,
even
in
this
very
Case
in
hand
,
have
not
always
done
what
they
might
;
by
reason
of
their
employing
either
less
time
,
or
less
and
diligence
,
than
they
should
have
done
,
if
at
least
they
had
had
any
serious
purpose
of
doing
their
utmost
endeavour
in
this
Particular
.
CHAP.
IV.
Reason
IV.
That
the
Fathers
have
erred
,
in
divers
Points
of
Religion
;
not
only
singly
,
but
also
many
of
them
together
.
I
Conceive
,
that
that
which
hath
been
delivered
in
the
two
preceding
Chapters
,
is
sufficient
to
make
it
appear
to
any
moderate
man
,
that
the
Authority
of
the
Fathers
is
not
so
Authentick
,
as
People
commonly
imagine
it
to
be
.
Thou
therefore
whosoever
thou
art
,
if
thou
beest
but
an
indifferent
and
impartial
Reader
,
mayest
omit
the
reading
of
this
,
and
the
following
Chapter
;
both
which
I
am
fain
to
add
,
though
much
against
my
will
,
to
answer
all
Objections
that
may
yet
be
made
by
perverse
and
obstinate
persons
.
For
the
prejudice
,
wherewith
they
are
before-hand
possessed
,
may
hinder
them
perhaps
from
seeing
the
clearness
of
Reason
,
and
from
hearing
the
voice
of
the
Fathers
themselves
;
whose
words
they
perhaps
will
be
ready
to
impute
to
their
modesty
,
rather
than
they
will
consent
to
yield
unto
them
no
more
honour
than
they
themselves
require
.
The
stubbornness
therefore
of
these
men
,
and
not
any
need
that
thou
hast
of
my
doing
so
,
hath
constrained
me
to
lay
aside
some
of
that
Respect
,
that
I
bear
towards
Antiquity
;
and
hath
obliged
me
to
give
them
a
sight
of
some
Errours
of
the
Fathers
,
which
are
of
much
more
importance
than
the
former
,
if
by
this
means
at
least
I
may
be
able
to
overcome
this
their
obstinacy
.
For
,
when
they
shall
but
see
,
that
the
Fathers
have
erred
in
divers
very
considerable
Points
;
I
hope
they
will
at
length
confess
,
that
they
had
very
good
Reason
,
gravely
to
advise
us
not
to
believe
,
or
take
upon
Trust
any
of
their
Opinions
,
unless
we
find
that
they
are
grounded
either
upon
the
Scriptures
,
or
else
upon
some
other
Truth
.
I
confess
,
I
enter
upon
this
Inquiry
very
unwillingly
,
as
taking
very
little
pleasure
in
discovering
the
Infirmities
and
Failings
of
any
Men
,
especially
of
such
,
as
are
otherwise
thought
worthy
of
so
great
Estimation
and
Honour
:
but
yet
there
is
nothing
in
the
World
,
●how
precious
or
dear
unto
us
soever
it
be
,
that
we
ought
not
to
account
as
Dung
,
if
it
be
compared
with
Truth
,
and
the
Edification
of
men
.
And
I
am
verily
perswaded
,
that
even
these
blessed
Saints
themselves
,
were
they
now
alive
again
,
would
give
us
thanks
for
the
pains
we
have
taken
,
in
endeavouring
to
make
men
see
,
that
they
were
but
men
;
and
would
account
themselves
beholding
to
us
,
for
having
taken
the
boldness
upon
us
,
for
the
same
reason
to
discover
those
Imperfections
and
Failings
of
theirs
,
which
Divine
Providence
hath
suffered
them
to
leave
behind
them
in
their
Writings
,
to
the
end
only
that
they
might
serve
as
so
many
Arguments
to
us
of
their
Humanity
.
If
there
be
any
notwithstanding
,
that
shall
take
offence
hereat
,
I
must
intreat
them
once
again
to
consider
,
that
the
perversness
only
of
those
men
,
with
whom
I
have
to
deal
,
hath
forced
me
to
this
Irreverence
,
(
if
at
least
we
are
to
call
it
so
)
together
with
the
desire
I
have
to
manifest
to
the
World
so
important
a
Truth
as
this
is
.
If
I
would
go
about
to
defend
my self
by
Examples
,
I
could
here
make
use
of
that
of
Cardinal
Perron
;
False
Appearances
of
Faults
,
that
are
found
in
the
Bible
,
making
a
whole
Chapter
expresly
of
the
same
.
How
much
more
lawfully
then
may
we
adventure
here
,
to
expose
to
publick
view
some
few
of
the
Failings
of
the
Fathers
,
unto
whom
we
owe
infinitely
less
Respect
,
than
unto
God
;
only
to
moderate
a
little
,
and
to
allay
the
heat
of
that
excessive
Devotion
,
that
most
men
bear
towards
their
Writings
;
that
so
the
one
Party
may
be
perswaded
to
seek
out
for
some
other
Weapons
,
than
the
Authority
of
these
men
,
for
the
defence
of
their
Opinions
;
and
that
the
other
Party
may
not
so
easily
be
induced
to
give
ear
to
the
bare
Testimony
of
Antiquity
.
It
was
the
Saying
of
a
Great
Prince
long
since
,
that
the
vilest
and
most
shameful
Necessities
of
his
Nature
,
were
the
things
that
most
clearly
evinced
him
,
that
he
was
a
Man
,
and
no
God
,
as
his
flattering
Courtiers
would
needs
have
made
him
believe
he
was
.
Seeing
therefore
it
stands
us
so
much
upon
,
to
know
,
that
the
Fathers
were
but
Men
,
let
us
not
be
afraid
to
produce
here
this
so
clear
and
so
evident
Argument
of
their
Humanity
.
Let
us
boldly
enter
into
their
most
hidden
Secrets
,
and
let
us
see
what
ever
Marks
of
their
Humanity
they
have
left
us
in
their
Writings
;
that
we
may
no
longer
adore
and
reverence
their
Authority
,
as
if
it
were
wholly
Divine
.
Yet
I
protest
here
,
before
I
begin
,
that
I
will
not
make
any
advantage
at
all
of
those
many
Arguments
of
their
Passion
,
which
we
meet
withal
;
partly
in
their
own
Writings
,
and
partly
in
the
Histories
of
their
Life
.
I
heartily
wish
rather
,
that
all
of
this
kind
might
be
buried
in
an
Eternal
Oblivion
,
and
that
we
would
account
of
them
,
as
of
Persons
that
were
most
accomplished
for
Purity
and
Innocency
of
Life
,
as
far
forth
at
least
,
as
the
frail
Condition
of
Humane
Nature
can
bear
.
I
shall
only
touch
upon
the
Errours
of
their
Belief
,
and
those
things
wherein
they
have
failed
,
not
in
Living
,
but
in
Writing
.
The
most
Ancient
of
them
all
is
Justin
Martyr
,
a
man
so
renowned
in
all
Ancient
Histories
for
his
great
Knowledge
,
both
in
Religion
and
Philosophy
;
and
also
for
the
Fervency
of
his
Zeal
,
which
is
so
evidently
manifesied
,
by
his
suffering
a
Glorious
Martyrdom
for
our
Saviour
Jesus
Christ
.
And
yet
for
all
this
,
how
many
odd
Opinions
do
we
meet
withal
in
his
Books
,
which
are
either
very
trivial
,
or
else
are
manifestly
false
?
Do
but
hear
how
he
speaks
of
the
Last
Times
,
immediately
preceding
the
Day
of
Judgment
,
and
the
end
of
the
World
.
[
*
](A35787-e34200-b)
*
Justin
.
contr.
Tryph.
p.
307.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
As
for
me
,
(
saith
he
)
and
the
rest
of
us
that
are
true
Christians
,
we
know
that
there
shall
be
a
Resurrection
of
the
Flesh
,
and
that
the
Saints
shall
spend
a
thousand
years
in
Jerusalem
,
which
shall
be
rebuilt
,
enriched
,
and
enlarged
,
as
the
Prophets
assure
us
,
Ezechiel
,
Isaiah
,
and
others
.
And
to
this
purpose
he
citeth
that
which
is
written
Isaiah
,
Chap.
65.
and
besides
,
that
other
Passage
in
the
Revelation
,
where
it
is
said
,
[
†
](A35787-e34280-b)
†
Id
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
those
which
had
believed
in
Christ
,
should
live
and
reign
with
him
a
thousand
years
in
Jerusalem
;
and
that
after
this
there
should
be
a
General
and
Final
Resurrection
and
Judgment
.
In
which
words
you
see
plainly
,
that
he
holds
with
the
Chiliasts
,
that
the
Saints
shall
reign
a
thousand
years
in
Jerusalem
,
before
the
Resurrection
be
perfectly
accomplished
.
Which
is
an
Opinion
that
is
at
this
day
condemned
as
Erroneous
,
by
the
whole
Western
Church
,
both
on
the
one
side
,
and
on
the
other
.
He
seems
in
another
place
to
have
held
,
that
the
Essence
of
God
was
finite
,
and
was
not
present
in
all
places
;
where
he
endeavours
to
prove
against
a
Jew
,
that
it
was
not
the
Father
,
[
*
](A35787-e34340-b)
*
Idem
contr.
Tryph
pag
●83
.
&
357.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
who
rained
fire
and
brimstone
upon
Sodom
,
because
that
he
could
not
then
have
been
at
that
time
in
Heaven
.
That
which
he
hath
delivered
,
concerning
the
Angels
,
is
altogether
as
senseless
,
though
not
so
dangerous
;
namely
,
[
†
](A35787-e34380-b)
†
Idem
in
Apol.
pr●●ing
ad
Senat.
pag.
44.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
God
having
in
the
beginning
committed
unto
them
the
Care
and
Providence
over
men
and
all
sublunary
things
,
they
had
broken
this
Order
,
by
suffering
themselves
to
be
overcome
by
the
Love
of
Women
,
by
companying
with
whom
had
been
also
born
Children
,
which
are
those
we
now
call
Demons
,
or
Devils
.
I
know
not
neither
,
whether
he
will
be
able
easily
to
bring
any
one
over
to
that
other
Opinion
of
his
where
he
says
;
that
[
*
](A35787-e34420-b)
*
Justin
.
contr
Tryph.
p.
333.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
All
the
Souls
of
the
Saints
,
and
of
the
Prophets
,
had
fallen
under
the
power
of
Evil
Spirits
,
which
were
such
,
as
were
the
Spirits
of
Python
:
and
that
this
was
the
reason
,
why
our
Saviour
Christ
,
being
now
ready
to
give
up
the
Ghost
,
recommended
his
Spirit
to
God
.
I
pray
you
tell
me
,
out
of
what
part
of
Gods
Word
he
learnt
this
Doctrine
,
which
he
delivers
in
his
second
Apologie
:
where
he
says
,
[
†
](A35787-e34510-b)
†
Id.
Apol.
2.
p.
83.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
That
all
those
,
who
lived
according
to
the
Rule
of
Reason
,
were
Christians
,
notwithstanding
that
they
might
have
been
accounted
as
Atheists
;
such
as
among
the
Greeks
,
were
Socrates
,
Heraclitus
,
and
the
like
;
and
among
the
Barbarians
,
Abraham
and
Azarias
:
repeating
the
same
Doctrine
,
within
a
few
Lines
afterward
,
and
saying
,
that
[
*
](A35787-e34580-b)
*
Ibid.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
All
those
who
lived
,
or
do
now
live
according
to
the
Rule
of
Reason
,
are
Christians
,
and
are
in
an
assured
,
quiet
condition
.
Irenaeus
,
Bishop
of
Lyon
,
who
lived
very
near
his
time
,
was
also
▪
of
the
same
Opinion
with
Justin
,
touching
the
state
of
the
Soul
,
after
it
is
once
departed
out
of
the
Body
,
till
the
hour
of
Judgment
.
For
,
towards
the
conclusion
of
that
Excellent
Book
of
his
,
which
he
wrote
against
Heresies
;
after
that
he
hath
told
us
,
that
our
Saviour
Christ
had
descended
into
Hell
,
and
had
been
in
the
place
where
the
Dead
were
;
which
place
he
opposed
to
the
Light
of
this
World
:
he
further
addeth
,
That
[
a
](A35787-e34630-b)
a
Iren.
l.
5.
contr
Haeres
.
c.
26.
M●nifestum
est
,
quia
&
discipulorum
ejus
,
propter
quos
&
haec
operatus
est
Dominus
,
animae
abibunt
in
invisibilem
locum
,
definitum
eis
à
Deo
,
&
ibi
usque
ad
Resurrectionem
commorabuntur
,
Su●●inente●
Resurrectionem
,
&c.
it
is
evident
,
that
the
Souls
of
the
Disciples
of
our
Saviour
,
for
the
love
of
whom
he
did
all
these
things
,
shall
go
also
into
a
certain
Invisible
place
,
which
is
pr●vided
for
them
by
God
,
there
to
expect
the
Resurrection
;
and
shall
afterwards
resume
their
Bodies
,
and
be
raised
up
again
in
all
Perfection
;
that
is
to
say
,
Corporally
,
in
the
same
manner
as
our
Saviour
was
raised
up
again
,
and
so
shall
they
come
into
the
presence
of
God
.
And
this
Opinion
he
opposeth
against
that
of
the
Valentinians
,
and
Gnosticks
,
which
he
had
before
produced
in
the
beginning
of
that
Chapter
of
his
,
who
held
,
That
the
Souls
of
Men
,
immediately
after
they
were
departed
out
of
the
Body
,
were
carried
up
above
the
Heavens
,
and
the
Creator
of
the
World
,
and
went
to
that
Mother
,
or
that
Father
,
which
these
Hereticks
had
fancied
to
themselves
:
Which
Opinion
of
theirs
,
is
in
like
manner
rejected
by
Justin
Martyr
,
against
Hereticks
,
our
Saviour
Christ
was
above
Forty
years
of
age
,
when
he
suffered
death
for
us
:
bringing
in
,
in
defence
of
this
Opinion
of
his
,
which
so
manifestly
contradicteth
the
Evangelical
Histories
,
certain
Probabilities
onely
;
as
namely
,
That
our
Saviour
passed
through
all
Ages
,
as
heing
come
into
the
World
to
sanctifie
and
save
People
of
all
Ages
;
urging
also
those
words
of
the
Jews
to
our
Saviour
,
Thou
art
not
yet
fifty
years
old
,
and
hast
thou
seen
Abraham
?
In
the
Conclusion
of
all
,
saying
,
That
S.
John
had
delivered
it
by
Tradition
to
the
Priests
of
Asia
,
That
Christ
was
somewhat
Ancient
when
he
began
to
preach
,
being
then
about
the
age
of
Forty
or
Fifty
years
.
This
Fancy
of
his
appeased
so
ridioulous
to
Cardinal
Baronius
,
But
it
seemeth
,
that
he
had
no
great
reason
for
this
his
suspicion
,
as
the
Jesuite
[
b
](A35787-e34910-b)
b
Petav.
in
Epiphan.
p.
143.
Petavius
hath
clearly
made
it
appear
,
in
his
Notes
upon
Epiphaniu●
.
However
you
may
hence
perceive
,
that
Baronius
thinks
that
very
Possible
,
which
we
have
endeavoured
to
prove
in
the
Former
Part
of
this
Treatise
,
namely
,
That
there
may
Possibly
have
been
very
many
and
great
Alterations
and
Corruptions
in
the
Books
of
the
Writers
of
the
First
Ages
,
by
many
Passages
and
Clauses
having
been
either
inserted
into
them
,
or
else
maliclously
rased
out
of
them
.
The
same
[
c
](A35787-e34960-b)
c
Iren.
l.
2.
contr.
Haer.
c.
62.
Animas
,
&c.
Characterem
corporis
,
in
quo
etiam
adaptantur
,
custodire
cundem
,
&c.
&c.
63.
Animas
hominis
habere
figuram
ut
etiam
cognoscantur
.
Irenaeus
holds
,
and
endeavours
to
prove
,
in
the
same
Book
,
That
the
Souls
of
Men
,
after
death
,
retain
the
Character
(
that
is
to
say
,
the
Figure
)
of
the
Bodies
to
which
they
were
formerly
united
,
and
that
they
represent
the
shape
of
the
said
Bodies
,
so
as
to
make
Men
take
them
for
the
same
.
I
shall
here
pass
by
that
which
he
[
d
](A35787-e35030-b)
d
Iren.
contr.
Haer.
l.
2.
c.
49.
saith
in
the
49
Chapter
of
the
same
Book
,
namely
,
That
our
Saviour
Christ
did
not
at
all
know
when
the
Day
of
Judgment
should
be
,
neither
according
to
the
one
,
nor
according
to
the
other
of
his
Natures
:
although
these
words
of
his
look
as
if
they
would
very
hardly
be
reconciled
to
any
good
fense
.
Neither
shall
I
yet
take
notice
of
what
both
he
and
Justin
Martyr
have
in
divers
places
so
rashly
delivered
,
touching
the
strength
of
Humane
Nature
,
in
the
Business
of
Salvation
;
because
I
conceive
,
with
[
e
](A35787-e35060-b)
e
Cassand
.
in
defens
libelli
de
Offic.
pii
Viri
.
Cassander
,
that
all
those
Passages
may
,
and
indeed
ought
to
be
understood
with
respect
had
to
the
scope
and
drift
of
these
Authors
,
whose
Business
there
was
to
confute
those
Hereticks
of
Their
time
,
who
maintained
,
That
there
was
a
Fatal
Necessity
in
the
Actions
of
Men
,
by
this
means
depriving
them
of
all
manner
of
Election
,
or
Judgment
.
Neither
hath
the
great
Learning
of
[
f
](A35787-e35110-b)
f
Clem.
Alex.
Strom.
lib.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Clemens
Alexandrinus
kept
him
from
falling
▪
in●o
very
many
the
like
,
Errors
:
as
for
instance
,
where
in
divers
places
he
says
plainly
,
That
the
Heathen
,
who
lived
before
the
coming
of
our
Saviour
Christ
,
were
justified
by
Philosophy
,
[
g
](A35787-e35160-b)
g
Ili●
.
p.
●●7
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
which
was
then
Necessary
for
them
whereas
it
is
now
only
Vseful
unto
them
;
and
that
this
Philosophy
was
tho●●
choolmister
of
●he
Gentiles
,
which
brought
them
to
Christ
,
or
served
to
guide
them
till
the
time
of
his
Coming
,
in
like
manner
as
the
Law
did
the
Jews
;
and
that
the
Greeks
were
justified
by
i●
alone●
;
and
,
that
it
was
given
unto
them
,
as
their
[
h
](A35787-e35220-b)
h
Id.
lib.
6.
Strom.
p.
279.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Covenant
,
being
a
step
to
,
and
,
as
it
were
,
a
Foundation
laid
for
Christian
Philosophy
.
He
was
of
Opinion
also
,
in
order
to
this
,
[
i
](A35787-e35250-b)
i
Id.
Strom
lib.
6.
p.
269.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
fusè
.
That
our
Saviour
went
down
into
Hell
,
to
preach
the
Gospel
to
the
Departed
Souls
;
and
that
he
saved
many
of
them
,
that
is
,
all
that
believed
:
And
that
the
[
k
](A35787-e35300-b)
k
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
in
inferis
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Apostles
also
,
after
their
Death
,
descended
likewise
into
the
same
place
,
and
for
the
same
purpose
:
Conceiving
,
that
God
otherwise
should
have
been
Unjust
,
and
an
Accepter
of
Persons
,
if
so
be
he
should
have
condemned
all
those
who
died
before
the
Coming
of
his
Son
.
For
(
saith
he
)
if
[
l
](A35787-e35360-b)
l
Id.
p.
271.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
He
preached
to
the
Living
,
to
the
end
they
might
not
be
condemned
Vnjustly
;
why
should
●e
not
,
for
the
same
Reason
,
preach
also
to
those
who
were
departed
this
Life
before
his
Coming
?
From
these
and
the
like
Considerations
,
he
concludeth
,
That
it
was
necessary
that
the
Souls
of
all
the
Dead
,
as
well
Gentiles
,
as
Jews
,
should
have
been
made
Partakers
of
the
Preaching
of
our
Saviour
,
[
m
](A35787-e35410-b)
m
Ibid.
p.
270.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
should
have
had
the
Be●●fit
of
the
same
Dispensation
,
which
he
used
towards
others
here
upon
Earth
,
in
order
either
to
their
Salvation
,
through
Repentance
;
or
their
just
Condemnation
,
for
their
Impenitency
.
He
plainly
maintains
also
,
in
several
places
of
his
Works
,
That
all
the
Punishments
which
God
inflicts
upon
M●n
,
tend
to
their
Salvation
,
and
are
sent
them
for
their
Instiuction
and
Amendment
;
comprehending
also
within
this
number
,
even
those
very
Pains
which
the
Damned
endure
in
Hell
:
and
from
hence
it
is
,
that
he
somewhere
also
affirmeth
,
That
wicked
Men
are
to
be
purged
by
Fire
:
And
hereto
doth
he
refer
the
Conflagration
spoken
of
by
the
Stoicks
,
alledging
also
to
this
purpose
certain
Passages
out
of
Plato
,
[
n
](A35787-e35540-b)
n
Id.
Strom.
l
5.
p.
227.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
He
believes
also
with
Justin
Martyr
,
That
the
Angels
fell
in
love
with
the
First
Women
,
and
that
this
Love
of
theirs
transported
them
so
far
,
as
to
make
them
indiscreetly
to
discover
unto
them
many
Secrets
which
they
ought
to
have
concealed
.
But
now
,
quite
contrary
to
Irenaeus
,
who
maintains
,
That
our
Saviour
Christ
lived
upon
Earth
to
the
Age
of
Fifty
years
;
Clemens
will
have
him
to
have
Preached
in
the
Flesh
but
one
year
onely
,
[
o
](A35787-e35700-b)
o
Vid.
lib.
de
M●n
.
cap.
2.
&c.
&
l.
contr.
Psych
.
cap.
1.
evident
,
that
he
constantly
kept
to
the
very
same
Rule
,
and
the
same
Faith
,
that
the
Catholicks
did
:
whence
proceeded
that
tart
Speech
of
his
,
[
p
](A35787-e35720-b)
p
Id.
contr.
Psych
c.
10
Si
Paracleto
controversiam
saciunt
propter
hoc
,
prophetiae
novae
recusantur
,
non
quòd
alium
Deum
praedicant
Montanu
,
&
Priscilla
,
&
Maxim●lla
,
&c.
sed
qùd
planè
doceant
saepiùs
jejunare
,
quàm
nubere
.
That
People
rejected
Montanus
,
Maximilla
,
and
Priscilla
,
not
because
they
had
any
whit
departed
from
the
Rule
of
Faith
,
but
rather
because
they
would
have
us
to
Fast
oftner
than
to
Marry
.
And
this
is
evident
enough
out
of
all
those
Books
which
were
written
by
him
,
during
the
time
of
his
being
a
Montanist
,
wherein
he
never
disputeth
or
contendeth
about
any
thing
,
save
onely
about
Discipline
.
And
this
is
ingenuously
confessed
also
by
the
Learned
[
q
](A35787-e35820-b)
q
Nicol.
Rigaltius
Prolog
.
in
animad.
ad
Tertul.
9.
Tract
.
an
.
Lutet
.
1628.
Nicalaus
Rigaltius
,
in
his
Preface
to
those
IX
Books
which
he
hath
lately
published
.
Now
notwithstanding
the
great
Repute
which
this
Father
had
in
the
Church
,
and
his
not
departing
from
it
in
any
thing
,
in
Point
of
Faith
;
yet
how
many
Wild
Opinions
and
Fancies
do
we
meet
withal
,
in
his
Books
?
I
shall
here
speak
onely
of
some
of
the
principal
of
them
,
passing
by
his
so
Dangerous
Expressions
touching
the
Person
of
the
Son
of
God
,
as
having
touched
upon
this
Particular
before
.
But
how
strange
is
his
manner
of
Discourse
touching
the
Nature
of
God
,
[
r
](A35787-e35840-b)
r
Tertul.
l.
1.
ad●
.
Mare
.
c.
25.
&
l.
2.
c.
16.
whom
he
seems
to
render
subject
to
the
like
Passions
that
we
are
;
as
namely
,
to
Anger
,
Hatred
,
and
Grief
?
He
attributes
also
to
him
a
[
s
](A35787-e35870-b)
s
Id.
adv.
Orig.
cap.
7.
&
l.
2.
contr.
Marc.
c.
16.
Quis
negabit
Deum
corpus
esse
,
etsi
Spiritus
est
?
Corporeal
Substance
,
and
does
not
believe
(
as
he
saith
himself
)
that
any
man
will
deny
,
but
that
God
is
a
Body
:
So
that
we
need
the
less
to
wonder
,
that
he
so
confidently
affirms
,
[
t
](A35787-e35940-b)
t
Id.
lib.
adv.
Hermog
c.
35.
Cùm
ipsa
substantia
corpus
sit
cujusque
.
That
there
is
no
Substance
which
is
not
Corporeal
:
or
,
that
with
Justin
Martyr
,
and
Clemens
Alexandrinus
,
he
makes
the
[
u
](A35787-e35990-b)
u
Id.
l.
de
Idol
.
cap.
9.
Angelos
esse
illos
desertores
Dei
,
Amatores
soeminarum
,
&c.
Angelical
Nature
obnoxious
to
the
Carnal
Love
of
Women
;
which
occasioned
those
words
in
that
Book
of
his
,
De
Virginibus
velandis
,
where
he
says
,
[
x
](A35787-e36020-b)
x
Id.
de
Virg.
veland
.
cap.
7.
Debet
&
adumbrari
facies
tam
periculosa
,
quae
usque
ad
coelum
scandala
jaculata
est
.
That
it
is
necessary
that
so
dangerous
a
Face
should
be
veiled
,
which
had
scandalized
even
Heaven
it self
.
We
need
no
,
after
this
,
think
strange
of
his
Doctrine
,
touching
the
[
y
](A35787-e36050-b)
y
Id.
lib.
de
Anim.
passim
:
nominatim
c.
22.
Definimus
Animum
dici
statu
naturam
immortalem
,
Corporalem
,
effigiatam
,
&c.
&
unà
redundantem
,
&c.
Nature
of
Mans
Soul
,
which
he
will
have
to
be
Corporeal
,
and
endued
with
Form
and
Figure
,
and
to
be
propagated
and
derived
from
the
Substance
of
the
Father
,
to
the
Body
of
the
Son
,
and
sowed
and
engendred
with
the
Body
,
increasing
and
extending
it self
together
with
it
;
and
many
other
the
like
Dreams
:
in
the
maintaining
whereof
,
he
useth
so
much
Subtilty
,
strength
of
Reason
,
and
Eloquence
,
as
that
you
will
hardly
meet
with
,
throughout
the
whole
Stock
of
Antiquity
,
a
more
Excellent
and
more
Elegant
Piece
,
than
that
Book
of
his
De
Anima
.
He
also
,
with
Irenaeus
,
shuts
up
the
Souls
of
Men
,
after
they
are
departed
this
Life
,
into
a
certain
Subterraneous
place
,
where
they
are
to
remain
till
the
Day
of
Judgment
;
the
Heavens
not
being
to
be
opened
to
any
of
the
Faithful
,
till
the
end
of
the
World
:
onely
he
allows
the
Martyrs
their
entrance
into
Paradise
,
which
he
fancies
to
be
some
place
beneath
the
Heavens
;
and
here
he
will
have
them
continue
till
the
Last
Day
.
[
z
](A35787-e36140-b)
z
Id.
lib.
de
An.
c.
55
,
56
,
57
,
58.
Quò
(
in
inferis
)
spe
〈◊〉
sequestratur
,
tota
Paradis●
〈◊〉
sangu●s
tuus
est
,
cap.
55.
Nulli
patet
coelum
,
terrâ
ad●●uc
salvâ
,
ne
dixerim
clausâ
.
It
is
thy
Blood
(
saith
he
)
which
is
the
onely
Key
of
Paradise
.
And
this
place
,
whither
the
Souls
of
the
Dead
go
,
is
to
continue
close
shut
up
till
the
end
of
the
World
,
according
to
him
;
who
besides
is
of
a
quite
contrary
Opinion
from
that
of
Justin
Martyr
,
spoken
of
before
,
and
maintains
,
That
all
Apparitions
of
Dead
Men
are
onely
meer
Illusions
,
and
Deceits
of
the
Devil
;
and
that
this
Inclosure
of
the
Souls
of
Men
shall
continue
till
such
time
as
the
City
of
the
[
a
](A35787-e36200-b)
a
Id
lib.
3.
adv.
Marc.
c.
24
Nam
&
confitemur
in
terra
nobis
regnum
repromissum
post
resurrectionem
●n
mille
annos
in
civitate
divini
operis
,
Hierusalem
coelo
delata
,
&c.
inter
quàm
aetatem
(
1000
annorum
)
concluditur
Sanctorum
resurrectio
,
pro
meritis
maturiùs
,
vel
tardiùs
resurgentium
.
New
Jerusalem
,
which
is
to
be
all
of
Precious
Stones
,
shall
descend
Miraculously
from
Heaven
upon
the
Earth
,
and
shall
there
continue
a
Thousand
years
,
the
Saints
so
long
living
in
it
in
very
great
Glory
:
and
,
that
during
this
space
,
the
Resurrection
of
the
Faithful
is
to
be
accomplished
by
degrees
;
some
of
them
rising
up
sooner
,
and
some
later
,
according
to
the
difference
of
their
Merits
.
And
hence
are
we
to
interpret
that
which
he
says
in
another
place
,
to
wit
,
That
[
b
](A35787-e36250-b)
b
Id.
l
de
An
▪
c.
58.
Modicum
quoque
delictum
morâ
resurrectionis
illic
luendum
.
small
Sins
shall
be
punished
in
Men
,
by
the
Lateness
of
their
Resurrection
:
and
,
That
[
c
](A35787-e36290-b)
c
Id.
lib.
3.
adv.
Marc.
c.
29.
Post
cujus
mille
annos
,
&c.
tunc
&
mundi
destructione
,
&
judicii
conflagratione
commis●â
,
demutari
in
atomo
in
Angelicam
Substantiam
;
Scilicet
per
illud
Incorruptionis
superindumentum
transferemur
in
coeleste
Regnum
,
&c.
when
the
Thousand
years
are
expired
,
and
the
Destruction
of
the
World
,
and
the
Conflagration
of
the
Day
of
Judgment
is
past
,
we
shall
all
be
changed
in
a
moment
into
the
Nature
of
Angels
.
I
pass
by
his
Invectives
against
Second
Marriages
,
and
also
his
evil
Opinion
of
all
Marriage
in
General
;
these
Fancies
being
a
part
of
the
Discipline
of
Montanus
his
Paraclete
.
But
as
for
his
Opinions
touching
the
Baptism
of
Hereticks
,
he
hath
many
Fellows
among
the
Fathers
,
who
held
the
same
;
namely
,
That
their
[
d
](A35787-e36370-b)
d
Tertul.
l.
de
Bapt.
adv.
Quint.
c.
15.
&
de
Pudi●
.
l.
19.
Apod
nos
ut
ethnico
par
,
imò
&
super
ethnicum
Haercricus
etiam
per
Baptisma
veritatis
utroque
homine
purgatus
admittitur
.
Baptism
signified
nothing
:
and
therefore
they
never
received
any
Heretick
into
the
Communion
of
the
Catholick
Church
,
but
they
first
rebaptized
him
,
Cleansing
him
(
saith
he
)
both
in
the
one
,
and
in
the
other
Man
;
that
is
to
say
,
both
in
Body
and
Soul
,
by
the
Baptism
of
the
Truth
,
accounting
an
Heretick
to
be
in
the
same
,
or
rather
in
a
worse
condition
than
any
Pagan
.
And
as
for
the
rest
,
he
is
so
far
from
pressing
Men
to
the
Baptizing
of
their
Children
while
they
are
young
,
which
yet
is
the
present
Custom
of
these
Times
,
that
he
allows
,
and
indeed
perswades
the
Contrary
,
not
onely
in
Children
,
but
even
in
Persons
of
Riper
years
;
counselling
them
to
defer
it
,
every
Man
according
to
his
[
c
](A35787-e36420-b)
c
Id.
l.
de
Baptism
.
c.
18.
Itaque
pro
cujusque
personae
conditione
,
ac
dispositione
,
etiam
aetate
cunctatio
baptismi
utilior
est
,
&c.
Condition
,
Disposition
,
and
Age.
And
as
his
Opinion
,
touching
this
Particular
,
is
not
much
different
from
that
of
the
Anabaptists
of
our
Time
;
so
doth
he
not
much
dissent
from
them
neither
in
some
other
.
For
,
he
will
not
allow
,
no
more
than
they
do
,
that
a
Christian
should
take
upon
him
,
or
execute
any
Office
of
Judicature
,
or
[
f
](A35787-e36460-b)
f
Id.
lib.
de
Idol●
c
17.
&
19.
&c.
&
lib
1.
de
Cor.
Mil.
c.
11.
Jam
verò
quae
sunt
potestatis
.
neque
judicet
de
capite
alicujus
,
vel
pudore
,
(
feras
enim
de
pecunia
,
)
neque
damner
,
neque
praedamnet
,
neminem
vinciar
,
neminem
recludat
,
aut
torqueat
,
&c.
omnem
posteà
militem
Dom●nus
in
Petro
exarmando
discinxit
.
That
he
should
condemn
,
or
bind
,
or
imprison
,
or
examine
any
Man
;
or
that
he
should
make
War
upon
any
,
or
serve
in
War
under
any
other
;
saying
expresly
,
That
our
Saviour
Christ
,
by
disarming
S.
Peter
,
hath
from
henceforth
taken
off
every
Soldiers
Belt
:
Which
is
as
much
as
to
say
,
That
the
Discipline
of
Christ
alloweth
not
of
the
Profession
of
Soldiery
.
So
that
I
cannot
but
extremely
wonder
at
the
Confidence
(
shall
I
say
,
or
rather
the
Inadvertency
)
of
[
g
](A35787-e36540-b)
g
Pamel
.
in
Scap.
Tertul.
c
2.
num
15.
&
in
l
ad
Scap
c.
2.
num.
7.
some
,
who
will
needs
perswade
us
,
from
a
certain
Passage
of
this
Author
,
which
themselves
have
very
much
mistaken
,
that
this
so
Innocent
and
Peaceable
Father
maintained
,
That
Hereticks
are
to
be
punished
,
and
to
be
suppressed
,
by
inflicting
upon
them
temporal
punishments
:
which
rigorous
proceeding
was
as
far
from
his
thoughts
,
as
Heaven
is
from
Earth
.
I
shall
add
here
,
before
I
go
any
further
,
that
[
*
](A35787-e36560-b)
*
Tertul.
lib.
adv.
Jud.
c.
8.
Christus
annos
habens
quasi
triginta
cùm
pateretur
,
&c.
he
held
,
that
our
Saviour
Christ
suffered
death
in
the
Thirtieth
year
of
his
Age
,
which
is
manifestly
contrary
to
the
Gospel
:
And
he
thought
also
that
the
[
†
](A35787-e36580-b)
†
Id.
de
Bapt.
adver
.
Quint.
cap.
10.
Heavenly
Grace
,
and
Prophecy
ended
in
St.
John
Baptist
,
the
Fulness
of
the
Spirit
being
from
henceforth
transferred
unto
our
Saviour
Christ
.
St.
Cyprian
,
who
was
Tertullians
very
great
Admirer
,
calling
him
absolutely
,
The
Master
,
and
[
*
](A35787-e36660-b)
*
Hieron
.
lib.
de
Script
.
Eccles.
in
Tertul.
Vidi
ego
quondam
Paulum
,
&c.
qui
se
B.
Cypriani
,
&c.
Notarium
,
&c.
Romae
vidisse
diceret
,
referrique
sibi
solitum
,
nunquam
Cyprianum
absque
Tertulliani
lectione
unum
diem
praeteriisse
,
ac
sibi
crebrò
dicere
,
Da
Magistrum
,
Tertullianum
videlicet
significans
.
who
never
let
any
day
pass
over
his
head
,
without
reading
something
of
him
,
hath
confidently
also
maintained
some
of
the
aforesaid
Opinions
;
as
namely
,
among
others
,
that
of
the
Nullity
of
Baptism
by
Hereticks
,
[
†
](A35787-e36690-b)
†
Cypr.
Epist.
47.
ad
Steph.
&
alibi
passim
.
which
he
desendeth
every
where
very
stiffely
;
having
also
the
most
Eminent
Men
of
his
time
consenting
with
him
in
this
Point
;
as
namely
,
[
*
](A35787-e36700-b)
*
Firmil
.
Epist.
75.
inter
Ep.
Cypr.
Firmilianus
,
Metropolitan
of
Cappadocia
,
[
†
](A35787-e36730-b)
†
Hieron
.
lib.
de
Script
.
Eccles.
Dionysius
,
Bishop
of
Alexandria
,
together
with
the
Councils
of
Africk
,
Cappadocia
,
Pamphilia
,
and
Bithynia
,
notwithstanding
all
the
Anger
,
and
the
Excommunication
also
of
Stephen
,
Bishop
of
Rome
,
[
*
](A35787-e36800-b)
*
Cypr.
epist.
74.
init
.
ubi
referuntur
haec
Stephani
verba
.
Si
quis
ergo
à
quacunque
haeresi
venerit
ad
nos
,
nihil
innovetur
,
nisi
quod
traditum
est
,
ut
manus
illi
imponatur
ad
poenitentiam
,
&c.
who
for
his
part
held
a
particular
Opinion
of
his
own
,
allowing
of
the
Baptism
of
all
sorts
of
Hereticks
,
without
rebaptizing
any
of
them
;
as
it
appeareth
by
the
Beginning
of
the
LXXIV
Epistle
of
St.
Cyprian
;
whereas
the
Church
,
about
some
LXV
years
after
,
at
the
[
†
](A35787-e36840-b)
†
Con.
Nic.
Can.
19.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Council
of
Nice
,
declared
Null
the
Baptism
of
the
Samosatenians
,
by
permitting
,
as
it
seems
,
that
all
other
Hereticks
whatsoever
should
be
received
into
the
Church
,
without
being
rebaptized
.
But
the
Fathers
of
the
*
II.
General
Council
went
yet
further
,
rebaptizing
all
those
,
no
otherwise
than
they
would
have
done
Pagans
,
who
came
in
from
the
Communion
either
of
the
Eunomians
,
Montanists
,
Phrygians
,
or
Sabellians
;
or
indeed
any
other
Hereticks
whatsoever
,
save
only
the
Arrians
,
Macedonians
,
Sabbatians
,
Novatians
,
Quartodecimani
,
and
Apollinarians
;
all
which
they
received
without
Rebaptization
,
as
you
may
see
in
the
Greek
Copies
of
the
said
Council
,
and
the
VII
.
Canon
,
which
Canon
you
also
have
in
the
Greek
Code
of
the
Church
Universal
,
Num.
CLXX
.
And
thus
you
see
,
that
Stephen
and
Cyprian
maintained
each
of
them
their
own
particular
Opinion
in
this
point
;
the
one
of
them
admitting
,
and
the
other
utterly
rejecting
the
Baptism
of
all
manner
of
Hereticks
:
whereas
the
two
aforenamed
General
Councils
,
neither
admitted
,
nor
rejected
,
save
only
the
Baptism
of
some
certain
Hereticks
only
.
But
St.
Cyprian
however
seems
to
have
dealt
herein
much
more
fairly
than
his
Adversary
;
seeing
that
[
†
](A35787-e37000-b)
†
Cypr.
Praefat.
Conc.
Carth.
Neminem
judicantes
,
aut
à
jure
Communionis
aliquem
,
si
diversum
senserit
,
amoventés
.
He
patiently
endured
,
and
was
not
offended
with
any
of
those
,
who
were
of
the
contrary
Opinion
;
as
it
appears
clearly
by
the
Synod
of
Carthage
,
and
as
it
is
also
proved
by
[
*
](A35787-e37030-b)
*
Hier.
contr.
Lucifer
.
T.
2.
p.
197.
&c.
St.
Hierome
:
whereas
Stephen
,
according
to
his
own
hot
,
cholerick
Temper
,
[
a
](A35787-e37060-b)
a
Firmil
.
epist.
ad
Cypr.
quae
est
75.
inter
epist.
Cypr.
pag.
204.
declared
publickly
against
Firmilianus
his
Opinion
,
and
[
b
](A35787-e37080-b)
b
Cypr.
epist.
74.
pag.
194.
&
epist.
75.
quae
est
Firmil
.
Excommunicated
all
those
,
that
dissented
from
himself
.
The
same
blessed
[
c
](A35787-e37100-b)
c
Cyp.
ep.
59.
p.
137.
Ut
intra
octavum
diem
eum
qui
natus
est
baptizandum
,
&
sacrificandum
non
putares
.
Martyr
of
our
Saviour
Jesus
Christ
,
was
carried
away
with
that
Errour
also
of
his
time
,
touching
the
Necessity
of
administring
the
Sacrament
of
the
Holy
Eucharist
to
all
persons
when
they
were
Baptized
,
and
even
to
Infants
too
,
as
appears
by
his
LIX
Epistle
,
where
,
by
the
suffrages
of
LXV
other
Bishops
,
he
admitteth
Infants
to
Baptism
,
and
the
Lords
Supper
,
so
soon
as
ever
they
are
born
;
against
the
Opinion
of
one
Fidus
,
who
would
not
admit
of
them
till
the
Eighth
Day
after
they
were
born
:
and
also
by
that
story
of
his
,
that
he
tells
us
of
a
certain
young
Girl
,
who
being
not
as
yet
of
years
to
speak
,
by
a
remarkable
Miracle
,
put
back
the
Liquor
which
had
been
consecrated
for
the
Blood
of
our
Saviour
,
and
was
presented
unto
her
by
a
Deacon
to
drink
in
the
Church
;
as
judging
her self
unworthy
to
receive
it
,
by
reason
that
not
long
before
,
she
had
been
carried
to
the
celebration
of
some
certain
Pagan
Sacrifices
.
Now
the
Original
of
this
Errour
of
theirs
was
,
the
Belief
they
had
,
that
the
Eucharist
was
as
necessary
to
Salvation
,
as
Baptism
;
as
may
easily
be
collected
out
of
the
words
of
the
said
Author
,
delivered
Lib.
3.
Test
.
ad
Quirin
.
Where
having
first
laid
down
this
for
a
Ground
;
to
wit
,
[
*
](A35787-e37190-b)
*
Id.
l.
3.
Test
.
ad
Quir.
Ad
regnum
Dei
nisi
baptizatus
,
&
tenatus
quis
fuerit
,
pervenire
non
posse
:
in
Evang.
secundum
Joan.
Nisi
quis
natus
fuerit
,
&c.
item
illic
:
nisi
ederitis
carnem
Filii
hominis
,
&
biberitis
sanguinem
ejus
,
non
habebitis
vitam
in
vobis
.
That
no
man
can
come
into
the
Kingdom
of
God
,
unless
he
be
baptized
and
regenerated
;
he
produceth
,
for
a
proof
hereof
,
first
that
Passage
out
of
St.
John
,
where
it
is
said
,
that
Except
a
man
be
born
of
Water
,
and
of
the
Spirit
,
he
cannot
enter
into
the
Kingdom
of
God
,
&c.
and
then
this
other
:
Except
you
eat
the
flesh
of
the
Son
of
Man
,
and
drink
his
Blood
,
ye
have
no
life
in
you
:
urging
the
first
of
these
places
to
prove
the
necessity
of
Baptism
;
and
the
other
for
that
of
the
Eucharist
,
accounting
each
of
them
necessary
to
Regeneration
.
And
hence
it
is
,
that
we
find
him
speaking
so
often
of
being
born
again
,
by
virtue
of
the
one
,
and
of
the
other
Sacrament
:
in
which
words
he
doth
not
mean
Baptism
and
Confirmation
(
as
some
will
needs
perswade
us
)
but
rather
Baptism
,
and
the
Lords
Supper
;
as
is
evident
also
by
the
following
words
,
namely
,
that
[
†
](A35787-e37350-b)
†
Id.
ibid.
c.
26.
Parum
esse
baptizari
&
Eucharistiam
accipere
,
nisi
quis
factis
&
opere
proficiat
,
al.
perficiat
.
It
is
to
very
little
purpose
to
be
baptized
,
and
to
partake
of
the
Holy
Eucharist
,
unless
a
man
proceed
in
good
Works
,
&c.
I
shall
here
pass
by
some
words
,
which
he
hath
sometimes
let
fall
,
[
*
](A35787-e37390-b)
*
Id.
epist
;
63.
Quando
nec
oblatio
sanctificare
illic
possit
,
ubi
Spiritus
Sanctus
non
sit
,
nec
cuiquam
Dominus
per
ejus
orationes
&
preces
prosit
,
qui
Dominum
ipse
violavit
.
touching
the
Point
of
the
Baptism
of
Hereticks
,
by
which
he
seems
to
make
the
Efficacy
of
the
Sacrament
,
to
depend
upon
the
Integrity
and
Sanctity
of
the
person
who
administreth
it
.
We
should
now
come
in
the
next
place
to
speak
of
Origen
;
but
since
that
there
have
been
some
since
his
time
,
who
have
very
much
cryed
down
both
him
and
his
Doctrine
;
and
others
again
on
the
other
side
,
who
have
as
stifly
defended
him
,
we
shall
forbear
to
say
any
thing
of
him
,
that
we
may
not
ingage
our selves
in
so
long
and
tedious
a
Quarrel
:
we
shall
only
observe
,
from
this
example
of
his
,
that
neither
the
Antiquity
,
nor
yet
the
Learning
or
holy
Life
of
any
man
,
necessarily
withholdeth
him
from
falling
into
very
strange
and
gross
Errours
.
For
,
Origen
was
one
of
the
most
Ancient
among
the
Fathers
,
having
lived
about
the
middle
of
the
Third
Century
;
and
having
been
so
eminent
for
those
two
other
excellencies
,
of
Innocence
and
Learning
,
as
that
his
fiercest
Adversaries
cannot
deny
,
but
that
he
had
them
both
in
a
very
high
degree
.
Neither
ought
the
[
a
](A35787-e37450-b)
a
Epiphan.
64.
Haer.
quae
est
Orig.
Story
of
his
Fall
,
related
by
Epiphanius
,
to
take
off
any
thing
from
the
Reputation
of
his
Vertue
:
for
though
perhaps
it
might
have
been
true
,
yet
hath
it
frequently
hapned
to
others
of
the
Faithful
to
fall
into
great
Temptations
also
;
as
appears
evidently
enough
,
by
the
Example
of
Saint
Peter
himself
.
But
,
that
I
may
not
dissemble
,
I
profess
my self
much
inclined
to
be
of
Cardinal
[
b
](A35787-e37490-b)
b
Baron
.
Annal.
ad
An.
253.
num.
120
,
121
,
122.
Baronius
his
Opinion
;
who
thinks
this
story
to
be
an
arrant
Fable
,
maliciously
devised
by
those
who
envied
the
Fame
of
this
excellent
,
admirable
Wit
;
and
that
it
was
soisted
into
Epiphanius
by
some
such
hand
;
or
else
(
as
I
rather
believe
,
)
was
taken
upon
trust
by
himself
,
and
thrust
into
that
Book
of
his
,
without
any
further
Examination
,
as
many
other
things
have
been
;
in
the
relating
whereof
this
Father
hath
shewed
himself
a
little
over-credulous
;
as
is
also
observed
by
his
[
†
](A35787-e37530-b)
†
Petav.
Not.
ad
Haer.
55.
p.
217.
last
Interpreter
.
And
yet
Origen
,
notwithstanding
all
those
excellent
Gifts
of
his
,
hath
not
spared
to
broach
very
many
Opinions
,
which
by
reason
of
the
absurdness
of
them
,
have
been
utterly
rejected
(
and
certainly
very
deservedly
too
)
by
the
Church
in
all
the
Ages
succeeding
:
which
is
an
evident
Argument
,
that
how
ancient
,
learned
,
and
holy
soever
an
Author
may
have
been
,
we
ought
not
however
presently
to
believe
him
,
and
to
urge
him
as
infallible
:
since
there
is
no
reason
in
the
world
to
be
given
,
why
the
same
thing
which
hath
befallen
Origen
,
in
so
many
Points
,
may
not
in
some
or
other
have
also
befallen
any
other
Author
,
whosoever
he
be
.
But
this
I
am
very
well
assured
of
,
that
those
very
men
,
who
have
written
against
Origen
,
have
not
been
so
throughly
happy
in
their
undertaking
;
but
by
opposing
to
the
utmost
some
certain
Errour
of
his
,
have
sometimes
fallen
into
as
great
a
one
of
their
own
.
[
*
](A35787-e37580-b)
*
Method
.
apud
Epiphan.
in
Panar
.
haer.
