AN
ANSWER
UNTO
THE
BOOK
OF
MONSIEUR
,
The
Bishop
of
CONDOM
.
Monsieur
the
Bishop
of
Condom
has
too
much
justice
to
take
ill
the
answering
his
Book
;
Design
of
this
Trea
,
tise
.
On
the
contrary
he
seemeth
rather
to
invite
us
to
the
same
in
terms
sufficiently
express
.
Page
187
And
besides
it
is
well
known
,
that
defence
is
a
natural
and
favourable
right
,
especially
when
it
concerns
a
thing
so
dear
as
the
interest
of
truth
and
Religion
ought
to
be
.
Page
187
He
onely
desires
,
that
in
case
a●
one
answer
his
Treatise
,
he
would
not
undertake
to
refute
the
Doctrine
which
〈◊〉
contains
,
Page
188
nor
examin
the
different
way
that
the
Catholick
Divines
have
used
〈◊〉
establish
the
Doctrine
of
the
Council
〈◊〉
Trent
,
nor
the
several
consequences
the
particular
Doctors
have
drawn
thence
,
Page
3.
being
things
that
are
not
necessaril●
nor
universally
received
;
Page
189
but
that
〈◊〉
would
chiefly
hold
himself
to
three
things
to
prove
that
the
Faith
of
the
Churc●
of
Rome
is
not
faithfully
laid
down
i●
his
Book
,
as
he
believes
it
is
;
or
tha●
he
would
shew
that
this
expositio●
doth
Leave
all
objections
in
their
force
,
and
all
the
difficulties
whole
and
intire
;
or
Lastly
that
it
be
made
precisely
appear
,
wherein
his
Doctrine
so
explained
doth
overthrow
the
foundation
of
Faith
.
Of
these
three
things
,
we
will
leave
the
first
to
be
examined
by
those
of
his
own
communion
,
because
that
is
more
properly
their
business
and
right
than
ours
.
It
belongs
to
them
principally
to
consider
if
they
would
not
be
well
contented
,
and
if
it
would
not
be
very
advantageous
to
them
to
reduce
their
belief
in
all
matters
of
Controversie
,
unto
what
is
explained
in
that
Treatise
;
and
to
Lay
aside
all
the
consequences
which
their
other
Doctors
have
drawn
from
the
Council
of
Trent
,
and
the
means
they
have
made
use
of
to
establish
them
,
as
things
that
are
not
necessary
,
and
which
nevertheless
do
clog
Religion
,
or
do
at
Least
in
part
hinder
a
matter
which
is
so
desireable
,
as
the
uniformity
of
Worship
,
and
belief
amongst
Christians
should
be
.
We
will
content
our selves
to
observe
by
the
Way
,
several
places
where
the
Bishop
of
Condom
uses
an
Art
,
that
is
distant
not
onely
from
the
Common
belief
of
the
Doctors
of
the
Church
of
Rome
,
and
of
the
general
practice
of
all
the
people
of
his
Communion
,
but
also
from
the
terms
,
and
the
Doctrine
it self
of
the
very
Council
,
to
the
end
it
may
be
discerned
,
wherein
consist
the
sweetnings
that
the
Bishop
of
Condom
doth
use
,
and
in
what
he
comes
near
us
But
we
will
throughout
perfor●
the
two
other
principal
things
,
whic●
the
Bishop
of
Condom
proposes
,
whic●
are
to
shew
,
that
in
reality
his
exposition
doth
Leave
all
objections
〈◊〉
their
force
,
and
all
important
dispute
intire
,
and
that
his
Doctrine
,
wha●ever
Art
he
uses
,
or
whatsoever
m●tigation
he
seemeth
to
use
therein
doth
all
along
equally
overthrow
th●
foundations
of
true
Christianity
.
We
will
perform
both
the
one
an●
the
other
of
these
two
things
,
in
plain
manner
,
according
to
the
B●shop
of
Condoms
desire
,
without
it
gageing
very
far
in
a
new
dispute
,
an●
it
shall
be
done
not
onely
with
th●
moderation
,
which
he
himself
give
us
a
commendable
example
of
,
b●
with
all
the
respect
,
which
we
ough●
to
have
for
a
person
of
so
great
me●
as
his
.
We
will
onely
reserve
the
Liberty
which
the
interest
of
the
cause
,
an●
the
right
of
defence
do
necessarily
require
,
so
as
to
say
of
a
thing
,
that
i●
is
not
true
,
when
it
is
not
;
or
of
a●
argument
it
is
not
right
,
or
that
it
i●
captious
,
when
it
is
such
indeed
;
because
otherwise
it
would
not
be
possible
to
make
known
the
truth
without
weakening
of
it
.
We
will
then
here
examin
with
the
greatest
clearness
and
brevity
that
may
be
,
and
in
the
same
order
which
the
Bishop
of
Condom
would
have
observed
,
the
several
Articles
of
his
Treatise
,
whereof
he
maketh
so
many
Sections
;
and
to
the
end
that
those
who
give
themselves
the
trouble
of
Reading
this
answer
,
may
find
where
to
stop
,
it
shall
be
divided
into
Six
parts
,
though
unequal
,
according
as
matters
have
more
or
less
extent
.
The
First
shall
treat
concerning
the
design
of
the
Bishop
of
Condom's
Treatise
,
and
touching
two
general
propositions
(
and
as
it
were
preliminaries
)
which
the
Bishop
of
Condom
Lays
down
;
Page
5
the
one
that
we
are
agreed
,
that
the
Church
of
Rome
doth
believe
,
Page
12
and
imbrace
all
the
fundamental
points
of
the
Christian
Religion
;
the
other
,
that
all
the
Religious
Worship
,
which
she
gives
unto
Saints
,
Images
,
or
Relicks
,
doth
terminate
in
God
onely
.
The
Second
part
shall
treat
of
the
worship
of
Saints
Images
,
and
Relicks
;
The
Third
of
the
matter
of
Justification
,
with
all
its
consequences
,
the
merit
of
works
,
Satisfactions
,
purgatory
,
and
Indulgences
.
The
Fourth
of
the
Sacraments
in
general
,
and
particularly
of
the
Sacraments
of
Baptism
,
of
Confirmation
,
of
Pennance
,
of
Sacramental
Confession
,
of
extream
unction
,
of
Marriage
,
and
of
Order
.
The
Fifth
of
the
Sacrament
,
of
the
Eucharist
in
particular
.
The
Sixth
and
Last
,
of
Tradition
,
of
the
authority
of
the
Church
,
of
the
authority
of
the
Pope
,
and
of
Episcopacy
.
The
First
Part
,
1.
The
design
of
the
Bishop
of
Condom's
Treatise
Page
1
2
4.
and
4.
As
for
the
Bishop
of
Condom's
design
,
he
declares
it
himself
in
the
beginning
;
he
did
believe
,
he
saith
,
that
the
matters
,
which
we
made
the
Subject
of
our
breach
,
being
now
sufficiently
cleared
,
he
could
do
nothing
better
,
nor
more
useful
for
us
,
than
to
propose
plainly
unto
us
,
the
opinions
of
the
Church
of
Rome
,
by
explaining
to
us
what
she
hath
defined
in
the
Council
of
Trent
;
hoping
that
alone
would
cause
sundry
contests
wholly
to
vanish
,
and
that
those
which
remained
,
would
not
appear
,
according
to
our
own
principles
,
of
such
weight
,
as
we
would
it
should
be
believed
they
are
;
and
that
according
to
our
own
principles
,
they
contain
nothing
that
doth
wound
the
foundations
of
Faith
.
We
have
,
in
the
very
entrance
this
advantage
,
that
the
Bishop
of
Condom
going
about
to
make
a
plain
draught
,
as
he
speaks
,
of
the
Catholick
Doctrine
,
in
opposition
unto
ours
,
lays
hold
on
,
for
a
foundation
,
a
Council
which
is
well
known
not
to
be
acknowledged
Catholick
or
Oecumenical
,
a
Council
,
which
,
above
all
other
Councils
,
is
such
wherein
,
according
to
their
own
Catholick
Authors
,
there
apeared
visibly
most
of
intrigue
,
and
of
human
interests
,
a
Council
,
of
which
our
France
it self
doth
not
receive
all
the
decisions
,
in
matters
of
discipline
and
Government
,
a
Council
to
conclude
,
whose
decrees
do
to
this
day
want
explication
.
In
sum
,
if
the
Bishop
of
Condom
doth
desire
that
men
should
speak
what
they
think
,
nothing
is
more
frivolous
than
his
design
,
unless
it
be
for
those
Doctrines
and
practises
that
are
not
very
necessary
,
Whereof
he
seems
to
desire
to
discharge
his
Religion
;
for
as
to
the
other
,
Which
he
calls
the
principal
causes
of
our
breach
,
he
saith
himself
,
that
the
matters
of
controversie
are
now
cleared
:
and
it
is
certain
that
there
is
nothing
but
prejudice
,
the
weakness
,
and
the
variety
of
the
mind
of
man
,
that
doth
hinder
that
all
the
World
doth
not
so
Judge
.
Wherefore
then
is
it
,
that
at
this
time
they
propose
plainly
the
same
things
,
as
if
men
heeded
not
at
all
,
instead
of
bringing
of
new
Lights
,
to
overcome
if
it
might
be
,
those
human
infirmities
which
do
occasion
diversity
of
opinions
.
It
is
true
that
the
Doctors
and
Preachers
,
of
the
one
side
and
the
other
,
do
sometimes
aggravate
the
things
which
they
treat
of
;
Whether
it
be
the
things
themselves
,
or
the
consequences
they
draw
from
thence
:
yet
this
doth
not
hinder
,
but
that
it
is
very
well
known
on
both
sides
,
what
is
the
substance
of
the
belief
of
the
one
and
the
other
in
the
principal
points
.
It
is
properly
nothing
but
these
Doctrines
and
these
practises
,
which
the
Bishop
of
Condom
would
have
laid
aside
,
which
are
not
so
well
known
by
all
the
World
.
For
example
,
we
do
very
well
know
what
the
Church
of
Rome
doth
commonly
teach
concerning
the
Sacrament
of
the
Eucharist
,
touching
the
worshipping
of
Saints
,
of
the
Cross
,
of
Images
,
and
of
Relicks
,
the
Soveraignty
of
the
Pope
,
and
all
the
other
principal
points
,
which
separate
us
from
her
communion
:
we
are
sufficiently
informed
,
of
what
she
doth
profess
to
teach
,
of
what
She
receiveth
,
and
practiseth
in
all
places
upon
these
points
:
it
is
onely
the
excess
,
and
abuse
,
that
are
greater
haply
in
some
parts
,
than
in
others
,
wherein
all
the
world
doth
not
equally
agree
.
We
believe
we
have
solidly
refuted
all
these
principal
Doctrines
,
and
all
these
Worships
Universally
received
:
it
behoved
him
therefore
properly
,
either
to
submit
unto
our
reasons
,
or
to
shew
better
;
and
not
put
us
of
onely
with
a
simple
exposition
.
It
is
not
here
put
in
question
,
what
power
the
Bishop
of
Condom
hath
to
explain
What
the
Church
of
Rome
hath
defined
in
the
Council
of
Trent
,
or
to
reduce
the
Doctrine
unto
the
point
,
to
which
he
seems
to
have
reduced
it
.
For
our
parts
we
do
not
in
the
least
make
any
doubt
,
but
that
Pastours
may
make
probable
expositions
according
to
the
motions
of
their
conscience
,
whether
it
be
for
instructing
their
Flocks
,
or
to
bring
back
unto
the
truth
such
as
have
forsaken
it
:
for
why
should
they
not
explain
such
Writings
,
seeing
they
do
every
day
explain
that
,
which
is
less
clear
in
the
Holy
Scripture
.
But
as
for
the
Gentlemen
of
the
Church
of
Rome
,
what
will
become
of
the
Authentical
Bull
of
Pius
the
Fourth
,
which
doth
contain
the
confirmation
of
the
Council
of
Trent
,
and
gives
it
all
its
authority
?
That
Bull
expresly
forbids
all
sorts
of
persons
,
of
what
order
,
or
dignity
soever
they
are
in
the
Church
,
the
Pope
onely
excepted
,
to
explain
the
decrees
of
the
Council
in
whatsoever
manner
,
or
under
whatsoever
pretext
it
may
be
,
and
doth
before
hand
make
void
all
such
explications
After
this
,
let
any
one
tell
us
what
foundation
may
be
had
for
what
the
Bishop
of
Condom
hath
explained
of
these
decrees
,
how
to
be
assured
that
some
person
of
his
Communion
will
not
stand
up
,
and
think
he
may
say
of
him
,
what
he
hath
said
of
others
,
that
herein
he
is
but
a
particular
Doctor
,
that
we
ought
onely
to
rest
upon
the
proper
terms
of
the
Council
,
or
at
farthest
of
the
Pope
,
who
hath
reserved
unto
himself
the
explication
:
and
that
in
the
mean
time
,
they
will
abate
nothing
of
the
decrees
of
the
same
Council
,
nor
of
the
opinions
received
in
the
Chairs
and
Universities
,
nor
of
the
general
practice
,
what
abuse
soever
be
pretended
in
it
.
However
it
be
,
We
may
observe
as
we
pass
,
that
the
Bishop
of
Condom
doth
here
silently
acknowledge
,
that
the
Doctrine
of
the
Church
of
Rome
,
all
cleared
and
all
decided
〈◊〉
it
was
by
the
Council
of
Trent
,
is
no●
for
all
so
clear
,
but
that
it
hath
y●●
need
of
farther
explication
:
which
〈◊〉
most
true
,
as
to
the
very
ground
〈◊〉
it
;
and
they
have
for
this
same
reaso●
designedly
put
their
several
decrees
i●
general
and
ambiguous
terms
,
to
giv●
in
appearance
the
greater
satisfaction
to
people
.
It
will
now
be
seen
by
th●
sequel
,
if
the
Bishop
of
Condom
himsel●
will
speak
plainer
on
these
doubtf●●●
points
,
if
he
will
not
contain
himself
still
in
general
terms
,
or
if
he
will
not
wholy
pass
over
those
points
here
in
silence
.
In
the
mean
time
what
will
become
of
us
?
The
Holy
Scripture
,
say
they
is
obscure
;
it
appertains
unto
the
Church
to
explain
it
according
to
the
unanimous
sense
of
the
Fathers
:
the
Fathers
have
their
obscurities
,
everyone
draws
them
to
their
side
;
it
will
require
many
years
to
examin
them
,
and
it
will
not
be
easie
to
form
an
unanimous
sense
.
They
add
,
it
belongs
to
the
Council
to
determin
that
by
their
decrees
;
but
in
these
very
decrees
there
are
things
very
ambiguous
,
and
that
may
receive
a
double
,
and
a
triple
sense
;
the
Bishop
of
Condom
doth
present
us
an
exposition
which
he
saith
is
faithful
.
In
good
time
:
but
another
Prelate
,
or
a
Doctor
of
Sorbon
,
will
say
that
the
Bishop
of
Condom
is
not
sufficiently
authorised
for
that
,
or
that
he
hath
need
himself
to
be
explained
,
and
in
the
mean
while
,
those
who
are
afraid
of
offending
God
,
by
a
Religious
observance
of
anything
which
is
not
God
,
and
who
desire
nothing
but
to
Worship
the
true
God
purely
,
according
to
his
Word
,
shall
abide
as
it
were
suspended
betwixt
all
these
uncertainties
,
and
shall
not
be
able
to
yield
any
acquiescency
unto
these
Lively
beams
,
where
with
this
Divine
Word
hath
replenished
their
Souls
.
This
is
,
what
the
design
of
the
Bishop
of
Condom's
Treatise
would
Lead
us
unto
;
But
let
us
proceed
unto
the
Treatise
it self
,
and
let
us
see
if
this
exposition
,
such
as
it
is
,
will
produce
the
two
effects
it
promises
,
which
are
to
cause
all
disputes
to
vanish
,
or
,
to
reduce
them
un●●●
such
terms
,
as
according
to
our
ow●
principles
have
nothing
in
them
whic●
Wound
the
foundations
of
Faith
.
II.
The
general
proposition
of
the
Bishop
of
Condom
that
they
of
the
P.
R.
R.
do
confess
that
the
Catholick
Church
do
believe
all
the
fundamental
Articles
of
Chri
,
stian
Reli
,
gion
.
The
Bishop
of
Condom
begins
wit●
this
general
proposition
,
that
those
〈◊〉
the
Pretended
reformed
Religion
〈◊〉
avow
that
the
Catholick
Church
d●●
receive
all
the
fundamental
Articles
of
〈◊〉
Christian
Religion
:
here
at
first
it
ma●
be
seen
,
as
also
in
the
Title
of
th●
Treatise
,
that
by
the
Catholick
Chur●
the
Bishop
of
Condom
intends
the
R●mish
Church
.
It
is
an
usage
,
whic●
the
Gentlemen
of
the
Romish
Churc●
very
much
more
affect
of
Late
,
th●●
they
have
been
accustomed
,
namely
,
it
seems
,
to
cover
themselves
with
more
authentick
Title
,
and
to
tak●
a
kind
of
advantage
in
words
abo●●
all
other
Christians
:
that
is
to
say
,
tha●
the
name
of
the
Roman
Church
,
an●
the
name
of
the
Catholick
Churc●
doth
not
sufficiently
to
their
mind
mean
the
same
thing
;
the
one
dot●
seem
much
more
auspicious
,
than
th●
other
.
And
moreover
this
same
thin●
makes
evident
,
that
the
Titles
whic●
Parties
or
Communions
assume
unto
themselves
,
according
as
they
have
more
Lustre
and
Power
,
are
not
always
a
certain
proof
that
they
do
possess
in
reality
;
what
these
Titles
ascribe
to
them
because
it
doth
appear
,
that
in
the
midst
of
the
dispute
,
and
in
the
very
place
where
this
Title
of
Catholick
is
in
question
,
one
party
doth
claim
it
for
himself
in
prejudice
of
all
others
.
These
Gentlemen
do
herein
,
like
Princes
,
who
alway
retain
the
Title
of
Countreys
,
which
they
once
possessed
,
although
they
have
Lost
those
Countreys
several
Ages
past
.
It
is
true
,
that
we
our selves
do
some
time
give
them
the
name
of
Roman
Catholicks
,
or
this
simply
of
Catholicks
,
as
well
therein
to
accommodate
our selves
to
the
stream
of
the
general
use
,
as
for
the
advantage
of
peace
,
being
to
Live
amongst
them
:
according
as
also
for
these
very
considerations
,
we
give
them
the
name
of
Fathers
,
of
Bishops
,
of
Prelates
,
and
others
the
Titles
which
they
give
unto
themselves
,
although
the
right
by
which
they
pretend
to
take
them
,
be
yet
in
question
:
and
it
may
be
the
Word
Catholick
would
not
have
been
so
urged
here
above
all
other
,
if
it
did
not
in
the
beginning
,
cause
an
ambiguity
in
the
Bishop
of
Condom
proposition
,
which
is
,
that
we
do
allow
that
the
Catholick
Church
doth
believe
all
the
fundamental
Articles
of
the
Christian
Religion
;
for
who
is
it
that
ever
doubted
a
proposition
conceived
in
those
terms
?
We
allow
in
earnest
that
the
Church
truely
Catholick
and
universal
,
which
we
profess
in
the
Apostles
Creed
,
which
is
the
body
〈◊〉
the
Elect
of
all
Ages
,
not
onely
always
hath
held
,
and
shall
always
hold
all
the
fundamental
points
,
but
that
she
never
did
,
nor
ever
shall
hold
any
Capital
Error
,
which
doth
intirel
〈◊〉
destroy
the
foundations
;
and
this
i
〈◊〉
what
we
cannot
say
of
the
Church
o
〈◊〉
Rome
.
We
own
that
she
doth
receive
the
fundamental
Articles
,
as
the
Bishop
of
Condom
doth
alledge
:
but
we
do
say
,
at
the
same
time
,
as
he
himself
doth
instance
,
that
she
destroys
the
foundations
,
by
contrary
Articles
;
and
we
prove
it
,
not
onely
by
the
consequences
which
we
draw
from
the
Doctrine
of
the
Church
of
Rome
,
as
the
Bishop
of
Condom
avers
,
onely
because
it
pleaseth
him
so
to
do
,
P.
8
but
directly
by
the
Doctrine
it self
,
which
she
teacheth
,
and
openly
practices
.
It
is
true
that
the
Church
of
Rome
doth
teach
,
that
we
ought
to
Worship
one
onely
God
,
Father
,
Son
,
and
Holy
Ghost
,
which
is
the
first
,
and
most
fundamental
Article
of
the
Christian
Religion
:
but
at
the
very
same
instant
,
She
doth
teach
another
Article
,
which
is
quite
contrary
according
to
us
,
when
She
saith
,
that
we
ought
to
Worship
,
and
when
she
doth
indeed
Worship
,
that
,
which
according
to
us
,
is
not
God
.
The
Church
of
Rome
receives
,
as
we
do
,
the
first
Commandment
of
the
Law
,
which
forbids
having
any
other
God
than
the
Mighty
and
Jealous
God
.
Yet
at
the
same
time
,
She
calleth
upon
the
Saints
,
which
is
a
Religious
worship
by
their
own
Confession
,
and
according
to
us
,
it
is
a
kind
,
or
part
of
that
worship
,
which
we
ought
not
to
give
but
to
God
onely
:
not
to
speak
here
of
the
excess
,
which
is
seen
in
that
worship
.
The
Church
of
Rome
receives
the
second
Commandment
,
which
doth
particularly
forbid
the
making
Images
of
any
thing
that
is
in
Heaven
,
or
in
the
Earth
,
to
worship
them
:
but
at
the
same
time
She
doth
make
Images
of
the
very
persons
of
the
Trinity
,
and
of
all
the
Saints
;
Shee
kneels
down
before
them
,
and
doth
serve
them
Religiously
,
against
the
express
terms
of
the
Commandment
,
and
it
is
also
well
known
,
to
what
excess
She
hath
advanced
this
worship
in
the
practice
.
The
Church
of
Rome
receives
,
as
we
do
the
Apostles
Creed
,
which
is
●n
Abridgment
of
the
fundamental
Doctrine
of
the
Gospel
,
for
those
who
are
well
instructed
in
it
,
and
that
do
understand
it
in
the
full
force
of
its
expressions
:
But
therein
it self
we
do
agree
no
wise
touching
that
,
which
the
Bishop
of
Condom
doth
suppose
,
that
the
Church
of
Rome
hath
the
pure
and
true
understanding
of
the
Creed
.
We
pretend
that
to
believe
in
God
the
Creator
,
and
in
Jesus
Christ
doth
mean
so
to
believe
in
God
as
to
matter
of
Religion
,
as
not
to
have
the
Least
confidence
in
any
thing
else
:
and
we
believe
that
the
Worshipping
of
Saints
,
of
Relicks
,
of
the
Cross
,
and
of
Images
,
especially
in
the
excess
,
and
inevitable
abuse
which
follows
,
however
the
matter
is
sweetned
in
disputation
,
is
a
degree
of
a
Religious
confidence
in
the
creature
,
which
thereby
doth
become
sharer
in
what
we
owe
only
unto
the
Creator
.
The
Church
of
Rome
with
us
believes
that
Jesus
Christ
is
ascended
into
Heaven
,
that
he
sitteth
on
the
right
hand
of
God
the
Father
,
and
that
it
is
he
,
who
shall
come
from
thence
to
judge
both
the
quick
and
the
dead
:
but
she
believes
at
the
same
time
,
that
our
Lord
Jesus
Christ
,
is
also
every
day
corporally
upon
earth
,
though
in
an
invisible
State
,
and
different
from
that
estate
he
is
in
in
Heaven
.
Here
it
might
be
proved
,
that
in
effect
all
these
Doctrines
of
the
Roman
Church
,
and
several
others
are
directly
contrary
to
the
fundamental
Doctrine
of
the
Gospel
,
but
that
would
be
useless
in
this
part
of
the
question
where
it
sufficeth
to
intimate
,
that
we
do
so
believe
:
what
follows
will
shew
the
reasons
which
we
have
to
believe
so
.
p.
9
a.
1
The
Bishop
of
Condom
doth
here
make
the
objection
against
us
,
which
is
usually
made
against
us
touching
the
Lutherans
,
that
the
consequences
which
we
draw
from
their
Doctrine
,
do
not
hinder
,
but
that
we
admit
them
into
our
Communion
,
although
these
consequences
do
seem
to
destroy
the
foundation
.
But
there
is
a
great
deal
of
difference
betwixt
the
Lutherans
and
the
Roman-Catholicks
,
in
reference
unto
us
;
in
effect
we
agree
,
that
always
heed
is
not
to
be
taken
of
the
consequences
,
which
may
be
drawn
from
a
Doctrin
.
Doubtless
we
ought
to
distinguish
the
consequences
contested
by
him
that
doth
teach
the
Doctrine
and
which
do
not
produce
any
effect
in
the
intention
nor
Worship
,
from
those
which
are
granted
by
the
very
persons
which
teach
the
Doctrin
,
and
which
are
followed
by
a
sort
of
Worship
which
is
thought
to
be
evil
.
It
is
true
that
Mr.
Daille
saith
of
the
Lutherans
,
as
the
Bishop
of
Condom
doth
instance
,
that
they
have
an
opinion
,
which
according
unto
us
doth
infer
,
as
well
as
that
of
the
Roman
Church
,
the
destruction
of
the
humanity
of
our
Lord
Jesus
Christ
;
but
it
is
also
very
certain
,
that
this
consequence
,
as
Mr.
Daille
doth
add
,
cannot
be
without
great
injustice
imputed
unto
them
,
because
they
do
formally
deny
it
,
and
that
besides
,
they
have
nothing
in
their
Worship
which
doth
establish
,
or
suppose
this
consequence
.
This
is
the
reason
of
this
expression
of
Monsieur
Dailles
,
which
hath
been
so
urged
of
late
times
,
and
which
the
Bishop
of
Condom
doth
here
again
urge
,
that
the
opinion
of
the
Lutherans
has
no
venim
in
it
,
which
is
notwithstanding
a
natural
expressi●n
,
and
proper
to
the
Subject
,
for
it
imports
nothing
else
,
but
what
is
said
b●fore
,
that
the
Lutherans
denying
the
consequences
of
their
Doctrin
,
and
believing
the
humanity
of
Jesus
Christ
,
as
it
is
certain
they
do
,
their
errour
touching
the
Eucharist
,
although
it
may
be
gross
according
unto
us
,
may
nevertheless
be
charitably
born
with
,
for
the
advantage
of
Peace
and
Union
.
But
as
to
the
Church
of
Rome
,
it
is
not
onely
by
consequences
,
but
by
a
positive
Doctrin
,
and
by
a
constant
practice
,
as
we
pretend
,
whatsoever
she
saith
,
that
she
doth
not
sufficiently
acknowledge
the
Soveraignty
,
which
is
due
unto
God
,
nor
the
quality
of
Saviour
and
Mediator
in
our
Lord
Jesus
Christ
,
nor
the
superabundant
fulness
of
his
merits
;
because
it
appears
plainly
unto
us
,
that
she
gives
unto
the
creature
,
the
Worship
which
is
onely
due
unto
the
Creator
:
and
that
she
doth
make
to
concur
the
satisfactions
and
merits
of
men
,
with
the
satisfaction
and
merit
of
Jesus
Christ
.
It
cannot
with
justice
be
said
that
the
Lutherans
do
not
believe
the
humanity
of
Jesus
Christ
,
but
it
is
no
calumny
to
say
that
the
Church
of
Rome
doth
Worship
the
host
,
and
that
she
doth
give
a
Religious
Worship
to
Saints
,
&
to
their
relicks
,
to
Images
,
and
unto
the
Cross
,
&c.
these
are
not
consequences
contested
,
but
positive
Doctrin
confirmed
by
practice
.
The
Bishop
of
Condom
,
having
a
mind
to
cover
the
contrariety
,
we
conceive
between
the
fundamental
Articles
,
which
the
Church
of
Rome
holds
,
and
those
other
Worships
that
we
reject
,
passeth
over
here
in
silence
,
what
should
have
been
spoken
touching
the
adoration
of
the
Host
,
which
point
alone
most
openly
shews
this
contrariety
.
He
thinks
to
reconcile
all
by
his
Second
proposition
,
III.
Second
pro●●ion
general
of
the
Bishop
of
Condom
This
the
Catho
.
Church
doth
teach
that
the
Religious
worshipping
of
Saints
and
Images
&c.
terminates
it self
in
God
only
Mat.
4.10
.
that
the
Church
of
Rome
doth
teach
,
that
all
Religions
worship
ought
to
terminate
it self
on
God
.
We
say
more
simply
,
and
more
naturally
,
that
all
Religious
Worship
ought
to
addresse
it self
unto
God
,
because
indeed
Religion
should
regard
nothing
but
God
,
and
should
have
only
him
for
its
object
.
All
Religious
Worship
should
begin
with
him
,
continue
in
him
,
and
end
on
him
.
This
is
it
,
to
which
only
all
the
Doctrin
of
the
Old
and
New
Testaments
doth
tend
:
there
cannot
be
shewed
in
those
Holy
Originals
,
neither
Commandment
nor
example
to
the
contrary
.
Thou
shalt
worship
the
Lord
thy
God
,
an●
him
onely
shalt
thou
serve
,
said
our
Saviour
to
the
Devil
that
tempted
him
If
Religion
were
onely
an
arbitrary
Worship
,
St.
Aug.
lib.
4.
contr.
Faust
.
cap.
11.
&
de
Genes
cont.
Manich.
li
be
a
p.
1.
and
that
to
render
it
Lawful
,
it
were
enough
to
refer
all
to
God
the
Manichees
which
adored
God
the
Father
,
Son
,
and
Holy
Ghost
,
with
a
Sovereign
Worship
,
and
who
also
Worshipped
the
Sun
and
Moon
,
by
reason
of
the
residence
they
believed
God
made
in
those
glorious
bodies
might
have
said
that
they
did
terminate
all
in
God
;
and
in
a
Word
there
could
be
no
false
Worship
,
superstion
,
or
evil
action
,
which
may
not
be
justified
if
it
were
enough
to
say
that
all
did
terminate
in
God
.
Besides
the
Church
of
Rome
doth
but
fairly
say
that
She
teacheth
,
that
the
Worship
of
Saints
ought
to
refer
it self
to
,
or
terminate
it self
on
God
:
the
people
will
everlastingly
terminate
it
on
the
Saints
,
on
their
relicks
,
and
on
their
Images
;
because
the
same
reason
,
which
causeth
that
grosser
minds
cannot
form
to
themselves
any
Idea
of
an
Infinie
and
in
visible
God
as
he
is
,
doth
also
make
them
naturally
to
stop
at
Saints
and
creatures
,
and
that
they
rely
more
on
things
which
they
see
or
know
,
than
on
that
which
they
onely
know
imperfectly
.
They
will
have
,
as
the
Jews
had
,
Gods
to
march
before
them
and
at
all
times
,
when
Relicks
and
Images
,
are
set
before
the
eyes
of
the
people
,
as
is
usual
,
their
eyes
and
their
hearts
,
far
from
being
lifted
up
unto
God
,
will
stop
not
onely
at
the
saints
themselves
,
but
at
their
Images
and
Relicks
.
The
Second
Part.
The
Bishop
of
Condom
doth
here
descend
from
the
General
Proposition
touching
the
nature
of
Religious
Worship
,
Of
the
Invocation
of
Saints
.
to
the
explication
of
particular
Worships
,
which
do
make
part
of
the
Articles
of
Faith
,
whereunto
he
reduces
the
controversies
.
He
begins
with
the
Invocation
of
Saints
,
indeavouring
also
to
sweeten
and
extenuate
this
worship
of
the
Church
of
Rome
,
as
well
in
the
Doctrine
as
in
the
practice
,
and
onely
studies
colourable
means
to
insinuate
his
Doctrin
,
in
stead
of
following
the
natural
order
of
things
&
of
the
Doctrin
it self
,
that
is
to
say
,
instead
of
establishing
before
all
things
,
that
the
Invocation
of
Saints
is
a
Lawful
worship
instituted
by
God
,
and
by
consequence
well
pleasing
in
his
eyes
,
he
indeavours
to
surprise
mens
minds
by
this
other
general
proposition
,
that
those
of
the
Pretended
Reformed
Religion
,
being
pressed
by
the
force
of
the
truth
,
do
begin
to
acknowledge
that
the
Custom
of
Praying
unto
Saints
,
and
to
honour
their
Relicks
,
was
established
ever
since
the
fourth
Century
;
he
means
,
that
we
do
acknowledge
that
this
worship
,
did
begin
to
be
established
at
that
time
.
This
is
but
a
perverting
of
words
:
for
the
Bishop
of
Condom
knows
very
well
,
that
it
is
not
now
that
we
do
begin
to
make
this
acknowledgement
,
and
that
this
acknowledgment
is
neither
new
,
nor
forced
,
nor
particular
to
Monsieur
Daille
,
as
the
Bishop
of
Condom
doth
seem
to
take
notice
.
Clemnit
.
Casaub
.
●ossias
du
Moulin
,
&c.
Blonde●
,
Chamier
,
Bochard
,
in
a
word
all
those
who
have
treated
throughly
of
this
Subject
,
have
agreed
upon
the
time
in
which
Praying
unto
Saints
,
begun
to
be
introduced
.
This
trick
of
expression
from
the
Bi●hop
of
Condom
,
is
onely
a
short
w●y
to
insinuate
,
that
there
hath
been
a
variation
betwixt
our
authors
,
and
less
sincerity
at
one
time
than
at
another
,
which
nevertheless
hath
not
the
least
ground
:
however
his
proposition
shall
be
explained
,
that
it
may
not
be
mistaken
.
It
is
true
that
we
have
always
acknowledged
,
that
Praying
unto
Saints
began
to
be
practised
towards
the
end
of
the
Fourth
Age
:
but
we
never
acknowledged
,
neither
do
we
yet
acknowledge
,
that
it
was
an
usage
then
established
in
the
publick
service
of
the
Church
:
nor
is
it
true
,
that
it
was
authorised
by
any
Council
.
Onely
if
it
be
needful
,
we
make
appear
by
convincing
proofs
,
not
only
that
there
is
neither
command
nor
example
,
neither
in
the
Old
or
New
Testament
,
for
the
Invocation
of
Saints
,
but
also
that
there
is
not
the
least
mark
in
any
of
the
authors
of
the
fi●●●
three
Ages
,
which
are
extant
in
s●ficiently
great
numbers
.
Mr.
D●ille
doth
not
accuse
any
the
Fathers
,
much
less
St.
Augusti●●
to
have
changed
the
Doctrin
in
th●
point
from
the
former
Ages
:
for
〈◊〉
Austin
hath
declared
himself
the
Le●
of
any
for
these
sorts
of
Prayers
〈◊〉
Saints
;
Mr.
Daille
doth
only
complai●
of
this
,
that
they
suffered
them
inse●sibly
to
be
brought
in
upon
bad
pri●ciples
,
and
doth
accuse
them
of
hav●ing
erred
in
this
,
as
the
Church
〈◊〉
Rome
doth
acknowledge
,
that
the●
have
all
erred
in
other
things
.
If
th●
Bishop
of
Condom
pretend
,
that
th●
is
to
abandon
those
great
men
under
colour
of
acknowledging
that
the
were
men
subject
to
errour
,
the
millenaries
,
which
do
yet
to
this
day
expect
a
Kingdom
for
a
Thousand
year
on
earth
,
under
the
immediate
Government
of
Christ
Jesus
,
those
whic●
believe
that
Souls
at
their
departur●
out
of
this
Life
,
shall
sleep
until
th●
day
of
Judgement
,
and
Generally
al●
those
that
have
followed
or
do
ye●
follow
any
one
of
these
errours
which
appeared
in
the
first
Ages
,
may
as
well
say
,
that
we
have
abandoned
those
of
the
Fathers
,
who
followed
or
taught
those
matters
,
and
by
consequence
that
they
are
not
errors
,
but
Doctrines
Lawfully
established
.
But
it
will
appear
very
unlikely
,
saith
the
Bishop
of
Condom
,
that
Mr.
Daillé
hath
better
understood
the
opinions
of
the
Fathers
of
the
three
first
Ages
,
than
those
who
have
gathered
,
as
it
may
be
said
,
the
succession
of
their
Doctrin
:
and
he
will
be
much
less
believed
,
that
the
Fathers
of
the
fourth
Age
where
far
from
perceiving
that
there
was
any
innovation
brought
in
in
their
Worship
:
this
Minister
on
the
contrary
hath
produced
express
texts
,
by
which
they
clearly
shew
,
that
they
pretend
,
in
praying
to
the
Saints
,
to
have
followed
the
example
of
those
who
went
before
them
.
These
kinds
of
discourses
are
very
uncertain
,
and
are
properly
but
Colours
.
If
the
Bishop
of
Condom
had
taken
the
pains
to
have
mentioned
the
texts
he
speaks
of
,
it
would
have
been
seen
that
there
is
not
the
least
in
any
of
them
which
shews
clearly
,
as
he
would
have
men
believe
,
that
the
Fathers
of
the
fourth
Age
,
did
preten●
that
the
invocation
of
Saints
was
it
use
in
the
three
precedent
Ages
.
It
is
known
to
be
the
custom
of
those
who
have
no
good
ground
,
not
Lawful
right
for
what
they
do
,
to
seek
to
authorise
themselves
at
leas●
by
examples
,
as
the
Gentlemen
of
the
Roman
Church
do
at
this
present
,
by
the
greatest
part
of
their
traditions
But
if
it
were
true
,
that
some
Author
of
the
Fourth
Age
had
written
i●
General
terms
,
that
in
Praying
unto
Saints
in
that
Age
,
they
followed
the
example
of
those
that
had
gone
before
them
,
not
shewing
the
time
when
these
examples
appeared
,
who
see●
not
that
this
might
be
referred
unto
the
time
immediatly
going
before
in
the
same
Age
,
and
would
conclude
nothing
for
the
three
first
,
if
nothing
were
●o
be
found
in
those
Ages
?
Howsoeve●
i●
be
,
we
believe
shall
we
be
abl●
to
●a●e
appear
,
that
never
any
author
of
the
Fourth
Age
,
hath
alledged
any
text
of
the
three
former
,
th●
makes
out
,
that
in
those
times
they
prayed
unto
Saints
.
The
Cardinal
Du
Perron
,
In
the
reply
unto
the
King
of
Great
Britain
:
answer
,
187●
.
Impress
.
P●a●
whose
art
in
turning
all
to
his
advantage
is
sufficiently
known
,
hath
been
forced
to
confess
in
proper
terms
,
that
there
is
not
to
be
found
any
footstep
of
the
invocation
of
Saints
in
the
Authors
next
to
the
Apostles
Age
;
seeking
vain
sl●ights
and
evasions
upon
this
matter
.
Perez
a
Spanish
Bishop
,
Os
Tradi
.
pa
197●
more
sincere
,
goeth
farther
,
confessing
that
he
found
not
that
any
Prayd
unto
Saints
before
the
year
360.
See
then
more
than
three
Ages
and
a●
half
,
exempted
from
the
pretensions
of
the
Gentlemen
of
the
Church
o●
Rom
,
by
their
own
confession
:
and
what
can
there
be
more
convincing
on
the
side
of
Tradition
,
unto
those
which
make
if
the
rule
of
their
Faith
,
against
such
a
worship
as
this
,
which
maks
so
great
a
part
of
the
Roman
Religion
,
than
not
to
find
at
all
the
least
step
of
it
,
in
the
whole
course
of
360
years
,
the
purest
time
of
Christianity
.
As
to
what
the
Bishop
of
Condom
saith
,
that
it
is
not
at
all
likely
,
that
Mr.
Daille
had
better
understood
the
opinion
of
the
Fathers
of
the
three
first
Ages
,
then
those
of
the
fourth
Age
did
understand
them
;
first
it
is
not
here
the
business
to
understand
,
or
not
to
understand
the
opinion
of
the
Fathers
of
the
three
first
Ages
:
for
none
of
their
writings
can
be
alledged
,
which
those
of
the
fourth
Age
have
understood
i●
one
sense
,
and
Mr.
Daille
in
another
.
The
onely
business
is
to
know
,
i●
there
be
any
thing
in
those
writings
which
sheweth
that
they
Prayed
unto
Saints
:
Mr.
Daille
affirms
that
he
finds
nothing
at
all
.
Du
Perr●●
and
Perez
speaking
to
the
same
effect
as
is
already
said
,
and
the
authors
of
the
Fourth
Age
,
say
nothing
contrary
.
But
if
there
were
occasion
to
explain
any
of
the
Fathers
of
the
three
first
Ages
,
it
would
not
possibly
be
so
great
a
Paradox
as
the
Bishop
of
Condom
imagins
,
to
suppose
that
Mr.
Daille
has
been
able
to
understand
them
as
well
as
most
of
the
Fathers
of
the
fourth
age
did
understand
them
.
Those
who
amongst
all
his
other
works
have
read
his
books
of
the
use
of
the
fathers
of
the
Novelty
of
Roman
Traditions
,
of
the
object
of
the
worship
of
the
Latins
,
and
upon
the
Epistles
attributed
to
St.
Ignatius
,
where
he
had
occasion
to
speak
throughly
of
the
Doctring
of
the
three
first
Ages
,
will
acknowledge
,
if
they
are
in
the
least
just
and
sincere
,
that
haply
scarce
any
before
him
,
hath
either
more
studied
,
or
better
understood
the
Fathers
than
he
:
and
I
may
credible
say
here
,
that
if
the
veneration
which
is
to
be
had
for
antient
things
,
be
one
day
joyned
unto
the
proper
excellency
of
his
works
,
and
unto
the
clear
reputation
,
in
which
he
lived
&
preached
,
even
unto
a
great
age
,
he
will
be
esteemed
in
after
times
,
for
one
of
the
greatest
&
most
excellent
Doctors
which
the
Church
ever
had
.
The
Fathers
of
the
Fourth
age
lived
some
in
Europe
,
others
in
Asia
,
and
some
in
Africk
:
Printing
not
being
then
in
use
,
there
was
not
the
same
facility
to
see
all
the
Manuscripts
of
Forreign
parts
.
The
Fathers
had
each
their
proper
Lights
,
and
peculiar
study
of
some
of
the
writings
of
the
preceding
ages
,
and
of
their
own
:
at
this
day
,
those
,
who
have
the
time
,
Wisdom
,
Judgment
,
and
the
knowledge
of
tongues
which
are
necessary
for
the
well
understanding
the
Fathers
may
collect
not
onely
all
the
Fathers
works
of
the
three
first
Ages
,
but
also
the
several
Lights
of
the
Fourth
,
and
also
joyn
unto
those
Lights
,
those
of
all
the
following
ages
unto
that
wherein
we
Live
:
day
unto
day
uttereth
Speech
,
&
right
unto
night
sheweth
knowledge
.
Who
questions
but
at
this
time
several
places
of
the
Holy
Scriptures
,
are
better
understood
,
than
they
were
in
the
First
ages
;
This
dispute
it self
hath
served
to
clear
many
truths
,
which
were
not
known
until
these
Last
times
;
for
instance
,
several
passages
misunderstood
by
the
Fathers
,
which
are
now
better
understood
,
in
the
one
,
and
in
the
other
Communion
,
than
they
were
formerly
;
and
sundry
errours
whereinto
it
is
agreed
they
were
fallen
,
from
which
,
praised
be
God
,
we
are
now
delivered
.
Here
it
is
,
that
the
Bishop
of
Condom
comes
at
length
to
explain
the
belief
of
the
Roman
Church
touching
the
invocation
of
Saints
in
particular
:
what
he
saith
may
be
reduced
to
this
,
that
the
Church
of
Rome
teacheth
that
it
is
useful
to
pray
unto
Saints
,
and
that
she
teacheth
to
pray
unto
them
in
a
Spirit
of
Charity
,
and
Brotherly
fellowship
,
as
we
pray
to
our
Brethren
,
that
are
living
upon
earth
:
that
this
Prayer
unto
Saints
doth
not
any
more
derogate
from
the
mediation
of
Jesus
Christ
,
than
that
which
we
make
unto
our
Living
Brethren
,
that
the
Church
of
Rome
makes
a
great
deal
of
difference
betwixt
the
Prayers
which
she
addres●●●
unto
God
,
and
those
which
she
makes
unto
Saints
,
that
unto
God
she
saith
have
mercy
upon
us
,
and
to
the
Saints
only
,
Pray
for
us
,
and
that
this
is
the
sense
,
unto
which
the
Church
reduceth
all
the
Prayers
unto
Saints
in
whatsoever
terms
they
be
conceived
;
that
the
Council
teaching
that
it
is
good
and
useful
to
call
upon
the
Saints
in
an
humble
maner
,
and
to
fly
unto
their
aid
for
obtaining
benefits
of
God
by
his
Son
Jesus
Christ
,
the
Bishop
of
Condom
conceives
not
how
we
can
say
that
this
is
to
depart
from
our
Lord
Jesus
Christ
.
Afterwards
he
adds
that
the
Church
doth
not
offer
unto
God
〈◊〉
Holy
Sacrifice
of
the
Mass
in
the
honor
of
Saints
,
but
only
so
as
to
name
them
〈◊〉
the
faithful
servants
of
God
,
to
render
his
thanks
for
their
victory
,
and
to
pray
hi●
to
be
inclined
by
their
intercessions
;
mo●●
over
that
this
is
not
to
advance
the
creature
above
its
condition
,
to
attribute
〈◊〉
them
a
knowledge
of
the
desires
and
necessities
of
which
we
make
s●cret
●●quests
unto
them
,
in
as
much
as
th●
God
hath
not
refused
to
reveal
things
〈◊〉
come
unto
the
Prophets
,
though
they
seem
to
be
more
particularly
reserved
un●●
his
own
knowledge
:
that
,
Lastly
,
th●
Church
doth
not
decide
any
thing
,
up●●
the
different
meanes
,
which
God
make
use
of
in
imparting
this
knowledge
un●●
the
Saints
,
whether
he
doth
it
by
the
Ministry
of
Angels
,
or
by
a
particul●●
revelation
,
or
whether
he
discover
all
unto
them
in
his
infinite
essence
,
where
a
truth
is
comprised
.
This
is
the
sense
,
and
as
near
a●
may
be
the
Bishop
of
Condoms
ver●
expressions
,
whereby
he
would
sweeten
his
Doctrines
as
much
as
he
could
but
for
all
this
,
what
might
not
o●
say
upon
each
of
these
propositions
,
if
this
were
a
place
to
handle
the
question
to
the
bottom
?
But
seeing
the
Bishop
of
Condom
desires
not
to
insist
upon
refuting
of
him
,
and
also
it
being
not
the
design
of
this
answer
,
we
shall
also
content
our selves
almost
throughout
,
to
set
forth
simply
our
beliefe
in
opposition
unto
his
,
because
it
may
be
thought
,
that
there
is
no
more
needful
,
as
well
to
judge
in
general
,
which
of
the
two
hath
more
the
character
of
truth
,
as
to
make
appear
that
his
exposition
is
always
equally
contrary
to
our
fundamental
points
.
Onely
,
after
〈◊〉
●●ample
,
we
will
touch
some
reasons
,
upon
which
we
ground
our selves
,
for
the
same
consideration
which
he
himself
makes
,
where
he
saith
that
the
knowledge
of
the
principal
reasons
of
a
Doctrine
doth
often
make
up
a
necessary
part
of
its
exposition
.
The
reformed
Churches
do
believe
,
that
it
is
not
onely
for
the
Glory
of
God
,
but
that
it
is
his
will
also
,
as
he
hath
told
us
in
his
word
,
that
we
should
worship
but
one
God
,
that
we
should
serve
none
but
God
with
a
religious
worship
,
that
we
should
have
recourse
unto
none
but
God
only
in
our
necessities
;
that
we
should
call
upon
none
but
God
in
our
Prayers
,
and
that
invocation
,
according
to
the
very
word
is
a
spiritual
sacrifice
,
which
makes
up
the
chiefest
part
of
the
worship
due
unto
God
onely
.
We
believe
that
this
is
the
true
meaning
of
the
Commandments
of
the
Law
,
and
of
all
the
Doctrin
of
the
Gospel
,
which
directs
us
throughout
,
to
address
unto
God
our
vows
,
our
Prayers
and
our
thanksgivings
;
and
as
for
the
faithful
Servants
of
God
,
which
we
esteem
to
have
dyed
in
his
favour
,
we
say
that
we
should
honour
their
memories
,
praise
their
faith
,
their
zeal
,
their
charity
,
and
all
other
their
Christian
vertues
,
and
propose
them
for
example
,
and
imitation
unto
the
faithful
.
This
is
properly
our
beliefs
and
we
are
perswaded
that
those
who
will
consider
it
with
a
free
and
equal
mind
,
will
not
onely
find
it
safe
,
and
right
,
but
also
pure
and
disengaged
from
abuse
,
from
difficulties
,
and
uncertainties
,
which
accompany
that
of
the
Bishop
of
Condom
.
We
will
begin
to
examin
this
Article
of
his
exposition
where
he
ends
it
,
to
wit
,
how
the
Saints
know
our
vows
,
our
needs
,
and
our
Prayers
,
because
it
is
in
vain
to
pray
if
not
understood
;
we
have
seen
that
the
Bishop
of
Condom
hath
declared
that
never
any
of
his
Communion
,
did
conceive
,
that
the
Saints
could
know
our
Prayers
and
desires
by
themselves
,
that
is
,
by
their
own
proper
nature
;
that
also
there
is
not
any
immensity
attributed
unto
them
,
and
that
nevertheless
the
Church
of
Rome
doth
not
decide
,
whether
it
be
by
the
Commerce
of
Angels
or
by
revelations
,
as
were
those
of
the
Prophets
,
or
whether
it
be
that
they
see
all
in
God
himself
.
But
doth
not
this
uncertainty
already
shew
what
that
Faith
can
be
,
that
hath
no
surer
foundation
?
Is
it
not
a
new
circuit
,
if
our
vowes
and
our
Prayers
must
pass
from
us
unto
Angels
,
from
Angels
to
Saints
,
and
from
Saints
to
God
?
and
is
it
not
yet
a
new
difficulty
,
if
we
must
suppose
that
Angels
themselves
know
our
thoughts
and
our
d●sires
?
For
although
they
are
Mi●string
Spirits
as
the
Bishop
of
Cond●●
alledges
,
when
they
are
sent
fo●●
to
attend
the
Faithful
,
it
do●
not
follow
that
we
ought
to
attrib●
to
them
the
knowledge
of
hearts
which
onely
belongs
to
an
in●nite
essence
.
Heb
,
i.
14
Jerem.
17
6
&
10.
Amos
5
7.
There
is
also
this
diff●rence
betwixt
the
Saints
and
the
Prophets
,
that
God
himself
hath
said
th●
he
revealed
things
to
come
unto
th●
Prophets
;
but
he
never
said
that
〈◊〉
revealed
our
thoughts
unto
Saints
and
very
unlike
it
is
,
that
the
knowledge
of
future
things
seems
to
〈◊〉
more
reserved
to
God
,
than
o●
thoughts
and
our
Prayers
,
as
the
B●shop
of
Condom
affirms
.
It
〈◊〉
known
that
the
Devils
,
and
even
m●
themselves
,
sometimes
search
i●
what
is
to
come
,
and
that
it
is
properly
the
knowledge
of
the
hear●
which
God
reserves
unto
himself
●lone
.
P●s
7
10
&
1
Chro
●6
s
7.
It
is
yet
a
gulf
of
difficulties
to
Im●gin
,
that
the
Saints
see
all
things
in
th●
infinite
essence
of
God
:
For
is
not
this
to
attribute
immensity
unto
them
?
And
is
it
not
also
to
suppose
that
all
things
are
in
God
,
either
according
to
their
proper
nature
,
or
by
their
Images
,
as
they
must
needs
be
,
to
be
known
,
or
seen
by
the
Saints
?
whereas
it
was
never
said
but
that
all
things
were
in
God
only
eminently
,
as
it
is
said
in
the
Schools
;
that
is
to
say
,
that
the
perfection
or
infinity
of
his
essence
comprehends
all
things
,
and
that
there
is
nothing
properly
without
him
.
Besides
good
heed
ought
here
to
be
taken
,
that
the
principal
and
essential
question
,
is
not
to
know
how
the
Saints
can
understand
our
thoughts
,
and
our
Prayers
(
that
may
be
in
some
sort
indifferent
)
but
how
we
may
be
assured
at
Least
they
do
know
them
;
For
if
we
have
only
probabilities
and
conjectures
for
it
,
this
is
not
sufficient
to
establish
a
Religious
Worship
,
such
as
that
is
,
nor
praying
unto
the
Saints
with
confidence
.
In
the
mean
while
the
Church
of
Rome
doth
agree
,
that
the
Saints
do
not
know
our
desires
and
our
wants
by
their
own
nature
:
it
were
very
needful
therefore
that
their
should
be
some
very
express
revelation
,
that
might
at
Least
inform
us
that
they
do
know
them
,
though
we
were
ignorant
of
the
means
:
but
no●
having
any
Likely
revelation
in
this
matter
,
it
is
evident
that
all
this
worship
of
Saints
hath
no
foundation
.
There
is
yet
another
difficulty
,
that
the
Bishop
of
Condom
hath
not
touched
,
which
doth
manifestly
shew
that
there
can
be
no
assureance
that
the
Saints
,
who
are
prayed
unto
,
ca●
know
our
desires
,
and
Prayers
,
o●
that
they
are
in
a
condition
of
doing
what
we
pray
unto
them
for
:
it
is
,
tha●
we
cannot
be
assured
of
this
it self
that
the
greatest
number
of
the
Saint●
who
are
prayed
unto
,
are
in
Heaven
especially
in
the
Roman
Church
where
they
believe
a
third
place
.
For
although
we
ought
to
judge
charitably
of
them
who
seem
to
dye
in
th●
Lord
,
yet
the
judgement
of
charit●
is
not
sufficient
to
establish
such
worship
as
this
is
.
The
Council
,
nor
the
Bishop
o●
Condom
upon
the
whole
say
nothing
to
these
difficulties
,
which
yet
are
essential
and
preliminaries
also
,
as
it
may
be
said
,
because
it
is
a
most
evident
truth
,
that
no
true
Religious
Worship
can
be
grounded
upon
uncertain
reasons
.
But
Lastly
,
having
touched
what
the
Bishop
of
Condom
doth
not
resolve
it
is
time
to
examin
what
he
explains
,
and
that
which
he
saith
to
be
the
Doctrine
of
the
Church
of
Rome
.
And
First
it
is
a
Wonderful
thing
that
in
Laying
down
as
he
doth
,
so
Long
a
train
of
Doctrins
as
hath
been
mentioned
,
going
about
to
establish
so
considerable
a
Worship
as
the
Worship
of
Saints
is
,
in
all
its
parts
,
he
tells
us
not
one
Word
which
says
that
God
hath
thus
ordained
it
:
as
if
Religion
were
only
an
human
Discipline
,
and
that
God
would
be
honoured
and
served
according
to
our
thoughts
,
Deut
,
12
32
Is
:
1
:
12
M●t
:
5.9
and
not
after
his
own
institution
.
Look
into
the
Decrees
of
the
Council
,
the
Catechism
made
by
its
authority
,
the
Commandments
of
the
Church
of
Rome
,
they
never
tell
us
upon
this
matter
,
no
more
than
on
many
others
,
God
Wills
we
Pray
unto
Saints
,
or
God
bids
we
Pray
unto
Saints
:
but
the
Church
doth
teach
,
or
the
Council
doth
teach
,
the
Council
Ordains
,
and
pronounceth
Anathema
.
This
stile
is
very
different
,
from
that
of
the
Prophets
and
Apostles
;
the
former
begins
and
almost
ever
ends
,
Thus
saith
the
Lord
;
Exod.
5.1
1
C●●
23
●1
,
and
the
others
,
We
have
received
of
the
Lord
what
we
ha●e
also
delivered
unto
you
.
It
will
be
said
that
the
Church
of
Rome
and
the
Council
of
Trent
are
the
Instruments
of
God
,
and
that
it
is
God
himself
which
speaketh
by
their
mouth
.
But
this
is
to
say
a
thing
that
is
in
question
,
and
very
much
in
question
:
this
is
to
multiply
questions
,
whereas
the
Bishop
of
Condom
pretends
to
diminish
them
.
The
truth
is
that
neither
the
Church
of
Rome
,
no●
the
Council
of
Trent
,
nor
the
Bishop
of
Condom
who
explains
their
Doctrin●
are
able
to
find
one
single
passage
it
all
the
Scripture
of
the
Old
and
new
Testament
,
which
says
that
God
wills
the
invocation
of
Saints
:
nay
(
what
is
far
from
that
)
we
do
alledge
in
this
case
a
great
number
which
say
the
contrary
.
The
First
thing
,
which
the
Church
of
Rome
doth
teach
,
is
,
that
is
profitable
to
call
upon
the
Saints
,
and
it
is
certain
that
as
to
this
part
the
Council
doth
speak
in
these
terms
.
The
Bishop
of
Condom
doth
a
Little
more
sweetten
the
matter
in
adding
,
that
the
Council
is
content
to
teach
the
Faithful
,
that
this
practice
is
good
and
useful
for
them
,
without
saying
any
thing
more
,
and
that
so
,
the
meaning
of
the
Church
,
is
to
condemn
those
who
reject
this
practise
through
scorn
or
errour
.
This
doth
manifestly
enough
declare
,
that
those
which
are
already
in
the
Roman
Communion
,
might
very
well
abstain
from
all
Invocation
of
the
Saints
,
doing
it
with
good
intention
;
as
for
example
,
not
to
Pray
but
unto
God
alone
,
or
not
believe
the
invocation
of
Saints
,
to
be
absolutely
necessary
;
provided
they
do
not
despise
,
nor
condemn
it
:
that
is
to
say
,
that
the
Bishops
are
obliged
to
Preach
the
Invocation
of
Saints
,
as
the
Council
doth
very
expresly
ordain
,
that
we
are
bound
to
hearken
unto
them
,
and
believe
also
what
they
teach
,
but
not
to
do
what
they
teach
.
From
whence
it
appears
to
be
a
strange
Doctrin
,
and
a
Communion
very
extraordinary
,
if
it
be
true
,
that
some
may
practice
a
Religious
Worship
,
and
others
may
refuse
it
.
This
doth
sufficiently
make
evident
,
that
our
belief
and
our
practise
is
safe
,
and
that
we
do
follow
the
securer
Way
in
that
regard
;
for
if
this
Worship
be
but
useful
,
if
the
Council
is
contented
also
to
teach
it
so
,
without
saying
any
farther
,
we
who
openly
profess
that
we
do
not
reject
it
through
scorn
,
but
only
through
the
belief
which
we
have
,
that
we
ought
not
to
address
our
vows
and
Prayers
but
to
God
only
,
in
appearance
are
not
in
any
danger
of
incurring
Gods
displeasure
in
that
behalf
;
especially
having
neither
Comm●ndment
as
to
this
matter
,
nor
example
in
his
word
to
oblige
us
ther●u●●●
〈◊〉
whereas
the
Church
of
Rome
,
may
well
fear
the
jealousie
of
God
,
if
it
be
true
as
we
believe
,
that
this
Worship
is
contrary
to
his
Will.
And
it
is
Likely
that
we
,
who
reject
this
Worship
,
because
we
are
perswaded
that
God
alone
should
be
invoked
,
are
in
as
much
safety
at
Least
as
those
,
who
are
in
the
Roman
Communion
,
who
have
their
Liberty
to
forbear
it
;
for
it
is
a
much
less
fault
in
Religion
not
to
do
a
thing
when
one
thinks
it
not
to
be
good
,
than
not
to
do
it
when
one
believes
it
to
be
good
and
useful
.
But
on
the
other
side
,
how
shall
we
reconcile
the
expressions
of
the
Council
of
Trent
and
of
the
Bishop
of
Condom
,
either
with
the
profession
of
Faith
,
which
the
Roman
Catechism
doth
prescribe
by
authority
of
the
said
Council
,
or
with
the
opinions
of
the
greatest
Doctors
of
the
Roman
Church
and
with
the
general
practice
of
all
those
of
their
Communion
?
For
the
profession
of
Faith
doth
say
in
express
terms
,
not
that
it
is
good
and
useful
to
pray
unto
the
Saints
,
but
purely
and
simply
,
that
we
ought
to
Pray
unto
the
Answ.
Answ.
to
the
repl
.
of
the
King
of
Great
Britain
Page
872
Saints
,
pronouncing
Anathema
against
all
those
which
do
not
receive
this
Doctrine
.
And
the
Cardinal
Du
Peron
of
whom
every
one
knows
how
his
judgment
is
followed
in
the
Roman
Church
,
saith
in
express
Terms
,
that
the
invocation
of
Saints
is
not
onely
useful
and
lawful
,
but
that
it
is
necessary
,
though
by
a
conditional
necessity
,
which
he
doth
not
explain
clearly
.
However
he
pretends
to
prove
this
necessity
by
the
authority
of
St.
Ambrose
,
and
St.
Hilary
.
In
sum
,
how
can
it
be
said
of
such
a
Religious
Worship
as
this
,
that
it
is
but
useful
?
as
if
in
Religion
all
true
Worship
,
were
not
a
true
duty
,
and
by
consequence
a
thing
necessary
;
especially
a
Worship
,
which
it
is
seen
doth
take
up
above
half
the
time
,
of
the
Ceremonies
,
and
services
of
the
Roman
Religion
.
And
when
the
Bishops
have
orders
,
as
in
the
matter
now
in
hand
,
In
primis
Counc
.
Trent
.
Sess.
26.
de
invoc
.
&c.
to
teach
above
all
things
that
the
Saints
who
Reign
with
our
Lord
Jesus
Christ
do
pray
for
us
,
and
that
it
is
good
and
useful
,
to
render
unto
them
a
Religious
honour
,
and
to
fly
unto
their
aid
,
and
succour
is
not
this
to
say
that
we
ought
to
do
it
?
But
if
any
amongst
them
would
forbear
in
this
matter
,
either
because
they
do
not
think
it
absolutely
necessary
,
or
because
they
will
not
address
their
Prayers
unto
any
but
God
himself
,
how
can
they
assist
at
all
the
publick
services
where
Saints
are
every
hour
called
upon
,
without
saying
Amen
as
others
do
,
or
without
being
as
it
were
a
Sect
separate
in
the
midst
of
those
of
their
Communion
?
It
is
therefore
most
certain
that
these
sorts
of
expressions
of
the
Bishop
of
Condom
are
only
sweetnings
in
terms
to
draw
us
unto
a
Religious
service
,
which
he
knows
we
believe
to
be
truly
evil
.
It
is
but
for
the
present
,
the
Gentlemen
of
the
Roman
Church
give
us
to
understand
,
that
if
we
would
joyn
with
them
,
we
should
not
pray
unto
the
Saints
if
we
pleased
:
but
when
once
men
are
engaged
,
we
call
to
witness
those
who
desert
us
,
if
they
do
not
oblige
them
to
swear
amongst
other
things
,
that
men
ought
to
pray
unto
Saints
,
as
it
is
contained
in
the
profession
of
Faith
made
by
th●
Council
.