54.
quae
est
Orig.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Id.
ibid.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
One
of
them
for
example
,
Methodius
by
name
,
as
he
is
cited
by
Epiphanius
,
maintains
,
that
after
the
Resurrection
,
and
Final
Judgment
,
we
shall
dwell
for
ever
upon
the
Earth
,
leading
there
a
holy
,
blessed
,
and
everlasting
life
,
exercising
our selves
in
all
good
things
,
like
as
the
Angels
do
in
Heaven
.
He
also
as
well
as
the
rest
,
maketh
the
Angels
obnoxious
to
the
Love
of
Women
:
and
he
will
have
Gods
Providence
to
extend
it self
only
to
Vniversal
Causes
,
affirming
,
that
[
†
](A35787-e37650-b)
†
Id.
ibid.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
He
hath
committed
the
Care
of
Parlicular
things
to
the
Angels
:
which
Opinions
of
his
,
if
they
be
throughly
examined
,
will
be
found
to
be
not
much
less
dangerous
,
and
contrary
to
the
Scriptures
,
than
some
of
those
very
Opinions
,
which
he
reproves
in
Origen
.
I
shall
also
,
for
the
same
reason
,
pass
by
Eusebius
,
Didymus
,
Apollinaris
,
and
the
like
;
who
though
they
are
very
Ancient
Authors
,
yet
there
is
ordinarily
little
account
made
of
them
,
by
reason
of
the
hard
Opinion
,
that
the
greatest
part
of
the
Church
had
of
them
.
As
for
the
two
first
of
these
,
(
although
perhaps
their
Faith
may
not
have
been
much
freer
from
stains
than
the
rest
,
)
they
have
yet
been
more
favourably
dealt
withal
by
Posterity
,
than
their
brethren
;
whether
it
were
,
because
that
the
time
they
lived
in
being
so
far
distant
from
the
Ages
of
our
Aristarchi
,
and
Censors
of
other
men
,
they
have
so
much
the
less
moved
their
envy
and
passion
:
or
else
because
that
they
were
willing
to
spare
them
,
by
reason
of
the
Great
Opinion
that
the
Ordinary
sort
in
the
Church
had
of
them
.
Lactantius
Firmianus
,
whose
Repute
was
scarcely
questioned
at
all
among
the
Ancients
,
had
notwithstanding
his
Errours
too
.
For
it
is
a
long
time
since
,
that
[
*
](A35787-e37720-b)
*
Hieron
.
epist.
65.
ad
Pani
.
&
Octav.
Lanctantius
in
libris
suis
,
ut
maximè
in
Epistolis
ad
Demetrianum
,
Spiritus
Sancti
omnin●
negat
substantiam
,
&
errore
Judaico
dicit
,
eum
vel
ad
Patrem
referri
,
vel
ad
Filium
,
&
sanctificationem
utriusque
personae
sub
ejus
nomine
demonstrari
.
St.
Hierome
observed
one
very
strange
one
in
him
,
in
an
Epistle
that
he
wrote
to
Demetrianus
;
where
he
denies
,
that
The
Holy
Ghost
is
a
Distinct
Person
in
the
Godhead
,
subsisting
together
with
the
Father
and
the
Son
.
His
other
Errours
are
not
so
dangerous
,
and
are
indeed
common
to
him
,
with
some
other
of
the
Fathers
:
as
,
where
he
says
,
[
†
](A35787-e37780-b)
†
Lact.
Firm.
lib.
2.
divin
.
Instit.
cap.
15.
that
the
Angels
defiled
themselves
with
Women
;
and
that
from
this
their
companying
with
them
were
born
Demons
,
or
Devils
.
As
likewise
where
he
teacheth
,
[
*
](A35787-e37800-b)
*
Id.
lib.
7.
cap.
21.
extr.
Omnes
(
Animae
)
in
una
communique
custodia
detinentur
,
donec
tempus
adveniat
,
quo
maximus
judex
meritorum
faciat
examen
That
the
Souls
of
Men
,
after
this
life
,
are
all
shut
up
together
in
one
Common
Prison
,
where
they
are
to
continue
till
the
Day
of
Judgment
:
and
,
That
our
Saviour
Christ
shall
come
again
upon
the
Earth
,
before
the
Last
and
Final
Resurrection
;
and
that
[
†
](A35787-e37860-b)
†
Id.
lib.
7.
c.
24.
Tum
qui
erunt
in
corporibus
vivi
,
non
morientur
,
sed
per
eosdem
mille
annos
infinitam
multitudinem
generabunt
,
&c.
qui
autem
ab
inferis
suscitabuntur
,
ii
praeibunt
viventibus
velut
Judices
.
those
who
shall
then
be
found
alive
,
shall
not
dye
at
all
,
but
shall
be
preserved
alive
,
and
shall
beget
an
infinite
Number
of
Children
,
during
the
space
of
a
Thousand
years
;
living
all
of
them
peaceably
together
,
in
a
most
happy
City
,
which
shall
abound
with
all
good
things
,
under
the
Reign
of
our
Saviour
Jesus
Christ
,
and
of
some
of
the
Saints
,
who
shall
be
raised
from
the
Dead
.
But
what
will
you
say
,
if
St.
Hilary
also
himself
who
flourished
about
the
middle
of
the
Fourth
Century
,
hath
his
Tares
also
;
which
are
so
much
the
more
observable
in
him
,
by
how
much
the
greater
his
estimation
was
among
the
Ancients
.
The
principal
and
most
dangerous
of
all
is
,
that
strange
Opinion
which
he
held
,
touching
the
Nature
of
Christ's
Body
,
which
he
maintained
had
no
sense
,
or
feeling
of
those
stripes
and
torments
which
he
suffered
,
[
*
](A35787-e37920-b)
*
Hilar.
de
Trin
l.
10.
Passus
quidem
Dominus
Jesus
Christus
dum
caeditur
,
dum
suspenditur
,
dum
crucifigitur
,
dum
moritur
;
sed
in
corpus
irruens
Passio
,
nec
non
fuit
Passio
,
nec
tamen
naturam
Passionis
exercuit
,
dum
&
poenali
ministerio
illa
desaevit
,
&
virtus
corporis
sine
sensu
poenae
vim
poenae
in
sedesaevientis
excepit
;
habuit
sanè
illud
Domini
corpus
doloris
nostri
naturam
,
si
corpus
nostrum
id
naturae
habet
,
ut
calcet
undas
,
&
super
fluctus
eat
,
&
non
deprimatur
ingressu
,
neque
aquae
insistentis
vestigiis
cedant
:
ponatur
etiam
solida
,
nec
clausae
domus
obstaculis
arceatur
.
Et
paulo
post
:
Et
homo
ille
de
Deo
est
,
habens
ad
patiendum
quidem
corpus
,
ut
passus
est
;
sed
naturam
non
habens
ad
dolendum
.
Naturae
enim
propriae
,
ac
suae
corpus
illud
est
,
quod
in
coelestem
gloriam
,
transformatur
in
morte
.
But
that
he
really
suffered
indeed
at
that
time
,
when
he
was
beaten
,
and
when
he
was
put
upon
the
Cross
,
and
fastned
unto
it
,
and
died
upon
it
:
but
,
that
this
Passion
falling
wholly
upon
his
Body
,
notwithstanding
that
it
was
a
real
Passion
;
yet
did
it
not
shew
upon
him
the
Nature
of
a
Passion
;
and
that
while
the
furious
strokes
were
dealt
upon
him
,
the
strength
and
vigour
of
his
Body
received
the
force
of
the
strokes
upon
it
,
yet
without
any
sense
of
the
pain
.
I
shall
confess
(
saith
he
)
that
the
Body
of
our
Saviour
had
a
Nature
susceptible
of
our
griefs
,
if
the
Nature
of
our
Body
be
such
,
as
that
it
is
able
to
tread
upon
the
water
,
and
to
walk
upon
the
stoods
without
sinking
,
or
without
the
Waters
yielding
to
our
Footsteps
,
when
we
stand
thereon
:
if
it
can
penetrate
solid
bodies
,
or
can
pass
with
ease
through
doors
that
are
shut
.
And
within
two
or
three
lines
after
:
Such
is
the
Man
sent
from
God
,
having
a
Body
capable
of
Suffering
,
(
for
he
really
suffered
;
Id.
ibid.
In
quo
quamvis
aut
ictus
inciderit
,
aut
vulnus
descenderit
,
aut
nodi
concurrerint
,
aut
suspensio
elevarit
,
afferunt
quidem
haec
impetum
passionis
,
non
●amen
dolorem
passionis
inferunt
:
aut
telum
aliquod
,
aut
aquam
perforans
,
aut
ignem
compungens
,
aut
aëra
vulnerans
,
omnes
quidem
has
passiones
naturae
suae
infert
,
ut
persoret
,
ut
compungat
,
ut
vulneret
,
sed
naturam
suam
in
haec
passio
illata
non
retinet
,
dum
in
natura
non
est
vel
aquam
forari
,
vel
pungi
ignem
,
vel
aëra
vulnerari
,
quamvis
natura
teli
sit
vulnerare
,
compungere
,
&
forare
.
)
but
not
having
a
Nature
capable
of
pain
.
When
the
blows
(
said
he
a
little
before
)
fell
upon
him
,
or
a
stripe
pierced
his
skin
,
it
brought
indeed
with
it
the
violence
and
impetuosity
of
Passion
,
but
yet
it
wrought
no
pain
in
him
:
in
like
manner
as
when
a
sword
is
thrust
through
and
through
the
water
,
or
through
and
through
the
fire
;
it
goes
through
indeed
,
and
pierceth
the
water
,
or
the
fire
,
but
it
woundeth
it
not
;
these
things
having
not
a
Nature
that
may
be
wounded
or
hurt
,
notwithstanding
that
the
Nature
of
the
sword
be
to
work
the
said
effect
.
And
in
conclusion
,
that
you
may
not
think
this
to
be
a
sudden
fancy
,
that
he
fell
upon
by
chance
,
before
he
was
aware
;
you
must
know
that
he
repeats
the
same
thing
in
divers
several
places
:
as
namely
,
in
his
Comment
upon
the
Psal.
53.
[
†
](A35787-e38030-b)
†
Hilar.
in
Ps
.
53.
Suscepta
voluntariè
est
(
passio
)
officio
quidem
ipsa
satisfactura
poenali
,
non
tamen
poenae
sensu
laesura
patientem
,
&c.
The
Passion
of
Christ
(
saith
he
)
was
undergone
by
him
voluntarily
,
to
make
an
acknowledgment
,
that
pains
were
due
;
not
that
he
that
suffered
,
was
at
all
touched
by
them
.
[
*
](A35787-e38070-b)
*
Id.
in
Ps.
138.
Putatur
dolere
,
quia
patitur
;
caret
verò
doloribus
ipse
,
quia
Deus
est
.
And
again
,
in
another
place
;
Christ
is
thought
to
have
felt
pain
,
because
he
suffered
;
but
he
was
really
free
from
all
pain
,
because
he
is
God
.
Do
but
think
now
,
whereunto
all
this
tendeth
,
and
what
will
become
of
our
Salvation
,
if
the
Passion
of
our
Saviour
Christ
,
which
is
the
only
Foundation
whereon
it
is
built
,
were
but
a
meer
imaginary
Passion
,
without
any
sense
of
pain
at
all
.
And
,
as
one
absurdity
being
granted
,
there
will
necessarily
others
always
follow
upon
it
;
so
hath
this
strange
particular
Fancy
of
his
made
him
to
corrupt
and
spoil
the
whole
story
of
our
Saviours
Passion
.
For
,
he
supposeth
that
,
in
that
dismal
night
,
wherein
Christ
was
delivered
up
for
our
sins
,
all
his
anguish
,
his
Distress
,
and
Drops
of
Bloody
Sweats
,
proceeded
not
from
the
consideration
of
the
Torments
,
and
the
Death
which
He
was
now
going
to
suffer
,
(
and
indeed
,
according
to
his
Account
,
since
he
will
not
allow
him
to
have
felt
any
Pain
,
he
was
neither
bound
to
be
,
nor
indeed
could
be
in
any
Agony
,
)
but
rather
from
the
fear
that
he
was
in
,
[
a
](A35787-e38110-b)
a
Id.
in
Matth
Can.
31.
Scribit
exterrendos
,
sugandos
,
negaturos
;
sed
quia
spiritus
blasphemiae
nec
hic
,
nec
in
aeternum
temittitur
,
metuit
ne
se
Deum
abnegent
,
quem
caesum
,
&
consputum
,
&
crucifixum
essent
contemplaturi
;
quae
ratio
servata
est
in
Petro
:
qni
cum
negaturus
esset
,
ita
negavit
,
Non
novi
hominem
:
quia
dictum
aliquod
in
filium
hominis
remittitur
.
lest
his
Disciples
,
being
scandalized
at
these
Sad
sights
,
might
haply
have
sinned
against
the
Holy
Ghost
,
by
denying
his
Godhead
:
And
that
from
hence
it
was
,
that
S
Peter
,
in
his
Denial
of
his
Master
,
used
these
words
,
Non
novi
hominem
,
I
know
him
not
as
Man
;
because
that
whatsoever
is
spoken
against
the
Son
of
Man
,
may
be
forgiven
.
[
b
](A35787-e38150-b)
b
Id.
ibid.
Transeat
Calix
à
me
,
id
est
,
quomodo
à
me
bibitur
,
ita
ab
iis
bibatur
,
sine
spei
diffidentia
,
sine
sensu
doloris
,
sine
metu
mortis
,
&c.
And
so
likewise
in
these
words
of
our
Saviour
,
O
my
Father
,
if
it
be
Possible
,
let
this
Cup
pass
from
me
:
His
Opinion
is
,
that
our
Saviour
did
not
here
desire
that
He
himself
might
be
delivered
from
his
Passion
,
but
rather
,
that
after
He
had
suffered
,
His
Disciples
might
also
suffer
in
like
manner
:
that
this
Cup
might
not
rest
at
Him
,
but
that
it
might
pass
on
to
His
Disciples
also
;
that
is
to
say
,
that
it
might
be
drunk
by
Them
in
the
same
manner
,
as
He
himself
was
now
going
to
taste
of
it
;
to
wit
,
without
any
touch
of
Despair
or
Distrust
,
and
without
any
sense
of
Pain
,
or
fear
of
Death
.
What
could
have
been
written
more
Coldly
,
or
more
disagreeing
with
the
Truth
and
Simplicity
of
the
Gospel
?
But
yet
I
cannot
sufficiently
wonder
at
him
,
that
having
thus
ratified
the
Flesh
of
our
Saviour
Christ
into
a
Spirit
,
he
should
in
another
place
condense
Our
Spirits
into
Bodies
.
[
c
](A35787-e38230-b)
c
Ser.
in
Matth.
Can.
5.
Nihil
est
quod
non
in
substantia
sua
,
&
creatione
corporeum
sit
,
&c.
Nam
&
animarum
species
sive
obtinenrium
corpora
,
sive
corporibus
exulantium
,
corpoream
tamen
naturae
suae
substantiam
sortiuntur
.
There
is
nothing
(
saith
he
)
which
is
not
Corporeal
in
its
Substance
and
Creation
,
&c.
For
,
the
Species
of
our
Souls
themselves
,
whether
they
be
united
to
the
Body
,
or
are
separated
from
them
,
are
still
a
Nature
whose
Substance
is
Corporeal
.
He
believeth
also
,
that
[
d
](A35787-e38280-b)
d
Id.
in
Ps.
118.
tit
.
Gimel
.
Est
●rgo
,
quantum
licet
existimare
,
perfectae
illius
emundatio
puritatis
,
etiam
post
Baptismi
aquas
reposita
,
&c.
Baptism
doth
not
cleanse
us
from
all
our
Sins
;
and
therefore
he
holds
,
That
all
Men
must
at
the
last
Day
pass
through
the
Fire
.
[
e
](A35787-e38320-b)
e
Id.
ibid.
In
quo
(
die
Judicii
)
nobis
est
ille
indefessus
ignis
obeundus
,
in
quo
subeunda
sunt
gravia
illa
Expiandae
à
peccatis
Animae
supplicia
.
Beatae
Mariae
animam
gladius
petransibit
,
ut
revelentur
multorum
cordium
cogitationes
.
Si
in
judicii
severitatem
capax
illa
Dei
Virgo
ventura
est
,
desiderare
quis
audebit
à
Deo
judicari
?
We
are
Then
(
saith
he
)
to
endure
an
,
Indefatigable
Fire
:
Then
is
the
time
that
we
are
to
undergo
those
grievous
Torments
,
for
the
Expiation
of
our
Sins
,
and
Purging
our
Souls
.
A
Sword
shall
pierce
through
the
Soul
of
the
Blessed
Virgin
Mary
,
to
the
end
that
the
Thoughts
of
many
Hearts
may
be
revealed
.
Seeing
therefore
,
that
That
Virgin
,
who
was
capable
of
receiving
God
,
shall
taste
of
so-severe
a
Judgment
,
where
is
he
that
dares
desire
to
be
judged
of
God
?
I
know
not
whether
he
might
heretofore
have
perswaded
any
store
of
People
to
embrace
this
Doctrine
of
his
,
or
not
:
but
sure
I
am
,
that
were
he
alive
at
this
day
,
he
would
take
but
a
vain
piece
of
Labour
in
hand
,
if
he
should
go
about
to
win
the
Franciscan
Friers
over
to
this
Belief
.
S.
Ambrose
,
one
of
the
most
Firm
Pillars
of
the
Church
in
his
Time
,
is
not
yet
free
from
the
like
Failings
,
no
more
than
the
rest
.
For
,
first
of
all
,
he
agrees
with
S.
Hilary
in
this
last
Point
,
and
maintains
,
That
All
in
General
shall
be
proved
by
Fire
at
the
Last
Day
;
and
,
that
the
Just
shall
pass
through
it
,
but
that
theVnbelievers
shall
continue
in
it
.
[
f
](A35787-e38470-b)
f
Ambr.
in
Ps.
118.
Ser.
5.
Si
quidem
post
consummationem
saeculi
missis
Angelis
qui
segregent
bonos
&
malos
,
hoc
futurum
est
Baptisma
,
quando
per
caminum
ignis
iniquitas
exuretur
,
ut
in
Regno
Dei
sulgeant
Justi
,
sicut
sol
,
in
Regno
Patris
sui
.
Et
si
aliquis
,
ut
Petrus
sit
,
ut
Johannes
,
baptizatur
hoc
igne
.
Veniet
ergo
Baptista
Mignut
,
(
sic
enim
eum
nomino
)
quo
modo
Gabriel
,
&c.
After
the
end
of
the
World
(
saith
he
)
the
Angels
being
sent
forth
to
sever
the
Good
from
the
Bad
,
shall
that
Baptism
be
performed
;
when
all
Iniquity
shall
be
consumed
in
a
Furnace
of
Fire
,
that
so
the
Just
may
shine
like
the
Sun
in
the
Kingdom
of
God
their
Father
.
And
although
though
a
Man
be
such
a
one
as
Peter
,
or
as
John
,
yet
nevertheless
shall
he
be
Baptized
with
this
Fire
.
For
the
Great
Baptizer
shall
come
,
(
for
so
I
call
Him
,
as
the
Angel
Gabriel
did
,
saying
,
He
shall
be
Great
)
and
shall
see
a
multitude
of
People
,
standing
before
the
Gate
of
Paradise
,
and
shall
brandish
the
fiery
Sword
,
and
shall
say
unto
those
who
are
on
his
Right
Hand
,
who
are
not
guilty
of
any
grievous
Sins
,
Enter
ye
in
,
&c.
He
says
the
same
in
another
place
also
,
where
he
exempteth
none
from
this
Fiery
Trial
,
save
onely
our
Saviour
Christ
alone
.
[
g
](A35787-e38570-b)
g
Id.
in
Pseund
Ser
20.
Omnes
oportet
per
ignem
probari
quicunque
ad
Paradisum
redire
desiderant
.
Non
enim
otiosè
scriptum
est
,
quòd
ejectis
Adam
&
Eva
,
posuit
Deus
in
exitu
Paradisi
gladium
igneum
versatilem
.
Omnes
oportet
transire
per
flammas
,
sive
Joannes
Evangelista
sit
,
quem
ita
dilexit
Dominus
ut
de
eo
diceret
ad
Petrum
,
&c.
Sive
ille
sit
Petrus
qui
Claves
accepit
Regni
coelorum
,
qui
supra
mare
ambulavit
,
oportet
dicat
Transivimus
per
ignem
,
&c.
Sed
Joanni
citò
versabitur
igneus
gladius
,
quia
non
invenitur
in
eo
iniquitas
,
quem
dilexit
aequitas
,
&c.
Sed
ille
(
Petrus
)
examinabitur
ut
argentum
;
Ego
examinabor
ut
plumbum
,
donec
plumbum
tabescat
ardebo
,
si
nihil
argenti
in
me
inventum
fuerit
,
(
heu
me
!
)
in
ultima
inferni
detrudar
.
It
is
Necessary
(
saith
he
)
that
All
that
desire
to
return
into
Paradise
,
should
be
proved
by
this
Fire
.
For
it
is
not
without
some
Mystery
that
it
is
written
,
That
God
having
driven
Adam
and
Eve
out
of
Paradise
,
He
is
said
to
place
at
the
Entrance
of
Paradise
a
Flaming
Sword
,
which
turned
every
way
.
All
must
pass
through
the
Flames
,
whether
it
be
John
the
Evangelist
,
whom
our
Saviour
loved
so
much
,
that
He
said
concerning
him
,
to
Peter
,
&c.
Or
whether
it
be
Peter
himself
,
who
had
the
Keys
of
Heaven
committed
unto
him
,
and
who
walked
upon
the
Sea
;
He
must
be
able
to
say
,
We
have
passed
through
the
Fire
,
&c.
But
as
for
S.
John
,
this
Brandishing
of
the
Flaming
Sword
will
soon
be
dispatched
for
him
,
because
there
is
no
Iniquity
found
in
him
,
who
was
so
beloved
of
the
Truth
,
&c.
But
the
other
(
that
is
,
Peter
)
shall
be
tried
as
Silver
is
;
and
I
shall
be
tried
like
Lead
,
I
shall
burn
till
all
the
Lead
is
quite
melted
down
:
and
if
there
be
no
Silver
at
all
found
in
me
,
(
wretched
Man
that
I
am
!
)
I
shall
be
cost
into
the
lowest
Pit
of
Hell
.
As
for
the
Resurrection
of
the
Dead
,
his
Opinion
is
,
That
[
h
](A35787-e38690-b)
h
Id.
l.
de
Fid.
Resurrectionis
.
Licet
in
momento
resuscitentur
omnes
,
omnes
tamen
meritotum
ordine
suscitantur
.
All
shall
not
be
raised
at
once
,
but
by
degrees
,
one
after
another
,
by
a
Long
,
yet
Certain
Order
;
those
who
were
Believers
rising
first
,
according
to
the
degrees
of
their
Merits
:
Whereto
we
are
to
refer
that
which
he
hath
elsewhere
delivered
,
saying
,
That
[
i
](A35787-e38710-b)
i
Id.
in
Ps
.
1.
Beati
qui
habent
partem
in
prima
resurrectione
:
isti
enim
sine
judicio
veniunt
ad
gratiam
.
Qui
autem
non
veniunt
ad
primam
resurrectionem
,
sed
ad
secundam
reservantur
,
isti
urentur
donec
impleant
tempora
inter
primam
&
secundam
resurrectionem
:
aut
si
non
impleverint
,
diuitiùs
in
supplicio
permanebunt
.
Those
who
are
raised
up
in
the
First
Resurrection
,
shall
come
to
Grace
,
without
Judgment
;
but
as
for
the
rest
,
who
are
reserved
for
the
Second
Resurrection
they
shall
burn
with
Fire
,
till
they
have
fulfilled
the
full
space
of
time
betwixt
the
First
and
the
Second
Resurrection
:
or
,
if
they
do
not
finish
this
time
,
they
shall
continue
very
long
in
their
Torments
.
I
shall
leave
to
the
Reader
to
take
the
pains
in
examining
,
whether
or
no
that
Passage
of
his
can
be
reconciled
to
any
good
sense
,
where
he
says
,
That
before
the
Publication
of
the
Law
of
Moses
,
Adultery
was
not
an
unlawful
thing
.
[
k
](A35787-e38750-b)
k
Ambros
l.
1.
de
Abr.
Patr.
c.
4.
Sed
consideremus
primum
,
quia
Abraham
ante
Legem
Moysis
&
ante
Evangelium
fuit
,
nondum
interdictum
adulterium
videbatur
.
Poena
criminis
&
tempore
Legis
est
,
nec
ante
Legem
ulla
rei
damnatio
est
,
sed
ex
Lege
.
We
are
to
take
notice
in
the
first
place
(
saith
he
)
that
Abraham
living
before
the
giving
of
the
Law
by
Moses
,
and
before
the
Gospel
,
in
all
Probability
,
Adultery
was
not
as
yet
forbidden
:
the
Crime
is
punished
after
the
time
of
the
Law
made
,
which
forbiddeth
it
;
for
things
are
not
condemned
before
the
Law
,
but
by
the
Law
:
and
whether
those
Discourses
of
his
,
which
you
meet
with
in
his
Books
,
De
Instit.
Virg.
&
ad
Virg.
&
de
Virg.
and
in
other
places
,
do
not
much
disgrace
,
and
cast
Slurs
upon
the
Honour
of
Marriage
.
I
shall
also
leave
to
the
Consideration
of
the
Judicious
Reader
,
whether
there
be
more
of
Solidity
,
or
of
Subtilty
,
in
that
Exposition
which
he
gives
us
of
the
Promise
made
by
God
to
Noah
after
the
Flood
;
telling
him
,
That
he
had
set
his
Bow
in
the
Clouds
,
to
be
a
Token
of
a
Covenant
betwixt
him
and
the
whole
Earth
:
upon
which
words
,
S.
Ambrose
utterly
and
fiercely
denies
,
that
by
this
Bow
is
meant
the
Rain-bow
;
but
will
have
it
to
be
I
know
not
what
strange
Allegorical
Bow
.
[
l
](A35787-e38880-b)
l
Id.
lib.
de
Noe
,
&
Arca
,
c.
27.
Absit
ut
hunc
arcum
Dei
dicamus
;
hic
enim
arcus
,
qui
Iris
dicitur
,
per
diem
videri
solet
,
per
noctem
non
apparet
,
&c.
Est
ergo
virtus
invisibilis
Dei
,
&c.
Far
be
it
from
us
(
saith
he
)
that
we
should
call
This
God's
Bow
;
for
This
Bow
,
which
is
called
Iris
,
(
the
Rain
bow
)
is
seen
indeed
in
the
Day
time
,
but
never
appears
at
all
in
the
Night
.
And
therefore
he
understands
by
this
Bow
,
the
Invisible
Power
of
God
,
by
which
He
keepeth
all
things
in
one
certain
Measure
,
enlarging
and
abating
it
as
he
sees
cause
.
Neither
do
I
know
whether
that
Opinion
of
his
,
which
you
have
in
his
First
Book
De
Spiritu
Sancto
,
is
any
whit
more
justifiable
,
where
he
affirms
,
That
[
m
](A35787-e38970-b)
m
Id.
lib.
1.
de
Spir.
Sanct.
cap.
3.
Baptism
is
avialable
and
Legitimate
,
although
a
Man
should
Baptize
in
the
Name
either
of
the
Son
,
or
of
the
Holy
Ghost
onely
,
without
mentioning
the
other
two
Persons
of
the
Trinity
.
Epiphanius
,
as
he
was
a
Man
of
a
very
good
,
honest
,
and
plain
Nature
,
and
(
if
I
may
have
leave
to
speak
my
own
Opinion
)
a
little
too
Credulous
,
and
withal
very
eager
and
fierce
in
maintaining
whatsoever
he
thought
was
Right
and
True
;
so
hath
he
the
more
easily
been
induced
both
to
deliver
and
to
receive
things
for
Solid
,
which
yet
were
not
so
;
and
to
stand
stifly
in
the
defending
of
them
,
after
he
had
once
embraced
the
same
.
It
would
take
up
both
too
much
time
and
Paper
,
if
I
should
go
about
to
give
you
a
List
of
all
those
things
wherein
he
hath
failed
:
if
you
please
,
you
may
have
an
Account
of
a
good
number
of
them
in
the
Notes
of
the
Jesuite
Petavius
,
his
Interpreter
;
who
makes
bold
to
correct
him
many
times
,
and
sometimes
also
very
uncivilly
too
.
As
,
first
of
all
,
he
accuseth
him
of
Obscurity
,
and
of
Falshood
also
,
in
the
Opinion
he
held
touching
the
Year
,
and
Day
of
our
Saviour's
Nativity
;
Sixth
of
January
,
as
[
n
](A35787-e39070-b)
n
Epiphan.
Haer.
51.
quae
est
Alog.
Epiphanius
held
,
with
the
Church
of
Egypt
,
or
else
,
whether
it
were
the
Twenty
fifth
of
December
,
which
is
the
General
Opinion
at
this
day
;
I
think
it
very
great
rashness
for
any
Man
to
affirm
either
the
one
or
the
other
,
neither
of
these
Opinions
having
any
better
Ground
the
one
than
the
other
.
He
likewise
in
plain
terms
gives
him
the
Lie
,
Neither
do
I
see
whereupon
he
could
ground
that
Fancy
of
his
,
which
he
proposeth
to
us
as
a
Certain
Truth
;
namely
,
[
o
](A35787-e39220-b)
o
Epiphan.
in
Pan.
cap.
1.
Haer
39.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
That
the
Devil
,
before
the
coming
of
Christ
,
was
in
hopes
of
Grace
and
Pardon
;
and
that
,
out
of
this
Perswasion
of
his
,
he
never
all
that
while
shewed
himself
Refractory
toward
God
:
but
that
having
understood
by
the
Manifestation
of
our
Saviour
,
that
there
was
left
him
no
hopes
of
Salvation
,
he
front
thenceforth
had
grown
exceedingly
enraged
,
doing
as
much
mischief
as
possibly
he
could
against
Christ
and
his
Church
.
S.
Hierome
,
the
Boldest
and
most
Judicious
Censurer
of
the
Ancients
,
hath
also
left
to
Posterity
something
whereon
they
may
exercise
the
same
Critical
Faculty
that
he
hath
so
happily
employed
upon
others
.
For
,
how
should
a
Man
be
able
to
make
good
that
which
he
hath
affirmed
so
positively
,
touching
God's
Providence
,
where
he
says
,
That
it
takes
care
of
All
Men
indeed
in
General
,
and
also
of
each
Particular
Man
;
but
not
of
other
things
,
whether
they
be
Inanimate
,
or
Irrational
.
[
p
](A35787-e39280-b)
p
Hier.
Com.
1.
in
Abac.
Caeterùm
absurdum
est
ad
hoc
Dei
deducere
Majestatem
,
ut
sciat
per
singula
momenta
quot
nascantur
culices
,
quotve
moriantur
,
quot
cimicum
,
&
pulicum
,
&
muscarum
sit
in
terra
multitudo
,
quanti
pisces
in
aqua
natent
,
&
qui
de
minoribus
majorum
praedae
cedere
debeant
.
Non
simus
tam
fatui
adulatores
Dei
,
ut
dum
potentiam
ejus
ad
ima
detrahimus
,
in
nos
ipsos
injuriosi
simus
,
eandem
rationabilium
quam
irrationabilium
providentiam
esse
dicentes
.
It
is
an
absurd
thing
(
saith
he
)
so
to
abase
the
Majesty
of
God
,
as
to
make
him
take
particular
notice
how
many
Gnats
are
bred
,
or
die
every
hour
;
and
how
many
Puneses
,
Fleas
,
and
Flies
there
are
through
the
whole
Earth
;
and
,
how
many
Fishes
swim
in
the
Water
;
and
,
which
among
the
smaller
Fishes
are
to
be
a
Prey
to
the
greater
.
Let
us
not
be
such
foolish
Flatterers
of
God
,
as
by
making
His
Power
descend
even
to
the
Lowest
things
,
to
disparage
our selves
,
while
we
say
,
that
His
Providence
in
like
manner
extendeth
both
to
Rational
and
Irrational
Creatures
.
I
shall
not
examine
here
,
whether
this
Opinion
be
justifiable
,
or
not
:
but
this
I
am
sure
of
,
that
you
will
hardly
be
able
to
make
it
good
,
out
of
these
Words
of
our
Saviour
Christ
,
Are
not
two
Sparrows
sold
for
a
Farthing
?
and
yet
one
of
them
shall
not
fall
on
the
ground
without
your
Father
.
But
yet
supposing
that
this
Opinion
might
be
defended
,
it
is
however
evident
,
that
this
Father
hath
lashed
out
a
little
too
much
,
when
he
derides
all
those
,
as
Fools
,
and
absurd
People
,
who
chuse
rather
to
adore
the
Knowledge
of
God
,
as
Infinite
,
than
to
bound
it
,
and
make
it
Finite
:
and
for
my
part
,
I
should
rather
fear
,
that
there
would
be
much
more
Rashness
in
the
one
,
than
Foolishness
in
the
other
.
This
same
Man
,
who
here
limiteth
the
Knowledge
and
Providence
of
God
,
in
another
place
extendeth
to
an
Infiniteness
the
Presence
of
the
Souls
of
Departed
Saints
;
by
no
means
enduring
them
to
be
confined
,
and
shut
up
in
any
certain
place
.
And
the
Reason
which
he
gives
us
of
this
his
Opinion
,
is
indeed
very
wonderful
:
For
,
[
q
](A35787-e39350-b)
q
Hier.
contr.
Vigil
.
Tom.
2.
p.
161.
Sequuntur
Agnum
quocunque
vadit
:
si
Agnus
ubique
,
&c.
&
sic
qui
cum
Agno
sunt
ubique
esse
credendi
sunt
.
They
always
follow
the
Lamb
(
saith
he
)
whithersoever
He
goeth
;
forasmuch
therefore
as
the
Lamb
is
present
everywhere
,
we
ought
to
believe
that
They
also
,
who
are
with
the
Lamb
,
are
present
every
where
.
Where
are
those
Logick-Schools
,
how
loose
and
remiss
soever
they
be
,
that
would
not
give
a
Scholar
the
Ferula
,
if
he
should
but
offer
to
argue
thus
,
confounding
the
Divinity
and
Humanity
of
our
Saviour
together
;
and
from
that
which
is
spoken
in
respect
of
the
one
,
concluding
that
which
is
proper
to
the
other
?
So
in
another
place
,
for
to
bring
all
the
several
pieces
of
an
Allegory
together
,
and
to
make
them
meet
in
their
proper
Point
,
[
r
](A35787-e39450-b)
r
Id.
Ep
164.
ad
Pamm
.
T.
3.
p.
210.
Nulli
periculosum
,
nulli
videatur
esse
blasphemum
,
quod
&
in
Apostolos
invidiae
venenum
diximus
poruisse
subrepere
,
cùm
etiam
de
Angelis
hoc
dictum
putamus
,
&c.
he
makes
the
Souls
of
the
Blessed
Saints
,
and
of
the
Angels
themselves
,
subject
to
Sin
.
I
shall
pass
by
what
he
hath
spoken
so
reproachfully
,
both
against
Marriage
in
General
,
and
against
Second
Marriages
in
Particular
;
where
he
useth
such
unsavoury
Expressions
,
as
that
though
we
should
in
the
explaining
of
them
,
follow
those
very
Rules
which
he
himself
hath
laid
down
to
us
,
in
an
Epistle
of
his
,
written
to
Pammachius
,
upon
this
very
subject
;
it
seems
notwithstanding
an
impossible
thing
to
acquit
him
from
holding
the
same
Opinion
touching
Marriage
,
that
Tertullian
did
,
which
was
condemned
by
the
Church
,
as
being
contrary
to
the
Honour
of
Marriage
,
and
the
Authority
of
the
Scripture
.
As
for
example
,
What
Honey
,
or
how
much
Sugar
would
be
sufficient
to
sweeten
that
which
he
says
,
[
f
](A35787-e39520-b)
f
Id.
ep.
10.
ad
Fur.
T
1.
p.
89
&
101.
Ut
non
tam
laudanda
,
si
vidua
perseveres
,
quàm
execranda
,
si
id
Christiana
non
serves
,
quod
per
tanta
saecula
Gentiles
foeminae
custodierunt
.
Mox
p.
90.
Canis
revertens
ad
vomitum
,
&
sus
lota
ad
volutabrum
luti
.
writing
to
a
certain
Widow
,
named
Furia
,
where
he
tells
her
,
That
she
was
not
so
worthy
to
be
Commended
,
if
she
continued
a
Widow
,
as
she
would
be
to
be
cursed
,
if
she
married
again
;
seeing
she
was
not
able
,
being
a
Christian
,
to
preserve
that
,
which
many
Women
of
her
Family
bad
done
,
being
but
Pagans
.
Which
Expressions
of
his
he
repeateth
again
in
the
following
Epistle
,
where
he
disswadeth
one
Ageruchia
from
marrying
again
;
ad
Ageruch
.
T.
1.
p.
101.
Haec
brevi
Sermone
perstrinxi
,
ut
ostendam
adolescentulam
meam
non
praestare
monogamiam
generi
suo
,
sed
reddere
;
nec
tam
laudandam
esse
si
tribit
,
quàm
omnibus
execrandam
si
negare
tentaverit
.
and
for
this
purpose
makes
use
of
very
unbeseeming
Comparisons
;
applying
to
such
Women
as
marry
again
,
that
Proverb
which
St.
Peter
made
use
of
in
another
sense
;
The
Dog
is
turned
to
his
own
vomit
again
;
and
the
Sow
that
was
washed
,
to
her
wallowing
in
the
mire
.
Is
not
this
all
one
,
as
if
he
in
plam
terms
ranked
second
Marriages
among
unclean
and
polluted
things
?
Not
unlike
to
this
is
that
which
he
saith
in
another
place
,
in
these
words
.
[
†
](A35787-e39700-b)
†
Id
lib.
1.
adv.
Jovin
.
p.
4
Non
damno
digamos
,
imò
nec
trigamos
,
&
si
dici
potest
octogamos
:
Plus
aliquid
inferam
,
etiam
scortantem
recipio
poenitentem
.
I
do
not
at
all
condemn
those
,
who
marry
the
second
,
third
,
or
(
if
any
such
thing
may
be
)
the
eighth
time
:
nay
,
more
than
so
,
I
receive
also
even
a
Penitent
Whore
:
placing
those
Women
that
marry
the
second
time
,
in
the
same
rank
with
those
that
keep
in
the
stews
.
And
he
is
so
full
of
such
expressions
as
these
,
as
that
the
whole
Canary
Islands
themselves
would
hardly
be
sufficient
to
sweeten
them
.
Certainly
if
he
had
not
believed
,
that
there
was
some
Uncleanness
in
Marriage
,
he
would
never
have
been
so
unwilling
,
[
*
](A35787-e39750-b)
*
Id.
lib.
1.
adv.
Jovin
.
p.
51.
Quod
si
objeceris
,
antequam
peccarent
,
sexum
viri
&
foeminae
suisse
divisum
,
&
absque
peccato
eos
potuisse
conjungi
,
quid
futurum
suerit
incertum
est
,
&c.
as
he
was
,
to
speak
out
,
and
confess
in
plain
terms
,
that
Adam
should
nevertheless
have
had
carnal
knowledge
of
Eve
his
Wife
,
though
they
had
both
of
them
contiued
in
their
state
of
Innocence
:
which
thing
is
evident
enough
to
any
one
that
shall
but
consider
the
second
Chapter
of
Genesis
,
from
vers.
18.
to
the
end
of
the
Chapter
.
Nevertheless
this
Father
durst
not
positively
affirm
any
such
thing
,
fearing
lest
he
might
so
impose
some
unclean
thing
upon
the
state
of
Innocence
,
in
case
he
should
have
allowed
them
the
Use
of
Marriage
.
Neither
is
his
Opinion
more
sound
,
touching
the
Eating
of
Flesh
,
which
being
unknown
to
the
World
before
the
Flood
,
was
afterwards
permitted
unto
Mankind
;
but
(
as
he
believes
)
in
the
very
same
manner
,
as
Divorce
was
heretofore
permitted
to
the
Jews
,
only
for
the
hardness
of
their
heart
.
Whence
it
followeth
,
(
as
he
also
says
in
express
Terms
)
that
it
also
was
abolished
by
our
Saviour
Christ
,
in
like
manner
as
Divorce
and
Circumcision
were
.
[
†
](A35787-e39920-b)
†
Hieron
.
lib.
1.
adv.
Jovin
.
Quod
autem
nobis
objicit
in
secunda
Dei
benedictione
comedendarum
carnium
licentiam
datam
,
quae
in
prima
concessa
non
suerat
;
sciat
,
quomodo
repudium
juxta
eloquium
salvatoris
ab
intitio
non
dabatur
,
sed
propter
duritiem
cordis
nostri
per
Moysem
humano
generi
concessum
est
,
sic
&
esum
carnium
usque
ad
diluvium
ignotum
suisse
;
post
diluvium
verò
quasi
in
eremo
murmuranti
populo
coturnices
,
ita
dentibus
nostris
nervos
,
&
virulentias
carnis
ingestas
.
And
whereas
it
is
objected
against
us
by
Jovinian
,
(
saith
he
)
that
God
in
the
Second
Benediction
permitted
the
Eating
of
Flesh
,
which
he
did
not
in
the
First
:
he
is
to
take
notice
,
that
in
like
manner
as
the
liberty
to
put
away
a
mans
wife
,
according
to
the
words
of
our
Saviour
,
was
not
granted
from
the
beginning
,
but
was
afterwards
permitted
to
mankind
,
for
the
hardness
of
their
heart
:
in
like
manner
was
the
Eating
of
Flesh
unknown
,
until
the
Flood
;
but
after
the
Flood
,
the
Sinews
and
Virulency
of
Flesh
were
thrust
into
our
Mouths
,
as
the
Quails
were
given
to
the
People
of
Israel
murmuring
in
the
Wilderness
.
Certainly
Divorce
is
a
thing
which
is
evil
in
it self
,
and
is
contrary
to
the
Creation
of
the
Man
and
of
the
Woman
,
and
to
Marriage
also
,
which
was
instituted
by
God
in
Paradise
:
as
is
divinely
proved
by
our
Saviour
,
disputing
with
the
Jews
touching
this
Point
.
If
therefore
the
Eating
of
Flesh
be
like
it
,
this
also
is
evil
and
unlawful
in
it self
.
Marcion
,
and
the
Manichees
could
hardly
have
said
more
than
this
.
In
another
place
he
seems
to
be
of
Opinion
,
[
*
](A35787-e40050-b)
*
Hieron
.
Com.
in
Matth.
T.
6.
p.
15.
Hoc
quasi
parvulis
Judaeis
fuerat
lege
concessum
,
ut
quo
modo
victimas
immolabant
Deo
,
ne
eas
Idolis
immolarent
,
sic
&
ju●are
permitterentur
in
Deum
;
non
quòd
rectè
hoc
sacerent
,
sed
quòd
melius
esset
hoc
Deo
id
exhibere
,
quàm
Daemonibus
.
Evangelica
autem
veritas
non
recipit
juramentum
,
&c.
that
our
Saviour
hath
utterly
forbidden
the
use
of
an
Oath
to
Christians
:
which
piece
of
Doctrine
is
evidently
contrary
both
to
the
Scriptures
,
and
to
Reason
.
It
will
be
a
hard
matter
also
to
clear
him
from
the
suspicion
of
that
Errour
,
some
Traces
whereof
are
apparently
to
be
seen
in
St.
Cyprian
,
touching
the
Efficacy
of
the
Sacraments
;
as
we
have
observed
before
.
For
,
do
but
hear
what
he
says
.
[
†
](A35787-e40140-b)
†
Id.
Com.
in
Soph.
Tom.
5.
p.
489.
Sacerdotes
quoque
qui
Eucharistiae
serviunt
,
&
sanguinem
Domini
populis
ejus
dividunt
,
impie
agunt
in
legem
Christi
,
putantes
Eucharistiam
imprecantis
facere
verba
,
non
vitam
;
&
necessariam
esse
tantùm
solennem
Orationem
,
&
non
Sacerdotum
merita
.
The
Priests
also
,
(
saith
he
)
who
serve
at
the
Eucharist
,
and
distribute
the
Blood
of
our
Saviour
to
his
People
,
commit
a
great
impiety
against
the
Law
of
Christ
,
in
thinking
that
the
Eucharist
is
made
by
the
Words
,
and
not
by
the
Life
of
the
Person
that
Consecrates
it
;
and
that
the
Solemn
Prayers
only
of
the
Priests
are
necessary
,
and
not
their
Merits
also
.
Touching
the
state
of
the
Blessed
after
the
Resurrection
,
he
says
neither
but
very
faintly
,
that
they
shall
live
without
eating
.
[
*
](A35787-e40190-b)
*
Idem
Epist.
61.
ad
Pammach.
Tom.
2
pag.
252.
Ergò
,
inquies
,
&
nos
post
Resurrectionem
comesuri
sumus
?
Nescio
;
non
enim
scriptum
est
:
&
tamen
si
quaeritur
,
non
puto
comesuros
.
What
then
will
you
say
,
(
these
be
his
own
words
,
)
shall
we
then
eat
after
the
Resurrection
?
I
know
not
that
,
I
confess
;
for
we
find
no
such
thing
written
:
Yet
if
I
were
to
speak
my
Opinion
,
I
do
not
think
we
shall
eat
.
And
to
give
our
Judgment
in
general
of
this
Author
,
I
do
not
know
whether
or
no
we
may
allow
for
good
,
and
perfectly
conformable
to
the
Discipline
of
our
Saviour-Christ
,
the
course
which
he
ordinarily
observes
in
his
Disputations
,
wresting
the
words
of
his
Adversaries
,
quite
besides
the
Authors
intention
;
and
framing
to
himself
such
a
sense
,
as
is
not
at
all
to
be
found
in
them
;
and
then
fiercely
encountring
this
Giant
of
his
own
making
,
mixing
withal
strange
abusive
language
,
and
biting
Girds
,
and
the
like
tart
expressions
borrowed
from
profane
Authors
;
in
which
kind
of
Learning
he
was
indeed
very
excellent
.
St.
Augustine
in
the
Contestation
that
he
had
with
him
,
said
,
that
the
[
†
](A35787-e40270-b)
†
Aug.
Ep.
ad
Hier.
quae
est
87.
inter
Ep.
Hier.
Tom.
2.
pag.
518.
Holy
Ceremonies
of
the
Jews
,
though
they
were
abolished
by
Jesus
Christ
,
might
yet
notwithstanding
in
the
beginning
of
Christianity
be
observed
by
those
,
who
had
been
brought
up
in
them
from
their
Infancy
,
even
after
they
had
believed
in
Jesus
Christ
,
provided
only
,
that
they
did
not
put
their
trust
in
them
:
because
that
that
Salvation
,
which
was
signified
by
these
Holy
Ceremonies
,
was
imparted
unto
us
by
Jesus
Christ
:
which
Doctrine
of
his
is
both
godly
and
consonant
also
to
what
is
urged
by
St.
Paul
,
in
the
first
Epistle
to
the
Corinthians
,
and
elsewhere
,
touching
Christian
Liberty
,
by
which
we
both
may
,
and
ought
to
use
,
or
abstain
from
such
things
,
as
are
in
themselves
indifferent
,
according
as
shall
be
requisite
for
the
Edification
of
our
Neighbour
.
Now
[
*
](A35787-e40350-b)
*
Hier.
ep
89
ad
Aug.
Tom.
2.
pag.
525.
Hoc
si
placer
,
imò
quia
placet
,
ut
quicunque
credunt
ex
Judaeis
debitores
sint
legis
faciendae
;
tu
,
ut
Episcopus
in
toto
orbe
notissimus
,
debes
hanc
promulgare
sententiam
,
&
in
assensum
tuum
omnes
coepiscopos
trahere
.
St.
Hierome
here
will
needs
make
him
believe
,
that
his
meaning
is
,
that
all
those
who
believed
among
the
Jews
,
were
subject
to
the
Law
,
and
that
the
Gentiles
were
the
only
People
,
whom
the
Faith
in
Christ
had
exempted
from
this
Yoak
.
And
then
presently
doth
he
hereupon
take
occasion
to
pass
as
tart
,
and
as
biting
a
Jear
upon
him
,
as
he
could
;
saying
,
that
since
it
was
so
,
that
all
the
Believers
among
the
Jews
were
bound
to
observe
the
Law
,
St.
Augustine
himself
,
who
was
the
most
Eminent
Bishop
in
the
whole
World
,
should
do
well
to
publish
this
his
Opinion
,
and
to
endeavour
to
bring
over
all
his
fellow
Bishops
to
be
of
his
mind
.
But
he
had
then
to
deal
with
an
able
Adversary
,
and
one
that
knew
well
enough
how
to
make
good
his
words
,
and
to
clear
them
from
that
Interpretation
that
the
other
had
put
upon
them
,
and
to
overthrow
whatsoever
he
had
impertinently
urged
against
him
;
as
any
may
see
,
in
that
[
†
](A35787-e40450-b)
†
Aug.
Epist.
Hier.
quae
est
97.
inter
Epist.
Hier.
Tom.
2.
pag.
550.
Excellent
and
Divine
Answer
of
his
to
St.
Hierome
,
touching
this
Point
,
and
the
whole
substance
of
his
Letter
.
The
Case
was
otherwise
betwixt
him
and
Ruffinus
:
for
there
he
grappled
with
one
much
below
his
Match
,
and
dealt
his
blows
upon
an
arrant
Wooden
Statue
;
one
that
had
scarcely
any
Reason
in
what
he
said
,
and
yet
much
less
dexterity
in
defending
himself
.
But
the
sport
of
it
is
,
to
see
that
after
he
hath
handsomly
belaboured
,
and
pricked
this
pitiful
thing
,
from
head
to
foot
,
and
sometimes
till
the
blood
followed
,
he
at
length
protesteth
,
[
*
](A35787-e40490-b)
*
Hier.
lib.
1.
contr.
Ruff.
T.
2.
pag.
311.
Sentisne
quid
taceam
,
quod
aestu●nti
pectori
verba
non
commodem
?
&
cum
Psalmista
loquar
,
pone
Domine
custo●iam
ori
m●o
,
&c.
at
the
end
of
his
first
Book
,
that
He
had
spared
him
for
the
Love
of
God
,
and
that
he
had
not
afforded
words
to
his
troubled
breast
,
and
had
set
a
watch
before
his
mouth
;
according
to
the
Example
of
the
Psalmist
.
And
in
another
place
he
reads
him
a
long
Lecture
,
[
†
](A35787-e40580-b)
†
Id
in
Apol
adv.
Ruff.
Tom.
2.
pag
373.
Quis
omissa
causa
in
superslua
criminum
objectione
vers●tus
est
?
quae
non
Chartae
Ecclesiatticae
,
sed
libelli
debent
Judicum
continere
.
telling
him
that
they
were
not
to
use
railing
Language
in
their
Disputations
,
nor
to
leave
the
Question
in
hand
;
and
to
labour
to
bring
in
what
Accusations
they
could
against
each
other
,
which
are
more
proper
at
a
Bar
,
than
in
the
Church
,
and
fitter
to
stuff
a
Lawyers
Bill
,
than
a
Church-mans
Papers
.
'T
is
true
indeed
,
that
those
who
have
been
galled
by
him
,
are
themselves
to
blame
:
for
as
much
as
[
*
](A35787-e40620-b)
*
Id.
Apol.
1.
contr.
Ruff
T.
2.
pap.
311.
Hoc
unum
denuncio
,
&
repetens
iterum
iterumque
monebo
,
cornutam
bestiam
petis
.
He
,
out
of
his
own
candid
disposition
,
courteously
gave
them
warning
himself
;
telling
them
before-hand
,
that
Those
that
meddle
with
him
,
had
to
do
with
a
Horned
Beast
.
And
yet
some
perhaps
may
still
very
much
wonder
,
how
it
should
come
to
pass
,
that
all
those
Watchings
,
and
strict
Discipline
which
he
endured
in
Bethlehem
,
and
the
Desart
of
Arabia
should
not
have
mortified
these
Horns
:
to
which
I
have
no
more
to
say
,
but
this
;
that
God
by
a
certain
secret
and
wise
Judgment
,
hath
suffered
these
Holy
men
,
notwithstanding
all
those
excellent
Gifts
of
Charity
,
Patience
,
and
Meekness
wherewith
they
were
abundantly
endued
,
sometimes
to
let
fall
such
slips
as
these
upon
several
particular
occasions
;
to
let
us
understand
,
that
there
is
nothing
absolutely
perfect
,
but
God
alone
;
all
men
,
how
accomplished
soever
they
can
possibly
be
,
carrying
always
about
them
some
Reliques
of
Humane
Infirmity
.
But
however
it
be
,
this
Course
of
St.
Hierome's
makes
me
doubt
,
that
he
hath
dealt
no
better
with
others
than
he
hath
with
St.
Augustine
,
wresting
their
words
much
further
than
he
ought
to
have
done
.
But
sometimes
he
goes
further
yet
,
and
speaks
even
of
the
Pen-men
of
the
Old
and
New
Testament
in
so
disrespectful
a
manner
,
as
that
I
am
very
much
unsatisfied
with
these
his
doings
.
As
,
for
example
,
where
he
says
in
plain
Terms
without
any
Circumlocution
,
that
the
[
†
](A35787-e40760-b)
†
Hier.
Com.
in
Epist.
ad
Tit.
Tem
6.
Inscriptio
autem
a●ae
non
ita
erat
,
ut
Paulus
asseruit
,
Ignoto
Deo
,
sed
ita
:
Deis
Europae
,
Asiae
,
&
Africae
,
Deis
ignotis
&
peregrinis
.
Inscription
of
the
Altar
at
Athens
was
not
expressed
in
those
very
words
which
are
delivered
by
St.
Paul
,
in
the
Acts
,
Chap.
17.
TO
THE
UNKNOWN
GOD
,
but
in
other
Terms
,
thus
:
To
the
Gods
of
Europe
,
Asia
,
and
of
Africk
;
to
the
Vnknown
and
Foreign
Gods
.
So
likewise
where
he
tells
us
,
and
repeats
the
same
too
in
many
several
places
,
that
[
*
](A35787-e40840-b)
*
Hier.
Com.
3.
in
Epist
ad
Gal
348
Tom.
6.
Hebraeus
ex
Hebraeis
profundos
sensus
aliena
lingua
exprimere
non
valebat
.
Et
Comm.
2.
in
Epist.
ad
Ephes.
Tom
6.
pag.
384.
Isle
qui
Soloecismos
in
verbis
facit
,
qui
non
potest
hyperbaton
reddere
,
sententiamque
concludere
,
audacter
sibi
vindicat
sapientiam
,
&c.
Com.
in
Epist.
ad
Tit.
Tom
6.
pag
440.
Qui
non
juxta
humilitatem
,
ut
plerique
aestimant
,
sed
verè
dixerit
,
Imperitus
Sermone
,
non
tamen
scientia
,
Hebraeus
ex
Hebraeis
,
&c.
prosundos
sensus
Graeco
sermone
non
explicat
,
&
quid
cogitat
,
in
verba
vix
promit
.
Epist.
15.
ad
Algas
.
Q
10.
Tom.
3.
pag.
167.
Illud
,
&c
etsi
imperitus
Sermone
,
&c.
nequaquam
Paulum
de
humilitate
dixisse
:
profundos
enim
,
&
reconditos
sensus
lingua
non
explicat
,
&
cum
ipse
sentiat
,
quid
loquatur
,
in
alienas
aures
puro
non
potest
transferre
Sermone
.
St.
Paul
knew
not
how
to
speak
,
nor
to
make
a
Discourse
hang
together
:
and
,
that
he
makes
Soloecisms
sometimes
;
and
that
he
knew
not
how
to
render
an
Hyperbaton
,
nor
to
conclude
a
Sentence
:
and
that
he
was
not
able
to
express
his
own
deep
Conceptions
in
the
Greek
Tongue
:
and
that
he
had
no
good
utterance
,
but
had
much
ado
to
deliver
his
mind
.
And
again
in
another
place
he
tells
us
,
that
It
was
not
out
of
modesty
,
but
it
was
the
plain
,
naked
truth
that
he
told
us
,
when
the
Apostle
said
of
himself
;
that
he
was
Imperitus
Sermone
,
Rude
in
Speech
;
because
that
the
truth
is
,
He
could
not
deliver
his
mind
to
others
,
in
clear
and
intelligible
Language
.
And
he
says
moreover
,
which
is
yet
much
worse
than
all
the
rest
,
that
[
*
](A35787-e41020-b)
*
Id.
Com.
1.
Epist.
ad
Gal.
Tom
6
pag.
305.
Unde
manifestum
est
id
fecisse
Apostolum
quod
promisit
,
nec
reconditis
ad
Gal.
usum
esse
sensibus
,
sed
quo
idianis
,
&
vilibus
,
&
quae
possent
,
nisi
praemisisset
,
Secundum
hominem
dico
,
prudentibus
displicere
.
Et
paulo
antè
pag.
304.
Apostolus
Galatis
quoque
,
quos
paulò
ante
stultos
dixerat
,
factus
est
stultus
:
non
enim
ad
eos
his
usus
est
argumentis
,
quibus
ad
Romanos
,
sed
simpl
cioribus
,
&
quae
stulti
possent
intelligere
,
&
penè
de
trivio
.
the
Apostle
disputing
with
the
Galatians
counterfeited
ignorance
,
as
knowing
them
to
be
a
dull
,
heavy
People
,
and
that
he
had
let
f●ll
some
such
Expressions
,
as
might
possibly
have
offended
the
more
intelligent
sort
of
people
,
had
he
not
before
hand
told
them
,
that
he
spake
after
the
manner
of
men
.
Whosoever
shall
have
had
but
the
least
taste
of
the
force
and
vigour
,
and
of
the
Candor
of
the
Spirit
,
and
Discourse
of
this
Holy
Apostle
,
can
never
see
him
thus
used
,
without
being
extremely
astonished
at
it
:
especially
if
he
but
consider
,
that
these
kinds
of
speeches
,
although
they
had
perhaps
some
Ground
,
(
which
yet
they
have
not
,
)
must
needs
scandalize
,
and
give
offence
to
the
weaker
sort
of
People
,
and
therefore
ought
not
to
have
been
uttered
,
without
very
much
Qualification
,
and
sweetning
of
the
business
.
St.
Augustine
,
I
confess
,
is
much
more
discreet
in
this
particular
,
every
where
testifying
(
as
there
is
very
great
Reason
he
should
)
the
great
Respect
he
bare
to
the
Authors
of
the
Books
of
the
Holy
Scriptures
;
and
never
speaking
of
any
of
them
,
whether
it
be
of
their
Style
,
or
of
their
Sense
,
but
with
a
singular
admiration
.
But
as
for
his
own
private
Opinions
,
and
those
of
other
men
which
he
embraceth
,
he
is
not
without
his
Errours
also
.
Such
is
that
harsh
Sentence
of
his
,
which
he
hath
pronounced
upon
all
Infants
that
dye
before
Baptism
;
whom
he
will
have
not
only
to
be
deprived
of
the
Vision
of
God
,
which
is
the
punishment
that
the
ordinary
Opinion
of
the
Church
condemns
them
to
;
but
he
will
further
have
them
to
be
[
†
](A35787-e41120-b)
†
Aug.
T
10.
Serm.
14.
de
verb.
Ap.
Tormented
in
Hell
fire
:
wherein
he
is
also
followed
by
Gregorius
Armininensis
,
[
*
](A35787-e41140-b)
*
Greg.
Arim.
in
●
.
sent.
d
33.
9.
3.
a
Famous
Doctor
in
the
Schools
,
where
he
is
called
,
by
reason
of
this
Rigour
of
his
,
Tormentum
Infantium
.
He
maintaineth
also
,
that
the
Eucharist
is
necessary
for
little
Infants
,
as
we
have
formerly
noted
,
to
another
purpose
.
To
which
we
must
also
add
that
other
Opinion
,
to
which
he
evidently
inclines
;
namely
,
[
*
](A35787-e41170-b)
*
Aug.
T.
2.
Ep.
28
tot
Mox
F.
21
M
T
3
de
Gen.
ad
lit
.
lib.
10
c.
1.
T.
7.
c.
2.
de
An.
&
ejus
Orig.
c.
14.
that
the
Soul
is
derived
from
the
Father
to
the
Son
,
and
is
engendred
of
his
Substance
,
as
well
as
the
Body
,
and
is
not
immediately
Created
by
God
,
which
is
the
Common
Opinion
at
this
day
.
There
is
no
man
but
knows
,
that
[
†
](A35787-e41210-b)
†
Idem
Tom.
1.
lib.
1.
contr.
Acad.
cap.
7.
See
also
toward
the
latter
end
of
this
Chapter
.
He
every
where
attributes
to
the
Angels
a
Corporeal
Nature
:
and
also
that
he
conceives
,
against
all
sense
and
reason
,
[
*
](A35787-e41260-b)
*
Idem
Tom.
3.
lib.
imperf.
de
Gen.
ad
lit
.
cap.
7.
&
lib.
4.
de
Gen.
ad
lit
.
cap.
31
,
33
,
34.
&
lib.
cap.
5.
11.
that
the
whole
World
was
created
all
in
an
instant
of
time
;
and
refers
,
the
six
days
space
of
time
,
wherein
the
Creation
is
said
to
have
been
perfected
,
to
the
different
degrees
of
the
knowledge
of
the
Angels
.
He
believed
also
,
with
the
most
of
the
Ancient
Fathers
,
[
†
](A35787-e41270-b)
†
Idem
Tom.
5.
Euch
ad
Laur.
cap.
109.
Tempus
quod
inter
hominis
mortem
&
ultimam
resurrectionem
interpositum
est
animas
abditis
recepraculis
continet
,
&c.
Vide
&
Tom.
4.
c.
de
cur
.
pro
mortuis
,
cap.
2.
&
lib.
1.
de
Civitate
Dei
,
cap.
12.
Tom.
9.
Tract.
49.
in
Joh.
fol.
74.
that
the
Souls
of
Men
departed
,
are
shut
up
into
I
know
not
what
secret
,
dark
Receptacles
,
where
they
are
to
remain
from
the
hour
of
their
departure
,
till
the
Resurrection
.
But
we
need
not
trouble
our selves
any
further
,
in
proving
that
he
also
might
erre
in
matters
of
Religion
,
seeing
that
himself
hath
made
so
clear
and
so
Authentick
a
Confession
hereof
,
in
his
Books
of
his
Retractations
,
where
he
correcteth
many
things
which
he
had
formerly
written
,
either
besides
,
or
against
the
Truth
.
I
must
here
confess
also
,
that
in
my
Opinion
,
it
would
have
added
very
much
to
the
great
and
high
Esteem
,
which
we
generally
have
of
his
Parts
and
Worth
;
if
he
had
been
more
positive
,
and
more
resolved
,
in
the
Decision
of
things
,
which
he
hath
handled
,
for
the
most
part
,
after
the
manner
of
the
Academicks
,
doubtingly
and
waveringly
all
the
way
;
insomuch
that
he
leaveth
undecided
not
only
[
*
](A35787-e41410-b)
*
Id.
T.
3.
Euchar
ad
Laur.
c.
58.
de
Gen.
ad
lit
.
l.
2.
c.
18.
whether
the
Sun
and
the
other
Stars
be
endued
with
Reason
,
but
also
,
[
*
](A35787-e41450-b)
*
Id.
lib
1.
Retract
.
cap
11.
whether
the
World
it self
be
a
Living
Creature
,
or
not
.
He
that
will
but
exactly
and
carefully
read
the
rest
of
the
Fathers
,
may
very
easily
observe
in
their
Writings
divers
Errours
of
the
like
nature
;
and
a
man
shall
scarcely
meet
with
any
one
Father
,
of
any
Note
or
Repute
,
from
whom
some
such
thing
or
other
hath
not
escaped
.
As
for
my
own
part
,
who
have
taken
upon
me
this
troublesom
Business
very
unwillingly
,
I
shall
content
my self
with
these
few
Instances
already
set
down
,
seeing
they
do
,
in
my
Judgment
,
make
this
Business
very
clear
;
the
discovery
whereof
,
I
have
been
necessitated
to
undertake
,
though
I
wish
rather
they
might
have
been
concealed
.
For
,
seeing
that
these
so
eminent
Persons
,
who
were
of
the
greatest
Repute
amongst
all
the
Ancients
,
have
through
Humane
Infirmity
fallen
into
such
Errors
,
in
Point
of
Faith
;
what
ought
we
to
expect
from
others
,
who
come
very
much
behind
these
,
both
in
respect
of
their
Antiquity
,
Learning
,
and
Holiness
of
Life
?
Since
Justin
Martyr
,
Irenaeus
,
Clemens
Alexandrinus
,
Tertullian
,
Cyprian
,
Lactantius
,
Hilary
,
Ambrose
,
Hierome
,
Augustine
,
and
Epiphanius
,
that
is
to
say
,
the
most
Eminent
,
and
most
Approved
Persons
that
ever
were
,
have
yet
stumbled
in
many
places
,
and
have
quite
fallen
in
some
other
;
what
hath
Cyril
,
Leo
,
Gregorius
Romanus
,
and
Damascene
done
,
who
have
come
after
them
,
and
in
whom
hath
appeared
both
much
less
Gallantry
of
Spirit
,
and
Sanctity
,
than
in
the
Former
?
Besides
,
if
these
Men
have
been
mistaken
in
matters
of
so
great
Importance
;
some
of
them
,
for
Instance
,
in
the
Point
touching
the
Nature
of
God
;
some
,
touching
the
Humanity
of
our
Saviour
Christ
;
others
,
touching
the
Quality
of
our
Soul
;
and
some
,
touching
the
State
and
Condition
thereof
after
Death
,
and
touching
the
Resurrection
;
why
,
for
Gods
sake
,
must
they
needs
be
Infallible
,
when
they
speak
of
the
Points
now
debated
amongst
us
?
Why
may
not
the
same
thing
have
hapned
to
them
in
the
one
,
that
hath
so
manifestly
befallen
them
in
the
other
?
It
is
not
very
probable
(
as
we
have
said
before
)
that
they
so
much
as
ever
thought
of
our
Differences
:
and
it
is
much
more
improbable
,
that
ever
they
had
any
intention
of
being
our
Judges
in
the
Decision
of
them
,
as
we
have
before
proved
.
But
now
put
the
Case
that
they
were
acquainted
with
the
Business
,
and
that
they
did
intend
to
clear
our
Doubts
,
and
to
give
us
their
Positive
Determination
touching
the
same
in
their
Books
;
who
shall
assure
us
,
that
they
have
had
better
success
here
,
than
they
had
in
so
many
other
things
,
wherein
we
have
before
heard
them
,
give
their
Verdict
,
so
utterly
against
all
Justice
and
Reason
?
He
that
hath
erred
touching
the
Point
of
the
Resurrection
,
is
it
not
possible
that
he
should
be
in
an
Errour
touching
the
State
of
the
Soul
after
this
Life
?
He
that
could
be
ignorant
what
the
Nature
of
Christ's
Body
was
,
must
he
Necessarily
have
a
Right
Judgment
touching
the
Eucharist
?
I
do
not
see
what
solid
Reason
of
this
Difference
can
possibly
be
given
.
It
cannot
proceed
,
but
from
one
of
these
two
Causes
,
neither
of
which
have
yet
any
place
here
.
For
it
happens
sometimes
,
that
he
who
is
deceived
in
one
Particular
,
hath
yet
better
fortune
in
another
;
by
reason
perhaps
of
his
taking
more
heed
to
,
and
using
more
Attention
in
the
Consideration
of
the
Later
,
than
he
did
in
the
Former
,
or
else
,
by
reason
that
one
of
the
Points
is
easier
to
be
understood
,
than
the
other
.
For
,
in
this
Case
,
though
his
Attention
be
as
great
in
the
one
,
as
in
the
other
;
yet
notwithstanding
he
may
perhaps
be
able
to
understand
the
easie
one
,
but
shall
not
be
able
to
master
the
hard
one
.
But
now
,
neither
of
these
Reasons
can
be
alledged
here
:
For
,
why
should
the
Ancients
have
used
less
Care
and
Attention
in
the
Examination
of
those
Points
wherein
they
have
erred
?
Or
,
why
should
they
have
used
more
in
those
Points
which
are
at
this
day
controverted
amongst
us
?
Are
not
those
Ancient
Points
of
Religion
of
as
great
Importance
,
as
these
Latter
?
Is
there
less
danger
in
being
ignorant
touching
the
Nature
of
God
,
than
touching
the
Authority
of
the
Pope
?
or
touching
the
State
of
the
Faithful
in
the
Resurrection
,
than
touching
the
Punishment
of
Souls
in
Purgatory
?
the
Real
Qualities
of
the
Body
of
Christ
,
than
the
Nature
of
the
Eucharist
?
the
Cup
of
His
Passion
,
than
the
Cup
of
His
Communion
?
Is
it
more
Necessary
to
Salvation
,
to
know
Him
Sacrificed
upon
the
Altar
,
than
Really
Suffering
upon
the
Cross
?
Who
sees
not
,
that
these
Matters
are
of
equal
Importance
?
or
,
if
there
be
any
Difference
betwixt
them
,
that
those
Points
wherein
the
Fathers
have
erred
,
are
in
some
sort
more
Important
than
those
which
we
now
dispute
about
?
We
shall
therefore
conclude
,
That
if
they
had
had
both
the
one
and
the
other
before
their
eyes
,
they
would
questionless
have
used
as
much
Diligence
at
least
,
and
Attention
,
in
the
Study
of
the
one
,
as
of
the
other
;
and
consequently
,
in
all
probability
,
would
have
been
either
as
successful
,
or
else
have
erred
as
much
in
the
one
,
as
in
the
other
.
Neither
may
it
be
here
objected
,
That
those
Points
wherein
they
have
failed
,
are
of
more
difficulty
than
those
other
wherein
these
Men
will
needs
have
them
to
have
been
Certainly
in
the
Right
:
for
whosoever
shall
but
consider
them
more
narrowly
,
he
will
find
that
they
are
equally
both
easie
and
difficult
:
or
,
if
there
be
any
difference
betwixt
them
in
this
Particular
,
those
which
they
have
erred
in
,
were
the
easier
of
the
two
to
have
been
known
.
For
,
I
would
fain
have
any
Man
tell
me
what
he
thinks
in
his
Conscience
,
whether
it
be
not
as
easie
to
judge
by
Reason
,
and
by
the
Scripture
,
whether
or
no
the
Saints
shall
dwell
upon
the
Earth
after
the
Resurrection
;
as
it
is
to
determine
,
whether
,
after
they
are
departed
this
Life
,
they
shall
go
into
Purgatory
,
or
not
?
Is
it
a
harder
matter
to
know
,
whether
the
Angels
are
capable
of
Carnal
Love
;
than
it
is
to
judge
,
whether
the
Pope
,
as
he
is
Pope
,
be
Infallible
,
or
not
?
And
if
it
be
answered
here
,
That
the
Church
,
having
already
determined
these
Latter
Points
,
and
having
not
declared
it self
at
all
touching
the
other
,
hath
taken
away
all
the
Difficulty
of
the
one
,
but
hath
left
the
other
in
their
former
Doubtful
State
:
this
is
to
presuppose
that
which
is
the
main
Question
;
or
rather
,
it
is
manifestly
False
:
the
Church
in
the
First
Ages
having
not
,
that
we
know
of
,
passed
any
Publick
and
Authentick
Judgment
,
touching
the
Points
now
in
controversie
,
as
we
have
before
already
proved
.
Forasmuch
therefore
as
these
Holy
Men
(
if
at
least
they
had
any
thought
at
all
of
these
our
Quarrels
)
had
an
equally
Clear
Insight
in
these
things
;
both
according
to
all
Reason
,
and
all
Probability
,
they
would
have
also
come
unto
them
with
an
equal
both
Attention
and
Affection
.
And
I
believe
that
there
is
no
Man
but
sees
,
that
if
they
might
erre
in
the
Decision
of
the
one
,
it
is
altogether
as
Possible
that
they
might
be
mistaken
also
in
their
Judgment
upon
the
other
.
Now
those
Books
of
theirs
,
which
are
left
us
,
proclaim
aloud
,
and
openly
enough
,
(
as
we
have
seen
by
those
few
Testimonies
which
we
have
but
just
now
produced
out
of
them
)
that
they
have
erred
,
and
sometimes
also
very
grievously
,
touching
those
First
Questions
:
it
remaineth
therefore
that
we
say
,
That
their
Judgment
is
not
any
whit
more
Infallible
in
our
present
Controversies
.
I
could
be
content
that
you
had
demonstrated
to
any
Protestant
,
by
clear
and
undeniable
Reasons
,
that
S.
Hilary
,
in
those
Passages
which
are
produced
out
of
him
for
the
same
purpose
,
hath
Positively
taught
the
Real
Presence
of
Christ
in
the
Eucharist
:
and
I
could
be
well
contented
that
he
should
grant
you
the
same
,
which
yet
perhaps
he
will
never
do
.
However
,
after
all
,
he
hath
this
still
to
put
you
in
mind
of
,
namely
,
that
this
is
the
self-same
S.
Hilary
,
who
in
the
same
Book
maintains
,
That
the
Body
of
Christ
felt
no
Pain
at
all
upon
the
Cross
.
And
if
he
were
in
an
Error
in
this
Particular
,
why
must
he
Necessarily
be
in
the
Right
in
the
other
?
The
Question
touching
the
Body
of
Christ
,
is
of
as
great
Importance
as
that
of
the
Eucharist
:
and
it
is
besides
much
more
Clearly
decided
in
the
Scriptures
,
where
there
is
nothing
in
the
Earth
that
obligeth
in
the
least
degree
to
fancy
any
such
thing
of
the
Body
of
Christ
,
as
S.
Hilary
hath
done
:
but
where
,
on
the
contrary
,
there
seems
to
be
some
kind
of
Ground
for
the
Opinion
which
he
is
pretended
to
have
had
,
touching
the
Eucharist
.
Forasmuch
therefore
(
will
the
Protestant
say
)
as
that
in
a
thing
which
is
of
equal
Importance
,
and
of
much
less
Difficulty
,
he
hath
manifestly
erred
,
who
can
assure
me
,
that
in
this
Point
here
,
which
is
both
less
Necessary
,
and
more
Difficult
he
may
not
also
be
mistaken
?
The
same
hath
he
to
reply
upon
you
,
touching
those
other
Allegations
which
you
produce
out
of
the
rest
of
the
Fathers
;
every
one
of
whom
hath
either
Really
erred
,
o●
else
Possibly
might
have
erred
in
Matters
of
Religion
.
Neither
can
you
hope
,
that
any
Solid
Answer
should
be
given
to
these
things
;
especially
if
you
but
consider
,
that
the
Practice
both
of
the
Fathers
,
and
also
of
our
Adversaiies
themselves
,
hath
clearly
confirmed
this
our
Position
.
For
,
[
*
](A35787-e42040-b)
*
Aug.
Ep.
ad
Hier:
inter
Ep.
Hier.
47.
T.
2.
p.
551.
&
inter
Epist.
Aug.
19.
T.
2.
S.
Augustine
,
in
that
Dispute
of
his
which
he
maintained
against
S.
Hierome
,
seeing
him
produce
the
Testimonies
of
Seven
Authors
,
he
(
taking
no
notice
at
all
of
the
words
of
the
first
four
of
them
)
answers
no
more
but
this
,
That
some
of
them
were
guilty
of
Heresie
,
and
the
rest
of
Error
:
Which
Answer
is
very
Insufficient
,
unless
you
allow
,
that
the
Testimony
of
a
Man
who
hath
erred
in
any
one
particular
Point
of
Faith
,
is
Null
and
Invalid
.
The
Fathers
of
the
II
Council
of
Nice
took
the
very
same
Course
in
answering
an
Objection
brought
against
them
by
the
Iconoclasts
,
who
alledged
a
certain
Passage
for
themselves
out
of
Eusebius
Bishop
of
Caesarea
,
Gelasius
Cyzicenus
,
Forasmuch
therefore
,
as
we
are
not
to
build
upon
the
Authority
of
any
Author
that
may
justly
be
accused
of
Error
;
it
is
most
evident
,
that
the
Authority
of
the
greatest
part
,
and
indeed
in
a
manner
of
all
the
Fathers
,
may
very
well
be
called
in
Question
:
seeing
that
you
will
hardly
find
any
one
of
them
that
is
not
liable
to
this
Exception
.
But
it
will
here
be
objected
perhaps
,
by
some
especially
,
that
although
it
be
confessed
,
that
the
Opinion
of
one
Single
Father
possibly
may
be
,
and
many
times
is
really
False
;
yet
however
it
is
a
very
hard
,
or
indeed
an
impossible
thing
,
that
what
hath
been
delivered
unanimously
by
many
of
them
together
,
should
be
otherwise
than
True
.
But
we
have
answered
something
already
to
this
Objection
,
where
we
took
occasion
to
examine
that
Maxime
of
Vincentius
Lirinensis
,
touching
this
Particular
.
And
in
short
,
this
is
all
one
,
as
if
having
confessed
that
every
particular
Person
of
such
a
Company
is
sick
of
some
Disease
,
we
should
notwithstanding
still
deny
,
that
the
whole
Company
,
taken
all
together
,
can
possibly
fall
into
any
Common
Distemper
of
Body
.
It
is
not
indeed
altogether
so
probable
,
that
Many
should
be
sick
of
any
Disease
,
as
that
One
single
Person
should
:
yet
neither
is
the
thing
altogether
impossible
,
especially
when
the
Disease
is
Contagious
,
and
besides
,
not
so
well
Known
;
as
for
the
most
part
the
Errors
of
Great
Persons
are
,
whose
very
Name
bears
them
out
,
and
makes
them
easily
received
by
the
Ordinary
sort
,
who
run
after
them
,
and
suck
them
in
without
the
least
suspicion
at
all
.
But
yet
if
Reason
will
not
do
the
turn
,
let
Experience
however
perswade
us
to
receive
this
Truth
.
For
it
is
most
evident
,
that
some
of
those
Errors
before-specified
,
have
been
maintained
,
not
by
One
,
nor
by
Two
,
nor
by
Three
of
the
Fathers
onely
;
but
by
Many
,
by
the
Major
part
,
and
sometimes
also
by
All
the
Fathers
of
the
same
Age
,
at
least
of
all
those
whose
Names
and
Writings
have
come
to
our
hands
.
We
have
heard
how
that
Justin
Martyr
maintained
the
Opinion
of
the
Millenaries
,
which
is
both
manifestly
false
in
it self
,
and
also
very
dangerous
in
its
Consequences
.
Now
this
Opinion
he
did
not
maintain
alone
,
the
rest
of
the
Learned
of
his
time
were
in
a
manner
all
of
the
same
Perswasion
,
as
it
appeareth
by
his
own
words
.
For
,
writing
against
Tryphon
,
and
the
Jews
that
held
with
him
,
he
saith
,
[
a
](A35787-e42370-b)
a
Just.
contr.
Tryph●
p.
306.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
That
if
they
had
by
chan●e
met
with
some
who
bare
the
Name
of
Christians
,
but
did
not
believe
this
Article
of
Faith
,
blaspheming
the
God
of
Abraham
,
of
Isaac
,
and
of
Jacob
,
and
saying
,
That
there
shall
be
no
Resurrection
of
the
Dead
,
but
that
the
Souls
,
immediately
after
Death
,
are
transported
up
to
Heaven
;
they
must
not
take
these
Persons
for
Christians
,
no
more
than
,
in
speaking
truly
and
precisely
,
the
Samaritans
,
or
any
other
Sect
of
Judaism
,
ought
to
be
called
Jews
.
The
False
Christians
which
he
here
speaks
of
,
were
the
Valentinians
,
and
others
of
the
Gnostick●
.
He
goes
on
by
and
by
,
and
says
,
[
b
](A35787-e42480-b)
b
Id.
ibid
p
307
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
But
as
for
me
,
and
the
rest
of
us
,
who
are
Right
and
Orthodox
in
our
Opinions
,
and
who
are
perfectly
Christians
,
we
know
,
that
there
shall
be
both
a
Resurrection
of
the
Flesh
,
and
that
the
Saints
shall
afterwards
also
spend
a
thousand
years
in
Jerusalem
,
which
shall
be
rebuilt
,
beautified
,
and
enlarged
.
By
which
words
of
his
he
seems
to
testifie
,
That
all
the
Catholicks
in
his
time
maintained
this
Erroneous
Opinion
,
and
that
the
Hereticks
onely
rejected
it
.
I
know
very
well
,
that
he
confesseth
before
,
[
c
](A35787-e42510-b)
c
Id.
ibid.
p.
306.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
there
were
divers
who
were
Perfect
and
Religious
Christians
,
who
yet
did
not
embrace
the
said
Opinion
:
But
let
any
Man
that
can
,
reconcile
these
two
contrary
Sayings
;
That
all
Orthodox
Christians
held
this
Opinion
;
and
,
That
there
were
some
of
the
Orthodox
Party
,
that
did
not
receive
the
same
.
Let
any
Man
that
will
,
search
also
into
Justin's
Works
,
and
see
whether
this
Contradiction
hath
not
been
foisted
in
by
the
Zeal
of
the
following
Ages
,
who
haply
might
take
offence
at
the
Business
,
in
seeing
such
an
Opinion
fathered
upon
all
the
True
Christians
,
by
so
great
a
Martyr
.
It
is
sufficient
for
us
,
that
however
it
appears
clearly
by
this
Passage
,
that
a
very
great
part
of
the
Doctors
,
and
of
the
Faithful
People
of
those
times
,
maintained
this
Errour
.
We
see
that
Irenaeus
,
who
lived
in
the
same
time
,
and
also
Tertullian
,
who
followed
not
long
after
him
,
were
both
of
the
same
Perswasion
;
no
one
Man
all
this
while
,
that
we
hear
of
,
offering
to
contradict
them
.
[
d
](A35787-e42600-b)
d
Euseb.
Hist.
Eccl.
l.
3.
c.
39.
Eusebius
,
and
[
*
](A35787-e42620-b)
*
Hieron
.
l.
de
Scrip.
Eccles
in
.
Papia
.
S.
Hierome
,
and
divers
other
Authors
inform
us
,
That
Papias
Bishop
of
Hierapolis
,
who
flourished
about
the
Year
of
our
Lord
CX
,
was
the
Author
of
this
Opinion
.
It
followeth
then
from
hence
,
That
the
Consent
of
all
the
Fathers
that
are
now
extant
,
who
lived
in
the
same
Age
,
and
maintained
all
the
same
Opinion
,
is
no
infallible
Argument
of
the
Truth
.
And
if
you
go
down
●ower
,
you
will
find
that
the
very
same
Error
was
defended
by
several
Doctors
of
very
great
Repute
in
the
Church
.
S.
Hierome
,
who
in
divers
places
of
his
Commentaries
hath
excellently
and
solidly
refuted
this
foolish
Fancy
,
says
,
[
e
](A35787-e42700-b)
e
Id.
Comm.
〈◊〉
.
in
Ezech.
T.
4.
●
.
984.
That
many
among
the
Learned
Christians
had
maintained
the
same
,
and
to
those
,
whom
we
have
already
mentioned
[
†
](A35787-e42720-b)
†
Id.
Com.
18.
in
Isa.
in
Praefat
.
Quem
(
Apollinarium
)
nostrorum
in
hac
parte
duntaxat
plurima
sequitur
multitudo
,
ut
praesaga
mente
jam
cernam
,
quantorum
in
me
rabies
concitanda
sit
.
He
addeth
Lactantius
,
Victorinus
,
Severus
,
and
Apollinaris
,
who
is
followed
in
this
Point
,
(
saith
he
in
another
place
)
by
great
multitudes
of
Christians
about
us
,
insomuch
that
I
already
foresee
and
presage
to
my self
,
how
many
folks
anger
I
shall
incur
hereby
:
namely
,
because
he
every
where
spoke
against
this
Opinion
.
Whence
it
plainly
appears
,
that
in
his
time
,
that
is
to
say
,
about
the
beginning
of
the
Fifth
Century
,
it
was
still
in
great
request
in
the
Church
.
And
indeed
how
fierce
soever
he
seem
to
be
in
his
Onset
,
yet
he
dares
not
condemn
this
Opinion
absolutely
.
[
*
](A35787-e42800-b)
*
Hier.
Com.
4.
in
Hierem.
T
4.
p.
598.
Quae
licet
non
sequamur
,
tamen
damnare
non
possumus
,
quia
multi
Ecclesiasticorum
virorum
,
&
Martyres
ista
dixerunt
:
&
unusquisque
in
suo
sensu
abundet
,
&
Domini
cuncta
judicio
reserventur
.
Although
we
embrace
not
this
Opinion
,
(
saith
he
)
yet
can
we
not
condemn
it
;
for
as
much
as
there
have
been
divers
Eminent
Personages
,
and
Martyrs
in
the
Church
,
who
have
maintained
the
same
.
Let
every
man
abound
in
his
own
sense
,
and
let
us
leave
the
judgment
of
all
things
to
God
.
Whence
you
see
,
(
as
we
may
observe
by
the
way
)
that
the
Fathers
have
not
always
held
an
Opinion
in
the
same
degree
that
we
do
.
For
,
St.
Hierome
conceived
this
to
be
a
Pardonable
Errour
,
which
yet
we
at
this
day
will
not
endure
to
hear
of
.
If
it
be
here
answered
,
that
the
Church
in
the
Ages
following
condemned
this
Opinion
,
as
erroneous
;
this
is
no
more
,
than
to
say
,
that
the
Churches
in
the
Ages
following
acknowledged
,
that
the
joynt
Consent
of
many
Fathers
together
,
touching
one
and
the
same
Opinion
,
is
no
solid
Proof
of
the
Truth
of
the
same
.
If
Dionysius
Alexandrinus
had
been
of
any
other
judgment
,
he
would
never
have
written
against
Irenaeus
as
he
did
;
as
[
†
](A35787-e42920-b)
†
Id.
Com.
18.
in
Es.
in
Praefat.
St.
Hierome
also
testifieth
,
in
one
of
his
Books
of
Commentaries
before
cited
.
And
if
we
are
to
have
regard
to
Authority
only
,
the
Judgment
of
the
succeeding
Church
cannot
then
serve
us
,
as
a
certain
Guide
in
this
Question
,
to
inform
us
on
which
side
the
Truth
is
:
For
,
to
alledge
it
in
this
Case
,
were
rather
to
oppose
one
Authority
against
another
,
than
to
decide
the
Controversie
.
As
Dionysius
Alexandrinus
,
St.
Hierome
,
Gregory
Nazianzene
,
and
others
,
conceived
not
themselves
bound
to
submit
to
the
Authority
of
Justin
Martyr
,
Irenaeus
,
Lactantius
,
Victorinus
,
Severus
,
and
others
;
so
neither
are
we
any
more
bound
to
submit
to
theirs
:
For
,
their
Posterity
oweth
them
no
more
Respect
,
than
they
themselves
owed
to
their
Ancestors
.
It
seemeth
rather
,
that
in
Reason
they
should
owe
them
less
,
because
that
look
how
far
distant
in
time
they
are
from
the
Apostles
,
who
are
as
it
were
the
Spring
and
Original
of
all
Ecclesiastical
Authority
;
so
much
doth
the
Credit
and
Authority
of
the
Doctors
of
the
Church
lose
and
grow
less
.
If
Antiquity
(
as
we
would
have
it
)
be
the
Mark
of
Truth
,
then
certainly
that
which
is
the
most
Ancient
,
is
also
the
most
Venerable
,
and
the
most
Considerable
.
And
if
there
were
no
other
Argument
but
this
,
against
the
Authority
of
many
Fathers
,
unanimously
consenting
in
any
Opinion
;
yet
would
it
clearly
serve
to
lessen
the
same
:
but
there
are
yet
behind
many
others
;
some
whereof
we
shall
here
produce
.
We
have
heard
before
,
Justin
Martyr
,
Irenaeus
,
Tertullian
,
and
St.
Augustine
,
affirming
all
of
them
,
that
Heaven
shall
not
be
opened
,
till
the
Day
of
Judgment
;
and
that
during
this
space
of
time
the
Souls
of
all
the
Faithful
are
shut
up
in
some
subterraneous
place
,
except
some
small
number
of
those
who
had
the
Priviledge
of
going
immediately
to
Heaven
.
The
Author
of
those
Questions
and
Answers
,
that
go
under
the
name
of
Justin
Martyr
,
maintains
the
same
Opinion
,
as
you
may
see
in
the
Answers
to
the
LX
,
and
LXXIV
Questions
.
And
that
I
may
not
unprofitably
spend
both
Time
and
Paper
,
in
bringing
in
all
the
particular
Passages
,
I
say
in
General
,
that
both
the
Major
Part
,
and
also
the
most
Eminent
Persons
among
the
Ancient
Fathers
held
this
Opinion
,
either
absolutely
,
or
at
least
in
part
.
For
,
besides
Justin
Martyr
,
Irenaeus
,
Tertullian
,
and
St.
Augustine
,
and
the
Author
of
those
Questions
and
Answers
we
before
mentioned
,
which
is
a
very
Ancient
Piece
indeed
,
though
falsly
fathered
upon
Justin
Martyr
,
it
is
clear
,
that
Origen
,
Lactantius
,
Victorinus
,
St.
Ambrose
,
St.
Chrysostome
,
Theodoret
,
Oecumenius
,
Aretas
,
Prudentius
,
Theophylact
,
St.
Bernard
,
and
,
among
the
Popes
,
Clemens
Romanus
,
and
John
XXII
.
were
all
of
this
Opinion
,
as
is
confessed
by
all
;
neither
was
this
so
admirable
and
general
Consent
of
theirs
contradicted
by
any
Declaration
of
the
Church
,
for
the
space
of
Fourteen
Hundred
years
;
neither
yet
did
any
one
of
the
Fathers
so
far
as
we
can
discover
,
take
upon
him
to
refute
this
Errour
,
as
Dionysius
Alexandrinus
,
and
St.
Hierome
did
to
refute
the
Millenaries
;
all
the
rest
of
the
Fathers
being
either
utterly
silent
,
as
to
this
Particular
,
and
so
by
this
their
silence
going
over
in
a
manner
into
the
Opinion
of
the
Major
Part
;
or
else
contenting
themselves
with
declaring
sometimes
here
and
there
in
their
Books
,
that
they
believed
that
the
Souls
of
the
Saints
should
enjoy
the
sight
of
God
,
till
the
Resurrection
,
never
formally
denying
the
other
Opinion
.
But
that
which
doth
further
shew
,
that
this
Opinion
is
both
very
Ancient
,
and
hath
been
also
very
Common
among
the
Christians
,
is
,
because
that
even
at
this
day
it
is
believed
,
and
defended
by
the
whole
Greek
Church
:
neither
is
there
any
of
all
those
,
who
make
Profession
of
standing
to
the
Writings
of
the
Fathers
,
as
the
Rule
of
their
Faiths
,
who
have
rejected
it
,
save
only
the
Latines
,
Conc.
Flor.
in
defin
.
Diffinimus
insuper
,
&c.
illorum
animas
qui
post
susceptum
Baptisma
nullam
omnino
maculam
incurrerunt
illas
etiam
quae
post
contractam
peccati
maculam
vel
in
suis
corporibus
,
vel
eisdem
exutae
corporibus
,
pro
ut
superiùs
dictum
est
,
sunt
purgatae
,
in
coelum
mox
recipi
,
&
intueri
clarè
ipsum
Deum
,
trinum
&
unum
,
Tom.
4.
Conc.
pag.
584.
who
have
expresly
also
established
the
contrary
,
at
the
Council
of
Florence
,
held
in
the
year
of
our
Lord
1439.
which
is
not
above
Two
Hundred
and
Twelve
years
ago
.
Do
but
fancy
now
to
your selves
a
Vicentius
Lirinensis
,
standing
in
the
midst
of
this
Council
,
and
laying
before
them
his
own
Oracle
,
before
mentioned
;
which
is
,
That
we
ought
to
hold
for
most
certainly
,
and
undoubtedly
true
,
whatsoever
hath
been
delivered
by
the
Ancients
unanimously
and
by
a
Common
Consent
:
and
do
but
think
,
whether
or
no
he
should
not
have
been
hissed
out
by
these
Reverend
Fathers
,
as
one
that
made
the
Truth
,
which
is
holy
and
immutable
,
to
depend
upon
the
Authority
of
Men
?
For
,
these
men
regarded
not
at
all
neither
the
Multitude
,
nor
the
Antiquity
,
nor
the
Learning
,
nor
the
Sanctity
of
the
Authors
of
this
foolish
Opinion
;
but
,
finding
it
to
be
false
,
without
any
more
ado
rejected
it
,
as
they
thought
they
had
good
Reason
to
do
,
and
withal
ordained
the
contrary
.
Now
I
am
verily
perswaded
,
that
there
are
very
few
Points
of
Faith
,
among
all
those
which
the
Church
of
Rome
would
have
the
Protestants
receive
,
for
which
there
can
be
alledged
either
more
,
or
more
clear
and
evident
Testimonies
out
of
the
Fathers
,
than
for
this
.
For
as
much
therefore
as
that
after
all
this
it
hath
not
only
be
called
in
Question
,
but
hath
been
even
utterly
condemned
also
;
who
seeth
not
,
that
the
Consent
of
many
Fathers
together
,
although
any
such
thing
were
to
be
had
,
upon
all
the
Points
now
in
Debate
,
would
yet
be
no
sufficient
Argument
of
the
Truth
of
the
same
?
But
I
shall
pass
on
to
the
rest
.
We
have
before
heard
,
how
that
Tertullian
,
St.
Cyprian
,
who
was
both
a
Bishop
and
a
Martyr
,
Firmilianus
Metropolitan
of
Cappadocia
,
Dionysius
Patriarch
of
Alexandria
,
together
with
the
Synods
of
Bishops
both
of
Africk
,
Cappadocia
,
Cilicia
,
Publick
Decrees
of
the
Church
,
by
the
Greek
Canonists
.
And
yet
this
Opinion
is
now
confessed
by
all
to
be
Erroneous
.
Many
in
like
manner
of
the
Fathers
,
as
namely
[
†
](A35787-e43610-b)
†
Tertul.
lib.
contr.
Jud.
cap.
8.
Tertullian
,
[
*
](A35787-e43630-b)
*
Clem.
Alex.
Strom.
1.
6.
Clemens
Alexandrinus
,
[
†
](A35787-e43650-b)
†
Lactant
Firmian
lib.
4.
cap.
10.
Lactantius
,
and
[
*
](A35787-e43670-b)
*
African
.
apud
Hieron
Com.
in
Dan.
cap.
10.
Tom.
4.
cap.
1147
Africanus
,
believed
,
that
our
Saviour
Christ
kept
the
Feast
of
the
Passeover
but
once
only
,
after
his
Baptism
.
And
yet
notwithstanding
this
Consent
of
theirs
,
the
Opinion
is
known
to
be
very
false
,
as
[
†
](A35787-e43690-b)
†
Petav.
Not.
in
Epiph.
pag.
203.
Petavius
also
testifieth
;
and
besides
is
expresly
contrary
to
the
Text
of
the
Gospel
.
I
shall
not
here
say
any
thing
of
the
Opinion
of
[
a
](A35787-e43710-b)
a
Chrysost●m
.
Hom.
in
statuas
,
&
passim
.
St.
Chrysostom
,
[
b
](A35787-e43730-b)
b
St
Hieron
.
Com.
1.
in
Matth.
T●m.
6.
pag.
15.
St.
Hierome
,
[
c
](A35787-e43750-b)
c
Basil
.
Hom.
in
Ps.
14.
T.
1.
pag.
154
,
&
155.
St.
Basil
,
and
the
Fathers
of
the
Council
held
at
[
d
](A35787-e43770-b)
d
Act.
Conc.
Const.
act.
1.
Tom.
2.
pag.
129.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Constantinople
under
the
Patriarch
Flavianus
;
who
seem
all
to
have
held
,
that
an
Oath
was
utterly
unlawful
for
Christians
,
under
the
New
Testament
.
Neither
shall
I
take
any
notice
in
this
place
of
that
Conceit
of
Athanasius
,
St.
Basil
,
and
Methodius
,
as
he
is
cited
by
[
e
](A35787-e43870-b)
e
Tom.
3.
Conc.
pag.
547.
in
act
.
Conc.
VII
.
act.
5.
John
Bishop
of
Thessalonica
,
who
all
believed
that
the
Angels
had
Bodies
:
to
whom
we
may
also
add
,
(
as
we
have
shewed
before
,
)
St.
Hilary
,
Justin
Martyr
,
Tertullian
,
and
very
many
more
of
the
Fathers
,
who
would
all
of
them
have
the
Nature
of
Angels
to
be
such
,
as
was
capable
of
the
Passions
of
Carnal
love
;
of
which
number
is
even
[
f
](A35787-e43950-b)
f
August
Tom.
1.
lib.
1.
contr.
Acad.
cap.
7.
Tom.
2.
Epist.
111.
&
Epist.
115.
&
Tom.
3.
Enchir.
ad
Laur.
cap.
59.
de
Trin.
lib.
2.
cap.
7.
&
lib.
3.
cap.
1.
&
lib.
8.
cap.
2.
&
de
Gen.
ad
lit
.
lib.
3.
cap.
10.
&
lib.
11.
cap
22.