However
it
be
,
useful
,
or
necessary
,
We
do
not
Pray
unto
Saints
(
s●
they
)
but
in
a
Spirit
of
charity
a●
Communion
,
as
we
do
pray
our
Brethr●●
that
are
living
to
pray
for
us
,
and
th●
one
doth
not
more
derogate
from
th●
Glory
of
God
,
than
the
other
.
But
the
Scripture
is
full
of
examples
and
precepts
which
oblige
us
t●
pray
one
for
another
;
we
are
assure
▪
that
our
brethren
who
are
Living
d●
understand
us
,
and
there
is
so
grea●
a
difference
betwixt
what
we
thin●
of
them
,
and
of
God
,
that
these
sort
of
charitable
Offices
which
we
render
to
another
,
were
never
Looke●
upon
,
but
as
actions
purely
human
and
never
making
up
any
part
of
Religious
Worship
;
Whereas
,
on
th●
one
hand
,
we
have
no
Command
fo●
Praying
unto
Saints
,
nor
certai●
knowledge
that
the
Saints
understan●
our
vows
and
our
Prayers
,
and
o●
the
other
hand
,
the
Idea
which
w●
form
of
the
Saints
Reigning
in
Glory
with
Jesus
Christ
,
the
honours
much
more
than
human
rendred
unto
them
,
the
benefits
and
succours
demanded
of
them
(
however
any
endeavour
to
sweeten
the
matter
in
dispute
)
make
them
approach
so
near
unto
God
,
that
it
is
too
apparent
,
the
people
regard
the
Saints
as
(
Divi
or
)
Gods
,
which
also
is
the
name
that
several
Catholick
Authors
give
them
.
The
Prayers
which
we
make
to
our
Brethren
alive
consist
but
in
a
Word
,
and
do
not
any
wise
divert
our
hearts
from
the
Religious
Worship
of
God
;
but
the
Worship
of
Saints
doth
alone
make
a
Long
exercise
of
Religion
,
Bellar.
lib
3
Sanct.
beat
.
cap
9
Lips.
in
virg.
Bonav
in
Psalt
Beat
virg.
and
while
it
shall
do
nothing
else
,
but
imploy
and
often
fix
heart
and
thoughts
on
men
,
is
not
this
to
divert
them
for
that
time
from
their
.
true
object
,
which
is
God
.
The
Church
of
Rome
thinks
to
excuse
this
Worship
by
the
difference
which
she
pretends
to
put
betwixt
the
Prayer
she
makes
unto
God
,
and
that
she
makes
unto
Saints
;
but
it
is
all
along
Prayer
:
and
according
to
us
,
Religious
Prayer
,
what
ever
the
matter
or
end
may
be
,
is
always
a
part
of
that
Worship
and
honour
which
we
owe
God
onely
.
An●
moreover
,
it
is
not
true
,
that
they
only
Pray
unto
the
Saints
to
pray
fo●
them
.
They
of
the
Roman
Churc●
beseech
of
them
redress
of
their
evils
deliverance
from
dangers
,
in
a
wor●
all
things
temporal
,
and
spiritual
of
St.
Paul
,
or
St.
Nicholas
to
sa●●
them
from
Shipwrack
,
of
St.
Roc
〈◊〉
preserve
them
from
the
Plague
,
of
S●
Peter
to
open
unto
them
the
Gates
o●
Heaven
,
of
the
Virgin
that
she
would
defend
them
from
the
enemy
,
which
is
the
Devil
,
that
she
would
receive
them
at
the
hour
of
death
,
that
she
would
have
mercy
upon
them
;
which
is
precisely
what
we
beseech
of
God
himself
,
In
the
Litany's
of
the
Virg.
Parce
nobis
Domina
&c.
Domina
mundi
,
cum
filio
tuo
sanctissimo
miserere
nobis
.
and
that
which
they
would
have
to
make
the
difference
betwix●
God
and
the
Saints
.
And
what
is
very
remarkable
,
it
is
not
particula●
persons
that
make
these
sorts
of
requests
by
a
missled
Devotion
;
the●
are
publick
and
solemn
Prayers
,
inserted
in
the
Offices
and
rituals
〈◊〉
they
speak
,
authorised
by
the
Roman
Church
,
and
generally
practise●
by
all
those
of
its
Communion
.
Yes
,
Say
they
farther
,
But
in
what
terms
soever
it
is
,
that
these
Prayers
are
conceived
,
the
intention
of
the
Church
,
is
to
reduce
the
sense
,
to
Pray
the
saints
onely
to
intercede
for
us
,
and
to
obtain
of
God
all
those
good
things
,
which
they
beseech
.
But
what
then
is
it
,
that
the
Bishop
of
Condom
doth
here
understand
by
the
Church
,
if
it
be
not
the
body
of
all
those
who
make
it
up
,
which
are
the
same
persons
who
make
these
Prayers
;
of
whom
it
was
said
,
that
they
reduce
the
sense
of
Prayer
to
the
Saints
,
to
Pray
the
Saints
to
intercede
for
us
?
Is
not
this
to
apply
the
name
of
Church
unto
all
things
,
as
if
it
were
a
remedy
for
all
diseases
?
The
people
demand
of
the
Saints
all
good
things
Temporal
and
Spiritual
;
these
people
do
make
up
the
Church
:
and
they
tell
us
that
the
intention
of
the
Church
doth
reduce
their
demands
unto
a
simple
request
of
Prayer
;
that
is
,
that
the
people
do
say
in
Prayer
another
thing
than
they
would
,
and
that
the
intention
doth
here
explain
the
words
,
whereas
otherwise
it
is
the
words
that
are
the
Interpreters
of
the
intentions
.
Besides
,
wherefore
are
they
no●
willing
,
that
God
should
be
jealou●
of
our
words
,
as
he
is
of
our
thoughts
For
our
tongue
is
Gods
,
as
well
〈◊〉
our
heart
:
and
it
is
the
words
whic●
do
declare
the
honour
outwardly
,
〈◊〉
it
is
the
intention
which
doth
rule
th●
inward
thoughts
,
and
God
will
n●
give
his
Glory
to
another
.
But
when
we
shall
understand
〈◊〉
the
Church
,
whose
intention
it
〈◊〉
said
,
is
to
reduce
the
invocation
〈◊〉
Saints
unto
a
simple
request
to
Pr●
for
us
,
when
I
say
,
we
shall
thereb●
understand
the
Council
of
Trent
,
o●
the
sense
of
the
Roman
Church
in
G●neral
,
as
it
doth
seem
he
would
ha●
us
to
understand
by
it
,
it
is
w●
known
that
the
intention
of
those
wi●
Pray
,
doth
follow
the
natural
sense
the
expressions
they
use
,
and
that
th●
do
not
go
to
seek
after
any
other
i●tention
of
the
Council
,
or
of
t●
Church
in
General
:
and
the
int●●tion
of
those
who
Pray
,
doth
〈◊〉
onely
not
go
beyond
what
is
here
supposed
but
it
is
impossible
it
should
be
otherwise
.
The
nature
of
man
is
such
,
that
not
onely
it
inclines
,
but
also
doth
evermore
fix
it self
unto
some
Religious
object
proposed
to
it
,
which
hath
some
resemblance
unto
the
sense
and
Nature
of
man
,
what
care
soever
is
taken
to
direct
the
intention
:
and
the
more
grosse
and
proportioned
to
its
weakness
this
object
shall
be
,
the
better
will
humane
Nature
accommodate
it self
thereto
.
It
is
the
constant
default
of
the
Roman
Communion
,
that
they
make
not
sufficient
reflexion
,
on
the
one
hand
upon
the
Nature
of
God
,
and
the
true
Worship
which
he
requires
of
us
,
and
on
the
other
,
upon
the
Nature
of
man
himself
;
God
,
Great
,
infinite
,
Jealous
of
his
Glory
,
a
pure
Spirit
,
did
not
seem
heretofore
to
be
otherwise
pleased
with
sacrifices
and
ceremonies
in
the
infancy
of
the
world
or
under
the
rudiments
of
the
Law
,
than
that
he
onely
might
temperate
himself
unto
the
dulness
of
people
,
and
of
the
Jews
in
particular
.
These
poor
people
had
nothing
dearer
unto
them
than
their
flocks
,
the
fruits
〈◊〉
their
lands
,
and
the
commodities
o●
this
Life
:
God
required
of
them
s●crifices
of
their
flocks
and
offerings
o●
their
fruits
,
as
the
most
assured
pledg●
which
they
could
give
of
their
Lov●
and
obedience
.
But
since
it
hat●
pleased
God
to
increase
the
Lights
o●●eason
,
by
a
Longer
use
of
reason
i●
self
,
and
to
joyn
unto
these
Lights
th●
Light
of
the
Gospel
,
which
hath
raised
and
purified
our
thoughts
and
ou●
affections
,
God
would
no
Longer
have
any
offering
,
nor
Sacrifice
but
th●
hearts
of
men
,
their
Love
,
their
fea●
and
their
Religious
confidence
:
bu●
he
will
have
this
same
confidence
a●
intirely
,
and
will
not
suffer
that
w●
should
impart
the
least
share
of
it
unt●
any
others
besides
himself
.
Men
fo●
their
parts
,
although
more
enlightn●
now
than
the
Jews
were
,
cease
n●
yet
to
be
men
,
that
is
to
say
,
weak
and
as
the
Light
of
the
Gospel●
strange
to
their
reason
,
they
easily
return
●n●o
their
grosse
and
carnal
sense
if
ever
the
least
occasion
be
give●
them
:
there
must
therefore
be
taken
away
from
their
senses
all
that
may
incline
them
unto
the
Creatures
,
much
less
may
we
present
unto
them
objects
of
Worship
,
that
should
incline
them
to
them
:
otherwise
,
it
is
to
will
two
things
,
which
are
altogether
incompatible
;
one
that
they
should
regard
these
objects
,
and
the
other
that
they
should
not
incline
to
them
.
One
general
mark
of
this
Natural
inclination
of
men
,
and
of
the
difficulty
there
is
in
restraining
them
,
is
,
that
let
the
Church
of
Rome
pretend
as
Long
as
she
please
,
that
she
puts
a
difference
betwixt
the
Worship
,
which
she
renders
to
God
,
and
that
which
she
renders
unto
the
Saints
,
yet
it
appears
almost
in
all
places
and
in
all
things
,
that
there
is
no
sort
of
homage
,
of
honour
,
or
outward
service
which
is
given
to
God
,
that
they
do
not
also
render
the
Like
thereto
unto
Saints
.
It
hath
already
been
shewed
how
she
addresseth
unto
Saints
Prayers
altogether
like
to
those
which
she
addresseth
unto
God
;
it
is
seen
how
she
Consecrates
Temples
,
Altars
,
Hosts
,
Holy
days
,
Monasteries
,
and
Religious
societies
in
their
names
;
how
they
put
persons
,
families
,
cities
,
&
whole
Kingdoms
under
their
protection
,
how
they
offer
incense
unto
them
as
unto
God
himself
&c.
In
some
s●t
they
go
farther
,
they
joyn
the
Saints
unto
God
in
several
things
:
in
praying
,
they
have
no
sooner
said
a
Pater-noster
,
but
they
say
an
Ave
Mary
:
in
the
general
confession
of
sins
they
say
,
I
confess
my self
unto
God
,
unto
the
Virgin
,
unto
the
Apostles
,
and
all
the
Saints
in
Paradise
.
In
dangers
,
in
surprises
,
and
at
the
hour
of
death
,
they
teach
the
people
to
say
Jesus
,
Mary
,
the
poor
do
not
ask
Almi●
but
in
the
name
of
God
and
the
Virgin
:
the
Authors
in
like
manner
pray
or
thank
God
and
the
Virgin
in
th●
beginning
and
end
of
their
Works
and
Lastly
the
Pope
himself
doth
en●
all
his
Bulls
by
a
form
of
threatning
of
the
indignation
of
God
,
and
St
Peter
and
St.
Paul
,
joyning
the
Apostles
with
God
for
companions
of
h●●n●●●
.
If
there
appear
any
difference
betwixt
the
Worship
which
is
given
to
God
,
and
that
which
is
given
to
Saints
it
is
this
,
that
in
truth
there
is
much
more
of
these
outward
things
done
to
the
Saints
,
than
there
is
to
God
;
for
one
Prayer
addressed
to
God
,
how
many
are
there
addressed
unto
Saints
,
and
particularly
to
the
Virgin
,
whether
it
be
in
the
offices
and
Rituals
,
or
when
they
say
their
beads
which
is
as
it
were
the
measure
of
the
Peoples
Devotion
.
In
Paris
,
for
one
Church
consecrated
to
the
Name
of
God
,
there
is
an
infinite
Number
to
be
seen
consecrated
to
the
Name
of
Saints
,
and
several
unto
the
name
of
one
Saint
;
a
thing
very
different
from
the
usage
of
the
first
Ages
of
Christianity
,
which
onely
made
mention
of
the
Temple
,
or
of
the
house
of
God
,
and
that
had
not
so
much
as
one
Temple
that
was
consecrated
unto
the
Name
of
Angels
or
Saints
.
But
Let
us
yet
observe
the
difference
there
is
betwixt
the
Churches
Consecrated
unto
the
names
of
Saints
,
and
those
which
bear
the
name
of
God
or
of
any
of
the
persons
of
the
Holy
Trinity
:
For
example
,
betwixt
our
Lady's
,
and
St.
Eustace's
,
on
the
one
side
,
and
St.
Saviour's
,
and
the
Holy
Ghost's
,
on
the
other
:
nothing
can
be
added
to
the
greatness
and
magnificence
of
the
two
first
,
either
within
,
or
in
the
Frontispiece
.
These
are
the
Grand
Churches
,
here
is
properly
the
Grand
devotion
and
concourse
of
people
:
The
others
are
(
as
it
were
)
neglected
,
obscure
,
and
almost
forsaken
,
in
comparison
of
the
former
.
This
,
it
will
be
said
,
matters
nothing
unto
the
Essence
of
Religion
,
these
are
but
popular
things
;
the
Churches
themselves
,
though
they
bear
the
name
of
Saints
,
are
first
and
principally
intended
to
the
Service
of
God
,
and
all
finally
refers
unto
God
,
and
is
terminated
on
God
.
In
good
time
:
and
would
to
God
that
it
were
really
so
!
But
these
things
are
onely
here
mentioned
,
to
prove
what
hath
been
said
of
the
natural
inclination
of
people
,
who
turn
their
hearts
,
their
devotion
,
and
their
dependence
it self
ever
towards
the
Creatures
,
when
they
make
them
the
object
of
their
Religion
.
You
may
,
as
long
as
you
please
,
distinguish
betwixt
a
mediate
and
an
immediate
object
or
Worship
,
an
adoration
or
invocation
relative
or
subalternate
,
and
absolute
or
final
;
Say
,
you
make
a
difference
betwixt
the
Prayers
unto
Saints
,
and
those
which
are
made
to
God
,
endeavour
to
reduce
thoughts
and
expressions
by
the
intention
of
the
Church
,
or
the
Council
of
Trent
,
or
by
some
sweetnings
of
expressions
:
men
shall
be
judged
by
their
own
proper
intentions
,
and
not
by
those
of
the
Council
;
and
not
onely
by
their
intentions
,
but
if
they
must
render
an
account
for
every
idle
word
,
by
greater
reason
,
of
Vows
,
of
Incense
,
of
Bowing
the
Knee
and
Prayers
,
or
of
words
of
Devotion
,
which
they
shall
have
addressed
to
others
besides
God
;
and
these
very
words
shall
be
taken
according
to
their
natural
sense
,
and
not
according
to
a
strange
or
forced
interpretation
.
The
Bishop
of
Condom
cannot
conceive
,
how
reducing
the
Invocation
of
Saints
to
nothing
,
but
to
demand
thei●
aid
for
obtaining
benefits
of
Go●
through
his
Son
Jesus
Christ
,
who
i●
our
onely
Saviour
and
Redeemer
,
w●
can
say
that
this
is
to
go
aloof
off
from
Jesus
Christ
:
and
we
for
our
parts
,
cannot
conceive
,
how
the
Bishop
of
Condom
should
not
see
by
the
very
subtilt●
of
his
expressions
,
and
by
the
troubl●
he
hath
had
,
to
put
them
in
the
condition
they
are
now
in
;
how
,
I
say
,
h●
should
not
see
,
that
this
is
to
go
alo●
off
from
Jesus
Christ
,
for
to
fetch
thi●
compass
about
to
come
unto
him
.
Fo●
we
suppose
,
that
Jesus
Christ
would
that
we
come
directly
unto
him
,
th●
he
commandeth
this
very
matter
,
tha●
he
is
alone
the
truth
,
Joh
6.14
;
the
way
,
and
th●
life
;
and
that
there
are
none
come
un●
the
Father
but
by
him
,
and
is
not
this
〈◊〉
keeping
aloof
off
from
Jesus
Christ
,
to
put
the
Saints
as
a
medium
betwixt
Christ
and
us
?
whereas
we
should
immediately
imbrace
,
and
closely
hold
him
by
a
true
and
lively
Faith
.
Let
the
Gentlemen
of
the
Roman
Church
make
here
a
sincere
&
serious
reflexion
.
Our
Religion
goes
straight
unto
God
,
it
looks
only
to
God
,
and
fears
to
give
unto
the
creature
that
religious
honour
,
which
is
due
to
none
but
God
:
theirs
,
besides
that
it
is
not
found
authorised
by
any
command
of
God
,
or
example
of
the
Apostles
,
professes
indeed
to
refer
all
their
devotion
unto
God
,
but
at
the
least
it
cannot
be
denied
,
that
much
is
lost
in
the
way
,
by
the
fast
hold
which
the
people
take
upon
the
creature
.
As
to
the
last
sweetning
,
which
the
Bishop
of
Condom
uses
here
for
that
particular
worship
,
which
is
given
to
Saints
,
when
they
offer
the
sacrifice
of
the
Mass
(
that
is
Jesus
Christ
sacrificed
)
in
their
honour
,
he
is
pleased
to
say
,
that
this
is
nothing
but
nameing
the
Saints
as
faithful
servants
of
God
,
and
praying
God
that
he
will
become
propitious
through
their
intercession
;
the
meer
expression
of
offering
Jesus
Christ
sacrificed
in
honour
of
the
Saints
,
has
somewhat
in
it
so
strange
,
&
abhorring
from
the
true
Spirit
of
the
Gospel
,
that
we
cannot
imagine
how
Christian
ears
could
become
accustomed
to
it
,
and
,
less
yet
,
how
the
Council
of
Trent
could
prevail
with
themselves
to
make
a
Doctrine
or
Decree
of
it
.
We
have
a
little
more
enlarged
upon
this
point
of
the
Invocation
of
Saints
,
because
it
is
one
of
the
most
essential
parts
of
their
Religion
,
&
one
,
on
which
the
Bishop
of
Condom
himself
has
most
insisted
:
we
shall
be
more
brief
upon
most
of
the
others
,
as
being
less
important
.
In
the
mean
while
it
seems
already
apparent
,
by
this
sole
Article
,
that
the
Bishop
of
Condom's
Exposition
hath
nothing
in
it
new
but
neat
and
delicate
artifice
,
and
that
in
conclusion
it
takes
not
off
any
thing
from
the
whole
force
of
our
principal
objections
,
nor
from
the
number
of
important
controversies
;
and
that
his
doctrine
,
whatsoever
artifice
he
uses
in
expressions
,
overthrows
all
along
,
according
to
us
,
the
foundations
of
the
Faith
.
Nay
,
we
know
not
whether
there
be
not
cause
to
fear
,
that
if
on
the
one
side
,
he
had
removed
some
questions
,
as
it
would
seem
to
be
his
design
by
putting
out
of
the
way
many
doctrines
&
practices
of
the
Roman
Chur●●
,
yet
he
had
not
on
the
other
given
place
to
some
new
difficulties
,
for
that
ofttimes
these
kinds
of
seeming
sweetnings
,
which
are
onely
in
some
terms
,
or
in
matters
of
small
consequence
,
do
not
at
all
satisfie
a
man
,
and
onely
raise
new
doubts
in
stead
of
resolving
the
old
.
The
Bishop
of
Condom
passes
from
the
Invocation
of
Saints
,
V.
Of
Images
and
Relicks
.
to
the
particular
Worship
of
Images
and
Relicks
;
and
,
as
it
seems
,
does
not
approve
all
that
is
seen
to
be
practised
in
this
matter
.
In
the
beginning
,
he
would
that
we
judge
of
what
nature
the
honour
is
,
which
the
Church
of
Rome
outwardly
gives
unto
Saints
,
by
the
inward
intentions
she
hath
for
them
;
Page
30.
ibid.
The
outward
Worship
(
saith
he
)
being
established
to
testifie
the
inward
intention
of
the
souls
.
But
is
not
this
,
in
a
manner
,
to
contradict
himself
,
and
to
overturn
or
confound
the
natural
order
of
things
;
for
,
if
the
Worship
be
established
to
testifie
the
inward
sentiments
,
why
will
they
have
us
to
judge
of
the
exteriour
by
the
interiour
,
whereas
it
is
of
the
interiour
that
we
should
judge
by
the
exteriour
?
Or
wherefore
should
it
be
,
that
the
exteriour
answers
so
ill
to
the
interiour
,
and
that
notwithstandig
there
is
nothing
said
of
amendment
.
But
if
the
Bishop
of
Condom
doth
think
,
that
what
he
here
declare
unto
us
of
the
intention
of
the
Rom●
Church
,
doth
warrant
him
henc●
forward
to
reduce
the
outward
maid
of
Honour
,
which
she
gives
to
Saint●
unto
what
sense
he
thinks
fit
to
gi●
it
,
besides
that
it
is
not
enough
f●
such
a
declaration
,
to
change
th●
common
usage
of
expressions
,
a●
the
natural
meaning
of
Signs
,
h●
will
they
,
for
instance
,
that
a
Tr●
a
Pagan
,
the
Americans
,
the
ign●rant
amongst
us
,
who
are
not
acc●stomed
unto
these
refinings
of
inte●tion
,
and
who
judge
of
things
one
by
the
common
use
,
and
by
the
common
notions
;
How
will
they
,
I
sa●
that
all
the
World
behold
all
th●
great
pomp
of
Religious
Worshi●
which
is
given
to
Saints
,
to
their
Images
,
and
their
Relicks
,
so
li●
the
honour
that
is
to
be
given
to
Go●
himself
,
without
taking
this
Worsh●●
for
a
true
mark
of
adoration
,
and
the
Saints
themselves
for
so
many
Gods
.
The
Council
doth
forbid
(
saith
the
Bishop
of
Condom
)
to
believe
any
Divinity
or
Virtue
in
Images
,
for
which
there
should
be
any
reverence
due
to
them
;
or
for
which
any
honour
should
be
required
to
them
,
or
confidence
put
in
them
,
and
will
that
all
refer
to
the
Originals
which
they
represent
,
which
doth
distinguish
the
Church
of
Rome
from
Idolaters
,
because
very
far
from
helieving
as
they
,
that
any
Divinity
resides
in
Images
,
she
attributes
no
virtue
unto
them
,
but
that
of
exciting
the
remembrance
of
the
Originals
.
Here
is
it
notwithstanding
,
and
in
what
follows
,
that
the
Bishop
of
Condom
doth
sweeten
the
terms
,
as
much
as
he
thinks
may
be
done
:
it
is
not
any
longer
to
worship
Images
,
as
is
the
common
and
ordinary
sense
of
the
principal
Doctors
who
have
written
for
this
Worship
,
and
of
the
very
second
Council
of
Nice
it self
;
It
is
no
longer
to
serve
them
,
as
yet
the
very
termes
of
the
Council
of
Trent
run
,
but
onely
to
honour
them
.
And
it
is
true
,
this
is
,
in
appearance
,
a
step
towards
a
reformation
,
and
a
sign
,
that
men
of
wisedom
and
clearness
,
such
as
the
Bishop
of
Condom
is
,
are
somewhat
ashamed
of
the
height
whereunto
they
have
advanced
the
Doctrine
of
this
Worship
:
But
in
the
conclusion
,
it
is
still
,
notwithstanding
this
,
all
one
and
the
same
thing
,
because
they
still
continue
to
give
the
same
religious
Service
unto
Images
.
The
Council
of
Trent
doth
pronounce
Anathema
against
all
those
who
reject
this
Worship
,
by
this
means
boldly
condemning
the
ancient
Council
of
Elibery
,
that
of
Constantinople
,
consisting
of
338.
Bishops
;
That
o●
Francfort
,
where
there
were
300
;
The
Emperour
Charlemaigne
,
and
the
Churches
of
France
,
and
of
Almai●
of
that
time
,
and
of
a
long
time
after
,
Concil.
Trent
,
Sess.
25.
de
Invoc
.
Sanct
,
&c.
Remissiones
.
Vetustissimum
esse
in
Ecclesia
Dei
.
&
a
sanctis
Patribas
comprobatum
,
usum
sanctorum
Imaginum
earum
denique
adoratio
pluribus
testimoniis
comprobatur
,
&c
Tho.
p.
3
q.
25.
Art.
4.
Bonav
.
Cajet.
&c.
Pon.
Ro.
p.
3.
ord.
ad
vis
.
par.
pag.
480.
Pag.
33.
Pag.
32.
which
all
rejected
the
Worship
of
Images
.
The
Observations
that
are
printed
with
the
Text
of
the
very
Council
of
Trent
it self
,
pretend
that
it
is
an
ancient
and
approved
usage
,
to
have
Images
,
and
to
worship
them
(
these
are
the
very
words
)
and
they
authorise
this
practice
by
the
judgment
of
Thomas
Aquinas
,
of
Bellarmine
,
of
Vasques
,
and
of
a
great
number
of
the
chief
Doctors
of
the
Roman
Church
.
It
is
also
known
,
that
many
of
the
same
Doctours
teach
,
that
it
is
a
duty
to
worship
the
Cross
,
and
the
Image
of
Jesus
Christ
,
with
the
Worship
of
Latry
,
as
they
speak
,
which
yet
is
the
Divine
honour
that
is
given
to
God
himself
.
It
is
seen
,
with
what
devotion
and
zeal
,
the
people
kneel
before
the
Cross
,
before
Images
,
and
before
Relicks
;
how
they
greet
them
,
how
they
kiss
them
,
how
they
incense
them
,
how
they
fasten
their
eyes
and
their
hearts
upon
them
.
The
Bishop
of
Condom
doth
pass
all
this
over
,
by
the
word
Honouring
:
it
is
not
any
longer
the
Cross
that
is
adored
,
but
he
is
adored
before
the
Cross
,
who
did
bear
our
sins
upon
the
Tree
.
The
intention
of
the
Church
,
is
not
so
much
to
honour
the
Apostle
or
Martyr
,
as
to
honour
the
Apostle
or
Martyr
in
presence
of
the
Image
:
which
doth
shew
nevertheless
,
that
the
Image
is
honoured
in
it self
,
and
that
unawares
they
speak
of
the
presence
of
the
Image
,
as
if
it
were
animated
.
Besides
,
this
is
nothing
else
but
the
Doctrine
of
the
Council
of
Trent
;
it
is
the
Council
of
Trent
which
teacheth
,
which
ordains
,
which
forbids
;
and
never
any
one
word
of
God
,
never
the
least
Commandment
,
nor
the
least
Example
of
all
the
Holy
Scripture
,
of
the
Old
or
New
Testament
:
that
is
to
say
,
this
is
onely
a
Doctrine
meerly
humane
.
So
far
is
it
from
being
true
,
that
God
hath
commanded
this
Worship
,
or
that
he
hath
approved
it
;
that
it
hath
already
been
shewed
,
he
hath
expresly
forbidden
it
:
and
it
may
here
be
added
,
that
all
the
Commandments
of
the
Law
supposing
great
punishments
against
those
who
violate
them
,
this
which
forbids
to
make
Images
,
and
to
serve
them
,
is
onely
found
accompanied
with
threatnings
,
unto
Childrens
Children
of
them
who
shall
make
Images
,
or
serve
them
:
as
if
God
foreseeing
the
narural
inclination
of
men
,
carrying
them
to
this
Worship
,
would
more
particularly
make
them
know
his
Jealousie
,
and
hold
back
this
tendency
or
inclination
by
the
terrour
of
his
Judgments
.
They
think
to
avoid
the
meaning
of
the
Commandment
,
and
to
distinguish
themselves
from
Pagan
Idolaters
,
in
saying
they
do
not
adore
the
Images
,
and
that
they
believe
not
there
is
any
Divinity
or
virtue
in
them
,
as
the
Pagans
did
.
But
doth
the
Council
dare
so
to
restrain
and
qualifie
,
if
it
may
be
so
said
,
the
express
Commandments
of
God
,
which
not
onely
forbid
to
worship
Images
,
or
to
believe
any
virtue
in
them
,
but
absolutely
to
make
them
,
to
worship
,
to
serve
,
and
to
bow
down
before
them
?
for
the
terms
of
the
Commandment
have
precisely
all
this
.
The
Bishop
of
Condom
sayes
elsewhere
,
Pag.
80.
upon
the
words
of
the
institution
of
the
Lords
Supper
,
that
himself
,
and
those
of
his
Communion
,
do
understand
these
words
according
to
the
letter
,
and
that
none
ought
any
more
to
ask
,
Why
they
hold
unto
the
literal
sense
,
than
to
ask
of
a
Traveller
,
why
he
follows
the
High-way
;
and
that
it
is
those
that
have
recourse
unto
a
figurative
sense
,
and
who
follow
crooked
ways
,
that
should
give
an
accompt
of
what
they
do
.
Nevertheless
,
the
sense
of
the
Old
Testament
is
,
without
comparison
,
more
literal
than
that
of
the
New
;
and
all
the
World
knows
,
that
the
terms
of
a
Law
or
a
Commandment
,
should
be
more
express
,
and
in
a
more
literal
sense
,
than
those
of
a
mystery
,
because
it
behoveth
necessarily
that
the
Commandment
be
clear
,
to
the
end
that
all
those
who
are
to
keep
it
,
may
plainly
understand
it
;
whereas
in
Mysteries
,
it
is
seen
almost
always
,
that
the
wayes
of
speaking
are
mystical
;
and
as
the
word
it self
imports
,
signifying
something
hid
and
figured
.
Now
let
the
Bishop
of
Condom
tell
us
here
,
why
he
doth
not
follow
the
letter
of
the
Commandment
,
which
is
so
express
?
wherefore
he
forsakes
this
High-way
marked
with
Gods
own
finger
,
to
fly
unto
a
forced
or
alienate
sense
.
It
is
further
but
an
undue
imputation
,
touching
Heathens
,
Athenag
.
in
Apol.
p.
17.
St.
Aug.
in
Psal.
96.
to
say
as
he
doth
,
That
they
believed
that
their
false
Divinities
did
dwell
in
their
Images
:
the
Pagans
did
not
yield
by
any
means
,
that
they
worshipped
wood
and
stone
,
but
onely
the
Originals
,
which
were
represented
by
them
.
They
did
also
make
a
great
difference
betwixt
the
Worship
which
they
gave
unto
the
great
Gods
,
and
those
which
they
gave
unto
the
less
Divinities
:
neither
did
they
believe
,
that
their
Gods
were
shut
up
in
their
Shrines
,
or
that
they
dwelt
in
them
,
as
the
Bishop
of
Condom
doth
affirm
;
and
if
it
be
found
that
any
such
thing
hath
been
imputed
unto
them
in
the
first
Ages
of
Christianity
,
it
is
onely
but
by
reason
,
that
the
Superstition
of
the
people
went
much
farther
,
than
the
Opinions
&
Maxims
of
their
Philosophers
,
or
of
their
Priests
and
Arch-priests
.
The
Pagans
believed
,
that
their
Gods
came
sometimes
upon
earth
,
but
that
they
made
their
residence
in
the
Heavens
,
or
in
some
places
separated
from
the
sight
of
men
.
Pallas
,
for
example
,
could
not
attend
to
be
in
the
Palladium
in
Troy
,
whilest
she
was
in
the
Grecian
Army
,
conducting
the
Chariot
of
Diomedes
,
and
fighting
against
the
Trojans
themselves
.
Arnob.
adver
.
Gent.
li.
6.
Maxim
.
Tyr.
Serm.
38.
Exod.
32.4
,
5.
The
Pagans
believed
onely
in
general
,
that
there
was
fatality
or
virtue
in
the
Images
of
their
false
Gods
;
as
in
the
Palladium
,
the
virtue
of
preserving
the
City
of
Troy
:
and
that
these
Gods
did
onely
at
some
times
,
give
some
extraordinary
markes
of
their
presence
,
and
of
their
power
,
in
their
Images
.
These
things
are
too
well
known
to
be
called
in
question
.
No
more
did
the
Israelites
acknowledge
that
they
did
worship
the
Brasen
Serpent
,
nor
the
Golden
Calf
,
nor
that
the
Golden
Calf
was
God
himself
;
but
they
looked
upon
it
as
an
Image
or
a
representation
of
that
true
God
,
that
had
delivered
them
from
the
Bondage
of
Egypt
.
Nevertheless
,
the
Pagans
and
the
Israelites
were
both
alike
guilty
of
Idolatry
,
by
these
two
principal
reasons
,
the
one
,
that
their
false
Worship
,
whatever
it
was
,
or
whatever
construction
they
gave
it
,
was
condemned
by
God
:
The
other
,
that
though
the
clearest
amongst
the
Heathens
,
and
amongst
the
Israelites
,
did
say
in
general
,
that
they
did
not
worship
,
neither
the
Images
of
false
Gods
,
nor
the
Brasen
Serpent
,
nor
the
Golden
Calf
,
the
people
,
nevertheless
,
did
not
forbear
to
give
a
Religious
Service
unto
those
things
,
to
kneel
before
them
,
to
incense
them
,
and
in
some
measure
,
to
fasten
their
trust
and
affections
upon
them
.
The
Roman
Church
doth
not
believe
any
Divinity
in
the
Images
:
it
is
true
;
except
haply
some
grosser
Spirits
,
which
are
capable
of
thinking
any
thing
,
when
they
are
kneeling
before
them
,
and
are
possessed
with
the
wonders
that
have
been
done
by
the
Images
.
But
how
can
it
so
formally
be
said
,
that
the
Church
of
Rome
doth
not
believe
that
there
is
any
virtue
in
them
?
For
she
desires
this
very
m●●ter
of
God
in
consecrating
of
them
that
he
would
bless
them
,
that
h●
would
accompany
them
with
hi●
power
,
&
all
those
other
points
,
whic●
are
to
be
seen
at
large
in
the
Rom●
Pontifical
.
The
Books
of
the
Rom●
Church
are
full
of
the
Virtues
of
th●
Cross
,
of
the
miraculous
Images
o●
the
Virgin
,
and
of
the
Saints
,
ar●
of
the
Marks
which
the
Saints
do
o●ten
give
of
their
presence
,
and
of
the●
power
;
from
whence
also
do
proceed
the
Vows
,
the
Offerings
,
t●
Pilgrimages
authorised
by
the
Counci●
and
to
conclude
,
Memorias
frequentari
.
all
those
affect●
Devotions
,
which
are
tyed
more
t●
one
place
than
another
.
This
is
what
hath
been
alread●
touched
upon
the
Worship
of
Sain●
in
general
.
The
Church
of
Ro●
may
,
as
long
as
she
pleases
,
tell
u●
they
put
no
confidence
in
Images
and
that
they
believe
no
other
virt●
in
them
,
but
onely
to
stir
up
the
remembrance
of
the
Originals
:
That
〈◊〉
not
the
question
,
whether
it
must
b●
believed
or
not
believed
that
there
〈◊〉
virtue
in
Images
,
but
whether
a
religious
Worship
ought
to
be
given
unto
them
.
The
general
practice
of
the
people
doth
manifestly
contradict
this
profession
;
and
the
people
do
not
onely
fix
their
confidence
upon
Images
:
but
the
experience
of
all
Ages
doth
manifestly
shew
,
that
it
is
impossible
but
that
they
should
naturally
incline
thereto
.
A
publick
mark
of
this
confidence
,
&
that
the
people
do
believe
something
more
than
humane
in
Images
,
is
,
that
though
the
better
sort
of
the
Roman
Church
themselves
,
condemn
openly
the
excessiue
Worship
which
is
given
unto
many
Images
of
the
Blessed
Virgin
(
as
for
instance
,
unto
those
which
have
been
,
or
are
yet
to
be
seen
in
the
Streets
at
Paris
,
In
Goos-street
near
the
Capuchins
,
&c
:
St.
Honore's
street
,
&c
At
the
Capuchins
in
St.
Honore's
street
.
and
unto
others
yet
more
famous
in
Forreign
Parts
,
whereunto
the
people
do
flock
in
great
numbers
)
yet
we
have
seen
one
Image
amongst
others
,
which
they
durst
not
remove
out
of
the
peoples
sight
,
but
onely
to
transport
it
into
the
adjacent
Chappel
:
and
it
seemeth
they
much
less
dare
take
away
the
others
,
because
it
is
known
that
the
hearts
of
the
people
are
fastned
unt●
them
.
To
omit
,
that
the
Church
of
Rom●
is
so
far
from
having
contained
h●●self
in
the
worshipping
of
Saints
sinc●
the
Council
of
Trent
,
that
it
appea●
on
the
contrary
,
That
whereas
the
Council
doth
onely
authorise
in
express
terms
,
the
Image
of
Jesus
Chri●
as
man
,
of
the
Virgin
,
and
of
th●
Saints
;
and
at
the
farthest
,
only
som●
representation
of
some
History
of
th●
Scripture
,
or
some
action
of
the
D●vinity
,
there
is
to
be
seen
in
sundr●
places
in
the
Churches
,
Images
s●
up
,
not
onely
of
Angels
,
in
forme●
young
Children
,
with
wings
;
bu●
also
of
God
the
Father
,
in
likeness
o●
an
old
man
;
and
of
the
Holy
Ghos●
in
form
of
a
Dove
;
against
what
th●
Apostle
expresly
says
of
those
,
Deut.
4.12.15.16
.
Isa.
40.18
.
Acts
17.29
.
wh●
change
the
glory
of
the
immortal
God
into
the
likeness
of
a
mortal
man
,
an●
of
Birds
,
&c.
against
the
prohibition
of
the
Law
so
often
repeated
;
and
i●
fine
,
against
the
Judgment
of
th●
second
Council
of
Nice
it self
;
and
〈◊〉
the
first
and
most
zealous
Patriots
of
Images
,
who
,
at
the
least
,
would
not
that
there
should
be
any
image
made
of
the
Trinity
.
But
what
is
yet
most
stange
of
all
,
is
,
that
this
usage
is
not
onely
established
by
the
general
practice
of
the
Roman
Church
,
but
also
maintained
expresly
by
the
Catechism
of
the
Roman
Church
,
which
was
made
by
the
order
and
authority
of
the
Council
.
The
onely
thing
that
the
same
Catechism
doth
alledge
,
to
authorise
,
Rom.
Catech.
part.
3.
de
cultu
Sanctorum
.
in
some
sort
,
the
use
of
Images
,
and
the
Worship
given
unto
them
,
is
,
saith
he
,
that
God
did
command
that
two
Cherubims
should
be
placed
upon
the
Ark
,
and
that
the
brasen
Serpent
should
be
lifted
up
before
the
people
.
True
;
but
you
say
it
your selves
,
God
commanded
it
upon
occasion
,
and
for
reasons
all
particular
,
which
it
is
plain
you
cannot
argue
from
,
except
you
had
had
some
special
order
in
this
behalf
.
The
Cherubims
were
nothing
else
,
but
a
meer
ornament
for
the
propitiatory
,
and
were
onely
in
the
most
Holy
Place
,
where
none
entred
but
onely
the
High
Priest
once
a
year
;
and
the
brasen
Serpent
was
onely
a
Type
of
Jesus
Christ
,
instituted
by
God
,
to
heal
the
Israelites
of
the
bitings
of
the
Serpents
of
the
Wilderness
,
as
Jesus
Christ
doth
heal
us
of
the
bitings
of
the
old
Serpent
.
They
did
not
kneel
down
before
the
Cherubims
,
nor
before
the
brasen
Serpent
,
they
did
not
worship
them
at
all
.
Ezekias
brake
the
brasen
Serpent
,
as
soon
as
he
saw
that
the
people
offered
incense
unto
it
;
and
the
Scripture
doth
expresly
declare
,
2
Kings
ch.
18.
that
this
was
a
matter
acceptable
to
God
.
We
agree
all
of
the
one
and
the
other
Communion
,
that
the
Gospel
i●
onely
the
accomplishment
of
the
Law
:
we
have
not
yet
at
this
day
any
other
rule
than
the
Jews
,
either
for
our
duties
unto
God
,
or
our
duties
unto
men
.
All
the
differenc●
there
is
betwixt
the
Jews
and
us
,
i●
that
the
figures
of
the
Law
,
have
given
place
unto
the
truths
of
the
Gospel
:
in
stead
of
sacrifices
,
and
ceremonies
,
of
the
ancient
Covenant
,
we
have
Jesus
Christ
,
which
hath
offered
himself
upon
the
Cross
;
and
in
stead
of
the
Passeover
,
and
Circumcision
,
the
Sacraments
of
Baptism
,
and
the
Lords
Supper
.
This
is
properly
and
onely
the
true
Christian
Religion
:
why
then
should
they
adjoin
hereto
the
Worship
of
Images
,
which
is
nothing
else
but
an
imitation
of
Pagans
,
and
which
laies
an
insuperable
obstacle
to
the
communion
of
the
Jews
,
and
of
the
Turks
,
who
are
half
Jews
.
Images
,
Concil.
Trid.
Sess.
25.
de
invoc
.
SS.
(
say
they
)
do
serve
to
instruct
the
people
in
the
mysteries
of
Religion
,
and
to
maintain
devotion
and
piety
.
But
in
the
first
place
,
as
to
instruction
,
if
they
will
own
the
truth
,
the
people
is
no where
worse
instructed
in
the
true
mysteries
of
Salvation
,
than
in
those
places
where
the
Worship
of
Images
is
most
urged
,
as
in
Muscovia
.
They
have
reason
to
say
,
that
Images
are
the
Books
of
the
ignorant
,
that
is
a
pernicious
mean
,
which
the
slothfulness
or
ignorance
of
those
,
who
ought
to
instruct
the
people
themselves
,
have
substituted
in
the
place
of
true
and
sound
instructions
.
Every
one
may
see
,
that
our
Reformed
People
who
have
no
Images
,
nor
other
exercise
,
but
our
Prayers
,
our
singing
of
Psalms
our
Sermons
,
the
reading
of
the
Holy
Scriptures
,
and
the
Sacraments
administred
in
the
same
simplicity
,
that
our
Lord
did
institute
them
,
are
not
less
instructed
,
than
those
of
the
Roman
Church
with
their
Images
.
The
Bishop
of
Condom
knows
as
well
as
any
man
,
that
,
in
truth
,
it
is
by
preaching
,
that
there
should
be
formed
in
the
hearts
of
men
,
the
lively
Images
of
Jesus
Christ
,
who
died
for
us
,
and
(
if
we
will
have
them
)
the
Images
of
the
life
and
death
of
holy
men
,
who
have
sealed
the
Truth
with
their
bloud
,
and
the
Holiness
of
their
life
.
And
as
to
matter
of
devotion
,
the
same
is
also
seen
,
that
the
people
which
use
Images
,
and
all
the
other
ceremonies
where
with
Religion
is
incumbred
,
have
,
it
may
be
,
more
of
the
outward
appearances
of
zeal
,
but
not
therefore
a
more
solid
piety
towards
God
;
and
on
the
contrary
,
all
their
devotion
is
turned
towards
these
outward
things
,
Concil.
Trid.
Sess.
25.
de
invoc
.
Sanct.
Populum
.
Plebi
indoctae
.
and
towards
the
Images
themselves
.
That
is
,
in
a
word
,
that
the
Images
being
properly
onely
for
the
people
(
as
the
Council
doth
intimate
)
and
the
people
almost
alwayes
abusing
them
(
as
the
most
sincere
persons
do
confess
)
the
Images
,
therefore
,
are
properly
onely
for
those
who
abuse
them
.
As
to
what
concerns
Reliques
,
it
will
onely
be
needful
to
apply
hereto
,
what
hath
been
spoken
in
general
,
and
in
particular
;
touching
the
object
of
Religious
Worship
,
and
touching
the
invocation
of
Saints
,
and
the
veneration
that
is
given
to
Images
.
For
,
as
to
the
Doctrine
,
we
have
almost
the
same
reasons
against
all
these
different
obiects
of
Worship
:
And
,
as
to
the
practice
,
all
the
World
knows
,
that
there
are
yet
far
greater
abuses
committed
in
the
Worship
of
all
that
they
call
Reliques
of
Saints
,
than
in
that
of
Images
.
What
we
have
in
particular
,
touching
Reliques
,
may
be
reduced
unto
two
principal
Heads
;
the
first
,
that
neither
the
Council
of
Trent
,
nor
the
Catechism
,
nor
the
Bishop
of
Condom
,
say
,
that
Reliques
have
no
virtue
,
nor
that
we
ought
not
to
place
confidence
in
them
,
as
they
all
do
say
of
Images
.
Ibid.
de
●●voc
.
Sanct.
&c.
de
cultu
Sanct.
On
the
contrary
,
the
Council
teacheth
,
that
God
confers
very
great
graces
by
means
of
Reliques
;
and
the
Catechism
speaks
stronger
,
and
more
openly
;
that
God
makes
use
of
them
to
heal
the
lame
and
the
blind
,
to
raise
the
dead
,
and
to
exorcise
devils
,
and
to
drive
them
out
of
the
bodies
of
living
men
.
By
which
passages
,
the
Council
,
and
the
Catechism
,
on
the
one
hand
,
recommend
the
Worship
of
Reliques
,
above
that
of
Images
,
for
the
virtue
which
they
would
have
believed
to
be
in
Reliques
:
And
on
the
other
hand
,
themselves
,
in
some
measure
overthrow
,
the
principal
reason
,
which
they
alledge
to
justifie
the
Worship
of
Images
,
which
is
,
that
they
believe
there
is
no
virtue
in
them
.
As
for
the
Bishop
of
Condom
,
he
shelters
himself
from
all
these
difficulties
,
in
not
saying
,
whether
there
is
,
or
is
not
,
any
virtue
in
Reliques
.
And
here
is
the
second
thing
,
which
is
to
be
observed
,
touching
Reliques
in
particular
,
that
the
Bishop
of
Condom
seems
not
to
consider
them
,
but
as
marks
of
reverence
and
affection
,
which
are
borne
for
the
persons
we
love
and
honour
.
From
whence
he
draws
this
consequence
,
That
if
God
,
P.
36
,
37
,
&
38.
all
jealous
as
he
is
of
the
love
of
men
,
doth
not
look
upon
us
,
as
if
we
divided
betwixt
him
and
the
creature
,
when
we
love
our
neighbour
for
his
sake
;
the
same
God
,
howsoever
jealous
of
the
respect
of
Believers
,
doth
not
behold
them
,
as
if
they
divided
the
Worship
which
they
owe
unto
him
alone
,
when
they
honour
,
for
the
respect
which
they
bear
unto
him
,
those
whom
he
himself
hath
honoured
.
And
in
the
end
he
concludes
,
that
these
outward
marks
of
reverence
not
being
absolutely
nec●ssary
,
the
Church
may
extend
more
or
less
these
exteriour
practices
,
according
to
the
diversity
of
times
and
places
,
not
desiring
that
her
children
should
be
servilely
subject
unto
visible
things
.
All
the
World
may
see
,
how
this
discourse
is
turned
and
sweetned
,
and
how
it
seems
to
open
a
way
to
some
Reformation
:
but
if
these
opinions
be
sincere
,
and
approved
by
all
those
of
the
Roman
Communion
,
let
them
,
at
least
,
make
appear
,
that
their
actions
do
answer
their
words
.
If
they
will
onely
honour
the
Saints
,
the
true
honour
of
dead
bodies
is
burial
;
and
as
for
apparel
,
and
other
things
,
which
served
for
their
use
,
let
them
be
carefully
preserved
,
if
they
please
,
but
let
them
not
incense
them
,
and
let
them
not
expose
them
in
the
House
of
God
,
to
become
an
object
of
Worship
.
Let
them
not
suffer
the
people
to
trust
in
Reliques
,
that
they
should
carry
them
with
them
,
as
preservatives
against
danger
of
Fire
,
of
Shipwrack
,
and
against
the
Devil
himself
;
and
that
thereby
,
their
hearts
cleaving
unto
the
things
which
they
have
before
their
eyes
,
they
become
more
negligent
of
praying
unto
God
,
and
having
recourse
to
him
alone
.
No
persons
have
greater
respect
and
veneration
for
the
memory
of
Saints
,
than
we
have
;
let
there
be
no
mixture
of
Religion
,
nor
Worship
,
no
not
the
very
terms
:
for
,
as
for
us
,
it
is
our
unmovable
Foundation
,
that
God
alone
ought
to
be
the
object
of
our
Regilion
,
and
that
there
ought
not
to
be
any
sort
of
Religious
Worship
given
to
any
,
but
unto
God
onely
.
God
will
have
us
to
love
our
neighbours
,
which
are
living
members
of
our
Lord
Jesus
Christ
,
and
which
are
not
things
inanimate
,
or
the
dead
parts
of
living
members
,
as
are
the
Reliques
;
for
this
is
the
reason
,
for
which
the
Council
will
have
men
to
have
a
veneration
for
them
.
But
who
doth
not
know
,
that
even
in
this
love
for
our
neighbours
,
there
may
be
an
excess
,
and
that
God
may
be
displeased
thereat
.
God
permits
us
to
love
goods
,
and
riches
,
as
gifts
from
his
hand
,
but
this
love
doth
often
extend
too
far
,
and
God
is
offended
at
it
.
The
Scripture
calls
coveteousness
Idolatry
;
&
we
every
day
say
,
that
men
do
idolize
what
they
love
,
when
they
love
it
to
excess
.
It
is
the
same
thing
,
in
a
manner
,
as
to
the
honour
that
is
due
to
Saints
.
God
will
have
us
to
love
and
honour
their
memory
,
that
we
should
praise
them
,
that
we
should
propose
to
imitation
their
Faith
,
their
Zeal
,
that
their
names
should
be
in
veneration
and
blessing
amongst
us
:
but
he
will
not
we
observe
no
measure
,
he
will
not
have
us
give
unto
them
the
same
marks
of
Honour
,
as
we
give
unto
himself
;
and
he
not
onely
forbids
that
we
should
divide
this
honour
betwixt
him
and
the
Saints
,
but
he
will
also
have
us
not
communicate
the
least
part
of
it
unto
any
but
himself
alone
.
Now
to
end
this
article
of
the
worship
of
Saints
,
of
Reliques
,
and
of
Images
,
if
the
Bishop
of
Condom
will
do
any
thing
that
is
sincere
and
solid
,
if
he
will
cure
the
disease
,
and
not
palliate
it
;
that
is
,
if
he
will
leave
the
Foundations
of
Faith
whole
,
and
intire
,
and
dispel
a
considerable
part
of
our
Controversies
,
as
he
saith
it
is
his
design
to
do
,
it
is
not
enough
to
change
some
terms
,
or
to
fasten
them
;
nor
to
insinuate
,
as
he
doth
,
that
the
Church
of
Rome
may
use
some
moderation
in
the
outward
signs
of
this
Worship
,
whilest
in
the
general
,
it
is
seen
,
that
at
the
bottom
,
the
Doctrine
and
practice
of
the
Roman
Church
,
is
all
along
one
and
the
same
.
As
for
us
,
though
it
may
seem
that
there
is
less
appearance
of
evil
and
superstition
,
in
the
manner
of
the
Bishop
of
Condom's
speaking
,
than
there
is
in
that
of
the
Council
,
of
the
Roman
Catechism
,
and
the
other
Doctours
of
his
Communion
,
we
can
look
neither
upon
the
one
nor
the
other
but
onely
as
humane
inventions
.
And
to
conclude
,
these
very
sweetnings
of
the
Bishop
of
Condom
himself
,
being
far
from
giving
us
any
ill
opinion
of
our
Reformation
,
rather
confirm
us
the
more
,
that
the
worthy
and
moderate
persons
of
the
Roman
Church
,
do
themselves
,
at
least
,
condemn
a
good
part
of
what
we
condemn
,
and
that
by
consequence
,
they
acknowledge
thereby
in
some
sort
,
that
a
Reformation
is
useful
and
necessary
.
VI.
Of
justfication
,
THE
THIRD
PART
.
The
method
which
the
Bishop
of
Condom
hath
observed
,
requires
,
that
after
the
Worship
of
Saints
,
&c.
we
examine
his
Doctrine
concerning
Justification
,
the
merit
of
Works
,
of
Satisfactions
,
Purgatory
,
and
of
Indulgences
.
It
is
true
,
as
the
Bishop
of
Condom
saith
,
that
the
Article
of
Justification
is
one
of
the
chief
things
which
gave
occasion
of
reformation
to
our
Fathers
.
Very
few
are
Ignorant
what
was
the
state
of
the
Latin
church
at
that
time
.
On
one
hand
presented
it selfe
the
Doctrin
of
the
merit
of
works
,
the
necessity
of
satisfying
Gods
Justice
in
this
life
,
or
endureing
the
fire
of
Purgatory
after
death
,
to
compleat
what
was
wanting
of
this
satisfaction
;
on
the
other
hand
was
to
be
seen
an
extraordinary
irregulatity
in
the
life
and
manners
,
as
well
of
the
Clergy
,
as
of
the
people
;
and
by
consequence
no
likelihood
of
salvation
neither
by
works
,
nor
by
those
satisfactions
:
and
in
fine
there
appeared
no
other
Object
before
the
eyes
of
men
,
but
Purgatory
,
or
Hell
.
In
this
state
of
the
Church
,
the
Pope
opens
the
Treasures
of
his
Indulgencies
,
distributes
his
Agnus's
,
his
Beads
,
and
Reliques
,
and
prescribes
certain
numbers
of
Pater
nosters
,
and
Ave
Mary's
,
of
Stations
,
of
Visits
of
Churches
,
of
Pilgrimages
,
Fasts
,
Pennances
,
of
macerations
and
mortifications
;
with
which
,
and
with
the
help
of
Pardons
,
Dispensations
,
and
Indulgences
,
which
were
purchased
at
a
dear
rate
,
those
who
had
them
were
not
onely
justified
themselves
,
but
helped
to
justifie
others
,
delivering
souls
out
of
Purgatory
,
and
acquiring
for
them
a
greater
degree
of
blessednesse
,
or
an
augmentation
of
glory
,
as
the
Councill
speaks
.
Our
Fathers
did
believe
,
that
there
was
an
abuse
in
all
these
things
,
and
that
this
Doctrine
which
possessed
the
minds
of
the
people
,
and
that
made
up
the
greatest
part
of
their
piety
,
did
overthrow
the
Foundation
of
Religion
,
which
doth
essentially
consist
,
in
placing
our
chiefest
confidence
in
the
Death
of
our
Lord
Jesus
Christ
;
and
farther
,
in
serving
God
according
to
his
will
,
and
not
according
to
the
commandments
of
men
.
It
is
also
true
,
that
since
the
Reformation
,
the
Church
of
Rome
it self
doth
seem
to
be
a
little
more
reserved
,
than
she
was
before
,
as
well
as
to
expressions
,
in
regard
of
her
Doctrines
,
as
in
regard
of
the
practice
,
and
the
very
use
of
Indulgences
;
and
they
are
beholding
to
us
for
it
,
which
doth
very
much
serve
for
the
justification
of
our
first
Reformers
;
but
the
abuses
are
yet
too
great
in
one
,
and
the
other
,
for
the
corrupting
of
piety
,
and
scandalizing
of
true
Christians
.
Those
who
onely
consider
the
controversie
of
Justification
at
a
distance
,
or
transiently
,
without
searching
into
the
grounds
and
consequences
,
will
not
,
it
may
be
,
at
first
,
think
it
so
important
as
it
is
:
but
it
is
of
so
great
moment
,
what
herein
is
the
judgment
of
those
,
who
are
well
informed
amongst
us
,
that
as
to
the
contrary
,
we
should
not
stick
here
to
maintain
,
that
the
difference
of
Belief
,
which
doth
separate
us
from
the
Church
of
Rome
,
as
to
this
point
,
is
of
so
great
consequence
unto
Religion
,
that
there
is
scarce
any
greater
.
Let
us
therefore
be
permitted
,
according
to
the
liberty
that
Dispute
doth
require
,
to
deny
here
formally
what
the
Bishop
of
Condom
doth
aver
in
something
an
uncertain
manner
,
That
there
are
but
few
learned
men
of
our
side
(
as
he
speaks
)
but
do
confess
,
that
we
ought
not
to
separate
from
the
Church
of
Rome
,
about
this
point
,
and
that
this
difficulty
is
not
any
longer
considered
as
much
material
,
by
the
most
intelligent
persons
amongst
us
.
The
Bishop
of
Condom
doth
not
cite
one
of
those
learned
men
,
nor
one
of
those
intelligent
persons
,
unto
whom
he
imputes
these
sorts
of
Sentiments
,
as
the
importance
of
the
business
doth
require
.
The
Confession
of
Faith
of
our
Churches
,
which
contains
the
General
Belief
of
those
of
our
Communion
,
explains
it self
to
the
contrary
upon
this
point
,
as
throughly
as
may
be
:
it
confirms
the
very
Doctrine
,
which
the
first
Reformers
taught
,
declaring
in
express
terms
,
That
how
little
soever
we
swerve
from
this
Foundation
,
we
can
never
finde
any
ease
,
but
that
we
shall
be
continually
tossed
with
inquietude
.
The
Council
of
Trent
it self
acknowledged
the
importance
of
this
Controversie
;
First
,
in
that
it
takes
notice
of
it
from
the
first
,
as
one
of
the
principal
causes
of
the
Schism
,
and
which
did
most
deserve
the
care
of
the
said
Council
:
And
in
the
second
place
,
by
the
prodigious
length
of
its
Decree
,
and
by
the
vast
number
of
its
Canons
and
Anathema's
,
much
greater
upon
this
point
,
than
upon
any
other
.
In
summe
,
it
may
be
said
,
that
it
is
not
onely
a
principal
point
,
but
it
is
one
of
them
which
are
most
such
.
The
others
,
for
the
most
part
,
do
onely
regard
some
part
of
Religion
:
Errour
doth
corrupt
but
that
part
,
and
doth
not
influence
the
others
,
if
we
may
so
speak
.
The
worshipping
the
Host
,
for
example
,
is
,
without
doubt
,
one
of
the
most
essential
points
,
in
which
it
is
impossible
to
finde
any
mean
,
because
the
question
is
,
whether
it
ought
to
be
worshiped
or
not
worshipped
,
which
is
the
first
and
greatest
Act
of
Religion
:
Nevertheless
,
this
is
but
a
particular
point
;
a
capital
errour
indeed
for
them
,
who
are
deceived
in
it
,
but
which
doth
nothing
,
or
changeth
nothing
,
in
all
the
other
Fundamental
Points
.
But
who
speaks
of
Justification
,
speaks
of
the
means
of
our
Salvation
,
that
is
to
say
,
the
Mystery
of
our
Redemption
;
there
is
nothing
more
important
,
than
not
to
be
deceived
in
the
choice
of
such
a
matter
,
because
if
a
man
fails
to
take
the
right
way
,
he
falls
from
errour
to
errour
,
and
the
very
true
essence
of
Religion
is
changed
and
altered
.
This
truth
will
plainly
appear
,
by
the
bare
comparing
of
our
Doctrine
with
that
of
the
Church
of
Rome
.
We
do
believe
,
that
our
Justification
doth
alone
consist
herein
,
that
having
deserved
death
,
Jesus
Christ
dyed
for
us
,
and
satisfied
the
Justice
of
God
the
Father
for
us
,
who
for
the
love
of
his
Son
,
pardoneth
all
our
sins
in
general
,
uniting
us
unto
him
by
a
true
and
lively
faith
,
and
imputing
his
righteousness
and
obedience
unto
us
,
that
is
to
say
,
the
merit
of
his
Death
it self
,
as
though
we
had
suffered
it
in
our
own
persons
.
We
believe
that
it
is
God
himself
,
that
doth
beget
and
strengthen
this
Faith
in
our
hearts
,
by
the
inward
operation
of
his
Holy
Spirit
,
and
by
the
outward
Ministry
of
his
Word
and
Sacraments
,
as
shall
be
explained
in
what
follows
,
upon
the
subject
of
the
Sacraments
;
that
this
Faith
is
not
a
dead
,
or
idle
Faith
,
but
a
living
Faith
,
and
working
by
love
,
and
by
all
sorts
of
good
works
,
and
that
these
works
are
very
acceptable
to
God
,
and
necessary
to
Salvation
,
as
an
inseparable
consequent
of
that
Faith
which
justifies
us
;
but
that
it
is
onely
of
pure
Grace
and
by
the
alone
merit
of
the
death
of
J●sus
Christ
,
that
God
doth
forgiv●
us
our
sins
,
and
give
us
everlasting
Life
.
Lastly
,
we
believe
,
that
we
ought
to
be
so
far
from
making
the
goodness
and
mercy
of
God
a
motive
of
sin
,
or
of
neglecting
good
works
,
that
we
ought
,
on
the
contrary
,
to
make
it
a
motive
of
Love
,
of
Fear
,
of
Thankfulness
,
and
of
an
humble
obedience
unto
all
his
commandments
.
This
is
the
summe
of
our
Doctrine
,
wholly
conformable
to
the
Spirit
of
the
Gospel
,
worthy
of
the
infinite
goodness
of
God
,
and
of
the
honour
that
we
have
of
being
his
children
,
and
which
also
leaveth
unto
him
all
the
glory
of
our
Salvation
,
and
thereby
puts
us
,
by
its
very
own
nature
,
under
an
indispensable
obligation
of
being
an
holy
people
,
and
of
doing
his
Will.
There
are
other
Doctrines
which
do
proceed
from
hence
,
or
relate
hereto
,
whereof
it
is
true
,
that
many
times
the
dispute
is
only
of
words
;
and
it
seemeth
,
that
a
man
may
be
in
an
errour
,
as
to
some
of
these
Doctrines
,
without
derogation
from
the
Glory
of
God
,
or
prejudicing
the
rule
of
our
conduct
:
as
,
touching
the
assurance
which
Believers
may
have
of
their
Election
,
and
touching
the
sense
wherein
it
is
said
,
that
God
doth
recompense
our
good
works
:
but
as
to
what
concerns
those
due
sentiments
,
which
we
laid
down
,
touching
the
onely
cause
of
our
Justification
,
namely
,
the
Bloud
of
our
Lord
Jesus
Christ
,
which
blotteth
out
our
sins
,
without
our
bringing
any
thing
on
our
parts
,
but
that
grace
wherewith
he
himself
makes
us
to
imbrace
the
merits
of
his
Death
,
as
it
is
the
Foundation
of
the
love
and
regard
which
we
owe
unto
him
,
so
also
of
the
quiet
of
our
own
consciences
:
and
not
to
think
of
God
on
this
respect
,
as
highly
as
may
be
,
and
as
we
are
thereby
bound
;
or
to
diminish
directly
or
indirectly
,
by
our
thoughts
or
expressions
,
the
least
point
of
this
glory
(
which
he
hath
to
be
the
onely
Authour
of
our
Salvation
)
or
of
the
obligation
which
we
have
towards
him
,
is
to
offend
his
Divine
Majesty
in
the
most
tender
part
,
as
we
may
so
say
,
of
that
love
which
he
himself
hath
for
us
.