&
de
divin
.
Daem
.
cap.
3
,
4
,
5.
&
Tom.
4.
lib.
93.
quaest.
9
47
Tom.
5
lib.
11.
de
Civ
.
Dei
.
cap.
25.
&
lib.
15.
cap.
23.
&
ibi
Vives
,
&
lib.
21.
cap.
23.
&
cap.
10.
St.
Augustine
also
.
Whosoever
should
now
conclude
from
hence
,
that
this
Fancy
of
theirs
(
which
yet
is
of
no
small
importance
)
is
a
Truth
;
would
he
not
be
as
sharply
reproved
for
it
by
the
Romanists
,
as
by
those
of
Geneva
?
But
I
must
not
forget
,
that
besides
St.
Cyprian
,
St.
Augustine
,
and
Pope
Innocent
I.
whose
Testimonies
we
have
given
in
[
g
](A35787-e44020-b)
g
Supr.
lib.
1.
cap.
8.
before
,
all
the
rest
of
the
Doctors
,
in
a
manner
,
of
the
first
Ages
maintained
,
that
the
Eucharist
was
necessary
for
young
Infants
;
if
at
least
you
dare
take
Maldonat's
word
,
[
h
](A35787-e44060-b)
h
Maldon
.
in
Joh.
6.
53.
who
affirms
,
that
this
Opinion
was
in
great
Request
in
the
Church
,
during
the
first
Six
Hundred
years
after
our
Saviour
Christ
.
[
i
](A35787-e44090-b)
i
Cassand
.
Consult
.
ad
Fer.
&
Max.
p.
936
&
lib.
de
Bapt.
Inf.
p.
747.
Cassander
also
testifieth
,
that
he
hath
often
observed
this
Practice
in
the
Ancients
;
as
indeed
is
also
witnessed
by
Carolus
Magnus
,
and
by
Ludovicus
Pius
,
who
lived
a
long
time
after
the
Sixth
Century
;
both
of
which
assure
us
,
that
this
Custom
continued
in
the
West
,
even
in
their
time
,
as
they
are
cited
by
Cardinal
[
k
](A35787-e44130-b)
k
Du
Perr
.
traict
.
de
St.
August
.
pag.
1001.
Perron
:
and
the
Traces
of
this
Custom
do
yet
remain
to
this
day
,
amongst
those
Christians
who
are
not
of
the
Communion
of
the
Latine
Church
.
For
[
l
](A35787-e44150-b)
l
Nicol.
de
Lyra
in
Joh.
Notandum
quod
ex
hoc
quod
dicitur
hic
,
Nisi
manducaveritis
,
&c.
dicunt
Graeci
,
quod
hoc
Sacramentum
est
tantae
necessitatis
,
quod
pueris
dehet
dari
,
sicut
Baptismus
.
Nicolaus
Lyranus
,
who
lived
somewhat
above
three
hundred
years
since
,
observed
,
That
the
Greeks
accounted
the
Holy
Eucharist
so
necessary
,
as
that
they
administred
it
to
little
Children
also
,
as
well
as
Baptism
.
And
even
in
our
Fathers
time
,
the
Patriarch
[
m
](A35787-e44190-b)
m
Hierem.
Patr.
Const.
Doctr.
Exh.
ad
Germ.
Jeremias
,
speaking
in
the
name
of
the
whole
Creek
Church
,
said
,
We
do
not
only
Baptize
little
Children
,
but
we
also
make
them
partakers
of
the
Lords
Supper
.
And
a
little
after
:
we
account
(
saith
he
)
both
Sacraments
to
be
necessary
to
Salvation
for
all
persons
;
namely
,
Baptism
and
the
Holy
Communion
.
The
[
n
](A35787-e44250-b)
n
Alvarez
.
in
his
Voyage
to
Ethiopia
.
Abyssines
also
make
their
Children
in
like
manner
Communicate
of
the
Holy
Eucharist
,
as
soon
as
ever
they
are
Baptized
.
Which
are
most
evident
Arguments
,
that
this
false
Opinion
,
touching
the
Necessity
of
the
Eucharist
,
hath
been
of
old
maintained
,
not
by
three
or
four
of
the
Fathers
only
,
but
by
the
Major
part
,
and
in
a
manner
by
all
of
them
.
For
we
do
not
hear
of
so
much
as
one
,
among
all
the
Ancient
Fathers
,
who
rejected
it
in
express
Terms
;
as
the
Council
of
Trent
hath
done
,
in
these
later
Times
.
To
conclude
,
the
Jesuit
[
o
](A35787-e44340-b)
o
Peter
.
in
Rom
c.
8.
disp.
22.
Epist.
23.
Pererius
hath
informed
us
,
(
and
indeed
the
observation
is
obvious
enough
to
any
man
,
that
is
never
so
little
conversant
in
the
Writings
of
those
Authors
,
who
lived
before
St.
Augustines
time
)
that
all
the
Greek
Fathers
,
and
a
considerable
part
also
of
the
Latines
,
were
of
Opinion
,
that
the
Cause
of
Predestination
was
,
the
Fore
sight
which
God
had
,
either
of
Mens
Good
Works
,
or
else
of
their
Faith
:
either
of
which
Opinions
,
he
assures
us
,
is
manifestly
contrary
both
to
the
Authority
of
the
Scriptures
,
and
also
to
the
Doctrine
of
St.
Paul
.
So
that
I
conceive
we
may
,
without
troubling
our selves
any
further
in
making
this
envious
Inquiry
into
the
Errours
of
the
Fathers
,
conclude
from
what
hath
been
already
produced
,
that
seeing
the
Fathers
have
Erred
in
so
many
Particulars
,
not
on
singly
,
but
also
many
of
them
together
;
Neither
the
private
Opinion
of
each
particular
Father
,
nor
yet
the
unanimous
Consent
of
the
Major
part
of
them
,
is
a
sufficient
Argument
certainly
to
prove
the
Truth
of
those
Points
,
which
are
at
this
day
controverted
amongst
Us.
CHAP.
V.
Reason
V.
That
the
Fathers
have
strongly
contradicted
one
another
,
and
have
maintained
Different
Opinions
,
in
Matters
of
very
Great
Importance
.
BEssarion
,
a
Greek
born
,
who
was
honoured
with
the
Dignity
of
Cardinal
,
by
Pope
Eugenius
IV.
as
a
Reward
of
his
earnest
desires
to
,
and
the
great
pains
he
took
in
endeavouring
a
Reconciliation
betwixt
the
Eastern
and
the
Western
Church
,
in
a
Book
which
he
wrote
upon
this
Subject
to
the
Council
of
Florence
,
And
for
as
much
as
he
knew
,
that
unless
the
Judges
did
all
agree
,
and
were
of
one
Opinion
,
the
Cause
(
especially
in
Matters
of
Religion
,
)
necessarily
remains
undecided
;
he
strongly
labours
to
prove
,
that
he
hath
all
the
Fathers
consenting
not
only
with
him
,
but
,
(
which
is
yet
much
harder
to
prove
)
that
they
are
all
of
the
same
Opinion
also
among
themselves
;
insomuch
that
he
commands
us
,
when
ever
there
appeareth
any
contrariety
in
their
Writings
,
that
we
should
accuse
our
own
ignorance
,
rather
than
blame
them
for
contradicting
each
other
.
We
may
conclude
therefore
,
from
what
is
here
laid
down
by
this
Author
,
who
was
both
as
acute
,
and
as
Learned
a
man
,
as
any
was
at
this
Council
,
that
to
render
the
Fathers
capable
of
being
the
Judges
of
our
Controversies
,
it
is
necessary
that
they
should
be
all
of
the
same
Judgment
and
Opinion
,
in
Point
of
Religion
.
And
certainly
,
this
is
a
most
clear
Truth
:
For
,
if
there
be
any
Contradiction
amongst
them
,
or
Dissenting
in
Opinion
,
they
will
leave
our
Controversies
more
Perplexed
,
rather
than
Decided
;
and
in
stead
of
Uniting
,
will
rather
Distract
us
,
and
rend
us
into
many
Parts
.
That
we
may
therefore
be
able
to
come
to
the
knowledge
of
the
Truth
in
this
Particular
,
it
will
concern
us
first
of
all
to
examine
,
whether
that
which
Bessarion
addeth
hereupon
,
be
true
also
,
or
not
;
namely
,
That
the
Opinions
of
the
Fathers
do
never
clash
one
with
the
other
,
touching
the
Points
of
our
Religion
.
Now
although
this
were
so
,
yet
would
it
not
Necessarily
follow
from
hence
,
that
their
Judgment
must
needs
be
therefore
Infallible
;
forasmuch
as
even
an
Error
may
,
either
by
the
Consent
of
the
several
Parties
,
or
by
Accident
,
or
else
by
some
other
the
like
means
,
happen
to
meet
with
an
Unanimous
Entertainment
by
several
Persons
.
But
now
in
case
this
should
prove
to
be
false
,
then
certainly
we
may
make
this
Infallible
Conclusion
,
That
we
ought
to
seek
out
for
other
Judges
of
our
Controversies
,
than
the
Writings
of
the
Fathers
.
We
shall
therefore
shew
,
by
way
of
addition
to
the
rest
of
our
Proofs
,
that
this
Assertion
of
his
is
more
Bold
than
True
;
and
,
that
there
are
very
many
Real
Differences
to
be
found
among
the
Ancient
Fathers
,
in
Matters
of
Religion
.
We
have
already
touched
before
upon
some
of
them
,
by
the
bye
onely
,
as
lying
in
our
way
,
speaking
of
other
Matters
,
and
therefore
we
shall
onely
lightly
run
them
over
again
;
as
namely
,
first
of
all
,
That
Disagreement
in
Opinion
of
the
most
Ancient
among
the
Fathers
,
Justine
Martyr
,
Irenaeus
,
and
Tertullian
,
on
the
one
side
;
and
Dionysius
Alexandrinus
,
Gregory
Nazianzene
,
and
S.
Hierome
on
the
other
:
the
First
of
these
promising
us
very
seriously
the
Delights
and
Pleasures
of
a
Thousand
years
,
and
the
Diamonds
and
the
Saphires
of
a
New
Earthly
Jerusalem
,
with
all
its
Glory
and
Prosperity
:
but
the
other
very
coursely
,
and
in
downright
Terms
reproving
this
their
Conceit
,
as
being
an
idle
Fancy
,
fit
to
be
entertained
by
Little
Children
,
and
Old
Women
only
;
and
which
seems
to
have
been
derived
rather
from
the
Dreams
of
the
Jews
,
than
from
the
Doctrine
of
the
Apostles
.
The
like
to
this
was
that
Difference
betwixt
the
Bishops
of
Asia
,
and
Pope
Victor
,
about
the
Observation
of
Easter-day
;
and
of
Cyprian
,
and
Stephen
,
about
the
Baptism
of
Hereticks
:
in
all
which
Differences
,
the
Heat
was
so
high
,
as
that
it
went
on
as
far
as
to
Excommunicating
each
other
.
If
Bessarion
now
could
but
make
it
appear
to
us
,
that
these
were
not
Real
,
but
Seeming
Contradictions
onely
,
I
should
then
make
no
question
at
all
,
but
that
he
would
as
easily
reconcile
Fire
and
Water
,
or
whatever
things
else
in
Nature
are
the
most
Contrary
the
one
to
the
other
.
We
have
heard
that
Tertullian
maintained
,
That
the
Soul
was
Ex
Traduce
,
and
was
propagated
from
the
Father
to
the
Son
,
by
the
Natural
Course
of
Generation
;
and
that
S.
Augustine
likewise
enclined
to
the
same
Opinion
:
to
whom
,
if
we
will
believe
[
a
](A35787-e44910-b)
a
Hieron
.
Ep.
82.
T.
2.
An
certè
ex
traduce
,
ut
Tertullianus
,
Apollinarius
&
maxima
pars
Occidentalium
autumant
.
S.
Hierome
,
we
must
add
a
very
considerable
number
of
the
Western
Church
also
,
who
were
all
of
the
same
Perswasion
.
But
[
b
](A35787-e44950-b)
b
Id.
Com.
in
Eccles.
c.
12.
T.
5.
&
Ep.
61.
ad
Pamm
.
T
2.
p.
242.
&
alibi
passim
.
S.
Hierome
rejects
them
all
,
and
their
Opinion
,
and
says
,
That
the
Soul
is
created
Immediately
by
God
,
at
the
very
instant
that
it
is
united
to
the
Body
;
adding
withal
,
(
as
we
have
formerly
noted
unto
you
)
That
this
is
the
Belief
of
the
Church
in
this
Point
.
S.
Hierome
,
and
those
of
his
Faction
held
,
That
all
that
Reprehension
used
by
S.
Paul
to
S.
Peter
,
which
we
find
mentioned
in
the
Epistle
to
the
Galatians
,
was
onely
a
Feigned
Business
,
purposely
Acted
betwixt
the
two
Apostles
,
by
an
Agreement
made
betwixt
themselves
.
S.
Augustine
,
with
those
of
his
Side
,
maintains
the
contrary
,
and
says
,
That
the
thing
was
Real
,
and
was
meant
heartily
and
seriously
,
and
as
it
is
related
by
S.
Paul
;
and
that
there
was
no
Cunning
,
or
Under-hand
Dealing
in
the
Business
,
or
any
Scene
laid
betwixt
S.
Peter
and
him
.
And
S.
Hierome
pursued
this
Dispute
with
so
much
heat
and
earnestness
,
as
that
besides
those
Epistles
of
his
,
which
are
full
of
Gall
and
Choler
,
written
against
S.
Augustine
,
touching
this
Particular
,
he
yet
in
his
[
c
](A35787-e45080-b)
c
Vid.
Com
4.
in
Es.
T
4.
p
378.
&
Com.
18.
in
eund
p
485.
Commentaries
also
,
which
were
Pieces
that
he
wrote
in
his
Quieter
Tempe●
,
many
times
takes
occasion
to
gird
underhand
at
S.
Augustine
,
upon
this
old
Quarrel
betwixt
them
.
So
that
certainly
he
must
needs
be
quite
out
of
his
Wits
,
whoever
shall
seriously
go
about
to
maintain
,
that
these
two
Fathers
were
perfectly
of
One
Opinion
,
and
agreed
upon
this
Point
.
[
d
](A35787-e45110-b)
d
Justin
.
contr.
Tryph.
p.
333.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Justine
Martyr
is
of
Opinion
,
that
it
was
the
Real
Ghost
of
Samuel
,
that
appeared
to
Saul
,
being
raised
up
by
the
Enchantments
of
the
Witch
at
Endor
.
[
e
](A35787-e45170-b)
e
Pseudo
.
Just.
l.
Q.
&
R.
Resp.
ad
q.
52.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Others
say
it
was
but
a
Fantasm
.
[
f
](A35787-e45200-b)
f
Epiph.
in
Panar
.
Expos.
Fid.
p.
1104.
Some
of
them
hold
,
That
the
meeting
together
of
the
Faithful
at
the
Eucharist
thrice
a
week
,
is
an
Apostolical
Tradition
.
[
g
](A35787-e45220-b)
g
August
.
in
Ep
118.
ad
Jan.
T.
3.
vid.
Petav.
in
Epiph
p.
354.
Others
believe
the
contrary
.
[
h
](A35787-e45230-b)
h
Vide
Petav.
p.
359.
in
Epiph
,
Eccl.
Rom.
●p
.
Socr.
l.
5.
c.
22.
August
.
Ep.
86.
&
118.
Innoc.
I.
Ep.
1.
c.
4.
Some
enjoyn
us
to
Fast
on
Saturdays
;
[
i
](A35787-e45260-b)
i
Ignat.
Ep.
4.
ad
Philip.
Can.
Apost.
c.
68.
Constit
.
Apost.
l.
7.
c.
24
Syn.
Trull
.
Can.
55.
others
forbid
the
same
,
under
the
penalty
of
being
accounted
no
less
than
the
Murtherers
of
Christ
.
[
k
](A35787-e45280-b)
k
Iren.
l.
2.
c.
39.
Some
of
them
conceive
,
that
our
Saviour
Christ
suffered
Death
in
the
Fortieth
or
Fiftieth
year
of
his
Age
:
[
l
](A35787-e45320-b)
l
Tertul.
Clem.
Alex.
Lactant.
Afric
.
ubi
supr.
Others
again
would
perswade
us
,
that
he
died
in
the
Thirtieth
or
Thirty
first
year
of
his
Age
:
Both
which
Opinions
are
manifestly
contrary
to
the
Text
of
the
Gospel
,
which
tells
us
clearly
,
That
after
his
Baptism
,
that
is
to
say
,
after
the
Thirtieth
year
of
his
Age
,
he
conversed
above
Three
,
and
under
Five
years
,
upon
the
Earth
.
Some
of
them
(
as
we
are
informed
by
these
[
m
](A35787-e45350-b)
m
Scholarius
,
Orat
3.
T
4.
Concil.
Gen.
p.
658
,
659.
Latinized
Greeks
)
allow
of
these
Terms
,
Cause
,
and
Effect
,
in
the
Doctrine
of
the
Trinity
;
but
some
others
again
do
not
so
.
Some
of
them
are
of
Opinion
,
That
there
is
a
certain
Order
,
or
Distinction
of
Priority
,
in
the
Persons
of
the
Trinity
:
others
again
there
are
,
who
will
not
endure
to
hear
of
this
Expression
.
Those
of
the
Western
Church
call
the
Son
only
,
The
Image
of
the
Father
;
but
the
Greek
Church
maketh
this
Name
extend
to
the
Holy
Ghost
also
.
S.
Basil
will
not
allow
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
discoursing
of
the
Son
:
Others
again
make
use
of
it
,
without
any
scruple
at
all
.
I
doubt
very
much
,
whether
Bessarion
had
ever
seen
the
Apologies
and
Invectives
of
S.
Hierome
,
and
of
Ruffinus
;
who
were
yet
both
of
them
Fathers
,
and
of
good
Repute
too
in
the
Church
,
both
that
of
their
own
time
,
and
of
the
Ages
following
;
although
they
were
not
both
of
them
of
equal
Esteem
.
Neither
do
I
believe
he
remembred
that
Quarrel
that
there
was
betwixt
Theophilus
and
Epiphanius
on
the
one
part
,
and
S.
Chrysostome
on
the
other
.
For
certainly
,
their
Carriage
toward
each
other
in
this
their
Debate
,
doth
not
shew
them
to
have
been
so
very
good
Friends
,
and
so
well
agreed
upon
the
Point
debated
.
But
now
,
to
overthrow
this
Bold
Assertion
of
his
at
once
,
we
need
go
no
further
than
to
the
very
Point
it self
,
touching
which
he
proposed
it
.
For
,
whom
will
he
ever
be
able
to
perswade
,
that
All
the
Fathers
have
written
and
said
the
very
same
things
,
touching
the
Procession
of
the
Holy
Ghost
?
It
is
evident
,
that
sometimes
they
will
have
It
to
Proceed
from
the
Son
also
;
as
S.
Basil
by
name
hath
expressed
himself
,
in
that
Passage
of
his
,
which
is
alledged
by
the
Latins
out
of
his
Book
against
Eunomius
;
(
which
Piece
yet
the
Greeks
say
is
forged
:
)
and
as
the
Fathers
of
the
Western
Church
have
most
expresly
declared
themselves
in
many
places
.
I
shall
not
here
meddle
with
those
other
Authorities
,
produced
by
the
Greeks
out
of
the
Fathers
;
which
their
Adversaries
put
by
as
well
as
they
can
,
oftentimes
most
miserably
wresting
and
stretching
upon
the
Rack
the
Words
and
Meaning
of
the
Fathers
.
But
that
Passage
of
Theodoret
,
in
his
Refutation
of
S.
Cyril's
Anathema's
,
is
so
clear
and
express
,
as
that
nothing
can
be
more
.
[
n
](A35787-e45700-b)
n
Cyril
.
Anath
9.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
S.
Cyril
had
said
,
in
his
IX
Anathema
,
That
the
Holy
Ghost
proceeded
Properly
from
the
Son
.
[
o
](A35787-e45760-b)
o
Theodor.
Refut.
Anath
9
Cyril
.
Act.
Conc.
Eph
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Theodoret
answereth
,
That
it
is
both
Impious
and
Blasphemous
to
say
,
that
the
Holy
Ghost
hath
its
Subsistence
from
the
Son
,
or
by
the
Son
.
If
he
mean
(
saith
he
)
that
the
Holy
Ghost
proceedeth
properly
from
the
Son
,
as
heing
of
the
same
Nature
with
It
,
and
as
proceeding
from
the
Father
,
we
shall
willingly
agree
with
him
,
and
shall
receive
his
Doctrine
as
Sound
and
Pious
:
But
if
he
mean
,
that
the
Holy
Ghost
hath
its
Subsistence
from
the
Son
,
or
by
the
Son
,
we
must
then
reject
it
,
as
Impious
,
and
Blasphemous
.
He
could
not
have
thrown
by
this
Proposition
of
S.
Cyril
more
bluntly
,
or
in
courser
Terms
:
And
yet
for
all
this
so
flat
giving
him
the
Lie
,
as
it
were
,
and
his
so
insolent
rejecting
of
an
Opinion
that
was
then
received
by
the
Church
,
as
the
Latins
pretend
,
[
p
](A35787-e45900-b)
p
Cyril
.
Resp.
ad
Ref.
Theod.
Anath.
9.
ibid.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
S.
Cyril
replies
no
more
but
this
,
That
the
Holy
Ghost
,
altbough
It
proceed
from
the
Father
,
yet
nevertheless
is
not
a
Stranger
to
the
Son
,
since
He
hath
all
things
common
with
the
Father
.
Why
did
he
not
cry
out
against
him
as
an
Heretick
,
as
he
many
times
elsewhere
doth
,
with
much
less
reason
;
if
at
least
you
must
needs
have
it
granted
you
,
that
the
Opinion
of
the
Church
at
that
time
was
,
That
the
H.
Ghost
proceeded
from
the
Son
?
Why
did
he
not
take
it
very
ill
at
his
hands
,
that
he
should
in
so
insolent
a
manner
reject
as
Impious
and
Blasphemous
,
a
Proposition
that
was
so
Holy
,
and
so
True
?
Why
did
he
not
call
the
Whole
Church
in
,
to
be
his
Warrant
for
what
he
had
said
,
if
so
be
it
had
Really
been
the
General
Belief
of
the
Church
at
that
time
?
And
how
comes
it
to
pass
,
that
in
stead
of
all
this
,
he
rather
returns
so
tame
an
Answer
,
as
seems
rather
to
betray
his
own
Cause
,
and
something
also
to
encline
to
the
contrary
Opinion
of
his
Adversary
?
For
,
it
is
evident
,
that
neither
Theoderet
,
nor
yet
any
of
the
Modern
Greeks
ever
held
,
That
the
Holy
Ghost
was
a
Stranger
to
,
or
was
Unconcerned
in
the
Son
,
seeing
they
all
confess
,
That
these
three
,
to
wit
,
the
Father
,
the
Son
,
and
the
Holy
Ghost
,
are
One
and
the
same
God
,
who
is
Blessed
for
ever
.
Whosoever
shall
but
diligently
consider
these
things
▪
(
for
we
cannot
stand
any
longer
upon
the
Examination
of
them
)
he
cannot
,
in
my
Judgment
,
but
confess
that
the
Church
had
not
as
yet
declared
it self
,
or
determined
any
thing
touching
this
Point
;
and
,
that
these
Doctors
spake
herein
each
Man
his
own
Private
Opinion
only
,
and
according
as
the
Present
Occasion
of
Disputation
led
him
to
speak
;
where
you
shall
have
them
contradicting
one
another
,
in
like
manner
as
is
usual
in
speaking
of
things
not
as
yet
throughly
examined
,
or
expresly
determined
:
insomuch
that
it
would
grieve
a
Man
to
see
how
the
Greeks
and
the
Latins
toil
and
sweat
to
no
purpose
,
each
of
them
labouring
to
bring
over
the
Fathers
to
speak
to
their
Side
,
and
fearfully
wresting
their
Words
,
whensoever
they
seem
to
be
but
never
so
little
ambiguous
;
and
ever
and
anon
accusing
one
another
of
having
corrupted
the
Ancients
Writings
,
whensoever
they
are
found
to
speak
expresly
against
them
:
and
when
all
is
done
,
leaving
those
who
either
read
or
hear
them
without
any
Prejudice
,
very
much
unsatisfied
;
whereas
it
had
been
much
more
easie
,
to
have
honestly
confessed
at
first
,
that
which
is
but
too
apparent
,
that
the
Fathers
,
as
in
this
,
so
in
many
other
Points
of
Religion
,
have
not
all
been
of
one
and
the
same
Perswasion
.
And
whereas
[
q
](A35787-e46090-b)
q
Bessar
.
in
Orat.
Dogmat.
sive
de
Vn●one
Extra
.
cap.
9.
in
Act.
Conc.
Flor.
Sess.
28.
T.
4.
Conc.
p.
551.
Bessarion
,
that
he
may
elude
this
Testimony
of
Theodoret
,
affirms
,
That
he
was
cast
forth
of
the
Church
for
having
denied
that
the
Holy
Ghost
proceeded
from
the
Son
;
and
that
he
afterwards
publickly
confessed
his
Error
,
at
the
Council
of
Cbalcedon
,
where
he
was
received
into
the
Church
again
:
all
this
,
I
say
,
is
only
a
Piece
of
Grecian
Confidence
,
which
shews
more
clearly
than
all
the
rest
,
how
much
this
Man
was
carried
away
with
his
Passion
,
and
the
violence
of
his
Affection
to
the
Latin
Church
.
For
,
I
beseech
you
,
in
what
Ancient
Author
had
he
ever
read
,
that
Theodoret
was
,
I
do
not
say
,
Condemned
,
or
Excommunicated
,
but
so
much
as
Reproved
,
or
Accused
onely
,
for
having
maintained
any
Erroneous
Opinion
touching
the
Procession
of
the
Holy
Ghost
?
We
have
the
Acts
of
the
Council
of
Ephesus
,
where
he
was
Excommunicated
:
We
have
the
Letters
of
S.
Cyril
,
wherein
he
again
received
into
the
Communion
of
the
Church
John
Patriarch
of
Antioch
,
and
all
his
Followers
,
of
which
number
Theodoret
was
the
Chief
.
We
have
the
Council
of
Chalcedon
,
where
Theodoret
,
after
some
certain
Cryings
out
of
his
Adversaries
against
him
,
was
at
length
received
by
the
whole
Assembly
as
a
Catholick
Bishop
,
and
was
admitted
to
sit
amongst
them
.
In
which
of
all
these
Authentick
Pieces
is
there
so
much
as
one
word
spoken
,
touching
this
Opinion
of
his
,
concerning
the
Point
of
the
Proceeding
of
the
Holy
Ghost
?
S.
Cyril
himself
,
that
is
to
say
,
those
of
his
Party
,
did
not
at
all
condemn
what
he
said
,
touching
this
Particular
;
but
he
rather
contented
himself
in
excusing
,
or
,
if
you
please
,
in
defending
onely
his
own
Opinion
.
The
Business
for
which
Theodoret
was
questioned
in
the
Councils
of
Ephesus
,
and
of
Chalcedon
,
had
nothing
in
the
World
to
do
with
this
,
touching
the
Procession
of
the
Holy
Ghost
:
for
,
the
Question
was
onely
there
,
touching
the
Two
Natures
of
our
Saviour
Christ
,
whom
Nestorius
would
needs
divide
into
Two
Persons
;
John
Patriarch
of
Antioch
,
Theodoret
,
and
divers
other
Eastern
Bishops
,
favouring
in
some
sort
his
Person
,
or
being
indeed
offended
rather
at
the
Proceeding
of
the
Council
of
Ephesus
against
him
;
and
withal
rejecting
several
things
that
were
contained
in
the
Anathemas
of
S.
Cyril
.
Now
with
what
face
could
this
Man
tell
us
,
after
all
this
,
That
Theodoret
had
been
deposed
from
his
Bishoprick
,
for
having
maintained
an
Erroneous
Opinion
touching
the
Procession
of
the
Holy
Ghost
?
But
enough
of
this
.
I
would
in
the
next
place
fain
know
,
how
this
Reconciler
of
Differences
could
compose
that
Debate
betwixt
the
DCXXX
Fathers
of
the
Council
at
Chalcedon
,
and
Leo
Bishop
of
Rome
;
and
how
he
can
reconcile
the
XXVIII
Canon
of
the
one
,
with
those
many
Epistles
written
by
the
other
,
touching
this
Point
,
to
Anatolius
Patriarch
of
Constantinople
,
to
the
Emperour
Marcianus
,
and
his
Empress
,
to
the
Prelates
who
were
there
met
together
in
that
Council
,
and
to
the
Patriarch
of
Antioch
:
the
Fathers
of
this
Council
advancing
the
Throne
of
the
Patriarch
of
Constantinople
,
above
those
of
Alexandria
,
and
of
Antioch
,
and
making
it
equal
even
with
that
of
Rome
it self
:
Pope
Leo
in
the
mean
time
sending
out
his
Thunderbolts
against
this
Decree
of
theirs
,
and
charging
them
as
guilty
of
a
most
insufferable
Injury
offered
him
.
And
when
this
our
Conciliator
shall
have
done
his
business
at
Chalcedon
,
if
he
please
,
he
may
pass
over
into
Africk
,
and
there
also
Reconcile
the
Fathers
of
that
Country
to
the
Bishops
of
Rome
;
the
former
of
these
forbidding
their
Clergy
to
make
any
Appeals
to
Rome
;
and
the
other
in
the
mean
time
to
their
utmost
endeavouring
to
prove
,
That
it
is
their
Proper
Right
,
to
have
such
Appeals
brought
before
them
.
And
when
he
hath
finished
this
Work
,
our
Greek
may
then
in
the
next
place
try
to
remove
all
misunderstanding
betwixt
the
Fathers
of
the
Council
of
Francfort
,
and
those
of
the
II.
Council
of
Nice
▪
touching
the
Point
of
the
use
of
Images
▪
the
later
of
these
Ordaining
[
†
](A35787-e46740-b)
†
Conc
VII
.
Act
7.
in
d●fin
.
T.
3.
Conc.
p.
661.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ib.
p.
662.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
we
ought
to
pay
unto
them
Salutations
,
and
Adoration
of
Honour
,
and
that
we
ought
to
honour
them
with
Incense
and
Lights
:
and
the
other
,
as
every
man
knows
,
having
not
only
rejected
this
Greek
Council
;
but
having
written
〈◊〉
expresly
,
against
it
,
by
the
Command
of
the
Emperour
Carolus
Magnus
.
Certainly
he
that
shall
but
read
the
Fathers
themselves
,
will
easily
and
quickly
perceive
,
that
they
clash
and
contradict
each
other
,
in
most
plain
and
irreconcileable
Terms
,
and
that
there
is
no
other
way
of
bringing
them
honestly
together
,
but
by
receiving
every
one
of
them
,
with
his
own
private
Opinions
;
imitating
herein
the
marvellous
Wisdom
of
the
Council
of
[
*
](A35787-e46820-b)
*
Synod
.
Quinisexta
Can.
2.
T.
3.
Con.
Constantinople
in
Trullo
;
which
receiveth
and
alloweth
of
all
in
gross
,
without
distinction
,
both
the
Canons
of
the
Apostles
,
and
the
whole
Code
of
the
Church
Vniversal
,
together
with
those
of
Sardica
,
Carthage
,
and
Laodicea
;
amongst
which
notwithstanding
there
are
found
strong
Contradictions
.
As
for
Example
,
the
[
†
](A35787-e46900-b)
†
Synod
.
Sard.
Can.
3.
&
7.
Council
of
Sardica
will
have
the
Right
of
receiving
the
Appeals
of
all
Bishops
to
belong
to
the
See
of
Rome
;
whereas
[
*
](A35787-e46940-b)
*
Synod
.
Chalced.
cap.
9.
&
17.
Chalcedon
gives
this
Priviledge
to
that
of
Constantinople
.
The
Council
of
[
†
](A35787-e46970-b)
†
Synod
Laod.
Can.
59.
Laodicea
leaveth
out
of
the
Canon
of
the
Scriptures
,
the
Maccabees
,
Ecclesiasticus
,
the
Book
of
Wisdom
,
Tobit
,
and
Judith
:
[
*
](A35787-e47040-b)
*
Synod
Carthag
.
III.
cap.
47.
that
of
Carthage
puts
them
in
expresly
.
But
now
these
honest
Fathers
of
Constantinople
,
to
the
end
they
may
give
content
to
all
the
World
,
take
no
notice
at
all
of
these
their
Differences
;
but
receive
each
of
them
,
with
their
own
particular
Canons
,
and
Opinions
,
without
obliging
them
to
any
one
Common
Rule
;
doing
this
,
I
believe
,
upon
condition
,
that
themselves
may
not
be
required
,
by
those
whom
they
thus
admit
,
to
receive
any
more
from
them
,
than
they
shall
think
convenient
.
I
know
no
man
,
that
would
not
at
this
rate
readily
admit
of
,
as
Canon
,
all
the
Writings
of
the
Fathers
;
provided
that
he
might
but
have
liberty
to
take
,
or
leave
therein
what
he
thought
good
.
So
that
we
may
very
well
from
henceforth
rest
satisfied
,
that
,
notwithstanding
Bessarion's
resolution
to
the
contrary
,
the
Fathers
have
not
always
been
of
the
same
Judgment
in
matters
of
Religion
:
and
that
consequently
they
ought
not
to
be
received
by
us
,
as
our
Judges
touching
the
same
.
For
,
seeing
that
I
find
them
contradicting
each
other
,
in
so
many
several
Points
of
very
great
importance
;
how
shall
I
be
assured
,
that
they
are
all
unanimously
agreed
,
touching
those
Points
which
are
now
debated
amongst
us
?
Why
may
they
not
have
had
the
same
diversity
of
Opinion
,
touching
the
Point
of
the
Eucharist
,
the
Authority
of
the
Church
,
the
Power
of
the
Pope
,
Free-will
,
or
Purgatory
,
that
they
had
in
those
other
Points
which
we
have
before
presented
to
the
Readers
view
;
which
were
of
as
great
importance
as
these
,
and
no
less
easie
to
be
determined
;
as
we
have
proved
in
the
Chapter
preceding
?
Epiphanius
and
St.
Hierome
are
as
opposite
in
their
Judgments
,
touching
the
Ancient
Condition
of
Priests
and
Bishops
,
as
Theodoret
and
St.
Cyril
are
,
touching
the
Procession
of
the
Holy
Ghost
.
Neither
are
some
Opinions
of
Tertullian
,
and
of
Damascene
;
Theodoret
,
and
of
Eusebius
Emisenus
;
of
Eusebius
Caesareensis
,
and
of
the
VII
.
Council
,
touching
the
Point
of
the
Eucharist
,
less
opposite
to
each
other
;
than
are
those
of
Cyprian
and
of
Stephen●
,
touching
the
Baptism
of
Hereticks
:
and
so
likewise
in
many
other
particulars
.
Why
then
should
we
take
so
much
pains
,
and
trouble
our selves
so
to
no
purpose
,
in
reconciling
these
men
,
and
making
them
speak
all
the
same
thing
?
Why
should
we
so
cruelly
,
and
so
uncivilly
rack
them
as
we
do
,
to
make
them
all
of
one
Opinion
,
and
to
say
the
same
things
,
whether
they
will
or
no
;
and
,
sometimes
too
against
our
own
Conscience
;
but
,
certainly
,
for
the
most
part
,
without
any
satisfaction
to
the
Reader
?
Why
should
we
not
rather
honestly
confess
,
that
their
Opinions
were
also
different
,
as
well
as
their
words
?
We
make
no
scruple
at
all
to
confess
,
that
they
have
been
of
contrary
Opinions
,
touching
those
other
Points
of
Religion
;
which
are
not
at
all
now
controverted
amongst
us
:
How
much
greater
harm
,
for
Gods
sake
,
would
it
be
,
if
we
should
confess
,
that
they
have
not
any
better
agreed
among
themselves
,
touching
these
Points
now
in
debate
?
But
we
shall
not
need
to
press
this
matter
any
further
:
it
is
sufficient
for
us
that
we
have
proved
,
that
they
were
of
different
Opinions
in
Point
of
Religion
:
so
that
it
clearly
follows
from
hence
,
that
we
ought
not
to
admit
of
their
Writings
,
as
the
proper
Judges
of
our
Controversies
.
I
have
formerly
touched
,
though
very
lightly
only
,
upon
their
Diversity
of
Opinion
,
and
Contrariety
,
in
their
Expositions
upon
the
Scriptures
,
which
yet
is
a
business
of
no
very
small
consideration
.
For
if
we
take
them
for
our
Judges
,
we
shall
necessarily
then
have
occasion
every
minute
of
having
recourse
to
them
,
touching
the
sense
of
those
Passages
of
Scripture
,
about
which
we
disagree
among
our selves
.
If
now
there
be
as
great
Contrarieties
,
and
Difference
in
Judgment
touching
these
things
among
them
,
as
there
is
amongst
our selves
▪
what
have
we
then
left
us
to
trust
to
?
This
Passage
for
Example
,
in
the
Gospel
according
to
St.
John
,
I
and
my
Father
are
one
,
is
of
very
great
importance
,
in
the
Disputes
against
both
Sabellius
and
Arius
.
Would
you
now
know
the
true
sense
and
meaning
of
these
words
,
lest
otherwise
by
misinterpreting
the
same
,
you
might
chance
to
fall
into
the
one
,
or
the
other
of
these
two
Precipices
?
If
you
have
recourse
to
the
Fathers
in
this
case
,
you
shall
have
[
†
](A35787-e47520-b)
†
Tertul.
contr.
Prax.
c
22.
Unum
non
pertinet
ad
singularitatem
,
sed
ad
unitatem
,
ad
similitudinem
▪
ad
conjunctionem
,
ad
delectionem
Patris
,
qui
Filium
diligit
,
&
ad
obsequium
Filii
,
qui
Voluntati
Patris
obsequitur
.
Autor
libri
de
Trin.
cap
22.
Orig.
contr.
Celsum
,
lib.
8
▪
p.
●93
some
of
them
referring
it
to
the
Vnion
of
the
Affection
,
and
of
the
Will
▪
and
[
*
](A35787-e47600-b)
*
Athanas
.
Greg.
Nazianz.
alii
pene
omnes
passim
.
others
again
,
to
the
Vnity
of
Essence
and
of
Nature
.
So
likewise
this
other
passage
in
the
same
Evangelist
;
[
a
](A35787-e47650-b)
a
Joh.
14.
28.
My
Father
is
greater
than
I
,
is
very
considerable
also
,
in
the
Question
touching
the
Divinity
of
Jesus
Christ
:
And
yet
there
are
[
b
](A35787-e47680-b)
b
Epiphan.
Ancor
.
p.
23.
some
among
the
Fathers
,
who
understand
the
words
as
spoken
indefinitely
of
the
Son
of
God
▪
although
the
rest
of
them
do
ordinarily
restrain
them
to
his
Humanity
.
These
words
also
of
St.
John
,
[
c
](A35787-e47730-b)
c
Joh.
1.
14.
The
Word
was
made
Flesh
,
are
of
no
small
consideration
,
in
the
Disputes
against
Nestorius
and
Eutyches
.
Now
if
you
bring
the
business
before
the
Fathers
,
you
shall
have
[
d
](A35787-e47770-b)
d
Ambros
.
l.
de
Incar
.
Sacr.
c.
C.
T.
2.
p.
183.
Athan.
Ep.
ad
Epict.
T.
I.
p.
587.
&
T.
2.
p.
298.
some
of
them
expounding
these
words
,
by
comparing
them
with
those
passages
in
St.
Paul
,
where
it
is
said
that
[
e
](A35787-e47790-b)
e
2
Cor.
5
21.
Christ
was
made
sin
,
and
a
[
f
](A35787-e47810-b)
f
Gal
3.
13.
Curse
for
us
:
but
[
g
](A35787-e47830-b)
g
Cyrill
.
Apol.
Athan.
I.
T.
1.
Conc.
Gener.
p.
515.
St.
Cyril
saith
,
that
we
must
take
heed
how
we
interpret
the
words
so
.
It
would
be
an
endless
Task
,
if
I
should
here
go
about
to
reckon
up
all
the
Differences
,
and
Contrarieties
of
Judgment
,
that
are
to
be
found
in
the
Fathers
.
Those
that
have
a
mind
to
see
any
more
of
them
,
may
have
recourse
to
some
of
our
late
Commentators
,
whose
usual
course
is
,
to
bring
in
all
together
the
several
Interpretations
of
the
Fathers
,
upon
those
Books
which
they
Comment
upon
:
as
Maldonate
hath
done
,
upon
the
Gospels
▪
Cardinal
Tolet
,
upon
St.
John
,
Bened.
Justinianus
,
upon
the
Epistles
of
St.
Paul
,
and
others
:
where
they
will
find
,
that
there
is
scarcely
any
one
Verse
,
that
the
Ancients
have
understood
all
of
them
after
one
and
the
●ame
manner
.
And
which
is
yet
worse
than
this
,
besides
this
Contrariety
and
Difference
of
Interpretation
,
you
will
often
meet
with
very
many
cold
and
empty
Expositions
▪
and
it
is
very
seldom
that
you
shall
find
there
that
solid
simplicity
which
we
ought
to
expect
from
all
those
,
who
take
upon
them
the
Interpretation
of
the
Holy
Scriptures
.
For
as
much
therefore
as
we
many
times
meet
with
Contrariety
of
Judgment
,
as
well
in
their
Expositions
of
the
Scriptures
,
as
in
their
Opinions
,
we
may
safely
conclude
,
that
they
are
not
of
sufficient
Authority
to
be
admitted
as
the
Supreme
Judges
of
our
Controversies
:
that
Contradiction
,
which
is
often
found
amongst
them
,
evidently
shewing
,
that
they
are
not
Infallible
Judges
,
such
as
it
is
requisite
that
they
should
be
,
for
the
making
good
of
all
those
Points
,
which
are
at
this
day
maintained
by
the
Church
of
Rome
against
the
Protestants
.
CHAP.
VI.
Reason
VI.
That
neither
those
of
the
Church
of
Rome
,
nor
the
Protestants
do
acknowledge
the
Fathers
for
their
Judges
in
Points
of
Religion
,
but
do
both
of
them
reject
such
of
their
Opinions
,
and
Practices
,
as
are
not
for
their
Gust
.
An
Answer
to
two
Objections
,
that
may
be
made
against
what
hath
been
here
delivered
in
this
Discourse
.
THus
far
have
we
laboured
to
prove
that
the
Writings
of
the
Fathers
have
not
Authority
enough
in
themselves
,
for
to
be
received
as
Definitive
Sentences
passed
upon
our
Differences
in
Religion
.
Let
us
now
in
the
last
place
see
,
how
much
they
have
in
respect
of
us
.
For
although
a
Sentence
of
Judgment
should
be
good
,
and
valid
in
it self
,
as
being
pronounced
by
one
who
is
a
competent
and
lawful
Judge
,
duly
and
according
to
the
Forms
of
Law
;
yet
notwithstanding
would
not
this
serve
to
determine
the
Controversie
,
if
so
be
the
Authority
of
this
Judge
be
denied
by
either
of
the
Parties
,
(
unless
,
as
it
is
in
worldly
Affairs
,
the
Law
be
armed
with
such
a
Power
,
as
is
able
to
force
those
that
are
obstinate
to
submit
to
Reason
:
)
for
as
much
as
the
Question
is
here
touching
Religion
,
which
is
a
Holy
and
Divine
thing
,
to
the
embracing
whereof
men
ought
to
be
perswaded
,
and
not
compelled
,
since
force
hath
no
place
here
.
For
although
perhaps
they
could
compel
men
outwardly
to
render
some
such
respect
to
the
Writings
of
the
Fathers
,
yet
notwithstanding
would
not
this
serve
to
make
any
impression
of
the
Belief
of
the
same
,
in
the
heart
of
any
one
.
The
same
Divisions
would
still
remain
in
the
minds
of
men
,
which
you
are
first
of
all
to
pull
up
by
the
roots
,
if
ever
you
intend
to
reconcile
them
to
each
other
,
and
to
make
them
agree
in
Point
of
Religion
.
For
the
certain
determination
therefore
of
all
Differences
of
this
nature
,
it
is
necessary
that
both
Parties
be
perswaded
,
that
the
Judge
,
who
is
to
pronounce
Sentence
upon
the
same
,
hath
as
much
Authority
as
it
requisite
for
that
purpose
.
Notwithstanding
therefore
that
the
Fathers
should
have
clearly
and
positively
pronounced
what
they
had
thought
,
touching
the
Point
in
hand
,
which
yet
they
have
not
done
,
as
we
have
proved
before
:
Let
us
suppose
further
,
that
they
had
been
endued
with
all
those
qualities
,
which
are
requisite
for
the
rendring
a
man
fit
to
be
a
Supreme
Judge
,
and
from
whom
there
can
be
no
Appeal
,
which
yet
is
not
so
,
as
we
have
already
clearly
proved
:
yet
notwithstanding
would
all
this
be
to
no
purpose
,
unless
this
Authority
were
acknowledged
by
both
Parties
.
The
Old
Testament
is
a
Book
which
was
written
by
Divine
Inspiration
,
and
is
endued
with
so
supreme
an
Authority
,
as
that
every
part
of
it
ought
to
be
believed
.
Yet
doth
not
this
work
any
whit
at
all
with
a
Pagan
,
because
he
doth
not
acknowledge
any
such
excellent
worth
to
be
in
it
.
In
like
manner
is
it
,
between
the
New
Testament
and
the
Jew
:
neither
can
it
decide
the
Differences
betwixt
the
Jews
and
us
;
not
because
it
is
not
of
sufficient
Authority
in
it self
;
but
,
because
it
is
not
so
to
the
Jew
.
And
indeed
he
were
worthy
to
be
laughed
at
,
whosoever
should
alledge
,
in
disputing
against
the
Pagans
,
the
Authority
of
the
Old
Testament
;
or
that
of
the
New
,
for
the
bringing
of
a
Jew
over
to
our
Belief
.
Suppose
therefore
,
that
the
Writings
of
the
Fathers
were
clear
,
upon
our
Questions
:
nay
which
is
more
,
let
it
be
granted
moreover
(
if
you
please
,
)
that
they
were
written
by
Divine
Inspiration
,
and
are
of
themselves
of
a
full
and
undeniable
Authority
:
I
say
still
,
that
they
cannot
decide
our
Debates
,
if
so
be
that
either
of
the
Parties
shall
refuse
to
acknowledge
this
great
and
admirable
dignity
to
be
in
them
;
much
less
if
both
Parties
shall
refuse
to
allow
them
to
have
this
Priviledge
.
Let
us
now
therefore
see
,
in
what
account
the
several
Parties
have
the
Fathers
;
and
,
whether
they
acknowledge
them
as
the
Supreme
Judges
of
their
Religion
;
or
at
least
as
Arbitrators
,
whose
definitive
Sentence
ought
to
stand
firm
and
inviolable
.
As
for
our
Protestants
of
France
,
whom
their
Adversaries
would
fain
perswade
,
if
they
could
,
to
receive
the
Fathers
for
Judges
in
Religion
;
and
to
whom
consequently
they
ought
not
,
according
to
the
Laws
of
a
legitimate
Disputation
,
to
alledge
for
the
proof
of
any
Point
in
debate
,
any
other
Principles
,
than
what
they
do
allow
of
;
it
is
evident
,
that
they
attribute
to
the
Fathers
nothing
less
,
than
such
an
Authority
.
For
,
in
the
Confessing
of
Faith
they
declare
,
Ecclesiastical
Writings
,
although
they
account
them
to
be
useful
,
yet
nevertheless
do
they
not
conceive
,
that
a
man
may
safely
build
any
Article
of
Faith
upon
them
.
And
indeed
seeing
that
they
believe
,
(
as
the
tell
you
immediately
after
,
)
that
the
Scripture
containeth
all
things
necessary
both
for
the
service
of
God
,
and
the
Salvation
of
mens
Souls
,
they
have
no
need
of
any
other
Judge
,
and
should
in
vain
have
recourse
to
the
Writings
of
the
Ancients
;
the
Authority
whereof
,
how
great
soever
it
be
,
is
still
much
less
,
both
in
it self
,
and
also
in
respect
of
us
,
than
that
of
the
Bible
.
In
the
next
place
they
seriously
profess
,
that
their
intent
is
to
reform
the
Christian
Doctrine
according
to
this
Rule
;
and
to
retain
firmly
what
Articles
of
Faith
soever
are
therein
delivered
;
and
to
reject
constantly
all
those
,
that
are
not
there
found
laid
down
,
how
high
and
eminent
soever
the
Authority
be
,
that
shall
resci●d
the
one
,
or
establish
the
other
in
the
Belief
of
Men.
It
is
not
Lawful
(
say
they
)
for
Men
,
nor
yet
for
the
Angels
themselves
,
either
to
add
to
,
or
to
diminish
from
,
or
to
alter
it
;
neither
may
Antiquity
,
nor
Customs
,
nor
Multitude
,
nor
Judgments
,
nor
Humane
Wisdom
,
nor
Definitive
Sentences
,
nor
Edicts
,
nor
Decrees
,
nor
Councils
,
nor
Visions
,
nor
Miracles
be
brought
in
opposition
to
it
:
but
on
the
contrary
rather
,
all
other
things
ought
to
be
examined
,
regulated
,
and
reformed
by
it
.
These
be
their
own
Words
.
If
therefore
they
will
not
depart
from
this
their
Belief
,
which
is
as
it
were
the
Foundation
and
Key
of
their
whole
Reformation
,
they
cannot
receive
the
Fathers
who
lived
in
the
Second
,
Third
,
and
Fourth
,
and
so
in
the
following
Centuries
,
as
Judges
,
nor
yet
Absolutely
and
Simply
as
Witnesses
,
in
the
Points
of
Faith
.
For
they
all
hold
,
That
that
Pure
,
Simple
,
and
Holy
Doctrine
,
which
was
taught
and
preached
by
the
Apostles
at
the
beginning
of
Christianity
,
and
delivered
over
unto
us
by
themselves
in
the
New
Testament
,
hath
been
by
little
and
little
altered
and
corrupted
;
Time
,
which
changeth
all
things
,
continually
mixing
among
it
some
Corruption
or
other
;
sometimes
a
Jewish
or
a
Heathenish
Opinion
▪
and
sometimes
again
some
Nice
Observation
;
otherwhiles
some
Superstitious
Ceremony
or
other
;
whilst
one
building
upon
the
Foundation
with
Stubble
,
another
with
Hay
,
a
third
with
Wood
;
the
Body
seems
at
length
,
by
little
and
little
,
to
have
become
quite
another
thing
than
it
Anciently
was
;
we
having
,
in
stead
of
a
Palace
of
Gold
,
and
of
Silver
,
a
House
built
up
of
Plaister
,
Stone
,
Wood
,
and
Mud
,
and
the
like
pitiful
Stuff
.
In
like
manner
,
(
say
they
)
as
we
see
,
that
Brooks
of
Water
,
the
farther
distant
they
are
from
their
Springs
,
the
more
Filth
they
contract
,
and
the
more
doth
their
Water
lose
of
its
first
Purity
.
And
as
a
Man
,
the
more
he
groweth
in
years
,
the
more
doth
that
Native
Simplicity
which
appeared
in
him
in
his
Infancy
,
decay
;
his
Body
and
his
Mind
are
changed
,
and
he
is
so
much
altered
by
little
and
little
,
through
Study
,
Art
,
and
Cunning
,
that
at
length
he
seemeth
to
be
clean
another
Man
:
In
like
manner
(
say
they
)
hath
it
●ared
with
Christianity
.
And
here
they
presently
urge
that
notable
Passage
out
of
S.
Paul
,
in
his
Second
Epistle
to
the
Thessalonians
,
where
he
speaks
of
a
Great
Falling
away
,
which
then
in
his
time
began
already
to
work
secretly
and
insensibly
,
but
was
not
to
break
forth
till
a
long
time
after
;
as
you
see
it
is
in
all
Great
Things
,
whether
in
Nature
,
or
in
the
Affairs
and
Occurrences
that
happen
to
Mankind
,
which
are
all
conceived
and
hatched
slowly
,
and
by
degrees
,
and
are
sometimes
a
whole
Age
before
they
are
brought
forth
.
Now
,
according
to
this
Hypothesis
,
which
,
as
I
conceive
,
is
equally
common
to
us
of
France
,
and
all
other
Protestants
whatsoever
,
the
Doctrine
of
the
Church
must
Necessarily
▪
have
suffered
some
Alteration
in
the
Second
Age
of
Christianity
,
by
admitting
the
Mixture
of
some
New
Matter
into
its
Belief
,
and
Policy
:
and
so
likewise
in
the
Third
Age
some
other
Corruption
must
necessarily
have
got
in
;
and
so
in
the
Fourth
,
Fifth
,
and
the
rest
that
follow
;
the
Christian
Religion
continually
losing
something
of
Its
Original
Purity
and
Simplicity
;
and
on
the
other
side
still
contracting
all
along
some
new
Impurities
,
till
at
length
it
came
to
the
highest
Degree
of
Corruption
:
in
which
condition
,
they
say
,
they
found
it
;
and
have
now
at
last
,
by
the
Guidance
of
the
Scriptures
,
restored
it
to
the
self-same
State
wherein
it
was
at
the
Beginning
;
and
have
,
as
it
were
,
fixed
it
again
upon
its
true
and
proper
Hinge
,
from
whence
,
partly
by
the
Ignorance
,
and
partly
by
the
Fraud
of
Men
,
during
the
space
of
so
many
Ages
together
,
it
had
by
little
and
little
been
removed
.
This
therefore
being
their
Opinion
,
they
cannot
admit
of
,
as
the
Rule
of
all
their
Doctrine
,
the
Writings
of
any
of
the
Fathers
,
who
lived
from
the
Apostles
time
down
to
ours
,
without
betraying
and
contradicting
themselves
.
For
,
according
to
what
they
maintain
,
touching
the
Progress
of
Corruption
in
Religion
,
there
hath
been
some
Alteration
in
the
Christian
Doctrine
,
both
in
the
Second
,
Third
,
and
all
the
following
Ages
.
And
then
again
,
according
to
what
they
conceive
,
and
believe
of
their
own
Reformation
,
their
Doctrine
is
the
very
same
that
was
in
the
time
of
the
Apostles
,
as
being
taken
immediately
out
of
their
Books
.
If
therefore
they
should
examine
it
by
what
the
Fathers
of
the
Second
Century
believed
,
there
must
necessarily
be
something
found
in
the
Doctrine
of
the
Fathers
,
which
is
not
in
theirs
:
and
the
Difference
will
be
much
greater
,
if
the
Comparison
be
made
betwixt
it
,
and
the
Doctrine
of
the
Third
,
Fourth
,
and
the
following
Ages
;
in
all
which
,
according
to
their
Hypothesis
,
the
Corruption
hath
continually
encreased
.
For
,
if
their
Doctrines
were
in
every
respect
conformable
to
each
other
,
and
had
in
them
neither
more
nor
less
the
one
than
the
other
,
there
must
necessarily
then
follow
one
of
these
two
things
;
namely
,
That
either
this
Corruption
,
which
they
presuppose
to
be
in
the
Belief
,
and
Politie
of
the
Church
,
is
not
that
Secret
which
worked
in
S.
Paul's
time
;
or
else
,
That
their
Reformation
is
not
the
Pure
and
Simple
Doctrine
of
the
Apostles
:
the
Members
of
which
Division
are
contradictory
to
those
two
Positions
,
which
,
as
we
have
said
,
they
all
of
them
unanimously
maintain
.
So
that
to
avoid
this
Contradiction
,
it
concerns
them
constantly
to
persevere
in
that
which
they
profess
is
their
Belief
,
in
their
Confession
of
Faith
:
to
wit
,
That
there
are
no
Ecclesiastical
Writings
whatsoever
,
that
are
of
so
sufficient
Authority
,
as
that
a
Man
may
safely
build
upon
them
,
and
make
them
the
Judges
of
Faith
:
and
,
That
the
Holy
Scripture
is
the
onely
Rule
by
which
all
these
things
are
to
be
examined
.
And
this
is
that
which
they
All
agree
upon
(
as
far
as
I
have
either
read
,
or
known
;
)
as
any
Man
may
see
in
the
Books
of
Calvin
,
Bucer
,
Melancthon
,
Luther
,
Beza
,
and
the
rest
;
who
all
relie
upon
the
Authority
of
the
Scriptures
onely
,
and
admit
not
of
any
part
of
the
Authority
of
the
Fathers
,
as
a
sufficient
Ground
whereon
to
build
any
Article
of
their
Belief
.
It
is
true
,
I
confess
,
that
some
of
their
First
Authors
,
as
namely
,
Bucer
,
Peter
Martyr
,
and
J.
Jewell
Bishop
of
Salisbury
,
and
in
a
manner
all
the
Later
Writers
also
,
alledge
the
Testimonies
of
the
Fathers
;
but
(
if
you
but
mark
it
)
it
is
onely
by
way
of
Confutation
,
and
not
of
Establishing
any
thing
:
They
do
it
onely
to
overthrow
the
Opinions
of
the
Church
of
Rome
,
and
not
to
strengthen
their
Own
.
For
,
though
they
hold
,
That
the
Doctrine
of
the
Fathers
is
not
so
Pure
as
that
of
the
Apostles
;
yet
do
they
withal
believe
,
that
it
is
much
Purer
,
than
that
which
is
at
this
day
taught
by
the
Church
of
Rome
;
the
Purity
of
Doctrine
having
continually
decayed
,
and
the
Impurity
of
it
encreased
,
in
such
sort
,
as
that
the
further
they
are
removed
from
the
Time
of
the
Apostles
,
the
nearer
they
approach
(
as
they
say
)
towards
the
afore-mentioned
Falling
away
,
spoken
of
by
S.
Paul
.
Although
the
Protestants
therefore
allow
the
Scriptures
onely
for
the
True
Foundation
of
their
Faith
;
yet
notwithstanding
do
they
account
the
Writings
of
the
Fathers
to
be
Necessary
also
,
and
of
good
use
unto
them
;
first
of
all
,
in
the
Proving
this
Decay
,
which
they
say
hath
hapned
in
Christianity
;
and
secondly
,
for
the
making
it
appear
,
that
the
Opinions
which
their
Adversaries
now
maintain
,
were
not
in
those
days
brought
into
any
Form
,
but
were
as
yet
onely
in
their
Seeds
.
As
for
example
,
Transubstantiation
was
not
as
yet
an
Article
of
Faith
;
notwithstanding
that
long
ago
they
did
,
innocently
,
and
not
foreseeing
what
the
Issue
might
prove
to
be
,
believe
some
certain
things
,
out
of
which
,
being
afterwards
licked
over
,
by
passing
through
divers
several
Languages
,
Transubstantiation
was
at
length
made
up
.
So
likewise
the
Supremacy
of
the
Pope
had
at
that
time
no
place
in
the
belief
of
Men
:
although
those
small
Threds
,
and
Root-strings
,
from
whence
this
Vast
and
Wonderful
Power
first
sprung
▪
long
since
appeared
in
the
World
.
And
the
like
may
be
said
of
the
greatest
part
of
those
other
Points
,
which
the
Protestants
will
not
by
any
means
receive
.
And
that
this
is
their
Resolution
and
Sense
,
appears
evidently
by
those
many
Books
which
they
have
written
upon
this
Subject
,
wherein
they
shew
Historically
the
whole
Progress
of
this
Decay
in
Christianity
,
as
well
in
its
Faith
,
as
in
its
Polity
,
and
Discipline
.
And
truly
this
their
Design
seemeth
to
be
very
sufficient
,
and
satisfactory
.
For
,
seeing
that
they
propose
nothing
Positively
,
and
as
an
Article
of
Faith
,
Necessary
to
Salvation
,
which
may
not
easily
and
plainly
be
proved
out
of
the
Scripture
;
they
have
no
need
to
make
use
of
any
other
Principle
▪
for
the
Demonstration
of
the
Truth
.
Furthermore
,
seeing
that
those
Positive
Articles
of
Faith
which
they
believe
,
are
in
a
manner
all
of
them
received
,
and
confessed
by
the
Church
of
Rome
,
as
we
have
said
before
in
the
Preface
to
this
Treatise
,
there
is
no
need
of
troubling
a
Mans
self
to
prove
the
same
,
those
things
which
both
Parties
are
agreed
upon
,
being
never
to
be
proved
,
but
are
always
presupposed
in
all
Disputations
.
Yet
notwithstanding
,
if
any
one
have
a
mind
to
be
informed
,
what
the
Belief
of
the
Fathers
hath
been
touching
the
said
Articles
;
it
is
an
easie
matter
for
them
to
make
it
appear
,
that
they
also
believed
all
of
them
,
as
well
as
themselves
:
as
,
for
Example
.
That
there
is
a
God
,
a
Christ
,
a
Salvation
,
a
Sacrament
of
Baptism
,
a
Sacrament
of
the
Eucharist
,
and
the
like
Truths
;
the
greatest
part
whereof
we
have
formerly
set
down
,
in
the
Beginning
of
this
Discourse
.
And
as
for
those
other
Articles
which
are
proposed
to
the
World
,
besides
all
these
,
by
the
Church
of
Rome
;
it
is
sufficient
for
them
,
that
they
are
able
to
answer
the
Arguments
which
are
brought
to
prove
them
,
and
to
make
it
by
this
means
appear
,
that
they
have
not
any
sure
Ground
at
all
,
and
consequently
neither
may
,
nor
ought
to
be
received
into
the
Faith
of
Christians
.
And
this
is
the
Vse
that
the
Protestants
make
of
the
Fathers
;
evidently
making
it
appear
to
the
World
(
out
of
them
)
that
they
did
not
hold
the
said
Articles
,
as
the
Church
of
Rome
doth
at
this
day
.
So
that
their
alledging
of
the
Fathers
to
this
purpose
onely
,
and
indeed
their
Whole
Practice
in
these
Disputes
,
declare
evidently
enough
,
that
they
conceive
not
the
Belief
of
the
Church
of
Rome
to
be
so
perfectly
and
exactly
conformable
to
that
of
Antiquity
;
especially
of
the
Four
or
Five
First
Ages
:
which
accords
very
well
with
their
Hypothesis
touching
the
Corruption
of
the
Christian
Doctrine
:
But
yet
no
Man
may
conclude
from
hence
,
That
they
do
allow
of
the
Authority
of
the
Fathers
as
a
sufficient
Foundation
to
ground
any
Article
of
Faith
upon
;
for
this
is
repugnant
both
to
their
Doctrine
,
and
to
the
Protestation
which
they
upon
all
occasions
make
expresly
to
the
contrary
.
So
that
I
cannot
but
extremely
wonder
at
the
Proceeding
of
some
of
our
Modern
Authors
,
who
in
their
Disputations
with
the
Protestants
endeavour
to
prove
the
Articles
of
their
Faith
by
Testimonies
brought
out
of
the
Fathers
;
whereas
the
Protestants
never
go
about
to
make
good
their
own
Opinions
,
but
onely
to
overthrow
those
of
their
Adversaries
,
by
urging
the
Fathers
Testimonies
.
For
seeing
that
they
of
the
Church
of
Rome
maintain
,
That
the
Church
neither
hath
,
nor
can
possibly
err
in
Points
of
Faith
;
and
,
That
its
Belief
in
Matters
of
Faith
hath
always
been
the
same
that
it
is
at
this
day
;
it
is
sufficient
for
the
Protestant
to
shew
,
by
comparing
the
Doctrine
of
the
Ancient
Fathers
with
that
of
the
Church
of
Rome
,
that
there
is
great
Difference
betwixt
them
:
neither
doth
this
in
any
wise
bind
them
to
believe
throughout
whatsoever
the
Fathers
believed
;
it
being
evident
,
according
to
their
Hypothesis
,
that
there
may
have
some
Errors
crept
into
their
Belief
;
though
certainly
not
such
,
nor
so
gross
ones
,
as
have
been
since
entertained
by
the
Church
in
the
Ages
succeeding
.
We
shall
conclude
therefore
,
That
the
Protestants
acknowledge
not
,
neither
in
the
Fathers
,
nor
in
their
Writings
,
any
so
Absolute
Authority
,
as
renders
them
capable
of
being
received
by
us
,
as
our
Supreme
Judges
in
Matters
of
Religion
,
and
such
from
whom
no
Appeal
can
be
made
.
Whence
it
will
follow
,
That
although
the
Fathers
might
really
perhaps
have
such
an
Authority
;
yet
notwithstanding
could
not
their
Definitive
Sentence
put
an
end
to
any
of
our
Controversies
:
and
therefore
it
concerns
the
Church
of
Rome
to
have
recourse
to
some
other
way
of
Proof
,
if
they
intend
to
prevail
upon
their
Adversaries
to
receive
the
aforesaid
Articles
.
But
what
will
you
say
now
,
if
we
make
it
appear
to
you
,
that
the
Church
of
Rome
it self
doth
not
allow
that
the
Fathers
have
any
such
Authority
?
I
suppose
,
that
if
we
are
able
to
do
this
,
there
is
no
Man
so
perverse
,
as
not
to
confess
,
That
this
Proceeding
of
theirs
,
in
grounding
their
Articles
of
Faith
upon
the
Sayings
of
the
Fathers
,
is
not
onely
very
Insufficient
,
but
very
Inconvenient
also
.
For
,
how
can
it
ever
be
endured
,
that
a
Man
that
would
perswade
you
to
the
Belief
of
any
thing
,
should
for
that
purpose
make
use
of
the
Testimony
of
some
such
Persons
as
neither
you
nor
himself
believe
to
be
Infallibly
True
,
and
so
fit
to
be
trusted
?
Let
us
now
therefore
see
whether
those
of
the
Church
of
Rome
really
have
themselves
so
great
an
Esteem
of
the
Fathers
,
as
they
would
be
thought
to
have
,
by
this
their
Proceeding
,
or
not
.
Certainly
several
of
the
Learned
of
that
Party
have
,
upon
divers
occasions
,
let
us
see
plain
enough
,
that
they
make
no
more
account
of
them
,
than
the
Protestants
do
.
For
,
whereas
these
require
,
That
the
Authority
of
the
Fathers
be
grounded
upon
that
of
the
Scripture
;
and
therefore
receive
nothing
that
they
deliver
,
as
Infallibly
True
,
unless
it
be
grounded
upon
the
Scripture
,
passing
by
,
or
rejecting
whatsoever
they
propose
,
either
besides
,
or
contrary
to
the
Sense
of
the
Scripture
:
the
other
in
like
manner
will
have
the
Judgment
of
the
Fathers
depend
upon
that
of
the
Church
in
present
being
in
every
Age
;
and
approve
,
pass
by
,
or
condemn
all
such
Opinions
of
theirs
,
as
the
Church
either
approveth
,
passeth
by
,
or
condemneth
.
So
that
although
they
differ
in
this
,
That
the
one
attributeth
the
Supremacy
to
the
Scripture
,
and
the
other
to
the
Present
Church
of
their
Age
;
yet
notwithstanding
they
both
agree
in
this
,
That
both
the
one
and
the
other
of
them
equally
deprive
the
Fathers
of
the
same
.
Insomuch
that
they
both
of
them
spend
their
time
unprofitably
enough
,
whilst
they
trouble
themselves
to
plead
their
Cause
before
this
Inferiour
Court
,
where
the
wrangling
and
cunning
Tricks
of
the
Law
have
so
much
place
;
where
the
Judgments
are
hard
to
be
got
,
and
yet
harder
to
be
understood
;
and
,
when
all
is
done
,
are
not
Supreme
;
but
are
such
as
both
Parties
believe
they
may
lawfully
appeal
from
:
whereas
they
might
,
if
they
pleased
,
let
alone
these
troublesom
and
useless
Beatings
about
,
and
come
at
the
first
before
the
Supreme
Tribunal
,
whether
it
be
that
of
the
Scriptures
,
or
of
the
Church
;
where
the
Suits
are
not
so
long
,
and
where
the
Subtilty
of
Pleading
is
of
much
less
use
;
where
the
Sentences
also
are
more
clear
and
express
,
and
(
which
is
the
Chiefest
thing
of
all
)
such
as
we
cannot
appeal
from
.
But
that
we
may
not
be
thought
to
impose
this
Opinion
upon
the
Church
of
Rome
unjustly
,
let
us
hear
them
speak
themselves
.
Cardinal
Cajetan
,
Thom.
de
Vio.
Card.
Cajet.
praef
in
Pentat
.
Si
quando
occurrit
novus
sensus
textui
consonus
,
nec
à
sacra
scripturâ
,
nec
ab
Ecclesiae
doctrina
dissonus
,
quamvis
à
torrente
Doctorum
sacrorum
alienus
,
rogo
Lectores
omnes
ne
praecipites
derestentur
,
sed
aequos
se
praebeant
censores
.
Meminerint
jus
suum
unicuique
tribuere
:
solis
sacrae
Scripturae
auctoribus
reservata
auctoritas
haec
est
,
ut
ideò
sic
credamus
esse
,
quia
ipsi
ita
scripserunt
.
Alios
autem
(
inquit
Augustinus
)
ita
lego
,
ut
quantalibet
sanctitate
doctrinaque
praepolleant
,
non
ideò
credam
sic
esse
,
quia
ipsi
ita
scripserunt
.
Nullus
itaque
detestetur
novum
S.
Scripturae
sensum
,
ex
hoc
quod
dissonat
priscis
Doctoribus
;
sed
scrutetur
perspicacius
textum
&
contextum
Scripturae
,
&
si
quadrare
invenerit
,
laudet
Deum
,
qui
non
alligavit
expositionem
S.
Scripturarum
priscorum
Doctorum
sensibus
,
sed
Scripturae
ipsi
integrae
sub
Catholicae
Ecclesiae
censura
.
in
his
Preface
upon
the
Five
Books
of
Moses
▪
sp●●king
of
his
own
Annotations
upon
the
same
,
saith
thus
:
If
you
chance
there
to
meet
with
any
New
Exposition
,
which
is
agreeable
to
the
Text
▪
and
not
Contrary
either
to
tbe
Scriptures
,
or
to
the
Doctrine
of
the
Church
,
although
perhaps
it
differ
from
that
which
is
given
by
the
whole
Current
of
the
Holy
Doctors
;
I
shall
desire
the
Readers
,
that
they
would
not
too
hastily
reject
it
,
but
that
they
would
rather
censure
charitably
of
it
.
Let
them
remember
to
give
every
man
his
due
:
there
are
none
but
the
Authors
of
the
Holy
Scriptures
alone
,
to
whom
we
attribute
such
Authority
,
as
that
we
ought
to
believe
whatsoever
they
have
written
.
But
as
for
others
,
(
saith
St.
Augustine
)
of
how
great
Sanctity
,
and
Learning
so
ever
they
may
have
been
,
I
so
read
them
,
as
that
I
do
not
believe
what
they
have
written
,
because
they
have
written
it
.
Let
no
man
therefore
reject
a
new
Exposition
of
any
Passage
of
Scripture
,
under
pretence
that
it
is
contrary
to
what
the
Ancient
Doctors
gave
;
but
let
him
rather
diligently
examine
the
Text
,
and
the
contexture
of
the
Scripture
;
and
if
he
find
that
it
accordeth
well
therewith
,
let
him
praise
God
,
who
hath
not
tyed
the
Exposition
of
the
Scriptures
,
to
the
sense
of
the
Ancient
Doctors
,
but
to
the
whole
Scripture
it self
,
under
the
censure
of
the
Catholick
Church
.
Melchior
Canus
,
Bishop
of
the
Canary
Islands
,
having
before
declared
himself
,
according
as
St.
Augustine
hath
done
,
saying
,
that
the
Holy
Scriptures
only
are
exempt
from
all
error
,
he
further
adds
:
[
†
](A35787-e49610-b)
†
Melch.
Can.
loc
Theol.
l.
7.
c.
3.
num.
4.
Caeteroqui
nemo
quantumvis
eruditus
,
&
sanctus
,
non
interdum
hallucinatur
,
non
alicubi
caecutit
,
non
quandoque
labitur
.
But
there
is
no
man
,
how
holy
,
or
learned
soever
he
be
,
that
is
not
sometimes
deceived
,
that
doth
not
sometimes
dote
,
that
doth
not
sometimes
slip
.
And
then
alledging
some
of
those
examples
,
which
we
have
before
produced
,
he
concludes
in
these
words
:
[
*
](A35787-e49660-b)
*
Id.
ibid.
Legendum
itaque
à
nobis
Patres
veteres
cum
reverentia
quidem
,
sed
ut
homines
,
cum
delectu
atque
judicio
.
Let
us
therefore
read
the
Ancient
Fathers
with
all
due
Reverence
,
yet
notwithstanding
for
as
much
as
they
were
but
Men
,
with
Choice
and
Judgment
.
And
a
little
after
he
saith
,
That
the
Fathers
sometimes
fail
,
and
bring
forth
Monsters
,
besides
the
ordinary
course
of
Nature
.
Ibid.
num
.
7.
Reliqui
verò
scriptores
sancti
inferiores
&
humani
sunt
,
deficiuntque
interdum
,
ac
monstrum
quandoque
p●riunt
,
praeter
convenientem
Ordinem
,
institutumque
Naturae
And
in
the
same
place
he
saith
,
that
To
follow
the
Ancients
in
all
things
and
to
tread
every
where
in
their
steps
,
as
little
Cbildren
use
to
do
in
play
,
is
nothing
else
but
to
disparage
our
own
Parts
,
and
to
confess
our selves
to
have
neither
Judgment
,
nor
Skill
enough
,
for
the
searching
into
the
Trut●
.
No
,
let
us
follow
them
as
Guides
,
but
not
as
Masters
.
[
a
](A35787-e49750-b)
a
Ambros
Catharin
.
lib.
4.
Annot.
in
Cajet.
p.
273.
Verissimum
ergo
est
,
quod
sanctorum
dicta
,
vel
scripta
in
se
non
sunt
firmae
auctoritatis
,
ut
in
singulis
teneamur
illis
praebere
assensum
.
It
is
very
true
(
saith
Ambrosius
Catharinus
in
like
manner
)
that
the
Sayings
and
Writings
of
the
Fathers
have
not
of
themselves
any
so
absolute
Authority
,
as
that
we
are
bound
to
assent
to
them
in
all
things
.
The
Jesuits
also
themselves
inform
us
sufficiently
in
many
places
,
that
they
do
not
reckon
themselves
so
tyed
to
follow
the
Judgment
of
the
Fathers
in
all
things
,
as
people
may
imagine
.
Petavius
in
his
Annotations
upon
Epiphanius
confesseth
freely
,
[
b
](A35787-e49850-b)
b
Petav.
in
Epiph.
pag.
205.
Nos
eâ
,
quâ
par
est
,
moderatione
in
divinorum
hominum
,
sed
hominum
,
errores
,
ac
lapsus
non
tam
inquirimus
,
quam
oblatos
ultrò
,
ac
vel
invitis
occurrentes
,
ne
cui
fraudi
sunt
,
patefacimus
:
tueri
tamen
,
ac
defendere
nihilo
magis
quàm
eorum
vitia
,
si
quae
fuerint
,
imitari
debemus
.
That
the
Fathers
were
men
;
that
they
had
their
failings
;
and
,
that
we
ought
not
maliciously
to
search
after
their
Errors
,
that
we
may
lay
them
open
to
the
world
;
but
that
we
may
take
the
liberty
to
note
them
,
when
ever
they
come
in
our
way
,
to
the
end
that
none
be
deceived
by
them
:
and
,
that
we
ought
no
more
to
maintain
,
or
defend
their
Errors
,
than
we
ought
to
imitate
their
Vices
,
if
at
least
they
had
any
:
and
again
,
[
c
](A35787-e49880-b)
c
Id.
in
Epiph.
p.
244
▪
Quanquam
multa
sunt
à
sanctissimis
Patribus
,
praesertim
à
Chrysostomo
in
Homiliis
aspersa
,
quae
si
ad
exactae
veritatis
regulam
accommodare
volueris
,
boni
sensus
inania
videbuntur
.
That
many
things
have
slipped
from
them
,
which
,
if
they
were
examined
according
to
the
exact
Rule
of
Truth
,
could
not
be
reconciled
to
any
good
sense
:
and
,
that
Himself
hath
observed
,
[
d
](A35787-e49910-b)
d
Id.
ibid.
pag.
285.
That
they
are
out
sufficiently
,
whensoever
they
speak
of
such
Points
of
Faith
,
as
were
not
at
all
called
in
question
in
Their
time
.
And
to
say
the
truth
,
He
often
rejects
both
Their
Opinions
,
and
Their
Expositions
also
;
and
sometimes
very
Uncivilly
too
,
as
we
have
touched
[
e
](A35787-e49930-b)
e
Supr.
c.
4.
before
,
speaking
of
his
Notes
upon
Epiphanius
.
And
in
one
place
,
the
Authority
of
some
of
the
Fathers
,
which
contradicted
His
Opinion
,
touching
the
Exposition
of
a
certain
passage
in
St.
Luke
,
being
objected
against
Him
,
He
never
taking
the
least
notice
at
all
of
their
Testimonies
,
answers
;
[
f
](A35787-e49960-b)
f
Petav.
in
Epiph.
pag.
110.
Nec
est
quod
certorum
Patrum
opponatur
auctoritas
,
qui
non
aliud
affirmare
possunt
,
quam
quod
ex
Luca
didicerunt
,
neque
est
ulla
ratio
cur
ex
illorum
verbis
Lucam
interpretemur
potius
,
quam
ex
Luca
quae
abillis
asseverari
videntur
.
That
we
ought
to
Interpret
,
and
expound
the
Fathers
by
St.
Luke
,
rather
than
St.
Luke
by
Them
;
because
that
They
cannot
herein
say
any
thing
,
but
what
they
have
received
from
St.
Luke
:
Which
,
in
my
Judgment
,
was
very
Judiciously
spoken
of
him
;
and
besides
,
Exactly
agrees
with
what
St.
Augustine
said
before
,
and
which
may
very
well
be
applied
to
the
greatest
part
of
our
Differences
;
in
all
which
the
Fathers
could
not
know
any
thing
,
save
what
they
learnt
out
of
the
Scriptures
:
so
that
Their
Testimonies
,
in
these
Cases
,
ought
according
to
the
Opinion
of
this
Learned
Jesuit
,
to
be
expounded
,
and
interpreted
by
the
Scriptures
,
and
not
the
Scriptures
by
Them
.
And
this
is
the
language
of
all
the
rest
of
them
.
Ma●donate
,
who
was
a
most
bitter
enemy
of
the
Protestants
,
as
ever
there
was
any
,
having
delivered
the
Judgment
of
some
of
the
Fathers
,
who
were
of
Opinion
that
the
sons
of
Zebedee
answered
not
so
rightly
,
when
being
asked
by
our
Saviour
,
whether
or
no
they
were
able
to
drink
of
his
Cup
,
and
to
be
Baptized
with
the
Baptism
that
he
was
Baptized
with
,
they
said
unto
him
,
that
they
were
able
;
adds
,
[
g
](A35787-e50080-b)
g
Maldonat
.
in
Matth.
20
22.
Malo
ego
credere
,
nec
temerè
,
nec
inscienter
,
sed
amanter
&
verè
respondisse
,
&c.
That
for
his
part
,
he
believes
that
they
answered
well
.
And
in
another
place
,
expounding
the
2
Verse
of
the
19
Chapter
of
St.
Matthew
,
having
first
brought
in
the
Interpretations
of
divers
,
and
indeed
in
a
manner
of
all
the
Fathers
,
he
says
at
last
,
[
h
](A35787-e50140-b)
h
Id.
in
Mat.
19.
11
Quam
interpreta●ionem
adduci
non
possum
ut
sequar
,
&c.
That
he
could
not
be
perswaded
to
understand
the
place
;
as
they
did
.
And
here
you
are
to
note
by
the
way
,
that
the
meaning
of
that
place
is
still
controverted
at
this
day
.
How
then
can
this
man
conceive
,
that
the
Protestants
should
think
themselves
bound
necessarily
to
follow
the
Judgment
of
this
Major
part
of
the
Fathers
,
which
themselves
make
so
light
of
?
In
another
place
,
where
he
hath
occasion
to
speak
of
those
words
of
our
Saviour
;
which
are
at
this
day
in
debate
amongst
us
,
The
Gates
of
Hell
shall
not
prevail
against
it
.
He
is
yet
much
more
down-right
,
and
says
,
[
i
](A35787-e50210-b)
i
Id.
in
Matth.
16.
18
Quorum
verborum
sensus
non
videtur
mihi
esse
,
quem
omnes
praeter
Hilarium
,
quos
legisse
memini
,
auctores
putant
.
The
sense
of
these
words
is
not
rightly
given
by
any
Author
,
that
I
can
remember
;
except
St.
Hilary
.
So
likewise
upon
the
11
Chapter
of
St.
Matthew
,
vers.
11.
where
it
is
said
,
The
least
in
the
Kingdom
of
Heaven
is
greater
than
John
Baptist
:
[
k
](A35787-e50280-b)
k
Id.
in
Matth.
11.
11.
Habet
ex
multis
opinionibus
quameligat
lector
;
sed
si
meam
quoque
sententiam
avet
audire
,
liberè
fatebor
,
in
nulla
prorsus
carum
meum
qualecunque
judicium
acquiescere
.
The
Opinions
of
the
Fathers
upon
this
passage
(
saith
he
)
are
very
different
:
and
to
speak
my
mind
freely
,
none
of
them
all
pleaseth
me
.
In
like
manner
upon
the
sixth
Chapter
of
St.
John
;
[
l
](A35787-e50340-b)
l
Id.
in
Joh.
6.
vers
44.
Ammonius
,
Cyrillus
,
Theophylactus
,
&
Euthymius
,
respondent
,
non
omnes
tral●i
,
quia
non
omnes
digni
sunt
:
quod
nimis
affine
est
Pelagianorum
errori
.
Ammonius
(
saith
he
)
St.
Cyril
,
Theophylact
,
and
Euthymius
answer
,
that
all
are
not
drawn
,
because
all
are
not
worthy
.
But
this
comes
too
near
to
Pelagianism
.
Salmeron
,
a
famous
Jesuit
says
thus
:
[
m
](A35787-e50400-b)
m
Salmer
.
in
ep.
ad
Rom
5.
disput
51.
p.
468.
Tertiò
,
argumentum
petunt
à
Doctorum
Antiquitate
,
cui
semper
major
honor
est
habitus
;
quam
novitatibus
.
Respondetur
,
quamlibet
aetatem
Antiquitati
semper
detulisse
,
&c.
sed
illud
efferimus
quò
juniores
,
eò
perspicaciores
esse
Doctores
.
Our
Adversaries
bring
Arguments
from
the
Antiquity
of
the
Fathers
;
which
I
confess
hath
always
been
of
more
esteem
than
Novelties
.
I
answer
,
That
every
Age
hath
yielded
unto
Antiquity
,
&c.
But
yet
we
must
take
liberty
to
say
,
that
the
later
the
Doctors
are
,
the
more
quick
sighted
they
are
.
And
again
,
[
n
](A35787-e50460-b)
n
Ibid.
col
.
1.
Denique
contra
hanc
quam
objectant
multitudinem
,
respondemus
ex
verbo
Dei
;
Exod
23.
In
judicio
plurimorum
non
acquiesces
sententiae
,
ut
à
vero
devies
.
Against
all
this
great
multitude
,
which
they
bring
against
us
,
we
answer
,
(
saith
he
)
out
of
the
Word
of
God
.
Thou
shalt
not
follow
a
multitude
to
do
evil
;
neither
shalt
thou
speak
in
a
cause
,
to
decline
after
many
,
to
wrest
judgment
.
Michael
Medina
,
disputing
at
the
Council
of
Trent
,
touching
the
superiority
of
a
Bishop
above
a
Priest
;
the
Authority
of
St.
Hierome
,
and
of
St.
Augustine
being
produced
against
him
,
who
both
held
,
that
the
difference
betwixt
them
was
not
of
Divine
,
but
only
of
Positive
,
and
Ecclesiastical
Right
,
[
o
](A35787-e50600-b)
o
Pietr.
S●avez
Po●
.
hist.
del
Concil.
Trident
.
lib.
7.
pag.
570.
answers
before
the
whole
Congregation
,
That
it
is
no
marvel
,
that
they
,
and
some
others
also
of
the
Fathers
fell
into
this
Heresie
;
this
point
being
not
as
then
clearly
determined
of
.
And
that
no
man
may
doubt
of
the
honesty
of
the
Historian
,
who
relateth
this
,
do
but
hear
Bellarmine●
who
testifieth
;
[
p
](A35787-e50650-b)
p
Bellarm
,
de
Cler.
l.
1.
c.
15.
Michael
Medina
in
lib.
1.
de
sacr.
hom.
orig
&
contin
.
d.
5.
affirmat
S.
H●eronymum
idem
omnino
cum
Aerian●s
sensisse
:
neque
solum
Hieronymum
in
ea
haeresi
fuisse
,
sed
etiam
Ambrosium
,
Augustinum
▪
S●dulium
,
Primasium
,
Theodoretum
,
Occumenium
,
&
Theophylactum
.
That
Medina
assureth
us
,
that
St.
Hierome
was
in
this
point
of
Aerius
his
opinion
;
and
,
that
not
only
be
,
but
also
St.
Ambrose
,
St.
Augustine
,
Sedulius
,
Primasius
,
Chrysostome
;
Theodoret
,
Oecumenius
,
and
Theophylact
maintained
all
of
them
the
same
Heresie
.
We
need
not
bring
in
here
any
more
Examples
:
do
but
read
their
Commentaries
,
their
Disputations
,
and
their
other
Discourses
,
and
you
will
find
them
almost
in
every
page
,
either
rejecting
,
or
correcting
the
Fathers
.
But
I
must
not
pass
by
the
Testimony
of
Cornelius
Mussus
,
Bishop
of
Bitonto
,
who
indeed
is
more
ingenuous
,
and
more
clear
than
all
the
rest
.
[
†
](A35787-e50750-b)
†
Gorn
.
Muss
Episcop.
Bitont
.
in
ep
ad
Rom.
c.
14.
pag.
606.
A●quo
;
Roma
,
quaerenda
sunt
divina
Consilia
,
nisi
ab
illis
,
quibus
mysteriorum
Dei
dispensatio
credita
est
?
Quem
ergò
pro
Deo
habemus
,
in
hi●
quae
Dei
sunt
,
quicquid
ipse
dixerit
tanquam
Deum
audire
debemus
.
Ego
(
ut
ingenuè
fate●r
)
plus
uni
summo
Pontifici
crederem
in
his
,
quae
fidei
mysteria
tangunt
,
quam
mille
Augustinis
,
Hieronymis
,
Gregoriis
;
ne
dicam
Richardis
,
Scotis
,
Gulielmis
Credo
enim
,
&
scio
,
quòd
summus
Pontifex
,
in
his
quae
fidei
sunt
,
errare
non
potest
;
quoniam
auctoritas
determinandi
quae
ad
fidem
spectant
,
in
Pontifice
residet
.
O
Rome
(
saith
he
)
to
whom
shall
we
go
for
Divine
Counsels
,
unless
to
those
persons
to
whose
trust
the
Dispensation
of
the
Divine
Mysteries
hath
been
committed
.
We
are
therefore
to
hear
him
,
who
is
to
us
instead
of
God
,
in
things
that
concern
God
,
as
God
himself
.
Certainly
,
for
my
own
part
(
that
I
may
speak
my
mind
freely
)
in
things
that
belong
to
the
Mysteries
of
Faith
,
I
had
rather
believe
one
single
Pope
,
than
a
thousand
Augustines
,
Hieromes
,
or
Gregories
,
that
I
may
not
speak
of
Richards
,
Scotusses
,
and
Williams
.
For
,
I
believe
,
and
know
,
that
the
Pope
cannot
Erre
,
in
matters
of
Faith
,
because
that
the
Authority
,
and
Right
of
determining
all
such
things
,
as
are
at
all
Points
of
Faith
,
resides
in
the
Pope
.
This
Passage
may
seem
to
some
,
to
be
both
a
very
bold
,
and
a
very
indiscreet
one
:
but
yet
whosoever
shall
but
examine
the
thing
seriously
,
and
as
it
is
in
it self
,
and
not
as
it
is
in
its
outward
appearances
only
,
which
are
contrived
for
the
most
part
only
to
amuse
the
simpler
sort
of
people
.
I
am
confident
he
will
find
,
that
this
Author
hath
both
most
ingenuously
,
and
most
truly
given
the
world
an
account
,
what
Esteem
the
Church
of
Rome
hath
of
the
Fathers
.
For
,
seeing
that
these
men
maintain
that
the
Pope
is
Infallible
,
and
they
confess
withall
that
the
Fathers
may
have
erred
:
who
seeth
not
,
that
they
set
the
Pope
very
much
above
the
Fathers
?
Neither
may
it
be
here
replied
,
that
they
do
not
all
of
them
hold
,
that
the
Pope
is
Infallible
.
For
,
besides
that
those
among
them
,
who
do
contradict
this
Opinion
,
are
both
the
least
,
and
the
least
considerable
part
also
of
the
Church
of
Rome
;
these
very
men
attribute
to
the
present
Church
in
being
,
in
every
Age
,
this
Right
of
Infallibility
,
which
they
will
not
allow
the
Pope
:
insomuch
that
a
Council
,
now
called
together
,
is
,
according
to
their
account
,
of
much
greater
Authority
than
the
ancient
Fathers
.
So
that
there
is
no
more
difference
at
all
,
betwixt
these
men
and
the
fore-mentioned
Italian
Bishop
,
save
only
that
whereas
they
will
have
the
Authority
of
the
ancient
Fathers
to
submit
to
the
whole
Body
of
Modern
Bishops
assembled
in
a
General
Council
;
He
will
have
their
Authority
to
be
less
,
than
that
of
a
single
Pope
alone
.
All
that
can
be
found
fault
with
in
that
speech
of
his
,
is
perhaps
that
his
Hyperbolical
way
of
Expression
,
of
a
thousand
Augustines
,
Hieromes
,
and
Gregories
;
all
which
joyned
together
,
he
,
in
too
disdainful
a
manner
,
casts
down
beneath
the
feet
of
one
single
Pope
.
But
this
height
of
Expression
may
be
somewhat
excused
in
him
,
considering
that
such
Excesses
as
these
,
are
very
ordinary
with
all
high
and
free-spirited
Persons
.
But
the
Practice
of
the
Church
of
Rome
it self
will
be
able
to
inform
us
more
truly
and
clearly
,
what
esteem
they
have
of
Antiquity
.
For
,
if
we
ought
to
stand
to
the
Fathers
,
and
not
to
depart
from
any
thing
that
they
have
Authorized
;
nor
to
Ordain
any
thing
that
they
were
ignorant
of
,
how
comes
it
to
pass
,
that
we
at
this
day
see
so
many
several
Observations
and
Customs
,
which
were
observed
by
the
Ancients
,
now
quite
laid
aside
?
And
whence
is
it
,
that
we
find
in
Antiquity
no
mention
at
all
of
many
things
,
which
are
now
in
great
request
amongst
us
?
There
are
as
it
were
three
principal
Parts
in
Religion
;
namely
,
Points
of
Belief
,
of
Ceremony
,
and
of
Discipline
.
We
shall
run
them
over
lightly
all
three
,
and
so
far
as
is
necessary
only
for
our
present
purpose
;
that
so
we
may
let
the
world
see
,
that
in
every
one
of
these
three
parts
they
have
both
abolished
,
and
established
very
many
things
,
expresly
against
the
Authority
of
the
Ancients
.
As
for
the
first
of
these
,
we
have
formerly
given
the
Reader
some
Tasts
only
,
in
the
preceding
Chapters
.
For
we
have
seen
,
that
the
Opinion
of
the
greatest
part
of
the
Ancient
Church
,
touching
the
State
of
the
Soul
,
till
the
time
of
the
Resurrection
,
which
besides
is
at
this
day
also
maintained
by
the
Greek
Church
,
was
condemned
,
not
much
above
two
hundred
years
since
,
by
the
Church
of
Rome
,
at
the
Council
of
Florence
;
and
a
quite
contrary
Belief
there
established
,
as
an
Article
of
the
Christian
Faith
.
We
have
seen
besides
,
that
the
Opinion
of
the
Fathers
of
the
Primitive
Church
,
and
even
down
as
far
as
to
the
end
of
the
sixth
Century
after
our
Saviour
Christ
,
and
afterwards
,
was
,
that
the
Eucharist
was
as
necessary
to
Salvation
,
as
Baptism
;
and
that
consequently
it
was
therefore
to
be
administred
to
little
Children
.
And
yet
for
all
this
,
the
Council
of
[
†
](A35787-e51270-b)
†
Concil.
Trident
.
Sess
.
21.
Can.
Si
quis
dixerit
,
parvulis
,
antequam
ad
annos
discretionis
perveniant
,
necessariam
esse
Eucharistae
communionem
,
anathema
sit
.
Trent
hath
condemned
this
Opinion
,
as
an
Error
in
Faith
;
withal
Anathematizing
,
by
a
Canon
made
expresly
for
that
purpose
,
all
those
who
ever
should
maintain
the
same
.
Let
him
be
Accursed
(
say
they
)
whoever
shall
say
,
that
the
Eucharist
is
necessary
for
little
Children
,
before
they
are
come
to
years
of
discretion
.
Only
,
that
the
Fathers
might
not
take
offence
hereat
,
as
having
so
fearful
an
Affront
put
upon
them
;
these
men
have
endeavoured
to
perswade
both
them
and
others
,
that
they
never
did
believe
that
,
which
themselves
have
most
clearly
,
and
in
express
Terms
protested
that
they
did
believe
,
as
we
have
before
made
it
appear
:
which
is
,
to
double
the
injury
upon
them
,
rather
than
to
make
them
any
reparations
for
it
;
seeing
that
they
deal
with
them
now
,
not
as
Hereticks
only
,
but
as
Fools
also
;
whom
a
man
may
at
pleasure
perswade
that
they
do
not
believe
that
which
they
really
do
believe
.
We
have
abundantly
heard
out
of
St.
Hierome's
mouth
,
how
that
the
Opinion
of
the
Chilasts
was
of
old
maintained
,
by
several
of
the
Ancient
Fathers
;
which
yet
is
now
condemned
as
an
Error
in
Faith
.
And
indeed
the
number
of
these
kind
of
differences
in
Opinions
is
almost
infinite
.
It
was
accounted
no
Error
in
those
days
to
believe
,
that
the
Soul
was
derived
from
the
Father
down
to
the
Son
,
according
to
the
ordinary
course
of
Generation
:
but
this
Opinion
would
now
be
accounted
an
Heresie
.
[
a
](A35787-e51450-b)
a
Epiphan
ep.
ad
Joh.
Hierosol
.
T.
2.
p.
218.
c.
2.
Cum
ergò
haec
vidissem
in
Ecclesia
Christi
contra
auctoritatem
Scripturarum
,
hominis
pendentem
imaginem
,
&c.
The
Ancients
held
,
That
it
would
be
an
opposing
of
the
Authority
of
the
Scriptures
;
if
we
should
bang
up
the
Picture
of
any
Man
in
the
Church
:
and
[
b
](A35787-e51500-b)
b
Conc.
Eliberi
.
Can.
36.
Placuit
picturas
in
Ecclesia
esse
non
debere
,
ne
quod
colitur
aut
adoratur
,
in
parietibus
depingatur
.
that
we
ought
not
to
have
any
Pictures
in
our
Churches
,
that
That
which
we
worship
and
adore
,
be
not
painted
upon
a
Wall
.
But
now
the
Council
of
Trent
hath
Ordained
the
quite
contrary
;
and
says
,
[
c
](A35787-e51540-b)
c
Concil
▪
Trid.
Sess
.
25.
Decreto
de
Invocat.
&c.
Sanctorum
.
Imagines
porrò
Christi
,
Deiparae
Virginis
,
&
aliorum
Sanctorum
,
in
templis
praesertim
habendas
&
retinendas
,
eisque
debitum
honorem
&
venerationem
impertiendam
.
That
we
ought
to
have
,
and
to
keep
,
especially
in
our
Churches
,
the
Images
of
Christ
,
of
the
Virgin
the
Mother
of
God
,
and
of
the
other
Saints
;
and
that
we
are
to
yield
unto
them
all
due
Honour
and
Veneration
.
[
d
](A35787-e51590-b)
d
Ambros
August
.
Chrysost.
&c.
de
quibus
vide
Melch
,
Canum
de
loc.
Theolog.
l.
7.
num.
3.
All
the
Ancient
Fathers
,
as
far
as
we
can
learn
out
of
their
Writings
,
believed
,
That
the
Blessed
Virgin
Mary
was
conceived
in
Original
Sin
.
If
now
the
Fathers
of
the
Council
of
Trent
accounted
them
to
be
the
Judges
of
Faith
,
what
moved
them
then
to
imagine
,
that
we
ought
not
to
believe
,
that
they
maintained
any
such
Opinion
?
For
,
having
delivered
their
Definitive
Sentence
in
a
Decree
there
passed
to
this
purpose
,
and
declared
,
That
this
Sin
,
which
hath
spread
it self
over
the
whole
Mass
of
Mankind
,
by
Propagation
,
and
not
by
Imitation
,
hath
seised
on
every
Person
in
particular
;
[
e
](A35787-e51640-b)
e
Conc.