We
have
this
advantage
on
this
point
,
as
on
many
others
,
that
the
Gentlemen
of
the
Roman
Church
do
agree
almost
to
all
that
we
believe
:
the
dispute
is
,
for
the
most
part
,
onely
touching
what
they
add
unto
that
which
we
believe
.
They
confess
,
as
we
,
that
God
is
the
onely
Authour
of
our
Salvation
;
and
it
would
be
said
at
first
sight
,
that
all
which
the
Bishop
of
Condom
hath
set
forth
as
to
his
Belief
,
touching
Justification
,
doth
intirely
agree
with
our
Doctrine
;
for
he
saith
as
we
do
,
That
our
sins
are
freely
forgiven
unto
us
,
through
the
Divine
mercy
,
for
his
Son
Jesus
Christ's
sake
,
who
blotted
them
out
by
his
own
Bloud
.
He
saith
also
,
that
the
righteousness
of
Jesus
Christ
is
imputed
unto
us
,
which
is
an
expression
we
ordinarily
keep
our selves
to
,
according
to
the
stile
of
Scripture
,
for
the
better
understanding
the
very
Word
,
the
nature
and
means
of
Justification
.
The
Gentlemen
of
the
Roman
Church
,
and
the
Council
of
Trent
in
particular
,
do
commonly
decline
this
expression
,
because
it
intimates
openly
enough
,
that
it
is
not
by
any
righteousness
,
that
is
in
us
,
that
we
are
justified
,
but
by
that
righteousness
of
Jesus
Christ
which
is
out
of
us
,
and
which
is
made
ours
by
imputation
:
as
the
Money
which
is
paid
by
the
surety
,
is
made
the
Debtors
,
or
reputed
to
be
his
;
because
the
Creditor
is
accountable
for
it
,
and
dischargeth
him
of
his
debt
.
Those
of
the
Church
of
Rome
,
do
not
at
all
accommodate
themselves
unto
this
manner
of
thinking
or
speaking
,
because
they
joyn
unto
this
Righteousness
of
Jesus
Christ
,
that
is
imputed
unto
us
,
a
righteousness
,
that
is
proper
and
inherent
in
us
,
as
they
say
,
which
doth
concur
with
the
former
.
This
it
is
,
which
is
properly
the
ground
of
the
Question
betwixt
them
and
us
,
and
the
source
of
several
other
Doctrines
,
which
we
do
reject
,
as
shall
be
spoken
in
the
following
Discourse
.
However
,
it
is
true
,
that
the
Bishop
of
Condom
here
seems
to
advance
a
step
towards
us
:
at
least
,
it
is
certain
,
that
he
hath
done
much
good
to
Religion
in
general
,
in
discharging
it
in
some
sort
,
from
all
the
vain
speculations
,
not
onely
of
the
Schoolmen
,
but
also
of
the
Council
it self
,
which
is
evidently
as
much
or
more
Scholastical
on
this
point
of
Justification
,
as
the
most
thorny
School-Doctors
.
The
Decree
contains
no
less
than
sixteen
great
Chapters
,
and
thirty
two
Canons
,
to
which
the
Chapters
of
the
Decree
are
reduced
.
The
Decree
is
full
of
distinctions
of
the
final
cause
,
the
efficient
cause
,
the
meritorious
cause
,
the
formal
cause
,
the
instrumental
cause
,
and
the
like
;
the
Canons
full
of
Anathema's
against
a
great
many
opinions
,
if
not
good
or
innocent
(
being
yet
in
dispute
)
at
least
doubtful
and
indifferent
,
and
which
are
visibly
of
the
opinions
of
those
particular
Doctours
,
which
the
Bishop
of
Condom
would
with
good
reason
have
laid
aside
:
the
Council
thereby
making
Articles
of
Faith
,
of
all
those
subtilties
in
Canonising
them
,
and
by
this
means
putting
an
invincible
obstacle
unto
a
reunion
,
by
the
great
number
of
Anathema's
which
it
thunders
generally
against
all
those
,
who
will
not
admit
all
these
opinions
and
distinctions
of
the
Schools
.
Our
Confession
of
Faith
,
reduces
all
this
matter
of
Justification
,
unto
a
few
Articles
,
in
Apostolical
stile
,
very
simple
,
and
very
clear
.
And
the
Bishop
of
Condom
doth
also
reduce
the
very
Chapters
of
the
Decree
,
and
all
the
Canons
,
unto
a
few
words
;
so
far
we
seem
to
go
,
as
it
were
,
hand
in
hand
.
But
it
must
needs
be
,
that
the
kindness
which
the
Bishop
of
Condom
doth
us
,
is
not
sincere
;
what
he
gives
us
with
one
hand
,
he
taketh
away
at
the
same
time
with
the
other
:
and
it
may
be
said
,
that
this
is
still
one
of
those
Articles
of
Faith
,
which
the
Roman
Church
receives
as
we
do
,
well
nigh
as
fundamental
,
but
from
whence
,
at
the
same
time
,
she
derogates
by
contrary
Doctrines
.
The
Bishop
of
Condom
saith
here
,
That
God
doth
freely
forgive
us
our
sins
,
and
that
he
blots
them
out
by
the
bloud
of
his
Son
.
In
the
following
Sections
it
will
appear
,
that
these
sins
are
not
so
forgiven
,
nor
so
blotted
out
,
but
that
we
are
bound
necessarily
to
satisfie
our selves
by
temporal
pains
in
this
life
,
by
the
torments
of
Purgatory
in
the
other
;
or
by
the
Pardons
and
Indulgences
of
the
Holy
Chair
:
and
from
hence
,
without
going
farther
,
having
said
that
our
sins
are
blotted
out
by
the
bloud
of
Jesus
Christ
,
he
immediately
adds
,
and
by
the
Grace
which
regenerates
us
.
Now
here
we
must
observe
,
that
it
is
the
constant
Doctrine
of
the
Church
of
Rome
,
that
it
is
in
our
power
to
reject
this
grace
,
or
accept
it
,
when
it
is
offered
unto
us
;
and
that
then
,
when
it
falls
out
that
we
do
not
reject
it
,
but
receive
it
,
and
afterward
act
of
our selves
with
the
assistance
of
this
grace
,
we
have
a
proper
merit
of
our
own
,
and
some
part
in
the
Work
of
our
Salvation
,
though
it
should
be
onely
for
not
having
rejected
it
.
And
though
it
seem
at
first
sight
,
that
there
is
not
in
this
point
so
great
a
difference
betwixt
the
Gentlemen
of
the
Roman
Church
and
us
,
it
will
appear
,
upon
very
i●●le
r●flection
made
thereon
,
that
as
to
the
Foundation
,
this
difference
is
very
great
,
as
well
upon
the
points
of
their
Doctrine
in
this
very
matter
,
as
upon
all
the
other
points
that
proceed
from
it
.
In
the
first
place
,
he
busies
himself
more
or
less
,
touching
the
sincerity
and
purity
of
thoughts
which
we
ought
to
have
,
not
onely
of
the
power
of
God
,
but
more
particularly
of
his
grace
and
infinite
goodness
,
which
could
make
us
without
us
,
and
which
will
yet
save
us
,
in
some
sense
,
not
onely
without
our selves
,
as
when
he
is
found
of
them
which
seek
him
not
,
but
also
often
maugre
our selves
as
when
he
doth
touch
the
hearts
of
;
those
which
persecute
his
Church
,
which
in
effect
is
,
what
the
Christian
Religion
hath
,
more
noble
,
most
essential
,
and
most
admirable
.
We
have
nothing
upon
this
point
,
but
to
compare
our
Sentiments
with
those
of
the
Church
of
Rome
,
to
see
which
are
most
conformable
unto
this
fair
Idea
of
the
great
mercy
of
God
,
which
makes
him
to
extend
his
benefits
and
compassions
even
unto
those
very
persons
who
resist
him
.
1.
We
attribute
all
unto
God
,
in
the
Work
of
our
Salvation
,
without
desiring
to
take
any
thing
unto
our selves
;
and
albeit
this
very
thing
were
true
,
that
we
could
pretend
unto
any
small
part
,
yet
upon
the
whole
,
the
errour
may
not
be
criminal
.
It
may
,
on
the
contrary
,
be
esteemed
profound
humility
,
and
an
acknowledgment
of
our
nothingness
;
whereas
the
Romish
Church
,
whatever
protestation
she
makes
,
that
she
also
attributes
all
to
God
,
as
we
do
,
sticks
not
nevertheless
to
attribute
unto
man
,
a
great
part
of
the
merit
and
honour
of
his
Salvation
.
2.
In
ascribing
all
unto
God
,
as
we
do
,
and
in
renouncing
our selves
,
we
assure
the
quiet
of
conscience
,
because
thereby
we
put
all
the
confidence
of
our
Salvation
in
the
goodness
of
God
,
and
in
the
merits
of
his
Son's
Death
,
which
is
an
unshakeable
Foundation
;
whereas
the
Church
of
Rome
gives
man
an
opinion
of
his
own
strength
,
which
,
on
the
one
side
,
cannot
but
diminish
,
in
some
sort
,
that
intire
confidence
which
he
ought
to
have
in
the
bloud
of
our
Lord
Jesus
Christ
;
and
on
the
other
side
,
make
him
promise
himself
much
from
his
Fasts
,
and
from
his
other
good
Works
,
like
the
Pharisee
in
the
Gospel
:
and
notwithstanding
this
,
he
ceaseth
not
to
be
miserably
perplexed
in
this
life
,
or
at
his
death
,
with
fears
of
Purgatory
,
or
of
Hell
,
when
he
comes
to
perceive
his
weakness
,
and
to
think
that
it
was
partly
in
his
power
to
have
saved
himself
.
3.
Our
Belief
doth
very
strictly
ingage
us
,
by
all
the
strongest
bands
of
Love
,
and
Gratitude
,
to
Worship
God
,
and
to
serve
him
,
and
to
keep
his
Commandments
,
with
so
much
the
more
care
and
zeal
,
as
he
saveth
us
by
his
pure
grace
,
overcoming
the
very
opposition
of
our
Will.
The
Doctrine
of
the
Gentlemen
of
the
Roman
Church
,
doth
also
ingage
them
to
the
same
Duty
,
but
it
diminisheth
much
herein
,
by
supposing
that
they
are
something
beholding
unto
their
own
natural
strength
:
and
besides
this
,
it
mingles
with
this
duty
,
motives
of
Hope
of
good
,
and
fear
of
evil
,
which
in
their
nature
would
not
be
amiss
,
were
it
as
easie
,
as
it
is
difficult
,
to
keep
them
within
just
moderation
;
which
nevertheless
are
always
more
of
the
dispensation
of
the
Law
,
than
of
the
true
Spirit
of
the
Gospel
.
The
onely
or
the
principal
thing
,
which
is
alledged
against
us
upon
this
Article
of
Justification
,
is
,
that
they
pretend
that
our
Doctrine
referring
,
as
it
doth
,
our
Salvation
wholly
to
the
mercy
of
God
,
and
to
the
righteousness
of
our
Lord
Jesus
Christ
,
which
is
imputed
unto
us
,
it
seems
to
put
men
at
liberty
,
or
at
least
under
a
relaxation
from
good
Works
;
as
if
they
had
nothing
to
do
on
their
part
,
or
that
it
ought
to
be
indifferent
unto
them
,
whether
they
did
good
or
evil
.
But
we
have
already
prevented
this
Objection
,
by
giving
to
understand
,
that
being
very
far
from
making
the
mercy
of
God
an
occasion
of
sin
,
and
negligence
,
we
say
with
David
,
that
there
is
mercy
with
God
,
that
he
may
be
feared
.
And
besides
,
though
there
be
but
too
much
of
vice
and
sin
in
us
,
as
we
do
not
presume
that
our
manners
are
better
than
those
of
Roman
Catholicks
;
we
can
say
,
for
the
defence
of
our
Doctrine
,
that
it
cannot
be
seen
that
we
are
much
more
wicked
or
extravagant
than
they
,
whether
the
people
or
Clergy
be
regarded
.
We
,
on
our
side
,
do
yet
oppose
unto
the
Gentlemen
of
the
Roman
Church
,
that
their
Belief
doth
produce
two
infallible
evil
effects
;
it
casts
some
into
a
presumption
of
their
own
merits
,
from
whence
proceed
Vows
,
Abstinences
,
Macerations
,
and
other
the
like
practices
,
which
we
believe
superstitious
,
and
contrary
to
the
Word
of
God
;
and
it
precipitates
others
into
despair
,
by
the
resentment
they
have
of
their
own
weakness
,
from
whence
proceeds
their
recourse
unto
Saints
,
Purgatory
,
Indulgences
,
and
all
those
other
Doctrines
and
Practices
;
which
we
believe
to
be
contrary
unto
true
piety
.
It
may
therefore
be
seen
by
the
bare
comparing
of
our
Doctrine
with
that
of
the
Church
of
Rome
,
which
of
the
two
doth
most
tend
unto
the
glory
of
God
,
and
to
form
the
most
pure
and
disinteressed
thoughts
in
our
hearts
;
and
if
in
the
end
,
the
difference
which
there
is
betwixt
the
one
and
the
other
,
doth
not
induce
any
very
considerable
change
in
Religion
,
this
will
yet
farther
appear
,
in
examining
other
Doctrines
,
which
in
some
sort
,
depend
upon
Justification
.
The
first
,
VII
.
The
merit
of
Works
.
in
the
Bishop
of
Condom's
order
is
the
merit
of
Works
,
upon
which
we
confess
sincerely
,
that
the
Bishop
of
Condom
,
and
those
of
the
Roman
Church
,
who
discover
the
purest
sentiments
of
Free
Grace
,
speak
almost
every
where
as
we
do
.
We
agree
with
them
in
the
principal
,
which
is
,
that
good
Works
are
not
only
well
pleasing
unto
God
,
but
necessary
to
Salvation
:
Nor
do
we
deny
,
either
one
or
the
other
,
that
God
doth
crown
his
gifts
and
his
graces
,
and
that
,
according
to
his
promises
,
he
doth
freely
reward
those
who
serve
him
.
In
summe
,
it
would
seem
,
that
this
Doctrine
were
sufficient
to
entertain
in
our
hearts
the
true
love
of
Righteousness
,
and
hatred
of
Sin
;
and
here
it
is
properly
,
that
the
dispute
is
onely
touching
words
.
This
term
of
merit
,
Mereri
.
which
hath
been
introduced
onely
by
an
ill
interpretation
of
the
Latin
,
hath
indeed
thus
much
of
disgust
,
that
on
the
one
hand
,
it
seems
to
make
our
weak
endeavours
to
concur
with
the
merit
of
the
bloud
of
our
Lord
and
Saviour
Jesus
Christ
,
and
to
suppose
some
proportion
betwixt
our
Works
,
and
eternal
Life
:
and
on
the
other
hand
,
it
puffs
up
that
arrogancy
,
unto
which
man
is
naturally
too
much
inclined
.
But
these
Gentlemen
do
in
some
sort
salve
the
former
of
these
inconveniences
,
in
declaring
as
they
do
,
that
they
do
not
attribute
any
merit
unto
Works
,
but
by
virtue
of
the
free
promise
,
which
God
hath
made
to
reward
them
,
producing
them
himself
in
us
by
his
grace
;
and
besides
the
moderate
persons
amongst
them
,
do
not
dissent
,
but
that
these
sorts
of
expressions
of
merit
,
may
very
well
be
waved
,
and
that
ours
are
more
humble
and
more
safe
:
as
also
on
our
part
we
do
not
deny
,
but
that
those
of
the
Roman
Church
,
may
be
suffered
in
the
sense
wherein
they
now
explain
them
.
And
it
may
be
this
is
it
,
which
the
Bishop
of
Condom
doth
here
understand
,
when
he
saith
,
that
the
Learned
of
our
Communion
do
not
believe
some
of
our
Disputes
upon
this
point
,
to
be
very
material
.
What
is
here
most
mysterious
,
is
,
that
upon
this
expression
,
that
good
Works
do
merit
eternal
life
,
there
are
●ounded
two
other
Doctrines
which
are
very
evil
.
The
first
is
,
that
they
are
not
contented
to
command
works
that
are
truly
good
and
commanded
,
as
to
worship
God
onely
,
to
serve
none
but
him
,
to
obey
our
Superiours
,
and
lastly
,
to
love
God
with
all
our
hearts
,
and
our
Neighbour
as
our selves
,
which
is
the
summe
of
the
Law
,
and
of
Christian
Religion
;
but
they
have
brought
in
the
practice
of
Vows
,
of
Abstinences
,
of
Pilgrimages
,
Macerations
,
and
all
those
other
Works
,
which
the
Bishop
of
Condom
doth
call
Pennances
,
because
in
very
deed
,
God
hath
not
required
any
of
that
nature
.
The
other
evil
Doctrine
which
proceeds
from
the
merit
of
Works
,
is
that
of
Satisfaction
,
of
Purgatory
,
and
Indulgences
;
for
those
who
do
these
Works
of
Pennance
,
believe
they
satisfie
,
at
least
in
some
part
,
the
justice
of
God
;
and
therefore
it
is
,
that
they
call
them
Satisfactions
:
and
those
who
do
none
of
them
,
believe
themselves
destin'd
to
the
pains
of
Purgatory
,
and
have
recourse
unto
Indulgences
to
deliver
them
.
VIII
.
Satisfactions
,
Purgatory
,
and
Indulgences
.
The
Doctrine
of
Satisfactions
is
,
in
reality
,
so
evil
,
according
to
us
,
that
it
doth
intirely
vitiate
all
that
is
good
,
in
that
of
Justification
,
and
of
good
Works
.
One
would
say
,
that
it
were
another
Gospel
,
a
Discourse
meerly
humane
,
the
several
parts
whereof
do
so
ill
agree
together
.
Very
far
is
the
whole
Article
from
being
conform
unto
the
Analogy
of
Faith
.
Es.
1.18
.
Psal.
32.12
.
Ps.
103.12
.
The
Scripture
reiterates
unto
us
throughout
,
that
God
doth
pardon
us
our
sins
for
his
Son's
sake
;
that
if
our
sins
were
redder
than
scarlet
,
he
makes
them
white
as
snow
;
that
he
imputes
them
not
unto
us
,
that
he
covers
them
,
that
he
blotteth
them
out
,
that
he
separateth
them
from
us
,
as
far
as
the
East
is
from
the
West
.
The
Bishop
of
Condom
saith
on
the
contrary
,
that
God
doth
pardon
our
sins
,
but
upon
such
condition
,
under
such
Law
,
and
with
such
reservation
as
he
pleaseth
;
that
he
confers
an
intire
abolition
of
all
sins
committed
for
Baptism
;
but
as
for
those
that
are
committed
after
Baptism
,
God
forced
by
our
ingratitude
,
changes
the
eternal
pain
into
a
temporal
.
This
is
,
what
the
Council
of
Trent
calls
remitting
the
sin
,
and
retaining
the
punishment
.
This
is
to
say
,
that
God
doth
pardon
,
and
he
doth
not
pardon
;
or
at
least
,
that
he
doth
not
fully
pardon
.
Our
sins
,
all
blotted
out
as
they
are
,
do
nevertheless
cry
for
vengeance
.
It
is
not
enough
,
that
Jesus
Christ
hath
atoned
for
them
,
nor
that
we
repent
,
and
endeavour
to
amend
,
and
to
keep
the
Commandments
of
God
,
if
together
herewith
we
do
not
Works
,
which
the
Bishop
of
Condom
calls
painful
and
laborious
,
or
if
we
,
suffer
not
temporal
pains
,
either
in
this
life
,
or
after
death
.
This
is
what
hath
been
already
touched
;
the
Doctrine
of
the
Church
of
Rome
,
is
not
onely
injurious
unto
the
mercy
of
God
,
and
unto
the
merit
of
the
death
of
Jesus
Christ
,
by
the
conditions
and
restrictions
which
she
presumes
to
bring
thereunto
,
but
she
contradicts
her
very
self
,
pulling
down
with
one
hand
,
what
she
builds
up
with
another
.
On
the
one
hand
,
Jesus
Christ
hath
fully
payed
the
price
of
our
ransome
;
there
is
nothing
wanting
of
this
payment
,
his
justice
is
imputed
unto
us
,
our
sins
are
blotted
out
by
his
bloud
.
In
a
word
,
Jesus
Christ
hath
fully
satisfied
for
us
.
And
on
the
other
hand
,
Pag.
60
,
&
61.
the
justice
of
God
,
and
a
certain
way
which
he
hath
appointed
,
will
have
us
not
to
suffer
our selves
for
our
sins
.
The
Bishop
of
Condom
would
salve
this
contradiction
,
by
saying
,
as
he
doth
,
that
these
pains
which
God
reserves
,
are
onely
to
keep
us
in
our
duty
,
within
the
hands
of
Justice
,
as
he
speaks
,
and
not
to
satisfie
for
our
sins
:
therefore
it
is
that
he
makes
a
kind
of
protestation
,
that
if
after
the
explication
,
which
he
gives
in
that
sense
,
We
shall
object
unto
those
of
his
Communion
,
that
they
do
prejudice
unto
the
satisfactions
of
Jesus
Christ
;
that
we
must
forget
what
he
hath
already
told
,
us
that
Jesus
Christ
has
paid
the
full
price
of
our
ransom
,
&c.
and
that
if
we
yet
object
to
them
,
that
they
believe
they
shall
be
able
to
satisfie
of
themselves
,
as
to
some
part
of
the
pain
which
is
due
to
their
sins
,
he
may
boldly
say
,
that
the
contrary
doth
appear
by
the
Maxims
which
he
hath
established
.
Unto
which
he
adds
for
a
conclusion
,
That
what
they
call
satisfaction
,
with
the
ancient
Church
,
is
nothing
,
AFTER
ALL
,
but
an
application
of
the
infinite
satisfaction
of
Jesus
Christ
.
It
may
plainly
be
seen
by
these
last
expressions
of
the
Bishop
of
Condom's
,
that
he
seemes
to
doe
like
the
Dove
,
which
returned
unto
the
Ark
not
knowing
where
to
rest
her
foot
.
AFTER
ALL
,
what
they
call
satisfaction
,
is
nothing
but
the
application
of
the
satisfaction
of
Jesus
Christ
.
This
expression
hath
something
in
it
improper
,
and
incumbred
,
because
it
cannot
be
any
thing
but
Faith
onely
,
which
is
the
hand
of
the
Soul
,
that
can
apply
unto
us
the
satisfaction
of
Jesus
Christ
,
by
acts
of
love
,
and
reliance
.
It
cannot
properly
be
said
,
that
any
Workes
done
by
us
,
or
that
any
pain
that
we
suffer
,
can
be
the
application
of
the
obedience
,
which
Jesus
Christ
rendred
unto
his
Father
,
and
of
the
paines
which
he
suffered
for
us
.
The
truth
is
,
that
the
Bishop
of
Condom
,
after
having
defended
as
much
as
he
could
,
the
opinions
and
the
expressions
of
the
Church
of
Rome
,
will
give
to
understand
,
that
AFTER
ALL
,
what
they
call
satisfactions
,
are
not
properly
satisfactions
:
that
they
themselves
do
not
believe
they
can
satisfie
,
as
they
just
now
said
more
expresly
,
and
that
in
conclusion
,
there
is
nothing
really
but
the
satisfaction
of
Jesus
Christ
,
which
ought
to
be
called
by
this
name
.
This
Doctrine
is
sound
,
and
it
is
certain
,
that
it
is
in
some
sort
to
come
unto
us
,
or
rather
to
the
truth
of
the
Gospel
;
but
this
is
nothing
in
the
main
,
if
the
Doctrine
of
the
Council
of
Trent
be
still
allowed
to
stand
,
that
is
to
say
,
if
that
be
the
Supreme
authority
which
must
be
proposed
to
us
as
the
rule
of
our
Faith
:
because
the
Council
is
formally
contrary
to
the
Bishop
of
Condom's
Doctrine
.
Sess.
1●
.
cap.
6.
de
S●cram
.
Poen●●
.
The
Council
speaking
of
Works
,
and
of
Penances
(
the
things
here
in
question
)
doth
not
onely
call
them
satisfactory
in
proper
terms
,
as
also
sometimes
doth
the
Bishop
of
Condom
himself
,
but
the
Council
doth
declare
,
that
it
suits
not
with
the
justice
and
goodness
of
God
to
forgive
us
our
sins
without
some
satisfaction
on
our
parts
,
and
yet
more
expresly
,
that
these
pennances
wh●●●
the
Church
of
Rome
doth
impose
,
are
not
onely
a
precaution
for
our
amendment
and
a
remedy
for
the
time
to
come
,
which
the
Bishop
of
Condom
calls
the
bands
of
justice
and
duty
,
but
a
punishment
or
a
revenge
,
and
a
chastisement
for
our
past
sins
,
requiring
in
proper
termes
,
that
the
Curates
have
always
this
maxime
before
their
eyes
,
and
that
they
be
very
exact
in
examining
the
quality
of
the
crimes
,
and
the
abilities
of
the
penitents
,
and
to
impose
upon
them
pennances
proportionable
to
their
sins
.
This
is
so
clear
and
express
,
that
nothing
can
be
more
.
In
very
deed
,
this
Doctrine
of
the
Council
,
is
the
common
and
constant
Doctrine
of
the
Church
of
Rome
upon
this
point
:
Lib.
1.
de
Purg.
ca.
14.
insomuch
that
Bellarmine
,
by
a
subtilty
contrary
to
that
of
the
Bishop
of
Condoms
,
doth
teach
that
it
is
we
,
who
,
properly
satisfy
for
our
sins
,
and
that
the
satisfaction
of
Jesus
Christ
onely
puts
a
value
upon
ours
:
The
Bishop
of
Condom
therefore
ought
either
to
make
all
those
of
his
communion
to
relinquish
this
Doctrin
of
the
Council
,
which
is
the
common
and
constant
Doctrine
of
their
Church
,
or
to
come
to
an
accord
,
that
even
by
his
own
judgment
,
we
have
right
to
charge
them
with
the
two
things
that
have
been
touch'd
;
The
one
,
that
the
Doctrine
of
the
Church
of
Rome
doth
contradict
it self
;
and
the
other
,
that
they
believe
to
satisfie
at
least
in
part
,
for
their
sinns
,
&
that
by
consequence
they
do
injury
unto
the
infinite
satisfaction
of
Jesus
Christ
.
The
Bishop
of
Condom
did
not
judge
it
for
his
purpose
,
to
speak
more
openly
,
what
those
painful
and
laborious
works
,
and
those
satisfactory
pains
are
,
whereof
here
is
question
:
it
might
be
said
,
that
these
are
verily
of
the
number
of
those
things
,
which
must
be
little
explained
;
and
which
are
much
better
when
they
are
lightly
passed
,
or
wrapped
up
in
general
terms
.
It
would
indeed
seem
,
that
the
Bishop
of
Condom
hath
introduced
this
term
of
painful
and
laborious
works
,
in
the
room
of
what
the
Roman
Church
directly
calls
penal
works
,
or
pennances
and
satisfactions
.
There
is
much
difference
betwixt
the
one
and
the
other
;
the
one
imports
only
difficult
works
,
the
other
punishments
;
and
it
may
plainly
be
seen
by
what
hath
been
said
,
that
this
alteration
in
the
expressions
,
doth
onely
proceed
from
the
alteration
which
the
Bishop
of
Condom
hath
made
in
the
common
Doctrine
of
the
Church
of
Rome
.
But
to
conclude
,
by
what
name
soever
they
are
called
,
we
know
they
are
such
kind
of
works
whereof
we
have
already
spoken
,
Vows
,
Pilgrimages
,
Visits
of
Churches
,
Abstinences
Prayers
by
set-number
,
Hair
shirts
Sack-clothes
,
going
without
Shirts
,
lying
hard
,
and
such
other
Mortifications
in
this
life
;
and
at
last
,
the
paines
of
Purgatory
in
the
other
.
Now
if
it
be
here
demanded
,
whether
there
be
not
some
authority
for
all
these
Doctrines
,
the
Council
of
Trent
produces
not
any
.
It
only
saith
,
that
in
the
Old
Testament
there
are
some
examples
of
persons
,
whom
God
hath
punished
with
temporal
paines
,
though
he
had
forgiven
them
their
sin
;
and
that
it
seems
to
suit
with
the
justice
of
God
,
that
it
should
be
one
kind
of
Grace
which
he
shewes
unto
those
who
have
sinned
before
Baptism
,
and
another
which
he
shews
to
those
who
have
sinned
after
Baptism
.
The
Bishop
of
Condom
saith
the
same
,
that
this
is
just
,
that
this
is
a
certain
Order
established
;
as
when
God
doth
forgive
us
the
sin
of
Adam
,
and
yet
for
all
that
not
free
us
from
the
maladies
which
are
the
consequent
of
that
sin
.
This
is
the
onely
ground
,
and
sole
authority
that
they
give
us
,
for
so
considerable
a
Doctrine
as
is
that
of
Satisfactions
;
that
is
to
say
,
an
argument
meerly
humane
,
without
any
command
or
precept
in
Scripture
:
as
if
the
evils
and
corrections
which
God
sends
us
to
exercise
our
faith
and
patience
,
were
not
at
all
effects
of
his
love
,
rather
than
punishments
,
or
as
if
this
were
a
title
or
reason
for
us
to
give
our selves
discipline
,
as
they
speak
,
or
to
torment
our selves
,
and
attempt
in
some
sort
upon
our
own
lives
.
As
to
us
,
who
have
onely
the
will
and
Word
of
God
for
the
rule
of
our
manners
and
actions
,
as
well
as
of
our
Faith
,
we
are
perswaded
that
all
these
Works
which
God
hath
not
commanded
,
being
very
far
from
pleasing
,
do
offend
him
;
that
all
this
appearance
of
devotion
,
is
nothing
else
but
an
imitation
of
the
Sect
of
the
Pharisees
,
which
corrupted
the
Law
by
their
Traditions
,
fasting
formally
twice
aweek
:
The
abstinence
from
meats
,
in
particular
,
is
an
imitation
of
the
Sect
of
the
Pythagoraeans
,
which
fed
on
nothing
but
Herbs
:
Whippings
and
Macerations
,
an
imitation
of
the
Priest
of
Baal
,
and
of
those
of
Cybele
,
which
whipped
themselves
,
and
tore
their
skin
,
even
till
the
bloud
gushed
out
;
and
to
conclude
,
all
these
pretended
Satisfactions
are
nothing
else
but
commandments
of
men
,
which
,
as
it
hath
been
said
,
do
manifestly
derogate
from
the
infinite
Satisfaction
of
Jesus
Christ
.
Purgatory
Joh.
Roffen.
Nav.
l.
3.
com
.
de
Jub
.
&
Ind.
De
purgatorio
apud
priscos
illos
nulla
vel
quam
rarissima
fiebat
mentio
,
&c.
Nulla
,
de
purgatorio
cura
,
&c.
Cajetan
.
in
Tract
.
de
Indulg
.
cap.
2.
Nulla
Sacrae
Scripturae
,
nulla
priscorum
Doct●●rum
,
Graecorum
aut
Latinorum
authoritas
scripta
hac
ad
nostram
deduxit
no
itiam
,
sed
hoc
solum
à
〈◊〉
annis
Scripturae
commendatem
est
,
de
uer●stis
●●●b●s
quod
B.
Gregor.
stat.
Indulg
.
instituit
Gab
:
Biel
lect
.
〈◊〉
.
57.
upon
the
Can.
of
the
Mass
.
Ante
tempora
Greg.
medicus
vel
nullus
suit
usus
In●l
.
nunc
autem
crebrescit
,
&c.
We
have
the
same
things
to
say
against
Purgatory
,
as
against
Satisfactions
;
it
is
also
a
Doctrine
which
derogates
from
the
merit
of
the
death
of
Jesus
Christ
,
as
if
the
expiation
which
he
made
of
our
sins
,
were
imperfect
,
&
that
there
were
need
that
we
should
compleat
it
.
There
is
no
track
of
Purgatory
to
be
found
in
the
Scripture
,
whether
of
the
Old
or
New
Testament
,
without
forced
interpretations
and
consequences
,
whereof
our
Doctours
have
sufficiently
shew'd
the
vanity
.
Many
also
of
themselves
,
of
the
Church
of
Rome
,
accord
,
that
for
this
Doctrine
they
have
nothing
but
Tradition
,
since
the
time
of
Gregory
the
first
,
who
wrote
in
the
end
of
the
Sixth
Age
,
and
that
the
Doctrine
of
Purgatory
and
Indulgences
,
are
not
onely
not
in
Scripture
,
but
also
that
there
is
very
little
,
or
scarce
a
jot
of
this
usage
,
nor
of
the
mention
thereof
,
found
in
the
first
times
of
the
Christian
Church
.
It
is
well
known
,
that
the
Fathers
of
the
first
three
or
four
Centuries
,
and
some
of
the
fifth
it self
,
had
several
Errours
touching
the
state
of
souls
after
death
,
which
process
of
time
hath
taken
away
;
some
having
believed
,
that
the
souls
did
abide
in
a
place
of
refreshing
near
Heaven
,
or
under
Heaven
,
until
the
Day
of
Judgment
.
Others
,
that
they
did
sleep
,
and
that
they
should
arise
the
first
time
with
their
bodies
to
reign
a
thousand
years
upon
earth
with
Jesus
Christ
;
and
finally
,
at
the
day
of
Judgement
,
and
of
the
last
Resurrection
,
all
that
were
raised
should
pass
,
as
it
were
,
through
a
Sea
of
Fire
,
which
should
purifie
and
cleanse
them
.
But
never
any
of
them
did
believe
a
place
where
the
souls
should
suffer
,
after
the
death
of
the
body
,
pains
,
in
some
sort
,
like
those
of
Hell
,
except
for
continuance
,
as
the
Church
of
Rome
teaches
.
No
more
did
the
ancient
Jews
believe
it
,
neither
do
the
Greeks
yet
at
this
day
believe
it
,
though
they
pray
for
the
dead
after
the
same
manner
,
as
the
Fathers
now
mentioned
did
.
Dial.
lib.
4.
ca.
39
,
40
,
51
,
55.
It
may
be
made
appear
here
,
that
this
Doctrine
is
onely
an
imitation
of
that
of
the
Pagans
,
and
that
even
Pope
Gregory
himself
,
who
is
the
first
that
put
this
Doctrine
in
credit
,
speakes
in
the
same
sense
,
and
the
same
terms
as
Virgil
,
saying
,
that
the
souls
are
purged
,
some
in
the
Fire
,
others
fann'd
in
the
Air
,
others
washed
and
cleansed
in
Rivers
and
in
Ice
;
and
lastly
,
others
in
Baths
and
Stoves
;
but
we
onely
design
to
touch
things
here
as
in
passe
.
Indulgences
.
If
the
Doctrine
of
Satisfactions
and
of
Purgatory
be
evil
,
that
of
Indulgences
doth
fall
of
it self
,
because
this
,
as
it
is
taught
in
the
Church
of
Rome
,
is
but
as
consequent
and
dependant
on
the
other
.
If
God
hath
not
subjected
us
unto
Works
of
Satisfaction
,
and
unto
temporal
punishments
,
unto
which
the
Church
of
Rome
would
subject
us
,
there
is
no
need
of
her
dispensations
,
and
we
have
no
business
to
examine
if
she
hath
any
power
herein
Few
persons
are
ignorant
of
the
great
difference
that
there
is
,
betwixt
the
Indulgence
which
was
formerly
used
unto
publick
penitents
,
and
the
pardons
which
Popes
give
,
as
well
for
the
dead
,
as
for
the
living
;
and
we
have
shewed
by
the
very
confession
of
themselves
of
the
Roman
Church
,
that
this
Doctrine
is
not
grounded
upon
any
authority
in
Scripture
,
and
that
there
is
not
found
any
practice
nor
mention
of
it
in
the
five
or
six
first
Centuries
.
Also
every
one
knowes
what
interest
the
Court
of
Rome
hath
,
to
maintain
as
well
Purgatory
,
as
the
power
of
the
Keys
,
as
the
Council
speaks
;
the
great
authority
,
and
immense
riches
,
which
this
Doctrine
hath
brought
unto
it
,
and
that
it
brings
unto
it
daily
;
the
cases
reserved
unto
the
Holy
See
,
the
Table
of
Sins
rated
,
Sess.
25.
de
Indulg
.
more
or
less
,
according
to
the
nature
of
Sins
;
Lastly
,
the
crying
abuses
are
too
visible
,
whereof
the
Council
it self
has
been
constrained
to
order
a
Reformation
.
They
are
it
may
be
,
something
less
in
France
,
where
people
have
their
eyes
more
open
;
but
they
are
so
great
in
Spain
,
beyond
the
Mountains
,
and
in
the
very
place
which
is
termed
the
Center
of
Religion
,
that
the
sober
persons
of
their
Communion
,
cannot
forbear
condemning
of
them
.
This
is
what
we
had
to
say
of
Justification
,
and
of
the
Doctrines
which
depend
upon
it
.
It
may
be
believed
,
that
this
may
suffice
to
shew
,
that
the
questions
which
separate
us
from
the
Roman
Church
upon
this
point
,
are
not
of
so
small
consequence
as
the
Bishop
of
Condom
would
insinuate
;
but
that
on
the
contrary
,
herein
is
concerned
the
purest
,
and
if
it
may
be
spoken
,
the
most
Christian
part
of
Religion
,
as
hath
been
proved
throughout
upon
this
Article
;
and
that
to
conclude
,
the
Bishop
of
Condom
doth
not
make
any
controversies
to
cease
,
except
perhaps
in
regard
of
those
things
which
he
hath
suppressed
,
and
upon
this
particular
point
of
Satisfactions
,
upon
which
the
Council
of
Trent
,
Bellarmine
,
and
in
a
word
,
the
doctrine
and
general
practice
of
the
Roman
Church
,
formally
take
away
what
the
Bishop
of
Condom
would
grant
us
.
THE
FOVRTH
PART
.
The
Process
of
the
Bishop
of
Condom's
Treatise
,
IX
.
The
Sacraments
in
general
.
doth
call
us
to
the
matter
of
the
Sacraments
.
We
will
but
little
insist
,
as
neither
doth
he
,
upon
the
name
,
the
number
,
and
the
efficacy
of
the
Sacraments
in
general
;
and
in
like
sort
,
upon
the
greatest
part
of
what
he
calls
Sacraments
in
particular
,
because
the
difficulties
upon
these
points
,
are
not
in
reality
so
hotly
agitated
,
as
the
Bishop
of
Condom
himself
saith
.
It
may
be
believed
,
that
the
time
and
patience
of
them
who
shall
take
the
paines
to
read
this
Answer
,
will
be
better
imployed
upon
the
matter
of
the
Eucharist
,
and
upon
the
other
articles
,
which
concern
Tradition
,
and
the
authority
of
the
Pope
,
which
are
more
important
,
and
upon
which
we
have
most
controversie
.
In
the
first
place
,
as
to
the
name
of
Sacraments
,
Greg.
in
cap.
16.
●ib
.
Reg.
Tertul.
de
praesc
.
&c.
Lib.
10
,
&
50.
Tra.
80.
〈◊〉
Joan.
Accedit
verbum
ad
elementū
,
&
fit
Sacramētum
.
it
were
a
thing
indifferent
to
give
them
one
name
,
rather
than
another
,
if
we
were
agreed
of
the
things
;
or
if
the
names
would
not
by
consequence
draw
in
the
things
themselves
.
The
name
of
Sacrament
may
be
taken
in
a
double
sense
;
the
one
general
and
extensive
,
to
signifie
any
sacred
act
or
ceremony
,
as
it
is
often
taken
in
the
Fathers
;
the
other
proper
&
less
extensive
,
as
St.
Augustine
defines
it
in
his
Book
of
the
City
of
God
,
when
he
calls
it
a
visible
sign
of
an
invisible
grace
,
the
blessing
of
the
Word
being
joyned
,
as
he
saith
elsewhere
,
unto
the
matter
of
the
outward
Elements
.
In
the
first
sense
,
they
may
if
they
please
,
make
not
onely
seven
Sacraments
,
Pierre
de
Damien
Ser.
69.
pa.
168.
but
twelve
if
they
will
,
as
a
Catholick
Doctour
did
before
the
Council
.
The
Bishop
of
Condom
doth
in
some
sort
accommodate
himself
unto
this
general
sense
,
when
he
uses
this
expression
,
that
in
his
communion
,
there
are
received
seven
Signs
,
or
sacred
Ceremonies
.
The
difficulty
is
,
that
the
Council
being
herein
less
equitable
than
the
Bishop
of
Condom
,
hath
in
this
,
as
well
as
in
the
matter
of
Justification
,
made
Articles
of
Faith
of
many
particular
Opinions
,
which
are
nothing
to
the
Essence
of
Sacraments
,
which
are
good
for
nothing
at
all
but
for
the
Schools
.
For
the
Council
will
have
us
expresly
to
believe
,
not
only
seven
Signs
or
sacred
Ceremonies
in
a
general
sense
,
but
seven
true
Sacraments
,
properly
so
called
,
as
it
speaks
,
and
that
we
believe
neither
more
nor
less
,
under
pain
of
Anathema
;
however
it
is
plainly
to
be
seen
,
that
at
least
in
the
ceremonies
of
Marriage
,
of
Pennance
,
and
Order
,
which
are
three
of
these
seven
Sacraments
,
there
is
nothing
of
a
visible
sign
,
unto
which
the
blessing
can
be
joined
,
as
there
ought
to
be
,
to
make
true
Sacraments
,
according
to
the
Doctrine
of
St.
Augustine
.
As
to
their
Efficacy
,
we
agree
with
the
Gentlemen
of
the
Roman
Church
,
and
with
the
Bishop
of
Condom
in
particular
,
in
that
we
acknowledge
,
as
they
do
,
that
the
Sacraments
are
not
onely
signes
,
or
seales
of
the
grace
of
God
,
but
instruments
or
means
,
which
he
accompanies
with
his
power
to
confer
that
very
grace
.
But
there
is
this
difference
,
which
is
very
considerable
,
betwixt
them
and
us
,
that
they
will
have
it
,
that
the
Sacraments
do
confer
grace
,
by
virtue
of
the
words
which
are
spoken
,
and
by
the
action
which
is
outwardly
performed
upon
us
,
Pag.
69
,
&
70.
provided
that
we
put
no
obstacle
by
any
evil
disposition
;
which
is
,
what
the
Council
terms
conferring
grace
,
ex
opere
operato
(
as
it
is
also
the
language
of
the
School
)
that
is
to
say
,
by
the
action
,
or
by
the
bare
celebration
of
the
Sacrament
it self
.
And
as
for
us
,
we
believe
in
truth
,
that
God
doth
accompany
the
Sacraments
with
his
power
,
and
that
they
confer
grace
,
when
they
are
received
with
Faith
;
but
not
that
they
do
confer
it
of
themselves
;
or
by
the
words
which
are
pronounced
,
and
by
the
outward
action
done
upon
us
,
if
they
be
not
received
with
a
true
Faith
.
The
Church
of
Rome
doth
believe
,
that
this
virtue
is
,
as
it
were
,
inherent
,
or
affixed
to
the
Sacrament
,
and
to
the
outward
action
which
is
in
it
performed
,
though
neither
the
Council
,
nor
the
Bishop
of
Condom
believed
themselves
bound
to
explain
,
whether
it
be
a
Moral
,
or
Physical
virtue
;
so
that
according
to
their
Doctrine
,
this
iis
not
necessary
it self
to
be
in
a
good
disposition
,
that
is
to
say
,
to
have
Faith
,
or
at
least
,
to
exercise
the
acts
in
receiving
the
Sacraments
.
It
will
suffice
not
to
be
in
an
evil
disposition
,
and
thereby
not
to
interrupt
the
virtue
of
the
Sacraments
,
or
not
to
put
an
obstacle
thereto
:
for
neither
the
Council
,
nor
the
Bishop
of
Condom
,
require
any
thing
else
.
But
as
for
us
,
we
hold
unto
the
Word
of
God
,
which
doth
teach
us
in
several
places
,
that
it
is
by
Faith
onely
that
we
partake
of
these
graces
,
God
not
affixing
his
power
(
meerly
)
unto
visible
things
,
Pa.
154
as
the
Bishop
of
Condom
himself
confesseth
in
another
place
.
We
reject
the
Doctrine
of
the
Church
of
Rome
upon
this
point
,
with
so
much
the
more
reason
,
for
that
besides
that
it
is
very
evil
in
it self
,
there
may
be
observed
several
considerable
abuses
which
proceed
from
it
.
1.
First
,
This
Doctrine
is
very
evil
in
it self
,
in
that
it
doth
tye
the
grace
of
God
unto
outward
things
.
2.
In
that
it
carries
men
to
neglect
the
acts
and
habits
of
Faith
,
and
of
other
Christian
virtues
,
teaching
them
that
the
Sacraments
alone
regenerate
and
sanctifie
them
,
without
ever
troubling
themselves
so
much
as
to
bring
any
good
disposition
with
them
,
which
is
a
Doctrine
,
whereof
the
bare
Exposition
doth
disgust
those
,
who
are
not
accustomed
unto
it
.
From
whence
also
proceeds
,
that
in
the
Roman
Church
,
they
make
the
greatest
part
of
devotion
and
piety
,
to
consist
in
causing
to
be
said
a
great
number
of
Masses
,
and
of
going
often
to
confession
,
as
they
speak
;
because
they
are
taught
,
that
the
action
of
the
Priest
,
and
the
words
which
he
pronounces
,
have
the
virtue
to
confer
grace
,
provided
onely
that
they
put
not
any
obstacle
on
their
part
.
3.
This
opinion
hath
served
to
introduce
or
establish
the
Doctrine
of
the
Real
Presence
,
such
as
it
is
taught
in
the
Roman
Church
,
which
we
believe
to
be
very
bad
,
as
we
shall
shew
hereafter
.
4.
From
thence
also
is
plainly
come
the
Opinion
of
the
necessity
of
giving
the
Eucharist
unto
Infants
,
which
is
an
Errour
that
reigned
a
long
time
in
the
Church
;
and
this
other
Errour
of
the
necessity
of
Baptism
,
which
yet
doth
raign
at
this
day
in
the
Church
of
Rome
.
5.
The
same
Opinion
doth
also
give
occasion
,
to
several
other
very
wicked
and
superstitious
acts
,
insomuch
that
there
have
been
some
people
,
who
have
imployed
the
matter
of
the
Sacraments
for
Charms
,
and
for
other
most
mischievous
uses
.
6.
To
conclude
,
the
Council
makes
this
Opinion
a
principle
to
establish
thereby
many
others
,
which
we
reject
,
and
which
together
do
corrupt
very
much
the
purity
of
Christianity
.
So
that
it
is
evident
,
that
this
matter
of
the
Sacraments
in
general
,
which
at
the
first
sight
appeared
not
very
considerable
,
ceaseth
not
nevertheless
to
be
of
great
importance
,
by
reason
of
the
consectaries
which
it
drawes
after
it
;
for
that
this
is
the
nature
of
Errour
to
be
fruitful
in
productions
.
It
were
much
to
be
desired
,
that
for
an
intire
clearing
of
what
is
most
considerable
upon
this
Article
,
the
Bishop
of
Condom
would
have
been
pleased
to
have
told
us
something
of
his
thoughts
upon
the
several
Doctrines
of
the
Council
,
which
he
passeth
over
in
silence
;
and
amongst
others
,
upon
that
of
the
Eleventh
Canon
,
which
requires
,
that
the
Priest
which
administers
the
Sacrament
,
have
an
intention
to
consecrate
,
and
to
confer
grace
,
without
which
there
is
nothing
effected
.
It
is
known
,
that
there
are
men
to
be
found
so
wicked
,
as
to
sport
themselves
with
the
Holy
Mysteries
,
as
indeed
of
them
there
be
but
too
many
Examples
.
Let
them
tell
us
in
this
case
,
what
ought
to
be
thought
of
all
those
,
unto
whom
these
wicked
Cheates
do
pretend
to
give
the
Sacraments
of
Baptism
,
and
of
the
Eucharist
,
of
Pennance
,
and
of
Absolution
,
&c.
As
to
some
,
have
they
not
adored
what
was
not
adorable
?
as
to
the
others
,
are
they
not
deprived
altogether
of
the
effect
of
Baptism
,
or
of
Absolution
,
and
so
of
the
other
Sacraments
?
And
as
to
all
the
necessary
consequents
of
this
principal
Doctrine
,
doe
they
not
clearly
shew
,
that
the
Doctrine
it self
is
very
evil
?
The
Bishop
of
Condom
not
saying
any
thing
unto
these
controverted
matters
,
would
be
content
,
that
here
,
and
elsewhere
,
where
he
deales
after
the
same
sort
,
his
silence
should
be
taken
for
a
tacit
consent
,
that
all
these
Doctrines
,
howsoever
established
by
the
Canons
of
the
Council
,
are
at
least
of
the
number
of
those
things
,
which
may
be
waved
.
The
Bishop
of
Condom
reduces
all
the
Questions
touching
Baptisme
,
Baptism
.
unto
that
of
the
necessity
of
this
Sacrament
for
Infants
,
and
indeed
that
is
the
chiefest
.
All
that
he
says
herein
,
consists
in
three
things
,
upon
which
it
may
be
said
at
first
sight
,
that
this
haply
is
one
of
those
places
of
his
Treatise
,
wherein
he
doth
most
of
all
swerve
from
his
natural
equity
.
In
the
first
place
,
he
condemnes
those
poor
small
creatures
in
terms
more
formal
and
severe
,
than
the
Council
it self
doth
.
Infants
(
saith
he
)
not
being
able
to
supply
the
want
of
Baptism
by
the
acts
of
Faith
,
of
Hope
,
and
of
Charity
,
nor
by
desire
or
vow
of
receiving
this
Sacrament
we
believe
that
if
they
receive
it
not
in
,
Pag.
71
,
&
72.
reality
,
they
partake
not
any
way
of
the
grace
of
Redemption
,
and
so
dying
in
Adam
,
they
have
no
part
in
Jesus
Christ
.
The
onely
pronouncing
of
this
sentence
against
the
Infants
of
Believers
,
causes
a
kind
of
horrour
,
mingled
with
a
tender
and
just
compassion
for
these
poor
Innocents
;
for
they
are
looked
on
as
such
,
though
they
are
tainted
with
Original
sin
,
and
the
Church
of
Rome
calls
them
Innocents
,
and
Martyrs
,
which
Herod
caused
to
be
slain
,
and
celebrates
a
Feast
unto
their
memory
.
Now
this
very
sense
of
horrour
and
pity
,
which
such
condemnation
it self
excites
in
our
spirits
,
being
natural
and
reasonable
,
it
is
a
sign
there
is
no
condemnation
.
You
condemn
them
,
because
they
cannot
supply
the
want
of
Baptism
,
by
acts
of
Faith
,
as
do
the
adult
persons
,
whom
you
save
without
Baptism
:
but
it
is
for
that
very
reason
,
that
you
ought
not
to
condemn
them
.
The
Roman
Church
is
well
contented
,
that
the
Faith
of
Godfathers
,
and
Godmothers
,
and
of
the
Church
,
should
supply
the
want
of
Faith
in
Infants
even
then
,
when
they
receive
Baptism
.
It
is
the
Godfather
that
speaking
for
the
Child
,
saith
,
that
he
demands
to
be
baptised
,
that
he
renounces
the
Devil
,
that
he
Believes
in
God
;
and
,
in
a
word
,
that
makes
the
whole
Confession
of
Faith
,
which
we
make
in
the
Creed
.
Wherefore
then
will
she
not
yield
,
that
this
same
Faith
of
the
Godfathers
,
and
of
the
Church
,
may
supply
the
place
to
Infants
,
of
those
desires
or
vows
which
adult
persons
have
for
Baptism
,
or
of
those
acts
of
Faith
,
which
are
in
stead
of
Baptism
?
There
is
no
more
reason
for
one
,
than
for
the
other
;
if
the
Fathers
,
or
Godfathers
,
speaking
for
the
Infant
,
may
say
,
I
believe
in
God
the
Father
Almighty
,
&c.
they
may
as
well
say
for
him
too
,
I
do
promise
and
vow
to
be
baptised
,
if
death
,
or
want
of
means
do
not
hinder
.
Dying
in
Adam
,
they
have
no
part
in
Jesus
Christ
.
But
why
will
you
have
these
Children
to
dy
in
Adam
,
seeing
they
are
born
of
Christian
Parents
,
&
that
they
dy
in
their
arms
,
in
the
midst
of
vows
and
prayers
,
which
are
made
to
God
for
them
?
Gen.
17.7
.
God
is
the
Father
of
Abraham
,
and
of
his
posterity
;
our
Father
,
and
the
Father
of
our
Children
.
And
the
Children
of
Believers
are
holy
;
1
Cor.
7.14
.
that
is
to
say
,
they
are
Children
of
the
Promise
,
as
the
Scripture
speaks
;
or
they
are
born
in
the
Covenant
of
our
Lord
and
Saviour
Jesus
Christ
,
and
by
consequence
,
they
should
not
be
excluded
from
the
benefit
of
his
Death
,
which
is
common
to
them
with
their
Fathers
,
under
a
pretence
,
that
they
are
not
of
age
to
declare
,
that
they
accept
of
this
benefit
:
as
in
the
World
,
the
Children
that
are
born
in
Cities
,
or
in
Countries
,
have
a
share
in
the
Rights
and
Priviledges
of
the
Cities
and
Countries
which
they
are
born
,
and
in
the
benefits
of
Treaties
of
Peace
and
Friendship
,
which
are
made
betwixt
the
Princes
,
though
the
Children
be
not
in
a
condition
of
ability
to
testifie
,
that
they
do
submit
unto
those
Treaties
.
You
have
a
veneration
for
the
Relicks
of
Saints
,
because
they
are
parts
of
the
living
members
of
Jesus
Christ
;
this
is
the
reason
which
the
Council
gives
,
as
it
hath
elsewhere
been
said
.
But
after
all
,
these
are
onely
of
the
bones
&
dead
parts
of
those
living
members
:
&
yet
without
scruple
,
you
condemn
these
poor
little
Infants
,
which
are
as
much
parts
of
Saints
,
and
living
and
animated
parts
.
And
further
,
do
you
believe
that
all
Infants
departed
since
Adam
,
before
the
institution
of
Baptism
,
or
of
Circumcision
,
which
was
the
Figure
of
Baptism
,
for
example
,
the
Children
of
Abel
,
or
of
Noah
,
under
the
Law
of
Nature
;
do
you
believe
,
I
say
,
that
as
it
may
be
said
,
they
dyed
truly
in
Adam
,
so
that
they
had
no
part
in
Jesus
Christ
?
Or
that
God
,
who
substituted
some
other
meanes
of
Salvation
for
those
Infants
,
in
the
place
of
Baptism
,
or
of
Circumcision
,
cannot
and
will
not
also
,
even
yet
at
this
day
,
supply
the
(
necessitated
)
default
of
Baptism
,
by
his
grace
.
How
is
it
,
that
those
of
the
Church
of
Rome
,
who
find
so
much
difficulty
to
comprehend
the
eternal
Decree
of
God
,
according
unto
which
,
though
we
are
all
children
of
Adam
,
God
hath
chosen
some
,
and
passed
by
others
,
without
,
as
we
can
conceive
,
any
other
reasons
,
but
his
good
pleasure
;
how
is
it
,
I
say
,
that
these
Gentlemen
find
no
difficulty
to
believe
,
that
the
Infants
of
the
Faithful
should
be
so
intirely
excluded
from
the
(
common
)
Redemption
,
without
any
other
reason
,
save
that
they
are
children
of
Adam
,
as
the
Fathers
themselves
also
were
,
whom
God
called
unto
Salvation
.
To
conclude
,
what
can
there
be
more
convincing
against
this
absolute
necessity
of
Baptism
,
than
this
other
necessity
of
the
intention
of
the
Priest
,
who
administers
the
Sacrament
?
For
if
on
the
one
hand
,
there
can
be
no
Salvation
without
Baptism
,
and
on
the
other
,
the
effect
of
Baptism
depend
on
the
intention
of
him
who
baptiseth
,
not
onely
the
Salvation
of
Infants
,
who
have
not
been
baptised
,
but
the
Salvation
even
of
those
,
who
dye
soon
after
Baptism
,
before
they
come
to
age
,
depends
then
absolutely
on
the
Priest
:
which
is
equally
inconsistent
with
the
Justice
,
the
Power
,
the
Wisedom
,
and
the
Goodnesse
of
God
.
The
onely
or
the
principal
authority
,
that
the
Gentlemen
of
the
Church
of
Rome
do
alledge
,
for
the
belief
of
a
Doctrine
so
dangerous
,
as
is
this
absolute
necessity
of
Baptism
,
is
a
passage
of
our
Saviours
,
in
St.
John's
Gospel
,
speaking
to
Nicodemus
:
Except
a
man
be
born
of
water
,
and
of
the
Spirit
,
he
cannot
enter
into
the
Kingdom
of
God
.
This
passage
is
like
another
of
our
Saviours
near
the
same
place
,
Joh.
6
53.
If
you
eat
not
the
flesh
of
the
Son
of
man
,
and
drink
his
bloud
,
you
have
no
life
in
you
;
and
it
is
true
,
that
upon
these
two
passages
,
taken
according
to
the
letter
,
some
of
the
fathers
have
grounded
themselves
,
as
well
for
the
necessity
of
administring
the
Eucharist
unto
Infants
,
as
for
the
necessity
of
Baptism
.
But
if
the
Church
of
Rome
hath
in
process
of
time
justly
acknowledged
,
that
the
necessity
of
the
Eucharist
unto
Infants
,
was
a
gross
errour
,
&
that
this
Sacrament
ought
not
to
be
given
unto
Infants
;
wherefore
is
it
,
that
she
doth
not
also
acknowledge
,
that
this
necessity
of
Baptism
may
be
as
much
an
errour
?
If
they
believe
,
that
this
last
passage
ought
not
to
be
understood
of
the
Eucharist
,
or
at
least
,
that
it
ought
not
to
be
understood
according
to
the
letter
,
of
all
sorts
of
persons
indifferently
,
but
onely
of
such
as
have
age
,
and
meanes
necessary
to
partake
of
the
Eucharist
,
why
do
they
pass
a
judgment
so
contrary
touching
the
other
?
Why
will
they
not
also
admit
,
it
ought
to
be
understood
likewise
of
regeneration
,
or
of
a
spiritual
washing
,
under
the
figure
or
expression
of
water
,
and
of
the
Spirit
,
which
is
joyned
unto
the
water
?
As
that
place
which
saith
,
Ye
shall
be
baptized
with
the
Holy
Ghost
,
and
with
Fire
,
is
also
taken
for
a
Spiritual
Purification
under
the
figure
of
Fire
.
And
so
much
the
rather
,
because
the
occasion
it self
,
on
which
Jesus
Christ
speaks
thus
to
Nicodemus
,
is
but
indeed
a
particular
occasion
,
where
there
is
not
the
least
appearance
that
our
Saviour
had
any
thoughts
,
neither
expresly
,
nor
by
consequence
,
to
establish
the
necessity
of
Baptism
.
The
second
thing
,
wherein
the
Bishop
of
Condom
here
recedes
from
his
natural
equity
,
is
this
,
that
he
would
take
a
false
and
indirect
advantage
against
us
,
by
what
he
saith
,
That
the
Lutherans
do
believe
with
the
Church
of
Rome
,
the
absolute
necessity
of
Baptism
for
Infants
,
and
that
never
any
man
before
Calvin
,
dared
openly
to
call
in
question
this
truth
,
it
was
so
strongly
imprinted
in
the
minds
of
the
Faithful
.
For
,
in
the
first
place
,
the
Council
it self
doth
not
impose
this
necessity
so
absolutely
,
as
doth
the
Bishop
of
Condom
;
it
saith
not
so
positively
,
as
doth
the
Bishop
of
Condom
,
that
Infants
have
not
any
part
in
the
Redemption
of
Jesus
Christ
,
or
with
Jesus
Christ
.
The
Council
doth
not
condemn
those
who
say
,
that
Baptism
is
not
altogether
necessary
to
Salvation
;
Sess.
7.
de
Bapt.
Can.
5.
Si
quis
dixerit
Baptismum
liberum
esse
,
hoc
est
non
necessarium
ad
salutem
,
Anathema
sit
.
Heming
in
via
vitae
.
Calixt
.
de
Bapt.
Co●●
.
Dieter
.
de
Bapt.
and
if
it
did
,
that
would
not
infer
an
absolute
necessity
.
It
condemns
onely
those
,
who
would
have
Baptism
indifferent
,
or
unnecessary
,
as
the
Council
it self
explains
it
,
which
is
very
much
different
from
this
necessity
,
that
the
Bishop
of
Condom
makes
so
absolute
.
And
it
is
much
to
be
admired
,
that
he
who
is
naturally
inclined
to
sweetness
,
and
who
seemes
to
remit
somewhat
upon
other
Questions
,
doth
on
the
contrary
discover
more
severity
upon
this
point
,
which
yet
is
one
of
the
most
favourable
.
Further
,
if
he
oppose
the
Lutherans
to
us
,
as
b●ing
of
a
contrary
judgement
to
ours
in
this
point
,
besides
that
the
Bishop
of
Condom
ought
not
to
impute
unto
the
whole
body
of
the
Lutherans
,
what
is
constantly
rejected
by
the
most
eminent
Divines
of
their
Communion
,
we
will
alledge
&
produce
against
him
the
Ethiopians
and
Christians
of
St.
Thomas
,
which
are
very
ancient
Churches
,
where
at
this
day
they
do
not
baptise
their
Children
upon
any
account
,
[
](A47617-e22210-b)*
*
Males
4●
days
,
Females
80
days
after
.
until
whole
months
after
their
birth
.
Not
to
speak
any
thing
here
of
the
Testimony
of
Tertullian
,
who
advised
to
defer
Baptism
until
years
of
discretion
;
nor
of
Gregory
Nazianzen
,
of
St.
Ambrose
,
of
St.
Austin
,
of
Paulin
Bishop
of
Nole
,
and
many
others
,
which
were
not
baptised
till
far
gone
in
age
.
As
for
Calvin's
part
,
to
whom
the
Bishop
of
Condom
imputes
it
to
have
been
the
first
that
denied
this
absolute
necessity
,
it
is
very
easie
to
shew
the
Bishop
of
Condom
,
how
much
he
is
mistaken
in
this
matter
,
not
o●ely
by
what
we
have
just
now
alledged
of
those
Christian
Churches
,
of
Tertullian
,
and
of
others
who
were
named
,
but
also
by
Hinemar
Archbishop
of
Reims
in
the
Ninth
Age
,
and
since
by
Catharin
,
Gerson
,
Gabriel
Biel
,
Cardinal
Cajetan
,
Tilman
de
Sigebert
,
Cassander
,
and
many
others
that
were
Roman-Catholicks
,
who
have
all
denied
this
necessity
before
Calvin
:
For
Hin●mar
did
teach
,
In
Ep.
55.
cap.
482.
pa.
572.
that
the
Faith
of
Fathers
,
and
of
Godfathers
,
might
serve
for
Infants
,
by
the
grace
of
God
,
whose
Spirit
bloweth
where
it
listeth
;
and
all
the
others
have
also
expresly
declared
themselves
,
for
the
possibility
of
the
Salvation
of
Infants
departed
without
Baptism
.
To
conclude
,
the
Bishop
of
Condom
doth
here
again
recede
from
his
natural
equity
,
when
he
saith
,
in
terms
too
severe
,
Pag.
73.
That
the
pretended
Reformers
are
not
afraid
voluntarily
to
let
their
children
dye
,
like
children
of
infidels
,
without
bearing
any
badge
of
Christianity
,
and
without
having
received
any
grace
,
if
their
death
doth
precede
the
day
of
their
publick
Assembly
.
We
are
very
far
from
suffering
willingly
our
Children
to
dye
without
Baptism
:
contrary
to
what
he
says
,
nothing
is
more
against
our
wills
;
for
though
we
do
not
believe
,
that
Baptism
is
necessary
unto
salvation
by
an
absolute
necessity
,
(
such
as
is
that
of
the
Bishop
of
Condom's
)
no
more
than
the
participating
of
the
Eucharist
,
yet
we
find
very
great
comfort
in
celebrating
the
Sacraments
,
and
suffer
not
that
they
be
slighted
or
neglected
:
We
do
what
we
can
possible
to
supply
the
want
of
ordinary
Assemblies
,
by
condescending
to
them
who
demand
this
comfort
with
greater
importunity
.
But
it
is
also
true
,
that
we
do
not
believe
for
all
that
,
that
the
grace
and
goodness
of
God
is
tyed
unto
sensible
things
,
nor
unto
the
outward
Acts
;
that
is
to
say
,
to
the
words
that
are
pronounced
,
and
unto
the
exteriour
action
that
is
done
upon
us
,
as
it
hath
been
before
set
forth
:
and
we
not
onely
believe
that
God
can
,
but
that
he
will
supply
this
defect
,
by
the
operation
of
that
Holy
Spirit
,
which
bloweth
where
it
listeth
,
as
Hinemar
cites
it
out
of
the
Gospel
.
To
conclude
,
we
believe
as
the
Prophets
,
that
God
is
the
Father
of
our
Children
:
as
the
Apostles
,
that
the
Children
of
Believers
are
holy
,
as
we
have
already
observed
;
and
that
so
,
to
be
born
and
dye
in
Christianity
,
is
not
to
dye
in
Adam
,
or
out
of
the
Covenant
of
Jesus
Christ
.
As
for
Confirmation
,
Confirmation
.
we
do
not
onely
not
believe
it
to
be
altogether
necessary
,
but
we
cannot
believe
it
to
be
a
(
true
)
Sacrament
instituted
by
God
:
and
so
far
are
we
from
being
a-one
in
this
Opinion
,
as
the
Bishop
of
Condom
alledgeth
,
that
we
can
make
good
the
quite
contrary
by
the
Testimony
of
Authours
,
even
of
his
own
Communion
:
Zaga
Zabo
.
Alvares
.
Guido
Carme
.
Soto
.
Armachanus
,
Gouvea
Jarric
,
lib.
6.
c.
9
,
&
12.
to
wit
,
the
Eastern
Churches
had
not
,
nor
to
this
day
have
,
for
the
most
part
,
any
knowledge
of
Chrisme
,
or
of
the
Confirmation
of
the
Roman
Church
:
Amongst
the
Greeks
themselves
,
who
have
a
kind
of
Chrisme
,
it
is
the
Priest
,
and
not
the
Bishop
,
that
gives
it
with
Baptism
,
as
making
it
a
part
of
Baptism
;
and
by
consequence
,
on
the
contrary
,
there
is
none
but
the
Church
of
Rome
alone
,
who
have
made
Confirmation
to
be
a
particular
Sacrament
.
It
is
true
,
that
our
Lord
and
Saviour
Jesus
Christ
,
and
his
Apostles
,
who
had
the
gift
of
miracles
,
laid
their
hands
,
sometimes
upon
the
sick
,
sometimes
upon
the
Baptised
,
and
sometimes
upon
them
,
whom
they
sent
to
preach
the
Gospel
;
at
the
same
time
communicating
unto
them
,
extraordinary
and
miraculous
graces
.
But
besides
,
that
there
is
not
,
to
speak
properly
,
any
imposition
of
hands
in
the
Confirmation
used
in
the
Roman
Church
,
which
might
ground
it
upon
this
practice
of
the
Apostles
,
and
that
the
use
of
Chrisme
,
that
is
to
say
of
Oyl
with
Balm
,
is
a
thing
unknown
in
the
First
Ages
,
we
find
not
,
that
either
Jesus
Christ
,
or
the
Apostles
,
ever
said
,
Go
,
lay
your
hands
upon
all
those
that
have
been
baptised
,
as
they
have
said
in
express
termes
of
the
Sacraments
of
Baptism
,
and
of
the
Supper
,
Goe
and
Baptise
,
&c.
and
,
Doe
this
in
remembrance
of
me
.
And
the
gift
of
miracles
,
by
the
imposition
of
hands
,
being
ceased
so
many
Ages
past
,
This
is
the
Opinion
of
some
French
Protestants
at
present
:
but
as
to
the
perpetual
expediency
of
such
imposition
of
hands
,
as
our
English
Church
uses
in
Confirmation
,
while
not
made
a
Sacrament
,
See
the
first
Reformers
,
whom
the
Reformed
French
most
follow
,
Calvin
on
Hebr.
6.
And
in
his
Institut.
lib.
4.
c.
19.
Sect.
4
,
and
13.
And
Theod.
Bez.
on
Hebr.
6.
Diodat
.
on
the
same
.
it
cannot
be
seen
why
,
nor
how
,
at
this
time
,
they
should
make
an
institution
of
that
,
which
was
onely
an
extraordinary
practice
,
and
a
practice
in
a
word
,
which
depended
upon
a
gift
that
is
ceased
.
The
Church
of
Rome
following
the
natural
inclination
of
men
,
which
carries
them
not
onely
unto
an
imitation
,
or
emulation
,
but
a
desire
to
surpass
one
another
,
hath
miscarried
almost
every
where
in
this
regard
,
that
of
the
least
occasions
,
she
hath
made
pretexts
to
establish
Worships
or
Ceremonies
;
as
if
she
had
nothing
to
doe
,
but
to
frame
a
Religion
of
all
the
usages
,
or
of
all
the
actions
,
ordinary
or
extraordinary
,
of
our
Lord
,
and
of
his
Apostles
.
Our
Lord
being
tempted
of
the
Devil
,
did
fast
Fourty
dayes
in
the
Wilderness
,
to
convince
the
World
that
he
was
truly
God-man
:
It
must
be
from
hence
,
that
the
Church
of
Rome
also
,
by
degrees
,
is
come
to
make
particular
Fasts
,
not
onely
from
time
to
time
,
as
was
practised
at
the
beginning
of
Christianity
,
but
even
a
Lent
entire
of
Fourty
days
.
We
find
that
once
or
twice
,
the
Apostles
healed
the
sick
,
using
a
kind
of
anointing
,
from
hence
there
must
be
made
a
Sacrament
of
Extreme
Unction
,
of
which
we
shall
speak
hereafter
.
And
here
,
because
there
are
found
some
examples
of
an
imposition
of
hands
,
which
wrought
miracles
,
they
have
also
by
degrees
,
made
a
grand
Establishment
of
Ceremonies
,
called
Confirmation
;
and
when
once
this
Establishment
was
atchieved
,
the
Council
made
a
true
Sacrament
,
and
a
Law
of
this
Ceremony
,
charging
perpetually
Religion
,
and
mens
consciences
,
with
a
yoke
,
that
neither
we
nor
our
Fathers
were
able
to
bear
.
The
same
is
also
to
be
said
against
the
Sacrament
of
Pennance
,
Pennance
,
and
Sacramental
Confession
.
and
of
Sacramental
Confession
:
On
the
one
hand
,
the
Prophets
and
Apostles
seeing
men
in
Idolatry
,
in
Errour
,
or
in
Sin
,
said
unto
them
,
Repent
ye
,
or
doe
pennance
,
for
it
is
the
same
thing
;
Amend
and
be
converted
unto
the
Lord
,
which
is
an-ordinary
exhortation
in
the
Holy
Scripture
of
the
Old
,
and
New
Testament
:
And
on
the
other
,
our
Lord
Jesus
Christ
sending
his
Disciples
after
the
Resurrection
,
to
preach
the
Gospel
,
breathing
upon
them
,
said
,
Receive
ye
the
Holy
Ghost
:
whose
sins
soever
ye
remit
,
Joh.
2●
.
22
.
they
are
remitted
;
and
whose
soever
sins
ye
retain
,
they
are
retained
.
This
Interpreta●●on
is
●tely
the
opinion
Calvin
and
his
followers
.
This
imports
evidently
no
more
,
but
the
Power
and
Commission
,
which
Jesus
Christ
gave
them
in
general
,
before
he
left
them
,
to
announce
pardon
of
sins
unto
those
,
who
believed
the
Gospel
;
and
on
the
contrary
,
to
announce
the
Judgments
of
God
against
those
,
who
rejected
their
Doctrine
.
For
it
sufficiently
appears
,
that
these
words
of
Jesus
Christs
,
did
not
exclude
the
Apostles
inspection
into
the
manners
of
men
,
but
on
the
contrary
,
charged
them
with
the
conduct
of
the
Churches
:
and
it
is
evident
by
the
occasions
on
which
our
Saviour
spake
them
,
and
by
all
other
circumstances
of
time
and
place
,
that
on
those
occasions
our
Lord
had
regard
principally
,
unto
the
preaching
of
the
Gospel
.
In
the
mean
while
,
behold
here
the
use
which
the
Church
of
Rome
hath
made
of
this
Doctrine
,
or
the
consequence
that
she
hath
drawn
from
it
.
We
do
believe
,
saith
the
Bishop
of
Condom
,
that
it
hath
pleased
Jesus
Christ
,
that
those
,
who
have
submitted
themselves
unto
the
authority
of
the
Church
by
Bapptism
,
and
who
have
since
violated
the
Laws
of
the
Gospel
,
should
come
to
undergo
the
judgment
of
the
same
Church
at
the
Tribunal
of
Pennance
,
where
she
exercises
the
power
which
is
given
unto
her
,
of
remitting
or
retaining
of
sins
.
We
believe
that
it
hath
pleased
Jesus
Christ
,
&c.
but
upon
what
ground
?
Every
one
sees
what
resemblance
there
is
of
the
repentance
whereto
the
Prophets
and
Apostles
exhorted
the
people
,
and
of
the
power
the
Apostles
had
to
announce
Remission
of
sins
in
preaching
the
Gospel
,
unto
this
Tribunal
of
Pennance
,
which
is
not
imploid
formally
in
preaching
to
the
people
,
or
in
bringing
men
to
receive
the
Doctrine
of
the
Gospel
,
or
to
repent
,
and
be
converted
to
God
(
I
say
not
formally
)
but
in
subjecting
every
Believer
in
particular
,
to
go
to
declare
all
his
mortal
sins
by
name
,
one
after
another
,
with
all
their
aggravating
circumstances
,
to
crave
for
them
pardon
or
absolution
of
the
Priest
,
and
to
undergo
all
those
satisfactory
pains
of
Prayers
by
number
,
of
Fasts
,
of
Pilgrimages
,
and
the
like
,
of
which
we
have
spoken
before
,
and
all
this
under
pain
of
cursing
and
eternal
damnation
against
those
,
who
being
able
to
make
this
confession
,
Dall
.
de
Paen.
&
Satisfact.
&c.
shall
fail
to
make
it
.
Our
Bookes
are
full
of
very
solid
reasons
,
which
plainly
prove
two
things
;
the
one
,
that
this
Doctrine
,
very
far
from
being
grounded
upon
those
words
of
the
Scripture
which
have
been
alledged
,
is
directly
contrary
to
the
Word
of
God
,
and
that
it
is
injurious
to
his
Wisedome
,
to
his
Goodness
,
and
to
the
merits
of
the
Death
which
Jesus
Christ
hath
suffered
for
us
;
as
hath
been
already
made
appear
,
upon
the
matter
of
Justification
,
and
of
Satisfactions
,
whereof
the
pennance
&
confession
of
the
Church
of
Rome
is
only
a
dependent
.
Dall
.
de
Confess
.
Morin
in
his
Comment.
Hist.
of
Penn.
4.
The
other
,
that
this
pretended
Sacrament
of
Repentance
,
of
auricular
Confession
and
Absolution
,
are
things
unknown
in
the
First
ages
of
Christianity
,
as
the
Roman
Catholick
Doctors
accord
;
and
besides
,
very
different
from
the
Pennance
and
Satisfactions
spoken
of
in
the
Fathers
.
It
will
be
needless
here
to
report
all
the
reasons
,
Beatus
Rhenanus
upon
Tertullians
Book
of
Repentance
.
because
they
may
be
seen
in
the
places
,
where
this
matter
is
treated
of
expresly
:
neither
will
it
agree
with
the
design
we
proposed
,
to
be
brief
and
attemperate
,
as
much
as
might
be
,
to
the
desire
,
and
manner
of
the
Bishop
of
Condom
.
There
shall
onely
be
here
made
a
short
reflexion
,
as
well
upon
the
First
Canons
of
the
Council
,
as
upon
what
the
Bishop
of
Condom
hath
set
forth
,
whereby
it
may
be
easily
judged
of
all
the
rest
.
In
the
first
place
,
is
it
not
a
strange
thing
,
that
the
Council
doth
oblige
all
to
believe
,
as
an
article
of
Faith
,
under
pain
of
Excommunication
,
and
Damnation
,
that
Confession
,
Absolution
,
and
Satisfaction
,
as
they
speak
,
are
not
onely
a
necessary
means
of
Salvation
,
or
a
sign
and
sacred
Ceremony
,
as
the
Bishop
of
Condom
terms
it
,
but
a
true
Sacrament
properly
so
called
,
as
are
Baptism
and
the
Eucharist
;
though
it
is
plain
,
that
there
is
nothing
properly
here
,
whereby
the
blessing
of
the
Word
might
be
joyned
unto
some
visible
sign
,
which
serves
as
matter
,
according
to
the
Doctrine
of
St.
Austin
.
2.
Is
it
not
also
an
odd
thing
,
that
the
Council
doth
make
articles
of
Faith
of
all
these
distinctions
,
of
Attrition
,
Contrition
,
and
several
others
,
which
at
least
ought
to
be
left
to
the
Schools
?
and
that
because
a
certain
Father
speaking
of
Repentance
after
sin
,
[
](A47617-e23220-b)*
*
St.
Jerom
.
compares
it
unto
a
Plank
,
by
which
a
man
saves
himself
,
when
the
Vessel
is
cast
away
,
Sess.
14.
de
Sacram
.
Paenit
.
Can.
2.
the
Council
applying
this
comparison
unto
the
Sacrament
of
Pennance
,
and
of
Confession
,
which
nevertheless
is
quite
another
thing
,
as
hath
been
shewed
,
thunders
out
an
Anathema
against
all
such
who
do
not
agree
,
that
Pennance
is
rightly
called
a
second
Plank
after
Shipwrack
;
as
it
were
,
canonising
a
Figure
of
Rhetorick
.
Perhaps
it
may
be
said
,
that
the
Council
intended
onely
to
define
the
thing
it self
:
but
let
them
say
herein
what
they
will
,
it
doth
not
at
all
suit
with
the
simplicity
and
gravity
of
the
Subject
,
nor
with
the
honour
and
gravity
of
the
Council
it self
,
and
it
cannot
be
,
but
that
this
easiness
in
making
articles
of
Faith
of
all
things
,
&
throwing
out
Anathema's
on
all
hands
,
must
create
offence
in
some
,
and
contempt
in
others
.
To
conclude
,
if
it
be
true
,
as
the
Council
it self
hath
once
defined
it
,
touching
all
the
Sacraments
in
general
,
and
here
in
particular
touching
this
of
Pennance
,
that
when
the
Priest
hath
no
real
intention
to
absolve
the
sinner
,
or
when
he
doth
not
make
use
of
this
Form
of
Absolution
,
Ego
te
absolvo
,
&c.
I
absolve
thee
,
&c
,
which
is
the
essential
and
necessary
Form
of
this
Sacrament
,
in
which
principally
consists
all
its
virtue
,
according
to
the
same
Council
,
or
where
the
Priest
hath
not
power
to
absolve
,
as
in
cases
reserved
unto
the
Bishop
,
or
unto
the
Pope
himself
,
in
all
these
cases
,
Confession
is
without
any
effect
,
and
the
sinner
without
pardon
:
of
what
nature
then
is
this
Doctrine
,
or
Religion
,
which
runs
all
along
upon
so
uncertain
principles
,
which
makes
the
grace
of
God
,
and
the
salvation
of
men
,
to
depend
still
upon
the
villany
giddiness
,
errour
or
want
of
power
of
one
man
?
The
Bishop
of
Condom
hath
almost
throughout
used
an
easie
expedient
to
disentangle
himself
;
for
either
he
saith
nothing
of
all
these
Doctrines
of
the
Council
,
or
he
doth
not
engage
himself
to
prove
any
thing
,
of
what
he
himself
speaks
to
them
,
if
it
be
not
sometimes
,
when
he
thinks
that
the
matter
is
favourable
for
him
,
or
that
he
may
inlarge
himself
without
the
least
danger
.
Here
he
wraps
himself
up
in
two
opinions
,
which
are
little
to
the
purpose
,
keeping
a
profound
silence
upon
all
the
rest
:
The
First
is
,
that
the
terms
of
the
Commission
which
is
given
to
the
Ministers
of
the
Church
to
remit
sins
,
are
so
general
,
that
they
cannot
without
temerity
,
be
restrained
unto
publick
sins
,
&c.
This
is
a
little
obscure
,
the
Bishop
of
Condom
seems
to
intimate
that
amongst
us
,
we
do
believe
that
the
Ministers
of
the
Church
cannot
give
absolution
,
but
onely
of
publick
sins
,
because
that
amongst
us
,
there
is
none
but
sinners
who
have
committed
notorious
sins
,
that
make
a
publick
acknowledgment
in
the
presence
of
the
Assembly
;
unto
whom
,
in
this
case
,
the
Ministers
announce
the
pardon
of
their
sins
,
with
the
circumstances
and
co●tidions
,
which
,
according
to
custome
,
relate
thereto
.
But
yet
for
all
that
,
it
is
not
true
,
that
we
limit
the
power
of
announcing
pardon
of
sins
unto
publick
sins
:
and
because
we
have
no
better
mean
,
whether
it
be
to
refute
the
Doctrines
of
those
of
the
Roman
Church
,
or
to
make
them
in
love
with
our
Doctrine
,
than
to
make
them
rightly
understand
it
,
it
shall
be
explained
here
in
a
few
words
,
what
is
the
practice
of
our
Churches
,
touching
confession
,
and
remission
of
sins
.
There
are
several
occasions
,
upon
which
we
do
confess
our
sins
,
whether
it
be
in
publick
or
private
,
and
wherein
our
Pastours
doe
announce
unto
us
forgiveness
.
First
,
in
the
publick
Assemblies
,
in
our
entrance
upon
our
ordinary
exercises
,
we
make
unto
God
a
general
confession
of
our
sins
:
Every
one
makes
a
particular
reflexion
upon
his
own
sins
,
and
upon
them
whereunto
he
finds
himself
most
subject
.
2.
In
the
Sermon
,
we
are
again
exhorted
to
confess
our
sins
heartily
,
to
repent
of
them
,
to
be
a
better
people
,
on
which
condition
God
pardons
us
;
it
is
the
main
subject
,
and
perpetual
conclusion
of
all
our
Sermons
.
3.
In
our
Houses
,
in
our
Closets
,
we
do
again
more
particularly
confess
our
sins
in
the
presence
of
God
;
and
both
on
the
one
and
the
other
of
these
occasions
,
we
believe
,
that
if
we
are
truly
penitent
,
with
a
true
and
lively
confidence
in
the
sufferings
of
our
Lord
Jesus
Christ
,
and
a
stedfast
resolution
to
live
better
for
the
time
to
come
,
God
vouchsafes
us
the
grace
of
pardon
,
and
regeneration
.
4.
Upon
the
particular
occasions
of
communion
in
the
Sacraments
of
Baptism
,
and
of
the
Eucharist
,
in
afflictions
,
and
upon
the
solemn
occasions
of
Fasting
,
we
do
make
a
more
express
,
and
as
we
may
so
speak
,
aggravated
confession
of
our
sins
,
whether
it
be
in
publick
prayers
,
or
in
our
own
private
reflexions
:
and
on
these
occasions
again
the
Ministers
,
in
the
name
and
in
the
authority
of
Jesus
Christ
,
in
the
very
Quality
of
Ministers
,
declare
on
the
one
hand
,
the
Judgments
of
God
upon
the
impenitent
;
and
on
the
other
,
supposing
the
Faith
and
repentance
of
the
Sinners
,
they
announce
unto
us
the
remission
of
our
sins
.
5.
In
our
sicknesses
,
and
especially
in
those
that
are
most
dangerous
,
we
likewise
more
particularly
confess
our
sins
,
whether
it
be
before
our
Pastours
and
Guides
,
or
before
our
Friends
;
making
also
acknowledgment
sometimes
more
particularly
and
freely
,
of
the
infirmities
and
sins
whereunto
we
are
most
subject
.
Our
Friends
and
our
Pastours
exhort
us
unto
a
lively
sorrow
for
our
faults
,
and
unto
an
intire
trust
in
our
Saviour
;
and
our
Pastours
in
particular
do
exhort
and
comfort
us
.
If
they
see
us
in
too
great
security
,
or
too
little
touched
with
the
sense
of
our
sins
,
they
declare
unto
us
the
severity
of
Gods
Judgments
against
impenitent
Sinners
:
as
on
the
contrary
,
if
they
behold
in
us
true
motions
of
sorrow
and
repentance
,
and
a
lively
hope
in
the
death
of
our
Saviour
,
they
assure
us
,
that
God
will
shew
grace
and
mercy
to
us
.
If
we
have
any
quarrel
or
animosities
,
whether
it
be
in
sickness
or
health
,
they
say
to
us
,
as
St.
James
,
Confess
your
faults
one
to
another
;
for
this
is
the
true
meaning
of
that
passage
,
and
not
the
Sacramental
confession
,
as
the
sincere
[
](A47617-e23480-b)*
*
Cardinal
Aureolus
in
Compen
.
elucid
.
5.
upon
this
passage
of
Saint
James
.
Hu.
Menard
in
Conc.
regular
.
pa.
564.
Cardinal
Cajetan
in
his
commentary
upon
the
Epistle
of
Saint
James
.
Doctours
of
the
Roman
Church
do
agree
.
They
exhort
us
unto
reconciliation
,
&
they
in
effect
reconcile
us
.
They
exhort
us
generally
to
restore
the
Goods
we
do
unjustly
retain
,
and
those
who
are
honest
and
sufficient
,
do
thereupon
really
restore
them
.
6.
Even
in
health
it self
,
we
are
invited
to
have
recourse
to
the
wholesome
advice
and
consolations
of
our
Pastours
and
Guides
,
and
those
under
their
charge
,
who
are
afflicted
with
any
considerable
perplexity
,
whether
as
to
Faith
,
or
as
to
any
great
sinnes
whereunto
they
find
themselves
inclined
,
are
to
have
recourse
unto
them
,
and
so
really
have
.
7.
To
conclude
,
upon
occasion
of
any
publick
sins
(
which
moved
us
to
enter
upon
this
subject
)
when
any
one
hath
committed
any
crime
,
or
notorious
sin
,
whether
it
be
for
that
he
was
born
,
according
to
us
,
in
a
bad
Religion
,
or
that
he
has
been
so
weak
,
as
to
forsake
the
true
Religion
,
or
that
he
is
convinced
to
have
sinned
against
the
Commandments
of
the
First
or
second
Table
,
or
to
have
given
scandal
to
his
Neighbour
,
he
is
summoned
,
or
he
comes
first
of
his
own
accord
,
before
the
Assembly
of
Ministers
,
and
Elders
,
where
he
makes
a
particular
confession
of
his
sins
;
he
is
then
severely
censured
,
according
to
the
quality
of
his
sin
,
and
at
the
same
time
,
prayers
are
made
with
him
,
and
for
him
,
to
obtain
of
God
forgiveness
of
his
sin
.
If
his
sin
be
great
,
he
is
interdicted
the
communion
of
the
Holy
Sacraments
,
to
humble
him
:
if
he
hath
scandalized
the
whole
Church
,
he
is
then
enjoined
to
make
a
publick
confession
before
the
whole
congregation
,
and
when
all
this
is
done
,
and
that
he
hath
given
evidences
of
his
Repentance
,
the
Ministers
of
the
Church
announce
also
unto
him
the
remission
of
his
sins
;
but
always
under
the
condition
of
Faith
,
Repentance
,
and
a
true
amendment
of
life
.
In
this
manner
is
it
,
that
the
power
,
which
Jesus
Christ
hath
given
unto
his
Ministers
,
is
exercised
amongst
us
;
which
is
,
what
we
call
the
Discipline
of
our
Churches
:
thus
far
is
it
,
tht
we
extend
it
in
this
regard
;
and
not
any
farther
,
to
set
up
a
Tribunal
for
our
Guides
,
wherein
they
should
exercise
an
absolute
dominion
over
the
consciences
of
men
.
Those
who
are
but
the
least
versed
in
Ecclesiastical
History
,
may
easily
see
,
if
this
be
not
as
meerly
as
can
be
,
the
ancient
usage
of
the
Church
,
whether
for
ordinary
Sinners
,
or
publick
Offenders
,
except
it
be
,
that
the
corruption
of
the
times
hath
caused
but
too
great
a
relaxation
of
the
rigour
of
this
Discipline
;
which
thing
is
the
cause
,
that
the
censures
and
punishments
are
nothing
near
so
grievous
,
and
so
long
as
they
were
,
and
as
there
was
a
necessity
they
should
be
,
at
the
first
establishing
of
Christianity
,
for
the
better
perswading
the
people
of
the
Holiness
of
the
Gospel
of
Jesus
Christ
.
In
which
behalf
,
the
Gentlemen
of
the
Roman
Church
are
so
far
from
having
any
thing
to
reproach
us
of
,
that
they
very
well
know
they
have
not
any
resemblance
of
this
publick
pennance
of
the
Ancients
,
as
hath
been
shewed
we
have
;
for
they
have
changed
all
into
this
other
kind
of
Pennance
,
or
into
this
private
confession
to
the
Priest
,
even
of
sins
which
are
most
notorious
,
and
which
give
most
scandal
.
But
this
private
confession
,
adds
the
Bishop
of
Condom
,
is
so
necessary
a
curb
of
licentiousness
,
so
fruitful
a
spring
of
wise
Counsels
,
so
sensible
a
consolation
of
troubled
souls
,
when
Absolution
is
not
onely
declared
unto
them
in
general
terms
,
as
the
Ministers
practice
,
but
that
they
are
effectually
absolved
,
by
the
authority
of
Jesus
Christ
,
after
a
particular
examination
,
and
with
cognisance
of
the
cause
,
that
we
cannot
believe
that
our
Adversaries
can
behold
the
so
great
benefits
hereof
,
without
regret
for
the
loss
of
them
,
and
without
some
shame
of
a
Reformation
,
that
hath
taken
away
a
practice
so
wholesome
and
holy
.
This
is
the
second
conceipt
,
in
which
it
was
said
,
that
the
Bishop
of
Condom
had
wrapt
up
him●elf
.
In
the
first
place
,
it
was
just
now
shewed
,
that
it
is
not
true
,
that
we
have
taken
away
this
practice
,
nor
lost
the
benefits
and
fruites
of
the
Counsels
,
and
comforts
which
may
be
thence
expected
;
we
have
taken
away
the
Evil
,
which
is
almost
alwayes
in
the
abuse
and
excess
of
the
best
things
:
wherefore
,
God
be
praised
,
we
have
no
cause
of
regret
nor
shame
,
in
this
regard
.
If
the
Priest
or
the
Minister
were
our
absolute
Judge
,
if
it
were
so
with
him
,
that
he
had
truly
the
right
or
power
to
condemn
,
or
to
absolve
us
,
it
were
to
be
acknowledged
in
this
case
we
ought
to
render
him
an
exact
account
of
all
the
circumstances
of
our
lives
:
but
it
is
God
alone
,
who
is
the
true
Judge
,
who
knowes
our
hearts
,
and
our
most
secret
thoughts
,
even
when
we
say
nothing
unto
him
of
them
.
And
as
to
what
concerns
the
benefits
and
fruits
of
Confession
,
which
the
Bishop
of
Condom
thought
fit
onely
to
touch
in
general
terms
,
as
we
are
sincere
,
&
as
there
are
but
few
Doctrines
so
bad
,
that
have
not
some
good
in
them
in
some
regard
,
we
ingenuously
acknowledge
,
that
private
confession
of
sins
may
sometimes
produce
some
good
effects
,
either
to
cause
restitutions
to
be
made
of
what
is
unjustly
detained
,
or
to
beget
a
greater
shame
in
sinners
for
their
miscarriages
and
sins
:
therefore
also
it
hath
been
shewed
,
that
we
are
very
far
from
condemning
or
rejecting
all
sorts
of
Confessions
.
We
onely
say
that
we
cannot
sustain
,
with
good
conscience
,
this
Tribunal
,
or
rather
,
this
Yoke
,
which
is
imposed
upon
conscience
it self
;
this
Article
of
Faith
,
and
this
absolute
necessity
,
to
tell
all
a
mans
sins
by
particulars
,
without
which
the
Roman
Church
is
so
bold
as
to
teach
,
that
the
Faithful
cannot
obtain
pardon
of
their
sins
,
whatever
bitter
sorrow
they
feel
for
them
,
and
whatever
firm
belief
they
have
in
the
death
of
our
Saviour
:
for
even
this
also
the
Council
of
Trent
teacheth
.
Sess.
14
de
Sacram
Paeni●
.
cap.
6.
can.
4.
In
summe
,
in
exchange
of
what
benefits
may
accrue
by
the
Sacramental
Confession
of
the
Roman
Church
,
we
call
to
witness
the
sincere
persons
of
her
communion
,
if
it
be
not
true
,
that
this
Confession
is
also
the
original
of
infinite
Evils
.
If
any
shall
not
be
pleased
to
agree
hereunto
,
we
have
the
experience
of
all
times
on
this
matter
,
and
the
testimony
of
their
[
](A47617-e23760-b)*
*
Cassand
.
Art.
11.
of
his
Consult
.
Beatus
Rhen.
in
his
Preface
upon
Tertullian's
Book
of
Repentance
.
own
Authours
,
some
of
whom
doe
openly
enough
acknowledge
,
that
things
are
come
to
that
pass
,
that
auricular
Confession
,
such
as
is
practised
in
the
Church
of
Rame
,
cannot
any
longer
be
of
any
good
use
.
In
plain
truth
,
instead
of
being
only
a
curb
unto
licentiousness
,
men
accustome
themselves
to
sin
,
upon
the
confidence
they
have
,
that
their
sins
shall
be
blotted
out
by
this
ordinary
and
easie
way
of
Confession
,
or
by
some
corporal
or
pecuniary
pennances
imposed
upon
them
.
Therefore
also
it
hath
often
been
observed
in
our
Churches
,
that
the
least
regular
persons
are
most
subject
to
forsake
our
Communion
,
because
that
whilest
they
continue
in
their
sin
amongst
us
,
they
find
nothing
that
may
assure
them
of
the
pardon
and
absolution
,
which
they
hope
for
of
a
Confessor
.
And
if
it
be
true
,
that
the
Confessors
,
or
Directors
of
conscience
,
as
they
are
termed
,
often
give
wise
counsels
,
it
is
but
too
true
also
,
that
the
Counsellors
themselves
very
often
take
occasion
thereby
to
corrupt
themselves
,
or
to
insinuate
themselves
in
all
publick
affairs
of
State
,
or
in
the
particular
affairs
of
private
Families
:
and
History
is
but
too
full
of
the
Evils
,
which
have
hapned
unto
the
publick
,
and
to
particular
persons
.
The
very
consolation
also
which
they
give
Sinners
in
pronouncing
their
absolution
,
doth
turn
into
security
;
and
to
conclude
,
as
hath
already
been
openly
declared
upon
another
subject
,
it
cannot
be
made
appear
that
they
,
who
live
in
the
practice
of
auricular
Confession
,
are
better
people
,
than
those
who
confess
themselves
chiefly
unto
God
.
The
Council
here
joines
Extreme
Unction
unto
Repentance
.
Extreme
Vnction
.
There
is
this
difference
betwixt
the
precedent
Article
,
and
this
,
that
this
latter
is
nothing
near
of
so
great
consequence
.
This
is
nothing
in
a
manner
,
but
an
useless
ceremony
,
and
an
evil
custom
,
whereof
the
errour
may
be
tolerable
in
it self
,
if
it
were
not
of
dangerous
influence
in
introducing
into
Religion
lesser
matters
,
which
might
by
little
and
little
turn
away
the
soul
and
heart
from
solid
piety
.
We
might
upon
better
grounds
,
call
this
ceremony
a
Sacrament
,
than
Pennance
,
Marriage
,
or
Orders
,
which
follow
this
,
because
at
least
,
the
Oyl
may
there
hold
the
place
of
a
visible
Sign
,
as
the
Council
,
and
the
Bishop
of
Condom
,
doe
not
fail
to
give
to
understand
.
But
,
after
all
,
this
pretended
Sacrament
hath
this
common
with
pennance
and
the
others
,
which
we
admit
not
as
Sacraments
,
that
the
Institution
made
by
the
Church
of
Rome
herein
,
is
onely
founded
upon
some
custom
practised
on
particular
occasions
,
which
are
now
ceased
.
St.
James
speaking
of
the
virtue
of
Prayer
,
saith
(
and
that
onely
once
)
in
concluding
his
Epistle
,
Is
any
sick
amongst
you
?
let
him
call
for
the
Elders
of
the
Church
,
and
let
them
pray
over
him
,
anointing
him
with
Oyl
in
the
name
of
the
Lord
:
And
the
Prayer
of
Faith
shall
save
the
Sick
,
and
the
Lord
shall
raise
him
up
;
and
if
he
hath
committed
sins
,
they
shall
be
forgiven
him
.
The
Roman
Catechism
cannot
deny
,
but
that
these
words
have
allusion
unto
what
was
said
before
of
the
Apostles
,
who
being
departed
from
our
Saviour
,
preached
that
men
should
repent
,
S.
Mark
cap.
6.12
,
13.
that
they
cast
out
many
Devils
,
&
anointing
with
Oyl
many
that
were
sick
,
healed
them
,
because
indeed
the
Apostles
and
their
Disciples
,
who
had
the
gift
of
Miracles
,
did
then
heal
many
,
either
by
anointing
them
,
or
onely
by
laying
their
hands
upon
them
;
which
caused
also
,
that
one
of
the
greatest
men
of
the
Church
of
Rome
,
speaking
more
fully
than
the
Catechism
,
doth
openly
acknowledge
,
that
these
words
of
St.
James
,
are
to
be
understood
of
an
anointing
,
exercised
by
the
Disciples
of
Jesus
Christ
upon
the
Sick
,
Cardinal
Cajetan
upon
S.
Jam.
5.
such
as
is
related
in
the
Gospel
,
and
not
of
the
Extreme
Unction
,
which
is
practised
in
the
Roman
Church
;
In
the
mean
time
,
this
is
all
the
Foundation
,
or
all
the
pretext
which
the
Council
,
and
the
Bishop
of
Condom
have
,
for
the
instituting
of
such
a
Sacrament
.
What
is
worst
of
all
is
,
that
the
Church
of
Rome
doth
not
doe
the
thing
it self
,
according
to
the
words
,
and
the
intention
of
St.
James
.
St.
James
testifies
,
that
it
was
to
heal
the
Sick
;
and
,
which
is
very
remarkable
,
the
other
words
of
the
Evangelist
,
unto
which
these
of
St.
James
allude
(
as
the
Roman
Catechisme
doth
agree
)
speak
onely
indeed
of
healing
the
Sick
;
unto
which
it
is
true
that
St.
James
adds
,
that
if
the
Sick
hath
committed
sins
,
they
shall
be
forgiven
him
,
which
is
principally
to
be
understood
of
those
sins
,
that
may
have
drawn
the
chastisement
of
sickness
upon
the
sick
person
.
The
Roman
Church
doth
on
the
contrary
,
make
Extreme
Unction
to
be
a
Sacrament
of
Remission
of
sins
,
as
Baptism
;
and
regards
little
or
nothing
the
health
of
the
body
,
acknowledging
that
it
hath
not
now
the
miraculous
gift
of
healing
the
sick
.
Therefore
also
it
is
,
that
,
whereas
St.
James
speaks
of
the
sick
in
general
,
in
what
estate
soever
they
be
,
the
Church
of
Rome
doth
for
the
most
part
understand
,
that
they
must
be
at
the
extremity
,
before
this
Unction
be
carried
unto
them
;
and
she
never
gives
it
unto
little
children
.
This
is
as
much
as
to
say
,
that
in
all
things
,
even
of
the
least
moment
,
she
must
invent
or
add
something
of
her
own
,
if
it
were
but
onely
to
shew
her
authority
.
The
Bishop
of
Condom
speaks
onely
one
word
here
of
Marriage
,
and
he
saith
nothing
but
what
we
would
very
easily
consent
unto
.
We
acknowledge
,
as
he
doth
,
that
Marriage
is
one
of
the
most
sacred
Bands
of
civil
Society
:
but
we
do
not
agree
with
the
Church
of
Rome
,
that
Marriage
is
a
true
Sacrament
,
nor
that
it
should
not
be
permitted
unto
them
that
are
in
Orders
,
as
they
speak
,
to
marry
;
as
if
there
ought
to
be
a
kind
of
incompatibility
betwixt
two
divers
Sacraments
of
the
Gospel
:
neither
,
Lastly
,
do
we
agree
unto
many
other
maxime
of
the
Church
of
Rome
,
touching
Marriage
,
whereof
we
do
not
find
any
track
in
Scripture
,
nor
in
the
practice
of
the
ancient
Church
.
But
seeing
the
Bishop
of
Condom
enters
not
upon
these
Questions
,
we
will
forbear
speaking
of
them
here
.
We
will
onely
observe
,
that
the
Council
could
not
better
set
forth
the
reasons
,
that
it
had
to
make
so
many
Decrees
,
and
so
many
Canons
touching
Marriage
,
which
is
nevertheless
naturally
a
civil
contract
,
than
by
the
first
and
the
last
of
these
same
Canons
,
which
comprehend
all
the
rest
.
The
first
doth
pronounce
Anathema
against
all
those
,
who
do
not
believe
that
Marriage
is
a
true
Sacrament
;
and
the
last
,
against
all
those
,
who
will
not
believe
that
all
causes
concerning
Marriage
,
do
belong
to
the
Church
:
that
is
to
say
,
that
these
two
Canons
were
made
the
one
for
the
other
.
Every
one
at
the
first
sight
may
see
,
the
great
consequences
of
this
Doctrine
,
and
the
great
advantages
which
do
arise
unto
the
Court
of
Rome
,
whether
it
be
for
the
authority
in
examination
of
Matrimonial
causes
,
or
for
the
income
of
Dispensations
.
It
was
necessary
that
the
Church
of
Rome
might
take
cognisance
of
causes
Matrimonial
,
for
the
great
advantages
which
accrue
unto
her
thereby
:
and
to
bring
it
to
pass
,
that
she
might
have
cognizance
of
them
,
it
was
necessary
to
make
Marriage
a
Sacrament
;
as
also
she
would
have
had
cognizance
of
all
other
civil
affairs
,
under
pretext
of
the
Oath
which
was
inserted
in
contracts
,
if
the
just
jealousie
of
the
Parliaments
of
our
Kings
,
had
not
set
some
bounds
to
the
enterprises
of
the
Court
of
Rome
.
As
for
Order
or
Orders
,
(
for
the
Council
sets
down
Seven
under
this
name
,
to
wit
,
the
Priest
,
the
Deacon
,
Order
.
the
Subdeacon
,
the
Acolyte
,
the
Exorcist
,
the
Reader
,
and
the
Porter
,
)
The
Bishop
of
Condom
speaks
onely
a
word
of
Order
in
general
,
as
he
hath
done
of
Marriage
,
to
put
it
into
the
number
of
Sacraments
.
It
is
true
,
as
he
saith
,
that
we
hold
the
ministry
of
the
Word
of
God
for
a
sacred
thing
,
taking
the
term
in
a
general
sense
.
We
practise
the
ceremony
of
Imposition
of
Hands
,
as
it
was
practised
in
the
Apostles
time
;
but
we
cannot
agree
,
that
Order
or
Orders
are
a
true
Sacrament
,
as
Baptism
,
and
the
Eucharist
:
as
well
for
that
in
Orders
,
there
is
no
Element
,
or
Visible
sign
,
no
more
than
in
Marriage
,
and
in
confession
;
as
also
because
it
is
in
truth
the
nature
of
the
Sacraments
of
the
Gospel
,
that
the
Sacraments
ought
to
be
common
to
all
the
Church
,
and
Orders
are
not
.
It
is
in
this
point
also
the
interest
of
Rome
,
that
made
Orders
a
true
Sacrament
;
to
the
end
she
might
withdraw
all
the
great
Body
of
the
Roman
Clergy
,
from
the
Jurisdiction
of
the
civil
Magistrate
,
and
thereby
make
unto
her self
proper
subjects
of
other
Princes
people
,
in
the
midst
of
their
States
and
Kingdoms
,
as
a
particular
Kingdom
,
or
Hierarchy
apart
,
not
only
distinct
from
the
Temporal
Monarchy
,
but
superiour
,
and
over-ruling
Kings
themselves
.
Many
things
might
be
said
upon
this
Article
,
to
shew
principally
,
that
the
Priesthood
and
the
sacrificing
of
the
Roman
Church
,
is
an
invention
purely
humane
;
and
that
it
hath
no
example
,
nor
any
foundation
in
the
Gospel
:
for
there
can
be
no
true
Priesthood
,
where
there
is
not
a
true
Sacrifice
;
and
in
the
following
Discourse
it
shall
be
made
appear
,
that
there
is
none
such
in
the
Mass
.
But
in
this
place
we
will
be
content
to
follow
the
Bishop
of
Condom
,
who
had
no
mind
to
engage
in
all
these
Questions
;
whether
it
be
that
he
deserts
them
tacitely
by
his
silence
,
or
that
he
thought
them
to
be
fitter
for
the
Schools
,
than
for
publick
edification
;
or
Lastly
,
that
he
hastened
to
pass
unto
the
matter
of
the
Eucharist
,
where
he
believed
he
might
inlarge
himself
with
less
disadvantage
.
THE
FIFTH
PART
.
We
are
,
saith
he
,
now
at
last
,
X.
The
Doctrine
of
the
Church
of
Rome
touching
the
Real
presence
of
the
Body
&
Bloud
of
Jesus
Christ
in
the
Sacrament
,
&
the
manner
how
she
understands
these
words
,
This
is
my
Body
.
arrived
at
the
Question
of
the
Eucharist
,
&c.
as
if
one
should
say
,
after
a
great
deal
of
bad
way
,
now
we
are
gotten
a
little
more
at
large
.
On
the
whole
,
there
is
this
difference
betwixt
all
these
Questions
of
the
worshipping
of
Saints
,
of
Images
and
Relicks
,
of
Satisfactions
,
of
Purgatory
,
of
Indulgences
,
of
the
number
and
efficacy
of
the
Sacraments
,
whereof
we
have
hitherto
treated
,
and
this
of
the
Eucharist
,
whereon
at
present
we
enter
,
that
in
all
the
others
,
there
is
not
to
be
found
any
Footstep
of
the
Doctrine
of
the
Church
of
Rome
in
all
the
Scripture
of
the
Old
and
New
Testament
,
nor
in
the
very
First
ages
of
Christianity
;
whereas
upon
the
question
of
the
Eucharist
,
the
Roman
Church
pretends
,
that
she
hath
the
Scripture
it self
on
her
side
.
Therefore
also
it
is
,
that
whereas
the
Bishop
of
Condom
did
but
lightly
pass
over
all
the
rest
,
here
,
saith
he
,
it
will
be
necessary
more
amply
to
explain
our
Doctrine
.
And
here
,
the
better
to
accommodate
our selves
to
the
Bishop
of
Condom's
method
,
as
we
have
done
upon
the
other
articles
,
we
will
distinctly
examine
all
the
several
Heads
,
of
which
he
makes
so
many
Sections
.
1.
The
Doctrine
of
the
Church
of
Rome
,
touching
the
Real
Presence
of
the
Body
and
Bloud
of
Jesus
Christ
in
the
Sacrament
,
and
how
she
understands
these
words
,
THIS
IS
MY
BODY
.
2.
How
she
un●erstands
these
other
words
,
DO
THIS
IN
REMEMBRANCE
OF
ME.
3.
The
Exposition
which
she
makes
of
our
belief
,
as
to
the
reality
.
4.
Transubstantiation
,
and
Adoration
,
and
in
what
sense
the
Eucharist
is
a
sign
.
5.
The
sacrifice
of
the
Mass
.
6.
What
the
Apostle
teacheth
in
the
Epistle
to
the
Hebrews
,
when
he
saith
,
That
Jesus
Christ
offered
himself
once
.
7.
The
reflexion
which
the
Bishop
of
Condom
makes
upon
this
Doctrine
.
8.
and
Lastly
,
The
point
of
Communion
under
both
kinds
,
which
the
Bishop
of
Condom
doth
onely
consider
as
a
sequel
or
consequent
of
all
the
rest
.
We
will
touch
each
of
these
Heads
,
with
as
much
brevity
as
shall
be
possible
.
The
Bishop
of
Condom
begins
with
this
proposition
,
that
the
Real
Presence
is
firmly
established
by
these
words
of
the
institution
of
the
Eucharist
,
THIS
IS
MY
BODY
.
The
reason
,
which
he
gives
thereof
,
is
,
because
the
Church
of
Rome
doth
understand
them
according
to
the
letter
:
and
here
it
is
that
he
saith
,
what
hath
been
alledged
elsewhere
upon
another
subject
,
that
you
must
no
more
ask
them
,
wherefore
they
apply
themselves
to
the
literal
sense
,
than
of
a
Traveller
,
why
he
follows
the
High
way
.
Let
any
one
judge
of
the
sequel
,
by
the
beginning
.
The
Question
betwixt
us
is
,
Whether
the
Bread
and
the
Wine
in
the
Sacrament
,
are
truly
and
really
the
Body
and
Bloud
of
Jesus
Christ
;
or
whether
they
are
so
onely
in
the
mystery
:
That
is
to
say
,
whether
the
words
of
the
institution
,
This
is
my
Body
,
ought
to
be
understood
literally
,
or
figuratively
;
whether
they
truly
signifie
a
real
presence
,
as
they
speak
,
or
a
presence
mystical
,
and
of
virtue
,
for
it
is
all
one
and
the
same
thing
.
The
Bishop
of
Condom
saith
,
without
any
other
pretext
,
that
the
belief
of
the
real
presence
,
is
firmly
established
upon
these
words
,
because
the
Church
of
Rome
doth
understand
them
according
to
the
letter
;
that
is
,
it
is
so
,
because
I
understand
it
so
;
that
is
to
say
,
that
he
decides
the
question
,
by
the
thing
it self
,
which
is
in
question
;
or
that
he
doth
give
us
his
sense
,
&
his
will
for
a
reason
.
To
have
the
liberty
to
speak
as
the
Bishop
of
Condom
doth
,
we
must
lay
it
as
a
principle
,
that
there
is
nothing
in
the
Scripture
that
one
should
not
,
or
at
least
,
that
may
not
be
taken
literally
.
Then
might
she
take
literally
,
what
our
Saviour
saith
elsewhere
,
John
6.35
.
&
19.5
.
that
he
is
the
bread
of
Heaven
;
or
that
he
is
a
vine
,
and
his
Disciples
are
the
branches
,
and
that
none
should
be
allowed
to
inquire
how
it
might
be
.
The
Bishop
of
Condom
judging
truly
enough
,
that
this
was
not
a
proposition
maintainable
,
enters
upon
two
other
conceipts
more
reasonable
;
On
the
one
side
,
he
ingageth
us
to
prove
,
that
the
words
of
institution
of
the
Eucharist
,
ought
to
be
taken
in
a
Figurative
sense
:
On
the
other
,
he
engages
to
prove
himself
,
Pa.
80
that
they
ought
to
be
taken
according
to
the
letter
.
It
is
their
part
,
saith
he
,
who
have
recourse
to
Figurative
senses
,
to
give
a
reason
of
what
they
do
.
We
will
therefore
here
set
down
some
of
the
reasons
,
which
we
have
for
the
Figurative
sense
,
seeing
that
the
Bishop
of
Condom
doth
require
it
of
us
;
and
afterwards
we
will
examine
those
,
which
the
Bishop
of
Condom
doth
alledge
for
the
proper
and
literal
sense
.
In
the
First
place
,
whensoever
any
great
of
a
Mystery
,
and
of
a
Sacrament
,
〈…〉
and
the
common
use
,
to
take
the
●●pressions
,
and
the
things
themselves
,
mystically
and
figuratively
.
The
very
word
it self
Mystery
,
doth
lead
us
thereto
,
otherwise
it
were
no
more
a
Mystery
.
Let
any
examine
generally
all
the
Sacraments
,
as
well
of
the
Old
as
the
New
Testament
,
not
one
excepted
,
no
not
the
very
ceremonies
of
the
Roman
Church
it self
,
where
there
is
any
visible
sign
,
as
the
Passover
,
and
Circumcision
under
the
Law
,
Baptism
under
the
Gospel
,
that
which
the
Church
of
Rome
doth
call
Confirmation
,
and
Extreme
Unction
,
through
all
will
be
found
things
,
and
words
,
which
must
be
understood
in
a
mystical
and
a
Figurative
sense
.
But
if
it
be
demanded
more
particularly
,
wherefore
the
Bread
and
the
Wine
are
said
to
be
the
Body
&
Bloud
of
Jesus
Christ
,
St.
Austin
,
and
Theodoret
,
Aug.
Epist.
23.
ad
Bonif.
answer
for
us
.
The
First
saith
,
that
it
is
because
of
the
relation
which
the
Sacraments
have
to
the
things
whereof
they
are
Sacraments
:
and
the
latter
,
to
keep
us
from
resting
in
the
nature
of
the
things
that
are
seen
,
Theodoret.
Dial
.
1.
and
that
as
Jesus
Christ
said
,
that
he
was
bread
,
and
a
stock
or
vine
,
so
be
honours
the
Symbols
of
bread
and
wine
,
with
the
name
of
his
Body
,
and
of
his
Bloud
.
The
force
of
these
Testimonies
is
not
here
urged
,
as
to
the
maine
Question
;
they
are
onely
alledged
to
give
a
reason
of
the
use
,
wherefore
it
is
,
that
the
sign
doth
bear
the
name
of
the
thing
signified
,
by
a
kind
of
mystical
and
Figurative
way
of
speaking
,
to
elevate
our
spirits
and
our
heartes
,
above
the
Visible
signs
.
2.
We
know
in
general
,
that
all
the
Scripture
of
the
Old
and
New
Testament
,
is
full
of
these
sorts
of
Figurative
expressions
:
whether
it
was
the
Style
of
the
Eastern
Nations
in
those
times
,
as
indeed
it
was
;
or
that
God
judged
this
Style
the
fittest
to
exercise
our
Faith
.
We
see
,
that
the
First
preaching
of
Jesus
Christ
is
nothing
else
,
but
a
continued
succession
of
Figures
:
John
6.35
.
Joh.
15.3
.
every
one
knows
those
just
now
mentioned
,
I
am
the
bread
which
came
down
from
Heaven
.
I
am
the
vine
.
The
rock
was
Christ
.
1
Cor.
10.4
.
Mat.
5.29
.
De
Doctrin
.
Christ
.
lib.
3.
cap.
6.
If
thine
eye
offend
thee
,
pluck
it
out
,
and
an
infinite
number
of
others
.
Now
if
it
be
demanded
of
us
,
how
we
can
distinguish
betwixt
Figurative
expressions
,
and
those
which
are
proper
and
literal
,
St.
Austin
here
again
answers
for
us
,
that
what
seemes
to
offend
good
manners
,
or
the
truth
of
Faith
,
ought
to
be
taken
in
a
Figurative
sense
;
and
yet
more
expresly
,
that
this
,
which
Jesus
Christ
saith
,
that
we
must
eat
his
body
,
and
drink
his
bloud
,
appearing
a
wicked
thing
,
is
therefore
a
Figure
.
We
press
not
still
this
passage
as
to
the
main
Question
,
we
onely
alledge
it
,
to
make
the
reason
,
which
we
have
for
the
Figurative
sense
,
better
apprehended
.
3.
Finally
,
what
can
there
be
more
natural
,
and
more
reasonable
,
than
to
understand
the
Scripture
by
the
Scripture
it self
,
the
obscure
places
by
them
which
are
more
plain
,
those
which
have
a
double
meaning
,
by
them
which
have
but
a
single
?
The
Authour
of
the
Book
,
intituled
,
Lawful
Prejudices
,
layes
down
this
Maxim
for
the
understanding
of
Books
,
that
when
there
is
any
passage
,
which
may
admit
of
a
double
sense
,
that
must
be
taken
,
which
agrees
best
with
the
whole
,
and
which
is
the
most
reasonable
.
There
is
but
one
passage
onely
in
the
Scripture
,
which
seems
to
favour
the
literal
sense
,
that
the
Church
of
Rome
gives
to
these
words
,
This
is
my
Body
;
to
wit
,
that
which
we
now
spoke
of
,
If
you
eat
not
the
flesh
,
and
drink
the
bloud
of
the
Son
of
man
,
you
have
no
life
in
you
;
and
this
very
expression
St.
Austin
notes
,
ought
to
be
understood
Figuratively
:
whereas
there
are
a
great
number
of
others
,
which
say
,
that
Jesus
Christ
is
no
more
with
us
,
but
by
the
operation
of
the
Holy
Spirit
.
The
poor
you
shall
have
always
with
you
,
Mat.
26.11
.
but
me
ye
shall
not
have
always
.
And
,
if
I
depart
,
I
will
send
the
Comforter
unto
you
;
and
so
many
more
,
Joh.
16.
that
make
us
daily
say
in
the
Creed
,
he
ascended
into
Heaven
,
and
from
thence
he
shall
come
,
&c.
the
very
words
of
the
Eucharist
require
,
that
we
do
this
in
remembrance
of
him
,
and
to
shew
forth
his
Death
till
he
come
.
To
be
in
Heaven
corporally
,
and
upon
Earth
by
representation
,
are
not
two
senses
repugnant
:
but
not
to
be
any
more
with
us
,
or
to
be
corporally
in
Heaven
,
and
yet
to
be
every
day
upon
Earth
,
in
mens
hands
in
his
proper
Body
,
are
two
terms
contradictory
and
incompatible
.
It
is
therefore
natural
to
take
these
words
,
This
is
my
body
,
in
a
mystical
and
Figurative
sense
,
which
alone
doth
perfectly
agree
with
all
the
other
passages
of
the
Scripture
.
It
is
well
known
,
that
the
Church
of
Rome
doth
suppose
,
that
there
be
two
divers
ways
,
according
unto
which
she
pretends
,
that
the
Body
of
Jesus
Christ
may
be
present
in
Heaven
and
upon
Earth
;
the
one
with
his
dimensions
,
and
his
exteriour
qualities
,
such
as
he
was
seen
upon
Earth
;
and
it
is
after
this
manner
that
she
will
have
it
to
be
said
,
that
Jesus
Christ
is
no
more
with
us
,
or
that
he
is
onely
in
Heaven
:
the
other
without
his
dimensions
,
and
exteriour
qualities
,
as
she
pretends
that
he
is
under
the
covert
of
Bread
and
Wine
.
But
this
is
to
answer
here
punctually
the
thing
in
question
.
We
formally
deny
this
second
manner
of
being
bodily
in
a
place
;
&
it
is
not
contested
,
but
that
nature
,
the
senses
,
&
reason
,
far
from
teaching
any
such
thing
,
cry
loudly
against
it
.
It
would
therefore
highly
concern
the
Church
of
Rome
upon
the
whole
case
,
to
establish
this
second
manner
of
being
in
a
place
by
some
passage
,
the
sense
whereof
were
not
at
all
in
question
;
and
till
that
is
done
,
it
may
be
truly
said
,
that
the
figurative
sense
of
these
words
,
This
is
my
Body
,
is
the
true
and
genuine
sense
,
the
first
,
and
the
onely
that
presents
it self
unto
the
mind
.
We
might
here
add
many
other
reasons
,
as
to
the
main
,
to
make
appear
,
that
the
Doctrine
of
the
real
presence
,
is
not
onely
above
reason
,
as
the
Mysteries
of
the
Trinity
,
and
Incarnation
,
but
directly
against
reason
,
and
which
in
fine
,
destroyes
the
testimony
of
the
senses
;
which
nevertheless
is
it
,
that
our
Lord
made
use
of
,
John
20.27
.
Theodoret
Dial.
2.
to
prove
unto
Th●mas
the
truth
of
his
presence
,
as
the
Church
also
hath
since
done
,
to
prove
,
that
the
Body
of
Jesus
Christ
was
a
true
Humane
body
,
against
the
Eutychians
:
but
this
would
be
to
proceed
too
far
in
the
question
.
What
hath
been
here
said
,
which
is
onely
taken
from
the
nature
of
Sacraments
,
&
the
style
of
the
Scripture
,
may
suffice
to
shew
the
Bishop
of
Condom
,
that
it
is
not
without
reason
,
that
we
do
understand
these
words
,
This
is
my
Body
,
in
a
mystical
and
figurative
sense
;
let
us
now
see
what
he
will
produce
on
his
part
,
for
the
proper
and
literal
sense
.
His
discourse
doth
reduce
it self
unto
two
propositions
:
the
first
is
,
That
it
is
the
intention
of
Jesus
Christ
,
that
we
should
effectively
eat
his
flesh
;
and
the
other
,
that
there
is
no
natural
relation
betwixt
bread
,
and
the
body
of
Jesus
Christ
;
and
that
our
Saviour
having
onely
said
these
words
,
This
is
my
Body
,
without
explaining
them
,
as
he
did
ordinarily
other
figurative
expressions
,
the
law
of
discourse
,
as
the
Bishop
of
Condom
speaks
,
doth
not
permit
that
they
should
be
taken
otherwise
,
than
in
a
proper
and
literal
sense
.
As
to
the
first
,
touching
our
Saviours
intention
,
it
is
a
good
principle
,
provided
it
be
well
established
,
for
Jesus
Christ
can
do
what
he
will
,
&
what
he
wills
,
is
done
as
he
wills
;
and
the
Bishop
of
Condom
hath
no
need
to
inlarge
upon
the
power
of
God
,
as
he
doth
in
what
follows
;
nor
to
seek
for
reasons
,
why
Jesus
Christ
would
not
give
us
his
flesh
in
its
very
Form
,
but
under
the
covert
of
Bread
,
that
so
we
might
not
conceive
an
horrour
at
the
eating
it
.
These
are
the
common
places
of
the
first
inventors
of
this
Opinion
,
and
of
all
those
who
have
followed
them
,
and
yet
nevertheless
,
all
this
hath
nothing
of
solidity
:
because
on
the
one
hand
,
we
concern
not
our selves
to
examine
,
whether
God
is
able
to
do
the
thing
,
but
whether
this
thing
is
possible
in
it self
,
or
if
it
doth
not
imply
a
contradiction
:
and
on
the
other
,
if
it
be
matter
of
horrour
to
eat
true
humane
flesh
,
the
covert
may
diminish
this
horrour
,
but
it
cannot
quite
take
it
away
,
especially
if
a
man
were
certainly
perswaded
,
that
he
did
truly
eat
humane
flesh
,
and
besides
that
,
such
flesh
,
for
the
which
he
should
have
a
tender
veneration
.
But
to
conclude
,
how
is
it
that
the
Bishop
of
Condom
proves
,
that
this
is
the
intention
of
Jesus
Christ
,
that
we
should
effectively
eat
his
flesh
?
As
the
Jewes
did
eat
the
victims
which
were
offered
for
them
,
Pag.
81
,
82
,
83
,
&c.
so
,
saith
he
,
Jesus
Christ
our
true
sacrifice
,
would
that
we
should
effectively
eat
his
flesh
,
&c.
The
Jewes
were
forbidden
to
eat
the
sacrifice
offered
for
sins
,
to
shew
them
,
that
the
true
expiation
was
not
made
under
the
Law
;
and
for
the
same
reason
they
were
forbidden
to
eat
bloud
,
because
the
bloud
was
given
for
the
atonement
of
souls
:
but
by
a
contrary
reason
,
Jesus
Christ
wills
that
we
should
eat
his
flesh
,
to
shew
,
that
the
remission
of
sins
is
accomplished
in
the
New
Testament
,
and
that
we
should
drink
his
bloud
,
because
it
is
poured
out
for
our
sins
.
Thus
it
is
,
that
instead
of
giving
us
reasons
,
the
Bishop
of
Condom
gives
us
onely
comparisons
,
relations
,
agreeances
:
as
if
it
were
not
a
known
rule
,
that
comparisons
and
examples
may
serve
well
to
illustrate
things
already
proved
,
but
can
never
prove
the
things
which
are
in
question
.
It
is
true
,
that
the
sacrifices
of
the
old
Law
,
were
the
figure
of
the
sacrifice
,
which
our
Lord
Jesus
Christ
offered
upon
the
Cross
:
that
is
to
say
,
that
as
they
offered
up
sacrifices
,
which
were
types
of
Jesus
Christ
our
true
sacrifice
,
to
appease
the
wrath
of
God
,
Jesus
Christ
offered
up
himself
to
reconcile
us
unto
his
Father
.
This
is
the
true
accomplishment
of
the
figures
of
the
Law
,
and
the
principal
and
true
relation
,
which
there
is
betwixt
the
sacrifices
of
the
Old
&
New
Testaments
:
therefore
also
it
is
,
that
our
Saviour
giving
up
the
Ghost
,
said
these
last
and
great
words
,
Joh.
19.30
.
It
is
finished
.
The
Apostle
St.
Paul
,
which
makes
a
parallel
between
the
sacrifices
of
the
Law
,
and
of
Jesus
Christ
,
insists
onely
on
this
point
;
that
under
the
Law
,
the
sacrifices
were
to
be
reiterated
every
day
,
whereas
Jesus
Christ
offered
himself
onely
once
,
and
we
see
not
,
that
the
Holy
Scriptures
pursue
any
farther
mystery
in
it
.
To
press
further
these
sorts
of
relations
and
differences
,
to
make
new
doctrines
,
and
to
bring
all
that
is
said
of
the
sacrifices
of
the
Old
Testament
,
to
be
said
or
denied
,
of
the
sacrifice
of
the
New
,
this
would
be
to
make
Articles
of
Faith
,
&
Worships
,
upon
consequences
wherein
humane
reason
would
have
too
much
share
.