Trident.
Sess
.
5.
Decreto
de
Pecc
.
Origin
.
Declarat
tamen
haec
ipsa
Sancta
Synodus
,
non
esse
suae
intentionis
comprehendere
in
hoc
Decreto
,
ubi
de
Peccato
Originali
agitur
,
B.
&
immacula●am
.
Virginem
Mariam
,
Dei
genitricem
.
They
at
length
conclude
,
That
their
Intention
is
not
to
comprehend
within
this
number
the
Blessed
and
Vnspotted
Virgin
Mary
,
the
Mother
of
God
:
Which
Words
of
theirs
it
is
impossible
so
to
expound
,
as
that
they
shall
not
in
plain
Terms
give
the
Lie
to
All
the
Fathers
.
For
,
if
they
mean
by
these
Words
,
that
the
Virgin
Mary
was
conceived
without
Sin
,
they
flatly
establish
an
Opinion
which
is
contradictory
to
that
of
the
Fathers
;
which
is
the
grossest
manner
of
giving
them
the
Lie
that
can
be
.
If
they
mean
here
no
more
than
this
,
(
which
Sense
yet
their
Words
will
hardly
be
ever
made
to
bear
,
)
that
it
is
not
known
as
a
certain
Truth
,
that
the
Virgin
Mary
was
conceived
in
Sin
;
they
however
honestly
say
in
plain
Terms
,
That
these
Good
Men
affirmed
,
as
True
,
that
which
is
yet
Doubtful
;
and
maintained
as
Certain
,
that
which
was
but
Problematical
onely
,
and
Questionable
.
The
Council
of
Laodicea
,
which
is
inserted
into
the
Code
of
the
Church
Universal
,
[
f
](A35787-e51780-b)
f
Conc.
Laod.
Can.
●9
,
60.
Cod.
Graec.
Can.
Eccles.
Vnivers
.
Can.
163.
putteth
not
into
the
Canon
of
the
Old
Testament
any
more
than
Twenty
two
Books
onely
;
excluding
by
this
means
out
of
this
number
the
Book
of
Tobit
,
of
Judith
,
the
Book
of
Wisdom
,
Ecclesiasticus
,
and
the
two
Books
of
the
Maccabees
.
[
g
](A35787-e51840-b)
g
Melit
.
Sard.
apud
Euseb.
Hist.
Eccles.
lib.
4
c.
27.
Melito
Bishop
of
Sardis
,
[
h
](A35787-e51870-b)
h
Origen
.
apud
Euseb.
Hist.
Eccl.
l.
6.
c.
26.
&
in
Philocal
.
c.
3.
Origen
,
[
i
](A35787-e51890-b)
i
Cyril
.
Hieros
.
Catech.
4.
Cyril
of
Hierusalem
,
[
k
](A35787-e51920-b)
k
Greg.
Nazianz.
Carm.
33.
T.
2.
p.
98.
Gregory
Nazianzene
,
[
l
](A35787-e51940-b)
l
Hilar.
Praefat.
in
Psal.
fol
2.
S.
Hilary
,
[
m
](A35787-e51960-b)
m
Epiphan.
l.
de
Ponder
&
Mens.
T.
2.
p.
162.
and
Epiphanius
,
do
all
of
them
the
same
.
[
n
](A35787-e51980-b)
n
Athan.
ep.
Festal
.
T.
2.
p.
38
,
39.
&
Synops.
Script
.
p.
58.
Athanasius
,
[
o
](A35787-e52000-b)
o
Ruffin
.
Expos.
Symb.
inter
opera
Cypr.
p.
552.
Ruffinus
,
and
[
p
](A35787-e52020-b)
p
Hac
Prol.
Galeato
,
&
Prol.
in
lib.
Salom.
ad
Paul
&
Eustoch
.
&
Prol.
in
libr.
Sal.
ad
Chron.
&
Heliod.
&
Praefat.
in
Esdr.
S.
Hierome
expresly
reject
these
very
Books
,
and
cast
them
out
of
the
Canon
.
And
yet
notwithstanding
,
the
aforesaid
Council
of
[
q
](A35787-e52050-b)
q
Conc.
Trident.
Sess
.
4.
Decr.
de
Can.
Script
.
Siquis
autem
libros
●psos
integros
,
cum
omnibus
suis
partibus
,
prout
in
Ecclesia
Catholica
legi
consueverunt
,
&
in
veteri
vulgata
Latina
Editione
habentur
,
pro
sacris
&
Cano●icis
non
susceperit
,
&c.
Anathema
esto
.
Trent
Anathematizeth
all
those
who
will
not
receive
,
as
Holy
and
Canonical
,
all
these
Books
,
with
every
part
of
the
same
,
as
they
are
wont
to
be
read
in
the
Church
,
and
as
they
are
found
in
the
Old
Latin
Edition
,
commonly
called
the
Vulgar
Translation
.
Where
,
besides
the
Affront
which
they
have
offered
to
so
many
of
the
Ancient
and
most
Eminent
among
the
Fathers
,
and
indeed
to
the
Whole
Primitive
Church
it self
,
which
received
this
Conon
of
Laodicea
in
amongst
its
Vniversal
Rules
;
they
have
also
established
a
Position
here
,
which
was
not
till
then
so
much
as
ever
heard
of
in
Christendom
,
namely
,
That
the
Old
Vulgar
Translation
of
the
Bible
is
to
be
allowed
of
as
Canonical
and
Authentick
in
the
Church
of
God
.
The
CL
Fathers
of
the
[
r
](A35787-e52160-b)
r
Concil.
Constant.
I.
Can.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Second
General
Council
,
and
the
DCXXX
.
of
the
[
s
](A35787-e52180-b)
s
Conc
Chalced
Can.
28
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Fourth
,
were
all
of
them
of
Opinion
,
That
the
Ancients
had
advanced
the
See
of
Rome
above
that
of
other
Bishops
,
by
reason
of
the
Preeminence
and
Temporal
Greatness
of
the
City
of
Rome
,
over
other
Cities
:
and
for
the
same
reason
they
also
thought
good
to
advance
,
in
like
manner
,
the
Throne
of
the
Patriarch
of
Constantinople
to
the
same
Height
with
the
former
,
by
reason
of
the
City
where
he
resided
being
now
arrived
to
the
self-same
Height
of
Dignity
with
Rome
it self
.
I
assure
you
,
that
for
all
this
,
he
should
now
be
Anathema
Maranatha
,
whosoever
should
go
about
to
derive
the
Supremacy
of
the
Pope
from
any
other
Original
,
than
from
TV
ES
PETRVS
;
&
,
PASCE
OVES
MEAS
.
The
Council
of
Trent
Anathematizeth
all
those
,
whosoever
shall
deny
,
that
[
t
](A35787-e52300-b)
t
Conc.
Trid.
Sess.
23
cap.
4.
&
Con.
7.
Si
quis
dixerit
,
Episcopos
non
esse
Presbyteris
superiores
,
&c.
anathema
sit
.
Bishops
are
a
Higher
Order
than
Priests
:
and
yet
[
u
](A35787-e52360-b)
u
Hieron
.
passim
:
vide
supra
,
lib.
1.
c.
ult.
S.
Hierome
,
and
divers
others
of
the
Fathers
have
openly
done
the
same
.
We
have
already
told
you
here
before
,
That
the
Church
of
Rome
long
since
Excommunicated
the
Greeks
,
because
they
hold
,
That
the
Holy
Ghost
proceedeth
not
from
the
Son
,
but
from
the
Father
onely
.
And
yet
for
all
this
,
Theodoret
,
who
expresly
also
demed
in
Terms
,
that
the
Holy
Ghost
proceeded
from
the
Son
,
as
we
have
shewed
in
the
preceding
Chapter
,
was
received
by
the
Ancient
Church
,
and
in
particular
by
Pope
Leo
too
,
as
a
True
Catholick
Bishop
,
without
requiring
him
to
declare
himself
any
otherwise
,
or
to
give
them
any
Satisfaction
touching
this
Point
.
And
indeed
,
we
might
reckon
up
very
many
the
like
Differences
betwixt
the
Roman
and
the
Ancient
Church
:
but
these
Examples
we
have
here
produced
will
suffice
,
to
let
the
World
see
,
how
the
Church
of
Rome
holdeth
,
That
the
Authority
of
the
Opinions
of
the
Ancients
ought
to
be
accounted
Supreme
.
We
shall
proceed
in
the
next
place
to
say
something
of
the
Ceremonies
in
the
Christian
Religion
.
The
first
of
all
is
Baptism
,
which
takes
us
out
of
Natures
Stock
,
and
engraffs
us
into
Jesus
Christ
.
Now
it
was
a
Custom
heretofore
in
the
Ancient
Church
,
to
plunge
those
they
Baptized
over
head
and
ears
in
the
Water
,
as
both
[
a
](A35787-e52630-b)
a
Tertul.
lib
de
Cor.
Mil.
c.
3.
Tertullian
,
[
c
](A35787-e52670-b)
c
Epiphan
Pan.
Haer.
30.
p.
128.
Epiphanius
,
and
others
testifie
.
And
indeed
they
plunged
them
thus
three
several
times
,
as
the
same
[
d
](A35787-e52690-b)
d
Tertul.
lib.
de
Cor.
Mil.
c.
3.
&
lib.
adv.
Prax.
c.
26.
Tertullian
,
and
[
e
](A35787-e52710-b)
e
Hieron
Dial.
advers.
Lucifer
.
T.
2.
p.
187.
In
lavacro
ter
caput
mergitare
.
S.
Hierome
both
inform
us
.
And
this
is
still
the
Practice
both
of
the
Greek
,
and
of
the
Russian
Church
,
even
at
this
very
day
.
And
yet
notwithstanding
,
this
Custom
,
which
is
both
so
Ancient
,
and
so
Universal
,
is
now
abolished
by
the
Church
of
Rome
.
And
this
is
the
reason
that
the
[
f
](A35787-e52770-b)
f
Cassand
.
l.
de
Bapt.
Inf.
p.
693.
Muscovites
say
,
That
the
Latins
are
not
Rightly
and
Duly
Baptized
,
because
they
are
not
wont
to
use
this
Ancient
Ceremony
in
their
Baptism
,
which
,
they
say
,
is
expresly
enjoyned
them
in
the
Canons
of
Joannes
Metropolitanus
,
whom
they
hold
to
have
been
a
Prophet
.
And
indeed
[
g
](A35787-e52830-b)
g
Greg.
Mon.
Protosync
.
in
Apol.
contr.
ep.
Marc.
p.
721.
Tom
4
Conc.
Gen.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Gregory
,
the
Greek
Monk
,
who
was
notwithstanding
a
great
Stickler
for
the
Vnion
in
the
Council
of
Florence
,
doth
yet
confess
,
in
his
Answer
to
the
Epistle
of
Mark
Bishop
of
Ephesus
,
that
it
is
Necessary
in
Baptism
,
that
the
Persons
to
be
Baptized
should
be
thrice
dipped
over
Head
and
Ears
in
the
Water
.
At
their
coming
out
of
the
Water
;
in
the
Ancient
Church
they
gave
them
to
eat
Milk
and
Honey
,
as
the
same
[
h
](A35787-e52940-b)
h
Tertul.
&
Hieron
.
ubi
supr.
Deinde
egressos
lactis
&
mellis
praegustare
concordiam
.
Authors
witness
;
and
immediately
after
this
,
they
made
them
all
Partakers
also
of
the
Blessed
Communion
,
both
great
and
small
:
whence
the
[
i
](A35787-e52970-b)
i
Alvarez
,
in
his
Voyage
to
Ethiopia
.
A
tutti
quelli
che
battezano
,
cosi
maschi
,
come
femine
,
donno
il
sacramento
in
pocaquantitá
,
&c.
Custom
still
remains
in
Aethiopia
,
of
Administring
the
Eucharist
to
Little
Children
,
and
making
them
take
down
a
small
quantity
of
it
,
as
soon
as
ever
they
are
Biptised
.
What
have
these
our
so
great
Adorers
of
Antiquity
now
done
with
these
Ceremonies
?
Where
is
the
Milk
,
or
the
Honey
,
or
the
Eucharist
,
which
the
Ancient
Fathers
were
wont
to
administer
to
all
,
immediately
after
Baptism
?
Certainly
these
things
,
notwithstanding
the
Practice
of
the
Ancients
,
have
been
now
long
since
buried
,
and
forgotten
at
Rome
.
In
Ancient
Times
they
often
deferred
the
Baptising
both
of
Infants
,
and
of
other
People
,
as
appears
by
the
History
of
the
Emperours
[
k
](A35787-e53080-b)
k
Euseb.
de
vita
Constant
.
l.
4.
Constantine
the
Great
,
of
[
l
](A35787-e53100-b)
l
Socrat.
Hist.
Eccl.
l.
3.
●
.
37.
Constantius
,
of
[
m
](A35787-e53120-b)
m
Id.
〈…〉
.
c.
6.
Theodosius
,
of
Valentinian
,
and
of
Gratian
,
in
[
n
](A35787-e53160-b)
n
Ambros
.
Orat.
de
obit.
Valentin
.
T.
3.
p
9.
S
Ambrose
;
and
also
by
the
Orations
and
Homilies
of
[
o
](A35787-e53180-b)
o
Greg
Nazianz
.
Orat.
40.
Gregory
Nazianzen
,
and
of
[
p
](A35787-e53200-b)
p
Basil
.
Homil.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
S.
Basil
upon
this
Subject
.
And
some
of
the
Fathers
too
have
been
of
Opinion
,
that
it
is
fit
it
should
be
deferred
;
as
namely
,
Tertullian
,
as
we
have
formerly
noted
of
him
.
How
comes
it
to
pass
now
,
that
there
is
not
so
much
as
any
the
least
Trace
or
Footing
of
this
Custom
to
be
found
at
this
day
in
the
Church
of
Rome
?
Nay
,
whence
is
it
besides
,
that
they
will
not
so
much
as
endure
the
very
mention
of
it
,
and
would
abhor
the
Man
that
should
but
go
about
to
put
it
in
practice
?
I
shall
here
forbear
to
speak
of
the
Times
of
Administring
Baptism
;
which
was
performed
ordinarily
in
the
Ancient
Church
but
onely
upon
the
Eves
of
Easter-day
,
and
of
Whitsunday
:
Neither
shall
I
say
any
thing
of
the
Ceremony
of
the
Paschal
Taper
,
and
the
Albes
,
or
White
Vestments
,
[
q
](A35787-e53360-b)
q
Cassand
.
in
Hymno
,
p.
227
,
328.
that
the
new
baptised
Persons
were
used
to
wear
all
Easter-Week
;
because
that
it
may
be
thought
perhaps
,
that
these
are
too
light
Circumstances
:
although
,
to
say
the
plain
truth
,
if
we
are
to
regard
the
Authority
of
Men
,
and
not
the
Reason
of
the
Things
themselves
,
I
do
not
at
all
see
,
why
all
the
whole
Rites
should
not
still
be
retained
,
as
well
as
those
Exorcisms
,
and
Renouncings
of
the
Devil
and
the
World
,
with
all
its
Pomp
and
Vanities
,
which
in
Imitation
of
Antiquity
,
are
at
this
day
,
though
very
improperly
,
acted
by
them
over
little
Infants
,
though
but
of
a
day
old
.
As
for
the
Eucharist
,
[
r
](A35787-e53410-b)
r
Cassand
.
in
Liturg.
c.
26.
Cassander
sheweth
clearly
,
That
it
was
Celebrated
in
the
Ancient
Church
with
Bread
and
Wine
,
offered
by
the
People
;
and
,
that
the
Bread
was
first
broken
into
several
Pieces
,
and
then
Consecrated
afterwards
,
and
distributed
among
the
Faithful
.
Notwithstanding
,
the
contrary
Use
hath
now
prevailed
;
neither
do
they
Consecrate
any
Bread
which
is
offered
by
the
People
,
which
was
the
Ancient
Custom
,
but
onely
little
Wafer
Cakes
,
made
round
in
the
Form
of
a
Deneere
,
[
s
](A35787-e53490-b)
s
Apud
Cassand
.
in
Liturg.
c.
26.
p.
60.
which
yet
is
very
sharply
reproved
in
the
Old
Exposition
of
the
Ordo
Romanus
,
&c.
The
same
[
t
](A35787-e53520-b)
t
Cassand
.
in
Liturg.
p.
63
,
64.
c.
28.
Cassa●der
also
gives
us
an
Account
at
large
,
how
that
in
Ancient
Times
the
Canonical
Prayer
,
and
the
Consecration
of
the
Eucharist
was
read
out
with
a
loud
Voice
,
and
in
such
sort
,
as
that
the
People
might
all
of
them
be
able
to
hear
it
,
that
so
they
might
say
Amen
to
it
:
whereas
the
[
u
](A35787-e53580-b)
u
Conc.
Trid.
Sess.
22.
c.
5.
&
can
9.
Priest
now
pronounceth
it
with
a
very
low
Voice
,
so
that
none
of
the
Congregation
can
tell
what
he
says
;
and
hence
it
is
,
that
this
part
of
the
Liturgy
is
called
Secret
.
We
have
[
*
](A35787-e53610-b)
*
Lib.
1.
c.
5.
formerly
shewed
,
how
that
the
Ancient
Fathers
concealed
heretofore
,
as
carefully
as
they
could
,
the
Matter
and
the
Rites
used
in
the
Celebration
of
this
Holy
Sacrament
;
which
they
never
performed
in
presence
either
of
the
Catechumeni
,
or
of
Unbelievers
.
But
now
there
is
not
any
such
care
taken
at
all
herein
,
but
they
Celebrate
the
Eucharist
Openly
and
Publickly
,
even
before
Jews
,
Pagans
,
or
Mahometans
,
without
any
more
regard
had
to
these
Ancient
Rules
,
than
as
if
there
had
never
been
any
such
thing
.
And
as
if
the
Design
of
these
Men
were
to
run
cross
to
Antiquity
in
all
things
,
whereas
they
concealed
the
Sacrament
as
much
as
they
could
,
these
shew
it
now
openly
,
and
carry
it
publickly
abroad
every
day
through
the
Streets
,
and
sometimes
also
go
in
Solemn
Procession
with
it
:
which
Custom
of
theirs
is
of
very
late
standing
among
Christians
,
and
which
heretofore
would
have
looked
not
onely
very
strangely
,
but
would
have
been
accounted
rather
Profane
and
Unlawful
.
And
thus
have
the
Customs
and
Observations
of
the
Ancient
Fathers
been
quite
laid
aside
,
and
other
new
ones
,
which
they
never
heard
of
,
instituted
in
their
place
.
The
fame
[
a
](A35787-e53700-b)
a
Cassand
.
in
Liturg.
55.
c.
26.
Cassander
also
proveth
,
That
in
Ancient
Times
they
never
celebrated
the
Eucharist
,
save
onely
in
the
presence
of
those
that
were
to
Communicate
;
and
,
that
all
the
rest
withdrew
.
It
is
most
clear
,
that
S.
Chrysostom
very
bitterly
reproves
those
who
would
assist
at
the
Celebration
of
the
Eucharist
;
though
not
Communicate
.
And
indeed
we
at
this
day
see
in
the
Ethiopick
All
you
that
will
not
receive
the
Sacrament
,
depart
:
Withdraw
you
,
Catechumeni
,
And
again
,
after
the
Creed
is
sung
,
he
saith
to
the
People
,
[
c
](A35787-e53820-b)
c
Ibid.
Let
them
that
will
not
Communicate
,
depart
.
But
now
a
days
,
for
the
most
part
,
none
of
those
who
assist
at
the
Celebration
,
Communicate
of
it
:
they
content
themselves
with
Adoring
the
Sacrament
onely
,
without
partaking
of
it
at
all
:
whence
you
have
this
manner
of
speaking
;
To
hear
Mass
;
and
,
To
see
Mass
.
[
d
](A35787-e53870-b)
d
Chrysist
.
Homil.
3.
in
ep.
ad
Ephes.
T.
3.
p.
778.
edit.
Savilii
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
S.
Chrysostome
saith
,
Whosoever
shall
stay
here
,
and
not
participate
of
the
Mysteries
,
behaves
himself
like
an
impudent
,
shameless
Person
.
I
beseech
you
(
saith
he
)
if
any
one
that
were
invited
to
a
Feast
,
should
come
and
sit
down
,
after
he
hath
washed
his
Hands
,
and
fitted
himself
to
come
to
the
Table
,
and
at
length
should
forbear
to
touch
any
of
those
Dishes
which
are
served
in
upon
it
,
would
not
this
be
a
very
great
Affront
to
him
who
invited
him
?
Had
he
not
better
to
have
forborn
coming
at
all
?
It
is
the
very
same
Case
here
.
Thou
hast
come
,
and
hast
Sung
the
Hymn
;
and
,
seeing
thou
hast
not
retired
with
those
that
were
not
worthy
,
hast
thereby
also
professed
thy self
to
be
of
the
number
of
those
who
are
Worthy
.
How
comes
it
to
pass
,
that
seeing
thou
hast
staid
behind
,
thou
dost
not
Communicate
of
this
Table
?
and
so
on
,
as
followeth
in
S.
Chry●ostome
.
If
any
Man
should
now
preach
this
Doctrine
to
the
Romanists
,
would
they
not
laugh
at
him
,
as
a
Ridiculous
Fellow
?
forasmuch
as
their
Custom
in
this
Particular
is
far
different
(
as
every
one
sees
)
from
what
it
was
heretofore
in
the
Ancient
Church
.
It
is
as
clear
as
the
day
,
that
all
along
in
the
Ancient
Church
,
it
was
Lawful
for
any
of
the
Faithful
to
take
home
with
them
the
Holy
Eucharist
,
which
they
might
keep
in
any
Private
place
,
to
take
it
afterwards
by
themselves
alone
,
whenever
they
pleased
.
Whence
it
is
,
that
Tertullian
adviseth
those
who
durst
not
Communicate
upon
the
days
appointed
for
that
purpose
,
for
fear
of
breaking
their
Fast
,
to
keep
the
Body
of
Christ
by
them
.
[
a
](A35787-e54020-b)
a
Tertul.
lib.
de
Orat.
c.
4.
Accepto
corpore
Domini
,
&
reservato
,
utrumque
salvum
est
,
&
participatio
Sacrificii
,
&
executio
officii
.
Receiving
the
Body
of
Christ
(
saith
he
)
and
keeping
it
by
thee
,
both
are
preserved
entire
,
both
the
Participation
of
the
Sucrifice
,
and
the
Discharge
of
thy
Duey
.
And
this
appears
also
by
a
Story
related
by
S.
Cyprian
,
of
a
certain
Woman
,
[
b
](A35787-e54070-b)
b
Cyprian
.
l.
de
Laps
p
244.
Cum
quaedam
arcam
suam
,
in
qua
Domini
sanctum
suit
,
manibus
indignis
tentasset
aperire
,
igne
inde
surgente
deterrita
est
,
ne
auderet
attingere
.
Who
going
about
to
open
,
with
unworthy
hands
,
a
Coffer
of
hers
,
where
the
Eucharist
was
laid
up
,
she
presently
saw
Fire
breaking
forth
thence
,
which
so
amazed
her
,
as
that
she
durst
not
touch
it
.
And
S.
Ambrose
also
,
a
long
while
after
S.
Cyprian
,
testifieth
sufficiently
,
That
this
Custom
in
his
time
continued
in
the
Church
;
where
he
tells
the
story
of
his
Brother
Satyrus
,
who
being
upon
the
Sea
,
and
in
danger
of
shipwrack
,
[
c
](A35787-e54130-b)
c
Ambros
.
de
obit.
Satyr
.
p.
19.
T.
3.
Non
mortem
metuens
,
sed
ne
vacuus
mysterii
exiret
è
vita
,
quos
initiatos
esse
cognoverat
,
ab
his
divinum
illud
fidelium
Sacramentum
poposcit
,
non
ut
curiosos
oculos
insereret
arcanis
,
sed
ut
fidei
suae
consequeretur
auxilium
.
Etenim
ligari
fecit
in
orario
,
&
orarium
,
involvit
collo
,
atque
ita
se
dejecit
in
mare
.
And
fearing
withal
lest
he
should
go
out
of
the
world
without
the
Holy
Mysteries
,
(
for
he
was
yet
but
of
the
number
of
the
Catechumeni
,
)
he
made
his
addresses
to
those
whom
he
knew
to
have
been
initiated
,
and
desired
of
them
to
give
him
the
Divine
Sacrament
of
the
Faitbful
:
not
that
he
might
therewith
satisfie
the
Curiosity
of
his
Eyes
,
but
that
it
might
strengthen
his
Faith
.
And
so
having
put
it
into
a
handkerchief
,
and
then
tying
the
handkerchief
about
his
neck
,
he
threw
himself
into
the
Sea
,
and
was
saved
.
If
Rome
doth
indeed
bear
so
great
respect
to
the
Fathers
,
as
they
would
make
us
believe
,
why
hath
it
not
then
retained
this
Custom
?
Why
then
should
that
which
was
then
so
ordinarily
practised
,
be
now
in
our
days
so
much
disliked
,
as
that
they
will
not
by
any
means
[
d
](A35787-e54190-b)
d
Conc.
Trid.
Sess.
25
de
regul.
&
Mon.
cap.
10.
permit
the
Fryers
to
keep
the
Eucharist
in
their
Covent
,
nor
yet
in
their
Quire
,
nor
in
any
other
place
,
save
only
the
Publick
Church
.
St.
Ambrose
informs
us
moreover
,
that
in
those
times
they
made
no
scruple
at
all
of
carrying
the
Eucharist
upon
the
Sea
:
which
Custom
of
the
Ancients
is
so
much
disliked
by
the
Church
of
Rome
in
our
days
,
as
that
they
hold
it
an
unlawful
thing
,
either
to
Consecrate
,
or
to
carry
the
Sacrament
ready
consecrated
,
upon
any
water
whatever
,
whether
it
be
that
of
the
Sea
,
or
of
Rivers
.
This
very
Custom
of
the
Ancients
keeping
the
Sacrament
by
them
,
proves
unto
us
very
clearly
,
that
the
Faithful
in
those
days
received
the
Sacrament
with
their
Hands
:
which
is
also
plainly
enough
intimated
unto
us
by
Tertullian
;
where
inveighing
against
those
among
the
Christians
,
who
were
Gravers
,
or
Painters
by
their
Profession
;
he
reproveth
them
,
[
a
](A35787-e54290-b)
a
Tertul.
lib.
de
●●ol
.
cap.
7.
E●s
manus
admov●re
corpori
Domini
,
quae
Daemoniis
corpora
conferunt
.
for
touching
the
Body
of
our
Saviour
with
those
very
hands
,
which
bestowed
bodies
on
Devils
:
that
is
to
say
,
with
those
hands
,
wherewith
they
made
Idols
.
[
b
](A35787-e54330-b)
b
Cyprian
.
epi●t
.
56.
&
lib.
de
bo●●
Patientiae
p.
3
▪
6.
St.
Cyprian
is
clear
in
this
point
in
divers
several
places
:
[
c
](A35787-e54350-b)
c
Gr●g
.
Naz.
Ca●m
.
6.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Gregory
Nazi●nzene
also
testifieth
the
same
in
his
LXIII
Poem
.
And
in
the
Canons
of
the
Council
of
Constantinople
in
Trullo
,
holden
in
the
year
of
our
Lord
DC
.
LXXX
.
there
is
one
,
[
d
](A35787-e54410-b)
d
Synod
.
Quinis
.
Can.
101.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
which
appointeth
,
That
he
,
who
is
to
Communicate
,
place
his
hands
in
the
form
of
a
Cross
,
and
so
receive
the
Communication
of
Grace
:
which
had
been
the
Practice
,
down
from
the
time
of
St.
Cyril
of
Jerusalem
.
And
yet
notwithstanding
there
is
no
man
but
knows
,
that
this
Custom
hath
no
place
now
in
the
Church
of
Rome
;
where
the
Communicants
receive
the
Eucharist
,
not
with
their
hand
,
but
with
their
mouth
,
into
which
it
is
put
by
the
Priest
.
I
would
also
very
gladly
be
informed
,
by
what
Canon
of
the
Ancient
Church
those
single
Masses
,
which
are
now
celebrated
,
and
said
every
day
,
where
none
Communicates
but
the
Priest
alone
who
Consecrates
the
Host
,
were
instituted
,
or
permitted
:
and
withal
,
how
that
Respect
,
which
they
pretend
they
bear
to
Antiquity
,
can
stand
with
that
Canon
of
the
Council
of
Trent
,
which
saith
:
[
e
](A35787-e54570-b)
e
Conc.
T●id
.
Sess.
22.
c.
6
&
Can.
8.
Si
quis
dixerit
Missas
,
in
quibus
solus
Sacerdos
sacramentaliter
communica●
,
illicitas
esse
,
ideoque
abrogandas
,
anathema
sit
Whosoever
shall
say
,
that
those
Masses
,
wherein
the
Priest
alone
Communicateth
Sacramentally
,
are
unlawful
,
and
fit
to
be
abolished
,
let
him
be
Accursed
:
seeing
that
these
kind
of
Masses
were
utterly
unknown
to
the
Ancient
Church
,
as
[
f
](A35787-e54630-b)
f
Cassan
.
C●nsult
.
●ad
Ferdin
.
&c.
p
995.
&
in
Liturg
p.
83.
cap
33.
Cassander
proveth
at
large
,
in
his
Consultatio
de
Articulis
Religionis
,
written
to
the
Emperour
Ferdinand
.
But
that
which
most
of
all
gives
offence
to
those
that
are
devoted
to
A●●tiq●ity
,
is
,
the
Custom
which
the
Church
of
Rome
hath
introduced
,
and
established
,
by
the
express
Decrees
and
Canons
of
two
of
their
General
Councils
,
the
one
holden
at
[
g
](A35787-e54710-b)
g
Conc.
Constant
.
Sess.
13.
Constance
,
and
the
other
at
[
h
](A35787-e54730-b)
h
Conc
Trid.
Sess:
21.
c.
&
2.
Can.
2.
Trent
,
of
not
allowing
the
Communion
of
the
Cup
to
any
,
save
only
to
the
Priest
who
Consecrates
the
same
;
excluding
by
this
means
,
first
of
all
,
all
the
Laity
,
and
secondly
all
the
Priests
also
,
and
other
of
the
Clergie
,
who
had
not
the
Consecrating
of
it
:
whereas
the
whole
Ancient
Church
,
for
the
space
of
fourteen
hundred
years
,
admitted
both
the
one
and
the
other
to
the
Communion
of
the
Holy
and
Blessed
Cup
,
as
well
as
to
the
participation
of
the
Consecrated
Bread
;
as
those
of
these
two
Councils
themselves
confess
,
in
the
[
i
](A35787-e54820-b)
i
Ibid.
c.
2.
Licet
ab
initio
Christianae
Religionis
non
infrequens
utriusque
specici
usus
fuisset
,
&c.
Preface
to
this
New
Constitution
.
And
this
is
still
the
practice
also
at
this
day
,
among
all
Christians
throughout
the
World
,
both
Russians
,
[
k
](A35787-e54860-b)
k
Jerem.
P.
CN
.
Resp.
1.
ad
Wi●emb
.
Greeks
,
Armenians
,
[
l
](A35787-e54880-b)
l
Alvarez
.
in
his
V●yage
,
ch.
11.
Quanti
si
communicano
col
corpo
,
si
communicano
●uche
col
sangue
.
Ethiopians
,
[
m
](A35787-e54910-b)
m
Confess
Eccles.
Angl.
art.
12.
Protestants
,
and
all
others
in
general
,
except
the
Latines
only
,
who
are
of
the
Communion
of
the
Church
of
Rome
.
But
besides
that
the
Ancients
permitted
this
Communion
under
both
Kinds
,
(
as
they
use
to
speak
,
)
it
seemeth
(
which
is
yet
much
more
,
)
that
,
unless
it
were
in
some
extraordinary
Cases
,
they
did
not
at
all
permit
the
Communicating
under
one
Kind
only
.
For
otherwise
,
why
should
Pope
[
n
](A35787-e54970-b)
n
Leo
●
P.
R.
Serm.
4
de
Quadrag
pag
108.
Cumque
ad
tegendam
infidelitatem
suam
nostris
audeant
interesse
mysteriis
,
ita
in
Sacramentorum
communione
s●
temp●ra●t
,
ut
●terdum
●utiùs
lateant
,
ore
ind●gno
Christi
corpus
accipiunt
,
Sanguinem
autem
▪
redemptionis
nostrae
omninò
haurire
decli●nt
.
Quod
ideò
vestram
volumus
scire
sanctitatem
,
ut
vobis
huiusmodi
homines
&
his
manifest
entur
indiciis
,
&c.
Leo
give
this
very
thing
,
as
a
mark
to
distinguish
the
Manichees
from
the
Catholicks
?
When
they
sometimes
are
present
at
our
Mysteries
(
saith
he
)
that
so
they
may
hide
their
infidelity
,
they
so
order
the
matter
in
their
participating
of
these
Mysteries
,
as
that
they
receive
the
body
of
Christ
into
their
unworthy
mouth
,
but
will
no●
take
into
it
one
drop
of
the
Blood
of
our
Redemption
:
and
he
further
adds
;
That
he
gives
his
Auditory
this
advertise●●●●
,
that
th●y
may
know
these
men
by
this
Mark.
Should
this
Pope
now
arise
from
his
grave
,
and
come
into
the
World
again
he
would
certainly
believe
,
that
all
those
,
who
adhere
to
his
See
,
were
turned
Manichees
,
except
the
Consecrating
Priests
only
.
How
b●sides
will
you
be
able
,
without
this
Hypothesis
,
to
explain
that
D●cree
of
Pope
[
o
](A35787-e55080-b)
o
Gelas
.
Joh.
&
Maj
Episc.
Decre●
.
de
Consecrat.
dist
2.
cap.
12
Comperimus
autem
,
quod
qu●dam
sumpta
tantummodò
corporis
sacri
portione
,
à
calice
sacri
cruoris
abstineant
,
&c.
quia
,
divisio
unius
ej●sdemque
Mysterii
sine
grandi
sacrilegio
non
potest
provenire
.
Gelasius
,
which
saith
:
We
are
informed
,
that
there
are
some
,
who
having
taken
a
small
portion
of
the
Sacred
Body
only
,
forbear
to
partake
of
the
Cup
of
the
Consecrated
Blood
;
doing
this
,
as
we
hear
,
out
of
I
know
not
what
superstitious
conceit
wherewith
they
are
possessed
:
We
therefore
will
,
that
they
either
partake
of
the
whole
Sacrament
,
or
else
that
they
be
wholly
put
back
from
communicating
of
either
:
for
asmuch
as
there
cannot
,
without
very
great
Sacriledge
,
any
division
be
made
in
one
and
the
same
Mystery
.
And
in
the
last
place
,
what
can
you
otherwise
say
to
that
story
which
is
related
by
the
Accusers
of
[
p
](A35787-e55130-b)
p
Act.
Concil.
Ch●llced
.
act.
16.
pag.
356.
Tom.
2.
Concil.
Gen.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ibas
,
Bishop
of
Edessa
;
how
that
having
one
time
made
but
a
very
scanty
provision
of
Wine
for
the
service
of
the
Altar
,
which
,
after
it
had
been
begun
to
be
distributed
about
to
the
Communicants
,
began
quickly
to
fail
;
He
perceiving
this
,
beckned
to
those
,
who
delivered
about
the
Holy
Body
,
that
they
should
come
back
again
;
because
there
was
no
more
left
of
the
blood
of
our
Saviour
?
For
,
what
need
was
there
of
making
them
to
give
over
their
business
,
because
there
was
no
more
Wine
,
if
so
be
it
was
at
that
time
lawful
,
to
distribute
the
Bread
alone
,
without
the
other
Kind
,
of
Wine
?
If
the
Councils
of
Trent
,
and
of
Constance
had
accounted
the
Authority
of
the
Fathers
to
have
been
Supreme
,
how
came
it
to
pass
that
they
abolished
that
,
which
had
for
so
long
time
,
and
so
constantly
been
observed
by
them
▪
And
,
how
again
doth
this
other
Canon
of
the
Council
of
Trent
suit
with
that
Respect
,
which
they
pretend
to
bear
toward
Antiquity
;
where
it
is
said
,
that
,
[
q
](A35787-e55270-b)
q
Conc.
Trid.
Sess
21.
Can.
2.
Si
quis
dixerit
sanctam
Ecclesiam
Catholicam
non
justis
causis
&
rationibus
adductam
fuisse
,
ut
laicos
,
atque
etiam
Clericos
non
conficientes
sub
panis
tantummodò
specie
communicaret
,
aut
in
eo
errasse
,
anathema
sit
.
Whosoever
shall
say
,
that
the
Holy
Catholick
Church
hath
not
been
induced
by
just
Causes
,
and
Reasons
,
to
communicate
to
the
Laity
,
and
even
to
the
Priests
too
,
who
do
not
Cons●●rate
,
under
the
Kind
of
Bread
only
;
or
that
it
hath
●rred
in
this
Point
,
let
him
be
Accursed
?
For
,
it
seemeth
to
be
no
very
easie
matter
,
to
be
able
to
acquit
the
Modern
Church
,
without
condemning
the
Ancient
,
seeing
their
Practices
have
been
manifestly
contradictory
to
each
other
;
the
Modern
Church
forbidding
that
,
which
the
Ancient
permitted
;
and
the
Ancient
Church
seeming
to
have
expresly
forbid
that
;
which
the
Modern
commandeth
.
How
can
you
say
,
that
the
one
had
just
Reasons
for
what
it
did
;
unless
you
withal
grant
,
that
the
other
in
doing
the
contrary
,
had
either
no
Reason
at
all
,
or
else
but
very
unjust
ones
?
seeing
it
is
most
clear
,
that
neither
the
World
,
nor
the
Times
are
any
whit
changed
,
within
this
two
hundred
years
,
from
what
they
were
before
.
For
,
it
is
impossible
for
any
man
to
alledge
any
Reason
,
for
the
Practice
of
the
Moderns
,
which
should
not
in
like
manner
have
obliged
the
Ancients
:
nor
again
to
produce
any
Reason
for
the
contrary
Practice
of
the
Ancients
,
which
doth
not
in
like
manner
oblige
the
Moderns
.
So
that
of
necessity
,
either
the
one
or
the
other
of
them
must
needs
have
been
guilty
either
of
Errour
,
or
at
least
of
Negligence
,
and
of
Ignorance
.
We
may
very
well
therefore
conclude
,
that
the
Church
of
Rome
,
seeing
it
believes
it self
to
be
Infallible
,
manifestly
in
this
particular
condemned
the
Ancient
Church
,
as
guilty
of
Ignorance
,
or
of
Negligence
at
the
least
;
which
,
in
my
Judgment
,
seems
not
so
well
to
become
those
persons
,
who
do
nothing
else
but
continually
preach
unto
us
the
Honour
of
Antiquity
.
But
here
now
will
all
the
true
Honourers
of
Antiquity
have
as
good
sport
as
can
be
.
For
,
as
for
those
Reasons
,
by
which
the
Fathers
of
the
Council
of
Trent
were
induced
to
make
the
aforementioned
Decree
;
how
(
will
they
say
)
may
we
be
able
to
come
to
the
knowledge
,
whether
they
were
just
or
not
;
seeing
that
they
themselves
produce
none
at
all
?
Whereas
the
Reasons
,
which
moved
the
Ancients
to
do
as
they
did
,
and
which
you
have
set
down
at
large
in
a
certain
Discourse
printed
at
Paris
,
Besides
these
Ceremonies
,
which
were
practised
by
the
Fathers
in
Baptism
,
and
in
the
Eucharist
,
they
have
said
by
many
other
also
,
which
have
been
heretofore
in
use
in
the
Church
.
I
shall
not
here
speak
of
the
Fasting
upon
Saturdays
,
which
is
observed
by
the
Church
of
Rome
,
contrary
to
the
ancient
practice
of
the
whole
Christian
Church
besides
,
who
all
accounted
it
unlawful
:
because
this
difference
in
Practice
is
as
ancient
as
[
a
](A35787-e55620-b)
a
August
.
T.
2.
Ep.
●6
.
ad
Casulan
.
p.
74.
&
75.
St.
Augustine's
time
,
and
therefore
ought
not
to
be
imputed
to
the
Modern
Church
of
Rome
.
I
shall
for
the
same
reason
also
pass
by
that
which
[
b
](A35787-e55660-b)
b
Firmil
.
in
ep.
ad
Cypr.
quae
est
inter
Epist.
Cypr.
75.
Eos
qui
Romae
sunt
non
ea
in
omnibus
observare
,
quae
sint
ab
origine
tradita
,
ut
frustra
Apostolorum
Auctoritatem
praetendere
,
scire
quis
etiam
inde
potest
,
&c.
Firmilian●s
saith
;
namely
,
how
that
in
his
time
,
that
is
to
say
,
about
two
hundred
and
fifty
years
after
the
Nativity
of
our
Saviour
Christ
,
Those
of
Rome
,
did
not
in
all
things
observe
,
whatsoever
had
been
delivered
from
the
beginning
;
and
,
that
they
did
in
vain
alledge
the
Authority
of
the
Apostles
.
But
this
I
shall
desire
the
Reader
to
take
notice
of
,
that
anciently
it
was
a
general
Custom
throughout
all
Christendom
,
not
to
Kneel
,
neither
upon
the
Lords
days
,
nor
upon
any
day
b●twixt
Easter
day
and
Whitsunday
;
which
Custom
hath
been
generally
abolished
by
the
whole
Church
of
Rome
:
and
yet
notwithstanding
,
whether
you
consider
,
the
Antiquity
,
or
whether
you
look
upon
the
Authority
of
those
who
both
practised
this
themselves
,
and
also
recommended
it
to
our
observation
,
you
will
hardly
find
any
more
venerable
Custom
than
this
.
For
,
the
[
c
](A35787-e55760-b)
c
Pseud
.
Just.
Q.
&
R.
Quaest.
115.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Author
of
the
Questions
and
Answers
,
attributed
to
Justin
Martyr
,
makes
mention
of
this
Custom
,
and
withal
gives
the
Reason
and
Ground
of
it
;
and
besides
,
proveth
by
a
certain
passage
,
which
he
produceth
out
of
Irenaeus
,
that
it
had
its
beginning
in
the
Apostolical
Times
.
[
d
](A35787-e55840-b)
d
Epiph.
lib.
de
Coron.
milit.
cap.
3.
Tertullian
also
speaks
of
it
;
and
both
[
e
](A35787-e55860-b)
e
Epiph.
in
Panar
.
in
conclus
.
ope●is
.
Epiphanius
,
and
[
f
](A35787-e55880-b)
f
Hieron
.
Dial.
contr.
Lucifer
.
p.
187.
T.
2.
St.
Hierome
reckon
it
among
the
Institutions
of
the
Church
:
and
,
which
is
yet
more
than
all
this
,
the
Sacred
General
Council
of
Nice
authorized
the
same
,
by
an
express
Canon
,
made
to
that
purpose
.
[
g
](A35787-e55940-b)
g
Conc.
Nic.
Can.
20.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
For
as
much
as
there
are
some
,
(
say
these
CCC
.
XVIII
.
Venerable
Fathers
)
who
Kneel
upon
the
Lords
Day
;
and
upon
the
days
of
Pentecost
,
to
the
end
that
in
all
Parishes
,
or
(
as
we
now
speak
)
Dioceses
,
there
may
be
the
same
Order
observed
in
all
things
,
this
Holy
Synod
ordaineth
,
that
(
on
these
days
)
they
all
pray
Standing
.
And
this
ancient
Constitution
was
revived
again
,
and
explained
,
in
the
[
h
](A35787-e56040-b)
h
Synod
.
Quinisex
.
Can.
90.
Council
of
Constantinople
in
Trullo
,
toward
the
end
of
the
seventh
Century
;
where
it
was
expresly
forbidden
to
Kneel
,
during
the
space
of
those
twenty
four
hours
that
pass
betwixt
Saturday
Evening
,
and
Sunday
Evening
.
Every
body
knows
also
,
how
that
they
have
abrogated
the
Fast
,
that
was
wont
to
be
observed
upon
the
Fourth
day
of
the
week
,
that
is
to
say
,
on
Wednesday
;
which
yet
was
the
Practice
of
the
Ancients
,
as
appears
by
what
we
find
in
[
i
](A35787-e56120-b)
i
Ignat.
Epist.
5.
Ignatius
,
in
[
k
](A35787-e56140-b)
k
Petr.
Alexand.
in
MS.
Peter
,
Bishop
of
Alexandria
and
a
Martyr
,
in
[
l
](A35787-e56170-b)
l
Epiph.
Panar
.
haer.
75.
Acrii
,
pag.
910.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Epiphanius
,
[
m
](A35787-e56200-b)
m
Clem.
Alex.
Strom.
l.
7.
p.
317.
Clemens
Alexandrinus
,
and
others
.
By
the
same
Liberty
have
those
Vigils
been
abolished
,
which
were
ordinarily
kept
by
the
Ancient
Church
,
and
both
approved
,
and
defended
also
by
[
n
](A35787-e56240-b)
n
Hieron
.
l.
cont.
Vigil
p.
163.
De
Vigiliis
&
pernoctationibus
Martyrum
saepe
celebrandis
,
&c.
St.
Hierome
,
against
Vigilantius
,
who
found
fault
with
them
;
though
his
Opinion
hath
now
at
length
found
more
favour
in
the
World
,
than
St.
Hierome's
.
The
same
[
o
](A35787-e56290-b)
o
Id
Com
4.
in
Matth.
p.
121.
Unde
reo●
&
Traditionem
Apostolicam
permansiss●
,
ut
in
die
Vigiliarum
Paschae
ante
noctis
dimidium
populos
dimittere
non
liceat
,
expectantes
adventum
Christi
.
Father
in
another
place
delivers
unto
us
,
for
an
Apostolical
Tradition
,
that
Custom
,
which
they
had
in
his
time
,
of
not
suffering
the
people
to
depart
out
of
the
Church
,
upon
Easter
Eve
,
till
midnight
was
past
.
What
is
now
become
of
this
Custom
;
which
was
not
only
an
ancient
one
,
but
was
derived
also
from
the
Apostles
themselves
,
if
you
dare
believe
St.
Hierome
?
We
are
informed
from
several
Hands
,
that
that
Command
of
Abstaining
from
Blood
,
and
from
Things
strangled
,
was
for
a
long
time
observed
in
the
Church
.
And
it
appears
evident
enough
,
that
i●
was
most
Religiously
kept
in
the
Primitive
times
,
both
by
the
Testimony
of
[
p
](A35787-e56400-b)
p
Tertul.
Apolog.
p.
38.
Tertullian
,
and
of
[
q
](A35787-e56420-b)
q
Euseb.
hist.
Eccles.
l.
5
c.
2.
Eusebius
.
And
the
[
r
](A35787-e56440-b)
r
Synod
.
Quinise
.
Can.
7.
Council
of
Constantinople
in
Trullo
excommunicates
all
those
of
the
Laity
,
and
deposeth
all
those
of
the
Clergie
,
that
shall
offend
therein
.
And
[
s
](A35787-e56480-b)
s
Pamel
.
in
Apolog.
Tertull.
num.
38.
Pamelius
,
in
his
Notes
upon
Tertullians
Apologeticks
,
informs
us
,
that
it
is
not
long
since
the
observation
of
this
Custom
was
first
laid
a
side
among
Christians
;
it
being
not
much
above
four
hundred
〈◊〉
,
since
there
was
some
certain
Penalties
appointed
for
those
that
should
violate
the
same
.
And
yet
notwithstanding
,
for
all
its
Antiquity
,
and
Vniversality
,
it
is
at
length
quite
vanished
;
the
Church
of
Rome
having
in
very
gentle
wise
,
and
by
little
and
little
laid
it
asleep
;
●no
man
,
that
I
know
of
,
having
taken
the
least
notice
either
of
the
Time
,
when
,
or
the
Manner
,
how
this
was
done
:
Only
this
we
all
see
plainly
enough
,
that
it
is
now
quite
out
of
Use
.
The
like
may
be
said
of
that
Custom
of
Praying
for
the
Saints
Departed
,
which
was
clearly
the
Practice
of
the
Ancients
.
[
t
](A35787-e56570-b)
t
Epiph.
Pan.
Haer.
75.
Acrii
pag.
911.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
We
pray
(
saith
Epiphanius
)
for
the
Just
,
the
Fathers
,
the
Patriarchs
,
the
Prophets
,
Apostles
,
Evangelists
,
Martyrs
,
&c.
that
we
may
distinguish
the
Lord
Jesus
Christ
from
the
order
of
Men
,
by
that
Honour
which
we
pay
unto
Him
.
We
have
also
some
of
their
Prayers
to
this
purpose
yet
remaining
;
as
namely
,
in
the
Liturgy
of
[
u
](A35787-e56630-b)
u
Liturg.