But
nevertheless
if
they
will
have
it
so
,
that
our
Lord
Jesus
Christ
intended
,
there
should
be
a
relation
betwixt
all
the
circumstances
of
the
sacrifices
of
the
Old
Testament
,
and
the
Eucharist
,
which
is
the
representation
of
the
sacrifice
,
that
he
himself
offered
upon
the
Cross
,
we
are
so
far
from
thinking
,
that
all
the
relations
and
all
the
differences
,
which
are
to
be
found
betwixt
the
one
and
the
other
,
should
be
understood
according
to
the
letter
that
we
know
,
the
intention
of
the
Gospel
is
opposed
to
the
letter
of
the
Law
of
Moses
;
that
whereas
the
Jewes
under
the
Law
,
did
servilely
and
carnally
ty
themselves
,
to
outward
and
material
actions
,
it
concerns
Christians
under
the
Gospel
,
to
take
all
spiritually
,
and
lift
up
their
souls
&
hearts
unto
Heaven
;
Jo.
6.63
The
flesh
profiteth
nothing
,
it
is
the
spirit
that
quickneth
.
The
Jewes
laid
their
hands
upon
the
heads
of
their
sacrifices
,
and
did
eat
of
them
,
to
signifie
the
union
which
they
had
with
them
.
This
is
true
,
we
lay
hold
on
Jesus
Christ
by
Faith
,
we
eat
him
by
Faith
,
according
to
the
speech
of
St.
Austin
,
Believe
,
and
thou
hast
eaten
.
The
Jewes
did
not
eat
the
sin-offering
,
nor
did
they
ever
eat
of
the
bloud
;
we
eat
the
mystical
body
of
our
sacrifice
,
and
we
drink
his
mystical
bloud
:
and
as
the
expiation
of
our
sins
is
actually
made
by
his
death
upon
the
Cross
,
so
our
Saviour
sets
before
our
eyes
the
sacred
Symbols
of
his
dead
body
,
as
seals
of
his
grace
,
and
of
the
remission
of
our
sins
.
See
here
how
we
might
enlarge
for
our
edification
,
the
relations
and
differences
,
which
we
may
find
in
this
case
,
betwixt
the
Old
and
New
Testament
;
betwixt
the
sacrifices
of
the
Law
,
and
the
divine
sacrifice
of
our
Lord
Jesus
Christ
.
These
considerations
are
right
,
pious
,
and
conform
to
the
spirit
of
the
Gospel
:
but
as
to
the
main
,
that
which
is
called
a
Doctrine
and
a
Worship
,
and
an
Article
of
Faith
,
as
is
the
eating
of
the
proper
flesh
and
bloud
of
Jesus
Christ
,
should
not
be
founded
upon
relations
and
agreeances
,
but
upon
a
clear
and
positive
revelation
.
Pag.
84.
But
this
eating
,
saith
the
Bishop
of
Condom
here
,
ought
to
be
as
real
,
as
the
expiation
of
sins
is
actual
and
effective
,
under
the
new
Covenant
.
In
the
first
place
,
it
must
be
observed
here
,
that
the
Bishop
of
Condom
doth
perpetually
mistake
himself
upon
the
term
of
Real
,
in
the
question
of
the
Eucharist
:
he
alwayes
supposes
,
that
real
and
corporal
,
are
but
one
and
the
same
thing
,
and
that
a
thing
is
not
real
,
if
it
be
not
corporal
.
The
eating
or
partaking
of
the
body
of
Jesus
Christ
,
is
very
real
according
to
us
,
&
as
real
and
effective
,
as
the
expiation
of
our
sins
:
but
it
doth
not
follow
for
all
that
,
that
there
is
a
necessity
that
this
participation
be
corporal
,
that
is
to
say
,
that
we
must
receive
the
proper
flesh
,
and
the
proper
bloud
of
Jesus
Christ
,
with
the
mouth
of
the
body
;
according
as
in
Baptism
we
doe
agree
,
both
the
Gentlemen
of
the
Roman
Church
and
we
,
that
we
do
partake
of
,
or
that
we
are
truly
and
really
united
unto
Jesus
Christ
,
and
unto
his
sacrifice
,
and
yet
for
all
that
,
this
union
is
not
corporal
.
In
fine
,
there
is
a
kind
of
incompatibility
,
or
of
contradiction
,
in
the
Bishop
of
Condom's
arguing
.
He
would
have
it
,
that
as
the
Jewes
did
effectively
eat
of
the
sacrifice
offered
for
their
sins
,
we
also
should
effectively
eat
the
body
of
Jesus
Christ
our
sacrifice
;
and
he
doth
not
consider
,
that
as
the
sacrifices
which
the
Jewes
did
eat
were
dead
,
so
it
would
be
necessary
that
the
body
of
Jesus
Christ
in
the
Sacrament
,
were
in
a
state
of
death
,
that
it
might
be
eaten
as
a
sacrifice
:
whereas
the
Church
of
Rome
teacheth
,
that
he
is
there
in
a
state
of
life
,
that
is
to
say
,
living
,
and
not
dead
.
As
to
what
is
the
Bishop
of
Condom's
other
proposition
,
that
there
is
no
relation
betwixt
the
bread
and
the
body
of
Jesus
Christ
,
is
it
not
openly
to
gainsay
,
what
hath
been
already
alledged
out
of
St.
Austin
,
and
Theodoret
?
that
the
Sacraments
doe
not
take
the
name
of
the
things
whereof
they
are
Sacraments
,
but
because
of
the
relation
which
there
is
betwixt
the
Sacraments
,
and
the
things
themselves
:
that
without
this
relation
,
they
could
not
be
Sacraments
;
that
it
is
formally
because
of
this
relation
,
that
the
bread
and
the
wine
are
called
the
body
&
the
bloud
of
Jesus
Christ
(
for
these
are
St.
Austin's
own
words
)
and
that
to
conclude
,
Epist.
23
ad
Bonif.
As
Jesus
Christ
had
said
,
that
he
was
bread
,
and
a
vine
,
he
said
afterward
,
that
the
bread
was
his
body
,
and
the
wine
his
bloud
,
giving
,
as
it
were
,
reciprocally
,
the
names
of
the
one
,
unto
the
other
,
Dial.
1.
as
Theodoret
speaks
.
In
summe
,
our
Saviour
seeing
his
Disciples
bent
upon
the
things
of
this
life
,
taking
an
occasion
by
the
miracle
of
the
Loaves
,
did
himself
strongly
establish
the
resemblance
which
there
is
betwixt
him
and
bread
,
saying
,
that
he
is
the
bread
which
came
down
from
Heaven
,
John
6.41.51
,
55.
that
this
bread
is
his
flesh
,
that
his
flesh
is
meat
indeed
,
and
his
bloud
is
drink
indeed
,
shewing
plainly
,
that
as
the
bread
doth
nourish
our
bodies
,
Jo.
6.68
so
his
flesh
,
and
his
bloud
,
is
the
life
and
nourishment
of
our
souls
.
This
word
seemed
hard
to
many
who
forsook
him
,
but
the
Apostles
understood
very
well
from
that
time
,
the
relation
or
similitude
,
which
made
Jesus
Christ
say
he
was
bread
,
and
that
his
flesh
was
this
bread
:
unto
whom
shall
we
go
,
Lib.
1.
de
Offic.
Eccl.
cap.
18.
Com.
en
Marc.
14
saith
St.
Peter
,
thou
hast
the
words
of
eternal
life
.
St.
Isidore
,
Bede
,
and
many
others
,
very
far
from
saying
,
that
there
is
no
relation
betwixt
the
Sacraments
,
and
the
body
and
bloud
of
Jesus
Christ
,
as
doth
the
Bishop
of
Condom
,
say
on
the
contrary
,
that
the
bread
is
called
his
body
,
because
bread
nourisheth
and
fortifieth
the
body
;
and
that
the
wine
is
called
his
bloud
,
because
wine
breedeth
bloud
in
our
flesh
,
and
rejoyceth
the
heart
.
There
is
another
resemblance
also
well
known
,
which
the
Fathers
have
explained
,
not
onely
betwixt
the
bread
and
wine
,
and
the
flesh
and
bloud
of
Jesus
Christ
,
Theoph.
Antioc
.
1
Comment.
in
4
Evan.
pa.
359.
St.
Cyprian
Ep.
63.
but
betwixt
the
Sacraments
,
and
that
other
mystical
body
of
Jesus
Christ
,
whereof
he
himself
is
head
,
to
wit
,
the
Church
:
that
as
the
bread
is
made
of
many
grains
,
and
the
wine
of
many
clusters
of
grapes
,
so
the
mystical
body
of
Christ
is
composed
of
many
Believers
,
which
are
his
living
members
.
So
that
we
may
plainly
see
,
so
far
is
it
from
there
being
no
relation
betwixt
bread
,
and
the
body
of
Jesus
Christ
,
as
the
Bishop
of
Condom
supposeth
,
that
we
find
on
the
contrary
the
two
relations
,
which
he
calls
natural
relation
;
and
relation
of
institution
,
and
of
which
he
demands
but
one
,
or
the
other
,
that
the
sign
may
take
the
name
of
the
thing
,
and
that
it
might
be
proper
to
bring
down
the
Idea
into
the
mind
:
to
wit
,
a
relation
of
the
natural
virtue
of
bread
,
unto
that
of
the
body
of
Jesus
Christ
,
the
body
of
Jesus
Christ
being
the
nourishment
of
our
souls
,
as
bread
is
the
nourishment
of
our
bodies
;
and
the
relation
which
Jesus
Christ
had
established
before
in
the
minds
of
his
Apostles
,
Jo.
6.52
by
the
use
which
he
had
made
of
this
likeness
,
having
accustomed
them
unto
this
manner
of
speaking
,
even
before
the
institution
of
the
Sacraments
,
and
confirming
or
establishing
anew
this
relation
,
by
the
very
words
of
the
institution
it self
.
But
there
is
here
yet
something
else
to
be
understood
:
The
Bishop
of
Condom
doth
curteil
,
if
I
may
so
say
,
the
words
of
institution
,
or
rather
the
sense
;
and
secretly
makes
a
kind
of
Sophisme
in
dividing
the
words
,
and
examining
them
in
a
sense
separate
the
one
from
another
,
instead
of
taking
them
altogether
.
Here
it
concerned
not
to
enquire
the
relation
there
is
,
betwixt
bread
and
the
body
of
Jesus
Christ
barely
;
this
relation
consists
,
as
it
was
said
,
in
that
the
one
doth
nourish
our
bodies
,
and
the
other
doth
nourish
our
souls
.
The
likeness
betwixt
the
bread
broken
,
and
the
body
broken
,
should
have
been
searched
into
:
for
Jesus
Christ
gives
us
not
his
body
properly
,
but
in
this
regard
;
and
Jesus
Christ
sayes
not
onely
,
this
is
my
body
,
he
saith
in
the
same
breath
,
my
body
which
is
broken
for
you
.
And
suppose
that
these
first
words
had
not
clearly
enough
intimated
the
relation
,
which
there
is
betwixt
the
bread
and
the
body
of
Jesus
Christ
,
these
others
which
our
Saviour
adds
,
are
as
a
second
touch
of
a
pencil
,
or
a
new
colour
,
which
heighthens
the
draught
,
and
better
expresses
the
resemblance
betwixt
the
Image
,
and
the
Divine
Original
:
that
is
to
say
,
that
as
the
bread
is
broken
in
pieces
to
serve
us
for
nourishment
,
and
as
the
wine
is
poured
out
to
serve
us
for
drink
,
so
the
body
of
Jesus
Christ
was
broken
,
and
his
bloud
was
shed
upon
the
Cross
,
to
be
the
spiritual
nourishment
of
our
souls
.
Here
we
must
observe
the
perpetual
errour
,
or
the
continual
source
of
the
errour
of
the
Roman
Church
upon
this
point
.
The
Roman
Church
makes
the
Essential
,
the
Principal
,
the
force
,
and
virtue
of
the
institution
of
the
Sacrament
,
to
consist
in
these
first
words
,
This
is
my
body
,
which
are
the
onely
ones
she
is
wont
to
call
Sacramental
.
It
is
by
virtue
of
these
words
alone
,
that
the
consecration
is
made
;
one
would
think
,
that
the
others
signifie
nothing
,
or
that
they
be
nothing
in
comparison
of
the
former
,
whereas
if
we
rightly
take
the
thing
,
according
to
the
end
,
which
it
is
plain
,
our
Lord
proposed
to
himself
in
this
Institution
,
these
first
words
are
onely
the
introduction
,
the
vehicle
,
or
the
foundation
of
all
that
follows
;
as
in
arguing
,
the
first
propositions
are
onely
a
leading
unto
the
conclusion
,
and
are
far
less
considerable
than
the
conclusion
it self
.
The
true
essence
,
the
force
&
virtue
of
the
Sacrament
,
is
without
doubt
in
the
sense
of
these
other
terms
,
1
Cor.
11.
Luk
22.19
.
which
is
broken
for
you
;
do
this
,
and
do
it
in
remembrance
of
me
;
and
to
shew
forth
my
death
until
I
come
,
which
is
the
sense
in
which
St.
Paul
explicates
these
latter
words
of
our
Saviours
:
for
Jesus
Christ
gives
his
body
,
1
Co●
11.
onely
as
it
was
broken
for
us
;
and
his
bloud
as
poured
out
for
our
sins
.
This
is
properly
the
Mystery
of
our
salvation
,
the
expiation
of
our
sins
,
the
accomplishment
of
the
Law
.
These
are
the
words
properly
,
which
make
the
true
likeness
betwixt
the
Eucharist
,
and
the
sacrifice
of
the
Cross
;
betwixt
the
Sacrament
,
and
the
thing
signified
by
the
Sacrament
.
We
ought
to
take
them
altogether
,
to
form
a
true
Idea
of
this
Mystery
;
and
it
may
be
truly
said
,
that
it
is
onely
for
not
taking
them
altogether
,
that
the
Church
of
Rome
is
fallen
into
all
these
errours
which
make
us
separate
from
her
.
If
instead
of
insisting
so
much
,
as
she
doth
upon
these
first
words
,
this
is
my
body
,
she
had
weighed
a
little
more
the
following
words
,
which
is
broken
for
you
,
she
would
doubtless
have
acknowledged
,
that
Jesus
Christ
having
not
yet
suffered
death
when
he
spake
them
,
and
nevertheless
giving
his
body
as
broken
,
and
in
a
state
of
death
,
his
intention
could
not
be
,
that
his
proper
body
was
really
in
the
Sacrament
;
and
less
yet
that
it
was
there
in
a
state
of
life
,
such
as
the
Doctrine
of
the
Church
of
Rome
doth
suppose
it
:
If
instead
of
insisting
so
much
as
she
doth
upon
the
first
words
,
she
had
also
weighed
a
little
more
those
other
,
do
this
in
remembrance
of
me
,
she
would
have
also
understood
thereby
,
that
the
sense
of
these
words
imports
,
that
Jesus
Christ
kept
aloof
from
,
and
did
not
at
all
put
himself
in
the
place
of
the
bread
:
and
to
conclude
,
if
she
had
a
little
better
weighed
these
last
words
,
drink
ye
all
of
this
,
instead
of
insisting
onely
upon
the
former
,
she
had
never
proceeded
so
far
,
as
to
take
away
the
cup
in
the
Sacrament
.
But
to
return
to
the
point
on
which
we
are
here
principally
concerned
:
what
hath
been
now
said
,
doth
not
onely
shew
,
the
relation
there
is
betwixt
the
bread
and
the
body
of
Jesus
Christ
,
but
doth
wholly
overthrow
the
consequence
of
the
Bishop
of
Condom's
Argument
;
to
wit
,
that
Jesus
Christ
did
not
on
this
say
any
thing
to
explain
himself
,
as
he
was
careful
to
doe
in
the
other
figures
,
or
in
other
parables
.
For
in
the
first
place
,
we
know
,
that
Jesus
Christ
did
not
explain
generally
all
the
Figures
he
used
;
whether
it
were
,
that
he
would
leave
some
exercise
for
our
Faith
and
meditation
,
or
that
he
thought
them
sufficiently
intelligible
of
themselves
,
as
we
do
pretend
that
this
very
passage
is
.
2.
If
this
Figure
had
not
been
so
plainly
intelligible
of
it self
,
it
hath
been
already
shewed
,
that
Jesus
Christ
had
prepared
the
Apostles
to
understand
it
;
having
told
them
,
that
these
sorts
of
expressions
were
to
be
understood
spiritually
.
And
to
conclude
,
John
6
63.
how
can
it
be
said
,
that
Jesus
Christ
said
nothing
to
explain
himself
?
If
our
Lord
had
said
no
more
but
these
words
,
this
is
my
body
,
as
the
Bishop
of
Condom
onely
frames
his
Argument
upon
these
words
,
it
might
seem
somewhat
less
strange
,
that
they
should
dare
to
speak
thus
to
us
;
but
Jesus
Christ
said
all
in
the
same
breath
,
this
is
my
body
which
was
broken
for
you
,
doe
this
in
remembrance
of
me
:
1
Cor.
11.24
.
Mat.
26.29
.
This
is
the
New
Testament
in
my
bloud
which
is
shed
for
many
.
I
will
not
any
more
drink
of
this
fruit
of
the
vine
,
&c.
And
the
Apostle
St.
Paul
,
who
very
well
understood
the
words
of
our
Lord
,
doth
add
,
1
Cor.
11.26
.
that
as
often
as
ye
eat
this
bread
,
and
drink
this
cup
,
ye
do
shew
the
Lords
death
till
he
come
.
What
greater
explication
,
or
rather
,
what
greater
clearness
can
be
desired
in
a
Mystery
,
to
give
to
understand
,
that
Jesus
Christ
leaving
his
Apostles
,
and
speaking
to
them
,
as
it
were
,
his
last
Farewel
,
left
them
this
Sacrament
,
as
an
earnest
,
a
memorial
,
and
a
seal
of
the
death
which
he
suffered
for
them
and
for
us
?
XI
.
The
explication
of
those
words
,
Do
this
in
remembrance
of
me
.
The
Bishop
of
Condom
passing
over
the
first
words
of
the
Institution
,
This
is
my
body
,
to
those
which
immediately
follow
,
Doe
this
in
remembrance
of
me
,
is
no
longer
the
Traveller
that
those
follows
the
great
High
way
;
I
mean
,
words
,
he
no
longer
understands
the
words
of
our
Lord
,
according
to
the
letter
.
The
literal
and
natural
sense
of
these
last
words
altogether
,
Do
this
in
remembrance
of
me
,
is
this
;
that
we
should
do
what
Jesus
Christ
ordained
,
to
put
us
in
remembrance
of
him
:
for
it
is
Jesus
Christ
that
saith
in
remembrance
of
me
.
But
the
Bishop
of
Condom
somewhat
detorts
this
sense
,
and
would
have
it
,
that
the
intention
of
our
Lord
,
should
be
only
to
oblige
us
to
remember
his
death
;
under
pretence
that
the
Apostle
concludes
with
these
words
,
that
we
shew
forth
the
death
of
our
Lord
.
It
is
not
difficult
to
comprehend
,
what
this
the
Bishop
of
Condom's
little
detortion
tends
to
,
namely
,
that
if
this
be
the
sense
of
those
words
,
Do
this
in
remembrance
of
me
,
we
ought
to
call
to
remembrance
the
very
person
of
Jesus
Christ
.
This
sense
leads
us
naturally
to
believe
,
that
the
divine
person
that
we
ought
to
call
to
remembrance
,
is
not
really
present
:
For
,
according
to
the
manner
of
usual
conceiving
and
speaking
amongst
men
,
to
call
to
remembrance
,
is
properly
of
persons
absent
:
Otherwise
,
supposing
the
real
presence
of
Jesus
Christ
in
the
Sacrament
,
as
the
Church
of
Rome
supposeth
,
the
sense
and
the
Idea
which
these
words
carry
,
Do
this
in
remembrance
of
me
,
is
this
,
Eat
my
proper
body
,
to
call
your selves
to
remembrance
of
me
in
my
presence
,
or
as
if
I
were
present
;
which
makes
but
an
odd
and
inconsistent
sense
.
In
the
mean
time
,
neither
the
nature
of
the
thing
,
that
is
to
say
,
Jesus
Christ
,
who
was
now
about
to
leave
the
Apostles
,
nor
his
expressions
at
all
suffer
us
to
doubt
,
but
that
he
requires
precisely
these
two
things
,
to
wit
,
to
call
our selves
to
remembrance
of
him
,
by
an
act
of
love
and
acknowledgment
,
and
that
we
meditate
also
on
his
death
,
as
an
effect
of
his
love
,
and
the
price
of
our
Redemption
.
The
Bishop
of
Condom
,
very
far
from
acknowledging
,
that
to
call
to
remembrance
,
as
our
Lord
requires
,
supposes
his
absence
,
turns
the
thing
to
the
clear
contrary
,
so
as
to
infer
,
that
this
very
remembrance
should
be
grounded
upon
the
real
presence
.
To
this
purpose
,
he
here
brings
in
again
the
comparison
of
the
sacrifices
.
As
,
saith
he
,
the
Jewes
in
eating
the
Peace-offerings
,
did
call
to
remembrance
that
they
were
offered
for
them
,
so
in
eating
the
flesh
of
Jesus
Christ
our
sacrifice
,
we
ought
to
call
to
remembrance
that
he
dyed
for
us
:
and
from
thence
he
passeth
unto
a
kind
of
Rhetorical
rapture
upon
the
tender
remembrance
,
which
the
Tombs
of
the
Fathers
excite
in
the
childrens
hearts
.
First
,
as
to
what
concerns
the
comparison
,
we
have
already
said
that
it
is
not
a
proof
,
and
that
upon
the
whole
case
,
the
relation
there
is
of
the
Law
to
the
Gospel
,
is
no
reason
that
we
should
take
all
according
to
the
letter
in
the
Gospel
,
as
we
do
for
the
most
part
matters
in
the
Law
:
that
on
the
contrary
it
is
sufficient
,
that
our
spiritual
eating
of
the
body
of
Jesus
Christ
,
answers
unto
the
Oral
eating
of
the
sacrifices
,
which
were
the
Figure
of
his
sacrifice
.
But
there
is
yet
more
in
it
:
the
Bishop
of
Condom
onely
speaks
of
Peace-offerings
,
and
remembers
not
himself
of
what
he
himself
had
said
of
the
sacrifice
offered
for
sins
,
which
is
the
true
Figure
of
the
sacrifice
of
Jesus
Christ
upon
the
Cross
.
May
not
his
argument
be
returned
back
against
himself
,
that
as
the
Jewes
did
not
eat
of
this
expiatory
sacrifice
,
and
yet
for
all
that
failed
not
to
remember
,
that
it
was
offered
for
their
sins
,
in
like
manner
it
is
not
necessary
that
we
should
eat
the
proper
flesh
of
Jesus
Christ
our
sacrifice
,
to
put
us
in
remembrance
of
his
death
.
We
have
this
advantage
of
the
Jewes
,
that
they
ate
nothing
instead
of
this
sacrifice
,
whereas
we
eat
the
holy
Symbols
,
which
livelily
represent
unto
us
the
body
and
bloud
of
Jesus
Christ
;
his
body
broken
for
us
,
and
his
bloud
poured
out
for
the
expiation
of
our
sins
.
Further
,
what
are
our
manners
,
and
our
education
,
that
to
put
us
in
a
tender
remembrance
of
the
death
of
our
Lord
Jesus
Christ
,
we
must
needs
eat
his
proper
flesh
with
our
bodily
mouth
?
Or
rather
,
if
it
be
true
that
the
remembrance
,
which
is
the
thing
in
question
,
be
nothing
else
but
an
apprehension
excited
by
the
objects
which
affect
the
sense
,
has
the
manner
,
in
which
it
is
believed
they
eat
this
flesh
in
the
Church
of
Rome
,
any
thing
which
doth
more
affect
the
senses
,
than
ours
?
seeing
,
that
we
eat
it
,
both
one
and
the
other
,
under
the
same
kindes
or
forms
of
bread
and
wine
.
We
will
not
here
enquire
,
whether
it
excite
a
real
tenderness
,
to
conceive
that
we
effectively
eat
the
flesh
,
which
we
love
and
adore
;
or
if
on
the
contrary
it
be
not
by
degrees
,
that
the
Church
of
Rome
it self
,
is
become
accustomed
unto
this
conceipt
,
which
of
it self
doth
stir
up
contrary
affections
.
It
will
be
onely
needful
to
compare
the
manner
,
how
they
administer
the
Sacraments
in
the
Church
of
Rome
,
with
that
wherein
they
administer
them
in
our
Churches
,
to
judge
which
of
the
two
is
most
capable
to
entertain
a
true
remembrance
of
the
death
of
Jesus
Christ
.
The
Church
of
Rome
believes
,
she
holds
the
proper
flesh
of
Jesus
Christ
under
the
sacred
coverts
of
bread
and
wine
,
as
it
were
under
a
mystical
Tomb
,
or
under
dead
signs
,
but
a
living
and
vivifying
flesh
,
&c.
These
be
the
terms
of
the
Bishop
of
Condom
,
which
form
a
notion
or
Idea
very
perplext
and
contradictory
;
as
if
we
should
say
,
a
dead
body
full
of
life
,
and
the
fountain
of
life
,
under
the
coverts
of
death
.
Which
is
the
very
cause
that
this
Idea
,
being
so
confused
,
is
not
without
much
difficulty
received
into
the
mind
,
and
that
it
there
makes
the
less
impression
,
or
at
least
doth
not
make
so
lively
an
impression
onely
of
the
death
of
Jesus
Christ
,
of
which
the
main
question
here
is
:
whereas
amongst
us
,
where
we
onely
regard
the
bread
broken
,
and
the
wine
poured
out
,
but
as
an
image
and
representation
of
the
body
of
Jesus
Christ
broken
for
us
,
and
his
bloud
shed
for
us
,
This
image
doth
give
unto
us
a
clear
and
distinct
Idea
of
the
death
,
which
Jesus
Christ
hath
suffered
for
us
;
which
is
properly
the
effect
which
our
Lord
would
produce
in
the
Sacrament
.
In
the
Church
of
Rome
,
the
Priest
that
saith
Mass
,
or
that
consecrates
,
often
saith
it
alone
,
most
commonly
very
low
,
and
alwayes
in
Latine
,
which
is
not
at
all
the
Language
of
the
people
.
The
Consecration
being
done
,
if
he
gives
the
Host
,
for
every
one
knows
that
there
are
infinite
Masses
without
communicants
,
he
saith
not
unto
them
who
do
receive
it
,
that
the
body
of
Jesus
Christ
was
broken
for
them
,
which
is
properly
what
he
ought
to
say
unto
them
,
according
to
the
words
of
our
Saviour
,
to
imprint
well
in
their
minds
the
Idea
of
his
death
,
and
to
excite
in
their
hearts
a
pure
sense
,
and
such
which
becomes
hearts
engaged
in
love
and
acknowledgment
of
this
Divine
Saviour
;
but
it
is
onely
said
unto
them
,
by
form
of
a
Petition
which
is
made
for
them
,
the
body
of
Jesus
Christ
keep
or
preserve
their
souls
unto
eternal
life
:
and
though
we
do
not
here
repeat
this
form
of
Petition
,
to
condemn
it
,
because
it
is
good
,
and
of
ancient
use
,
yet
it
may
be
said
,
that
it
is
a
more
self-interessed
consideration
,
which
makes
them
not
to
reflect
,
but
onely
upon
their
own
profit
and
advantage
;
and
which
is
more
,
the
Priest
sayes
this
it self
in
the
same
Latine
Tongue
,
which
the
greatest
part
doe
not
understand
.
In
very
truth
,
what
sound
remembrance
,
or
what
true
sense
of
love
and
thankfulness
,
can
this
kind
of
setting
forth
the
death
of
the
Lord
,
all
in
a
low
mumbling
tone
,
in
general
terms
,
&
in
a
Language
ill
understood
,
excite
?
We
speak
of
a
sound
remembrance
,
&
of
a
love
with
understanding
:
for
as
for
an
outward
devotion
,
or
confused
resentments
of
Holiness
,
it
is
not
denied
,
but
that
the
way
of
the
Roman
Church
,
being
full
of
pomp
,
may
excite
as
much
as
,
or
more
than
ours
,
which
is
more
simple
.
Amongst
us
,
to
the
end
there
may
be
no
mistake
in
this
matter
,
behold
in
a
few
words
what
is
our
practice
.
In
the
first
place
,
some
dayes
before
the
time
appointed
for
administring
the
Sacrament
,
there
is
an
exhortation
made
to
us
,
to
prepare
our selves
by
acts
of
Repentance
,
of
Faith
,
and
of
charity
,
and
by
an
holy
life
;
the
day
be●ing
come
after
the
usual
exercises
of
devotion
,
which
consist
in
Prayers
,
singing
of
Psalms
,
and
reading
portions
of
the
holy
Scriptures
,
most
proper
unto
the
subject
,
there
is
ordinarily
a
Sermon
made
to
us
,
expresly
upon
the
death
of
our
Lord
Jesus
Christ
,
or
upon
the
Sacraments
themselves
.
The
Sermon
is
followed
with
an
excellent
Prayer
also
upon
the
same
subject
:
the
Prayer
being
ended
,
the
Minister
doth
read
unto
us
publickly
,
with
a
loud
voice
,
the
Liturgy
of
the
Lords
Supper
,
which
contains
principally
the
manner
,
wherein
St.
Paul
relates
that
our
Saviour
did
institute
it
,
with
another
exhortation
well
to
prepare
our
hearts
.
Lastly
,
the
Minister
taking
the
bread
and
the
wine
,
saith
with
a
loud
voice
,
The
bread
which
we
break
,
is
the
body
of
Jesus
Christ
,
or
the
communion
of
the
body
of
Jesus
Christ
.
The
Cup
which
we
bless
,
is
the
bloud
of
Jesus
Christ
,
which
was
poured
out
for
your
sins
:
Or
,
the
Cup
which
we
bless
,
is
the
communion
of
the
bloud
of
Jesus
Christ
;
for
either
one
or
the
other
of
these
expressions
are
indifferently
used
,
the
grace
of
God
,
according
to
us
,
not
being
tyed
unto
the
words
.
After
which
,
in
distributing
the
Bread
to
the
communicants
,
the
Minister
saith
again
unto
them
,
to
raise
and
awaken
their
zeal
and
their
faith
,
This
is
the
body
of
Jesus
Christ
,
which
was
broken
for
you
;
and
in
giving
the
Cup
,
This
is
the
bloud
of
Jesus
Christ
which
was
shed
for
your
sins
,
or
some
words
to
this
sense
.
And
last
of
all
,
when
every
one
hath
done
communicating
,
we
conclude
with
thanksgiving
,
in
singing
the
song
of
Simeon
,
and
with
the
Blessing
,
wherewith
the
Minister
dismisseth
the
Assembly
.
This
particular
account
is
onely
for
them
,
who
are
misinformed
of
our
practice
.
We
appeal
here
to
the
conscience
of
all
sincere
persons
in
the
first
place
,
if
it
be
not
true
,
that
this
manner
of
celebrating
,
and
of
giving
,
and
receiving
the
Sacrament
of
the
Eucharist
,
be
not
most
conform
unto
what
we
see
in
the
institution
of
our
Lord
,
and
unto
the
practice
of
the
Apostles
,
and
of
the
first
and
purest
Ages
of
Christianity
;
and
without
comparison
,
more
conform
than
that
of
the
Church
of
Rome
.
And
in
the
second
place
,
which
of
these
two
manners
of
communicating
,
is
the
most
proper
to
excite
and
nourish
true
piety
,
according
to
knowledge
,
and
a
sincere
remembrance
of
the
death
of
Jesus
Christ
.
There
remaines
no
more
as
to
this
point
,
but
to
touch
the
Bishop
of
Condom's
last
consideration
,
in
which
he
saith
,
That
we
do
not
deny
the
real
communication
of
the
substance
of
the
Son
of
God
in
the
Lords
Supper
;
so
that
there
is
a
necessity
that
we
should
agree
,
that
the
remembrance
doth
not
exclude
all
manner
of
presence
,
but
only
that
which
doth
strike
our
senses
.
We
do
not
indeed
say
,
that
remembrance
excludes
all
manner
of
presence
;
for
on
the
contrary
,
it
is
said
of
remembrance
,
as
it
is
of
Faith
,
that
it
makes
things
to
be
present
,
that
are
at
the
greatest
distance
.
There
is
a
moral
presence
,
and
a
mystical
presence
,
a
presence
of
object
&
of
virtue
,
as
they
speak
;
which
are
not
incompatible
with
remembrance
.
For
example
,
the
Heavens
,
the
Stars
,
though
almost
at
an
infinite
distance
,
are
in
some
sort
present
with
us
,
not
onely
because
we
see
them
,
but
by
the
influences
which
they
cast
upon
us
.
We
onely
say
,
that
remembrance
excludes
a
presence
real
,
personal
,
and
as
it
were
physical
,
local
,
and
immediate
,
under
the
colours
and
exteriour
appearances
of
Bread
and
Wine
,
such
as
the
Church
of
Rome
teacheth
of
the
Body
of
Jesus
Christ
,
in
the
hands
of
a
Priest
,
or
in
the
mouth
or
stomach
of
the
Communicants
.
But
because
both
here
and
elsewhere
the
Bishop
of
Condom
grounds
himself
upon
what
he
saith
,
that
at
the
same
time
that
we
deny
this
real
presence
of
the
Body
of
Jesus
Christ
in
the
Sacrament
,
we
teach
a
real
participation
of
his
Body
,
and
that
upon
this
occasion
,
the
Bishop
of
Condom
here
makes
an
express
Article
of
the
Exposition
of
our
Belief
upon
the
reality
,
what
we
will
say
of
our
Doctrine
upon
this
point
,
shall
serve
for
an
answer
unto
all
the
consequences
which
he
draws
both
here
,
or
elsewhere
.
To
remove
at
once
,
XII
.
An
examination
of
the
exposition
,
which
the
Bishop
of
Condom
makes
of
our
Doctrine
of
the
Reality
.
saith
the
Bishop
of
Condom
,
the
equivocations
which
the
Calvinists
use
upon
this
matter
,
and
to
make
appear
at
the
same
time
,
how
near
they
are
come
unto
us
,
though
I
have
undertaken
onely
to
explain
the
Doctrine
of
the
Church
,
It
will
be
expedient
here
to
add
the
exposition
of
their
Judgement
.
Let
us
be
permitted
,
before
we
enter
upon
this
Article
,
to
complain
,
that
the
Bishop
of
Condom
doth
at
the
very
first
,
here
begin
to
treat
us
in
termes
prohibited
by
the
Edicts
of
our
Kings
,
at
the
same
time
also
charging
us
with
affected
equivocations
,
which
in
no
wise
agree
with
the
simplicity
of
our
Doctrine
.
we
are
apt
to
think
,
that
it
is
the
heat
of
dispute
,
which
hath
here
insensibly
transported
him
beyond
his
natural
equity
,
and
we
would
not
at
all
concern
our selves
to
take
notice
of
these
sorts
of
expressions
,
especially
in
a
time
wherein
we
are
accustomed
unto
more
strict
dealings
,
if
the
least
thing
of
this
nature
,
proceeding
from
a
person
of
his
dignity
,
and
for
whom
we
have
a
great
esteem
,
were
not
more
remarkable
,
and
of
worse
example
,
than
all
the
bitterest
things
that
might
be
said
by
other
persons
.
This
Article
of
the
Bishop
of
Condom's
Treatise
,
though
more
copious
,
is
for
all
that
obscure
and
intangled
,
full
of
repetitions
,
of
digressions
,
and
of
comparisons
(
odious
and
besides
his
business
)
which
he
makes
of
us
,
to
Socinians
,
Arrians
,
Nestorians
,
Pelagians
,
insulting
over
us
upon
words
,
contrary
to
what
appears
manifestly
to
be
our
sense
.
But
we
will
leave
the
words
,
and
apply
our selves
to
the
things
.
In
the
first
place
,
instead
of
giving
a
plain
and
intire
Exposition
of
our
Belief
,
and
afterwards
drawing
the
consequences
which
he
had
a
mind
of
,
he
onely
gives
it
by
shreds
,
and
so
perplext
,
that
it
cannot
be
understood
.
He
onely
reports
here
and
there
some
of
our
Expressions
,
separate
from
each
other
,
endeavouring
therein
to
find
some
obscurity
;
and
afterwards
,
he
grounds
upon
this
obscurity
,
which
himself
hath
made
,
the
equivocations
and
contradictions
which
he
imputes
unto
us
.
We
need
onely
take
notice
,
what
course
he
takes
in
the
very
entrance
,
to
make
a
judgment
that
he
speaks
after
his
own
manner
,
and
not
after
ours
.
Their
Doctrine
,
saith
he
,
hath
two
parts
;
the
one
speaks
onely
of
the
figure
of
the
body
and
bloud
,
the
other
speaks
onely
of
the
reality
of
the
body
and
bloud
.
Divisions
are
wont
to
give
order
,
and
to
give
light
unto
discourses
:
but
this
on
the
contrary
,
doth
at
first
sight
so
little
set
forth
our
Doctrine
,
that
our
people
would
not
understand
it
.
The
explication
which
follows
,
is
neither
juster
,
nor
more
natural
.
Instead
of
laying
down
what
we
believe
affirmatively
,
he
layes
down
indeed
but
onely
the
negative
part
of
our
Belief
.
Wherefore
we
shall
do
better
to
explain
our
own
Doctrine
our selves
in
a
few
words
,
with
relation
unto
what
the
Bishop
of
Condom
sayes
hereof
.
This
shall
be
that
plain
Form
of
Doctrine
,
which
he
saith
we
have
not
,
and
shall
serve
for
a
general
refutation
of
all
that
he
hath
produced
.
We
will
not
forbear
answering
afterwards
unto
whatsoever
he
shall
oppose
,
that
is
most
considerable
.
Our
Doctrine
is
simple
,
as
the
Bishop
of
Condom
saith
that
it
ought
to
be
,
incomparably
more
simple
,
than
that
of
the
Church
of
Rome
.
Here
,
as
well
as
elsewhere
,
we
have
this
advantage
,
that
the
Church
of
Rome
believes
all
that
we
do
believe
:
the
difference
is
onely
in
the
things
which
she
adds
,
and
which
we
cannot
believe
.
We
believe
that
Jesus
Christ
having
taken
our
humane
nature
,
to
suffer
the
death
which
we
had
deserved
,
it
was
necessary
that
we
should
be
united
unto
him
,
as
the
members
are
united
unto
the
head
,
to
the
end
,
that
his
obedience
,
and
his
righteousness
,
should
be
imputed
unto
us
,
that
we
might
partake
of
all
his
merits
.
We
say
,
that
this
union
is
made
on
our
part
,
by
the
faith
which
we
have
in
him
:
that
it
is
God
himself
who
gives
us
this
Faith
,
and
that
to
give
it
unto
us
,
and
to
confirm
it
in
our
hearts
,
he
maketh
use
of
two
sundry
sorts
of
means
;
the
one
interiour
,
which
is
the
secret
operation
of
his
Holy
Spirit
,
without
which
those
others
were
in
vain
;
the
others
exteriour
,
which
are
the
Word
,
and
the
Sacraments
of
Baptism
and
the
Lords
Supper
,
the
Word
,
to
declare
unto
us
the
promises
of
Salvation
;
Baptism
,
more
particularly
,
to
shew
forth
our
Entrance
into
the
Church
,
and
the
washing
away
of
our
sins
;
and
the
Lords
Supper
,
to
shew
forth
yet
more
perfectly
the
death
of
Jesus
Christ
,
and
our
communion
with
him
.
Hitherto
we
go
along
with
the
Gentlemen
of
the
Roman
Church
.
They
believe
,
as
we
doe
,
that
it
is
necessary
we
be
spiritually
united
unto
Jesus
Christ
,
that
this
Union
is
made
by
Faith
,
that
it
is
the
Holy
Spirit
which
produces
this
Faith
in
our
hearts
,
and
that
the
Word
,
Baptism
,
and
the
Eucharist
,
are
the
outward
means
,
which
the
Holy
Spirit
makes
use
of
,
whether
to
produce
,
or
to
increase
and
strengthen
Faith
in
our
hearts
.
If
there
be
any
difference
about
this
,
betwixt
the
Gentlemen
of
the
Roman
Church
and
us
,
it
is
not
about
what
we
have
now
said
,
but
upon
those
several
other
Doctrines
which
she
hath
added
.
As
to
the
Eucharist
in
particular
,
whereof
here
the
Question
is
betwixt
them
and
us
,
we
also
say
very
plainly
,
that
the
Bread
and
Wine
are
outward
signs
,
which
Jesus
Christ
hath
added
unto
the
Word
,
to
set
forth
his
death
before
our
eyes
more
livelily
,
&
more
sensibly
,
than
by
Baptism
,
or
by
the
Gospel
;
and
that
when
we
receive
these
signs
by
Faith
,
Jesus
Christ
gives
himself
unto
us
;
or
that
he
confirmes
the
gift
which
he
hath
already
made
unto
us
,
of
himself
in
Baptism
,
or
in
the
preaching
of
the
Gospel
,
for
the
communicating
to
us
all
his
benefits
.
Not
that
his
body
is
in
the
bread
,
and
his
blood
in
the
Wine
,
or
under
the
forms
of
bread
and
wine
,
but
by
lifting
our
hearts
up
unto
heaven
,
where
he
is
,
and
uniting
us
unto
himselfe
by
his
holy
spirit
.
This
is
truly
the
abridgment
of
our
Doctrin
,
drawne
from
our
confession
of
Faith
,
and
our
catechisme
,
conformable
unto
what
the
scriptures
teach
us
throughout
,
of
the
spirituall
union
of
the
faithful
with
our
Lord
Jesus
Christ
.
There
is
nothing
in
all
this
,
which
is
not
plain
and
easie
to
be
conceived
,
excepting
onely
the
ineffable
&
incomprehensible
manner
,
in
which
this
holy
Spirit
worketh
in
us
,
and
whereby
he
effects
this
union
of
the
faithful
,
with
Jesus
Christ
our
Divine
Head
.
Yet
we
have
some
resemblances
,
though
very
imperfect
,
Eph.
5.30
,
31
,
32.
1
Cor.
6.16
,
17.
as
well
of
this
operation
of
the
holy
Spirit
in
our
hearts
,
as
of
the
union
of
the
faithful
with
Jesus
Christ
,
in
the
conjugal
love
which
unites
husband
and
wife
,
and
which
is
the
reason
that
the
Scripture
saith
,
that
they
are
but
one
body
and
one
soul
.
However
the
matter
stands
,
it
is
very
observable
in
this
case
,
that
this
difficulty
,
such
as
it
is
,
is
common
with
us
and
them
of
the
Church
of
Rome
,
and
that
it
proceeds
not
more
or
less
from
hence
,
that
our
Doctrine
is
different
from
theirs
.
They
believe
(
the
same
as
we
do
)
the
spiritual
union
of
the
Faithful
with
Jesus
Christ
,
by
the
operation
of
the
holy
Spirit
,
as
we
have
just
now
said
,
as
well
in
the
preaching
of
the
Gospel
,
as
in
Baptism
and
the
Eucharist
.
They
conceive
not
at
all
this
spiritual
union
any
better
than
we
,
nor
explain
themselves
otherwise
therein
than
we
do
;
and
what
they
believe
more
than
we
in
the
Sacrament
,
to
wit
,
that
they
receive
the
proper
body
of
Jesus
Christ
,
by
the
mouth
of
the
body
into
their
stomach
,
doth
not
add
any
thing
at
all
,
according
to
their
own
principles
,
either
to
effect
,
or
make
understood
this
spiritual
union
,
which
we
have
with
Jesus
Christ
,
which
is
the
onely
and
true
cause
of
our
Salvation
.
For
they
do
not
deny
,
that
those
who
receive
Baptism
without
the
Word
,
and
without
the
Eucharist
,
or
Baptism
and
the
Word
without
the
same
Eucharist
,
may
be
saved
,
and
united
perpetually
unto
Jesus
Christ
,
as
well
as
they
who
receive
also
the
Eucharist
.
Neither
do
they
say
,
that
the
body
of
Jesus
Christ
,
which
they
do
believe
they
receive
into
their
stomach
,
is
united
unto
their
soul
,
or
unto
their
body
,
by
his
presence
;
nor
even
that
the
substance
of
their
body
,
or
of
their
soul
,
doth
touch
the
substance
of
the
body
and
bloud
of
Jesus
Christ
.
They
say
onely
,
that
their
substance
doth
touch
the
sensible
Forms
of
Bread
and
Wine
,
and
that
the
real
presence
of
the
body
of
Jesus
Christ
,
under
these
Formes
,
is
an
earnest
unto
them
of
their
spiritual
union
with
Jesus
Christ
.
Some
also
add
,
that
it
is
unto
them
a
blossoming
of
life
and
immortality
by
its
virtue
,
without
pretending
for
all
that
,
that
the
substance
of
their
soul
or
body
,
doth
join
or
unite
it self
unto
the
substance
of
the
body
and
bloud
of
Jesus
Christ
.
Let
us
now
see
,
wherein
the
Bishop
of
Condom
doth
pretend
that
we
use
Equivocations
,
or
that
we
come
near
unto
the
Church
of
Rome
.
To
render
his
accusation
the
more
plausible
,
he
begins
with
the
reason
,
which
he
pretends
hath
,
as
it
were
,
forced
us
to
come
nearer
unto
the
Church
of
Rome
,
in
the
point
of
the
reality
;
and
afterwards
,
he
passeth
unto
the
objections
,
which
he
makes
to
prove
,
that
in
effect
we
are
come
nearer
unto
them
.
It
is
sufficient
,
saith
he
,
to
have
learned
by
the
Scriptures
,
that
the
Son
of
God
would
testifie
his
love
unto
us
,
by
incomprehensible
effects
:
This
love
,
saith
he
,
was
the
cause
of
this
so
real
union
,
by
which
he
became
man
:
this
love
induced
him
to
offer
up
for
us
that
his
body
,
as
really
as
he
had
taken
it
;
and
all
these
designs
are
followed
,
and
this
love
is
maintained
throughout
by
the
same
fervour
:
So
whensoever
it
shall
please
him
to
make
any
of
his
children
sensible
of
the
goodness
which
he
hath
expressed
unto
all
in
general
,
by
giving
himself
to
them
in
particular
,
he
will
find
a
means
to
satisfie
himself
by
things
that
are
as
effectual
,
as
those
which
he
hath
already
accomplished
for
our
Salvation
.
Wherefore
it
is
not
to
be
wondred
at
,
if
he
gives
unto
every
one
of
us
the
proper
substance
of
his
Flesh
,
and
of
his
Bloud
;
he
doth
it
to
imprint
in
our
hearts
,
that
it
is
for
us
that
he
took
them
,
and
that
it
is
for
us
that
he
offered
them
as
a
sacrifice
.
And
a
little
afterwards
he
adds
,
Our
adversaries
have
very
well
seen
,
that
simple
figures
,
and
simple
signs
of
the
body
and
bloud
of
Jesus
Christ
,
would
not
satisfie
Christistians
accustomed
to
the
bounty
of
a
God
,
which
gives
himself
so
really
unto
us
:
therefore
it
is
,
that
they
would
not
be
accused
to
deny
this
real
participation
of
Jesus
Christ
in
their
Sacrament
.
Behold
here
the
reason
,
that
he
saith
hath
forced
us
to
approach
unto
the
Church
of
Rome
:
but
Christians
are
then
either
very
ingrateful
,
or
very
difficult
to
be
contented
,
if
they
are
not
satisfied
that
Jesus
Christ
died
for
them
,
that
these
sacred
signs
assure
them
of
it
,
and
that
they
serve
them
as
an
effectual
and
saving
means
,
to
raise
their
hearts
and
their
Faith
unto
Jesus
Christ
.
They
have
then
the
ears
of
their
understanding
close
stopped
,
if
it
be
true
,
that
these
sacred
signes
joyned
unto
the
Word
,
do
not
yet
tell
them
plainly
,
and
loud
enough
,
that
Jesus
Christ
became
man
for
them
,
that
his
body
was
broken
for
them
;
and
that
lastly
,
his
bloud
was
poured
out
for
the
remission
of
their
sins
.
The
Opinion
,
which
the
Church
of
Rome
adds
,
that
Jesus
Christ
is
present
,
being
very
far
from
better
setting
forth
his
death
,
incumbers
,
as
I
may
so
say
,
the
conception
of
it
,
as
hath
been
shewed
before
,
because
it
represents
the
body
of
Jesus
Christ
in
a
living
state
,
under
dead
signs
:
and
moreover
,
the
way
of
giving
these
signes
,
in
a
language
not
understood
,
or
ill
understood
,
makes
much
less
impression
in
the
hearts
,
than
the
way
,
wherein
it
hath
been
shewed
,
they
are
given
amongst
us
.
But
in
fine
,
where
is
the
reason
of
this
consequence
?
The
Love
which
Jesus
Christ
hath
for
us
,
induced
him
to
dye
really
for
us
;
therefore
it
is
the
part
of
this
Love
,
to
give
really
unto
us
the
proper
substance
of
his
flesh
,
and
of
his
bloud
.
What
bond
,
or
what
necessary
consequence
is
there
of
one
and
the
other
of
these
things
?
From
what
time
,
and
in
what
place
,
hath
it
been
known
or
usual
,
that
it
is
a
sign
of
love
in
any
to
give
his
proper
flesh
to
eat
,
to
them
whom
he
loves
?
I
do
not
say
,
onely
by
morsels
,
as
some
possibly
may
say
the
Capernaites
understood
the
words
of
our
Saviour
,
but
in
any
manner
or
under
any
coverts
under
which
it
may
be
put
?
For
,
although
God
doth
testifie
his
Love
unto
us
by
incomprehensible
effects
,
though
his
ways
are
not
our
ways
,
grace
doth
not
,
for
all
that
,
destroy
nature
;
his
ways
are
above
our
ways
,
and
even
contrary
to
what
ours
have
of
evil
,
and
irregularity
;
but
not
at
all
to
what
they
have
that
is
good
and
right
,
which
proceeds
from
God
himself
.
What
there
is
incomprehensible
in
the
effects
of
his
Love
,
is
nothing
as
to
the
manner
,
as
we
may
say
,
but
to
the
degree
,
or
rather
the
infinity
of
this
Love
it self
:
For
as
to
the
other
point
,
we
in
some
sort
conceive
all
,
that
this
infinite
Love
makes
him
do
for
us
,
by
a
comparison
though
very
imperfect
,
of
what
an
intire
Love
doth
make
us
doe
one
for
another
.
To
pay
for
another
,
is
the
true
office
of
a
Friend
;
and
to
dye
for
another
,
hath
always
passed
for
a
true
test
of
Love
;
Joh.
15.13
.
Greater
Love
hath
no
man
than
this
,
that
a
man
lay
down
his
life
for
his
Friends
.
To
dye
for
an
Enemy
,
is
a
generosity
that
hath
had
no
example
amongst
men
,
before
the
coming
of
our
Lord
Jesus
Christ
.
Jesus
Christ
dyed
for
us
,
who
were
originally
his
creatures
,
but
were
become
his
enemies
.
This
is
that
,
which
this
Love
hath
in
it
incomprehensible
;
and
nevertheless
,
this
Love
,
which
was
foretold
by
the
prophets
,
was
accomplished
in
the
time
that
was
foretold
.
But
neither
prophesie
,
nor
reason
,
nor
humane
manners
ever
yet
taught
us
,
that
Jesus
Christ
should
give
us
his
real
flesh
to
eat
,
with
the
mouth
of
our
body
,
as
a
token
of
the
Love
that
he
hath
for
us
:
and
when
Jesus
Christ
said
unto
his
Disciples
,
John
6.
That
he
would
give
his
flesh
for
the
life
of
the
world
,
and
that
whosoever
did
not
eat
his
flesh
,
had
no
life
in
him
,
seeing
that
this
word
offended
many
,
it
doth
not
appear
unto
us
,
that
our
Saviour
condemned
their
surprise
,
but
onely
that
he
presently
explained
this
speech
unto
them
,
and
that
he
made
them
understand
,
that
they
should
receive
it
spiritually
.
The
Gentlemen
of
the
Roman
Church
do
always
fall
into
this
error
,
that
although
they
do
not
directly
deny
,
that
the
communion
which
we
have
with
Jesus
Christ
by
Faith
,
is
very
real
,
&
of
its
self
sufficing
to
salvation
,
as
they
do
confess
in
particular
of
the
communion
which
we
have
with
him
,
either
by
the
Word
,
or
by
Baptism
,
nevertheless
always
,
when
there
is
any
mention
of
the
Mystery
of
the
Eucharist
,
they
have
this
impression
reigning
in
their
minds
,
which
overbears
all
others
,
that
Jesus
Christ
cannot
give
himself
really
unto
them
,
but
when
they
believe
,
that
he
gives
his
proper
flesh
to
be
eaten
with
the
mouth
of
their
body
.
It
is
from
this
apprehension
;
that
the
Bishop
of
Condom
faith
here
again
,
that
Jesus
Christ
makes
as
tast
his
bounty
by
things
as
effectual
,
as
those
which
he
accomplished
for
our
salvation
:
as
if
the
Faith
which
he
gives
as
,
and
the
communion
which
we
have
with
him
by
his
Spirit
,
even
out
of
the
Eucharist
,
were
not
all
of
these
effectual
things
,
and
as
effectual
,
as
it
is
true
that
he
dyed
for
us
.
Let
us
now
come
unto
the
Objections
,
which
the
Bishop
of
Condom
makes
against
some
of
our
expressions
,
to
prove
that
we
are
approached
nearer
unto
the
Church
of
Rome
.
pa.
146.
In
the
first
place
,
he
seems
to
contradict
himself
,
for
he
says
afterwards
,
that
the
more
we
explain
our selves
,
(
the
Gentlemen
of
the
Roman
Church
,
and
we
)
upon
this
Article
,
the
more
contrary
we
find
our selves
one
to
another
;
he
gives
also
the
reason
for
it
,
which
is
,
that
the
more
we
consider
the
consequences
of
Transubstantiation
,
the
more
we
are
discouraged
with
the
difficulties
,
which
sense
and
reason
discover
in
it
.
This
doth
not
import
,
that
we
are
approached
nearer
.
Besides
,
there
are
very
few
persons
who
should
hear
him
say
,
that
we
are
approached
unto
the
Church
of
Rome
,
but
would
believe
,
that
the
reason
is
,
because
some
of
our
late
Synods
,
or
some
of
our
more
famous
modern
Doctours
,
had
relaxed
somewhat
of
our
Doctrine
,
either
in
the
sense
,
or
in
the
expressions
.
In
the
mean
while
,
there
is
nothing
less
than
this
:
All
this
accusation
,
bears
onely
upon
three
diverse
Expressions
,
drawn
from
our
Catechism
,
which
is
,
as
it
is
known
,
the
ancient
explanation
of
our
Doctrine
,
The
Bishop
of
Condom
pretends
,
that
these
expressions
do
suppose
the
real
presence
,
and
that
they
cannot
concord
,
but
by
admitting
the
Doctrine
of
the
real
presence
,
which
comes
all
to
one
thing
;
and
that
it
is
by
these
expressions
,
that
our
Reformers
themselves
approached
unto
the
Church
of
Rome
.
It
is
in
this
part
of
his
Treatise
,
that
he
hath
laboured
most
,
and
conceived
with
greatest
care
,
as
being
the
place
,
where
there
seemed
to
be
most
advantage
;
but
which
at
the
bottom
,
is
nothing
else
but
an
heap
of
plausible
pretexts
,
and
unjust
consequences
,
and
almost
throughout
playing
upon
words
.
The
first
of
his
Objections
is
,
upon
this
expression
of
our
Catechism
,
where
we
say
,
that
we
do
make
no
doubt
,
●t
that
Jesus
Christ
makes
us
parta●s
of
his
proper
substance
,
by
uniting
us
〈◊〉
himself
in
the
same
life
;
and
upon
this
other
passage
of
our
Confession
of
Faith
,
where
it
is
said
to
the
same
effect
,
that
Jesus
Christ
doth
nourish
and
●ivifie
us
with
the
proper
substance
of
his
body
,
and
of
his
bloud
.
It
is
a
certain
truth
,
that
the
Scripture
never
makes
use
of
this
term
of
Substance
upon
the
subject
of
the
Eucharist
.
The
first
Fathers
of
the
Church
did
not
use
it
neither
.
There
are
onely
some
ancient
Doctours
,
which
have
used
it
in
divers
senses
,
sometimes
to
express
the
matter
,
or
the
essence
it self
of
the
things
,
and
oftentimes
also
to
signifie
the
virtue
.
Sunday
50.
and
in
the
form
of
administring
of
Baptism
Our
Catechism
it self
,
speaking
of
the
Sacrament
of
Baptism
,
saith
indifferently
,
in
two
places
,
the
substance
,
and
the
virtue
of
Baptism
,
to
signifie
the
efficacy
of
it
.
Not
any
of
the
first
Ages
have
said
,
that
Jesus
Christ
did
give
us
the
substance
of
his
body
and
bloud
;
but
some
,
less
ancient
,
have
said
,
that
he
nourished
and
vivified
us
by
his
substance
;
or
that
he
gave
us
a
living
substance
,
meaning
,
a
quickning
virtue
,
alluding
unto
that
mystical
expression
,
I
am
the
living
bread
,
Joh.
6.
this
bread
is
my
flesh
,
which
I
will
give
for
the
life
of
the
World
.
When
the
Authours
of
our
Confession
of
Faith
,
and
of
our
Catechism
used
these
sorts
of
expressions
,
amongst
many
others
,
it
plainly
appears
,
that
they
were
not
constrained
so
to
do
,
to
conform
themselves
unto
the
Scripture
;
nor
to
the
ancient
Fathers
of
the
Church
,
who
used
them
not
at
all
:
but
they
did
it
doubtless
,
to
accommodate
themselves
therein
,
to
the
use
which
the
latter
times
had
brought
in
,
and
to
shew
in
different
terms
,
the
truth
of
this
spiritual
Communion
,
which
we
believe
we
have
with
Jesus
Christ
,
so
as
they
explain
it
in
the
same
place
.
And
we
will
make
no
scruple
here
to
add
,
that
it
is
not
simply
the
words
of
institution
of
the
Lords
Supper
,
which
oblige
us
to
speak
in
such
effectual
terms
;
because
it
is
evident
,
that
the
first
aim
of
the
words
of
institution
is
,
to
recommend
the
commemoration
of
the
death
of
Jesus
Christ
:
And
it
is
also
,
on
one
hand
,
the
Tenour
of
the
Gospel
in
general
,
which
doth
throughout
inculcate
a
most
intimate
communion
of
the
faithful
with
Jesus
Christ
,
saying
,
that
we
are
flesh
of
his
flesh
,
Eph●
and
bone
of
his
bone
;
and
on
the
other
hand
it
is
the
nature
of
this
Sacrament
,
which
joyned
to
this
divine
Word
,
not
onely
sets
forth
this
union
in
a
most
express
manner
,
but
also
gives
us
a
lively
feeling
of
it
,
strengthens
and
confirms
it
by
the
grace
,
with
which
God
is
pleased
to
accompany
an
action
so
holy
.
But
that
which
is
communicated
according
to
its
proper
substance
,
saith
the
Bishop
of
Condom
,
Pa.
104.
ought
to
be
really
present
;
and
it
is
not
possible
to
make
understood
,
that
a
body
,
which
is
onely
spiritually
communicated
unto
us
,
and
by
Faith
,
can
be
really
communicated
unto
us
,
and
in
its
proper
substance
.
But
the
reason
why
we
cannot
make
you
understand
it
,
is
the
prejudice
which
you
will
not
lay
aside
upon
this
subject
of
the
Eucharist
,
to
wit
,
that
there
is
no
real
union
nor
participation
,
if
it
be
not
Physical
;
that
is
to
say
,
if
two
bodies
,
or
two
substances
be
not
joyned
,
or
be
not
both
together
in
one
place
,
which
yet
is
a
manifest
errour
.
As
if
,
for
example
,
when
we
acquire
an
inheritance
,
though
we
are
distant
from
it
,
it
might
not
be
said
,
that
not
onely
the
fruits
,
and
the
Revenue
belong
unto
us
,
but
that
the
propriety
,
the
body
,
the
substance
of
the
Land
;
in
fine
,
all
that
belongs
to
it
,
is
ours
.
Besides
,
our
Catechism
,
had
already
answered
unto
the
Bishop
of
Condom's
Objection
,
in
the
Article
which
immediately
follows
that
which
he
objects
to
us
.
The
Minister
demands
,
Sunday
53.
How
can
it
he
,
that
Jesus
Christ
makes
us
partakers
of
his
proper
substance
to
unite
us
unto
himself
,
seeing
his
body
is
in
Heaven
,
and
we
upon
Earth
?
It
is
(
saith
the
Child
)
by
the
incomprehensible
power
of
the
Holy
Ghost
,
which
joyneth
things
that
are
asunder
by
the
distance
of
place
;
And
[
](A47617-e28290-b)*
*
Art.
36.
our
Confession
of
Faith
,
saith
the
same
thing
,
and
in
the
same
terms
:
Would
the
Bishop
of
Condom
dispute
,
that
the
Holy
Ghost
cannot
effect
a
real
and
true
union
of
us
with
Jesus
Christ
,
when
we
partake
of
the
Lords
Supper
,
notwithstanding
the
distance
that
there
is
betwixt
him
and
us
?
And
who
saith
a
true
and
real
union
with
Jesus
Christ
,
saith
he
any
thing
less
,
than
to
be
made
partaker
of
,
or
to
be
nourished
and
vivified
,
with
his
substance
?
Doth
either
the
Bishop
of
Condom
himself
better
understand
,
or
is
it
possible
,
that
he
should
make
better
understood
,
the
manner
wherein
he
doth
believe
,
that
the
bread
and
the
wine
are
transubstantiated
into
the
body
and
bloud
of
Jesus
Christ
,
by
the
operation
of
the
same
spirit
of
God
,
insomuch
,
that
the
bread
doth
cease
to
be
bread
,
and
that
the
body
of
our
Divine
Saviour
,
his
proper
body
,
which
is
sitting
in
Heaven
at
the
right
hand
of
the
Father
,
is
nevertheless
upon
Earth
,
in
a
thousand
places
at
once
,
after
the
manner
of
a
spirit
,
in
less
room
than
a
point
doth
take
up
.
In
fine
,
is
it
possible
to
make
better
understood
this
other
manner
,
which
he
believes
,
that
this
holy
body
,
which
onely
passeth
through
his
stomach
,
doth
unite
,
or
rather
is
not
united
,
with
his
proper
body
and
soul
.
The
second
Objection
,
which
the
Bishop
of
Condom
here
makes
against
us
,
is
upon
another
expression
of
our
Catechism
,
Sunday
52.
where
it
is
said
,
that
though
Jesus
Christ
be
truly
communicated
unto
us
by
Baptism
,
and
by
the
Gospel
,
it
is
onely
in
part
,
and
not
fully
,
whence
the
Bishop
of
Condom
infers
,
that
Jesus
Christ
is
fully
given
unto
us
in
the
Lords
Supper
,
and
that
there
is
an
exceeding
difference
betwixt
receiving
in
part
,
and
receiving
fully
.
Granting
this
,
see
whereunto
his
Argumentation
amounts
.
If
in
the
Lords
Supper
,
Pa.
106.