Jacob.
pag.
29.
Edit.
Par.
An.
1560.
apud
Guliel
Morel
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
St.
James
.
And
in
the
[
x
](A35787-e56670-b)
x
Liturg.
Syriac
Basil
.
Syriack
Liturgie
of
St.
Basil
,
after
they
had
mentioned
the
Patriarchs
,
the
Prophets
,
John
Baptist
,
St.
Stephen
,
the
Virgin
Mary
,
and
all
the
rest
of
the
Saint
,
they
at
last
added
;
We
daily
send
up
our
Prayers
and
Supplications
unto
thee
for
them
.
And
a
little
after
;
Lord
,
remember
also
(
saith
the
Priest
)
all
those
,
who
are
departed
this
life
,
and
the
Orthodox
Bishops
,
who
have
made
a
clear
and
open
Profession
of
the
true
Faith
,
from
the
Apostles
,
Peter
and
James
,
to
this
day
;
of
Ignatius
,
Dionysius
,
&c.
And
then
he
saith
,
with
a
loud
voice
:
Remember
also
,
Lord
,
those
who
have
persevered
even
to
Blood
,
for
the
Word
of
a
Good
Fear
.
So
likewise
in
the
Liturgy
of
[
y
](A35787-e56810-b)
y
Liturg.
Chrysost.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
vide
&
Liturg.
St
Marc.
T.
2.
Gr.
Lat.
Bibl.
PP.
pag.
34.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
not
.
)
&c.
Mox
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
St.
Chrysostom
;
We
offer
unto
thee
this
Reasonable
Service
,
for
all
those
who
hav●
departed
in
thy
Faith
,
&c.
And
yet
notwithstanding
the
Church
of
Rome
hath
utterly
abolished
this
Custom
;
and
without
all
question
,
believes
,
that
you
could
not
do
the
Saints
a
greater
injury
,
than
if
you
should
now
make
any
such
Supplications
for
them
.
Those
that
are
curious
may
obserue
many
other
the
like
differences
betwixt
the
Antients
and
the
Church
of
Rome
,
in
their
Customs
and
Ceremonies
.
Neither
is
there
any
whit
less
in
their
Discipline
.
One
of
the
chiefest
of
these
Differences
,
and
which
is
indeed
the
Original
of
a
great
part
of
the
rest
,
is
,
in
the
Elections
and
Ordinations
of
Ecclesiastical
Ministers
,
which
is
the
true
Basis
and
Ground-work
of
the
Discipline
and
Ministry
of
the
Church
.
It
is
clear
,
that
in
the
Primitive
times
they
depended
partly
on
the
People
;
and
not
wholly
on
the
Clergy
;
but
every
Company
of
the
Faithful
,
either
chose
their
own
Pastors
,
or
else
had
leave
to
consider
,
and
to
approve
of
those
,
that
were
proposed
unto
them
for
that
purpose
.
[
z
](A35787-e57020-b)
z
Pont.
Diac.
in
vita
Cypr.
Judicio
Dei
,
&
plebis
●avore
,
ad
officium
Sacerdot●●
,
&
Episcopatus
gradum
adhuc
neophytus
,
ut
putabatur
,
novellus
,
electus
est
.
Pontius
,
a
Deacon
of
the
Church
of
Carthage
,
saith
,
that
St.
Cyprian
,
being
yet
a
Neophyte
,
was
elected
to
the
Charge
of
Pastor
,
and
the
Degree
of
Bishop
,
by
the
Judgment
of
God
,
and
the
Favour
of
the
People
.
St.
Cyprian
also
telleth
us
the
same
in
several
places
.
[
a
](A35787-e57080-b)
a
Cyprian
,
epist.
52.
pag.
97.
Factus
est
aurem
Cornelius
Episcopus
,
de
Dei
&
Christi
ejus
judicio
,
de
Clericorum
penè
omnium
testimonio
,
de
plebis
,
quae
tunc
affluit
suffragio
,
&
de
Sacerdotum
antiquorum
,
&
honorum
virorum
Collegio
.
In
his
LII
.
Epistle
,
speaking
of
Cornelius
,
he
saith
,
That
he
was
made
Bishop
of
Rome
,
by
the
Judgment
of
God
,
and
of
his
Christ
,
by
the
Testimony
of
the
greatest
part
of
the
Clergi●
,
by
the
Suffrage
of
the
People
,
who
were
there
present
,
and
by
the
Colledge
of
Pastors
,
or
Ancient
Bishops
,
all
Good
and
Bious
men
.
And
in
another
place
he
saith
;
that
[
b
](A35787-e57140-b)
b
Idem
.
Epist.
68.
pag.
166.
Quando
ipsa
(
plebs
)
maximè
habeat
potestatem
vel
eligendi
dignos
Sacerdotes
,
vel
indignos
recusandi
.
Quod
&
ipsum
videmus
de
divina
auctoritate
descendere
,
ut
Sacerdos
plebe
praesente
sub
omnium
oculis
deligatur
,
&
dignus
atque
idoneus
publico
judicio
ac
testimonio
comprobetur
.
Ibid.
pag.
166.
Propter
quod
diligenter
de
traditione
divina
,
&
Apostolica
observatione
observandum
est
,
&
tenendum
,
quod
apud
nos
quoque
,
&
ferè
per
provincias
universas
tenetur
,
ut
ad
ordinationes
ritè
▪
celebrandas
,
ad
eam
plebem
,
cui
Praepositus
ordinatur
▪
Episcopi
ejusdem
provinciae
proximi
quique
conveniant
,
&
Episcopus
deligatur
plebe
praesente
,
quae
singulorum
vitam
plenissime
novit
,
&
uniuscujusque
actumde
ejus
conversatione
perspexerit
.
It
is
the
●eople
,
in
whom
the
power
chiefly
is
,
of
chusing
Worthy
Prelates
,
or
refusing
the
Vnworthy
.
Which
very
thing
(
saith
he
)
we
see
is
derived
from
Divine
Authority
,
that
a
Bishop
is
to
be
thosen
in
the
presence
of
all
the
People
;
and
is
declared
either
Worthy
or
Vnworthy
,
by
the
Judgment
and
Testimony
of
all
.
Therefore
(
saith
he
a
little
after
)
ought
men
diligently
to
retain
,
and
observe
,
according
to
Divine
Tradition
,
and
Apostolical
Custom
,
that
which
is
also
observed
by
us
,
and
in
a
manner
by
all
other
Provinces
:
namely
,
that
for
the
due
and
orderly
Proceeding
in
all
Ordinations
,
the
Neighbouring
Bishops
of
the
same
Province
are
to
meet
together
at
that
place
,
where
a
Bishop
is
to
be
chosen
;
and
the
Election
of
the
said
Bishop
is
to
be
performed
,
in
the
presence
of
the
People
of
that
place
,
who
fully
know
every
mans
life
,
and
by
their
long
conversation
together
,
understand
what
their
behaviour
hath
been
.
And
hence
it
was
that
Eusebius
,
Bishop
of
Nicomedia
,
finding
fault
with
many
things
in
the
Ordination
of
Athanasius
,
reckoned
this
also
among
the
rest
,
ᶜ
that
it
had
been
performed
without
the
Consent
of
the
People
.
To
which
answer
was
made
again
,
by
the
ᵈ
Council
of
Alexandria
,
that
the
whole
People
of
Alexandria
had
all
with
one
voice
de●ired
him
for
their
Bishop
,
giving
him
the
largest
Testimonies
that
could
be
,
both
for
his
Piety
and
his
Fitness
for
the
undertaking
that
Charge
.
In
like
manner
Julius
,
Bishop
of
Rome
,
among
other
faults
which
he
found
in
the
Ordination
of
Gregory
,
who
had
been
made
Bishop
of
Alexandria
,
adds
,
[
e
](A35787-e57340-b)
e
Julius
ap.
Athan.
Apol.
2.
pag.
748
,
749.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
That
he
had
not
been
desired
by
the
People
.
And
it
appeareth
clear
enough
both
out
of
[
f
](A35787-e57390-b)
f
Hieron
.
lib.
1.
advers.
Jovin
.
pag.
57.
Tom.
2.
&
Com.
10.
in
Ezech.
pag.
968.
Tom.
4.
&
Com.
in
Agg.
pag.
512.
Tom.
5.
&
Com.
1.
in
Epist.
ad
Gal.
pag.
271.
Tom.
6.
St.
Hierome
,
and
by
the
Acts
of
the
Councils
of
[
g
](A35787-e57410-b)
g
Conc.
Const.
1.
in
Epist.
ad
Damas
.
pag.
94
,
&
95.
Tom.
1.
Conc.
Gene●
.
Constantinople
,
and
of
[
h
](A35787-e57430-b)
h
Conc.
Chalced.
act.
11.
p.
375.
Tom.
2.
Conc.
Gen.
&
act.
16.
pag.
430
,
&c.
Chalcedon
,
and
also
by
the
[
i
](A35787-e57460-b)
i
Pontific
.
Rom
in
Ordinat
.
Presbyter
.
fol.
38.
vide
supr.
l.
1.
c.
4.
Pontificale
Romanum
,
and
several
other
pieces
,
that
this
Custom
continued
a
long
time
in
the
Church
.
But
it
is
now
above
seven
Hundred
and
Eighty
years
,
since
the
Church
of
Rome
ordained
,
in
the
VIII
.
Council
,
(
which
notwithstanding
hath
been
always
unanimously
and
constantly
rejected
by
the
Eastern
Church
to
this
very
day
,
)
that
the
Promotions
and
Consecrations
of
Bishops
should
be
performed
by
the
Election
and
Order
of
the
Colledge
of
Bishops
only
;
forbidding
,
upon
pain
of
Excommunication
,
all
Lay
persons
whatsoever
,
even
[
k
](A35787-e57500-b)
k
Conc.
VIII
.
Can.
22.
Tom.
3.
Conc.
pag.
282.
Neminem
Laicorum
principum
,
vel
potentum
semet
inserere
electioni
vel
promotioni
Patriarchae
,
vel
Metropolitae
,
aut
cujuslibet
Episcopi
,
&c.
praesertim
cum
nullam
in
talibus
potestatem
,
quenquam
potestativorum
,
vel
caeterorum
Laicorum
habere
convenist
,
sed
potiùs
silere
,
ac
attendere
sibi
,
usque
quò
regulariter
à
Collegio
Ecclesiae
suscipiat
finem
electio
futuri
Pontificis
.
Princes
themselves
,
to
meddle
in
the
Election
or
Promotion
of
any
Patriarch
,
Metropolitan
,
or
any
other
Bishop
whatsoever
;
declaring
withal
,
that
it
is
not
fit
,
that
Lay
persons
should
have
any
thing
at
all
to
do
in
these
matters
:
it
becoming
them
rather
to
be
quiet
,
and
patiently
to
attend
,
till
such
time
as
the
Election
of
the
Bishop
that
is
to
be
chosen
be
Regularly
finished
,
by
the
Colledge
of
Clergy-men
.
And
thus
have
they
by
this
one
Canon-shot
beaten
down
the
Authority
of
the
Fathers
,
and
of
the
Primitive
Church
;
who
always
allowed
to
the
faithful
People
some
share
in
the
Elections
of
their
Pastors
:
neither
hath
this
Custom
been
able
ever
since
to
lift
up
its
head
again
;
the
People
being
(
as
every
man
knows
)
now
,
more
than
ever
,
defrauded
of
this
their
Right
,
and
having
not
the
least
share
in
the
Elections
,
not
of
Popes
,
Primates
,
or
Archbishops
only
,
but
not
so
much
as
of
the
meanest
Bishop
that
is
.
And
as
the
People
Anciently
had
their
voice
in
the
Election
of
their
Pastors
;
so
probably
also
they
had
the
like
in
all
other
Affairs
of
Importance
,
that
hapned
in
the
Church
.
There
happening
in
St.
Cyprians
time
a
very
great
Persecution
,
many
,
who
had
been
forced
to
yield
by
the
cruelty
of
the
Pagans
,
being
afterwards
touched
with
a
sense
of
their
fault
,
desired
to
return
to
the
Church
again
:
but
yet
to
avoid
the
shame
,
and
the
length
,
and
rigour
of
those
Penances
,
which
were
usually
imposed
upon
all
such
Offenders
,
the
greatest
part
of
them
begged
of
their
Confessors
to
be
favourably
dealt
withal
,
and
corrupted
their
Priests
,
that
so
they
might
be
received
again
into
the
Communion
of
the
Church
,
without
undergoing
Canonical
Penance
.
St.
Cyprian
,
who
was
a
strict
Observer
of
Discipline
,
wrote
many
things
against
this
Abuse
;
by
which
it
evidently
appeareth
,
that
the
People
had
their
Right
also
in
the
hearing
and
judging
of
these
Causes
.
For
in
his
X.
Epistle
he
saith
,
[
l
](A35787-e57720-b)
l
Cyprian
.
Epist.
10.
pag.
30.
Acturi
&
apud
nos
,
&
apud
Confessores
ipsos
,
&
apud
plebem
universam
causam
suam
.
that
those
Priests
that
had
received
any
such
Offenders
rashly
,
and
contrary
to
the
Discipline
of
the
Church
,
Should
give
an
account
of
what
they
had
done
,
to
himself
,
to
the
Confessors
,
and
to
the
whole
People
.
And
in
another
place
,
writing
to
the
People
of
Carthage
,
[
m
](A35787-e57780-b)
m
Id.
Epist.
12.
pag.
33.
Cum
pace
nobis
omnibus
à
Domino
prius
data
,
ad
Ecclesiam
regredi
coeperimus
,
tunc
examinabuntur
singula
,
praesentibus
&
judicantibus
vobis
.
When
the
Lord
(
saith
he
)
shall
have
restored
peace
unto
us
all
,
and
that
we
shall
be
all
returned
to
the
Church
again
,
we
shall
then
examine
all
these
things
,
praesentibus
vobis
,
&
judicantibus
,
You
also
being
present
,
and
judging
of
them
.
And
it
is
in
this
same
Epistle
,
and
touching
this
very
Point
,
where
he
addeth
that
Passage
,
which
we
have
before
produced
,
in
the
Chapter
touching
the
Corruption
of
the
Writings
of
the
Ancients
.
I
desire
them
(
saith
he
)
that
they
would
patiently
hear
our
Council
,
&c.
to
the
end
that
,
when
many
of
us
Bishops
shall
have
met
together
,
we
may
examine
the
Letters
and
desires
of
the
Blessed
Martyrs
,
according
to
the
Discipline
of
the
Lord
,
and
in
the
presence
of
the
Confessors
,
and
also
according
as
you
shall
think
fit
.
And
hence
it
is
,
that
in
one
of
his
former
Epistles
he
protested
to
his
Clergy
,
[
n
](A35787-e57870-b)
n
Cypr.
ep.
6.
p.
19.
Quando
à
primordio
Episcopatus
mei
statuerim
nihil
sine
consilio
vestro
,
&
sine
consensu
plebis
meae
,
privata
sententia
gerere
.
That
from
his
first
coming
to
his
Bishoprick
he
had
ever
resolved
to
do
nothing
of
his
own
head
,
without
their
Advice
,
and
the
Approbation
of
his
People
.
He
that
would
yet
be
more
fully
satisfied
in
this
particular
,
may
read
the
[
o
](A35787-e57910-b)
o
Id.
epist.
14.
&
28.
&
40.
&
59.
quaescripta
est
nomine
LXVI
.
Episcoporum
:
&
epist
,
68.
&
in
praefat.
Concil
Carthag
.
XIV
.
Epistle
of
the
same
Father
,
and
the
XXVIII
.
touching
the
business
of
Philumenus
and
Fortunatus
,
two
Subdeacons
;
as
also
the
XL.
touching
the
business
of
Felicissimus
;
and
the
LXVII
.
which
he
wrote
to
the
Clergie
and
People
of
Spain
joyntly
,
commending
them
for
having
deposed
their
Bishops
,
who
were
guilty
of
hainous
crimes
.
But
now
that
no
man
may
think
that
this
was
the
Practice
of
the
Church
of
Carthage
only
,
I
shall
here
take
occasion
to
inform
the
Reader
,
that
the
[
p
](A35787-e58010-b)
p
Epist.
quae
est
inter
Cypr.
ep.
31.
Quanquam
nobis
in
tam
ingenti
negotio
placeat
,
quod
&
tu
ipse
tractasti
priùs
,
Ecclesiae
pacem
sustinendam
,
deinde
sic
collatione
Consiliorum
cum
Episcopis
,
Presbyteris
,
Diaconis
Confessoribus
,
pariter
ac
stantibus
Laicis
facta
,
lapsorum
tractare
ratio●em
.
Clergie
of
Rome
also
approved
of
this
Resolution
of
his
,
of
bringing
to
tryal
,
so
soon
as
they
should
be
at
rest
,
this
whole
business
,
touching
those
who
had
fallen
,
during
the
Persecution
,
in
a
full
Assembly
of
the
Bishops
,
Priests
,
Deacons
,
and
Confessors
,
together
with
those
of
the
Laity
,
who
had
continued
constant
,
and
had
not
yielded
to
Idolatry
.
And
that
which
,
in
my
judgment
,
is
very
well
worth
our
Observation
,
is
,
that
[
q
](A35787-e58060-b)
q
Cypr.
ep.
55.
ad
Cornel.
pag.
121.
Quanquam
sciam
frater
charissime
,
pro
mutuâ
dilectione
quam
debemus
&
exhibemus
invicem
nobis
,
florentissimo
illic
Clero
tecum
praesidenti
,
&
sanctissimae
atque
amplissimae
plebi
legere
te
semper
literas
nostras
;
tamen
nunc
&
admoneo
&
peto
,
ut
quod
alias
sponte
atque
honotificè
facis
,
etiam
petente
me
facias
,
ut
hac
epistola
mea
lecta
,
&c.
St.
Cyprian
himself
writing
to
Cornelius
,
Bishop
of
Rome
,
saith
,
that
He
doth
not
doubt
but
that
,
according
to
that
Mutual
Love
which
they
ought
,
and
paid
to
each
other
,
he
did
always
read
those
Letters
which
he
received
from
him
,
to
the
most
Flourishing
Clergie
of
Rome
that
were
his
Assistants
,
and
to
the
most
Holy
and
most
numerous
People
.
Whence
it
appears
,
that
at
Rome
also
the
People
had
their
Vote
,
in
the
managing
of
Ecclesiastical
Affairs
.
I
shall
not
need
here
to
add
any
more
,
to
shew
how
much
the
Authority
and
Example
of
the
Ancients
in
this
Particular
are
now
slighted
and
despised
:
it
being
evident
enough
to
every
man
,
that
the
People
are
not
only
excluded
from
the
Councils
and
Consistories
of
the
Bishops
,
but
that
besides
,
that
man
would
now
be
taken
for●an
Heretick
,
that
should
now
but
propose
,
or
go
about
to
restore
any
such
thing
.
But
I
beseech
you
now
,
do
but
a
little
fancy
to
your selves
an
Archbishop
,
who
writing
to
the
Pope
,
should
say
unto
him
thus
:
Most
dear
Brother
,
I
exhort
you
,
and
desire
of
you
,
that
what
you
are
wont
honourably
to
do
of
your
own
accord
,
you
would
now
do
it
at
my
request
:
namely
,
that
this
Epistle
may
be
read
to
the
Flourishing
Clergie
,
that
are
your
Assistants
there
;
and
also
to
the
most
holy
and
most
numerous
People
.
Should
not
the
writer
,
think
you
,
of
such
a
Letter
as
this
be
laught
at
,
as
a
sensless
,
foolish
Fellow
;
if
at
least
he
escaped
so
,
and
met
with
no
worse
usage
?
And
yet
notwithstanding
,
this
is
the
very
Request
that
St.
Cyprian
made
to
Pope
Cornelius
.
But
as
the
Bishops
,
and
the
rest
of
the
Clergie
,
have
deprived
the
People
of
all
those
Priviledges
,
which
had
been
conferred
upon
them
by
Antiquity
,
as
well
in
the
Election
of
Prelates
,
as
in
other
Ecclesiastical
Affairs
:
in
like
manner
is
it
most
evident
,
that
the
Pope
hath
ingrossed
into
his
own
hands
not
only
this
Booty
,
which
they
had
rob'd
the
People
of
;
but
also
in
a
manner
all
the
rest
of
their
Authority
and
Power
;
as
well
that
which
they
heretofore
enjoyed
,
according
to
the
Ancient
Canons
and
Constitutions
of
the
Church
;
as
that
which
they
have
since
,
by
many
several
admirable
means
,
by
little
and
little
acquired
,
in
the
space
of
some
whole
Centuries
of
years
.
All
this
is
now
quite
vanished
,
I
know
not
how
,
and
swallowed
up
by
Rome
,
in
a
very
little
time
.
The
CCC
.
XVIII
.
Fathers
of
the
Council
of
Nice
ordained
,
[
†
](A35787-e58340-b)
†
Conc.
Nic.
Can.
4.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
That
every
Bishop
should
be
created
by
all
the
Bishops
of
that
Province
,
if
it
were
possible
;
or
at
least
by
three
of
them
,
if
so
be
the
whole
number
could
not
so
conveniently
be
brought
together
:
yet
with
this
Proviso
,
that
the
absent
Bishops
were
conse●ting
also
to
the
said
Ordination
:
and
that
the
Power
and
Authority
in
all
such
Actions
should
belong
to
the
Metropolitan
of
each
several
Province
.
Which
Ordinance
of
theirs
is
both
very
agreeable
to
the
Practice
of
the
preceding
Ages
;
as
appears
by
that
LXVIII
.
Epistle
of
St.
Cyprian
,
which
we
cited
a
little
before
:
and
was
also
observed
for
a
long
time
afterward
,
by
the
Ages
following
:
as
you
may
perceive
by
the
Epistle
of
the
Fathers
of
the
I.
And
yet
notwithstanding
all
this
,
the
whole
World
knows
and
sees
,
what
the
Practice
of
the
Church
of
Rome
at
this
day
is
,
and
how
that
there
is
not
at
all
left
to
the
Metropolitans
,
and
to
their
Councils
,
any
true
Power
or
Authority
,
in
the
Ordinations
of
the
Bishops
within
their
own
Diocesses
;
but
the
whole
Power
,
in
this
Case
,
dependeth
upon
the
Church
of
Rome
,
and
upon
those
whom
it
hath
intrusted
herein
,
either
with
their
own
liking
,
or
otherwise
.
And
indeed
all
Bishops
are
to
make
their
Acknowledgments
of
Tenure
to
the
Pope
;
neither
may
they
exercise
their
Functions
,
without
his
Commission
;
which
they
shall
not
obtain
neither
,
without
first
paying
down
their
Money
,
and
compounding
for
their
First-fruits
,
calling
themselves
also
in
their
Titles
thus
;
We
N.
Bishop
of
N.
by
the
grace
of
God
,
and
of
the
Apostolical
See
;
of
which
strange
Custom
and
Title
,
you
shall
not
meet
with
the
least
Trace
or
Footstep
,
throughout
all
the
Records
of
Antiquity
,
not
so
much
as
any
one
of
all
that
vast
number
of
Bishops
,
whose
subscriptions
we
have
yet
remaining
,
partly
in
the
Councils
,
and
partly
in
their
own
Books
,
and
Histories
,
having
ever
thus
styled
himself
.
And
as
for
Provincial
and
Diocesan
Synods
,
where
Anciently
all
sorts
of
Ecclesiastical
Causes
were
heard
,
and
determined
;
as
appeareth
both
by
the
Canons
of
the
Councils
,
and
also
by
those
Examples
that
we
have
left
us
;
as
in
the
History
of
Arius
,
and
of
Eutyches
,
who
were
both
Anathematized
;
the
one
in
the
Synod
of
Alexandria
,
and
the
other
in
that
of
Constantinople
;
they
dare
not
now
meddle
with
any
thing
,
[
a
](A35787-e58640-b)
a
Conc.
Trid.
Sess
.
24.
Decret.
de
ref
.
c.
5.
Minores
criminales
Causae
Episcoporum
in
Concilio
tantum
Provinciali
cognoscantur
&
terminentur
,
&c
▪
except
some
small
,
petty
Matters
,
being
of
no
use
in
the
Greater
Causes
,
save
only
to
inquire
into
them
,
and
give
in
their
Informations
at
Rome
.
Neither
may
any
,
the
meanest
Bishop
that
is
,
be
iudged
,
in
any
Case
of
Importance
,
and
which
may
be
sufficient
to
Depose
him
,
by
any
but
the
Pope
of
Rome
:
his
Metropolitan
,
and
his
Primate
,
and
the
Synod
of
his
Province
,
and
that
of
his
Diocess
,
(
in
the
sense
that
the
Ancients
took
this
word
,
)
having
not
all
of
them
any
Power
at
all
in
these
Matters
,
unless
it
be
by
an
Extraordinary
Delegation
;
and
having
then
only
power
to
draw
up
the
Business
,
and
make
it
ready
for
Hearing
,
and
so
to
send
it
to
Rome
:
None
but
the
[
b
](A35787-e58760-b)
b
Ibid
Causae
criminales
graviores
contra
Episcopos
.
&c.
quae
depositione
,
aut
privatione
dignae
sunt
,
ab
ipso
tantum
summo
Romano
Pontifice
cognoscantur
,
&
terminentur
,
&c.
Pope
alone
having
power
to
give
sentence
in
such
Cases
,
as
it
is
expresly
ordained
by
the
Council
of
Trent
.
I
shall
here
pass
by
their
taking
away
from
the
Bishops
,
contrary
to
the
Canons
,
and
Practice
of
Antiquity
,
all
Jurisdiction
,
and
power
over
a
good
part
of
the
Monasteries
,
and
other
companies
of
Religious
persons
,
both
Seculars
and
Regulars
,
within
their
Diocesses
;
Their
assuming
wholly
to
themselves
the
Power
of
Absolving
,
and
of
Dispensing
in
several
Cases
,
which
they
call
Reserved
Cases
:
whereas
in
Ancient
times
this
Authority
belonged
equally
to
all
Bishops
;
as
also
their
giving
of
Indulgences
,
and
their
proclaiming
of
Jubilees
:
a
thing
which
was
never
heard
of
in
any
of
the
first
Ages
of
Christianity
.
And
as
for
the
Discipline
which
was
Anciently
observed
in
the
Church
towards
Penitentiaries
,
whether
in
the
punishing
them
for
their
offences
,
or
else
in
the
receiving
them
again
into
the
Communion
of
the
Church
,
it
is
now
wholly
lost
and
vanished
.
We
have
now
nothing
left
us
save
only
a
bare
Idea
and
shadow
of
it
▪
which
we
meet
with
in
the
Writings
of
the
Ancients
;
as
namely
,
in
the
Canonical
Epistles
of
Gr●gorius
Neo●aesare●ns●s
,
of
St.
Basil●
▪
and
others
and
in
the
Councils
,
both
General
and
Provincial
.
Where
are
now
all
those
several
Degrees
of
Penance
,
which
were
observed
in
the
Ancient
Church
;
where
some
Offenders
were
to
bewail
their
sins
without
the
Church
▪
some
might
stand
and
hear
the
word
among
the
C●tech●me●i
;
others
were
to
cast
themselves
down
at
the
feet
of
the
Faithful
:
Some
of
them
might
partake
of
the
Prayers
only
of
the
Church
;
and
others
were
at
length
received
again
into
the
Communion
of
their
Sacraments
also
?
Where
are
those
Eight
,
those
Ten
,
those
Twenty
years
of
Penance
,
which
they
sometimes
imposed
upon
Offenders
?
All
this
whole
Course
of
Penance
,
some
kind
of
account
whereof
we
meet
with
in
the
Writings
of
the
Ancients
,
is
now
wholly
swallowed
up
by
Auricular
Confession
,
wherein
no
part
of
the
Penance
appears
at
all
to
the
World
.
And
as
these
kinds
of
Punishments
,
which
were
most
wholesom
for
the
Penitentiaries
have
been
quite
abolished
by
them
;
so
have
they
on
the
other
side
introduced
other
kinds
of
Penalties
,
which
are
indeed
very
beneficial
and
advantageous
to
the
temporal
Estate
of
the
Church
of
Rome
,
but
are
most
pernicious
for
the
Souls
of
Offenders
;
such
as
are
their
Interdictions
,
when
,
for
the
offence
(
and
that
oftentimes
too
,
rather
a
pretended
,
than
a
true
one
,
)
of
one
,
or
two
single
persons
,
or
perhaps
of
a
Corporation
,
They
will
Excommunicate
a
whole
State
,
wherein
there
are
perhaps
many
millions
of
people
;
depriving
them
of
the
benefit
of
partaking
of
the
Holy
Sacraments
;
which
are
the
means
,
by
which
the
Grace
and
the
Life
of
Jesus
Christ
is
communicated
unto
poor
Mortals
:
an
Example
of
which
kind
of
proceeding
I
remember
to
have
been
practised
by
them
,
since
my
time
,
against
the
State
of
Venice
.
In
what
Code
of
the
Ancient
Church
can
you
find
,
where
any
such
strange
kind
of
punishment
was
ever
instituted
,
as
that
for
the
offence
of
a
few
,
many
millions
of
Souls
should
be
damned
?
How
can
you
call
that
Power
Apostolical
,
that
punisheth
in
this
manner
;
seeing
that
the
Apostolical
Power
was
given
for
Edification
,
and
not
for
Destruction
?
I
would
also
very
fain
learn
of
any
man
,
that
could
tell
me
,
upon
what
Canons
of
the
Ancient
Church
that
Bloody
Discipline
of
the
Inquisition
is
grounded
;
where
after
they
have
got
out
of
a
poor
soul
,
by
crafty
,
subtile
dealing
,
and
many
times
also
by
such
barbarous
,
inhumane
usage
,
as
would
make
a
man
tremble
to
read
,
a
Confession
of
his
being
guilty
of
Heresie
;
instead
of
Instruction
,
they
give
him
the
sentence
of
death
;
and
so
he
is
forthwith
delivered
over
to
the
Secular
Magistrates
:
to
whom
notwithstanding
,
in
a
plain
Mockery
both
of
God
and
Men
,
[
a
](A35787-e59290-b)
a
Nicol.
Eyme
.
vic.
Director
.
Inquis
.
pag.
2.
c.
27.
p
127.
&
ibi
Pegna
.
item
p.
3.
p
512.
they
give
an
express
Charge
,
that
they
do
not
put
him
to
death
.
[
b
](A35787-e59300-b)
b
Pegna
in
Direct
Inquis
.
p.
3.
q.
36.
Yet
in
case
they
fail
of
so
doing
,
and
if
within
six
or
seven
days
after
at
the
most
,
they
do
not
burn
him
alive
;
and
all
this
[
c
](A35787-e59310-b)
c
Direct
.
Inquis
.
p.
3.
Q.
36.
&
ibid.
Pegna
.
p
563.
Comm.
85.
pag
564.
without
ever
hearing
his
Cause
,
or
what
his
Offence
is
;
They
themselves
shall
be
prosecuted
by
Ecclesiastical
Censures
,
and
shall
be
Excommunicated
,
Deposed
,
and
deprived
of
all
Dignities
,
both
Ecclesiastical
and
Temporal
.
And
,
that
which
yet
surpasseth
all
belief
,
is
,
that
although
the
person
questioned
should
confess
his
fault
,
and
should
express
his
hearty
sorrow
for
the
same
,
and
should
by
way
of
satisfaction
submit
himself
to
the
sharpest
penance
that
could
be
;
yet
notwithstanding
should
not
the
poor
wretch
escape
death
;
[
d
](A35787-e59320-b)
d
Direct
.
Inquis
.
p.
3.
modo
9.
termin
.
process
.
p
510.
&
ibi
Pegna
.
if
so
be
he
be
of
the
number
of
those
,
whom
they
call
,
The
Relapsed
.
O
most
inhumane
cruelty
!
and
worthy
of
the
Scythians
,
and
of
the
Margaias
only
!
but
very
ill
becoming
the
Disciples
of
him
,
who
commanded
his
Apostle
to
pardon
his
brother
,
not
seven
times
only
,
but
seventy
times
seven
:
&
as
ill
beseeming
those
,
who
so
highly
boast
of
being
the
successors
&
Inheritors
of
those
mild
and
tender-hearted
Ancients
,
who
taught
,
[
e
](A35787-e59370-b)
e
Athan.
in
ep.
ad
solit.
vit.
ag
.
Tom.
1.
p.
55.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
That
it
is
the
part
of
Piety
not
to
constrain
,
but
to
perswade
,
according
to
our
Saviours
Example
;
who
constrained
no
man
,
but
left
every
man
to
his
own
liberty
,
to
follow
him
or
not
.
And
,
that
the
[
f
](A35787-e59410-b)
f
Ibid.
p.
830.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Devil
,
as
he
hath
no
Truth
in
him
▪
comes
with
Axes
and
with
Hammers
to
break
open
the
doors
of
those
that
must
receive
him
.
But
our
Saviour
is
so
meek
as
that
his
manner
of
teaching
is
,
If
any
one
will
follow
me
:
and
▪
He
that
will
be
my
Disciple
;
Neither
doth
he
constrainany
one
,
that
he
cometh
unto
,
but
rather
standeth
at
the
door
of
every
one
,
and
knocketh
,
saying
;
Open
to
me
,
my
Sister
my
Spouse
;
and
so
entreth
,
when
any
open
unto
him
:
but
if
they
delay
,
and
will
not
open
unto
him
,
he
then
departeth
.
Because
the
Truth
is
not
to
be
pressed
with
swords
,
and
Arrows
,
nor
with
Souldiers
,
and
Armed
men
,
but
by
Perswasion
,
and
Counsel
:
who
also
so
sharply
reprehended
the
Arrians
,
for
going
about
to
establish
,
and
maintain
their
Religion
by
Force
;
saying
,
[
g
](A35787-e59490-b)
g
Athan.
Ap●l
.
1.
de
fuga
sua
,
pag.
716.
Tom.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Of
whom
have
they
learnt
to
persecute
their
Brethren
?
Certainly
they
cannot
say
,
that
they
have
learnt
it
of
the
Saints
:
no
,
they
have
rather
had
the
Devil
for
their
Tutor
herein
.
And
again
;
Jesus
Christ
hath
commanded
us
to
fly
,
and
the
Saints
have
indeed
fled
sometimes
:
But
Persecution
is
the
Invention
of
the
Devil
.
And
in
another
place
they
protest
,
that
[
h
](A35787-e59530-b)
h
Id.
contr.
Arian
.
Or.
1.
T.
1.
p.
288.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
By
that
very
course
which
the
Arrians
took
in
banishing
(
which
yet
is
much
less
,
than
burning
,
)
all
those
,
who
would
not
subscribe
to
their
Decrees
,
they
clearly
shewed
themselves
to
be
contrary
to
all
Christians
,
and
to
be
the
friends
of
the
Devil
,
and
his
Fiends
.
In
like
manner
hath
another
of
the
Ancient
Fathers
exclaimed
,
against
the
Proceeding
of
these
Arrians
,
who
made
use
not
only
of
the
Terrour
of
Persecution
,
but
of
the
Enticements
also
of
worldly
●iches
,
that
so
they
might
the
more
easily
draw
men
over
to
their
Belief
.
[
i
](A35787-e59600-b)
i
Hilar.
l.
Contr.
Aux
.
p.
86.
At
●unc
proh
dolor
〈◊〉
divinam
fidem
suffragia
terrena
recommendant
,
inopsque
virtutis
suae
Christus
,
dum
ambitio
nomini
suo
conciliatur
,
arguitur
.
Terret
exiliis
,
&
carceribus
Ecclesi●
credique
sibi
cogit
,
quae
exiliis
&
carceribus
es●
credita
▪
Pende●
ad
dignationem
Communicantium
quae
persequentium
est
consecrata
terrore
.
Fugat
Sacerdotes
,
quae
fugatis
est
Sacerdotibus
propagata
.
Di●igi
se
gloriatur
à
mundo
,
quae
Christi
esse
non
potuit
,
nisi
eam
mundus
odisset
.
But
now
alas
!
(
saith
this
Father
,
)
these
are
the
suffrages
,
that
recommend
the
Faith
in
God
:
Christ
is
now
become
weak
and
void
of
Power
,
and
Ambition
gains
Credit
to
his
Name
.
The
Church
terrisieth
by
Banishment
,
and
Imprisonment
,
&c.
She
,
that
was
consecr●ted
▪
by
the
Terrour
of
her
Persecutors
,
depende●●
now
upon
the
Dignity
of
th●se
,
who
are
of
her
Communion
.
She
,
who
hath
been
propagated
by
banished
Priests
,
now
her self
banisheth
Priests
.
She
boasteth
now
,
that
she
is
beloved
of
the
World
;
who
could
not
be
Christs
,
unless
the
world
bated
her
:
Agreeable
to
what
[
k
](A35787-e59640-b)
k
Hieron
.
epist
62
ad
Theoph.
Tom.
2.
pag.
274.
Fu●dendo
sanguinem
,
&
pauendo
magis
quam
faciendo
contumelias
,
Christi
fund●ta
est
Ecclesia
,
Persecutionibus
crevit
,
Martyriis
coronata
est
.
another
of
them
saith
;
namely
,
That
the
Church
of
Christ
was
founded
,
by
shedding
of
Blood
,
and
by
suffering
Reproaches
rather
,
than
by
Reproaching
others
:
and
,
that
it
hath
grown
up
by
persecutions
,
and
hath
been
crowned
by
Martyrdoms
.
Another
also
of
the
chiefest
among
the
Ancient
Fathers
reproached
an
Arrian
,
for
having
made
use
of
the
Sword
and
Axe
,
in
Ecclesiastical
matters
.
[
l
](A35787-e59700-b)
l
Ambros
.
epist
.
32.
Tom.
3.
pag.
126.
Qui
(
A●xentius
)
quos
non
potuerit
sermone
decipere
,
eos
gladio
putat
esse
feriendos
;
cru●ntas
leges
ore
dictans
,
manu
scribens
;
&
putans
,
quod
Lex
fidem
possic
hominibus
imperare
.
Those
whom
he
could
not
deceive
by
his
Discourse
,
(
saith
he
)
he
thought
good
to
make
use
of
his
sword
upon
,
uttering
with
his
mouth
,
and
writing
with
his
hand
Bloody
Laws
;
and
thinking
that
a
Law
can
command
mens
Faith
.
And
that
you
may
not
imagine
,
that
he
himself
thought
that
lawful
,
which
he
found
fault
with
in
the
Arrians
,
[
m
](A35787-e59780-b)
m
Id.
lib.
2.
27.
T●m
.
p.
106.
Postea
cum
videret
me
abstinere
ab
Episcopis
qui
communicabant
ei
,
vel
qui
aliquos
dev●os
,
licèt
à
fide
,
ad
necem
petebant
,
&c.
he
says
in
another
place
that
in
a
certain
journey
which
he
made
into
Gallia
,
he
refused
to
communicate
with
those
Bishops
,
who
would
have
some
certain
Hereticks
to
be
put
to
death
.
The
Emperour
Marcianus
in
like
manner
,
who
called
together
the
Council
of
Chalcedon
,
and
was
a
Prince
that
was
highly
commended
for
his
Piety
,
solemnly
protesteth
that
[
n
](A35787-e59840-b)
n
Marcian
.
epist.
ad
Archimandr
.
&
Mon.
Aeg.
in
Act.
Conc.
Chalcedon
.
T.
2.
Conc.
gen.
pag.
453.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
He
had
forced
no
man
to
subscribe
,
or
to
assent
to
the
Council
of
Chalcedon
,
against
his
will
.
For
,
(
saith
he
)
we
will
not
draw
any
man
into
the
way
of
life
by
violence
or
by
threats
.
And
indeed
[
o
](A35787-e59880-b)
o
Hujus
epist.
ad
Constantium
,
apud
Athan.
in
epist.
ad
solit.
vit
ag
.
Tom
1.
pag.
839.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Hosius
,
Bishop
of
Corduba
,
long
before
testified
,
that
the
most
Catholick
Emperour
Constans
never
compelled
any
man
to
be
Orthodox
.
And
this
is
the
course
,
which
is
approved
of
by
all
the
Ancients
.
[
p
](A35787-e59930-b)
p
Hilar.
lib.
1.
ad
Const.
fol.
84.
Deus
cognitionem
sui
docuit
potiùs
quàm
exegit
;
&
operationum
coelestium
admiratione
praeceptis
suis
concilians
auctoritatem
,
coactam
confitendi
se
aspernatus
est
voluntatem
,
&c.
Deus
Universitatis
est
;
obsequio
non
eget
necessario
:
Non
requirit
coactam
confessionem
.
God
(
saith
St.
Hillary
)
hath
rather
taught
us
the
knowledge
of
himself
,
than
exacted
it
of
us
;
and
authorizing
his
Commandments
by
the
wonderfulness
of
his
heavenly
works
,
he
hath
refused
to
force
us
to
confess
his
Name
,
&c.
He
is
the
God
of
the
whole
world
;
He
hath
no
need
of
a
compelled
obedience
;
He
requireth
not
any
forced
confession
.
Which
are
the
Reasons
this
Author
brought
,
with
some
other
the
like
,
to
disswade
the
Emperour
Constantius
from
using
violence
,
and
forcing
the
Consciences
of
Men.
St.
Ambrose
saith
;
[
q
](A35787-e60020-b)
q
Ambros
.
Com
in
Luc.
lib.
7.
pag.
99.
Eos
misit
ad
seminandam
fidem
,
qui
non
cogerent
,
sed
docerent
,
nec
vim
potestatis
exercerent
,
sed
doctrinam
humilitatis
attollerent
.
Christ
sent
his
Apostles
to
plant
the
Faith
;
not
that
they
should
compel
,
but
that
they
should
instruct
men
;
not
that
they
should
exercise
the
force
of
Power
,
but
that
they
should
promote
the
Doctrine
of
Humility
.
And
hence
is
that
which
St.
Cyprian
hath
,
comparing
the
manner
of
proceeding
in
the
Old
Testament
with
that
of
the
New
:
[
r
](A35787-e60090-b)
r
Cyprian
epist.
62.
pag.
143.
Tunc
quidem
gladio
occidebantur
,
quando
adhuc
&
circumcisio
carnalis
manebat
.
Nunc
autem
,
&c.
spirituali
gladio
superbi
&
contumaces
necantur
,
dum
de
Ecclesia
ejiciuntur
.
Then
(
saith
he
)
the
proud
and
the
dis●bedient
were
out
off
by
the
fl●shly
Sword
,
N●w
they
suffer
by
the
spiritual
,
being
thrown
out
of
the
Church
.
Certainly
then
they
still
live
,
at
this
very
day
,
under
the
Old
Testament
in
Spain
and
Italy
,
and
all
those
other
places
,
where
the
Inquisition
is
in
force
:
and
,
I
b●lieve
,
he
would
find
a
very
hard
Task
of
it
,
that
should
take
in
hand
to
reconcile
this
Passage
of
St.
Cyprian
to
that
[
s
](A35787-e60190-b)
s
Girolamo
,
Carena
nella
vita
di
Pio
Vp
126.
Opinion
of
Pope
Pius
V.
who
said
,
that
Bishops
might
have
their
Officers
,
and
Executioners
of
Justice
,
for
the
Causes
that
appertained
to
their
Jurisdiction
;
and
might
put
their
Sentences
in
Execution
against
Offenders
;
and
,
that
the
reason
of
their
having
recourse
upon
all
occasions
to
the
Secular
Powers
,
was
,
not
because
the
Church
could
not
make
use
of
its
own
proper
Officers
of
Justice
in
such
Cases
,
but
rather
because
it
had
no
such
;
or
if
it
had
,
they
were
so
weak
,
and
so
few
in
number
,
as
that
for
the
suppressing
and
punishing
of
D●linquents
,
it
would
however
stand
in
need
of
the
assistance
of
the
Temporal
Power
.
I
shall
shut
up
this
Point
with
Tertullian
,
the
most
ancient
Author
of
the
Latine
Church
,
whom
Pamelius
(
as
we
have
touched
before
)
will
needs
have
us
believe
to
have
been
a
Persecutor
of
Hereticks
;
who
yet
was
a
man
,
that
would
not
allow
a
Christian
so
much
as
to
draw
a
sword
,
neither
in
war
against
a
Publick
Enemy
,
nor
yet
in
discharging
the
Office
of
a
Magistrate
upon
Offenders
;
whom
all
Civil
Laws
whatsoever
punish
with
death
.
Let
us
now
therefore
see
what
he
says
,
touching
Religion
.
[
a
](A35787-e60310-b)
a
Tertul.
Apolog.
c
24.
p.
58.
Videte
enim
ne
&
hoc
ad
irreligiositatis
elogium
concurrat
,
adimere
libertatem
religionis
,
&
interdicere
optionem
divinitatis
,
ut
non
liceat
mihi
colere
quem
velim
,
sed
cogar
colere
quem
nolim
.
Nemo
se
ab
invito
coli
vellet
,
ne
homo
quidem
.
Consider
(
saith
he
to
the
Pagans
)
whether
this
be
not
to
add
to
the
Crime
of
Irreligion
,
to
take
away
the
Liberty
of
Religion
,
and
to
interdict
a
man
the
choice
of
his
God
,
by
not
suffering
him
to
worship
,
whom
he
would
;
but
to
compel
him
to
worship
,
whom
he
would
not
.
There
is
none
,
no
not
among
men
,
that
takes
pleasure
in
being
served
by
any
against
their
will
.
And
some
few
Chapters
afterward
:
[
b
](A35787-e60370-b)
b
Id.
Apolog.
cap.
28.
pag
61.
Quoniam
autem
facilè
iniquum
videtur
,
liberos
homines
invitos
urgeri
ad
sacrificandum
.
Nam
&
aliàs
divinae
rei
faciendae
libens
animus
inducitur
.
This
is
a
thing
(
saith
he
)
that
seemeth
very
unjust
,
that
Free-men
should
be
constrained
to
do
sacrifice
against
their
will
.
For
,
in
the
performing
of
service
to
God
,
a
willing
heart
is
required
.
And
in
another
Book
,
but
speaking
of
the
same
thing
,
he
saith
:
[
c
](A35787-e60420-b)
c
Id.
lib
ad
Scapul
.
c.
2.
Tatamen
humani
juris
,
&
naturalis
potestatis
est
,
unicuique
quod
putaverit
colere
:
nec
alii
abest
,
aut
prodest
alterius
religio
.
Sed
nec
religionis
est
cogere
religionem
,
quae
sponte
suscipi
debeat
,
non
vi
;
cum
&
hostiae
ab
animo
libenti
expostulentur
.
It
is
a
Point
of
Humane
Right
,
and
a
Natural
Power
that
every
man
hath
to
worship
that
which
he
thinks
fit
.
The
Religion
of
another
man
neither
hurteth
,
nor
profiteth
any
one
.
Neither
is
it
indeed
the
part
of
Religion
;
to
compel
Religion
;
which
ought
to
be
entertained
willingly
,
and
not
by
force
;
forasmuch
as
Sacrifices
themselves
are
required
only
from
willing
minds
.
Upon
which
passage
of
his
Pamelius
gives
us
a
marvellous
,
rare
gloss
,
saying
;
That
we
ought
not
indeed
directly
to
compel
men
to
our
Religion
,
but
yet
we
may
punish
them
,
if
they
will
not
change
their
opinion
.
Certainly
he
thinks
it
is
no
Compelling
of
a
man
,
to
force
him
to
do
a
thing
under
pain
of
Death
.
Let
any
man
that
can
,
reconcile
the
Practice
of
the
Inquisition
,
and
the
Popes
Thunderbolts
against
King
Henry
VIII
.
and
his
Daughter
Queen
Elizabeth
,
and
against
some
of
the
Kings
of
France
also
,
to
this
constant
opinion
of
all
Antiquity
.
Now
after
they
have
thus
boldly
slighted
the
Beliefes
,
the
Ceremonies
,
and
the
Discipline
of
the
Ancients
,
by
changing
,
and
abolishing
whatsoever
they
have
thought
good
;
with
what
face
can
they
still
cry
up
the
Fathers
,
and
alledge
their
Testimonies
,
and
besides
place
them
upon
the
Seat
of
Judicature
,
and
make
them
the
Judges
of
our
Differences
?
Or
although
they
still
do
thus
,
who
would
no●
be
ready
here
to
bring
against
them
those
words
of
Tertullian
,
which
he
made
use
of
i●
another
the
like
Case
?
[
d
](A35787-e60590-b)
d
Id.
Apol.
c.
6.
p.
31.
Nunc
religiosissimi
legum
,
&
patornorum
institutorum
protectores
&
Sultores
respondeant
velim
de
sua
fide
&
honore
,
&
obsequio
erga
majorum
consulta
,
si
à
nullo
disciverunt
?
si
in
nullo
exorbitaverunt
?
si
non
necessaria
&
aptissima
quaeque
Disciplinae
obli●●eraverunt
〈◊〉
Quonam
illae
leges
abierunt
,
&c.
I
would
be
very
glad
(
saith
he
)
that
these
great●●
and
most
religious
Defenders
and
〈◊〉
of
the
I●w●
and
Customs
of
their
Fathers
would
〈…〉
a
little
touching
their
own
saith
〈◊〉
and
obedience
towards
the
constitutions
of
their
Ancestors
whether
they
have
not
departed
from
and
forsaken
some
of
them
?
〈…〉
they
have
not
razed
out
those
things
〈◊〉
which
were
most
necessary
,
and
most
useful
in
their
Science
?
What
is
become
of
those
Ancient
Laws
?
Ib.
p.
33.
Ub
;
religio
?
ubi
veneratio
majoribus
debita
à
vobis
?
Habitu
,
victu
,
instructu
,
sensu
ipso
denique
sermone
proavis
renunciastis
:
laudatis
semper
antiquitatem
,
&
nove
de
die
vivitis
.
&c.
Where
is
the
Religion
?
Where
is
the
Reverence
which
is
due
from
you
to
your
Ancestors
?
You
have
renounced
your
Fore-Fathers
,
both
in
your
Habit
,
Apparel
,
Manner
of
Life
,
Opinion
,
and
in
your
very
Speech
also
.
You
are
always
crying
up
Antiquity
,
yet
every
day
your selves
take
up
a
New
manner
of
Life
.
Whether
therefore
they
of
the
Church
of
Rome
have
upon
Just
Grounds
dealt
thus
with
the
Ancients
,
or
not
;
it
serves
my
turn
however
to
conclude
,
That
by
this
their
Proceeding
they
have
given
us
a
sufficient
Testimony
,
that
they
do
not
acount
their
Authority
Supreme
in
Matters
of
Religion
.
And
if
so
,
what
Reason
have
they
to
urge
it
for
such
,
against
the
Protestants
?
Seeing
they
have
weakned
the
Authority
of
so
many
of
those
Judgments
,
touching
Points
of
Religion
,
which
have
been
given
by
the
Fathers
,
how
can
they
expect
that
their
Authority
should
pass
for
Authentick
in
any
one
?
Let
us
suppose
for
instance
,
that
they
held
,
that
there
was
such
a
Place
as
Purgatory
.
But
by
your
Favour
,
(
will
the
Protestant
say
)
if
you
have
found
their
Belief
to
be
so
erroneous
touching
the
State
of
the
Souls
of
Departed
Saints
,
till
the
Day
of
the
Resurrection
;
why
would
you
impose
upon
me
a
Necessity
of
subscribing
to
what
they
held
touching
Purgatory
?
The
Laws
of
Disputation
ought
to
be
equal
;
and
therefore
if
you
,
by
examining
this
Opinion
of
the
Fathers
by
Reason
,
and
by
the
Scriptures
,
have
found
it
to
be
Erroneous
;
why
will
you
not
give
us
leave
to
try
that
other
,
touching
Purgatory
,
by
the
same
Touch-stone
?
Certainly
,
should
we
but
speak
the
Truth
,
it
is
the
plainest
mocking
of
the
World
that
can
be
,
to
cry
out
,
as
these
Men
do
continually
,
The
Fathers
,
The
Fathers
,
and
to
write
so
many
whole
Volumes
upon
this
Subject
,
as
they
have
done
;
after
they
have
so
dealt
with
them
,
as
you
have
seen
.
And
if
it
be
here
objected
,
That
the
Protestants
themselves
do
also
reject
many
of
those
Articles
which
we
have
before
set
down
;
we
answer
,
That
this
is
nothing
at
all
to
the
purpose
;
forasmuch
as
they
take
the
Scriptures
,
and
not
the
Fathers
,
for
the
Rule
of
their
Faith
;
neither
do
they
press
any
Man
to
receive
any
thing
from
the
hands
of
the
Ancients
,
unless
it
be
grounded
upon
the
Word
of
God
.
And
if
,
lastly
,
you
say
,
That
the
Authority
of
the
Fathers
hath
no
place
,
nor
is
at
all
considerable
,
in
the
Points
before
set
down
,
because
that
the
Churcb
hath
otherwise
determined
touching
the
same
;
this
is
clearly
to
grant
us
that
which
we
would
have
,
namely
,
That
the
Authority
of
the
Fathers
is
not
Supreme
.
And
as
for
the
Church
,
that
is
to
say
,
how
far
the
Authority
of
it
extends
in
these
things
,
this
is
a
New
Question
to
be
disputed
of
,
which
I
shall
not
meddle
withal
at
this
time
.
Only
thus
much
I
shall
say
,
That
what
Authority
soever
you
allow
it
,
whether
Little
,
or
Much
,
you
will
still
find
,
that
it
will
very
hardly
be
able
to
do
any
thing
,
touching
the
Decision
of
our
present
Controversies
;
forasmuch
as
you
can
never
be
able
to
make
any
use
or
benefit
of
this
Position
,
till
such
time
as
you
are
assured
,
both
What
,
and
Where
the
Church
is
,
seeing
that
the
Protestants
stiffly
deny
,
That
it
is
That
which
appears
at
this
day
at
Rome
;
and
the
greatest
Difficulty
of
all
consisting
in
the
Demonstrating
this
unto
them
.
For
,
if
they
did
but
once
believe
,
that
the
Church
of
Rome
was
the
True
Church
,
they
would
immediately
joyn
themselves
with
it
;
so
that
there
would
not
henceforth
be
need
of
any
further
Dispute
.
We
shall
here
conclude
therefore
,
That
the
Alledging
the
Testimonies
of
the
Fathers
,
upon
the
Differences
that
are
at
this
day
in
Religion
,
is
no
proper
Course
for
the
Decision
of
them
,
seeing
it
is
no
easie
matter
to
discover
what
their
Judgment
hath
been
touching
the
same
,
by
reason
of
the
many
Difficulties
that
we
meet
with
in
the
Writings
of
the
Ancients
:
neither
is
it
of
so
sufficient
Authority
in
it self
,
as
that
we
may
safely
build
our
Belief
upon
it
;
since
the
Fathers
themselves
have
been
also
subject
to
Errour
:
neither
,
lastly
,
is
it
of
any
force
,
either
a●●●nst
the
one
,
or
the
other
Party
;
seeing
that
they
both
regulate
,
and
examine
the
Opinions
,
Ceremonies
,
and
Discipline
of
the
Ancients
;
the
One
by
the
Rule
of
the
Scriptures
,
and
the
Other
by
that
of
the
Church
.
But
here
I
find
,
that
upon
this
Conclusion
,
Two
Questions
may
arise
.
For
,
seeing
that
the
alledging
the
Fathers
is
not
sufficient
for
the
deciding
of
those
Points
that
are
now
in
debate
amongst
us
;
it
may
be
demanded
,
in
the
first
place
,
What
other
Course
we
ought
to
take
,
for
the
attaining
to
the
Truth
in
these
Controversies
?
And
then
secondly
,
How
,
and
in
what
Cases
the
Writings
of
the
Fathers
may
be
useful
unto
us
?
Now
although
both
these
Questions
are
without
the
compass
of
our
present
Design
,
yet
notwithstanding
,
in
regard
they
so
nearly
border
upon
it
,
we
shall
in
the
last
place
say
a
word
or
two
in
answer
of
them
.
As
for
the
First
,
it
would
be
a
hard
matter
,
in
my
Judgment
,
to
find
out
a
better
way
for
Satisfaction
herein
,
than
that
which
one
Scholarius
,
a
Greek
,
who
is
very
highly
accounted
of
by
those
who
printed
the
General
Councils
at
Rome
,
hath
proposed
.
This
Learned
Man
,
in
a
certain
Oration
of
his
,
which
he
made
at
the
Council
of
Florence
,
for
the
facilitating
of
the
Vnion
which
was
then
treated
of
betwixt
the
Latins
and
the
Greeks
,
and
was
afterwards
concluded
on
,
lays
down
for
a
Ground
,
first
,
[
e
](A35787-e61150-b)
e
Scholar
.
Orat.
3.
T.
4
Conc.
Gen.
p.
650.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
we
ought
not
to
reject
all
those
things
which
are
not
clearly
,
and
in
express
Terms
delivered
in
the
Scriptures
;
which
is
a
Pretext
and
Shift
that
many
of
the
Hereticks
make
use
of
:
but
that
we
ought
to
receive
with
equal
Honour
,
whatsoever
directly
followeth
from
that
which
is
said
in
the
Scriptures
;
and
to
reject
utterly
whatsoever
shall
be
found
to
be
co●●trary
to
those
things
which
are
undoubtedly
True
.
He
says
further
,
That
In
those
things
wherein
the
Scripture
hath
not
clearly
expressed
it self
,
we
must
have
recourse
to
the
Scripture
it self
,
as
our
Guide
,
to
give
us
light
therein
,
by
some
other
Passage
where
It
hath
spoken
more
plainly
.
And
after
all
this
,
he
requireth
,
That
we
should
use
our
utmost
Endeavour
fully
to
reconcile
those
seeming
Contradictions
which
we
sometimes
there
meet
withal
,
in
several
Passages
;
to
that
purpose
taking
notice
of
the
Diversity
of
Times
,
Customs
,
Senses
,
and
the
like
.
And
going
on
,
he
saith
,
[
f
](A35787-e61200-b)
f
Ibid.
p.
652
,
&
653.
That
the
Fathers
of
the
Council
at
Nice
after
this
manner
concluded
,
by
the
Scriptures
,
upon
the
True
Belief
touching
the
Son
of
God
.
and
then
applying
all
this
to
his
present
purpose
,
he
adds
,
[
g
](A35787-e61240-b)
g
Ibid.
p.
654.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
That
the
Scripture
saith
clearly
and
expresly
,
that
the
Holy
Ghost
proceedeth
from
the
Father
;
and
that
this
is
agreed
upon
by
both
Sides
,
both
by
the
Greeks
,
and
the
Latins
:
But
that
It
hath
not
so
expresly
declared
it self
,
whether
the
Holy
Ghost
proceed
also
from
the
Son
,
or
not
:
and
that
this
is
the
thing
now
in
Question
,
the
Latins
affirming
it
,
and
the
Greeks
on
the
other
side
denying
it
.
[
h
](A35787-e61310-b)
h
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
We
ought
therefore
(
saith
he
)
to
prove
this
,
from
some
other
things
which
are
there
more
clearly
delivered
:
Which
he
afterwards
performeth
,
and
indeed
,
in
my
Judgment
,
very
Learnedly
,
and
Happily
;
proving
this
Doubtful
Point
out
of
other
Passages
that
are
more
Clear
.
And
this
was
the
Judgment
of
this
Great
Person
;
which
will
not
give
any
offence
to
those
of
the
Church
of
Rome
,
because
it
came
from
one
that
was
of
their
Side
.
Neither
do
I
see
what
could
have
been
spoken
more
rationally
.
And
indeed
,
this
is
the
Course
that
is
observed
in
all
Sciences
whatsoever
:
If
thy
Adversary
doubt
of
the
truth
of
what
thou
proposest
,
thou
art
to
prove
it
by
such
Maxims
as
are
acknowledged
and
allowed
of
by
him
,
making
good
that
which
is
Doubtful
,
by
that
which
is
Certain
;
and
clearing
that
which
is
Obscure
,
by
that
which
is
Evident
.
And
this
is
the
Rule
that
I
conceive
we
ought
to
walk
by
,
in
the
Disputes
that
are
betwixt
us
at
this
day
.
The
Word
of
God
is
our
Common
Book
;
let
us
therefore
search
into
It
,
for
that
upon
which
we
may
ground
our
own
Belief
,
and
by
which
we
may
overthrow
the
Opinion
of
our
Adversary
.
As
for
example
,
it
is
there
said
clearly
and
expresly
,
That
that
which
our
Saviour
Christ
took
at
his
Last
Supper
,
was
Bread
:
and
herein
we
All
agree
.
But
it
is
not
at
all
there
expressed
,
whether
this
Bread
were
afterward
changed
,
or
annihilated
,
or
not
.
And
this
is
now
the
Question
in
Dispute
amongst
us
.
We
ought
therefore
(
according
to
the
Counsel
of
Scholarius
)
to
prove
this
by
some
other
things
which
are
there
delivered
clearly
.
And
if
thou
dost
this
,
thou
hast
got
the
Victory
:
If
not
,
I
do
not
at
all
see
why
or
how
thou
canst
oblige
any
one
to
believe
it
.
In
like
manner
,
the
Scripture
telleth
us
,
in
as
express
Terms
as
may
be
,
That
our
Saviour
Christ
commanded
His
Apostles
to
Take
and
Eat
,
and
to
Drink
,
that
which
He
gave
them
in
Celebrating
the
Eucharist
.
But
It
doth
not
at
all
say
,
that
he
commanded
them
to
Offer
the
same
in
Sacrifice
,
either
Then
,
or
Afterwards
.
And
this
is
now
the
Question
:
which
it
concerns
those
of
the
Church
of
Rome
,
if
they
will
have
us
believe
it
,
to
prove
by
some
other
things
,
which
are
clearly
and
expresly
delivered
in
the
Word
of
God
.
The
Scripture
in
like
manner
saith
expresly
,
That
Jesus
Christ
is
the
Mediator
betwixt
God
and
Man
:
and
,
That
He
is
the
Head
of
the
Church
;
and
,
That
He
purgeth
us
by
His
Blood
from
our
Sins
.
Now
in
all
this
both
Sides
are
fully
agreed
.
But
it
is
not
at
all
there
expressed
,
That
the
Departed
Saints
are
Mediators
;
and
,
That
the
Pope
is
the
Head
of
the
Church
;
and
,
That
our
Souls
are
in
part
cleansed
from
their
Sins
by
the
Fire
of
Purgatory
.
And
herein
lies
the
Controversie
betwixt
us
.
The
Learned
Scholarius
his
Opinion
herein
would
now
be
,
that
certainly
those
who
propose
these
Points
as
Articles
of
Faith
,
deduce
,
and
collect
them
from
some
things
which
are
clearly
delivered
in
the
Scriptures
:
for
otherwise
they
are
not
to
be
pressed
,
as
Truths
.
And
although
that
in
matters
of
Religion
,
or
indeed
in
any
other
things
of
Importance
,
a
Man
may
very
well
be
excused
for
not
believing
a
thing
,
when
there
appears
not
any
such
Reason
as
may
oblige
him
to
believe
it
;
yet
notwithstanding
,
if
those
who
reject
the
Articles
now
debated
betwixt
us
,
have
a
mind
to
go
further
yet
,
and
to
prove
positively
the
Falseness
of
them
;
you
see
this
Author
hath
laid
them
down
the
way
by
which
they
are
to
proceed
.
He
accounteth
those
very
absurd
,
that
require
at
your
hands
that
you
should
shew
them
all
things
expresly
delivered
in
the
Scripture
:
and
this
ought
principally
to
be
understood
of
Negative
Propositions
,
of
which
no
Science
giveth
you
any
certain
account
:
forasmuch
as
to
go
about
to
number
them
all
up
,
would
be
both
an
infinite
,
and
also
an
unprofitable
,
useless
piece
of
Work
.
It
is
sufficient
to
deliver
the
Positive
Truth
.
For
,
as
whatsoever
rightly
followeth
thereupon
,
is
True
;
in
like
manner
,
whatsoever
clasheth
with
,
or
contradicteth
the
same
,
is
False
.
wouldst
thou
therefore
demonstrate
those
Propositions
that
are
pressed
upon
thee
,
to
be
False
?
Do
but
compare
them
with
those
things
that
are
clearly
and
expresly
delivered
in
the
Scripture
.
And
if
thou
findest
them
contrary
to
any
thing
there
set
down
,
receive
them
not
by
any
means
.
As
for
example
,
If
a
Protestant
,
not
contenting
himself
with
having
answered
all
those
Reasons
which
are
brought
to
prove
that
there
is
such
a
Place
as
Purgatory
,
shall
yet
desire
to
go
further
,
and
to
make
it
appear
,
that
the
Opinion
is
False
;
he
is
in
this
case
to
have
recourse
to
the
Scriptures
,
and
to
examine
it
by
those
things
which
are
there
clearly
and
expresly
delivered
,
touching
the
State
of
the
Soul
after
it
is
departed
this
Life
,
and
touching
the
Cause
and
Means
of
the
Expiation
of
our
Sins
,
and
the
like
.
And
if
the
Opinion
of
Purgatory
be
found
to
contradict
any
thing
there
delivered
,
then
(
according
to
Scholarius
)
it
ought
not
to
be
received
by
any
means
.
But
the
brevity
which
we
proposed
to
our selves
in
this
Discourse
,
permitteth
us
not
to
prosecute
this
Point
any
further
.
As
for
the
Second
Question
,
it
is
no
very
hard
matter
to
resolve
it
.
For
,
although
we
do
not
indeed
allow
any
Supreme
and
Infallible
Authority
to
the
Writings
of
the
Fathers
,
yet
do
we
not
therefore
presently
account
them
Vseless
.
If
there
were
nothing
of
Vse
in
Religion
,
saving
what
was
also
Infallible
,
we
should
have
but
little
good
of
any
Humane
Writings
.
Those
who
have
written
in
our
own
Age
,
or
a
little
before
,
are
of
no
Authority
at
all
,
either
against
the
one
or
the
other
Party
.
Yet
notwithstanding
do
we
both
read
them
,
and
also
reap
much
benefit
from
them
.
How
much
more
advantage
then
may
we
make
,
by
studying
the
Writings
of
the
Fathers
,
whose
Piety
and
Learning
was
,
for
the
most
part
,
much
greater
than
that
of
the
Moderns
?
S.
Augustine
believed
them
not
in
any
thing
,
otherwise
than
as
he
found
what
they
delivered
to
be
grounded
upon
Reason
;
and
yet
notwithstanding
,
he
had
them
in
a
very
great
esteem
.
The
like
may
be
said
of
S.
Hierome
,
who
had
read
almost
all
of
them
over
,
notwithstanding
that
he
takes
liberty
sometimes
to
reprove
them
something
sharply
,
where
he
finds
them
not
speaking
to
his
mind
.
Though
you
should
deprive
them
not
onely
of
this
Supremacy
,
which
yet
they
never
sought
after
;
but
should
rob
them
also
of
their
Proper
Nomes
:
yet
notwithstanding
would
they
still
be
of
very
great
Vse
unto
us
.
For
,
Books
do
not
therefore
profit
us
,
because
they
were
of
such
or
such
a
Man
's
Writing
,
but
rather
because
they
instruct
us
in
those
things
that
are
Good
and
Honest
,
and
keep
us
out
of
Errour
,
and
make
us
abhor
those
things
that
are
Vicious
.
Blot
out
,
if
you
please
,
the
Name
of
S.
Augustine
out
of
the
Title
of
those
excellent
Books
of
his
De
Civitate
Dei
,
or
those
other
which
he
wrote
De
Doctrinâ
Christianâ
.
His
Writings
will
instruct
you
never
a
whit
the
less
,
neither
will
you
find
any
whit
the
less
benefit
by
them
.
The
like
may
be
said
of
all
the
rest
.
First
of
all
,
therefore
,
you
shall
find
in
the
Fathers
very
many
earnest
and
zealous
Exhortations
to
Holiness
of
Life
,
and
to
the
Observation
of
the
Discipline
of
Jesus
Christ
.
Secondly
,
you
shall
there
meet
with
very
strong
and
solid
Proofs
of
those
Fundamental
Principles
of
our
Religion
,
touching
which
we
are
all
agreed
:
and
also
many
excellent
things
laid
open
,
tending
to
the
right
understanding
of
these
Mysteries
,
and
also
of
the
Scriptures
wherein
they
are
contained
.
In
this
very
particular
their
Authority
may
be
of
good
use
unto
you
,
and
may
serve
as
a
Probable
Argument
of
the
Truth
.
For
,
is
it
not
a
wonderful
thing
to
see
,
that
so
many
Great
Wits
,
born
in
so
many
several
Ages
,
during
the
space
of
Fifteen
hundred
years
,
and
in
so
many
several
Countries
,
being
also
of
so
different
Tempers
,
and
who
in
other
things
were
of
so
contrary
Opinions
,
should
notwithstanding
be
found
all
of
them
to
agree
so
constantly
and
unanimously
in
the
Fundamentals
of
Christianity
?
that
amidst
so
great
diversity
in
Worship
,
they
all
adore
one
and
the
same
Christ
?
preach
one
and
the
same
Sanctification
?
hope
all
of
them
for
one
and
the
same
Immortality
?
acknowledge
all
of
them
the
same
Gospels
?
find
therein
all
of
them
Great
and
High
Mysteries
?
The
exquisite
Wisdom
,
and
the
inestimable
Beauty
it self
of
the
Discipline
of
Jesus
Christ
,
I
confess
,
is
the
most
forcible
and
certain
Argument
of
the
Truth
of
it
:
yet
certainly
this
Consideration
also
is
,
in
my
Opinion
,
no
small
proof
of
the
same
.
For
,
I
beseech
you
,
what
Probability
is
there
,
that
so
many
Holy
Men
,
who
were
endued
(
as
it
appeareth
by
their
Writings
)
with
such
Admirable
Parts
,
with
so
much
strength
and
clearness
of
Understanding
,
should
all
of
them
be
so
grosly
overseen
,
as
to
set
so
High
a
Price
,
and
Esteem
upon
this
Discipline
,
as
to
suffer
,
even
to
Death
for
it
;
unless
it
had
in
it
some
certain
Heavenly
Virtue
,
for
to
make
an
Impression
in
the
Souls
of
Men
?
What
likelyhood
is
there
,
that
Seven
,
or
Eight
Dogs
,
and
as
many
Atheistical
Hogs
,
that
Bark
,
and
Grunt
so
Sottishly
,
and
Confusedly
against
This
Sacred
,
and
Venerable
Religion
,
should
have
better
luck
in
lighting
upon
the
Truth
,
than
so
many
Excellent
Men
,
who
have
all
so
Unanimously
born
Testimony
to
the
Truth
?
As
for
Atheists
,
their
Vicious
Life
ought
to
render
their
Testimony
suspected
to
every
one
;
notwithstanding
they
may
be
otherwise
(
as
indeed
they
conceive
themselves
to
be
)
Able
Men.
For
,
I
beseech
you
,
what
wonder
is
it
,
if
a
Whoremaster
,
or
a
Bawd
,
or
an
Ambitious
person
cry
down
that
Discipline
,
that
condemneth
these
Vices
to
Everlasting
Fire
?
that
he
that
drowneth
himself
every
day
,
and
at
length
vomiteth
up
his
Soul
in
Wine
,
should
hate
that
Religion
,
which
forbiddeth
Drunkenness
,
upon
pain
of
Damnation
?
The
great
Reason
that
these
men
have
,
to
wish
that
it
were
False
,
must
needs
make
any
man
cease
to
wonder
at
their
pronouncing
it
to
be
False
.
To
take
any
notice
of
what
such
wretched
Things
as
these
say
,
is
all
one
,
as
if
you
should
judge
,
by
taking
the
Opinion
of
Common
Strumpets
,
of
the
Equity
,
or
Injustice
of
the
Laws
that
enjoin
people
to
live
Honest
.
But
the
case
is
clean
otherwise
with
these
Holy
Men
,
who
have
so
Constantly
,
and
so
Unanimously
taught
the
Truth
of
the
Christian
Religion
.
For
seeing
they
were
Men
,
born
,
and
brought
up
in
the
very
same
Infirmities
with
other
men
;
we
cannot
doubt
but
that
they
also
Naturally
had
strong
Inclinations
to
those
vices
,
which
our
Saviour
Christ
forbiddeth
;
and
very
little
Affection
to
those
Virtues
,
which
He
commandeth
.
For
as
much
therefore
,
as
notwithstanding
all
this
,
They
have
yet
all
of
them
Constantly
〈◊〉
intained
,
that
His
Doctrine
is
True
;
Their
Testimony
certainly
in
this
case
neither
can
,
nor
ought
in
any
wise
to
be
suspected
.
So
that
although
They
had
not
any
of
those
Great
,
and
Incomparable
Advantages
of
Parts
,
and
Learning
above
the
Enemies
of
Christianity
;
Their
●are
word
however
is
much
rather
to
be
taken
,
than
the
Others●
seeing
that
these
men
are
manifestly
carried
away
by
the
force
of
their
own
vile
Affections
,
of
which
the
other
cannot
possibly
be
suspected
Guilty
.
And
as
for
those
Differences
in
Opinion
,
which
are
sometimes
found
amongst
Them
,
touching
some
certain
Points
of
Religion
,
some
whereof
we
have
formerly
set
down
;
these
thing
are
so
far
from
taking
off
any
thing
from
the
weight
of
Their
Testimonies
,
as
that
on
the
Contrary
they
add
rather
very
much
unto
the
same
.
For
this
must
acquit
their
Consenting
of
all
suspicion
,
that
some
perhaps
might
have
,
that
it
proceeded
from
some
Combination
,
or
some
Correspondence
,
and
Mutual
Intelligence
.
When
thou
findst
them
so
disagreeing
among
themselves
,
touching
so
many
several
Points
;
it
is
an
evident
Argument
,
that
they
have
not
learnt
their
knowledge
from
one
another
,
nor
yet
have
all
agreed
upon
the
same
thing
by
common
Deliberation
;
but
have
all
of
them
collected
it
out
of
a
serious
Examination
,
and
Consideration
of
the
things
themselves
.
And
if
we
received
no
other
Benefit
by
the
Writings
,
of
the
Fathers
than
this
,
yet
were
this
however
very
much
.
But
now
,
that
the
Benefit
,
and
Contentment
,
which
we
shall
receive
from
this
Consideration
,
may
not
be
interrupted
,
and
disturbed
▪
by
our
meeting
with
so
many
several
Private
Opinions
of
theirs
;
we
are
to
take
notice
,
that
Christianity
consisteth
not
in
Subtilties
,
nor
in
the
great
number
of
Articles
.
The
Efficacy
of
them
is
much
more
Considerable
,
than
the
Number
.
A
great
part
of
these
Points
of
Faith
and
the
end
of
all
the
●est
,
is
,
Sanctification
;
that
is
to
say
,
A
pure
worship
of
God
,
and
,
A
Hearty
Charity
towards
Men.
Thou
maist
therefore
boldly
conclude
,
That
Man
to
be
a
true
Observer
of
This
Discipline
;
that
thou
shalt
find
to
have
a
True
,
and
Right
Sense
,
and
Apprehension
of
these
Two
Points
.
Though
perhaps
he
be
ignorant
of
those
Other
,
that
lie
rather
in
Speculation
,
than
in
Practise
,
thou
oughtest
not
to
reject
him
for
that
.
And
if
,
being
carried
away
with
his
own
Curiosity
,
or
some
other
reason
,
he
chance
to
err
in
some
of
those
other
Articles
,
bear
with
him
notwithstanding
.
As
God
forgives
us
our
Sins
,
so
doth
He
also
forgive
us
our
Errours
.
The
Hay
,
and
the
Stubble
,
and
the
Chaffe
shall
be
consumed
:
But
yet
He
that
buildeth
therewith
,
shall
be
saved
,
if
so
be
He
but
hold
fast
to
the
Foundation
.
Neither
oughtest
thou
to
be
troubled
,
if
thou
now
and
then
meetest
with
some
Ignorant
,
or
perhaps
some
Erroneous
Passages
in
the
Fathers
,
touching
these
Points
.
They
are
never
a
whit
the
less
Christians
for
this
;
and
may
for
all
this
,
have
been
most
Faithful
Servants
of
Jesus
Christ
.
There
is
not
any
Face
in
the
World
so
Beautiful
,
but
that
it
hath
some
Speckle
,
or
Blemish
in
it
.
Yet
is
it
not
either
the
less
esteemed
,
or
the
less
beloved
for
this
.
The
Natural
condition
of
Mortal
Men
,
and
Things
,
is
,
to
have
some
Mixture
in
it
of
Imperfection
.
But
now
,
besides
what
hath
been
hitherto
said
,
we
may
,
in
my
opinion
,
make
another
very
Considerable
Vse
of
the
Fathers
.
For
there
sometimes
arise
such
troublesome
Spirits
,
as
will
needs
broach
Doctrines
,
devised
of
their
own
Head
,
which
are
not
at
all
grounded
upon
any
Principle
of
the
Christian
Religion
.
I
say
therefore
,
that
the
Authority
of
the
Ancients
may
very
Properly
,
and
Seasonably
be
made
use
of
,
against
the
Impudence
of
these
Men
:
by
shewing
,
that
the
Fathers
were
utterly
Ignorant
of
any
such
Fancies
,
as
these
men
propose
to
the
World
.
And
if
this
can
be
proved
,
we
ought
then
certainly
to
conclude
,
that
no
such
Doctrine
was
ever
preached
to
Mankind
;
either
by
our
Saviour
Christ
,
or
by
His
Apostles
.
For
what
Probability
is
there
,
that
those
Holy
Doctors
of
Former
Ages
,
from
whose
hands
Christianity
hath
been
derived
down
unto
us
,
should
be
Ignorant
of
any
of
those
things
,
which
had
been
Revealed
,
and
Recommended
by
our
Saviour
,
as
Important
,
and
Necessary
to
Salvation
?
It
is
true
indeed
,
that
the
Fathers
,
being
deceived
either
by
some
False
manner
of
Argumentation
,
or
else
by
some
Seeming
Authority
,
do
sometimes
deliver
such
things
,
as
have
not
been
revealed
by
our
Saviour
Christ
;
but
are
evidently
either
False
,
or
Ill
grounded
;
as
we
have
formerly
shewed
in
those
Examples
before
produced
by
us
.
It
is
true
moreover
,
that
among
those
things
which
have
been
revealed
by
our
Saviour
Christ
in
the
Scripture
,
which
yet
are
not
Absolutely
Necessary
to
Salvation
,
the
Fathers
may
have
been
ignorant
of
some
of
them
;
either
by
reason
that
Time
had
not
as
yet
discovered
what
the
sense
of
them
was
▪
or
else
,
because
that
for
lack
of
giving
good
heed
unto
them
,
or
by
their
being
carried
away
with
some
Passion
,
They
did
not
then
perceive
,
what
hath
since
been
found
out
.
But
that
they
should
all
of
them
have
been
Ignorant
of
any
Article
,
that
is
Necessarily
Requisite
to
Salvation
,
is
altogether
Impossible
.
For
,
after
this
Account
,
They
should
all
have
been
deprived
of
Salvation
;
which
,
I
suppose
,
every
honest
Soul
would
tremble
at
the
thought
of
.
I
say
then
,
and
,
as
I
conceive
,
have
sufficiently
proved
in
this
Treatise
,
that
an
Argument
which
concludeth
the
Truth
of
any
Proposition
,
from
the
Fathers
having
maintained
the
same
,
is
very
Weak
,
and
Ill-grounded
;
as
supposing
that
,
which
is
Clearly
False
;
namely
,
That
the
Fathers
maintained
nothing
,
which
had
not
been
Revealed
by
our
Saviour
Christ
.
For
,
this
would
be
such
a
kind
of
Argumentation
,
as
if
a
man
should
prove
,
by
the
General
Agreement
herein
of
the
Fathers
,
that
all
the
Departed
Souls
are
shut
up
together
in
a
certain
Place
,
or
Receptacle
,
till
the
Day
of
Judgment
:
or
,
that
the
Encharist
is
Necessarily
to
be
administred
to
Little
Infants
;
and
the
like
;
where
every
one
sees
,
how
Insufficient
,
and
Invalid
this
way
of
Argumentation
is
And
,
to
say
the
truth
,
such
is
the
Proceeding
of
the
Church
of
Rome
,
when
they
go
about
to
prove
,
by
the
Authority
of
the
Fathers
,
those
Articles
which
they
propose
to
the
World
,
and
which
are
rejected
by
the
Protestants
.
I
say
moreover
,
that
to
conclude
upon
the
Nullity
,
or
Falseness
of
any
Article
,
that
is
not
of
the
number
of
those
that
are
Necessary
to
Salvation
,
from
the
general
Silence
of
the
Fathers
touching
the
same
,
is
a
very
Absurd
way
of
Arguing
;
as
supposing
a
thing
which
is
also
Manifestly
False
;
Namely
,
that
the
Fathers
must
Necessarily
have
seen
,
and
Clearly
known
All
,
and
every
of
those
things
,
which
Jesus
Christ
hath
revealed
in
His
Word
.
Such
a
kind
of
Argument
would
it
be
thought
among
the
Franciscans
,
if
any
one
should
conclude
against
them
,
from
the
Silence
of
the
Fathers
,
that
our
Saviour
Christ
hath
not
at
all
revealed
,
that
the
Blessed
Virgin
Mary
was
conceived
without
Sin
.
But
yet
I
confess
again
on
the
other
side
,
that
in
those
Points
that
are
accounted
as
Absolutely
Necessary
to
Salvation
,
an
Argument
that
should
be
drawn
from
the
General
Silence
of
the
Fathers
,
to
prove
the
Nullity
or
Falseness
of
it
,
would
be
very
Pertinent
,
and
indeed
Unanswerable
.
As
for
example
,
His
manner
of
Argumentation
would
be
very
Rational
,
and
Solid
,
that
should
conclude
that
those
Means
of
Salvation
which
are
proposed
by
a
Mahomet
,
suppose
,
or
a
David
George
,
or
the
like
Sectaries
,
are
Null
,
and
contrary
to
the
Will
of
our
Saviour
Christ
,
(
how
much
soever
these
Men
may
seem
to
Honour
Him
,
)
seeing
that
none
of
ehe
Ancient
Christians
speak
so
much
as
one
syllable
of
it
,
and
are
utterly
ignorant
of
all
those
Secrets
,
that
these
Wretches
have
preached
to
their
Disciples
,
and
delivered
as
Infallible
and
Necessary
Means
of
Salvation
.
After
this
manner
did
Irenaeus
dispute
against
the
Valentinians
,
and
other
of
the
Gnosticks
;
who
vented
their
own
sens●less
Dreams
,
and
Absurd
Issues
of
their
Own
Brain
,
saying
,
That
the
Creator
of
the
World
was
but
an
Angel●
and
,
that
there
were
above
Him
certain
Divine
Powers
,
which
They
called
Aeones
that
is
to
say
Ages
:
some
of
them
making
more
of
these
,
and
others
fewer
,
and
some
reckoning
to
the
number
of
CCCLXV
.
and
an
infinite
number
of
other
the
like
Prodigies
;
never
shewing
any
Ground
for
the
same
,
either
in
Reason
,
or
out
of
the
Scripture
.
[
*
](A35787-e63110-b)
*
Irenaeus
l.
3.
Contr.
Haer.
c.
1
,
2
,
3
,
&
4.
Irenaeus
therefore
,
that
he
might
make
it
appear
to
the
World
,
that
this
so
Strange
Doctrine
was
produced
out
of
their
Own
Brain
only
,
goes
about
,
and
visiteth
the
Arohives
of
all
the
Churches
,
that
had
been
either
Planted
,
or
Watered
by
the
Holy
Apostles
,
turns
over
all
their
Records
,
Evidences
,
and
Ancient
Monuments
;
and
these
Aeones
,
Achamot
,
and
Barbele
of
the
Gnosticks
no
where
appearing
,
And
thus
you
see
,
that
the
Authority
of
the
Fathers
is
of
very
great
Use
in
the
Church
,
and
serveth
as
an
Out-work
to
the
Scriptures
,
for
the
repelling
the
Presumption
of
those
,
who
would
forge
a
New
Faith
.
But
forasmuch
as
those
,
who
broach
New
Doctrines
of
their
own
Head
,
do
Ordinarily
slight
the
Holy
Scriptures
;
as
those
very
Hereticks
did
,
whom
Iraeneus
confuted
;
who
impudently
accused
Them
of
not
being
Right
;
Iren
:
l.
3.
c.
2.
Cum
enim
ex
Scripturis
arguuntur
,
in
ac●nsarionem
convertuntur
ips●rum
Script
urarum
,
quasi
non
rectè
habeant
,
neque
sint
ex
●cctio●●tate
,
&
quia
variè
sint
dictae
,
&
quia
non
possit
ex
his
inveniri
veritas
,
ab
his
qui
nesciant
Traditionem
.
Non
enim
per
litteras
tradi●am
illam
,
sed
per
vivam
vocem
.
and
that
they
are
of
no
Authority
;
and
speak
in
very
Ambiguous
Terms
;
and
that
they
are
not
able
to
inform
a
man
of
the
Truth
,
unless
they
are
acquainted
with
Tradition
;
the
Truth
having
been
delivered
(
as
These
men
pretended
)
not
in
Writing
,
but
by
Word
of
Mouth
:
For
this
Reason
,
I
say
,
and
for
other
the
like
,
are
the
Writings
of
the
●athers
of
very
great
Use
in
these
Disputes
;
and
I
conceive
This
to
be
one
of
the
Principal
ends
for
which
the
Divine
Providence
hath
,
in
despite
of
So
many
Confusions
,
and
Changes
,
preserved
so
many
of
them
safe
,
down
to
our
times
.
If
therefore
the
Protestants
should
propose
,
of
their
Own
Head
,
and
should
press
as
Absolutely
Necessary
to
Salvation
;
any
Positive
Article
,
which
doth
not
at
all
appear
in
Antiqui●y
;
without
all
Question
this
Course
might
,
with
very
good
Reason
,
be
made
use
of
against
Them
.
But
it
is
most
Evident
,
that
there
is
no
such
thing
at
all
in
their
Belief
:
for
they
maintain
only
such
things
,
as
are
eithe
Expresly
delivered
in
the
Scriptures
,
or
else
are
Evidently
deduced
from
thence
;
and
such
as
have
also
been
expounded
,
the
greatest
part
of
them
,
and
interpreted
by
the
Ancients
not
in
their
own
private
Writings
only
,
but
even
in
their
Creeds
and
Synodical
Determinations
also
.
They
pretend
not
either
to
any
Particular
Revelation
,
o●
Secret
Tradition
,
or
any
other
New
Principle
of
Doctrine
.
Their
Faith
is
grounded
only
upon
the
Old
,
and
(
which
is
the
Most
Authentick
Instrument
of
Christianity
)
the
New
Testament
.
Only
in
their
Expositions
either
of
the
Doctrines
therein
Contained
,
or
other
Passages
,
They
produce
some
few
things
,
that
are
not
at
all
found
in
the
Fathers
.
But
these
things
being
not
Necessary
to
Salvation
,
the
Argument
which
is
brought
from
the
Silence
of
the
Fathers
herein
,
is
not
sufficient
to
prove
the
Falseness
of
them
.
Time
,
Experience
,
Assistance
of
others
,
and
the
very
Errours
also
of
the
Fathers
,
having
(
as
They
say
)
now
laid
that
Open
to
Them
,
which
was
Heretofore
more
Difficult
,
and
hard
to
be
discovered
and
taken
notice
of
,
in
Divine
Revelation
.
Who
knoweth
not
that
a
Dwarf
,
mounted
upon
a
Giants
shoulders
,
looketh
higher
,
and
seeth
further
,
than
the
Giant
himself
?
It
would
be
ridiculous
in
any
man
that
should
conclude
,
that
That
which
the
Dwarf
pretends
to
discover
,
is
not
at
all
in
Nature
,
because
then
the
Giant
must
also
have
seen
it
.
Neither
would
He
be
much
wiser
,
that
should
accuse
the
Dwarf
of
Presumption
;
because
forsooth
,
He
hath
told
Us
that
,
whereof
the
Giant
said
not
a
word
:
seeing
that
it
is
the
Giant
,
to
whom
the
Dwarf
is
beholding
for
the
greatest
part
of
His
Knowledge
.
And
this
is
Our
Case
,
say
the
Protestants
:
We
are
mounted
upon
the
Shoulders
of
that
Great
,
and
High
Giant
,
Antiquity
.
That
advantage
which
we
have
above
it
,
by
its
means
enables
us
to
see
many
things
in
Divine
Revelation
,
which
it
did
not
see
.
But
yet
however
this
cannot
be
any
occasion
of
Presumption
to
us
,
because
we
see
more
than
it
did
;
for
as
much
as
it
is
this
very
Antiquity
,
to
which
we
owe
a
great
part
of
this
our
Knowledge
.
It
is
Certainly
therefore
very
Clear
,
that
as
for
the
Protestants
,
and
what
concerns
the
Positive
Points
of
Their
Faith
,
they
are
wholly
without
the
Compass
of
this
Dispute
.
And
as
for
those
of
the
Church
of
Rome
,
They
cannot
,
for
the
Reasons
before
given
,
make
any
Advantage
of
the
Testimony
of
the
Ancients
,
for
the
proving
of
any
of
those
Points
of
Doctrine
which
They
maintain
,
save
only
of
those
wherein
their
Adversaries
agree
with
them
;
and
therefore
,
if
they
would
have
us
to
come
over
to
Their
Belief
,
They
must
Necessarily
have
recourse
to
some
other
kind
of
Proofs
.
But
yet
I
do
not
see
,
but
that
we
may
very
well
make
Inquiry
into
Antiquity
touching
many
Articles
,
which
are
now
maintained
by
those
of
the
Church
of
Rome
:
and
if
we
find
,
that
the
Ancients
have
not
said
any
thing
at
all
of
the
same
,
we
may
then
positively
conclude
,
That
they
are
not
to
be
accounted
as
any
part
of
the
Christian
Religion
.
I
confess
,
that
there
are
some
of
them
,
against
which
this
Argument
is
of
no
force
at
all
;
as
namely
,
those
which
they
do
not
account
Necessary
to
Salvation
,
and
which
both
the
Ancients
heretofore
might
have
been
,
and
we
also
at
this
day
may
be
ignorant
of
.
But
certainly
,
this
Argument
,
in
my
Judgment
,
would
be
utterly
unanswerable
,
against
such
Points
as
they
press
as
Necessary
,
and
whereon
indeed
they
would
have
our
Salvation
wholly
to
depend
:
As
for
Example
,
The
Supreme
Authority
of
the
Pope
,
and
of
the
Church
which
owneth
him
as
Its
Head
;
The
Adoration
of
the
Holy
Sacrament
of
the
Eucharist
;
the
Sacrifice
of
the
Mass
;
the
Necessity
of
Auricular
Confession
,
and
the
like
.
For
,
if
so
be
they
are
of
so
great
Importance
,
as
they
would
make
us
believe
,
it
would
be
a
Point
of
high
Impiety
to
say
,
That
the
Fathers
knew
not
any
thing
at
all
of
them
;
in
like
manner
as
it
would
be
a
most
absurd
thing
to
maintain
,
That
though
they
did
know
them
,
they
would
not
yet
speak
any
one
word
of
them
,
in
all
those
Books
which
we
have
of
theirs
at
this
day
.
And
,
if
they
had
said
any
thing
at
all
of
them
in
their
Writings
,
we
have
no
reason
in
the
World
to
suspect
,
that
possibly
those
Passages
,
where
mention
was
made
of
them
,
may
have
been
rased
out
,
or
corrupted
and
altered
by
false
hands
;
seeing
that
this
Piece
of
Knavery
would
have
been
done
to
the
disadvantage
of
those
who
had
these
Books
in
their
Custody
.
We
have
rather
very
good
reason
to
suspect
,
that
whatsoever
Alterations
there
are
,
they
have
been
made
in
favour
of
the
Church
of
Rome
,
as
we
have
proved
before
in
the
First
Book
.
If
therefore
,
after
so
long
a
time
,
and
after
so
many
Indexes
as
they
of
the
Church
of
Rome
have
put
forth
,
and
so
great
a
desire
as
they
have
had
to
find
these
Doctrines
of
theirs
in
the
Writings
of
the
Fathers
,
and
the
little
Conscience
that
they
have
sometimes
made
of
foisting
into
the
Writings
of
the
Fathers
,
what
they
could
not
find
there
;
We
can
still
notwithstanding
make
it
appear
,
that
they
are
not
to
be
found
there
at
all
:
After
all
this
,
I
say
,
who
can
possibly
doubt
,
but
that
the
Fathers
were
ignorant
of
them
?
Who
will
ever
be
perswaded
to
believe
,
that
they
held
them
as
Necessary
to
Salvation
?
And
if
they
were
not
known
to
be
such
then
,
how
can
any
body
imagine
,
that
they
should
at
length
come
to
be
such
now
?
My
Opinion
therefore
is
,
That
although
the
Authority
of
the
Fathers
be
not
sufficient
to
prove
the
Truth
of
those
Articles
which
are
now
maintained
by
the
Church
of
Rome
against
the
Protestants
,
although
the
Ancients
should
perhaps
have
believed
the
same
;
it
may
notwithstanding
serve
to
prove
the
Falseness
of
them
,
in
case
that
we
should
find
by
the
Fathers
,
that
the
Ancients
were
either
wholly
ignorant
of
them
,
or
at
least
acknowledged
them
not
for
such
,
as
they
would
now
have
us
believe
them
to
be
:
which
is
a
Business
that
so
nearly
concerns
the
Protestants
,
as
that
to
be
able
to
bring
about
their
Design
,
I
conceive
they
ought
to
employ
a
good
part
of
their
time
in
reading
over
the
Books
of
the
Ancients
.
Onely
it
is
requisite
,
that
either
Party
,
when
they
undertake
so
tedious
and
so
important
a
Business
as
this
is
,
should
come
very
well
provided
of
all
Necessary
Parts
;
as
namely
,
of
the
Knowledge
of
the
Language
,
and
of
History
,
and
should
also
be
very
well
read
in
the
Scriptures
,
and
,
that
they
use
herein
their
utmost
Diligence
and
Attention
,
and
withal
read
over
exactly
whatsoever
we
have
left
us
of
the
Fathers
,
not
omitting
any
thing
that
Possibly
they
can
get
;
because
a
little
short
Passage
many
times
gives
a
Man
very
much
Light
in
the
finding
out
their
Meaning
:
and
not
think
(
as
some
,
who
much
deceive
themselves
,
do
)
that
they
perfectly
know
what
the
Sense
and
Belief
of
the
Ancients
was
,
because
perhaps
they
have
spent
four
or
five
Months
in
the
reading
of
them
over
.
But
above
all
,
it
is
Necessary
that
they
come
to
this
Business
void
of
all
Passion
and
Prejudication
:
which
is
indeed
the
greatest
,
and
the
most
general
Cause
of
that
Obscurity
which
is
found
in
these
Writings
of
the
Fathers
,
whilst
every
one
endeavours
to
make
them
speak
to
his
sense
;
whereas
in
the
greatest
part
of
these
Points
of
Religion
which
are
now
controverted
amongst
us
,
these
Ancient
Authors
really
believed
much
Less
than
the
one
Party
doth
,
and
some
little
matter
More
than
the
other
doth
:
and
there
are
but
a
very
few
Points
of
all
this
number
,
wherein
they
are
fully
and
absolutely
of
the
same
Judgment
that
either
of
the
Two
Parties
is
.
Neither
is
it
sufficient
in
this
Business
to
take
notice
of
such
Testimonies
as
either
positively
affirm
or
deny
those
things
which
we
look
after
;
because
that
how
clear
soever
they
perhaps
may
be
,
it
will
go
very
hard
but
a
quick
Wit
will
find
something
to
darken
the
sense
of
them
:
as
you
may
observe
in
all
Books
of
Controversies
,
where
you
shall
have
them
so
baffle
,
and
make
nothing
of
such
Testimonies
as
are
brought
against
them
out
of
the
Ancients
,
as
that
you
would
hardly
know
what
to
hold
to
.
But
you
must
also
observe
,
what
the
Necessary
Consequences
are
of
each
particular
Article
;
it
being
impossible
to
conclude
upon
any
One
Point
,
that
is
of
any
Importance
,
but
that
there
will
presently
follow
upon
it
divers
Consequences
,
as
well
within
,
as
without
the
Church
.
As
for
example
:
you
are
to
consider
what
the
Consequences
are
of
the
Transubstantiation
of
the
Eucharist
,
as
it
is
now
held
by
the
Church
of
Rome
;
of
Purgatory
;
and
of
the
Monarchical
Authority
of
the
Pope
:
and
when
you
have
observed
them
well
,
you
are
then
to
mark
,
in
reading
the
Books
of
the
Ancients
,
whether
they
appear
there
in
Whole
,
or
in
Part.
For
,
if
you
find
them
not
there
at
all
,
it
is
a
most
Certain
Argument
,
that
the
Doctrine
from
whence
they
proceed
,
and
upon
which
they
follow
,
is
New
and
Vnsound
.
But
I
shall
not
proceed
any
further
in
this
Discourse
,
since
divers
have
already
treated
hereof
at
large
;
it
being
,
in
my
Judgment
,
no
hard
matter
to
collect
,
from
what
we
have
here
delivered
,
how
we
ought
to
read
the
Fathers
.
FINIS
.