Jesus
Christ
is
fully
received
;
and
in
Baptism
,
and
in
the
Gospel
,
but
in
part
,
then
the
manner
in
which
he
is
received
in
the
Lords
Supper
,
is
different
from
that
in
which
he
is
received
in
the
Gospel
,
and
in
Baptism
:
Now
the
manner
,
in
which
he
is
received
in
Baptism
,
and
in
the
Gospel
,
is
by
Faith
;
Therefore
it
must
needs
be
,
that
there
should
be
a
real
manner
of
receiving
the
body
and
bloud
of
our
Lord
in
the
Sacrament
,
which
is
not
by
Faith
.
By
any
the
least
Attention
to
his
Argument
,
it
will
at
first
sight
be
found
faulty
.
In
summe
,
it
is
certain
,
there
is
in
it
a
kind
of
sophism
;
Of
a
thing
which
is
onely
true
in
some
regards
,
he
draws
consequences
,
as
if
it
were
absolutely
true
,
and
in
all
r●gards
:
He
changes
the
terms
of
the
Propositions
,
as
we
speak
in
the
Schools
;
and
he
puts
more
in
the
conclusion
,
than
there
is
in
the
propositions
,
whence
the
conclusion
should
be
formed
.
It
is
almost
as
if
a
man
should
say
,
the
manner
of
a
mans
going
is
upright
,
and
different
from
that
of
beasts
:
the
beast
goeth
upon
his
feet
;
therefore
men
do
not
go
upon
their
feet
:
Or
to
make
all
more
plainly
to
be
understood
,
by
an
example
which
hath
nearer
relation
unto
the
subject
here
in
question
.
The
Argument
of
the
Bishop
of
Condom
is
much
like
unto
this
:
The
Sun
at
Noon-day
communicates
to
us
objects
,
or
the
sight
of
objects
,
in
a
full
manner
,
and
different
from
that
in
which
he
communicates
them
unto
us
at
his
rising
;
or
if
you
will
in
a
different
manner
,
from
that
wherein
Torches
communicate
them
unto
us
in
the
night
:
Now
the
Sun
at
his
rising
,
and
Torches
in
the
night
,
do
communicate
objects
onely
by
the
light
;
therefore
the
Sun
at
Noon-day
,
doth
not
communicate
the
objects
unto
us
by
the
light
.
Or
to
form
a
conclusion
upon
the
Bishop
of
Condom's
very
terms
;
therefore
it
needs
must
be
,
that
there
is
something
in
the
Sun
at
Noon-day
,
which
causeth
a
manner
of
communicating
objects
,
which
is
not
by
the
light
.
The
Sophism
lies
herein
,
that
the
difference
of
the
manner
whereby
the
Sun
communicates
the
objects
at
Noonday
,
from
that
whereby
it
communicates
them
at
his
rising
,
or
that
whereby
Torches
communicate
them
in
the
night
,
is
in
truth
onely
in
the
more
or
less
of
the
light
;
a
difference
in
degree
,
as
we
speak
,
and
not
in
kind
,
in
the
means
it self
,
rather
than
in
the
effect
,
because
these
divers
manners
fail
not
to
communicate
the
same
objects
,
though
with
more
or
less
clearness
:
whereas
it
is
plain
that
this
argument
concludes
,
that
there
is
in
the
Sun
at
Noonday
something
else
,
than
the
light
,
which
makes
this
difference
.
But
leaving
the
form
of
the
Argument
,
to
follow
the
thing
it self
:
if
the
Bishop
of
Condom
would
have
pleased
to
have
taken
the
sense
of
the
Article
of
the
Catechism
intirely
,
as
it
had
been
just
,
he
would
have
seen
,
that
he
had
not
the
least
pretext
to
play
with
words
as
he
doth
.
Sunday
52.
The
Catechism
having
laid
down
,
that
the
communion
which
we
have
with
Jesus
Christ
,
is
not
onely
in
the
Sacrament
,
but
also
in
preaching
the
Word
of
God
,
the
Minister
demands
,
What
is
it
that
the
Lords
Supper
adds
unto
the
Word
;
or
what
have
we
more
in
the
Lords
Supper
,
and
what
is
its
use
?
This
,
saith
the
Child
,
that
in
the
Lords
Supper
,
our
communion
is
more
fully
confirmed
,
and
as
it
were
ratified
:
after
which
it
immediately
adds
,
that
though
Jesus
Christ
be
truly
communicated
unto
us
,
by
Baptism
,
and
by
the
Gospel
,
it
is
but
in
part
,
and
not
fully
.
These
words
taken
together
,
do
most
clearly
give
to
understand
,
that
what
the
Sacrament
of
the
Lords
Supper
adds
unto
the
Word
,
is
not
another
manner
of
communion
with
Jesus
Christ
,
more
real
in
substance
,
or
different
in
kind
,
from
that
which
we
have
with
him
by
the
Ministry
of
the
Word
,
or
by
Baptism
:
for
Jesus
Christ
being
truly
communicated
by
these
three
divers
means
,
as
the
Catechism
it self
layes
down
,
it
cannot
in
any
manner
be
understood
,
that
Jesus
Christ
can
be
as
it
were
divided
,
and
more
or
less
communicated
;
Or
that
there
is
more
union
with
him
by
the
Lords
Supper
,
than
by
Baptism
,
and
by
the
preaching
of
the
Word
;
but
onely
that
in
the
Lords
Supper
,
we
have
yet
a
new
,
and
more
ample
confirmation
of
our
union
with
Jesus
Christ
,
and
as
it
were
a
final
ratification
,
which
are
the
words
of
the
Catechism
.
Baptism
properly
is
instituted
onely
,
to
shew
our
entrance
into
the
Church
,
and
to
let
us
understand
,
that
as
the
water
doth
cleanse
our
bodies
,
so
the
bloud
of
Jesus
Christ
,
doth
wash
us
from
our
sins
;
and
particularly
,
from
our
Original
sin
,
without
representing
more
expresly
,
either
the
death
of
Jesus
Christ
,
or
our
spiritual
union
with
him
:
though
upon
the
whole
,
the
operation
of
the
Holy
Ghost
,
doth
nevertheless
thereby
produce
this
spiritual
union
of
the
Faithful
with
Jesus
Christ
,
and
the
eternal
happiness
of
them
which
are
baptised
.
The
word
doth
very
well
represent
unto
us
,
the
promise
of
Salvation
,
and
all
that
depends
thereon
:
it
is
a
very
effectual
means
to
work
Faith
,
and
to
unite
us
unto
Jesus
Christ
,
when
God
is
pleased
to
accompany
it
with
his
grace
;
Rom.
10.17
.
for
Faith
comes
by
hearing
,
and
hearing
by
the
Word
of
God
.
But
whereas
the
Word
onely
works
upon
one
of
our
senses
,
the
Eucharist
speaks
unto
all
our
senses
in
general
;
and
we
know
,
that
the
sight
in
particular
makes
a
greater
impression
upon
our
spirits
,
than
the
hearing
:
and
whereas
Baptism
onely
sets
forth
our
entrance
into
the
Church
,
and
onely
applyes
or
communicates
unto
us
the
bloud
of
Jesus
Christ
by
the
form
of
washing
;
the
Eucharist
doth
yet
more
expresly
represent
unto
us
,
that
the
body
of
Jesus
Christ
was
broken
for
us
,
and
that
his
bloud
was
poured
out
for
the
remission
of
our
sins
,
communicating
both
one
and
the
other
unto
us
,
by
the
form
of
meat
,
and
of
drink
.
In
a
word
,
the
Sacrament
of
the
Eucharist
gives
us
to
understand
,
that
as
bread
and
wine
nourish
our
bodies
,
so
the
body
and
bloud
of
Jesus
Christ
nourish
and
vivifie
our
souls
:
and
lastly
,
that
the
bread
and
the
wine
are
not
more
truly
and
really
united
unto
our
bodies
,
then
Faith
doth
really
and
spiritually
unite
us
unto
the
body
of
our
Saviour
.
This
is
it
,
as
every
one
may
see
,
for
which
our
Catechism
saith
,
that
in
the
Lords
Supper
,
our
communion
with
Jesus
Christ
,
is
more
amply
confirmed
and
ratified
unto
us
,
than
in
Baptism
,
and
in
the
preaching
of
the
Gospel
:
or
that
in
Baptism
,
and
in
the
Gospel
,
Jesus
Christ
is
communicated
in
part
unto
us
,
and
in
the
Lords
Supper
fully
;
for
it
is
but
one
and
the
same
thing
,
in
the
sense
of
the
Catechism
.
The
manner
in
which
Baptism
communicates
Jesus
Christ
unto
us
,
in
admitting
of
us
into
the
Church
,
may
be
compared
,
if
we
please
,
unto
that
wherein
it
was
said
,
that
the
Sun
communicates
the
sight
of
objects
at
his
rising
:
the
manner
in
which
the
Word
also
communicates
Jesus
Christ
to
us
,
in
declaring
unto
us
the
promises
of
the
Gospel
,
unto
that
of
Torches
,
communicating
the
same
objects
in
the
night
:
and
Lastly
,
the
manner
wherein
the
Eucharist
communicates
the
same
Jesus
Christ
unto
us
,
by
form
of
nourishment
,
that
vivifies
us
,
unto
that
of
the
Suns
communicating
also
the
same
objects
at
full
Noonday
;
especially
if
the
Eucharist
be
considered
as
being
added
unto
the
Word
,
and
unto
Baptism
,
as
the
Catechism
doth
consider
it
.
These
three
manners
of
communicating
Jesus
Christ
,
are
different
betwixt
themselves
,
because
that
these
three
exteriour
means
,
have
each
their
proper
way
of
working
upon
us
,
to
produce
,
or
to
strengthen
Faith
in
our
hearts
,
and
to
confirm
our
communion
with
Jesus
Christ
,
by
the
operation
of
the
Holy
Spirit
.
But
it
is
alwayes
Jesus
Christ
whole
and
intire
,
which
is
communicated
unto
us
by
each
of
these
three
means
;
and
it
is
alway
by
Faith
,
and
by
the
operation
of
the
Holy
Spirit
,
which
is
the
manner
common
to
all
those
three
;
as
it
is
the
sight
of
the
same
objects
which
is
communicated
by
Torches
in
the
night
,
and
by
the
Sun
at
his
rising
or
at
full
Noonday
,
&
always
by
the
light
,
which
is
the
common
mean
to
Torches
,
and
to
the
Sun
,
to
illuminate
the
objects
.
But
,
it
is
remarkable
(
saith
the
Bishop
of
Condom
here
)
that
how
great
a
desire
soever
the
Reformers
had
to
equal
Baptism
,
and
preaching
to
the
Lords
Supper
,
in
that
Jesus
Christ
is
therein
truly
communicated
unto
us
,
they
did
not
dare
to
say
in
their
Catechism
,
that
Jesus
Christ
was
given
unto
us
in
his
proper
substance
in
Baptism
,
and
in
preaching
,
as
they
have
said
,
in
the
Lords
Supper
.
But
the
reason
of
this
difference
may
easily
be
gathered
,
from
what
hath
been
said
hitherto
;
it
is
,
that
when
an
Exposition
is
made
of
the
meanes
,
whereof
God
makes
use
to
unite
us
unto
him
,
every
one
ought
to
be
spoken
of
according
to
the
proper
use
,
for
the
which
it
is
known
they
are
established
.
Our
Catechism
doth
not
say
,
that
Jesus
Christ
spiritually
regenerates
us
in
the
Lords
Supper
,
or
that
he
washeth
us
from
our
sins
,
as
it
doth
speak
of
Baptism
;
nor
that
Faith
comes
by
the
Lords
Supper
,
to
use
that
manner
of
speaking
,
that
is
to
say
,
that
the
Lords
Supper
produces
in
our
hearts
Faith
,
as
it
is
said
,
that
Faith
comes
by
hearing
,
and
hearing
by
the
word
of
God
:
for
that
the
Lords
Supper
is
not
instituted
to
represent
unto
us
our
union
with
Jesus
Christ
under
this
notion
,
but
to
represent
it
unto
us
under
the
notion
of
a
substantial
union
,
such
as
is
that
of
nourishment
.
In
like
manner
,
if
the
Catechism
saith
not
,
that
we
are
made
partakers
of
the
substance
of
Jesus
Christ
in
Baptism
,
or
in
the
preaching
of
the
Gospel
,
as
it
saith
of
the
Lords
Supper
,
it
is
not
but
that
in
these
very
actions
we
are
really
united
unto
Jesus
Christ
,
or
that
Jesus
Christ
doth
not
there
spiritually
nourish
our
souls
with
his
substance
,
as
really
as
he
doth
in
the
Sacrament
;
and
the
Bishop
of
Condom
dares
not
say
the
contrary
:
but
so
it
is
,
that
although
these
divers
means
produce
for
the
main
the
same
effect
,
yet
the
same
expressions
do
not
equally
agree
to
the
one
and
the
other
,
because
the
water
of
Baptism
,
and
the
sound
of
the
Word
,
are
not
at
all
proper
,
as
the
Symbols
of
bread
and
of
wine
,
to
represent
unto
us
,
as
well
the
spiritual
nourishment
of
our
souls
,
as
the
intimate
union
which
is
made
betwixt
us
and
Jesus
Christ
.
The
third
and
last
of
our
expressions
,
upon
which
the
Bishop
of
Condom
strains
himself
more
than
upon
the
former
,
is
taken
from
an
Article
of
our
Catechism
,
which
follows
that
which
we
have
now
examined
.
In
the
first
Article
it
is
said
,
that
in
the
Lords
Supper
we
have
a
new
and
more
ample
confirmation
of
the
communion
which
we
have
with
Jesus
Christ
,
by
the
preaching
of
the
Gospel
:
here
the
Minister
proceeds
to
demand
,
What
is
it
then
in
summe
,
Sunday
52.
which
we
have
by
the
sign
of
bread
?
As
if
he
should
say
,
On
what
,
in
fine
,
doth
the
use
which
we
should
make
of
this
Sacrament
,
terminate
it self
;
or
what
is
the
fruit
of
this
confirmation
,
which
you
say
,
that
we
therein
have
of
our
communion
with
Jesus
Christ
?
The
Child
answers
,
It
is
this
,
that
the
body
of
Jesus
Christ
,
inasmuch
as
it
was
once
offered
a
sacrifice
to
reconcile
us
unto
God
,
is
given
unto
us
,
to
certifie
us
that
we
have
part
in
this
reconciliation
.
This
word
certifie
,
is
a
word
of
those
very
times
,
which
signifies
to
assure
us
fully
,
or
to
make
us
certain
or
assured
of
our
reconciliation
with
God
;
and
every
one
sees
,
that
the
clear
and
intire
sense
of
this
Answer
is
,
that
the
union
or
communion
which
we
have
with
Jesus
Christ
,
doth
fully
assure
us
that
we
have
part
in
the
fruit
of
his
death
.
pa
112.
In
the
mean
time
,
what
is
the
use
that
the
Bishop
of
Condom
would
make
of
these
words
?
It
is
,
that
by
a
long
deduction
of
consequences
,
he
would
conclude
one
way
or
other
,
that
besides
the
communion
by
which
we
doe
partake
spiritually
of
the
body
of
our
Saviour
,
and
of
his
spirit
both
together
,
in
receiving
the
fruit
of
his
death
,
there
is
yet
another
real
communion
(
as
he
speaks
)
of
the
body
of
the
same
Saviour
,
which
is
an
assured
pledge
unto
us
,
that
the
other
is
secured
for
us
.
Here
again
we
may
observe
as
we
pass
,
the
effect
of
the
errour
of
the
Gentlemen
of
the
Roman
Church
,
which
makes
them
perpetually
to
oppose
communion
real
to
spiritual
,
as
if
that
which
is
spiritual
,
or
which
is
spiritually
effected
,
were
not
real
.
But
to
return
to
what
the
Bishop
of
Condom
proposes
to
himself
upon
this
Article
:
it
may
be
said
that
this
is
one
of
those
forc'd
arguments
,
the
strainedness
of
which
shews
,
that
there
is
in
it
no
more
truth
,
than
there
is
nature
.
To
answer
unto
it
in
such
a
manner
,
as
that
we
may
understand
something
,
we
must
necessarily
repeat
his
Propositions
one
after
another
,
in
the
same
terms
that
he
conceived
them
:
for
putting
them
altogether
,
and
all
in
consequence
,
they
make
such
an
entangled
piece
,
as
will
create
no
small
difficulty
to
unravel
.
If
these
words
,
saith
he
,
pa.
1●
have
any
sense
,
to
wit
,
those
of
the
Catechism
,
if
they
be
not
an
unprofitable
sound
,
and
vain
amusement
,
they
should
give
us
to
understand
,
that
Jesus
Christ
doth
not
give
us
a
Symbol
onely
but
his
true
body
,
to
assure
us
that
we
have
an
interest
in
his
sacrifice
.
This
is
the
first
consequence
,
which
the
Bishop
of
Condom
〈…〉
the
words
of
the
Catechism
;
and
it
is
true
that
thus
far
he
keeps
the
sense
and
the
expressions
very
exactly
.
But
on
the
other
side
,
this
consequence
is
useless
enough
,
though
made
with
such
an
ample
and
specious
preface
.
For
we
never
brought
into
dispute
in
the
least
,
whether
without
the
Symbols
,
or
with
the
Symbols
,
Jesus
Christ
gives
us
not
what
is
represented
by
the
Symbols
,
that
is
to
say
,
his
body
and
bloud
;
the
sign
,
and
the
thing
signified
both
together
,
and
whether
he
gives
us
not
both
one
and
the
other
,
to
assure
us
that
we
have
part
in
the
fruit
of
his
death
.
Sunday
46
,
&
47.
This
is
that
which
our
Catechism
says
elsewhere
,
in
other
terms
,
to
wit
,
that
the
Sacraments
are
seales
of
the
Promises
of
God
in
our
hearts
,
according
to
the
doctrine
of
the
Apostle
,
that
Jesus
Christ
gives
himself
unto
us
,
to
the
end
we
might
enjoy
him
,
and
that
all
that
he
hath
may
be
ours
:
and
here
the
same
Catechism
saith
,
that
his
body
is
given
unto
us
,
to
assure
us
that
we
have
part
in
the
fruit
of
his
death
,
so
that
this
first
consequence
of
the
Bishop
of
Condom's
,
is
not
a
consequence
at
all
,
for
it
adds
nothing
almost
unto
our
sense
,
nor
unto
our
words
.
He
forgets
even
under
this
head
,
to
comprehend
what
we
but
now
touched
,
which
is
not
in
question
neither
,
but
yet
is
thus
far
of
this
place
,
as
that
it
conduces
to
form
a
compleat
sense
of
these
words
;
namely
,
that
not
onely
the
body
of
Jesus
Christ
,
or
the
union
which
we
have
with
him
,
doth
assure
us
of
the
part
which
we
have
in
the
fruit
of
his
death
:
but
that
the
Symbols
themselves
also
assure
us
after
their
manner
,
or
according
to
the
use
for
which
God
hath
appointed
them
.
For
God
makes
use
of
these
exteriour
signs
to
affect
our
senses
,
and
to
confirm
our
faith
,
and
our
confidence
.
The
dispute
is
onely
of
the
manner
,
whereby
Jesus
Christ
gives
unto
us
his
body
with
the
signs
,
and
here
the
Bishop
of
Condom
doth
not
at
all
engage
in
this
first
proposition
.
In
exchange
,
he
goes
too
far
,
or
strays
too
much
,
in
the
second
;
Now
(
saith
he
)
if
the
reception
of
the
body
of
our
Lord
,
pa.
110.
assure
us
of
participating
of
the
fruit
of
his
death
,
it
must
necessarily
be
,
that
this
participation
of
the
fruit
,
be
distinguished
from
the
reception
of
the
body
;
because
one
is
the
earnest
of
the
other
Here
is
it
,
that
the
intricacy
and
obscurity
begins
.
To
reason
right
,
and
more
intelligibly
,
it
had
been
needful
to
have
resumed
,
as
was
begun
:
If
Jesus
Christ
not
onely
gives
us
the
Symbol
of
his
body
,
but
his
body
also
,
or
his
proper
body
,
to
assure
us
that
we
have
part
in
his
sacrifice
,
and
in
the
reconciliation
of
mankind
,
we
must
then
here
distinguish
the
communion
which
we
have
of
the
body
of
Jesus
Christ
,
from
the
part
which
we
have
in
the
fruit
of
his
death
,
seeing
that
the
one
doth
assure
us
of
the
other
.
These
are
the
terms
of
the
Bishop
of
Condom's
first
proposition
,
which
agree
with
them
of
the
Catechism
:
now
the
Bishop
of
Condom
changes
them
,
against
the
rule
of
disputation
,
and
this
is
it
which
creates
not
onely
the
intricacy
,
but
also
the
Sophisms
;
for
that
when
we
pass
from
consequence
to
consequence
,
how
little
soever
one
term
imports
more
or
less
than
another
,
or
expresses
it
with
any
difference
in
the
sense
,
or
in
the
force
of
the
word
,
we
divert
or
astray
;
and
this
is
called
to
take
,
or
give
the
change
.
When
the
Bishop
of
Condom
saith
,
that
the
reception
of
the
body
is
an
earnest
to
us
of
the
participation
of
the
fruit
of
the
death
of
Jesus
Christ
,
these
three
terms
of
Reception
,
of
Participation
,
and
of
Earnest
,
which
were
not
in
the
first
proposition
,
though
they
seem
to
answer
to
them
which
are
there
,
being
so
imployed
by
opposition
one
to
the
other
as
they
are
here
,
do
not
so
little
alter
the
sense
,
but
that
this
change
alone
is
the
sole
foundation
of
this
Argument
,
and
of
all
that
there
is
captions
in
it
.
If
the
Bishop
of
Condom
resuming
his
first
terms
,
had
onely
said
,
that
the
communion
of
the
body
of
our
Lord
assured
us
of
the
part
which
we
have
unto
the
fruit
of
his
death
,
he
had
not
had
a
word
to
say
;
because
that
evidently
imports
but
one
and
the
same
action
,
which
causes
that
we
are
united
unto
Jesus
Christ
in
the
Lords
Supper
,
and
that
being
united
unto
him
,
we
hold
our selves
assured
of
having
share
in
the
fruit
of
his
death
.
Nothing
is
more
simple
,
and
easie
to
be
understood
,
than
this
:
to
have
part
in
the
fruit
of
the
death
of
our
Lord
,
is
not
here
properly
an
action
,
it
is
properly
but
a
right
acquired
.
But
in
substituting
to
these
words
those
other
terms
,
of
Reeeption
of
the
body
,
and
of
participation
of
the
fruit
,
as
the
Bishop
of
Condom
doth
,
it
is
a
little
colour
,
by
the
sound
of
words
,
for
supposing
two
different
actions
in
this
communion
:
and
afterwards
adding
this
expression
,
that
one
is
the
earnest
of
the
other
,
this
seems
yet
to
make
a
greater
diversity
.
This
foundation
being
once
laid
,
in
a
nimble
manner
,
and
almost
imperceptible
to
those
who
only
read
cursorily
,
there
is
a
long
continuance
of
consequences
to
attain
unto
two
different
communions
of
the
body
of
Jesus
Christ
.
The
mind
of
him
that
reads
,
perceives
confusedly
,
that
he
is
led
he
knows
not
where
,
nor
how
;
he
onely
findes
that
he
is
not
led
on
evenly
,
if
it
may
be
so
said
,
or
that
he
is
led
amiss
.
But
let
us
not
forget
to
resume
the
Bishop
of
Condom's
consequences
in
the
same
terms
that
he
hath
conceived
them
,
for
the
better
making
known
the
defects
.
If
the
reception
,
saith
he
,
of
the
body
of
our
Lord
,
doth
assure
us
of
the
participation
of
the
fruit
of
his
death
,
then
this
participation
of
the
fruit
,
must
necessarily
be
distinguished
from
the
reception
of
the
body
.
In
good
time
:
let
the
mind
distinguish
the
communion
which
we
have
with
the
body
,
from
the
part
which
we
have
in
the
fruit
;
because
it
is
true
that
the
body
of
the
Lord
,
and
the
fruit
of
his
death
,
are
two
different
things
,
and
may
be
conceived
distinctly
;
as
an
inheritance
which
is
given
unto
us
,
is
different
from
the
revenue
which
it
brings
us
.
But
it
is
not
necessary
for
all
that
,
to
distinguish
the
communion
of
the
body
,
from
the
part
which
we
have
in
the
fruit
,
as
if
we
had
not
both
one
and
the
other
of
these
two
things
,
but
by
two
different
actions
;
even
as
,
to
make
an
inheritance
,
and
the
fruits
of
the
inheritance
to
be
ours
,
it
is
not
at
all
necessary
to
have
two
Titles
,
or
two
different
contracts
,
the
one
for
the
inheritance
it self
,
and
the
other
for
the
fruits
,
because
that
the
same
Title
serves
for
one
and
the
other
.
He
proceeds
;
If
we
must
distinguish
the
participation
of
the
body
of
our
Lord
,
from
the
participation
of
the
fruit
of
his
death
,
we
must
also
distinguish
the
participation
of
this
Divine
body
,
from
all
that
participation
which
is
made
spiritually
,
and
by
Faith
:
for
that
the
participation
by
Faith
,
cannot
accommodate
two
different
actions
,
by
one
of
which
we
should
receive
the
body
of
our
Saviour
,
and
by
the
other
the
fruit
of
his
sacrifice
.
We
have
already
seen
,
that
we
must
not
separate
the
communion
of
the
body
of
the
Lord
,
from
the
part
which
we
have
in
the
fruit
of
his
death
,
as
if
there
were
two
different
actions
;
although
there
be
two
several
objects
which
may
be
distinguished
,
to
wit
,
the
body
of
the
Lord
,
and
the
fruit
of
his
death
:
So
all
this
consequence
hath
no
foundation
.
In
summe
,
wherefore
will
the
Bishop
of
Condom
have
two
different
acts
of
Faith
,
for
uniting
us
to
the
body
of
Jesus
Christ
,
and
having
part
in
the
fruit
of
his
death
,
when
it
is
evident
that
all
is
done
,
or
might
be
done
,
by
one
and
the
same
act
of
Faith
.
Or
wherefore
may
we
not
even
assert
two
divers
acts
of
Faith
,
if
they
be
conceived
severally
(
by
one
of
which
we
unite
our selves
to
Jesus
Christ
himself
;
and
by
the
other
,
unto
the
fruit
of
his
death
)
without
any
need
to
imagine
,
for
all
this
,
two
different
communions
,
one
spiritual
by
Faith
,
and
the
other
with
the
mouth
of
the
body
,
or
real
,
as
the
Bishop
of
Condom
speaks
?
Lord
,
draw
us
after
thee
,
lift
up
our
hearts
unto
thee
,
come
dwell
in
our
hearts
by
the
operation
of
thy
Spirit
.
Behold
here
an
act
of
Faith
,
which
unites
us
to
Jesus
Christ
,
if
the
Faith
be
such
as
it
ought
to
be
:
and
this
union
of
its
self
suffices
,
to
effect
that
we
should
also
have
part
in
the
fruit
of
his
death
,
by
this
one
act
of
Faith
.
Lord
,
impute
to
us
thy
righteousness
,
and
grant
that
being
united
unto
thee
by
a
true
and
lively
Faith
,
we
may
have
a
share
in
all
thy
benefits
,
and
in
particular
,
in
the
fruit
of
thy
death
:
Behold
here
nevertheless
,
a
second
act
of
Faith
,
which
regards
directly
the
part
that
we
have
in
the
fruit
of
his
death
.
The
difference
of
these
two
acts
of
Faith
,
properly
will
be
onely
in
the
distinction
of
the
objects
,
which
Faith
doth
propose
unto
it self
:
in
the
one
it
proposes
the
body
of
the
Lord
,
and
in
the
other
the
fruit
of
his
death
;
and
in
one
and
the
other
,
there
is
a
real
communion
with
our
Saviour
,
but
spiritually
and
by
Faith
.
But
no
man
,
adds
the
Bishop
of
Condom
,
〈◊〉
.
112.
can
conceive
what
difference
there
is
betwixt
participating
by
Faith
of
the
body
of
our
Saviour
,
and
to
participate
by
Faith
,
of
the
fruit
of
his
death
.
This
is
now
the
second
or
third
time
,
that
the
Bishop
of
Condom
will
conceive
all
;
Let
us
see
if
he
will
be
of
the
same
mind
,
upon
the
Article
of
Transubstantiation
,
which
follows
immediately
after
this
.
But
after
all
,
how
can
he
say
,
that
no
man
can
conceive
any
difference
betwixt
participating
by
Faith
of
the
body
of
the
Lord
,
and
participating
by
Faith
of
the
fruit
of
his
death
?
for
the
body
of
the
Lord
,
and
the
fruit
of
his
death
,
are
evidently
two
different
things
,
and
there
is
no
one
who
cannot
easily
conceive
,
that
there
is
great
difference
betwixt
partaking
of
the
one
,
and
partaking
of
the
other
,
whether
it
be
,
that
it
is
done
by
one
act
of
Faith
,
or
by
two
;
though
besides
,
the
manner
of
partaking
of
one
and
the
other
,
be
always
the
same
,
to
wit
spiritually
,
and
by
Faith
.
Nevertheless
,
it
is
here
that
the
Bishop
of
Condom
cryes
out
again
in
finishing
this
Article
,
Who
can
but
admire
the
force
of
truth
,
&c.
And
afterwards
,
How
ingenuously
do
the
Calvinists
confess
unto
us
the
truth
?
they
would
have
been
strongly
disposed
to
acknowledge
,
the
body
of
Christ
to
be
in
the
Sacrament
in
figure
onely
,
and
the
participation
of
his
Spirit
onely
,
in
effect
,
laying
aside
these
great
words
of
Participation
,
of
proper
substance
,
and
many
others
,
which
express
a
real
presence
,
and
which
onely
cause
perplexities
,
&c.
Let
the
Bishop
of
Condom
also
in
his
turn
,
ingenuously
confess
the
truth
:
he
has
been
very
strongly
disposed
,
and
many
other
intelligent
persons
in
the
Church
of
Rome
it
may
be
,
will
be
so
with
him
,
to
confess
that
there
is
onely
in
the
Eucharist
,
a
true
and
real
communion
of
the
body
of
Jesus
Christ
,
as
we
do
acknowledge
,
that
that
which
we
there
have
spiritual
,
is
very
real
,
laying
aside
that
great
word
of
Transubstantiation
,
as
he
had
laid
it
aside
in
the
first
Edition
of
his
Treatise
;
that
of
concomitance
,
by
virtue
whereof
the
Cup
was
cut
off
from
the
communion
;
and
many
others
which
imply
manifest
contradiction
,
and
which
cause
much
more
perplexity
.
That
which
is
truly
admirable
in
this
place
,
is
,
that
the
Church
of
Rome
teacheth
,
as
we
do
,
a
spiritual
communion
of
the
body
of
Jesus
Christ
,
and
the
Bishop
of
Condom
himself
said
the
very
same
but
now
,
in
express
terms
,
that
in
the
Lords
Supper
there
is
a
communion
,
pa.
112.
by
the
which
we
partake
spiritually
of
the
body
of
our
Saviour
,
and
of
his
spirit
altogether
,
in
receiving
the
fruit
of
his
death
;
which
is
properly
the
result
of
our
Doctrine
:
and
these
words
of
participation
,
and
of
substance
,
with
which
the
Bishop
of
Condom
pleaseth
himself
,
and
which
he
useth
for
all
that
himself
,
signifie
nothing
more
.
The
onely
difference
that
there
is
betwixt
him
and
us
,
is
,
that
we
stop
here
;
and
that
he
,
besides
this
spiritual
communion
of
the
body
of
our
Lord
,
supposes
another
real
communion
,
as
he
speaks
,
that
is
,
with
the
mouth
of
the
body
,
which
we
cannot
allow
of
.
Here
,
in
another
prospect
,
he
insults
over
us
,
as
if
there
could
not
be
any
other
communion
of
the
body
of
our
Lord
,
but
that
onely
which
is
had
by
the
mouth
of
the
body
,
and
that
without
admitting
of
that
,
there
can
nothing
be
acknowledged
in
the
Lords
Supper
,
but
the
figure
of
his
body
,
and
a
participation
of
the
Spirit
,
excluding
thus
this
other
spiritual
communion
of
the
very
body
of
Jesus
Christ
,
which
he
but
now
confessed
.
Let
it
be
judged
by
this
,
and
by
all
the
rest
which
hath
been
said
,
as
well
of
our
opinions
,
as
of
his
way
of
arguing
,
who
it
is
that
creates
perplexities
,
or
that
contradicts
themselves
;
whether
it
is
the
Bishop
of
Condom
or
us
,
that
use
equivocations
about
words
;
And
Lastly
,
if
he
hath
so
much
subject
of
Triumph
upon
this
Article
,
as
he
seemed
to
imagine
to
himself
.
XIII
.
Of
Tran.
substantiation
,
of
Adoration
,
and
in
what
sense
the
Bishop
of
Condom
saith
,
that
the
Sacrament
is
a
sign
.
The
Bishop
of
Condom
will
slide
along
more
sweetly
upon
the
Doctrine
of
Transubstantiation
,
and
upon
the
Adoration
of
the
Host
,
than
he
did
in
opposing
our
Doctrine
.
There
he
attacqued
,
and
attacqued
Adversaries
,
as
he
calls
them
,
to
whom
they
hardly
give
the
liberty
to
defend
themselves
,
(
We
may
say
any
thing
against
them
,
they
will
answer
but
by
halfs
.
)
Here
he
must
defend
himself
,
and
he
hath
against
him
Scripture
,
reason
,
evidence
of
the
senses
,
and
the
common
notions
of
Christianity
,
imprinted
in
conscience
,
which
are
other
kind
of
Adversaries
,
more
terrible
,
speaking
,
malgre
opposition
,
each
in
his
order
,
and
speaking
so
loud
,
as
they
put
the
ablest
to
silence
.
The
Bishop
of
Condom
,
when
he
speaks
of
our
Belief
,
though
all
things
be
very
simple
in
it
,
is
not
satisfied
,
if
he
cannot
conceive
even
the
very
manner
,
whereby
the
Holy
Ghost
doth
really
unite
us
unto
Jesus
Christ
,
notwithstanding
the
great
distance
which
there
is
betwixt
us
and
him
,
which
nevertheless
the
Roman
Church
doth
perpetually
teach
,
as
well
as
we
,
and
yet
it
is
the
onely
thing
in
our
Doctrine
,
which
humane
understanding
cannot
well
comprehend
.
Here
,
where
there
are
depths
of
difficulties
,
the
Bishop
of
Condom
will
not
perceive
any
at
all
:
his
reason
shall
not
at
all
molest
him
,
and
though
there
is
no
dispute
of
what
God
can
do
,
for
God
can
do
what
he
pleaseth
,
but
of
the
meaning
of
his
words
onely
(
without
looking
unto
his
will
)
which
are
the
onely
rule
of
our
Faith
,
as
well
as
of
our
actions
,
the
Bishop
of
Condom
will
tell
us
mysteriously
,
that
his
Faith
is
attentive
unto
this
infinite
power
,
which
is
onely
properly
the
object
of
our
Admiration
,
and
of
our
Adoration
.
What
the
Bishop
of
Condom
speaks
touching
Transubstantiation
,
may
be
reduced
unto
four
distinct
assertions
,
which
yet
shall
onely
be
touched
as
we
pass
,
because
this
is
a
pure
controversie
,
which
is
throughly
treated
of
in
all
our
Books
.
The
first
is
,
pa.
123.
that
the
appearance
of
bread
and
wine
ought
to
continue
in
the
Sacrament
:
the
second
,
that
the
Church
of
Rome
,
doth
not
therein
acknowledge
any
other
substance
,
but
that
of
the
body
and
bloud
of
Jesus
Christ
,
into
which
the
bread
and
the
wine
are
changed
,
and
this
is
it
,
saith
he
,
Ibid.
&
pa.
124.
which
is
called
Transubstantiation
.
The
Bishop
of
Condom
had
abstained
from
this
term
of
Transubstantiation
,
in
the
first
Impression
of
his
Treatise
,
having
onely
put
it
as
a
title
in
the
Margin
to
note
the
Article
,
or
the
matter
of
Controversie
,
which
he
treats
of
in
that
place
;
neither
did
he
formally
say
upon
this
Article
,
that
the
bread
and
the
wine
were
changed
into
the
body
and
bloud
of
Jesus
Christ
;
but
he
adds
both
the
one
and
the
other
in
the
latter
:
The
third
Doctrine
is
,
That
the
reality
doth
not
hinder
,
but
that
the
Eucharist
may
be
a
sign
,
as
to
what
it
hath
exteriour
and
sensible
;
that
in
the
contrary
,
the
sign
doth
necessarily
carry
the
reality
with
it
.
The
fourth
and
last
,
that
the
presence
of
the
body
,
being
certified
by
this
sign
,
they
of
the
Roman
Church
make
no
scruple
to
pay
it
their
adorations
.
As
to
the
first
of
these
Assertions
,
because
it
was
agreeable
,
Pa.
12.
saith
the
Bishop
of
Condom
,
that
the
senses
should
perceive
nothing
in
this
mystery
of
Faith
,
it
was
not
necessary
that
any
thing
should
be
changed
relating
to
them
,
in
the
bread
and
wine
in
the
Eucharist
.
The
Bishop
of
Condom
onely
says
,
that
it
was
agreeable
;
and
yet
he
doth
but
say
so
without
proving
it
.
He
looks
upon
it
as
a
thing
established
,
and
that
onely
,
because
elsewhere
he
hath
glanced
on
this
in
passage
,
that
it
was
agreeable
that
God
should
give
us
his
flesh
and
bloud
wrapped
up
under
a
strange
form
,
to
exercise
,
saith
he
,
pag.
84.
our
Faith
in
this
Mystery
,
and
to
take
away
the
horrour
of
eating
his
flesh
,
and
drinking
his
bloud
,
in
their
proper
form
.
But
what
a
reason
is
this
to
establish
such
a
Doctrine
as
this
?
To
exercise
our
Faith
in
this
Mystery
.
There
is
nothing
so
strange
,
which
might
not
be
made
pass
under
such
indefinite
pretexts
of
conveniency
or
agreeableness
:
as
if
the
Mystery
of
the
Sacrament
had
not
sufficient
matter
besides
to
exercise
our
Faith
,
without
supposing
the
change
of
the
bread
and
wine
into
the
proper
flesh
,
and
proper
bloud
of
our
Saviour
,
against
the
formal
testimony
of
all
our
senses
.
The
flesh
and
bloud
,
say
they
,
would
induce
horrour
,
if
we
were
to
eat
them
in
kind
;
and
it
is
certain
,
that
the
very
thought
onely
of
eating
humane
flesh
,
doth
naturally
produce
this
effect
:
but
it
hath
been
already
elsewhere
touched
,
that
the
coverings
,
as
they
speak
,
may
lessen
his
horrour
,
but
not
intirely
take
it
away
.
And
if
the
Church
of
Rome
be
at
last
accustomed
unto
this
notion
,
it
is
but
onely
in
tract
of
time
,
and
in
favour
of
that
mystical
and
figurative
expression
in
St.
John
,
Cap.
6.
who
faith
,
to
eat
the
flesh
of
Christ
,
instead
of
saying
,
to
believe
in
him
;
unto
which
mystical
expression
,
the
Church
of
Rome
hath
made
the
●●teral
sense
to
succeed
.
But
Lastly
,
the
difficulty
is
not
to
prove
,
that
the
appearances
of
bread
and
wine
do
remain
,
or
to
shew
a
reason
why
they
remain
,
but
to
shew
,
that
there
is
nothing
else
but
the
appearances
that
remains
;
for
in
the
first
place
,
Jesus
Christ
,
and
the
Apostle
St.
Paul
,
who
is
his
instrument
,
say
,
that
after
the
benediction
,
it
is
bread
and
wine
:
and
in
the
Apostles
times
,
and
in
the
first
times
after
the
Apostles
,
there
was
nothing
spoken
of
but
only
bread
and
wine
:
And
in
fine
,
God
having
given
unto
us
our
senses
to
know
all
corporal
things
,
which
are
their
true
object
,
and
which
depend
on
their
jurisdiction
,
their
testimony
being
the
foundation
of
almost
all
Notions
,
and
the
proof
which
Jesus
Christ
made
use
of
,
to
establish
the
truth
of
his
humanity
,
and
of
his
Resurrection
,
can
the
Bishop
of
Condom
,
that
will
understand
all
,
conceive
,
that
God
intended
that
in
an
act
of
Religion
,
which
he
established
to
help
our
weakness
and
unbelief
,
in
presenting
figures
or
outward
objects
to
our
senses
,
can
he
conceive
,
I
say
,
that
God
intended
that
there
should
be
in
this
act
of
Religion
,
a
perpetual
and
manifest
contradiction
,
betwixt
the
testimony
of
our
senses
,
and
our
Faith
,
that
Faith
should
continually
tell
us
,
that
what
we
see
and
touch
,
are
onely
false
appearances
of
bread
and
wine
,
and
that
on
the
contrary
,
our
senses
should
continually
tell
us
,
that
they
be
truly
bread
and
wine
.
pa.
123.
Faith
(
saith
the
Bishop
of
Condom
)
attentive
to
the
word
of
him
who
doth
what
he
pleaseth
,
acknowledgeth
not
here
any
other
substance
,
but
that
which
is
designed
by
the
same
word
.
This
is
the
Bishop
of
Condom's
second
assertion
,
which
is
as
it
were
the
support
of
the
former
.
But
it
hath
been
already
touched
,
that
the
matter
in
hand
is
not
to
know
,
whether
Jesus
Christ
be
true
in
what
he
saith
,
or
whether
he
be
able
to
do
what
he
saith
:
it
were
the
heighth
of
impiety
,
to
doubt
of
the
one
or
the
other
;
The
onely
point
in
hand
is
,
touching
the
sense
of
what
he
hath
spoken
.
This
may
here
again
be
called
giving
the
change
,
through
favour
of
the
profound
regard
which
ought
to
be
had
for
the
great
authority
and
power
of
our
Lord
.
But
is
not
Faith
attentive
unto
the
word
of
him
which
saith
,
Joh.
6.41
,
&
10.11
.
&
15.5
,
8
,
12
,
10.7.4
,
14.
Mat.
26.
1
Cor.
11.
I
am
the
bread
which
came
down
from
Heaven
:
I
am
the
good
Shepherd
:
I
am
the
Vine
,
the
Light
,
the
Gate
,
a
Fountain
of
living
water
,
&c.
and
who
in
the
institution
of
the
Sacrament
it self
saith
,
bread
,
and
the
fruit
of
the
vine
;
and
who
saith
,
Drink
ye
all
of
it
,
and
do
this
holy
Ceremony
in
remembrance
of
him
,
until
he
come
,
as
the
Apostle
speaks
.
And
yet
for
all
that
,
the
Faith
of
the
Church
of
Rome
doth
not
stop
at
the
sound
of
these
words
;
but
she
taketh
the
sense
,
either
in
the
figure
of
the
words
themselves
,
or
in
the
occasion
,
and
in
the
nature
of
the
things
.
The
Bishop
of
Condom
had
before
alledged
the
same
reason
,
and
almost
in
the
same
terms
upon
the
point
of
the
reality
:
and
in
effect
,
suppose
that
these
words
,
this
is
my
body
,
may
be
taken
in
a
literal
sense
,
they
could
not
be
at
all
alledged
for
more
than
the
real
presence
;
but
that
nothing
advantageth
the
particular
Doctrine
of
Transubstantiation
.
For
these
words
do
not
give
the
least
intimation
,
that
the
substance
of
bread
and
wine
vanish
,
or
that
they
be
changed
into
the
substance
of
the
body
and
bloud
of
Jesus
Christ
;
but
onely
that
the
bread
and
wine
,
of
which
our
Saviour
spoke
,
were
his
body
and
bloud
,
in
the
sense
which
our
Saviour
himself
intended
.
Those
of
the
Confession
of
Ausburg
,
have
this
common
with
the
Roman
Church
,
that
they
also
understand
our
Saviours
words
in
a
literal
sense
,
for
a
real
presence
:
but
in
regard
of
the
manner
of
this
presence
,
which
according
to
them
is
the
impanation
,
or
consubstantiation
,
as
they
speak
,
that
is
to
say
,
that
the
two
several
substances
,
that
of
bread
,
and
that
of
the
body
of
Jesus
Christ
are
in
the
Sacrament
,
they
take
their
argument
as
well
from
the
name
of
bread
and
wine
,
which
the
Scripture
gives
unto
the
sign
after
the
consecration
,
as
from
the
other
Topicks
,
whether
of
Scripture
,
or
of
the
senses
and
right
reason
.
Further
,
Transubstantiation
being
a
Doctrine
different
from
the
real
Presence
,
which
adds
something
unto
it
,
and
which
regards
properly
the
manner
of
this
Presence
(
which
thing
is
the
reason
also
,
that
the
Bishop
of
Condom
makes
it
an
Article
distinct
)
it
is
necessary
that
the
Bishop
of
Condom
should
seek
other
reasons
for
this
Doctrine
than
these
words
,
This
is
my
body
;
or
that
he
should
say
,
that
he
finds
Transubstantiation
in
these
very
words
,
by
this
consequence
which
he
draws
thence
,
that
the
bread
cannot
be
made
the
body
of
Jesus
Christ
,
but
by
this
onely
way
of
changing
one
substance
into
another
:
in
which
cases
he
abandons
his
principle
,
acknowledging
that
his
Faith
is
not
any
longer
so
attentive
to
the
words
of
our
Saviour
as
not
to
call
his
reason
to
its
assistance
,
to
help
him
to
comprehend
not
the
power
,
nor
the
authority
of
him
that
speaks
,
but
the
import
and
intire
sense
of
his
words
.
And
in
this
case
things
being
brought
to
this
point
,
behold
here
a
way
open
to
dispute
;
We
have
right
to
examine
,
whether
the
Bishop
of
Condom
draws
his
consequence
well
or
ill
.
When
it
is
said
,
the
Bishop
of
Condom
,
we
mean
the
Church
of
Rome
:
and
therefore
it
may
yet
be
truly
said
here
,
as
well
as
upon
all
the
other
Articles
,
that
the
Bishop
of
Condom's
Treatise
,
being
very
far
from
putting
an
end
unto
disputes
and
objections
,
onely
gives
us
occasion
to
make
new
ones
,
upon
the
most
important
points
of
Faith
.
The
third
Assertion
of
the
Bishop
of
Condom's
upon
this
Article
,
is
,
that
the
reality
of
the
Eucharist
,
doth
not
hinder
the
Eucharist's
being
a
sign
.
But
this
is
again
to
change
the
terms
of
the
Question
.
The
Question
is
properly
,
Whether
if
the
Sacrament
being
the
sign
of
the
body
and
bloud
of
Jesus
Christ
,
that
doth
not
hinder
its
being
together
the
sign
,
and
the
thing
signified
.
This
is
the
reason
also
,
that
the
Bishop
of
Condom
perceiving
that
he
did
not
proceed
directly
to
the
purpose
,
afterwards
changes
the
proposition
,
and
changes
it
so
Strongly
on
the
other
side
,
that
he
resolves
the
sign
to
be
a
sign
of
such
nature
,
as
to
be
so
far
from
excluding
the
reality
,
that
it
necessarily
carries
it
with
it
:
the
reason
is
this
,
saith
he
,
that
Jesus
Christ
having
said
,
this
is
my
body
,
this
is
a
sign
that
he
is
present
.
We
confess
we
find
it
difficult
to
understand
this
arguing
of
the
Bishop
of
Condom's
;
How
can
he
say
that
the
bread
and
the
wine
,
which
are
the
signs
here
in
question
,
are
signs
of
such
nature
,
that
they
are
so
far
from
excluding
the
presence
of
the
body
and
bloud
of
Jesus
Christ
,
as
necessarily
to
carry
it
with
them
?
for
this
proposition
hath
no
foundation
in
the
nature
of
bread
and
wine
.
And
for
the
reason
which
the
Bishop
of
Condom
adds
,
that
,
Jesus
Christ
having
said
,
this
is
my
body
is
a
sign
that
he
is
present
,
is
it
not
onely
to
play
with
words
,
and
to
make
therewith
but
an
empty
sound
,
and
vain
amusement
.
This
here
again
is
called
giving
the
change
,
and
to
prove
the
Question
by
the
thing
it self
in
question
.
The
Question
is
,
Whether
the
bread
and
wine
are
together
the
signs
of
the
body
and
bloud
of
Jesus
Christ
,
and
the
body
and
bloud
of
Jesus
Christ
themselves
.
We
say
,
that
signs
,
Symbols
,
Seals
,
and
Pledges
,
are
not
the
things
themselves
whereof
they
are
the
signs
,
Symbols
,
Seals
,
and
Pledges
;
and
nothing
is
more
conformable
unto
nature
,
and
unto
reason
.
The
Bishop
of
Condom
saith
,
that
the
bread
and
the
wine
being
the
body
and
bloud
of
Jesus
Christ
,
as
to
what
they
have
inward
,
this
hinders
not
,
but
that
they
may
be
signs
,
as
to
what
they
have
outward
,
and
sensible
:
but
this
is
onely
to
say
what
is
in
question
,
and
how
doth
he
prove
it
?
This
speech
,
this
is
my
body
,
is
a
sign
that
he
is
present
;
but
here
we
treat
of
the
signs
of
bread
and
wine
,
and
this
speech
it self
is
not
the
sign
that
you
would
have
it
to
be
,
but
onely
by
giving
it
the
literal
sense
,
which
you
give
it
,
and
this
literal
sense
alone
,
makes
our
first
and
principal
question
.
The
fourth
and
last
Assertion
of
the
Bishop
of
Condom
,
upon
the
Article
of
Transubstantiation
,
is
touching
the
adoration
of
the
Host
.
This
Assertion
is
without
doubt
,
the
most
fundamen●al
and
most
important
point
,
that
separates
us
from
the
Church
of
Rome
;
because
it
is
not
onely
a
doctrine
,
but
〈◊〉
worship
,
and
a
practice
,
wherein
●he
question
is
,
Whether
we
are
to
●dore
,
or
not
to
adore
:
In
which
behalf
we
cannot
mistake
,
without
fal●ing
into
impiety
,
or
into
Idolatry
.
Nevertheless
,
the
Bishop
of
Condom
●●sseth
swifter
than
lightning
over
●his
point
,
without
giving
himself
the
●ouble
to
confirm
it
by
any
proof
.
All
that
he
saith
is
,
pa.
126.
that
the
presence
of
〈◊〉
adorable
an
object
being
certified
by
the
〈◊〉
,
we
scruple
not
at
all
,
saith
he
,
to
pay
〈◊〉
ou●
adorations
.
This
proposition
is
conceived
in
so
equivocal
a
manner
,
●hat
the
adoration
may
refer
to
the
●●esence
,
to
the
object
,
or
to
the
sign
〈◊〉
self
:
He
intends
without
doubt
,
the
●bject
believed
present
under
the
sign
.
But
why
not
scruple
at
all
?
for
these
●igns
do
not
now
certifie
any
thing
,
●ut
what
they
certified
in
the
times
of
the
Apostles
themselves
,
and
in
all
●he
following
times
of
the
purest
Christianity
.
Yet
it
is
certain
,
that
there
is
not
one
word
of
it
in
the
relation
of
the
institution
of
the
Sacrament
,
which
shews
,
that
the
Apostles
did
prostrate
themselves
in
receiving
of
it
,
nor
that
they
shewed
any
mark
of
adoration
.
Neither
doth
it
appear
,
that
after
the
death
of
our
Saviour
,
the
same
Apostles
did
adore
the
Sacrament
.
Acts
2.46
.
It
is
onely
very
plainly
said
,
that
they
went
breaking
bread
from
house
to
house
.
The
Authours
of
the
Office
of
the
Holy
Sacrament
,
who
have
carefully
collected
all
the
passages
of
Ecclesiastical
Doctours
of
the
twelve
first
Centuries
,
which
they
thought
might
favour
the
Doctrine
of
the
Church
of
Rome
,
touching
the
Sacrament
,
have
caused
to
be
printed
in
great
letters
,
all
the
passages
where
there
is
any
word
that
seems
to
intimate
that
at
any
time
,
or
in
any
place
the
Sacrament
was
adored
;
but
they
have
neither
found
the
word
adore
,
nor
the
thing
signified
by
the
word
,
in
the
three
first
Ages
;
and
no
more
but
the
word
onely
,
in
three
or
four
places
,
in
all
the
following
Ages
,
until
towards
the
Tenth
Age.
And
which
is
more
,
in
those
very
places
the
adoration
doth
not
relate
unto
the
Sacrament
,
but
unto
Jesus
Christ
,
believed
●o
be
in
Heaven
:
whence
they
cannot
conclude
a
soveraign
adoration
of
the
Sacrament
,
with
greater
reason
than
they
grant
we
have
,
when
we
alledge
●o
the
Gentlemen
of
the
Church
of
Rome
,
an
infinite
number
of
places
,
where
their
Authors
teach
the
adoration
of
Images
.
If
they
will
have
it
that
in
these
places
,
where
their
Authors
speak
of
Images
,
this
term
of
Adoration
,
doth
not
signifie
a
soveraign
and
absolute
Adoration
,
such
as
is
given
unto
God
,
but
onely
a
veneration
or
relative
honour
,
as
they
speak
,
why
will
they
not
allow
,
that
in
those
few
places
where
those
other
Authours
speak
of
the
Sacrament
,
the
adoration
,
whereof
they
speak
,
may
not
also
be
an
honour
,
or
●eneration
,
which
is
rendred
unto
the
sacred
Mysteries
.
It
is
true
,
as
the
Bishop
of
Condom
affirms
,
that
the
Church
of
Rome
not
acknowledging
any
other
substance
in
the
Sacrament
,
but
the
body
of
Jesus
Christ
we
do
not
wonder
,
that
those
who
are
so
perswaded
,
pay
it
their
adoration
;
but
from
thence
it self
,
that
they
believe
that
adoration
is
a
necessary
consequence
of
the
Doctrine
of
Transubstantiation
,
and
that
they
doe
not
find
this
consequence
,
neither
in
the
Scripture
,
nor
in
the
practice
of
the
Apostles
,
and
the
times
which
are
not
in
question
;
there
is
much
reason
to
admire
,
that
this
same
relation
which
the
Gentlemen
of
the
Roman
Church
do
find
betwixt
these
two
Doctrines
,
doth
not
at
least
give
them
some
suspicion
of
them
both
;
or
rather
,
that
it
doth
not
at
last
incline
them
to
reject
both
the
one
and
the
other
.
XIV
.
The
Sacrifice
of
the
Mass
.
The
same
thing
may
be
said
of
the
Sacrifice
of
the
Mass
,
which
the
Bishop
of
Condom
also
regards
onely
as
a
consequence
of
the
Real
Presence
,
and
of
Transubstantiation
;
for
there
is
nothing
like
it
to
be
found
in
the
Scriptures
,
nor
in
the
first
Ages
of
Christianity
.
In
those
first
times
they
preached
the
Gospel
,
and
celebrated
the
Lords
Supper
,
in
the
very
same
simplicity
wherein
it
was
instituted
:
but
they
said
neither
Low
Mass
nor
High
Mass
,
nor
Mass
without
communicants
,
nor
Mass
unto
such
or
●uch
an
intention
,
nor
for
all
these
particular
ends
for
which
Masses
are
●aid
at
present
;
nor
Lastly
,
the
Mass
●n
a
Language
not
understood
by
the
people
.
At
this
time
all
this
is
practised
in
the
Church
of
Rome
,
and
all
the
World
knows
,
that
in
this
Church
the
Sacrifice
of
the
Mass
,
is
as
the
principal
and
most
important
part
of
their
Religion
.
The
propitiatory
Sacrifices
were
distinguished
from
the
Eucharistical
Sacrifices
,
Heb.
13.15
.
Psal.
50.14
.
Psal.
4.6
.
in
that
the
former
were
to
appease
the
Deity
,
and
to
make
expi●ation
of
sins
by
the
bloud
of
the
Offerings
;
and
the
others
,
to
render
thanks
to
God
for
blessings
received
,
or
to
●rave
others
.
We
do
not
deny
,
but
that
the
Lords
Supper
,
or
the
Eucharist
,
may
be
called
a
Sacrifice
,
in
a
large
and
general
sense
,
as
the
Scripture
saith
,
a
Sacrifice
of
prayer
,
and
a
Sacrifice
of
praise
,
and
that
Alms
deeds
〈◊〉
a
sacrifice
:
but
the
Church
of
Rome
which
alwayes
forceth
things
unto
extreams
,
will
have
the
Mass
to
be
a
true
sacrifice
;
We
think
saith
the
Bishop
of
Condom
,
that
this
oblation
makes
God
become
favourable
,
pa.
130.
and
therefore
it
is
that
we
call
it
propitiatory
.
Thus
it
is
that
there
needs
but
a
thought
and
a
word
to
make
a
propitiatory
Sacrifice
;
and
in
this
sort
Prayer
it self
,
wherein
we
offer
our selves
unto
God
,
and
believe
that
we
render
God
favourable
unto
us
,
is
a
true
propitiatory
Sacrifice
.
We
will
not
here
press
what
the
Apostle
sayes
,
Heb.
9.22
.
that
there
is
no
true
propitiation
or
remission
of
sins
,
without
effusion
of
bloud
;
We
will
onely
observe
,
that
it
is
a
rule
of
Divine
Right
touching
the
Sacrifices
,
that
not
onely
the
Sacrifices
,
but
the
Altar
it self
is
of
greater
dignity
,
and
of
greater
holiness
than
the
oblation
,
and
that
the
oblation
it self
is
sanctified
by
the
Altar
:
here
they
will
have
a
Sacrifice
,
where
it
is
known
that
the
man
,
who
is
the
Sacrificer
,
Exod.
29.37
.
Mat.
23.18
,
19.
is
but
a
worm
of
the
Earth
,
the
Altar
a
stone
,
or
Table
made
by
mans
hand
,
and
the
offering
the
proper
Son
of
God
,
God
himself
.
If
they
who
have
read
this
part
of
the
Bishop
of
Condom's
Treatise
,
would
attentively
cast
their
eyes
at
the
same
time
upon
those
passages
of
the
Gospel
,
and
of
the
Acts
of
the
Apostles
,
which
speak
of
the
manner
in
which
the
Sacrament
of
the
Eucharist
was
instituted
and
celebrated
,
we
are
perswaded
,
that
if
they
never
so
little
keep
their
minds
free
,
and
in
a
condition
to
judge
without
prejudice
,
they
will
find
so
little
agreement
of
the
one
with
the
other
,
that
it
may
be
said
they
are
two
Gospels
.
But
this
will
appear
yet
more
particularly
,
XV.
The
Epistle
to
the
Hebrews
.
if
we
rightly
take
the
mind
of
the
Apostle
,
in
the
Epistle
which
he
writ
unto
the
Hebrews
,
the
force
whereof
the
Bishop
of
Condom
endeavours
here
also
to
elude
.
To
which
purpose
we
need
onely
to
follow
the
rule
,
which
the
Bishop
of
Condom
hath
himself
proposed
to
know
whether
2
Doctrines
are
opposit
,
which
is
to
see
,
if
the
propositions
of
the
Apostle
do
sufficiently
agree
with
those
of
the
Bishop
of
Condom
;
For
expedition
sake
,
we
will
here
mention
onely
two
of
the
Apostles
,
both
which
speak
almost
the
same
thing
,
to
see
if
the
Doctrine
of
the
Bishop
of
Condom
be
conform
thereto
.
St.
Paul
comparing
the
ceremonies
and
the
figures
of
the
Old
Covenant
,
with
the
truth
which
is
found
in
Jesus
Christ
,
and
designing
to
shew
,
how
the
sacrifices
of
the
Old
Testament
were
abolished
by
the
sacrifices
of
Jesus
Christ
,
he
saith
amongst
other
things
,
Heb.
9.
●●
.
that
Jesus
Christ
is
not
entred
into
places
made
with
hands
,
but
that
he
is
in
Heaven
,
where
he
appears
for
us
before
the
face
of
God
.
The
Bishop
of
Condom
teacheth
on
the
contrary
,
that
Jesus
Christ
is
every
hour
upon
the
altars
made
with
hands
,
and
that
it
is
there
,
that
he
appears
for
us
before
the
face
of
God
.
The
Bishop
of
Condom
thinks
to
take
away
the
opposition
,
in
supposing
that
Jesus
Christ
is
present
in
Heaven
,
such
as
he
was
seen
to
ascend
,
vested
in
his
ordinary
qualities
,
and
that
he
is
upon
the
altars
,
in
another
state
which
they
call
Sacram●ntal
,
or
●n
the
manner
of
a
spirit
;
whereas
St.
Paul
speaks
one●y
of
this
first
manner
of
presence
in
Heaven
,
and
that
excludes
this
other
sort
of
presence
upon
Earth
.
But
in
the
first
place
,
this
is
to
answer
by
the
thing
it self
which
is
in
question
.
To
be
able
to
speak
thus
,
it
were
necessary
to
shew
us
clearly
,
that
the
Apostle
knew
and
believed
this
last
sort
of
presence
of
Jesus
Christ
upon
Earth
:
and
in
the
second
place
,
if
the
Apostle
had
believed
that
Jesus
Christ
had
been
present
in
the
Sacrament
at
all
times
,
when
his
Supper
was
celebrated
,
presenting
himself
for
us
before
the
face
of
God
,
how
could
the
Apostle
have
said
so
absolutely
as
he
doth
,
that
Jesus
Christ
enters
not
into
holy
places
made
with
hands
,
but
that
he
is
in
Heaven
,
where
he
appears
for
us
,
without
saying
,
at
least
somthing
that
might
have
distinguished
the
two
different
manners
of
appearing
at
the
same
time
in
Heaven
,
and
upon
the
altars
,
and
that
the
one
doth
not
at
all
exclude
the
other
?
This
cannot
be
conceived
.
The
other
proposition
of
the
Apostles
,
is
,
Heb.
9.25
.
that
Jesus
Christ
doth
not
offer
himself
often
,
for
then
must
he
often
have
suffered
:
The
Bishop
of
Condom
on
the
contrary
saith
,
that
Jesus
Christ
offers
himself
every
day
,
because
that
to
offer
himself
,
there
is
no
need
that
he
should
dye
any
more
.
There
is
nothing
more
opposite
than
these
two
propositions
,
and
the
reasons
upon
which
they
are
grounded
,
both
one
and
the
other
:
not
to
offer
himself
often
,
because
it
would
be
necessary
he
should
dye
;
to
offer
himself
every
day
,
because
it
is
not
necessary
he
dye
.
It
is
in
vain
for
the
Bishop
of
Condom
,
here
again
to
hope
to
remove
this
contrariety
,
by
asserting
two
manners
of
offering
himself
unto
God
;
the
one
in
suffering
death
,
and
the
other
in
putting
himself
onely
under
the
signs
of
death
,
and
supposing
that
the
Apostle
onely
speaks
of
the
former
,
and
that
he
means
Jesus
Christ
doth
not
offer
himself
to
dye
often
.
For
in
the
first
place
,
this
is
again
to
answer
the
very
thing
that
is
in
question
.
It
were
necessary
,
I
say
,
to
have
shewn
,
that
the
Apostle
had
acknowledged
these
two
different
wayes
of
offering
himself
,
the
one
in
suffering
death
and
the
other
without
dying
:
but
on
the
contrary
,
the
Apostle
speaks
absolutely
,
and
without
restriction
,
that
Jesus
Christ
doth
not
offer
himself
often
.
And
what
he
adds
,
that
otherwise
it
had
been
necessary
that
Jesus
Christ
should
often
have
dyed
,
doth
not
make
a
part
of
the
Apostles
proposition
,
but
onely
the
reason
of
his
proposition
;
otherwise
the
Apostles
proposition
would
amount
unto
this
,
that
Jesus
Christ
doth
not
dye
often
,
because
he
doth
not
dye
often
.
If
the
Apostle
had
believed
,
that
Jesus
Christ
doth
yet
offer
himself
every
day
for
us
,
it
is
evident
,
that
he
would
not
have
said
in
such
absolute
terms
,
that
he
doth
not
offer
himself
often
,
or
that
he
would
have
said
something
that
would
have
shewed
these
two
different
manners
of
offering
himself
,
the
one
in
dying
,
and
the
other
in
putting
himself
onely
under
the
sign
,
or
under
the
coverts
of
death
,
as
the
Bishop
of
Condom
speaks
.
It
appears
,
that
we
must
wilfully
shut
our
Eyes
to
be
able
not
to
see
,
that
all
the
doctrine
of
the
sacrifice
of
the
Mass
,
is
directly
opposite
unto
that
of
St.
Paul
.
Nevertheless
the
weakness
,
or
the
variety
of
the
mind
of
man
is
such
,
that
even
from
this
it self
,
the
Bishop
of
Condom
takes
occasion
yet
to
triumph
upon
this
point
,
desiring
us
to
make
serious
reflexion
upon
his
Doctrine
,
and
upon
the
order
,
which
he
saith
,
providence
holds
in
drawing
us
insensibly
nearer
unto
the
Roman
Church
.
XVI
.
Reflections
of
the
Bishop
of
Condom
upon
the
foregoing
Doctrine
.
pa.
145
,
146
,
&c.
This
reflexion
reduceth
it self
unto
this
,
that
the
Real
presence
is
the
foundation
of
the
sacrifice
of
the
Mass
,
of
the
adoration
of
the
Host
,
and
of
all
the
other
consequences
of
this
Doctrine
,
that
providence
hath
permitted
,
that
the
Lutherans
have
retained
the
reality
;
and
that
in
the
last
place
,
the
Calvinists
have
declared
,
that
this
belief
of
the
Lutherans
hath
no
poyson
in
it
,
neither
doth
overthrow
the
foundations
of
Faith
,
and
that
it
ought
not
to
break
communion
betwixt
Brethren
:
so
that
if
the
Lutherans
do
reject
the
sacrifice
and
the
adoration
,
and
do
not
believe
Jesus
Christ
to
be
present
,
but
onely
in
the
very
moment
that
they
do
receive
the
Sacrament
,
it
is
because
they
do
not
so
throughly
consider
the
consequences
of
the
Reality
,
as
the
Roman-Catholicks
do
:
that
our
Doctours
themselves
agree
,
that
the
Doctrine
of
the
Roman
Church
is
more
consequent
in
this
point
,
than
that
of
the
Lutherans
;
and
that
in
fine
,
no
subtilty
of
the
Ministers
can
ever
perswade
people
of
right
judgement
,
that
maintaining
the
Reality
which
is
the
most
important
,
and
the
most
difficult
point
,
we
ought
not
to
maintain
the
rest
.
In
the
first
Edition
it
was
,
that
the
Ministers
could
never
perswade
,
that
he
who
should
maintain
the
Reality
,
might
not
easily
digest
the
rest
.
The
Bishop
of
Condom
hath
already
in
the
Entrance
on
his
Treatise
,
objected
against
us
,
what
he
here
again
saith
of
the
Lutherans
,
though
in
another
regard
,
&
we
have
there
also
shewn
the
difference
betwixt
their
Errour
,
and
that
of
the
Church
of
Rome
,
which
is
in
a
word
,
that
that
of
the
Lutherans
is
but
an
errour
of
belief
upon
one
point
,
and
is
not
followed
by
any
evil
practice
;
whereas
that
of
the
Roman
Church
draws
after
it
the
Sacrifice
of
the
Mass
,
the
adoration
of
the
Host
,
which
are
worships
and
practices
,
whereof
the
consequence
hath
been
already
set
forth
.
We
will
onely
add
in
this
case
,
that
besides
that
the
Bishop
of
Condom's
argument
here
is
not
good
,
and
that
there
is
on
the
contrary
an
equivocation
,
or
change
of
sense
upon
the
word
Reality
(
which
makes
a
kind
of
Sophisme
)
the
Reality
or
the
Real
presence
,
such
as
the
Church
of
Rome
believes
it
,
by
a
change
of
the
substance
of
bread
into
that
of
the
body
of
Jesus
Christ
,
immediately
after
these
words
this
is
my
body
are
pronounced
,
is
the
foundation
of
the
Sacrifice
of
the
Mass
,
and
of
the
adoration
of
the
Host
.
This
is
the
sense
of
the
Bishop
of
Condom's
first
proposition
,
upon
which
we
have
nothing
to
say
.
God
,
saith
he
,
hath
permitted
,
that
the
Lutherans
continue
firm
in
the
belief
of
the
Reality
.
This
is
his
second
proposition
,
and
here
the
equivocation
begins
,
because
it
is
not
true
,
that
the
Lutherans
continue
firm
in
the
belief
of
the
Reality
,
such
as
the
Roman
Church
supposeth
it
.
They
believe
not
the
presence
of
the
body
of
Jesus
Christ
,
but
onely
in
the
use
of
the
Sacrament
,
as
the
Bishop
of
Condom
himself
affirms
,
that
is
to
say
,
in
the
moment
that
they
receive
it
:
this
is
the
reason
that
they
admit
not
the
Sacrifice
of
the
Mass
,
and
adore
not
the
Sacrament
,
believing
that
it
is
not
there
that
Jesus
Christ
will
be
adored
,
and
that
it
is
sufficient
,
that
in
receiving
the
Sacrament
they
address
their
adoration
unto
Jesus
Christ
himself
,
without
circumscription
of
place
,
as
they
speak
,
that
is
to
say
,
without
considering
him
precisely
as
being
in
the
bread
.
The
Bishop
of
Condom
goes
on
,
God
hath
even
permitted
,
that
the
Calvinists
have
declared
that
this
Doctrine
of
the
Reality
hath
no
poyson
in
it
,
and
ought
not
to
cause
a
separation
amongst
Brethren
.
This
is
the
Bishop
of
Condom's
third
proposition
,
where
one
may
see
the
continuance
of
the
equivocation
upon
the
word
Reality
:
for
it
is
not
of
the
belief
of
the
Reality
in
general
,
that
we
have
declared
that
it
hath
no
poyson
in
it
,
and
that
it
ought
not
to
break
communion
;
but
it
is
in
particular
of
the
belief
of
the
Lutherans
,
in
the
terms
in
which
they
set
it
down
.
"
Therefore
ought
the
Calvinists
also
to
maintain
the
Sacrifice
of
the
Mass
,
and
the
adoration
of
the
Host
,
as
natural
consequences
of
the
Reality
.
This
is
the
consequence
of
the
Bishop
of
Condom's
argument
:
but
every
one
sees
that
it
is
a
false
consequence
,
and
besides
the
Question
.
This
falsness
is
caused
by
the
equivocation
of
the
word
,
and
by
the
ill
manner
of
reasoning
;
for
the
Reality
of
the
Lutherans
which
we
allow
of
,
is
not
the
foundation
of
the
Sacrifice
of
the
Mass
,
nor
of
the
adoration
of
the
Host
,
as
is
the
Reality
of
the
Roman
Church
.
Upon
the
whole
,
supposing
here
again
,
that
the
Doctrine
of
the
Church
of
Rome
touching
the
Reality
,
may
●●em
more
consequent
than
that
of
●he
Lutherans
,
as
the
Bishop
of
Con●●m
sayes
that
our
Doctours
doe
a●ree
,
that
is
to
say
,
supposing
that
we
once
believe
the
Real
presence
of
●e
body
of
Jesus
Christ
in
the
Sacrament
,
we
have
reason
to
believe
,
●nd
to
practise
the
Sacrifice
of
the
Mass
,
and
to
adore
the
Host
;
if
the
Doctrine
of
the
Reality
it self
be
an
Errour
,
whether
it
be
understood
after
the
manner
of
the
Lutherans
,
or
after
the
manner
of
the
Church
of
Rome
,
as
it
must
also
be
supposed
,
according
to
us
it
is
not
a
paradox
,
nor
〈◊〉
subtilty
of
the
Ministers
,
to
say
,
an
Errour
which
seems
more
consequent
●s
not
more
tolerable
.
On
the
contrary
,
the
more
consequent
an
Errour
is
,
the
more
natural
also
is
it
that
it
leades
from
the
truth
.
For
example
,
a
man
that
goes
out
of
the
right
way
,
but
after
some
digression
,
returns
back
into
it
suddenly
again
by
another
way
,
doth
far
less
go
astray
,
than
he
that
having
once
taken
a
by
way
,
doth
a
long
time
go
on
in
a
contrary
way
,
how
straight
soever
that
way
seems
to
be
.
Who
can
reasonably
doubt
,
but
that
the
Errour
of
the
Manichees
had
been
more
tolerable
,
if
they
had
rested
at
the
belief
,
that
God
gave
particular
marks
of
his
presence
in
the
body
of
the
Sun
,
and
of
the
Moon
,
and
that
for
all
that
,
they
had
not
adored
the
Sun
,
nor
the
Moon
;
or
,
that
those
that
by
Errour
should
believe
,
that
there
were
some
Divinity
in
Images
,
but
yet
would
not
adore
them
,
not
believing
that
the
Deity
would
be
adored
in
the
Images
,
were
not
less
Idolaters
,
or
less
faulty
,
than
those
,
in
whom
the
motions
of
the
heart
,
did
follow
the
Errour
of
the
mind
.
But
to
conclude
,
what
must
be
well
distinguished
here
,
is
,
that
we
do
not
receive
nor
approve
the
belief
of
the
Lutherans
,
touching
the
Reality
.
In
summe
,
we
do
onely
endure
it
,
and
blame
them
for
it
,
and
we
have
not
admitted
them
into
our
communion
,
but
through
a
spirit
of
peace
,
and
of
charity
,
when
they
have
desired
to
be
thereinto
admitted
,
and
according
to
the
conditions
mentioned
in
the
Act
of
our
Synod
.
N●w
although
the
Bishop
of
Condom
seems
onely
here
to
demand
our
condescendence
,
to
endure
also
the
belief
of
the
Church
of
Rome
,
it
is
most
certain
,
that
in
effect
he
intends
all
along
,
that
we
should
receive
this
belief
,
such
as
it
is
,
and
that
we
should
profess
it
,
as
it
is
professed
,
in
the
Church
of
Rome
.
In
a
word
,
his
design
is
,
that
the
Reality
,
or
Transubstantiation
,
is
the
foundation
of
the
Sacrifice
of
the
Mass
,
and
of
the
adoration
of
the
Host
;
that
both
the
one
and
the
other
being
consequences
of
the
Reality
,
they
should
no
more
trouble
our
mind
than
the
Reality
it self
;
and
that
to
conclude
,
we
should
receive
this
Doctrine
altogether
,
and
not
onely
swallow
it
down
,
but
also
digest
it
.
There
remains
but
one
Article
more
of
the
Bishop
of
Condom's
Exposition
,
XVII
.
The
Communion
under
both
kinds
.
touching
the
Eucharist
to
examine
.
The
title
is
conceived
in
these
terms
,
The
communion
under
both
kinds
,
as
if
it
were
the
Doctrine
of
the
Church
of
Rome
,
that
we
ought
to
communicate
under
both
kinds
,
of
bread
,
and
wine
;
in
stead
of
saying
,
The
taking
away
the
Cup
,
or
the
communion
under
one
kind
,
which
is
properly
the
thing
meant
.
It
is
plain
here
,
that
they
find
it
troublesome
to
say
the
thing
as
it
is
,
because
it
cannot
be
said
without
shewing
at
first
sight
,
that
they
have
taken
away
something
of
the
institution
of
our
Lord
.
However
the
case
stands
,
the
Bishop
of
Condom
onely
considers
this
Article
as
a
consequence
of
the
Doctrine
of
the
Real
presence
;
a
thing
which
is
so
far
from
being
a
reason
to
make
us
to
like
it
,
that
it
cannot
but
more
and
more
increase
the
just
a
version
which
we
have
for
the
Doctrine
it self
,
upon
which
are
built
so
many
evil
consequences
.
Mat.
26
,
27
,
28.
The
Bishop
of
Condom
makes
not
the
least
mention
of
these
words
of
our
Saviour
,
Drink
ye
all
of
this
,
for
this
is
the
bloud
of
the
New
Testament
which
was
shed
for
many
,
which
yet
are
words
most
essential
to
this
subject
,
and
which
contain
not
onely
an
express
command
to
all
,
to
drink
of
the
Cup
,
but
also
the
reason
of
the
command
,
which
is
,
that
the
bloud
of
the
Lord
was
shed
for
many
.
Let
the
Bishop
of
Condom
tell
us
here
,
why
he
makes
so
much
reflexion
upon
the
former
words
of
the
Institution
,
and
that
he
makes
none
at
all
upon
this
,
as
if
they
had
not
not
all
proceeded
equally
out
of
the
mouth
of
our
Saviour
.
What
is
the
reason
,
that
he
takes
the
former
according
to
the
letter
,
and
that
he
takes
not
these
also
so
,
which
are
neither
less
express
,
nor
less
clear
?
And
wherefore
,
in
fine
,
is
his
Faith
,
which
is
attentive
to
the
authority
of
our
Lord
,
when
he
doth
but
just
begin
a
proposition
,
and
doth
as
yet
ordain
nothing
,
wherefore
(
I
say
)
is
not
the
same
Faith
attentive
to
the
same
authority
of
our
Lord
,
when
he
doth
not
onely
propose
,
but
command
,
and
when
he
commands
that
we
should
all
drink
ot
the
bloud
of
the
New
Testament
?
At
other
times
they
pay
us
with
this
escape
,
that
in
the
Institution
of
the
Eucharist
,
Jesus
Christ
did
onely
speak
to
his
Disciples
,
and
that
that
did
not
concern
the
people
:
but
they
have
at
last
sufficiently
seen
,
that
it
was
needful
to
seek
other
excuses
,
because
that
there
,
as
well
as
almost
in
all
other
places
,
the
Disciples
did
represent
the
body
of
the
faithful
,
and
that
Jesus
Christ
saying
,
that
his
bloud
was
shed
for
many
,
he
intended
that
all
those
,
for
whom
it
was
shed
,
should
have
part
in
this
Sacrament
.
Behold
here
what
the
Bishop
of
Condom
puts
in
the
place
of
it
;
Jesus
Christ
,
saith
he
,
being
really
present
in
the
Sacrament
,
the
grace
and
blessing
is
not
tyed
unto
the
sensible
forms
but
unto
the
proper
substance
of
his
flesh
,
which
is
living
and
quickning
,
because
of
the
Divinity
which
is
united
unto
it
.
Therefore
it
is
,
that
all
those
who
believe
the
Reality
,
ought
not
to
be
troubled
to
communicate
under
one
kind
onely
,
because
they
thereby
receive
all
that
is
essential
to
this
Sacrament
,
with
a
fulness
so
much
the
more
certain
,
in
that
the
separation
of
the
body
and
bloud
not
being
real
,
as
it
hath
been
said
,
there
is
received
intirely
and
without
division
,
him
that
onely
is
able
to
satisfie
us
.
We
need
onely
to
observe
at
the
first
view
,
how
these
expressions
are
wrapped
up
,
to
discern
how
wide
this
Doctrine
is
from
the
simplicity
of
the
Gospel
;
the
Bishop
of
Condom
would
say
,
in
a
word
,
that
the
body
is
not
without
the
bloud
,
and
that
he
that
believes
he
receives
the
body
,
ought
to
believe
that
he
receives
the
bloud
also
,
under
one
and
the
same
form
,
by
reason
of
what
they
call
concomitance
,
that
is
to
say
,
that
the
bloud
doth
accompany
the
body
.
But
,
in
the
first
place
,
this
is
constantly
to
suppose
what
is
in
question
,
to
wit
,
that
the
body
of
Jesus
Christ
is
really
under
the
form
of
bread
,
and
by
consequence
,
the
reasons
which
we
have
against
the
Doctrine
of
the
Real
presence
,
do
directly
oppose
this
particular
doctrine
of
taking
away
the
Cup.
2.
Who
hath
given
this
right
to
the
Roman
Church
,
to
seek
for
reasons
to
take
away
so
considerable
a
part
of
the
Institution
of
our
Lord
?
3.
And
to
conclude
,
what
ground
hath
the
Bishop
of
Condom
to
conclude
as
he
doth
,
that
the
separation
of
the
body
and
bloud
is
not
real
;
for
our
Lord
doth
separate
them
in
the
Institution
;
he
saith
of
the
bread
apart
,
that
it
is
his
body
broken
for
us
;
and
of
the
wine
apart
,
that
it
is
his
bloud
shed
for
us
:
and
he
also
commands
severally
that
we
eat
of
the
bread
,
and
drink
of
the
Cup.
The
Bishop
of
Condom
saith
,
without
any
more
ado
,
that
the
separation
of
the
body
and
bloud
is
not
real
,
and
if
any
would
know
how
he
proves
it
,
he
adds
coldly
,
pa.
132.
as
it
was
said
.
That
is
elsewhere
,
(
upon
occasion
then
also
)
he
insinuated
by
the
way
that
this
separation
is
mystical
and
figurative
,
without
giving
the
least
reason
for
it
,
any
more
than
he
doth
here
;
and
it
is
enough
according
to
him
,
to
make
this
separation
not
to
be
real
,
that
he
insinuate
it
,
without
more
ado
,
with
an
as
it
hath
been
said
.
Nevertheless
,
if
the
bread
and
wine
be
really
made
the
body
and
bloud
of
our
Lord
,
according
to
the
Doctrine
of
the
Church
of
Rome
,
by
what
reason
can
one
part
of
the
Institution
be
taken
to
be
real
,
and
the
other
part
pretended
to
be
mystical
and
figurative
?
Or
rather
,
if
the
separation
of
the
body
and
bloud
be
onely
in
the
mystery
and
figure
,
wherefore
will
they
not
also
grant
,
that
the
bread
and
the
wine
also
is
but
the
mystery
and
the
figure
of
the
body
and
bloud
of
Jesus
Christ
?
for
there
is
no
more
reason
for
the
one
,
than
for
the
other
.
Our
Saviour
hath
said
this
is
my
body
which
was
broken
for
you
;
if
these
words
this
is
my
body
,
ought
to
be
understood
in
a
proper
and
real
sense
,
there
cannot
any
good
reason
be
given
,
wherefore
these
other
words
that
follow
,
to
wit
,
which
is
broken
for
you
,
ought
not
also
be
taken
in
the
same
sense
as
those
that
went
before
:
but
that
the
first
,
should
be
understood
in
a
proper
sense
,
and
they
that
follow
in
a
mystical
and
figurative
sense
is
unreasonable
.
For
as
our
Saviour
said
that
the
bread
is
his
body
,
he
saith
that
this
body
is
broken
;
it
is
the
same
Lord
speaks
:
that
is
in
a
word
,
if
it
must
be
understood
that
the
bread
is
really
made
the
body
of
Jesus
Christ
,
it
cannot
be
understood
but
that
it
is
also
made
his
body
really
broken
,
I
mean
his
dead
body
,
and
his
body
really
separated
from
his
bloud
.
So
that
what
way
soever
we
take
the
Doctrine
of
the
Church
of
Rome
,
it
manifestly
contradicts
it self
:
for
either
the
bread
is
not
really
the
body
of
Jesus
Christ
;
or
if
it
be
his
body
,
it
is
his
body
broken
,
and
in
a
state
of
death
;
which
cannot
be
said
without
impiety
,
because
our
Lord
is
risen
from
the
dead
,
and
death
hath
no
more
dominion
over
him
.
And
Lastly
,
suppose
that
his
proper
body
were
in
the
Sacrament
,
in
a
state
of
death
,
and
separate
from
his
bloud
,
this
separation
being
real
,
it
could
not
be
said
,
as
saith
the
Bishop
of
Condom
,
that
the
Sacrament
is
received
fully
,
and
without
division
,
under
one
kind
onely
;
nor
by
consequence
that
the
Cup
ought
to
be
taken
away
.
The
Bishop
of
Condom
not
being
able
to
justifie
this
retrenchment
,
uses
two
reasons
to
endeavour
to
make
it
indureable
.
The
first
is
,
that
it
is
not
at
all
through
contempt
,
that
the
Church
reduces
the
Faithful
to
one
kind
onely
;
but
on
the
contrary
,
that
it
is
to
hinder
the
irreverencies
,
that
the
confusion
and
negligence
of
the
people
had
caused
in
the
last
Ages
,
reserving
unto
her self
the
re-establishment
of
the
Communion
under
both
kinds
,
according
as
it
should
be
most
useful
for
increasing
of
peace
and
unity
.
But
is
not
this
in
some
sort
to
say
,
that
our
Saviour
did
not
foresee
these
Irreverencies
,
when
he
commanded
we
should
all
drink
of
the
Cup
;
or
,
that
foreseeing
them
,
he
was
so
far
from
preventing
them
,
that
he
authorised
them
by
this
Commandment
.
These
Irreverencies
were
much
more
to
be
feared
in
the
Apostles
times
,
and
in
the
first
Ages
of
Christianity
,
than
in
the
time
when
this
innovation
was
made
:
for
in
the
first
times
,
the
Christians
were
persecuted
,
they
communicated
as
they
could
from
house
to
house
,
and
communicated
at
the
holding
the
Feasts
which
they
called
Feasts
of
Charity
.
The
Apostle
complains
of
disorders
committed
in
those
Feasts
,
saying
,
1
Cor.
11.20
.
that
was
not
to
eat
the
Supper
of
the
Lord
,
and
yet
the
Apostle
never
thought
of
taking
away
the
Cup
because
of
these
Irreverencies
.
They
must
be
very
much
prejudicate
,
who
see
not
the
true
reason
why
neither
Jesus
Christ
,
nor
the
Apostle
,
nor
the
Church
during
the
space
of
above
a
thousand
years
,
ever
thought
of
taking
away
the
Cup
,
and
that
yet
the
Church
of
Rome
at
last
be
thought
her self
to
take
it
away
.
The
Bishop
of
Condom
gives
this
reason
himself
unawares
:
in
effect
,
saith
he
,
the
taking
away
the
Cup
,
or
the
communion
under
one
kind
,
is
a
consequence
of
Transubstantiation
.
Before
Transubstantiation
was
believed
,
there
was
a
great
regard
had
for
the
Sacraments
of
the
body
and
bloud
of
Jesus
Christ
:
but
the
Irreverencies
were
not
of
the
same
consequence
,
nor
so
scandalous
as
they
have
been
,
since
it
was
caught
that
the
bread
and
the
wine
are
no
longer
the
same
which
they
are
seen
to
be
,
but
that
they
are
the
proper
body
,
and
the
proper
bloud
of
Jesus
Christ
;
for
it
is
well
known
,
that
it
is
onely
since
Transubstantiation
hath
passed
into
an
Article
of
Faith
,
that
the
Cup
also
hath
been
taken
away
.
Therefore
also
whatever
hopes
the
Bishop
of
Condom
seems
to
give
,
that
the
Communion
under
the
Form
of
the
wine
may
be
re-establisht
for
the
benefit
of
peace
and
re-union
,
in
all
appearance
we
are
to
a
wait
a
long
time
this
re-establishment
,
if
it
be
at
all
to
be
expected
,
whilst
the
Doctrine
of
Transubstantiation
shall
subsist
.
The
benefit
of
re-union
,
which
hinderd
not
but
that
the
Council
of
Trent
did
elude
this
re-establishment
in
a
time
,
when
it
was
demanded
with
so
much
instance
,
will
never
in
all
likelihood
prevail
against
the
inconvenience
of
Irreverencie
,
which
will
alwayes
continue
:
that
is
to
say
,
it
will
alwayes
be
a
great
scandal
,
ever
and
anon
to
see
spilt
that
which
is
believed
to
be
the
proper
bloud
of
the
Lord
;
and
the
simple
reflexion
which
may
be
made
on
this
consequence
,
may
alone
be
capable
to
open
at
last
the
eyes
of
the
people
upon
the
Doctrine
of
Transubstantiation
it self
.
The
other
consideration
which
the
Bishop
of
Condom
brings
for
the
taking
away
the
Cup
,
is
this
,
that
he
saith
our
own
Synods
have
not
judged
that
in
the
Lords
Supper
we
ought
to
deny
the
bread
unto
those
,
who
"
by
a
natural
aversion
,
cannot
suffer
"
the
smell
or
taste
of
wine
;
and
that
by
consequence
,
the
communion
under
both
kinds
is
not
essential
unto
the
Sacrament
,
and
that
it
is
in
the
power
of
the
Church
,
to
give
therein
onely
one
.
But
who
sees
not
the
extreme
difference
,
that
there
is
betwixt
this
useage
of
our
Churches
,
and
that
which
the
Church
of
Rome
ordains
and
practises
,
and
that
there
can
no
good
consequence
be
drawn
from
the
one
unto
the
other
?
Our
Synods
are
so
far
from
allowing
to
themselves
the
authority
of
taking
away
any
thing
from
the
Institution
of
our
Saviour
,
or
of
making
any
the
least
change
therein
,
that
they
have
kept
themselves
so
religiously
to
his
words
,
as
to
have
made
it
a
question
,
whether
the
bread
should
be
given
unto
them
who
onely
through
this
natural
aversion
,
which
they
cannot
overcome
,
forbear
to
take
the
sign
of
the
wine
;
and
they
give
not
the
bread
it self
,
but
in
the
manner
which
the
Bishop
of
Condom
reports
,
causing
them
who
cannot
drink
wine
to
make
a
protestation
,
that
it
is
not
through
disrespect
,
and
obliging
them
to
put
the
Cup
to
their
lips
to
avoid
scandal
.
The
Church
of
Rome
on
the
contrary
,
takes
away
the
Cup
from
whole
Nations
,
that
desire
it
,
reseraving
his
advantage
to
the
Clergy
lone
,
or
to
Princes
,
or
other
considerable
persons
whom
she
thinks
good
to
gratifie
:
and
all
this
apparently
as
a
new
means
to
increase
and
confirm
her
authority
over
Princes
,
and
people
.
THE
SIXTH
PART
.
Behold
now
at
length
,
the
Question
of
the
Eucharist
dispatcht
:
we
leave
it
unto
those
,
who
are
pleased
to
take
the
pains
of
reading
this
Answer
,
to
make
reflexion
themselves
what
the
importance
of
the
thing
requires
.
I
was
unwilling
to
have
insisted
so
long
time
upon
it
,
but
this
Article
alone
makes
us
the
moyety
of
the
Bishop
of
Condom's
Treatise
:
it
was
impossible
to
clear
all
,
and
to
be
shorter
.
We
shall
make
a
speedier
dispatch
with
the
three
points
which
remain
,
to
wit
,
Tradition
,
the
authority
of
the
Church
,
and
the
authority
of
the
Pope
;
as
well
because
they
are
general
matters
upon
which
there
are
express
Volumes
,
as
also
because
the
Bishop
of
Condom
himself
passeth
very
lightly
over
the
Questions
of
Tradition
,
and
of
the
authority
of
the
Pope
;
and
that
Lastly
,
●t
is
known
,
that
these
three
Questions
will
be
treated
of
throughly
by
a
better
hand
,
in
a
Work
which
will
●hortly
be
published
,
and
particularly
the
Question
of
the
Church
,
which
is
the
chiefest
,
upon
which
in
a
manner
depend
the
two
others
.
We
will
confine
our selves
here
to
examine
in
a
few
words
,
what
the
Bishop
of
Condom
layes
down
upon
each
of
these
three
Articles
,
and
we
are
perswaded
,
that
we
cannot
bet●er
confirm
our
Doctrine
,
in
opposition
unto
that
of
the
Church
of
Rome
,
than
by
shewing
how
weak
●nd
vain
are
the
reasons
of
a
person
●f
so
much
address
and
reputation
as
●t
is
.
In
the
first
place
,
as
to
Tradition
,
XVIII
.
The
Word
writen
and
unwritten
The
Bishop
of
Condom
here
again
●akes
an
indirect
advantage
in
●he
expressions
,
in
calling
it
as
he
●oth
,
the
unwritten
Word
;
a
name
●hat
prejudges
the
Question
,
by
the
●hing
it self
which
is
in
question
.
He
●ntends
to
suppose
thereby
,
that
the
Traditions
of
the
Church
of
Rome
,
which
we
admit
not
at
all
,
are
nothing
else
but
the
very
Doctrine
of
Jesus
Christ
,
and
of
his
Apostles
,
as
well
as
the
Holy
Scriptures
,
with
this
onely
difference
,
that
the
one
was
put
into
Paper
by
the
Evangelists
and
by
the
Apostles
;
and
that
the
other
was
committed
to
the
memory
of
the
first
faithful
,
from
whom
the
Church
of
Rome
pretends
that
they
have
been
delivered
from
hand
to
hand
unto
our
Age
;
and
by
consequence
,
that
we
ought
to
receive
Traditions
with
the
same
Faith
and
submission
as
the
Scriptures
:
for
so
it
is
,
that
the
Bishop
of
Condom
gives
us
to
understand
in
two
places
,
pa.
159
,
&
160.
Sess.
4
,
&c.
Can.
Script
.
and
that
the
Council
of
Trent
it self
decides
it
,
in
proper
terms
.
Now
we
have
no
thoughts
of
denying
,
that
what
our
Lord
and
his
Apostles
said
by
word
of
mouth
,
ought
to
be
of
the
same
authority
,
as
that
which
the
same
Apostles
afterwards
left
in
writing
;
that
is
not
at
all
the
question
:
but
we
say
,
that
our
Lord
having
put
it
into
the
hearts
of
the
Evangelists
and
of
the
Apostles
to
write
the
Gospel
which
they
preached
,
these
holy
Doctours
being
immediately
directed
by
the
Holy
Spirit
,
have
not
done
the
thing
imperfectly
or
by
halves
;
that
by
consequence
at
the
least
they
did
not
omit
any
thing
essential
unto
Christian
Religion
;
and
that
Lastly
,
their
writings
do
contain
all
that
is
necessary
for
the
Service
of
God
,
and
for
the
rule
of
our
manners
.
St.
Paul
,
2
Tim.
3.16
,
17
as
yet
regarding
principally
the
Scripture
of
the
Old
Testament
,
said
unto
Timothy
,
that
the
Scripture
is
proper
for
instruction
,
Mat.
1●
3.9
.
for
correction
,
for
reproofe
,
that
the
man
of
God
may
be
perfect
and
accomplisht
unto
every
good
work
.
By
greater
reason
,
both
the
Scriptures
of
the
Old
and
New
Testament
being
conjoined
,
are
able
to
do
all
this
.
The
same
Scripture
of
the
New
Testament
,
speaks
in
divers
places
against
Traditions
,
without
ever
intimating
that
there
were
some
good
,
which
were
to
be
distinguished
from
the
bad
;
and
in
one
onely
place
,
which
is
that
whereof
the
Bishop
of
Condom
makes
mention
,
Mar.
7.8
,
9
,
13.
Colos.
2.8
.
2
Thes
2.15
.
the
Apostle
exhorting
the
Thessalonians
to
hold
fast
the
Traditions
which
they
had
received
of
him
,
whether
it
were
by
mouth
when
he
was
present
with
them
,
or
by
Epistle
which
he
had
since
writ
to
them
,
sayes
not
one
word
which
intimates
,
that
the
things
which
he
had
taught
them
by
mouth
,
were
different
from
those
which
he
had
written
unto
them
:
but
he
gives
to
understand
all
along
,
that
it
was
one
and
the
same
Gospel
which
he
preached
unto
all
,
to
them
who
were
present
by
voice
,
and
to
them
that
were
absent
by
writing
.
In
summe
,
whosoever
will
take
the
pains
with
any
attention
to
read
St.
Paul's
Two
Epistles
to
the
Thessalonians
,
where
he
speaks
unto
them
of
the
instructions
which
he
gave
them
,
and
of
the
manner
of
his
having
preached
the
Gospel
unto
them
,
shall
find
there
nothing
at
all
,
no
more
than
in
the
Gospel
it self
,
which
hath
the
least
resemblance
to
prayer
for
the
dead
,
to
Purgatory
,
to
the
invocation
of
Saints
,
to
the
adoration
of
Images
,
nor
in
fine
,
to
any
of
the
Traditions
which
are
in
question
betwixt
the
Gentlemen
of
the
Church
of
Rome
,
and
us
.
It
were
an
easie
matter
here
,
De
Doct.
Christ
.
li.
2.
c.
9.
&
li.
3.
cont
.
lit
.
Petili
.
c.
6.
Hieron
.
ad
Hel.
vi
.
pa.
315
,
&
366.
Chrysos
.
Hono.
3.
in
2.
ad
Cor.
to
strengthen
our selves
with
the
Testimony
of
St.
Austin
,
and
of
several
other
Fathers
,
to
prove
what
we
have
said
,
that
the
Scripture
doth
contain
all
that
is
necessary
either
for
the
Service
of
God
,
or
for
the
rule
of
our
actions
:
but
besides
that
this
were
to
engage
in
a
particular
Controversie
touching
the
judgment
of
the
Fathers
,
which
is
not
the
design
of
this
Answer
,
we
think
that
amongst
Christians
,
it
were
in
some
fort
to
prejudice
the
Dignity
and
Divinity
of
this
same
Holy
Scripture
,
to
doubt
that
its
proper
light
were
not
sufficient
to
make
known
its
perfection
.
Onely
let
us
see
what
the
Bishop
of
Condom
produces
for
the
unwritten
Word
.
Jesus
Christ
(
saith
he
)
having
founded
his
Church
upon
preaching
,
pa.
158.
the
unwritten
Word
was
the
first
rule
of
Christianity
,
and
when
thereto
the
Scriptures
of
the
New
Testament
were
added
,
this
Word
did
not
thereby
lose
its
authority
.
We
must
observe
here
at
first
,
that
this
is
to
speak
in
some
sort
improperly
to
say
,
that
Jesus
Christ
founded
the
Church
upon
preaching
and
not
rather
by
preaching
:
Preaching
is
a
means
,
and
not
a
foundation
:
the
means
may
cease
,
the
foundation
ought
to
be
durable
.
And
,
no
more
is
it
true
,
that
the
unwritten
Word
was
the
first
rule
of
Christianity
:
It
is
the
Scripture
it self
of
the
Old
Testament
,
which
was
the
first
,
and
the
eldest
rule
,
and
the
foundation
of
the
Faith
of
Christians
.
It
is
the
Old
Testament
,
that
not
onely
contains
the
Commandments
of
the
Law
,
which
is
the
permanent
and
unchangeable
rule
of
our
Duty
,
as
well
towards
God
,
as
towards
men
,
but
likewise
all
the
figures
,
all
the
promises
,
and
all
the
prophesies
touching
the
Messias
,
the
time
,
and
the
place
of
his
Birth
,
and
all
the
circumstances
of
his
death
.
The
Gospel
,
as
all
the
world
knows
,
is
not
the
abrogating
,
but
the
fulfilling
of
the
Law
;
therefore
it
is
,
that
we
see
that
Jesus
Christ
and
the
Apostles
,
grounded
their
preaching
upon
the
Scriptures
of
the
Old
Testament
.
Jesus
Christ
continually
refers
the
Jews
to
the
Law
,
and
to
the
Testimony
.
It
is
written
,
saith
he
,
in
your
Law
,
&c.
Joh.
5.39
,
&
46.
Rom.
1.
Search
the
Scriptures
diligently
,
for
in
them
ye
think
ye
have
eternal
life
:
And
the
Apostle
St.
Paul
to
the
Romans
:
Paul
a
servant
of
Jesus
Christ
,
&c.
separated
unto
the
Gospel
,
&c.
which
was
promised
by
the
prophets
in
the
Holy
Scriptures
;
concerning
his
Son
Jesus
Christ
,
&c.
who
was
made
of
the
seed
of
David
,
according
to
the
Flesh
:
and
so
he
begins
his
very
Epistle
to
the
Hebrews
;
God
,
who
at
sundry
times
spake
unto
the
Fathers
by
the
prophets
,
&c.
In
fine
,
his
first
Chapter
,
and
the
whole
Epistle
,
is
nothing
else
but
one
citation
of
Exodus
,
of
Chronicles
,
of
Samuel
,
Job
,
Psalms
,
and
the
other
Books
of
the
Old
Testament
.
It
is
besides
a
very
improper
manner
of
speaking
,
to
say
,
that
when
the
Scriptures
of
the
New
Testament
were
joyned
unto
the
unwritten
Word
,
this
word
for
all
that
did
not
thereby
lose
its
authority
;
as
if
the
Doctrine
of
the
Gospel
,
such
as
we
have
it
now
in
writing
,
were
an
accessary
,
or
were
a
thing
different
from
that
unto
which
they
pretend
it
was
joined
;
or
that
that
which
was
not
written
were
more
considerable
,
than
that
which
we
have
in
the
Sacred
Books
:
for
this
expression
of
the
Bishop
of
Condom's
,
that
the
Scriptures
were
joyned
to
the
unwritten
word
,
suggests
all
these
imaginations
,
in
stead
of
saying
the
thing
properly
as
it
is
.
He
should
have
said
,
that
the
unwritten
Word
having
been
put
into
writing
,
or
the
Scripture
of
the
New
Testament
having
succeeded
preaching
,
this
Divine
Word
not
onely
not
lost
its
authority
,
but
on
the
contrary
was
corroborated
,
in
that
it
doth
not
any
longer
depend
on
the
memory
,
nor
the
will
of
men
naturally
subject
unto
Errour
.
For
upon
the
main
,
the
Bishop
of
Condom
pretends
,
that
the
Holy
Scripture
contains
onely
the
lesser
part
of
Christian
Religion
;
and
that
on
the
contrary
,
Tradition
doth
contain
the
principal
part
.
At
least
his
pretence
is
,
that
there
may
be
some
particular
Doctrines
which
are
not
to
be
had
but
by
Tradition
,
which
ought
not
for
their
not
being
in
Scripture
therefore
to
lose
their
authority
.
As
for
any
thing
else
,
the
Gentlemen
of
the
Church
of
Rome
are
so
little
firm
to
their
principle
of
Tradition
,
or
at
least
they
so
well
acknowledge
,
that
Tradition
cannot
go
equal
with
Scripture
,
though
the
Council
hath
been
pleased
to
determine
the
contrary
,
that
when
they
are
pressed
touching
particular
Traditions
,
which
are
in
question
betwixt
them
and
us
,
there
is
scarce
one
,
but
they
endeavour
to
support
by
the
authority
of
Scripture
,
whether
it
be
by
interpreting
it
in
their
sense
,
or
by
the
consequences
which
they
draw
thence
.
When
they
treat
of
Tradition
in
general
,
they
maintain
it
with
excess
,
comparing
it
to
Scripture
,
as
if
it
went
through
all
Religion
;
and
when
they
treat
of
their
Doctrines
in
particular
,
they
would
make
the
World
believe
,
that
there
is
scarce
any
one
amongst
them
,
which
is
not
founded
on
the
very
Scripture
.
But
if
we
would
know
nevertheless
,
how
the
Bishop
of
Condom
proves
,
that
the
particular
ponits
of
Tradition
are
the
very
Doctrine
of
the
Apostles
,
unwritten
,
it
may
be
at
first
we
would
believe
,
that
he
had
in
hand
some
Authour
either
of
the
age
of
the
Apostles
themselves
,
or
at
least
of
the
following
age
,
which
speaketh
clearly
and
in
express
words
,
we
have
received
such
or
such
a
Doctrine
from
the
mouth
of
the
Apostles
;
or
we
hold
it
from
those
who
have
received
it
themselves
from
the
Apostles
own
mouth
:
for
who
can
doubt
,
but
that
there
should
be
at
least
some
formal
and
express
Testimony
,
to
establish
by
the
sole
authority
of
Tradition
,
a
Religious
Worship
,
or
any
Important
Doctrine
,
that
should
binde
mens
Consciences
.
But
in
conclusion
,
behold
here
what
the
Bishop
of
Condom
gives
us
in
stead
of
such
a
proof
:
pa.
159
,
160.
the
certain
sign
(
saith
he
)
that
a
Tradition
comes
from
the
Apostles
,
is
,
when
it
is
embraced
by
all
the
Christian
Churches
,
without
possible
finding
out
the
beginning
of
it
,
&c.
And
a
little
after
,
It
not
being
possible
,
adds
he
,
that
a
Doctrine
received
from
the
beginning
of
the
Church
,
can
proceed
from
any
other
origin
,
but
that
of
the
Apostles
.
The
Bishop
of
Condom
indefinitely
layes
down
this
Maxim
,
not
daring
to
apply
the
same
unto
any
of
the
Traditions
of
the
Church
of
Rome
,
as
knowing
that
this
character
,
indefinite
as
it
is
,
doth
not
suit
with
them
.
To
judge
rightly
of
his
argument
,
and
of
the
consequence
which
he
would
draw
from
thence
,
this
is
the
order
into
which
we
ought
to
put
his
propositions
.
It
is
impossible
,
saith
he
,
that
a
Doctrine
received
from
the
beginning
of
the
Church
,
should
proceed
from
any
other
origin
but
from
the
Apostles
;
A
Doctrine
embraced
by
all
the
Christian
Churches
,
whereof
the
beginning
cannot
be
shewed
,
is
necessarily
from
the
beginning
of
the
Church
:
Therefore
such
a
Doctrine
proceeds
from
the
Apostles
.
Now
the
Traditions
of
the
Church
of
Rome
,
are
Doctrines
embraced
by
all
the
Christian
Churches
,
without
possibility
of
shewing
their
beginning
;
therefore
,
they
proceed
from
the
Apostles
.
These
are
the
Bishop
of
Condom's
propositions
,
in
the
order
wherein
they
ought
to
be
:
and
in
this
order
it
is
plainly
evident
,
that
there
is
not
one
of
them
that
is
absolutely
true
,
or
rather
that
is
not
false
,
in
the
terms
in
which
it
is
conceived
.
In
the
first
place
,
this
proposition
is
not
true
,
that
it
is
not
possible
that
a
Doctrine
received
from
the
beginning
o●
the
Church
,
should
come
from
any
other
origin
but
from
the
Apostles
,
except
it
be
shewed
that
it
was
then
received
g●nerally
of
all
the
Churches
,
and
that
the
Apostles
did
not
oppose
themselves
against
it
;
for
the
Apostles
themselves
testifie
,
that
in
their
times
the
Mystery
of
iniquity
began
to
work
,
2
Thes.
2.7
.
1
Tim.
1.7
.
that
there
were
false
Teachers
amongst
the
Christians
,
and
by
consequence
false
Doctrines
:
so
that
it
was
no
way
impossible
,
that
these
same
Doctrines
were
not
followed
,
or
revived
in
after-times
,
●s
were
many
Heresies
,
which
appeared
in
the
first
and
second
age
of
Christianity
.
But
the
second
proposition
is
yet
less
true
,
that
a
Doctrine
embraced
by
all
the
Christian
Churches
,
whereof
the
beginning
is
not
to
be
found
,
should
necessarily
be
from
the
beginning
of
the
Church
,
or
that
it
should
come
from
the
Apostles
,
which
is
the
same
thing
in
the
Bishop
of
Condom's
sense
;
for
those
that
make
any
reflexion
upon
the
manner
by
which
changes
come
in
,
either
in
the
Laws
or
Customs
of
States
,
or
in
the
Worship
and
Doctrines
of
Religion
,
very
well
know
,
that
the
time
and
original
of
these
changes
cannot
always
be
shewn
.
Much
less
therefore
should
it
be
said
,
that
these
Establishments
must
necessarily
be
from
the
first
foundation
of
these
States
or
Religion
.
Who
could
shew
the
Original
of
all
the
false
Traditions
of
the
Jewes
?
Should
it
therefore
be
said
,
that
they
were
all
from
the
beginning
of
the
Jewish
Church
,
or
the
unwritten
Word
of
Moses
?
Amongst
Christians
themselves
,
for
example
,
the
use
of
giving
the
Sacrament
unto
little
children
,
was
without
doubt
generally
observed
,
De
pec
.
in
rit.
&
remi
.
ii
.
1.
ca.
20
,
&
24.
Et
l.
3.
contr:
Julian
:
c
:
4
:
S●ss
:
cap
:
4
:
because
St.
Austin
openly
has
taught
it
as
an
Apostolical
Tradition
,
that
it
was
absolutely
necessary
,
and
that
without
it
,
little
children
could
not
be
saved
.
The
Council
of
Trent
saith
upon
this
subject
,
that
the
Fathers
which
followed
this
custome
,
ought
to
shew
their
reasons
for
it
;
nevertheless
it
is
one
of
those
Doctrines
,
whereof
we
cannot
shew
the
beginning
;
and
for
all
that
none
dares
to
say
at
this
time
,
that
it
was
received
from
the
beginning
of
the
Church
,
or
that
it
came
from
the
Apostles
;
otherwise
the
Council
of
Trent
would
not
have
dared
to
abrogate
and
abolish
it
,
as
it
hath
done
.
In
fine
,
the
third
proposition
which
the
Bishop
of
Condom
doth
suppose
in
his
Argument
,
is
yet
less
true
than
the
two
former
,
namely
that
the
Traditions
of
the
Church
of
Rome
which
separate
us
from
her
communion
,
are
Doctrines
embraced
by
all
the
Christian
Churches
,
without
possible
shewing
the
beginning
thereof
.
Can
the
Church
of
Rome
shew
any
thing
near
this
,
of
any
one
of
those
Traditions
which
are
in
dispute
betwixt
us
?
for
example
,
of
Purgatory
,
of
the
invocation
of
Saints
,
of
worshipping
of
Images
,
of
Relicks
,
of
the
Cross
,
of
auricular
confession
,
of
Indulgences
,
of
the
Pope's
Supremacy
,
of
private
Masses
,
of
the
adoration
of
the
Host
,
of
the
communion
under
one
kind
,
of
religious
Worship
in
an
unknown
Tongue
;
or
in
fine
,
of
any
of
the
particular
Doctrines
which
separate
us
from
the
Roman
Church
?
For
not
to
speak
of
the
present
time
in
which
it
is
evidently
known
,
that
there
are
many
of
the
Christian
Churches
,
as
well
in
the
East
as
the
West
,
which
do
not
embrace
all
the
Doctrines
of
the
Church
of
Rome
,
it
is
also
a
thing
most
certain
and
notorious
,
that
it
is
not
in
the
power
of
the
Church
of
Rome
to
shew
,
I
will
not
say
of
all
these
Doctrines
in
general
,
but
of
any
one
of
them
alone
,
that
it
was
embraced
,
not
onely
in
all
times
,
but
scarcely
at
any
time
,
by
all
the
Christian
Churches
.
On
the
contrary
,
there
are
a
great
number
of
these
Traditions
of
the
Church
of
Rome
,
whereof
their
first
beginnings
may
precisely
enough
be
shewn
:
for
example
,
the
worshipping
of
Saints
and
Images
,
auricular
confession
,
the
communion
under
one
kind
,
and
many
others
:
and
of
all
in
general
,
excepting
that
of
praying
for
the
dead
,
whereof
there
is
some
mention
to
be
found
towards
the
latter
end
of
the
second
Age.
Our
Authours
have
very
solidly
made
appear
,
that
there
is
no
footstep
of
them
to
be
found
in
the
three
first
.
Cajetan
.
Thom.
P●r●z
.
Peron
Beat.
Rhen.
Gab.
Biel
,
Roffen-Lombard
,
&c.
Gab.
Biel
,
lect.
57.
upon
the
Canon
of
the
Mass
,
Quia
sine
du
bio
Ecclesia
habet
Spiritum
sponsi
sui
Christi
,
&
ideo
non
errans
.
The
most
knowing
of
the
Church
of
Rome
themselves
,
do
not
dissent
as
to
the
greatest
number
of
Traditions
,
as
hath
been
noted
before
,
of
worshipping
of
Saints
,
of
Images
,
of
confession
of
Purgatory
,
and
indulgences
;
and
they
maintain
not
these
sorts
of
Doctrines
,
but
by
the
general
Maxime
of
the
authority
of
the
Church
of
Rome
,
which
they
pretend
cannot
err
,
Behold
therefore
the
Bishop
of
Condom's
argument
overthrown
in
all
its
parts
,
seeing
that
the
Maxime
which
he
layes
down
is
not
true
,
(
which
is
,
that
all
the
Doctrines
,
embraced
by
all
the
Christian
Churches
,
whereof
the
first
beginning
cannot
be
shewn
,
proceed
from
the
Apostles
)
and
that
the
application
which
he
doth
make
is
less
true
,
which
is
,
that
all
the
Traditions
of
the
Church
of
Rome
,
are
Doctrines
embrac'd
by
all
the
Christian
Churches
,
without
possibility
of
shewing
their
beginning
and
by
consequence
this
conclusion
,
whether
it
be
of
the
Bishop
of
Condom
,
or
of
the
Council
of
Trent
,
far
from
being
true
and
orthodox
,
is
a
very
strange
principle
,
that
we
ought
to
receive
the
Traditions
(
even
those
which
do
separate
us
from
the
Church
of
Rome
)
with
the
same
respect
,
and
the
same
submission
,
as
the
Holy
Scripture
.
XIX
.
The
authority
of
the
Church
.
After
Tradition
follows
the
authority
of
the
Church
.
The
Bishop
of
Condom
doth
not
clearly
explain
wherein
this
authority
consists
;
nor
what
he
understands
by
the
Church
,
which
should
have
this
authority
;
whether
this
authority
should
have
any
bounds
,
or
whether
it
should
have
none
,
or
whether
it
be
the
Pope
with
the
Council
,
or
without
the
Council
,
or
the
Council
alone
,
in
which
this
authority
doth
reside
;
for
we
also
have
our
Churches
,
and
our
Governours
,
and
we
believe
that
we
should
not
onely
keep
order
,
but
all
that
doth
conduce
for
the
maintaining
of
unity
and
concord
;
and
the
Question
here
as
elsewhere
,
is
oftentimes
but
of
the
more
or
less
.
What
the
Bishop
of
Condom
sayes
in
this
case
,
is
reducible
to
four
principal
propositions
.
The
first
,
that
it
cannot
be
,
but
by
the
authority
of
the
Church
,
that
we
receive
the
whole
body
of
the
Holy
Scriptures
.
The
second
,
that
it
is
of
the
Church
,
that
we
learn
Tradition
,
and
by
Tradition
the
true
sense
of
the
Scriptures
.
The
third
,
that
it
is
the
Church
,
and
her
Pastours
assembled
,
which
should
determine
controversies
that
divide
the
Faithful
,
and
that
when
once
they
have
resolved
any
matter
,
we
ought
to
submit
unto
their
decisions
,
without
examining
anew
that
which
they
have
resolved
.
The
fourth
and
last
,
that
this
authority
is
so
necessary
,
that
after
having
denied
it
,
we
have
been
forced
to
establish
it
amongst
us
by
our
discipline
,
by
the
Acts
of
our
Synods
,
and
by
our
practice
in
things
pertaining
to
Faith
it self
.
As
to
the
first
,
we
agree
with
the
Bishop
of
Condom
,
that
the
Christian
Church
is
the
Guardian
of
the
Scriptures
,
and
that
as
she
hath
received
the
Law
and
the
Prophets
from
the
Jewish
Church
,
so
it
is
from
the
Chirstian
Church
,
that
the
Faithful
receive
all
the
Scriptures
as
well
of
the
Old
,
as
of
the
New
Testament
.
We
even
acknowledge
that
the
authority
of
the
Church
is
a
lawful
reason
,
which
at
first
makes
us
look
upon
the
Scripture
as
a
revelation
from
Heaven
:
but
we
do
deny
,
not
onely
that
it
is
meerly
by
the
authority
of
the
Church
,
but
that
it
is
principally
by
her
authority
,
that
we
receive
the
Scripture
as
the
Divine
Word
.
The
Scripture
is
full
of
Testimonies
which
it self
gives
of
its
Divinity
,
and
of
the
efficacious
power
which
it
hath
upon
hearts
,
by
the
operation
of
the
Holy
Ghost
.
It
is
indeed
somewhat
injurious
to
this
the
Divinity
of
the
Scripture
,
and
to
its
efficacy
,
and
somewhat
contradictory
,
when
it
is
contended
that
a
matter
Divine
should
not
be
received
,
but
by
dependance
upon
an
humane
authority
.
It
is
,
as
if
one
would
say
,
that
it
is
yet
at
this
day
onely
by
the
authority
of
the
Jewish
Church
,
that
Christians
have
received
the
whole
body
of
the
Scriptures
of
the
Old
Testament
,
because
it
is
by
her
hand
that
we
have
received
them
;
though
upon
the
whole
,
the
authority
of
this
peopel
,
chosen
of
God
,
may
be
a
reasonable
ground
of
the
Divinity
of
the
Scriptures
.
Truth
hath
its
proper
character
even
in
humane
matters
,
which
makes
us
acknowledge
it
for
its
self
,
when
once
it
is
set
before
our
eyes
,
and
not
for
the
authority
of
those
who
propose
it
to
us
:
By
greater
reason
Heavenly
truths
,
like
the
Sun
,
manifest
themselves
by
their
proper
splendour
.
'T
is
a
common
speech
upon
this
subject
,
that
a
man
asleep
,
being
told
the
Sun
is
up
,
presently
believes
it
is
day
,
upon
what
is
told
him
;
but
when
once
he
sees
it
is
day
,
he
believes
it
not
any
longer
,
because
he
was
told
so
,
but
because
he
sees
it
;
and
he
doth
not
so
much
as
dream
any
longer
that
it
was
told
him
so
.
The
Gentlemen
of
the
Church
of
Rome
will
not
agree
,
that
it
is
as
clear
that
the
Scripture
is
the
Word
of
God
,
as
it
is
clear
that
it
is
day
,
when
the
Sun
is
above
our
Horizon
;
and
this
is
it
,
which
the
Bishop
of
Condom
gives
to
understand
in
terms
positive
enough
,
when
he
speaks
of
us
,
that
whatever
we
say
,
he
believes
that
it
is
principally
the
authority
of
the
Church
,
pag.
16.
that
determines
us
to
reverence
as
Divine
Books
,
the
Song
of
Songs
,
which
hath
so
few
sensible
marks
of
prophetical
inspiration
;
the
Epistle
of
St.
James
,
which
Luther
rejected
;
and
that
of
St.
Jude
,
which
might
be
suspected
,
by
reason
of
some
Apocryphal
Books
,
which
are
therein
alledged
.
But
how
dare
any
man
rebate
,
or
decry
,
as
I
may
so
speak
,
the
brightness
and
force
of
the
Word
of
God
?
Why
sayes
he
absolutely
,
that
the
Song
of
Songs
hath
so
few
marks
of
the
inspiration
of
the
Holy
Spirit
?
And
to
what
end
here
again
proposes
he
scruples
against
this
Song
,
and
against
the
two
Epistles
of
St.
James
,
and
St.
Jude
,
which
we
look
upon
both
in
the
one
and
the
other
communion
,
as
sacred
Books
,
and
that
without
so
much
as
alledging
the
reasons
,
which
have
determined
as
well
the
Church
of
Rome
,
as
ours
to
receive
these
Writings
as
Canoni●al
?
For
will
any
say
,
that
,
if
these
Writings
had
not
had
any
character
of
Divinity
,
the
sole
approbation
of
the
Church
of
Rome
could
give
them
〈◊〉
light
,
which
they
had
not
of
themselves
.
For
our
parts
,
2
Tim.
3.16
.
we
say
with
the
Apostle
,
that
all
Scripture
is
given
by
inspiration
of
God
:
and
if
all
men
do
not
look
upon
them
in
the
same
manner
,
or
with
the
same
sentiments
,
it
is
not
the
fault
of
the
Scripture
,
but
it
is
the
effect
of
the
variety
and
weakness
of
the
humane
spirit
,
and
the
wise
and
free
dispensation
of
the
Spirit
of
God
,
which
bloweth
where
it
will
,
and
as
it
will
.
An
evident
proof
,
that
it
is
not
the
authority
of
the
Church
of
Rome
,
which
determines
those
of
our
communion
to
reverence
the
Scriptures
,
and
these
three
Books
particularly
,
as
Canonical
(
but
that
it
is
their
own
proper
character
,
and
the
grace
which
we
believe
that
God
gives
us
,
to
acknowledge
this
character
)
is
,
that
't
is
well
known
there
are
some
others
,
as
Tobie
,
Judith
,
Wisdome
,
Ecclesiasticus
,
and
the
two
first
Books
of
Maccabees
,
&c.
which
the
Church
of
Rome
receives
as
Canonical
,
which
we
receive
not
as
such
:
and
that
on
the
contrary
,
we
do
receive
the
Epistle
of
St.
James
,
which
the
Lutherans
receive
not
,
at
least
all
of
them
as
we
do
,
whatever
conformity
there
may
be
in
other
things
betwixt
them
and
us
.
Again
,
as
a
proof
that
it
is
not
the
authority
of
the
Jewish
Church
,
which
determines
the
one
,
or
the
other
of
us
,
to
receive
the
Scriptures
of
the
Old
Testament
as
Canonical
,
we
may
take
this
,
that
at
this
time
the
Jewes
not
receiving
for
such
,
all
that
the
Church
of
Rome
receiveth
,
she
doth
not
think
her self
bound
to
acquiesce
in
their
judgement
.
The
Bishop
of
Condom's
second
proposition
,
touching
the
authority
of
the
Church
,
depends
in
a
manner
wholly
on
the
former
;
for
he
saith
,
that
as
we
receive
the
Scriptures
from
the
hands
of
the
Church
,
so
we
learn
Tradition
of
her
,
and
by
means
of
Tradition
the
true
sense
of
the
Scriptures
.
In
good
time
:
Let
the
Church
then
be
the
Guardian
of
Tradition
,
as
she
is
of
the
Scriptures
;
and
let
her
make
use
of
Tradition
either
for
order
and
discipline
,
to
facilitate
the
understanding
of
Scripture
,
but
let
her
not
make
thereof
a
title
,
to
impose
upon
us
Worships
or
Doctrines
which
do
not
accord
with
the
Scriptures
,
or
to
make
the
sense
of
the
Scripture
to
depend
absolutely
upon
the
interpretation
of
the
Church
:
as
in
receiving
the
Old
Testament
from
the
Jewes
,
the
Church
did
not
tye
her self
blindly
to
receive
their
Traditions
which
overthrow
the
Law
,
nor
their
interpretation
,
when
it
doth
not
accord
with
the
true
sense
of
the
Prophets
.
Errour
,
as
vice
,
is
for
the
most
part
in
the
extremes
:
we
owe
respect
,
teachableness
and
submission
,
unto
all
those
whom
God
sets
over
us
to
instruct
us
;
this
is
not
contested
:
but
this
is
no
reason
to
change
this
submission
into
a
voluntary
blindness
.
Faith
being
a
gift
of
God
,
we
ought
not
to
change
,
nor
force
the
use
of
the
exteriour
means
which
God
employes
to
work
it
in
our
hearts
;
but
we
ought
to
use
them
according
to
his
intention
,
with
a
spirit
of
sweetness
and
of
charity
,
to
perswade
and
not
to
constrain
.
Otherwise
,
a
blind
submission
in
matter
of
Faith
,
is
not
submission
,
but
a
spirit
of
servitude
,
very
unworthy
of
the
liberty
of
the
children
of
God
;
and
to
require
such
a
submission
,
by
what
name
soever
it
be
called
,
is
to
make
an
outward
society
,
of
bodies
,
of
interest
,
and
appearance
,
and
not
at
all
a
true
communion
of
spirit
,
and
of
judgement
.
pa
162.
pa.
165.
The
Church
,
saith
the
Bishop
of
Condom
,
doth
profess
that
she
saith
nothing
now
of
her self
,
that
she
inventeth
not
any
thing
anew
in
points
of
Doctrine
:
and
elsewhere
,
very
far
from
intending
to
render
her self
mistriss
of
her
Faith
,
as
her
Adversaries
accuse
her
,
she
hath
done
what
she
can
to
bind
her self
,
and
that
the
means
of
innovation
may
be
taken
away
,
seeing
she
not
onely
submits
to
the
Scripture
,
but
to
banish
for
ever
those
arbitrary
interpretations
,
which
make
mens
thoughts
to
pass
for
Scripture
,
she
hath
bound
her self
to
understand
them
,
as
to
what
regards
Faith
and
manners
,
according
to
the
sense
of
the
holy
Fathers
,
from
which
she
professeth
never
to
depart
;
declaring
in
all
the
Councils
,
and
in
all
the
professions
of
Faith
,
which
she
hath
published
,
that
she
receives
not
any
Doctrine
which
is
not
conformable
unto
the
tradition
of
all
the
foregoing
Ages
.
The
Bishop
of
Condom
doth
well
to
say
,
that
the
Church
of
Rome
professes
that
she
invents
not
any
thing
;
for
where
be
the
Innovatours
which
do
not
profess
the
same
thing
?
But
upon
the
main
,
is
it
true
that
the
latter
Councils
have
alwayes
exactly
followed
the
Doctrine
of
the
Fathers
,
or
of
the
very
preceding
Councils
?
for
not
to
speak
of
Transubstantiation
,
of
worshipping
the
Hoste
,
and
of
private
Masses
,
which
according
to
us
are
Doctrines
and
Worships
unknown
,
at
least
in
the
eight
first
Ages
(
because
the
Gentlemen
of
the
Roman
Church
do
not
agree
to
it
)
it
hath
already
been
made
appear
in
another
place
,
that
the
worshipping
of
Images
was
forbidden
by
the
Councils
of
Eliberis
,
of
Constantinople
,
and
of
Francfort
,
and
that
the
same
Worship
has
been
established
or
maintained
by
the
authority
of
the
second
Council
of
Nice
,
and
in
the
last
place
by
that
of
Trent
.
It
bath
also
been
shewed
upon
the
Article
of
Purgatory
,
that
that
Doctrine
,
with
all
its
consequences
,
was
put
in
the
place
of
the
opinion
which
many
of
the
Fathers
of
the
first
Ages
had
,
that
after
death
the
souls
did
sleep
,
or
did
refresh
themselves
in
a
place
separate
from
Heaven
.
The
case
is
the
same
as
to
Auricular
confesssion
,
and
of
Indulgences
,
which
have
succeeded
to
the
practice
of
publick
pennance
,
and
generally
as
to
all
the
Doctrines
,
and
all
the
practice
,
of
which
we
find
no
footsteps
in
the
Fathers
of
the
three
first
Ages
,
nor
in
the
first
Councils
,
and
which
we
pretend
to
have
been
added
at
several
times
unto
the
Doctrine
and
Institution
of
Jesus
Christ
,
and
of
his
Apostles
.
And
here
to
instance
yet
in
two
examples
of
alteration
in
Doctrine
and
practice
,
which
are
quite
out
of
all
question
:
Hath
not
the
Council
of
Trent
(
which
is
that
the
Bishop
of
Condom
takes
for
the
rule
of
his
Exposition
)
abrogated
the
doctrine
and
use
of
giving
the
Sacrament
unto
little
children
,
of
which
we
have
already
spoken
?
Hath
it
not
also
declared
in
express
terms
,
for
confirming
the
taking
away
the
cup
,
which
was
before
ordained
by
the
Council
of
Constance
,
that
therein
little
weight
could
be
laid
on
the
Fathers
;
for
it
is
to
no
purpose
(
so
the
Council
decides
)
to
alledge
the
sixth
of
St.
John
for
the
communion
under
both
kinds
,
Sess.
21.
de
com
.
cap.
2.
what
way
soever
(
saith
the
Council
)
it
be
understood
,
according
to
the
sundry
interpretations
of
the
holy
Fathers
.
We
will
not
here
examine
,
whether
all
these
divers
changes
are
for
the
better
or
worse
,
because
it
hath
been
already
done
heretofore
,
and
because
we
treat
not
here
of
the
right
,
but
onely
of
the
matter
of
fact
,
which
the
Bishop
of
Condom
hath
averred
,
to
wit
,
that
the
Church
of
Rome
hath
bound
her self
,
that
she
hath
taken
away
the
means
of
innovating
,
that
she
submits
her self
through
all
to
the
sense
of
the
Holy
Fathers
,
and
that
she
doth
not
receive
any
Doctrine
which
is
not
conformable
unto
that
of
precedent
Ages
.
To
conclude
,
these
Expositions
seem
to
intimate
,
that
the
Church
of
Rome
is
not
so
well
assured
of
her
infallibility
,
but
that
it
hath
been
acknowledged
she
had
need
to
be
secured
against
her self
,
by
tying
up
her
hands
,
and
taking
away
the
means
of
Innovation
.
And
nevertheless
,
if
we
will
be
a
little
informed
by
themselves
,
what
hath
been
the
success
of
all
this
precaution
?
Let
the
Doctrines
of
the
last
five
or
six
centuries
,
be
onely
compared
in
general
with
the
Doctrines
and
practices
of
the
three
first
,
and
even
with
the
following
Ages
;
the
Council
of
Trent
,
with
them
that
went
before
it
,
without
having
any
regard
,
if
they
please
,
to
our
disputes
.
It
will
easily
appear
,
whether
the
Church
of
Rome
hath
hath
kept
her self
within
the
bounds
,
which
it
is
said
that
she
hath
prescribed
her self
;
if
she
hath
always
exactly
followed
the
steps
of
those
,
which
went
before
her
;
and
if
in
fine
,
what
is
here
said
of
her
temper
and
moderation
,
be
not
onely
rather
the
ordinary
stile
of
those
who
make
profession
of
submitting
themselves
unto
Laws
,
even
when
they
openly
trample
them
under
foot
.
The
third
proposition
particularly
regards
the
authority
and
infallibility
of
Synods
,
or
Councils
.
The
Bishop
of
Condom
saith
,
that
it
is
the
part
of
Pastours
assembled
to
decide
controversies
,
and
the
Faithful
to
receive
their
decisions
without
examining
them
:
we
all
agree
to
the
former
part
of
this
proposition
;
and
we
believe
also
that
the
way
of
Synodal
Assemblies
,
is
the
most
universal
outward
means
,
and
the
most
effectual
,
that
God
makes
use
of
,
to
keep
mens
minds
united
in
one
onely
Belief
.
But
as
we
cannot
agree
to
the
infallibility
which
the
Church
of
Rome
attributes
unto
them
,
so
neither
can
we
accord
,
that
the
Faithful
are
obliged
blindly
to
receive
their
decisions
without
examining
them
.
John
5.39
.
Mat.
7.15
.
Acts
20.29
.
1
Thes.
5.21
.
Act.
17.11
.
The
Apostles
themselves
did
not
demand
so
blind
a
submission
to
their
own
Doctrine
:
on
the
contrary
,
they
advised
that
men
would
compare
it
with
the
Scripture
,
that
they
would
distinguish
the
Wolf
from
the
Shepherd
;
that
they
would
examine
all
,
and
retain
that
which
was
good
:
and
those
of
Berea
were
commended
,
for
that
after
having
heard
the
Apostles
,
they
compared
their
Sermons
with
the
Scriptures
.
If
it
be
said
that
this
might
take
place
as
to
the
Doctrine
of
each
Apostle
in
particular
,
and
not
as
to
what
had
been
decided
by
all
the
Apostles
,
as
that
which
the
Bishop
of
Condom
alledgeth
out
of
the
15th
.
of
the
Acts
,
when
the
Apostles
being
assembled
upon
the
controversie
which
was
raised
touching
the
ceremonies
of
the
Law
,
they
pronounced
these
remarkable
works
,
It
seemed
good
unto
the
Holy
Ghost
and
to
us
,
&c.
And
that
afterwards
,
St.
Paul
and
Silas
went
through
the
Cities
,
teaching
believers
to
keep
the
Ordinances
of
the
Apostles
.
In
the
first
place
,
the
Bishop
of
Condom
would
do
well
to
put
some
difference
betwixt
those
holy
men
,
which
had
received
the
Holy
Ghost
immediately
,
in
form
of
fiery
tongues
,
and
the
Fathers
of
the
latter
Councils
,
of
Constance
,
and
of
Trent
;
of
whom
the
very
Romish
Catholick
Authours
observe
the
passion
,
the
motives
,
and
the
humane
interest
,
that
inspirited
them
.
2.
We
see
,
that
though
the
Apostles
were
fully
perswaded
of
their
authority
,
as
St.
Paul
speaks
particularly
of
himself
,
yet
they
are
very
far
from
thundring
out
Anathema's
for
the
least
matters
,
as
the
Council
hath
done
,
at
every
word
,
against
all
those
that
will
not
admit
even
of
meer
School-distinctions
,
and
Figures
of
Rhetorick
.
We
see
the
Apostles
found
their
judgment
upon
the
Holy
Scriptures
,
and
having
concluded
upon
it
,
they
onely
say
with
the
greatest
sweetness
in
the
World
,
If
you
do
these
things
you
will
do
well
.
3.
Nor
were
they
at
all
concerned
even
in
this
dispute
,
about
essential
points
of
Faith
,
but
onely
about
ceremonies
of
the
Law
,
which
were
already
silently
abrogated
by
the
Gospel
,
&
which
the
Apostles
would
maintain
but
for
a
time
,
to
give
the
Synagogue
an
honourable
burial
,
and
to
maintain
union
betwixt
the
Jewes
,
and
the
other
people
which
had
newly
embraced
the
Doctrine
of
the
Gospel
.
In
summe
,
very
soon
after
,
St.
Paul
himself
preached
,
that
people
might
eat
indifferently
of
all
sorts
of
meat
;
and
it
is
known
,
that
in
process
of
time
,
the
usage
established
by
this
Ordinance
of
the
Apostles
was
insensibly
abolished
.
4.
It
doth
not
appear
,
that
the
Apostles
did
publish
their
decision
with
an
absolute
injunction
to
obey
it
:
but
they
sent
Paul
,
Barnabas
,
and
Silas
,
to
instruct
the
Faithful
to
keep
this
Ordinance
;
that
is
to
say
,
in
all
likelihood
,
to
shew
them
the
motives
and
grounds
thereof
:
which
doth
not
import
,
that
it
was
forbid
them
to
examine
it
.
Lastly
,
we
may
retort
against
the
Gentlemen
of
the
Roman
Church
,
what
the
Bishop
of
Condom
afterwards
objects
against
us
,
which
is
,
that
their
practice
agrees
not
at
all
with
their
Maxims
:
for
it
is
not
true
,
that
they
believe
the
Councils
to
be
infallible
in
all
things
,
nor
that
they
alwayes
receive
all
their
decisions
,
either
with
examining
them
,
or
without
examining
them
.
For
example
,
they
have
not
held
to
those
of
the
Councils
,
whereof
we
have
spoken
,
which
forbad
the
worshipping
of
Images
;
and
the
decisions
of
those
Councils
have
not
hindred
,
but
that
other
Councils
have
ordained
the
contrary
.
It
is
known
,
that
the
Gallican
Church
hath
not
yet
,
to
this
day
,
received
all
the
decisions
of
the
Council
of
Trent
,
as
to
points
that
regard
Ecclesiastical
Order
and
discipline
,
which
notwithstanding
are
much
more
of
humane
Jurisdiction
,
than
the
very
matters
of
Faith
.
The
fourth
and
last
proposition
of
the
Bishop
of
Condom's
touching
the
authority
of
the
Church
,
is
,
that
wherein
he
objects
against
us
,
that
this
authority
is
so
necessary
,
that
after
having
decried
it
,
we
have
been
obliged
to
establish
it
in
the
very
matters
of
Faith
it self
.
This
proposition
contains
two
accusations
which
destroy
each
the
other
,
that
which
makes
them
the
less
credible
.
The
one
is
,
that
we
have
decryed
the
authority
of
the
Church
;
the
other
,
that
we
have
established
it
without
any
bounds
.
In
summe
,
nothing
is
worse
grounded
than
the
first
of
these
accusations
:
for
it
is
not
true
,
that
we
ever
denyed
that
Order
should
be
observed
in
the
Church
,
nor
that
we
have
ever
written
or
spoken
against
the
just
authority
of
those
whom
God
calls
to
be
Pastours
and
Governours
of
the
Faithful
.
Our
confession
of
Faith
,
our
discipline
,
the
Acts
of
our
Synods
,
in
a
word
all
that
the
Bishop
of
Condom
himself
●eports
,
which
is
what
is
most
ancient
,
and
most
authentick
amongst
●s
since
the
Reformation
,
manifestly
destroyes
this
accusation
;
and
the
Bishop
of
Condom
doth
not
alledge
any
thing
which
shews
the
contrary
.
Our
Doctours
have
preached
and
written
against
the
excessive
authority
of
the
Court
of
Rome
,
against
the
Soveraignty
which
we
believe
the
Popes
have
generally
usurped
over
Bishops
(
which
yet
have
the
same
●haracter
,
and
the
same
dignity
as
●hey
have
)
over
all
the
Clergy
,
over
the
people
,
over
the
Councils
,
and
●ver
Princes
themselves
;
under
pre●ence
of
the
spiritual
Sword
.
We
●ould
have
spoken
against
the
absolute
power
that
Popes
attribute
to
themselves
,
of
assembling
or
not
assembling
Councils
,
because
that
Ecclesiastical
History
gives
us
assurance
,
that
in
the
first
and
best
Ages
of
Christianity
,
it
was
the
Emperours
that
assembled
them
.
In
fine
,
we
could
have
again
exclaimed
against
the
abuse
of
Indulgences
;
and
in
a
word
,
against
all
those
points
,
whereby
the
manner
of
the
Government
of
the
Church
is
become
so
widely
different
from
that
,
wherein
it
was
governed
by
the
Apostles
and
St.
Peter
himself
,
of
whom
the
Popes
style
themselves
successours
;
but
in
all
these
very
things
,
those
of
our
communion
are
the
onely
persons
,
nay
the
first
,
that
have
neither
spoken
nor
written
,
nor
again
and
again
exclaimed
against
the
abuses
and
enterprises
of
the
Court
of
Rome
.
The
Liberties
of
the
Gallicane
Church
,
the
quarrels
of
our
Kings
with
the
Popes
,
the
concordates
,
the
Remonstrances
of
Bishops
,
the
Acts
of
Parliaments
,
the
decrees
of
the
Colledge
of
Sorbon
,
the
appeals
unto
Councils
,
Finally
,
the
Writings
of
a
great
number
of
Catholicks
,
even
in
these
last
times
,
clearly
enough
shew
,
that
we
are
not
the
onely
men
,
nor
the
first
,
nor
the
last
,
which
have
cryed
down
the
excessive
authority
of
Popes
.
Let
us
proceed
now
to
the
second
accusation
,
which
is
,
that
after
having
decryed
this
authority
,
we
have
been
constrained
to
establish
it
amongst
our selves
.
We
have
no
mind
to
say
,
that
there
is
not
any
Order
established
amongst
us
;
but
the
Bishop
pretends
,
that
we
give
this
infallibility
&
authority
unto
our
Synods
,
which
we
will
not
acknowledge
,
neither
in
the
persons
of
Popes
,
nor
in
the
Assemblies
of
Councils
:
and
he
means
the
same
afterwards
,
that
we
have
given
it
even
to
excess
,
and
with
a
kind
of
abandoning
our
right
.
To
this
purpose
,
he
reports
,
in
the
first
place
an
Act
of
the
Synod
at
Charenton
in
1644.
upon
the
case
of
those
who
were
called
Independants
.
Secondly
,
an
Article
of
our
discipline
in
the
title
of
Consistories
.
Thirdly
,
the
Form
of
Letters
Missive
,
which
are
given
to
those
who
are
deputed
to
go
to
the
Synods
,
which
was
drawn
up
a
the
Synod
held
at
Vitre
in
1617.
Fourthly
and
Lastly
,
a
resolution
that
was
taken
at
the
Synod
of
St.
Faith
in
1578
,
upon
occasion
of
an
overture
of
accommodation
which
was
proposed
betwixt
those
of
our
communion
,
and
those
of
the
confession
of
Ausburg
,
which
are
called
Lutherans
.
This
is
yet
another
passage
of
the
Bishop
of
Condom's
Treatise
,
wherein
he
useth
his
utmost
endeavours
,
and
where
he
hopes
to
finde
the
greatest
advantage
.
When
he
treats
of
his
own
belief
,
that
is
soon
passed
over
;
he
saith
but
a
word
,
in
clouded
terms
,
he
scarce
proves
any
thing
,
and
makes
himself
no
objection
;
and
if
haply
it
be
taken
notice
of
,
that
he
useth
to
do
so
,
he
will
say
,
that
it
is
because
he
makes
onely
a
bare
exposition
,
and
that
he
hath
proposed
to
himself
,
neither
to
speak
all
,
nor
to
prove
what
he
speaks
.
But
when
once
or
twice
he
is
come
unto
some
points
of
those
of
Christian
Religion
,
where
there
seems
to
be
some
difficulty
in
our
doctrine
,
as
well
as
in
that
of
the
Church
of
Rome
,
then
it
is
that
he
displayes
all
the
subtilty
of
his
arguring
;
then
it
is
that
he
enlarges
and
insults
over
us
,
as
if
we
onely
could
hang
down
our
heads
.
This
is
the
part
of
a
feeble
Enemy
,
which
keeps
himself
inclosed
,
and
onely
makes
some
small
sally
at
certain
times
.
The
first
difficulty
which
the
Bishop
of
Condom
here
creates
us
,
is
no
difficulty
:
The
Synod
in
1644.
doth
censure
the
Independants
,
because
they
would
not
acknowledge
the
authority
of
Assemblies
and
Synods
,
and
it
gives
the
same
reason
which
is
cited
by
the
Bishop
of
Condom
,
that
this
proceeding
is
so
prejudicial
to
the
State
,
as
well
as
to
the
Church
,
that
it
opens
the
door
unto
Irregularities
and
extravagancies
,
that
it
takes
away
the
means
of
remedy
,
and
that
in
fine
if
it
might
have
place
,
it
would
produce
as
many
Religions
,
as
there
are
parish●s
,
or
particular
Assemblies
.
This
plainly
imports
,
that
in
the
communion
of
our
Churches
,
we
love
Order
,
and
that
we
acknowledge
the
authority
of
Assemblies
,
and
Synods
,
as
a
means
conform
to
the
practice
established
by
our
Saviour
,
and
by
the
Apostles
,
and
very
proper
to
preserve
the
purity
of
Faith
,
and
to
maintain
unity
.
But
this
implies
not
any
wise
,
that
we
have
attributed
a
kind
of
infallibility
,
or
a
soveraign
and
absolute
authority
unto
our
Synods
,
such
as
the
Church
of
Rome
attributes
unto
Popes
,
and
unto
Councils
,
which
is
the
onely
thing
in
question
.
It
is
as
if
one
should
say
,
that
in
acknowledging
the
just
authority
of
Magistrates
,
for
maintaining
of
Laws
,
and
the
service
of
the
Prince
,
we
did
allow
,
that
the
Magistrates
are
above
the
Laws
,
or
have
right
to
give
what
Orders
they
please
,
how
contrary
soever
those
Orders
may
appear
to
be
against
the
service
of
the
common
Master
,
so
that
at
no
time
,
and
in
no
case
,
the
people
might
forbear
the
observance
of
these
Orders
,
to
continue
faithful
unto
their
Soveraign
.
The
Independants
fault
was
not
,
in
that
they
admitted
of
nothing
but
the
Word
of
God
to
be
a
rule
of
Faith
:
they
did
not
absolutely
reject
Synods
themselves
;
for
afterwards
in
1653.
they
held
an
Assembly
numerous
enough
in
London
,
where
they
composed
their
confession
of
Faith
.
Their
fault
was
chiefly
in
this
regard
,
in
that
they
would
not
submit
to
have
amongst
them
a
constant
and
permanent
rule
of
having
conferences
and
Synods
,
whereby
they
kept
the
door
open
unto
all
sorts
of
confusion
,
as
well
in
State
as
Church
,
voluntarily
depriving
themselves
of
one
of
the
best
outward
means
,
which
God
hath
given
to
men
,
to
prevent
corruption
and
Schisms
.
But
,
saith
the
Bishop
of
Condom
,
it
is
principally
in
matter
of
Faith
,
that
the
Synod
would
establish
a
dependance
,
inasmuch
as
the
greatest
inconveniency
that
it
observes
,
whereinto
the
Faithful
might
fall
by
independency
,
is
this
very
point
,
that
Schisms
might
be
formed
,
or
as
many
Religions
arise
,
as
there
were
parishes
.
But
if
this
consequence
were
good
,
it
might
also
be
said
,
that
Faith
and
Religion
do
depend
on
the
civil
Magistrate
,
because
if
the
people
were
not
restrained
by
the
authority
of
the
Magistrate
,
they
would
live
each
according
to
their
own
fancy
,
even
in
matters
of
Religion
it self
.
Faith
and
discipline
mutually
hold
hands
:
Faith
works
a
love
of
order
and
discipline
;
order
and
discipline
serve
to
keep
up
the
purity
of
Faith
.
But
they
are
,
nevertheless
,
things
very
different
;
and
it
cannot
be
said
for
all
this
,
that
Faith
depends
upon
order
,
or
upon
the
Orderers
,
whether
they
be
civil
or
Ecclesiastical
.
To
conclude
,
we
do
not
at
all
deny
,
but
that
even
in
matters
of
Faith
,
we
ought
to
depend
upon
the
guidance
of
Synods
and
of
Pastours
:
on
the
contrary
,
we
do
recommend
teachableness
,
deference
,
and
submission
;
the
Question
even
here
is
,
but
of
the
more
or
less
.
The
point
in
hand
is
to
know
,
whether
the
Popes
or
Councils
be
infallible
,
and
by
consequence
,
whether
we
ought
to
depend
blindly
on
their
power
,
so
that
at
no
time
,
nor
in
any
case
,
we
may
refuse
to
submit
to
their
Bulls
,
and
to
their
Decrees
:
and
we
have
made
evident
,
that
there
have
been
many
times
and
occasions
,
upon
which
the
Church
of
Rome
her self
hath
not
wholly
received
all
the
Bulls
,
nor
all
the
Decrees
of
Popes
or
of
Councils
.
The
second
thing
that
the
Bishop
of
Condom
objects
against
us
in
this
case
is
,
that
Article
of
our
Discipline
,
where
it
is
said
,
that
the
Consistories
should
endeavour
to
appease
the
differences
which
may
arise
upon
any
point
of
Doctrine
and
Discipline
;
and
that
in
case
of
appeal
unto
a
National
Synod
,
the
full
and
final
resolution
should
be
there
made
by
the
Word
of
God
,
unto
which
if
the
Gainsayers
should
refuse
to
acquiesce
from
point
to
point
,
with
an
express
disowning
of
their
errours
,
they
should
be
cut
off
from
the
Church
.
From
whence
the
Bishop
of
Condom
draws
this
consequence
,
that
we
do
not
attribute
the
authority
of
this
last
judgment
to
the
Word
of
God
taken
in
it self
,
independently
upon
the
interpretation
of
the
Church
,
because
the
appeal
of
indifferent
persons
was
received
,
who
had
in
their
judgment
applied
that
very
word
.
The
difficulty
is
here
onely
as
it
may
be
seen
,
upon
the
more
or
less
of
the
authority
which
should
be
attributed
unto
the
judgment
of
Synods
,
or
of
Popes
,
and
of
Councils
.
Neither
this
rule
,
nor
the
consequence
which
the
Bishop
of
Condom
draws
from
it
,
speak
any
thing
but
what
we
have
already
all
along
acknowledged
,
that
order
and
dependance
is
requisite
,
and
that
Pastours
and
Synods
are
appointed
to
govern
the
Church
,
to
teach
the
Word
of
God
,
and
to
promote
the
understanding
of
it
.
But
this
infers
not
at
all
,
that
we
attribute
infallibility
unto
our
Pastours
,
nor
to
our
Synods
,
as
the
Church
of
Rome
doth
to
Popes
,
and
Councils
;
nor
that
the
people
are
obliged
to
receive
their
decisions
without
examining
them
,
or
to
give
a
blind
obedience
unto
them
The
Article
sayes
,
that
those
who
have
any
scruple
shall
be
heard
in
the
Synod
with
all
holy
freedom
,
and
that
the
scruple
or
difficulty
shall
be
there
resolved
by
the
Word
of
God
.
It
is
not
possible
to
find
a
temper
more
just
and
equitable
to
retain
,
on
the
one
side
particular
persons
in
a
just
moderation
,
and
to
leave
to
God
and
his
Word
the
supreme
and
absolute
authority
over
our
consciences
.
It
may
be
,
that
this
moderation
it self
is
not
without
some
inconvenience
,
and
that
it
would
seem
,
that
the
opinion
of
the
infallibility
of
Popes
,
or
of
Councils
,
and
the
soveraign
and
absolute
authority
that
is
attributed
unto
them
,
are
as
a
strong
rampire
to
retain
the
people
within
bounds
.
But
,
in
the
first
place
,
an
inconvenience
in
a
Government
is
no
sufficient
reason
,
that
another
should
be
good
and
just
,
if
it
be
not
so
of
it self
.
2.
Where
is
there
any
order
and
form
of
Government
either
in
Church
or
State
,
but
that
there
is
some
inconvenience
?
There
is
much
more
without
comparison
,
in
attributing
infallibility
and
an
absolute
dominion
unto
Popes
,
and
to
Councils
,
because
when
it
so
happens
,
that
Popes
or
Councils
fall
into
any
errour
,
as
it
ought
to
be
supposed
in
this
part
of
the
Question
that
it
may
so
happen
,
and
as
we
are
convinced
by
experience
that
it
hath
happened
diversetimes
,
the
evil
is
almost
without
remedy
.
Errour
hath
the
force
of
authentick
and
irrevocable
Law
,
it
renders
it self
more
general
,
more
durable
,
and
by
consequence
more
difficult
to
be
reformed
;
and
when
once
the
guides
are
blind
,
then
there
will
be
a
necessity
to
fly
to
particular
persons
,
unto
whom
God
giveth
sufficient
light
,
strength
,
and
courage
to
take
the
part
of
the
Truth
.
But
that
it
might
not
be
said
,
that
this
is
onely
a
supposition
accommodated
unto
the
particular
case
of
the
Reformation
of
our
Fathers
,
it
is
known
,
how
hard
it
was
to
root
out
Arrianism
,
when
it
was
supported
by
the
authority
of
the
Episcopal
chair
of
Rome
,
and
of
the
Council
of
Arimini
;
that
it
is
principally
unto
the
zeal
and
courage
of
St.
Athanasius
,
that
the
glory
of
restoring
Christianity
in
its
purity
is
due
,
and
that
in
fine
,
if
God
had
not
made
use
of
this
holy
man
,
and
of
others
that
seconded
him
,
the
Arrians
might
have
fortified
themselues
,
so
that
they
might
have
mastered
the
Councils
,
and
Truth
might
have
groaned
longer
than
it
did
,
under
the
oppression
of
those
Hereticks
.
3.
In
fine
,
it
is
not
absolutely
true
neither
upon
the
whole
,
that
the
infallibility
and
authority
which
is
attributed
to
Popes
and
Councils
,
is
either
a
stronger
or
a
surer
means
to
restrain
the
people
,
than
is
the
temperament
of
our
Discipline
.
For
experience
shews
,
that
for
more
than
an
Age
,
since
our
Churches
of
France
have
been
governed
by
this
order
,
there
hath
never
been
any
difference
amongst
us
,
either
in
doctrine
or
in
discipline
,
which
hath
not
been
decided
without
any
trouble
;
whereas
it
might
be
said
,
that
the
excessive
authority
of
Popes
and
of
Councils
,
far
from
hindring
of
division
,
hath
very
much
contributed
unto
the
divisions
of
the
East
against
the
West
,
and
of
the
West
against
it self
;
which
are
the
two
Schisms
,
the
most
considerable
and
unfortunate
that
could
fall
out
in
the
Church
.
The
sincere
persons
of
the
Church
of
Rome
do
acknowledge
yet
to
this
day
,
that
it
is
the
too
great
heighth
with
which
the
Popes
,
and
the
Council
of
Trent
did
affect
to
make
Articles
of
Faith
of
all
that
was
disputed
in
the
very
Schools
,
and
to
anathematize
those
that
would
not
receive
those
Doctrines
,
that
hath
put
an
obstruction
well
nigh
inuincible
to
the
peace
and
re-union
of
Christians
.
And
not
long
since
again
,
amongst
Roman
Catholicks
,
we
have
seen
that
the
authority
of
Popes
supported
by
that
of
Princes
,
has
scarce
been
able
in
some
way
to
hinder
,
that
the
differences
which
had
stirred
up
so
much
eagerness
upon
points
of
Doctrine
and
Discipline
,
had
not
caused
yet
greater
scandal
.
But
after
all
we
daily
see
,
that
this
authority
of
the
Pope
hath
onely
the
power
to
change
the
outward
appearances
,
but
the
unity
of
minds
is
wanting
:
so
true
is
it
,
that
it
is
onely
the
knowledge
of
Faith
and
charity
,
which
are
the
solid
grounds
of
an
holy
union
of
hearts
,
and
of
thoughts
.
The
Bishop
of
Condom
doth
yet
make
a
third
difficulty
,
upon
the
form
of
the
Letters
,
which
we
give
unto
our
Deputies
,
when
we
send
them
to
the
Synods
.
The
Form
is
conceived
in
these
terms
,
which
are
reported
by
the
Bishop
of
Condom
.
We
promise
in
the
presence
of
God
,
to
submit
our selves
to
all
,
that
shall
be
concluded
and
resolved
in
your
holy
Assembly
,
to
obey
and
execute
it
to
the
best
of
our
power
,
being
perswaded
that
God
will
reside
there
,
and
will
direct
you
by
his
Holy
Spirit
in
all
truth
and
justice
,
by
the
Rule
of
his
Word
.
Every
one
at
the
first
light
perceiveth
,
that
,
as
this
Form
is
conceived
,
it
is
so
far
from
supposing
that
the
Synod
cannot
err
,
or
from
attributing
an
absolute
authority
unto
it
,
and
independent
upon
Scripture
,
that
it
doth
precisely
suppose
the
contrary
.
It
cannot
be
sufficiently
wondred
at
,
how
the
Bishop
of
Condom
could
have
so
much
mistaken
himself
herein
,
as
he
hath
done
;
for
he
thinks
that
there
is
something
more
in
it
,
than
in
those
two
other
places
,
of
our
discipline
,
and
of
the
Synod
of
Charenton
,
which
he
had
reported
,
to
shew
that
we
yield
a
blind
submission
unto
our
Synods
.
His
reason
is
,
because
there
is
submission
given
unto
what
shall
be
resolved
in
the
Synod
,
before
it
be
known
that
it
hath
spoken
according
to
the
Scripture
.
The
Bishop
of
Condom
takes
for
an
absolute
power
,
that
which
is
onely
a
condition
,
and
a
limitation
to
the
power
of
the
Synod
.
Religion
requires
amongst
us
,
that
we
should
presume
God
presides
in
these
Assemblies
,
and
the
rules
of
justice
and
decency
,
yea
even
custom
,
permit
not
that
we
should
explain
our selves
otherwise
.
But
upon
the
whole
,
every
one
sees
that
the
sense
of
this
Form
is
,
as
if
one
should
say
,
we
promise
to
submit
our selves
unto
what
you
shall
resolve
,
if
,
as
we
hope
of
you
through
the
grace
of
God
,
you
take
his
Word
and
his
truth
,
for
the
rule
of
your
thoughts
and
conduct
,
and
thereby
make
appear
,
that
it
is
indeed
his
Spirit
that
presides
in
your
consultations
,
and
governs
you
,
and
that
you
do
not
proceed
by
canvasing
and
Cabals
,
or
by
humane
motives
and
interests
,
as
the
Roman
Catholick
Authours
testifie
it
was
done
in
the
latter
Councils
of
Constance
and
of
Trent
.
If
it
be
,
saith
the
Bishop
of
Condom
,
a
perswasion
founded
upon
an
humane
presumption
,
can
any
man
in
conscience
promise
to
submit
,
himself
to
what
shall
be
resolved
?
And
if
this
perswasion
hath
its
foundation
in
a
certain
belief
of
the
assistance
of
the
Holy
Spirit
given
unto
the
Church
,
the
Catholicks
in
this
case
demand
no
more
.
We
answer
hereby
,
that
it
is
properly
neither
the
one
nor
the
other
;
and
that
it
is
not
worth
the
labour
to
make
upon
it
a
double-horned
Argument
,
for
so
we
commonly
call
dilemma's
:
this
perswasion
is
a
judgment
of
charity
,
which
makes
us
hope
well
of
the
intentions
of
those
that
are
deputed
unto
these
Assemblies
;
and
that
is
sufficient
to
warrant
our
promising
to
acquiesce
unto
what
they
resolve
,
alwayes
provided
that
they
have
Truth
,
and
the
Word
of
God
,
for
the
Rule
of
their
consultations
.
Upon
which
it
is
to
be
observed
,
though
it
may
be
too
long
to
insist
upon
what
is
so
clear
in
it self
,
that
our
Synods
in
the
whole
are
made
up
onely
of
divers
Deputies
,
which
have
all
of
them
their
Letters
in
the
same
Form
,
almost
after
the
same
manner
as
have
they
which
are
deputed
unto
the
Provincial
Estates
:
so
that
things
being
equal
amongst
them
,
it
cannot
be
said
that
this
condition
,
and
this
limitation
,
can
wound
the
dignity
or
just
authority
of
these
Assemblies
.
These
Letters
missive
,
are
properly
nothing
else
but
proxies
,
or
if
the
term
please
better
,
in
some
measure
resemble
Letters
and
Commissions
which
Princes
give
to
their
Ambassadours
,
or
their
Envoys
,
the
ordinary
,
style
whereof
is
,
that
they
have
intire
trust
and
confidence
in
the
integrity
,
fidelity
and
ability
of
them
whom
they
send
,
giving
them
full
power
,
&c.
Nevertheless
with
this
condition
understood
all
along
,
that
they
govern
themselves
by
their
orders
and
instructions
,
and
that
if
they
conform
themselves
thereunto
,
whatsoever
they
shall
conclude
shall
be
confirmed
.
The
difference
betwixt
these
sorts
of
Letters
of
deputation
,
and
proxies
in
matters
of
business
,
and
the
Commissions
of
Princes
,
is
onely
in
the
quality
and
style
of
them
who
speak
;
Princes
speak
as
Princes
men
of
business
like
men
of
business
,
and
Churches
in
a
style
pious
,
and
Christian
:
so
that
these
Letters
missive
not
onely
give
merely
a
limitted
and
conditional
power
,
but
the
resolutions
themselves
which
are
made
by
virtue
of
this
power
,
though
conformable
to
the
Scripture
,
according
to
the
condition
expressed
in
the
Letters
,
pass
not
for
authentical
decrees
,
till
they
are
brought
unto
the
Churches
,
and
the
Churches
have
as
it
were
ratified
them
by
their
acquiescence
:
and
when
it
falls
out
that
any
Church
,
or
any
particular
persons
find
any
difficulties
therein
,
the
business
is
remitted
to
further
consideration
in
the
following
Synods
;
because
it
is
a
constant
principle
of
Christianity
,
according
to
us
,
that
Faith
is
a
firm
perswasion
,
and
by
consequence
,
that
mens
minds
must
be
cleared
and
rendred
capable
,
as
far
as
may
be
,
of
the
truths
which
are
taught
,
that
is
to
say
,
made
to
taste
the
Doctrine
with
a
certain
sweetness
,
and
not
have
the
belief
imposed
by
constraint
,
and
absolute
dominion
.
What
we
have
now
said
of
these
Letters
missive
,
serves
for
answer
to
the
Bishop
of
Condom's
last
objection
touching
the
resolution
taken
up
at
the
Synod
of
St.
Faith
;
for
there
is
throughout
the
same
foundation
,
or
rather
the
same
pretence
.
The
Bishop
of
Condom
strains
himself
more
on
this
matter
,
than
on
the
others
,
and
again
insults
over
us
here
,
as
if
we
were
of
bad
Faith
,
and
of
little
accord
amongst
our selves
.
Let
us
see
what
the
matter
is
.
In
the
year
1578.
there
was
an
overture
of
reconciliation
made
betwixt
those
that
are
called
Lutherans
,
and
our
Churches
of
France
,
by
means
of
a
Form
of
confession
of
Faith
,
which
was
to
be
general
and
common
unto
all
the
Churches
.
The
Churches
of
this
Kingdom
were
desired
to
depute
good
men
,
authorised
by
the
Church
,
with
power
to
treat
,
accord
,
and
decide
all
the
points
of
Doctrine
,
and
other
things
which
might
concern
that
Vnion
.
Upon
this
proposition
the
Synod
decreed
,
that
if
the
confession
of
Faith
proposed
,
were
sent
time
enough
,
it
should
be
examined
in
each
Provincial
Synod
;
and
in
the
mean
time
,
the
Synod
deputed
four
Ministers
with
Letters
,
and
ample
proxies
of
the
Ministers
and
Elders
,
and
of
Mounsieur
the
Vicount
of
Turenn
:
and
in
case
they
should
not
have
time
enough
to
examine
this
confession
of
Faith
in
all
the
Provinces
,
they
remitted
it
unto
the
prudence
of
those
Deputies
,
to
accord
and
conclude
of
all
points
,
which
should
come
under
deliberation
,
whether
of
Doctrine
,
or
any
thing
else
that
might
concern
the
good
,
the
union
,
and
the
ease
of
all
the
Churches
.
This
is
in
summe
the
resolution
of
this
Synod
,
as
the
Bishop
of
Condom
reports
it
;
and
it
is
plain
here
,
that
there
is
nothing
that
is
not
agreeable
to
reason
and
custome
.
In
the
mean
while
he
proceeds
,
with
a
kind
of
admiration
.
To
this
head
doth
the
false
squeamishness
of
the
Gentlemen
of
the
pretended
reformed
Religion
come
:
they
have
now
thus
and
thus
often
upbraided
to
us
,
as
a
weakness
,
that
submission
which
we
have
for
the
decrees
of
the
Church
,
which
is
nothing
else
,
say
they
,
but
a
society
of
men
,
subject
to
errour
:
and
mean
time
,
they
have
not
feared
to
commit
their
Faith
into
the
hands
of
four
men
,
with
so
large
abandoning
their
own
judgment
,
that
they
have
given
them
full
power
to
change
the
very
confession
of
Faith
,
which
they
propose
at
this
day
to
all
the
Christian
World
,
and
that
as
a
confession
of
Faith
,
which
contains
nothing
but
the
pure
Word
of
God
,
and
for
which
they
have
said
,
at
their
presenting
it
to
our
Kings
,
that
an
infinite
number
of
persons
were
ready
to
shed
their
bloud
.
To
this
head
in
fine
,
is
the
Bishop
of
Condom's
evil
reflexion
come
:
they
have
,
saith
he
,
thus
and
thus
often
upbraided
to
us
as
a
weakness
,
the
submission
which
we
have
for
the
decrees
of
the
Church
.
In
the
first
place
it
had
been
just
,
that
the
Bishop
of
Condom
would
have
been
pleased
to
have
told
us
,
at
least
somewhere
,
what
we
are
to
understand
by
the
Church
.
It
is
a
great
name
indeed
,
and
for
which
we
have
a
true
and
sincere
respect
:
but
is
not
this
to
abuse
names
,
and
to
neglect
the
things
,
as
those
who
cryed
alwayes
the
Temple
,
the
Temple
.
If
they
will
have
us
to
render
submission
,
let
them
tell
us
at
least
to
whom
we
should
render
it
.
The
Question
is
to
know
,
in
whom
this
infallibility
and
this
absolute
and
supreme
Authority
resides
,
of
whom
we
should
receive
these
final
judgments
without
examining
them
.
Is
it
the
Pope
or
the
Council
that
is
infallible
,
and
unto
whom
we
must
thus
blindly
submit
?
The
Pope
either
above
the
Council
to
approve
of
it
,
and
to
give
it
all
its
authority
;
or
onely
in
the
most
eminent
place
of
the
Council
for
order
amongst
the
Councils
themselves
?
Is
it
all
the
Councils
together
,
that
are
infallible
,
and
whose
decisions
we
must
follow
,
or
onely
those
Councils
,
which
have
determined
according
to
the
allowance
of
the
Roman
Church
?
Those
of
Constantinople
,
and
of
Francfort
,
which
prohibit
the
worshipping
of
Images
,
or
the
second
Council
of
Nice
,
which
in
express
terms
enjoins
the
adoration
of
them
;
or
in
fine
that
of
Trent
,
which
onely
saith
to
serve
and
worship
,
and
give
unto
them
the
honour
that
is
due
?
And
as
to
this
Council
of
Trent
it self
,
ought
we
to
take
all
together
as
they
do
in
Spain
,
in
Italy
,
and
Germany
,
or
reject
all
which
is
contrary
to
the
just
Liberties
of
the
Gallican
Church
,
as
is
done
in
France
?
And
in
fine
,
how
can
we
be
assured
,
that
the
Spirit
of
God
presided
in
some
of
their
Sessions
,
and
not
in
all
,
that
they
have
erred
in
one
point
,
and
that
they
are
infallible
in
another
.
These
are
not
questions
made
at
pleasure
,
or
School
questions
,
as
the
Bishop
of
Condom
would
insinuate
,
to
palliate
the
profound
silence
that
he
keeps
upon
all
these
things
:
neither
are
they
like
many
other
questions
,
really
useless
,
whereof
nevertheless
the
Council
hath
made
so
many
Articles
of
Faith
.
These
are
important
matters
,
which
ought
not
onely
to
be
known
for
curiosities
sake
,
but
which
are
to
be
practised
,
and
by
consequence
well
understood
to
regulate
our
conscience
.
The
Bishop
of
Condom
proposing
to
himself
to
make
a
compleat
Exposition
of
his
Belief
,
one
would
think
it
had
been
more
agreeable
to
his
design
,
to
let
us
have
understood
it
a
little
plainer
,
and
more
openly
,
than
to
have
conceald
all
the
difficulties
throughout
,
and
onely
endeavoured
to
create
doubts
upon
some
points
of
ours
:
for
the
positive
,
clear
,
and
sincere
proposal
of
a
Doctrine
,
doth
perswade
it
much
better
,
than
do
Disputes
.
Let
us
return
notwithstanding
to
what
the
Bishop
of
Condom
imputes
to
us
;
they
(
saith
he
speaking
of
us
)
upbraid
to
us
our
submission
to
the
Church
.
Yes
,
a
blind
submission
,
without
examining
any
thing
,
as
the
Bishop
of
Condom
proposes
;
or
rather
,
a
slavery
directly
contrary
to
the
Spirit
of
Christianity
;
a
submission
,
in
fine
,
of
body
rather
than
of
mind
,
which
tends
to
the
plunging
men
into
that
gross
ignorance
from
whence
Christianity
had
delivered
them
:
for
as
to
a
free
and
voluntary
submission
,
and
with
knowledge
,
such
as
the
Scripture
requires
,
being
very
far
from
blaming
it
,
we
teach
it
,
we
preach
it
,
and
God
be
praised
,
we
practise
it
.
But
you
your selves
also
,
saith
the
Bishop
of
Condom
,
have
this
weakness
,
and
blind
submission
,
which
you
upbraid
to
us
.
When
persons
are
charged
with
Opinions
,
which
do
openly
contradict
one
another
,
if
the
proof
be
not
clear
,
it
destroys
it self
:
Now
what
is
the
Bishop
of
Condom's
proof
?
You
have
,
saith
he
,
put
your
Faith
into
the
hands
of
four
Ministers
,
so
far
leaving
it
to
them
,
that
you
have
given
them
full
power
to
alter
your
confession
of
Faith
.
These
are
the
Bishop
of
Condom's
words
,
and
not
ours
;
this
is
a
commentary
upon
the
decree
of
the
Synod
,
or
a
consequence
which
the
Bishop
of
Condom
draws
thence
,
aggravating
the
terms
,
and
not
at
all
the
sense
,
nor
expressions
of
the
decree
it self
.
The
decree
gives
power
to
agree
and
conclude
upon
all
points
,
which
shall
come
under
consideration
,
and
not
to
change
the
confession
of
Faith
.
These
are
different
terms
:
and
though
it
might
be
presumed
,
that
such
reconciliations
are
never
made
,
without
using
some
temper
,
which
may
content
mens
minds
on
the
one
part
and
the
other
,
and
that
this
overture
of
reconciliation
was
founded
upon
the
project
of
some
confession
of
Faith
,
which
was
to
be
common
,
yet
to
restrain
some
opinion
which
was
not
essentially
necessary
,
or
even
to
change
or
sweeten
some
expression
,
would
not
be
to
change
a
confession
of
Faith
.
In
all
likelihood
,
the
Bishop
of
Condom
will
not
disapprove
of
this
design
,
for
therein
lyes
all
the
subtilty
of
his
Exposition
,
to
sweeten
what
he
can
,
and
to
let
alone
what
he
cannot
sweeten
.
The
difficulty
is
onely
in
keeping
a
mans
self
within
just
bounds
,
not
too
much
to
weaken
the
sense
in
sweetning
,
and
not
to
loose
too
much
by
silence
;
that
is
to
say
,
that
men
abandon
not
Worships
or
Doctrines
which
do
visibly
tend
to
the
glory
of
God
,
nor
change
the
nature
of
a
Doctrine
by
reducing
it
unto
sweeter
terms
.
It
belongs
to
the
Bishop
of
Condom
himself
,
and
to
those
who
shall
read
his
Treatise
,
to
judge
whether
he
hath
kept
himself
within
these
just
bounds
;
as
it
would
have
belonged
unto
our
Churches
to
have
judged
whether
their
Deputies
had
kept
themselves
,
if
it
had
happened
that
they
had
entred
into
conference
with
the
Lutherans
.
To
conclude
,
as
it
is
princ●pally
upon
the
Sacrament
of
the
Lords
Supper
,
that
we
have
differed
from
the
Lutherans
,
so
upon
that
it self
we
agree
,
both
they
and
us
,
upon
the
foundation
,
and
admit
not
of
any
Article
that
destroys
it
,
according
to
the
principles
which
are
common
to
us
with
them
.
It
would
seem
,
that
if
the
Lutherans
could
not
intirely
have
accorded
to
our
Doctrine
,
they
would
have
reduced
theirs
unto
what
the
ablest
amongst
them
do
,
which
is
,
not
to
determine
the
manner
how
Jesus
Christ
is
really
present
in
the
Sacrament
.
We
believe
,
say
they
,
his
presence
,
and
we
feel
therein
his
efficacy
,
but
we
are
ignorant
here
of
the
manner
.
And
in
this
case
it
may
plainly
be
seen
,
that
they
approached
nearer
unto
us
,
than
we
did
to
them
,
in
admitting
them
hereby
to
our
communion
,
without
having
made
for
all
that
▪
on
our
part
,
any
essential
alteration
in
our
confession
of
Faith
.
But
some
will
say
,
how
comes
it
to
pass
that
you
speak
here
so
moderately
of
the
Lutherans
?
Your
first
Reformers
were
not
at
all
so
reserved
:
it
is
very
well
known
,
how
far
the
sharp
words
,
which
they
wrote
one
against
another
,
did
proceed
.
They
,
whose
institution
you
follow
,
found
that
our
Doctrine
of
Transubstantiation
was
more
consequent
,
than
the
real
presence
of
the
Lutherans
,
and
testified
in
some
sort
a
greater
aversion
for
that
of
the
Lutherans
than
for
ours
.
Whence
comes
it
then
to
pass
that
you
have
admitted
them
into
your
communion
?
The
consequence
would
conclude
,
and
why
will
you
not
admit
us
also
?
But
the
Church
of
Rome
doth
not
so
take
it
;
she
concludes
,
why
do
you
not
come
unto
us
,
though
the
sequel
of
the
Argument
doth
not
admit
of
it
.
However
the
case
stands
,
piety
and
charity
require
that
Christians
should
be
moderate
:
if
it
appears
,
that
we
are
more
moderate
herein
than
our
first
Reformers
,
it
is
not
,
that
we
do
presume
to
have
more
piety
,
nor
more
charity
than
they
,
but
it
is
,
that
commonly
divisions
are
fiercer
in
their
first
beginning
,
than
in
process
of
time
;
and
greater
betwixt
persons
that
are
nearer
,
than
betwixt
those
who
are
at
the
greatest
distance
.
This
very
thing
that
they
of
our
communion
seemed
to
have
more
heat
against
the
Lutherans
upon
the
particular
point
of
the
Reality
,
is
a
sign
that
they
were
the
better
united
one
with
the
other
in
all
the
other
points
.
We
pretend
not
wholly
to
excuse
this
heat
,
nor
the
other
failings
unto
which
the
first
Reformers
might
be
subject
:
We
have
a
customary
saying
amongst
us
,
that
we
canonize
not
any
.
Wherefore
,
without
equalling
them
unto
the
Apostles
,
unless
it
be
for
what
there
was
humane
in
the
one
and
the
other
,
might
it
not
be
said
of
our
Reformers
,
what
the
Apostles
themselves
said
of
themselves
,
that
they
were
men
subject
to
like
passions
with
us
.
All
the
World
knows
what
is
usually
said
upon
this
subject
,
that
Paul
and
Barnabas
those
blessed
Apostles
,
were
so
sharp
in
words
to
each
other
,
that
they
came
even
to
a
provocation
and
a
quarrel
(
for
the
Scripture
term
amounts
to
so
much
)
and
that
it
must
needs
be
that
they
parted
asunder
.
And
if
the
Example
of
Saints
,
which
the
Gentlemen
of
the
Roman
Church
have
canonized
themselves
,
affect
them
more
,
it
is
known
how
Stephen
Bishop
of
Rome
,
did
excommunicate
St.
Cyprian
Bishop
of
Carthage
;
Firmil
.
Ep.
ad
Cypria
.
Hieron
.
Ep.
ad
Theoph.
Alex.
Cum.
oper.
Theoph.
how
St.
Jerome
was
incensed
against
St.
Chrysostome
,
and
many
other
Examples
of
discord
amongst
great
persons
.
But
not
to
instance
so
far
back
in
the
Ages
past
,
we
have
seen
in
our
dayes
how
far
contention
hath
proceeded
betwixt
persons
esteemed
the
most
pious
and
eminent
of
the
Roman
Church
upon
points
of
Doctrine
.
The
circumstances
of
the
times
wherein
our
Reformers
lived
,
and
their
temper
,
if
any
please
,
may
possibly
in
some
measure
excuse
the
too
much
heat
,
wherewith
it
may
be
thought
they
defended
themselves
,
whether
against
the
Church
of
Rome
,
or
against
their
own
Brethren
;
if
it
be
supposed
in
the
main
,
that
their
intentions
were
upright
and
sincere
:
as
also
the
like
temper
,
and
other
circumstances
,
may
excuse
the
heat
which
hath
appeared
betwixt
these
two
parties
,
if
it
be
granted
,
upon
the
main
,
that
this
heat
was
a
right
zeal
.
After
all
,
it
is
but
upon
the
sole
point
of
the
Transubstantiation
of
the
Gentlemen
of
the
Roman
Church
,
&
the
Consubstantiation
of
the
Lutherans
,
that
some
of
ours
may
have
said
,
that
the
Doctrine
of
the
former
is
more
consistent
,
that
is
to
say
,
that
if
the
Reality
of
the
presence
must
be
believed
,
it
would
seem
here
is
more
reason
,
according
to
the
speculations
of
the
School
,
to
believe
that
this
presence
is
effected
by
the
way
of
change
of
one
substance
into
another
,
than
by
the
way
of
impanation
,
or
by
the
co-existence
of
two
substances
of
the
Body
of
Jesus
Christ
,
and
of
the
Sacraments
one
with
the
other
:
and
that
supposing
,
that
the
Body
of
Jesus
Christ
was
really
present
,
there
would
be
more
reason
to
adore
him
in
the
Sacrament
it self
,
than
not
to
adore
him
there
at
all
.
But
upon
the
whole
,
these
indeed
are
onely
speculations
of
the
Schools
,
and
private
Opinions
:
and
as
these
consequences
of
the
Lutherans
,
taking
them
aright
,
are
onely
consequences
which
no
wayes
engage
those
,
who
onely
admit
the
Lutherans
into
their
communion
;
so
it
plainly
appears
,
that
when
the
heat
of
dispute
leaves
the
mind
in
an
entire
liberty
in
this
regard
,
we
have
been
able
to
admit
them
into
our
communion
,
without
its
being
any
reason
that
we
should
pass
unto
that
of
the
Church
of
Rome
;
which
joins
unto
Transubstantiation
,
the
Sacrifice
of
the
Mass
,
private
Masses
,
the
adoration
of
the
Host
,
and
the
taking
away
of
the
Cup
,
as
inseparable
consequences
of
this
Doctrine
:
not
to
speak
again
here
of
the
Service
in
an
unknown
Tongue
,
and
the
other
worships
and
practices
which
separate
us
from
her
.
However
the
case
stands
in
this
regard
,
this
being
the
state
of
things
betwixt
us
and
the
Lutherans
,
it
is
evident
that
our
Churches
entring
into
conference
with
them
,
exposed
not
themselves
unto
any
essential
alteration
in
our
confession
of
Faith
;
so
far
were
they
from
putting
it
into
the
hands
of
Compromissaries
,
whether
we
regard
the
thing
it self
,
or
the
form
of
the
power
which
they
gave
unto
their
Deputies
:
for
as
to
the
thing
,
when
any
difference
is
treated
of
,
the
power
which
is
given
,
how
ample
soever
it
be
,
regards
onely
the
difference
it self
,
and
extends
not
it self
unto
other
things
,
which
are
not
in
dispute
.
For
Example
,
when
Princes
give
power
to
their
Ministers
to
make
Treaties
of
peace
,
and
of
alliance
,
we
do
not
say
,
that
they
put
in
compromiss
the
fundamental
Laws
of
their
Kingdoms
.
There
was
so
little
to
be
feared
on
our
side
in
our
reconciliation
with
the
Lutherans
,
that
it
was
seen
we
made
no
difficulty
to
admit
them
into
our
communion
,
assoon
as
some
amongst
them
desired
it
of
us
.
And
as
to
what
concerned
the
power
it self
,
that
could
not
expose
us
any
thing
the
more
;
for
besides
what
hath
been
said
of
the
state
of
our
difference
with
the
Lutherans
,
the
Synod
knew
before
hand
the
plain
state
and
foundation
upon
which
the
reconciliation
was
to
be
made
,
that
is
to
say
,
in
a
manner
the
very
sense
and
form
in
which
it
was
judged
,
that
a
confession
of
Faith
might
be
made
,
that
might
be
common
with
us
,
and
the
Lutherans
.
It
is
well
known
,
that
on
such
occasions
,
the
power
is
relative
,
and
as
it
were
restrained
,
unto
the
memoires
and
instructions
which
are
given
to
the
Deputies
.
If
it
falls
out
that
they
abuse
it
,
they
who
gave
it
,
are
acquitted
upon
their
disapproving
what
they
have
done
:
the
shame
of
the
disapprovement
falls
properly
upon
them
;
there
is
no
blame
at
the
most
,
but
onely
of
the
bad
choice
that
was
made
of
their
ministry
.
In
a
word
,
what
removes
all
difficulty
in
this
regard
,
is
,
that
these
sorts
of
accords
,
howsoever
the
Deputies
conclude
,
must
be
approved
and
ratified
by
those
who
granted
the
power
,
before
it
can
be
said
that
they
have
truly
consented
.
If
the
project
of
this
reconciliation
had
further
succeeded
,
and
that
a
Form
of
confession
had
been
agreed
upon
,
it
had
been
necessary
according
to
the
practice
of
our
Discipline
,
that
all
that
had
been
accorded
by
the
Deputies
at
the
conference
,
should
have
been
sent
and
communicated
to
our
Provincial
Synods
,
to
the
end
,
that
the
Deputies
of
Provincial
Synods
,
might
afterwards
have
met
in
a
National
Synod
:
there
all
would
have
been
maturely
considered
,
with
a
full
liberty
of
advice
;
and
suppose
that
it
had
been
found
,
that
the
Deputies
had
yielded
unto
something
at
the
conference
against
the
judgement
of
our
Churches
,
it
would
not
onely
have
been
disapproved
,
but
blamed
and
censured
.
If
on
the
contrary
it
had
been
found
,
that
they
had
done
their
duty
,
as
it
ought
to
be
presumed
they
would
,
that
the
Form
of
confession
,
whereupon
they
had
agreed
,
had
contained
all
the
essential
fundamental
Articles
of
what
is
believed
amongst
us
,
and
that
there
had
been
no
Article
in
this
Form
of
confession
,
which
had
destroyed
our
fundamental
Articles
,
in
this
case
we
should
have
praised
God
for
so
full
and
happy
a
re-union
;
The
Synod
would
have
approved
and
ratified
it
:
they
would
have
framed
an
Act
,
that
should
have
contained
the
motives
,
the
grounds
,
and
principal
reasons
of
their
decree
,
and
the
Deputies
of
Provinces
would
have
been
enjoined
to
obtain
also
the
final
acquiescence
of
the
Churches
by
their
silence
.
Let
it
now
be
judged
,
whether
there
be
any
thing
in
all
this
,
that
in
the
least
tends
to
establish
that
infallibility
,
and
absolute
dominion
,
which
the
Church
of
Rome
attributes
either
to
Popes
or
Councils
,
which
is
the
onely
thing
here
in
question
,
whether
there
be
the
least
pretext
to
accuse
us
,
as
the
Bishop
of
Condom
doth
of
a
feigned
niceness
,
and
of
an
abandoning
of
our
Belief
;
or
whether
this
be
not
a
trick
of
expression
,
not
so
equitable
as
should
be
,
to
cast
a
foul
insinuation
on
a
great
body
,
without
any
ground
.
XXI
.
The
authority
of
the
Pope
and
Episcopacy
.
There
now
remains
onely
for
finishing
this
Answer
to
the
Bishop
of
Condom's
Treatise
,
that
we
speak
a
word
in
particular
touching
the
authority
of
the
Pope
,
and
of
Episcopacy
.
This
is
again
one
of
those
places
,
where
the
Bishop
of
Condom
is
as
it
were
upon
thorns
.
In
the
first
Impression
of
his
Treatise
,
after
having
said
,
as
in
passage
,
that
God
had
instituted
the
Primacy
of
St.
Peter
,
pa.
165
to
preserve
unity
,
he
adds
,
This
is
the
reason
that
our
confession
of
Faith
obliges
us
to
acknowledge
the
Church
of
Rome
as
the
Mother
and
Mistress
[
Magistram
]
of
all
other
Churches
,
and
to
render
a
perfect
obedience
to
the
Soveraign
High
Priest
,
Successour
of
St.
Peter
,
and
Vicar
of
Jesus
Christ
;
And
it
is
true
,
that
the
profession
of
Faith
made
by
Pius
the
IV.
in
execution
of
the
Decree
of
the
Council
,
doth
contain
the
same
thing
in
so
many
words
.
But
in
the
second
Edition
,
the
Bishop
of
Condom
recalls
what
there
was
strongliest
spoke
in
the
former
,
to
wit
,
these
terms
of
Mistress
,
Soveraign
,
Vicar
of
Jesus
Christ
,
and
perfect
obedience
which
is
due
unto
him
,
whether
it
be
that
he
would
not
engage
to
maintain
these
expressions
in
the
extent
of
them
,
or
whether
he
was
loath
to
anger
us
;
or
in
fine
,
for
some
other
reason
that
he
had
.
Now
behold
what
he
has
put
in
stead
of
what
he
took
away
.
We
acknowledge
,
New
Edition
〈…〉
saith
he
,
this
same
Primacy
(
speaking
of
that
of
St.
Peter
,
which
we
have
said
that
he
supposed
)
in
the
Successours
of
the
Prince
of
the
Apostles
,
unto
whom
is
due
,
for
this
reason
,
the
submission
and
obedience
,
which
the
Holy
Councils
and
Fathers
have
alwayes
taught
.
So
that
in
stead
of
explaining
to
us
the
Doctrine
of
the
Council
,
as
he
promised
he
would
do
by
his
Exposition
,
for
all
the
instruction
and
all
the
light
he
'l
give
us
,
he
remits
us
to
the
Fathers
and
Councils
,
and
keeps
himself
yet
in
terms
more
general
,
more
obscure
,
and
more
doubtful
,
than
the
profession
of
Faith
of
the
very
Council
it self
.
It
is
true
,
the
Bishop
of
Condom
here
again
covers
his
silence
with
this
pretext
,
that
as
to
things
which
are
disputed
of
in
the
Schools
,
though
the
Ministers
incessantly
alledge
them
to
render
this
power
of
the
Pope
odious
,
it
is
not
necessary
to
speak
of
them
,
because
,
saith
he
,
they
are
not
of
the
Catholick
Faitb
.
But
in
all
likelihood
,
by
these
things
which
are
disputed
,
the
Bishop
of
Condom
here
onely
means
the
abuse
of
dispensations
,
and
of
Indulgences
,
the
power
of
deposing
Kings
,
and
to
absolve
Subjects
from
the
Oath
of
Allegiance
,
and
such
other
matters
,
as
are
truly
odious
:
but
for
those
things
which
precisely
regard
the
submission
that
the
Popes
pretend
due
,
whether
in
matters
of
Faith
,
or
of
Government
Ecclesiastical
,
though
they
are
disputed
as
well
out
of
the
Schools
,
as
in
the
Schools
,
if
the
Bishop
of
Condom
avers
that
they
are
no
more
of
the
Catholick
Faith
,
we
demand
no
more
herein
;
it
may
be
said
,
that
the
greatest
part
of
the
authority
of
the
Popes
,
contains
nothing
of
great
moment
.
As
to
what
remains
,
it
were
easie
to
shew
in
this
place
,
that
the
Fathers
and
Councils
,
unto
whom
the
Bishop
of
Condom
refers
us
,
have
not
alwayes
taught
,
that
the
Church
of
Rome
was
to
be
acknowledged
as
the
mother
and
mistress
of
all
others
,
nor
the
Bishop
of
Rome
as
Soveraign
High
Priest
,
sole
Head
,
and
onely
Successour
of
the
Prince
of
the
Apostles
,
and
Vicar
of
Jesus
Christ
,
nor
that
in
this
quality
,
the
submission
and
obedience
,
which
he
at
this
day
claims
of
all
the
World
,
is
due
unto
him
.
Those
who
are
but
the
least
verst
in
History
,
and
judge
without
prejudice
,
do
well
know
,
Dist.
22.
ca.
Constantinopolitanae
.
that
't
is
onely
the
preheminence
of
the
City
of
Rome
,
once
the
chief
City
of
the
World
,
and
the
Seat
of
the
Empire
,
which
hath
given
occasion
to
the
exalting
the
Holy
Chair
as
they
speak
,
not
onely
above
other
Episcopal
Chairs
,
but
above
Kings
and
Emperours
themselves
.
It
might
also
be
shewed
very
clearly
by
the
Scripture
,
that
the
very
pretended
Primacy
of
St.
Peter
,
upon
which
the
Authority
of
the
Pope
is
grounded
,
is
not
it self
founded
upon
any
thing
;
for
St.
Peter
had
no
more
but
his
function
of
an
Apostle
like
the
rest
.
It
is
said
in
the
Eighth
of
the
Acts
,
that
the
Apostles
which
were
in
Jerusalem
,
sent
Peter
and
John
to
Samaria
;
a
passage
which
doth
not
intimate
,
Gal.
2.9
.
Gal.
2.11
.
that
St.
Peter
did
attribute
to
himself
any
dominion
over
his
Fellow
Labourers
.
The
others
are
called
pillars
of
the
Church
as
well
as
he
:
St.
Paul
saith
himself
,
that
he
withstood
him
to
the
face
;
and
if
it
were
true
,
that
St.
Peter
had
some
primacy
amongst
the
Apostles
,
either
because
of
his
age
,
or
of
his
zeal
,
as
indeed
it
appears
he
spake
first
on
several
occasions
,
who
sees
not
that
it
can
be
at
most
but
a
primacy
of
order
and
rank
in
his
own
person
,
such
as
there
must
needs
be
in
all
Assemblies
,
and
which
would
make
no
more
for
the
Bishop
of
Rome
,
than
for
those
of
Jerusalem
,
and
in
general
for
all
the
Bishops
and
Pastours
of
the
Church
?
but
this
is
also
one
of
those
Controversies
,
upon
which
there
are
whole
Volumes
written
;
and
the
Bishop
of
Condom
passing
so
lightly
over
this
matter
,
as
he
does
,
this
is
not
a
place
neither
to
search
deeplier
into
it
.
We
have
onely
to
add
for
a
conclusion
,
that
we
are
so
far
from
abolishing
the
Episcopal
Government
which
was
in
force
in
the
Apostles
times
,
as
the
Bishop
of
Condom
imputes
to
us
,
that
our
Churches
maintaining
as
they
do
,
an
holy
Union
betwixt
themselves
,
living
in
a
great
deal
of
simplicity
under
the
governance
of
our
Pastours
and
Synods
,
are
a
true
Image
of
the
ancient
Churches
of
Jerusalem
,
of
Corinth
,
of
Ephesus
,
of
Galatia
,
of
the
Colossians
,
of
the
Thessalonians
,
and
of
Rome
it self
,
all
founded
by
the
Apostles
,
affecting
not
at
all
any
superiority
one
over
the
other
,
but
all
being
equal
amongst
themselves
,
united
by
the
Bonds
of
the
same
Faith
,
and
of
the
same
charity
,
under
the
governance
of
the
same
Apostles
,
and
under
one
sole
Spiritual
Head
,
Jesus
Christ
.
The
word
Bishop
,
as
it
is
known
,
signifies
onely
an
Overseer
,
and
no
more
than
that
of
a
Pastour
,
or
Minister
;
the
Apostles
are
indifferently
termed
one
and
the
other
.
It
is
known
that
in
Germany
,
and
England
,
the
name
of
Bishops
is
retained
,
and
a
kind
of
Hierarchy
which
we
do
not
disapprove
of
,
being
moderate
as
it
is
.
And
in
fine
,
God
is
our
witness
,
that
we
love
peace
and
union
,
as
the
Bishop
of
Condom
de-fsires
;
but
a
true
union
of
hearts
and
judgements
with
knowledge
;
and
,
as
God
himself
hath
commanded
,
that
we
should
love
,
Peace
with
Truth
.
FINIS
.